Midrash su Genesi 28:12

He dreamed, and behold, a ladder set upon the earth; and the top of it reached to heaven; and behold, the angels of God ascending and descending on it (Gen. 28:12). R. Samuel the son of Nahman declared: These were the guardian angels of the idolatrous nations. He explained further: This verse teaches us that the Holy One, blessed be He, showed Jacob, our father, the guardian angel of Babylon ascending seventy rungs of the ladder and descending, the guardian angel of Media ascending fifty-two rungs of the ladder and descending, the guardian angel of Greece ascending one hundred rungs of the ladder and descending, and the guardian angel of Edom ascending the ladder.²The ascent and descent of the guardian angels foretold the rise and fall of the nations they represented. Note that the text does not depict the guardian angel of Edom, i.e., Rome, as descending. Jacob did not know how many rungs of the ladder the guardian angel of Edom mounted, and he therefore cried out in terror: Perhaps Edom will never be compelled to descend. The Holy One, blessed be He, then said to him: Fear thou not, O Jacob, My servant; neither be dismayed, O Israel (Jer. 30:10), for even though you see him ascending unto My throne as though that were possible, I will cast him down, as is said: Though thou wert to rise as high as the eagle, and though thou set thy nest among the stars, I will bring thee down from thence, saith the Lord (Obad. 4).

