Bereshit Rabbah Reader

“And the hides of the goat kids, she placed on his arms and on the smoothness of his neck” (Genesis 27:16). “And the hides of the goat kids” – Rabbi Yoḥanan said: The two arms of our patriarch Jacob were like two pillars of marble, and you say “she placed on his arms”? It is, rather, that she sewed them.26Jacob's arms were very large, so his mother had to sew several skins together in order to have enough material to cover his arms.

Rabbi Huna said in the name of Rabbi Yosei: The two daily offerings that Israel would sacrifice on the Festival,27Sukkot. they would place them on young camels, and their legs would drag on the ground. Rabbi Huna said in the name of Rabbi Yosei: This cinnamon tree that would grow in the Land of Israel, and goats and gazelles would reach the top of the tree and eat from it.28Thus, it is possible the the skin of the goats sufficed to cover the arms of Jacob, and Rebecca did not have to sew them.

Rabbi Ḥanina said: But are calves not slaughtered in the Land of Israel, and olive trees hewn, and fertile soil on the mountains?29In our day we do not see such large animals and large trees, even though it is the same soil. Thus, it must be that these large trees and animals are miraculous (Radal). These were miraculous acts. Rabbi Mona said: They are all miraculous acts.

“She gave the delicacies and the bread that she prepared into the hand of Jacob her son” (Genesis 27:17). “She gave the delicacies and the bread” – she accompanied him until the entrance. She said: ‘To this point I was obligated to you, from here on, your Creator will stand with you.’

“He came to his father, and said: My father, and he said: Here I am; who are you, my son?” (Genesis 27:18). “Jacob said to his father: I am Esau your firstborn; I did as you spoke to me. Arise please, sit and eat from my game, so that your soul will bless me” (Genesis 27:19). “He came to his father, and said…I am Esau your firstborn” – Rabbi Levi said: I am destined to receive the Ten Commandments, but Esau is your firstborn.

“Arise please, sit” – the Holy One blessed be He said to Jacob: ‘You said: “Arise please, sit.”30Jacob asked his father politely to sit up. As you live, I will repay you,’ as it is stated: “Arise Lord, and may Your enemies be dispersed” (Numbers 10:35). “Some are swept away without justice” (Proverbs 13:23) – this is Esau.31Who was punished for his speech and not for his action. The Holy One blessed be He said to Esau: ‘You said: “let my father arise” (Genesis 27:31) – like an idolic talisman which you stand up?32Esau gave a command to his father to get up, which is considered rude behavior.

As you live, with that same expression, I will exact retribution against you’: “May God arise and His enemies scatter” (Psalms 68:2).

“Isaac said to his son: How is it that you were so quick to find it, my son? And he said: Because the Lord your God coordinated it before me” (Genesis 27:20). “Isaac said to Jacob: Please approach, that I may feel you, my son, are you my son Esau or not?” (Genesis 27:21). “Isaac said to his son: How is it that you were so quick to find it, my son?” – you were so quick to find the blessing, my son?

Your father was blessed at seventy five years old,33God blessed Isaac after Abraham’s death. Abraham died at age one hundred and seventy-five. Isaac was born when Abraham was one hundred years old. and you are sixty-three years old.34See Bereshit Rabba 62:5. “And he said: Because the Lord your God coordinated it before me” – Rabbi Yoḥanan and Reish Lakish, one of them said: If for your offering, the Holy One blessed be He provided for you, as it is stated: “Abraham lifted his eyes and saw that behold, there was a ram” (Genesis 22:13); for your food, all the more so.

The other said: If for your mate He provided for you, as it is stated: “Please arrange it for me today” (Genesis 24:12), and it is written: “Behold, he saw camels coming” (Genesis 24:63); for your food, all the more so. “And he said: Because the Lord your God coordinated it before me” – Rabbi Yoḥanan said: This is analogous to a raven that brought fire to its nest. When he said: “Because the Lord your God coordinated it before me,” Isaac said: ‘I know that Esau would not mention the name of the Holy One blessed be He; this one mentions.

This is not Esau, but Jacob.’ When Isaac said to Jacob: “Please approach, that I may feel you, my son,” water spilled on his [Jacob's] thighs,35He urinated in fear. and his heart was as soft as wax. The Holy One blessed be He appointed two angels for him, one to his right and one to his left, and they were holding his elbow so he would not fall. That is what is written: “Do not waver [tishta], as I am your God” (Isaiah 41:10) – do not become wax [tishva].

“Jacob approached Isaac his father and he felt him, and he said: The voice is the voice of Jacob, but the hands are the hands of Esau” (Genesis 27:22). “Jacob approached Isaac…The voice is the voice of Jacob” – this voice is the voice of a wise man, but his hands are those that flay dead animals. Another matter, “the voice is the voice of Jacob” – Jacob rules only with his voice. “The voice is the voice of Jacob, but the hands are the hands of Esau” – Esau rules only with his hands.

Another matter, “the voice is the voice of Jacob” – Rabbi Pinḥas said: The voice of Jacob withdraws into itself.36When he does not use his voice for prayer and Torah study. The Matnot Kehuna suggests that the fact that the word hakol is without a vav it can be read as if the voice of Jacob is demeaned (kal). “But the hands are the hands of Esau” – He signals to him and he comes.37The Holy One blessed be He signals to Esau and he comes to attack Jacob.

Another matter, “the voice is the voice of Jacob” – Rabbi Berekhya said: When Jacob murmurs with his voice,38Uses his voice for matters which are said quietly, such as slander. the hands of Esau dominate, as it is written: “the people complained,”39The specific words mentioned in the verse preceding the advent of Amalek are slightly different, see Exodus 17:3. (Exodus 15:24), “Amalek came” (Exodus 17:8).

But when he calls loudly with his voice, the hands are not the hands of Esau, the hands of Esau do not dominate. Rabbi Abba bar Kahana said: No philosophers stood in the world like Bilam son of Beor and like Avnimos the weaver. All the idolaters gathered before him.40Avnimos (see Etz Yosef). They said to him: ‘Do you say that we can confront this nation?’

He said: ‘Go and circulate among their synagogues and study halls; if you find children there crying out,41Words of Torah. you will not be able to confront them, as this is what their ancestor promised them: “The voice is the voice of Jacob” – when the voice of Jacob is found in the synagogues, the hands are not the hands of Esau, but if not, “the hands are the hands of Esau” – you can overcome them.’

“The voice is the voice of Jacob” – in the case of the concubine in Giva –“cursed is he who gives a wife to Benjamin” (Judges 21:18).42The Etz Yosef explains that here the midrash is stating that there are instances in which the use of the voice of Jacob in an unwise manner can lead to behavior reminiscent of Esau. Because the Israelites issued a (spoken) curse forbidding the giving of any daughter in marriage to any man from the tribe of Benjamin, they had to later tell the men of Benjamin to "steal" women as wives for themselves, which is Esau-type behavior (see Judges 21:18–22).

“The voice is the voice of Jacob” – in the days of Yerovam. The sound of weeping because they killed five hundred thousand among them, as it is written – “Yerovam did not gain strength again [in the days of Aviya; and the Lord afflicted him, and he died]” (II Chronicles 13:20). Rabbi Shmuel bar Naḥman said: What do you think; that Yerovam was afflicted? But was it not Aviya who was afflicted?

