Sefaria Midrash Tanchuma, Vayetzei 1-2 Midrash Tanhuma-Yelammedenu, trans. Samuel A. Berman - Sefaria Bereshit The Sefaria Midrash Rabbah 68, 2022
Sefaria Midrash Tanchuma, Vayetzei 1-2 Midrash Tanhuma-Yelammedenu, trans. Samuel A. Berman - Sefaria Bereshit The Sefaria Midrash Rabbah 68, 2022
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
Midrash TanchumaMidrashMidrash 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)
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
For commentary etc. (right side page under resources) click: Midrash Tanchuma, Vayetzei 1:1 with About (sefaria.org)
Vayetzei, Siman 1
יְלַמְּדֵנוּ רַבֵּנוּ, הַהוֹרֵג אֶת הַנֶּפֶשׁ בִּשְׁגָגָה, לְהֵיכָן הָיָה גוֹלֶה. כָּךְ שָׁנוּ רַבּוֹתֵינוּ, הַהוֹרֵג נֶפֶשׁ בִּשְׁגָגָה, גּוֹלֶה לְעָרֵי מִקְלָט לְשָׁלֹש הֶעָרִים שֶׁבְּעֵבֶר הַיַּרְדֵּן וְשָׁלֹשׁ שֶׁבְּאֶרֶץ כְּנָעַן. וְיַעֲקֹב אָבִינוּ גָּלָה לְחָרָן, בּוֹרֵחַ בְּנַפְשׁוֹ, וְנִתְיָרַא שֶׁלֹּא יַהֲרֹג אוֹתוֹ הָרָשָׁע עֵשָׂו אָחִיו. מִכֵּיוָן שֶׁרָאָהוּ הַקָּדוֹשׁ בָּרוּךְ הוּא בְּצָרָה גְּדוֹלָה נִגְלָה עָלָיו בַּחֲלוֹם. אָמַר רַבִּי אֲבָהוּ בְּשֵׁם רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ כֵּיוָן שֶׁרָאוּ הָאֲבָנִים שֶׁהָיוּ תַּחַת מְרַאֲשׁוֹתָיו כְּבוֹדוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא נִמֹּחוּ כֻלָּם וְנַעֲשׂוּ אֶבֶן אֶחָת. מִנַּיִן, שֶׁעַד שֶׁלֹּא יָשַׁן, כְּתִיב: וַיִּקַּח מֵאַבְנֵי הַמָּקוֹם, אֲבָנִים הַרְבֵּה. כֵּיוָן שֶׁנִּנְעַר, כְּתִיב: וַיִּקַּח אֶת הָאֶבֶן, אֶבֶן אֶחָת.
Vayetzei, Siman 2
וַיַּחֲלֹם וְהִנֵּה סֻלָּם מֻצָּב אַרְצָה וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמָיְמָה וְהִנֵּה מַלְאֲכֵי אֱלֹהִים עֹלִים וְיֹרְדִים בּוֹ. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן, אֵלּוּ שָׂרֵי אֻמּוֹת הָעוֹלָם, דְּאָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן, מְלַמֵּד שֶׁהֶרְאָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְאָבִינוּ יַעֲקֹב שָׂרָהּ שֶׁל בָּבֶל עוֹלֶה שִׁבְעִין עוּקִים וְיוֹרֵד, וְשֶׁל מָדַי חֲמִשִּׁים וּשְׁנַיִם וְיוֹרֵד, וְשֶׁל יָוָן מֵאָה וְיוֹרֵד, וְשֶׁל אֱדוֹם עָלָה וְלֹא יָדַע כַּמָּה. בְּאוֹתָהּ שָׁעָה נִתְיָרֵא יַעֲקֹב אָבִינוּ וְאָמַר, שֶׁמָּא לָזֶה אֵין לוֹ יְרִידָה. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, וְאַתָּה אַל תִּירָא עַבְדִּי יַעֲקֹב וְאַל תֵּחַת יִשְׂרָאֵל (ירמיה ל, י). כִּבְיָכוֹל אֲפִלּוּ אַתָּה רוֹאֵהוּ עוֹלֶה אֶצְלִי, מִשָּׁם אֲנִי מוֹרִידוֹ, שֶׁנֶּאֱמַר: אִם תַּגְבִּיהַּ כַּנֶּשֶׁר וְאִם בֵּין כּוֹכָבִים שִׂים קִנֶּךָ מִשָּׁם אוֹרִידְךָ נְאֻם ה' (עובדיה א, ד).
אָמַר רַבִּי בֶרֶכְיָה בְּשֵׁם רַבִּי חֲלָבוֹ וְרַבִּי שְׁמוּאֵל בֶּן יוֹסִינָה, מְלַמֵּד שֶׁהֶרְאָהוּ הַקָּדוֹשׁ בָּרוּךְ הוּא לְיַעֲקֹב אָבִינוּ שָׂרָהּ שֶׁל בָּבֶל עוֹלֶה וְיוֹרֵד, וְשֶׁל מָדַי עוֹלֶה וְיוֹרֵד, וְשֶׁל יָוָן עוֹלֶה וְיוֹרֵד, וְשֶׁל אֱדוֹם עוֹלָה וְיוֹרֵד. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְיַעֲקֹב, יַעֲקֹב, לָמָּה אֵין אַתָּה עוֹלֶה. בְּאוֹתָהּ שָׁעָה נִתְיָרֵא אָבִינוּ יַעֲקֹב וְאָמַר, כְּשֵׁם שֶׁיֵּשׁ לָאֵלּוּ יְרִידָה, כָּךְ אֲנִי יֶשׁ לִי יְרִידָה. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, אִם אַתָּה עוֹלֶה אֵין לְךָ יְרִידָה. וְלֹא הֶאֱמִין וְלֹא עָלָה.
R. Berechiah, in the name of R. Helbo, and R. Simeon the son of Yosinah maintained: This verse indicates that the Holy One, blessed be He, who showed our patriarch Jacob the guardian angel of Babylon ascending and descending, the guardian angel of Media ascending and descending, the guardian angel of Greece ascending and descending, and the guardian angel of Edom also ascending and descending. The Holy One, blessed be He, then said to Jacob: Why do you not ascend? Whereupon our patriarch Jacob became distressed and asked: Shall I too be forced to descend just as these are? The Holy One, blessed be He, responded: If you ascend, you will not be compelled to descend. Nevertheless, he did not ascend, for his faith was not sufficiently strong.
רַבִּי שְׁמוּאֵל בֶּן יוֹסִינָה הָיָה דוֹרֵשׁ, בְּכָל זֹאת חָטְאוּ עוֹד וְלֹא הֶאֱמִינוּ בְּנִפְלְאוֹתָיו (תהלים עח, לב). אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, אִלּוּ עָלִיתָ וְהֶאֱמַנְתָּ, לֹא הָיְתָה לְךָ יְרִידָה לְעוֹלָם. אֶלָּא הוֹאִיל וְלֹא הֶאֱמַנְתָּ, הֲרֵי בָנֶיךָ מִשְׁתַּעְבְּדִין בְּהַלָּלוּ אַרְבַּע מַלְכֻיּוֹת בָּעוֹלָם הַזֶּה בְּמִסִּים וּבְאַרְנוֹנִיּוֹת וּבְגֻלְגֳּלִיּוֹת. אָמַר לוֹ יַעֲקֹב, יָכוֹל לְעוֹלָם. אָמַר לוֹ: אַל תִּירָא עַבְדִּי יַעֲקֹב וְאַל תֵּחַת יִשְׂרָאֵל כִּי הִנְנִי מוֹשִׁיעֲךָ מֵרָחוֹק וְאֶת זַרְעֲךָ מֵאֶרֶץ שִׁבְיָם (ירמיה ל, ו). מֵאֶרֶץ, מִגַּלְיָא מֵאִסְפַּנְיָא וּמֵחַבְרוֹתֶיהָ. וְשָׁב יַעֲקֹב, מִבָּבֶל. וְשָׁקַט, מִמָּדַי. וְשַׁאֲנַן, מִיָּוָן. וְאֵין מַחֲרִיד, מֵאֱדוֹם. כִּי אֶעֱשֶׂה כָלָה בְּכָל הַגּוֹיִם אֲשֶׁר הֲפִצוֹתִיךָ שָּׁם, בְּאֻמּוֹת הָעוֹלָם שֶׁהֵן מְכַלִּין אֶת שְׂדוֹתֵיהֶן. אֲבָל יִשְׂרָאֵל שֶׁאֵין מְכַלִּין אֶת שְׂדוֹתֵיהֶן, וְאֹתְךָ לֹא אֶעֱשֶׂה כָלָה, אֶלָּא מְיַסֶּרְךָ בְּיִסּוּרִין בָּעוֹלָם הַזֶּה בִּשְׁבִיל לְנַקּוֹתְךָ מֵעֲוֹנוֹתֶיךָ לֶעָתִיד לָבוֹא. לְכָךְ נֶאֱמַר וַיַּחֲלֹם.
Bereshit Rabbah 68
The Sefaria Midrash Rabbah, 2022
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
Alternate Source Versions
Source: hebrewbooks.org
Digitization: Sefaria
License: Public Domain
Revision History
For commentary etc. (right side page under resources) click: Bereshit Rabbah 68:1 with About (sefaria.org)
“Jacob departed from Beersheba, and went to Ḥaran” (Genesis 28:10) – Rabbi Pinḥas in the name of Rabbi Huna bar Pappa began: “Then you will walk on your way securely…. When you lie down, you will not be afraid” (Proverbs 3:23–24). “Then you will walk on your way securely” – this is Jacob, as it is written: “Jacob departed.” “When you lie down, you will not be afraid” – of Esau and Laban. “You will lie down and your sleep will be sweet” (Proverbs 3:24) – “and lay down in that place” (Genesis 28:11).
Rabbi Shmuel bar Naḥman began: “A song of ascents. I lift my eyes to the mountains [heharim]” (Psalms 121:1) – I lift my eyes to the parents [hahorim], to my teachers, and to those who raised me. “From where will my help come?” (Psalms 121:1) – Eliezer, when he went to bring Rebecca, what is written in his regard: “The slave took ten camels…” (Genesis 24:10), but I [Jacob] do not have even one nose ring or one bracelet. Rabbi Ḥanina said: He [Isaac] sent him empty-handed. Rabbi Yehoshua ben Levi said: He sent with him, but Esau arose and took it from him. He then said: ‘What, will I lose my confidence in my Creator? God forbid, I will not lose my confidence in my Creator.’ Instead, “My help is from the Lord” (Psalms 121:2). “He will not let your foot give way; He who watches over you will not slumber” (Psalms 121:3). “Behold, [the Guardian of Israel] neither slumbers nor sleeps…” (Psalms 121:4). The Lord will guard you from all evil" (Psalms 121:7) – from Esau and from Laban; “He will guard your life” (Psalms 121:7) – from the angel of death. “The Lord will guard your going and your coming” (Psalms 121:8) – “Jacob departed.”
Rabbi Abbahu began: “House and wealth are the inheritance of fathers, but a capable wife is from the Lord” (Proverbs 19:14) – Rabbi Pinḥas in the name of Rabbi Abbahu: We find in the Torah, the Prophets, and the Writings that a person’s match is only from the Holy One blessed be He. In the Torah, from where is it derived? “Laban and Betuel answered and said: The matter comes from the Lord” (Genesis 24:50). In the Prophets: “His father and his mother did not know that it was from the Lord” (Judges 14:4). In the Writings, that is what is written: “But a capable wife is from the Lord.” There are instances where one goes to his match and there are instances where one’s match comes to him. Isaac, his match came to him: “Behold, he saw camels coming” (Genesis 24:63). Jacob went to his match, as it is written: “Jacob departed.”
Rabbi Yehuda bar Simon began: “God settles the individuals in a home” (Psalms 68:7) – a noblewoman asked Rabbi Yosei bar Ḥalafta, she said to him: ‘In how many days did the Holy One blessed be He create His world?’' He said to her: ‘In six days, as it is written: “For in six days the Lord made the heavens and the earth”’ (Exodus 20:11). She said to him: ‘From that time until now, what has He been doing?’ He said to her: ‘He is sitting and matchmaking; the daughter of so-and-so to so-and-so, the wife of so-and-so to so-and-so, the property of so-and-so to so-and-so.' She said to him: ‘That is his vocation. I, too, can do so. I have several slaves and I have several maidservants and I can make matches between them in a single moment.’ He said to her: ‘If it appears simple in your eyes, before the Holy One blessed be He, it is as difficult as the parting of the Red Sea.’ Rabbi Yosei bar Ḥalafta went on his way. What did she do? She took one thousand slaves and one thousand maidservants and stood them in several lines. She said: ‘So-and so-man shall marry so-and-so woman, and so-and-so woman shall marry so-and-so man.’ She made matches between them in one night. The next day, they came to her. This one, his head was wounded, this one, his eye was gouged, this one, his leg was broken. She asked them ‘What do you want?’ This one said: ‘I do not want that one.’ That one said: ‘I do not want this one.’ Immediately, she sent and brought Rabbi Yosei bar Ḥalafta. She said to him: ‘There is no God like your God. Your Torah is True, [it is] fine and praiseworthy, You spoke well.’ He said to her: ‘Is that not what I said to you? If it appears simple in your eyes, before the Holy One blessed be He it is as difficult as the parting of the Red Sea.’ What does the Holy One blessed be He do for them? He matches them against their will, not to their liking, as it is stated: “God settles the individuals in a home; He liberates prisoners in chains [bakosharot]” (Psalms 68:7). What is “bakosharot”? It is with weeping [bekhi] and with song [veshirot]. One who is willing, with song, and one who is unwilling, weeps.