(Lev. 9:1) “And it came to pass on the eighth day….” This text is related (to Ps. 75:5), “I say to the merrymakers, ‘Do not make merry….’” What is the meaning of [the words], “I say to the merrymakers (rt.: hll), ‘do not make merry (rt.: hll)?’”⁴This root can also mean “act with abandon” and is to be taken in that sense here. For another interpretation of the word, see Lev. R. 20:2. [The verse refers] to whoever sings in a mahanaim dance (mahol),⁵As in Cant. 7:1 [6:13]. In comparing these two words, the midrash assumes that both words come from the root HLL and ignores the fact that in the first case the H is a he while in the second case the H is a het. and so it says (in Jud. 21:21), “to dance (lehol) in the dances.” [Because no happiness endures for a mortal] (Ps. 75:5), “I say to the merrymakers, ‘Do not make merry (rt.: hll).’” Why? The one who is happy today shall not be happy tomorrow; and the one who is depressed today shall not be depressed tomorrow. And so it says (in Eccl. 2:2), “Of laughter I said, ‘It is mad (rt.: hll)….’”⁶Cf. PRK 26:2–3. Are you willing to understand? As behold, even the happiness of the Holy One, blessed be He, did not endure. When? When the Holy One, blessed be He, created His world. He was very happy, as stated (in Ps. 104:31), “the Lord shall be happy in His works.” It also says (in Gen. 1:31), “Then God saw everything which He had made; and behold, it was very good.” [These verses are] to teach you that the Holy One, blessed be He, found pleasure in and took pride in His works. Then He gave the first Adam an easy commandment, but he did not fulfill it. Immediately He rendered him a verdict⁷Gk.: apophasis. [of death], as stated (in Gen. 3:19), “for dust you are, and unto dust you shall return.” So He, as it were, did not remain in His happiness but said, “I created everything only for the human, and now he dies. What pleasure is there for Me? [Now surely if the Holy One, blessed be He,] did not remain [happy], how much the less shall people [remain happy! It is therefore stated (in Ps. 75:5), “I say to the merrymakers, ‘do not make merry.’”] How happy Abraham was! He was blessed in the world, magnified, slew some kings and handed over heaven and earth to the Holy One, blessed be He. Also when the Holy One, blessed be He, gave him a son at age one hundred, he circumcised him and reared him. Then finally he was told (in Gen. 22:2), “Please take your son, your only son…, [and go unto the land of Moriah,] and offer him there as a burnt offering.” So he made a three-day journey, as stated (in Gen. 22:4), “On the third day….” When he returned from Mount Moriah, he buried Sarah. He did not find a place to bury her until he bought one for four hundred silver shekels. Then after that, old age came upon him. Now surely if such was the case with Abraham the righteous, how much the more is it the case with the wicked! Isaac did not remain in his happiness: He escaped from the sword and from the men of Gerar. And [God] informed them about who he was, so that they came to him. Thus it is stated (in Gen. 26:26, 28), “Then Abimelech came unto him from Gerar […. And they said, ‘We have clearly seen that the Lord is with you.’]” But he did not remain in his happiness. Rather (according to Gen. 27:1), “Now it came to pass, that when Isaac was old and his eyes were too weak to see.” So just as [this loss of happiness] happened in the case of Isaac the burnt offering of the Holy One, blessed be He, (according to Gen. 22:2), how much the more does it happen in the case of the wicked! Jacob was the first-born of the Holy One, blessed be He, as stated (in Exod. 4:22), “Israel is My first-born son.” How happy he was! He saw a ladder, and (according to Gen. 28:12-13) “the angels of god were ascending and descending [….] And behold, the Lord stood upon it and said, I am the Lord….” Then he went to Laban, fled from Esau, became Laban's servant for twenty years and in the end became wealthy, sired children and returned in peace. He also met Esau and was saved from him, and paid his vow. But in the end he did not remain in his happiness. Instead (according to Gen. 34:1), “Now Dinah [the daughter whom Leah had borne to Jacob] went out…,” and was raped]. There also came upon him the trouble over Joseph. Now surely if Jacob the righteous – one to whom the Holy One, blessed be He, had said, “In whom I will be glorified,” as stated (in Is. 49:3), “Israel, in whom I will be glorified” – did not remain in his happiness, how much the less will the wicked [so remain! It is therefore stated (in Ps. 75:5), “I say to the merrymakers, ‘Do not make merry.’”] How happy Joshua was! He slew thirty-one kings, gave Israel the land to possess, and distributed it. In addition all Israel gave him a [helping] hand and said (in Josh. 1:18), “Anyone who disobeys your command… [shall be put to death.” Such an honor was] something of which [even] Moses our master did not merit. Still he (i.e., Joshua) did not remain in his happiness, but rather died childless. It is therefore stated (in Ps. 75:5), “I say to the merrymakers, ‘Do not make merry.’” How happy Eli was, when he was king, chief justice, and high priest! It is so stated (in I Sam. 1:9), “now Eli [the priest] was sitting on the throne by the doorpost of the Temple of the Lord.” “Now Eli the priest was sitting on the throne,” because he was king. [He was] “by the doorpost of the Temple of the Lord,” because he was chief justice. Still he did not remain in his happiness. Instead (according to I Sam. 4:18), “And it came to pass that when he (i.e., a messenger) mentioned the ark of God, he (i.e., Eli) fell backward from off the throne….” Moreover, his two sons, Hophni and Phinehas died. So just as this [shift in fortune] happened with Eli the righteous, how much the more [does it happen with] the wicked! You find neither man nor woman who saw joys like Elisheba bat Amminadab, [the wife of Aaron, as stated (in Exod. 6:23), “And Aaron took for a wife Elisheba bat Amminadab”].⁸PRK 26:2; Zev. 102a; Tanh. (Buber), Lev. 6:2. She saw her husband become high priest serving in the high priesthood and [as a] prophet. In addition, Moses, her husband's brother, was king and prophet. Moreover, her sons were deputies [to the high priest] in the priesthood, and her brother Nahshon was head of all of the princes of Israel.⁹According to Numb. 10:13, Nahshon was in command of the troops of Judah, and the troops of Judah headed those of the other tribes. See also Numb. 2:3; I Chron. 2:10. Still she did not remain in her happiness. Rather, when two of her sons went in to offer a sacrifice, (according to Lev. 10:2,) “Fire came forth from before the Lord and consumed them, so that they died before the Lord.” It is therefore stated (in Ps. 75:5), “I say to the merrymakers, ‘Do not make merry.’” And so Solomon said (in Eccl. 2:2), “Of laughter I said, ‘It is mad.’” There is a story about one of the great Babylonian [scholars], who married off his son,¹⁰PRK 26:2; Lev. R. 20:2. and made a great banquet for the sages. He said to his son, “Go up and bring us a jar of such and such a wine from the attic.” He went up to the attic. [There] a snake [from] among the jars bit him, and he died. His father remained with those who were reclining [at his table]. So he delayed and did not come. [Finally,] his father said, “Let me go up and see what my son is doing.” His father went up [and] found him cast down dead among the jars. What did that saint do? He waited by himself until the guests had eaten and drunk sufficiently. When they had finished, he said, “You came to say a bridegrooms' blessing over my son. [But instead] say a mourners' blessing over him. You came to bring my son to the wedding canopy. [Instead] bring him to [his] grave.” They said about R. Zakkay of Kabul and they opened about him (in the words of Eccl. 2:2), “Of laughter I said, ‘It is mad; and what does joy do?’”

