Bereshit Rabbah Reader

“He dreamed, and behold, a ladder was set on the earth, its top was reaching the heavens, and behold, the angels of God were ascending and descending on it” (Genesis 28:12). “He dreamed, and behold, a ladder” – Rabbi Abbahu said: The content of dreams has no effect.20The dream should not be taken literally (Yedei Moshe). There was a certain person who came before Rabbi Yosei bar Ḥalafta. He said to him: ‘I saw in my dream that they were saying to me: Go and inherit your father’s business in Cappadocia.’

He said to him: ‘Has your father ever gone to Cappadocia?’ He said to him: ‘No.’ He said to him: ‘Go and count twenty beams in the roof of your house and you will find it.’ He said to him: ‘There are not twenty of them.’ He said to him: ‘If there are not twenty of them, count from their beginning to their end, and from their end to their beginning, and you will find it.’

He went, counted, and found it there. From where did Rabbi Yosei bar Ḥalafta derive it? It is from Cappadocia [Kappodekiya].21Kappa is the letter kaf, whose numerical value is twenty; dokiya means beams in Greek. Bar Kappara taught: There is no dream that does not have an interpretation.

“Behold, a ladder” – this is the ramp;22In the Temple the priests ascended to the altar on a ramp. “was set on the earth” – this is the altar; “you shall make for Me an altar of earth” (Exodus 20:21). “Its top was reaching the heavens” – these are the offerings whose fragrance reaches the heavens. “Behold, the angels of God” – these are the High Priests; “were ascending and descending on it” – as they ascend and descend on the ramp.

“And, behold, the Lord was standing over him” (Genesis 28:13) – “I saw the Lord standing upon the altar” (Amos 9:1). The Rabbis interpret it regarding Sinai. “He dreamed, and behold, a ladder” – this is Sinai. “Was set [mutzav] on the earth” – “they stood [veyityatzvu] at the foot of the mountain” (Exodus 19:17).

“Its top was reaching the heavens” – “the mountain was burning with fire to the heart of the heavens” (Deuteronomy 4:11). Another matter, “behold, a ladder” – this is Sinai. The letters of this equals the letters of that.23The numerical value of sulam (ladder) are samekh – 60 + lamed – 30 + mem – 40 = 130, equals the numerical value of Sinai, samekh – 60 + yod – 10 + nun – 50 + yod – 10 = 130. “And behold, the angels of God,” after: “The chariots of God are myriad, thousands upon thousands of companies. [My Lord is among them, at Sinai]” (Psalms 68:18).

We learned that prophets are called angels [malakhim], as it is written: “Haggai, the messenger [malakh] of the Lord, on a mission from the Lord, spoke to the people” (Haggai 1:13). “And behold, the angels of God” – this is Moses and Aaron. “Ascending” – “Moses ascended to God” (Exodus 19:3). “And descending” – this is Moses “Moses descended” (Exodus 19:14).

“Behold, the Lord was standing over him” (Genesis 28:13) – “the Lord descended upon Mount Sinai to the top of the mountain” (Exodus 19:20). Rabbi Salmoni said in the name of Reish Lakish: He [God] showed him [Jacob] a three-legged Throne of Glory. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: [God told Jacob] ‘You are the third leg.’ This is his opinion, as Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: “For the portion of the Lord is His people; Jacob, the allotment of His inheritance” (Deuteronomy 32:9) – just as a rope is not woven with fewer than three, so, the patriarchs are no fewer than three.

Rabbi Berekhya said: He showed him the world and one-third of the world. “Ascending [olim]” – are no fewer than two; “and descending” – two. From where is it derived that an angel is one-third of the world? It is as it is stated: “His body was like beryl [tarshish], his face like the appearance of lightning, his eyes like torches of fire, his arms and his legs like burnished bronze” (Daniel 10:6).24The Sea of Tarshish is two thousand cubits and the area of the world is six thousand cubits, meaning that the body of each angel was one-third of the world. (Matnot Kehuna) Rabbi Ḥiyya and Rabbi Yanai, one said: “Ascending and descending” on the ladder, and one said: “Ascending and descending” regarding Jacob.

The one who said: “Ascending and descending” on the ladder, it works out well. The one who said: “Ascending and descending” regarding Jacob, they were [both] exalting his honor and denigrating his honor. They were dancing and leaping before him, and denigrating him, as it is stated: “Israel, in whom I glory” (Isaiah 49:3); It is you, whose likeness is etched on High. “Ascending” on High and seeing his likeness,25They lauded him because of his cosmic role. descending below, and finding him asleep.26They denigrated him because he was a frail human who needed sleep.

This is analogous to a king who was sitting in judgment. They ascend to the basilica and find him in judgment, and go out to the courtyard and find him asleep. Another matter, on High, anyone who speaks to his27One who speaks to the credit of Jacob and his descendants. credit, ascends; to his discredit, descends. Below, anyone who speaks to his credit, descends, to his discredit, ascends.28On earth, anyone who praises Israel is lowered, anyone who denigrates them, is elevated.

Another matter, “ascending and descending on it” – those who accompanied him in the Land of Israel were ascending; “descending” – those who would accompany him outside the Land of Israel. Rabbi Levi said in the name of Rabbi Shmuel bar Naḥman: The ministering angels, because they revealed the secrets of the Holy One blessed be He,29They revealed to Lot that the city of Sodom was going to be destroyed. they were banished from their place for one hundred and thirty eight years.

Rabbi Tanḥuma would derive it from the demeaning expression.30They said: “For we are destroying this place” (Genesis 19:13) and did not attribute the action to God. Rabbi Ḥama bar Ḥanina said: It is because they were boastful and said: “For we are destroying this place” (Genesis 19:13). Where did they return? It was here. “Ascending and descending” – ascending and then descending.

Rabbi Yehoshua ben Levi interpreted the verse regarding the exile. “Jacob departed [vayetze] from Beersheba” (Genesis 28:10) – just as it says: “Send them from My presence, and let them go [veyetze’u]” (Jeremiah 15:1). “And went to Ḥaran” (Genesis 28:10) – just as it says: “With which the Lord has tormented me on the day of His enflamed wrath [ḥaron apo]” (Lamentations 1:12). “He encountered the place” (Genesis 28:11) – “until there is no more place” (Isaiah 5:8).

“And stayed the night there because the sun had set” (Genesis 28:11) – “the one who bore seven is miserable…[her sun set while still day]” (Jeremiah 15:9). “He took from the stones from the place” (Genesis 28:11) – “The sacred stones are spilled at the head of every street” (Lamentations 4:1). “Which he placed beneath his head” (Genesis 28:11) – “[splendor] has come down from your heads” (Jeremiah 13:18).

“And lay in that place” (Genesis 28:11) – “we will lie in our shame, and our humiliation will cover us” (Jeremiah 3:25). “He dreamed, and behold, a ladder [sulam]” (Genesis 28:12) – this is Nebuchadnezzar’s dream. “Behold, a ladder” – this is Nebuchadnezzar’s idol; it is a symbol [semel], and it is a [sulam] – The letters of this are the letters of that.31Sulam – samekh, lamed, mem. Semel - samekh, mem, lamed.

“Was set on the earth” (Genesis 28:12) – “he erected it in the valley of Dura” (Daniel 3:1). “Its top was reaching the heavens” – “its height was sixty cubits, and its width six cubits. He erected it in the plain of Dura, in the province of Babylonia” (Daniel 3:1). “And behold, the angels of God” – this is Ḥananya, Mishael, and Azarya.

“Were ascending and descending on it” – they were exalting his32Nebuchadnezzar’s. honor and denigrating his honor;33They said to him: ‘You are our king for taxes and land taxes, but as far as engaging in idol worship, you and a dog are equal’ (Bemidbar Rabba 15:14). dancing and leaping before him and denigrating: “Let it be known to you, king, that we will not worship your gods, and we will not prostrate ourselves to the golden image that you have erected” (Daniel 3:18).

“Behold, the Lord was standing over him” (Genesis 28:13) – he said to Ḥananya, Mishael, and Azarya: “Servants of God Most High, emerge and come” (Daniel 3:26). Another matter, “and behold, the angels of God” (Genesis 28:12) – this is Daniel. “Were ascending and descending on it” (Genesis 28:12) – he ascended and removed what it had swallowed from its mouth. That is what is written: “I will reckon with Bel in Babylon, and I will remove what it swallowed from its mouth” (Jeremiah 51:44).

