Sefaria Bereshit Rabbah 71 The Sefaria Midrash Rabbah, 2022 - Midrash Tanchuma, Vayetzei 7-8 Midrash Tanhuma-Yelammedenu, trans. Samuel A. Berman
Sefaria Bereshit Rabbah 71 The Sefaria Midrash Rabbah, 2022 - Midrash Tanchuma, Vayetzei 7-8 Midrash Tanhuma-Yelammedenu, trans. Samuel A. Berman
Level five:
Near the weekly parsha with the haftorah both with Rashi, Onkelos Targum reading very quickly in Hebrew-English near the weekly parsha, a chapter of Nach beginning with Joshua until the end of II Chronicles without Tehillim and start after the 'end' with Joshua again, Mishnah starting with Seder Zeraim (Agriculture) Berakhot until the end Seder Tahorot (Purity) Oktzin and start after the 'end' with Seder Zeraim (Agriculture) Berakhot, a daf from the Talmud Babylonian-Jerusalem starting from the beginning until the end and after the 'end' starting with the beginning again. Midrash Rabba-Tanchuma after Parsha reading. Reading it very quickly every day. (More Midrashim coming when good translation is available)
Near the weekly parsha with the haftorah both with Rashi, Onkelos Targum reading very quickly in Hebrew-English near the weekly parsha, a chapter of Nach beginning with Joshua until the end of II Chronicles without Tehillim and start after the 'end' with Joshua again, Mishnah starting with Seder Zeraim (Agriculture) Berakhot until the end Seder Tahorot (Purity) Oktzin and start after the 'end' with Seder Zeraim (Agriculture) Berakhot, a daf from the Talmud Babylonian-Jerusalem starting from the beginning until the end and after the 'end' starting with the beginning again. Midrash Rabba-Tanchuma after Parsha reading. Reading it very quickly every day. (More Midrashim coming when good translation is available)
About This Text
Bereshit Rabbah
Midrash
Bereshit Rabbah is a talmudic-era midrash on the Book of Genesis. It covers most of the book (excluding genealogies and similar passages) with verse-by-verse and often word-by-word commentary. Written in Hebrew mixed with Aramaic and occasional Greek words, its style is simple and clear.
Composed: Talmudic Israel/Babylon (500 CE)נוצר/נערך: ישראל / בבל התלמודית (500 לספירה)
Current Version
Current Translation
Managing Editor: Jason Rappoport
Translator: Joshua Schreier
Editor: Michael Siev
Editor: Yaacov Francus
Copy-editor: Deborah Meghnagi Bailey
Copy-editor: Ilana Sobel Read More
Translator: Joshua Schreier
Editor: Michael Siev
Editor: Yaacov Francus
Copy-editor: Deborah Meghnagi Bailey
Copy-editor: Ilana Sobel Read More
Source: sefaria.org
Digitization: Sefaria
License: CC-BY
Revision History
About This Text
Jerusalem Talmud Kilayim
Talmud
Kilayim (“Mixtures”) is a tractate in Seder Zeraim (“Order of Seeds”) that discusses biblical prohibitions of mixed species, based in Leviticus 19:19 and Deuteronomy 22:9-11. These include planting certain mixtures of seeds, grafting different species of trees, growing plants other than grapevines in a vineyard, crossbreeding animals, working certain animals together, and mixing wool and linen in clothing.
Composed: Talmudic Israel (c.375 – c.425 CE)נוצר/נערך: ישראל התלמודית (375 – 425 לספירה בקירוב)
Current Version
Current Translation
Source: nli.org.il
Digitization: Sefaria
License: CC-BY
Revision History
For commentary etc. (right side page under resources) click: Bereshit Rabbah 71:1 with About (sefaria.org)
“The Lord saw that Leah was unloved, and He opened her womb, and Rachel was barren” (Genesis 29:31).
“The Lord saw that Leah was unloved…” “For the Lord hears the impoverished and does not despise His prisoners” (Psalms 69:34) – Rabbi Binyamin ben Levi said: The beginning of this verse does not correspond with its end, nor does its end correspond to its beginning. The verse should have said only: “For the Lord hears the impoverished and does not despise the prisoners” or: “For the Lord hears His impoverished and…His prisoners.” Rather: “For the Lord hears the impoverished” – this is Israel, as Rabbi Yoḥanan said: Every place that impoverished [dal], poor [ani], and indigent [evyon] is stated, the verse is speaking of Israel. “And does not despise His prisoners” – these are the barren women, who are prisoners in their homes, and forlorn. But when the Holy One blessed be He remembers them with children, they stand erect. Know that Leah was the unloved one of the household, but when the Holy One blessed be He remembered her, she stood erect. That is what is written: “The Lord saw that Leah was unloved.”. These were the stipulations: The elder to the elder, and the younger to the younger. She would weep and say: ‘May it be His will that I will not fall in the portion of that wicked man.’ Rav Huna said: Prayer is powerful, as it nullified the decree. Moreover, she preceded her sister. Everyone would mock her – seafarers would mock her, wayfarers would mock her, even those sitting in the pits behind the loom would mock her. They said: ‘This Leah, her inside is not like her outside; she appears like a righteous woman, but she is not a righteous woman. Were she a righteous woman, she would not have deceived her sister.’
Rabbi Ḥanin said in the name of Rabbi Shmuel bar Rabbi Yitzḥak: When Jacob our patriarch saw the actions that Leah deceived her sister, he set his mind to divorce her. When the Holy One blessed be He remembered her with children, he said: ‘Am I divorcing the mother of these?’ Ultimately, he gave thanks for this matter. That is what is written: “Israel prostrated himself at the top of the bed [al rosh hamita]” (Genesis 47:31). Who is the rosh mitato of our patriarch Jacob? Is it not Leah?
“And Rachel was barren [akara]” – Rachel was the primary of the household, just as it says: “Rachel was akara” – the primary [ikara] was Rachel. Rabbi Abba bar Kahana said: Most of the participants in the feast were primarily from Leah; that is why Rachel is rendered primary – Rachel was barren [akara]” – Rachel was the primary of the household.
Rabbi Shimon ben Yoḥai taught: Because all the matters are dependent on Rachel, that is why Israel is called by her name: “Rachel weeps for her children” (Jeremiah 31:15). Not only is it by her name, but also by her son’s name: “Perhaps the Lord, God of hosts, will be gracious to the remnant of Joseph” (Amos 5:15). And not only by her son’s name, but by the name of her grandson, as it is stated: “Is Ephraim a dear son to me?” (Jeremiah 31:20).
“Leah conceived and bore a son, and she called his name Reuben; she said: Because the Lord saw [raa] my affliction; for now my husband will love me” (Genesis 29:32).
“Leah conceived and bore a son” – Rabbi Yosei bar Ḥanina said: Four qualities were stated regarding names: There are those whose names are fair and their actions are fair; some whose names are foul and their actions are foul; some whose names are foul and their actions are fair; and some whose names are foul and their actions are fair.
Their names are fair and their actions are foul – Esau. His name is Esau, but he did not perform [oseh]. Ishmael is his name, listen, but he did not listen.
Their names are foul and their actions are fair – these are the members of the exile: “The children of Bakbuk, the children of Ḥakufa, the children of Ḥarḥur” (Ezra 2:51), but they merited, ascended, and built the Temple.
Their names are foul and their actions are foul – these are the spies: “Setur” (Numbers 13:13) – one who performs actions clandestinely [seturim]; “Gadi” (Numbers 13:11) – deserving of gallows [geradim] and lashes for rebelliousness [umeradin].
Rabbi Yosei bar Ḥanina said: Their names are fair and their actions are fair – these are the tribes. Reuben – see this son [re’u ven] among the sons. Simeon [Shimon] – listens [shome’a] to the voice of his Father in Heaven. Rabbi Yosei bar Ḥanina said: The names of the tribes are not inappropriate for them, but rather, they are appropriate for them.
“She conceived again, and bore a son, and said: Because the Lord heard that I am hated, He gave me this as well. She called his name Simeon” (Genesis 29:33).
“She conceived again, and bore a son, and said: Because the Lord heard [shama] that I am hated, He gave me this as well. She called his name Simeon [Shimon]” – this one is destined to produce an enemy. Who will heal his wound? It is Pinḥas, who is destined to be produced from Levi.
“She conceived again, and bore a son, and said: Now, this time, my husband will accompany [yillaveh] me, as I have borne him three sons; therefore, he called his name Levi” (Genesis 29:34).
“She conceived again, and bore a son…therefore, he called his name Levi” – Rabbi Yudan said: This Levi is destined to accompany the children to their Father in Heaven.
“Therefore [al ken], he called his name” – everywhere that al ken is stated, it is a large population.
“She conceived again, and bore a son, she said: This time I will thank the Lord. Therefore, she called his name Judah, and she ceased bearing” (Genesis 29:35).
“She conceived again, and bore a son; she said: This time I will thank [odeh] the Lord. [Therefore, she called his name Judah [Yehuda]]” – Rabbi Berekhya in the name of Rabbi Levi: This is analogous to a priest who descended to the threshing floor. One gave him a kor of tithe, but he showed him no gratitude. And one gave him a handful of non-sacred produce, and he showed him gratitude. He [the first man] said to him: ‘My lord priest, I gave you a kor, and that one gave you only a handful, and you show gratitude to him?’ He said to him: ‘You gave me from my portion, but that one gave me from his own; that is why I showed him gratitude.’ So, because the matriarchs believed that this one would have three, and that one would have three, when Leah bore a fourth son, she said: “This time I will thank the Lord.”
That is what is written: “Take from them one staff for each [mateh mateh] patrilineal house” (Numbers 17:17) – Rabbi Yitzḥak said: My children have stumbled [matu matu]; they stumbled with the calf, they stumbled with the spies. Rabbi Levi said: Two tribes ascended to greatness – the tribe of priesthood and the tribe of kingship. You find that everything that is written regarding this one is written regarding that one: Anointment for this one, anointment for that one; mateh for this one and mateh for that one; covenant of salt for this one, covenant of salt for that one; “this time” for this one and “this time” for that one; crown [nezer] for this one, crown [nezer] for that one; approach for this one and approach for that one; pedigree for this one and pedigree for that one; frontplate for this one and frontplate for that one.
Rabbi Levi said: “He will not withdraw His eyes [einav] from the righteous” (Job 36:7) – “His eyes” – his likeness [eino], like the person who says: ‘The sample of [einohi] fruit.’ “And kings upon the throne” (Job 36:7) – Leah adopted the wisdom of thanks [hodaya], and masters of thanks [hodaya] were produced from her. Judah – “Judah recognized them, and said: She is more righteous than I” (Genesis 38:26); David said: “Give thanks [hodu] to the Lord, for He is good,” (Psalms 136:1); Daniel said: “I thank and praise [mehoda] You, God of my fathers” (Daniel 2:23).
Rachel adopted the wisdom of silence, and masters of silence were produced from her. Benjamin: “chalcedony [yashefe]” (Exodus 28:20), there is a mouth [yesh peh]; he knew of the sale of Joseph, but did not tell. Saul: “But the matter of the kingship…he did not tell him” (I Samuel 10:16). Esther: “Esther did not disclose her birthplace or her people” (Esther 2:20).
“Therefore [al ken], she called his name” – everywhere that al ken is stated, it is a large population.
“And she ceased [vataamod] bearing” – who establishes [maamid] the woman’s standing in her house? It is her children.
“Rachel saw that she did not bear children for Jacob; Rachel envied her sister and she said to Jacob: Give me children, and if not, I am dead” (Genesis 30:1).
“Rachel saw that she did not bear children…Rachel envied her sister” – Rabbi Yitzḥak said: It is written: “Let your heart not envy sinners; rather, be in fear of the Lord all day” (Proverbs 23:17), and you say: “Rachel envied her sister”? Rather, it teaches that she was envious of her good deeds. She said: ‘Were it not that she was a righteous woman, she would not have borne children.’
“She said to Jacob: Give me children, and if not, I am dead” – Rabbi Ishmael said: Four are considered as though they were dead: A leper, a blind person, one who has no children, and one who became impoverished. A leper, as it is written: “Please, let her not be like a corpse” (Numbers 12:12). A blind person, as it is written: “He settled me in darkness, like those long dead” (Lamentations 3:6). One who has no children, as it is stated: “Give me children, and if not, [I am] dead.” And one who became impoverished, from where is it derived? It is from the verse: “[Go, return to Egypt,] as all the men who seek your life have died” (Exodus 4:19). Were they dead? Were they not Datan and Aviram? It is, rather, that they became impoverished.
