Sefaria Midrash Tanchuma, Vayetzei 3-4 Midrash Tanhuma-Yelammedenu, trans. Samuel A. Berman - Bereshit Rabbah 69 The Sefaria Midrash Rabbah, 2022
Sefaria Midrash Tanchuma, Vayetzei 3-4 Midrash Tanhuma-Yelammedenu, trans. Samuel A. Berman - Bereshit Rabbah 69 The Sefaria Midrash Rabbah, 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 3:1 with Lexicon (sefaria.org)
Vayetzei, Siman 3
וַיֵּצֵא יַעֲקֹב. זֶה שֶׁאָמַר הַכָּתוּב: כִּי מַלְאָכָיו יְצַוֶּה לָּךְ לִשְׁמָרְךָ בְּכָל דְּרָכֶיךָ (תהלים צא, יא). אָמַר רַבִּי מֵאִיר, עָשָׂה אָדָם מִצְוָה אַחַת, מוֹסְרִין לוֹ מַלְאָךְ אֶחָד. עָשָׂה שְׁתֵּי מִצְוֹת, מוֹסְרִין לוֹ שְׁנֵי מַלְאָכִים. עָשָׂה מִצְוֹת הַרְבֵּה, מוֹסְרִין לוֹ מַלְאָכִים הַרְבֵּה, שֶׁנֶּאֱמַר: כִּי מַלְאָכָיו יְצַוֶּה לָּךְ לִשְׁמָרְךָ וְגוֹ'. וְלָמָּה, כְּדֵי לְשָׁמְרוֹ מִן הַמַּזִּיקִין, שֶׁנֶּאֱמַר: יִפֹּל מִצִּדְּךָ אֶלֶף וְגוֹ'. וּמַה הוּא יִפֹּל. מַשְׁלִימִין לוֹ, כָּעִנְיָן שֶׁנֶּאֱמַר: וּמִמְּנַשֶּׁה נָפְלוּ עַל דָּוִד (דה״א יב, כ).
וּרְבָבָה מִימִינֶךָ. אָמַר רַבִּי יִצְחָק, לָמָּה מִן הַיָּמִין רְבָבָה וּמִן הַשְּׂמֹאל אֶלֶף. לְפִי שֶׁהַשְּׂמֹאל אֵינָהּ צְרִיכָה מַלְאָכִים הַרְבֵּה, מִפְּנֵי שֶׁשְּׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא כָּתוּב בַּתְּפִלִּין וְנָתוּן בַּשְּׂמֹאל, שֶׁנֶּאֱמַר: וּקְשַׁרְתָּם לְאוֹת עַל יָדֶךָ (דברים ו, ח). אָמַר רַבִּי אַבָּהוּ בַר חֲנִינָא, לָא כְתִיב יְהֵא מִצִּדְּךָ אֶלָּא יִפֹּל. שְׂמֹאל שֶׁאֵינָהּ פְּשׁוּטָה בַמִּצְוֹת כְּמוֹ הַיָּמִין, אֵינָהּ מַפֶּלֶת אֶלָּא אֶלֶף מַזִּיקִין. אֲבָל יָמִין שֶׁהִיא פְשׁוּטָה בַמִּצְוֹת, מַפֶּלֶת רִבּוֹא מַזִּיקִין. לְכָךְ כְּתִיב: כִּי מַלְאָכָיו יְצַוֶּה לָּךְ.
And ten thousand at thy right hand. R. Isaac propounded the following question: Why does the verse state ten thousand at thy right hand and only one thousand at thy left? Because, said he, the left hand does not require as many angels as the right, since the name of the Holy One, blessed be He, is inscribed upon the tefillin (phylactery) which is wrapped around the left hand, as is said: And thou shalt bind them as a sign upon thy hand (Deut. 6:8). R. Hanina the son of R. Abahu explained: It is not written “will be at thy right hand” but may fall at thy right hand. That is so because the left hand, which is not stretched out as frequently in the performance of good deeds as the right hand, is capable of bringing about the downfall of only a thousand demons, while the right hand, which is constantly stretched out in the performance of good deeds, is able to bring about the fall of ten thousand demons. Therefore it is written: For he will give his angels charge over thee.
וַיֵּלֶךָ חָרָנָה, זוֹ אַחַת מֵאַרְבַּע קְפִיצוֹת שֶׁקָּפְצָה הָאָרֶץ. אַחַת בִּימֵי אַבְרָהָם, וַיֵּחָלֵק עֲלֵיהֶם לַיְלָה (בראשית יד, טו). וְאַחַת לֶאֱלִיעֶזֶר, שֶׁנֶּאֱמַר: וָאָבֹא הַיּוֹם אֶל הָעָיִן (בראשית כד, מב). וְאַחַת בִּימֵי דָוִד, שֶׁנֶּאֱמַר: בְּהַצּוֹתוֹ אֶת אֲרַם נַהֲרַיִם וְאֶת אֲרַם צוֹבָא (תהלים ס, ב). וְזֹאת, וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע. וְכֵן דָּוִד אוֹמֵר, הִרְעַשְׁתָּה אֶרֶץ פְּצַמְתָּהּ רְפָה שְׁבָרֶיהָ כִי מָטָה (תהלים ס, ד). מְלַמֵּד שֶׁהִקְפִּיץ הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הָאָרֶץ לְיוֹאָב וְלַאֲבִישַׁי וְלִצְבָא הַמִּלְחָמָה.
And he went toward Haran. This is one of the four occasions on which the earth contracted itself. The first occasion was at the time of Abraham: He divided himself against them at night (Gen. 14:15). It occurred again for Eliezer, as it is said: And I came this day unto the fountain (ibid. 24:42). And once again in the days of Jacob, as it is said, When he strove with Aram-naharaim and with Aram-zobah (Ps. 60:2). And this is what is meant by: And Jacob went out from Beer-sheba (Gen. 28:10). Similarly, it occurred at the time about which David said: Thou hast made the land to shake, Thou hast cleft it; heal the branches thereof; for it tottereth (Ps. 60:4). This verse teaches us that the Holy One, blessed be He, also contracted the earth for Joab, Abishai, and the army (when they pursued Abner).
