Midrasch zu Bereschit 33:26

When R. Joshua b. Chanania was dying, the Rabbis asked him: "What will be our relations with the infidels? Who will discuss with them?" He rejoined (Jer. 49, 7) Is counsel vanished from the sons, is their wisdom become corrupt? "This is to mean that when the children of God love their adviser, the wisdom of their adversaries becomes corrupt." And if we wish, we may infer the same conclusion from the following passage (Gen. 33, 12) Let us depart and move farther, and I will travel near thee" [which means that we will be always equal to our opponent]. While ascending the steps of the house of Rabba b. Shila, R. Hla heard a child read the following passage (Amos 4, 13) He that formeth the mountains, and createth the wind and declareth unto man what is his thought? And he said: "If there is a slave whose master can declare to him what his secret thought is, what hope can there be for him?" What is the meaning of, He declareth? Said Rab: "Even a trivial conversation between a man and his own wife is mentioned to him at the time of his death."

Our forefather Jacob was 63 when he was blessed. Ishmael died at that time as is written, "Esau saw that Isaac had blessed...Jacob listened to his father...Esau saw [the Canaanite women] were bad [in the eyes of Isaac]...Esau went to Ishmael..."(Genesis 28:9). There seems no need for the verse to state "sister of Nebaioth." What do we learn from the fact that it says "sister of Nebaioth"? We learn that Ishmael died and Nebaioth [Ishmael's firstborn therefore] married off his sister to Esau. Jacob our forefather hid [from Esau] 14 years in the land of Israel and served Eber. Eber died two years after Jacob went to Aram-Naharaim. [Jacob] left and went to Aram-Naharaim and he was found by the well when he was 77 years old and he was in Laban's house for 20 years: 7 before he married any matriarchs, 7 from when he married in the Matriarchs and 6 years after the 11 tribes and Dinah were born. It comes out that all the tribes were born in seven years besides Benjamin. Each and every one each 7 months. He left Aram-Naharaim and came to Succoth and stayed there 18 months as is written "And Jacob went to Succoth" (Genesis 33:17). He left Succoth and went to Bet El and made 6 new encampments close to the place.

Beyond these Eighteen Benedictions one must not tell the praises of the Holy One, praised be He! for R. Elazar said: "What is the meaning of the passage (Ps. 106, 2) Who can utter the mighty acts of the Lord? Who can publish all His praise? This means, Who is fit to utter? He who can publish all His praise; [and as no one can do so, only the prayers that have been ordained should be said]." Rabba b. Ghana said in the name of R. Jochanan: "He who speaks too much in praise of God will be removed from the world, as it is said (Job 37, 20) Can all be related of Him when I speak? Or if a man talk even till he be swallowed up?" R. Juda, of the village Geboriah, according to others of Gibor-Chail, taught: "What is the meaning of the passage (Ps. 65, 2) For Thee praise is silent. This means that silence is the cure of everything." When R. Dima came from the land of Israel he said that in the West they say: "A word is worth a sela and silence two." R. Acha said in the name of R. Elazar: "Whence do we learn that God called Jacob El? (similar to God's name). It is said (Gen. 33, 20) And he erected there an altar and called it El the God of Israel. How can one possibly think that Jacob called the altar El? If so, it ought then be written And Jacob called it El (not him). We must therefore say that this means and Jacob was called El. Who called him so? The God of Israel."

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.

(Deut. 7:12:) “And it shall come to pass if you heed [these statutes].” What is written above the matter (in Deut. 7:7)? “It is not because you are the most numerous of all the peoples [that the Lord desired you and chose you. Rather you are the least of all the peoples].” It is not because you are the most numerous of all the nations,” and it was not because you fulfilled more commandments than they; for the nations do more commandments that they were not commanded than you, and they magnify My name more than you. Thus it is stated (in Mal. 1:11-12), “For from the rising of the sun until its setting My name is great among the nations, [and in every place incense is offered to My name, even a pure oblation; for My name is great among the nations]…. But you desecrate it when you say the table of the Lord is defiled, and its special food is treated with scorn [like ordinary] food.” (Deut. 7:7:) “Rather you were the least of all the peoples.” Rather, because you diminish yourselves for Me, therefore I love you.’ And so it says (in Mal. 1:2-3), “’I have loved you,’ says the Lord …. ‘But I have hated Esau….’” It also says (in Hos. 14:5), “I will heal their veering and love them voluntarily….” My soul has volunteered to love them, even though they were not worthy; and so it says (in Deut. 7:8), “Because the Lord loves you […].” It is written (in Is. 2:2), “And it shall come to pass that in the latter days the mountain of the house of the Lord shall be established as the highest of the mountains….” This text is related (to Job 8:7), “Though your beginning was trifling (rt.: ts'r), [your end shall greatly flourish].” [This verse is here] to teach you that everyone who is troubled (rt.: ts'r) from his beginning will have it well at his end. You have no one who was more troubled (rt.: ts'r) than Abraham, who was cast into a fiery furnace and went into exile from his ancestral home. Moreover, sixteen kings pursued him. He also stood the test of ten trials and buried Sarah. Yet in the end he had rest, as stated (Gen. 24:1), “Now Abraham was old, advanced in years, and the Lord blessed [Abraham in all things].” So too was Isaac troubled (rt.: ts'r) in his youth, for the Philistines were jealous of him, [as stated] (in Gen. 26:16), “And Abimelech said unto Isaac, ‘Go away from us, [for you have become have become too powerful for us].’” But in the end they begged him [for mercy], as stated (in vs. 27-28), “And Isaac said unto them, ‘Why have you come unto me…?’ And they said, ‘We have clearly seen….’” Jacob also was troubled (rt.: ts'r) in his youth, as stated (in Ps. 129:1), “’They have harassed me greatly from my youth,’ let Israel now say.” While he was in his mother’s belly, Esau sought to kill him, as stated (in Gen. 25:22), “But the children struggled [within her].” [Moreover,] when he received the blessings (according to Gen. 27:41), “Then Esau hated Jacob …, and Esau said in his heart, ‘Let the days of mourning for my father come, [and I will kill my brother Jacob]’.” So he fled to Laban and was troubled (rt.: ts'r) over his daughters, and after that Laban sought to kill him, as stated (in Deut. 26:5), “An Aramean would have destroyed my ancestor.”⁹This is required sense by the midrash. A more usual translation would read: A WANDERING ARAMEAN WAS MY ANCESTOR. He went away from him and encountered Esau, as stated (in Gen. 33:1), “Now Jacob raised his eyes and saw Esau coming….” There came upon him the trouble over Dinah, the trouble over Rachel and the trouble over Joseph. But in the end he had rest, [as stated] (in Gen. 47:12), “And Joseph sustained his father [and his brothers]….” Ergo (in Job 8:7), “Though your beginning was trifling (rt.: ts'r), your end shall greatly flourish.” Another interpretation (of Is. 2:2), “the mountain of the house of the Lord shall be established as the highest of the mountains… and Mount Tabor shall become very tall.” A parable: To what is the matter comparable? To the palace¹⁰Palterin. Gk.: praitorion; Lat. praetorium. children of a king. They went down from the city and killed lions, tigers, and bears in the forest. Then they brought them and hung them opposite the city gate, so that all the people in the city were amazed from those lions. The Holy One, blessed be he, did so with Sisera. [When] Sisera came against Israel on Mount Tabor; (according to Jud. 5:20), “The stars fought from the heavens; from their courses they fought with Sisera.”¹¹Cf. Pes. 118b, according to which the stars descended and heated the iron implements in Sisera’s army. All began to be amazed, for there had never been an event like this, when the stars came down from the heavens to make war with flesh and blood. The Holy One, blessed be He, said, “In this world the stars have fought on your behalf, but in the world to come (according to Zech. 14:3-4), ‘Then the Lord will come forth and fight with those nations [as when He fights in the day of battle]. And His feet shall stand in that day [upon the Mount of Olives]….’ And [so on through] all that section (of Zechariah).” Then everyone will see and point Him out with the finger, as stated (in Is. 25:9), “In that day they shall say, ‘See, this is our God; [we waited for Him, and He delivered us. This is the Lord; we waited for Him. Let us rejoice and be glad in His salvation].’”

After the first group departed, the second attacked him and continued to do what the first group had done. Then the third and fourth groups did likewise. How do we know this? From the fact that Esau said to Jacob: What meanest thou by all this camp which I met? (Gen. 33:8).

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 in the morning Jacob and his men arose and they selected a gift for Esau from the choice ‎of the cattle. And this is the number of the cattle which Jacob selected from his flocks and ‎herds for Esau his brother. And he selected four hundred and forty head from among the ‎sheep, and from the camels and asses thirty each, and fifty head of cattle. And he assorted the ‎cattle after its kind, and he divided all into ten droves and put them into the hands of ten of his ‎servants, every drove by itself. And he commanded them saying: Keep ye at a distance from ‎each other, and put a space be twixt drove and drove. And when Esau and those that are with ‎him meet you and ask of you, saying: Who are ye and whither do ye go and whose are those ‎before you? then you shall say unto him: We are the servants of Jacob who cometh to meet ‎Esau in peace; and behold Jacob also cometh behind us, and that which is before us is a ‎present sent from Jacob to Esau his brother. And when they shall say unto you: Why delayeth ‎he, being so far behind you, in coming to meet his brother and to see his face? then ye shall ‎answer: Verily he cometh cheerfully to meet his brother, yet he is behind us for he said: I will ‎appease him with the gift that goeth before me, and afterwards I will see his face; ‎peradventure he will accept it of me. So went the present ahead of Jacob on that day in the ‎hands of his servants, and he himself lodged that night with his company by the banks of the ‎brook Jabbok. And he rose up that night, and took his two wives and his two women-servants ‎and his eleven sons, and passed over the ford Jabbok. And when he had passed over the ‎brook, all belonging to him, Jacob was left alone; and a man met him and wrestled with him ‎until the breaking of the day, and the hollow of Jacob's thigh was out of joint as he wrestled ‎with him. And when the morning dawned the man left Jacob, and he blessed him and went his ‎way. And at dawn Jacob passed the brook and he halted upon his thigh. And the sun rose ‎upon him after passing the brook and he reached the place of the cattle and his children. And ‎they went on till mid-day with the present passing on before them. And Jacob lifted up his ‎eyes, and behold Esau was in the distance and with him many men, about four hundred of ‎them, and Jacob was greatly afraid of his brother. And Jacob hastened and divided his children ‎unto his wives and unto their two hand-maids, and Dinah his daughter he concealed in a chest ‎and delivered her into the hands of his servants. And he went ahead of his children and wives ‎to meet his brother, and he bowed down to the ground; seven times he bowed down until he ‎reached his brother. And the Lord caused Jacob to find favor and grace in the eyes of Esau and ‎his men, for the Lord hath hearkened unto Jacob’s prayer.‎

