Midrasch zu Bereschit 28:11

And Jacob went out from Beer-sheba (Gen. 28:10). May it please our master to teach us where a man who has unintentionally taken the life of another man may take refuge. Thus do our masters teach us: A man who has unintentionally killed another person may take refuge either in one of the three cities of refuge in Trans-Jordan or in one of the three cities in Canaan.¹The three cities of refuge on the other side of the Jordan were Bezer in the territory of Reuben, Ramouth in the territory of Gad, and Golan in the territory of Manasseh; the cities in Canaan were Kadesh in the territory of Naphtali, Shechem in Ephraim, and Hebron in Judah. Our patriarch Jacob took refuge in Haran. He fled there because he feared that his wicked brother, Esau, would slay him. When the Holy One, blessed be He, saw that Jacob was deeply distressed, He appeared before him in a dream. R. Abahu said in the name of R. Simeon the son of Lakish: As soon as the stones beneath his head beheld the glory of the Holy One, blessed be He, they dissolved into each other and formed one stone. Whence do we know this? Before he went to sleep, Scripture states: He took stones of the place (Gen. 28:11), but after he awakened, it is written: He took the stone (ibid., v. 18).

Another interpretation (of Gen. 28:10): AND JACOB SET OUT. This text is related (to Prov. 6:22): WHEN YOU WALK, IT (your father's commandment and your mother's torah) WILL GUIDE YOU. This refers to Jacob, who had been occupied with Torah when he set out from his father's house, and he did not leave it behind. Thus it is stated (ibid., cont.): IN YOUR LYING DOWN, IT WILL WATCH OVER YOU. When? (In Gen. 28:11:) THEN HE TOOK ONE OF THE STONES OF THE PLACE, [SET IT UNDER HIS HEAD, AND LAY DOWN IN THAT PLACE]. When he lay down, it guarded him. (Prov. 6:22, cont.:) AND WHEN YOU AWAKEN, IT WILL CONVERSE WITH YOU. [(Gen. 28:16:) THEN JACOB AWAKENED FROM HIS SLEEP.]

Another interpretation (of I Sam. 2:9): HE SHALL PROTECT THE FEET OF HIS SAINTS. This refers to Jacob, when he set out to go to Haran; for the Holy One said this to him (in Gen. 28:15): SEE, I AM WITH YOU. (Ibid., cont.:) BUT THE WICKED SHALL PERISH IN DARKNESS. This refers to Esau, of whom it is stated (in Job 20:26): UTTER DARKNESS AWAITS HIS TREASURES; < AN UNFANNED FIRE SHALL CONSUME HIM >…. (Obad. 18:) THE HOUSE OF JACOB SHALL BE FIRE … AND THE HOUSE OF ESAU SHALL BE STRAW; < THEY SHALL BURN IT AND CONSUME IT >. When Esau set out to pursue Jacob, it was for ten hours that the Holy One concealed the day and made it evening. Accordingly, it is stated (in Gen. 28:11): WHEN HE CAME ACROSS A CERTAIN PLACE, < HE SPENT THE NIGHT THERE BECAUSE THE SUN HAD SET >. So Esau remained in the darkness and did not know where he was going. Thus it is stated (in I Sam. 2:9): BUT THE WICKED SHALL PERISH IN DARKNESS. Why? (Ibid., cont.:) BECAUSE ONE SHALL NOT PREVAIL BY STRENGTH. The Holy One said to him: Perhaps you think you are mighty! And in the world to come he (the Holy One) is also acting for Israel. Thus it is stated (in Ps. 97:11): LIGHT IS SOWN FOR THE RIGHTEOUS. It also says (in Prov. 4:18f.): BUT THE PATH⁶The Buber text has or (LIGHT) here instead orah (PATH). PATH not only fits better into the context, but also represents the traditional biblical text. OF THE RIGHTEOUS IS LIKE LUMINOUS SPLENDOR…. < BUT THE WAY OF THE WICKED IS LIKE DEEP DARKNESS; THEY DO NOT KNOW ON WHAT THEY WILL STUMBLE >. And if you have some doubts (about such treatment of the wicked), it has already happened in this world (to the Egyptians), as stated (in Exod. 10:23): NOR COULD ONE SEE HIS BROTHER.⁷As most translations recognize, the passage simply means that the Egyptians could not see each other under the plague of darkness; however, the midrash understands the Hebrew more literally as a parallel to Esau not being able to see his brother Jacob.

