Midrasch zu Bereschit 33:18

Our Rabbis taught: "There are three sorts of dropsy: thick swelling of flesh, resulting from sin; round and smooth [filled with water] due to hunger; and swelling [with a feeble appearance of the body] due to sorcery." Samuel the junior suffered [with dropsy]; he said: "Sovereign of the universe! Who can determine its cause? [And I may be judged wrongly]." Whereupon he became well. Abaye was afflicted with it, so Raba said to him: "I know perfectly well that Nachmeini does not eat sufficiently [and hunger is its cause]." Raba himself [also] suffered with it. Has not Raba said: "More numerous are those killed by the pot (by delay of discharge) than are those killed by starvation." [Hence it shows that with Raba it was caused by neither hunger nor the pot for he surely must have taken warning against it.] It is different with Raba because he was compelled to delay easing himself when he was lecturing and was not able to leave. Our Rabbis taught: "There are four signs [which disclose secrets]: Dropsy is a sign of sin; Jaundice is a sign of gratuitous hatred; Poverty is a sign of pride, and Croup is a sign of slander." Our Rabbis taught: "Croup comes upon the world as punishment (Ib. b.) for the sin of not giving tithes." R. Elazar the son of R. Jose says: "It comes as punishment for slander." Raba, and according to others, R. Joshua b. Levi, said: "What is the Biblical passage [that proves this]? But the king shall rejoice in God: everyone that sweareth by Him, shall be stopped (Ps. 63, 12). The following question was asked by the scholars: "Does R. Elazar the son of R. Jose intend to say Only for slander? [differing with his contemporary on the whole subject] or does he merely add slander to the previous one?" Come and listen to the following: When our Rabbi entered the academy of Jabnai, they found R. Juda, R. Elazar the son of R. Jose and R. Simon there. The following question was asked in their presence: "Why does this sickness (croup) begin with the bowels and end with the mouth?" Whereupon R. Juda the son of Elaye the chief speaker in every instance, answered and said: "Although the kidneys are the seat of deliberation and the heart understands and the tongue forms the sentence, nevertheless the mouth finishes (makes it irrevocable)." R. Elazar, the son of R. Jose answered, and said: "Because they eat unclean things [committed by the mouth]." How can we imagine that croup is the punishment for eating unclean things? We must therefore say: "Because they eat unprepared things [not having given the tithes thereof]." R. Simon answered and said: "For the sin of neglecting the study of the Torah." The Rabbis then said to him: "Women [who die of croup] prove the contrary." "Because," said R. Simon, "they cause their husbands [to neglect the Torah]." "Gentiles who die from it disprove your opinion." "Because they cause Israel [to neglect the study of the Torah]." "Infants who die of croup will prove the contrary." "Infants die of it because they interrupt their fathers [while studying the Torah]." They finally asked him: "Children attending school [and having no time to interrupt their fathers] who died of croup will prove the contrary to your opinion." "Such cases," replied R. Simon, "are as R. Gurion said; for R. Gurion, and according to others, R. Joseph b. Shemaye, said: 'As long as there are righteous people in a generation, they are seized for [the sin of] their generation; but if there are no righteous people then the children are seized for [the sin of] their generation.'" R. Isaac b. Zeira, and according to others, R. Simon b. Nezira, said: "What is the Biblical passage [that explains it]?" If thou knowest this not, O thou fairest of women, go but forth in the footsteps of the flock and feed thy kids around the shepherd's dwellings (Songs 1, 8.) And we are told that it means the kids that are pawned for the sins of the shepherds." We conclude from this that R. Elazar merely added slander. It is concluded. Why was he called the chief speaker in every place? For R. Juda, R. Jose, and R. Simon were once seated together, and Juda b. Gerim was seated near them. R. Juda opened the conversation by saying: "How beautiful are the works of this nation! (the Romans). They have established streets and markets, built bridges across the rivers and established baths." R. Jose listened to these remarks, but kept silent. R. Simon b. Jochai, however, replied, saying: "Everything they have established is for their own benefit. They have opened the markets that they may place harlots there; they have established baths for their own refreshment, and bridges [were built to enable them] to raise tolls." Juda b. Gerim thereupon went and disclosed their conversation, and it reached the ears of the government. Whereupon an edict was issued [to the effect] that R. Juda, who had praised [the works of the Romans] should be promoted; [consequently he became the chief speaker in every place]; that R. Jose who had remained silent, should he exiled to Sephoris; and that R. Simon who had censured [their works] should be executed. Thereupon R. Simon and his son hid themselves in a house