Bereshit Rabbah Reader

“Messengers [malakhim]” – these were flesh and blood messengers. The Rabbis say: Actual angels. Rabbi Ḥama bar Ḥanina said: Hagar was Sarah’s maidservant and five angels happened upon her,8See Genesis 16:7–12. this one who is the beloved of the household, all the more so. If several angels escorted Eliezer,9See Genesis 24:7 and Bereshit Rabba 59:10. who was a slave of the household, this one, who was the beloved of the household, all the more so.

Rabbi Yosei said: Joseph was the youngest of the tribes and three angels escorted him; that is what is written: “A man found him”10Since the “man” is unidentified and appears by chance, and also plays a crucial role in the story, the midrash understands that the mysterious man was, in fact, an angel. (Genesis 37:15), “the man asked him” (Genesis 37:15), “the man said to him” (Genesis 37:17); this one, who was the father of them all, all the more so.

“Before him” – before the one whose time to assume kingship was before his.11See Genesis 36:31. Rabbi Yehoshua said: He removed his royal purple garment and cast it before him. He said to him: ‘Two starlings cannot sleep on one board.’12Our kingdoms cannot overlap. “To Esau his brother” – although he is Esau, he is his brother.

“To the land of Se’ir, the field of Edom” – he is ruddy, his cooked food is red, his land is red, his mighty are red, his garment is red, and a red one will exact retribution from him in red garments. He is ruddy – “the first emerged ruddy” (Genesis 25:25); “his cooked food is red” – “feed me please from that red, red dish” (Genesis 25:30); “his land is red” – “to the land of Se’ir, the field of Edom”13Red, adom, is similar to Edom.

See Genesis 25:30.; “his mighty are red” – “mighty ones are colored scarlet…” (Nahum 2:4); and a red [adom] one will exact retribution from him – “my beloved is clear and ruddy [adom]” (Song of Songs 5:10); in red garments – “why is there red on your garments?” (Isaiah 63:2).

“He commanded them, saying: So you shall say to my lord, to Esau: So says your servant Jacob: I have resided with Laban, and tarried until now” (Genesis 32:5). “He commanded them, saying: So you shall say to my lord, to Esau” – Rabbeinu [Yehuda HaNasi] said to Rabbi Appas: ‘Write one letter in my name to our master, Emperor Antoninus.’ He stood and wrote: From Yehuda the Prince to our master, Emperor Antoninus.

He took it, read it, and ripped it. He said to him: ‘Write: From your servant Yehuda to our master, Emperor Antoninus.’ He said to him: ‘My teacher, why are you demeaning your honor?’ He said to him: ‘In what way am I better than my ancestors?

Did he not say this: “So says your servant Jacob”?’ “I have resided with Laban” – Laban, who is the master of the deceivers, I placed him up my sleeve;14I succeeded in overcoming his deceitfulness. this man,15You, Esau. all the more so. Why did I reside with Laban and “I tarried until now”? It is because the adversary of that man [Esau] had not yet been born.

But now, the adversary of that man has been born, as Rabbi Pinḥas said in the name of Rabbi Shmuel bar Naḥman: There is a tradition that Esau will fall only into the hands of Rachel’s children. That is what is written: “Will the young of the flock not drag them?” (Jeremiah 49:20). Why does he call them “the young of the flock”? It is because they are the youngest of the tribes.

“I have oxen and donkeys and flocks and slaves and maidservants, and I have sent to tell my lord, that I may find favor in your eyes” (Genesis 32:6). “I have oxen [shor] and donkeys [vahamor]…”16Shor and Ḥamor are singular nouns used to connote numerous oxen and donkeys. – Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda says: From one ox, many oxen emerged; from one donkey, many donkeys emerged.

Rabbi Neḥemya said: In people’s vernacular they say ox, camel. The Rabbis say: “Shor” – that is the one anointed for war, as it is stated: “A firstborn bull [shoro] is his majesty” (Deuteronomy 33:17).17The verse continues: “With them he will gore the peoples together at the ends of the earth.” “Ḥamor” – this is the messianic king, as it is stated: “He is humble, and riding upon a donkey [ḥamor]…” (Zechariah 9:9).

“Flocks [tzon]” – this is Israel, as it is stated: “You, My flock [tzoni], flock of My pasture” (Ezekiel 34:31). “And slaves and maidservants [ve’eved veshifḥa]” – “Behold, as the eyes of slaves to the hand of their master, [as the eyes of a maidservant to the hand of her mistress]” (Psalms 123:2); “Be gracious to us, Lord; be gracious to us, for we have had more than enough of scorn” (Psalms 123:3).

“The messengers returned to Jacob, saying: We came to your brother, to Esau; moreover he is coming to meet you, and four hundred men with him” (Genesis 32:7). “The messengers returned to Jacob, saying: We came to your brother, to Esau” – you treat him like a brother, but he treats you like Esau.18He wants to harm you, and does not relate to you as a brother. “Moreover he is coming to meet you, and four hundred men with him” – Reish Lakish said: “With him” – those who are with him are like him.

Just as he is mighty and capable of standing against four hundred men, so, each and every one of them is capable of overcoming four hundred men. Rabbi Levi said: He went and took a license from Egypt to collect taxes. He said: ‘If I can overcome him, fine. If not, I will say to him: Pay taxes, and as a result, I will confront him and kill him.’

Another matter, “Jacob sent messengers” (Genesis 32:4) – this is what was said with divine spirit by Solomon king of Israel: “Blessings upon the head of the righteous, and villainy will cover the mouth of the wicked” (Proverbs 10:6). Corresponding to whom did Solomon state this verse? He said it corresponding only to Jacob and Esau. “Blessings upon the head of the righteous” – this is Jacob.

“And villainy will cover the mouth of the wicked” – this is the wicked Esau. Happy are the righteous who are blessed on earth and are blessed in Heaven, and this is appropriate, as it is stated: “So that one who blesses himself in the land will bless himself by the God of faithfulness” (Isaiah 65:16) – to inform you that all the blessings that Isaac blessed Jacob, corresponding to those, the Holy One blessed be He blessed him from on High.

Isaac said to him: “God will give you from the dew of the heavens…” (Genesis 27:28), and the Holy One blessed be He blessed him with dew and rain, as it is stated: “The remnant of Jacob will be in the midst of many peoples like dew [from the Lord, like raindrops]” (Micah 5:6). Isaac said to him: “and from the fats of the earth” (Genesis 27:28), and the Holy One blessed be He said to him: “He will give rain for your seeds with which you will sow the ground” (Isaiah 30:23).

Isaac said: “Peoples will serve you” (Genesis 27:29), and the Holy One blessed be He said to him: “Kings will be your caregivers, and their princesses, your wet nurses” (Isaiah 49:23). Isaac said: “You will be a lord to your brethren” (Genesis 27:29), and the Holy One blessed be He said to him through Moses: “To place you uppermost over all the nations” (Deuteronomy 26:19). You learned that all the blessings that Isaac blessed Jacob from below, corresponding to that, the Holy One blessed be He blessed him from on High.

His mother Rebecca, too, blessed him corresponding to them, as it is stated: “He who dwells in the shelter of the Most High” (Psalms 91:1). So she said to him: “For He will charge His angels on your behalf [to guard you in all your ways]” (Psalms 91:11). When she said that to him in that language, the Divine Spirit blessed Him: “When he calls upon Me, I will answer him…” (Psalms 91:15). Once the Holy One blessed be He blessed him, why did his father bless him again, as it is stated: “Isaac summoned Jacob, and he blessed him”? (Genesis 28:1).

It is, rather, that Isaac saw through the divine spirit that his descendants were destined to be exiled among the nations. He said to him: ‘Come and I will bless you blessings of exile, so that the Holy One blessed be He will return to you and gather you from the midst of the exiles.’ What are the blessings? “In six troubles He will deliver you, and in seven, no harm will touch you. …From the scourge of the tongue you will be hidden, and you will not fear pillage when it comes.

At pillage and hunger you will laugh, and from the beasts of the earth, do not fear” (Job 5:19, 21–22). That is why it is stated: “Blessings upon the head of the righteous.”

Another matter, “Jacob sent” (Genesis 32: 4) – “Lord, do not grant the desires of the wicked. Do not bring their scheme to fruition [zemamo al tafek]; may they depart, Selah” (Psalms 140:9). He said before Him: ‘Master of the universe, do not realize for wicked Esau the thoughts of his heart.’ What is “zemamo al tafek”?