(Gen. 28:11:) WHEN HE CAME ACROSS (rt.: PG') A CERTAIN PLACE. There is no "coming across" (rt.: PG') except for prayer. Thus it is stated (in Jer. 7:16): AS FOR YOU, DO NOT PRAY FOR THIS PEOPLE…. AND DO NOT INTERCEDE (rt.: PG') WITH ME.¹³Ber. 26b; Sanh. 95b; Gen. R. 68:9. It was concerning him that David said (in Ps. 121:4-8): SEE, < THE GUARDIAN OF ISRAEL > NEITHER SLUMBERS NOR SLEEPS. THE LORD IS YOUR GUARDIAN; THE LORD IS YOUR SHADE…. BY DAY THE SUN SHALL NOT SMITE YOU…. THE LORD SHALL KEEP YOU FROM ALL EVIL…. THE LORD SHALL GUARD YOUR GOING AND YOUR COMING FROM NOW ON AND FOREVER.

(Fol. 26b) We are taught (in a Memera)' that R. Jose the son of R. Chanina said: "The daily services were ordained by the Patriarchs (Abraham, Isaac and Jacob)." R. Joshua b. Levi said: "The daily services were ordained to correspond with the [two] perpetual-daily-offerings." We have a Baraitha coinciding with the opinion of R. Jose, the son of R. Chanina, and we have also a Baraitha coinciding with the opinion of R. Joshua b. Levi. As to the support of R. Jose we are taught, "Abraham ordained the morning service, as it is said (Gen. 19, 27.) And Abraham rose up early in the morning to the place where he had stood before the Lord. Omad (stood) refers to nothing else but prayer; for it is said (Ps. 106, 30.) Then stood up (Vaya'amod) Phinehas and offered a prayer. Isaac ordained the afternoon service (Mincha), for it is said (Gen. 24, 63.) And Isaac went out 'Lasuach' in the field towards evening. By the word Lasuach is meant prayer, for it is said (Ps. 102, 1.) A prayer of the afflicted when he is overwhelmed and poureth out before the Lord his complaint (Sicho). Jacob ordained the evening service (Ma'arib), for it is said (Gen. 28, 11.) Vayifg'a upon a certain place, and tarried there all night; by the word Vayifg'a, prayer is meant, for it is said (Jer. 7, 16.) But thou — pray not thou in behalf of this people, nor lift up entreaty or prayer in their behalf, nor make intercession to me (Tifga)." We are taught, coinciding with the opinion of R. Joshua b. Levi: "Why did [the Rabbis] say that the time for the morning service is until noon? Because the perpetual-daily-morning-offering had also its time limited to noon. R. Juda says: Until the fourth hour of the day."

Another interpretation (of Gen. 28:11): WHEN HE CAME ACROSS (rt.: PG') A CERTAIN PLACE where the Holy Spirit rested upon him, < i.e., > upon Jacob. Then he prophesied that Israel was going to sin and that the Holy Spirit would depart from them. {Now this derives from (ibid., cont.): BECAUSE THE SUN HAD SET. So also we find that it is written in the prophecy of Micah (3:6): THE SUN SHALL SET < UPON THE PROPHETS >, where it is a case of retribution and the passing away of prophecy.} Thus it is stated (in Jer. 27:18): IF THEY ARE PROPHETS AND IF THE WORD OF THE LORD IS WITH THEM, PLEASE LET THEM INTERCEDE (rt.: PG') WITH THE LORD. < The verse > teaches that this "coming across" (rt.: PG') is prophecy. (Gen. 28:11:) WHEN HE CAME ACROSS (rt.: PG') A CERTAIN PLACE … BECAUSE THE SUN HAD SET. What is it that is written (in Micah 3:6)? THE SUN SHALL SET UPON THE PROPHETS, AND THE DAY SHALL BE DARKENED.