“Jacob’s wrath was enflamed at Rachel; he said: Am I in place of God, who withheld from you fruit of the womb?” (Genesis 30:2).
“She said: Here is my maidservant Bilha, consort with her and she shall bear upon my knees, and I shall be built through her” (Genesis 30:3).
“Jacob’s wrath was enflamed at Rachel” – the Rabbis of the South said in the name of Rabbi Alexandri in the name of Rabbi Yoḥanan: “Should the wise answer with empty counsel” (Job 15:2) – this is Abraham: “Abram heeded Sarah’s voice” (Genesis 16:2). “And have the east wind fill his belly” (Job 15:2) – this is Jacob: “Jacob’s wrath was enflamed at Rachel; he said…” The Holy One blessed be He said to him: ‘Is that the way one answers the distressed? As you live, your sons are destined to stand before her son.’
“Am I in place of God, who withheld from you fruit of the womb?” – He has withheld from you, He has not withheld from me. She said to him: ‘Did your father do thus to your mother? Did he not gird his loins opposite her?’ He said to her: ‘My father had no children, but I have children.’ She said to him: ‘But your grandfather did not have children, and he girded his loins opposite her.’ He said to her: ‘You can do just as she did for my grandfather.’ She said to him: ‘What did she do?’ He said to her: ‘She introduced her rival wife into her household.’ She said to him: ‘If that is the matter that is preventing it: “Here is my maidservant Bilha, consort with her”’ – just as that one was built through her rival wife, this one too was built through her rival wife.
“Rachel said: God judged me, and also heard my voice, and gave me a son; therefore, she called his name Dan” (Genesis 30:6).
“Rachel said: God judged me” – He judged me and convicted me; He judged me and exonerated me. He judged me and convicted me, as it is stated: “And Rachel was barren” (Genesis 29:31). He judged me and exonerated me – “He gave me a son.”
“Therefore [al ken], she called his name Dan” – everywhere that al ken is stated, it is a large population.
“And she conceived again, and Rachel’s maidservant Bilha gave birth to a second son to Jacob” (Genesis 30:7).
“Rachel said: I engaged in a great struggle with my sister, and also prevailed; she called his name Naphtali” (Genesis 30:8).
“Rachel said: I engaged in a great struggle [naftulei]” – I adorned myself, I persuaded, I exalted my sister over me.
Rabbi Yoḥanan said: [Rachel said:] ‘I should have been a bride [ninafa] before my sister. Had I sent and said to him: Be aware that they are deceiving you, would he not have left? Instead, I said: If I am not worthy that the world will be built from me, let it be built from my sister.’
Another matter, naftulei – ‘Were all the maneuvers [pitulaya] not for me? Did Jacob not go to Laban only for me?’
Another matter, ‘is the juice [nofet] not mine? – The matters of Torah, in whose regard it is stated: “And the juice [nofet] of ripe fruit” (Psalms 19:11), will be stated in the portion of Naphtali.
“Zilpa, Leah’s maidservant, bore Jacob a son” (Genesis 30:10).
“Zilpa, Leah’s maidservant, bore” – regarding all of them, “she conceived” is written, but here, “bore.” It is that she was a young woman, and her pregnancy was not conspicuous.
“Leah said: Fortune has come; she called his name Gad” (Genesis 30:11).
“Leah said: Fortune [gad] has come” – the fortune of the house has come; the fortune of the world has come; the one who is destined to come and cut down the foundation of the idol worshippers. Who is it? It is Elijah. From whom did Elijah descend? Rabbi Eliezer said: From Benjamin, as it is written: “Yaareshya, Eliya, and Zikhri were the sons of Yeroḥam…all these are the children of Benjamin” (I Chronicles 8:27, 40). Rabbi Nehorai said: He descended from Gad. That is what is written: “Elijah the Tishbite, of the residents of Gilad” (I Kings 17:1). Rabbi Pilipi bar Nehorai said: What did you see that led you to say so? He said to him: It is as it is written: “Their border was Yazer, and all the cities of the Gilad” (Joshua 13:25).
How does Rabbi Eliezer understand the verse of Rabbi Nehorai: “From the residents of Gilad”? It is from those who sat in the Chamber of Hewn Stone. How does Rabbi Nehorai realize the verse of Rabbi Eliezer: “Yaareshya, Eliya”? These are to be expounded as midrash. When the Holy One blessed be He would cause His world to quake [leharish], he would mention the merit of the patriarchs. ”The sons of Yeroḥam” – the Holy One blessed be He would become filled with mercy upon His world. One time, our Rabbis disputed regarding the matter: These say: 'Descended from Gad, and these say: Descended from Benjamin. He came and stood before them. He said to them: ‘Our Rabbis, why are you disputing in my regard? I am from the children of the children of Rachel.’
"Zilpa the maidservant of Leah gave birth to a second son to Jacob" (30:12).
“Leah said: In my happiness, as women will be happy for me; she called his name Asher” (Genesis 30:13).
“Leah said: In my happiness [beoshri], as women will be happy for me” – saying: ‘Happy is the one who merited this.’ Rabbi Levi said: Asher never stayed the night in an inn. He inherited peaks with castles, what Judah did not inherit in his lands.
That is what is written: “The sons of Asher: Yimna, Yishva, Yishvi, Beria, and Serah their sister…he was the father of Birzayit” (I Chronicles 7:30–31). Rabbi Levi and Rabbi Simon, Rabbi Levi said: It is because their daughters were beautiful and were married to priests who were anointed with the anointing oil, olive [zayit] oil. Rabbi Simon said: They were married to kings who were anointed with olive [zayit] oil.
For commentary etc. (right side page under resources) click: Bereshit Rabbah 71:1 with About (sefaria.org)
Chapter 71
וַיַּרְא ה' כִּי שְׂנוּאָה לֵאָה וגו' (בראשית כט, לא), (תהלים סט, לד): כִּי שֹׁמֵעַ אֶל אֶבְיוֹנִים ה' וְאֶת אֲסִירָיו לֹא בָזָה, אָמַר רַבִּי בִּנְיָמִין בֶּן לֵוִי לֹא רֹאשׁוֹ שֶׁל פָּסוּק הַזֶּה סוֹפוֹ וְלֹא סוֹפוֹ רֹאשׁוֹ, לֹא הָיָה צָרִיךְ קְרָא לְמֵימַר אֶלָּא כִּי שׁוֹמֵעַ אֶל אֶבְיוֹנִים וְאֶת אֲסִירִים לֹא בָזָה, אוֹ כִּי שׁוֹמֵעַ אֶל אֶבְיוֹנָיו ה' וְאֶת אֲסִירָיו וגו', אֶלָּא כִּי שֹׁמֵעַ אֶל אֶבְיוֹנִים ה', אֵלּוּ יִשְׂרָאֵל, דְּאָמַר רַבִּי יוֹחָנָן בְּכָל מָקוֹם שֶׁנֶּאֱמַר דַּל עָנִי וְאֶבְיוֹן, בְּיִשְׂרָאֵל הַכָּתוּב מְדַבֵּר, וְאֶת אֲסִירָיו לֹא בָזָה, אֵלּוּ הָעֲקָרוֹת שֶׁהֵן אֲסוּרוֹת בְּתוֹךְ בָּתֵּיהֶן וַעֲלוּבוֹת, וְכֵיוָן שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא פּוֹקְדָן בְּבָנִים הֵן נִזְקָפוֹת. תֵּדַע לְךָ שֶׁכֵּן לֵאָה שְׂנוּאַת הַבַּיִת הָיְתָה, וְכֵיוָן שֶׁפְּקָדָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא נִזְקָפָה, הֲדָא הוּא דִכְתִיב: וַיַּרְא ה' כִּי שְׂנוּאָה לֵאָה.
“The Lord saw that Leah was unloved…” “For the Lord hears the impoverished and does not despise His prisoners” (Psalms 69:34) – Rabbi Binyamin ben Levi said: The beginning of this verse does not correspond with its end, nor does its end correspond to its beginning. The verse should have said only: “For the Lord hears the impoverished and does not despise the prisoners” or: “For the Lord hears His impoverished and…His prisoners.” Rather: “For the Lord hears the impoverished” – this is Israel, as Rabbi Yoḥanan said: Every place that impoverished [dal], poor [ani], and indigent [evyon] is stated, the verse is speaking of Israel. “And does not despise His prisoners” – these are the barren women, who are prisoners in their homes, and forlorn. But when the Holy One blessed be He remembers them with children, they stand erect. Know that Leah was the unloved one of the household, but when the Holy One blessed be He remembered her, she stood erect. That is what is written: “The Lord saw that Leah was unloved.”
Rabbi Ḥanin said in the name of Rabbi Shmuel bar Rabbi Yitzḥak: When Jacob our patriarch saw the actions that Leah deceived her sister, he set his mind to divorce her. When the Holy One blessed be He remembered her with children, he said: ‘Am I divorcing the mother of these?’ Ultimately, he gave thanks for this matter. That is what is written: “Israel prostrated himself at the top of the bed [al rosh hamita]” (Genesis 47:31). Who is the rosh mitato of our patriarch Jacob? Is it not Leah?
“And Rachel was barren [akara]” – Rachel was the primary of the household, just as it says: “Rachel was akara” – the primary [ikara] was Rachel. Rabbi Abba bar Kahana said: Most of the participants in the feast were primarily from Leah; that is why Rachel is rendered primary – Rachel was barren [akara]” – Rachel was the primary of the household.
Rabbi Shimon ben Yoḥai taught: Because all the matters are dependent on Rachel, that is why Israel is called by her name: “Rachel weeps for her children” (Jeremiah 31:15). Not only is it by her name, but also by her son’s name: “Perhaps the Lord, God of hosts, will be gracious to the remnant of Joseph” (Amos 5:15). And not only by her son’s name, but by the name of her grandson, as it is stated: “Is Ephraim a dear son to me?” (Jeremiah 31:20).
וַתַּהַר לֵאָה וַתֵּלֶד בֵּן (בראשית כט, לב), אָמַר רַבִּי יוֹסֵי בַּר חֲנִינָא אַרְבַּע מִדּוֹת נֶאֶמְרוּ בְּשֵׁמוֹת, יֵשׁ שֶׁשְּׁמוֹתָם נָאִים וּמַעֲשֵׂיהֶם נָאִים. יֵשׁ שֶׁשְּׁמוֹתָם כְּעוּרִים וּמַעֲשֵׂיהֶם כְּעוּרִים. יֵשׁ שֶׁשְּׁמוֹתֵיהֶן כְּעוּרִים וּמַעֲשֵׂיהֶם נָאִים. וְיֵשׁ שֶׁשְּׁמוֹתָן נָאִים וּמַעֲשֵׂיהֶם כְּעוּרִים. שְׁמוֹתֵיהֶן נָאִים וּמַעֲשֵׂיהֶם כְּעוּרִים, עֵשָׂו, שְׁמוֹ עֵשָׂו וְאֵינוֹ עוֹשֶׂה. יִשְׁמָעֵאל שְׁמוֹ, שׁוֹמֵעַ וְאֵינוֹ שׁוֹמֵעַ. שְׁמוֹתָן כְּעוּרִים וּמַעֲשֵׂיהֶם נָאִים, אֵלּוּ בְּנֵי הַגּוֹלָה (עזרא ב, נא): בְּנֵי בַקְבּוּק בְּנֵי חֲקוּפָא בְּנֵי חַרְחוּר, וְזָכוּ וְעָלוּ וּבָנוּ בֵּית הַמִּקְדָּשׁ. שְׁמוֹתֵיהֶן כְּעוּרִים וּמַעֲשֵׂיהֶן כְּעוּרִים, אֵלּוּ הַמְרַגְּלִים (במדבר יג, יג): סְתוּר בֶּן סְתוּרִים, (במדבר יג, יא): גַּדִּי גְּרָדִים וּמְרָדִין. אָמַר רַבִּי יוֹסֵי בַּר חֲנִינָא שְׁמוֹתֵיהֶן נָאִים וּמַעֲשֵׂיהֶן נָאִים אֵלּוּ הַשְּׁבָטִים, רְאוּבֵן, רְאוּ בֵן בֵּין הַבָּנִים. שִׁמְעוֹן, שׁוֹמֵעַ בְּקוֹל אָבִיו שֶׁבַּשָּׁמָיִם. אָמַר רַבִּי יוֹסֵי בַּר חֲנִינָא אֵין שְׁמוֹתָם שֶׁל שְׁבָטִים עָכוּר לָהֶם, אֶלָּא חָפוּת לָהֶם.