Why was he afflicted? Rabbi Abba bar Kahana said: It is because he defaced the identifying features of Israel’s faces, as it is written: “The expression of their faces testifies against them” (Isaiah 3:9). Rabbi Levi said: Because he positioned guards over them for three days until their form decayed, as we learned: One may testify43The reference is to giving testimony that a husband died so that his widow could remarry. only about the countenance of the face with the nose, even if there are distinguishing marks on his body and his belongings…and one may testify only up to three days.44Yevamot 120a. In their regard he says: “Their widows proliferated for Me beyond the sand of the seas” (Jeremiah 15:8).

Rabbi Yoḥanan, Reish Lakish, and the Rabbis, Rabbi Yoḥanan said: Because he denigrated Aḥiya the Shilonite, as it is stated: "[Worthless and] wicked people [gathered around him]”45The Hebrew does not bring the exact quote of the verse. (II Chronicles 13:7) – he called Aḥiya the Shilonite wicked. Reish Lakish said: Because he humiliated them publicly, as it is stated: “You are a great multitude, and with you are the golden calves” (II Chronicles 13:8).

The Rabbis said: It is because an idol came into his possession and he did not nullify it,46He did not destroy the golden calf which Yerovam had erected in Beit El. as it is stated: “Aviya pursued Yerovam” (II Chronicles 13:19), and it is written: “And captured cities from him: Beit El and its environs” (II Chronicles 13:19), and it is written: “He placed one in Beit El” (I Kings 12:29). The matters can be derived a fortiori: If a king, because he mistreated a king like him, the verse punished him and he was defeated, a commoner who mistreats a commoner, all the more so.

Another matter, “the voice is the voice of Jacob” – his voice silences the celestial beings and the earthly beings. Rabbi Reuven said: It is written: “When they stood, their wings would slacken” (Ezekiel 1:25). “When they stood” – is there sitting on High? Did Rabbi Shmuel not say: There is no sitting on High, as it is stated: “Their legs were a straight leg” (Ezekiel 1:7).

They have no joints – “I approached one of those angels [kamaya]” (Daniel 7:16). What is this expression kamaya? It is standing [kayamaya]. “Seraphim were standing above Him” (Isaiah 6:2). “[He said: Therefore, hear the word of the Lord.

I saw the Lord sitting on His throne,] and all the host of the heavens were standing [to His right and His left]” (II Chronicles 18:18), and you say: “When they stood”? I wonder. What is “when they stood [beomdam]”? When the nation comes, [there is] silence [ba am dom].

When Israel recites Shema Yisrael, the angels are silent, and then their wings would slacken. What do they recite? “Blessed is the glory of the Lord from His place” (Ezekiel 3:12), and blessed is the name of the glory of His kingdom. Rabbi Levi said: “When the morning stars sang together, and all the children of the great shouted” (Job 38:7) what the offspring of Jacob, who was likened to the stars, laud, as it is written in their regard: “Those who lead the multitudes to righteousness, like the stars” (Daniel 12:3).

Then, “all the children of the great shouted” – these are the ministering angels. What do they recite? “Blessed is the glory of the Lord from His place” (Ezekiel 3:12). Rabbi Shmuel bar Naḥman said: It is written: “A wind lifted me, and I heard behind me the sound of a great noise…” (Ezekiel 3:12).

“Great noise” – I wonder. Rather, after I and my counterparts lauded, then, “ I heard behind me the sound of a great noise: Blessed is the glory of the Lord from His place.” What do they recite? Blessed is the name.

Rabbi Yehuda bar Ilai would expound: “The voice is the voice of Jacob” screaming because of what “the hands are the hands of Esau” did to him. Rabbi Yoḥanan said: The voice [of Jacob, due to] the emperor Hadrian who killed eight hundred million people in Beitar.47The point is that a very large number of people were killed.

Another matter, it teaches that the Holy One blessed be He showed him the Temple built and destroyed and built. “See, the scent of my son” – that is built, just as it says: “My pleasing aroma; you shall observe” (Numbers 28:2). “Like the scent of a field” – that is destroyed, just as it says: “Zion will be plowed as a field” (Micah 3:12). “That the Lord blessed” – built and enhanced in the future, as it is stated: “For there the Lord commanded the blessing of life, for eternity” (Psalms 133:3). ##“And may God give you from the dew of the heavens, and from the fat of the land, and an abundance of grain and wine” (Genesis 27:28).

“And may God give you from the dew of the heavens.” It is written: “My root will be open to water, and dew will lie on my branch” (Job 29:19) – Job said: ‘Because my doors were wide open, everyone would reap dry crops, and I would reap full, lush kernels.’ What is the source? “My root will be open to water.”1The verse is being interpreted as saying that the door was open and everything was available to a guest, just as water is freely available. The word root is interpreted as referring to the door since the house "begins" from the door and the tree begins from it's roots (Radal). Jacob said: ‘Because I was engaged in Torah that is likened to water, I was privileged to be blessed with dew,’ as it is stated: “And may God give you from the dew of the heavens.”

Rabbi Berekhya began: “Return, return, the Shulamite; return, return, and we will gaze upon you” (Song of Songs 7:1) – “return” is written four times, corresponding to the four kingdoms into which Israel entered whole and emerged whole. “The Shulamite” – it is a nation that the peace [shalom] of the One who lives forever moves with it, from tent to tent. “The Shulamite” – the nation that the priests instill peace into it every day, as it is stated: “They shall place My name” (Numbers 6:27), and it is written: “And grant you peace” (Numbers 6:26).

“The Shulamite” – the nation that the One who is peace of the worlds resides in its midst, as it is stated: “They shall craft for Me a Sanctuary, and I will dwell in their midst” (Exodus 25:8). “The Shulamite” – the nation that I am destined to instill peace into it, as it is stated: “I will grant peace in the Land” (Leviticus 26:6). “The Shulamite” – the nation toward which I will direct peace; that is what is written: “So said the Lord: Behold, I will direct peace to her like a river” (Isaiah 66:12).

Rabbi Shmuel bar Tanḥum and Rabbi Ḥana in the name of Rabbi Idi: A nation that made peace between Me and My world, as were it not for it, I would destroy My world. Rav Huna in the name of Rav Aḥa began: “The earth and all its inhabitants melted away” (Psalms 75:4) – just as it says: “All the inhabitants of Canaan have melted away” (Exodus 15:15). “I set firm” (Psalms 75:4) – I, once they accepted upon themselves, “I am the Lord your God” (Exodus 20:2), “I set firm its pillars, Selah” (Psalms 75:4) – and the world was filled with joy [venitbasem].2There is a variant reading: Venitbases – the world was firmed.

Rabbi Elazar ben Maron says: The nation that preserves [meshalema] the stability of the world, both in this world, and in the World to Come. Rabbi Levi said: A nation that all the good that comes into the world comes only due to its merit. Rains fall only due to its merit, dews fall only due to its merit, as it is stated: “And may God give you from the dew of the heavens” – to you, due to your merit, and the matter is dependent upon you.