(Gen. 28:11, cont.:) THEN HE TOOK SOME¹⁴Traditional translations assume that Jacob TOOK ONE OF THE STONES, but the midrash assumes that there were more. OF THE STONES OF THE PLACE, < SET THEM UNDER HIS HEAD, AND LAY DOWN IN THAT PLACE >.¹⁵See Gen. R. 68:11. He thought in his heart: My grandfather Abraham sired a righteous < son > and a wicked < son > from two women. Isaac was righteous, and Ishmael was wicked. Then Daddy Isaac sired a righteous < son > and a wicked < son > from one woman. As for me, since I am to take four wives, how many wicked < sons > will there be from me? The Holy One said to him: Heaven forbid! (According to Cant. 4:7) YOU ARE BEAUTIFUL ALL OVER, MY BELOVED; THERE IS NO BLEMISH IN YOU. When he arose in the morning, he found that all of the stones were one stone. He was glad that his bed was whole, as stated (in Gen. 28:18): THEN JACOB AROSE EARLY IN THE MORNING, <TOOK THE STONE WHICH HE HAD PUT UNDER HIS HEAD, SET IT UP AS A PILLAR >…. The Holy One said to him: By your life, just as all these stones have become one, so shall all of your sons be righteous. Thus it is stated (in Job 5:23): FOR YOU SHALL HAVE A COVENANT WITH THE STONES OF THE FIELD, AND THE BEASTS OF THE FIELD SHALL BE AT PEACE WITH YOU.

And Abraham took another wife (Gen. 25:1). May our master teach us: How many times should one pray each day? R. Samuel the son of Nahman declared: Since there are three periods in each day, a man should pray three times every day—in the morning, when the sun is in the east; at noon, when the sun is at its zenith; and in the afternoon, when the sun is in the west. R. Joshua the son of Levi stated: Abraham established the morning prayer, as it is said: And Abraham arose early in the morning (Gen. 22:3); Isaac instituted the afternoon prayer, as it is said: And Isaac went out to meditate in the field at eventide (ibid. 24:63); and Jacob introduced the evening prayer, as it is said: And he lighted upon the place and tarried there all night because the sun was setting (ibid. 28:1).

And God Almighty give you mercy before the man (Gen. 43:14). May it please our master to teach us the number of times a man must pray each day. Thus did our masters teach us: A man must not pray more than three times each day, as instituted by the patriarchs of the world. Abraham established the morning prayer, as it is said: And Abraham got up early in the morning to the place where he had stood before the Lord (Gen. 19:27). The word stood refers only to prayer, as is said: Then stood up Phinehas, and prayed (Ps. 106:30). Isaac instituted the afternoon prayer, as it is said: And Isaac went out to meditate in the field (Gen. 24:63). The word meditation is used with reference to prayer, as it is said: A prayer of the afflicted when he fainteth, and poureth out his meditation for the Lord (Ps. 102:6). Jacob introduced the evening prayer, as it is said: And he lighted upon the place (Gen. 28:11). The word vayifgah (“lighted upon”) alludes to prayer, as is said: Therefore, pray not thou … neither make intercession (tifga) (Jer. 7:16). And it is written concerning Daniel: And he kneeled upon his knees three times a day, and prayed (Dan. 6:11). However, in this verse, the time of prayer is not specified. It was David who came and set the time for prayer, by saying; Evening, and morning, and at noonday, will I complain and moan, and He hath heard my voice (Ps. 55:18). Therefore a man may not pray more than three times a day.

And the children of Israel lifted up their eyes … and they were sore afraid (Exod. 14:10). They resorted to the practices of their fathers. It is written of Abraham: And he called upon the name of the Lord (Gen. 12:8), of Isaac it is stated And Isaac went out to meditate in the field (ibid. 24:63), and of Jacob it is stated: And he lighted upon the place (ibid. 28:11). The expression lighted upon (vayifga) is employed with reference to prayer, as it is said: Therefore pray not thou for this people, neither lift up cry nor prayer for them; neither make intercession (tifga) to Me (Jer. 7:16).