And the fear and terror of Jacob fell over his brother Esau; for Esau was in great fear of Jacob ‎on account of what the angels of God had done unto him, and Esau’s anger against Jacob ‎became turned into kindness. And when Esau saw Jacob running towards him Esau too ran to ‎meet him and he embraced him, and fell on his neck, and kissed him; and they wept. And the ‎Lord filled the hearts of the men that came with Esau with fear and kindness, and they also ‎kissed and embraced Jacob. And Eliphaz the son of Esau, with his four brothers, the sons of ‎Esau, wept with Jacob, and kissed and em braced him; for the fear of Jacob had come over ‎them and Esau lifted up his eyes and saw the women and the children of Jacob, following ‎Jacob and bowing down before Esau on their way, and he said: Who are those with thee my ‎brother, are they thy children or thy servants? And Jacob answered: The children which God ‎Whath graciously given thy servant. And while Jacob was speaking with Esau and his men, Esau ‎beheld the entire camp and he asked him: Whence didst thou get all the camp that I met ‎yesterday? And Jacob answered: To find grace in the eyes of my lord, the Lord graciously gave ‎it to thy servant. And when the present came before them Jacob urged Esau saying: Take, I ‎pray thee my blessing that is brought to thee, my lord! But Esau said: What is it good for, my ‎brother? Keep that thou hast unto thyself, for it was my duty to give a gift unto thee, after ‎that I have seen thy face and thou art still alive and in peace. Thus Esau refused to accept the ‎gift, but Jacob pressed him, saying: I beseech thee my lord, if now I have found grace in thy ‎sight then receive my present at my hand; for therefore I have seen thy face, as though I have ‎seen the face of God and thou wast pleased with me. And Esau took the present, and Jacob ‎further gave unto Esau silver, and gold, and bdellium, for he urged him so much that he had to ‎accept. And Esau divided the cattle that was in the camp, giving one-half to the men that came ‎with him, for they came on hire, and the other half to his sons. And the silver and gold and ‎bdellium he delivered into the hands of Eliphaz his oldest son. And Esau said unto Jacob: Let ‎me take our journey with thee and we will go along slowly until thou comest to my place and ‎there we can dwell together. And Jacob answered unto his brother: I should gladly do as my ‎lord speaketh unto me, but my lord knoweth that the children are tender, and the flocks and ‎herds with their young are with me; and if men should overdrive them one day all the flock ‎would die. Let my lord, I pray thee, pass over before his servant, and I will lead on softly ‎according to what the cattle, that goeth before me, and the children be able to endure, until I ‎come unto my lord into Seir. And Esau said: Let me now leave with thee some of the men that ‎are with me, to take care of thee on the road, and to bear thy burden and fatigue. And Jacob ‎said: Why should I find such grace in thy eyes, my lord? Behold I will come unto Seir to dwell ‎with thee together, as thou hast spoken, only pass thou on with thy people, and I shall follow ‎thee. And Jacob said these words unto Esau simply to free himself from Esau and his men, that ‎he might be allowed to go to his father's house, unto the land of Canaan. And Esau listened to ‎the voice of Jacob and he departed with the four hundred men that. were with him to return ‎on their road towards Seir; and Jacob with all belonging to him went on that very day to the ‎extreme boundaries of the land of Canaan, and he remained there for some time.‎

It is written (in Is. 2:2): AND IT SHALL COME TO PASS THAT IN THE LATTER DAYS THE MOUNTAIN OF THE HOUSE OF THE LORD SHALL BE ESTABLISHED <AS THE HIGHEST OF THE MOUNTAINS>…. This text is related (to Job 8:7): THOUGH YOUR BEGINNING WAS TRIFLING (rt.: Ts'R), <YOUR END SHALL GREATLY FLOURISH>. <This verse is here> to teach you that everyone who is troubled (rt.: Ts'R) from his beginning has rest at his end. You have no one who was more troubled (rt.: Ts'R) than Abraham, who was cast into a fiery furnace and went into exile from his ancestral home. Moreover, sixteen kings oppressed him. He also stood the test of ten trials and buried Sarah. Yet in the end he had rest. (Gen. 24:1) NOW ABRAHAM WAS OLD, ADVANCED IN YEARS, AND THE LORD BLESSED ABRAHAM <IN ALL THINGS>. Isaac was troubled (rt.: Ts'R) in his youth, for the Philistines were jealous of him, [as stated] (in Gen. 26:16): AND ABIMELECH SAID UNTO ISAAC: GO AWAY FROM US, FOR YOU HAVE BECOME HAVE BECOME TOO POWERFUL FOR US. In the end they begged him for mercy, [as stated] (in vs. 27): AND ISAAC SAID UNTO THEM: WHY HAVE YOU COME UNTO ME…. Jacob also was troubled (rt.: Ts'R) in his youth, as stated (in Ps. 129:1): THEY HAVE HARASSED ME GREATLY FROM MY YOUTH, LET ISRAEL NOW SAY. While he was in his mothers belly, Esau wanted to kill him, as stated (in Gen. 25:22): BUT THE CHILDREN STRUGGLED WITHIN HER…. [Moreover, when he received the blessings, (according to Gen. 27:41:) THEN ESAU HATED JACOB …, AND ESAU SAID IN HIS HEART: <LET THE DAYS OF MOURNING FOR MY FATHER COME, AND I WILL KILL MY BROTHER JACOB>. So he fled to Laban and was troubled (rt.: Ts'R) over his daughter, and after that Laban wanted to kill him, as stated (in Deut. 26:5): AN ARAMEAN WOULD HAVE DESTROYED MY ANCESTOR.¹³This is required sense by the midrash. A more usual translation would read: A WANDERING ARAMEAN WAS MY ANCESTOR. He went away from him and encountered Esau, as stated (in Gen. 33:1): NOW JACOB RAISED HIS EYES AND SAW ESAU COMING…. There came upon him the trouble over Dinah and the trouble over Joseph. Yet in the end he had rest, [as stated] (in Gen. 47:12): AND JOSEPH SUSTAINED HIS FATHER <AND HIS BROTHERS>…. Ergo (in Job 8:7): THOUGH YOUR BEGINNING WAS TRIFLING (rt.: Ts'R), <YOUR END SHALL GREATLY FLOURISH>.

“Your neck is like an ivory tower; your eyes are pools in Ḥeshbon, by the gate of Bat Rabim; your nose is like the tower of Lebanon overlooking Damascus” (Song of Songs 7:5).
“Your neck is like an ivory tower.” It is written: “Esau ran to meet him, embraced him, fell upon his neck, and kissed him [vayishakehu] [and they wept]” (Genesis 33:4). The entire word³²The word vayishakehu is written in the Torah scroll with a dot over each of the letters. is dotted. Rabbi Shimon ben Elazar said: Everywhere that you find the script more numerous than the dots, adopt the script and ignore the dots. If the dots are more numerous than the script, adopt the dots and ignore the script. However, here, neither is the script more numerous than the dots, nor are the dots more numerous than the script, but rather it is dotted above vayishakehu in its entirety. This teaches that he did not come to kiss him, but rather to bite him. Jacob’s neck became as hard as marble and the teeth of that wicked one became dull and melted like wax. Why does the verse state: “And they wept”? This one was crying over his neck, and that one was crying over his teeth.
Rabbi Abahu in the name of Rabbi Elazar cites it from this: “Your neck is like an ivory tower.” It is written: “Pharaoh heard this matter and he sought to kill Moses. Moses fled” (Exodus 2:15). Is there a person who is able to flee from the king? Rather, it teaches that he was standing and was sentenced on that same day, and they condemned him to beheading. Rabbi Evyatar said: The sword glanced off the neck of Moses and sliced the neck of the wicked executioner. That is what is written: “For the God of my father was my help, and He delivered me from the sword of Pharaoh” (Exodus 18:4). He delivered me, but did not deliver the executioner. Rabbi Bon would apply to him the verse: “The righteous is extricated from trouble, and the wicked comes in his place” (Proverbs 11:8). Rabbi Berekhya said: “The wicked is ransom for the righteous” (Proverbs 21:18). Bar Kappara said: It teaches that an angel descended in the guise of Moses, and they apprehended the angel and left Moses, and he fled. Rabbi Abba son of Rav Pappi and Rabbi Yehoshua of Sikhnin [said] in the name of Rabbi Levi: At that moment all of Pharaoh’s advisors, some of them became mute, some of them deaf, some of them blind, and some of them disabled. They said to the mutes: Where is Moses? But they could not speak. To the blind, but they could not see. To the deaf, but they could not hear. To the disabled, but they could not walk, as it is stated: “The Lord said to him: Who gives a mouth to a person, or who renders one mute or deaf, or sighted or blind? Is it not I, the Lord?” (Exodus 4:11). Is it not I who did all these? “Now go and I will send you to Pharaoh” (Exodus 3:10).

The Temple was similarly constructed by means of these three attributes, as it is said: He was the son of a widow of the tribe of Naphtali, and his father was a man of Tyre, and he was filled with wisdom, understanding, and skill (I Kings 7:14). Similarly, the Temple will be rebuilt in the future with these three attributes, as is said: Through wisdom is a house builded, and by understanding it is established; and by knowledge are the chambers filled with all precious and pleasant riches (Prov. 24:3–4). Therefore, And He hath filled him with the spirit of God. Where did all this wisdom come from? From the spirit of God. And He filled him with the spirit of God alludes also to Joshua, who descended from the tribe of Ephraim, as it is written: And Joshua the son of Nun was full of the spirit of wisdom (Deut. 34:9). And it refers as well to Othniel the son of Kenaz, who came from the tribe of Judah, since it is written about him: And the spirit of the Lord came upon him, and he judged Israel (Judg. 3:10). All this happened because Moses blessed the tribe: And this for Judah, and he said: “Hear, Lord, the voice of Judah, and bring him in unto his people; his hands shall contend for him, and Thou shalt be a help against his adversaries” (Deut. 33:7). When they become involved in difficulties, You shall be a help to them.