Rabbi Berekhya said: In this language, Rabbi Yosei bar Ḥalafta answered her: ‘The Holy One blessed be He sits and crafts ladders, and humbles this one and raise that one, lowers this one and elevates that one.’ As it says: “But it is God who is the Judge; He humbles this one and raises that one” (Psalms 75:8). There are instances where one goes to his match and there are instances where one’s match comes to him. Isaac, his match came to him, as it is stated: “Isaac went out walking in the field…[Behold, he saw camels coming]” (Genesis 24:63). Jacob went to his match, as it is written: “Jacob departed from Beersheba.”
Ḥizkiya said: Our patriarch Jacob was sixty-three years old when he took the blessings, [and] spent another fourteen years [during which] he was hidden in the house of Ever. He spent another seven years that he worked for Rachel. The result is that he married a wife at the age of eighty-four years. Esau was at the age of forty years. We learned that the Holy One blessed be He delays for the righteous and moves forward for the wicked.
Rabbi Hoshaya said: It is already written: “Jacob heeded his father and his mother” (Genesis 28:7), why does the verse state: “Jacob departed from Beersheba.” It is, rather, that he said [to himself]: [My] father, when he sought to depart outside the Land of Israel, from where did he seek permission? Was it not from Beersheba? I, too, will go to Beersheba. If He gives me permission, I will depart, but if not, I will not depart. That is why it was necessary for the verse to say: “Jacob departed from Beersheba.”
“[Jacob] departed” – was he the only one who departed? Did several donkey drivers and several camel drivers not depart, and you say: “Jacob departed”? Rabbi [Ze’eira] Azarya said in the name of Rabbi Yehuda bar Simon: When the righteous man is in the city, he is its aura, he is its glory. Once he emerged from there, its aura has vacated, its glory has vacated.
Similarly, “she departed from the place where she had been…” (Ruth 1:7). “She departed” – was she the only one who departed from the place? Did several donkey drivers and several camel drivers not depart, and is says: “She departed”? Rabbi Azarya in the name of Rabbi Yehuda bar Simon, and Rabbi Ḥanin in the name of Rabbi Shmuel the son of Rabbi Isaac said: When the righteous person is in the city, he is its aura, he is its glory. Once he emerged from there, its aura has vacated, its glory has vacated. There it works out well, as there was no one there other than that righteous woman. But here, Isaac and Rebecca were there. Rabbi Azarya said in the name of Rabbi Simon: The merit of one righteous person is not comparable to the merit of two righteous people.
“From Beersheba” – Rabbi Yudan and Rav Huna, Rabbi Yudan said: From the source [be’er] of the oath [shevua]. He [Jacob] said: So that Avimelekh will not stand over me and say: ‘Take an oath to me just as your grandfather took an oath to me,’ and I will delay the joy of my descendants for seven generations.
Rav Huna said: [He departed] from the source of the birthright. He [Jacob] said: ‘So that Esau will not stand over me, challenge the birthright, and say: This is how you deceived me and took my birthright.’ The result will be that I will lose that oath, as it is stated: “Take an oath to me this day” (Genesis 25:33).
“From Beersheba” – Rabbi Berekhya said: From the source of the blessings. He [Jacob] said: ‘So that Esau would not stand over me and say to me: This is how you deceived me and took the blessings.’ The result will be that I will ruin all the toil that my mother toiled on my behalf.
“And went to Ḥaran [Ḥarana]” – the Rabbis said: On the same day. Rabbi Berekhya said in the name of Rabbi Yitzḥak: As people say: So-and-so went to Caesarea, and until now he has the provisions he set out with.
Ḥarana – it is taught in the name of Rabbi Neḥemya: Any word that requires a lamed at its start, a heh is placed at its end: Sedoma, Se’ira, Mitzraima, Ḥarana. They raised an objection: But is it not written: “The wicked will return to the netherworld [lishola]” (Psalms 9:18)? Rabbi Abba bar Zavda said: It is to the lowest compartment in the netherworld.
“He encountered the place and spent the night there because the sun had set; he took from the stones of the place, which he placed beneath his head, and lay down in that place” (Genesis 28:11).
“He encountered [vayifga] the place” – Rav Huna said in the name of Rabbi Ami: Why do they change the name of the Holy One blessed be He and call Him the Omnipresent [hamakom]? It is because He is the place [mekomo] of the world, and His world is not His place. From what is written: “Behold, there is a place [makom] with Me” (Exodus 33:21) – the Holy One blessed be He is the place of the world, and His world is not His place.
Rabbi Yitzḥak said: It is written: “An abode of the God of eternity” (Deuteronomy 33:27). We do not know whether the Holy One blessed be He is the abode of the world, or whether the world is His abode. From what is written: “You are an abode for us” (Psalms 90:1) – that is, the Holy One blessed be He is the abode of the world, but His world is not His abode.
Rabbi Abba bar Yudan said: This is analogous to a warrior who was riding on a horse, and his garments were flowing to both sides. The horse is secondary to the rider, but the rider is not secondary to the horse, as it is stated: “You will ride on Your horses” (Habakkuk 3:8).
Another matter, what is vayifga? He prayed. “In the place” – he prayed in the Temple. Rabbi Yehoshua ben Levi said: The early patriarchs instituted three prayers: Abraham instituted the morning prayer, as it is stated: “Abraham arose early in the morning to go to the place where he stood…” (Genesis 19:27), and standing is nothing other than prayer, as it is stated: “Pinḥas stood and prayed” (Psalms 106:30). Isaac instituted the afternoon prayer, as it is stated: “Isaac went out walking [lasuaḥ] in the field” (Genesis 24:63), and siḥa is nothing other than prayer, as it is stated: “I will pour out [eshpoḥ] my woe before Him” (Psalms 142:3). Jacob instituted the evening prayer, as it is stated: “He encountered [vayifga] the place,” and pegia is nothing other than prayer, as it is stated: “You, do not raise a cry [or a prayer] on their behalf, and do not plead with [tifga] Me” (Jeremiah 7:16). Likewise it says: “If they are prophets, and if the word of the Lord is with them, please, let them plead [yifge’u] with the Lord of hosts” (Jeremiah 27:18). Rabbi Shmuel bar Naḥman said: It is corresponding to the three times that the day changes. In the evening, a person must say: ‘May it be Your will, Lord my God, to take me out from darkness to light.’ In the morning, he must say: ‘I give thanks before You, Lord my God, that You have taken me from darkness to light.’ In the afternoon, a person must say: ‘May it be Your will, Lord my God, that just as you accorded me the privilege of seeing the sun in its rising, so You will accord me the privilege to see it in its setting.’
Another matter, “he encountered the place” – the Rabbis say: It is corresponding to the daily offerings. The morning prayer, corresponding to the daily morning offering; the afternoon prayer, corresponding to the daily afternoon offering; the evening prayer is not obligatory. Rabbi Tanḥuma said: Even the evening prayer is obligatory – corresponding to the limbs and fats that were consumed in the fire on the altar.
“He encountered the place” – he sought to pass, but the entire world became a barrier of sorts before him.
“Because the sun had set” – the Rabbis say: “Because the sun had set” – it teaches that the Holy One blessed be He caused the orb of the sun to set not at its proper time, in order to speak with Jacob privately. This is analogous to a king’s friend who would come to him on occasion. The king said: ‘Extinguish the lamps, extinguish the lanterns, as I wish to speak with my friend privately.’ So, the Holy One blessed be He caused the orb of the sun to set not at its proper time, in order to speak with Jacob privately.
Rabbi Pinḥas said in the name of Rabbi Ḥanin of Tzippori: He heard the voices of the ministering angels saying: ‘The sun has arrived, the sun has arrived.’ When Joseph said: “Behold, the sun and the moon” (Genesis 37:9), Jacob said: ‘Who revealed to him that My name is “sun”?’
Those two hours that the Holy One blessed be He caused the orb of the sun to set when he left his father’s house, when did He restore them? It was when he returned to his father’s house. That is what is written: “The sun rose for him” (Genesis 32:32). The Holy One blessed be He said to him: ‘You are a model for your descendants; just as you, when you departed, I caused the sun to set, and upon your return, I restored the orb of the sun for you, so, your descendants, upon their departure: “The one who bore seven is miserable…[her sun set while still day]” (Jeremiah 15:9), and upon their return: “But the [sun of righteousness] will shine for those who fear My name…”’ (Malachi 3:20).
“He took from the stones of the place” (Genesis 28:11) – Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda said: He took twelve stones. So, the Holy One blessed be He decreed that he would produce twelve tribes. He [Jacob] said: ‘Abraham did not produce them, Isaac did not produce them, I, if these twelve stones join with one another, I know that I will produce twelve tribes.’ When the twelve stones joined together one to another, he knew that he would produce twelve tribes.
Rabbi Neḥemya said: He took three stones. He said: ‘Abraham, the Holy One blessed be He designated His name upon him; Isaac, the Holy One blessed be He designated His name upon him; I, if these three stones join with one another, I know that He will designate His name upon me.’ When the three stones joined with one another, he knew that the Holy One blessed be He would designate His name upon him.
The Rabbis said: The minimum number of “stones” is two. Abraham, waste emerged from him – Ishmael and all the sons of Ketura. Isaac, Esau and all his chieftains emerged [from him]. I, if these two stones join with one another, I will know that waste will not emerge from me.
Rabbi Levi and Rabbi Elazar said in the name of Rabbi Yosei bar Zimra: He made them in the shape of a roof gutter and placed it beneath his head because he feared the beasts.
Rabbi Berekhya and Rabbi Levi said in the name of Rabbi Ḥama bar Ḥanina: It is written: “For, behold, the Lord emerges from His place, and will descend and tread on the heights of the earth. [The mountains will melt under Him, and the valleys will burst like wax before the fire, like waters poured down a slope]” (Micah 1:3–4). All the more so for one in a place where the Holy One blessed be He has revealed Himself.
Rabbi Berekhya said in the name of Rabbi Levi: Those stones that Jacob placed under his head became like a bed and a feather pillow under him. What blossoming did he blossom there? “The beams of our houses are cedars, [and our rafters are junipers]” (Song of Songs 1:17) – the righteous men and women that emerged from him.
“And lay in that place” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: He lay here, but all fourteen years that he was hidden in the house of Ever, he did not lie. Rabbi Neḥemya said: He lay here, but all twenty years that he stayed in Laban’s house, he did not lie. What would he recite? Rabbi Yehoshua ben Levi said: The fifteen songs of ascent in the book of Psalms. What is his source? “A song of ascents, by David. [If the Lord had not been with us,] Let Israel now say” (Psalms 124:1) – Israel the elder. Rabbi Shmuel bar Naḥman said: He would say the entire book of Psalms. What is the source? “Yet You are holy, enthroned in the praises of Israel” (Psalms 22:4) – Israel the elder.
“He dreamed, and behold, a ladder was set on the earth, its top was reaching the heavens, and behold, the angels of God were ascending and descending on it” (Genesis 28:12).
“He dreamed, and behold, a ladder” – Rabbi Abbahu said: The content of dreams has no effect. There was a certain person who came before Rabbi Yosei bar Ḥalafta. He said to him: ‘I saw in my dream that they were saying to me: Go and inherit your father’s business in Cappadocia.’ He said to him: ‘Has your father ever gone to Cappadocia?’ He said to him: ‘No.’ He said to him: ‘Go and count twenty beams in the roof of your house and you will find it.’ He said to him: ‘There are not twenty of them.’ He said to him: ‘If there are not twenty of them, count from their beginning to their end, and from their end to their beginning, and you will find it.’ He went, counted, and found it there. From where did Rabbi Yosei bar Ḥalafta derive it? It is from Cappadocia [Kappodekiya].