"And they were exceedingly afraid, etc.": whereupon they "embraced the trade" (prayer) of their fathers, Abraham, Isaac, and Jacob. Abraham — (Genesis 12:8) "… Beth-el on the west and Ai on the east, and he built there an altar to the L rd, and he called in the name of the L rd." Isaac — (Ibid. 24:63) "And Isaac went out lasuach in the field," "sichah" being prayer, as in (Psalms 55:18) "Evening, morning, and noon asichah and moan, and He has heard my voice," and (Ibid. 14:2-3) "With my voice I cry out to the L rd. I pour out before Him sichi. I tell my trouble before Him, etc.", and (Ibid. 102:1) "A prayer of the afflicted one when he faints, and before the L rd pours forth sicho." Jacob — (Genesis 28:11) "Vayifga in the place and he spent the night there, for the sun had set, "pegiyah" being prayer, as in (Jeremiah 7:16) "And you (Jeremiah), do not pray for this people, and do not raise for them song and prayer, and (do) not tifga bi," and (Ibid. 27:17) "Yifgu na ('Let them now pray') to the L rd of hosts that the vessels which remain in the house of the L rd, etc." And thus is it written (Isaiah 41:14) "Fear not, O worm of Jacob, men of Israel." Just as a worm smites a cedar only with its mouth, so, Israel has recourse only to prayer. And it is written (Genesis 48:22) "And I (Jacob) have given to you an additional portion over your brothers, which I took from the hand of the Emori with my sword and with my bow." Now did he take it with his sword and his bow? __ "my sword" is prayer. My bow ("bekashti") is (my) supplication ("bakashati"). And thus is it written (Genesis 49:9) "A lion's whelp is Judah" (Just as a lion's power is in his mouth, so, the power of Judah [i.e., prayer].) And it is written (Devarim 33:7) "And this is for Judah … Hear, O L rd, the voice (i.e., the prayers) of Judah." And thus did Jeremiah say (Jeremiah 17:5) "Cursed is the man who trusts in man." And what is said of prayer? (Ibid. 7) "Blessed is the man who trusts in the L rd, and the L rd will be his trust" — when they pray to Him and he is close to them, viz. (Psalms 145:18) "Close is the L rd to all who call upon Him." And thus did David say to Goliath (I Samuel 17:45) "You come to me with a sword, a spear, and a javelin — but I come to you with the name of the L rd of hosts, the G d of Israel." And it is written (Psalms 20:8-10) "These with chariots and these with horses; but we, in the name of the L rd our G d will call. They knelt and they fell, but we rose and gained courage. O L rd, save! The King will answer us on the day that we call." And thus is it written (II Chronicles 14:10) "And Assa called to the L rd his G d and he said: 'O L rd, there is none but You to help both the many and the powerless. Heed, O L rd our G d, for upon You did we rely and in Your name have we come against this great throng. O L rd our G d, let no man be throned with You.'" What is written of Moses? (Numbers 20:14-16) "And Moses sent messengers from Kadesh to the king of Edom … And our fathers went down to Egypt … and He hearkened to our voice." He (the king of Edom) said to them (the messengers): You take pride in what your father Isaac bequeathed to you — (Genesis 27:22) "The voice is the voice of Jacob", (Numbers 21:3) "And the L rd hearkened to the voice of Israel" — and we take pride in what our father Isaac bequeathed to us — (Genesis, Ibid.) "and the hands are the hands of Esav", (Ibid. 40) "and by your sword will you live." As it is written (Numbers 20:18) "And Edom said to him: Do not pass through me, lest I go out against you with the sword," their trust being only in the sword. But Israel embraced the "trade" (prayer) of their fathers, the trade of Abraham, Isaac, and Jacob.