He said before him: ‘Master of the universe: Place a muzzle for wicked Esau so that his satisfaction will not be complete.’ What muzzle did the Holy One blessed be He make for wicked Esau? Rabbi Ḥama bar Ḥanina said: ‘These are the residents of Barbary and the residents of Germany, whom the Edomites19This refers to Rome, which was being attacked by Germanic tribes. fear.’ Another matter, “do not grant the desires of the wicked” – he said before Him: ‘Master of the universe, just as it was Laban’s intent to harm me, but you did not allow him to do so, so, too, regarding the thoughts of my brother Esau who is thinking to kill me, thwart his evil.’

He was one of three people who thought [to do] evil, but they were unsuccessful – Esau, Yerovam, and Haman. Esau, as it is stated: “Esau said in his heart” (Genesis 27:41). Regarding Yerovam it is written: “Yerovam said in his heart” (I Kings 12:26). Regarding Haman it is written: “Haman said in his heart” (Esther 6:6).

What is “Esau said in his heart”? He said: ‘Cain killed his brother, and the Omnipresent did nothing to him. Ultimately, he [Adam] begot additional sons, and they inherited the world with him. But I, I will kill Isaac my father first, and then I will kill Jacob my brother, and I will inherit the world alone,’ as it is stated: “Let the days of mourning for my father approach” (Genesis 27:41) – he said: ‘First, I will hasten the mourning for Father, and then: “I will kill my brother Jacob”’ (Genesis 27:41).

But the Holy One blessed be He did not enable him to do so. That is why it is stated: “Do not grant the desires of the wicked.”

Another matter, “Jacob sent messengers” (Genesis 32:4) – come and see what is written before this matter: “Jacob said, when he saw them: [This is the camp of God]” (Genesis 32:3). How many were in a camp of God? Two thousand myriads of ministering angels, as it is stated: “The chariots of God are myriad, thousands upon thousands of companies. My Lord is among them, at Sinai, in holiness” (Psalms 68:18).

“He called the name of that place Maḥanayim” (Genesis 32:3). Why were there two camps? It teaches that they gave Jacob four thousand myriads of ministering angels and they appeared to him like a king’s armies, some of whom were clad in iron, some of whom were on horseback, and some of whom were sitting in chariots. He [Esau] encountered those clad in iron.

He said to them: ‘With whom are you affiliated?’ They said to him: ‘With Jacob.’ He encountered those on horseback. He said to them: ‘With whom are you affiliated?’

They said to him: ‘With Jacob.’ He encountered those in chariots. He said to them: ‘With whom are you affiliated?’ They said to him: ‘With Jacob,’ as it is stated: “He said: For whom do you intend this entire camp that I met?” (Genesis 33:8).

Jacob, too, would mention to Esau the name of the Holy One blessed be He, to scare him and to frighten him, as it is stated: “As I have seen your face, as the sight of the face of angels [elohim]” (Genesis 33:10). To what is this matter analogous? It is to one who invited another to a meal, and he20The guest. ascertained that he sought to kill him. He [the guest] said: ‘The taste of this dish is like the taste of a dish that I tasted in the king’s palace.’

He said: ‘He knows the king?’ He was afraid and did not kill him. The same is true of Jacob. When he said to Esau: “As I have seen your face, as the sight of the face of angels [elohim]” wicked Esau said: ‘The Holy One blessed be He brought him to all this glory? I will no longer be able to overcome him.’

Another matter, “Jacob sent messengers” (Genesis 32:4) – why did he send messengers to him? Rather, this is what he said: ‘I will send him messengers; maybe he will repent.’ He said to them: ‘Say to him: Do not say Jacob remains as he was when he departed from his father’s house, as it is stated: “For with my staff I crossed…” (Genesis 32:11), “He commanded him, saying” (Genesis 32:5) – say to him: Do not say that when he departed from you he took anything from the household property.

Rather, [tell him that] I acquired all these as my wages, through my effort,’ as it is stated: “And now I have become two camps” (Genesis 32:11). At the moment that Jacob called Esau “my lord,” the Holy One blessed be He said to him: ‘You abased yourself and called him “my lord” eight times. As you live, I will establish eight kings from his descendants before your descendants,’ as it is stated: “These are the kings who reigned [in the land of Edom, before the reign of a king for the children of Israel]” (Genesis 36:31).

He [Jacob] said to them [the messengers]: ‘Say to him: If you are prepared for peace, I am with you, and if for war, I am with you. I have warriors, courageous and strong, who say something before the Holy One blessed be He, and He performs their will on their behalf,’ as it is stated: “He performs the will of those who fear him” (Psalms 145:19). That is why David came to give praise and acclaim before the Holy One blessed be He, who helped him when he fled from Saul, as it is stated: “For behold, the wicked bend the bow” (Psalms 11:2).

What is written thereafter? “If the foundations are destroyed, what can the righteous man do?” (Psalms 11:3). He said before Him: ‘Master of the universe, if You had distanced and forsook Jacob, who is the pillar and foundation of the world, as it is stated: “The righteous man is the foundation of the world” (Proverbs 10:25), “what can the righteous man do?”’ Regarding that moment, it is stated: “Some on chariots and some on horses, but we invoke the name of the Lord our God” (Psalms 20:8).

Another matter, “I have oxen [shor], and donkeys [vaḥamor]” (Genesis 32:6). Shor – this is Joseph, as it is stated: “A firstborn bull [shoro] is his majesty” (Deuteronomy 33:17). Vaḥamor – this is Issachar, as it is written: “Issachar is a strong-boned donkey [ḥamor] (Genesis 49:14). Joseph’s grandson is destined to eradicate Amalek, as it is stated: “Joshua21Joshua was from the tribe of Ephraim, who was Joseph's son. weakened Amalek and its people by sword” (Exodus 17:13).

Issachar’s descendants know what the Holy One blessed be He does in His world, as it is stated: “From the children of Issachar, possessors of understanding of the times, to know what Israel should do; their leaders were two hundred” (I Chronicles 12:33). “Flocks [tzon]” – this is Israel, as it is stated: “You, My flock [tzoni], flock of My pasture, you are man” (Ezekiel 34:31). “And slaves [ve’eved]” – this is David, as it is stated: “I am your servant [avdekha] son of your maidservant” (Psalms 116:16).

“And maidservants [veshifḥa]” – this is Avigayil, as it is stated: “Here is your handmaiden as a maidservant [leshifḥa]” (I Samuel 25:41). “Jacob was very frightened and distressed. He divided the people who were with him, and the flocks, and the cattle, and the camels, into two camps” (Genesis 32:8). At that moment, those messengers went to Esau and saw armed warriors with him, and they came and told Jacob, as it is stated: “The messengers returned to Jacob, saying: We came to your brother, to Esau” (Genesis 32:7).

What is: “And four hundred men with him”? Rabbi Shmuel bar Naḥmani said: Four hundred kings wearing crowns. Some say: Four hundred prefects were with him. Rabbi Yanai said: Four hundred generals were with him.

When they related to Jacob all that multitude, he was afraid and he divided his wives and children into two camps, as it is stated: “He divided the people who were with him…[into two camps].”

“He said: If Esau will come upon the one camp, and smite it, the remaining camp will escape” (Genesis 32:9). “And Jacob said: the Lord of my father Abraham, and the Lord of my father Isaac, God who told me: Go back to your land and your birthright, and I will benefit you" (Genesis 32:10). “Deliver me, please, from the hand of my brother, from the hand of Esau, for I fear him, lest he come and smite me, mother, and children, alike” (Genesis 32:12).

“He said: If Esau will come upon the one camp, and smite it” – at that moment, our patriarch Jacob said before the Holy One blessed be He: ‘Master of the universe, it is written in Your Torah: “A bull or a sheep, it and its offspring you shall not slaughter on one day” (Leviticus 22:28). If this wicked one comes and eradicates my children and their mothers as one, the Torah scroll that You are destined to give on Mount Sinai, who will read it?

I implore You, deliver me from his hand, “lest he come and smite me mother and children alike,”’ as it is stated: “Deliver me, please.” “And Jacob slept there on that night, and he took from what he had as a present for his brother Esau” (Genesis 32:14). What did he [Jacob] do? He arose and sent him a gift in order to blind his eyes, as it is stated: “As the bribe will blind the eyes of the wise” (Deuteronomy 16:19), and the wise are none other than Edomites, as it is stated: “I will eliminate the wise from Edom and understanding from the mountain of Esau” (Obadiah 1:8).