Bar Kappara taught: There is no dream that does not have an interpretation. “Behold, a ladder” – this is the ramp; “was set on the earth” – this is the altar; “you shall make for Me an altar of earth” (Exodus 20:21). “Its top was reaching the heavens” – these are the offerings whose fragrance reaches the heavens. “Behold, the angels of God” – these are the High Priests; “were ascending and descending on it” – as they ascend and descend on the ramp. “And, behold, the Lord was standing over him” (Genesis 28:13) – “I saw the Lord standing upon the altar” (Amos 9:1).
The Rabbis interpret it regarding Sinai. “He dreamed, and behold, a ladder” – this is Sinai. “Was set [mutzav] on the earth” – “they stood [veyityatzvu] at the foot of the mountain” (Exodus 19:17). “Its top was reaching the heavens” – “the mountain was burning with fire to the heart of the heavens” (Deuteronomy 4:11).
Another matter, “behold, a ladder” – this is Sinai. The letters of this equals the letters of that.
“And behold, the angels of God,” after: “The chariots of God are myriad, thousands upon thousands of companies. [My Lord is among them, at Sinai]” (Psalms 68:18). We learned that prophets are called angels [malakhim], as it is written: “Haggai, the messenger [malakh] of the Lord, on a mission from the Lord, spoke to the people” (Haggai 1:13). “And behold, the angels of God” – this is Moses and Aaron. “Ascending” – “Moses ascended to God” (Exodus 19:3). “And descending” – this is Moses “Moses descended” (Exodus 19:14). “Behold, the Lord was standing over him” (Genesis 28:13) – “the Lord descended upon Mount Sinai to the top of the mountain” (Exodus 19:20).
Rabbi Salmoni said in the name of Reish Lakish: He [God] showed him [Jacob] a three-legged Throne of Glory. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: [God told Jacob] ‘You are the third leg.’ This is his opinion, as Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: “For the portion of the Lord is His people; Jacob, the allotment of His inheritance” (Deuteronomy 32:9) – just as a rope is not woven with fewer than three, so, the patriarchs are no fewer than three.
Rabbi Berekhya said: He showed him the world and one-third of the world. “Ascending [olim]” – are no fewer than two; “and descending” – two. From where is it derived that an angel is one-third of the world? It is as it is stated: “His body was like beryl [tarshish], his face like the appearance of lightning, his eyes like torches of fire, his arms and his legs like burnished bronze” (Daniel 10:6).
Rabbi Ḥiyya and Rabbi Yanai, one said: “Ascending and descending” on the ladder, and one said: “Ascending and descending” regarding Jacob. The one who said: “Ascending and descending” on the ladder, it works out well. The one who said: “Ascending and descending” regarding Jacob, they were [both] exalting his honor and denigrating his honor. They were dancing and leaping before him, and denigrating him, as it is stated: “Israel, in whom I glory” (Isaiah 49:3); It is you, whose likeness is etched on High. “Ascending” on High and seeing his likeness, descending below, and finding him asleep. This is analogous to a king who was sitting in judgment. They ascend to the basilica and find him in judgment, and go out to the courtyard and find him asleep.
Another matter, on High, anyone who speaks to his credit, ascends; to his discredit, descends. Below, anyone who speaks to his credit, descends, to his discredit, ascends.
Another matter, “ascending and descending on it” – those who accompanied him in the Land of Israel were ascending; “descending” – those who would accompany him outside the Land of Israel.
Rabbi Levi said in the name of Rabbi Shmuel bar Naḥman: The ministering angels, because they revealed the secrets of the Holy One blessed be He, they were banished from their place for one hundred and thirty years. Rabbi Tanḥuma would derive it from the demeaning expression. Rabbi Ḥama bar Ḥanina said: It is because they were boastful and said: “For we are destroying this place” (Genesis 19:13). Where did they return? It was here. “Ascending and descending” – ascending and then descending.
Rabbi Yehoshua ben Levi interpreted the verse regarding the exile. “Jacob departed [vayetze] from Beersheba” (Genesis 28:10) – just as it says: “Send them from My presence, and let them go [veyetze’u]” (Jeremiah 15:1). “And went to Ḥaran” (Genesis 28:10) – just as it says: “With which the Lord has tormented me on the day of His enflamed wrath [ḥaron apo]” (Lamentations 1:12).
“He encountered the place” (Genesis 28:11) – “until there is no more place” (Isaiah 5:8). “And stayed the night there because the sun had set” (Genesis 28:11) – “the one who bore seven is miserable…[her sun set while still day]” (Jeremiah 15:9). “He took from the stones from the place” (Genesis 28:11) – “The sacred stones are spilled at the head of every street” (Lamentations 4:1). “Which he placed beneath his head” (Genesis 28:11) – “[splendor] has come down from your heads” (Jeremiah 13:18). “And lay in that place” (Genesis 28:11) – “we will lie in our shame, and our humiliation will cover us” (Jeremiah 3:25).
“He dreamed, and behold, a ladder [sulam]” (Genesis 28:12) – this is Nebuchadnezzar’s dream. “Behold, a ladder” – this is Nebuchadnezzar’s idol; it is a symbol [semel], and it is a [sulam] – The letters of this are the letters of that. “Was set on the earth” (Genesis 28:12) – “he erected it in the valley of Dura” (Daniel 3:1). “Its top was reaching the heavens” – “its height was sixty cubits, and its width six cubits. He erected it in the plain of Dura, in the province of Babylonia” (Daniel 3:1). “And behold, the angels of God” – this is Ḥananya, Mishael, and Azarya. “Were ascending and descending on it” – they were exalting his honor and denigrating his honor; dancing and leaping before him and denigrating: “Let it be known to you, king, that we will not worship your gods, and we will not prostrate ourselves to the golden image that you have erected” (Daniel 3:18). “Behold, the Lord was standing over him” (Genesis 28:13) – he said to Ḥananya, Mishael, and Azarya: “Servants of God Most High, emerge and come” (Daniel 3:26).
Another matter, “and behold, the angels of God” (Genesis 28:12) – this is Daniel. “Were ascending and descending on it” (Genesis 28:12) – he ascended and removed what it had swallowed from its mouth. That is what is written: “I will reckon with Bel in Babylon, and I will remove what it swallowed from its mouth” (Jeremiah 51:44). Nebuchadnezzar had a serpent and it would swallow everything that was cast before it. Nebuchadnezzar said to Daniel: ‘How great is its power, in that it swallows everything that is cast before it.' Daniel said to him: 'Give me permission and I will exhaust it.' He gave permission. What did he do? He took straw, concealed nails in it, cast it before it, and the nails perforated its innards. That is what is written: “I will remove what it swallowed from its mouth.”
Another matter, “behold, a ladder” (Genesis 28:12) – this is Nebuchadnezzar’s dream: “Behold, a giant image was set on the earth…its radiance surpassing, stood before you” (Daniel 2:31). “Its top was reaching the heavens” (Genesis 28:12) – “the image, which was great” (Daniel 2:31). “Behold, the angels of God” (Genesis 28:12) – two ascending and two descending; these are the angels of the four kingdoms, whose dominion ends with them. “Ascending and descending” (Genesis 28:12) – “descending and ascending” is not written, but rather, “ascending and descending.” They ascend; it will be an ascent for them, but each of them is lower than its predecessor. It is written: “That image, its head was of [fine] gold, [its breast and its arms of silver]…” (Daniel 2:32). Babylon was above them all, as it is written: “You are the head of gold” (Daniel 2:38). And it is written: “After you, will arise another kingdom, inferior to yours” (Daniel 2:39), and it is written: “And afterward a third kingdom, of bronze” (Daniel 2:39). And it is written at the end: “The toes of the feet, some of them iron, and some of them earthenware – part of the kingdom will be strong, and some of it will be brittle” (Daniel 2:42). “Behold, the Lord was standing over him” (Genesis 28:13) – it is written: “In the days of those kings, the God of the heavens will establish a kingdom that will be eternal…” (Daniel 2:44).
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Chapter 68
וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע וַיֵּלֶךְ חָרָנָה (בראשית כח, י), רַבִּי פִּינְחָס בְּשֵׁם רַבִּי הוּנָא בַּר פַּפָּא פָּתַח (משלי ג, כג כד): אָז תֵּלֵךְ לָבֶטַח דַּרְכֶּךָ [וגו'] אִם תִּשְׁכַּב לֹא תִפְחָד. אָז תֵּלֵךְ לָבֶטַח, זֶה יַעֲקֹב, דִּכְתִיב: וַיֵּצֵא יַעֲקֹב. אִם תִּשְׁכַּב לֹא תִפְחָד, מֵעֵשָׂו וּמִלָּבָן. (משלי ג, כד): וְשָׁכַבְתָּ וְעָרְבָה שְׁנָתֶךָ, (בראשית כח, יב): וַיִּשְׁכַּב בַּמָּקוֹם הַהוּא.
רַבִּי שְׁמוּאֵל בַּר נַחְמָן פָּתַח (תהלים קכא, א): שִׁיר לַמַּעֲלוֹת אֶשָּׂא עֵינַי אֶל הֶהָרִים, אֶשָּׂא עֵינַי אֶל הַהוֹרִים לְמַלְפָנַי וְלִמְעַבְּדָנַי. (תהלים קכא, א): מֵאַיִן יָבוֹא עֶזְרִי, אֱלִיעֶזֶר בְּשָׁעָה שֶׁהָלַךְ לְהָבִיא אֶת רִבְקָה מַה כְּתִיב בֵּיהּ (בראשית כד, י): וַיִּקַּח הָעֶבֶד עֲשָׂרָה גְמַלִים וגו', וַאֲנִי לֹא נֶזֶם אֶחָד וְלֹא צָמִיד אֶחָד. רַבִּי חֲנִינָא אָמַר גָּדוּד שִׁלְּחוֹ. רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר שִׁלַּח עִמּוֹ, אֶלָּא שֶׁעָמַד עֵשָׂו וּנְטָלָהּ מִמֶּנּוּ. חָזַר וְאָמַר מָה אֲנָא מוֹבֵד סִבְרִי מִן בָּרְיִי, חַס וְשָׁלוֹם, לֵית אֲנָא מוֹבֵד סִבְרִי מִן בָּרְיִי, אֶלָּא (תהלים קכא, ב): עֶזְרִי מֵעִם ה'. (תהלים קכא, ג): אַל יִתֵּן לַמּוֹט רַגְלֶךָ אַל יָנוּם שֹׁמְרֶךָ, (תהלים קכא, ה): הִנֵּה לֹא יָנוּם וְלֹא יִישָׁן וגו', (תהלים קכא, ז): ה' יִשְׁמָרְךָ מִכָּל רָע, מֵעֵשָׂו וּמִלָּבָן. (תהלים קכא, ז): יִשְׁמֹר אֶת נַפְשֶׁךָ, מִמַּלְאַךְ הַמָּוֶת. (תהלים קכא, ח): ה' יִשְׁמָר צֵאתְךָ וּבוֹאֶךָ, וַיֵּצֵא יַעֲקֹב.
רַבִּי אַבָּהוּ פָּתַח (משלי יט, יד): בַּיִת וָהוֹן נַחֲלַת אָבוֹת וּמֵה' אִשָּׁה מַשְׂכָּלֶת, רַבִּי פִּינְחָס בְּשֵׁם רַבִּי אַבָּהוּ, מָצִינוּ בַּתּוֹרָה בַּנְבִיאִים וּבַכְּתוּבִים שֶׁאֵין זִוּוּגוֹ שֶׁל אִישׁ אֶלָּא מִן הַקָּדוֹשׁ בָּרוּךְ הוּא, בַּתּוֹרָה מִנַּיִן (בראשית כד, נ): וַיַּעַן לָבָן וּבְתוּאֵל וַיֹּאמְרוּ מֵה' יָצָא הַדָּבָר. בַּנְּבִיאִים (שופטים יד, ד): וְאָבִיו וְאִמּוֹ לֹא יָדְעוּ כִּי מֵה' הִיא. בַּכְּתוּבִים הַיְנוּ דִּכְתִיב: וּמֵה' אִשָּׁה מַשְׂכָּלֶת. יֵשׁ שֶׁהוּא הוֹלֵךְ אֵצֶל זִוּוּגוֹ וְיֵשׁ שֶׁזִּוּוּגוֹ בָּא אֶצְלוֹ, יִצְחָק זִוּוּגוֹ בָּא אֶצְלוֹ, (בראשית כד, סג): וַיַּרְא וְהִנֵּה גְּמַלִּים בָּאִים. יַעֲקֹב הָלַךְ אֵצֶל זִוּוּגוֹ, דִּכְתִיב: וַיֵּצֵא יַעֲקֹב.