“May [God] give you [veyiten lekha]” – He will give, and give you again.3This is expounded from the fact that the word begins with a vav. He will give you blessings and He will give you a hidden place.4A place where you can retain the blessings. Namely, peace, based on the statement (see Mishna Okatzin 3:12) that the vessel which can retain blessings is peace (Maharzu). “May [God] give you” – yours, and “may [God] give you” – your father’s.

“May [God] give you” – yours, and “may [God] give you” – your brother’s. Rabbi Aḥa said: May [God] give, “and may God give you” divine aid. When? It will be when you need it.

That is what is written: “And said: My Lord God, please remember me and please strengthen me” (Judges 16:28) – he said before Him: ‘Master of the universe, remember for me that blessing that Father blessed me: May [God] give, “and may God give you” divine aid.’ “From the dew of the heavens” – this is the manna, as it is stated: “The Lord said to Moses: Behold, I am raining food for you from the heavens” (Exodus 16:4).

“And from the fat of the land” – this is the well that would bring up for them types of fish that were exceedingly fat. “And from the fat of the land” – these are the offerings, as it is written: “I will offer up to You burnt offerings of fattened animals” (Psalms 66:15). “And an abundance of grain” – these are the lads, as it is written: “For how good and how beautiful it is, there will be grain for the young men” (Zechariah 9:17).

“And wine” – these are the maidens, as it is written: “and new wine will make the maidens talk” (Zechariah 9:17). Another matter, “from the dew of the heavens” – this is Zion, as it is stated: “Like the dew of Hermon descending upon the mountains of Zion” (Psalms 133:3). “And from the fat of the land” – these are the offerings. “Grain” – these are the first fruits.

“Wine” – these are the libations. Alternatively, “from the dew of the heavens” – this is the Bible; “and from the fat of the land” – this is Mishna; “grain” – this is Talmud; “wine” – this is aggada.

“Peoples will serve you, and nations will prostrate themselves to you. Be a lord to your brethren, and your mother’s sons will prostrate themselves to you. Cursed be one who curses you, and blessed be one who blesses you” (Genesis 27:29). “Peoples will serve you” – these are the seventy nations.

“And nations will prostrate themselves to you” – these are the descendants of Ishmael and the sons of Ketura, in whose regard it is written: “Ashurim, Letushim, and Leumim” (Genesis 25:3). “Be a lord to your brethren” – this is Esau and his chieftains. “And your mother’s sons will prostrate themselves to you” – here it says: “And your mother’s sons will prostrate themselves to you,” but elsewhere it says: “And your father’s sons will prostrate themselves to you” (Genesis 49:8).

It is that Jacob, because he took four wives, Leah, Rachel, Zilpa, and Bilha, he says: “Your father’s sons.” Isaac took Rebecca, he said: “Your mother’s sons.” “Cursed be one who curses you…” – and elsewhere it says: “Those who bless you are blessed, and those who curse you are cursed” (Numbers 24:9). It is that Bilam, because he was a hater, began with a blessing and concluded with a curse.

Yitzḥak, who was a lover, opened with a curse and concluded with a blessing. Rabbi Yitzḥak bar Rabbi Ḥiyya said: The wicked, because their beginning is tranquility and their end is suffering, they begin with blessing and end with curse. The righteous, because their beginning is suffering and their end is tranquility, they begin with curse and end with blessing: “Cursed be one who curses you, and blessed be one who blesses you.”

“It was when Isaac concluded to bless Jacob, and Jacob had just departed from the presence of Isaac his father, and Esau his brother came from his hunt” (Genesis 27:30). “It was when Isaac concluded to bless Jacob” – Rabbi Aivu said: The tent of our patriarch Isaac was open on all sides. One came from here and one came from there. The Rabbis say: It was hinged, and the doors would fold backward. Jacob stood behind the door until Esau entered, and then he went out. That is what is written: “Jacob had just departed [Akh yatzo yatza]” – he appeared to go out but was not going out. “And Esau his brother came from his hunt [mitzeido]” – he was armed to hunt for his life, just as it says: “But if one did not have intent [tzada]” (Exodus 21:13).5The verse appears in the context of murder.

Another matter, “blessed be one who blesses you” – it is taught: An idol worshiper who blesses the Name, one answers amen after him; with the Name, one does not answer amen after him.6If a gentile blesses God, one should answer ‘Amen.’ If he blesses a Jew using the name of God, one should not answer ‘Amen,’ to indicate that his blessing does not help (Etz Yosef). Rabbi Tanḥuma said: If one idolater blesses you, answer amen after him, as it is written: “You shall be blessed more than all the peoples [mikol haamim]” (Deuteronomy 7:14).7Literally – “from all the nations.”

A certain idolater encountered Rabbi Yishmael and blessed him. He said to him: ‘The response is already stated.’ A certain idolater encountered Rabbi Yishmael and cursed him. He said to him: ‘The response is already stated.’

They said to him: ‘What you said to this one, you said to that one.’ He said to them: ‘So it is written: “Those who bless you are blessed, and those who curse you are cursed”’ (Numbers 24:9).

“He, too, prepared delicacies, and brought them to his father, and said to his father: Let my father arise, and eat from his son’s game, so that your soul will bless me” (Genesis 27:31). “He, too, prepared delicacies, and brought them to his father, and said to his father: Let my father arise” – that is what is written: “The spider grasps with hands” (Proverbs 30:28). Rabbi Ḥama bar Ḥanina said: By virtue of what merit does the spider grasp?8A metaphor for the Roman Empire, that descended from Esau. It is due to the merit of those hands – “he, too, prepared delicacies.” “Let my father arise” – because he said to him: “Let [my father] arise,” I will exact retribution against him with that same expression: “May God arise…His enemies scatter” (Psalms 68:2).

“Isaac was overcome with great trembling, and he said: Who then is he who hunted game, and brought it me, and I ate from all before you came, and I blessed him? Indeed, he shall be blessed” (Genesis 27:33). “Isaac was overcome with great trembling.” It is written: “A man’s trembling sets a snare, and one who trusts the Lord will be exalted” (Proverbs 29:25) – the trembling that Ruth caused Boaz, as it is stated: “He trembled and recoiled” (Ruth 3:8), “sets a snare” – by right he should have cursed her.

However, “one who trusts the Lord will be exalted” – he considered it, and blessed her: “He said: May you be blessed to the Lord, my daughter” (Ruth 3:10). The trembling that Jacob caused Isaac, as it is stated: “Isaac was overcome with great trembling,” “sets a snare” – by right he should have cursed him. However, “one who trusts the Lord will be exalted” – he blessed him and said: “Indeed, he shall be blessed.”

“Isaac was overcome with great trembling” – Rabbi Ḥama ben Rabbi Ḥanina said: “Great” – more than the trembling that he trembled atop the altar. He said: “Who [then], is” the one who became an intermediary between me and the Omnipresent so that Jacob would receive the blessings? He said it regarding Rebecca. Rabbi Yoḥanan said: One who has two sons, one leaving and one entering,1One receiving a blessing and one not receiving a blessing. trembles?

I wonder. It is, rather, that when Esau entered to his father, Gehenna entered with him. Rabbi Aḥa said: The walls of the house began seething. That is what is written: “Who then [mi efo],” who is that who is destined to be baked here, is it me, or my son Jacob?