Nebuchadnezzar had a serpent and it would swallow everything that was cast before it. Nebuchadnezzar said to Daniel: ‘How great is its power, in that it swallows everything that is cast before it.' Daniel said to him: 'Give me permission and I will exhaust it.' He gave permission.

What did he do? He took straw, concealed nails in it, cast it before it, and the nails perforated its innards. That is what is written: “I will remove what it swallowed from its mouth.”

Another matter, “behold, a ladder” (Genesis 28:12) – this is Nebuchadnezzar’s dream: “Behold, a giant image was set on the earth…its radiance surpassing, stood before you” (Daniel 2:31). “Its top was reaching the heavens” (Genesis 28:12) – “the image, which was great” (Daniel 2:31). “Behold, the angels of God” (Genesis 28:12) – two ascending and two descending; these are the angels of the four kingdoms, whose dominion ends with them.

“Ascending and descending” (Genesis 28:12) – “descending and ascending” is not written, but rather, “ascending and descending.” They ascend; it will be an ascent for them, but each of them is lower than its predecessor. It is written: “That image, its head was of [fine] gold, [its breast and its arms of silver]…” (Daniel 2:32). Babylon was above them all, as it is written: “You are the head of gold” (Daniel 2:38).

And it is written: “After you, will arise another kingdom, inferior to yours” (Daniel 2:39), and it is written: “And afterward a third kingdom, of bronze” (Daniel 2:39). And it is written at the end: “The toes of the feet, some of them iron, and some of them earthenware – part of the kingdom will be strong, and some of it will be brittle” (Daniel 2:42). “Behold, the Lord was standing over him” (Genesis 28:13) – it is written: “In the days of those kings, the God of the heavens will establish a kingdom that will be eternal…” (Daniel 2:44).

“And, behold, the Lord was standing over him, and said: I am the Lord, God of Abraham your father, and God of Isaac. The land upon which you lie, to you I will give it, and to your descendants” (Genesis 28:13). “And, behold, the Lord was standing over him, and said: I am the Lord…” – Rabbi Yosei bar Zimra began: “My flesh yearns for You, in a parched and thirsty land without water” (Psalms 63:2). Rabbi Elazar in the name of Rabbi Yosei bar Zimra: “My soul thirsts for You…yearns [kama] for You” (Psalms 63:2) – like these truffles1This is referring to a fungus which grows mainly underground. that long for water.

The Rabbis say: Just as my soul thirsts for You, so, too, my two hundred and forty-eight limbs thirst for You. Where? “In a parched and thirsty land without water.” “Indeed, in the Sanctuary I have seen You” (Psalms 63:3) – in sanctity I have seen You; “beholding Your power” (Psalms 63:3) – this is Your entourage; “and Your glory” (Psalms 63:3) – “and, behold, the Lord was standing over him.”

Rabbi Ḥama bar Ḥanina began: “Iron sharpens iron” (Proverbs 27:17) – Rabbi Ḥama bar Ḥanina said: [Just as] a knife is sharpened only on the side of its counterpart, so, a Torah scholar is sharpened only by his counterpart. “Iron sharpens iron, and a man in the presence of another” (Proverbs 27:17). “A man” – this is Jacob. When our patriarch Jacob stood, ”a man in the presence of another” – as the Divine Presence was associated with him; “and, behold, the Lord was standing over him.”

Rabbi Abahu said: This is analogous to the son of kings, who would sleep in his cradle and flies would alight on him. When his nursemaid came, she bent over him and suckled him and they flew away from upon him. So, initially, “behold, the angels of God were ascending and descending on it” (Genesis 28:12). When the Holy One blessed be He revealed Himself they fled from on it. Rabbi Ḥiyya Rabba and Rabbi Yanai, one said: “On it” – on the ladder; and one said: “On it” – on Jacob. The one who said: “On it,” on the ladder, it works out well. However, according to the one who said: “On it,” regarding Jacob, does He stand over him? Rabbi Yoḥanan said: The wicked stand over their gods – “Pharaoh was dreaming, and behold, he stood over the Nile” (Genesis 41:1).2The Egyptians worshipped the Nile. But the righteous, their God stands over them, as it is stated: “Behold, the Lord was standing over him, and said: I am the Lord, God of Abraham.”

Rabbi Ḥanina said in the name of Rabbi Pinḥas: It mentions the patriarchs eighteen times in the Torah, and corresponding to it, the Sages instituted the eighteen blessings in prayer. Were a person to say to you: ‘There are nineteen,’3Nineteen times that the patriarchs are mentioned in the Torah. say to him: “Behold, the Lord was standing over him […God of Abraham your father, and the God of Isaac]” is not included in the tally.4Because Jacob is not mentioned in the verse.

Were a person to say to you: ‘There are seventeen,’ say to him: “And let my name and the name of my fathers, Abraham and Isaac, be called upon them”5Because although Jacob is not mentioned by name, he is the speaker of this verse and he says: “My name.” (Genesis 48:16) is one of them. “The land upon which you lie, to you I will give it, and to your descendants” – Rabbi Shimon said in the name of bar Kappara: He folded it like a notepad and placed it under his head, like a person who says: ‘Whatever is under your head is yours.’ Rav Huna said in the name of Rabbi Elazar: Provided that he will be buried there.

“Your descendants will be as the dust of the earth, and you shall spread out to the west, and to the east, and to the north, and to the south. And all the families of the earth shall be blessed in you and your descendants” (Genesis 28:14). “Your descendants will be as the dust” – just as the dust is blessed only by means of water, so, your descendants will be blessed only by means of Torah, that is likened to water.

Just as the dust of the earth outlasts all metal vessels and endures forever, so, your descendants will outlast the entire world and endure forever. Just as dust is trodden upon by all, so, your children will be trodden upon. That is what is written: “I will place it into the hand of your oppressors [mogayikh]” (Isaiah 51:23). What is mogayikh?

It is those that cause your wounds to liquefy [memagin], torment you, and sap your strength. Nevertheless, it is for your benefit, as they purify and cleanse you from your iniquities, just as it says: “Soften [temogegena] it with showers, bless its vegetation” (Psalms 65:11). “Who said to your soul: Bow, and we will pass” (Isaiah 51:23) – what would they do to them?6The oppressors to the Jews. They would lie them down in the streets and pass wagons with plows over them.

Rabbi Azarya said in the name of Rabbi Aḥa: It is a fortuitous sign; just as this street outlasts the passersby and endures forever, so, your descendants outlast the nations of the world and they endure forever. “You shall spread out to the west, and to the east, and to the north, and to the south” – Rabbi Abba bar Kahana said: It is you7Due to your merit, the sea split. who split the sea, just as is it stated: “The one who breaks through went up before them…[their king passed before them, and the Lord is at their head]” (Micah 2:13).8The reference is to the splitting of the Red Sea, as it is written: “Tremble, O earth, before the Lord, before the God of Jacob” (Psalms 114:7).

Rabbi Yosei bar Ḥanina said: He also showed them the divisions of Ezekiel.9The reference is to the more expansive borders of the Land of Israel as prophesied by Ezekiel. See Ezekiel 48:1–29. But did Ezekiel not articulate only from east to west? Isaiah came and articulated: “For you will spread out to the right and the left…” (Isaiah 54:3).10When facing east, “right and left” are north and south.

“And, behold, I am with you, and will keep you wherever you will go, and will bring you back to this land; for I will not leave you until I have done that which I spoke to you” (Genesis 28:15). “And, behold, I am with you, and will keep you wherever you will go” – the Rabbis say: He answered him regarding everything, but regarding sustenance,11See Jacob’s request, later: “And if God will be with me…and will give me bread to eat, and a garment to wear” (Genesis 28:20). he did not answer him.

“If God will be with me” (Genesis 28:20) – He said to him: “Behold I am with you”; “and He will keep me on this way” (Genesis 28:20) – “and will keep you wherever you will go”; “and I return to my father’s house in peace” (Genesis 28:21) – “and will bring you back to this land.” But regarding sustenance, he did not answer him. Rabbi Isi said: He answered him regarding sustenance as well, as it is stated: “For I will not leave you [e’ezovkha],” just as it says: “I have never seen a righteous man forsaken [ne’ezav], [or his children seeking bread]” (Psalms 37:25).