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.‎

Rabbi Berekhya said in the name of Rabbi Ḥelbo: It is written: “A man wrestled with him” (Genesis 32:25). We do not know who was dominated by whom; whether the angel was dominated by Jacob or Jacob was dominated by the angel, except from what is written: “He said: Release me, as dawn has broken” (Genesis 32:27). The angel said to Jacob: ‘Release me, as the time for my lauding has arrived.’ Thus, the angel was dominated by Jacob.
In what guise did he appear to him? Rabbi Ḥama bar Ḥanina said: He appeared to him in the guise of Esau’s guardian angel. That is what is written: “For I have therefore seen your face like seeing the face of an angel” (Genesis 33:10). [Jacob] said to [Esau]: ‘Your face is like that of your angel.’ This is analogous to a king who had a tamed lion and a wild dog. What did the king do? He brought the lion and incited it against his son. He would say: If the dog comes upon my son, my son will say: If I overcame the lion will I not be able to overcome the dog? So too, when the nations of the world come upon Israel, the Holy One blessed be He says to then: ‘Your guardian angel was not able to withstand their ancestor, will you be able to overcome them?’
Rabbi Huna said: He appeared to him as a herdsman; this one had flocks and that one had flocks, this one had camels and that one had camels. He said to him:⁵⁰The angel said to Jacob. ‘Cross mine and I will cross yours.’⁵¹Help me cross the stream with my livestock, and I will help you cross with your livestock. Some suggest that the text should read: Cross yours and I will cross mine. This is consistent with the version of the text in Bereshit Rabba 77:3 and with the continuation of the midrash here (Etz Yosef). After Jacob our patriarch crossed his, he said: ‘Let us return and see, perhaps we forgot something.’ Once he returned, “a man wrestled with him.”⁵²The angel, appearing as a herdsman, fought with Jacob under the pretense that after crossing his own livestock, Jacob had come to take some of his livestock. Rabbi Ḥiyya the Great and Rabbi Shimon ben Rabbi were engaged in commerce and were dealing silk fabric. They entered Tyre and engaged in their labor. When they exited the city gates, they said: ‘Let us return and see, perhaps we forgot something.’ They returned and found a bundle of silk fabric. They said: This matter is from Jacob our grandfather, as it is written: “A man wrestled with him.”⁵³This event occurred after Jacob had returned to see if he forgot anything. They derived from Jacob’s behavior that checking if one forgot anything is a good habit.
The Rabbis say: He appeared to him as an arch robber; this one had flocks and that one had flocks, this one had camels and that one had camels. He said to him: Cross mine and I will cross yours. The angel crossed Jacob’s flocks in the blink of an eye. Our patriarch Jacob was crossing the flocks of the angel, and he was returning and finding other flocks all that night. What did Jacob our patriarch do? Rabbi Pinḥas said: At that moment, Jacob wrapped a soft woolen scarf around his neck. He said to him: ‘Sorcerer, sorcerer, you are a wizard, but wizardry is not effective at night.’ Rabbi Huna said: At that moment the angel said: ‘Shall I not inform him with whom he is dealing?’ What did he do? He placed a finger on a rock and it began bursting into flames. [Jacob] said to him: ‘With this you are seeking to frighten me? I am constituted entirely from it,’ as it is stated: “The house of Jacob will be fire” (Obadiah 1:18).
Rabbi Ḥanina bar Yitzḥak said: The Holy One blessed be He said to Esau’s guardian angel: ‘Are you standing against him? He is coming against you with five amulets in his hand: His merit, the merit of his father, the merit of his mother, the merit of his grandfather, and the merit of his grandmother. Assess yourself relative to him, as you are unable to stand even against his own merit.’ Immediately, “he saw that he could not overcome him” (Genesis 32:26). Rabbi Levi said: He saw in the Divine Presence that he could not overcome him. [This is analogous] to an arch robber who was struggling with the son of a king. He lifted his eyes and saw that his father the king was standing over him, and he submitted to him. So too, when the angel saw the Divine Presence standing over Jacob, he submitted before him. That is what is written: “He saw that he could not overcome him.” Rabbi Levi said: He saw in the Divine Presence that he could not overcome him.
“He touched the socket of his thigh” (Genesis 32:26), the righteous men and the righteous women and the prophets and the prophetesses who were destined to emerge from him and his sons. What is that? It is the generation of persecution.⁵⁴The generation that lived after the destruction of the Temple, when the Romans persecuted the residents of the Land of Israel. “The socket of Jacob’s thigh was dislocated [vateka]” (Genesis 32:26), Rabbi Eliezer and Rabbi Berekhya, Rabbi Eliezer says: He smoothed it.⁵⁵The bone that protrudes from the thigh no longer protruded. Rabbi Berekhya said in the name of Rav Asi:⁵⁶The Hebrew text says Ravasa, which is short for Rav Asi. He fractured it like [one splits] a fish.⁵⁷Lengthwise. Rabbi Naḥman bar Yaakov said: He dislocated it, just as you say: “My soul was alienated [vateka] from her” (Ezekiel 23:18).

His master’s wife cast her eyes upon Joseph (Gen. 38:7). Scripture states elsewhere in allusion to this verse: Let their eyes be darkened, that they see not; and make their loins continually to totter (Ps. 69:24). You find that the righteous are exalted through their eyes, as it is said: And Abraham lifted his eyes and saw the place (Gen. 22:4); Abraham lifted his eyes and he saw, and behold, it was a ram (ibid., v. 13): and also: Abraham lifted his eyes, and looked, and lo, three men stood over against him (ibid. 18:2); Isaac lifted up his eyes, as is said: And Isaac went out to meditate in the field at eventide; and he lifted up his eyes (ibid. 24:63); and with regard to Jacob it likewise says: Jacob lifted up his eyes and looked, and behold, Esau came (ibid. 33:1). Wicked men, however, are degraded through their eyes, as it is said: And Lot lifted up his eyes and beheld all the plain of the Jordan (ibid. 13:10). This refers to Sodom, which had been previously selected by Abraham, but to which Lot went, and where he behaved as they did. That is why his name was Lot. For Lot means accursed (lut), and that is what happened to him. And Balak the son of Zippor saw (Num. 22:2), and he was also degraded through his eyes. You may explain every instance in which a wicked man saw in the same way.

(Exod. 26:7:) THEN YOU SHALL MAKE TENT SHEETS OF GOATS' HAIR <FOR A TENT OVER THE TABERNACLE;>…. This text is related (to Mal. 1:2): I HAVE LOVED YOU, SAYS THE LORD.²⁹Tanh., Exod. 7:9. Who spoke this verse? Malachi spoke it. When? When he rebuked Israel. Malachi said to them (in Mal. 3:8): WOULD ANYONE ROB GOD? <YET YOU ARE ROBBING ME.> They answered him (ibid., cont.): HOW ARE WE ROBBING YOU? Our masters have said of the generation of Malachi: He rebuked them, and they answered him. He said to them (ibid.): WOULD ANYONE ROB (QB') GOD? R. Levi said: That (i.e., QB') is an Arabic word.³⁰RH 26ab; M. Pss. 57:2. When an Arab comes to talk with his companion <and> says to him: Are you stealing (GNB) from us? <he says:> Are you robbing (QB') us? (Ibid.:) WOULD ANYONE ROB (QB') GOD. Then he said (ibid., cont.): BUT YOU SAY: HOW ARE WE ROBBING YOU? IN THE TITHE AND THE PRIESTLY SHARE, because they are not collecting them properly. Again he said to them (in Mal. 1:2): IS NOT ESAU JACOB'S BROTHER? And you say (ibid.): HOW HAVE YOU LOVED US? By universal custom, when someone has two sons, one first-born and one younger, who receives the most? The first-born. Esau came out < of the womb> first, as stated (in Gen. 25:25): THE FIRST (i.e., Esau) CAME FORTH RUDDY. It was proper for him to receive two shares, but I did not act in this way. Instead Jacob received two shares, this world and the world to come. Esau said so to Jacob (in Gen. 33:12): LET US GO ON OUR JOURNEY…. Let both of us walk in the world <together>.³¹Gen. R. 78:14; Deut. R. 1:20; Tanna deve Eliyahu Zuta 19; y‘AZ 2:1 (40c); cf. T‘AZ 3:4; PRE 37. Jacob said to him: Take your world and go away. Thus it is stated (in Gen. 33:14): PLEASE LET MY LORD GO AWAY…, UNTIL I COME TO MY LORD IN SEIR. R. Jacob said: I went through all the Scripture <to see> whether Jacob did or did not go to Seir, and I found no < indication that he did so>. Then when is he going <there>? In the Age to come, as stated (in Obad., vs. 21): FOR SAVIORS SHALL GO UP ON MOUNT ZION <TO JUDGE THE MOUNTAIN OF ESAU,>…. Therefore (in Mal. 1:2): YET I HAVE LOVED JACOB. Jacob is a partner with Esau in this world; {I <am a> } [but Esau is no] partner with Jacob in the world to come. Solomon said (in Prov. 5:17): LET IT BE FOR YOU ALONE AND NOT FOR STRANGERS ALONG WITH YOU.

(Exod. 26:7:) THEN YOU SHALL MAKE TENT SHEETS OF GOATS' HAIR <FOR A TENT OVER THE TABERNACLE;>…. This text is related (to Mal. 1:2): I HAVE LOVED YOU, SAYS THE LORD.²⁹Tanh., Exod. 7:9. Who spoke this verse? Malachi spoke it. When? When he rebuked Israel. Malachi said to them (in Mal. 3:8): WOULD ANYONE ROB GOD? <YET YOU ARE ROBBING ME.> They answered him (ibid., cont.): HOW ARE WE ROBBING YOU? Our masters have said of the generation of Malachi: He rebuked them, and they answered him. He said to them (ibid.): WOULD ANYONE ROB (QB') GOD? R. Levi said: That (i.e., QB') is an Arabic word.³⁰RH 26ab; M. Pss. 57:2. When an Arab comes to talk with his companion <and> says to him: Are you stealing (GNB) from us? <he says:> Are you robbing (QB') us? (Ibid.:) WOULD ANYONE ROB (QB') GOD. Then he said (ibid., cont.): BUT YOU SAY: HOW ARE WE ROBBING YOU? IN THE TITHE AND THE PRIESTLY SHARE, because they are not collecting them properly. Again he said to them (in Mal. 1:2): IS NOT ESAU JACOB'S BROTHER? And you say (ibid.): HOW HAVE YOU LOVED US? By universal custom, when someone has two sons, one first-born and one younger, who receives the most? The first-born. Esau came out < of the womb> first, as stated (in Gen. 25:25): THE FIRST (i.e., Esau) CAME FORTH RUDDY. It was proper for him to receive two shares, but I did not act in this way. Instead Jacob received two shares, this world and the world to come. Esau said so to Jacob (in Gen. 33:12): LET US GO ON OUR JOURNEY…. Let both of us walk in the world <together>.³¹Gen. R. 78:14; Deut. R. 1:20; Tanna deve Eliyahu Zuta 19; y‘AZ 2:1 (40c); cf. T‘AZ 3:4; PRE 37. Jacob said to him: Take your world and go away. Thus it is stated (in Gen. 33:14): PLEASE LET MY LORD GO AWAY…, UNTIL I COME TO MY LORD IN SEIR. R. Jacob said: I went through all the Scripture <to see> whether Jacob did or did not go to Seir, and I found no < indication that he did so>. Then when is he going <there>? In the Age to come, as stated (in Obad., vs. 21): FOR SAVIORS SHALL GO UP ON MOUNT ZION <TO JUDGE THE MOUNTAIN OF ESAU,>…. Therefore (in Mal. 1:2): YET I HAVE LOVED JACOB. Jacob is a partner with Esau in this world; {I <am a> } [but Esau is no] partner with Jacob in the world to come. Solomon said (in Prov. 5:17): LET IT BE FOR YOU ALONE AND NOT FOR STRANGERS ALONG WITH YOU.