“Two hundred female goats and twenty male goats, two hundred ewes and twenty rams” (Genesis 32:15). “Nursing camels and their offspring thirty, forty cows and ten bulls, twenty female donkeys and ten male donkeys” (Genesis 32:16). “He placed them in the charge of his servants, each drove by itself; he said to his servants: Go ahead of me, and maintain a distance between one drove and the other drove” (Genesis 32:17).

“He placed them in the charge of his servants, each drove by itself.” What is: “Maintain a distance”? Jacob said before the Holy One blessed be He: ‘Master of the universe, if troubles will befall my descendants, do not bring them one after another, but rather, create distance for them between their troubles.’ At that moment, Jacob lifted his eyes sand saw that Esau was coming from afar, and he directed his eyes heavenward, wept, and requested mercy from before the Holy One blessed be He.

He heard his prayer and promised him that he would deliver him22Him and his descendants. from all his troubles due to Jacob’s merit, as it is stated: “The Lord will answer you at a time of trouble; the name of the God of Jacob will fortify you” (Psalms 20:2).

“Jacob was very frightened and distressed. He divided the people who were with him, and the flocks, and the cattle, and the camels, into two camps” (Genesis 32:8). “Jacob was very frightened and distressed” – Rabbi Pinḥas in the name of Rabbi Reuven: The Holy One blessed be He made a promise to two people, but they were afraid; the chosen of the patriarchs, and the chosen of the prophets. The chosen of the patriarchs – this is Jacob, as it is stated: “For the Lord has chosen Jacob for Himself” (Psalms 135:4).

The Holy One blessed be He said to him: “Behold, I am with you” (Genesis 28:15), but ultimately he was afraid, as it is stated: “Jacob was…frightened.” The chosen of the prophets – this is Moses, as it is stated; “Were it not for Moses, His chosen” (Psalms 106:23). The Holy One blessed be He said to him: “For I will be with you” (Exodus 3:12), but ultimately, he was afraid: “The Lord said to Moses: Do not fear him” (Numbers 21:34).

He says: ‘Do not fear’ only to one who is afraid. Rabbi Berekhya and Rabbi Ḥelbo in the name of Rabbi Shmuel bar Naḥman in the name of Rabbi Natan: Israel would have been worthy of elimination in the days of Haman, had they not based their mindset on the mindset of their ancestor.1The midrash states that in the days of Haman, the Jews should not have been terrified, since they had already been given a Divine promise that the Jewish people would not be eliminated.

However, since this mindset of fearing annihilation despite a Divine promise existed already, with Jacob, it was forgiveable. They said: ‘If our patriarch Jacob, to whom the Holy One blessed be He promised and said: “Behold, I am with you,” (Genesis 28:15) was afraid, we, all the more so.’ That is what the prophet criticizes Israel: “You forgot the Lord your Maker, who spread the heavens and laid the foundation of the earth” (Isaiah 51:13).

He said to them: ‘You have forgotten what He said to you: “So said the Lord: If the heavens above can be measured [and the foundations of the earth below probed, I too will spurn all the descendants of Israel because of everything that they did]” (Jeremiah 31:36) – if you see the heavens fall and the earth collapse.2Just as the heavens cannot be measured and the foundations of the earth probed, so I will never spurn you.

Should you not have learned from the spread of the heavens and the earth?3You should have learned from the fact that the heaven and earth did not collapse, but rather, the heavens remained spread over the earth. Instead, “you feared continuously all day”’ (Isaiah 51:13).

Another matter, “Jacob was very frightened and distressed” – Rabbi Yehuda ben Rabbi Ilai said: The fright and the distress are not the same.4It would have been enough to write one of them. One who fears, is in distress. Rather, he was frightened lest he kill, and distressed lest he be killed. He said: ‘If he overcomes me, he will kill me, and if I overcome him, I will kill him.’

That is: He was frightened lest he kill, and distressed lest he be killed. He said: ‘All these years, he [Esau] has been residing in the Land of Israel; say that he comes against me5Maybe he will be able to overcome me. by virtue of his residence in the Land of Israel. All these years, he has been residing and honoring his parents; say that he comes against me by virtue of his honoring father and mother, as so he said: “The days of mourning for my father will approach” (Genesis 27:41).

Say that this old man died and he will come against me to kill me.’6This is another explanation for the distress of Jacob. The fear was of Esau, the distress was from the thought that maybe his father had died. Rabbi Yehuda ben Rabbi Simon said: This is what the Holy One blessed be He said to him: “Return to the land of your fathers, to the land of your birth” (Genesis 31:3). Say that the stipulations7The stipulations that Jacob made when he departed for Padan Aram.

See Genesis 28:20–22. were until here: “And He will protect me on this path” (Genesis 28:20), and not beyond that.8Maybe the promise for protection ended when he reached the land of his fathers. Rabbi Yudan said: The Omnipresent said to him: “Return to the land of your fathers,” but nevertheless, “Jacob was very frightened”? Rather, from here [we learn] that there is no promise to the righteous in this world.9Promises made are conditional on righteous behavior, thus the righteous may fear that they have sinned in such a way that they have lost the guarantee of protection that they received (Etz Yosef).

Rav Huna said in the name of Rabbi Aḥa: “Behold, I am with you” (Genesis 28:15); “if God will be with me”? (Genesis 28:20). Rather, from here [we learn] that there is no promise to the righteous in this world. Rav Huna said in the name of Rabbi Aḥa: “He said: For I will be with you” (Exodus 3:12) and nothing evil will harm you,10This is implied by the fact that God said that He would be with Moses. and it is written: “It was on the way, in the lodging, [the Lord encountered him and sought to kill him]” (Exodus 4:24).

Rather, there is no promise to the righteous in this world. Rabbi Pinḥas said in the name of Rabbi Ḥanin of Tzippori: “Benayahu son of Yehoyada answered the king and said: “Amen; and so may the Lord, God of my lord the king, say” (I Kings 1:36).11This was said in responsed to David's decree to anoint Solomon as king. But is it not already stated: “Behold, a son is born to you, he will be a man of rest” (I Chronicles 22:9)12The son mentioned in the verse is Solomon. – rather, he said: ‘Many adversaries may arise from here to Giḥon.’

“He divided the people” – the Torah taught you proper conduct; that a person should not place all his property in one corner. From whom do you learn this? It is from Jacob, as it is stated: “He divided the people…” Likewise it says: “And hid them, fifty men to a cave” (I Kings 18:4).13Ovadya hid one hundred prophets from Jezebel, fifty in each of two caves, rather than all together in one cave. “He said: If Esau will come upon the one camp, and smite it, the remaining camp will survive” (Genesis 32:9).

“He said: If Esau will come upon the one camp, and smite it” – these are our brethren in the south;14The Land of Israel. “the remaining camp will survive” – these are our brethren in the Diaspora. Rabbi Hoshaya said: Even though they survived, they fast on our behalf on Monday and Thursday.15Even though they are not being threatened, they fast and pray on their behalf.

“Jacob said: God of my father Abraham and God of my father Isaac, Lord, who says to me: Return to your land, and to the land of your birth, and I will benefit you” (Genesis 32:10). “Jacob said: God of my father Abraham and God of my father Isaac” – but not of Esau? It is, rather, that [God says:] ‘One who chooses their path and performs actions like theirs, I affirm My presence over him; one who does not choose their path and does not perform actions like theirs, I do not affirm My presence over him.’

Rav Huna said in the name of Rabbi Aḥa: Who was close to David; was it not Aḥaz? But he leaves Aḥaz and says to Hezekiah: “So said the Lord, God of David, your father” (II Kings 20:5). It is, rather, that [God says:] ‘One who chooses their path and performs actions like theirs, I affirm My presence over him; one who does not choose their path and does not perform actions like theirs, I do not affirm My presence over him.’

“I am unworthy of all the kindnesses and of all the truth that You have performed for Your servant, for with my staff I crossed this Jordan, and now I have become two camps” (Genesis 32:11). “I am unworthy of all the kindnesses” – Rabbi Abba bar Kahana said: I am “unworthy.” Rabbi Levi said: ‘I am worthy, but [I have become] “unworthy” due to [“all the kindnesses.”]’ “For with my staff I crossed this Jordan” – Rabbi Yehuda ben Rabbi Simon said, in the name of Rabbi Yoḥanan: In the Torah, in the Prophets, and in the Writings, we have found that Israel crossed the Jordan only due to the merit of Jacob.