[(Gen. 37:1:) NOW JACOB DWELT < IN THE LAND >.] This text is related (to Is. 57:13): WHEN YOU CRY OUT, LET YOUR ASSEMBLED ONES SAVE YOU. What are they? These are the angels who were placed to guard him when he went away to go to Aram-Naharaim, since the angels who minister in the land of Israel do not minister outside the land, nor do those who belong outside the land < minister > in the land of Israel.⁴So above, 8:3. So (in Gen. 28:12) Jacob saw < some > ascending and others descending to go abroad with him. Then, when he came to return, the Holy One summoned those angels who had ministered to him in the land. He said to them: Here is Jacob returning. Come on and let us go out for a meeting⁵Gk.: apante, according to the metathesis suggested by Buber and assumed in the Jastrow lexicon. On apante used for apantesis, see Jud. 4:22 (LXX). with him {i.e., to the border}. To what is the matter comparable? To a king whose son went away overseas to take a wife. After some time he came to return to his father's house. The king said to his court⁶’PSYQYN, which probably represents the medieval Latin word for “court,” i.e., obsequium. {i.e., to his army}: Come and let us go out for a meeting with my son. So, when Jacob came to return to the land of his father, the Holy One called the ministering angels. He said to them: Come and let us go out for a meeting with Jacob. As soon as Jacob raised his eyes, he saw the angels, as stated (in Gen. 32:2 [1]): SO JACOB WENT ON HIS WAY, AND THE ANGELS OF GOD MET HIM…. When Jacob saw them, where is it shown that they ministered to him in the land of Israel? Where it is stated (in vs. 3 [2]): WHEN JACOB SAW THEM, HE SAID: THIS IS GOD'S HOST. It is therefore stated (in Is. 57:13): WHEN YOU CRY OUT, LET YOUR ASSEMBLED ONES SAVE YOU. These < ASSEMBLED ONES > are the angels. (Ibid., cont.:) BUT THE WIND SHALL CARRY THEM ALL AWAY.⁷Gen. R. 84:1. These are Esau and his lords, as stated (in Gen. 36:6): < THEN ESAU TOOK HIS WIVES >, AND WENT INTO A LAND AWAY FROM HIS BROTHER JACOB. (Is. 57:13, cont.:) YET THE ONE WHO TAKES REFUGE IN ME SHALL INHERIT THE LAND. This ONE is Jacob, as stated (in Gen. 37:1): NOW JACOB DWELT < IN THE LAND >.

E Iáacov, que era o Primogênito do SANTO – Bendito Seja – como foi dito [em Shemot 4: 22] Israel é meu Primogênito. Quão grande era sua Alegria! Ele teve o sonho profético aonde viu a Escada [tal qual Bereshit 28: 12, 13] onde os malahim do Elohim subiam e desciam..e ainda, Note: O HaShem estava no topo e disse: Eu Sou – HaShem. E então, ele vai a Lavan, fugindo de seu irmão Essáv que desejava matá-lo, e por isso acaba virando escravo de Lavan, por nada menos que vinte anos. E ao final, fica rico e tem filhos e volta em paz. Mas ele também encontrou Essav no caminho de volta e, foi salvo dele, cumprindo seu voto. Ao final de tudo isso, ele não permaneceu na sua felicidade. Em vez disso [tal qual Bereshit 34: 1] lemos, Agora, Diná [filha dele com Leah] saiu [e acabou sendo estuprada, gerando o assassinato dos habitantes de Shehem].