The Holy One blessed be He said to him: ‘It is neither you nor your son, but rather, “he who hunted game.”’2Esau. “He who hunted game” – Rabbi Elazar bar Shimon said: Hunter, how did they trap you? Conqueror of gates, how are your gates conquered and ruined? That is what is written: “The deceitful will not scorch [yaḥarokh] his prey” (Proverbs 12:27).

The Rabbis say: The Holy One blessed be He does not delay [yeaḥer] and does not extend [yaarikh] for the deceitful one and his deceit. Rabbi Eliezer the son of Rabbi Yosei said: What is “will not scorch [lo yaḥarokh]”? the Holy One Blessed be He does not extend [yaarikh] for the deceitful one and his deceit, as Rabbi Yehoshua ben Levi said: That entire day, Esau was trapping gazelles and binding them, and an angel came and untied them, [trapping] birds, and tied their wings, and an angel would come and free them.

Why to that extent? “But the wealth of a worthy [yakar] man is precious” (Proverbs 12:27) – so that Jacob, who was the glory of [yekaro] the world, would come and take the blessings, as from the outset of the world they were designated [ḥarutzot] for him. Rabbi Ḥanina bar Pappa asked Rabbi Aḥa, he said to him: ‘What is what is written: “But the wealth of a worthy [yakar] man is precious [ḥarutz]”?’

He said: ‘It is designated [ḥarutza] in the hands of the righteous, who do not receive in this world any of the glory they have coming to them in the World to Come.’ “And I ate from all [mikol]” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: Of everything [mikol] that was created during the six days of Creation. Rabbi Neḥemya says: Of all [mikol] the goodness that is reserved for the World to Come.

He [Esau] said to him [Isaac]: ‘What was the main course that he fed you?’ He said to him: ‘I do not know, but I tasted the taste of bread, the taste of meat, the taste of fish, the taste of grasshoppers, the taste of all the delicacies of the world.’ Rabbi Berekhya said: When he [Isaac] mentioned meat, he [Esau] immediately cried. He said: ‘He fed me one bowl of lentils and took my birthright.

You, to whom he fed meat, all the more so.’ Rabbi Levi said: Because our patriarch Isaac was afraid and saying: ‘Did I, perhaps, not act properly, in that I rendered one who was not firstborn, firstborn?’ When he said: “He took my birthright” (Genesis 27:36), he said: ‘I gave the blessing properly.’ Rabbi Elazar said: Ratification of a document is only by its signatories, so that you will not say that had Jacob not deceived Isaac, he would not have received the blessings. The verse states: “Indeed, he shall be blessed.”

Rabbi Yitzḥak said: He [Isaac] sought to curse him [Jacob]. The Holy One blessed be He said to him: ‘Be careful, if you curse him, you are cursing yourself, as you said: “Cursed be one who curses you”’ (Genesis 27:29). Rabbi Levi said: Six items serve a person; three are in his control, and three are not in his control. The eye, the ear, and the nose are not in his control – he sees what he does not wish, he hears what he does not wish, and he smells what he does not wish.

The mouth, the hand, and the foot are in his control – [the mouth,] if he wishes he toils in Torah; if he wishes, [he speaks] evil speech; if he wishes, he curses and blasphemes. The hand, if he wishes, he performs a mitzva; if he wishes, he steals; if he wishes, he kills. His foot, if he wishes, he goes to theaters and circuses; and if he wishes, he goes to synagogues and study halls. When he merits, the Holy One blessed be He renders the ones in his control to be not in his control.

The hand – “his hand that he had extended toward him shriveled” (I Kings 13:4); the mouth, “indeed, he shall be blessed” (Genesis 27:33); the foot, “My son, do not walk on the way with them…for their feet run to evil” (Proverbs 1:15–16).

“When Esau heard the words of his father, he cried out, a very great and bitter cry, and he said to his father: Bless me too, my father” (Genesis 27:34). “When Esau heard the words of his father” – Rabbi Ḥanina said: Anyone who says that the Holy One blessed be He is lax, may his intestines become lax. Rather, He shows patience and collects His due. Jacob caused Esau to cry out one cry, as it is written: “When Esau heard the words of his father, he cried out.”

Where did He punish him [Jacob]? It was in the Shushan citadel, as it is stated: “[When Mordekhai learned what had happened…] and cried out an exceedingly loud and bitter cry” (Esther 4:1). “He said: Your brother came in cunning, and he took your blessing” (Genesis 27:35). “Your brother came in cunning [bemirma]” – Rabbi Yoḥanan said: He came with the wisdom of his Torah.3This is expounded from the fact that the Torah used the word mirma, not sheker, rama’ut, or honaa.

Cunning [mirma] is not necessarily negative. “He said: It is for this that his name was called Jacob [Yaakov], as he deceived me these two times; he took my birthright and, behold, now he took my blessing. And he said: Have you not reserved a blessing for me?” (Genesis 27:36). “He said: It is for this [hakhi] that his name was called Jacob [Yaakov], as he deceived me [vayakveni]” – Reish Lakish said: He began clearing his throat, like one who clears his throat [meḥakekh] and expectorates from his mouth.

“He said: Hakhi.”4Hakhi which literally means "is it for this" is expounded as though it should be read ḥiki – as in the word meḥakekh. “He deceived me…he took my birthright” – and I said nothing to him. “Behold, now he took my blessing” – shall I say nothing to him? “Have you not reserved a blessing for me?” – from the inferior ones.5A less important blessing.

“Isaac answered and said to Esau: Behold, I have placed him a lord to you, and all his brethren I have given to him as servants, and I have supported him with grain and wine, and for you then, what shall I do, my son?” (Genesis 27:37). “Isaac answered and said to Esau: Behold, I have [placed him] a lord” – Rabbi Berekhya said: “Behold, I have placed him a lord to you” – that was the seventh blessing,6The blessing "be master over your brothers" is the seventh blessing. why does he say it to him first?

He said to him: ‘I rendered him king over you, and your blessings are his.’ The slave belongs to whom, his belongings belong to whom? A slave, everything that is his belongs to his master. “All his brethren I have given to him as servants…and for you, then [lekha efo]” – however, for you, your bread is baked [afuya].7You will always have enough to eat, at the expense of your master.

Rabbi Yoḥanan and Reish Lakish, Rabbi Yoḥanan said: [“Lekha efo”] Let me be,8The word lekha is being interpreted as meaning lekh – leave. as an oven is baking for you everywhere.9You will be burned by him. Reish Lakish said: Let me be, as fury and wrath [af veḥema]10Efo is an acronym for af veḥema. are within his purview. Rabbi Simlai and some say in the name of Rabbi Abahu: The Holy One blessed be He said to him: ‘Did you say to him: “For you, then”?’11God asked Isaac: Did you intend to bless Esau?

He said to Him: “Grant him grace”12Let me bless him. (Isaiah 26:10). He said to him: ‘He is “wicked”’ (Isaiah 26:10). He said to Him: ‘“Did he not learn righteousness?” (Isaiah 26:10) – did he not honor his parents?’ The Holy One blessed be He said to him: ‘“In the land of the upright he will perform evil” (Isaiah 26:10) – he is destined to extend his hand against the Temple.’

He said to Him: ‘If so, grant him tranquility in this world, “and let him not see the majesty of the Lord” (Isaiah 26:10) – in the future.’

