Midrash su Genesi 32:32

Rabbi Azarya, and some say Rabbi Elazar, Rabbi Yosei ben Rabbi Ḥanina, and the Rabbis, Rabbi Elazar says: This is analogous to a king who had a wine cellar. One came, the first guest; he poured him a cup and gave it to him. The second came, and he poured him a cup and gave it to him. When the king’s son came, he gave him the entire cellar. So too, Adam, the first man, was commanded with seven commandments.⁹⁰The commentaries write that the text should state “six commandments,” as the midrash goes on to list only six. This is also consistent with the text of Bereshit Rabba 16:6 (see Matnot Kehuna). That is what is written: “The Lord God commanded the man, saying: From all the trees in the Garden you shall eat” (Genesis 2:16). “He commanded [vaytzav],” this is [the prohibition against] idol worship, just as you say: “Because he willingly followed an order [tzav]” (Hosea 5:11).⁹¹In this verse, the prophet is expressing that the kingdom of Israel is oppressed because of the sin of idolatry. “The Lord,” this is [the prohibition against] blaspheming the name, as it is stated: “One who blasphemes the name of the Lord shall surely die” (Leviticus 24:16). “God [Elohim],” this is [the commandment to appoint] judges, as it is stated: “The statement of the two of them shall come to the judges [elohim]” (Exodus 22:8). “The man,” this is [the prohibition against] bloodshed, as it is written: “One who spills the blood of the man [by man shall his blood be shed]” (Genesis 9:6). “Saying,” these are forbidden sexual relations, as it is stated: “Saying: If a man divorces his wife and she goes from him [and becomes another man’s wife, may he return to her again?]” (Jeremiah 3:1). “From all the trees in the Garden,” this is robbery, as it is written: “[Did you eat] from the tree that I commanded you [not to eat?]” (Genesis 3:11).
Noah, [the prohibition against eating] a limb [detached] from a living animal was added for him, as it is written: “But flesh with its life, its blood [you shall not eat]” (Genesis 9:4). Abraham was commanded regarding circumcision. Isaac inaugurated it on the eighth day.⁹²Isaac was the first to have been circumcised on the eighth day of his life (see Genesis 21:4). Jacob [was commanded] regarding the [prohibition against eating the] sciatic nerve, as it is stated: “Therefore, the children of Israel shall not eat the sciatic nerve” (Genesis 32:33). Judah [was commanded] regarding [levirate marriage with] a childless sister-in-law, as it is stated: “Judah said to Onan: Consort with your brother's wife, and consummate levirate marriage with her” (Genesis 38:8). [The children of] Israel [were commanded] regarding all the positive commandments and the negative commandments.
Rabbi Yosei ben Rabbi Ḥanina and the Rabbis say: This is analogous to a king who would distribute provisions to his troops by means of dukes, governors, and commanders. When his son came, he gave it to him directly.⁹³Similarly, God gave the commandments to Adam and Noah without direct and public Divine revelation, but He gave the Torah to Israel with direct and public Divine revelation. Rabbi Yitzḥak says: This is analogous to a king who was partaking of fine pastry; when his son came, he gave it to him directly.⁹⁴He shared the fine royal pastry with his son, and gave it to him directly. So too, God gave Israel the Divine Torah, and did so through direct revelation. The Rabbis say: This is analogous to a king who was partaking of slices [of food]; when his son came, he gave it to him directly.⁹⁵The king gave his son a slice of food from his own plate. Some say that he took it from his mouth and gave it to him, as it is stated: “For the Lord grants wisdom; from His mouth are knowledge and understanding” (Proverbs 2:6).
Rabbi Abahu, and some say Rabbi Yehuda, and Rabbi Neḥemya, Rabbi Neḥemya said: [This is analogous to] two friends who were engaged in a halakhic matter. This one says the source of the halakha and that one says the source of the halakha.⁹⁶Each one provided a source for his opinion as to the halakhic conclusion in the matter under discussion. The Holy One blessed be He says: ‘Their passion comes from Me.’⁹⁷Their commitment to arrive at the true halakha is for the sake of Heaven, and therefore, are the words of the living God (see Eiruvin 13b). Rabbi Neḥemya explains the meaning of the phrase: “Let him kiss me [yishakeni] with the kisses of his mouth” as related to “their passion” [shukeyotehon]. Rabbi Yehuda said: Even the vanity that emerges from his mouth,⁹⁸Even if those discussing the halakhic matter are mistaken in their analysis and claims. as it is stated: “Job opens his mouth in vanity” (Job 35:16), the Holy One blessed be He said: ‘His passion is from Me.’