of study. Every day his wife brought them bread and a cup of water, with which they maintained themselves. Then the decree became more severe [to discover the condemned]. R. Simon said to his son: "Behold! Women are easy-minded; the Romans may cause her pain and then she will disclose our hiding place." So they went away [from the academy, without telling even his wife] and hid themselves in a cave. There a miracle occurred and a carob-tree and a fountain of water were created for them. They took off their clothes and, absorbed in study, sat in the sand up to their necks the whole day. At the time of service they would put on their clothes, but after they were through with the service, they again took off their clothes so that they might not become worn out. After they had been sitting thus for twelve years in the cave, Elijah came, stopped at the door of the cave, and said: "Who will inform the son of Jochai that the King has died and his decree has been annulled?" Upon hearing this, they left the cave. When they noticed some people plowing and sowing, one of them exclaimed: "Behold, these people are neglecting eternal life and occupy themselves with the transient life!" Upon whatever they fixed their eyes, a fire came and devoured it instantly, until a Bath-Kol (heavenly voice) came forth and said to them: "What! Are ye come forth to destroy my world? Get ye back to your cave." Accordingly they returned to their cave and sat there twelve months more. They then pleaded, saying: "Even the judgment of the wicked in Gehenna lasts no longer than twelve months [and therefore it ought also to be sufficient for our crime ]." Upon which a Bath-Kol came forth and said: "Come ye forth from your cave." They finally came forth. Whatever R. Elazar struck [with his look] was healed by R. Simon [also with his look], until R. Simon said to his son: "My son, it is sufficient for the world that you and I are learning the Torah." One Friday afternoon they saw an old man hurrying along with two bunches of myrtle in his hand. "Why dost thou need these?" said they to the man. "[To enjoy the smell] in honor of the Sabbath," was his reply. "Would not one bunch," they remarked, "be enough for the purpose?" "Nay," the old man replied, "one is in honor of Zachor (remember) and one in honor of Shamor (keep)." Thereupon R. Simon remarked to his son: "Behold! How dear are the commandments to Israel." Upon hearing [that they had gone out of the cave], R. Phinias b. Yair, R. Simon's son-in-law, went out to meet him; he took him into a bath-house, washed his entire body and tried to soften his flesh [which had hardened through sitting so long in the sand]. While he was cleaning R. Simon's body, he noticed that his skin was blistered and cracked; R. Phinias began to weep, and the tears which fell upon R. Simon's wounded body caused him such severe pain that he also wept. "Woe unto me," said R. Phinias, "that I see you in such condition." "Happy art thou," said R. Simon unto him, "that thou seest me in such condition, because, hadst thou not seen me so, then would I not have been what I am." Before this incident, when R. Simon b. Jochai asked a question of R. Phinias b. Yair, the latter would reply to it in twelve different ways; but after this incident, when R. Phinias b. Yair asked any question, R. Simon b. Jochai replied to it in twenty-four different ways. R. Simon then said: "Since a miracle happened to me, I shall therefore improve something." For [thus we learn from Jacob, as] it is written (Gen. 33, 18.) And Jacob came safely, upon which Rab said, "Safe with the body, safe with his wealth and safe with his Torah"; And he encamped before the city. (Ib.) Rab said: "He invented a coin for them," and Samuel said: "He established streets for them." R. Jochanan said: "He established baths for them." "Have you anything which lacks [religious] improvement?" R. Simon inquired. "Yes," they answered, "there is a place which is considered doubtful [and] unclean, (Fol. 34a) and it causes the priests annoyance because they have to go around that place." He asked them: "Is there anyone who knows if that place ever had the status of levitical cleanliness?" An old man replied: "Here, I remember, b. Zakai plucked lupines of Terumah." Whereupon R. Simon did likewise. Wherever the ground was hard [showing that it was not dug] he declared it purified, and around the soft spots he made marks [so that priests should take heed not to cross them]. When he had finished, he heard the old man remark: "Ben Jochai purified cemeteries." "If thou wert not with us," said R. Simon, "or even hadst thou been with us but didst not agree, then thou mightst fairly say it, but now being one of us and having agreed, people will say, 'O since harlots paint one another [to look nice], how much more ought scholars [be regardful of one another's honor].'" Thereupon R. Simon fixed his eyes upon the old man and the latter died instantly. As R. Simon went out upon the street, he noticed Juda b. Gerim (the tale-bearer). "O," said he, "does this one still live and exist in the world?" R. Simon fixed his eyes upon him and Juda became instantly a heap of bones.