(Gen. 32:4:) THEN JACOB SENT ANGELS.⁷In Hebrew the same word may be translated either as “angels” or as “messengers.” This text is related (to Ps. 91:11): FOR HE WILL CHARGE HIS ANGELS TO PROTECT YOU IN ALL YOUR WAYS.⁸Cf. Matthew 4:6. When? When one is in the land of Israel, angels who are in the land of Israel protect him.⁹So below, 9:2. And from whom do you learn this? From Jacob; for, when he desired to go abroad, what is written (in Gen. 28:12)? THEN HE DREAMED THAT HERE WAS A LADDER…. AND BEHOLD, THE ANGELS OF GOD WERE ASCENDING AND DESCENDING ON IT. < The verse > should not have said < this > but "descending and ascending." After one descends, he ascends. Yet < here > it says: ASCENDING AND DESCENDING! It said to him: Those angels who had been protecting him in the land of Israel had ascended while others descended to protect him while abroad. He did not stay. So, when he came from Paddan-aram, those angels who had protected him in the land of Israel descended. Thus it is stated (in Gen. 32:3 [2]): WHEN JACOB SAW THEM (i.e., the angels), HE SAID: < THIS IS THE CAMP (mahaneh) OF GOD >, AND CALLED THE NAME OF THAT PLACE MAHANAIM (i.e., two camps). "Mahaneh" (i.e., "camp" in the singular) is not written here but MAHANAIM, < a dual form which means > "two camps," the former < which had kept him when abroad > and the latter < to protect him in the land of Israel >. What did Jacob do? When he wanted to send < messengers > to Esau, he took < them > from the one < camp > and from the other, and sent < them >, as stated (in vs. 4 [3]): THEN JACOB SENT ANGELS. And do not be surprised; for behold, the youngest of his house spoke with the angel. Who was this? This was Joseph; for, when he said to him (in Gen. 37:14): PLEASE GO AND SEE < HOW YOUR BROTHERS ARE FARING >…. < Then > what is written (in vs. 15): THEN A MAN FOUND HIM…. ¹⁰Cf. Gen. R. 84:14. What did he say to him (in vs. 17)? THEN THE MAN SAID: THEY HAVE MOVED ON FROM HERE; < FOR I HEARD THEM SAYING: LET US GO TO DOTHAN >. What is the meaning of DOTHAN (DTYNH)? That he was the same angel who protects the religion (DT) of the Lord (YH). So neither be surprised about Jacob sending angels nor about Joseph. Yes, even Hagar had the angels speak with her. What is written (in Gen. 21:17)? AND AN ANGEL OF {THE LORD} [GOD] CALLED UNTO HAGAR. How many angels spoke with her? R. Levi said: < Five >,¹¹The figure comes from Codex Vaticanus Ebr. 34. but our masters have said three.¹²Cf. Gen. R. 45:7. Now surely, if the slave woman talks with the angels, do not be surprised at Jacob having sent out angels. It is therefore written (in Gen. 32:4 [3]): THEN JACOB SENT ANGELS.

While Jacob slept the Holy One, blessed be He, and the angels protected him, as is said: And behold, the angels of God ascending and descending on it. And behold, the Lord stood (Gen. 28:12–13), but he told His messengers nevertheless: Thus shall you say to my lord Esau. Hence Scripture states: As a troubled fountain and a corrupted spring, so is the righteous man that giveth way before the wicked (Prov. 25:26).

Jacob was the first-born of the Holy One, as stated (in Exod. 4:22): ISRAEL IS MY FIRST-BORN SON. How happy he was! He saw a ladder, and (according to Gen. 28:12) THE ANGELS OF GOD WERE ASCENDING AND DESCENDING, as they looked at him with the Holy One standing above it. It is so stated (in Gen. 28:13): AND BEHOLD, THE LORD STOOD UPON IT…. Then he went to Laban, fled from Esau, became Laban's servant for twenty years, and in the end became wealthy, sired children, and returned in peace. He also met Esau, was saved from him, and paid his vow. But in the end he did not remain in his happiness. Instead (according to Gen. 34:1): NOW DINAH < THE DAUGHTER WHOM LEAH HAD BORNE TO JACOB > WENT OUT…, < and was raped >. There also came upon him the trouble over Joseph. Now surely if Jacob the Righteous, one to whom the Holy One had said: In whom I will be glorified, as stated (in Is. 49:3): ISRAEL, IN WHOM I WILL BE GLORIFIED, did not remain in his happiness, how much the less will the wicked < so remain >! [It is therefore stated (in Ps. 75:5 [4]): I SAY TO THE MERRYMAKERS: DO NOT MAKE MERRY.]