In the Torah – “for with my staff I crossed this Jordan.” In the Prophets – “You shall inform your children, saying: Israel crossed this Jordan on dry land” (Joshua 4:22) – Israel the elder. In the Writings – “What is it, sea, that makes you flee? The Jordan, that you turn back?…from before the God of Jacob” (Psalms 114:5, 7).

There is a place called Jordan in the hot springs of Tiberias. Our patriarch Jacob entered there, panic-stricken, and Esau shut him in there. The Holy One blessed be He dug an opening in another place and he emerged. That is what is written: “When you pass through the water, I am with you, and through the rivers, they will not inundate you” (Isaiah 43:2).

“Deliver me, please, from the hand of my brother, from the hand of Esau, for I fear him, lest he come and smite me, mother and children alike” (Genesis 32:12). “Deliver me, please, from the hand of my brother, from the hand of Esau” – deliver my future descendants from the hand of his descendants, who come with the power of Esau.16The power of Esau is the sword – “by your sword you shall live” (Genesis 27:40).

That is what is written: “I was looking at the horns, and behold, another, small horn arose among them” (Daniel 7:8) – that is the son of Netzer.17A robber who conquered provinces on the Roman–Persian border and ruled there under the auspices of Rome. “And three of the original horns were uprooted from before it” (Daniel 7:8) – this is that they gave them their kingdom; Macrinus, Carinus, and Kyriades.18These were the provinces.

“Behold, there were eyes like the eyes of a man in this horn, and a mouth speaking arrogantly” (Daniel 7:8) – this is the evil empire that imposes levies upon all the nations of the world. Rabbi Yoḥanan said: It is written: “And the ten horns: From this kingdom, ten kings will arise” (Daniel 7:24), all of those referred to in the verse are descendants of Esau.19All ten horns represent ten kingdoms descended from Esau, not from the son of Netzer.

Rather, “I was looking at the horns, and behold, another, small horn arose among them” – this is the evil empire. “And three of the original horns were uprooted from before it” – these are the three previous kingdoms.20Babylon, Persia–Media, and Greece. “Behold, there were eyes like the eyes of a man in this horn” – this is the evil empire, that casts an envious eye on the possessions of others. This wealthy one, we will make him governor of his province; this wealthy one, we will make him an economic adviser.

“Lest he come and smite me, mother and children alike” – and you said: “You shall not take the mother with the offspring” (Deuteronomy 22:6). Another matter, “Lest he come and smite me, mother and children alike” – and you said: “A bull or a sheep, it and its offspring you shall not slaughter on one day” (Leviticus 22:28).

“And You said: I will benefit you, and render your descendants as the sand of the sea, which cannot be enumerated for multitude” (Genesis 32:13). “And You said: I will benefit [heitev eitiv] you” – heitev, by your merit; eitiv, by the merit of your fathers. “He stayed there that night; he took from that which was in his possession a gift for Esau his brother” (Genesis 32:14). “Two hundred female goats and twenty male goats, two hundred ewes and twenty rams” (Genesis 32:15).

“Thirty nursing camels and their offspring, forty cows and ten bulls, twenty female donkeys and ten male donkeys” (Genesis 32:16). “He stayed there that night; he took from that which was in his possession a gift for Esau his brother. Two hundred female goats and twenty male goats…” – Rabbi Elazar said: From here one derives the period of conjugal rights of a woman that is stated in the Torah: The men of leisure – every day; the laborers – twice a week; the seafarers – once in six months.

“Two hundred female goats” that need “twenty male goats,” “two hundred ewes” that require “twenty rams.” “Thirty nursing camels and their offspring [uvneihem]” and their males [boneihem]21Boneihem means those who build them, which also can mean those with whom they have offspring. Being built can refer to having offspring (See Genesis 16:2). thirty; Rabbi Berekhya said in the name of Rabbi Shimon ben Gamliel: Because it is modest in its sexual relations, the verse did not publicize it, but just, “thirty nursing camels and their offspring.”

“Forty cows and ten bulls,” as they need ten bulls. Twenty female donkeys and they need ten male donkeys – why did it place the camels in the middle? It is, rather, as though he [Jacob] was saying to him [Esau]: ‘Consider yourself as though you are sitting on the platform and judging, and I am being judged before you, and you become filled with mercy over me.’22The tall camels, after the goats and sheep and before the cows and donkeys, evoke the courtroom, with the judges elevated over those present.

“And he placed them in the hands of his slaves, each flock separately, and he told them: Go before me, and leave space between the flocks” (Genesis 32:17). “He commanded the first, saying: When Esau my brother meets you, and asks you, saying: To whom do you belong, and where are you going, and whose are these before you” (Genesis 32:18). “You shall say: They are from your servant, Jacob; it is a gift sent to my lord, to Esau and, behold, he too, is behind us” (Genesis 32:19).

“He commanded also the second, and also the third, and also all that followed the droves, saying: In this manner shall you speak to Esau, when you find him” (Genesis 32:20). “He commanded the first, saying: When Esau my brother meets you…You shall say: They are from your servant, Jacob; it is a gift sent to my lord, to Esau” – Rabbi [Yehuda HaNasi] and Rabbi Yosei ben Rabbi Yehuda were walking along the way.

They saw a gentile coming toward them. They said: ‘He will ask us three things: What are you? What is your trade? Where are you going?’

What are you? Jews. What is your trade? Merchants.

Where are you going? To purchase wheat from the storehouses of Yavne. Rabbi [Yehuda HaNasi] stood opposite the gentile to see what he would ask, and Rabbi Yosei ben Rabbi Yehuda waited for him. He said: ‘If he says something, I [worry I] will say something else.’23If the gentile asks Rabbi Yehuda a question and then asks me the same question, if I don’t hear Rabbi Yehuda’s answer and I give a different answer, we may appear suspicious.

He said to him: ‘From where do you know this?’ He said to him: ‘From Jacob our patriarch.’24Jacob prepared his messengers for all contingencies. “And, behold, he too, is behind us.” “He commanded the first…also the second” – Rabbi Pinḥas and Rabbi Ḥilkiya in the name of Rabbi Simon: “When you find him” in his greatness.25But if he is no longer in his greatness, approach him differently.

“You shall say: Moreover, here is your servant Jacob, behind us. For he said: I will appease him with the gift that goes before me, and thereafter I will see his face; perhaps he will favor me” (Genesis 32:21). “You shall say: Moreover, here is your servant Jacob, behind us” – that is what is written: “The earth is given into the hand of the wicked one; he covers the faces of its judges…” (Job 9:24).26This verse is quoted in response to the fact that the righteous Jacob calls himself the slave of the wicked Esau.

“He placed them in the charge of the servants, each drove by itself” – why did he not introduce them intermingled? It was in order to astonish him with his gift.27So he would see the variety and the number of each of the species. Why did he not introduce them all at once? It was in order to satiate the eyes of the wicked one.

He came to end it, but he said: ‘Receive’; He came to end it, but he said: ‘Receive.’28Each time Esau thought that the gift was complete, Jacob’s servant would say: There is more for you to receive. “The gift went before him and he stayed that night in the camp” (Genesis 32:22). “The gift went before him [al panav]” – he, too, was distressed.29The word panav is found in the context of distress. See I Samuel 1:18.

“He arose during that night and he took his two wives, and his two maidservants, and his eleven children, and crossed the ford of the Yabok” (Genesis 32:23). “He arose during that night and he took his two wives, and his two maidservants…” – but where was Dina? He placed her in a chest and locked it with her in it. He said: ‘This wicked one has a covetous eye; [I do this] so he will not direct his eyes, see her, and take her from me.’

Rav Huna said in the name of Rabbi Abba HaKohen Bardela: The Holy One blessed be He said to him: ‘“For the sake of one who deprives his neighbor of kindness” (Job 6:14) – you withheld kindness from your neighbor, you withheld kindness from your brother.30Jacob should have allowed his brother to marry Dina. Had she married the man, she would not have engaged in licentiousness. You did not seek to marry her to a circumcised man, so she married an uncircumcised man.

You did not seek to marry her in a permitted fashion, so she married in a prohibited fashion.’ That is what is written: “Dina daughter of Leah…went out” (Genesis 34:1). “He took them, and crossed them over the stream, and brought over that which he had” (Genesis 32:24). “He took them, and crossed them over the stream” – Rav Huna in the name of Rabbi Idi: He made himself like a bridge, taking from here and placing it here.