Another interpretation: “From people [mimtim] by Your hand” – who are these courageous men who took theirs from under the hand of God? And who was that? That was the generation of religious persecution. “From people [mimtim] by your hand” – killed [mumatim] by your hand. “From the world [meḥeled]” – those who had sores [ḥaludaot] arise in their flesh for the sanctification of Your name. Who were they? Rabbi Shimon ben Yoḥai and his son Rabbi Elazar, who went into hiding in a cave for thirteen years due to religious persecution until there arose sores in their flesh. They ate carobs and dates. At the end of thirteen years, Rabbi Shimon bar Yoḥai emerged and sat at the entrance to the cave. He saw a trapper spreading his trap to trap birds. He heard a divine voice say ‘freedom,’ and it was freed. A second time he heard a divine voice, it said ‘killing,’ and it was caught. He said: ‘Even a bird does not escape without a divine decree; that is all the more so true regarding us. Let us go and be healed in the hot springs of Tiberias.’ They went down and were healed in the hot springs of Tiberias. They said: ‘We must do good and benefit these residents of the place, just as Jacob our patriarch did, as it is stated: “He encamped [vayiḥan] before the city” (Genesis 33:18) – he established a market and sold to them at low prices. They established a market and sold to them at low prices.
David said before the Holy One blessed be He: ‘Master of the Universe, say that I have a place with them in the World to Come.’ The Holy One blessed be He said to him: ‘David, is it not [written] “your hidden treasures will fill their bellies?” Their hidden treasures will fill your belly is not written here, but rather, “your hidden treasures will fill their bellies.” The entire people partakes of what is left over from your wealth.’⁶David’s merit is the source of the benefit of the entire nation.
David received tidings that he had a portion in the World to Come. Moreover, he said before Him: ‘Master of the universe, these come based on Torah, mitzvot, and good deeds that they have to their credit, but I, “I shall see Your face in righteousness” (Psalms 17:15) forever.’

And after some time. Jacob went away from the borders of the land and he came to Shalem, a ‎city of Shechem which is in the land of Canaan, and he pitched his tent before the city. And he ‎bought there a parcel of a field at the hand of the children of Hamor the people of the land for ‎fifty shekels. And Jacob built him a house and made booths for his cattle; therefore the name ‎of the place is called Suc coth; and Jacob tarried in Succoth one year and six months. And at ‎that time part of the women of the in habitants of the land went to the city of Shechem to ‎dance and be merry with the daughters of the city people, and Rachel and Leah, Jacob's wives, ‎with their families went along to witness the festivities of the daughters of the city. And Dinah, ‎Jacob's daughter, was also with them, and she saw the daughters of the city and remained ‎among them while all the people of the city stood around them, to see their rejoicings; and all ‎the prominent citizens were present, and Shechem the son of Hamor, the prince of the land, ‎was likewise there to see them. And when Shechem saw Dinah sitting with her mother before ‎the daughters of the city, the maiden pleased him greatly and he inquired of his friends and of ‎his people, saying: Whose daughter is she that sitteth among the women and whom I do not ‎know in this city? And they said to him: Verily that is the daughter of Jacob son of Abraham the ‎Hebrew, who hath been dwelling in this city for some time; and when she heard that the ‎daughters of the land were going to a festival, she also came with her mother and maid-‎servant to sit amongst them, as thou seest. And Shechem continued looking at Dinah, and his ‎soul clave to Dinah, and he sent and had her taken forcibly into his house, and after having ‎seized her by force he defiled her. And they came and informed Jacob of what had occurred, ‎and when Jacob heard that Shechem defiled his daughter Dinah, he sent two of his servants to ‎bring Dinah from the house of Shechem. And when they came to the house to take Dinah ‎away, Shechem went towards them with his men and he drove them away from his house and ‎he would not allow them to come before Dinah. And Shechem was sitting by Dinah’s side, ‎kissing and embracing her before the eyes of Jacob's servants. And the servants of Jacob ‎returned unto him saying: When we came to the house, Shechem drove us away, and thus did ‎Shechem do unto Dinah before our very eyes. And Jacob knew now beyond doubt that ‎Shechem had defiled his daughter, but he held his peace, because his sons were at that time ‎in the field with the cattle; and Jacob remained silent until they’re turned.‎

“One who digs a pit will fall into it; and one who breaches a fence, a serpent will bite him” (Ecclesiastes 10:8).