רַבִּי יְהוּדָה בַּר סִימוֹן פָּתַח (תהלים סח, ז): אֱלֹהִים מוֹשִׁיב יְחִידִים בַּיְתָה, מַטְרוֹנָה שָׁאֲלָה אֶת רַבִּי יוֹסֵי בַּר חֲלַפְתָּא אָמְרָה לוֹ לְכַמָּה יָמִים בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת עוֹלָמוֹ, אָמַר לָהּ לְשֵׁשֶׁת יָמִים, כְּדִכְתִיב (שמות כ, יא): כִּי שֵׁשֶׁת יָמִים עָשָׂה ה' אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ. אָמְרָה לוֹ מַה הוּא עוֹשֶׂה מֵאוֹתָהּ שָׁעָה וְעַד עַכְשָׁו, אָמַר לָהּ, הַקָּדוֹשׁ בָּרוּךְ הוּא יוֹשֵׁב וּמְזַוֵּג זִוּוּגִים, בִּתּוֹ שֶׁל פְּלוֹנִי לִפְלוֹנִי, אִשְׁתּוֹ שֶׁל פְּלוֹנִי לִפְלוֹנִי, מָמוֹנוֹ שֶׁל פְּלוֹנִי לִפְלוֹנִי. אָמְרָה לֵיהּ, וְדָא הוּא אֻמָּנוּתֵיהּ, אַף אֲנִי יְכוֹלָה לַעֲשׂוֹת כֵּן, כַּמָּה עֲבָדִים כַּמָּה שְׁפָחוֹת יֵשׁ לִי, לְשָׁעָה קַלָּה אֲנִי יְכוֹלָה לְזַוְּגָן. אָמַר לָהּ, אִם קַלָּה הִיא בְּעֵינַיִךְ, קָשָׁה הִיא לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא כִּקְרִיעַת יַם סוּף. הָלַךְ לוֹ רַבִּי יוֹסֵי בַּר חֲלַפְתָּא, מֶה עָשְׂתָה נָטְלָה אֶלֶף עֲבָדִים וְאֶלֶף שְׁפָחוֹת וְהֶעֱמִידָה אוֹתָן שׁוּרוֹת שׁוּרוֹת, אָמְרָה פְּלַן יִסַּב לִפְלוֹנִית וּפְלוֹנִית תִּסַּב לִפְלוֹנִי, וְזִוְּגָה אוֹתָן בְּלַיְלָה אַחַת. לְמָחָר אֲתוֹן לְגַבָּהּ דֵּין מוֹחֵיהּ פְּצִיעָא, דֵּין עֵינוֹ שְׁמִיטָא, דֵּין רַגְלֵיהּ תְּבִירָא. אָמְרָה לְהוֹן מַה לְּכוֹן, דָּא אֲמָרָה לֵית אֲנָא בָּעֵי לְדֵין, וְדֵין אֲמַר לֵית אֲנָא בָּעֵי לְדָא. מִיָּד שָׁלְחָה וְהֵבִיאָה אֶת רַבִּי יוֹסֵי בַּר חֲלַפְתָּא, אָמְרָה לוֹ לֵית אֱלוֹהַּ כֶּאֱלָהֲכוֹן, אֱמֶת הִיא תּוֹרַתְכוֹן נָאָה וּמְשֻׁבַּחַת יָפֶה אָמַרְתָּ. אָמַר לֹא כָךְ אָמַרְתִּי לָךְ, אִם קַלָּה הִיא בְּעֵינַיִךְ קָשָׁה הִיא לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא כִּקְרִיעַת יַם סוּף, הַקָּדוֹשׁ בָּרוּךְ הוּא מָה עוֹשֶׂה לָהֶן מְזַוְּגָן בְּעַל כָּרְחָן שֶׁלֹא בְּטוֹבָתָן, הֲדָא הוּא דִכְתִיב: אֱלֹהִים מוֹשִׁיב יְחִידִים בַּיְתָה מוֹצִיא אֲסִירִים בַּכּוֹשָׁרוֹת, מַהוּ בַּכּוֹשָׁרוֹת, בְּכִי וְשִׁירוֹת, מַאן דִּבְעֵי אוֹמֵר שִׁירָה וּמַאן דְּלָא בְעֵי בָּכֵי. אָמַר רַבִּי בֶּרֶכְיָה כַּלָּשׁוֹן הַזֶּה הֱשִׁיבָהּ רַבִּי יוֹסֵי בַּר חֲלַפְתָּא, הַקָּדוֹשׁ בָּרוּךְ הוּא יוֹשֵׁב וְעוֹשֶׂה סֻלָּמוֹת מַשְׁפִּיל לָזֶה וּמֵרִים לָזֶה, וּמוֹרִיד לָזֶה וּמַעֲלֶה לָזֶה. הֱוֵי אוֹמֵר (תהלים עה, ח): אֱלֹהִים שֹׁפֵט זֶה יַשְׁפִּיל וְזֶה יָרִים, יֵשׁ שֶׁהוּא הוֹלֵךְ אֵצֶל זִוּוגוֹ וְיֵשׁ שֶׁזִּוּוּגוֹ בָּא אֶצְלוֹ, יִצְחָק בָּא זִוּוּגוֹ אֶצְלוֹ, שֶׁנֶּאֱמַר (בראשית כד, סג): וַיֵּצֵא יִצְחָק לָשׂוּחַ בַּשָּׂדֶה, יַעֲקֹב הָלַךְ אֵצֶל זִוּוּגוֹ, שֶׁנֶּאֱמַר: וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע.
Rabbi Yehuda bar Simon began: “God settles the individuals in a home” (Psalms 68:7) – a noblewoman asked Rabbi Yosei bar Ḥalafta, she said to him: ‘In how many days did the Holy One blessed be He create His world?’' He said to her: ‘In six days, as it is written: “For in six days the Lord made the heavens and the earth”’ (Exodus 20:11). She said to him: ‘From that time until now, what has He been doing?’ He said to her: ‘He is sitting and matchmaking; the daughter of so-and-so to so-and-so, the wife of so-and-so to so-and-so, the property of so-and-so to so-and-so.' She said to him: ‘That is his vocation. I, too, can do so. I have several slaves and I have several maidservants and I can make matches between them in a single moment.’ He said to her: ‘If it appears simple in your eyes, before the Holy One blessed be He, it is as difficult as the parting of the Red Sea.’ Rabbi Yosei bar Ḥalafta went on his way. What did she do? She took one thousand slaves and one thousand maidservants and stood them in several lines. She said: ‘So-and so-man shall marry so-and-so woman, and so-and-so woman shall marry so-and-so man.’ She made matches between them in one night. The next day, they came to her. This one, his head was wounded, this one, his eye was gouged, this one, his leg was broken. She asked them ‘What do you want?’ This one said: ‘I do not want that one.’ That one said: ‘I do not want this one.’ Immediately, she sent and brought Rabbi Yosei bar Ḥalafta. She said to him: ‘There is no God like your God. Your Torah is True, [it is] fine and praiseworthy, You spoke well.’ He said to her: ‘Is that not what I said to you? If it appears simple in your eyes, before the Holy One blessed be He it is as difficult as the parting of the Red Sea.’ What does the Holy One blessed be He do for them? He matches them against their will, not to their liking, as it is stated: “God settles the individuals in a home; He liberates prisoners in chains [bakosharot]” (Psalms 68:7). What is “bakosharot”? It is with weeping [bekhi] and with song [veshirot]. One who is willing, with song, and one who is unwilling, weeps.
Rabbi Berekhya said: In this language, Rabbi Yosei bar Ḥalafta answered her: ‘The Holy One blessed be He sits and crafts ladders, and humbles this one and raise that one, lowers this one and elevates that one.’ As it says: “But it is God who is the Judge; He humbles this one and raises that one” (Psalms 75:8). There are instances where one goes to his match and there are instances where one’s match comes to him. Isaac, his match came to him, as it is stated: “Isaac went out walking in the field…[Behold, he saw camels coming]” (Genesis 24:63). Jacob went to his match, as it is written: “Jacob departed from Beersheba.”
חִזְקִיָּה אָמַר בֶּן שִׁשִּׁים וְשָׁלשׁ שָׁנִים הָיָה אָבִינוּ יַעֲקֹב בְּעֵת שֶׁנָּטַל אֶת הַבְּרָכוֹת, עָשָׂה עוֹד אַרְבַּע עֶשְׂרֵה שָׁנָה שֶׁנִּטְמַן בְּבֵית עֵבֶר, עָשָׂה עוֹד שִׁבְעָה שָׁנִים שֶׁעָבַד בְּרָחֵל, וְנִמְצָא נוֹשֵׂא אִשָּׁה בֶּן שְׁמוֹנִים וְאַרְבַּע שָׁנִים, וְעֵשָׂו בֶּן אַרְבָּעִים שָׁנָה, הָא לָמַדְנוּ שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מַשְׁהֶה לַצַּדִּיקִים וּמַקְדִּים לָרְשָׁעִים. אָמַר רַבִּי הוֹשַׁעְיָא כְּבָר כְּתִיב (בראשית כח, ז): וַיִּשְׁמַע אֶל אָבִיו וְאֶל אִמּוֹ, וּמַה תַּלְמוּד לוֹמַר (בראשית כח, י): וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע, אֶלָּא אָמַר, אַבָּא בְּשָׁעָה שֶׁבִּקֵּשׁ לָצֵאת לְחוּץ לָאָרֶץ מֵהֵיכָן הוּרְשָׁה, לֹא מִבְּאֵר שָׁבַע, אַף אֲנִי הֲרֵינִי הוֹלֵךְ לִבְאֵר שָׁבַע, אִם נוֹתֵן לִי רְשׁוּת הֲרֵי אֲנִי יוֹצֵא וְאִם לָאו אֵינִי יוֹצֵא, לְפִיכָךְ צָרִיךְ הַכָּתוּב לוֹמַר: וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע.
Rabbi Hoshaya said: It is already written: “Jacob heeded his father and his mother” (Genesis 28:7), why does the verse state: “Jacob departed from Beersheba.” It is, rather, that he said [to himself]: [My] father, when he sought to depart outside the Land of Israel, from where did he seek permission? Was it not from Beersheba? I, too, will go to Beersheba. If He gives me permission, I will depart, but if not, I will not depart. That is why it was necessary for the verse to say: “Jacob departed from Beersheba.”
וַיֵּצֵא (בראשית כח, י), וְכִי לֹא יָצָא מִשָּׁם אֶלָּא הוּא, וַהֲרֵי כַּמָּה חֲמָרִים וְכַמָּה גַּמָּלִים יָצְאוּ, וְאַתְּ אָמַר: וַיֵּצֵא יַעֲקֹב, רַבִּי [זעירא] עֲזַרְיָה בְּשֵׁם רַבִּי יְהוּדָה בַּר סִימוֹן אָמַר בִּזְמַן שֶׁהַצַּדִּיק בָּעִיר הוּא זִיוָהּ הוּא הֲדָרָהּ, יָצָא מִשָּׁם פָּנָה זִיוָהּ פָּנָה הֲדָרָהּ. וְדִכְוָתָהּ (רות א, ז): וַתֵּצֵא מִן הַמָּקוֹם אֲשֶׁר הָיְתָה שָׁמָּה וגו', וַתֵּצֵא, וְכִי לֹא יָצָא מִן הַמָּקוֹם אֶלָּא הִיא, וַהֲרֵי כַּמָּה חֲמָרִים כַּמָּה גַּמָּלִים יָצְאוּ וְאוֹמֵר וַתֵּצֵא, רַבִּי עֲזַרְיָה בְּשֵׁם רַבִּי יְהוּדָה בַּר סִימוֹן וְרַבִּי חָנִין בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר רַבִּי יִצְחָק אָמַר כְּשֶׁהַצַּדִּיק בָּעִיר הוּא זִיוָהּ הוּא הֲדָרָהּ, יָצָא מִשָּׁם פָּנָה זִיוָהּ פָּנָה הֲדָרָהּ, נִיחָא דְּתַמָּן לֹא הָיְתָה שָׁם אֶלָּא אוֹתָהּ הַצַּדֶּקֶת בִּלְבָד, אֶלָּא הָכָא דַּהֲוֵי יִצְחָק וְרִבְקָה. רַבִּי עֲזַרְיָה בְּשֵׁם רַבִּי סִימוֹן אָמַר לֹא דוֹמָה זְכוּתוֹ שֶׁל צַדִיק אֶחָד לִזְכוּתוֹ שֶׁל שְׁנֵי צַדִּיקִים.