“Jacob remained alone, and a man wrestled with him until the break of dawn” (Genesis 32:25). “Jacob remained alone, and a man wrestled with him.” “Yeshurun, there is none like God, Who rides the heavens in your assistance” (Deuteronomy 33:26). Rabbi Berekhya said in the name of Rabbi Yehuda ben Rabbi Simon: “There is none like God,” but who is like God?

It is Yeshurun,1The Jewish nation. the best and most praiseworthy among you. You find that everything that the Holy One blessed be He is destined to perform in the future, He had them performed earlier, by means of the righteous in this world. The Holy One blessed be He revives the dead and Elijah revives the dead.2I Kings 17:22. The Holy One blessed be He withholds rain and Elijah withholds rain.3I Kings 17:1.

The Holy One blessed be He blesses the scarce and Elijah blesses the scarce.4I Kings 17:14–16. The Holy One blessed be He revives the dead and Elisha revives the dead.5II Kings 4:33–35. The Holy One blessed be He remembers the barren and Elisha remembers the barren.6II Kings 4:16. The Holy One blessed be He blesses the scarce [to increase it] and Elisha blesses the scarce [to increase it].7II Kings 4:2–7.

The Holy One blessed be He sweetens the bitter and Elisha sweetens the bitter.8II Kings 2:19–22. The Holy One blessed be He sweetens the bitter with bitter9Shemot Rabba 23:3. and Elisha sweetened the bitter with bitter. Rabbi Berekhya said in the name of Rabbi Simon: “There is none like God,” but who is like God? It is Yeshurun, Israel the elder.

Just as the Holy One blessed be He, it is written in His regard: “The Lord alone will be exalted [on that day]” (Isaiah 2:17), Jacob, too: “Jacob remained alone.”

Rabbi Hunya said: He appeared to him in the form of a shepherd. This one had a flock and that one had a flock; this one had camels and that one had camels. He said to him: Take your flock across first, and afterward I will take mine across. Our father Jacob took his across. He said: Let us go back and see, lest we have forgotten anything. When he went back: "And a man wrestled with him" (Genesis 32:25). And the Rabbis said: He appeared to him as a chief bandit. This one had a flock and that one had a flock; this one had camels and that one had camels. He said to him: Take mine across, and I will take yours across. The angel took our father Jacob's possessions across in the blink of an eye, and our father Jacob would take them across and come back and find them again, take them across and come back and find them again, all night long. Rav Huna said: In the end the angel said, I will let him know with whom he is dealing. What did he do? He put his finger on the ground, and the ground began to seethe with fire. Jacob said to him: With this you frighten me? I am wholly of it. This is what is written: "And the house of Jacob shall be a fire" (Obadiah 1:18).

Rabbi Ḥunya said: He appeared to him in the image of a herdsman; this one had flocks and that one had flocks, this one had camels and that one had camels. He said to him: 'Cross yours and then I will cross mine.' Jacob crossed his. He said: 'Let us return and see, whether, perhaps, we forgot something.'

When he returned, “a man wrestled with him.” Rabbi Ḥiyya Rabba and Rabbi Shimon ben Rabbi were negotiating the sale of these silk fabrics. They entered Tyre and did their business. When they exited the city gates, they said: ‘Let us go and adopt the craft of our ancestors.

Let us return and see if we forgot something.’ They returned and found a package of silk fabrics. They said to them: 'From where do you have this practice?'10The practice of returning to check if anything was left behind. They said: 'From Jacob our ancestor, as it is written: “Jacob remained alone.”'

The Rabbis say: He appeared to him as the leader of robbers; this one had flocks and that one had flocks, this one had camels and that one had camels. He said to him: 'Cross mine11To the other side of the river. and I will cross yours.' The angel crossed that of our patriarch Jacob in the blink of an eye. Jacob was crossing, returning, and finding, crossing, returning and finding all night.

He said to him: 'Sorcerer' parkamos; variant reading: parmakos>. Rabbi Pinḥas said: At that moment, Jacob took a scarf and placed it around his12The angel’s neck. neck, He said to him: ‘Parkamos parkamos.’13Jacob was saying to the angel: ‘You do not intimidate me.’ Rav Huna said: Ultimately the angel said: ‘I will inform him with whom he is engaging.’ What did he do?

He placed his finger on the ground and the ground began boiling with fire. Jacob said to him. 'With that you seek to scare me? I am completely constituted from it.' That is what is written: “The house of Jacob will be fire…” (Obadiah 1:18).

Rabbi Ḥama ben Rabbi Ḥanina said: It was Esau’s guardian angel. That is what he said to him: “For therefore, I have seen your face, as the sight of the face of angels, and you welcomed me” (Genesis 33:10). “He saw that he could not prevail against him, and he touched the joint of his thigh; the joint of Jacob's thigh was dislocated as he wrestled with him” (Genesis 32:26). This is analogous to an athlete who was standing and wrestling with the king’s son.

He lifted his eyes, saw the king standing over him, and cast himself down before him. That is what is written: “He saw that he could not prevail against him” – He saw in the Divine Presence that he could not prevail over him. Rabbi Berekhya said: We do not know who was victorious, whether it was the angel or Jacob, but from what is written in the verse: “A man wrestled [vaye’avek] with him” – that is, who became covered with dust [avak]; the man who was with him.14Since the man who was with him became covered with dust, that indicates that Jacob was victorious.

Rabbi Ḥanina bar Yitzḥak said: The Holy One blessed be He said to him [to the angel]: 'He comes against you with five amulets in his possession: His merit, his father’s merit, his mother’s merit, his grandfather’s merit, and his grandmother’s merit. Evaluate yourself whether you are able even to stand against his merit.' Immediately, “he saw that he could not prevail against him.” This is analogous to a king who had a wild dog and a tame lion.

The king would take his son and embolden his heart with the lion,15He was emboldened by the fact that he would emerge victorious over the lion. so were the dog to come and confront him, the king would say to him [the dog]: ‘The lion could not stand against him, and you seek to confront him?’ So, were the nations of the world to come and confront Israel, the Holy One blessed be He will say to them: ‘Your ministering angel could not stand against him, and you seek to confront his descendants?’

“He touched the joint of his thigh” – he touched the righteous men and women, the prophets and prophetesses, who are destined to emerge from him. Which is that [generation]? It is the generation of persecution.16The generation that lived in the wake of the Bar Kokhva rebellion. “The joint of Jacob's thigh was dislocated [vateka]” – Rabbi Berekhya and Rabbi Eliezer, Rabbi Eliezer said: It was smoothed.17The bone that naturally protrudes in the thigh joint was driven inward, like a peg that is driven [tekua] into the ground.

Rabbi Berekya said in the name of Rabbi Asi: It was split like a fish.18It was split lengthwise. In this interpretation, vateka is a derivation of the word beka, meaning split. Rav Naḥman bar Yaakov said: It was dislocated from its place, as it is written: “I was repulsed [vateka]…as My soul was repulsed [nake’a]” (Ezekiel 23:18). “He said: Release me, as dawn has broken.

He said: I will not release you unless you bless me” (Genesis 32:27). Throughout that night each of them was striking the other, this one’s shield against that one’s shield. When dawn broke: “He said: Release me, as dawn has broken.”

“He said: Release me, as dawn has broken. He said: I will not release you unless you bless me” (Genesis 32:27). “He said: Release me, as dawn has broken” – it is written: “New each morning, great is Your faithfulness” (Lamentations 3:23) – Rabbi Shimon bar Abba said: From the fact that you renew us each and every morning we know that You have great faithfulness to revive the dead for us. Rabbi Alexandri said: From the fact that you renew us in the morning of the kingdoms,1You give us strength to live despite the hardship of living under their reign. we know that You have great faithfulness to redeem us.

Rabbi Ḥelbo said in the name of Rabbi Shmuel bar Naḥman: No heavenly group2Group of angels. lauds and repeats, but rather, each day the Holy One blessed be He creates a new group of angels, and they recite a new song before Him, and they go on their way. Rabbi Berekhya said: I responded to Rabbi Ḥelbo: ‘But is it not written: “Release me, as dawn has broken,” and the time for me to recite song has arrived?’

He said to me: ‘Strangler! Do you seek to strangle me?’3Do you seek to strangle me by challenging me from an explicit verse? I said: ‘What is that verse that is written: “Release me, as dawn has broken”?’ He said to me: ‘These are Mikhael and Gavriel, who are heavenly princes, as all of them are replaced, but they are not replaced.’