“Isaac his father answered and said to him: Behold, from the fat of the earth will be your dwelling, and from the dew of the heavens from above” (Genesis 27:39). “Isaac [his father] answered and said [to him: Behold, from the fat of the earth will be your dwelling” – this is Italy.13Rome is viewed as being the descendant of Esau. “And from the dew of the heavens from above” – this is Beit Guvrin. Another matter, “Behold, from the fat of the earth” – from the fat cats of the earth.

What renders the earth fat? It becomes fat from the dew. Antoninos sent [an emissary] to Rabbeinu [Yehuda HaNasi], he said to him: ‘Because my royal treasuries are depleted, what can we do to fill them?’ He took the emissary and brought him into a garden.

He began uprooting large radishes and planted small ones. He said to him: ‘Give me an answer.’ He said: ‘You do not need one.’ He ascended to him.14The emissary returned to Antoninos.

He said to him: ‘Where is the response?’ He said to him: ‘He did not give me anything.’ He said to him: ‘What did he say to you?’ He said to him: ‘He did not say anything.’

He said to him: ‘Did he not do anything in your presence?’ He said to him: ‘He took me and had me enter into a garden. He uprooted large radishes and planted small ones; large beets and planted small ones; large lettuce, and planted small ones.’ He understood immediately.

He began dismissing officers and appointing officers, until the coffers were filled.15Both the dismissed officers and the appointed officers paid higher taxes because they feared him, and the coffers were filled.

“By your sword you will live, and you will serve your brother; it will be when you will revolt, you will remove his yoke from your neck” (Genesis 27:40). “By [ve’al] your sword you will live” – Rabbi Levi said: Insert [ul] your sword and you will live.16Insert your sword into its sheath and do not draw it, because if you attack Jacob you will be defeated. “And you will serve your brother” – Rav Huna said: If he merits, you will serve; if not, you will eradicate.

“It will be when you will revolt” – you have fairs and markets and he has markets; you have laws and customs and he has laws and customs. Rabbi Yosei bar Ḥalafta said: If you see your brother throwing the yoke of Torah from upon him, decree upon him persecutions and you will dominate him. That is what is written: “For You are our Father; although Abraham does not know us and Israel does not recognize us” (Isaiah 63:16).

Where is Isaac? One who says to him:17Isaac said to Esau. ‘Decree upon him persecutions,’ do you18The prophet. mention him along with the [other] patriarchs?

“Esau hated Jacob because of the blessing that his father blessed him. Esau said in his heart: The days of mourning for my father will approach, and I will kill my brother Jacob” (Genesis 27:41). “Esau hated [vayistom]” – Rabbi Elazar bar Rabbi Yosei said: A senator19Senator is an acronym for soneh, nokem, noter, which the midrash will go on to explain. – he became toward him a hater [soneh], an avenger [nokem], and a bearer of a grudge [noter]; to this day they are called the senators of Rome.

“Esau said in his heart” – the wicked are subject to the heart. “The scoundrel says in his heart” (Psalms 14:1); “Yerovam said in his heart” (I Kings 12:26); “Haman said in his heart” (Esther 6:6). But the righteous, their heart is subject to them. “Hannah, she was speaking in her heart” (I Samuel 1:13); “David said in his heart” (I Samuel 27:1); “Daniel resolved in his heart” (Daniel 1:8).

They are like their Creator: “The Lord said in his heart” (Genesis 8:21). “The days of mourning for my father will approach” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: Esau acted with patience. He said: ‘What, will I cause my father to break down?’ Instead, “the days of mourning for my father will approach, and I will kill” him.

Rabbi Neḥemya said: A Divine Voice said: ‘Many young donkeys have died and their hides have been spread over their mothers.’ The Rabbis say: [Esau said:] ‘If I kill him, there are Shem and Ever who will sit in judgment over me, and say to me: Why did you kill your brother? Instead, I will go and marry into Ishmael’s family, and he will come and dispute with him [Jacob] over the birthright and kill him, and I will stand against him [Ishmael] as a blood redeemer and kill him, and I will be the heir of two families.’

That is what is written: “Because you said: The two nations and the two countries will be mine, and we will inherit it, and the Lord was there” (Ezekiel 35:10). Who is it that said so? Rabbi Yudan said: It was the Holy One blessed be He: “and the Lord was there.” Rabbi Berekhya said: Esau denied and said: ‘I did not say that statement.’

The Holy One blessed be He said to him: ‘Do you not know that I am the prober of hearts? “I, the Lord, probe the heart”’ (Jeremiah 17:10).

“The words of Esau her elder son were told to Rebecca, and she sent and summoned Jacob her younger son, and said to him: Behold, your brother Esau consoles himself [mitnaḥem] in your regard to kill you” (Genesis 27:42). “Were told to Rebecca…” – who told her? Rabbi Ḥagai in the name of Rabbi Yitzḥak: The matriarchs were prophets, and Rebecca was one of the matriarchs. Rabbi Yitzḥak said: Even a layman does not plow a furrow within a furrow, but prophets plow a furrow within a furrow?20Since a layman does not plow once and then plow a second time in a manner that destroys the first furrow, certainly the prophets do not perform an action which would be followed by an action which causes destruction.

Rebecca told Jacob to take the blessings, and this led Esau to plan to kill him. Therefore, Rebecca, who was a prophetess, had been told by God of Esau's plan, and knew that what she did would not cause destruction (Matnot Kehuna). And you say: “Do not touch My anointed ones; do not harm My prophets” (Psalms 105:15). “She sent and summoned Jacob” – she said to him: ‘This wicked one, how much he regrets about you, how much he is accepting condolences [mitnaḥem] in your regard, and he has already drunk a cup of consolation over you.’

“Now my son, heed my voice and arise, flee to Laban my brother, to Haran” (Genesis 27:43). “Live with him a few years, until your brother’s anger will subside” (Genesis 27:44). “Now my son, heed my voice and arise, flee…live with him a few [aḥadim] years.” It is written: “Jacob worked seven years for Rachel; they were in his eyes but a few [aḥadim] days, in his love of her” (Genesis 29:20).

Rabbi Ḥanina bar Pazi said: Aḥadim is written here and aḥadim is written elsewhere. Just as elsewhere, aḥadim is seven years, so, too aḥadim that is stated here is seven years. “Until your brother’s anger will subside from you, and he will forget that which you did to him, and I will send and take you from there; why should I be bereaved of both of you on one day?” (Genesis 27:45). “Until your brother’s anger will subside” – his mother in her righteousness said: “Until your brother’s anger will subside,” but he did not do so, but rather: “His wrath mauled perpetually and his fury kept forever” (Amos 1:11). Reish Lakish said: His fury and his wrath did not move from his mouth – “why should I be bereaved of both of you?”

“Rebecca said to Isaac: I loathe my life due to the daughters of Ḥet. If Jacob takes a wife from the daughters of Ḥet, like these, from the daughters of the land, why do I need life?” (Genesis 27:46). “Rebecca said to Isaac: I loathe my life [due to the daughters of Ḥet]”21Esau’s wives. See Genesis 26:34–35. – Rav Huna said: She began collecting mucus from her nose and casting it down. “If Jacob takes…from the daughters of Ḥet, like these” – she was striking this one, then that one, and that one, then this one.22Esau’s wives were standing there.