"And Jacob awoke from his sleep" (Genesis 28:16). Rabbi Yohanan said: From his learning [reading the word as "from his Mishnah" rather than "from his sleep"]. "And he said: Surely the LORD is in this place" (Genesis 28:16) - surely the Divine Presence dwells in this place, and I did not know it. "And he was afraid and said: How awesome is this place" (Genesis 28:17). Rabbi Elazar in the name of Rabbi Yose ben Zimra said: This ladder stood in Beersheba and its slope reached as far as the Holy Temple. What is the reason? "And Jacob went out from Beersheba" (Genesis 28:10), "and he dreamed, and behold, a ladder" (Genesis 28:12), "and he was afraid and said: How awesome is this place" (Genesis 28:17). Rabbi Yehudah son of Rabbi Simon said: This ladder stood in the Holy Temple and its slope reached as far as Bethel. What is the reason? "And he was afraid and said: How awesome is this place" (Genesis 28:17), "and he called the name of that place Bethel" (Genesis 28:19). "This is none other than the house of God, and this is the gate of heaven" (Genesis 28:17). Rav Aha said: This gate is destined to be opened for many righteous ones like yourself. Rabbi Shimon ben Yohai said: The Holy Temple above is not higher than the Holy Temple below by more than eighteen miles. What is the reason? "And this is the gate of heaven" - from the numerical value of "and this" [the letters of the word "and this" total eighteen]. Another interpretation: This teaches that the Holy One, blessed be He, showed Jacob the Holy Temple built and destroyed and rebuilt. "And he was afraid and said: How awesome is this place" - this is built, as you say: "You are awesome, O God, from Your sanctuaries" (Psalms 68:36). "And this is none other" - this means destroyed, as you say: "For this our heart was faint, for these things our eyes grew dim" (Lamentations 5:17). "But the house of God" - built and perfected in the time to come, as you say: "For He has strengthened the bars of your gates" (Psalms 147:13).

“Jacob awoke from his sleep, and he said: Indeed, the Lord is in this place and I did not know” (Genesis 28:16). “Jacob awoke from his sleep [mishenato]” – Rabbi Yoḥanan said: From his studies [mimishnato].12He did not sleep. “He said: Indeed, the Lord is in this place” – indeed, the Divine Presence is resting in this place, and I did not know. “He was frightened, and he said: How awesome is this place; this is nothing other than the house of God, and this is the gate of the heavens” (Genesis 28:17).

“He was frightened, and he said: How awesome is this place” – Rabbi Elazar said in the name of Rabbi Yosei ben Zimra: The ladder was standing in Beersheba, and its incline reached the Temple. What is the source? “Jacob departed from Beersheba…he dreamed and behold, a ladder…he was frightened, and he said: How awesome is this place.” Rabbi Yehuda ben Rabbi Simon said: The ladder was standing at the Temple and its incline reached Beit El.

What is the source? “He was frightened, and he said: How awesome is this place…He called the name of that place Beit El” (Genesis 28:17–19). “This is nothing other than the house of God, and this is the gate of the heavens” – Rav Aḥa said: This gate is destined to open for many righteous men like you. Rabbi Shimon ben Yoḥai said: The supernal Temple is only eighteen mil13Mil is a measure of distance. higher than the earthly Temple.

What is the source? “And this is [vezeh] the gate of the heavens” – the numerical value of vezeh.14Vav – 6 + zayin – 7 + heh – 5 = 18. Another matter, the Holy One blessed be He showed him the Temple destroyed and built. “He was frightened, and he said: How awesome is this place” – that is built, just as it says: “God, You are awesome from Your Temple” (Psalms 68:36).

“This is nothing [ein zeh]” – that is destroyed, just as it says: “For this [al zeh] our heart suffers; for these our eyes are dim” (Lamentations 5:17). “Other [ki] than the house of God” – built and enhanced in the future, just as it says: “For [ki] He has strengthened the bolts of your gates” (Psalms 147:13).

“Jacob awoke early in the morning, and he took the stone that he had placed beneath his head, and established it as a monument, and poured oil on the top of it” (Genesis 28:18). “Jacob awoke early in the morning, and he took the stone…and poured oil on the top of it” – He provided to him, from the heavens, enough to fill a jug to its mouth. “He called the name of that place Beit El; however, Luz was the name of the city initially” (Genesis 28:19).

“However, Luz” – this is Luz, in which they dye sky blue wool. This is Luz that Sennacherib attacked but did not transfer its population; [that] Nebuchadnezzar [attacked], but he did not destroy it. This is Luz, over which the angel of death never had dominion. What would the elderly among them do?

When they would become very old, they would take them outside the walls and they would die. Rabbi Abba bar Kahana said: Why is it called Luz? Anyone who would enter it would proliferate mitzvot and good deeds like an almond tree [luz]. The Rabbis say: Just as a luz has no opening,15The shell has no clear place from which to crack it. so, too, no man could ascertain the location of the city entrance.

Rabbi Simon said: Luz was located at the entrance of a city. Rabbi Elazar said in the name of Rabbi Pinḥas bar Ḥama: Luz was located at the entrance of a cave. There was a hollow almond tree and they would enter the cave through the almond tree and through the cave to the city. That is what is written: “The sentries saw a man emerging from the city, and they said to him: Show us now the way into the city, and we will act benevolently with you.

He showed them the way into the city, and they smote the city by the sword, but the man and his entire family they released” (Judges 1:24–25). Rabbi Yanai and Rabbi Yishmael employed this as a conclusion:16Used this as a conclusion to what they said, ending with a statement praising the host. If this one, who did not go with his hands or with his feet, but because he showed them with his finger, was saved from suffering, Israel, who perform acts of kindness with their great ones17And their lesser ones. with their hands and with their feet, all the more so.

“Jacob took a vow, saying: If God will be with me, and He will keep me on this way that I go, and will give me bread to eat, and a garment to wear” (Genesis 28:20). “Jacob took a vow, saying: If God will be with me…and will give me bread to eat.” It is written: “Those uttered by my lips and spoken by my mouth when I was in distress” (Psalms 66:14) – Rabbi Yitzḥak HaBavli said: “And spoken by my mouth when I was in distress” – as he vowed to perform a mitzva in his time of distress.

What is “saying”? It is: Saying to the generations, so they would take vows in their time of distress. Jacob began with a vow first; therefore, anyone who takes a vow will ascribe the vow only to him. Rabbi Abbahu said: It is written: “Who took an oath to the Lord and took a vow to the Champion of Jacob” (Psalms 132:2) – to the Champion of Abraham or to the Champion of Isaac is not written here, but rather, “took a vow to the Champion of Jacob” – he ascribed the vow to the one who began with it first.

Rav Huna said in the name of Rav Idi: It is written: “The people rejoiced in their donation, because they donated to the Lord wholeheartedly, and King David too rejoiced with great joy” (I Chronicles 29:9) – because they were engaged in the mitzva of donation and they were successful, that is why they rejoiced. Therefore, what does it say? “David blessed the Lord before the eyes of the entire congregation [and David said: Blessed is the Lord, God of Israel our father]…” (I Chronicles 29:10).

It does not say here: “God of Abraham, Isaac, and Israel,” but rather, “God of Israel our father” – he ascribed the vow to the one who began with it first. Rabbi Yehuda said: This place is also not lacking.1There is no need to go to Chronicles for proof, as there is proof elsewhere in the Bible. “Israel took a vow [vayidru]2Plural.” is not written here, but rather, “Israel took a vow [vayidar]3Singular.” (Numbers 21:2) – Israel the elder.

There are four who took vows; two took vows and lost, and two took vows and profited. Jacob took a vow4Genesis 28:20–22. and lost.5Rachel died because Jacob was tardy in fulfilling his vow (see Shabbat 32b). Yiftaḥ took a vow and lost.6He took a vow that he would offer up to the Lord what would emerge first from his house, and it was his daughter. (See Judges 11:30–34). Hannah took a vow and profited.7She took a vow that she would give a son born to her to God (I Samuel 1:11). Samuel the prophet was born to her. Israel took a vow and profited, as it is stated: “Israel took a vow…” (Numbers 21:2).8They overcame the Canaanites.

Rabbi Abbahu and Rabbi Yoḥanan, one said: The portion is out of order. The other said: It was stated in order. The one who said: The portion is out of order, as the Holy One blessed be He had already promised him, as it is stated: “Behold, I am with you” (Genesis 28:15), and he says: “If God will be with me”? The one who says: It was stated in order, how do I understand: “If God will be with me”?

