The lessons which Nachmanides draws from the various Biblical narratives also belong to these “sweet words.” They are mostly of a typical character. For, true as all the stories in the Scriptures are, “the whole Torah is,” as he tells us (with allusion to Gen. v. 1.), “the book of the generations of Adam,” or, as we should say, a history of humanity written in advance. Thus the account of the six days of the creation is turned into a prophecy of the most important events which would occur during the succeeding six thousand years, whilst the Sabbath is a forecast of the millennium in the seventh thousand, which will be the day of the Lord. Jacob and Esau are, as in the old Rabbinic homilies generally, the prototypes of Israel and Rome; and so is the battle of Moses and Joshua with Amalek indicative of the war which Elijah and the Messiah the son of Joseph will wage against Edom (the prototype of Rome), before the Redeemer from the house of David will appear.(91) Sometimes these stories convey both a moral and a pre‐justification of what was destined to happen to Israel. So Nachmanides’ remarks with reference to Sarah’s treatment of Hagar (Gen. xvi. 6): “Our mother Sarah sinned greatly by inflicting this pain on Hagar, as did also Abraham, who allowed such a thing to pass; but God saw her affliction and rewarded her by a son (the ancestor of a wild race), who would inflict on the seed of Abraham and Sarah every sort of oppression.” In this he alluded to the Islamic empires. Nor does he approve of Abraham’s conduct on the occasion of his coming to Egypt, when he asked Sarah to pass as his sister (Gen. xii.). “Unintentionally,” Nachmanides says, “Abraham, under the fear of being murdered, committed a great sin when he exposed his virtuous wife to such a temptation. For he ought to have trusted that God would save both him and his wife.... It is on account of this deed that his children had to suffer exile under the rule of Pharaoh. There, where the sin was committed, also the judgment took place.” It is also worth noticing that, in opposition to Maimonides, he allows no apology for the attack of Simeon and Levi on the population of Shechem (Gen. xxxiv. 25). It is true that they were idolaters, immoral, and steeped in every abomination; but Jacob and his sons were not commissioned with executing justice on them. The people of Shechem trusted their word, therefore they ought to have spared them. Hence Jacob’s protest, and his curse against their wrath, which would have been quite unjustified had he looked on the action of his sons as a good work.