“Isaac summoned Jacob and he blessed him. He commanded him and said to him: Do not take a wife from the daughters of Canaan” (Genesis 28:1). “Isaac summoned Jacob and he blessed him” – Rabbi Abahu said: Because the blessings were uncertain in his hand.23The blessings which Jacob received when Isaac thought he was Esau were considered uncertain by Jacob. Where were they reinforced in his hand?

It is here, “Isaac summoned Jacob.”24Isaac blessed him at his own initiative. Rabbi Elazar said: Ratification of a document is only by its signatories, so that you will not say that had Jacob not deceived Isaac, he would not have received his blessings. The verse states: “Isaac summoned Jacob and he blessed him.” Rabbi Berekhya said: This is analogous to the son of kings who was digging to take a pound of gold.

He [the king] said to him: ‘Why clandestinely? Come and take it openly.’ “Isaac summoned Jacob and he blessed him.” “He commanded him” – he cautioned him against the daughters of Aner, Eshkol, and Mamre.25He cautioned him not to marry them.

They were allies of Abraham. See Genesis 14:24. “Jacob heeded his father and his mother, and he went to Padan Aram” (Genesis 28:7). “Jacob heeded his father and his mother.”

That is what is written: “Every way of a man is fitting in his own eyes” (Proverbs 21:2). Every way of a man is fitting in his own eyes – this is Samson: “Samson said to his father: Take her for me, as she is fitting in my eyes” (Judges 14:3). “And one who heeds counsel is wise” (Proverbs 12:15) – this is Jacob: “Jacob heeded his father and his mother, and he went.”

“Esau saw that the daughters of Canaan were objectionable in the eyes of Isaac his father” (Genesis 28:8). “Esau went to Ishmael, and took Maḥalat the daughter of Ishmael, son of Abraham, sister of Nevayot, in addition to his wives, as his wife” (Genesis 28:9). “Esau saw that the daughters of Canaan26Ḥet was considered a Canaanite.…Esau went to Ishmael” – Rabbi Yehoshua ben Levi said: He gave consideration to converting.27The reference is to repenting.

“Maḥalat” – as the Holy One blessed be He forgave [mahal] him for his iniquities. “Basmat” (Genesis 36:3) – as his mind was now satisfied [nitbasma]. Rabbi Elazar said: Had he divorced the first ones, it would have been correct, but, “in addition to his wives” – pain upon pain. Another matter, thorn upon thorn – it was an addition to a full house.

“Jacob departed from Beersheba, and went to Haran” (Genesis 28:10). Rabbi Yudan said in the name of Rabbi Aivu: “In the transgression of the lips is an evil snare, but the righteous emerges from trouble” (Proverbs 12:13). “In the transgression of the lips is an evil snare” – due to the rebellion that Esau and Ishmael rebelled against the Holy One blessed be He, and angered him, and, likewise, his wives angered Him, they encountered a snare. “But the righteous emerges [vayetze] from trouble” – this is Jacob, “Jacob departed from Beersheba, and went to Haran.”

“Jacob departed from Beersheba, and went to Ḥaran” (Genesis 28:10) – Rabbi Pinḥas in the name of Rabbi Huna bar Pappa began: “Then you will walk on your way securely…. When you lie down, you will not be afraid” (Proverbs 3:23–24). “Then you will walk on your way securely” – this is Jacob, as it is written: “Jacob departed.” “When you lie down, you will not be afraid” – of Esau and Laban. “You will lie down and your sleep will be sweet” (Proverbs 3:24) – “and lay down in that place” (Genesis 28:11).

Rabbi Shmuel bar Naḥman began:1The verse in Psalms is being interpreted as referring to Jacob. “A song of ascents. I lift my eyes to the mountains [heharim]” (Psalms 121:1) – I lift my eyes to the parents [hahorim], to my teachers, and to those who raised me. “From where will my help come?” (Psalms 121:1) – Eliezer, when he went to bring Rebecca, what is written in his regard: “The slave took ten camels…” (Genesis 24:10), but I [Jacob] do not have even one nose ring or one bracelet.

Rabbi Ḥanina said: He [Isaac] sent him empty-handed. Rabbi Yehoshua ben Levi said: He sent with him,2And did not send him empty-handed. but Esau arose and took it from him. He then said: ‘What, will I lose my confidence in my Creator? God forbid, I will not lose my confidence in my Creator.’

Instead, “My help is from the Lord” (Psalms 121:2). “He will not let your foot give way; He who watches over you will not slumber” (Psalms 121:3). “Behold, [the Guardian of Israel] neither slumbers nor sleeps…” (Psalms 121:4). The Lord will guard you from all evil" (Psalms 121:7) – from Esau and from Laban; “He will guard your life” (Psalms 121:7) – from the angel of death. “The Lord will guard your going and your coming” (Psalms 121:8) – “Jacob departed.”

Rabbi Abbahu began: “House and wealth are the inheritance of fathers, but a capable wife is from the Lord” (Proverbs 19:14) – Rabbi Pinḥas in the name of Rabbi Abbahu: We find in the Torah, the Prophets, and the Writings that a person’s match is only from the Holy One blessed be He. In the Torah, from where is it derived? “Laban and Betuel answered and said: The matter comes from the Lord” (Genesis 24:50).

In the Prophets: “His father and his mother did not know that it was from the Lord” (Judges 14:4). In the Writings, that is what is written: “But a capable wife is from the Lord.” There are instances where one goes to his match and there are instances where one’s match comes to him. Isaac, his match came to him: “Behold, he saw camels coming” (Genesis 24:63). Jacob went to his match, as it is written: “Jacob departed.”

Rabbi Yehuda bar Simon began: “God settles the individuals in a home” (Psalms 68:7) – a noblewoman asked Rabbi Yosei bar Ḥalafta, she said to him: ‘In how many days did the Holy One blessed be He create His world?’' He said to her: ‘In six days, as it is written: “For in six days the Lord made the heavens and the earth”’ (Exodus 20:11). She said to him: ‘From that time until now, what has He been doing?’

He said to her: ‘He is sitting and matchmaking; the daughter of so-and-so to so-and-so, the wife3Referring to someone who has been widowed or divorced. of so-and-so to so-and-so, the property of so-and-so to so-and-so.' She said to him: ‘That is his vocation. I, too, can do so. I have several slaves and I have several maidservants and I can make matches between them in a single moment.’

He said to her: ‘If it appears simple in your eyes, before the Holy One blessed be He, it is as difficult as the parting of the Red Sea.’ Rabbi Yosei bar Ḥalafta went on his way. What did she do? She took one thousand slaves and one thousand maidservants and stood them in several lines.

She said: ‘So-and so-man shall marry so-and-so woman, and so-and-so woman shall marry so-and-so man.’ She made matches between them in one night. The next day, they came to her. This one, his head was wounded, this one, his eye was gouged, this one, his leg was broken.

She asked them ‘What do you want?’ This one said: ‘I do not want that one.’ That one said: ‘I do not want this one.’ Immediately, she sent and brought Rabbi Yosei bar Ḥalafta.