Similarly, “she departed from the place where she had been…” (Ruth 1:7). “She departed” – was she the only one who departed from the place? Did several donkey drivers and several camel drivers not depart, and is says: “She departed”? Rabbi Azarya in the name of Rabbi Yehuda bar Simon, and Rabbi Ḥanin in the name of Rabbi Shmuel the son of Rabbi Isaac said: When the righteous person is in the city, he is its aura, he is its glory. Once he emerged from there, its aura has vacated, its glory has vacated. There it works out well, as there was no one there other than that righteous woman. But here, Isaac and Rebecca were there. Rabbi Azarya said in the name of Rabbi Simon: The merit of one righteous person is not comparable to the merit of two righteous people.
מִבְּאֵר שָׁבַע (בראשית כח, י), רַבִּי יוּדָן וְרַב הוּנָא, רַבִּי יוּדָן אָמַר מִבְּאֵרָהּ שֶׁל שְׁבוּעָה, אָמַר שֶׁלֹא יַעֲמֹד עָלַי אֲבִימֶלֶךְ וְיֹאמַר הִשָּׁבְעָה לִי כְּשֵׁם שֶׁנִּשְׁבַּע לִי זְקֵנְךָ, נִמְצֵאתִי מַשְׁהֶה בְּשִׂמְחַת בָּנַי שִׁבְעָה דוֹרוֹת. רַב הוּנָא אָמַר מִבְּאֵרָהּ שֶׁל בְּכוֹרָה, אָמַר שֶׁלֹא יַעֲמֹד עָלַי עֵשָׂו וִיעַרְעֵר עַל הַבְּכוֹרָה וְיֹאמַר לִי כָּךְ הָיִיתָ מְרַמֶּה בִּי וְנוֹטֵל אֶת בְּכוֹרָתִי, וְנִמְצֵאתִי מְאַבֵּד אוֹתָהּ שְׁבוּעָה, שֶׁנֶּאֱמַר (בראשית כה, לג): הִשָּׁבְעָה לִּי כַּיּוֹם. מִבְּאֵר שָׁבַע, רַבִּי בֶּרֶכְיָה אָמַר מִבְּאֵרָהּ שֶׁל בְּרָכוֹת, אָמַר שֶׁלֹא יַעֲמֹד עָלַי עֵשָׂו וְיֹאמַר לִי כָּךְ הָיִיתָ מְרַמֶּה בִּי וְנוֹטֵל אֶת הַבְּרָכוֹת, וְנִמְצֵאתִי מְאַבֵּד אוֹתָהּ יְגִיעָה שֶׁיָּגְעָה בִּי אִמִּי.
Rav Huna said: [He departed] from the source of the birthright. He [Jacob] said: ‘So that Esau will not stand over me, challenge the birthright, and say: This is how you deceived me and took my birthright.’ The result will be that I will lose that oath, as it is stated: “Take an oath to me this day” (Genesis 25:33).
“From Beersheba” – Rabbi Berekhya said: From the source of the blessings. He [Jacob] said: ‘So that Esau would not stand over me and say to me: This is how you deceived me and took the blessings.’ The result will be that I will ruin all the toil that my mother toiled on my behalf.
וַיֵּלֶךְ חָרָנָה (בראשית כח, י), רַבָּנָן אָמְרֵי בֶּן יוֹמוֹ, רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי יִצְחָק אָמַר כְּלִשָּׁנְהוֹן דִּבְרִיָּתָא הוּא, פְּלַן אֲזֵיל לְקֵיסָרִין וְעַד כַּדּוּן הוּא עַל זְוָדַיָא. חָרָנָה, תָּנָא בְּשֵׁם רַבִּי נְחֶמְיָה כָּל דָּבָר שֶׁהוּא צָרִיךְ למ"ד בִּתְחִלָּתוֹ נִתַּן לָהּ ה"א בְּסוֹפָהּ, סְדוֹמָה, שְׂעִירָה, מִצְרַיְמָה, חָרָנָה. אֵיתִיבֵיהּ וְהָכְתִיב (תהלים ט, יח): יָשׁוּבוּ רְשָׁעִים לִשְׁאוֹלָה, רַבִּי אַבָּא בֶּן זַבְדָא אָמַר לָאַמְבַּטִּי הַתַּחְתּוֹנָה שֶׁבַּשְּׁאוֹל.
Ḥarana – it is taught in the name of Rabbi Neḥemya: Any word that requires a lamed at its start, a heh is placed at its end: Sedoma, Se’ira, Mitzraima, Ḥarana. They raised an objection: But is it not written: “The wicked will return to the netherworld [lishola]” (Psalms 9:18)? Rabbi Abba bar Zavda said: It is to the lowest compartment in the netherworld.
וַיִּפְגַע בַּמָּקוֹם (בראשית כח, יא), רַב הוּנָא בְּשֵׁם רַבִּי אַמֵּי אָמַר מִפְּנֵי מָה מְכַנִּין שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא וְקוֹרְאִין אוֹתוֹ מָקוֹם, שֶׁהוּא מְקוֹמוֹ שֶׁל עוֹלָם וְאֵין עוֹלָמוֹ מְקוֹמוֹ, מִן מַה דִּכְתִיב (שמות לג, כא): הִנֵּה מָקוֹם אִתִּי, הֱוֵי הַקָּדוֹשׁ בָּרוּךְ הוּא מְקוֹמוֹ שֶׁל עוֹלָם וְאֵין עוֹלָמוֹ מְקוֹמוֹ. אָמַר רַבִּי יִצְחָק כְּתִיב (דברים לג, כז): מְעֹנָה אֱלֹהֵי קֶדֶם, אֵין אָנוּ יוֹדְעִים אִם הַקָּדוֹשׁ בָּרוּךְ הוּא מְעוֹנוֹ שֶׁל עוֹלָמוֹ וְאִם עוֹלָמוֹ מְעוֹנוֹ, מִן מַה דִּכְתִיב (תהלים צ, א): ה' מָעוֹן אַתָּה, הֱוֵי הַקָּדוֹשׁ בָּרוּךְ הוּא מְעוֹנוֹ שֶׁל עוֹלָמוֹ וְאֵין עוֹלָמוֹ מְעוֹנוֹ. אָמַר רַבִּי אַבָּא בַּר יוּדָן לְגִבּוֹר שֶׁהוּא רוֹכֵב עַל הַסּוּס וְכֵלָיו מְשֻׁפָּעִים אֵילָךְ וְאֵילָךְ, הַסּוּס טְפֵלָה לָרוֹכֵב וְאֵין הָרוֹכֵב טְפֵלָה לַסּוּס, שֶׁנֶּאֱמַר (חבקוק ג, ח): כִּי תִרְכַּב עַל סוּסֶיךָ. דָּבָר אַחֵר, מַהוּ וַיִּפְגַּע, צַלִּי, בַּמָּקוֹם, צַלִּי בְּבֵית הַמִּקְדָּשׁ. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָבוֹת הָרִאשׁוֹנִים הִתְקִינוּ שָׁלשׁ תְּפִלּוֹת, אַבְרָהָם, תִּקֵּן תְּפִלַּת שַׁחֲרִית, שֶׁנֶּאֱמַר (בראשית יט, כז): וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר אֶל הַמָּקוֹם אֲשֶׁר עָמַד שָׁם וגו', וְאֵין עֲמִידָה אֶלָּא תְּפִלָּה, שֶׁנֶּאֱמַר (תהלים קו, ל): וַיַּעֲמֹד פִּינְחָס וַיְפַלֵּל. יִצְחָק תִּקֵּן תְּפִלַּת מִנְחָה, שֶׁנֶּאֱמַר (בראשית כד, סג): וַיֵּצֵא יִצְחָק לָשׂוּחַ בַּשָּׂדֶה, וְאֵין שִׂיחָה אֶלָּא תְּפִלָּה, שֶׁנֶּאֱמַר (תהלים קמב, ג): אֶשְׁפֹּךְ לְפָנָיו שִׂיחִי. יַעֲקֹב תִּקֵּן תְּפִלַּת עַרְבִית, שֶׁנֶּאֱמַר: וַיִּפְגַּע בַּמָּקוֹם, וְאֵין פְּגִיעָה אֶלָּא תְּפִלָּה, שֶׁנֶּאֱמַר (ירמיה ז, טז): וְאַל תִּשָּׂא בַּעֲדָם וגו' וְאַל תִּפְגַּע בִּי. וְכֵן הוּא אוֹמֵר (ירמיה כז, יח): וְאִם נְבִאִים הֵם וְאִם יֵשׁ דְּבַר ה' אִתָּם יִפְגְּעוּ נָא בַּה' צְבָאוֹת, אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן כְּנֶגֶד שָׁלשׁ פְּעָמִים שֶׁהַיּוֹם מִשְׁתַּנֶּה, בְּעַרְבִית צָרִיךְ אָדָם לוֹמַר יְהִי רָצוֹן מִלְּפָנֶיךָ ה' אֱלֹהַי שֶׁתּוֹצִיאֵנִי מֵאֲפֵלָה לְאוֹרָה. בְּשַׁחֲרִית צָרִיךְ לוֹמַר מוֹדֶה אֲנִי לְפָנֶיךָ ה' אֱלֹהַי שֶׁהוֹצֵאתַנִי מֵאֲפֵלָה לְאוֹרָה. בְּמִנְחָה צָרִיךְ אָדָם לוֹמַר יְהִי רָצוֹן מִלְּפָנֶיךָ ה' אֱלֹהַי שֶׁכְּשֵׁם שֶׁזִּכִּיתַנִי לִרְאוֹת חַמָּה בִּזְרִיחָתָהּ כָּךְ תְּזַכֵּנִי לִרְאוֹתָהּ בִּשְׁקִיעָתָהּ. דָּבָר אַחֵר, וַיִּפְגַּע בַּמָּקוֹם, רַבָּנָן אָמְרֵי כְּנֶגֶד תְּמִידִים תִּקְּנוּם, תְּפִלַּת הַשַּׁחַר, כְּנֶגֶד תָּמִיד שֶׁל שַׁחַר. תְּפִלַּת מִנְחָה, כְּנֶגֶד תָּמִיד שֶׁל בֵּין הָעַרְבָּיִם. תְּפִלַּת הָעֶרֶב, אֵין לָהּ קֶבַע. אָמַר רַבִּי תַּנְחוּמָא אֲפִלּוּ תְּפִלַּת הָעֶרֶב יֵשׁ לָהּ קֶבַע, כְּנֶגֶד אֵבָרִים וּפְדָרִים שֶׁהָיוּ מִתְאַכְּלִים בָּאוּר עַל הַמִּזְבֵּחַ.
“He encountered the place and spent the night there because the sun had set; he took from the stones of the place, which he placed beneath his head, and lay down in that place” (Genesis 28:11).
“He encountered [vayifga] the place” – Rav Huna said in the name of Rabbi Ami: Why do they change the name of the Holy One blessed be He and call Him the Omnipresent [hamakom]? It is because He is the place [mekomo] of the world, and His world is not His place. From what is written: “Behold, there is a place [makom] with Me” (Exodus 33:21) – the Holy One blessed be He is the place of the world, and His world is not His place.
Rabbi Yitzḥak said: It is written: “An abode of the God of eternity” (Deuteronomy 33:27). We do not know whether the Holy One blessed be He is the abode of the world, or whether the world is His abode. From what is written: “You are an abode for us” (Psalms 90:1) – that is, the Holy One blessed be He is the abode of the world, but His world is not His abode.
Rabbi Abba bar Yudan said: This is analogous to a warrior who was riding on a horse, and his garments were flowing to both sides. The horse is secondary to the rider, but the rider is not secondary to the horse, as it is stated: “You will ride on Your horses” (Habakkuk 3:8).
Another matter, what is vayifga? He prayed. “In the place” – he prayed in the Temple. Rabbi Yehoshua ben Levi said: The early patriarchs instituted three prayers: Abraham instituted the morning prayer, as it is stated: “Abraham arose early in the morning to go to the place where he stood…” (Genesis 19:27), and standing is nothing other than prayer, as it is stated: “Pinḥas stood and prayed” (Psalms 106:30). Isaac instituted the afternoon prayer, as it is stated: “Isaac went out walking [lasuaḥ] in the field” (Genesis 24:63), and siḥa is nothing other than prayer, as it is stated: “I will pour out [eshpoḥ] my woe before Him” (Psalms 142:3). Jacob instituted the evening prayer, as it is stated: “He encountered [vayifga] the place,” and pegia is nothing other than prayer, as it is stated: “You, do not raise a cry [or a prayer] on their behalf, and do not plead with [tifga] Me” (Jeremiah 7:16). Likewise it says: “If they are prophets, and if the word of the Lord is with them, please, let them plead [yifge’u] with the Lord of hosts” (Jeremiah 27:18). Rabbi Shmuel bar Naḥman said: It is corresponding to the three times that the day changes. In the evening, a person must say: ‘May it be Your will, Lord my God, to take me out from darkness to light.’ In the morning, he must say: ‘I give thanks before You, Lord my God, that You have taken me from darkness to light.’ In the afternoon, a person must say: ‘May it be Your will, Lord my God, that just as you accorded me the privilege of seeing the sun in its rising, so You will accord me the privilege to see it in its setting.’