(Gen. 43:14:) AND³⁵Sections 11, 12, and 13 are missing from Buber’s Oxford MS and are added by Buber from Codex Vaticanus Ebr. 34. MAY GOD ALMIGHTY GRANT YOU MERCY. Let our master instruct us: How many Tefillot³⁶The Tefillah, also called the Eighteen Benedictions or the ‘Amidah, forms the central intercession of the Jewish liturgy. is one obligated to pray in a day?³⁷Tanh., Gen. 10:9. Thus have our masters taught: One does not pray more than the three Tefillot which the ancestors of the world instituted.³⁸Ber. 26b (bar.); yBer. 4:1 (7a); cf. Ber. 4:1; Abraham instituted the morning Tefillah, as stated (in Gen. 19:27): NOW ABRAHAM WENT EARLY IN THE MORNING UNTO THE PLACE WHERE HE HAD STOOD ('MD) BEFORE THE LORD. Isaac instituted the Tefillah of the minhah (the Tefillah in the afternoon), as stated (in Gen. 24:63): NOW ISAAC WENT OUT TO BOW DOWN (rt.: SWH) IN THE FIELD TOWARD EVENING. Jacob instituted the evening Tefillah, as stated (in Gen. 28:11): WHEN HE CAME (rt.: PG')³⁹The parallel text in the traditional Tanhuma (Gen. 10:9) explains that ‘MD, SWH, and PG‘ all denote prayer and finds the evidence in Ps. 106:30, Ps. 102:1, and Jer. 7:16 respectively. TO A CERTAIN PLACE.⁴⁰See Acts 10:9. Now it is also written about Daniel (in Dan. 6:11): AND THREE TIMES A DAY [HE KNELT ON HIS KNEES]. But < the text > did not explain at what hour. David came and explained (in Ps. 55:18 [17]): EVENING, MORNING, AND NOON < I COMPLAIN AND MOAN; AND HE HEARS MY VOICE >. Therefore, one is not authorized to pray more than three Tefillot in a day.⁴¹TBer. 3:8; Ber. 31a; see yBer. 4:1 (7a). But R. Johanan said: And would that one might go on praying all day long!⁴²Cf. Deut. R. 2:1 and M. Sam. 2, which argue against reciting the three services at one time. Antoninus asked Our Holy Rabbi: Is it permitted to pray at every hour? He said to him: It is forbidden. He said to him: Why? He said to him: Lest you treat the Most High with frivolity. He did not accept < this answer > from him. What did he do? He went to him early in the morning. He said to him: Greetings, Lord.⁴³Gk.: Kyrie chaire. An hour later he came in to him. He said to him: {'MNH RTWQ} [Imperator]!⁴⁴The Latin word originally designated a general, but in imperial times imperator became the title of Roman emperors. Buber has taken this reading from the traditional Tanhuma because he can make no sense of his manuscript, which reads: ’MNH RTWQ. An hour later he < again > said to him: Shalom to you, O King. He said to him: Why are you being disrespectful to the monarchy? He said to him: Let your ears hear what you are putting forth from your mouth. If you, who are flesh and blood, say this in the case of someone who asks after you every hour, how much the more so in the case of one who is disrespectful to the Supreme King of Kings, the Holy One. Thus one should not bother him all the time.