וַיִּדַּר יַעֲקֹב נֶדֶר לֵאמֹר אִם יִהְיֶה אֱלֹהִים וְגוֹ', אָמַר רַבִּי בֶרֶכְיָה, בְּכָל מַה שֶּׁתָּבַע יַעֲקֹב מִן הַקָּדוֹשׁ בָּרוּךְ הוּא, הֱשִׁיבוֹ. אָמַר אִם יִהְיֶה אֱלֹהִים עִמָּדִי, הֱשִׁיבוֹ וְהִנֵּה אָנֹכִי עִמָּךְ. אָמַר וּשְׁמָרַנִי, הֱשִׁיבוֹ וּשְׁמַרְתִּיךָ בְּכֹל אֲשֶׁר תֵּלֵךְ. אָמַר וְשַׁבְתִּי בְשָׁלוֹם, הֱשִׁיבוֹ וַהֲשִׁיבֹתִיךָ. אָמַר וְנָתַן לִי לֶחֶם, וְלֹא הֱשִׁיבוֹ עַל הַפַּרְנָסָה. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, אִם אֲנִי מַבְטִיחוֹ עַל הַלֶּחֶם, מַהוּ מְבַקֵּשׁ מִמֶּנִּי עוֹד, לְפִיכָךְ לֹא הִבְטִיחוֹ עַל הַלֶּחֶם. וְרַבָּנָן אָמְרֵי, אַף עַל הַפַּרְנָסָה הֱשִׁיבוֹ, שֶׁנֶּאֱמַר: כִּי לֹא אֶעֱזָבְךָ. וְאֵין כִּי לֹא אֶעֱזָבְךָ אֶלָּא לֶחֶם, כְּמָה דְּאַתְּ אֲמַר: וְלֹא רָאִיתִי צַדִּיק נֶעֱזָב וְזַרְעוֹ מְבַקֶּשׁ לָחֶם (תהלים לז, כה).
And Jacob made a vow, saying: If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, so that I come back to my father’s house in peace, then shall the Lord be my God (Gen. 28:20–21). R. Berechiah maintained that the Holy One, blessed be He, fulfilled all but one of Jacob’s requests. Jacob said: If God will be with me, and He replied: Behold, I am with thee (ibid., v. 15). Jacob said: And will keep me, and He responded: I will keep thee whithersoever thou goest (ibid.). He said: So that I come back to my father’s house in peace, and the Holy One, blessed be He, replied: And I will bring thee back (ibid.). But when Jacob said: And will give me bread, He did not reply. The Holy One, blessed be He, said: If I assured him concerning bread, what else would he ask of Me? Therefore, He did not promise him bread. The sages insisted, however, that He also replied to his plea for bread, since it is said: I shall not forsake thee (ibid.). The word forsake is employed in Scripture only in reference to bread, as is written: Yet I have not seen the righteous forsaken, nor his seed begging bread (Ps. 37:25).
Vayetzei, Siman 4
וַיַּרְא ה' כִּי שְׂנוּאָה לֵאָה. יְלַמְּדֵנוּ רַבֵּנוּ, מַהוּ שֶׁיְּבָרֵךְ אָדָם עַל רֵיחַ בְּשָׂמִים שֶׁל עֲבוֹדָה זָרָה. כָּךְ שָׁנוּ רַבּוֹתֵינוּ, אֵין מְבָרְכִין עַל הַנֵּר וְלֹא עַל הַבְּשָׂמִים וְלֹא עַל הָרֵיחַ שֶׁל עֲבוֹדָה זָרָה. אֲבָל אִם עָבַר בַּשּׁוּק עַל חֲנֻיוֹת שֶׁל בְּשָׂמִים, חַיָּב לְבָרֵךְ. אֲבָל עַל רֵיחַ שֶׁל עֲבוֹדָה זָרָה, אָסוּר. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, אַל תִּטְעוּ אַחַר עֲבוֹדָה זָרָה, שֶׁאֵין בָּהּ מַמָּשׁ, שֶׁנֶּאֱמַר: עֵינַיִם לָהֶם וְלֹא יִרְאוּ וְגוֹ', כְּמוֹהֶם יִהְיוּ עוֹשֵׂיהֶם (תהלים קטו, ה-ח).
And the Lord saw that Leah was hated (Gen. 29:31). May our master teach us: May a man pronounce a blessing over the fragrance of spices employed in idolatrous worship? Our masters teach us: One may not pronounce a blessing over the light, the spices, or the fragrance of spices employed in idolatrous worship. If one should pass a spice shop in the market, he is required to offer a blessing, but if the fragrance emanates from an idolatrous service he must not do so. The Holy One, blessed be He, said to Israel: Be not misled by idolatrous worship, for it is worthless, as it is said: Eyes have they but they see not … they that make them shall be like unto them (Ps. 115:5, 8).
אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא, אָדָם מְלַחֵשׁ בְּתוֹךְ לִבּוֹ בַּתְּפִלָּה, מִיָּד הוּא שׁוֹמֵעַ. מִנַּין, מֵחַנָּה, שֶׁנֶּאֱמַר: וְחַנָּה הִיא מְדַבֶּרֶת וְגוֹ' (ש״א א, יג). תֵּדַע לְךָ, שֶׁהֲרֵי רָחֵל וְלֵאָה, לֵאָה לֹא הָיְתָה רְאוּיָה לְהִנָּשֵׂא אֶלָּא לְעֵשָׂו, וְרָחֵל לְיַעֲקֹב. וְהָיְתָה לֵאָה יוֹשֶׁבֶת בְּפָרָשַׁת דְּרָכִים וְשׁוֹאֶלֶת עַל עֵשָׂו מַה מַּעֲשָׂיו. וְהָיוּ אוֹמְרִים לָהּ, אִישׁ רָע, שׁוֹפֵךְ דָּמִים, מְקַפֵּחַ עוֹבְרִים וְשָׁבִים, אַדְמוֹנִי כֻּלּוֹ כְּאַדֶּרֶת שֵׂעָר, רָשָׁע, כָּל תּוֹעֲבוֹת ה' עוֹשֶׂה. כֵּיוָן שֶׁהָיְתָה שׁוֹמַעַת כָּךְ, הָיְתָה בוֹכָה וְאוֹמֶרֶת, אֲנִי וְרָחֵל אֲחוֹתִי מִבֶּטֶן אֶחָד יָצָאנוּ, רָחֵל תִּנָּשֵׂא לְיַעֲקֹב הַצַּדִּיק, וַאֲנִי לְעֵשָׂו הָרָשָׁע. וְהָיְתָה בוֹכָה וּמִתְעַנָּה עַד שֶׁנַּעֲשׂוּ עֵינֶיהָ רַכּוֹת. לְפִיכָךְ כְּתִיב: וְעֵינֵי לֵאָה רַכּוֹת. וַיַּרְא ה' כִּי שְׂנוּאָה לֵאָה, שְׂנוּאִין מַעֲשֵׂי עֵשָׂו בְּפָנֶיהָ. אֲבָל רָחֵל שֶׁהָיְתָה שׁוֹמַעַת שֶׁהִיא תִנָּשֵׂא לְיַעֲקֹב, הָיָה לִבָּהּ שָׂמֵחַ וּמִתְגָּאֶה. כֵּיוָן שֶׁנִּשְּׂאוּ שְׁתֵּיהֶן לְיַעֲקֹב, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, אוֹתָהּ שֶׁהָיְתָה בוֹכָה וּמִתְעַנָּה וְשָׂנְאָה מַעֲשֵׂי עֵשָׂו וּמִתְפַּלֶּלֶת לְפָנַי, בַּדִּין שֶׁלֹּא תִתְרַחֵק מִן אוֹתוֹ צַדִּיק, הֲרֵינִי נוֹתֵן לָהּ בָּנִים תְּחִלָּה. לְכָךְ נֶאֱמַר: וַיַּרְא ה' כִּי שְׂנוּאָה לֵאָה.