(Gen. 28:12:) THEN HE DREAMED THAT HERE WAS A LADDER…. Let our master instruct us: What is the difference between the death of the righteous and the death of the wicked? R. Justa bar Shunem said in the name of R. Joshua of Sikhnin: The death of the wicked is neither on the earth nor in the heavens. For it is so written of Ahithophel (in II Sam. 17:23): THEN HE {GAVE INSTRUCTIONS UNTO HIS CHILDREN} [SET HIS HOUSE IN ORDER] AND HANGED HIMSELF. And likewise in the case of Haman, < his death was > neither on the earth nor in the heavens. It is so stated (in Esth. 7:10): THEN THEY HANGED HAMAN; and his children as well (according to Esth. 9:25): SO THAT HE AND HIS CHILDREN WOULD BE HANGED. But the death of the righteous is < both > in the heavens and on the earth, as stated (in I Sam. 25:29): YET THE LIFE OF MY LORD (David) SHALL BE FOUND IN THE BUNDLE OF THE LIVING < WITH THE LORD YOUR GOD >. Where is it shown < that the death of the righteous > is on the earth? (II Chron. 32:33:) SO THEY TOOK HIM (Hezekiah) UP AND BURIED HIM IN THE ASCENT OF THE TOMBS OF THE HOUSE OF DAVID. THUS < ALL JUDAH AND THE INHABITANTS OF JERUSALEM > PAID HIM HONOR AT HIS DEATH.

Let our master instruct us further: What is the difference between the dreams of the righteous and the dreams of the wicked? The dreams of the wicked are neither in the heavens nor on the earth. Thus it is stated (in Gen. 41:1): PHARAOH DREAMED, AND THERE HE WAS STANDING ON THE NILE. So also it is written of Nebuchadnezzar (in Dan. 4:2): {IT WAS} [I SAW] A DREAM, AND IT MADE ME AFRAID, for he was neither on the earth nor in the heavens (cf. vss. 7-8). However, the dreams of the righteous are < both > in the heavens and on the earth. You therefore find that Joseph said to his brothers (in Gen. 37:7): HERE WE WERE BINDING SHEAVES: Ergo, < his dreams were > on the earth. Where is it shown that they were also in heaven? Where it is stated (in Gen. 37:9): HERE WERE THE SUN, THE MOON, AND ELEVEN STARS BOWING DOWN TO ME. So also it was in the case of our father Jacob (according to Gen. 28:12): THEN HE DREAMED THAT HERE WAS A LADDER [PLACED ON EARTH WITH ITS TOP REACHING TO THE HEAVENS. Ergo, < his dream was both > in the heavens and on the earth].

Another interpretation (of Gen. 28:12): THEN HE DREAMED THAT HERE WAS A LADDER (rt. SLM). R. Jose the Galilean said: He showed him Manasseh making an image (rt. SML).¹⁸Cf. Gen. R. 68:13. Another interpretation (of Gen. 28:12): R. Eleazar b. R. Simeon ben {Jose} [Johay] said: He showed him an altar, as stated (in Exod. 20:21 [24], 23 [26]): AN ALTAR OF EARTH YOU SHALL MAKE FOR ME…. AND YOU SHALL NOT GO UP BY STEPS UPON MY ALTAR.¹⁹Cf. Gen. R. 68:12. (Gen. 28:12, cont.:) WITH ITS TOP REACHING TO THE HEAVENS. This is the cloud of incense. (Ibid., cont.:) AND BEHOLD, THE ANGELS OF GOD. These are the priests who stand on the ramp (KBSh)²⁰Cf. the end of the previous verse, according to which Jacob LAY DOWN (rt.: ShKB) IN THAT PLACE. of the altar and minister. R. Simeon ben Halafta said: He showed him Korah, as stated (in Numb. 16:32): AND THE EARTH OPENED ITS MOUTH. (Gen. 28:12:) WITH ITS TOP REACHING TO THE HEAVENS. He showed him Moses, as stated (in Exod 24:1): THEN HE SAID UNTO MOSES: GO UP UNTO THE LORD.

