Chasidut su Genesi 35:14
וַיַּצֵּ֨ב יַעֲקֹ֜ב מַצֵּבָ֗ה בַּמָּק֛וֹם אֲשֶׁר־דִּבֶּ֥ר אִתּ֖וֹ מַצֶּ֣בֶת אָ֑בֶן וַיַּסֵּ֤ךְ עָלֶ֙יהָ֙ נֶ֔סֶךְ וַיִּצֹ֥ק עָלֶ֖יהָ שָֽׁמֶן׃
E Giacobbe eresse un monumento, (ossia) una lapide, nel luogo ove gli parlò; versovvi sopra dei libamenti, e vi colò sopra dell’olio.
Sippurei Maasiyot
In addition I have found some more allusions from this story in this chapter: "…Nenatekah eth-moserotheimo, wenashlikhah mimenu `avotheimo/ Let us break their bands asunder, and cast away their cords from us" — bands are made of hide, the aspect of tefillin. "`Avotheimo" — `avot are cords, aspect of tzitzith, as our Rabbis obm expounded this verse in tractate Avodah Zarah [3b] regarding tzitzith and tefillin.
"Yoshev bashamayim yischak/ He Who dwells on High will laugh" — for, the bull and the ram laughed at him.
"Az yedaber eleimo ve'apo, uv'charono yevahaleimo/ Then He speaks to them in His wrath; and He panics them with His sore displeasure" — the anger, the panic and the fear mentioned above.
"Wa'ani nasakhti malki `al-tziyon har qodshi/ But I have poured/ anointed My king on Tzion, My holy mountain" — perhaps the allusion here is to the effigy that the king erected on the high mountain; zeh le`umath zeh (everything in holiness has its counterpart in evil), and this is counterpart to the king on the holy Mount Tzion, for, all the parts of the world are included there, and so forth, and this is the "mountain" there. "Nasakh" is a term as in "nasakh wayitzok/ pouring and pouring-molding" [the statue] [Gen. 35:14].
"She'al mimeni/ Ask of me" — all the advices mentioned above. "Goyim nachalathekha, wa'achuzathekha afsei-aretz/ Nations as your inheritance, and the ends of the earth for your possession" — to grasp together all ends of the earth, namely all seven parts of the world, and all the kings and nations as inheritance under him.
"`Ivdu/ Serve" — is tzitzith, "be'yir'ah/ with awe" — is tefillin, and "wegilu bir`adah/ and rejoice upon the trembling" — the trembling [of the wicked; Rashi there, citing Isa. 33:14].
"Yoshev bashamayim yischak/ He Who dwells on High will laugh" — for, the bull and the ram laughed at him.
"Az yedaber eleimo ve'apo, uv'charono yevahaleimo/ Then He speaks to them in His wrath; and He panics them with His sore displeasure" — the anger, the panic and the fear mentioned above.
"Wa'ani nasakhti malki `al-tziyon har qodshi/ But I have poured/ anointed My king on Tzion, My holy mountain" — perhaps the allusion here is to the effigy that the king erected on the high mountain; zeh le`umath zeh (everything in holiness has its counterpart in evil), and this is counterpart to the king on the holy Mount Tzion, for, all the parts of the world are included there, and so forth, and this is the "mountain" there. "Nasakh" is a term as in "nasakh wayitzok/ pouring and pouring-molding" [the statue] [Gen. 35:14].
"She'al mimeni/ Ask of me" — all the advices mentioned above. "Goyim nachalathekha, wa'achuzathekha afsei-aretz/ Nations as your inheritance, and the ends of the earth for your possession" — to grasp together all ends of the earth, namely all seven parts of the world, and all the kings and nations as inheritance under him.
"`Ivdu/ Serve" — is tzitzith, "be'yir'ah/ with awe" — is tefillin, and "wegilu bir`adah/ and rejoice upon the trembling" — the trembling [of the wicked; Rashi there, citing Isa. 33:14].
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