However, the Holy One, blessed be He, immediately hears the prayer a man whispers in his heart. Whence do we know this? From Hannah, as it is said: Now Hannah, she spoke in her heart (I Sam. 1:13). You may know this also from Rachel and Leah. At first Leah was not considered worthy of marrying anyone but Esau, while Rachel was destined to wed Jacob. Leah would sit at the crossroads inquiring about Esau’s actions, and they would tell her: “Oh, he is a wicked man; he sheds blood and waylays passers-by, he is covered with red hair as a garment and commits every kind of abomination against God.” Upon hearing all of this, she would cry bitterly: “My sister Rachel and I were born of the same womb, yet Rachel is to marry the righteous man and I the wicked Esau.” She wept and fasted until her sight became weak. Hence it is written: And Leah’s eyes were weak (Gen. 29:17). And the Lord saw that Leah was hated (ibid., v. 31). This verse indicates that Esau’s actions were hateful to her. However, when Rachel learned that she was to marry Jacob she was elated and became arrogant. Once they both were married to Jacob, the Holy One, blessed be He, said: She cried, and fasted, and despised Esau’s behavior, and prayed to me. It would be unjust to keep her from the righteous one. Indeed I will let her bear sons first. Thus it is said: And the Lord saw that Leah was hated.
Bereshit Rabbah 69
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
Source: sefaria.org
Digitization: Sefaria
License: CC-BY
Revision History
For commentary etc. (right side page under resources) click: Bereshit Rabbah 69 with About (sefaria.org)
“And, behold, the Lord was standing over him, and said: I am the Lord, God of Abraham your father, and God of Isaac. The land upon which you lie, to you I will give it, and to your descendants” (Genesis 28:13).
“And, behold, the Lord was standing over him, and said: I am the Lord…” – Rabbi Yosei bar Zimra began: “My flesh yearns for You, in a parched and thirsty land without water” (Psalms 63:2). Rabbi Elazar in the name of Rabbi Yosei bar Zimra: “My soul thirsts for You…yearns [kama] for You” (Psalms 63:2) – like these truffles that long for water. The Rabbis say: Just as my soul thirsts for You, so, too, my two hundred and forty-eight limbs thirst for You. Where? “In a parched and thirsty land without water.” “Indeed, in the Sanctuary I have seen You” (Psalms 63:3) – in sanctity I have seen You; “beholding Your power” (Psalms 63:3) – this is Your entourage; “and Your glory” (Psalms 63:3) – “and, behold, the Lord was standing over him.”
Rabbi Ḥama bar Ḥanina began: “Iron sharpens iron” (Proverbs 27:17) – Rabbi Ḥama bar Ḥanina said: [Just as] a knife is sharpened only on the side of its counterpart, so, a Torah scholar is sharpened only by his counterpart. “Iron sharpens iron, and a man in the presence of another” (Proverbs 27:17). “A man” – this is Jacob. When our patriarch Jacob stood, ”a man in the presence of another” – as the Divine Presence was associated with him; “and, behold, the Lord was standing over him.”
Rabbi Abahu said: This is analogous to the son of kings, who would sleep in his cradle and flies would alight on him. When his nursemaid came, she bent over him and suckled him and they flew away from upon him. So, initially, “behold, the angels of God were ascending and descending on it” (Genesis 28:12). When the Holy One blessed be He revealed Himself they fled from on it. Rabbi Ḥiyya Rabba and Rabbi Yanai, one said: “On it” – on the ladder; and one said: “On it” – on Jacob. The one who said: “On it,” on the ladder, it works out well. However, according to the one who said: “On it,” regarding Jacob, does He stand over him? Rabbi Yoḥanan said: The wicked stand over their gods – “Pharaoh was dreaming, and behold, he stood over the Nile” (Genesis 41:1). But the righteous, their God stands over them, as it is stated: “Behold, the Lord was standing over him, and said: I am the Lord, God of Abraham.”
Rabbi Ḥanina said in the name of Rabbi Pinḥas: It mentions the patriarchs eighteen times in the Torah, and corresponding to it, the Sages instituted the eighteen blessings in prayer. Were a person to say to you: ‘There are nineteen,’ say to him: “Behold, the Lord was standing over him […God of Abraham your father, and the God of Isaac]” is not included in the tally. Were a person to say to you: ‘There are seventeen,’ say to him: “And let my name and the name of my fathers, Abraham and Isaac, be called upon them” (Genesis 48:16) is one of them.
“The land upon which you lie, to you I will give it, and to your descendants” – Rabbi Shimon said in the name of bar Kappara: He folded it like a notepad and placed it under his head, like a person who says: ‘Whatever is under your head is yours.’ Rav Huna said in the name of Rabbi Elazar: Provided that he will be buried there.
“Your descendants will be as the dust of the earth, and you shall spread out to the west, and to the east, and to the north, and to the south. And all the families of the earth shall be blessed in you and your descendants” (Genesis 28:14).
“Your descendants will be as the dust” – just as the dust is blessed only by means of water, so, your descendants will be blessed only by means of Torah, that is likened to water. Just as the dust of the earth outlasts all metal vessels and endures forever, so, your descendants will outlast the entire world and endure forever. Just as dust is trodden upon by all, so, your children will be trodden upon. That is what is written: “I will place it into the hand of your oppressors [mogayikh]” (Isaiah 51:23). What is mogayikh? It is those that cause your wounds to liquefy [memagin], torment you, and sap your strength. Nevertheless, it is for your benefit, as they purify and cleanse you from your iniquities, just as it says: “Soften [temogegena] it with showers, bless its vegetation” (Psalms 65:11). “Who said to your soul: Bow, and we will pass” (Isaiah 51:23) – what would they do to them? They would lie them down in the streets and pass wagons with plows over them. Rabbi Azarya said in the name of Rabbi Aḥa: It is a fortuitous sign; just as this street outlasts the passersby and endures forever, so, your descendants outlast the nations of the world and they endure forever.