Another matter, “he encountered the place” – the Rabbis say: It is corresponding to the daily offerings. The morning prayer, corresponding to the daily morning offering; the afternoon prayer, corresponding to the daily afternoon offering; the evening prayer is not obligatory. Rabbi Tanḥuma said: Even the evening prayer is obligatory – corresponding to the limbs and fats that were consumed in the fire on the altar.
וַיִּפְגַּע בַּמָּקוֹם (בראשית כח, יא), בִּקֵּשׁ לַעֲבֹר נַעֲשָׂה הָעוֹלָם כֻּלּוֹ כְּמִין כּוֹתֶל לְפָנָיו. (בראשית כח, יא): כִּי בָא הַשֶּׁמֶשׁ, רַבָּנָן אָמְרֵי כִּיבָּא הַשֶּׁמֶשׁ, מְלַמֵּד שֶׁהִשְׁקִיעַ הַקָּדוֹשׁ בָּרוּךְ הוּא גַּלְגַּל חַמָּה שֶׁלֹא בְּעוֹנָתָהּ בִּשְׁבִיל לְדַבֵּר עִם יַעֲקֹב אָבִינוּ בְּצִנְעָה, מָשָׁל לְאוֹהֲבוֹ שֶׁל מֶלֶךְ שֶׁבָּא אֶצְלוֹ לִפְרָקִים, אָמַר הַמֶּלֶךְ כִּיבּוּ אֶת הַנֵּרוֹת כִּיבּוּ אֶת הַפָּנָסִין שֶׁאֲנִי מְבַקֵּשׁ לְדַבֵּר עִם אוֹהֲבִי בְּצִנְעָה. כָּךְ הִשְׁקִיעַ הַקָּדוֹשׁ בָּרוּךְ הוּא גַּלְגַּל חַמָּה שֶׁלֹא בְּעוֹנָתָהּ בִּשְׁבִיל לְדַבֵּר עִם יַעֲקֹב אָבִינוּ בְּצִנְעָה. רַבִּי פִּינְחָס בְּשֵׁם רַבִּי חָנִין דְּצִפּוֹרִין אָמַר שָׁמַע קוֹלָן שֶׁל מַלְאֲכֵי הַשָּׁרֵת אוֹמְרִים בָּא הַשֶּׁמֶשׁ בָּא הַשֶּׁמֶשׁ, אֲתָא שִׁמְשָׁא, אֲתָא שִׁמְשָׁא. בְּשָׁעָה שֶׁאָמַר יוֹסֵף (בראשית לז, ט): וְהִנֵּה הַשֶּׁמֶשׁ וְהַיָּרֵחַ, אָמַר יַעֲקֹב מִי גִּלָּה לוֹ שֶׁשְּׁמִי שֶׁמֶשׁ. אוֹתָן שְׁתֵּי שָׁעוֹת שֶׁהִשְׁקִיעַ לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא חַמָּה בְּצֵאתוֹ מִבֵּית אָבִיו אֵימָתַי הֶחֱזִירָן, בַּחֲזִירָתוֹ לְבֵית אָבִיו, הֲדָא הוּא דִכְתִיב (בראשית לב, לב): וַיִּזְרַח לוֹ הַשֶּׁמֶשׁ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַתְּ סִימָן לְבָנֶיךָ, מָה אַתָּה בְּצֵאתְךָ הִשְׁקַעְתִּי חַמָּה וּבַחֲזִירָתְךָ הֶחֱזַרְתִּי לְךָ גַּלְגַּל חַמָּה, כָּךְ בָּנֶיךָ בְּצֵאתָם (ירמיה טו, ט): אֻמְלְלָה יֹלֶדֶת הַשִּׁבְעָה, וּבַחֲזִירָתָן (מלאכי ג, כ): וְזָרְחָה לָכֶם יִרְאֵי שְׁמִי וגו'.
“Because the sun had set” – the Rabbis say: “Because the sun had set” – it teaches that the Holy One blessed be He caused the orb of the sun to set not at its proper time, in order to speak with Jacob privately. This is analogous to a king’s friend who would come to him on occasion. The king said: ‘Extinguish the lamps, extinguish the lanterns, as I wish to speak with my friend privately.’ So, the Holy One blessed be He caused the orb of the sun to set not at its proper time, in order to speak with Jacob privately.
Rabbi Pinḥas said in the name of Rabbi Ḥanin of Tzippori: He heard the voices of the ministering angels saying: ‘The sun has arrived, the sun has arrived.’ When Joseph said: “Behold, the sun and the moon” (Genesis 37:9), Jacob said: ‘Who revealed to him that My name is “sun”?’
Those two hours that the Holy One blessed be He caused the orb of the sun to set when he left his father’s house, when did He restore them? It was when he returned to his father’s house. That is what is written: “The sun rose for him” (Genesis 32:32). The Holy One blessed be He said to him: ‘You are a model for your descendants; just as you, when you departed, I caused the sun to set, and upon your return, I restored the orb of the sun for you, so, your descendants, upon their departure: “The one who bore seven is miserable…[her sun set while still day]” (Jeremiah 15:9), and upon their return: “But the [sun of righteousness] will shine for those who fear My name…”’ (Malachi 3:20).
וַיִּקַח מֵאַבְנֵי הַמָּקוֹם (בראשית כח, יא), רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה וְרַבָּנָן, רַבִּי יְהוּדָה אָמַר שְׁנֵים עֶשְׂרֵה אֲבָנִים נָטַל, כָּךְ גָּזַר הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהוּא מַעֲמִיד שְׁנֵים עָשָׂר שְׁבָטִים, אָמַר אַבְרָהָם לֹא הֶעֱמִידָן, יִצְחָק לֹא הֶעֱמִידָן, אֲנִי אִם מִתְאַחוֹת הֵן שְׁנֵים עָשָׂר אֲבָנִים זוֹ לָזוֹ יוֹדֵעַ אֲנִי שֶׁאֲנִי מַעֲמִיד שְׁנֵים עָשָׂר שְׁבָטִים, כֵּיוָן שֶׁנִּתְאַחוּ שְׁנֵים עָשָׂר אֲבָנִים זוֹ לָזוֹ, יָדַע שֶׁהוּא מַעֲמִיד שְׁנֵים עָשָׂר שְׁבָטִים. רַבִּי נְחֶמְיָה אָמַר נָטַל שָׁלשׁ אֲבָנִים, אָמַר, אַבְרָהָם יִחֵד הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁמוֹ עָלָיו, יִצְחָק יִחֵד הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁמוֹ עָלָיו, וַאֲנִי אִם מִתְאַחוֹת הֵן שָׁלשׁ אֲבָנִים זוֹ לָזוֹ, יוֹדֵעַ אֲנִי שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מְיַחֵד שְׁמוֹ עָלַי, וְכֵיוָן שֶׁנִּתְאַחוּ, יָדַע שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מְיַחֵד שְׁמוֹ עָלָיו. רַבָּנָן אָמְרֵי מִעוּט אֲבָנִים שְׁנַיִם, אַבְרָהָם יָצָא מִמֶּנּוּ פְּסֹלֶת, יִשְׁמָעֵאל וְכָל בְּנֵי קְטוּרָה. וְיִצְחָק יָצָא עֵשָׂו וְכָל אַלּוּפָיו. וַאֲנִי אִם מִתְאַחוֹת שְׁתֵּי אֲבָנִים זוֹ לָזוֹ, יוֹדֵעַ אֲנִי שֶׁאֵינוֹ יוֹצֵא הֵימֶנִּי פְּסֹלֶת. רַבִּי לֵוִי וְרַבִּי אֶלְעָזָר בְּשֵׁם רַבִּי יוֹסֵי בַּר זִמְרָא אָמַר עֲשָׂאָן כְּמִין מַרְזֵב וְנָתַן תַּחַת רֹאשׁוֹ, שֶׁהָיָה מִתְיָרֵא מִן הַחַיּוֹת. רַבִּי בֶּרֶכְיָה וְרַבִּי לֵוִי בְּשֵׁם רַבִּי חָמָא בַּר חֲנִינָא אָמַר כְּתִיב (מיכה א, ג): כִּי הִנֵּה ה' יֹצֵא מִמְּקוֹמוֹ וְיָרַד וְדָרַךְ עַל בָּמֳתֵי אָרֶץ וגו', מִי שֶׁנִּגְלָה עָלָיו הַקָּדוֹשׁ בָּרוּךְ הוּא עַל אַחַת כַּמָּה וְכַמָּה. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי לֵוִי אָמַר אוֹתָן הָאֲבָנִים שֶׁנָּתַן יַעֲקֹב אָבִינוּ תַּחַת רֹאשׁוֹ נַעֲשׂוּ תַּחְתָּיו כְּמִטָּה וּכְפַרְנוֹס, מָה רְטִיבָה הִרְטִיב (שיר השירים א, יז): קֹרוֹת בָּתֵּינוּ אֲרָזִים וגו'. צַדִּיקִים וְצַדִּיקוֹת נְבִיאִים וּנְבִיאוֹת שֶׁיָּצְאוּ מִמֶּנּוּ. וַיִּשְׁכַּב בַּמָּקוֹם הַהוּא, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אָמַר כָּאן שָׁכַב אֲבָל כָּל אַרְבַּע עֶשְׂרֵה שָׁנָה שֶׁהָיָה טָמוּן בְּבֵית עֵבֶר לֹא שָׁכָב. וְרַבִּי נְחֶמְיָה אָמַר כָּאן שָׁכַב, אֲבָל כָּל עֶשְׂרִים שָׁנָה שֶׁעָמַד בְּבֵיתוֹ שֶׁל לָבָן לֹא שָׁכָב, וּמָה הָיָה אוֹמֵר, רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר חֲמֵשׁ עֶשְׂרֵה שִׁיר הַמַּעֲלוֹת שֶׁבְּסֵפֶר תְּהִלִּים, מַאי טַעְמֵיהּ (תהלים קכד, א): שִׁיר הַמַּעֲלוֹת לְדָוִד לוּלֵי ה' שֶׁהָיָה לָנוּ יֹאמַר נָא יִשְׂרָאֵל, יִשְׂרָאֵל סָבָא. רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר כָּל סֵפֶר תְּהִלִּים הָיָה אוֹמֵר, מַה טַּעַם (תהלים כב, ד): וְאַתָּה קָדוֹשׁ יוֹשֵׁב תְּהִלּוֹת יִשְׂרָאֵל, יִשְׂרָאֵל סָבָא.
Rabbi Neḥemya said: He took three stones. He said: ‘Abraham, the Holy One blessed be He designated His name upon him; Isaac, the Holy One blessed be He designated His name upon him; I, if these three stones join with one another, I know that He will designate His name upon me.’ When the three stones joined with one another, he knew that the Holy One blessed be He would designate His name upon him.
The Rabbis said: The minimum number of “stones” is two. Abraham, waste emerged from him – Ishmael and all the sons of Ketura. Isaac, Esau and all his chieftains emerged [from him]. I, if these two stones join with one another, I will know that waste will not emerge from me.
Rabbi Levi and Rabbi Elazar said in the name of Rabbi Yosei bar Zimra: He made them in the shape of a roof gutter and placed it beneath his head because he feared the beasts.
Rabbi Berekhya and Rabbi Levi said in the name of Rabbi Ḥama bar Ḥanina: It is written: “For, behold, the Lord emerges from His place, and will descend and tread on the heights of the earth. [The mountains will melt under Him, and the valleys will burst like wax before the fire, like waters poured down a slope]” (Micah 1:3–4). All the more so for one in a place where the Holy One blessed be He has revealed Himself.
Rabbi Berekhya said in the name of Rabbi Levi: Those stones that Jacob placed under his head became like a bed and a feather pillow under him. What blossoming did he blossom there? “The beams of our houses are cedars, [and our rafters are junipers]” (Song of Songs 1:17) – the righteous men and women that emerged from him.
“And lay in that place” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: He lay here, but all fourteen years that he was hidden in the house of Ever, he did not lie. Rabbi Neḥemya said: He lay here, but all twenty years that he stayed in Laban’s house, he did not lie. What would he recite? Rabbi Yehoshua ben Levi said: The fifteen songs of ascent in the book of Psalms. What is his source? “A song of ascents, by David. [If the Lord had not been with us,] Let Israel now say” (Psalms 124:1) – Israel the elder. Rabbi Shmuel bar Naḥman said: He would say the entire book of Psalms. What is the source? “Yet You are holy, enthroned in the praises of Israel” (Psalms 22:4) – Israel the elder.