“One who digs a pit will fall into it” – this is the wicked Pharaoh, who said: “Every son who is born [you shall cast him into the Nile]” (Exodus 1:22). “He will fall into it” – as it is stated: “He shook Pharaoh and his people in the Red Sea” (Psalms 136:15).
Another matter: “One who digs a pit” – this is Haman, as it is stated: “To destroy, to kill, and to eliminate” (Esther 3:13). “Will fall into it” – as it is stated: “His wicked intentions will return […upon his head, and he and his sons should be hanged on the gallows]” (Esther 9:25).
“One who breaches a fence, a serpent will bite him” – this is Dina. When her father and her brothers were sitting in the study hall, she went out “to see the daughters of the land” (Genesis 34:1). She brought upon herself that Shekhem ben Ḥamor the Hivite, who is called a serpent,³⁷Hivite is related to the Aramaic word ḥivya, which means serpent. consorted with her and bit her, as it is written: “Shekhem ben Ḥamor saw her…” (Genesis 34:2). “He took her” (Genesis 34:2) – he seduced her with words, as it is stated: “Take words with you” (Hosea 14:3). “He lay with her” (Genesis 34:2) – with natural intercourse; “and he raped her” (Genesis 34:2) – with unnatural intercourse.
Rabbi Shimon ben Yoḥai and Rabbi Elazar his son went into hiding in a cave in Pekiin for thirteen years during a period of religious persecution. They would eat carobs and dates. At the conclusion of thirteen years, Rabbi Shimon ben Yoḥai emerged and sat at the entrance to the cave. He saw a trapper placing his traps to trap birds. He heard a Divine Voice saying: ‘Success,’ and [a bird] was trapped. He heard a Divine Voice a second time, saying: ‘Failure,’ and [a bird] escaped. He said: Even a bird, without a divine decree, will not escape; all the more so the soul of a person.³⁸Rabbi Shimon was saying: Since it is in God’s hands whether or not we will be caught, we do not need to continue hiding in the cave (Etz Yosef).
[Rabbi Shimon ben Yoḥai said to his son:] ‘Let us descend and be healed in the water of the hot springs of Tiberias.’³⁹Apparently conditions in the cave led them to suffer from skin ailments, and they hoped the hot springs would heal their skin (Etz Yosef). They descended and were healed in the water of the hot springs of Tiberias. They said: We must do good, and benefit the residents of this place, just as Jacob our patriarch did, as it is stated: “He encamped [vayiḥan]⁴⁰This is expounded as a reference to both market [ḥanut] and favor [ḥanina]. before the city” (Genesis 33:18), [indicating] that he established a market and sold to them at low prices. They established a market and sold to them at low prices. He said: We must purify Tiberias.⁴¹During the Roman conquest there were many casualties who were buried in unmarked graves, causing Tiberias to lose its presumptive status of purity. What did he do? He took lupines and scattered them in the street, and any place that a corpse was buried, it rose.⁴²It became visible on the surface of the ground.