“I know that everything that God does, it will be forever, one cannot add to it, nor can one subtract from it; God did so, so they would fear before Him” (Ecclesiastes 3:14).
“I know that everything that God does, it will be forever…” Rabbi Yehuda ben Rabbi Simon said: It would have been fitting for Adam, the first man, to have lived and endured forever.⁵⁴As the verse states that “everything God does, it will be forever,” and God created Adam. Why was death imposed upon him? “God did so, so they would fear before Him.”
Rabbi Elazar said: From the beginning of the creation of the world it is stated: “Let the waters under the heavens be gathered” (Genesis 1:9). To what purpose? “And let the dry land appear” (Genesis 1:9). Why, then, is it written: “He calls upon the waters of the sea and pours them on the face of the earth; the Lord is His name” (Amos 9:6)? [He did so] twice, once in the generation of the flood and once in the generation of the dispersion, because “God did so, so they would fear before Him.”
Reish Lakish said: It is written: “This entire matter that I command you, you shall take care to perform, do not add to it and do not subtract from it” (Deuteronomy 13:1). But the righteous add to it and do not subtract from it. Rabbi Yosei ben Rabbi Ḥanina said: From here [it may be derived] that an altar outside the Temple can be permitted only by a prophet, and Elijah stood and sacrificed at the peak of the Carmel.⁵⁵Once the Temple was constructed it became prohibited to offer a sacrifice in any other place. However, Elijah the prophet did so on Mount Carmel in a confrontation with idolatrous priests, in order to demonstrate to the people the truth of God and the falsehood of idolatry. See I Kings chapter 18. Rabbi Samlai of Broyera said: [Elijah] said to Him: “It was by Your word that I performed all these matters” (I Kings 18:36).
Rabbi Ḥanina said: It is written: “Your house and your kingdom will remain steadfast” (II Samuel 7:16). When? “If your descendants observe My covenant…” (Psalms 132:12). If not, “I will exact retribution for their transgression with a rod” (Psalms 89:33). Rabbi Yudan said: Great is fear [of God], as the heavens and the earth were created only due to fear; that is what is written: “God did so, so they would fear before Him.” Rabbi Yirmeya said: Great is fear, as Solomon concluded two books that he wrote with nothing other than fear. That is what is written in the book of Proverbs: “Grace is deceitful and beauty is vain, but a woman who fears the Lord, she shall be praised” (Proverbs 31:30). In this book, it is written: “The end of the matter, all having been heard: fear God [and keep His commandments, for this is all of man]” (Ecclesiastes 12:13).
Rabbi Shimon ben Lakish was ascending from Ḥamat Gader, and Rabbi Yonatan encountered him. [R’ Yonatan] said to him: ‘How does my master interpret these verses?’ [Reish Lakish] transmitted the matter to him and this is how these verses are read.⁵⁶The reference is to the verses the midrash will now quote. The common theme is that the natural world is meant to maintain its basic structure, as indicated by the verse: “I know that everything that God does, it will be forever.” The Holy One blessed be He decreed that the heavenly shall be the heavenly and the earthly shall be the earthly. Moses rose and transformed the heavenly into the earthly and the earthly into the heavenly. That is what is written: “Moses ascended to God” (Exodus 19:3); “The Lord descended on Mount Sinai” (Exodus 19:20).
Likewise, the Holy One blessed be He decreed that the earthly shall eat and drink and that the heavenly shall not eat and shall not drink. Abraham rose and made the heavenly eat and drink; that is what is written: “He stood over them under the tree and they ate” (Genesis 18:8).⁵⁷The midrash assumes that Abraham’s guests, whom he had given to eat, were angels. Were they eating? Rabbi Natan said: They appeared to be eating; each bit would disappear in turn. Moses rose and made the earthly not eat and drink; that is what is written: “He was there with the Lord forty days and forty nights, he did not eat bread and he did not drink water” (Exodus 34:28).
Likewise, the Holy One blessed be He decreed that sea shall be sea and that dry land shall be dry land. Moses rose and transformed sea into dry land. That is what is written: “The children of Israel came into the midst of the sea on dry land” (Exodus 14:16). Elisha, the disciple of his disciple, transformed dry land into sea. That is what is written: “Make this valley full of trenches…[that valley will be filled with water]” (II Kings 3:16–17).
Likewise, the Holy One blessed be He decreed that the heavens shall laud him, as it is stated: “The heavens relate the glory of God” (Psalms 19:2). Moses rose and silenced them, as it is stated: “Listen heavens, and I will speak” (Deuteronomy 32:1). Likewise, the Holy One blessed be He decreed that the sun and the moon shall laud him, as it is stated: “From the rising of the sun until its setting, the name of God is praised [mehulal]” (Psalms 113:3); it is written mehalel [praises].⁵⁸The word praised [mehulal] is written without a vav, such that it can be vocalized mehalel [praises]. Thus, instead of the verse stating “the name God is praised,” the verse can be read “the name of God it praises.” Joshua, [Moses’s] disciple, rose and silenced them, as it is stated: “Sun, stand still in Givon; and Moon, in the valley of Ayalon” (Joshua 10:12).
Likewise, the Holy One blessed be He decreed that summer shall be summer and that winter shall be winter. Samuel rose and transformed summer into winter, as it is stated: “Is it not wheat harvest today? [I will call to the Lord and He will send thunder and rain]” (I Samuel 12:17).⁵⁹In the land of Israel, it generally rains only during the winter. The wheat harvest occurs in late spring. Elijah rose and transformed winter into summer, as it is stated: “There shall not be dew or rain these years, except by my word” (I Kings 17:1).
Likewise, the Holy One blessed be He decreed that day shall be day and night shall be night. Jacob, our patriarch, rose and transformed day into night, as it is stated: “He encountered the place, and stayed the night there, because the sun had set [ki va]” (Genesis 28:11); in fact, He extinguished [kava] the sun.⁶⁰God made the sun set early so that Jacob would spend the night in that location. The Rabbis say: The Holy One blessed be He set the sun prematurely and spoke with him in private. This is analogous to a friend of the king who would visit him infrequently. The king would attend to all the residents of the province on his request, and he would say: ‘Extinguish the torches and lamps so I can speak with my friend in private.’ So too, the Holy One blessed be He concealed the sun prematurely and spoke with Jacob in private. Deborah and Barak rose and transformed night into day. That is what is written: “Deborah and Barak ben Avinoam sang…on that day” (Judges 5:1). Rabbi Pinḥas and Rabbi Ḥilkiyya [said] in the name of Rabbi Simon: Six miracles were performed on that day: On that day they came,⁶¹The people came to Deborah to ask for help in the war against the Canaanites. on that day they sent for him⁶²She sent for Barak. and he sent.⁶³Barak sent messengers to marshal the forces. On that day they waged war. On that day Sisera was killed. On that day they distributed the spoils. On that day they recited a song, as it is stated: “Deborah and Barak ben Avinoam sang…on that day.”⁶⁴These events, some of which individually took longer than the average length of a day, all took place on the same miraculously lengthy day.