“Leah conceived and bore a son” – Rabbi Yosei bar Ḥanina said: Four qualities were stated regarding names: There are those whose names are fair and their actions are fair; some whose names are foul and their actions are foul; some whose names are foul and their actions are fair; and some whose names are foul and their actions are fair.
Their names are fair and their actions are foul – Esau. His name is Esau, but he did not perform [oseh]. Ishmael is his name, listen, but he did not listen.
Their names are foul and their actions are fair – these are the members of the exile: “The children of Bakbuk, the children of Ḥakufa, the children of Ḥarḥur” (Ezra 2:51), but they merited, ascended, and built the Temple.
Their names are foul and their actions are foul – these are the spies: “Setur” (Numbers 13:13) – one who performs actions clandestinely [seturim]; “Gadi” (Numbers 13:11) – deserving of gallows [geradim] and lashes for rebelliousness [umeradin].
Rabbi Yosei bar Ḥanina said: Their names are fair and their actions are fair – these are the tribes. Reuben – see this son [re’u ven] among the sons. Simeon [Shimon] – listens [shome’a] to the voice of his Father in Heaven. Rabbi Yosei bar Ḥanina said: The names of the tribes are not inappropriate for them, but rather, they are appropriate for them.
וַתַּהַר עוֹד וַתֵּלֶד בֵּן וַתֹּאמֶר כִּי שָׁמַע ה' כִּי שְׂנוּאָה אָנֹכִי וַיִּתֶּן לִי גַּם אֶת זֶה וַתִּקְרָא אֶת שְׁמוֹ שִׁמְעוֹן (בראשית כט, לג), זֶה עָתִיד לְהַעֲמִיד שׂוֹנֵא, וּמִי מְרַפֵּא מַכָּתוֹ, גַּם אֶת זֶה, פִּינְחָס, שֶׁהוּא עָתִיד לַעֲמֹד מִלֵּוִי. (בראשית כט, לד): וַתַּהַר וַתֵּלֶד בֵּן וגו' עַל כֵּן קָרָא שְׁמוֹ לֵוִי, רַבִּי יוּדָן אָמַר לֵוִי זֶה עָתִיד לְלַוּוֹת אֶת הַבָּנִים לַאֲבִיהֶן שֶׁבַּשָּׁמַיִם. עַל כֵּן קָרָא שְׁמוֹ, בְּכָל מָקוֹם שֶׁנֶּאֱמַר עַל כֵּן מְרֻבֶּה בְּאֻכְלוּסִין. (בראשית כט, לה): וַתַּהַר עוֹד וַתֵּלֶד בֵּן וַתֹּאמֶר הַפַּעַם אוֹדֶה אֶת ה', רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי לֵוִי לְכֹהֵן שֶׁיָּרַד לַגּוֹרֶן נָתַן לוֹ אֶחָד כּוֹר שֶׁל מַעֲשֵׂר וְלֹא הֶחֱזִיק לוֹ טוֹבָה, וְאֶחָד נָתַן לוֹ קֹמֶץ שֶׁל חֻלִּין וְהֶחֱזִיק לוֹ טוֹבָה, אֲמַר לֵיהּ אֲדוֹנִי הַכֹּהֵן אֲנִי נָתַתִּי לְךָ כּוֹר וְזֶה לֹא נָתַן לְךָ אֶלָּא קֹמֶץ וְאַתָּה מַחֲזִיק לוֹ טוֹבָה. אָמַר לֵיהּ אַתְּ מֵחֶלְקִי נָתַתָּ לִי, אֲבָל זֶה נוֹתֵן לִי מִשֶּׁלּוֹ, לְפִיכָךְ אֲנִי מַחֲזִיק לוֹ טוֹבָה. כָּךְ לְפִי שֶׁהָיוּ אִמָּהוֹת סְבוּרוֹת שֶׁזּוֹ מַעֲמֶדֶת שְׁלשָׁה וְזוֹ מַעֲמֶדֶת שְׁלשָׁה, וְכֵיוָן שֶׁיָּלְדָה לֵאָה בֵּן רְבִיעִי, אָמְרָה: הַפַּעַם אוֹדֶה אֶת ה'.
“She conceived again, and bore a son, and said: Because the Lord heard that I am hated, He gave me this as well. She called his name Simeon” (Genesis 29:33).
“She conceived again, and bore a son, and said: Because the Lord heard [shama] that I am hated, He gave me this as well. She called his name Simeon [Shimon]” – this one is destined to produce an enemy. Who will heal his wound? It is Pinḥas, who is destined to be produced from Levi.
“She conceived again, and bore a son, and said: Now, this time, my husband will accompany [yillaveh] me, as I have borne him three sons; therefore, he called his name Levi” (Genesis 29:34).
“She conceived again, and bore a son…therefore, he called his name Levi” – Rabbi Yudan said: This Levi is destined to accompany the children to their Father in Heaven.
“Therefore [al ken], he called his name” – everywhere that al ken is stated, it is a large population.
“She conceived again, and bore a son, she said: This time I will thank the Lord. Therefore, she called his name Judah, and she ceased bearing” (Genesis 29:35).
“She conceived again, and bore a son; she said: This time I will thank [odeh] the Lord. [Therefore, she called his name Judah [Yehuda]]” – Rabbi Berekhya in the name of Rabbi Levi: This is analogous to a priest who descended to the threshing floor. One gave him a kor of tithe, but he showed him no gratitude. And one gave him a handful of non-sacred produce, and he showed him gratitude. He [the first man] said to him: ‘My lord priest, I gave you a kor, and that one gave you only a handful, and you show gratitude to him?’ He said to him: ‘You gave me from my portion, but that one gave me from his own; that is why I showed him gratitude.’ So, because the matriarchs believed that this one would have three, and that one would have three, when Leah bore a fourth son, she said: “This time I will thank the Lord.”
הֲדָא הוּא דִכְתִיב (במדבר יז, יז): וְקַח מֵאִתָּם מַטֶּה מַטֶּה לְבֵית אָב, רַבִּי יִצְחָק אָמַר מָטוּ מָטוּ בָנַי מָטוּ בָּעֵגֶל מָטוּ בַּמְּרַגְּלִים. רַבִּי לֵוִי אָמַר עָלוּ בָּהֶם שְׁנֵי שְׁבָטִים, שֵׁבֶט כְּהֻנָּה וְשֵׁבֶט מַלְכוּת. אַתְּ מוֹצֵא שֶׁכָּל מַה שֶּׁכָּתוּב בָּזֶה כָּתוּב בָּזֶה, בָּזֶה מְשִׁיחָה וּבָזֶה מְשִׁיחָה. בָּזֶה מַטֶּה וּבָזֶה מַטֶּה. בָּזֶה בְּרִית מֶלַח וּבָזֶה בְּרִית מֶלַח. בָּזֶה פַּעַם וּבָזֶה פַּעַם. בָּזֶה נֵזֶר וּבָזֶה נֵזֶר. בָּזֶה קְרִיבָה וּבָזֶה קְרִיבָה. בָּזֶה שַׁלְשֶׁלֶת יוּחָסִין וּבָזֶה שַׁלְשֶׁלֶת יוּחָסִין. בָּזֶה צִיץ וּבָזֶה צִיץ. אָמַר רַבִּי לֵוִי (איוב לו, ז): לֹא יִגְרַע מִצַּדִּיק עֵינָיו, עֵינוֹהִי דֻּגְמַת דִּידֵיהּ, כְּאִינַשׁ דַּאֲמַר עֵינוֹהִי דְּפוּרְיָה. (איוב לו, ז): וְאֶת מְלָכִים לַכִּסֵּא, לֵאָה תָּפְסָה פֶּלֶךְ הוֹדָיָה, וְעָמְדוּ הֵימֶנָּה בַּעֲלֵי הוֹדָיָה, יְהוּדָה (בראשית לח, כו): וַיַּכֶּר יְהוּדָה וַיֹּאמֶר צָדְקָה מִמֶּנִּי. דָּוִד אָמַר (תהלים קלו, א): הוֹדוּ לַה' כִּי טוֹב. דָּנִיֵּאל אָמַר (דניאל ב, כג): לָךְ אֱלָהּ אֲבָהָתִי מְהוֹדֵא וּמְשַׁבַּח אֲנָה, רָחֵל תָּפְסָה פֶּלֶךְ שְׁתִיקָה, וְעָמְדוּ כָּל בָּנֶיהָ בַּעֲלֵי מִסְטִירִין. בִּנְיָמִין (שמות כח, כ): יָשְׁפֵה, יֵשׁ פֶּה, יוֹדֵעַ בִּמְכִירָתוֹ שֶׁל יוֹסֵף וְאֵינוֹ מַגִּיד. שָׁאוּל (שמואל א י, טז): וְאֶת דְּבַר הַמְּלוּכָה לֹא הִגִּיד לוֹ. אֶסְתֵּר (אסתר ב, כ): אֵין אֶסְתֵּר מַגֶּדֶת מוֹלַדְתָּהּ וְאֶת עַמָּהּ. עַל כֵּן קָרְאָה שְׁמוֹ יְהוּדָה, בְּכָל מָקוֹם שֶׁנֶּאֱמַר עַל כֵּן מְרֻבֶּה בְּאֻכְלוּסִין. וַתַּעֲמֹד מִלֶּדֶת, אָמַר רַבִּי אָמִי מִי מַעֲמִיד רַגְלָהּ שֶׁל אִשָּׁה בְּתוֹךְ בֵּיתָהּ, בָּנֶיהָ.
That is what is written: “Take from them one staff for each [mateh mateh] patrilineal house” (Numbers 17:17) – Rabbi Yitzḥak said: My children have stumbled [matu matu]; they stumbled with the calf, they stumbled with the spies. Rabbi Levi said: Two tribes ascended to greatness – the tribe of priesthood and the tribe of kingship. You find that everything that is written regarding this one is written regarding that one: Anointment for this one, anointment for that one; mateh for this one and mateh for that one; covenant of salt for this one, covenant of salt for that one; “this time” for this one and “this time” for that one; crown [nezer] for this one, crown [nezer] for that one; approach for this one and approach for that one; pedigree for this one and pedigree for that one; frontplate for this one and frontplate for that one.
Rabbi Levi said: “He will not withdraw His eyes [einav] from the righteous” (Job 36:7) – “His eyes” – his likeness [eino], like the person who says: ‘The sample of [einohi] fruit.’ “And kings upon the throne” (Job 36:7) – Leah adopted the wisdom of thanks [hodaya], and masters of thanks [hodaya] were produced from her. Judah – “Judah recognized them, and said: She is more righteous than I” (Genesis 38:26); David said: “Give thanks [hodu] to the Lord, for He is good,” (Psalms 136:1); Daniel said: “I thank and praise [mehoda] You, God of my fathers” (Daniel 2:23).
Rachel adopted the wisdom of silence, and masters of silence were produced from her. Benjamin: “chalcedony [yashefe]” (Exodus 28:20), there is a mouth [yesh peh]; he knew of the sale of Joseph, but did not tell. Saul: “But the matter of the kingship…he did not tell him” (I Samuel 10:16). Esther: “Esther did not disclose her birthplace or her people” (Esther 2:20).
“Therefore [al ken], she called his name” – everywhere that al ken is stated, it is a large population.
“And she ceased [vataamod] bearing” – who establishes [maamid] the woman’s standing in her house? It is her children.