Another interpretation (of Gen. 28:12): THEN HE DREAMED THAT HERE WAS A LADDER PLACED ON EARTH. R. Eleazar ben Azariah said: He showed him Jonah, as stated (in Jonah 2:7 [6]): I WENT DOWN TO THE ROOTS OF THE MOUNTAINS…. (Gen. 28:12, cont.:) WITH ITS TOP REACHING TO THE HEAVENS. He showed him Elijah, as stated (in II Kings 2:11): AND ELIJAH WENT UP IN A WHIRLWIND INTO THE HEAVENS. Another interpretation (of Gen. 28:12): THEN HE DREAMED. R. Simeon ben Johay said: He showed him Sinai (SYNY). This is a symbol. S = sixty, Y = ten, N = fifty, Y = ten. The sum is one hundred and thirty. LADDER also is a hundred and thirty.²¹In the MT LADDER is SLM (S = 60, L = 30, M = 40, for a total of 130); but the Buber text spells LADDER SWLM for a total of 136. It is stated here (in Gen. 21:12, cont.): PLACED ON EARTH WITH ITS TOP REACHING TO THE HEAVENS. It is also said of Sinai (in Deut. 4:11): {AND BEHOLD, IT WAS} [AND THE MOUNTAIN WAS] BURNING WITH FIRE UP TO THE HEART OF THE HEAVENS.

Another interpretation (of Gen. 28:12): AND BEHOLD, THE ANGELS OF GOD. This refers to Moses and Aaron, as stated (in Exod. 24:9): THEN THERE WENT UP MOSES AND AARON.²²The passage continues: NADAB, ABIHU, AND SEVENTY OF THE ELDERS OF ISRAEL. (Gen. 28:13:) AND BEHOLD, THE LORD STOOD UPON IT. (Exod. 19:20:) AND THE LORD CAME DOWN UPON MOUNT SINAI. (Gen. 12:13, cont.:) AND SAID: I AM THE LORD, THE GOD OF YOUR FATHER ABRAHAM AND THE GOD OF ISAAC. It is also stated on Sinai (in Exod. 20:1): I AM THE LORD YOUR GOD.

It is written: One cherub at one end, and one cherub at the other end (ibid. 37:8). Just as the heavens open their treasures to the earth, as is said: The Lord will open unto thee His good treasure the heaven to give the rain of thy land in its season (Deut. 28:12), so the Shekhinah was placed above the two cherubim, which were face-to-face. And Israel was exalted through the tablets, as it is said: On the one side and on the other were they written (Exod. 32:15).

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.