It is, rather, that this is what Jacob said: ‘If the conditions that He said, to be with me and to keep me, will be fulfilled, I will fulfill my vow.’ “And I return to my father’s house in peace, the Lord will be my God” (Genesis 28:21). Rabbi Abbahu and the Rabbis, Rabbi Abbahu said: “If God will be with me, and He will keep me on this way [derekh] that I go” (Genesis 28:20) – from evil speech, just as it says: “They drew [vayadrekhu] their tongues, their bows of falsehood” (Jeremiah 9:2).

“And will give me bread to eat” (Genesis 28:20) – from illicit sexual relations, just as it says: “He did not know anything with him except the bread that he eats” (Genesis 39:6) – a euphemism.9A euphemism for Potiphar’s wife. “And I return to my father’s house in peace” (Genesis 28:21) – from bloodshed. “The Lord will be my God” (Genesis 28:21) – from idol worship. The Rabbis interpret all the matters from it: “If God will be with me, and He will keep me on this way [derekh] that I go” – from idol worship, from illicit sexual relations, from bloodshed, from evil speech.

Derekh is nothing other than idol worship, just as it says: “Those who take an oath by the sin of Samaria, and say: As your god lives, Dan, and: As the way [derekh] of Beersheba lives” (Amos 8:14). Derekh is nothing other than illicit sexual relations, as it is stated: “So is the way [derekh] of an adulterous woman…” (Proverbs 30:20). Derekh is nothing other than bloodshed, as it is stated: “My son, do not walk on a way with them; prevent your foot from their pathway […and they are quick to spill blood]” (Proverbs 1:15–16).

Derekh is nothing other than evil speech,10This is derived from the verse cited above: “They drew [vayadrekhu] their tongues, their bows of falsehood” (Jeremiah 9:2). as it is stated: “He heard the words of Laban’s sons, saying: Jacob has taken…” (Genesis 31:1).11Lavan’s sons slandered Jacob.

“And will give me bread to eat, and a garment to wear” (Genesis 28:20) – Akilas the proselyte entered to Rabbi Eliezer, he said to him: ‘Is this all the benefit of the proselyte, as it is stated: “And loves the stranger, to give him food and a garment”?’ (Deuteronomy 10:18). He said to him: ‘Is it insignificant in your eyes, the item regarding which this elder pondered, as it is stated: “And will give me bread to eat, and a garment to wear”?

But this proselyte comes and He extends it to him on a reed.’12With no effort on his part. He entered to Rabbi Yehoshua. [Variant reading: Akilas the proselyte came and asked Rabbi Eliezer, he said to him: ‘The fondness that the Holy One blessed be He was fond of the proselyte, as it is stated: “And loves the stranger, to give him food and a garment.” How many peacocks do I have, how many pheasants do I have?

I pay no attention even to my servants.’ He reprimanded him, and he went to Rabbi Yehoshua. His students said to him: ‘The item regarding which this elder pondered, you extend it to him on a reed? He came before Rabbi Yehoshua].

He began placating him with words: “Bread” – this is Torah, as it is written: “Come, partake of my bread” (Proverbs 9:5). “Garment” – this is a cloak. If a person merits Torah, he merits a cloak.13The cloak of a Torah scholar. Moreover, they marry their daughters into the priesthood, and their descendants were High Priests and would offer up burnt offerings upon the altar.

Another matter, “bread” – this is the showbread; “and a garment” – these are the priestly vestments. That was in the Temple, but in the outlying areas, “bread” – this is ḥalla, “and a garment” – these are the first shearing. They said: ‘Were it not for the forbearance that Rabbi Yehoshua demonstrated with Akilas the proselyte, he would have returned to his evil ways. He read in his regard: “One who is slow to anger is better than the mighty”’ (Proverbs 16:32).

“And I return to my father’s house in peace” – Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: The Holy One blessed be He took the conversations of the patriarchs and rendered them the key to the redemption of the descendants. The Holy One blessed be He said to him [Jacob]: ‘You said: “[The Lord] will be [vehaya] my God,” as you live, all the goodness, blessings, and consolations that I give to your children, I give it to them only in this language,’ as it is stated: “It will be [vehaya] on that day that spring water will emerge from Jerusalem” (Zechariah 14:8).

“It will be [vehaya] on that day that the Lord will continue, setting His hand a second time to acquire the remnant of His people” (Isaiah 11:11). “It will be [vehaya] on that day, that the mountains will drip nectar” (Joel 4:18). “It will be [vehaya] on that day that a great shofar will be sounded…” (Isaiah 27:13).

“This stone that I have established as a monument will be the House of God and everything that You will give me I will tithe to You” (Genesis 28:22). “This stone that I have established as a monument will be the House of God and everything that You will give me I will tithe to You.” One idolater asked Rabbi Meir, he said to him: ‘The first issue of your donkey, with what is it redeemed?’ He said to him: ‘With a lamb, as it is written: “The first issue of a donkey you shall redeem with a lamb [seh]”’ (Exodus 34:20).

He said to him: ‘If he does not have a lamb?’ He said to him: ‘With a goat.’ He said to him: ‘From where do you derive this?’ He said to him: ‘It is as it is written: “You shall take it from the sheep or from the goats”’ (Exodus 12:5).

He said to him: ‘That is for the paschal lamb.’ He said to him: ‘A goat is also called seh.’ [He said:] ‘From where do you derive this?’ He said to him: ‘“These are the animals that you may eat: An ox, a sheep [seh khevasim], and a goat [seh izim]”’ (Deuteronomy 14:4). He stood and kissed him on his head.

Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: A certain Samaritan asked Rabbi Meir, he said to him: ‘Do you not say that Jacob is truthful, as the verse says “Give truth to Jacob”?’ (Micah 7:20). He said to him: ‘Yes.’ He said to him: ‘But did he not say: “Everything that You will give me I will tithe to You”?’ He said to him: ‘Yes.’

He said to him: ‘He separated the tribe of Levi as a tithe. Why did he not separate one from the other two tribes?’14There were twelve tribes. One tenth of twelve would be 1.2 tribes, but Jacob set aside only one tribe, which is a tenth of ten, and not a tenth of twelve. He said to him: ‘Were they twelve?

Were they not fourteen? “Ephraim and Manasseh will be for me like Reuben and Simeon”’ (Genesis 48:5). He said to him: ‘All the more so – if you add water, add flour.’15If you add more tribes, you should increase the tithe. He said to him: ‘Do you not concede to me that there were four matriarchs?

The firstborn is sacred, and sacred does not produce sacred.’16Deduct one tribe for the firstborn of each of the matriarchs; therefore, tithes need be taken only from ten. He said to him: ‘Happy are you, and happy is your nation, that you are found in its midst.’

“Jacob lifted his feet, and went to the land of the people of the east” (Genesis 29:1). “Jacob lifted his feet” – Rabbi Aḥa said: “A healing heart is the life of the flesh [besarim]” (Proverbs 14:30) – when one is the recipient of good tidings [shenitbaser besorot], his heart bears his feet. That is what is said: The stomach bears the feet. “He saw, and behold, a well in the field, and, behold, three flocks of sheep lying there alongside it, since from that well they watered the flocks and the great stone was on the mouth of the well” (Genesis 29:2).

“All the flocks would gather there, they would roll the stone from the well’s mouth, and water the sheep, and return the stone onto the well’s mouth in its place” (Genesis 29:3). “He saw, and behold, a well in the field” – Rabbi Ḥama bar Ḥanina interpreted it in six ways: “Behold, a well in the field” – this is the well;17The well which accompanied Israel in the desert when they left Egypt. “behold, three flocks of sheep” – Moses, Aaron, and Miriam; “since from that well they watered the flocks” – as from there, each and every one would draw water for his banner, for his tribe, and for his family; “and the great stone was on the mouth of the well” – it was the size of the contents of a small sieve;18It was called “great” because of the water that miraculously flowed from it.

“All the flocks would gather there” – at the time of the encampments; “and return the stone onto the well’s mouth in its place” – during the journeys it would be restored to its original state. “Behold, a well in the field” – this is Zion; “behold, three flocks of sheep” – these are the three pilgrimage festivals; “since from that well they watered” – as from there they would draw the Divine Spirit; “and the great stone” – this is the Celebration of the Place of the Drawing of the Water.19See Sukkah 51a. Rabbi Hoshaya said: ‘Why would they call it the “Place of the Drawing”?

It is because they would draw the Divine Spirit from there.’ “All the flocks would gather there” – coming from Levo Ḥamat20In the north. to the Ravine of Egypt;21In the south. “and they would roll the stone…” – as they would draw the Divine Spirit from there. “And return the stone…” – it was replaced for the next pilgrimage festival. Another matter, “he saw, and behold, a well in the field” – this is Zion; “behold, three flocks of sheep” – these are the three courts, as we learned: Three courts were there; one on the Temple Mount, one at the entrance of the courtyard, and one in the Chamber of Hewn Stone.