וַתֵּרֶא רָחֵל כִּי לֹא יָלְדָה וגו' וַתְּקַנֵּא רָחֵל בַּאֲחֹתָהּ (בראשית ל, א), אָמַר רַבִּי יִצְחָק, כְּתִיב (משלי כג, יז): אַל יְקַנֵּא לִבְּךָ בַּחַטָּאִים כִּי אִם בְּיִרְאַת ה' כָּל הַיּוֹם, וְאַתְּ אֲמַרְתְּ וַתְּקַנֵּא רָחֵל בַּאֲחֹתָהּ, אֶלָּא מְלַמֵּד שֶׁקִּנְּאַתָּה בְּמַעֲשֶׂיהָ הַטּוֹבִים, אָמְרָה אִלּוּלֵי שֶׁהִיא צַדֶּקֶת לֹא הָיְתָה יוֹלֶדֶת. וַתֹּאמֶר אֶל יַעֲקֹב הָבָה לִי בָנִים וְאִם אַיִן מֵתָה אָנֹכִי, אָמַר רַבִּי שְׁמוּאֵל אַרְבָּעָה חֲשׁוּבִים כְּמֵתִים, מְצֹרָע, וְסוּמָא, וּמִי שֶׁאֵין לוֹ בָנִים, וּמִי שֶׁיָּרַד מִנְּכָסָיו. מְצֹרָע, דִּכְתִיב (במדבר יב, יב): אַל נָא תְהִי כַּמֵּת. סוּמָא, דִּכְתִיב (איכה ג, ו): בְּמַחֲשַׁכִּים הוֹשִׁיבַנִּי כְּמֵתֵי עוֹלָם. מִי שֶׁאֵין לוֹ בָנִים מִנַּיִן, שֶׁנֶּאֱמַר: הָבָה לִי בָנִים וְאִם אַיִן מֵתָה וגו'. וּמִי שֶׁיָּרַד מִנְּכָסָיו מִנַּיִן, שֶׁנֶּאֱמַר (שמות ד, יט): כִּי מֵתוּ כָּל הָאֲנָשִׁים הַמְבַקְּשִׁים אֶת נַפְשֶׁךָ, וְכִי מֵתִים הָיוּ וַהֲלוֹא דָּתָן וַאֲבִירָם הָיוּ, אֶלָּא שֶׁיָּרְדוּ מִנִּכְסֵיהֶן.
“Rachel saw that she did not bear children for Jacob; Rachel envied her sister and she said to Jacob: Give me children, and if not, I am dead” (Genesis 30:1).
“Rachel saw that she did not bear children…Rachel envied her sister” – Rabbi Yitzḥak said: It is written: “Let your heart not envy sinners; rather, be in fear of the Lord all day” (Proverbs 23:17), and you say: “Rachel envied her sister”? Rather, it teaches that she was envious of her good deeds. She said: ‘Were it not that she was a righteous woman, she would not have borne children.’
“She said to Jacob: Give me children, and if not, I am dead” – Rabbi Ishmael said: Four are considered as though they were dead: A leper, a blind person, one who has no children, and one who became impoverished. A leper, as it is written: “Please, let her not be like a corpse” (Numbers 12:12). A blind person, as it is written: “He settled me in darkness, like those long dead” (Lamentations 3:6). One who has no children, as it is stated: “Give me children, and if not, [I am] dead.” And one who became impoverished, from where is it derived? It is from the verse: “[Go, return to Egypt,] as all the men who seek your life have died” (Exodus 4:19). Were they dead? Were they not Datan and Aviram? It is, rather, that they became impoverished.
וַיִּחַר אַף יַעֲקֹב בְּרָחֵל (בראשית ל, ב), רַבָּנָן דְּרוֹמָאָה בְּשֵׁם רַבִּי אֲלֶכְּסַנְדְּרִי בְּשֵׁם רַבִּי יוֹחָנָן אָמַר (איוב טו, ב): הֶחָכָם יַעֲנֶה דַּעַת רוּחַ, זֶה אַבְרָהָם, (בראשית טז, ב): וַיִּשְׁמַע אַבְרָם לְקוֹל שָׂרָי. (איוב טו, ב): וִימַלֵּא קָדִים בִּטְנוֹ, זֶה יַעֲקֹב, וַיִּחַר אַף יַעֲקֹב בְּרָחֵל וַיֹּאמֶר וגו', אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא כָּךְ עוֹנִים אֶת הַמְּעִיקוֹת, חַיֶּיךָ שֶׁבָּנֶיךָ עֲתִידִים לַעֲמֹד לִפְנֵי בְּנָה. וַיֹּאמֶר הֲתַחַת אֱלֹהִים אָנֹכִי אֲשֶׁר מָנַע מִמֵּךְ פְּרִי בָטֶן, מִמֵּךְ מָנַע מִמֶּנִּי לֹא מָנַע. אָמְרָה לוֹ כָּךְ עָשָׂה אָבִיךָ לְאִמְּךָ, לֹא חָגַר מָתְנָיו כְּנֶגְדָהּ. אָמַר לָהּ אָבִי לֹא הָיָה לוֹ בָנִים אֲבָל אֲנִי יֵשׁ לִי בָנִים. אָמְרָה לוֹ וּזְקֶינְךָ לֹא הָיָה לוֹ בָנִים, וְחָגַר מָתְנָיו כְּנֶגֶד שָׂרָה. אָמַר לָהּ יְכוֹלָה אַתְּ לַעֲשׂוֹת כְּשֵׁם שֶׁעָשְׂתָה זְקֶנְתִּי. אָמְרָה לוֹ מֶה עָשְׂתָה, אָמַר לָהּ הִכְנִיסָה צָרָתָהּ לְתוֹךְ בֵּיתָהּ. אָמְרָה לוֹ אִם הַדָּבָר הַזֶּה מְעַכֵּב (בראשית ל, ג): הִנֵּה אֲמָתִי בִלְהָה בֹּא אֵלֶיהָ וְאִבָּנֶה גַּם אָנֹכִי, מַה זּוֹ נִבְנֵית עַל יְדֵי צָרָתָהּ אַף זוֹ נִבְנֵית עַל יְדֵי צָרָתָהּ. (בראשית ל, ו): וַתֹּאמֶר רָחֵל דָּנַנִּי אֱלֹהִים, דָּנַנִּי וְחִיְּבַנִי דָּנַנִּי וְזִכַּנִּי. דָּנַנִּי וְחִיְּבַנִּי, שֶׁנֶּאֱמַר (בראשית כט, לא): וְרָחֵל עֲקָרָה. דָּנַנִּי וְזִכַּנִּי, שֶׁנֶּאֱמַר (בראשית ל, ו): וַיִּתֶּן לִי בֵּן. (בראשית ל, ו): עַל כֵּן קָרְאָה שְׁמוֹ דָּן, בְּכָל מָקוֹם שֶׁנֶּאֱמַר עַל כֵּן מְרֻבֶּה בְּאֻכְלוּסִין.
“Jacob’s wrath was enflamed at Rachel; he said: Am I in place of God, who withheld from you fruit of the womb?” (Genesis 30:2).
“She said: Here is my maidservant Bilha, consort with her and she shall bear upon my knees, and I shall be built through her” (Genesis 30:3).
“Jacob’s wrath was enflamed at Rachel” – the Rabbis of the South said in the name of Rabbi Alexandri in the name of Rabbi Yoḥanan: “Should the wise answer with empty counsel” (Job 15:2) – this is Abraham: “Abram heeded Sarah’s voice” (Genesis 16:2). “And have the east wind fill his belly” (Job 15:2) – this is Jacob: “Jacob’s wrath was enflamed at Rachel; he said…” The Holy One blessed be He said to him: ‘Is that the way one answers the distressed? As you live, your sons are destined to stand before her son.’
“Am I in place of God, who withheld from you fruit of the womb?” – He has withheld from you, He has not withheld from me. She said to him: ‘Did your father do thus to your mother? Did he not gird his loins opposite her?’ He said to her: ‘My father had no children, but I have children.’ She said to him: ‘But your grandfather did not have children, and he girded his loins opposite her.’ He said to her: ‘You can do just as she did for my grandfather.’ She said to him: ‘What did she do?’ He said to her: ‘She introduced her rival wife into her household.’ She said to him: ‘If that is the matter that is preventing it: “Here is my maidservant Bilha, consort with her”’ – just as that one was built through her rival wife, this one too was built through her rival wife.
“Rachel said: God judged me, and also heard my voice, and gave me a son; therefore, she called his name Dan” (Genesis 30:6).
“Rachel said: God judged me” – He judged me and convicted me; He judged me and exonerated me. He judged me and convicted me, as it is stated: “And Rachel was barren” (Genesis 29:31). He judged me and exonerated me – “He gave me a son.”
“Therefore [al ken], she called his name Dan” – everywhere that al ken is stated, it is a large population.
וַתֹּאמֶר רָחֵל נַפְתּוּלֵי אֱלֹהִים נִפְתַּלְתִּי וגו' (בראשית ל, ח), נוֹפְתִּי פִּתִּיתִי תָּלִיתִי אֲחוֹתִי עָלָי. אָמַר רַבִּי יוֹחָנָן נִינְפָה הָיָה לִי לַעֲשׂוֹת לִפְנֵי אֲחוֹתִי, אִלּוּ שָׁלַחְתִּי וְאָמַרְתִּי לוֹ תֶּן דַּעְתְּךָ שֶׁהֵן מְרַמִּים בְּךָ לֹא הָיָה פּוֹרֵשׁ, אֶלָּא אָמַרְתִּי אִם אֵין אֲנִי כְּדַאי שֶׁיִּבָּנֶה הָעוֹלָם מִמֶּנִּי, יִבָּנֶה מֵאֲחוֹתִי. דָּבָר אַחֵר נַפְתּוּלֵי, פִּתּוּלַיָּה לָא דִידִי הַוְיָין, כְּלוּם הָלַךְ יַעֲקֹב אֵצֶל לָבָן אֶלָּא בִּשְׁבִילִי. דָּבָר אַחֵר, נֹפֶת עַצְמוֹ לֹא שֶׁלִּי הוּא, דִּבְרֵי תוֹרָה שֶׁנֶּאֱמַר בָּהֶם (תהלים יט, יא): וְנֹפֶת צוּפִים, יִהְיוּ נֶאֱמָרִים בְּחֶלְקוֹ שֶׁל נַפְתָּלִי.
“And she conceived again, and Rachel’s maidservant Bilha gave birth to a second son to Jacob” (Genesis 30:7).
“Rachel said: I engaged in a great struggle with my sister, and also prevailed; she called his name Naphtali” (Genesis 30:8).
“Rachel said: I engaged in a great struggle [naftulei]” – I adorned myself, I persuaded, I exalted my sister over me.
Rabbi Yoḥanan said: [Rachel said:] ‘I should have been a bride [ninafa] before my sister. Had I sent and said to him: Be aware that they are deceiving you, would he not have left? Instead, I said: If I am not worthy that the world will be built from me, let it be built from my sister.’
Another matter, naftulei – ‘Were all the maneuvers [pitulaya] not for me? Did Jacob not go to Laban only for me?’
Another matter, ‘is the juice [nofet] not mine? – The matters of Torah, in whose regard it is stated: “And the juice [nofet] of ripe fruit” (Psalms 19:11), will be stated in the portion of Naphtali.