The Rabbis say: The souls of these are destined to be taken with a kiss. Rabbi Azarya said: We find that the soul of Aaron was taken only with a kiss; that is what is written: “Aaron the priest ascended Mount Hor at the command of [al pi] God and he died there” (Numbers 33:38).⁹⁹The midrash interprets the phrase al pi according to its literal meaning, such that the verse states “with the mouth of God,” meaning with a Divine kiss. From where is it derived that the soul of Moses [also departed with a kiss]? As it is stated: “Moses, servant of the Lord, died there…at the command of [al pi] God” (Deuteronomy 34:5). From where is it derived that [the soul of] Miriam [departed with a kiss]? As it is written: “Miriam died there” (Numbers 20:1). Just as “there” that is written below, was with the mouth of God, so, too, here, it is the same, but it is improper to state it explicitly.¹⁰⁰Since the word “there” appears regarding the death of Moses, who died with a kiss, the use of the term “there” regarding the death of Miriam implies that she died in the same manner. However, the verse did not state this explicitly regarding Miriam because it would have been improper to indicate the kiss regarding a woman (see Bava Batra 17a). The rest of the righteous, from where is it derived? It is as it is stated: “Let him kiss me from the kisses of his mouth.” If you engaged in matters of Torah that kiss your lips, ultimately, everyone will kiss you on the mouth.¹⁰¹So too, God will collect your soul with a Divine kiss (Midrash HaMevoar).
Another matter, “let him kiss me [yishakeni] with the kisses”—He will arm me, He will purify me, He will cleave to me.¹⁰²All of these are connoted by the word yishakeni, as the midrash will explain. Yishakeni, He will arm me, from what is written: “Armed [noshekei] with bows, right-handed and left-handed” (I Chronicles 12:2). Rabbi Shimon bar Naḥman said: Matters of Torah were likened to weapons. Just as these weapons serve their owners in times of war, so, too, matters of Torah serve one who exerts sufficient effort in their study. Rabbi Ḥana bar Aḥa cites it from here: “Exaltation of God [is in their throats, and a double-edged [pifiyot] sword is in their hand]” (Psalms 149:6); just as this sword cuts with both its edges,¹⁰³It can thereby save the life of its owner on two planes. so too, Torah provides life in this world and life in the World to Come.
Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis. Rabbi Yehuda says: The Torah that was stated by one mouth [peh] is stated by many mouths [piyot].¹⁰⁴This is based on the verse from Psalms cited above, which compares Torah to a double-edged [pifiyot] sword. Originally it was stated to Israel by Moses, and then all of the children of Israel spoke about it. Similarly, throughout the generations, when a scholar teaches a Torah insight, it is later repeated by his students (Maharzu). Rabbi Neḥemya said: Two Torahs were stated, one oral and one written.¹⁰⁵This is a continuation of the previous statement. The written Torah is stated in one matter, compared to one mouth, whereas the oral Torah, which was not given with one exact text, is communicated in different forms by different people. This is comparable to a plurality of mouths (Maharzu). The Rabbis say: They decree on the supernal, and they perform, on the earthly, and they perform.¹⁰⁶The Sages have multiple mouths in the sense of multiple audiences, as the angels and human beings both observe their decrees. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: The reason of the Rabbis is as it is written: “As there were princes of sanctity and princes of God” (I Chronicles 24:5). “Princes of sanctity,” these are the ministering angels, as it is written: “I profaned the princes of sanctity” (Isaiah 43:28). “Princes of God, these are Israel, as it is written in their regard: “I said: You are divine” (Psalms 82:6), as they decree on the heavenly, and they perform, on the earthly, and they perform, when they conduct themselves in purity.
Another matter, “let him kiss me [yishakeni] with the kisses of his mouth”—let him purify me, like a person who causes two pools to meet [mashik] each other and unites them,¹⁰⁷If there is not enough water in one or both of the pools to serve as a ritual bath, which purifies, joining them together can allow them to serve in this capacity. as it is stated: “Like the meeting [mashak] of cascading pools he joins it” (Isaiah 33:4).
Another matter, “let him kiss me [yishakeni] with the kisses of his mouth”—yishakeni, He will cleave to me, as it is stated: “The sound of the wings of the creatures would touch [mashikot] one another” (Ezekiel 3:13). Alternatively, “let him kiss me with the kisses of his mouth,” He will put forth for me the sound of kisses¹⁰⁸He will speak to me lovingly. from His mouth.