A certain Samaritan saw him. He said: Am I not able to ridicule this Jewish elder? What did he do? He took a corpse and buried it in a street that they had purified. Some say it was [in the market] of the barrel makers and some say in the market of the sack makers. He came and said to [Rabbi Shimon ben Yoḥai]: ‘Did you purify such and such street?’ He said to him: ‘Yes.’ He said to him: ‘And if I produce a corpse for you from it?’ He said: ‘Pull it out and show me.’ Immediately, Rabbi Shimon ben Yoḥai saw through divine inspiration that he had buried it there; he said: ‘I decree that the one who is lying shall stand and that the one standing will lie.’ Some say [that he said]: ‘I decree that the one above will descend and the one below will ascend.’ And so it occurred to him.
He departed and passed before that synagogue in Migdal and heard the voice of Nakai the scribe: ‘Did ben Yoḥai purify Tiberias?’⁴³He was mocking Rabbi Shimon ben Yoḥai because of the corpse found on the street he had already purified. [Rabbi Shimon ben Yoḥai] said: ‘ , let [such and such] come upon me if I do not have traditions as numerous as the hairs on my head that this [city of] Tiberias is destined to be purified and will be available to those who partake of teruma, with the exception of this and that.’⁴⁴Only these streets will remain impure. He did not believe him. [Rabbi Shimon ben Yoḥai] said to [Nakai]: ‘You have breached the fence of the Torah scholars, “and one who breaches a fence, a serpent will bite him,”’ and so it occurred to him.
Rabbi Shimon ben Yoḥai was passing by during the Sabbatical Year; he saw a certain person who was harvesting aftergrowths⁴⁵These are grain and vegetables that grow on their own without cultivation. of the Sabbatical Year. He said to him: ‘But is it not the Sabbatical Year?’ He said to him: ‘But is it not you who permits it? Did we not learn: [Rabbi Shimon says:] All aftergrowths are permitted except for the aftergrowths of cabbage, because there is nothing corresponding to them in the growths of the field?’⁴⁶Mishna Sheviit 9:1. Since cabbage does not grow wild in the field, one must assume that it was cultivated in violation of the laws of the Sabbatical Year. [Rabbi Shimon] said to him: ‘But do my colleagues not disagree with me?’⁴⁷The Sages in the Mishna prohibit consumption of even uncultivated annual crops that grow during the Sabbatical Year. He read in his regard: “And one who breaches a fence, a serpent will bite him,” and so it occurred to him.

(Gen. 33:18:) NOW JACOB CAME WHOLE < TO THE CITY OF SHECHEM >. Let our master instruct us: What is meant by "saying something (DBR) superfluous on the Sabbath"? Thus have our masters taught (in Shab. 24:5): VOWS MAY BE QUESTIONED (with a view to annulment) WHEN NECESSARY FOR THE SABBATH.³⁹Note that the wording differs somewhat from modern editions of the Mishnah. Ergo: Something (DBR) which is not necessary for the Sabbath is not < to be > questioned.⁴⁰See Shab. 157a. And needless to say, it is forbidden to multiply < superfluous > things (DBR) on the Sabbath. R. Huna said: If someone is corrupted by a transgression, angels of destruction immediately denounce him. It is so stated (in Job 33:22): HIS SOUL DRAWS NEAR TO THE GRAVE. What should one do? Let him be engaged in < the study of > the Torah and be preserved. And, if he does not know how to recite < oral tradition >, let him read < Scripture >. And if he does not know how to read < Scripture >, let him take hold of the Torah and live, as stated (in Prov. 3:18): < WISDOM > IS A TREE OF LIFE TO THOSE WHO TAKE HOLD OF IT. Thus, if one is not a Torah scholar, let him be one who takes hold of a Bible teacher and a Mishnah teacher so that they may instruct him in Torah. Then he will merit living, as stated (ibid.): < WISDOM > IS A TREE OF LIFE TO THOSE WHO TAKE HOLD OF IT. But, if he is a Torah scholar, the Torah will heal him from every evil and from all suffering. Thus it is stated (in Prov. 15:4): A HEALING TONGUE IS A TREE OF LIFE…. This is the Torah. There is no one who would labor at the Torah as our ancestor Jacob < did >. It is just as you say (in Gen. 25:27): BUT JACOB WAS A PERFECT MAN DWELLING IN TENTS. "Dwelling in a tent" is not written here but DWELLING IN TENTS. He would go out from the academy (bet midrash) of Shem and enter the academy of Eber. Then < he would go > from the academy of Eber to the academy of Abraham. Therefore, when he had wrestled with the angel < and when > he was limping on his thigh, as stated (in Gen. 32:32 [31]): THE SUN ROSE UPON HIM … AND HE WAS LIMPING ON HIS THIGH, the Holy One immediately appeared to him, healed him, and brought him whole to the city of Shechem. Where is it shown? Where it is stated (in Gen. 33:18): NOW JACOB CAME WHOLE < TO THE CITY OF SHECHEM >.