וַיַּחֲלֹם וְהִנֵּה סֻלָּם (בראשית כח, יב), אָמַר רַבִּי אַבָּהוּ דִּבְרֵי חֲלוֹמוֹת לֹא מַעֲלִין וְלֹא מוֹרִידִין, חַד בַּר נָשׁ אֲזַל לְגַבֵּי רַבִּי יוֹסֵי בַּר חֲלַפְתָּא, אֲמַר לֵיהּ חֲמֵית בְּחֶלְמִי אָמְרִין לִי אֲזֵיל סַב פּוֹעָלַיָּא דַּאֲבוּךְ מִן קַפּוֹדְקִיָּא, אֲמַר לֵיהּ וַאֲזַל אֲבוּךְ לְקַפּוֹדְקִיָּא מִן יוֹמֵיהּ, אֲמַר לֵיהּ לָא. אֲמַר לֵיהּ זִיל מְנֵי עֶשְׂרִים שְׁרָיֵי בְּכָרְסָא דְבֵיתָךְ אַתְּ מַשְׁכַּח לֵיהּ. אֲמַר לֵיהּ לֵית בְּהוֹן עֶשְׂרִין. אֲמַר לֵיהּ וְאִי לֵית בְּהוֹן עֶשְׂרִין מְנֵי מִן רֵאשֵׁיהוֹן לְסוֹפֵיהוֹן וּמִן סוֹפֵיהוֹן לְרֵאשֵׁיהוֹן וְאַתְּ מַשְׁכַּח, אֲזַל מְנָא וְאַשְׁכַּח כֵּן. וּמִנַּיִן יַלִּיף לָהּ רַבִּי יוֹסֵי בַּר חֲלַפְתָּא, מִן קַפּוֹדְקִיָּא. תָּנֵי בַּר קַפָּרָא לֵית חֲלוֹם שֶׁאֵין לוֹ פִּתְרוֹן, וְהִנֵּה סֻלָּם, זֶה הַכֶּבֶשׁ. מֻצָּב אַרְצָה, זֶה מִזְבֵּחַ (שמות כ, כד): מִזְבַּח אֲדָמָה תַּעֲשֶׂה לִי, וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמַיְמָה, אֵלּוּ הַקָּרְבָּנוֹת שֶׁרֵיחָן עוֹלֶה לַשָּׁמַיִם. וְהִנֵּה מַלְאֲכֵי אֱלֹהִים, אֵלּוּ כֹּהֲנִים גְּדוֹלִים. עֹלִים וְיֹרְדִים בּוֹ, שֶׁהֵם עוֹלִים וְיוֹרְדִים בַּכֶּבֶשׁ. (בראשית כח, יג): וְהִנֵּה ה' נִצָּב עָלָיו, (עמוס ט, א): רָאִיתִי אֶת ה' נִצָּב עַל הַמִּזְבֵּחַ, רַבָּנָן פָּתְרִין לֵיהּ בְּסִינַי. וַיַּחֲלֹם וְהִנֵּה סֻלָּם, זֶה סִינַי. מֻצָּב אַרְצָה (שמות יט, יז): וַיִּתְיַצְּבוּ בְּתַחְתִּית הָהָר. וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמַיְמָה (דברים ד, יא): וְהָהָר בֹּעֵר בָּאֵשׁ עַד לֵב הַשָּׁמָיִם. דָּבָר אַחֵר, וְהִנֵּה סֻלָּם, זֶה סִינַי, אוֹתִיּוֹת דְּדֵין הוּא אוֹתִיּוֹת דְּדֵין. וְהִנֵּה מַלְאֲכֵי אֱלֹהִים, עַל שֵׁם (תהלים סח, יח): רֶכֶב אֱלֹהִים רִבֹּתַיִם אַלְפֵי שִׁנְאָן. וְלָמַדְנוּ לַנְּבִיאִים שֶׁנִּקְרְאוּ מַלְאָכִים, דִּכְתִיב (חגי א, יג): וַיֹּאמֶר חַגַּי מַלְאַךְ ה' בְּמַלְאֲכוּת ה' לָעָם. וְהִנֵּה מַלְאֲכֵי אֱלֹהִים, זֶה משֶׁה וְאַהֲרֹן. עֹלִים (שמות יט, ג): וּמשֶׁה עָלָה אֶל הָאֱלֹהִים. וְיֹרְדִים, זֶה משֶׁה (שמות יט, יד): וַיֵּרֶד משֶׁה. וְהִנֵּה ה' נִצָּב עָלָיו (שמות יט, כ): וַיֵּרֶד ה' עַל הַר סִינַי אֶל רֹאשׁ הָהָר, רַבִּי שַׂלְמוֹנִי בְּשֵׁם רֵישׁ לָקִישׁ אָמַר תַּרְכּוּסָא שֶׁל שָׁלשׁ רַגְלַיִם הֶרְאָה לוֹ. רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר אַתְּ הוּא רֶגֶל שְׁלִישִׁי. הוּא דַעְתֵּיהּ דְּרַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר (דברים לב, ט): כִּי חֵלֶק ה' עַמּוֹ יַעֲקֹב חֶבֶל נַחֲלָתוֹ, מָה הַחֶבֶל הַזֶּה פָּחוּת מִשְׁלשָׁה אֵין מַפְקִיעִין אוֹתוֹ, כָּךְ הָאָבוֹת אֵין פָּחוֹת מִשְׁלשָׁה. רַבִּי בֶּרֶכְיָה אָמַר עוֹלָם וּשְׁלִישׁ עוֹלָם הֶרְאָה לוֹ, עֹלִים אֵין פָּחוֹת מִשְּׁנַיִם וְיֹרְדִים שְׁנַיִם. וּמִנַּיִן שֶׁהַמַּלְאָךְ שְׁלִישׁוֹ שֶׁל עוֹלָם, שֶׁנֶּאֱמַר (דניאל י, ו): וּגְוִיָּתוֹ כְתַרְשִׁישׁ וּפָנָיו כְּמַרְאֵה בָּרָק וְעֵינָיו כְּלַפִּידֵי אֵשׁ וּזְרֹעֹתָיו וּמַרְגְּלֹתָיו כְּעֵין נְחשֶׁת קָלָל. רַבִּי חִיָּא וְרַבִּי יַנַּאי, חַד אָמַר עֹלִים וְיֹרְדִים בַּסֻּלָּם, וְחַד אָמַר עֹלִים וְיֹרְדִים בְּיַעֲקֹב. מַאן דְּאָמַר עֹלִים וְיֹרְדִים בַּסֻּלָּם, נִיחָא. וּמַאן דְּאָמַר עֹלִים וְיֹרְדִים בְּיַעֲקֹב, מַעֲלִים וּמוֹרִידִים בּוֹ אָפְזִים בּוֹ קָפְזִים בּוֹ שׂוֹנְטִים בּוֹ, שֶׁנֶּאֱמַר (ישעיה מט, ג): יִשְׂרָאֵל אֲשֶׁר בְּךָ אֶתְפָּאָר, אַתְּ הוּא שֶׁאִיקוֹנִין שֶׁלְּךָ חֲקוּקָה לְמַעְלָה, עֹלִים לְמַעְלָה וְרוֹאִים אִיקוֹנִין שֶׁלּוֹ, וְיֹרְדִים לְמַטָּה וּמוֹצְאִים אוֹתוֹ יָשֵׁן. מָשָׁל לְמֶלֶךְ שֶׁהָיָה יוֹשֵׁב וְדָן, עוֹלִים לְבַסִּילְקִי וּמוֹצְאִים אוֹתוֹ דָּן, וְיוֹצְאִים בַּפַּרְוָד וּמוֹצְאִים אוֹתוֹ יָשֵׁן. דָּבָר אַחֵר, לְמַעֲלָן, כָּל מִי שֶׁהוּא אוֹמֵר זְכוּתוֹ, עוֹלֶה. חוֹבָתוֹ, יוֹרֵד. לְמַטָּן, כָּל מִי שֶׁהוּא אוֹמֵר זְכוּתוֹ, יוֹרֵד. חוֹבָתוֹ, עוֹלֶה. דָּבָר אַחֵר, עֹלִים וְיֹרְדִים בּוֹ, עֹלִים אוֹתָם שֶׁלִּוּוּ אוֹתוֹ בְּאֶרֶץ יִשְׂרָאֵל, יֹרְדִים, אֵלּוּ שֶׁלִּוּוּ אוֹתוֹ בְּחוּצָה לָאָרֶץ. רַבִּי לֵוִי בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר מַלְאֲכֵי הַשָּׁרֵת עַל יְדֵי שֶׁגִּלּוּ מִסְטוֹרִין שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא נִדְחוּ מִמְּחִצָּתָן קל"ח שָׁנָה, רַבִּי תַּנְחוּמָא הֲוָה מַפִּיק לִשָּׁנָא קָלָא. אָמַר רַבִּי חָמָא בַּר חֲנִינָא עַל יְדֵי שֶׁנִּתְגָּאוּ וְאָמְרוּ (בראשית יט, יג): כִּי מַשְׁחִיתִים אֲנַחְנוּ אֶת הַמָּקוֹם הַזֶּה, הֵיכָן חָזְרוּ, כָּאן, עֹלִים וְיֹרְדִים, עֹלִים וְאַחַר כָּךְ יֹרְדִים.
“He dreamed, and behold, a ladder” – Rabbi Abbahu said: The content of dreams has no effect. There was a certain person who came before Rabbi Yosei bar Ḥalafta. He said to him: ‘I saw in my dream that they were saying to me: Go and inherit your father’s business in Cappadocia.’ He said to him: ‘Has your father ever gone to Cappadocia?’ He said to him: ‘No.’ He said to him: ‘Go and count twenty beams in the roof of your house and you will find it.’ He said to him: ‘There are not twenty of them.’ He said to him: ‘If there are not twenty of them, count from their beginning to their end, and from their end to their beginning, and you will find it.’ He went, counted, and found it there. From where did Rabbi Yosei bar Ḥalafta derive it? It is from Cappadocia [Kappodekiya].
Bar Kappara taught: There is no dream that does not have an interpretation. “Behold, a ladder” – this is the ramp; “was set on the earth” – this is the altar; “you shall make for Me an altar of earth” (Exodus 20:21). “Its top was reaching the heavens” – these are the offerings whose fragrance reaches the heavens. “Behold, the angels of God” – these are the High Priests; “were ascending and descending on it” – as they ascend and descend on the ramp. “And, behold, the Lord was standing over him” (Genesis 28:13) – “I saw the Lord standing upon the altar” (Amos 9:1).
The Rabbis interpret it regarding Sinai. “He dreamed, and behold, a ladder” – this is Sinai. “Was set [mutzav] on the earth” – “they stood [veyityatzvu] at the foot of the mountain” (Exodus 19:17). “Its top was reaching the heavens” – “the mountain was burning with fire to the heart of the heavens” (Deuteronomy 4:11).
Another matter, “behold, a ladder” – this is Sinai. The letters of this equals the letters of that.
“And behold, the angels of God,” after: “The chariots of God are myriad, thousands upon thousands of companies. [My Lord is among them, at Sinai]” (Psalms 68:18). We learned that prophets are called angels [malakhim], as it is written: “Haggai, the messenger [malakh] of the Lord, on a mission from the Lord, spoke to the people” (Haggai 1:13). “And behold, the angels of God” – this is Moses and Aaron. “Ascending” – “Moses ascended to God” (Exodus 19:3). “And descending” – this is Moses “Moses descended” (Exodus 19:14). “Behold, the Lord was standing over him” (Genesis 28:13) – “the Lord descended upon Mount Sinai to the top of the mountain” (Exodus 19:20).
Rabbi Salmoni said in the name of Reish Lakish: He [God] showed him [Jacob] a three-legged Throne of Glory. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: [God told Jacob] ‘You are the third leg.’ This is his opinion, as Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: “For the portion of the Lord is His people; Jacob, the allotment of His inheritance” (Deuteronomy 32:9) – just as a rope is not woven with fewer than three, so, the patriarchs are no fewer than three.
Rabbi Berekhya said: He showed him the world and one-third of the world. “Ascending [olim]” – are no fewer than two; “and descending” – two. From where is it derived that an angel is one-third of the world? It is as it is stated: “His body was like beryl [tarshish], his face like the appearance of lightning, his eyes like torches of fire, his arms and his legs like burnished bronze” (Daniel 10:6).