Jacob was seventy-seven years old when he went forth from his father's house, and the well went before him. From Beer-Sheba as far as Mount Moriah is a journey of two days, || and he arrived there at midday, and the Holy One, blessed be He, met him, as it is said, "And he met in the place, and tarried there all night, because the sun was set" (Gen. 28:11). Why is the name of the Holy One, blessed be He, called Maḳom? Because in every place where the righteous are He is found with them there, as it is said, "In every place (Maḳom) where I record my name I will come unto thee, and bless thee" (Ex. 20:21). The Holy One, blessed be He, said to him: Jacob ! The bread is in thy bag, and the well is before thee, so that thou mayest eat and drink and sleep in this place. He said before Him: Sovereign of all the worlds ! Till now the sun has still fifty degrees to set, and I am lying down in this place. And (thereupon) the sun set in the west, although not in its proper time. Jacob looked and saw the sun setting in the west, and he tarried there, as it is said, "And he tarried there all night, because the sun was set" (Gen. 28:11).

Jacob took twelve stones of the stones of the altar, whereon his father Isaac had been bound, and he set them for his pillow in that place, to indicate to himself that twelve tribes were destined to arise from him. And they all became one stone, to indicate to him that all (the tribes) were destined to become one people on the earth, as it is said, "And who is like thy people Israel, a nation that is alone on the earth" (1 Chron. 17:21).

And he came upon (vayifga') the place (Genesis 28:11) - Rav Huna says, in the name of Rabbi Ami: why do we substitute the name of the Holy Blessed One and use Place? Because God is the Place of the world, and the world is not the place of God. From what is written "Here there is a place with Me" (Exodus 33:21) the Holy Blessed One is the place of the world and the world is not the place of the Holy Blessed One. Said Rabbi Yitzchak: from "The ancient God is dwelling" (Deut. 33:27) we do not know if the Holy Blessed One is the dwelling of the world or if the world is the dwelling of the Holy One, but from what is written "Hashem, You are a dwelling" we see that the Holy Blessed One is the dwelling of the world and the the world is not the dwelling of the Holy One. Rabbi Aba bar Yudan said about a warrior who rides on a horse having plenty weapons on both his right and left: the horse depends on the rider, and the rider does not depend on the horse, as it is said: "when you ride on your horse" (Habakuk 3:8). Another explanation: what is "vayifga"? It is he prayed. He prayed on the place, the place of the Beit Hamikdash. Rabbi Yehoshua ben Levi said: the first ancestors fixed three Prayers. Avraham fixed the morning prayer, as it is written "Next morning, Abraham rose to the place where he had stood before " (Genesis 19:27), and the term stood can only be Prayer, as it is written "And Pinchas stood and prayed" (Psalms 106:30). Yitzchak fixed the afternoon prayer, as it is written "And Isaac went out to converse in the field toward evening" (Genesis 24:63) and the term converse can only be Prayer, as it is written "I pour out my conversation before God" (Ps. 142:3). Yaakov fixed the evening Prayer, as it is written "And he came upon the place" and the term vayifga' can only be Prayer, as it is written "As for you, do not pray for this people, do not raise a cry of prayer on their behalf, do not tifga' Me; for I will not listen to you." (Jer. 7:16), and the text also says: " If they are really prophets and the word of Hashem is with them, ifge'u Hashem of Hosts" (Jer. 27:18). Rabbi Shmuel bar Nachman said: three times the day changes. At evening, a person needs to say "may it be Your will, Hashem my God, that you will bring me from darkness to light." At morning one needs to say "I thank you Hashem my God, that you brought me from darkness to light." In the afternoon a person needs to say "may it be Your will, Hashem my God, that just as I merited to see the sun rise, may I merit to see the sun set." Another explanation of vaiyfga' - the rabbis say the prayers were fixed according to the Tamid sacrifices. The morning prayer according to the morning Tamid offering. The afternoon prayer according to the Tamid of the late afternoon. The evening prayer has no set moment, it was established according to the limbs and fat pieces that were consumed by the fire of the altar.