She said to him: ‘There is no God like your God. Your Torah is True, [it is] fine and praiseworthy, You spoke well.’ He said to her: ‘Is that not what I said to you? If it appears simple in your eyes, before the Holy One blessed be He it is as difficult as the parting of the Red Sea.’

What does the Holy One blessed be He do for them? He matches them against their will, not to their liking,4They marry appropriate spouses even though they are not aware of that at the time of the wedding. as it is stated: “God settles the individuals in a home; He liberates prisoners in chains [bakosharot]” (Psalms 68:7). What is “bakosharot”? It is with weeping [bekhi] and with song [veshirot].

One who is willing, with song, and one who is unwilling, weeps. Rabbi Berekhya said: In this language, Rabbi Yosei bar Ḥalafta answered her: ‘The Holy One blessed be He sits and crafts ladders, and humbles this one and raise that one, lowers this one and elevates that one.’ As it says: “But it is God who is the Judge; He humbles this one and raises that one” (Psalms 75:8). There are instances where one goes to his match and there are instances where one’s match comes to him.

Isaac, his match came to him, as it is stated: “Isaac went out walking in the field…[Behold, he saw camels coming]” (Genesis 24:63). Jacob went to his match, as it is written: “Jacob departed from Beersheba.”

Ḥizkiya said: Our patriarch Jacob was sixty-three years old when he took the blessings, [and] spent another fourteen years [during which] he was hidden in the house of Ever.5See Megillah 17a. He spent another seven years that he worked for Rachel. The result is that he married a wife at the age of eighty-four years. Esau was at the age of forty years. We learned that the Holy One blessed be He delays for the righteous and moves forward for the wicked.

Rabbi Hoshaya said: It is already written: “Jacob heeded his father and his mother” (Genesis 28:7), why does the verse state: “Jacob departed from Beersheba.” It is, rather, that he said [to himself]: [My] father, when he sought to depart outside the Land of Israel, from where did he seek permission? Was it not from Beersheba?6It is not clear what the midrash is referring to here. I, too, will go to Beersheba.

If He gives me permission, I will depart, but if not, I will not depart. That is why it was necessary for the verse to say: “Jacob departed from Beersheba.”

“[Jacob] departed” – was he the only one who departed? Did several donkey drivers and several camel drivers not depart, and you say: “Jacob departed”? Rabbi [Ze’eira] Azarya said in the name of Rabbi Yehuda bar Simon: When the righteous man is in the city, he is its aura, he is its glory. Once he emerged from there, its aura has vacated, its glory has vacated.

Similarly, “she departed from the place where she had been…” (Ruth 1:7). “She departed” – was she the only one who departed from the place? Did several donkey drivers and several camel drivers not depart, and is says: “She departed”? Rabbi Azarya in the name of Rabbi Yehuda bar Simon, and Rabbi Ḥanin in the name of Rabbi Shmuel the son of Rabbi Isaac said: When the righteous person is in the city, he is its aura, he is its glory.

Once he emerged from there, its aura has vacated, its glory has vacated. There it works out well, as there was no one there other than that righteous woman. But here, Isaac and Rebecca were there. Rabbi Azarya said in the name of Rabbi Simon: The merit of one righteous person is not comparable to the merit of two righteous people.

“From Beersheba” – Rabbi Yudan and Rav Huna, Rabbi Yudan said: From the source [be’er] of the oath [shevua]. He [Jacob] said: So that Avimelekh will not stand over me and say: ‘Take an oath to me just as your grandfather took an oath to me,’ and I will delay the joy of my descendants for seven generations.7Abraham's oath caused a delay of seven generations. See Bereshit Rabba 54:4. Rav Huna said: [He departed] from the source of the birthright.

He [Jacob] said: ‘So that Esau will not stand over me, challenge the birthright, and say: This is how you deceived me and took my birthright.’ The result will be that I will lose that oath, as it is stated: “Take an oath to me this day” (Genesis 25:33). “From Beersheba” – Rabbi Berekhya said: From the source of the blessings. He [Jacob] said: ‘So that Esau would not stand over me and say to me: This is how you deceived me and took the blessings.’ The result will be that I will ruin all the toil that my mother toiled on my behalf.

“And went to Ḥaran [Ḥarana]” – the Rabbis said: On the same day. Rabbi Berekhya said in the name of Rabbi Yitzḥak: As people say: So-and-so went to Caesarea, and until now he has the provisions he set out with. Ḥarana – it is taught in the name of Rabbi Neḥemya: Any word that requires a lamed at its start, a heh is placed at its end: Sedoma, Se’ira, Mitzraima, Ḥarana.8Both the lamed and the heh mean “to.”

The lamed which appears at the beginning of the word can be replaced with a heh at the end of the word. They raised an objection: But is it not written: “The wicked will return to the netherworld [lishola]”9There is both a lamed at the beginning and a heh at the end. (Psalms 9:18)? Rabbi Abba bar Zavda said: It is to the lowest compartment in the netherworld.10Both letters are used to emphasize how low it is.

"And he encountered the place" (Genesis 28:11). Rav Huna in the name of Rabbi Ami said: Why do they call the name of the Holy One, blessed be He, by the name "Place"? Because He is the place of the world, but His world is not His place. From what is written, "Behold, there is a place with Me" (Exodus 33:21), the Holy One, blessed be He, is the place of the world, but His world is not His place. Rabbi Yitzchak said: It is written, "a dwelling is the God of old" (Deuteronomy 33:27). We do not know whether the Holy One, blessed be He, is the dwelling of His world or His world is His dwelling. From what is written, "O LORD, You have been a dwelling place for us" (Psalms 90:1), the Holy One, blessed be He, is the dwelling of His world, but His world is not His dwelling. Rabbi Abba bar Yudan said: This is like a mighty man who rides upon a horse, with his gear hanging down on this side and that side. The horse is subordinate to the rider, and the rider is not subordinate to the horse, as it is said, "when You ride upon Your horses" (Habakkuk 3:8). Another interpretation: What is "and he encountered"? It means he prayed. "At the place" means he prayed at the Temple. Rabbi Yehoshua ben Levi said: The early patriarchs instituted three prayers. Abraham instituted the morning prayer, Isaac instituted the afternoon prayer, Jacob instituted the evening prayer, as it is said, "and he encountered the place," and "encountering" means nothing other than prayer.

“He encountered the place and spent the night there because the sun had set; he took from the stones of the place, which he placed beneath his head, and lay down in that place” (Genesis 28:11). “He encountered [vayifga] the place” – Rav Huna said in the name of Rabbi Ami: Why do they change the name of the Holy One blessed be He and call Him the Omnipresent [hamakom]? It is because He is the place [mekomo] of the world, and His world is not His place.

From what is written: “Behold, there is a place [makom] with Me” (Exodus 33:21) – the Holy One blessed be He is the place of the world, and His world is not His place.11God is not contained in the world, he does not "live" there. He is the "place" of the world. The world exists because of Him. Rabbi Yitzḥak said: It is written: “An abode of the God of eternity” (Deuteronomy 33:27).

We do not know whether the Holy One blessed be He is the abode of the world, or whether the world is His abode. From what is written: “You are an abode for us” (Psalms 90:1) – that is, the Holy One blessed be He is the abode of the world, but His world is not His abode. Rabbi Abba bar Yudan said: This is analogous to a warrior who was riding on a horse, and his garments were flowing to both sides.