Rabbi Ḥiyya and Rabbi Yanai, one said: “Ascending and descending” on the ladder, and one said: “Ascending and descending” regarding Jacob. The one who said: “Ascending and descending” on the ladder, it works out well. The one who said: “Ascending and descending” regarding Jacob, they were [both] exalting his honor and denigrating his honor. They were dancing and leaping before him, and denigrating him, as it is stated: “Israel, in whom I glory” (Isaiah 49:3); It is you, whose likeness is etched on High. “Ascending” on High and seeing his likeness, descending below, and finding him asleep. This is analogous to a king who was sitting in judgment. They ascend to the basilica and find him in judgment, and go out to the courtyard and find him asleep.
Another matter, on High, anyone who speaks to his credit, ascends; to his discredit, descends. Below, anyone who speaks to his credit, descends, to his discredit, ascends.
Another matter, “ascending and descending on it” – those who accompanied him in the Land of Israel were ascending; “descending” – those who would accompany him outside the Land of Israel.
Rabbi Levi said in the name of Rabbi Shmuel bar Naḥman: The ministering angels, because they revealed the secrets of the Holy One blessed be He, they were banished from their place for one hundred and thirty years. Rabbi Tanḥuma would derive it from the demeaning expression. Rabbi Ḥama bar Ḥanina said: It is because they were boastful and said: “For we are destroying this place” (Genesis 19:13). Where did they return? It was here. “Ascending and descending” – ascending and then descending.
רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי פָּתַר קְרָיָה בַּגָּלוּת, (בראשית כח, י): וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע, הֵאיךְ מָה דְאַתְּ אָמַר (ירמיה טו, א): שַׁלַּח מֵעַל פָּנַי וְיֵצֵאוּ. (בראשית כח, י): וַיֵּלֶךְ חָרָנָה, הֵאיךְ מָה דְאַתְּ אָמַר (איכה א, יב): אֲשֶׁר הוֹגָה ה' בְּיוֹם חֲרוֹן אַפּוֹ. (בראשית כח, יא): וַיִּפְגַּע בַּמָּקוֹם, (ישעיה ה, ח): עַד אֶפֶס מָקוֹם. (בראשית כח, יא): וַיָּלֶן שָׁם כִּי בָא הַשֶּׁמֶשׁ, (ירמיה טו, ט): אֻמְלְלָה יֹלֶדֶת הַשִּׁבְעָה וגו'. (בראשית כח, יא): וַיִּקַּח מֵאַבְנֵי הַמָּקוֹם, (איכה ד, א): תִּשְׁתַּפֵּכְנָה אַבְנֵי קֹדֶשׁ בְּרֹאשׁ כָּל חוּצוֹת. (בראשית כח, יא): וַיָּשֶׂם מְרַאֲשֹׁתָיו, (ירמיה יג, יח): כִּי יָרַד מַרְאֲשׁוֹתֵיכֶם. (בראשית כח, יא): וַיִּשְׁכַּב בַּמָּקוֹם הַהוּא, (ירמיה ג, כה): נִשְׁכְּבָה בְּבָשְׁתֵּנוּ וּתְכַסֵּנוּ כְּלִמָּתֵנוּ. (בראשית כח, יב): וַיַּחֲלֹם וְהִנֵּה סֻלָּם, זֶה חֲלוֹמוֹ שֶׁל נְבוּכַדְנֶצַּר. וְהִנֵּה סֻלָּם, זֶה צַלְמוֹ שֶׁל נְבוּכַדְנֶצַּר, הוּא סֶמֶל הוּא סֻלָּם, אוֹתוֹי דְּדֵין הוּא אוֹתוֹי דְּדֵין. (בראשית כח, יב): מֻצָּב אַרְצָה, (דניאל ג, א): אֲקִימֵהּ בְּבִקְעַת דּוּרָא. (בראשית כח, יב): וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמָיְמָה, (דניאל ג, א): רוּמֵהּ אַמִּין שִׁתִּין פְּתָיֵהּ אַמִּין שִׁת. (בראשית כח, יב): וְהִנֵּה מַלְאֲכֵי אֱלֹהִים, זֶה חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה. (בראשית כח, יב): עֹלִים וְיֹרְדִים בּוֹ, מַעֲלִים בּוֹ וּמוֹרִידִים בּוֹ, אָפְזִים בּוֹ, קָפְזִים בּוֹ, שׂוֹנְטִים בּוֹ. (דניאל ג, יח): יְדִיעַ לֶהֱוֵא לָךְ מַלְכָּא דִּי לֵאלָהָךְ לָא אִיתַנָא פָלְחִין וּלְצֶלֶם דַּהֲבָא דִּי הֲקֵימְתָּ לָא נִסְגֻּד. (בראשית כח, יג): וְהִנֵּה ה' נִצָּב עָלָיו, אָמַר לָהֶם לַחֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה (דניאל ג, כו): עַבְדוֹהִי דִּי אֱלָהָא עִלָּאָה פֻּקוּ וֶאֱתוֹ. דָּבָר אַחֵר, וְהִנֵּה מַלְאֲכֵי אֱלֹהִים, זֶה דָּנִיֵּאל. עֹלִים וְיֹרְדִים בּוֹ, שֶׁעָלָה וְהוֹצִיא אֶת בִּלְעוֹ מִתּוֹךְ פִּיו, הֲדָא הוּא דִכְתִיב (ירמיה נא, מד): וּפָקַדְתִּי עַל בֵּל בְּבָבֶל וְהֹצֵאתִי אֶת בִּלְעוֹ מִפִּיו. שֶׁהָיָה לוֹ תַּנִּין אֶחָד לִנְבוּכַדְנֶצַּר וְהָיָה בּוֹלֵעַ כָּל מַה שֶׁהָיוּ מַשְּׁלִיכִין לְפָנָיו, אָמַר לוֹ נְבוּכַדְנֶצַּר לְדָנִיֵּאל, כַּמָּה כֹּחוֹ גָּדוֹל שֶׁבּוֹלֵעַ כָּל מַה שֶּׁמַּשְׁלִיכִין לְפָנָיו. אָמַר לוֹ דָּנִיֵּאל, תֵּן לִי רְשׁוּת וַאֲנִי מַתִּישׁוֹ. נָתַן רְשׁוּת. מֶה עָשָׂה, נָטַל תֶּבֶן וְהִטְמִין לְתוֹכוֹ מַסְמְרִים הִשְׁלִיךְ לְפָנָיו וְנִקְבוּ מַסְמְרִים אֶת בְּנֵי מֵעָיו, הֲדָא הוּא דִכְתִיב: וְהֹצֵאתִי אֶת בִּלְעוֹ מִפִּיו.
“He encountered the place” (Genesis 28:11) – “until there is no more place” (Isaiah 5:8). “And stayed the night there because the sun had set” (Genesis 28:11) – “the one who bore seven is miserable…[her sun set while still day]” (Jeremiah 15:9). “He took from the stones from the place” (Genesis 28:11) – “The sacred stones are spilled at the head of every street” (Lamentations 4:1). “Which he placed beneath his head” (Genesis 28:11) – “[splendor] has come down from your heads” (Jeremiah 13:18). “And lay in that place” (Genesis 28:11) – “we will lie in our shame, and our humiliation will cover us” (Jeremiah 3:25).
“He dreamed, and behold, a ladder [sulam]” (Genesis 28:12) – this is Nebuchadnezzar’s dream. “Behold, a ladder” – this is Nebuchadnezzar’s idol; it is a symbol [semel], and it is a [sulam] – The letters of this are the letters of that. “Was set on the earth” (Genesis 28:12) – “he erected it in the valley of Dura” (Daniel 3:1). “Its top was reaching the heavens” – “its height was sixty cubits, and its width six cubits. He erected it in the plain of Dura, in the province of Babylonia” (Daniel 3:1). “And behold, the angels of God” – this is Ḥananya, Mishael, and Azarya. “Were ascending and descending on it” – they were exalting his honor and denigrating his honor; dancing and leaping before him and denigrating: “Let it be known to you, king, that we will not worship your gods, and we will not prostrate ourselves to the golden image that you have erected” (Daniel 3:18). “Behold, the Lord was standing over him” (Genesis 28:13) – he said to Ḥananya, Mishael, and Azarya: “Servants of God Most High, emerge and come” (Daniel 3:26).
Another matter, “and behold, the angels of God” (Genesis 28:12) – this is Daniel. “Were ascending and descending on it” (Genesis 28:12) – he ascended and removed what it had swallowed from its mouth. That is what is written: “I will reckon with Bel in Babylon, and I will remove what it swallowed from its mouth” (Jeremiah 51:44). Nebuchadnezzar had a serpent and it would swallow everything that was cast before it. Nebuchadnezzar said to Daniel: ‘How great is its power, in that it swallows everything that is cast before it.' Daniel said to him: 'Give me permission and I will exhaust it.' He gave permission. What did he do? He took straw, concealed nails in it, cast it before it, and the nails perforated its innards. That is what is written: “I will remove what it swallowed from its mouth.”
דָּבָר אַחֵר, וְהִנֵּה סֻלָּם, זֶה חֲלוֹמוֹ שֶׁל נְבוּכַדְנֶצַּר (דניאל ב, לא): וַאֲלוּ צְלֵם חַד שַׂגִּיא וגו'. מֻצָּב אַרְצָה, (דניאל ב, לא): וְזִיוֵהּ יַתִּיר קָאֵם לְקָבְלָךְ. וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמָיְמָה, (דניאל ב, לא): צַלְמָא דִכֵּן רַב. וְהִנֵּה מַלְאֲכֵי אֱלֹהִים, עֹלִים שְׁנַיִם, וְיֹרְדִים שְׁנַיִם, אֵלּוּ שָׂרֵי אַרְבַּע מַלְכֻיּוֹת שֶׁשָּׁלְטָנוּתָן גּוֹמֶרֶת בָּהֶן. עֹלִים וְיֹרְדִים, יוֹרְדִים וְעוֹלִים אֵין כְּתִיב כָּאן, אֶלָּא עֹלִים וְיֹרְדִים, עוֹלִין הֵם וַעֲלִיָה תְּהֵא לָהֶם, אֶלָּא שֶׁכָּל אֶחָד יָרוּד מֵחֲבֵרוֹ. כְּתִיב (דניאל ב, לב): הוּא צַלְמָא רֵאשֵׁהּ דִּי דְהַב [טב חדוהי ודרעוהי די כסף וגו']. בָּבֶל לְמַעְלָה מִכֻּלָּם, כְּדִכְתִיב (דניאל ב, לח): אַנְתְּ הוּא רֵאשָׁה דִּי דַהֲבָא, וּכְתִיב (דניאל ב, לט): וּבָתְרָךְ תְּקוּם מַלְכוּ אָחֳרִי אֲרַע מִנָּךְ, וּכְתִיב (דניאל ב, לט): וּמַלְכוּ תְּלִיתָאָה אָחֳרִי דִּי נְחָשָׁא, וּכְתִיב בְּסֵיפָא (דניאל ב, מב): וְאֶצְבְּעָת רַגְלַיָּא מִנְּהֵן פַּרְזֶל וּמִנְּהֵן חֲסַף מִן קְצָת מַלְכוּתָא תֶּהֱוֵה תַּקִּיפָה וּמִנַּהּ תֶּהֱוֵא תְבִירָה. וְהִנֵּה ה' נִצָּב עָלָיו, כְּתִיב (דניאל ב, מד): וּבְיוֹמֵיהוֹן דִּי מַלְכַיָּא אִנּוּן יְקִים אֱלָהּ שְׁמַיָּא מַלְכוּ דִּי לְעָלְמִין וגו'.
Beit Yisrael International.
Become a member.
Get the Membership from Beit Yisrael! ‘How to become a Righteous of the Nations (Ultra-Orthodox Chassidic Noahite/Lost Tribes of Efrayim /‘Ger Toshav ‘) click: Beit yisrael international
Get the Membership from Beit Yisrael! ‘How to become a Righteous of the Nations (Ultra-Orthodox Chassidic Noahite/Lost Tribes of Efrayim /‘Ger Toshav ‘) click: Beit yisrael international
Tehillim Ohel Yosef Yitzchak
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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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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42 Journeys of the Soul
The Messianic age will elevate the entire universe, including all the spiritual realms.
Don't make dogma's out of it. But elevate your souls by learning the Mitzvot surrounded by the Jewish Halakhot.
And the teachings of Chassidut by the Chassidim.
That we may hold on the 'right understanding' in our 'travel' through the 'dessert' our 'diaspora':
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And the teachings of Chassidut by the Chassidim.
What Is Kabbalah?
The Soul of Judaism
By Tzvi Freeman
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What Is Chassidut?
Teachings from the core essence
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What Is Chabad?
Do-It-Yourself Judaism
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What Is a Tzaddik?
Being human all the way
The Tzaddik HaDor
And…… to all Jews and Ephraimites:
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.
click: Welcome To Beit Yisrael
click: Welcome To Beit Yisrael
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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Petition click: 1 Million for a Jewish Temple Mount!
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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