וַתֵּלֶד זִלְפָּה שִׁפְחַת לֵאָה (בראשית ל, י), בְּכֻלָּם כְּתִיב וַתַּהַר, וְכָאן וַתֵּלֶד, אֶלָּא בַּחוּרָה הָיְתָה וְלֹא הָיְתָה נִכֶּרֶת בְּעִבּוּרָהּ. (בראשית ל, יא): וַתֹּאמֶר לֵאָה בָּא גָד, אַתְיָא גַּדָּא דְּבֵיתָא, אֲתָא גַּדָּא דְּעָלְמָא, בָּא מִי שֶׁעָתִיד לְגַדֵּד מַשְׁתִּיתָן שֶׁל עוֹבְדֵי כּוֹכָבִים, וּמַנּוֹ אֵלִיָּהוּ. אֵלִיָּהוּ מִשֶּׁל מִי, רַבִּי אֱלִיעֶזֶר אָמַר מִשֶּׁל בִּנְיָמִין, דִּכְתִיב (דברי הימים א ח, כז מ): וְיַעֲרֶשְׁיָה וְאֵלִיָּה וְזִכְרִי בְּנֵי יְרֹחָם כָּל אֵלֶּה מִבְּנֵי בִנְיָמִן. רַבִּי נְהוֹרַאי אָמַר מִשֶּׁל גָּד הָיָה, הֲדָא הוּא דִכְתִיב (מלכים א יז, א): וַיֹּאמֶר אֵלִיָּהוּ הַתִּשְׁבִּי מִתּשָׁבֵי גִלְעָד. אָמַר רַבִּי פִּלִּיפִּי בַּר נְהוֹרַאי מַאן חֲזִית לְמֵימַר כֵּן, אֲמַר לֵיהּ דִּכְתִיב (יהושע יג, כה): וַיְהִי לָהֶם הַגְּבוּל יַעְזֵר וְכָל עָרֵי הַגִּלְעָד, מַה מְּקַיֵּם רַבִּי אֶלְעָזָר קְרָא דְרַבִּי נְהוֹרַאי מִתּשָׁבֵי גִלְעָד, מִיּוֹשְׁבֵי לִשְׁכַּת הַגָּזִית הֲוָה. וּמַה מְּקַיֵּם רַבִּי נְהוֹרַאי קְרָא דְּרַבִּי אֶלְעָזָר וְיַעֲרֶשְׁיָה וְאֵלִיָּה, אֶלָּא מִדְרָשׁוֹת הֵן, בְּשָׁעָה שֶׁהָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מַרְעִישׁ עוֹלָמוֹ הָיָה מַזְכִּיר זְכוּת אָבוֹת בְּנֵי יְרֹחָם, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְמַלֵּא רַחֲמִים עַל עוֹלָמוֹ. פַּעַם אַחַת נֶחְלְקוּ רַבּוֹתֵינוּ בַּדָּבָר, אֵלּוּ אוֹמְרִים מִשֶּׁל גָּד, וְאֵלּוּ אוֹמְרִים מִשֶּׁל בִּנְיָמִין, בָּא וְעָמַד לִפְנֵיהֶם, אָמַר לָהֶם רַבּוֹתֵינוּ מָה אַתֶּם נֶחְלָקִים עָלַי אֲנִי מִבְּנֵי בָנֶיהָ שֶׁל רָחֵל אָנִי.
“Zilpa, Leah’s maidservant, bore Jacob a son” (Genesis 30:10).
“Zilpa, Leah’s maidservant, bore” – regarding all of them, “she conceived” is written, but here, “bore.” It is that she was a young woman, and her pregnancy was not conspicuous.
“Leah said: Fortune has come; she called his name Gad” (Genesis 30:11).
“Leah said: Fortune [gad] has come” – the fortune of the house has come; the fortune of the world has come; the one who is destined to come and cut down the foundation of the idol worshippers. Who is it? It is Elijah. From whom did Elijah descend? Rabbi Eliezer said: From Benjamin, as it is written: “Yaareshya, Eliya, and Zikhri were the sons of Yeroḥam…all these are the children of Benjamin” (I Chronicles 8:27, 40). Rabbi Nehorai said: He descended from Gad. That is what is written: “Elijah the Tishbite, of the residents of Gilad” (I Kings 17:1). Rabbi Pilipi bar Nehorai said: What did you see that led you to say so? He said to him: It is as it is written: “Their border was Yazer, and all the cities of the Gilad” (Joshua 13:25).
How does Rabbi Eliezer understand the verse of Rabbi Nehorai: “From the residents of Gilad”? It is from those who sat in the Chamber of Hewn Stone. How does Rabbi Nehorai realize the verse of Rabbi Eliezer: “Yaareshya, Eliya”? These are to be expounded as midrash. When the Holy One blessed be He would cause His world to quake [leharish], he would mention the merit of the patriarchs. ”The sons of Yeroḥam” – the Holy One blessed be He would become filled with mercy upon His world. One time, our Rabbis disputed regarding the matter: These say: 'Descended from Gad, and these say: Descended from Benjamin. He came and stood before them. He said to them: ‘Our Rabbis, why are you disputing in my regard? I am from the children of the children of Rachel.’
וַתֹּאמֶר לֵאָה בְּאָשְׁרִי כִּי אִשְׁרוּנִי בָּנוֹת (בראשית ל, יג), לוֹמַר אַשְׁרֵי מִי שֶׁזָּכָה לְכָךְ. אָמַר רַבִּי לֵוִי לֹא לָן אָשֵׁר בְּאַכְסַנְיָה, מִיָּמָיו יָרַשׁ גָּבְהֵי פְּלַטְרִיּוֹת מַה שֶׁלֹא יָרַשׁ יְהוּדָה אֲרָצוֹת, הֲדָא הוּא דִכְתִיב (דברי הימים א ז, ל לא): בְּנֵי אָשֵׁר יִמְנָה וְיִשְׁוָה וְיִשְׁוִי וּבְרִיעָה וְשֶׂרַח אֲחוֹתָם. הוּא אֲבִי בִרְזָיִת, רַבִּי לֵוִי וְרַבִּי סִימוֹן, רַבִּי לֵוִי אָמַר שֶׁהָיוּ בְּנוֹתֵיהֶם נָאִים וְהָיוּ נְשׂוּאוֹת לְכֹהֲנִים שֶׁנִּמְשְׁחוּ בְּשֶׁמֶן הַמִּשְׁחָה שֶׁמֶן זַיִת. רַבִּי סִימוֹן אָמַר שֶׁהָיוּ נְשׂוּאוֹת לִמְלָכִים שֶׁנִּמְשְׁחוּ בְּשֶׁמֶן זַיִת.
“Leah said: In my happiness, as women will be happy for me; she called his name Asher” (Genesis 30:13).
“Leah said: In my happiness [beoshri], as women will be happy for me” – saying: ‘Happy is the one who merited this.’ Rabbi Levi said: Asher never stayed the night in an inn. He inherited peaks with castles, what Judah did not inherit in his lands.
That is what is written: “The sons of Asher: Yimna, Yishva, Yishvi, Beria, and Serah their sister…he was the father of Birzayit” (I Chronicles 7:30–31). Rabbi Levi and Rabbi Simon, Rabbi Levi said: It is because their daughters were beautiful and were married to priests who were anointed with the anointing oil, olive [zayit] oil. Rabbi Simon said: They were married to kings who were anointed with olive [zayit] oil.
Midrash Tanchuma, Vayetzei 7-8
Midrash Tanhuma-Yelammedenu, trans. Samuel A. Berman
About This Text
Midrash Tanchuma
Midrash
Midrash Tanchuma is a midrash on the five books of the Torah, structured as sermons on the opening verses of each paragraph in the Torah. Named for the talmudic sage Rabbi Tanchuma, who features prominently in the text, it is also referred to as “Tanchuma-Yelammedenu” because of the prevalence of legal passages that start with the words “yelamedenu rabeinu” (teach us, our Rabbi). The dating and composition history of the Tanchuma are matters of scholarly debate.
Composed: Talmudic Babylon/Italy/Israel (c.500 – c.800 CE)נוצר/נערך: בבל / איטליה / ישראל התלמודית (500 – 800 לספירה בקירוב)
Current Version
Current Translation
Source: nli.org.il
Digitization: Sefaria
License: CC-BY
Revision History
For commentary etc. (right side page under resources) click: Midrash Tanchuma, Vayetzei 7:1 with About (sefaria.org)
And God remembered Rachel (Gen. 30:22). Scripture states elsewhere: He executeth justice for the oppressed (Ps. 146:7). This verse alludes to Israel. R. Phinehas the priest, the son of Hama, explained: This teaches us that there were seventy nations in Egypt, but only Israel was treated unjustly. Who dealt justly with them? He who executeth justice for the oppressed.
Another comment on He executeth justice for the oppressed: This alludes to the righteous Joseph, whose mistress wronged him, when she said: The Hebrew servant came in unto me (Gen. 39:17). “I will sever your pay if you do not hearken to me,” she told him, and he replied: He who giveth bread to the hungry (Ps. 146:7) will feed me. “I will put you in chains,” she shouted, and he retorted: The Lord looseth those that are bound up (ibid.). “I will blind your pretty eyes,” she cried; and he answered: The Lord openeth the eyes of the blind (ibid., v. 8). Finally, she said to him: “I will have you banished,” and he retorted: The Lord preserveth strangers (ibid., v. 9).
Another explanation of He executeth justice for the oppressed: This refers to Rachel, who was oppressed when her father should have sat her in the bridal litter. He placed Leah in it instead, extinguished the candles, and then led Rachel out by the hand. Is there any oppression greater than this? Who dealt justly with her? He who giveth bread to the hungry. When was that? When she hungered for children. The Lord looseth those that are bound up (ibid.), as it is said: And God remembered Rachel. Why were the matriarchs barren (for so many years)? R. Huna said in the name of R. Hiyya the son of Abba: In order that they might spend many years of their lives free of burdensome responsibilities.
And God remembered Rachel (Gen. 30:22). May our master teach us whether a man may recite the prayer “May it be Your will that my wife give birth to a son” if she is already pregnant. Our masters teach us: The man who prays “May it be Your will that my wife give birth to a son” when she has already conceived is uttering a vain prayer (and is taking the Lord’s name in vain).
You find that this happened to Leah. After she had given birth to six sons, she foresaw in a dream that Jacob would ultimately have twelve sons. Since she had already given birth to six sons, and was pregnant with her seventh child, and the two handmaidens had each borne two sons, making ten sons in all, Leah arose and pleaded with the Holy One, saying: Master of the Universe, twelve tribes are to descend from Jacob, and since I have already given birth to six sons, and am pregnant with a seventh child, and each of the handmaidens has born two sons, which accounts for ten sons, if the child within me is a male, my sister will not bear even as many sons as the handmaidens. The Holy One, blessed be He, hearkened to her prayer and converted the fetus in her womb into a female, as it is said: And afterwards she bore a daughter and called her Dinah (Gen. 30:21). The masculine form of afterwards is written in this verse, and not the feminine form (thus signifying that the fetus was originally that of a male child).
Why did Leah call her Dinah? Because the righteous Leah had pleaded for justice (din) before the Holy One, blessed be He. The Holy One, blessed be He, said to her: You are merciful, and so I shall be merciful to her. Forthwith, And God remembered Rachel.
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Vayetzei, Siman 7
וַיִּזְכֹּר אֱלֹהִים. זֶה שֶׁאָמַר הַכָּתוּב: עֹשֶׂה מִשְׁפָּט לַעֲשׁוּקִים (תהלים קמו, ז), אֵלּוּ יִשְׂרָאֵל. אָמַר רַבִּי פִנְחָס הַכֹּהֵן בַּר חָמָא, מְלַמֵּד שֶׁהָיוּ בְמִצְרַיִם מִשִּׁבְעִים אֻמּוֹת, וְלֹא הָיוּ מִשְׁתַּעְבְּדִין אֶלָּא בְּיִשְׂרָאֵל. וּמִי עָשָׂה דִינָן, עֹשֶׂה מִשְׁפָּט לַעֲשׁוּקִים.
And God remembered Rachel (Gen. 30:22). Scripture states elsewhere: He executeth justice for the oppressed (Ps. 146:7). This verse alludes to Israel. R. Phinehas the priest, the son of Hama, explained: This teaches us that there were seventy nations in Egypt, but only Israel was treated unjustly. Who dealt justly with them? He who executeth justice for the oppressed.
דָּבָר אַחֵר, עֹשֶׂה מִשְׁפָּט לַעֲשׁוּקִים, זֶה יוֹסֵף הַצַּדִּיק שֶׁעֲשָׁקַתּוּ אֲדוֹנָתוֹ וְאָמְרָה, בָּא אֵלַי הָעֶבֶד הָעִבְרִי (בראשית לט, יז). אָמְרָה לוֹ: אִם אֵין אַתְּ שׁוֹמֵעַ לִי אֲנִי פוֹסֶקֶת בְּלָאדִין שֶׁלָּךְ. אָמַר לָהּ: נֹתֵן לֶחֶם לָרְעֵבִים יַאֲכִילֵנִי. אָמְרָה לוֹ: אֲנִי מַכְנִיסְךָ בַּכְּבָלִים. אָמַר לָהּ: ה' מַתִּיר אֲסוּרִים. אָמְרָה לוֹ: עֵינֶיךָ הַיָּפוֹת אֲנִי מְעַוַּרְתָּן. אָמַר לָהּ: ה' פֹּקֵחַ עִוְרִים. אָמְרָה לוֹ: אֲנִי מַגְלָה אוֹתָךְ. אָמַר לָהּ: ה' שֹׁמֵר אֶת גֵּרִים.