(Gen. 33:18:) NOW JACOB CAME WHOLE. This text is related (to Ps. 121:8): THE LORD WILL PRESERVE YOUR GOING FORTH AND YOUR COMING NOW AND FOREVER.⁴¹Gen. R. 79:2. YOUR GOING FORTH: (According to Gen. 28:10) JACOB WENT FORTH. AND YOUR COMING: (According to Gen. 33:18) JACOB CAME.

< (Ibid.,cont.:) IF GOD IS WITH ME. > The Holy One said to him: You have testified concerning me that I have been with you, as stated (in Gen. 31:5): BUT THE GOD OF MY FATHER HAS BEEN WITH ME.
(Gen. 28:20, cont.:) PROTECTS ME. So I protected you from Laban.
(Ibid., cont.:) AND GIVES ME FOOD TO EAT. (Cf. Gen. 31:9:) THUS GOD HAS SEIZED YOUR FATHER'S CATTLE AND GIVEN THEM TO ME.
(Gen. 28:20, cont.:) AND CLOTHING TO PUT ON. (Cf. Gen. 30:35:) BUT ON THAT DAY HE REMOVED THE SPECKLED AND SPOTTED HE-GOATS.
(Gen. 28:20, cont.:) AND IF I RETURN SAFELY…. (Cf. Gen. 33:18) NOW JACOB CAME SAFELY.

(Gen. 33:18:) NOW JACOB CAME WHOLE. Did he lack something? Indeed, when they said to him (in Gen. 32:7 [6]): MOREOVER HE (Esau) IS COMING TO MEET YOU, AND THERE ARE FOUR HUNDRED MEN WITH HIM; he arose and prepared a gift.⁴⁴Gk.: doron. (According to Gen. 32:15-16 [14-15]) he began by giving she-goats because they were tender. Afterwards < according to the text, there were > he-goats, ewes, rams, < and > THIRTY MILCH CAMELS WITH THEIR COLTS. [R. Levi said: If I went around among all the tents of Kedar (i.e., of the Ishmaelites) you would not have found THIRTY MILCH CAMELS WITH THEIR COLTS.] Look at Jacob's wealth! In addition (according to Gen. 32:16 [15]) he gave FORTY COWS AND TEN BULLS. R. Isaac said: < These did > not include precious stones and pearls. Thus it is stated (in Gen. 32:14 [13]): THEN HE TOOK FROM WHAT WAS IN HAND, < i.e., > things taken up in the hand. These would be precious stones and pearls. R. Judah b. R. Shallum said: All twelve months that he spent with him, he would so honor him (with gifts) on each day. In this regard Jacob said (in Deut. 16:19): FOR A GIFT BLINDS THE EYES OF THE (PRUDENT) [WISE]. < He reasoned > a fortiori, how much the more < would a gift blind > the wicked! Just consider this: I am honoring him so that he will not touch me.