Hadrian, may his bones be crushed, asked Rabbi Yehoshua ben Ḥananya, he said to him: ‘Do you say: No heavenly group lauds and repeats, but rather, each day the Holy One blessed be He creates a new group of angels, and they recite a new song before Him, and they go on their way?’ He said to him: ‘Yes.’ He said to him: ‘To where do they go?’ He said: ‘To the place from which they were created.’

He said to him: ‘From where were they created?’ He said to him: ‘From the River of Fire.’ He said to him: ‘What is the function of the River of Fire?’ He said to him: ‘It is like that Jordan that does not stop; neither by day nor by night.’

He said to him: ‘From where does it originate?’ He said to him: ‘It is from the perspiration of beasts that perspire from bearing the Throne of the Holy One blessed be He.’ His adviser said to him: ‘But does that Jordan not flow during the day, and it does not flow at night?’ He said: ‘I was a sentry at Beit Peor; just as it flowed during the day, it flows at night.’

Rabbi Meir, Rabbi Yehuda, and Rabbi Shimon: Rabbi Meir says: Who is greater, the guard or the guarded? From what is written: “For He will charge His angels on your behalf to guard you” (Psalms 91:11) – that is, the guarded is greater than the guard. Rabbi Yehuda says: Who is greater, the carrier or the carried? From what is written: “They will carry you on their palms” (Psalms 91:12) – that is, the carried is greater than the carrier.

Rabbi Shimon said: From what is written: “He said: Release me” – that is, the one releasing is greater than the one released.

“He said: ‘Release me” – as the time for my lauding, to laud the Holy One blessed be He has arrived.’ He said to him: ‘Let your colleagues laud Him.’ He said to him: ‘I cannot, as the next day I will come to laud, and they will say to me, just as you did not laud yesterday, so you will not laud today.’ He [Jacob] said: ‘If you complete your task, you receive your reward – “I will not release you unless you bless me.”’

He [Jacob] said to him: ‘Those angels who came to Abraham, they took their leave from him only with a blessing.’ He said to him: ‘They were sent only for that purpose, but I was not sent for that purpose.’ He said to him: ‘If you complete your task, you receive your reward’ – “I will not release you.” Rabbi Levi said in the name of Rabbi Shmuel bar Naḥman: He [the angel] said: ‘The ministering angels, because they revealed the secrets of the Holy One blessed be He,4They revealed to Lot that the city of Sodom was going to be destroyed. they were banished from their partition for one hundred and thirty-eight years.

If I heed you, I will be banished from my partition.’ He said: ‘If you complete your task, you receive your reward – “I will not release you unless you bless me.”’ Rav Huna said: Ultimately he said: I will reveal it to him. If the Holy One blessed be He says to me: Why did you reveal it to him?

I will say before Him: Master of the universe, your prophets issue decrees, and you do not abrogate their decrees; would I be able to abrogate their decree.5He is asking rhetorically. He said to him: ‘He is destined to reveal Himself to you in Beit El and change your name, and I will be standing there. That is what is written: “In Beit El he found him, and there he will speak with us” (Hosea 12:5).’ It is not written here, “with you,” but rather, “and there he will speak with us.”

“He said to him: What is your name? He said: Jacob” (Genesis 32:28). “He said: No more shall Jacob be said to be your name; rather, Israel, for you have striven with God and with men, and you have prevailed” (Genesis 32:29). “He said to him: ‘What is your name?’

He said: ‘Jacob.’ “He said: No more shall Jacob be said to be your name.” “Who confirms the word of His servant and fulfills the counsel of His messengers” (Isaiah 44:26) – Rabbi Berekhya said in the name of Rabbi Levi: Since He “confirms the word of His servant and fulfills the counsel of His messengers,” do we not know that it says: “Of Jerusalem: It will be inhabited; and of the cities of Judah: They will be built” (Isaiah 44:26)?6Namely, from the fact that the Lord fulfills the word of the angel who told Jacob that his name would be changed, we can learn that He will fulfill the word of His prophets who prophesied that Jerusalem would be inhabited. [It refers] to one angel who appeared to our patriarch Jacob.

That is what is written: “He said to him: What is your name.… No [more…] Jacob.” “And fulfills the counsel of His messengers” – as the Holy One blessed be He appeared to our patriarch Jacob in order to fulfill the decree of that angel that said to him: “No [more…] Jacob.” The Holy One blessed be He also said so to him. That is what is written: “God said to him: Your name is Jacob; [your name shall no longer be called Jacob]” (Genesis 35:10) – “no [more] shall Jacob be said.”

Bar Kappara said: Anyone who calls Abraham Abram violates a positive commandment. Rabbi Levi said: A positive commandment and a prohibition. “[Your name] shall no longer be called [Abram]” (Genesis 17:5) – a prohibition; “but your name shall be Abraham” (Genesis 17:5) – a positive commandment. And yet the members of the Great Assembly called him Abram, as it is written: “You are the Lord God who chose Abram…”?

It was relating a narrative and saying that while he was still Abram You chose him. Similarly, let us say that one who calls Sarah Sarai violates a positive command?7And according to Rabbi Levi a positive command and a prohibition (Genesis 17:15). It is, rather, that only he8Abraham. The verse states: “God said to Abraham…you shall not call her name Sarai.”

In the case of Abraham the verse stated “your name shall no longer be called Abram.” was commanded in her regard. Similarly, let us say that one who calls Israel Jacob violates a positive command? It is taught: It is not that the name of Jacob will be uprooted. Rather, “but Israel shall be your name” (Genesis 35:10) – Israel will be primary and Jacob secondary.

Rabbi Zechariah in the name of Rabbi Aḥa: In any case: Your name is Jacob… “but Israel shall be your name” (Genesis 35:10) – Jacob is primary, and Israel is in addition to it. “For you have striven with God and with men, and you have prevailed” – you have wrestled with the heavenly and prevailed over them, and with the earthly and prevailed over them. With the heavenly – this is the angel. Rabbi Ḥama bar Ḥanina said: He was Esau’s ministering angel.

This is what he said to him: “For therefore, I have seen your face, as the sight of the face of angels [penei elohim]” (Genesis 33:10). Just as penei elohim is judgment, so too, your face is judgment.9As it were, Esau is passing judgment on Jacob (see Bereshit Rabba 76:7). Just as penei elohim – “you shall not appear before Me [yera’u fanai] empty-handed” (Exodus 23:15), so too, you, I will not appear before you empty-handed.

With the earthly and you prevailed over them – this is Esau and his chieftains. Alternatively, “for you have striven with God” – it is you whose image is carved on High.10The image of man in the Throne of Glory.

“Jacob asked and said: Tell me, please, your name. He said: Why is it that you ask after my name? And he blessed him there” (Genesis 32:30). “Jacob asked and said: Tell me, please, your name” – Rav said in the name of Rabbi Yosei bar Dostai: One verse says: “He sets a number for the stars, and calls them [all] by names [shemot]” (Psalms 147:4), and one verse says: “He who brings out their host by number, calling all of them by name [beshem]” (Isaiah 40:26).

Rather, it teaches that there is change there.11At any given time there is one name, but the names change over time, which is reflected in the plural word “names.” The name that he is called now is unlike the name that he will be called after time, as it is stated: “The angel of the Lord said to him: Why do you ask my name? It is unknown [peli]” (Judges 13:18) – I do not know to what name I will be changed.

“The sun rose for him as he passed Penuel, and he was limping from his hip” (Genesis 32:32). “The sun rose for him…” – Rabbi Berekhya said: For whom did the sun not rise? Rather, for him it is for his healing, but for others, light. Rav Huna said in the name of Rav Aḥa: So, the sun was healing our patriarch Jacob and beating down on Esau and his chieftains.

The Holy One blessed be He said to him: ‘You are a paradigm for your descendants. Just as you, the sun was healing you and beating down on Esau and his chieftains, so, your descendants, the sun will heal them and beat down on the idolaters. Will heal them – “but the sun of righteousness will shine for you who fear My name, with healing in its rays” (Malachi 3:20); and will beat down on the idolaters – “behold, the day is coming, burning like a furnace […and all that do evil will be straw, and the day that is coming will set them ablaze]”’ (Malachi 3:19).

“And he was limping from his hip” – Rabbi Yehoshua ben Levi was going up to Rome.12Rome is identified as Edom (Esau). When he reached Akko, Rabbi Ḥanina came out to greet him. He found him [Rabbi Yehoshua ben Levi] limping from his hip. He said to him: ‘You are like your ancestor –”and he was limping from his hip.”‘

“Therefore, the children of Israel shall not eat the sciatic nerve, which is upon the hip socket, to this day, because he touched Jacob’s hip socket, at the sciatic nerve” (Genesis 32:33). “Therefore, the children of Israel shall not eat the sciatic nerve [gid hanashe]” – why is it called gid hanashe? It is because it was dislocated [nasha] from its place. Rav Huna said: These extensions of the sciatic nerve are permitted, but Israel is holy and they prohibited it upon themselves.