Another comment on He executeth justice for the oppressed: This alludes to the righteous Joseph, whose mistress wronged him, when she said: The Hebrew servant came in unto me (Gen. 39:17). “I will sever your pay if you do not hearken to me,” she told him, and he replied: He who giveth bread to the hungry (Ps. 146:7) will feed me. “I will put you in chains,” she shouted, and he retorted: The Lord looseth those that are bound up (ibid.). “I will blind your pretty eyes,” she cried; and he answered: The Lord openeth the eyes of the blind (ibid., v. 8). Finally, she said to him: “I will have you banished,” and he retorted: The Lord preserveth strangers (ibid., v. 9).
דָּבָר אַחֵר, עֹשֶׂה מִשְׁפָּט לַעֲשׁוּקִים, זוֹ רָחֵל שֶׁהָיְתָה עֲשׁוּקָה, שֶׁהוֹשִׁיבָהּ אָבִיהָ בְּאַפִּרְיוֹן וְהִכְנִיס אֶת לֵאָה וְכִבָּה אֶת הַפַּנָּסִין וְהוֹצִיא בְּיָדוֹ אֶת רָחֵל, יֵשׁ עֹשֶׁק גָּדוֹל מִזֶּה. וּמִי עָשָׂה דִינָהּ, נֹתֵן לֶחֶם לָרְעֵבִים. שֶׁהָיְתָה רְעֵבָה מִבָּנִים. ה' מַתִּיר אֲסוּרִים, שֶׁנֶּאֱמַר: וַיִּזְכֹּר אֱלֹהִים אֶת רָחֵל וְגוֹ'. וַיִּזְכֹּר אֱלֹהִים אֶת רָחֵל, לָמָּה נִתְעַקְּרוּ הָאִמָּהוֹת. רַבִּי הוּנָא בְּשֵׁם רַבִּי חִיָּא בַר אַבָּא אָמַר, כְּדֵי שֶׁיֵּצְאוּ הַשָּׁנִים בְּלֹא שִׁעְבּוּד.
Another explanation of He executeth justice for the oppressed: This refers to Rachel, who was oppressed when her father should have sat her in the bridal litter. He placed Leah in it instead, extinguished the candles, and then led Rachel out by the hand. Is there any oppression greater than this? Who dealt justly with her? He who giveth bread to the hungry. When was that? When she hungered for children. The Lord looseth those that are bound up (ibid.), as it is said: And God remembered Rachel. Why were the matriarchs barren (for so many years)? R. Huna said in the name of R. Hiyya the son of Abba: In order that they might spend many years of their lives free of burdensome responsibilities.
Vayetzei, Siman 8
וַיִּזְכֹּר אֱלֹהִים אֶת רָחֵל. יְלַמְּדֵנוּ רַבֵּנּוּ, אִם הָיְתָה אִשְׁתּוֹ מְעֻבֶּרֶת מַהוּ שֶׁיִּתְפַּלֵּל יְהִי רָצוֹן שֶׁתֵּלֵד אִשְׁתִּי זָכָר. כָּךְ שָׁנוּ רַבּוֹתֵינוּ, הָיְתָה אִשְׁתּוֹ מְעֻבֶּרֶת וְאָמַר יְהִי רָצוֹן שֶׁתֵּלֵד אִשְׁתִּי זָכָר, הֲרֵי זוֹ תְּפִלַּת שָׁוְא.
רַבִּי הוּנָא בְּשֵׁם רַבִּי יוֹסִי אוֹמֵר, אַף עַל פִּי שֶׁשָּׁנִינוּ הָיְתָה אִשְׁתּוֹ מְעֻבֶּרֶת וְאָמַר יְהִי רָצוֹן שֶׁתֵּלֵד אִשְׁתִּי זָכָר הֲרֵי זוֹ תְפִלַּת שָׁוְא, אֵינוֹ כֵן, אֶלָּא אֲפִלּוּ עַד שָׁעָה שֶׁתֵּשֵׁב עַל הַמַּשְׁבֵּר יִתְפַּלֵּל שֶׁתֵּלֵד זָכָר, לְפִי שֶׁאֵין קָשֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא לַעֲשׂוֹת אֶת הַנְּקֵבוֹת זְכָרִים וְאֶת הַזְּכָרִים נְקֵבוֹת. וְכֵן מְפֹרָשׁ עַל יְדֵי יִרְמְיָה, וָאֵרֵד בֵּית הַיּוֹצֵר וְהִנֵּהוּ עֹשֶׂה מְלָאָכָה עַל הָאָבְנָיִם, וְנִשְׁחַת הַכְּלִי אֲשֶׁר הוּא עֹשֶׂה וְגוֹ' וְשָׁב וַיַּעֲשֵׂהוּ כְּלִי אַחֵר כַּאֲשֶׁר יָשַׁר בְּעֵינֵי הַיּוֹצֵר לַעֲשׂוֹת (ירמיה יח, ג-ד). מָה הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹמֵר לְיִרְמְיָה, הֲכַיּוֹצֵר הַזֶּה לֹא אוּכַל לַעֲשׂוֹת לָכֶם בֵּית יִשְׂרָאֵל נְאֻם ה'.
R. Huna, however, maintained in the name of R. Yosé: Though we have been taught that the husband of a pregnant woman who prays “May it be Thy will that my wife bear a son” is uttering a vain prayer, this is not so. In fact, he may pray for the birth of a son even as she commences labor, for it is not difficult for the Holy One, blessed be He, to convert females into males and males into females. He quoted a verse from Jeremiah to support this statement: Then I went down to the potter’s house, and behold, he was at his work on the wheels. And whensoever the vessel he made of the clay was marred in the hand of the potter, he made it again another vessel, as it seemed good to the potter to make it (Jer. 18:3–4). And did not the Holy One, blessed be He, say to Jeremiah: O house of Israel, cannot I do with you as this potter? (ibid., v. 6).
וְכֵן אַתָּה מוֹצֵא בְּלֵאָה, אַחַר שֶׁיָּלְדָה שִׁשָּׁה בָנִים וְהָיְתָה רוֹאָה בִנְבוּאָה שֶׁשְּׁנֵים עָשָׂר שְׁבָטִים עֲתִידִין לַעֲמֹד מִיַּעֲקֹב, וּכְבָר יָלְדָה שִּׁשָּׁה וְנִתְעַבְּרָה מִן הַשְּׁבִיעִי, וּמִן שְׁתֵּי שְׁפָחוֹת שְׁנַיִם שְׁנַיִם הֲרֵי עֲשָׂרָה, עָמְדָה לֵאָה וְהָיְתָה מִתְרַעֶמֶת לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וְאָמְרָה, רִבּוֹנוֹ שֶׁל עוֹלָם, שְׁנֵים עָשָׂר שְׁבָטִים עֲתִידִין לַעֲמֹד מִיַּעֲקֹב, הֲרֵי כְבָר בְּיָדִי שִׁשָּׁה וּמְעֻבֶּרֶת מִשְּׁבִיעִי וּבְיַד הַשְּׁפָחוֹת שְׁנַיִם שְׁנַיִם הֲרֵי עֲשָׂרָה. אִם זֶה זָכָר, לֹא תְהֵא רָחֵל אֲחוֹתִי כְּאַחַת מִן הַשְּׁפָחוֹת. מִיָּד שָׁמַע הַקָּדוֹשׁ בָּרוּךְ הוּא תְּפִלָּתָהּ וְנֶהְפַּךְ הָעֻבָּר שֶׁבִּמְעֶיהָ לִנְקֵבָה, שֶׁנֶּאֱמַר: וְאַחַר יָלְדָה בַּת וַתִּקְרָא אֶת שְׁמָהּ דִּינָה. וְאַחֶרֶת אֵין כְּתִיב כָּאן אֶלָּא וְאַחַר.
You find that this happened to Leah. After she had given birth to six sons, she foresaw in a dream that Jacob would ultimately have twelve sons. Since she had already given birth to six sons, and was pregnant with her seventh child, and the two handmaidens had each borne two sons, making ten sons in all, Leah arose and pleaded with the Holy One, saying: Master of the Universe, twelve tribes are to descend from Jacob, and since I have already given birth to six sons, and am pregnant with a seventh child, and each of the handmaidens has born two sons, which accounts for ten sons, if the child within me is a male, my sister will not bear even as many sons as the handmaidens. The Holy One, blessed be He, hearkened to her prayer and converted the fetus in her womb into a female, as it is said: And afterwards she bore a daughter and called her Dinah (Gen. 30:21). The masculine form of afterwards is written in this verse, and not the feminine form (thus signifying that the fetus was originally that of a male child).
וְלָמָּה קָרְאָה לֵאָה דִּינָה. לְפִי שֶׁעָמְדָה לֵאָה הַצַּדֶּקֶת בַּדִּין לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא. אָמַר לָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא, אַתְּ רַחֲמָנִית, וְאַף אֲנִי מְרַחֵם עָלֶיהָ. מִיָּד, וַיִּזְכֹּר אֱלֹהִים אֶת רָחֵל.
Why did Leah call her Dinah? Because the righteous Leah had pleaded for justice (din) before the Holy One, blessed be He. The Holy One, blessed be He, said to her: You are merciful, and so I shall be merciful to her. Forthwith, And God remembered Rachel.
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A must read and guiding line: To go through every step, of the 42 steps in our diaspora until we reach Eretz Yisrael, the unification of Yehuda and Ephraim, when the Jews start to build The Temple and Restoring her Temple Service. It is for all Beit Yisrael International members the way to go.
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Pirkei Avot 6:10
Dr. Joshua Kulp
חֲמִשָּׁה קִנְיָנִים קָנָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בְעוֹלָמוֹ, וְאֵלּוּ הֵן, תּוֹרָה קִנְיָן אֶחָד, שָׁמַיִם וָאָרֶץ קִנְיָן אֶחָד, אַבְרָהָם קִנְיָן אֶחָד, יִשְׂרָאֵל קִנְיָן אֶחָד, בֵּית הַמִּקְדָּשׁ קִנְיָן אֶחָד. תּוֹרָה מִנַּיִן, דִּכְתִיב (משלי ח), ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז. שָׁמַיִם וָאָרֶץ קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (ישעיה סו), כֹּה אָמַר ה' הַשָּׁמַיִם כִּסְאִי וְהָאָרֶץ הֲדֹם רַגְלָי אֵי זֶה בַיִת אֲשֶׁר תִּבְנוּ לִי וְאֵי זֶה מָקוֹם מְנוּחָתִי, וְאוֹמֵר (תהלים קד) מָה רַבּוּ מַעֲשֶׂיךָ ה' כֻּלָּם בְּחָכְמָה עָשִׂיתָ מָלְאָה הָאָרֶץ קִנְיָנֶךָ. אַבְרָהָם קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (בראשית יד), וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ. יִשְׂרָאֵל קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (שמות טו), עַד יַעֲבֹר עַמְּךָ ה' עַד יַעֲבֹר עַם זוּ קָנִיתָ, וְאוֹמֵר (תהלים טז) לִקְדוֹשִׁים אֲשֶׁר בָּאָרֶץ הֵמָּה וְאַדִּירֵי כָּל חֶפְצִי בָם. בֵּית הַמִּקְדָּשׁ קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (שמות טו), מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ ה' מִקְּדָשׁ ה' כּוֹנְנוּ יָדֶיךָ. וְאוֹמֵר (תהלים עח) וַיְבִיאֵם אֶל גְּבוּל קָדְשׁוֹ הַר זֶה קָנְתָה יְמִינוֹ:
Five possessions did the Holy Blessed One, set aside as his own in this world, and these are they: The Torah, one possession; Heaven and earth, another possession; Abraham, another possession; Israel, another possession; The Temple, another possession. 1a) The Torah is one possession. From where do we know this? Since it is written, “The Lord possessed (usually translated as ‘created’) me at the beginning of his course, at the first of His works of old” (Proverbs 8:22). 2a) Heaven and earth, another possession. From where do we know this? Since it is said: “Thus said the Lord: The heaven is My throne and the earth is My footstool; Where could you build a house for Me, What place could serve as My abode? (Isaiah 66:1) And it says: “How many are the things You have made, O Lord; You have made them all with wisdom; the earth is full of Your possessions” (Psalms 104:24). 3a) Abraham is another possession. From where do we know this? Since it is written: “He blessed him, saying, “Blessed by Abram of God Most High, Possessor of heaven and earth” (Genesis 15:19). 4a) Israel is another possession. From where do we know this? Since it is written: “Till Your people cross over, O Lord, Till Your people whom You have possessed” (Exodus 15:16). And it says: “As to the holy and mighty ones that are in the land, my whole desire (possession) is in them” (Psalms 16:3). 5a) The Temple is another possession. From where do we know this? Since it is said: “The sanctuary, O lord, which your hands have established” (Exodus 15:17”, And it says: “And He brought them to His holy realm, to the mountain, which His right hand had possessed” (Psalms 78:54).