“You shall spread out to the west, and to the east, and to the north, and to the south” – Rabbi Abba bar Kahana said: It is you who split the sea, just as is it stated: “The one who breaks through went up before them…[their king passed before them, and the Lord is at their head]” (Micah 2:13).
Rabbi Yosei bar Ḥanina said: He also showed them the divisions of Ezekiel. But did Ezekiel not articulate only from east to west? Isaiah came and articulated: “For you will spread out to the right and the left…” (Isaiah 54:3).
“And, behold, I am with you, and will keep you wherever you will go, and will bring you back to this land; for I will not leave you until I have done that which I spoke to you” (Genesis 28:15).
“And, behold, I am with you, and will keep you wherever you will go” – the Rabbis say: He answered him regarding everything, but regarding sustenance, he did not answer him. “If God will be with me” (Genesis 28:20) – He said to him: “Behold I am with you”; “and He will keep me on this way” (Genesis 28:20) – “and will keep you wherever you will go”; “and I return to my father’s house in peace” (Genesis 28:21) – “and will bring you back to this land.” But regarding sustenance, he did not answer him. Rabbi Isi said: He answered him regarding sustenance as well, as it is stated: “For I will not leave you [e’ezovkha],” just as it says: “I have never seen a righteous man forsaken [ne’ezav], [or his children seeking bread]” (Psalms 37:25).
“Jacob awoke from his sleep, and he said: Indeed, the Lord is in this place and I did not know” (Genesis 28:16).
“Jacob awoke from his sleep [mishenato]” – Rabbi Yoḥanan said: From his studies [mimishnato].
“He said: Indeed, the Lord is in this place” – indeed, the Divine Presence is resting in this place, and I did not know.
“He was frightened, and he said: How awesome is this place; this is nothing other than the house of God, and this is the gate of the heavens” (Genesis 28:17).
“He was frightened, and he said: How awesome is this place” – Rabbi Elazar said in the name of Rabbi Yosei ben Zimra: The ladder was standing in Beersheba, and its incline reached the Temple. What is the source? “Jacob departed from Beersheba…he dreamed and behold, a ladder…he was frightened, and he said: How awesome is this place.” Rabbi Yehuda ben Rabbi Simon said: The ladder was standing at the Temple and its incline reached Beit El. What is the source? “He was frightened, and he said: How awesome is this place…He called the name of that place Beit El” (Genesis 28:17–19).
“This is nothing other than the house of God, and this is the gate of the heavens” – Rav Aḥa said: This gate is destined to open for many righteous men like you.
Rabbi Shimon ben Yoḥai said: The supernal Temple is only eighteen mil higher than the earthly Temple. What is the source? “And this is [vezeh] the gate of the heavens” – the numerical value of vezeh.
Another matter, the Holy One blessed be He showed him the Temple destroyed and built. “He was frightened, and he said: How awesome is this place” – that is built, just as it says: “God, You are awesome from Your Temple” (Psalms 68:36). “This is nothing [ein zeh]” – that is destroyed, just as it says: “For this [al zeh] our heart suffers; for these our eyes are dim” (Lamentations 5:17). “Other [ki] than the house of God” – built and enhanced in the future, just as it says: “For [ki] He has strengthened the bolts of your gates” (Psalms 147:13).
“Jacob awoke early in the morning, and he took the stone that he had placed beneath his head, and established it as a monument, and poured oil on the top of it” (Genesis 28:18).
“Jacob awoke early in the morning, and he took the stone…and poured oil on the top of it” – He provided to him, from the heavens, enough to fill a jug to its mouth.
“He called the name of that place Beit El; however, Luz was the name of the city initially” (Genesis 28:19).
“However, Luz” – this is Luz, in which they dye sky blue wool. This is Luz that Sennacherib attacked but did not transfer its population; [that] Nebuchadnezzar [attacked], but he did not destroy it. This is Luz, over which the angel of death never had dominion. What would the elderly among them do? When they would become very old, they would take them outside the walls and they would die. Rabbi Abba bar Kahana said: Why is it called Luz? Anyone who would enter it would proliferate mitzvot and good deeds like an almond tree [luz]. The Rabbis say: Just as a luz has no opening, so, too, no man could ascertain the location of the city entrance.
Rabbi Simon said: Luz was located at the entrance of a city. Rabbi Elazar said in the name of Rabbi Pinḥas bar Ḥama: Luz was located at the entrance of a cave. There was a hollow almond tree and they would enter the cave through the almond tree and through the cave to the city. That is what is written: “The sentries saw a man emerging from the city, and they said to him: Show us now the way into the city, and we will act benevolently with you. He showed them the way into the city, and they smote the city by the sword, but the man and his entire family they released” (Judges 1:24–25).
Rabbi Yanai and Rabbi Yishmael employed this as a conclusion: If this one, who did not go with his hands or with his feet, but because he showed them with his finger, was saved from suffering, Israel, who perform acts of kindness with their great ones with their hands and with their feet, all the more so.
Beit Yisrael International.
And…… to all Jews and Ephraimites:
For commentary etc. (right side page under resources) click: Bereshit Rabbah 69 with About (sefaria.org)
Chapter 69
וְהִנֵּה ה' נִצָּב עָלָיו וַיֹּאמַר אֲנִי ה' וגו' (בראשית כח, יג), רַבִּי יוֹסֵי בַּר זִמְרָא פָּתַח (תהלים סג, ב): כָּמַהּ לְךָ בְּשָׂרִי בְּאֶרֶץ צִיָּה וְעָיֵף בְּלִי מָיִם, רַבִּי אֶלְעָזָר בְּשֵׁם רַבִּי יוֹסֵי בַּר זִמְרָא (תהלים סג, ב): צָמְאָה לְךָ נַפְשִׁי כָּמַּהּ לְךָ, אָמַר רַבִּי אַיְּבוּ כַּכְּמֵהוֹת הַלָּלוּ שֶׁהֵן מְצַפִּין לְמַיִם. רַבָּנָן אָמְרֵי כְּשֵׁם שֶׁנַּפְשִׁי צָמְאָה לְךָ כֵּן רמ"ח אֵבָרִים שֶׁיֵּשׁ בִּי צְמֵאִים לְךָ, הֵיכָן, בְּאֶרֶץ צִיָּה וְעָיֵף בְּלִי מָיִם. (תהלים סג, ב): [על] כֵּן בַּקֹּדֶשׁ חֲזִיתִךָ, עַל כֵּן בַּקְּדֻשָּׁה חֲזִיתִיךָ. (תהלים סג, ב): לִרְאוֹת עֻזְּךָ, זוֹ פַּמַּלְיָא שֶׁלְּךָ (תהלים סג, ב): וּכְבוֹדֶךָ, וְהִנֵּה ה' נִצָּב עָלָיו.
