Мидраш к Берешит 28:17

(Lev. 25:25,35:) “And when your relative becomes poor and sells some of his property […]. And when your relative becomes poor, and his strength fails.” This text is related (to Prov. 22:22-23), “Do not rob the impoverished because he is impoverished […]. For the Lord shall plead their cause.” The Holy One, blessed be He, said, “’Do not rob the impoverished because he is impoverished,’ for I have made him impoverished. [Hence] whoever robs him or mocks at him reproaches his Maker. [It is] as if he is mocking at Me, as stated (in Prov. 17:5), ‘One who mocks a poor person reproaches his Maker […].’” What is the meaning of (Prov. 22:22), “Do not rob the impoverished?” Is there someone robbing the impoverished? Of what does he rob him, when he does not have anything?¹¹Cf. Numb. R. 5:2. It is simply that, if you are accustomed to maintaining¹²PRNS. Cf. the Gk.: pronoein (“to plan ahead”). him, and you have reconsidered and said, “How long shall I provide for him,” and you [then] hold back from giving to him; if you do this, know that you are robbing him. Ergo (in Prov. 22:22), “Do not rob the impoverished because he is impoverished”; but rather maintain him, because he has no other place [to turn]. (Ibid., cont.:) “And do not oppress the poor in the gate,” lest I stop up the heavens because of you; for the heavens also have a gate, as stated (in Gen. 28:17), “and this is the gate of the heavens.” (Prov. 22:23:) “For the Lord shall plead their cause.” I am pleading [their cause] with you, because I made him poor and you rich. I am inverting his charm¹³Gk.: magganon. and will make him rich and you poor. Thus it is stated (in Prov. 22:2), “Rich and poor meet; the Lord made them all.” Why? (Prov. 22:23:) “For the Lord shall plead their cause.” Why so much? Because you are reducing his spirit (nefesh), if you do not maintain him. Therefore (ibid., cont.), “and he will despoil the ones who despoil them of life (nefesh).”

(Lev. 25:25:) WHEN YOUR RELATIVE BECOMES POOR AND SELLS SOME OF HIS PROPERTY < …. > This text is related (to Prov. 22:22–23): DO NOT ROB THE IMPOVERISHED BECAUSE HE IS IMPOVERISHED…; FOR THE LORD SHALL PLEAD THEIR CAUSE…. The Holy One said to Israel: Do not rob the impoverished because he is impoverished, for I have made him impoverished, and whoever robs him or mocks at him reproaches his maker.¹²Tanh., Lev. 9:2. < It is > as if he is mocking at me. It is so stated (in Prov. 17:5): ONE WHO MOCKS A POOR PERSON REPROACHES HIS MAKER. What is the meaning of (Prov. 22:22): DO NOT ROB THE IMPOVERISHED? Is there someone robbing the impoverished? Of what does he rob him, when he is impoverished?¹³Cf. Numb. R. 5:2. It is simply that, if you are accustomed to maintaining¹⁴PRNS. Cf. the Gk.: pronoein (“to plan ahead”). him, < if > you have reconsidered and said: How long do I supply him? and < if > you are holding back from giving to him; know that you are robbing him. Ergo (in Prov. 22:22): DO NOT ROB THE IMPOVERISHED < BECAUSE HE IS IMPOVERISHED >; but maintain him, because there is no other place for him. (Ibid., cont.:) AND DO NOT OPPRESS THE POOR IN THE GATE, lest I stop up the heavens because of you; for they (i.e., the heavens) are also called a gate, where it is stated (in Gen. 28:17): < THIS IS NOTHING BUT THE ABODE OF GOD, > AND THIS ISA GATE, THE HEAVENS.¹⁵Such is the interpretation of the midrash. Cf. the more traditional 1985 JPS translation: AND THAT (i.e., Jacob’s ladder) IS THE GATEWAY TO HEAVEN. (Prov. 22:23): FOR THE LORD SHALL PLEAD THEIR CAUSE. I am pleading < their cause > with you,¹⁶This expansion comes from the parallel in Tanh., Lev. 2. because I made him poor and you rich. I am inverting my charm¹⁷Gk.: magganon. and will make him rich and you poor. Thus it is stated (in Prov. 22:2): RICH AND POOR MEET; THE LORD MADE THEM ALL. Why? (Prov. 22:23:) FOR THE LORD SHALL PLEAD THEIR CAUSE. Why? Because you are reducing his livelihood (nefesh), if you do not maintain him. Therefore (ibid., cont.): AND HE WILL ROB THE ONES WHO ROB THEM OF LIFE (nefesh).

(Gen. 28:17:) SO HE WAS AFRAID AND SAID: HOW AWESOME IS THIS PLACE! THIS is nothing but the Holy Temple, as stated (in Ps. 78:54): THEN HE BROUGHT THEM TO THE BORDER OF HIS SANCTUARY, THIS MOUNTAIN THAT HIS RIGHT HAND HAD PROCURED. Moreover, AWESOME can only refer to the Holy Temple. Thus it is stated (in Ps. 68:36 [35]): O GOD, YOU ARE AWESOME IN YOUR SANCTUARIES. He (Jacob) saw it destroyed, as stated (in Gen. 28:17): THIS IS NOTHING. (Ibid., cont.:) BUT THE HOUSE OF GOD, since he saw it < re >built. All the prophets also saw it built, destroyed, and < re > built. The Holy One simply said: You have seen it destroyed in this world, but in the world to come I am < re > building it myself. Then in my glory I am returning within it with you watching. Thus it is stated (in Is. 52:8): FOR EYE TO EYE THEY WILL SEE THE RETURN OF THE LORD TO ZION.³¹The midrash seems to picture Jacob’s dream ladder extending from the earthly Temple up eighteen miles to the heavenly temple. See Gen. R. 69:7.