(Gen. 32:25 [24]:) SO JACOB WAS LEFT ALONE. What is written above of the matter (in vs. 8 [7])? THEN JACOB WAS VERY FRIGHTENED. WHEN THE HOLY ONE SAW HOW JACOB WAS DEPRESSED, < according to what > R. Berekhyah said, he sent four companies of angels to make war with Esau all night.²⁴Tanh., Gen. 8:3; Gen. R. 78:11. < When > the first company came, < one of the angels > said to them (to Esau's people): To whom do you belong? They said to them: We are children of Isaac, and < the angels > assaulted²⁵The translation “assault,” here and in the next sentence, reads maphgi‘in for maphgishin (“bring together”). him (Esau). He said to them:²⁶Perhaps to another company of angels. We are children of Abraham's children; they began assaulting him. When < Esau's people > said: We are brothers of Jacob, they began to leave them alone. Out of respect for Jacob we shall leave you alone. Thus (in Gen. 32:25 [24]): SO JACOB WAS LEFT ALONE. Now Jacob did not know how many miracles the Holy One had done for him. He did nothing; but, when he came in the morning, his brother Esau said to him (in Gen. 33:8): WHAT DO YOU MEAN BY ALL THIS HOST (MHNH) WHICH I HAVE MET? "Which I have seen" is not written here, but WHICH I HAVE MET. Now Jacob did not know that the Holy One had sent angels to him. Rather he was of the opinion that < Esau > had been occupied with the same gift (MNHH) that he had sent to him. He therefore had said to him < that it was meant > (as stated in ibid., cont.): TO FIND FAVOR IN THE EYES OF MY LORD (Esau). Then, when the Holy One saw that he was afraid, he sent Michael to him to engage in strife with him. What did the angel do with him? He appeared to him in the likeness of a shepherd.²⁷Gen. R. 77:2. It is so stated (in Gen. 32:25-27 [24-26]): AND SOMEONE WRESTLED WITH HIM < UNTIL THE RISING OF THE DAWN >. WHEN HE SAW THAT HE HAD NOT PREVAILED AGAINST HIM, < HE WRENCHED HIS THIGH AT ITS SOCKET >…. THEN HE SAID: SEND ME AWAY < BECAUSE THE DAWN IS RISING >….

You may be assured that the ark is beloved (by God), for just as the Throne of Glory is beloved, so too is the ark beloved, for the Torah was placed within it. Because the Torah was located at the right hand of the Holy One, blessed be He, as it is said: At His right hand was a fiery law unto them (Deut. 33:2), therefore the ark was precious because the Torah was placed within it. As it is said: The tables were the work of God (Exod. 32:16).

What did Mordekhai say to someone who would say to him: “Why are you violating the king’s command?” (Esther 3:3) Rabbi Levi said: Mordekhai would say: ‘Moses our master cautioned us in the Torah: “Cursed is the man who will craft an idol or a cast figure” (Deuteronomy 27:15), and this wicked one is rendering himself an idol. And Isaiah the prophet cautioned us: “Desist from man, who has breath in his nostrils, as what is he considered?” (Isaiah 2:22). Moreover, I am of the nobility of the Holy One blessed be He, as all the other tribes were born outside the Land of Israel and my ancestor was born in the Land of Israel.’⁴Benjamin was born in Canaan, but all his older brothers were born in Padan Aram when Jacob and his wives were still dwelling with Laban. They said to him: ‘We will tell him.’ Immediately, “they told Haman…” (Esther 3:4).
Haman said to them: ‘Tell him: Didn’t his ancestor prostrate himself before my ancestor; that is what is written: “The maidservants approached…and prostrated themselves, and afterward Joseph and Rachel approached and prostrated themselves” (Genesis 33:6–7). He responded: ‘But Benjamin had not yet been born.’ They told him; that is what is written: “They told Haman.”

(Ib. b) "And when he reached the passage, Thou mayest not," etc. We are taught in the name of R. Nathan: "At that moment when the sages tried to pacify King Agrippa, Israel deserved a punishment, because they flattered King Agrippa." R. Simon b. Chalafta said: "Since the above flattery had taken place, justice became perverted and man's actions became corrupt, so that no man can say to his associate, 'My deeds are better than yours.'" R. Juda b. Ma'araba, and according to others R. Simon b. Pazzi said: "One is permitted to flatter the wicked in this world as it is said (Is. 32, 5) The vile person shall be no more called liberal nor the churl said to be noble. This refers to the future world, hence in this world one is permitted to do so." R. Simon b. Lakish said: "The above may be inferred from the following (Gen. 33, 10) It is as though I had seen the face of an angel, and because thou hast received me kindly." This will differ with R. Levi's statement, for R. Levi said: "Unto what may the incident of Jacob and Esau be likened? Unto a man who invited his friend to a banquet. The guest being aware that the host desired to kill him [was afraid that poison might be in the food] passed a remark that the dish tastes like the dish he eats in the Royal house. His enemy said to himself: 'Since he is known to the Royal family, I am afraid to kill him.' In like manner was it with Jacob, when he mentioned the face of an Angel, it was for the purpose of frightening Esau he should not kill him."

“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.

(Devarim 1:8) "which the L-rd swore to your fathers": Why need it be mentioned (in addition to this) "to Abraham, to Isaac, and to Jacob"? (To stress that) each one was worthy of this in himself. An analogy: A king gives his servant one field as a gift, as it is. The servant goes and improves it, not leaving it as it is, but planting a vineyard and bequeaths it to his son — who does not leave it as it is, but improves it and bequeaths it to his son — who does not leave it as it is, but improves it. Thus, when the Holy One Blessed be He gave the land to our father Abraham, He gave it to him only as it was, viz. (Bereshith 13:17) "Arise, walk in the land in its length and its breadth, for to you shall I give it." Abraham arose and improved it, viz. (Ibid. 21:33) "And he planted a fruit grove in Beersheva." Isaac arose and improved it, viz. (Ibid. 26:12) "And Isaac sowed in that land and he found in that year a hundredfold." Jacob arose and improved it, viz. (Ibid. 33:19) "And he bought the part of the field where he had pitched his tent." If so, why need "to your fathers" be written? If in respect to the oath to the fathers, this is already written. This refers to the covenant with the tribes, viz. (Habakkuk 3:9) "the oaths to the tribes, an enduring word."

(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 >.

Normally, if a man has twins, and one is firstborn, the other is considered just another child. Who receives two portions? The firstborn. However Esau was the firstborn, as it is said: And the first came forth ruddy (Gen. 25:25), and was entitled to a double portion, but I did not do that. Instead, Jacob received two portions. That is why, when Esau said to Jacob: Let us take our journey, and let us go, and I will go before thee (ibid. 33:12), Esau was saying to him: “Let us go together.” Jacob replied: Take your possessions and go forth,¹³He was fearful that Esau would take revenge for his stealing the birth-right. as it is said: Let my lord, I pray thee, pass over before his servants, and I will journey on gently according to the pace of the cattle that are before me, and according to the pace of the children, until I come unto my Lord, unto Seir (ibid., v. 14).

Normally, if a man has twins, and one is firstborn, the other is considered just another child. Who receives two portions? The firstborn. However Esau was the firstborn, as it is said: And the first came forth ruddy (Gen. 25:25), and was entitled to a double portion, but I did not do that. Instead, Jacob received two portions. That is why, when Esau said to Jacob: Let us take our journey, and let us go, and I will go before thee (ibid. 33:12), Esau was saying to him: “Let us go together.” Jacob replied: Take your possessions and go forth,¹³He was fearful that Esau would take revenge for his stealing the birth-right. as it is said: Let my lord, I pray thee, pass over before his servants, and I will journey on gently according to the pace of the cattle that are before me, and according to the pace of the children, until I come unto my Lord, unto Seir (ibid., v. 14).

(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.

(Deut. 25:18, cont.:) And he cut off (rt.: znb) all who were lagging behind you. He smote them with a blow to the tail (rt.: znb).⁵¹The word can also denote the penis. See PR 7:3; 12:10, 13; 13:1. And this agrees with what R. Hanina bar Shilqa, said, “What did the House of Amalek do to Israel?⁵²Below, section 14. They cut off their penes and flung them heavenward, as they said, ‘This is what You have chosen, take for Yourself what You have chosen.” As Israel did not know what the nature of spit was, until Amalek came and taught them, as stated (with reference to Ezek. 8:17), “here they were sending the spit in their faces.” From whom did he learn it? From his grandfather Esau, as stated (in Gen. 27:36), “And he said, ‘Is he not (hky) rightly named Jacob?’”⁵³Gen. R. 67:4. He rubbed (rt.: hkk) his throat and brought out the spit. (Deut. 25:18), “All who were lagging behind you.” R. Judah, R. Nehemiah, and the masters [differed]. R. Judah said, “They said, ‘If He is master over all of out deeds, we will serve Him; but if not, we will revolt against Him.’” R. Nehemiah said, “They said, ‘If He furnishes us with our food like a king who is living in the province, such that the province lacks nothing at all, we will serve Him; but if not, we will revolt against Him.’” And the masters said, “They said, “’If we have a thought in our hearts and He knows what we are thinking, we will serve Him; but if not, we will revolt against Him.’” R. Berekhyah said in the name of R. Levi, “In their heart they had a thought, and the Holy One, blessed be He, granted them their request.” And what is the evidence? (Ps. 78:18:) “They tested God in their heart by asking food for themselves.” See what [else] is written there (in vs. 29), “So they ate and were very full.” Another interpretation (of Deut. 25:18), “all who were lagging behind you”: R. Judah, R. Nehemiah and the masters [differ].⁵⁴PRK 3:12; PR 12:13, cont.; PRE 44; Targum Pseudo-Jonathan, Exod. 17:8 and Deut. 25:18. R. Judah says, “Whoever was overcome was discarded.” R. Nehemiah says, “Whomever the cloud vomited up was discarded.” And the rabbis say, “It was the tribe of Dan that the cloud vomited up, [as] they all served idols, as stated⁵⁵The reference is to the idol which the Danites took from Micah. See Jud. 17–18. (Deut. 25:18, cont.), ‘when you were tired and weary, and did not fear God.’” [You were] tired from thirst and weary from the road, and you did not fear God.⁵⁶Above, Gen. 7:15; 8:5; 12:13; Tanh., Gen. 12:14; Deut. 6:10, cont.; PRK 3:13; PR 13:4; Gen. R. 73:7; cf. BB 123b. R. Pinhas said in the name of R. Samuel bar Nahman, “It is a transmitted aggada [that] Esau will fall at the hand of the children of Rachel (Joseph and Benjamin), as stated (in Jer. 49:20), ‘Surely the youngest of the flock shall drag them away.’ Why does it call them the youngest of the flock? Because they were the youngest of the tribes.” Hence, Moses said to Joshua (Exod. 17:9), “Choose men for us.” As he was [descended from] Joseph, about whom it is written (Gen. 42:18), “I fear God.” And about Esau, it is written (Deut. 25:18), “and did not fear God.” Youth is written with reference to the one and small is written with reference to the other (i.e., with reference to Esau). Youth is written with reference to the one (in Gen. 37:2), “since he (Joseph) was a youth with the children of Bilhah [and with the children of Zilpah].” And small is written with reference to the other (in Obad. 1:2), “I will surely make you (Edom) smallest among the nations.” The one (Esau) grew up with two who were righteous (i.e., with Isaac and Rebekah) and did not learn from their deeds, while the other grew up with two who were wicked (i.e., Potiphar and Pharaoh) and did not learn from their deeds. The one received the birthright as a result of his good deeds, while the other lost his birthright from his evil deeds. The one supported his brothers, while the other sought to kill his brother. The one fenced himself away from sexual immorality and from the spilling of blood, while the other sullied himself with sexual immorality and the spilling of blood. The one conceded to the revival of the dead, as stated (Gen. 50:24), “God will surely remember you”; while the other denied the revival of the dead, as stated (Gen. 25:32), “Behold, I am going to die.” The one offered his life for his mother’s honor, as stated (Gen. 33:7), “and after, Joseph and Rachel came forward and bowed”; while the other sought to kill his mother, as stated (Amos 1:11), “and he destroyed his uterus.”⁵⁷This is a homiletical translation of the verse, which would otherwise be translated as, AND HE REPRESSED HIS PITY. Therefore, the one (Esau) will fall by the hand of the other (Jospeh). And R. Johanan said, “All of the ministering angels sought to battle with the ministering angel of Esau, but he would not fall by their hand, as he would remove each and every one with a response: To Reuben, he says, ‘You were suspected about your father’s concubine.’ To Simeon and Levi, ‘You also killed [the inhabitants of] Shekhem.’ To the other tribes, ‘You sold your brother and sought to kill him.’ To Judah, ‘You were also suspected about your daughter-in-law, Tamar.’ To Benjamin he said, ‘You were suspected about the concubine in Giveah.’ When the ministering angel of [Joseph] came and battled with him, he immediately fell in front of him, as he had no response to answer him. This is what is written (Obad 1:18), “And the House of Jacob shall be fire, and the House of Joseph flame, and the House of Esau shall be straw.”