“And, behold, the Lord was standing over him, and said: I am the Lord, God of Abraham your father, and God of Isaac. The land upon which you lie, to you I will give it, and to your descendants” (Genesis 28:13).
“And, behold, the Lord was standing over him, and said: I am the Lord…” – Rabbi Yosei bar Zimra began: “My flesh yearns for You, in a parched and thirsty land without water” (Psalms 63:2). Rabbi Elazar in the name of Rabbi Yosei bar Zimra: “My soul thirsts for You…yearns [kama] for You” (Psalms 63:2) – like these truffles that long for water. The Rabbis say: Just as my soul thirsts for You, so, too, my two hundred and forty-eight limbs thirst for You. Where? “In a parched and thirsty land without water.” “Indeed, in the Sanctuary I have seen You” (Psalms 63:3) – in sanctity I have seen You; “beholding Your power” (Psalms 63:3) – this is Your entourage; “and Your glory” (Psalms 63:3) – “and, behold, the Lord was standing over him.”
רַבִּי חָמָא בַּר חֲנִינָא פָּתַח (משלי כז, יז): בַּרְזֶל בְּבַרְזֶל יָחַד, אָמַר רַבִּי חָמָא בַּר חֲנִינָא אֵין סַכִּין מִתְחַדֶּדֶת אֶלָּא בְּיָרֵךְ שֶׁל חֲבֶרְתָּהּ, כָּךְ אֵין תַּלְמִיד חָכָם מִתְחַדֵּד אֶלָּא בַּחֲבֵרוֹ, בַּרְזֶל בְּבַרְזֶל יָחַד וְאִישׁ יַחַד פְּנֵי רֵעֵהוּ, אִישׁ זֶה יַעֲקֹב, כֵּיוָן שֶׁעָמַד אָבִינוּ יַעֲקֹב אִישׁ יַחַד פְּנֵי רֵעֵהוּ, שֶׁנִּתְיַחֲדָה עָלָיו הַשְּׁכִינָה, וְהִנֵּה ה' נִצָּב עָלָיו.
Rabbi Ḥama bar Ḥanina began: “Iron sharpens iron” (Proverbs 27:17) – Rabbi Ḥama bar Ḥanina said: [Just as] a knife is sharpened only on the side of its counterpart, so, a Torah scholar is sharpened only by his counterpart. “Iron sharpens iron, and a man in the presence of another” (Proverbs 27:17). “A man” – this is Jacob. When our patriarch Jacob stood, ”a man in the presence of another” – as the Divine Presence was associated with him; “and, behold, the Lord was standing over him.”
אָמַר רַבִּי אַבָּהוּ, מָשָׁל לְבֶן מְלָכִים שֶׁהָיָה יָשֵׁן עַל גַּבֵּי עֲרִיסָה וְהָיוּ זְבוּבִים שׁוֹכְנִים עָלָיו, וְכֵיוָן שֶׁבָּא מֵנִיקְתּוֹ שָׁחָה עָלָיו מֵנִיקְתּוֹ וּבָרְחוּ מֵעָלָיו, כָּךְ בַּתְּחִלָּה וְהִנֵּה מַלְאֲכֵי אֱלֹהִים עֹלִים וְיֹרְדִים בּוֹ, כֵּיוָן שֶׁנִּתְגַּלֶּה עָלָיו הַקָּדוֹשׁ בָּרוּךְ הוּא בָּרְחוּ מֵעָלָיו. רַבִּי חִיָּא רַבָּה וְרַבִּי יַנַּאי, חַד אָמַר, עָלָיו, עַל סֻלָּם. וְחַד אָמַר, עָלָיו, עַל יַעֲקֹב. מַאן דְּאָמַר עָלָיו, עַל הַסֻּלָּם, נִיחָא, אֶלָּא לְמַאן דְּאָמַר עָלָיו, עַל יַעֲקֹב, מִי מִתְקַיֵּם עָלָיו, אָמַר רַבִּי יוֹחָנָן הָרְשָׁעִים מִתְקַיְּמִין עַל אֱלֹהֵיהֶם, (בראשית מא, א): וּפַרְעֹה חֹלֵם וְהִנֵּה עֹמֵד עַל הַיְאֹר, אֲבָל הַצַּדִּיקִים אֱלֹהֵיהֶם מִתְקַיֵּם עֲלֵיהֶם, שֶׁנֶּאֱמַר: וְהִנֵּה ה' נִצָּב עָלָיו וַיֹּאמֶר אֲנִי ה' אֱלֹהֵי אַבְרָהָם.
Rabbi Abahu said: This is analogous to the son of kings, who would sleep in his cradle and flies would alight on him. When his nursemaid came, she bent over him and suckled him and they flew away from upon him. So, initially, “behold, the angels of God were ascending and descending on it” (Genesis 28:12). When the Holy One blessed be He revealed Himself they fled from on it. Rabbi Ḥiyya Rabba and Rabbi Yanai, one said: “On it” – on the ladder; and one said: “On it” – on Jacob. The one who said: “On it,” on the ladder, it works out well. However, according to the one who said: “On it,” regarding Jacob, does He stand over him? Rabbi Yoḥanan said: The wicked stand over their gods – “Pharaoh was dreaming, and behold, he stood over the Nile” (Genesis 41:1). But the righteous, their God stands over them, as it is stated: “Behold, the Lord was standing over him, and said: I am the Lord, God of Abraham.”
רַבִּי חֲנִינָא בְּשֵׁם רַבִּי פִּינְחָס אָמַר שְׁמוֹנָה עֶשְׂרֵה פְּעָמִים מַזְכִּיר הָאָבוֹת בַּתּוֹרָה, וּכְנֶגֶד כֵּן קָבְעוּ חֲכָמִים שְׁמוֹנָה עֶשְׂרֵה בְּרָכוֹת שֶׁבַּתְּפִלָּה, וְאִם יֹאמַר לְךָ אָדָם תִּשְׁעָה עָשָׂר הֵם, אֱמֹר לוֹ וְהִנֵּה ה' נִצָּב עָלָיו, לֵית הוּא מִן הַמִּנְיָן. וְאִם יֹאמַר לְךָ אָדָם שִׁבְעָה עָשָׂר הֵם, אֱמֹר לוֹ (בראשית מח, טז): וְיִקָּרֵא בָהֶם שְׁמִי וְשֵׁם אֲבֹתַי אַבְרָהָם וְיִצְחָק, חַד מִנְהוֹן. (בראשית כח, יג): הָאָרֶץ אֲשֶׁר אַתָּה שֹׁכֵב עָלֶיהָ לְךָ אֶתְּנֶנָּה וּלְזַרְעֶךָ, רַבִּי שִׁמְעוֹן מִשּׁוּם בַּר קַפָּרָא אָמַר קְפָלָהּ כְּפִינְקָס וּנְתָנָהּ תַּחַת רֹאשׁוֹ, כְּאֵינַשׁ דַּאֲמַר מִן תְּחוֹת רֵישָׁא דִידָךְ. רַב הוּנָא בְּשֵׁם רַבִּי אֶלְעָזָר אָמַר וּבִלְבַד שֶׁיְהֵא נִקְבַּר עָלֶיהָ.