...And he dreamed and behold there was a ladder -- Rabbi Abuhu said: The words of dreams do not ascend and do not descend. Once a man went before Rabbi Yossi bar Halafta. He said: I saw in my dream, they said to me, "?????" He [Rabbi Yossi] said: "????". He said to him: "No! He said to him: "..." He said to him: "I don't have 20!" He said to him: "And if you don't have 20, count from their heads to their tails, and from...".... Bar Kapra taught: There is no dream that does not have an interpretation. Behold a ladder, this is a sheep. Placed on the earth, that is the altar (Exodus 20), Make me an altar of earth. And it's head reaches the heavens, those are the offerings, whose scent rises to the heavens. And behold the angels of God, those are the high priests. Rising and descending on it, that rise and descend with a sheep. And behold God is standing on it, (Amos 9): I have seen God standing on the altar. The rabbis interpret it as Sinai: He dreamed and behold there was a ladder, that is Sinai. Resting on the ground, (Exodus 19) and they stood at the bottom of the mountain. And its head reached the heavens, (Deuteronomy 4) And the mountain burned with fire unto the heart of heavens.....

“O Lord, You have been our dwelling place throughout all generations.” (Tehillim 90:1) R’ Yitzchak said ‘from that which the Scripture says “…which are the abode for the God Who precedes all…” (Devarim 33:27) we could not know if the Holy One is the dwelling place of the world, or if the world is His abode, until Moshe came and explained it ‘You have been our dwelling place throughout all generations.’ R’ Yosi bar Halifta said ‘we could not know if the Holy One is dependent on His world or His world is dependent on Him, until the Holy One came and explained “…Behold, there is a place with Me…” (Shemot 33:21) This means that He is the place of the world and the world is not His place, therefore the world is dependent on Him and He is not dependent on His world. R’ Huna said in the name of R’ Ami ‘why is the Holy One called ‘place’? Because He is the place of His world, as it says “…Behold, there is a place with Me…” (Shemot 33:21) Avraham called Him ‘place,’ as it says “And Abraham named that place, The Lord will see…” (Bereshit 22:14) Yaakov called Him ‘place,’ as it says “And he was frightened, and he said, "How awesome is this place!” (Bereshit 28:17) Moshe called Him ‘place,’ as it says “…Behold, there is a place with Me…” (Shemot 33:21) [Another explanation - why is He called ‘place’? Because anywhere the righteous are standing, there He is found with them, as it says “Wherever I allow My name to be mentioned, I will come to you and bless you.” (Shemot 20:21) So too it says “And he arrived at the place and lodged there…” (Bereshit 28:11)

and he lay down in that place – R’ Yehudah says ‘here he lay down, but all fourteen years that he was hidden away in the land serving Ever he never laid down.’ R’ Nechemia says ‘here he lay down, but all twenty years that he was in the House of Lavan he never laid down.’ And what would he say? Fifteen songs of ascent which are in the Book of Tehillim. And why the songs of ascent? As it says “…Had it not been for the Lord Who was with us, let Israel declare now,” (Tehillim 124:1) this refers to grandfather Yisrael (Yisrael Saba). R’ Shmuel bar Nachman said ‘he would say the whole Book of Tehillim, and for what reason? As it says “But You are holy; You await the praises of Israel,” (Tehillim 22:4) this refers to grandfather Yisrael (Yisrael Saba). Yaakov was seventy-seven when he left his house, and the well went before him two day’s travel all the way from Be’er Sheva to Mount Moriah. He reached there at midday and the Holy One encountered him there, as it says “And he arrived at the place…” (Bereshit 28:11) Why is the Holy One known as ‘place’ (makom) Because in every place where the righteous stand, there the Holy One is found, as it says “Wherever I allow My name to be mentioned, I will come to you and bless you.” (Shemot 20:21) The Holy One said to him ‘Yaakov, the bread is in your bag and the well is before you to eat and drink. Lay down in this place.’ He replied ‘Master of the world, right now when the sun is only a fifth down, should I lay down in the place at the wrong time?!’ The sun moved into the west and Yaakov looked and saw the sun and lay down there, as it says “…and he lodged there because the sun had set…” (Bereshit 28:11) Yaakov took twelve stones from the stones of the altar upon which Yitzchak was bound and placed them under his head. The place (hamakom) came to make known to him that in the future twelve tribes would rise out of him, and they were made into one rock in order to make known to him that they would all in the future be one nation in the land.