< (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.

Ergo (in Job 22:28): WHEN YOU DECREE SOMETHING, IT SHALL COME TO PASS FOR YOU; AND LIGHT SHALL SHINE UPON YOUR WAYS. < The plural, WAYS, signifies > two times. Thus the Holy One caused the sun to go down ahead of time when he wanted to go forth and when he wanted to speak with him. (Gen. 28:12:) AND JACOB SET OUT FROM BEERSHEBA. What is written there (in vs. 13)? AND BEHOLD, THE LORD STOOD OVER HIM (on Jacob's ladder)….⁴²According to Gen. R. 68:10, God caused the sun to set prematurely in order to speak with Jacob in privacy. Also, when he came < back >, he made the sun rise for him ahead of time (according to Gen. 32:32 [31]): THE SUN ROSE FOR HIM. Now did the sun rise, not over the whole world, but over Jacob alone? < It > merely < rose > in order to heal him (from his lameness).⁴³Sanh. 95b; Rashi on Gen. 32:32. Thus it is stated (in Mal. 3:20 [4:2]): BUT FOR YOU WHO FEAR MY NAME A SUN OF RIGHTEOUSNESS SHALL ARISE < WITH HEALING IN ITS WINGS >. R. Berekhyah the Priest said: What is the meaning of (Gen. 32:32 [31]): THE SUN ROSE FOR HIM? That he made the sun rise for him [three hours] ahead of time just as it had set for him ahead of time. Jacob said: On five things did the Holy One make agreements with me (in Gen. 28:20-21) and carry them out. As for me, should I not on my part carry out what I said, now that I have returned < safely unto my father's house > (in accordance with Gen. 28:21)? Immediately (according to Gen. 33:20), HE ERECTED AN ALTAR THERE AND CALLED IT EL, THE GOD OF ISRAEL. When Israel endured (as a people), the Holy One said to Moses: Moses, the five things that I did with Jacob I have done for his children.

Then afterwards < Jacob > took his kingdom (i.e., the kingdom of the Holy One) upon himself, as stated (in Gen. 33:20): HE ERECTED AN ALTAR THERE < AND CALLED IT EL, THE GOD OF ISRAEL >. So also did < the people > take his kingdom upon themselves. Thus it is stated (in Exod. 20:2): I AM THE LORD YOUR GOD. What did they say < in reply > ? All of them answered with one accord; AND (according to Exod. 24:7) THEY SAID: ALL THAT THE LORD HAS SPOKEN WE WILL DO AND OBEY. Ergo (in Job 22:28): WHEN YOU DECREE SOMETHING, IT SHALL COME TO PASS FOR YOU.

(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.

(Numb. 11:16:) “Then the Lord said unto Moses, ‘Gather Me seventy men from the elders of Israel….” Let our master instruct us: Within how many cubits is one obligated to stand up in the presence of an elder when he sees him?³²Numb. R. 15:17. Thus have our masters taught: Within four cubits one is obligated to stand up in the presence of an elder.³³Qid 33b; cf also yBik. 3:3 (65c). Thus it is stated (in Lev. 19:32), “You shall rise in the presence of³⁴To be in one’s presence is to be within four cubits. a gray head [...].” One also bows down before him and asks after his welfare [when] within four cubits. And about which honor did the Torah say (ibid. cont.), “you shall honor the presence of an elder?” That one should not stand in his place or contradict his words. Also when one asks [about] a law (halakhah), one should ask with reverence and not rush to respond or interrupt his words. Whoever does not behave toward his teacher (rav) according to all these rules is labeled a wicked person before the Omnipresent, his learning is forgotten, his years are shortened, and in the end he comes to poverty, as stated (in Eccl. 8:13), “It shall not go well with the wicked one, nor shall he prolong his days; [they are] like a shadow, because he is not in fear before God.” In regard to this fear I do not know [exactly] what it is; [but] when it says (in Lev. 19:32), “You shall rise in the presence of a gray head, [you shall honor the presence of an elder,] and you shall fear your God,” note that it is [really] saying, this is the fear of [students toward] sages.³⁵Since GRAY HEAD and ELDER are understood to refer to the sages. [But I might say that this is a fear of] usury and of [false] weights, as fear is stated about them [also].³⁶In Lev. 25:36; 19:36. So why say that it refers to a sage? It is simply that R. Eleazar has said, “It is stated here, ‘[you shall honor] the presence (pny) of the elder, and you shall fear your God’; while it is stated in the other passage (in Eccl. 8:13), ‘he is not in fear before (pny) God.’” Hence, one is obligated to greet him before everyone when entering and leaving and to treat him with fear and honor. It is so stated (in Deut. 6:13), “You shall fear (et)³⁷This word generally denotes that what follows is a direct object but at times the word means “along with.” In this latter sense the et implies that one should honor someone along with the Lord your God. For an example of et indicating further inclusions, see Tanh. (Buber) Gen. 1:8. the Lord your God.” And we have learned, “[The et must refer] to [fear of] the master scholars of Torah since you have no other trait like it.” And so it says (in Deut. 1:15), “[So I took the heads of your tribes, wise and well-known people,] and appointed them heads over [you].” From here you learn that you should treat him in a princely manner, [i.e.,] stand in his presence, and give him precedence in every matter of dignity. R. Abba bar Pappa the Priest said, “When I would see a certain group of people, I would walk by another route so as not to be a bother for them, lest they see me and stand for me. [However] when I told of the matter to R. Jose bar Zevida, he said to me, ‘You must pass before them, so that they will see you and stand in your presence. Then you will bring them to the point of fearing Heaven, as stated (in Lev. 19:32), “You shall rise in the presence of a gray head, [you shall honor the presence of an elder,] and you shall fear your God.”’” Why? Because the rise of the righteous is a rise in which there is no decline. But the rise of Esau³⁸Esau stands for any Roman. the wicked is a rise which is wholly decline. Today he is a governor;³⁹Gk.: eparchos. tomorrow an assistant [governor]; the next day a captain.⁴⁰Gk.: stratiotes (“citizen soldier”). And thus it is with all their great ones. So also the prophet says (in Obad. 1:4), “Though you make your abode as high as the eagle, and though [your nest is set] among the stars, I will bring you down from there.” The rise of Jacob, however, is a rise which has no decline, and their holiness is never desecrated. And so you find that the elders are one of thirteen things which are written down [as belonging] to the name of the Holy One, blessed be He. These [thirteen] are the following: (1) The silver and gold, (2) the priests, (3) the Levites, (4) Israel, (5) the first-born, (6) the altar, (7) the priestly share, (8) the oil for anointing, (9) the tent of meeting, (10) the Davidic dynasty, (11) the offerings, (12) the Land of Israel, and (13) the elders. Where is it shown in reference to silver and gold? As stated (in Hag. 2:8), “The silver is Mine, and the gold is Mine.”⁴¹See above Exod. 8:9. Where is it shown in reference to the priests? As stated (in Exod. 29:1), “to sanctify them for serving Me as priests.” Where is it shown in reference to the Levites? As stated (in Numb. 3:12), “and the Levites shall be Mine.” Where is it shown in reference to Israel? As stated (in Lev. 25:55), “For to Me the Children of Israel [are servants].” Where is it shown in reference to the first-born? As stated (in Numb. 3:13 = 8:17), “For all the first-born are Mine.” Where is it shown in reference to the altar? As stated (in Exod. 20:21), “An altar of earth you shall make for Me.” Where is it shown in reference to the priestly share? As stated (in Exod. 25:2), “And let them take for Me a priestly share.” Where is it shown in reference to the oil for anointing? As stated (in Exod. 30:31), “This oil for anointing shall be holy to Me.” Where is it shown in reference to the tent of meeting? As stated (in Exod. 25:8), “And let them make Me a sanctuary.” Where is it shown in reference to offerings? As stated (in Numb. 28:2), “My offering, My bread for My fire offering.”⁴²Note that this reference to offerings and the following reference to the Davidic dynasty are reversed in order from the list given above. Where is it shown in reference to the Davidic dynasty? As stated (in I Sam. 16:1), “for I have chosen a king for Myself among his (i.e. Jesse's) sons.” Where is it shown in reference to the Land [of Israel]? As stated (in Lev. 25:23), “for the land belongs to Me.” Where is it shown in reference to the elders? As stated (in Numb. 11:16), “Gather Me seventy men [from the elders of Israel].”
Another interpretation (of Numb. 11:16), “Gather Me seventy men.” This text is related (to Amos. 9:6), “Who builds His upper chambers in the heavens and founds His celestial vault (aguddah) upon earth.” To what is the matter comparable?⁴³Numb. R. 15:18; Sifre to Deut. 33:5 (346). To a palace⁴⁴Lat.: palatium. that was built upon boat[s]. For as long a time that the boats are connected, the palace that is upon them will stand. Hence, it is stated (in Amos 9:6), “Who builds His upper chambers in the heavens.” When is His throne, as it were, established⁴⁵Cf. the Gk. noun basis which means “ground” or “pedestal.” above?⁴⁶See M. Sam. 5. When Israel becomes one society (aguddah). It is therefore stated (ibid.), “Who builds His upper chambers in the heavens.” When? When (ibid. cont.) “He founds His celestial vault (aguddah, which also means society) upon earth.”⁴⁷Men. 27a. And so it says (in Deut. 33:5), “Then He became King in Jeshurun [when the heads of the people assembled, the tribes of Israel together].” Therefore the Holy One, blessed be He, said to Moses (in Numb. 11:16), “Gather Me seventy men.” Why? Because a gathering of righteous people is enjoyment for them and enjoyment for the world, but a gathering of wicked people is an offense to them and an offense to the world.