Rabbi Ḥanina said in the name of Rabbi Pinḥas: It mentions the patriarchs eighteen times in the Torah, and corresponding to it, the Sages instituted the eighteen blessings in prayer. Were a person to say to you: ‘There are nineteen,’ say to him: “Behold, the Lord was standing over him […God of Abraham your father, and the God of Isaac]” is not included in the tally. Were a person to say to you: ‘There are seventeen,’ say to him: “And let my name and the name of my fathers, Abraham and Isaac, be called upon them” (Genesis 48:16) is one of them.
“The land upon which you lie, to you I will give it, and to your descendants” – Rabbi Shimon said in the name of bar Kappara: He folded it like a notepad and placed it under his head, like a person who says: ‘Whatever is under your head is yours.’ Rav Huna said in the name of Rabbi Elazar: Provided that he will be buried there.
וְהָיָה זַרְעֲךָ כַּעֲפַר (בראשית כח, יד), מַה עֲפַר הָאָרֶץ אֵינוֹ מִתְבָּרֵךְ אֶלָּא בַּמַּיִם, כָּךְ בָּנֶיךָ אֵין מִתְבָּרְכִין אֶלָּא בִּזְכוּת הַתּוֹרָה שֶׁנִּמְשְׁלָה כְּמַיִם, וּמַה עֲפַר הָאָרֶץ מְבַלֶּה אֶת כָּל כְּלֵי מַתָּכוֹת וְהוּא קַיָּם לְעוֹלָם, כָּךְ בָּנֶיךָ מְבַלִּין אֶת כָּל הָעוֹלָם וְהֵם קַיָּמִים לְעוֹלָם. וּמָה עָפָר עָשׂוּי דַּיִּשׁ לַכֹּל, כָּךְ בָּנֶיךָ עֲשׂוּיִם דָּיִשׁ, הֲדָא הוּא דִכְתִיב (ישעיה נא, כג): וְשַׂמְתִּיהָ בְּיַד מוֹגַיִךְ, מַהוּ מוֹגַיִךְ אִלֵּין דִּמְמִיגִין מַחָתִיךְ [נסח אחר: מכתיך] וּמְיַסְּרִין אוֹתָךְ וּמַתִּישִׁין אֶת כֹּחֵךְ. אֲפִלּוּ כֵּן לְטוֹבָתֵךְ מְשַׁקְשְׁקִין וּמְמָרְקִין לָךְ מִן חוֹבִיךְ, כְּמָה דְתֵימָא (תהלים סה, יא): בִּרְבִיבִים תְּמֹגְגֶנָּה צִמְחָהּ תְּבָרֵךְ. (ישעיה נא, ג): אֲשֶׁר אָמְרוּ לְנַפְשֵׁךְ שְׁחִי וְנַעֲבֹרָה, מָה הָיוּ עוֹשִׂים לָהֶם, הָיוּ מַרְבִּיצִים אוֹתָן בְּפוֹלָטְרִיּוֹת וּמַעֲבִירִין כָּרִים עֲלֵיהֶם. רַבִּי עֲזַרְיָה בְּשֵׁם רַבִּי אַחָא אָמַר הִיא סִימָן טוֹב, מַה פְּלָטִירָה זוֹ מְבַלָּה אֶת הָעוֹבְרִים וְאֶת הַשָּׁבִים וְהִיא קַיֶּמֶת לְעוֹלָם, כָּךְ בָּנֶיךָ מְבַלִּים אֶת כָּל אֻמּוֹת הָעוֹלָם וְהֵם קַיָּמִים לְעוֹלָם. (בראשית כח, יד): וּפָרַצְתָּ יָמָּה וָקֵדְמָה וְצָפֹנָה וָנֶגְבָּה, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא אַתְּ הוּא תַּרְעַיָא דְיַמָּא, כְּמָא דְאַתְּ אָמַר (מיכה ב, יג): עָלָה הַפֹּרֵץ לִפְנֵיהֶם, רַבִּי יוֹסֵי בַּר חֲנִינָא אָמַר אַף חֲלוּקֵי יְחֶזְקֵאל הֶרְאָה לוֹ, וַהֲלוֹא לֹא פֵּרַשׁ יְחֶזְקֵאל אֶלָּא מִן הַמִּזְרָח לַמַּעֲרָב, בָּא יְשַׁעְיָה וּפֵרַשׁ (ישעיה נד, ג): כִּי יָמִין וּשְׂמֹאול תִּפְרֹצִי וגו':
“Your descendants will be as the dust of the earth, and you shall spread out to the west, and to the east, and to the north, and to the south. And all the families of the earth shall be blessed in you and your descendants” (Genesis 28:14).
“Your descendants will be as the dust” – just as the dust is blessed only by means of water, so, your descendants will be blessed only by means of Torah, that is likened to water. Just as the dust of the earth outlasts all metal vessels and endures forever, so, your descendants will outlast the entire world and endure forever. Just as dust is trodden upon by all, so, your children will be trodden upon. That is what is written: “I will place it into the hand of your oppressors [mogayikh]” (Isaiah 51:23). What is mogayikh? It is those that cause your wounds to liquefy [memagin], torment you, and sap your strength. Nevertheless, it is for your benefit, as they purify and cleanse you from your iniquities, just as it says: “Soften [temogegena] it with showers, bless its vegetation” (Psalms 65:11). “Who said to your soul: Bow, and we will pass” (Isaiah 51:23) – what would they do to them? They would lie them down in the streets and pass wagons with plows over them. Rabbi Azarya said in the name of Rabbi Aḥa: It is a fortuitous sign; just as this street outlasts the passersby and endures forever, so, your descendants outlast the nations of the world and they endure forever.
“You shall spread out to the west, and to the east, and to the north, and to the south” – Rabbi Abba bar Kahana said: It is you who split the sea, just as is it stated: “The one who breaks through went up before them…[their king passed before them, and the Lord is at their head]” (Micah 2:13).
Rabbi Yosei bar Ḥanina said: He also showed them the divisions of Ezekiel. But did Ezekiel not articulate only from east to west? Isaiah came and articulated: “For you will spread out to the right and the left…” (Isaiah 54:3).