Rabbi Yehuda and Rabbi Yosei: Rabbi Yehuda said: He touched one of them, and one of them was prohibited. Rabbi Yosei said: He touched one of them,13But the Torah did not specify which leg, implying that it is prohibited to eat the sciatic nerve from either leg. and both of them were prohibited. There is a tanna who teaches that logic dictates that it is the right one, in accordance with the opinion of Rabbi Yehuda.

There is a tanna who teaches that logic dictates that it is the left one,14It might have been the left one. in accordance with Rabbi Yosei. The one who says that logic dictates that it is the right one – “he touched his hip [yerekho] socket.”15“His” indicates that it is the nerve in his stronger leg. The one who says that logic dictates that it is the left one, it is as it is stated: “Because he touched Jacob’s hip [yerekh] socket.”

“Jacob lifted his eyes and saw, and behold, Esau came, and with him four hundred men. He divided the children among Leah, and Rachel, and the two maidservants” (Genesis 33:1). “Jacob lifted his eyes and saw…” Rabbi Levi said: A lion was angry at the animals and beasts. They said: Who will go and placate it?

This fox said to them: ‘Come here, as I know three hundred parables, and I will placate him.’ They said to it: ‘Let us go.’ It walked a bit and stopped. They said: ‘What is this?’

It said to them: ‘I forgot one hundred.’ They said to it: ‘We will suffice even with two hundred.’ It walked a bit and stopped. They said: ‘What is this?’

It said to them: ‘I forgot one hundred more.’ They said to it: ‘We will suffice even with one hundred.’ When they reached there, it said: ‘I forgot them all. Instead, let each and every one placate for itself.’

So, Jacob our patriarch; Rabbi Yehuda bar Simon said: [Initially Jacob said] I have the ability to pray. Rabbi Levi said: [Initially Jacob said] I have the ability to organize a war. But when he arrived: “He divided the children…” – he said: Let the merit of each and every person stand on his behalf.

“He placed the maidservants and their children first, and Leah and her children next, and Rachel and Joseph last” (Genesis 33:2). “He placed the maidservants and their children first” – this is to say: The farther back one is, the more he is beloved. “He passed before them and prostrated himself earthward seven times, until he reached his brother” (Genesis 33:3). “He passed before them” – that is what is written: “As a father has mercy upon his son” (Psalms 103:13).

Rabbi Ḥiyya taught: Like the most merciful of the patriarchs. Which is the most merciful of the patriarchs? Rabbi Yehuda said: This is Abraham. Abraham said: “Far be it from You to do a thing like this” (Genesis 18:25).16Abraham prayed to avert the destruction of Sodom.

Rabbi Levi said: Jacob – “he passed before them.” He said: It is preferable that he harm me and not them. “And prostrated himself earthward seven times” – why seven? It is based on: “The righteous man falls seven times and rises” (Proverbs 24:16).

Another matter: Why seven? He [Jacob] said to him [Esau]: ‘May you consider yourself as though you are situated behind seven partitions and sitting and judging, and I am being judged before you, and you are filled with mercy upon me.’ Rabbi Ḥanina bar Yitzḥak said: He did not cease prostrating and progressing, prostrating and progressing, until he introduced the attribute of justice into the attribute of mercy.17So that the attribute of justice would be subjected to the attribute of mercy.

“Esau ran to meet him, embraced him, fell upon his neck, and kissed him, and they wept” (Genesis 33:4). “Esau ran to meet him…and kissed him [vayishakehu]” – it is dotted above it.18Above the word vayishakehu. Rabbi Shimon ben Elazar said: Every place you find the script more numerous than the dots, you expound the script; the dots more numerous than the script, you expound the dots. Here, neither is the script more numerous than the dots, nor are the dots more numerous than the script.

Rather, it teaches that at that moment he was overcome with mercy and he kissed him with all his heart. Rabbi Yannai said to him: If so, why is it dotted over it? Rather, it teaches that he did not come to kiss him, but rather to bite him, and Jacob’s neck was transformed into marble and the teeth of that wicked one were blunted. Why does the verse state: “And they wept”?

It is, rather, that this one wept over his neck, and that one wept over his teeth. Rabbi Abbahu in the name of Rabbi Yoḥanan derives it from here: “Your neck is like the ivory tower…” (Song of Songs 7:5).

“He lifted his eyes, saw the women and the children, and said: Who are these to you? He said: The children with whom God has graced your servant” (Genesis 33:5). “He lifted his eyes” – Rabbi Binyamin bar Levi said: Because we heard grace regarding eleven tribes, but we did not hear regarding Benjamin;19He was not yet born when Jacob said: “The children with whom God has graced your servant.” where did we hear?

It was elsewhere: “He said: God be gracious to you, my son” (Genesis 43:29).20Joseph said it to Benjamin. “The maidservants approached, they and their children, and they prostrated themselves” (Genesis 33:6). “Leah too, and her children, approached, and prostrated themselves; and then Joseph and Rachel approached, and prostrated themselves” (Genesis 33:7). “The maidservants approached, they and their children, and they prostrated themselves.

Leah too, and her children, approached…” Regarding Joseph it is written: “And then Joseph and Rachel approached, and prostrated themselves.” Joseph said: This wicked one has a covetous eye. Let him not direct his eyes and look at my mother. He stood tall and obscured her.

That is what is written: “Joseph is a fruitful tree [ben porat], a fruitful tree alongside a spring [alei ayin]” (Genesis 49:22) – Joseph, you grew like a fruitful tree to block an eye [alei ayin].21To obscure Rachel from Esau’s eye. Joseph, you grew due to cows [ben parot].22The reference is to the cows in Pharaoh’s dream. “A fruitful tree alongside a spring [alei ayin]” – you grew due to produce [ben perot].23The reference is to the sheaves in Pharaoh’s dream.

Rabbi Berekhya said in the name of Rabbi Simon: It is incumbent upon me to repay you due to that eye.24Due to the eye that you blocked from seeing Rachel. “To repay [lifro’a]” is expounded from the word porat.

“He said: For whom do you intend this entire camp that I met? He said: To find favor in the eyes of my lord” (Genesis 33:8). “Esau said: I have plenty, my brother. What is yours shall be yours” (Genesis 33:9).

“He said: For whom do you intend this entire camp that I met?” – throughout that night the ministering angels arrayed in groups and companies, and were confronting those of Esau and saying to them: ‘With whom are you affiliated?’ They said: ‘With Esau.’ They said: ‘Strike them, strike them, let them have it.’ ‘With Abraham’s grandson’; but they said: ‘Let them have it.’ ‘With Isaac’s son’; but they said: ‘Let them have it.’

When they said: ‘We are with Jacob’s brother,’ they said: ‘Leave them, as they are from ours.’ In the morning he said to him: “For whom do you intend this entire camp that I met…”? He said to him: ‘Did they say anything to you?’ He said to him: ‘I am broken before them.’

“He said: To find favor…” “Esau said: I have plenty…” – of beatings, “my brother, [what is yours] shall be yours.”25There was a failure to communicate. Jacob thought that Esau was referring to the messengers who brought the gift to Esau. Esau thought that Jacob was referring to the groups of ministering angels that attacked him and his people. Another matter: “Esau said: I have plenty…” – Rabbi Aivu said: It is because the blessings were dubious for him.

Where were they reinforced for him? It is here, from what he said to him: “My brother, what is yours shall be yours.” Rabbi Elazar said: Ratification of a document is only by its signatories. So that you will not say: Had Jacob our patriarch not deceived his father he would not have taken the blessings, the verse states: “My brother, what is yours shall be yours.”26Esau thereby ratified the transaction of the blessings.

“Jacob said: Please, no, if I have found favor in your eyes, receive my gift from me, for therefore, I have seen your face, as the sight of the face of angels [elohim], and you welcomed me” (Genesis 33:10). “Jacob said: Please, no, if I have found favor in your eyes, receive my gift from me, for therefore [I have seen your face], as the sight [kirot] of the face [penei] of elohim” – just as “the face of elohim” connotes judgment, so, “your face” connotes judgment.27Elohim in this context means judges.