Another interpretation: He had thought and said: Possessions from outside the land have no blessing in them. He was therefore squandering them. R. Hosha'ya said: A certain old man said to me: < I > am telling you < something in > the form of midrash; so, whenever you expound it, tell it in my name.⁴⁵Gen. R. 78:12. Esau is going to restore to Jacob all that he received from Jacob. It is so stated (in Ps. 72:10): THE KINGS OF TARSHISH AND OF THE ISLES SHALL RETURN TRIBUTE. "Shall bring tribute" is not written here, but SHALL RETURN TRIBUTE. I told him: This is a good saying: I will expound it in your name. He said to him: Surely if, what he had knowingly given him and had pressed upon him, that which he did not wish to receive, even as stated (in Gen. 33:9): THEN ESAU SAID: I HAVE ENOUGH—< Surely if > he would return < that >, then how much the more would they (the children of Esau) do so in the case of things which they had taken from Israel by force. In that hour I thanked him.

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.

And he gave unto Moses when he had made an end of speaking (Exod. 31:18). Scripture states with reference to this verse: A man’s gift maketh room for him, and bringeth him before great men (Prov. 18:16). The gift a man gives out of his own possessions resounds to his advantage, as is told about Abun Ramaah,²⁰See Deut. R. chapter 4, sect. 8, where he is called Abin the deceiver, not deceitful, simply cunning in giving charity. who resided in Bozrah.²¹An Idumean town in which a number of scholars lived. Our rabbis went there to obtain a contribution from him. However, he refused to contribute anything at all until all the men of the community had made their contributions. Then he contributed an amount equal to all the others. That is why he was called Abun, the deceiver. What did our rabbis do after that? They sat him amongst themselves to fulfill what is written: A man’s gift maketh room for him. Another explanation of And He gave unto Moses is contained in the verse: Thou hast also given me Thy shield of salvation, and Thy right hand hath holden me up; and Thy condescension hath made me great (Ps. 18:26). Thou hast given me Thy shield of salvation refers to the Israelites, who trust in the Holy One, blessed be He; Thy right hand hath holden me up alludes to the Torah, as it says: At His right hand a fiery law unto them (Deut. 33:2); And Thy condescension hath made me great relates to the condescension of the Holy One, blessed be He.

What is meant by the plague was stayed? R. Isaac declared that this means that he grasped the angel and restrained him. Therefore, when Moses was about to depart from this world, he said: Bless, Lord, his substance, and accept the work of his hands; smite through the loins of them that rise up (Deut. 33:11). Bless, Lord, his substance, that is, may his strength be blessed. Accept the work of his hands alludes to the incense through which he atoned, as it is said: And he put on the incense, and made atonement (Num. 17:12). Smite through the loins of them that rise up indicates that he smote the angel and restrained him.

R. Abahu said in the name of R. Simeon the son of Lakish: When Aaron saw that the angel was about to overpower him, he placed the censer before his countenance, as it is said: They shall put incense before Thee, and whole burnt-offering upon Thine altar (Deut. 33:10). This reveals how beloved incense is. R. Isaac the son of Eliezer declared: You know that after he constructed the Tabernacle and all its implements, he slaughtered the sacrifices, and arranged them on the altar, he set the table, made the menorah, and did everything that had to be done, but the Shekhinah still had not descended. Only when the incense was offered did it descend. You know this for it is written: Awake, O north wind, and come, thou south; blow upon my garden that the spice thereof may flow out (Song 4:16). The Holy One, blessed be He, said: You shall be forgiven in this world because of the incense, but in the world-to-come, I will offer unto Thee burnt-offerings of fatlings, with the smoke of rams; I will offer bullocks with goats. Selah (Ps. 66:15).

You find that when the Holy One, blessed be He, gave the Torah, it was entirely of fire, as it is said: At His right hand was a fiery law unto them (Deut. 33:2). Our sages stated: The law was of fire, the parchment was of fire, its writings were of fire, the thread was of fire, as it is said: At His right hand was a fiery law. The face of the agent (Moses) became fiery, as is said: And they were afraid to come nigh him (Exod. 34:30). The angels who descended with it were of fire, as it is said: Who makes winds Thy messengers (Ps. 104:4). The mountain burned with fire (Deut. 4:11), and it was given within a fire consuming fire, as it is said: For the Lord thy God is a devouring fire (ibid. 4:24). And upon the earth He made thee to see His great fire (ibid., v. 36). The Divine Word also came forth from the midst of fire. When they beheld the lightning and the burning letters, the Holy One, blessed be He, said to them: Do not imagine that they have much power, and He began to recite the words I am the Lord thy God. Thou shalt have no other gods (Exod. 20:2).¹⁸The Ten Commandments. Cf. above, “In the Beginning,” n. Why were they described as gods? R. Yosé said: He did so in order not to give the people of the world the opportunity to say that they were not called by His name because if He had done so, it would have acknowledged that they had power. But they were called by His name, and yet have no power. When were they first called by His name? In the days of Enoch the son of Seth, as it is said: Then began man to call in the name of the Lord (Gen. 4:25). It was then that the Mediterranean Sea rose and inundated a third of the world, and the Holy One, blessed be He, said: Ye have done a new thing in calling yourself by My name, and so I will do something new and call Myself by My name. Therefore Scripture says: That calleth for the waters of the sea, and poureth them out upon the face of the earth, the Lord is His name (Amos 5:8).

“Wisdom is better than instruments of battle, and one sinner destroys much good” (Ecclesiastes 9:18).
“Wisdom is better than instruments of battle” – this is the wisdom of Jacob; “than instruments of battle” – of Esau the wicked. Rabbi Levi said: He armed them¹¹¹Jacob armed his sons and the other members of his camp. with weapons on the inside and dressed them in white garments on the outside, and he prepared himself for three matters: for prayer, for a gift, and for war. For prayer, from where is it derived? As it is stated: “Please rescue me from the hand of my brother” (Genesis 32:12). For a gift, from where is it derived? As it is stated: “You shall say: From your servant Jacob, it is a gift sent” (Genesis 32:19). For war, from where is it derived? As it is stated: “He placed the maidservants [and their children first, and Leah and her children next, and Rachel and Joseph last.] He passed before them and prostrated himself earthward” (Genesis 33:2–3). He said: It is preferable that he harm me and not my children.¹¹²Thus, Jacob was prepared for the fact that Esau might act violently upon their encounter. “Esau returned on that day on his way to Se’ir” (Genesis 33:16). Why to Se’ir? Rabbi Elazar and Rabbi Shmuel bar Naḥmani, Rabbi Elazar said: It was due to a promissory note.¹¹³The descendants of Isaac were to receiv the Land of Israel and were to be enslaved in Egypt. Esau preferred to forgo the Land of Israel and forgo the enslavement in Egypt. The midrash refers to the coming enslavement as though it were a debt set forth in a promissory note. Rabbi Shmuel said: It was due to shame.¹¹⁴He was ashamed for having sold his birthright. “And one sinner destroys much good” – this is Esau who lost all the goodness and the gifts of the World to Come.

(Gen. 34:1:) < NOW LEAH'S DAUGHTER DINAH, WHOM SHE HAD BORNE TO JACOB, WENT OUT > TO SEE THE DAUGHTERS OF THE LAND. TO SEE < implies > TO BE SEEN.⁵⁹The unpointed Hebrew text could be read either way by assuming a contraction of the passive common in Mishnaic Hebrew. See M.H. Segal, A Grammar of Mishnaic Hebrew (Oxford: Clarendon, 1958), section 115. See also Gen. 22:14, where the same contracted passive is used to explain a place-name based on the active Hebrew verb, “to see.” On Gen. 22:14, see E.A. Speiser, Genesis (“Anchor Bible,” 1; Garden City, NY: Doubleday, 1964), pp. 163f. To what is the matter comparable? To one who was walking in the marketplace with a piece < of meat > in his hand.⁶⁰Gen. R. 80:5. A dog, having seen it, went after it, and snatched it from him. Thus did Dinah go out TO SEE (and TO BE SEEN) when Shechem saw her and seized her.⁶¹See Eccl. R. 10:8:1. Another interpretation (of Gen. 34:1): TO SEE THE DAUGHTERS OF THE LAND. When the children of Jacob came into the land of Israel, they began to exhibit their strength, their wealth, and their beauty. They exhibited their strength (according to Gen. 34:25): THAT TWO OF JACOB'S SONS, < SIMEON AND LEVI, BROTHERS OF DINAH >, [EACH TOOK HIS SWORD … AND KILLED EVERY MALE]. They exhibited their wealth (according to Gen. 33:17): BUT JACOB JOURNEYED TO SUCCOTH, BUILT A HOUSE FOR HIMSELF, AND MADE STALLS (sukkot) FOR HIS CATTLE. He began opening < cattle > bazaars.⁶²Gk.: katalusis (“resting place” or “inn”). See Gen. R. 79:6; Eccl. R. 10:8:1; Esth. R. 3:7. And where is it shown concerning their beauty? (In Gen. 34:1:) NOW LEAH'S DAUGHTER DINAH, WHOM SHE HAD BORNE TO JACOB, WENT OUT TO SEE AND TO BE SEEN.⁶³Note that the midrash understands the one verb, “see,” in both an active and passive sense. See above, note 59. (Gen. 34:2:) THEN SHECHEM BEN HAMOR THE HIVITE, THE PRINCE OF THE LAND, SAW HER. < It is > the wicked < who > "see." (Thus in Esth. 3:5:) WHEN HAMAN SAW. (Similarly in Gen. 28:6:) WHEN ESAU SAW. (So also here, in Gen. 34:2:) THEN SHECHEM BEN HAMOR … SAW. David said (in Ps. 69:24:) LET THEIR EYES BE DARKENED SO THAT THEY DO NOT SEE.

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.