2 Rabbi Nachman opened [his discourse]: "And you, have no fear, My servant Yaakov" (Jeremiah 30:10) is speaking about Yaakov, as it is written (Genesis 28:12), "He had a dream; a stairway was set on the ground [...]." Rabbi Shmuel bar Nachman said, "These [angels that Yaakov saw in the dream] are the ministering angels of the nations of the world." For Rabbi Shmuel bar Nachman said, "It teaches that the Holy One, blessed be He, showed Yaakov our father, the ministering angel of Babylonia ascend seventy rungs; of Medea, thirty-five rungs; of Greece, one hundred and eighty rungs; and of Edom [he saw] ascend and did not know how many. At that time, Yaakov our father feared. He said, 'Is it possible that this one has no descent?' The Holy One, blessed be He, said, '"And you, have no fear, My servant Yaakov"; even if he comes up and sits with Me, I will bring him down from there.' This is [the understanding of] that which is written (Obadiah 1:4), 'Should you nest as high as the eagle, should your eyrie be lodged among the stars; even from there I will pull you down.'" Rabbi Berakhiah, Rabbi Chelbo and Rabbi Shimon ben Yochai said in the name of Rabbi Meir, "It teaches that the Holy One, blessed be He, showed Yaakov the ministering angel of Babylonia ascend and descend; of Medea ascend and descend; of Greece ascend and descend; of Edom ascend and descend. The Holy One, blessed be He said to Yaakov, 'You should also ascend.' At that time, Yaakov our father feared and said, 'Lest, God forbid, just like there was a descent for these, for me too [will there be one].' The Holy One, blessed be He said to him, '"And you, have no fear." If you ascend, you will not ever have a descent.' [But] he did not trust, and did not ascend." Rabbi Berakhiah, Rabbi Chelbo said in the name of Rabbi Shimon ben Yochai [that] Rabbi Meir expounded, "'Nonetheless, they went on sinning and had no faith in His wonders' (Psalms 78:32). This [refers to] our father Yaakov who did not trust and did not ascend. The Holy One, blessed be He, said, 'If you had trusted and ascended, you would not have descended again. But now that you did not trust and did not ascend, your children will in the future be subjugated in this world with taxes, crop-taxes, penalties and poll-taxes to these four empires. At that time, Yaakov feared. He said in front of the Holy One, blessed be He, 'Master of the world, is it possible it is forever?' He said to him, 'Be not dismayed, Israel, for I will deliver you from far away' (Jeremiah 30:11)." It is like you say (Isaiah 39:3), "They have come to me [...], from Babylon.” "Your folk from their land of captivity" (Jeremiah 30:10), from Gaul, and Spain and its fellows; "and Yaakov shall return," from Babylonia; "and have calm," from Medea; "and quiet," from Greece; "with none troubling," from Edom. "For I will finish all the nations among which I have dispersed you" (Jeremiah 30:11) - the nations of the world that finish their fields, I will finish; but Israel who does not finish their fields - as you say (Leviticus 23:22), "you shall not finish the corner of your field" - "I will not finish; but I will chastise you in measure" - to chastise you with afflictions in this world in order to cleanse you for the future to come. When? In the seventh month.

Rabbi Levi said: In that night the Holy One, blessed be He, showed him all the signs. He showed him a ladder standing from the earth to the heaven, as it is said, "And he dreamed, and behold || a ladder set up on the earth, and the top of it reached to heaven" (Gen. 28:12). And the ministering angels were ascending and descending thereon, and they beheld the face of Jacob, and they said: This is the face like the face of the Chayyah, which is on the Throne of Glory. Such (angels) who were (on earth) below were ascending to see the face of Jacob among the faces of the Chayyah, (for it was) like the face of the Chayyah, which is on the Throne of Glory. Some (angels) ascended and some descended, as it is said, "And behold the angels of God were ascending and descending on it" (ibid.). The Holy One, blessed be He, showed him the four kingdoms, their rule and their destruction, and He showed him the prince of the kingdom of Babylon ascending [seventy rungs, and descending; and He showed him the prince of the kingdom of] Media ascending fifty-two rungs and descending; [and He showed him the prince of the kingdom of Greece ascending 180 ascents and descending;] and He showed him the prince of the kingdom of Edom ascending, and he was not descending, but was saying, "I will ascend above the heights of the clouds; I will be like the Most High" (Isa. 14:14). Jacob replied to him: "Yet thou shalt be brought down to Sheol, to the uttermost parts of the pit" (Isa. 14:15). The Holy One, blessed be He, said to him: Even "though thou shouldest make thy nest as high as the eagle" (Jer. 49:16).

Similarly the Holy-One-Blessed-be-He said to Moses: "Now leave Me alone." Said Moses: The Holy-One-Blessed-be-He wants me to make peace between Him and Israel. That is why He says: "Now--leave Me alone". So he promptly began to intercede on their behalf.

...And he took stones of the place - R. Judah and R. Nehemiah , and the Rabbis. Rabbi Yehuda said he took 12 Stones. God decreed that he establish twelve tribes. Jacob said; Abraham did not establish them , Isaac did not establish them, if the twelve stones join together, I know that I will merit twelve tribes. Once they did he knew he was going to merit establishing the twelve tribes . Rabbi Nehemiah said he took 3 stones. Jacob took three stones and said : God placed his name on Abraham, and on Isaac. I, if the stones join together, I know that God is the unifying name for me. And since joined, he knew that God would unify his names with Jacob. The Rabbis said that the minimum of the plural of stones is 2. Abraham produced negative attributes/waste- Ishmael and the sons of Keturah . And Isaac produced Esau and his generals. I, if you join these 2 stones together, I know that I will not produce any negative attributes in my descendants.