“Since from that well…” – as from there, they would hear the ruling; “and the great stone” – this is the High Court that was in the Chamber of Hewn Stone. “All the flocks would gather there” – these are the courts in the Land of Israel; “they would roll the stone…” – as they would hear the ruling from there; “and return the stone” – they would deliberate regarding the ruling until they would establish it properly.

Another matter, “behold, three flocks of sheep,” “behold, a well,” – this is Zion; “behold, three flocks of sheep” – these are the first three kingdoms,22Babylon, Persia, and Greece, kingdoms that ruled over Israel when there was a Temple. “since from that well they watered the flocks” – as they became wealthy from the consecrations in the chambers; “and the great stone was on the mouth of the well” – this is the merit of the patriarchs.

“All the flocks would gather there” – this is the Roman Empire, that conscripted troops from all the nations of the world; “they would roll the stone” – as they became wealthy from the consecrations in the chambers; “and return the stone onto the well’s mouth in its place” – in the future, the merit of the patriarchs will prevail. Another matter, “behold, a well in the field” – this is the Sanhedrin; “behold, three flocks of sheep” – these are the three rows of students who would sit before them; “since from that well they watered the flocks” – as from there, they would hear the halakha; “and the great stone was on the mouth of the well” – this is the most distinguished member of the Sanhedrin, who would analyze the halakha.

“All the flocks would gather there” – these are the Torah scholars in the Land of Israel; “they would roll the stone” – as from there, they would hear the halakha; “and return the stone onto the well’s mouth” – they would deliberate regarding the halakha until they would establish it properly. Another matter, “He saw, and behold, a well in the field” – this is the synagogue; “behold, three flocks of sheep” – these are the three called to the Torah;23During morning prayers on Mondays and Thursdays and afternoon prayers on Shabbat, the Torah is read, and three people are called up to the Toah. “since from that well…” – as from there, they would hear the Torah; “and the great stone” – this is the evil inclination.

“All the flocks would gather there” – this is the congregation; “they would roll the stone”– as from there, they would hear the Torah; “and return the stone…” – when they would exit, the evil inclination would return to its place.24Hearing the Torah keeps the evil inclination in check.

Rabbi Yoḥanan interpreted it regarding Sinai. “He saw, and behold, a well” – this is Sinai; “behold, three…there” – priests, Levites, and Israelites; “since from that well…” – as from there, they heard the Ten Commandments; “and the great stone” – this is the Divine Presence. “All the flocks would gather there” – Rabbi Shimon ben Yehuda of Kefar Akko said in the name of Rabbi Shmuel: Had Israel been lacking even one, they would not have received the Torah; “they would roll the stone”– as from there, they would hear the voice, and heard the Ten Commandments; “and return the stone…” – “you saw that from the heavens I spoke…” (Exodus 20:19).

“Jacob said to them: My brethren, from where are you? They said: We are from Ḥaran” (Genesis 29:4). “He said to them: Do you know Laban, son of Naḥor? They said: We know” (Genesis 29:5).

“He said to them: Is he well? They said: He is well, and here is Rachel his daughter, coming with the sheep” (Genesis 29:6). “Jacob said to them: My brethren…” – Rabbi Yosei bar Ḥanina interpreted the verses regarding the exile. “Jacob said to them…we are from Ḥaran” – we are fleeing from the wrath [ḥaron af] of the Holy One blessed be He.

“He said to them: Do you know Laban, son of Naḥor?” – do you know who is destined to cleanse your iniquities like snow? “He said to them: Is he well? They said: He is well” – by what merit? “Here is Rachel his daughter, coming with the sheep” – that is what is written: “So said the Lord: A voice is heard in Rama, wailing, bitter weeping, Rachel weeping for her children; she refuses to be consoled…So said the Lord: Restrain your voice from weeping…there is hope for your future” (Jeremiah 31:15–17).

“He said to them: Is he well [hashalom lo]?” – is there peace [hashalom] between you and him? “They said: He is well,” – but if it is prattle that you seek: “Here is Rachel his daughter, coming with the sheep.” That is what is said: Speech is found among women. “He said: Behold, the day is still great, it is not time for the livestock to be gathered; give the sheep to drink, and go and herd” (Genesis 29:7).

“He said: Behold, [the day] is still…” – he said to them: ‘If you are hired watchmen, “the day is still great.” If you are herding your own, “it is not time for the livestock to be gathered.”’ “He was still speaking with them, and Rachel came with her father’s flock; for she was a shepherdess” (Genesis 29:9). “He was still speaking with them, and Rachel came” – come and see the difference between neighborhood and neighborhood.

Elsewhere, they were seven,25Jethro had seven daughters. and the shepherds sought to confront them. That is what is written: “The shepherds came and drove them away” (Exodus 2:17). However, here, it was one, and no person touched her, because: “The angel of the Lord encamps around those who fear Him, and rescues them” (Psalms 34:8) – to those who are proximate to those who fear him.

“It was when Jacob saw Rachel, the daughter of Laban his mother’s brother, and the flock of Laban his mother’s brother, Jacob approached, rolled the stone from the mouth of the well, and watered the sheep of Laban his mother’s brother” (Genesis 29:10). “It was when Jacob saw…Jacob approached, rolled the stone” – like one who is removing a stopper from the mouth of a jug. “Jacob kissed Rachel, and raised his voice, and wept” (Genesis 29:11).

“Jacob kissed Rachel” – every kiss is for promiscuity except for three: A kiss of greatness; a kiss of reunion; a kiss of parting. A kiss of greatness – “Samuel took the flask of oil, poured onto his head, and kissed him” (I Samuel 10:1). A kiss of reunion – “He went and he met him at the mountain of God and he kissed him” (Exodus 4:27). A kiss of parting – “Orpa kissed her mother-in-law, but Ruth clung to her” (Ruth 1:14).

Rabbi Tanḥuma said: A kiss of kinship as well, as it is stated: “Jacob kissed Rachel,” who was his relative. “And raised his voice, and wept” – why did he weep? He said: ‘Eliezer, when he went to bring Rebecca, what is written in his regard? “The servant took ten camels from the camels of his master…” (Genesis 24:10), but I do not have even one nose-ring or one bracelet.’

Another matter, why did he weep? It is because he saw that she would not enter into the grave with him. That is what she [Rachel] said to her [Leah]: “That is why he will lie with you tonight” (Genesis 30:15) – he will lie with you, and he will not lie with me.26Lie, in the sense of burial. Another matter, why did he weep?

It is because he saw people whispering to one another because he kissed her, [saying]: ‘What, has this one come to introduce a matter of lewdness in our midst?’ This is because from the time that the world was stricken in the generation of the Flood, the nations of the world stood and distanced themselves from lewdness. That is what is said: The people of the East are distanced from lewdness.

“Jacob told Rachel that he was her father’s brother, and that he was Rebecca’s son, and she ran and told her father” (Genesis 29:12). “Jacob told Rachel that he was [her father’s] brother, and that he was Rebecca’s son” – if being deceitful, “that he was her father’s brother”; if being righteous, “that he was Rebecca’s son.” “And she ran and told her father” – Rabbi Yoḥanan said: A woman is always accustomed only to her mother’s house.

He27One of the students. raised an objection: ‘But is it not written: “She ran and told her father”?’ He said to him: ‘It is because her mother had died. Who should she have told if not her father?’ “It was when Laban heard the news of Jacob his sister’s son, he ran to meet him, embraced him, kissed him, and brought him to his house.

He related to Laban all these matters” (Genesis 29:13). “It was when Laban heard…” – he [Laban] said: ‘Eliezer was the most defective one of the household, as it is written: “The servant took ten camels” 28The verse states that he was only a servant. (Genesis 24:10); this one, who is the most beloved of the household, all the more so.29He will have riches with him.’ When he did not see even a knapsack, “he embraced him” – he said: ‘They are dinars and they are in his belt.’

When he found nothing, “he kissed him” – he said: ‘Perhaps they are gems and they are in his mouth.’ When he did not see anything, Jacob said to him: ‘What do you think, that I came bearing money? I came only bearing words’ – “He related to Laban.”