I like to call out to all my Jewish friends:
Zechariah 8:23
23So said the Lord of Hosts: In those days, when ten men of all the languages of the nations shall take hold of the skirt of a Jewish man, saying, "Let us go with you, for we have heard that God is with you."
כגכֹּֽה־אָמַר֘ יְהֹוָ֣ה צְבָאוֹת֒ בַּיָּמִ֣ים הָהֵ֔מָּה אֲשֶׁ֚ר יַֽחֲזִ֙יקוּ֙ עֲשָׂרָ֣ה אֲנָשִׁ֔ים מִכֹּ֖ל לְשֹׁנ֣וֹת הַגּוֹיִ֑ם וְֽהֶחֱזִ֡יקוּ בִּכְנַף֩ אִ֨ישׁ יְהוּדִ֜י לֵאמֹ֗ר נֵֽלְכָה֙ עִמָּכֶ֔ם כִּ֥י שָׁמַ֖עְנוּ אֱלֹהִ֥ים עִמָּכֶֽם:
ten men: from the seventy nations. This equals seven hundred for each corner. For the four corners of the tallith there will be two thousand and eight hundred.
עשרה אנשים: משבעים לשון הרי שבע מאות לכל כנף וכנף הרי לד' כנפי הטלית אלפים ושמונ' מאו':
That may come in fulfillment in our days:
Our souls are bearing the ‘sparks’ (divine aspects) of Messiah.It is forbidden to pray to bow down to any other (god), and/or messiah, and/or before any image or to lift up a human being as a god…… or to put any other (god), and/or messiah, and/or any image before or instead or between HaShem and us. ('It suf')“The redemption will come about only through the study of the Torah. And the essential redemption depends upon the study of the Kabbalah” According to: R. ELIYAHU, THE VILNA GAON (Evven Shelemah (a ‘complete, without defect stone’) 11:3)When Yehuda and Ephraim come to unity (again) Messiah Ben Joseph 'died' and Messiah Ben David shall be revealed and anointed by the Israeli people as the Messiah-King of Israel. As YeshaYahu is teaching:Isa 11:9 – 16 They do no evil nor destroy in all My set-apart mountain, for the earth shall be filled with the knowledge of Adonai as the waters cover the sea.Rashi: knowledge of the Lord: [lit.] to know the Lord.10 And on that day, there shall be a Root of Yishai, standing as a banner to the people. Unto Him the nations shall seek, and His rest shall be esteem.Rashi: as a banner for peoples: that peoples should raise a banner to gather to him.11 And it shall be in that day that Adonai sets His hand again a second time to recover the remnant of His people who are left, from Ashshur and from Mitsrayim, from Pathros and from Kush, from Ěylam and from Shin‛ar, from Ḥamath and from the islands of the sea.Rashi: a second time: Just as he acquired them from Egypt, when their redemption was absolute, without subjugation, but the redemption preceding the building of the Second Temple is not counted, since they were subjugated to Cyrus.and from the islands of the sea: the islands of the Kittim, the Romans, the descendants of Esau.And he shall raise a banner: Perka, perche in O.F. [i.e., the verse is literally referring to the pole upon which the banner is attached.] And it shall be for a sign to gather to him and to bring the exiles of Israel to Him as a present.12 And He shall raise a banner for the nations, and gather the outcasts of Yisra’ěl, and assemble the dispersed of Yehuḏa from the four corners of the earth.13 And the envy of Ephrayim shall turn aside, and the adversaries of Yehuḏa be cut off. Ephrayim shall not envy Yehuḏa, and Yehuḏa not trouble Ephrayim.Rashi: Ephraim shall not envy Judah: The Messiah, the son of David, and the Messiah, the son of Joseph, shall not envy each other.14 But they shall fly down upon the shoulder of the Philistines toward the west; together they plunder the people of the east, their hand stretching forth on Eḏom and Mo’aḇ, and the children of Ammon shall be subject to them.Rashi: And they shall fly of one accord against the Philistines in the west: Heb. בְכָתֵף. Israel will fly and run of one accord against the Philistines who are in the west of Eretz Israel and conquer their land. [כָּתֵף, lit. a shoulder, is used in this case to denote unity. The word שֶׁכֶם, also lit. a shoulder, is used in a similar sense.] Comp. (Hoshea 6:9) “They murder on the way in unison (שֶׁכְמָה) ”; (Zeph. 3:9) “One accord (שְׁכֶם אֶחָד).” And so did Jonathan rendered it: And they shall join in one accord to smite the Philistines who are in the west.and the children of Ammon shall obey them: As the Targum states: Will hearken to them. They will accept their commandments over them.15 And Adonai shall put under the ban the tongue of the Sea of Mitsrayim, and He shall wave His hand over the River with the might of His Spirit, and shall strike it in the seven streams, and shall cause men to tread it in sandals.Rashi: And… shall dry up: [lit. shall cut off] to dry it, so that the exiles of Israel will pass through it from Egypt.over the river: The Euphrates River, for the exiles from Assyria to cross.with the strength of His wind: Heb. בַּעְיָם. This is hapax legomenon in Scripture, and according to the context it can be interpreted as “with the strength of His wind.”into seven streams: into seven segments, for the aforementioned seven exiles: from Assyria and from Egypt, etc. Those from the islands of the sea are not from that side.and He shall lead: the exiles within it.with shoes: on dry land.16 And there shall be a highway for the remnant of His people, those left from Ashshur, as it was for Yisra’ěl in the day when he came up from the land of Mitsrayim.Rashi: And there shall be a highway: in the midst of the water for the remnant of His people.
Please Judah if a righteous gentile tries ‘to grasp your ‘tsi-sit’ and say: "Let me go with you, for I have heard that God is with you." Open your heart for him/her and share all our Torah. The Torah of Moshe Rabbeinu as it is written and spared and is teaches in the Tanach and all scripture of Rabbinical Judaism………
Read my story:
Dr. Joshua Kulp
חֲמִשָּׁה קִנְיָנִים קָנָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בְעוֹלָמוֹ, וְאֵלּוּ הֵן, תּוֹרָה קִנְיָן אֶחָד, שָׁמַיִם וָאָרֶץ קִנְיָן אֶחָד, אַבְרָהָם קִנְיָן אֶחָד, יִשְׂרָאֵל קִנְיָן אֶחָד, בֵּית הַמִּקְדָּשׁ קִנְיָן אֶחָד. תּוֹרָה מִנַּיִן, דִּכְתִיב (משלי ח), ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז. שָׁמַיִם וָאָרֶץ קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (ישעיה סו), כֹּה אָמַר ה' הַשָּׁמַיִם כִּסְאִי וְהָאָרֶץ הֲדֹם רַגְלָי אֵי זֶה בַיִת אֲשֶׁר תִּבְנוּ לִי וְאֵי זֶה מָקוֹם מְנוּחָתִי, וְאוֹמֵר (תהלים קד) מָה רַבּוּ מַעֲשֶׂיךָ ה' כֻּלָּם בְּחָכְמָה עָשִׂיתָ מָלְאָה הָאָרֶץ קִנְיָנֶךָ. אַבְרָהָם קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (בראשית יד), וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ. יִשְׂרָאֵל קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (שמות טו), עַד יַעֲבֹר עַמְּךָ ה' עַד יַעֲבֹר עַם זוּ קָנִיתָ, וְאוֹמֵר (תהלים טז) לִקְדוֹשִׁים אֲשֶׁר בָּאָרֶץ הֵמָּה וְאַדִּירֵי כָּל חֶפְצִי בָם. בֵּית הַמִּקְדָּשׁ קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (שמות טו), מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ ה' מִקְּדָשׁ ה' כּוֹנְנוּ יָדֶיךָ. וְאוֹמֵר (תהלים עח) וַיְבִיאֵם אֶל גְּבוּל קָדְשׁוֹ הַר זֶה קָנְתָה יְמִינוֹ:
Five possessions did the Holy Blessed One, set aside as his own in this world, and these are they: The Torah, one possession; Heaven and earth, another possession; Abraham, another possession; Israel, another possession; The Temple, another possession. 1a) The Torah is one possession. From where do we know this? Since it is written, “The Lord possessed (usually translated as ‘created’) me at the beginning of his course, at the first of His works of old” (Proverbs 8:22). 2a) Heaven and earth, another possession. From where do we know this? Since it is said: “Thus said the Lord: The heaven is My throne and the earth is My footstool; Where could you build a house for Me, What place could serve as My abode? (Isaiah 66:1) And it says: “How many are the things You have made, O Lord; You have made them all with wisdom; the earth is full of Your possessions” (Psalms 104:24). 3a) Abraham is another possession. From where do we know this? Since it is written: “He blessed him, saying, “Blessed by Abram of God Most High, Possessor of heaven and earth” (Genesis 15:19). 4a) Israel is another possession. From where do we know this? Since it is written: “Till Your people cross over, O Lord, Till Your people whom You have possessed” (Exodus 15:16). And it says: “As to the holy and mighty ones that are in the land, my whole desire (possession) is in them” (Psalms 16:3). 5a) The Temple is another possession. From where do we know this? Since it is said: “The sanctuary, O lord, which your hands have established” (Exodus 15:17”, And it says: “And He brought them to His holy realm, to the mountain, which His right hand had possessed” (Psalms 78:54).
I like to call out to all my Jewish friends:
Zechariah 8:23
23So said the Lord of Hosts: In those days, when ten men of all the languages of the nations shall take hold of the skirt of a Jewish man, saying, "Let us go with you, for we have heard that God is with you." | | כגכֹּֽה־אָמַר֘ יְהֹוָ֣ה צְבָאוֹת֒ בַּיָּמִ֣ים הָהֵ֔מָּה אֲשֶׁ֚ר יַֽחֲזִ֙יקוּ֙ עֲשָׂרָ֣ה אֲנָשִׁ֔ים מִכֹּ֖ל לְשֹׁנ֣וֹת הַגּוֹיִ֑ם וְֽהֶחֱזִ֡יקוּ בִּכְנַף֩ אִ֨ישׁ יְהוּדִ֜י לֵאמֹ֗ר נֵֽלְכָה֙ עִמָּכֶ֔ם כִּ֥י שָׁמַ֖עְנוּ אֱלֹהִ֥ים עִמָּכֶֽם: |
ten men: from the seventy nations. This equals seven hundred for each corner. For the four corners of the tallith there will be two thousand and eight hundred. | | עשרה אנשים: משבעים לשון הרי שבע מאות לכל כנף וכנף הרי לד' כנפי הטלית אלפים ושמונ' מאו': |
That may come in fulfillment in our days:
Our souls are bearing the ‘sparks’ (divine aspects) of Messiah.
It is forbidden to pray to bow down to any other (god), and/or messiah, and/or before any image or to lift up a human being as a god…… or to put any other (god), and/or messiah, and/or any image before or instead or between HaShem and us. ('It suf')
“The redemption will come about only through the study of the Torah. And the essential redemption depends upon the study of the Kabbalah” According to: R. ELIYAHU, THE VILNA GAON (Evven Shelemah (a ‘complete, without defect stone’) 11:3)
When Yehuda and Ephraim come to unity (again) Messiah Ben Joseph 'died' and Messiah Ben David shall be revealed and anointed by the Israeli people as the Messiah-King of Israel. As YeshaYahu is teaching:
Isa 11:9 – 16 They do no evil nor destroy in all My set-apart mountain, for the earth shall be filled with the knowledge of Adonai as the waters cover the sea.
Rashi: knowledge of the Lord: [lit.] to know the Lord.
10 And on that day, there shall be a Root of Yishai, standing as a banner to the people. Unto Him the nations shall seek, and His rest shall be esteem.