וְהִנֵּה אָנֹכִי עִמָּךְ וּשְׁמַרְתִּיךָ בְּכֹל אֲשֶׁר תֵּלֵךְ (בראשית כח, טו), רַבָּנָן אָמְרֵי עַל הַכֹּל הֱשִׁיבוֹ וְעַל הַפַּרְנָסָה לֹא הֱשִׁיבוֹ. (בראשית כח, כ): אִם יִהְיֶה אֱלֹהִים עִמָּדִי, אָמַר לוֹ הִנֵּה אָנֹכִי עִמָּךְ. (בראשית כח, כ): וּשְׁמָרַנִּי בַּדֶּרֶךְ הַזֶּה, שֶׁנֶּאֱמַר: וּשְׁמַרְתִּיךָ בְּכֹל אֲשֶׁר תֵּלֵךְ. (בראשית כח, כא): וְשַׁבְתִּי בְשָׁלוֹם אֶל בֵּית אָבִי, וַהֲשִׁבֹתִיךָ אֶל הָאֲדָמָה הַזֹּאת. וְעַל הַפַּרְנָסָה לֹא הֱשִׁיבוֹ, אָמַר רַבִּי אִיסֵי אַף עַל הַפַּרְנָסָה הֱשִׁיבוֹ, שֶׁנֶּאֱמַר: כִּי לֹא אֶעֱזָבְךָ, וְאֵין עֲזִיבָה אֶלָּא פַּרְנָסָה, הֵיךְ מָה דְאַתְּ אָמַר (תהלים לז, כה): וְלֹא רָאִיתִי צַדִּיק נֶעֱזָב וגו'.
“And, behold, I am with you, and will keep you wherever you will go, and will bring you back to this land; for I will not leave you until I have done that which I spoke to you” (Genesis 28:15).
“And, behold, I am with you, and will keep you wherever you will go” – the Rabbis say: He answered him regarding everything, but regarding sustenance, he did not answer him. “If God will be with me” (Genesis 28:20) – He said to him: “Behold I am with you”; “and He will keep me on this way” (Genesis 28:20) – “and will keep you wherever you will go”; “and I return to my father’s house in peace” (Genesis 28:21) – “and will bring you back to this land.” But regarding sustenance, he did not answer him. Rabbi Isi said: He answered him regarding sustenance as well, as it is stated: “For I will not leave you [e’ezovkha],” just as it says: “I have never seen a righteous man forsaken [ne’ezav], [or his children seeking bread]” (Psalms 37:25).
וַיִּיקַּץ יַעֲקֹב מִשְּׁנָתוֹ (בראשית כח, טז), רַבִּי יוֹחָנָן אָמַר מִמִּשְׁנָתוֹ. (בראשית כח, טז): וַיֹּאמֶר אָכֵן יֵשׁ ה' בַּמָּקוֹם הַזֶּה, אָכֵן הַשְּׁכִינָה שְׁרוּיָה בַּמָּקוֹם הַזֶּה, וְלֹא הָיִיתִי יוֹדֵעַ. (בראשית כח, יז): וַיִּירָא וַיֹּאמַר מַה נּוֹרָא הַמָּקוֹם הַזֶּה, רַבִּי אֶלְעָזָר בְּשֵׁם רַבִּי יוֹסֵי בֶּן זִמְרָא אָמַר הַסֻּלָּם הַזֶּה עוֹמֵד בִּבְאֵר שֶׁבַע וְשִׁפּוּעוֹ מַגִּיעַ עַד בֵּית הַמִּקְדָּשׁ, מַה טַּעַם וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע, וַיַּחֲלֹם וְהִנֵּה סֻלָּם, וַיִּירָא וַיֹּאמַר מַה נּוֹרָא הַמָּקוֹם הַזֶּה, אָמַר רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן הַסֻּלָּם הַזֶּה עוֹמֵד בְּבֵית הַמִּקְדָּשׁ וְשִׁפּוּעוֹ מַגִּיעַ עַד בֵּית אֵל, מַה טַּעַם, וַיִּירָא וַיֹּאמַר מַה נּוֹרָא הַמָּקוֹם הַזֶּה, וַיִּקְרָא שֵׁם הַמָּקוֹם הַהוּא בֵּית אֵל. אֵין זֶה כִּי אִם בֵּית אֱלֹהִים וְזֶה שַׁעַר הַשָּׁמָיִם, אָמַר רַב אַחָא עָתִיד הַשַּׁעַר הַזֶּה לְהִפָּתַח לְהַרְבֵּה צַדִּיקִים כַּיּוֹצֵא בָּךְ. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אֵין בֵּית הַמִּקְדָּשׁ שֶׁל מַעְלָן גָּבוֹהַּ מִבֵּית הַמִּקְדָּשׁ שֶׁל מַטָּן, אֶלָּא שְׁמוֹנָה עֶשְׂרֵה מִיל, מַה טַּעַם, וְזֶה שַׁעַר הַשָּׁמָיִם, מִנְיַן וְזֶ"ה. דָּבָר אַחֵר, מְלַמֵּד שֶׁהֶרְאָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְיַעֲקֹב בֵּית הַמִּקְדָּשׁ בָּנוּי וְחָרֵב וּבָנוּי, וַיִּירָא וַיֹּאמַר מַה נּוֹרָא הַמָּקוֹם הַזֶּה, זֶה בָּנוּי, הֵיךְ מָה דְאַתְּ אָמַר (תהלים סח, לו): נוֹרָא אֱלֹהִים מִמִּקְדָּשֶׁיךָ, וְאֵין זֶה, הֲרֵי חָרֵב, כְּמָה דְאַתְּ אָמַר (איכה ה, יז): עַל זֶה הָיָה דָּוֶה לִבֵּנוּ עַל אֵלֶּה חָשְׁכוּ עֵינֵינוּ. כִּי אִם בֵּית אֱלֹהִים, בָּנוּי וּמְשֻׁכְלָל לֶעָתִיד לָבוֹא, כְּמָה דְאַתְּ אָמַר (תהלים קמז, יג): כִּי חִזַּק בְּרִיחֵי שְׁעָרָיִךְ.
“Jacob awoke from his sleep, and he said: Indeed, the Lord is in this place and I did not know” (Genesis 28:16).
“Jacob awoke from his sleep [mishenato]” – Rabbi Yoḥanan said: From his studies [mimishnato].
“He said: Indeed, the Lord is in this place” – indeed, the Divine Presence is resting in this place, and I did not know.
“He was frightened, and he said: How awesome is this place; this is nothing other than the house of God, and this is the gate of the heavens” (Genesis 28:17).