“Laban said to him: Indeed, you are my bone and my flesh, and he stayed with him a month’s time” (Genesis 29:14). “Laban said to him: Indeed, you are my bone and my flesh…” – he said to him: ‘I was thinking to render you a king over me, but now that you have nothing with you, “indeed, you are my bone and my flesh.” I will strip you bare like this bone.’ “He stayed with him a month’s time” – Rabbi Ami said: The Torah teaches you etiquette.

For how long must a person tend to his relatives? It is up to a month. “Laban said to Jacob: Because you are my brother, shall you work for me for nothing? Tell me, what is your salary?” (Genesis 29:15).

“Laban said to Jacob: Because…shall you work for me for nothing?” Is that possible?30Did Laban really plan on paying Jacob fairly for his work? It is, rather, if he performed a task for ten silver coins, he would give him five silver coins, and if his delivery was worth six silver pieces, he would give him three silver pieces.31That is what Laban wanted to give as payment for Jacob's work. He said to him: ‘What do you think, that I came because I want your money? I came only because of your two young women.’

“Laban had two daughters; the name of the elder was Leah, and the name of the younger was Rachel” (Genesis 29:16). “Laban had two daughters” – like two beams that reach from one end of the world to the other: this one produced chieftains and that one produced chieftains; this one produced kings and that one produced kings; from this one, lion-killers arose32David was from the tribe of Judah, who was the son of Leah.

See I Samuel 17:36. and from that one lion-killers arose;33Samson from the tribe of Dan, the son of Rachel's maidservant. See Judges 14:5–6. from this one prophets arose and from that one prophets arose; from this one judges arose and from that one judges arose; from this one conquerors of lands arose34Moses was from the tribe of Levi, son of Leah. Moses conquered the lands of Siḥon and Og. See Numbers 21:21–35. and from that one conquerors of lands arose;35Joshua was from the tribe of Ephraim, son of Joseph, son of Rachel. from this one distributers of lands arose36Moses. and from that one distributers of lands arose;37Joshua. the offering of this one’s son overrides Shabbat38King Solomon during the dedication of the Temple.

See Etz Yosef on Bereshit Rabba 35:3. and the offering of that one’s son overrides Shabbat;39Elishama ben Amihud prince of the tribe of Ephraim. See Bemidbar Rabba 14:1. the war of this one’s son overrides Shabbat,40Joshua conquered Jericho on Shabbat. See Bemidbar Rabba 14:1. and the war of that one’s son overrides Shabbat;41David's war in Ke'ila. See Eiruvin 45a. two nights were given to this one, and two nights were given to that one: Pharaoh’s night42The plague of the firstborn. and Sennacherib’s night43When he laid siege to Jerusalem.

See II Kings 19:35. for Leah; Gideon’s night44Gideon attacked the Midyanite camp at night. See Judges chapter 7. and Mordekhai’s night for Rachel – “on that night, the king’s sleep was disturbed” (Esther 6:1). “The name of the elder [hagedola] was Leah” – greater [gedola] in her gifts, eternal priesthood and eternal kingship, as it is written: “Judah will be inhabited forever” (Joel 4:20), and it is written: “This is My resting place forever” (Psalms 132:14).

“And the name of the younger [haketana] was Rachel” – lesser [ketana] in her gifts; Joseph was temporary, Saul was temporary, Shilo was temporary: “He rejected the tent of Joseph and did not choose the tribe of Ephraim” (Psalms 78:67).

“Leah’s eyes were delicate and Rachel was of beautiful form and of beautiful appearance” (Genesis 29:17). “Leah’s eyes were delicate” – Rabbi Yoḥanan’s disseminator interpreted: Leah’s eyes were weak.45From birth. He said to him: ‘Your mother’s eyes were weak.’ What is delicate?

They were delicate from weeping, as they46People would say. would say: ‘These were the stipulations: The elder to the elder and the younger to the younger.’47Leah was to be married to Esau and Rachel to Jacob. She would weep and say: ‘May it be His will that I will not fall to the lot of that wicked man.’ Rav Huna said: Prayer is powerful, as it nullified the decree. Moreover, she preceded her sister. “Rachel was of beautiful form” – the primary distinctive characteristic of Rachel was that she was fair – “Rachel was…”

“Jacob loved Rachel, and he said: I will work for you seven years for Rachel, your younger daughter” (Genesis 29:18). “Jacob loved Rachel” – [Jacob said to Laban:] ‘Because I know that the residents of your place are deceitful, that is why I am clarifying my deal with you. “He said: I will work for you…for Rachel, your…daughter” – Rachel but not Leah. “Your daughter” – so you will not bring another from the marketplace whose name is Rachel.

“Younger” – so you will not exchange their names for one another. Even if you place a wicked one in a carpenter’s vise, it will be of no avail to you.’ “Laban said: Better that I give her to you, than give her to another man; remain with me” (Genesis 29:19). “Jacob worked seven years for Rachel; they were in his eyes but a few days, in his love of her” (Genesis 29:20).

“Laban said: Better that I give her to you…Jacob worked…for Rachel [they were in his eyes but a few [aḥadim] days]” – Rabbi Ḥanina bar Pazi said: Aḥadim is stated here and aḥadim is stated elsewhere: “Live with him a few [aḥadim] years” (Genesis 27:44). Just as here, it is seven years, so, too, elsewhere, it is seven years.

“Jacob said to Laban: Give me my wife, as my time is fulfilled, and I will consort with her” (Genesis 29:21). “Jacob said to Laban: Give me my wife” – Rabbi Aivu said: Even a dissolute person does not use that language, but Jacob said so: “Give me my wife…and I will consort with her”? Rather, this is what he said to him: ‘The Holy One blessed be He said to me that I would produce twelve tribes. Now, I am approximately eighty-four years old, and if I do not produce them now, when will I produce them?’ That is why it was necessary for the verse to say: “Jacob said to Laban: Give me my wife.”

And Laban gathered the residents of the place and made a feast (Genesis 29:22). When the night came he took his daughter Leah and brought her to Jacob, and he had relations with her (Genesis 29:23). And Laban gave his maidservant Zilpa to his daughter Leah as a maidservant (Genesis 29:24). “It was in the morning and, behold, she was Leah; he said to Laban: What is this that you did to me?

Did I not work with you for Rachel, and why did you deceive me?” (Genesis 29:25). “Laban gathered all the people of the place, and made a feast” (Genesis 29:22). He gathered all the people of his place. He said to them: ‘You know that we were hard-pressed for water, but once this righteous man came here, the water was blessed.’ [They said to him:] ‘What can we do for you?’

He said to them: ‘If you wish, I will deceive him, and give him Leah, as he loves this Rachel greatly, and he will spend another seven years with you.’ They said to him: ‘Do as you please.’ He said to them: ‘Give me collateral that no one of you will disclose it.’ They gave him collateral and he obtained with it wine, oil, and meat.

That is why he is called Laban the Aramean; because he deceived [sherima] the people of his place. All day they were praising him.48Jacob. When night fell, he said to them: ‘What is this?’ They told him ‘You performed an act of kindness with your merit.’

They were lauding before him, and saying: ‘It is fitting, it is fitting [ha laya ha laya] – she is Leah, she is Leah.’49They were hinting to the fact that the bride was Leah. At night, they brought the bride and covered the lamps. He said to them: ‘What is this?’ They said to him: ‘What, do you think that we are rams like you?’50We are modest, not like you, who kissed Rachel in public like an animal.

All that night he called her Rachel and she answered him. “In the morning, and behold, she was Leah.” He said to her: ‘What, you are a deceiver, daughter of a deceiver, did I not call you Rachel at night and you answered me?’ She said to him: 'Is there a barber without disciples?51Who can cut his hair.

In this context she means: I am your disciple since you answered to your brother's name. Did your father not call you Esau and you answered him?' “Laban said: So will not be done in our place, to give the younger before the elder” (Genesis 29:26). “Complete the week for this one, and we will give you that one too, for the work that you will work with me another seven additional years” (Genesis 29:27).

“He told Laban: What is this that you did to me…?" (Genesis 29:25). “Laban said: So will not be done…complete the week for this one…” – Rabbi Yaakov bar Aḥa said: From here we learn that one does not mix joy with joy, but rather, “complete the week for this one…”

“He also consorted with Rachel; he also loved Rachel more than Leah. He worked with him another seven additional years” (Genesis 29:30). “He also consorted with Rachel; he also loved Rachel more than Leah…” – Rabbi Yehuda bar Simon said: The way of the world is that a worker performs labor faithfully with the employer for two or three hours, but ultimately, he becomes lazy in his labor. However, here, just as the first ones were complete, so, the latter ones were complete.