(Numb. 4:18) “Do not cut off.” This text is related (to Nahum 1:7), “The Lord is good, a shelter in the day of trouble; He knows those who trust in Him.” The nature of the Holy One, blessed be He, is unlike the nature of flesh and blood.¹³¹Numb. R. 5:3. In the case of a king of flesh and blood, when a province rebels against him, he acts against it with an indiscriminate punishment¹³²Gk.: androlempsia or androlepsia (“seizure of foreigners” in reprisal for murder committed abroad). and kills the good along with the bad. Now the Holy One, blessed be He, is not like that. Rather, when a generation provokes Him, He saves the righteous and destroys the wicked. The generation of Enosh sinned. He destroyed them but rescued Enoch, as stated (in Gen. 5:24), “And Enoch walked with God.” Why? (Nahum 1:7:) “[The Lord is good, a shelter] in the day of trouble; He knows those who trust in Him.” The generation of the flood provoked Him. So He destroyed them, as stated (in Gen. 7:23), “And He blotted out all existence”; but He rescued Noah, as stated (in Gen. 6:8), “And Noah found favor [in the eyes of the Lord].” And similarly with the Sodomites, He destroyed them, as stated (in Gen. 19:24), “Then the Lord rained down upon Sodom”; but He rescued Lot, as stated (in vs. 29), “and sent Lot away.” He brought darkness upon the Egyptians, but (according to Exod. 10:23) “all the Children of Israel had light in their dwellings.” Why? (Nahum 1:7:) “[The Lord is good, a shelter] in the day of trouble; He knows those who trust in Him.” They went forth from Egypt and came to the desert. [There] they committed that deed (i.e., the incident of the golden calf), [all] except for the tribe of Levi. Thus it is stated (in Exod. 32:26), “[So Moses stood up in the gate of the camp and said,] ‘Whoever is for the Lord, to me!’ And all of the sons of Levi gathered to him.” [What is the meaning of “Whoever is for the Lord?”] Whoever (in Exod. 32:3) has not given a ring for the calf, let him come unto me. [To him] the Holy One, blessed be He, said (in Nahum 1:7), “[The Lord is good, a shelter] in the day of trouble; He knows those who trust in Him.” Moshe immediately arose and killed the sinners, as stated (Exodus 32:28), “And the Children of Levi did like the word of Moses.” With reference to the tribe of Levi, however, which gave their lives for the name of the Holy One, blessed be He, He thus said to Moses and Aaron (in Numb. 4:18), “Do not cut off….” And so He says in another place (i.e., in Numb. 3:15), “Enroll the Children of Levi.” But He has also said (in Numb. 1:49), “However, you shall not enroll the tribe of Levi.” Why? In order to exclude them from the decree. As the Holy One, blessed be He, foresaw that Israel was going to provoke Him and said to them (in Numb. 14:29), “In this desert shall your carcasses drop.” Therefore, the Holy One, blessed be He, said, “The Children of Levi shall not be [part of] this decree, as stated (in Numb. 1:49, cont.), ‘nor shall you take a census of them as part of the Children of Israel.’ Why? Because they are Mine, as stated (Numb. 3:12), ‘and the Levites shall be mine.’” Thus when anyone offers (rt.: qrb) a little of himself, they advance (rt.: qrb) him a lot. Now they had offered (rt.: qrb) themselves, when Moses said (in Exod. 32:26), “Whoever is for the Lord, to me!” And not only that, but the Holy One, blessed be He, said (according to Numb. 1:50) “You shall enroll the Levites to be over the tabernacle of the testimony.” Thus when someone is tested in [one] area and found trustworthy, the Holy One, blessed be He, trusts him forever; for so you find in the case of Joshua.¹³³Numb. R. 1:12. When he was tested with Amalek, he prevailed against him according to the law and according to the commandment. It is so stated (in Exod. 17:13), “And Joshua defeated Amalek and his people….” The Holy One, blessed be He, said to him, “From your tribe (Ephraim) I am raising up one to exact punishment from Amalek, as stated (in Jud. 5:14), “Out of Ephraim came those whose root is in Amalek….” What is the meaning of out of (mny) Ephraim? He appointed (mnh) Ephraim alone to destroy the seed of Amalek. The Holy One, blessed be He, said to him (ibid., cont.), “’After you, Benjamin with your peoples,’ [i.e.,] leave him for Saul ben Kish, the Benjamite; he will uproot him.” Another interpretation (of Jud. 5:14), “Out of Ephraim.” Saul was tested and found untrustworthy in his commission. Rather (according to I Sam. 15:9), “But Saul and the people spared Agag.” He put him back after him (i.e., behind Ephraim, the tribe of Joshua and Samuel) and the kingdom was taken from him, as stated (in Jud. 5:14), “after you (i.e., Ephraim), Benjamin with your peoples.” And I have also tested this tribe (of Levi), and they have been found to be preserving My honor; for they have given their life for the sanctification of My name (in Exod. 32:27-28), “Let each one put his sword on his thigh [….] So the Children of Levi acted according to the word of Moses,” and they did not show favoritism. Therefore, Moses blesses them and says to them (in Deut. 33:9), “Who says of his father and mother, ‘I do not consider them […].’” And [so] I am also advancing him and making him My imperial agent.¹³⁴Lat.: frumentarius (“grain dealer”). and I am entrusting him with My house and My sanctity, as stated (in Numb. 1:50), “But you shall enroll the Levites to be over the tabernacle of the testimony….” And what was it that I told you (in vs. 49)? “However, you shall not enroll the tribe of Levi.” [This prohibition] was to exempt them from the decree which I was going to pronounce over Israel. It is simply that I am allotting them great honor. When you number them, [number them] by themselves through the Divine utterance (in Numb. 3:15), “Enroll the Children of Levi.” Now if I have honored the Levites, who bear the tabernacle, how much the more so in the case of the Children of Kohath, who bear the ark, [as stated] (in Numb. 3:31), “And their duties included the ark, the table, the lampstand, the altars, [….]” He therefore said to them (in Numb. 4:18), “Do not cut off [the tribe of the Kohathite families from the Levites].” The Holy One, blessed be He, said, “And if because the Children of Kohath have feared Me, I have allotted glory to them and to their children; then [I will honor] whoever stands in awe of Me and not cut off his name from the world.”¹³⁵Numb. R. 5:9. From whom do you learn this? From the children of Jonadab ben Rechab. Since they did his will, what is stated about them? (Jer. 35:19), “Someone belonging to Jonadab ben Rechab shall not be cut off from standing before Me forever.” And if in the case of those who are proselytes, because they have done My will, I have done likewise for them (i.e., what they want); in the case of Israel, when they are doing My will, how much the more shall they neither be cut off nor have their name be erased from before Me? Rather, they shall live and abide forever and ever and ever, as stated (in Deut. 4:4), “But you who clung to the Lord your God are all alive today.”

Everyone who occupies himself with the Torah will become a leader and a king, as it is said: By Me kings reign and princes decree justice (Prov. 8:15). Hence Moses, who occupied himself with the Torah, became a leader and a king, as is said: And there was a king in Jeshurun (Deut. 33:5). How do we know that he was greatly occupied with the Torah? It is said: And he was there with the Lord forty days and forty nights; he did neither eat bread nor drink wine (Exod. 34:28). During the day the Holy One, blessed be He, taught him the Written Law, and at night He instructed him in the Oral Law. Finally He gave him the tablets, and he descended only to discover that they had made the calf. Whereupon he broke the tablets and halted their revelry. He then sought mercy upon them. Moses did not fail to prostrate himself in a single corner while pleading in their behalf, until the Holy One, blessed be He, became reconciled with them. Then he said: Master of the Universe, give them a second tablet. He replied: I made the first tablets and you broke them; now you must replace them, as it is said: Hew these two tablets.

(Exodus 12:35) "And the children of Israel did as Moses had bid them": Now what had Moses bid them do in Egypt? (Exodus 11:2) "Speak I pray you in the ears of the people that you ask of them, etc." And this is what they did. "and they asked of Egypt vessels of silver and vessels of gold and raiment": Let raiment not be mentioned (i.e., it goes without saying). (It is mentioned) to indicate that raiment was more precious to them than silver and gold. (Ibid. 36) "And the L rd placed the favor of the people in the eyes of Egypt and they lent them>" as the verse implies. R. Yossi Haglili says: They trusted them, saying: If they did not do (i.e., if they did not steal from us) in the three days of darkness when they could easily have taken advantage of our blindness) should they be suspect now? R. Eliezer b. Yaakov says: The Holy Spirit reposed upon them and he (a Jew) would say: Lend me your vessel which is found in this and this place, and he (the Egyptian) would find it there and give it to him. "chen" ("favor") is the Holy Spirit, as it is written (Zechariah 12:10) "And I will pour out on the house of David and on the dwellers on Jerusalem a spirit of chen, etc." R. Nathan says: This is not needed (to comprehend the verse). "Vayashilum" connotes that they gave them (even) what they did not ask for. If the Jew said Give me this and this thing, the Egyptian would say: Take it and anything like it. "and they emptied out Egypt": We are hereby apprised that their idols melted and returned to their former state, (so that they were now permitted to take them.) And whence is it derived that the spoils of the (Red) Sea were (even) greater than these? From (Ezekiel 16:7) "… and you increased and grew great and attained to adi adayim" "adi" connotes (the spoils of) Egypt; "adayim" connotes the spoils of the (Red) Sea. And it is written (Psalms 68:14) "the wings of a dove sheathed in silver" — the spoils of Egypt. (Ibid.) "its pinions in fine gold" — the spoils of the (Red) Sea. And it is written (Song of Songs 1:11) "Wreaths of gold will we make for you" — the spoils of the (Red Sea); "with your spangles of silver" — the spoils of Egypt. (Exodus 12:37) "And the children of Israel journeyed from Ramses to Succoth": From Ramses to Succoth was a distance of forty parasangs, and the voice of Moses traveled (the distance of) a forty day journey. And let this not be a cause of wonder to you. For it is written (Ibid. 9:8-9) "And the L rd said to Moses and to Aaron: Take for yourselves your full handfuls of furnace soot … And it shall be dust over all the land of Egypt, etc." Now does this not follow a fortiori, viz.: If dust, whose nature it is not to travel, traveled a distance of forty days, how much more so a voice, whose nature it is to travel! In an instant, Israel traveled from Ramses to Succoth, as per (Ibid. 19:4) "And I bore you on eagles' wings, etc." "to succoth": "succoth," ("booths") literally, as in (Genesis 33:17) "And Jacob traveled to Succoth, and for his cattle he made succoth (booths), for which reason the place was named Succoth." These are the words of R. Eliezer. R. Akiva says: "succoth" refers to the clouds of glory, as in (Isaiah 4:5) "And the L rd will create on the entire base of Mount Zion and on all of its branchings a cloud by day and smoke with a glow of flaming fire by night, on all the glory, a canopy." This tells me only of the past. Whence do I derive (the same for) the time to come? From (Ibid. 6) "And it shall be a succah to shade the day", (Ibid. 35:10) "And the redeemed of the L rd will return, etc." And the sages say: Succoth is a place, as in (Exodus 13:20) "And they journeyed from Succoth and they encamped in Etham." Just as Etham is a place, so, Succoth. R. Nechemiah says: "Succothah": The (conventional) "lamed" ("to") in the beginning is replaced by a "heh" at the end. (Exodus 12:37) "six hundred thousand men": sixty ten thousands, as in (Song of Songs 3:7) "Behold, the couch of Shlomoh, (acronymically, 'He who spoke and brought the world into being') sixty (ten thousands) of the warriors of Israel" (who left Egypt.) (Ibid. 8) "all of them holding the sword, taught in war," viz. (Numbers 21:14) "whereof it is written in the book of the wars of the L rd, etc." And it is written (Psalms 149:5-7) "Let the saintly exult in glory, let them sing upon their couches, the glory of G d in their throats," and (8) "to bind their kings with shackles," and (9) "to execute upon them the written judgment — glory to all of His saints, Hallelukah!" (Exodus, Ibid.) "aside from the children": aside from the women and children, (another six hundred thousand). These are the words of R. Yishmael. R. Akiva says: Aside from women, children, and the elderly, (each of the four groups consisting of 600,000). (Exodus 12:38) "and also a great multitude": a hundred and twenty ten thousands. These are the words of R. Yishmael. R. Akiva says: Two hundred and forty ten thousands. R. Nathan says: Three hundred and sixty ten thousands. "And flocks and herds, a great crush of cattle": Of this the Holy One Blessed be He had said to Abraham (Genesis 15:14) "And after this, they will go out with great wealth." At the exodus, I will fill them with silver and gold. (Exodus 12:39) "And they baked the dough": See above (Exodus 12:34) (Exodus , Ibid.) "ugoth matzoth": "ugoth" are wafers as in (Ezekiel 4:12) "As barley wafers (ugoth) shall you eat it," and (I Kings 17:13) "Make me from them a small uggah." A great miracle was performed for them through the wafers. They ate from them for thirty days until the manna descended. "for they were driven out of Egypt": I might think (that they left) of their own volition. It is, therefore, written ("for they were driven out of Egypt) and they could not tarry." "and provisions, too, they could not make for themselves": to apprise us of the eminence of Israel. They did not say to Moses: How can we venture into the desert with no provisions for the road, but they believed and went after Moses. Of them it is stated in the Tradition (Jeremiah 2:2) "Go and call out in the ears of Jerusalem, etc." What reward did they receive for this? (Ibid. 3) "Holy is Israel to the L rd, etc."