The horse is secondary to the rider, but the rider is not secondary to the horse, as it is stated: “You will ride on Your horses” (Habakkuk 3:8). Another matter, what is vayifga? He prayed. “In the place” – he prayed in the Temple.

Rabbi Yehoshua ben Levi said: The early patriarchs instituted three prayers: Abraham instituted the morning prayer, as it is stated: “Abraham arose early in the morning to go to the place where he stood…” (Genesis 19:27), and standing is nothing other than prayer, as it is stated: “Pinḥas stood and prayed” (Psalms 106:30). Isaac instituted the afternoon prayer, as it is stated: “Isaac went out walking [lasuaḥ] in the field” (Genesis 24:63), and siḥa is nothing other than prayer, as it is stated: “I will pour out [eshpoḥ] my woe before Him” (Psalms 142:3).

Jacob instituted the evening prayer, as it is stated: “He encountered [vayifga] the place,” and pegia is nothing other than prayer, as it is stated: “You, do not raise a cry [or a prayer] on their behalf, and do not plead with [tifga] Me” (Jeremiah 7:16). Likewise it says: “If they are prophets, and if the word of the Lord is with them, please, let them plead [yifge’u] with the Lord of hosts” (Jeremiah 27:18).

Rabbi Shmuel bar Naḥman said: It is corresponding to the three times that the day changes. In the evening, a person must say: ‘May it be Your will, Lord my God, to take me out from darkness to light.’ In the morning, he must say: ‘I give thanks before You, Lord my God, that You have taken me from darkness to light.’ In the afternoon, a person must say: ‘May it be Your will, Lord my God, that just as you accorded me the privilege of seeing the sun in its rising, so You will accord me the privilege to see it in its setting.’

Another matter, “he encountered the place” – the Rabbis say: It is corresponding to the daily offerings.12The midrash is giving an alternative source for the three daily prayers. The morning prayer, corresponding to the daily morning offering; the afternoon prayer, corresponding to the daily afternoon offering; the evening prayer is not obligatory. Rabbi Tanḥuma said: Even the evening prayer is obligatory – corresponding to the limbs and fats that were consumed in the fire on the altar.13The limbs and fats were also consumed in the fire at night.

“He encountered the place” – he sought to pass, but the entire world became a barrier of sorts before him.14So he could not continue on his way. “Because the sun had set” – the Rabbis say: “Because the sun had set” – it teaches that the Holy One blessed be He caused the orb of the sun to set not at its proper time, in order to speak with Jacob privately. This is analogous to a king’s friend who would come to him on occasion.

The king said: ‘Extinguish the lamps, extinguish the lanterns, as I wish to speak with my friend privately.’ So, the Holy One blessed be He caused the orb of the sun to set not at its proper time, in order to speak with Jacob privately. Rabbi Pinḥas said in the name of Rabbi Ḥanin of Tzippori: He heard the voices of the ministering angels saying: ‘The sun has arrived, the sun has arrived.’15This was a reference to the fact that Jacob had come.

When Joseph said: “Behold, the sun and the moon” (Genesis 37:9), Jacob said: ‘Who revealed to him that My name is “sun”?’ Those two hours that the Holy One blessed be He caused the orb of the sun to set when he left his father’s house, when did He restore them? It was when he returned to his father’s house. That is what is written: “The sun rose for him” (Genesis 32:32).

The Holy One blessed be He said to him: ‘You are a model for your descendants; just as you, when you departed, I caused the sun to set, and upon your return, I restored the orb of the sun for you, so, your descendants, upon their departure: “The one who bore seven is miserable…[her sun set while still day]” (Jeremiah 15:9), and upon their return: “But the [sun of righteousness] will shine for those who fear My name…”’ (Malachi 3:20).

"And he took from the stones of the place" (Genesis 28:11). Rabbi Judah said: Twelve stones he took. Thus the Holy One, blessed be He, had decreed that He would raise up twelve tribes. He said: Abraham did not raise them up, Isaac did not raise them up; as for me, if these twelve stones join together one to another, I will know that I am to raise up twelve tribes. When the twelve stones joined together one to another, he knew that he was to raise up twelve tribes. Rabbi Levi and Rabbi Eleazar in the name of Rabbi Yose bar Zimra said: He made them like a kind of gutter and placed them beneath his head, for he was afraid of the wild beasts. Rabbi Berechiah in the name of Rabbi Levi said: Those stones that Jacob our father placed beneath his head became beneath him like a bed and like a nurse: the righteous men and righteous women, the prophets and prophetesses who came forth from him.

“He took from the stones of the place” (Genesis 28:11) – Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda said: He took twelve stones. So, the Holy One blessed be He decreed that he would produce twelve tribes. He [Jacob] said: ‘Abraham did not produce them, Isaac did not produce them, I, if these twelve stones join with one another, I know that I will produce twelve tribes.’ When the twelve stones joined together one to another, he knew that he would produce twelve tribes.

Rabbi Neḥemya said: He took three stones. He said: ‘Abraham, the Holy One blessed be He designated His name upon him; Isaac, the Holy One blessed be He designated His name upon him; I, if these three stones join with one another, I know that He will designate His name upon me.’ When the three stones joined with one another, he knew that the Holy One blessed be He would designate His name upon him.

The Rabbis said: The minimum number of “stones” is two. Abraham, waste emerged from him – Ishmael and all the sons of Ketura. Isaac, Esau and all his chieftains emerged [from him]. I, if these two stones join with one another, I will know that waste will not emerge from me.

Rabbi Levi and Rabbi Elazar said in the name of Rabbi Yosei bar Zimra: He made them in the shape of a roof gutter and placed it beneath his head because he feared the beasts. Rabbi Berekhya and Rabbi Levi said in the name of Rabbi Ḥama bar Ḥanina: It is written: “For, behold, the Lord emerges from His place, and will descend and tread on the heights of the earth. [The mountains will melt under Him, and the valleys will burst like wax before the fire, like waters poured down a slope]” (Micah 1:3–4).16Even in a place where God only ‘passes through,’ valleys burst like wax.

All the more so for one in a place where the Holy One blessed be He has revealed Himself.17The stones melt and are joined together in a place where God's presence is not transient. Rabbi Berekhya said in the name of Rabbi Levi: Those stones that Jacob placed under his head became like a bed and a feather pillow under him. What blossoming did he blossom there? “The beams of our houses are cedars, [and our rafters are junipers]” (Song of Songs 1:17) – the righteous men and women that emerged from him.

“And lay in that place” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: He lay here, but all fourteen years that he was hidden in the house of Ever, he did not lie. Rabbi Neḥemya said: He lay here, but all twenty years that he stayed in Laban’s house, he did not lie. What would he recite? Rabbi Yehoshua ben Levi said: The fifteen songs of ascent in the book of Psalms.18Psalms 120–134.

What is his source? “A song of ascents, by David. [If the Lord had not been with us,] Let Israel now say” (Psalms 124:1) – Israel the elder.19Jacob. Rabbi Shmuel bar Naḥman said: He would say the entire book of Psalms. What is the source? “Yet You are holy, enthroned in the praises of Israel” (Psalms 22:4) – Israel the elder.