Just as the first ones were performed faithfully, so, the latter ones were performed faithfully. Rabbi Yoḥanan said: It is written: “Jacob fled to the field of Aram, and Israel worked for a wife…” (Hosea 12:13). He [Hosea] said to them: ‘Your redemption is modeled after your patriarch Jacob. Just as your patriarch Jacob, before he took a wife he was put to work, after he took a wife, he was put to work, you, too, before your redeemer is born, you were enslaved, after your redeemer is born, you are enslaved.’52Even after the redeemer is born the redemption will not be immediate.

“The Lord saw that Leah was unloved, and He opened her womb, and Rachel was barren” (Genesis 29:31). “The Lord saw that Leah was unloved…” “For the Lord hears the impoverished and does not despise His prisoners” (Psalms 69:34) – Rabbi Binyamin ben Levi said: The beginning of this verse does not correspond with its end, nor does its end correspond to its beginning. The verse should have said only: “For the Lord hears the impoverished and does not despise the prisoners” or: “For the Lord hears His impoverished and…His prisoners.”

Rather: “For the Lord hears the impoverished” – this is Israel, as Rabbi Yoḥanan said: Every place that impoverished [dal], poor [ani], and indigent [evyon] is stated, the verse is speaking of Israel. “And does not despise His prisoners” – these are the barren women, who are prisoners in their homes, and forlorn. But when the Holy One blessed be He remembers them with children, they stand erect. Know that Leah was the unloved one of the household, but when the Holy One blessed be He remembered her, she stood erect. That is what is written: “The Lord saw that Leah was unloved.”

Another matter, “The Lord supports all those who fall” (Psalms 145:14) – these are the barren women, who fall inside their houses. “And He straightens all who are hunched” (Psalms 145:14) – when the Holy One blessed be He remembers them with children, they stand erect. Know that it is so, as Leah was the unloved one of the household, but when the Holy One blessed be He remembered her, she stood erect.

That is what is written: “The Lord saw that Leah was unloved.” “That Leah was unloved [senua]” – she performed the action of the hated [hasenuim],1Sinners, who spend their time praying for repentance. as she would say that she would marry the enemy [lasoneh],”2Esau.. These were the stipulations: The elder to the elder, and the younger to the younger. She would weep and say: ‘May it be His will that I will not fall in the portion of that wicked man.’

Rav Huna said: Prayer is powerful, as it nullified the decree. Moreover, she preceded her sister. Everyone would mock her – seafarers would mock her, wayfarers would mock her, even those sitting in the pits behind the loom would mock her. They said: ‘This Leah, her inside is not like her outside; she appears like a righteous woman, but she is not a righteous woman.

Were she a righteous woman, she would not have deceived her sister.’ Rabbi Ḥanin said in the name of Rabbi Shmuel bar Rabbi Yitzḥak: When Jacob our patriarch saw the actions that Leah deceived her sister, he set his mind to divorce her. When the Holy One blessed be He remembered her with children, he said: ‘Am I divorcing the mother of these?’ Ultimately, he gave thanks for this matter.

That is what is written: “Israel prostrated himself at the top of the bed [al rosh hamita]” (Genesis 47:31). Who is the rosh mitato3The mother of the majority of his children. of our patriarch Jacob? Is it not Leah? “And Rachel was barren [akara]” – Rachel was the primary of the household, just as it says: “Rachel was akara” – the primary [ikara] was Rachel.

Rabbi Abba bar Kahana said: Most of the participants in the feast4The reference is to the wedding feast of Boaz and Ruth. were primarily from Leah; that is why Rachel is rendered primary5“May the Lord grant that the woman who is coming into your house will be like Rachel and like Leah” (Ruth 4:11). – Rachel was barren [akara]” – Rachel was the primary of the household. Rabbi Shimon ben Yoḥai taught: Because all the matters are dependent on Rachel, that is why Israel is called by her name: “Rachel weeps for her children” (Jeremiah 31:15).

Not only is it by her name, but also by her son’s name: “Perhaps the Lord, God of hosts, will be gracious to the remnant of Joseph” (Amos 5:15). And not only by her son’s name, but by the name of her grandson, as it is stated: “Is Ephraim a dear son to me?” (Jeremiah 31:20).

“Leah conceived and bore a son, and she called his name Reuben; she said: Because the Lord saw [raa] my affliction; for now my husband will love me” (Genesis 29:32). “Leah conceived and bore a son” – Rabbi Yosei bar Ḥanina said: Four qualities were stated regarding names: There are those whose names are fair and their actions are fair; some whose names are foul and their actions are foul; some whose names are foul and their actions are fair; and some whose names are foul and their actions are fair.

Their names are fair and their actions are foul – Esau. His name is Esau, but he did not perform [oseh].6He did not perform the will of God. Ishmael is his name, listen,7Ishmael means he will listen to God. but he did not listen. Their names are foul and their actions are fair – these are the members of the exile: “The children of Bakbuk,8This is an earthenware vessel. the children of Ḥakufa,9Ḥok kof – the law of the monkey. the children of Ḥarḥur”10Leḥarḥer means to incite. (Ezra 2:51), but they merited, ascended, and built the Temple.

Their names are foul and their actions are foul – these are the spies: “Setur” (Numbers 13:13) – one who performs actions clandestinely [seturim]; “Gadi” (Numbers 13:11) – deserving of gallows [geradim] and lashes for rebelliousness [umeradin]. Rabbi Yosei bar Ḥanina said: Their names are fair and their actions are fair – these are the tribes. Reuben – see this son [re’u ven] among the sons. Simeon [Shimon] – listens [shome’a] to the voice of his Father in Heaven.

Rabbi Yosei bar Ḥanina said: The names of the tribes are not inappropriate for them, but rather, they are appropriate for them.

“She conceived again, and bore a son, and said: Because the Lord heard that I am hated, He gave me this as well. She called his name Simeon” (Genesis 29:33). “She conceived again, and bore a son, and said: Because the Lord heard [shama] that I am hated, He gave me this as well. She called his name Simeon [Shimon]” – this one is destined to produce an enemy.11Zimri ben Salu (see Numbers 25:14).

Who will heal his wound? It is Pinḥas, who is destined to be produced from Levi. “She conceived again, and bore a son, and said: Now, this time, my husband will accompany [yillaveh] me, as I have borne him three sons; therefore, he called his name Levi” (Genesis 29:34). “She conceived again, and bore a son…therefore, he called his name Levi” – Rabbi Yudan said: This Levi is destined to accompany the children to their Father in Heaven.

“Therefore [al ken], he called his name” – everywhere that al ken is stated, it is a large population. “She conceived again, and bore a son, she said: This time I will thank the Lord. Therefore, she called his name Judah, and she ceased bearing” (Genesis 29:35). “She conceived again, and bore a son; she said: This time I will thank [odeh] the Lord. [Therefore, she called his name Judah [Yehuda]]” – Rabbi Berekhya in the name of Rabbi Levi: This is analogous to a priest who descended to the threshing floor.

One gave him a kor12A kor is 30 seim. The equivalent of about 250 liters. of tithe, but he showed him no gratitude. And one gave him a handful of non-sacred produce, and he showed him gratitude. He [the first man] said to him: ‘My lord priest, I gave you a kor, and that one gave you only a handful, and you show gratitude to him?’

He said to him: ‘You gave me from my portion, but that one gave me from his own; that is why I showed him gratitude.’ So, because the matriarchs believed that this one would have three, and that one would have three, when Leah bore a fourth son, she said: “This time I will thank the Lord.”

That is what is written: “Take from them one staff for each [mateh mateh] patrilineal house” (Numbers 17:17) – Rabbi Yitzḥak said: My children have stumbled [matu matu]; they stumbled with the calf, they stumbled with the spies. Rabbi Levi said: Two tribes ascended to greatness – the tribe of priesthood and the tribe of kingship. You find that everything that is written regarding this one is written regarding that one: Anointment for this one, anointment for that one; mateh for this one13Numbers 17:23. and mateh for that one;14Psalms 110:2. covenant of salt for this one,15Numbers 18:19. covenant of salt for that one;16II Chronicles 13:5. “this time”17Genesis 29:34. for this one and “this time”18Genesis 29:35. for that one; crown [nezer] for this one,19Leviticus 8:9. crown [nezer] for that one;20II Kings 11:12. approach for this one21Exodus 28:1. and approach for that one;22Jeremiah 30:21. pedigree for this one23Numbers 3:1–-4. and pedigree for that one;24Ruth 4:18–22. frontplate for this one25Leviticus 8:9. and frontplate for that one.26Psalms 132:18.

