Midrash su Genesi 35:18

(Fol. 36) GEMARA: How is the word (Josh. 8, 33) V'hachetzyo (and the other half of them) to be explained? Said R. Cahana: "This means that just as they were divided here at Mts. Gerizim and Ebal so were they also divided in the same manner upon the stones of the Ephod. An objection was raised from the following Baraitha: Two precious stones were fixed upon the shoulders of the High-priest, one stone on one shoulder and the other stone on the other shoulder. The names of the twelve tribes were inscribed, thereon, six on one stones and six on the other stone, as it is said (Ex. 28, 10) Six of the names on one stone and the remaining six names on the other stone, according to their birth. This means that the second stone was according to their birth, but the first stone was not according to their birth, because Juda preceded the others. Fifty letters were there altogether, of them twenty-five were on one stone and twenty-five on the other. R. Chanina b. Gamliel says (Ib. b) "They were placed upon the Ephod not in accordance with their division mentioned (Num. 1, 5), but they were placed in an Ephod in accordance with their division mentioned in (Ex. 1, 1-5). How so? The children of Leah were placed in accordance with their age. Then came the children of Rachel, one on one stone, and the other on the other stone. The children of the hand-maids were placed in the middle. As to the question how can the passage, According In their order of birth, be upheld? We must explain it that it was inscribed with the names as they were called by their father and not with the names they were called by Moses — Reuben but not Reubeni, Shimon but not Shimoni, Dan but not Dani, Gad but not 'Gadi.' Hence this will refute the above statement of R. Cahana, [because none of the above opinions is in accordance with the arrangements of the Ephod]. The refutation is indeed sustained. If so, then what is the meaning of V'hachezyo? We are taught in a Baraitha that the half that was placed opposite Mt. Gerizim was more than the half placed opposite Mt. Ebal, for, the Levites were below the hill. On the contrary, since the Levites were below the hill, hence the number of tribes facing Mt. Gerizim was less? We must therefore say; Although the tribe of Levi were below the hill, nevertheless the sons of Joseph were with thim, and completed the amount, as it is said (Josh. 17, 14) And the children of Joseph spoke unto Joshua, saying 'Why hast thou given me, but one lot ... ... ... and Joshua said unto them, if thou art a numerous people, then get up to the wood country, etc. He said to them, "Go and hide yourselves in the forest so that no covetous eye may afflict you." Whereupon they answered him, "We are the descendants of Joseph whom a covetous eye cannot afflict, as it is written (Gen. 29, 22) Joseph is a fruitful bough by a spring, and R. Abahu explains thus: "Do not read Aleh Ayin (by a spring), but read it Ole Ayin (above the covetous eye.'" R. Jose b. Chanina said: "From this it may be inferred that Joseph's children are not subject to the affliction of a covetous eye, (Ib., 48, 16) And let them grow into a multitude in the midst of the earth. This [the word grow used by Jacob which has the derivation of Dog (fish) is to mean that just as the fishes in the sea because of their being covered by water, no eye can afflict them, so also are the children of Joseph not subject to the affliction of a covetous eye." But how do you say above that there were fifty letters in the inscription of the Ephod. Behold there were only fifty letters less one? Said R. Isaac: "The fiftieth letter was used as an extra letter to the name of Joseph, as it is said (Ps. 81, 6) He appointed it in Joseph for a testimony, when he went out over the land of Egypt." R. Nachman b. Isaac raised an objection: "The passage says that it was in accordance with the names of birth, and this is not so." We must therefore say that the extra letter was inserted in the name of Benjamin, which is spelled in the entire Torah with only one Yud, but here in the Ephod, Benjamin, is spelled with two Yuds, as it is written (Ex. 25, 18) But his father called him Benjamin [with two Yuds]. R. Chama b. Bizna said, in the name of R. Simon the pious: "Joseph, who sanctified Heaven's name in secret was rewarded with only one additional letter of the name of the Holy One, praised be He, but Juda, who sanctified Heaven's name publicly was rewarded so that his entire name was equal to that of the Holy One, praised be He." What happened with Joseph? as written (Gen. 39, 11). And it came to pass on a certain day ... ... ... We are taught in a Baraitha, Joseph was destined to produce twelve tribes, just as they were by his father Jacob, as it is said (Gen. 37, 2) These are the generations of Jacob, Joseph, however, they were produced through his brother, Benjamin. They were nevertheless called after the name of Joseph, as it is said (Ib. 46, 21) And the sons of Benjamin, Bela, Mecher, Ashbel, Gera, Na'aman, Achi, V'rosh, Muppim, Chuppim and Ard; i.e., Bela because Joseph was swallowed (lost) among the other nations; Mechcr, because he was the first born of his mother; Ashbel, because he was captured with the consent of God; Gera, because he lived in inns (having no settled home); Na'aman because he was very sweet Achi V'rosh, because he was my brother and leader; and Chuppim, because he did not see my wedding canopy nor did I see his; and Ard, according to some because he was driven among idolatrous nations, and according to others because his face was like a rose.

(Exodus 14:30) "And Israel saw Egypt dead on the shore of the sea": For four reasons: That they not say: Just as we came up on this side, so they came up on another side (and will pursue us); so that the Egyptians not say: Just as we were lost in the sea, so Israel was lost in the sea; so that Israel take the spoils, the Egyptians being laden with silver, gold, and precious stones and pearls; so that Israel regard them and see them dying, and rebuke them, viz. (Psalms 50:22) "I will rebuke you and lay it before your eyes," (Michah 7:10) "Then my foe will see, and shame will cover her." It is written "dead on the shore of the sea." Now were they dead? The intent is dead and not dead, i.e., "dying," as in (Genesis 35:18) "and it was as her soul departed when she died." Now was she dead? The intent is dead and not dead, i.e., "dying." Variantly: "And Israel saw Egypt dead": different types of death, one worse than the other, their having been smitten with different plagues in the sea.

Now Jacob knew nothing of all this, and he said: Anyone who has stolen thy Teraphim shall die before his proper time; and the utterance of a righteous person is like the speech from the mouth of an angel, and (Rachel) bare and died, as it is said, "And it came to pass, as her soul was in departing, for she died" (Gen. 35:18).

Rabbi Ishmael said: Every son of the old age || is beloved of his father, as it is said, "Now Israel loved Joseph more than all his children, because he was the son of his old age" (Gen. 37:3). Was he then the son of his old age? Was not Benjamin the son of his old age? But owing to the fact that (Jacob) saw by his prophetic power that (Joseph) would rule in the future, therefore he loved him more than all his sons. And they envied him with a great envy, as it is said, "And his brethren saw that their father loved him more than all his brethren; and they hated him" (ibid. 4). Further, because he saw in his dream that in the future he would rule, and he told his father, and they envied him yet more and more, as it is said, "And they hated him yet the more" (ibid. 8). Moreover, he saw the sons of his father's concubines eating the flesh of the roes and the flesh of the sheep whilst they were alive, and he brought a reproach against them before Jacob their father, so that they could not see his face any more (in peace), as it is said, "And they could not speak peaceably unto him" (ibid. 4). Jacob said to Joseph: Joseph, my son ! Verily I have (waited) many days without hearing of the welfare of thy brethren, and of the welfare of the flock, as it is said, "Go now, see whether it be well with thy brethren, and well with the flock" (ibid. 14). And the lad was wandering in the field, and the angel Gabriel met him, as it is said, "And a certain man found him, and, behold, he was wandering in the field" (ibid. 15). (The word) "man" (here in this context) is Gabriel only, as it is said, "The man Gabriel, whom I had seen in the vision" (Dan. 9:21).