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The succeeding line in the Proverb, “for her priceis far above rubies [or other jewels],” can also beproblematic, for it risks an objectionable comparisonof a woman’s worth with monetary considerations.(Some modern-era scholars have preferred thetranslation “corals”—stones that were found in theSea of Reeds and in India.) Obviously, this referenceto precious stones is simply a literary device used toindicate that a good wife is of inestimable worth toher family.repertoire. This setting, however, is a sophisticatedconcert work in which the mezzo-soprano soloistcalmly but resolutely probes the inner significanceof the words and images, and in which the intricateand inventive gestures of the strings play an equallyimportant role.PARABLE: A TALE OF ABRAM AND ISAACThe phrase “Who can find [an eshet ḥayil]?” shouldnot be construed as an actual question. It is betterunderstood idiomatically to mean “[she] is precious”—i.e., rare, in the sense of “as if difficult to find,” andtherefore to be respected, appreciated, honored,and revered.The catalogue of household activities and obligationsmust of course be understood in the context ofpremodern sensibilities, and these references canalso be reinterpreted in less literal terms as symbolicimages. At its core the text describes a compositedesiderata of a woman in whom her husband placesunqualified trust—who is respected and admired byall in her household; who is kind to the less fortunateand gentle to all; who is self-assured and dignified;who is praised by her entire family; who upholdsreligious precepts and moral values; and who is Godfearing.“A man who is fortunate enough to havefound a good wife,” observed a 14th-century rabbinicscholar with regard to this Proverb, “will lack fornothing. Even if he is poor, he must consider himselfrich…. He must treat his wife with love and sympathy”(M’norat hammaor).In its functional rendition at the Sabbath table, eshetḥayil is either spoken or sung to any one of manyfolklike tunes that have accumulated in the aggregateThe biblical account of Abraham and Isaac atMount Moriah (Genesis 22:1–19) is one of the chiefcornerstones of Judaic theology as well as a principalfoundation pin of Jewish national birth. This story isknown as the akeda (binding), or akedat yitzhak (thebinding of Isaac [for sacrifice]). In it, the patriarchAbraham is told directly by God to prepare hisprecious son—his only son by his wife Sarah—forritual sacrifice. Unbeknownst to Abraham, this ismerely a trial of his faith and of his willingness to obeywithout questioning.This Divine command contains no specific instructionactually to accomplish the act of slaughter andsacrifice. However, Abraham apparently assumes thatit is implied by the directive to “offer him there.”Even so, the mere suggestion of desired humansacrifice from a Divine authority—which embodiesthe essence of truth and righteousness—must beunderstood within its historical context, as mustAbraham’s blind acceptance of even the possibilitythat God would ever sanction, much less desire, suchan act. The hideous practice of child sacrifice wasprevalent among neighboring peoples and primitivereligions throughout much of that part of the ancientworld. Among some tribes, sacrifice of the firstbornwas considered especially meritorious and pleasingto their gods. Child sacrifice is mentioned specifically9 8.559444