Esau said: How long will I trouble my brother? He arose and went away, as stated (in Gen. 36:6): THEN ESAU TOOK HIS WIVES…. < AND WENT INTO A LAND AWAY FROM HIS BROTHER JACOB >. What did Jacob do? When his children and his flocks had crossed over into the land of Israel, he arose and sold all that he had brought with him from outside of the land. Then he made it into piles of gold. He said to Esau: You have a share with me in the cave of Machpelah. Now what do you want, to receive these piles of gold or to share < the cave > with me? Esau began by saying: What do I want with < a share > of this cave? This gold is what I want. Now where is it shown that Jacob sold all that he had brought from outside of the land and that Esau took it? Where Joseph said so (in Gen. 50:5): MY FATHER HAD ME SWEAR, SAYING: SEE, I AM DYING. IN MY GRAVE WHICH I DUG < IN THE LAND OF CANAAN, THERE YOU SHALL BURY ME >. R. Huna b. R. Abbin the Priest said: When Jacob wanted to come to the land of Israel, what is written (in Gen. 31:18)? AND HE DROVE ALL HIS LIVESTOCK < AND ALL HIS GOODS THAT HE HAD ACQUIRED … IN PADDAN-ARAM >. Now, when he wanted to go down into Egypt, what is written (in Gen. 46:6)? AND THEY TOOK ALONG THEIR LIVESTOCK AND ALL THEIR GOODS, WHICH THEY HAD ACQUIRED IN THE LAND OF CANAAN. Now, in regard to what he had brought from the land of Aram-Naharaim, where was that? You simply learn from here that Jacob had sold it and given it to Esau.⁴⁶For an alternative explanation of the same tradition, see Gen. R. 100:5; Exod. R. 31:17; Rashi on Gen. 50:5. Then would you say that something was lacking? The Holy One simply filled his loss and restored everything to him immediately, as stated (in Gen. 33:18:) NOW JACOB CAME WHOLE.

What is written above on the matter (in Gen. 33:18)? NOW JACOB CAME WHOLE. < When > he had come from Paddan-Aram under conditions that the Holy One had set with him, he did not lessen him in any respect. What did Jacob do? He began opening bazaars.⁶⁶On this word, see above, 8:19, and the note there. The Holy One said to him: Have you forgotten what you vowed to me? And did you not say this (in Gen. 28:20): IF GOD IS WITH ME, so that I do not commit idolatry, (ibid., cont.:) AND PROTECTS ME, from bloodshed, (ibid., cont.:) ON THE WAY, from unchastity, as stated (in Prov. 30:20): SUCH IS THE WAY OF AN ADULTERESS: SHE EATS, WIPES HER MOUTH, AND SAYS: I HAVE DONE NO WRONG. The Holy One did protect him, for it so states (in Gen. 28:15): AND I WILL PROTECT YOU WHEREVER YOU GO. Jacob said (in Gen. 28:22): [AND] OF ALL THAT YOU GIVE ME, I WILL SURELY SET ASIDE A TITHE FOR YOU. As soon as he came to the land of Israel, he forgot this vow. The Holy One said: By your life, through the very things which you said you would observe, through them you shall come to grief. Where is it shown in regard to idolatry? Where it is stated (in Gen. 35:4): THEN THEY GAVE UNTO JACOB ALL THE ALIEN GODS THAT THEY HAD…. Where is it shown in regard to bloodshed? Where it is stated (in Gen. 34:25): THAT TWO OF JACOB'S SONS, SIMEON AND LEVI, BROTHERS OF DINAH, EACH TOOK HIS SWORD … [AND KILLED EVERY MALE]. Where is it shown in regard to unchastity? From Dinah, of whom it is stated (in Gen. 34:2-3): THEN SHECHEM BEN HAMOR THE HIVITE, THE PRINCE OF THE LAND, SAW HER. < … > AND HIS SOUL CLUNG TO JACOB'S DAUGHTER DINAH. R. Abbahu said: We have learned things from putrid secretion (i.e., mere mortals):⁶⁷“Putrid secretion” can denote semen or, as here, the mere mortals like Pharaoh, who were produced by it. (Gen. 41:44:) PHARAOH SAID TO JOSEPH: I AM PHARAOH.⁶⁸Gen. R. 90:2. I have said that you shall be king. The Holy One said to Israel concerning each and every commandment which they do: I AM THE LORD (e.g., in Lev. 19:3, 4, 10, 12, 14, 16, etc.). I am the one who is going to repay each and everyone with his reward. Now, just as in the case of flesh and blood, when it said: I AM PHARAOH, it raised him to great dignity; so much the more so with me when I say something. And just as you said (in Gen. 41:40): ONLY WITH RESPECT TO THE THRONE SHALL I BE GREATER THAN YOU, < so > has the Holy One said to Israel (in Deut. 28:13): AND YOU ONLY SHALL BE AT THE TOP. Just as an "only" from flesh and blood (i.e., from Pharaoh) magnified Joseph, so much the more so in the case of an "only" from the Holy One.