Rashi: as a banner for peoples: that peoples should raise a banner to gather to him.
11 And it shall be in that day that Adonai sets His hand again a second time to recover the remnant of His people who are left, from Ashshur and from Mitsrayim, from Pathros and from Kush, from Ěylam and from Shin‛ar, from Ḥamath and from the islands of the sea.
Rashi: a second time: Just as he acquired them from Egypt, when their redemption was absolute, without subjugation, but the redemption preceding the building of the Second Temple is not counted, since they were subjugated to Cyrus.
and from the islands of the sea: the islands of the Kittim, the Romans, the descendants of Esau.
And he shall raise a banner: Perka, perche in O.F. [i.e., the verse is literally referring to the pole upon which the banner is attached.] And it shall be for a sign to gather to him and to bring the exiles of Israel to Him as a present.
12 And He shall raise a banner for the nations, and gather the outcasts of Yisra’ěl, and assemble the dispersed of Yehuḏa from the four corners of the earth.
13 And the envy of Ephrayim shall turn aside, and the adversaries of Yehuḏa be cut off. Ephrayim shall not envy Yehuḏa, and Yehuḏa not trouble Ephrayim.
Rashi: Ephraim shall not envy Judah: The Messiah, the son of David, and the Messiah, the son of Joseph, shall not envy each other.
14 But they shall fly down upon the shoulder of the Philistines toward the west; together they plunder the people of the east, their hand stretching forth on Eḏom and Mo’aḇ, and the children of Ammon shall be subject to them.
Rashi: And they shall fly of one accord against the Philistines in the west: Heb. בְכָתֵף. Israel will fly and run of one accord against the Philistines who are in the west of Eretz Israel and conquer their land. [כָּתֵף, lit. a shoulder, is used in this case to denote unity. The word שֶׁכֶם, also lit. a shoulder, is used in a similar sense.] Comp. (Hoshea 6:9) “They murder on the way in unison (שֶׁכְמָה) ”; (Zeph. 3:9) “One accord (שְׁכֶם אֶחָד).” And so did Jonathan rendered it: And they shall join in one accord to smite the Philistines who are in the west.
and the children of Ammon shall obey them: As the Targum states: Will hearken to them. They will accept their commandments over them.
15 And Adonai shall put under the ban the tongue of the Sea of Mitsrayim, and He shall wave His hand over the River with the might of His Spirit, and shall strike it in the seven streams, and shall cause men to tread it in sandals.
Rashi: And… shall dry up: [lit. shall cut off] to dry it, so that the exiles of Israel will pass through it from Egypt.
over the river: The Euphrates River, for the exiles from Assyria to cross.
with the strength of His wind: Heb. בַּעְיָם. This is hapax legomenon in Scripture, and according to the context it can be interpreted as “with the strength of His wind.”
into seven streams: into seven segments, for the aforementioned seven exiles: from Assyria and from Egypt, etc. Those from the islands of the sea are not from that side.
and He shall lead: the exiles within it.
with shoes: on dry land.
16 And there shall be a highway for the remnant of His people, those left from Ashshur, as it was for Yisra’ěl in the day when he came up from the land of Mitsrayim.
Rashi: And there shall be a highway: in the midst of the water for the remnant of His people.
Please Judah if a righteous gentile tries ‘to grasp your ‘tsi-sit’ and say: "Let me go with you, for I have heard that God is with you." Open your heart for him/her and share all our Torah. The Torah of Moshe Rabbeinu as it is written and spared and is teaches in the Tanach and all scripture of Rabbinical Judaism………
Read my story:
Ariel your Representee, Representee of Ephraim and adviser (not a rabbi but friendly adviser) of Bet Yisrael international on the Har HaBayit.
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Beit Yisrael International (Ephraim, The Lost sheep from the House of Israel), Meditate and Realization of Chassidut Torah Teachings – The Strong foundation is based on Chabad teachings ( i.e The purpose of creation is to Bringing Heavens Down to Earth and to make Most High a dwelling place here on earth) and its pillars is based on the true concept of the Breslov Teachings ( in the context of Seventh Pillar of Tzaddik ) by following the Jewish Halacha Principles of Shulchan Aruch Halacha.
Beit Yisrael International (Ephraim, The Lost sheep from the House of Israel), Meditate and Realization of Chassidut Torah Teachings – The Strong foundation is based on Chabad teachings ( i.e The purpose of creation is to Bringing Heavens Down to Earth and to make Most High a dwelling place here on earth) and its pillars is based on the true concept of the Breslov Teachings ( in the context of Seventh Pillar of Tzaddik ) by following the Jewish Halacha Principles of Shulchan Aruch Halacha.
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It should be most honest:'Israeli MK proposes dividing Temple Mount between Jews and Muslims
Petition click: 1 Million for a Jewish Temple Mount!
It should be most honest:
'Israeli MK proposes dividing Temple Mount between Jews and Muslims
**AMIT HALEVI'S PLAN WOULD GIVE MUSLIMS CONTROL OF THE SOUTHERN END OF THE TEMPLE MOUNT COMPLEX, WHICH CONTAINS THE AL-AQSA MOSQUE, WHILE JEWS WOULD RECEIVE THE CENTRAL AND NORTHERN AREAS.
(JUNE 8, 2023 / JNS)**A Likud lawmaker is proposing a plan to divide Jerusalem’s Temple Mount between Muslims and Jews and to remove Jordan’s custodial status over the holy site.Speaking to the Zman Yisrael Hebrew news site, Knesset member Amit Halevi outlined a plan whereby Muslims would control the southern end of the 37-acre complex which contains the Al-Aqsa mosque, while Jews would receive the central and northern area, where the Dome of the Rock sits.According to Halevi, the reorganization makes sense from a religious point of view because that part of the Temple Mount is the holiest site in Judaism, where it is believed the First and Second Temples stood. The Foundation Stone at the center of the Dome of the Rock is where Jewish sources place the Holy of Holies.“This is the place of the First Temple and the place of the Second Temple built by Babylonian immigrants. No one needs to examine the stones to know that it is ours,” he said.Halevi also wants to end Israel’s agreement with the Jordanian Waqf whereby the Islamic trust controls and manages Islamic edifices on the Temple Mount.“Why not give them status in the Dizengoff Center [a large shopping mall in Tel Aviv] as well? This is a terrible mistake. This status should be abolished. I know it’s an agreement between countries, but we have to deal with it. It requires change, even if the process will take time,” he said.In addition, Halevi wants to give Jews the same access to the Temple Mount enjoyed by Muslims. Currently, the Waqf only allows Jews and non-Muslim tourists access to the Temple Mount via the Maghrebi Gate and only at certain hours when the gate is open.“We will take the northern end and pray there. The entire mountain is sacred to us, and the Dome of the Rock is the place on which the Temple stood. This should be our guideline,” he said. “Israel is leading. It will be a historical, religious and national statement. If this does not happen then you are not actually the owner of the house. You are a klutz. Why are you even going in there?”
Please let we all, Jews and all their friends, take the Har HaBayit and start building the Temple and restoring her service?כִּ֤י אִם־הֵיטֵיב֙ תֵּיטִ֔יבוּ אֶת־דַּרְכֵיכֶ֖ם וְאֶת־מַעַלְלֵיכֶ֑ם אִם־עָשׂ֤וֹ תַֽעֲשׂוּ֙ מִשְׁפָּ֔ט בֵּ֥ין אִ֖ישׁ וּבֵ֥ין רֵעֵֽהוּ׃
No, if you really mend your ways and your actions; if you execute justice between one party and another; גֵּ֣ר יָת֤וֹם וְאַלְמָנָה֙ לֹ֣א תַעֲשֹׁ֔קוּ וְדָ֣ם נָקִ֔י אַֽל־תִּשְׁפְּכ֖וּ בַּמָּק֣וֹם הַזֶּ֑ה וְאַחֲרֵ֨י אֱלֹהִ֧ים אֲחֵרִ֛ים לֹ֥א תֵלְכ֖וּ לְרַ֥ע לָכֶֽם׃
if you do not oppress the stranger, the orphan, and the widow; if you do not shed the blood of the innocent in this place; if you do not follow other gods, to your own hurt— וְשִׁכַּנְתִּ֤י אֶתְכֶם֙ בַּמָּק֣וֹם הַזֶּ֔ה בָּאָ֕רֶץ אֲשֶׁ֥ר נָתַ֖תִּי לַאֲבוֹתֵיכֶ֑ם לְמִן־עוֹלָ֖ם וְעַד־עוֹלָֽם׃
then only will I let you dwell in this place, in the land that I gave to your ancestors for all time.Ariel your Representee, Representee of Ephraim and adviser (not a rabbi but friendly adviser) of Bet Yisrael international on the Har HaBayit.
(JUNE 8, 2023 / JNS)**
A Likud lawmaker is proposing a plan to divide Jerusalem’s Temple Mount between Muslims and Jews and to remove Jordan’s custodial status over the holy site.
Speaking to the Zman Yisrael Hebrew news site, Knesset member Amit Halevi outlined a plan whereby Muslims would control the southern end of the 37-acre complex which contains the Al-Aqsa mosque, while Jews would receive the central and northern area, where the Dome of the Rock sits.
According to Halevi, the reorganization makes sense from a religious point of view because that part of the Temple Mount is the holiest site in Judaism, where it is believed the First and Second Temples stood. The Foundation Stone at the center of the Dome of the Rock is where Jewish sources place the Holy of Holies.
“This is the place of the First Temple and the place of the Second Temple built by Babylonian immigrants. No one needs to examine the stones to know that it is ours,” he said.
Halevi also wants to end Israel’s agreement with the Jordanian Waqf whereby the Islamic trust controls and manages Islamic edifices on the Temple Mount.
“Why not give them status in the Dizengoff Center [a large shopping mall in Tel Aviv] as well? This is a terrible mistake. This status should be abolished. I know it’s an agreement between countries, but we have to deal with it. It requires change, even if the process will take time,” he said.
In addition, Halevi wants to give Jews the same access to the Temple Mount enjoyed by Muslims. Currently, the Waqf only allows Jews and non-Muslim tourists access to the Temple Mount via the Maghrebi Gate and only at certain hours when the gate is open.
“We will take the northern end and pray there. The entire mountain is sacred to us, and the Dome of the Rock is the place on which the Temple stood. This should be our guideline,” he said. “Israel is leading. It will be a historical, religious and national statement. If this does not happen then you are not actually the owner of the house. You are a klutz. Why are you even going in there?”
Please let we all, Jews and all their friends, take the Har HaBayit and start building the Temple and restoring her service?
כִּ֤י אִם־הֵיטֵיב֙ תֵּיטִ֔יבוּ אֶת־דַּרְכֵיכֶ֖ם וְאֶת־מַעַלְלֵיכֶ֑ם אִם־עָשׂ֤וֹ תַֽעֲשׂוּ֙ מִשְׁפָּ֔ט בֵּ֥ין אִ֖ישׁ וּבֵ֥ין רֵעֵֽהוּ׃
No, if you really mend your ways and your actions; if you execute justice between one party and another;
גֵּ֣ר יָת֤וֹם וְאַלְמָנָה֙ לֹ֣א תַעֲשֹׁ֔קוּ וְדָ֣ם נָקִ֔י אַֽל־תִּשְׁפְּכ֖וּ בַּמָּק֣וֹם הַזֶּ֑ה וְאַחֲרֵ֨י אֱלֹהִ֧ים אֲחֵרִ֛ים לֹ֥א תֵלְכ֖וּ לְרַ֥ע לָכֶֽם׃
if you do not oppress the stranger, the orphan, and the widow; if you do not shed the blood of the innocent in this place; if you do not follow other gods, to your own hurt—
וְשִׁכַּנְתִּ֤י אֶתְכֶם֙ בַּמָּק֣וֹם הַזֶּ֔ה בָּאָ֕רֶץ אֲשֶׁ֥ר נָתַ֖תִּי לַאֲבוֹתֵיכֶ֑ם לְמִן־עוֹלָ֖ם וְעַד־עוֹלָֽם׃
then only will I let you dwell in this place, in the land that I gave to your ancestors for all time.
Ariel your Representee, Representee of Ephraim and adviser (not a rabbi but friendly adviser) of Bet Yisrael international on the Har HaBayit.
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