When Jacob passed to come into the land of Canaan, Esau came to him from Mount Seir in violent anger, contriving to slay him, as it is said, "The wicked plotteth against the just, and gnasheth upon him with his teeth" (Ps. 37:12). Esau said: I will not slay Jacob with bow and arrows, but with my mouth and with my teeth will I slay him, and suck his blood, as it is said, "And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him; and they wept" (Gen. 33:4). Do not read vayishakêhu (and he kissed him), but (read) vayishkêhu (and he bit him). But Jacob's neck became like ivory, and concerning him the Scripture says, "Thy neck is like the tower of ivory" (Cant. 7:5). The wicked (Esau's) teeth became blunt, and when the wicked one saw that the desire of his heart was not realized he began to be angry, and to gnash with his teeth, as it is said, "The wicked shall see it, and be grieved; he shall gnash with his teeth, and melt away" (Ps. 112:10).

Jacob took all the tithe of his possessions and sent it by the hand of his servants, and gave it to Esau, saying to them: Say ye || to him, "Thus saith thy servant Jacob" (Gen. 32:4). The Holy One, blessed be He, said to him: Jacob ! That which was holy hast thou made profane? He replied to Him: Sovereign of all worlds ! I flatter the wicked, so that he should not slay me. Hence the (wise men) say, we may flatter the wicked in this world for the sake of the ways of peace. Esau said to him: O my brother, I have enough; as it is said, "And Esau said, I have enough" (Gen. 33:9). And because he gave honour to Jacob, therefore the sons of Jacob paid honour to the sons of Esau with the same expression; as it is said, "Ye have compassed this mountain long enough" (Deut. 2:8). The Holy One, blessed be He, said to him: Jacob ! Is it not enough for thee that thou hast made profane that which is holy? Nay, but I have said, "And the elder shall serve the younger" (Gen. 25:23); and yet thou hast said, "Thy servant Jacob" (Gen. 32:4). By thy life ! it shall be according to thy words; he shall rule over thee in this world, and thou shalt rule over him in the world to come. Therefore Jacob said to him (Esau): "Let my lord, I pray thee, pass over before his servant" (Gen. 33:14). Hence thou mayest learn that the sons of Esau will not fall until a remnant from Jacob shall come, and cut off the feet of the children of Esau from Mount Seir, and the Holy One, blessed be He, will descend. "And there shall not be any remaining to the house of Esau; for the Lord hath spoken it" (Obad. 18).

Jacob took all the tithe of his possessions and sent it by the hand of his servants, and gave it to Esau, saying to them: Say ye || to him, "Thus saith thy servant Jacob" (Gen. 32:4). The Holy One, blessed be He, said to him: Jacob ! That which was holy hast thou made profane? He replied to Him: Sovereign of all worlds ! I flatter the wicked, so that he should not slay me. Hence the (wise men) say, we may flatter the wicked in this world for the sake of the ways of peace. Esau said to him: O my brother, I have enough; as it is said, "And Esau said, I have enough" (Gen. 33:9). And because he gave honour to Jacob, therefore the sons of Jacob paid honour to the sons of Esau with the same expression; as it is said, "Ye have compassed this mountain long enough" (Deut. 2:8). The Holy One, blessed be He, said to him: Jacob ! Is it not enough for thee that thou hast made profane that which is holy? Nay, but I have said, "And the elder shall serve the younger" (Gen. 25:23); and yet thou hast said, "Thy servant Jacob" (Gen. 32:4). By thy life ! it shall be according to thy words; he shall rule over thee in this world, and thou shalt rule over him in the world to come. Therefore Jacob said to him (Esau): "Let my lord, I pray thee, pass over before his servant" (Gen. 33:14). Hence thou mayest learn that the sons of Esau will not fall until a remnant from Jacob shall come, and cut off the feet of the children of Esau from Mount Seir, and the Holy One, blessed be He, will descend. "And there shall not be any remaining to the house of Esau; for the Lord hath spoken it" (Obad. 18).

Rabbi Chama bar Chanina said, "He was the ministering angel of Esav. And that is [what he meant] when he said to him, 'For this have I seen your face as I saw the face of God and you have accepted me' (Genesis 33:10). There is a parable about an athlete that got up and wrestled with the son of the king. He lifted his eyes and he saw that the king was standing behind him and [so] he fell to the ground in front of [the son]. This is what [is meant by that which] is written, 'and he saw that he could not overcome him.'" Rabbi Levi said, "'And he saw' the Divine Presence 'and he could not overcome him.'" Said Rabbi Berachia, "We do not know who won, whether it was the angel or whether it was Yakov. And from that which it is written, 'and a man wrestled (vayitabek, the root of which contains the letters that spell dust) with him,' prove who was covered in dust - the man that was with him.' Said Rabbi Chananya bar Yitschak, "The Holy One, blessed be He, said to him, 'He is coming against you and he has five charms in his hand: his merit, the merit of his father, the merit of his mother, the merit of his grandfather, and the merit of his grandmother - measure yourself [and see] if you can stand even against his merit.' Immediately, 'And he saw and he could not overcome him.' There is a parable of a king that had a wild dog and a tamed lion. And the king took his son and endeared him to the lion, [such that] if the dog would take him on, the king would say to him, 'The lion was not able to stand in front of him and you want to take him on?' So [too], if the nations of the world will come to take on Israel, the Holy One, blessed be He, will say to them, 'Your ministering angel was not able to stand in front of him and you want to take on his children?'" "And he touched the hollow of his thigh" - he touched the righteous men and women, the prophets and prophetesses, which were to arise from him in the future. And which is this? The generation of persecution (shemad). "And he touched the hollow of Yakov's thigh" - Rabbi Berachia and Rabbi Eliezer [disagreed about this]: Rabbi Eliezer said, "He pressed it down." Rabbi Berachia said in the name of Rabbi Assi, "He split it like a fish." Rabbi Nachman bar Yakov said, "He separated it from its place, as it is written (Ezekiel 23:18), 'and my soul was separated etc... like my soul was separated' [in which the context shows that the verb for touching also means separating]." Said Rabbi Chanina bar Yitschak, "That whole night both of them were striking each other, the shield of this one across from the shield of that one. Once the sun rose, 'And he said, send me away from here as the sun has risen.'

Esav ran to greet him. [He embraced Yaakov and, falling on his neck,] he kissed him; [and they wept.] (Gen. 33:4). [The word] 'kissed' is dotted [above each letter in the Torah's writing]. Rabbi Shimeon ben Elazar said in every place that you find a lot of text with few dots on top, you need to interpret the dots; when you find a lot of dots on top of a few words you interpret the words. Here neither is the case, rather it teaches that [Esav] was overcome with compassion in that moment and kissed [Yaakov] with all his heart. Rabbi Yannai said to him: If so, why is ['kissed'] dotted? On the contrary, it teaches that [Esav] came not to kiss [Yaakov] but to bite him, but our ancestor Yaakov's neck became like marble and that wicked man's teeth were blunted. Hence, 'and they wept' teaches that [Yaakov] wept because of his neck and [Esau] wept because of his teeth. Rabbi Abahu, in the name of Rabbi Yochanan teaches that from here: "your neck is like the tower of ivory" (Songs 7:5)

“And he bought the part of the field where he had pitched his tent from the sons of Hamor, the father of Shechem, for a hundred kesitas.” (Bereshit 33:19) R’ Yudan bar Simon said: this is one of the three places about which the nations of the world cannot defraud Israel and say ‘this is stolen property in your hands.’ They are – the cave of the Machpela, the Holy Temple and the grave of Yosef. The cave of the Machpela, as it is written “And Abraham listened to Ephron, and Abraham weighed out to Ephron the silver…” (Bereshit 23:16) The Holy Temple, as it is written “And David gave to Ornan for the place shekels of gold weighing six hundred.” (Divre HaYamim I 21:25) The grave of Yosef, as it is written ““And he bought the part of the field where he had pitched his tent…” (Bereshit 33:19)

And when Israel prospers, the nations dissimulate, presenting themselves as "brothers." As Esav said to Jacob (Bereshith 33:9) "My brother, let there be yours what is yours." And thus did Chiram say to Solomon (I Kings 9:13) "What are these cities that you have given me, my brother?" (Devarim, Ibid.) "Lest they say: 'Our hand is exalted, etc.'" as in (Amos 6:13) "Behold, with our strength we have taken power for ourselves." (Devarim, Ibid. 28) "For it is a nation devoid of counsel":

"And your foes will dissimulate to you" (in fear of you): When Israel was prospering, the Babylonians dissimulated to them, deporting themselves like brothers, as Esav spoke to Jacob (Bereshith 33:9) "My brother, let there be yours what is yours," and as Chiram to Solomon, (I Kings 9:13) "What are these cities that you have given me, my brother?"