“He was frightened, and he said: How awesome is this place” – Rabbi Elazar said in the name of Rabbi Yosei ben Zimra: The ladder was standing in Beersheba, and its incline reached the Temple. What is the source? “Jacob departed from Beersheba…he dreamed and behold, a ladder…he was frightened, and he said: How awesome is this place.” Rabbi Yehuda ben Rabbi Simon said: The ladder was standing at the Temple and its incline reached Beit El. What is the source? “He was frightened, and he said: How awesome is this place…He called the name of that place Beit El” (Genesis 28:17–19).
“This is nothing other than the house of God, and this is the gate of the heavens” – Rav Aḥa said: This gate is destined to open for many righteous men like you.
Rabbi Shimon ben Yoḥai said: The supernal Temple is only eighteen mil higher than the earthly Temple. What is the source? “And this is [vezeh] the gate of the heavens” – the numerical value of vezeh.
Another matter, the Holy One blessed be He showed him the Temple destroyed and built. “He was frightened, and he said: How awesome is this place” – that is built, just as it says: “God, You are awesome from Your Temple” (Psalms 68:36). “This is nothing [ein zeh]” – that is destroyed, just as it says: “For this [al zeh] our heart suffers; for these our eyes are dim” (Lamentations 5:17). “Other [ki] than the house of God” – built and enhanced in the future, just as it says: “For [ki] He has strengthened the bolts of your gates” (Psalms 147:13).
וַיַּשְׁכֵּם יַעֲקֹב בַּבֹּקֶר וַיִּקַּח אֶת הָאֶבֶן וגו' וַיִּצֹּק שֶׁמֶן עַל רֹאשָׁהּ (בראשית כח, יח), שֻׁפַּע לוֹ מִן הַשָּׁמַיִם כִּמְלֹא פִי הַפַּךְ. (בראשית כח, יט): וְאוּלָם לוּז, הִיא לוּז שֶׁצּוֹבְעִין בָּהּ אֶת הַתְּכֵלֶת, הִיא לוּז שֶׁעָלָה סַנְחֵרִיב וְלֹא בִּלְבְּלָהּ, נְבוּכַדְנֶצַּר וְלֹא הֶחֱרִיבָהּ. הִיא לוּז שֶׁלֹא שָׁלַט בָּהּ מַלְאַךְ הַמָּוֶת מֵעוֹלָם, הַזְּקֵנִים שֶׁבָּהּ מֶה עוֹשִׂין לָהֶם, כֵּיוָן שֶׁהֵם זְקֵנִים הַרְבֵּה מוֹצִיאִין אוֹתָם חוּץ לַחוֹמָה וְהֵם מֵתִים. אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא, לָמָּה נִקְרָא שְׁמָהּ לוּז, כָּל מִי שֶׁנִּכְנַס בָּהּ הִטְרִיף מִצְווֹת וּמַעֲשִׂים טוֹבִים כַּלּוּז. וְרַבָּנָן אָמְרֵי מַה לּוּז אֵין לָהּ פֶּה, כָּךְ לֹא הָיָה אָדָם יָכוֹל לַעֲמֹד עַל פִּתְחָהּ שֶׁל עִיר. אָמַר רַבִּי סִימוֹן לוּז הָיָה עוֹמֵד עַל פִּתְחָהּ שֶׁל עִיר. רַבִּי אֶלְעָזָר בְּשֵׁם רַבִּי פִּנְחָס בַּר חָמָא אָמַר לוּז הָיָה עוֹמֵד עַל פִּתְחָהּ שֶׁל מְעָרָה וְהָיָה לוּז חָלוּל וְהָיוּ נִכְנָסִין דֶּרֶךְ הַלּוּז לִמְּעָרָה, דֶּרֶךְ הַמְּעָרָה לָעִיר, הֲדָא הוּא דִכְתִיב (שופטים א, כד כה): וַיִּרְאוּ הַשֹּׁמְרִים אִישׁ יוֹצֵא מִן הָעִיר וַיֹּאמְרוּ לוֹ הַרְאֵנוּ נָא אֶת מְבוֹא הָעִיר וְעָשִׂינוּ עִמְּךָ חָסֶד. וַיַּרְאֵם אֶת מְבוֹא הָעִיר וַיַּכּוּ אֶת הָעִיר לְפִי חָרֶב וְאֶת הָאִישׁ וְאֶת כָּל מִשְׁפַּחְתּוֹ שִׁלֵּחוּ. רַבִּי יַנַּאי וְרַבִּי יִשְׁמָעֵאל עֲבַד לָהּ הַפְטָרָה, מָה אִם זֶה שֶׁלֹא הָלַךְ לֹא בְיָדָיו וְלֹא בְרַגְלָיו אֶלָּא עַל שֶׁהֶרְאָה לָהֶם בְּאֶצְבַּע נִצֹּל מִן הַפֻּרְעָנֻיּוֹת, יִשְׂרָאֵל שֶׁעוֹשִׂים חֶסֶד עִם גְּדוֹלֵיהֶם בִּידֵיהֶם וּבְרַגְלֵיהֶם, עַל אַחַת כַּמָּה וְכַמָּה.
“Jacob awoke early in the morning, and he took the stone that he had placed beneath his head, and established it as a monument, and poured oil on the top of it” (Genesis 28:18).
“Jacob awoke early in the morning, and he took the stone…and poured oil on the top of it” – He provided to him, from the heavens, enough to fill a jug to its mouth.
“He called the name of that place Beit El; however, Luz was the name of the city initially” (Genesis 28:19).
“However, Luz” – this is Luz, in which they dye sky blue wool. This is Luz that Sennacherib attacked but did not transfer its population; [that] Nebuchadnezzar [attacked], but he did not destroy it. This is Luz, over which the angel of death never had dominion. What would the elderly among them do? When they would become very old, they would take them outside the walls and they would die. Rabbi Abba bar Kahana said: Why is it called Luz? Anyone who would enter it would proliferate mitzvot and good deeds like an almond tree [luz]. The Rabbis say: Just as a luz has no opening, so, too, no man could ascertain the location of the city entrance.
Rabbi Simon said: Luz was located at the entrance of a city. Rabbi Elazar said in the name of Rabbi Pinḥas bar Ḥama: Luz was located at the entrance of a cave. There was a hollow almond tree and they would enter the cave through the almond tree and through the cave to the city. That is what is written: “The sentries saw a man emerging from the city, and they said to him: Show us now the way into the city, and we will act benevolently with you. He showed them the way into the city, and they smote the city by the sword, but the man and his entire family they released” (Judges 1:24–25).
Rabbi Yanai and Rabbi Yishmael employed this as a conclusion: If this one, who did not go with his hands or with his feet, but because he showed them with his finger, was saved from suffering, Israel, who perform acts of kindness with their great ones with their hands and with their feet, all the more so.
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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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