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

And he did not listen to her to lie down with her - in this world. 'To be with her' in Gehena, in the world to come. And another opinion: 'He did not listen to her' he did not even touch her bed. A certain Roman Matron asked Rabbi Yosi: Is it really possible that Yosef, a young man of 17 resisted all his heat and did this? Rabbi Yosi took out the book of Bereshit and began reading for her the stories of Reuven and Bilhah, Yehudah and Tamar, and said: 'if with those, adults and under their father's authority the Scripture did not hide their misdeed, with this one, not an adult and by himself, all the more so it would have revealed the misdeed!

Twelve in the borders: Terumah, terumath ma'aser, challah, bikkurim, the first of the shearing, the gifts (shoulder, cheeks, and maw), the first-born of man and the first-born of a clean beast, the firstling of an ass, charamim (renunciation of one's property), an (unredeemed) field of holding, and the theft of (i.e., what is stolen from) a proselyte (viz. Bamidbar 5:8). All these twenty-four gifts were given to the Cohanim, aside from terumah-related debts. The day when a covenant was forged with Aaron with the twenty-four gifts was a day of great joy to him. R. Yishmael says: As per the folk-proverb "My cow's leg was broken for my good." For Aaron's good did Korach come and contest the priesthood. An analogy: A king had a retainer to whom he gave a field as a gift, without recording, sealing and registering (the transaction [see above]) — wherefore, this section is juxtaposed with that of Korach. R. Elazar Hakappar says: Whence is it derived that the Holy One Blessed be He showed our father Yaakov the Temple built and sacrifices being offered, and Cohanim officiating, and the Shechinah reposing (there)? From (Bereshit 28:12) "And he (Yaakov) dreamed, and, behold, a ladder standing on the earth, and its top reaching to heaven, and, behold, angels of G-d ascending and descending upon it." There is no dream without a portent: "And he dreamed, and, behold, a ladder standing on the earth" — the Temple. "and its top reaching to heaven" — the offered sacrifices, their scent reaching to heaven. "and, behold, angels of G-d," — the Cohanim ministering, ascending and descending on the ramp. (13) "And, behold, the L-rd standing on it" — (Amos 9:1) "I (Amos) saw the L-rd standing on the altar." Beloved are Israel, who, when epitomized, are epitomized as "Cohanim," viz. (Isaiah 61:6) "And you, Cohanim of the L-rd shall be called; 'ministers of G-d' shall they say of you. The wealth of nations shall you eat, and in their glory shall you vaunt yourselves." Beloved are Cohanim, who are epitomized as ministering angels, viz. (Malachi 2:7) "For the lips of the Cohein shall guard knowledge, and Torah shall they seek from his mouth, for an angel of the L-rd of hosts is he." If Torah goes forth from his mouth, he is like the ministering angels. If not, he is like an animal or a beast, which does not recognize its Creator. Beloved is Torah. When David king of Israel asked (a boon of the L-rd), he asked only for Torah, viz. (Psalms 118:68) "You are good and do good — teach me Your statutes." Your goodness engulfs all who enter the world. Let Your goodness engulf me and teach me Your statutes. And it is written (Psalms, Ibid. 117) "Support me and I will be saved (and I will dwell in Your statutes always"): That I not learn Torah and forget it, that I not learn and the evil inclination not allow me to review it, that I not rule unclean what is clean or clean what is unclean and come to share in the world to come, that the nations of the land and the families of the earth ask me and I not know how to respond and be shamed before them. And thus is it written (Ibid. 46) "And I will speak of Your testimonies before kings and I will not be ashamed." And (Ibid. 54) "Songs have Your statutes been to me." I might think, in repose. It, therefore, follows "in the house of my fears, in caves and in entrapments, as in (Ibid. 56:1) "… when he fled from Saul in the cave." And (Ibid. 109:119) "My soul was always in my hand, and I did not forget Your Torah."