R. Akiba said: "I once asked Rabban Gamaliel and R. Joshua while we were at the meat-market of Imum, when they went to buy meat for the feast of the son of Rabban Gamaliel, it is written (Gen. 32, 32) And the sun rose unto him as he passed by Penuel; did then the sun only rise to him? Behold it rose to the whole world? R. Isaac said that the sun which was set for his sake rose now for him, for it is written (Ib. 28, 10) And Jacob went out from BeerSheba and went towards Charan, and further it says, And he lighted (Vayifga) upon a certain place and tarried there all night, because the sun was set. When he reached Charan, he said: "Is it right of me not to have prayed when I passed the place my parents passed?" He resolved to return, and soon after his resolution, the earth jumped and he met Bethel. He wanted to return after he prayed, but the Holy One, praised be He! however, said: "This upright came to my inn and he should go away without staying over night." Immediately thereupon the sun was set. It is written (Ib. 28, 2) And he took from the stones of the place, and again it is written (Ib. ib. 18) And he took the stone (singular). Said R. Isaac: "From this it may be inferred that all these stones gathered themselves together into one place, as if each were eager that the saint should lay his hand upon it." We are taught that all the stones were swallowed up by one another, and thus merged into one stone.(Ib.) And he said: 'Let me go, for the day breaketh.' Jacob then said to the angel: "Art thou then a thief or a murderer that thou fearest daybreak?" "I am an angel," came the reply, "and since I have been created I never had a chance to recite a song of praise but now." This will support R. Chananel, who said in the name of Rab, that three classes of ministering angels recite a song of praise every day. One class says, Holy! The second responds, Holy! And the third continues, Holy is the Lord of Hosts! The following contradictions were introduced from a Baraitha: Israel is beloved before the Holy One, praised be He! even more so than the ministering angels; for Israel reiterates the song every hour, while the ministering angels repeat it only once a day, according to some once a week, others again say, once a month, still according to others, only once a year. There are others who say once in seven years, and according to still others, once in a jubilee, and other authorities say, only once in eternity. Again, Israel mentions the Tetragrammaton after two words, as the passage says (Deut. 6, 4) Hear, Israel Yehova, but the ministering angels do not mention the Tetragrammaton till after three words, as it is written (Is. 6, 3) Holy, Holy, Holy! Yehova Tzebaoth. Moreover, the ministering angels do not start the song above till Israel has started it below; for it is said (Job 38, 7) When the morning stars sang together, and afterwards it says, Then all the sons of God shouted for joy. [Hence how can Rab state that the angels say Holy Tzebaoth and mention the Tetragrammaton after one word?] We must therefore explain that Rab meant thus: One class says, Holy! The second, Holy! Holy! and the third says, Holy! Holy! Holy! Yehova Tzebaoth. But there is also the praise Baruch [where the Tetragrammaton is mentioned after two words]? (Fol. 92) The praise Baruch, belongs to the angels Ofan [that are part of the Divine throne]. You may also explain that after the Tetragrammaton it is mentioned that the angels themselves have the privilege of repeating it at their own option.

(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 >.

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.

THE WORK OF CREATION ON THE SIXTH DAY
ON the sixth day (God) brought forth from the earth all kinds of animals, male and female, clean and unclean. By two signs are they declared to be clean: (the signs are) chewing the cud, and dividing the hoof. Three kinds of animals were chosen for the sacrifice of a burnt-offering, namely, the ox, the lamb, and the goat. Every kind of clean animal which is neither Nevelah (i.e. which has not been slaughtered according to the rules of Shechiṭah) nor Ṭerephah (i.e. torn) in the field is permitted to be eaten, except with regard to three parts, namely, the fat, || the blood, and the sinew of the thigh, as it is said, "As the green herb have I given you all" (Gen. 9:3).