Rabbi Levi said: “He will not withdraw His eyes [einav] from the righteous” (Job 36:7) – “His eyes” – his likeness [eino]27He has descendants who are in his likeness. See Maharsha Megillah 13b., like the person who says: ‘The sample of [einohi] fruit.’28Somebody who wants to sell fruit shows a sample. The sample shows the quality of the entire stock. “And kings upon the throne” (Job 36:7)29This is the end of the verse quoted above, but it is not part of the flow of this passage. – Leah adopted the wisdom of thanks [hodaya], and masters of thanks [hodaya] were produced from her.

Judah – “Judah recognized them, and said: She is more righteous than I”30Hodaya can also mean to acknowledge. (Genesis 38:26); David said: “Give thanks [hodu] to the Lord, for He is good,” (Psalms 136:1); Daniel said: “I thank and praise [mehoda] You, God of my fathers” (Daniel 2:23). Rachel adopted the wisdom of silence, and masters of silence were produced from her. Benjamin: “chalcedony [yashefe]” (Exodus 28:20),31This stone on the breastpiece of the High Priest had the name of Benjamin inscribed on it. there is a mouth [yesh peh]; he knew of the sale of Joseph, but did not tell.

Saul: “But the matter of the kingship…he did not tell him” (I Samuel 10:16). Esther: “Esther did not disclose her birthplace or her people” (Esther 2:20). “Therefore [al ken], she called his name” – everywhere that al ken is stated, it is a large population. “And she ceased [vataamod] bearing” – who establishes [maamid] the woman’s standing in her house? It is her children.

“Rachel saw that she did not bear children for Jacob; Rachel envied her sister and she said to Jacob: Give me children, and if not, I am dead” (Genesis 30:1). “Rachel saw that she did not bear children…Rachel envied her sister” – Rabbi Yitzḥak said: It is written: “Let your heart not envy sinners; rather, be in fear of the Lord all day” (Proverbs 23:17), and you say: “Rachel envied her sister”? Rather, it teaches that she was envious of her good deeds.

She said: ‘Were it not that she was a righteous woman, she would not have borne children.’ “She said to Jacob: Give me children, and if not, I am dead” – Rabbi Ishmael said: Four are considered as though they were dead: A leper, a blind person, one who has no children, and one who became impoverished. A leper, as it is written: “Please, let her not be like a corpse” (Numbers 12:12).32Aaron said this to Moses, imploring him to pray on behalf of Miriam who was afflicted with leprosy.

A blind person, as it is written: “He settled me in darkness, like those long dead” (Lamentations 3:6). One who has no children, as it is stated: “Give me children, and if not, [I am] dead.” And one who became impoverished, from where is it derived? It is from the verse: “[Go, return to Egypt,] as all the men who seek your life have died” (Exodus 4:19).

Were they dead? Were they not Datan and Aviram?33Datan and Aviram died with the assembly of Koraḥ, a few years later. It is, rather, that they became impoverished.

“Jacob’s wrath was enflamed at Rachel; he said: Am I in place of God, who withheld from you fruit of the womb?” (Genesis 30:2). “She said: Here is my maidservant Bilha, consort with her and she shall bear upon my knees, and I shall be built through her” (Genesis 30:3). “Jacob’s wrath was enflamed at Rachel” – the Rabbis of the South said in the name of Rabbi Alexandri in the name of Rabbi Yoḥanan: “Should the wise answer with empty counsel” (Job 15:2) – this is Abraham: “Abram heeded Sarah’s voice” (Genesis 16:2).34Abraham did not conclude from Sarah's request that he should pray on her behalf, as she intended.

Rather, he took her literally, and took Hagar for a wife (Etz Yosef). “And have the east wind35The east wind can refer to a strong wind. Anger is being compared to a wind. fill his belly” (Job 15:2) – this is Jacob: “Jacob’s wrath was enflamed at Rachel; he said…” The Holy One blessed be He said to him: ‘Is that the way one answers the distressed? As you live, your sons are destined to stand before her son.’36Joseph.

“Am I in place of God, who withheld from you fruit of the womb?” – He has withheld from you, He has not withheld from me. She said to him: ‘Did your father do thus to your mother? Did he not gird his loins opposite her?’37Did he not pray for her to bear a child? He said to her: ‘My father had no children, but I have children.’

She said to him: ‘But your grandfather did not have children, and he girded his loins opposite her.’ He said to her: ‘You can do just as she did for my grandfather.’ She said to him: ‘What did she do?’ He said to her: ‘She introduced her rival wife into her household.’

She said to him: ‘If that is the matter that is preventing it: “Here is my maidservant Bilha, consort with her”’ – just as that one was built through her rival wife, this one too was built through her rival wife. “Rachel said: God judged me, and also heard my voice, and gave me a son; therefore, she called his name Dan” (Genesis 30:6). “Rachel said: God judged me” – He judged me and convicted me; He judged me and exonerated me.

He judged me and convicted me, as it is stated: “And Rachel was barren” (Genesis 29:31). He judged me and exonerated me – “He gave me a son.” “Therefore [al ken], she called his name Dan” – everywhere that al ken is stated, it is a large population.

“And she conceived again, and Rachel’s maidservant Bilha gave birth to a second son to Jacob” (Genesis 30:7). “Rachel said: I engaged in a great struggle with my sister, and also prevailed; she called his name Naphtali” (Genesis 30:8). “Rachel said: I engaged in a great struggle [naftulei]” – I adorned myself, I persuaded, I exalted my sister over me. Rabbi Yoḥanan said: [Rachel said:] ‘I should have been a bride [ninafa] before my sister.

Had I sent and said to him: Be aware that they are deceiving you, would he not have left? Instead, I said: If I am not worthy that the world will be built from me, let it be built from my sister.’ Another matter, naftulei – ‘Were all the maneuvers [pitulaya] not for me? Did Jacob not go to Laban only for me?’

Another matter, ‘is the juice [nofet] not mine? – The matters of Torah, in whose regard it is stated: “And the juice [nofet] of ripe fruit” (Psalms 19:11), will be stated in the portion of Naphtali.38The city of Tiberias.

“Zilpa, Leah’s maidservant, bore Jacob a son” (Genesis 30:10). “Zilpa, Leah’s maidservant, bore” – regarding all of them, “she conceived” is written, but here, “bore.” It is that she was a young woman, and her pregnancy was not conspicuous. “Leah said: Fortune has come; she called his name Gad” (Genesis 30:11).

“Leah said: Fortune [gad] has come” – the fortune of the house has come; the fortune of the world has come; the one who is destined to come and cut down the foundation of the idol worshippers. Who is it? It is Elijah. From whom did Elijah descend?

Rabbi Eliezer said: From Benjamin, as it is written: “Yaareshya, Eliya, and Zikhri were the sons of Yeroḥam…all these are the children of Benjamin” (I Chronicles 8:27, 40). Rabbi Nehorai said: He descended from Gad. That is what is written: “Elijah the Tishbite, of the residents of Gilad” (I Kings 17:1). Rabbi Pilipi bar Nehorai said:39The proper reading is: Rabbi Pilipi said to Rabbi Nehorai.

What40The proper reading is: Mai – what, not man – who. did you see that led you to say so? He said to him: It is as it is written: “Their41The previous verse states: “Moses gave to the tribe of Gad, to the children of Gad, according to their families” (Joshua 13:24). border was Yazer, and all the cities of the Gilad” (Joshua 13:25). How does Rabbi Eliezer understand the verse of Rabbi Nehorai: “From the residents of Gilad”?

It is from those who sat in the Chamber of Hewn Stone.42It was in the Temple – a memorial [gal ve’ed] for the nations of the world (Shir HaShirim Rabba 4:4). How does Rabbi Nehorai realize the verse of Rabbi Eliezer: “Yaareshya, Eliya”? These are to be expounded as midrash. When the Holy One blessed be He would cause His world to quake [leharish], he43Elijah [Eliya]. would mention the merit of the patriarchs. ”The sons of Yeroḥam” – the Holy One blessed be He would become filled with mercy upon His world.

One time, our Rabbis disputed regarding the matter: These say: 'Descended from Gad, and these say: Descended from Benjamin. He came and stood before them. He said to them: ‘Our Rabbis, why are you disputing in my regard? I am from the children of the children of Rachel.’