Just as the face of elohim:28Elohim in this context means God. “They shall not appear before Me [yera’u fanai] empty-handed” (Exodus 23:15), so, you: They shall not appear before you empty-handed. “Please, take my gift that was brought to you as God has graced me, and because I have everything. He urged him, and he took it” (Genesis 33:11).

“Please, take my gift that was brought to you” – he said to him: ‘How much exertion did I exert until it came into my possession, but you, it came to you on its own.’ It is not written here, “that you brought,” but rather, “that was brought” – it came to you on its own. “He urged him, and he took it” – he appeared as though he was withdrawing, but his hand was outstretched. Yehuda ben Rabbi Simon said: “Those who grovel [mitrapes] for pieces [beratzei] of silver” (Psalms 68:31) – he opens his palm [matir et hapas] and is placated [umitratze] with silver.

Reish Lakish ascended to inquire after the well-being of Rabbeinu.29The grandson of Rabbi Yehuda HaNasi. He said to him: ‘Pray for me, because this empire30The Roman empire. is very wicked.’ He [Reish Lakish] said to him: ‘Do not take anything from anyone, and you will not need to give anything.’ While he was sitting with him, a certain woman came and gave him a bowl with a knife in it.

He [Rabbeinu] stood and took the knife and returned the bowl to her. An imperial messenger came, saw it, coveted it, and took it. Before evening, Reish Lakish ascended to inquire after the well-being of Rabbeinu and saw that he was laughing. He said to him: ‘Why are you laughing?’

He [Rabbeinu] said to him: ‘That knife that you saw, a messenger from the empire came, saw it, coveted it, and took it.’ He [Reish Lakish] said to him: ‘Did I not say to you: Do not take anything from a person, and you will not need to give anything.’ A certain ignoramus said to Rabbi Hoshaya: ‘If I say to you a good saying, would you say it in public in my name?’ He said to him: ‘What is it?’

He said to him: ‘All those gifts that our patriarch Jacob gave to Esau, the nations of the world are destined to return to the messianic king in the future. What is the source? “The kings of Tarshish and of the islands will return tribute” (Psalms 72:10). It is not written here, “bring,” but rather, “return.”’ He said to him: ‘As you live, you said a good saying, and I will say it in your name.’

“He said to him: My lord knows that the children are tender, and the nursing flocks and cattle are upon me; if they drive them hard one day, all the flocks will die” (Genesis 33:13). “He said to him: My lord knows that the children are tender…” – this is Moses and Aaron. “And the nursing flocks and cattle are upon me” – this is Israel, as it is stated: “You, My flock, the flock of My pasture, you are people” (Ezekiel 34:31).

Rav Huna said in the name of Rav Aḥa: Had it not been for the mercy of the Holy One blessed be He, “if they drive them hard one day” the entire flock would have died in the days of Hadrian. Rabbi Berekhya said in the name of Rabbi Levi: “My lord knows that the children are tender” – this is David and Solomon. “And the nursing flocks and cattle are upon me” – this is Israel, as it is stated: “You, My flock…” (Ezekiel 34:31).

Rav Huna said in the name of Rav Aḥa: Had it not been for the mercy of the Holy One blessed be He, “if they drive them hard one day” the entire flock would have died in the days of Haman.

“Please, let my lord pass before his servant, and I will advance slowly, according to the pace of the property that is before me and according to the pace of the children, until I will come to my lord, to Seir” (Genesis 33:14). “Please, let my lord pass before his servant” – He [Esau] said to him: ‘Do you seek that we will be partners with you in your world?’ He [Jacob] said to him: “Please, let my lord pass before his servant.”

He said to him: ‘Do you not fear my ministers, my governors, and my officers?’ He said to him: “I will advance slowly [le’iti]” – I will walk slowly in accordance with my possessions, just as it says: “The water of the Shiloaḥ that flows slowly [le’at]” (Isaiah 8:6). Alternatively, I will go with a covered face, just as it says: “Behold, it is wrapped [luta] in the cloth” (I Samuel 21:10). “Until I will come to my lord, to Seir” – Rabbi Abbahu said: We reviewed the entire Bible and did not find that Jacob ever went to Esau at Mount Seir.

Is it possible that Jacob, [who] was truthful, [nevertheless] deceived him? When, then, did he go to him? In the future. That is what is written: “Saviors will ascend Mount Zion to judge the mountain of Esau” (Obadiah 1:21).

“Esau said to him: Please, I will place with you some of the people who are with me. He said: Why do that? I will find favor in the eyes of my lord” (Genesis 33:15). “Esau said to him: Please, I will place with you…” – he sought to accompany him, but he did not accept it.

Rabbeinu, when he would ascend to the empire, he would look at this portion and would not take a Roman31The text says Aramean, but the reference is to Romans. with him. One time, he did not look at it, and he took Romans with him. He did not reach Akko before he sold his horse.32He did so in order to garner funds to bribe the Romans to allow him to proceed. “Esau returned on that day on his way to Seir” (Genesis 33:15) – and the four hundred men who were with him, where were they?

Each and every one left on his way; they said: Let us not be burned in Jacob’s coals. When did the Holy One blessed be He repay them? It was elsewhere: “Not a man of them escaped except for four hundred lads, who rode on the camels and fled” (see I Samuel 30:17).33These were Amalekites, descendants of Esau.

“Jacob traveled to Sukot, and built him a house, and established booths [sukot] for his livestock. Therefore, he called the name of the place Sukot” Genesis 33:17). “Jacob traveled to Sukot” – how many years did our patriarch Jacob remain in Sukot? Rabbi Abba said: Eighteen months – Sukot, house, Sukot, and in Beit El six months.

Rabbi Berekhya said in the name of Rabbi Levi: All those months that he remained in Beit El, he would give Esau that same gift. Rabbi Avin says in the name of Rabbi Ḥuneya: For nine years he would give Esau that same gift. Rabbi Pinḥas said in the name of Rabbi Abba: All those years34Some commentaries suggest that the correct reading is “months.” Others explain that Jacob returned to pour libations in Beit El for many years after he left Beit El. that Jacob remained in Beit El, he did not refrain from pouring libations.

Rabbi Ḥanan said: Anyone who knows how many libations Jacob our patriarch poured in Beit El would know how to calculate the waters of Tiberias.

“Jacob arrived intact to the city of Shekhem, which is in the land of Canaan, upon his arrival from Padan Aram, and he encamped before the city” (Genesis 33:18). “Jacob arrived intact.” “In six troubles He will deliver you, and in seven, no harm will touch you” (Job 5:19); if they are six, I will withstand them, if they are seven, I will withstand them. “In famine, He redeems you from death” (Job 5:20) – “For these two years the famine is in the midst of the land” (Genesis 45:6).

“And in war, from the sword” (Job 5:20) – “It is in my power to do you harm” (Genesis 31:29). “From the scourge of the tongue you will be hidden” (Job 5:21) – Rav Aḥa said: Evil speech is so egregious that the One who created it created a place in which it could be hidden. “And you will not fear pillage when it comes” (Job 5:21) – this is Esau and his chieftains. “At pillage and hunger you will laugh” (Job 5:22) – this is Laban, who came hungry for his [Jacob’s] wealth, to rob him.

“For your covenant will be with the rocks of the field…” (Job 5:23) – “he took one of the stones from the place, and placed it beneath his head” (Genesis 28:11). “You will know that your tent is at peace” (Job 5:24) – the incident of Reuben and Bilha,1See Genesis 35:22. the incident2See Genesis 38:1–30. of Judah and Tamar.3See Sifrei Devarim ch. 31 which states that God told Jacob that Reuben had repented.

In the case of Judah and Tamar, it is explicit in the verse that Judah admitted that he was at fault. Thus, despite the falls, Jacob's tent remained at peace (see the Peirush Maharzu on the midrash here). “When you visit your abode, you will not be lacking” (Job 5:24) – our patriarch Jacob was eighty-four years old and had never seen a drop of seminal emission.4Even unintentionally. “You shall know also that your descendants will be many, and your offspring like the grass of the earth” (Job 5:25) – Rabbi Yudan said: Our patriarch Jacob did not pass from the world until he saw six hundred thousand of his sons’ descendants.

“You will come to the grave at the right time [bakelaḥ], like a grain pile at its time” (Job 5:26). Rabbi Yitzḥak and the Rabbis, Rabbi Yitzḥak said: You will come moist [laḥ]5This means full of vitality. to your grave. The Rabbis say: You will come complete [bekhola] to the grave, full, lacking nothing, as it is stated: “Jacob arrived intact.”