Bereshit Rabbah Reader

“Jacob arrived intact.” “A song of ascents. Let Israel6This is expounded as a reference to Jacob, whose name was also Israel. now say: From my youth, they have greatly afflicted me” (Psalms 129:1) – the Holy One blessed be He said to him: ‘And did they overcome you?’ He said to Him: “Yet they did not prevail against me” (Psalms 129:2) – “Jacob arrived intact.”

“Many evils may afflict a righteous man…” (Psalms 34:20). “Many evils” – this is Esau and his chieftains; “a righteous man” – this is Jacob. “But the Lord delivers him from them all” (Psalms 34:20) – “Jacob arrived intact.” “The Lord will guard your going and your coming, from now until eternity” (Psalms 121:8).

“Will guard your going [tzetekha]” – “Jacob departed [vayetze] from Beersheba” (Genesis 28:10); “And your coming [uvo’ekha]” – “Jacob arrived [vayavo] intact.”

“If you are pure and upright…He will restore the abode of your righteousness” (Job 8:6). “If you are pure and upright” – “if you were” is not written here, but rather, “you are.” But in the past, he was not a righteous man. “He will rouse Himself for you” (Job 8:6) – the Holy One blessed be He is destined to be roused in your regard, and reward you for all the acts of righteousness that you performed.

Because it is written: “But Jacob was a simple man, abiding in tents” (Genesis 25:27); therefore: “Jacob arrived intact.” Rabbi Berekhya began: “You will decree, and He will fulfill it for you, and light will shine upon your ways” (Job 22:28). “You will decree, and He will fulfill it for you” – this is Jacob. “And light will shine upon your ways” – light will shine upon your two journeys.7The journey to Haran, and the journey back.

Because it is written: “If God will be with me…” (Genesis 28:20); “and behold I am with you, and will keep you” (Genesis 28:15): “and I return to my father’s house in peace” (Genesis 28:21), and it is written: “Jacob arrived intact.”

“Jacob arrived intact.” It is written: “Those who sow in tears, reap with joyous song” (Psalms 126:5). “Those who sow in tears” – this is our patriarch Jacob, who sowed the blessings in tears: “Perhaps my father will feel me” (Genesis 27:12). “Reap with joyous song” – “God will give you from the dew of the heavens and from the fat of the earth” (Genesis 27:28).

“Though he walks weeping” (Psalms 126:6) – “he raised his voice and wept” (Genesis 29:11). “Bearing his sack of seed” (Psalms 126:6) – as he is drawn to the place that he is destined to procreate from there, as it is written: “Take a wife for you from there” (Genesis 28:2), “Isaac sent Jacob and he went to Padan Aram; to Laban, son of Betuel” (Genesis 28:5). “He returns in joyous song, bearing his sheaves [alumotav]” (Psalms 126:6) – he came bearing young men [uleimin] and young women [ve’uleimita].

“Jacob arrived intact” – intact in his body. Because it is written: “He was limping because of his hip” (Genesis 32:32); nevertheless, intact in his body. Intact in his children; because it is written in his regard: “If Esau will come upon the one camp, and smite it, the remaining camp will survive” (Genesis 32:9); nevertheless, here, intact in his children. Intact in his wealth; although, Rabbi Avun said in the name of Rav Aḥa: Our patriarch Jacob would give Esau that same gift8See Genesis 32:14–16. for nine years; nevertheless, here, intact in his wealth.

Rabbi Yoḥanan said: Intact in his studies, but Joseph forgot, as it is stated: “As God has made me forget all my toil” (Genesis 41:51). Elsewhere it says: “The toiling soul toils for itself” (Proverbs 16:26).9The toil of the soul is Torah study.

“And he encamped [vayiḥan] before the city” – he graced [ḥanan] the leadership of the city, he began sending them gifts. Another matter, “and he encamped [vayiḥan] before the city” – he began establishing markets and selling at low prices. That is what they say, that a person must show gratitude to a place from which he benefits. Rabbi Shimon ben Yoḥai and Rabbi Elazar his son were hiding in a cave for thirteen years during the days of persecution.

They would eat withered carobs until they broke out in sores. After thirteen years, he [Rabbi Shimon ben Yoḥai] emerged and sat at the cave entrance. He saw a certain hunter standing and hunting birds. When Rabbi Shimon would hear a Divine Voice from Heaven: ‘Freedom, freedom,’ it would escape.

But when he would hear a Divine Voice saying: ‘Killing,’ it would be hunted and trapped. He said: ‘Were it not for Heaven, a bird would not be hunted; the soul of a person, all the more so.’ He went out and found that matters were calm, and that the edict10The edict that Rabbi Shimon ben Yoḥai should be killed. had been abrogated. They came and bathed in that heated bathhouse in Tiberias.

His son said to him: ‘Tiberias has afforded us so much benefit, and we are not purifying it from the dead?’11There were areas of Tiberias in which priests could not go because there unidentified graves there. Purifying Tiberias would allow the priests to go to those places. He said: ‘We must perform an act of good just as our ancestors would, as they would establish markets and sell at low prices.’

He said: ‘We need to purify Tiberias.’ What did he do? He took a mandrake. He would cut the mandrake, cast the cuttings, and scatter them in the street.

Every place where there was a corpse, it would rise, and they would move it and take it out of the city. And every place where there was no impurity, the mandrake would remain, and it would indicate which was a place of purity and which was a place of impurity until the time that they purified it from all the corpses. A certain Samaritan ignoramus saw him and said: ‘Will I not go and mock this Jewish elder?’

Some say it was in the wicker basket market, and some said it was the sack market. He took a corpse and concealed it in one of the streets that had been purified. In the morning, he went and said to them: ‘You said that ben Yoḥai had purified Tiberias. Come and see this corpse.’

Rabbi Shimon ben Yoḥai saw through the Divine spirit that he placed it there.12That the Samaritan had placed the corpse there. He said: ‘I decree that the one who is above shall descend, and the one who is below shall ascend,’ and so it was.13The Samaritan who was above died and descended to the grave, and the corpse that he had buried came to life and rose from the grave. He14Rabbi Shimon bar Yoḥai. ascended and sat in his house.

He passed by the Tower of Colors and heard the voice of Nakai the scribe. He said: ‘Did you not say that bar Yoḥai purified Tiberias? But they say that they found a corpse.’ He said:15Rabbi Shimon bar Yoḥai. ‘Let him come to me, if I do not have at my disposal halakhot as numerous as the hair on my head regarding Tiberias, that it is pure, with the exception of this-and-that place.

You were not with us in the quorum when it was purified. You breached the fence of the Sages, and in your regard it is written: “One who breaches a fence, a serpent will bite him”’ (Ecclesiastes 10:8). He [Nakai the scribe] immediately became a pile of bones. He [Rabbi Shimon ben Yoḥai] passed in the Beit Nekofa Valley.

He saw a person standing and gathering the sefichin16Vegetables which grow during the Sabbatical year are called "sefichin." It is forbidden to eat sefichin. of the Sabbatical year. He said to him: ‘Is this not the sefichin of the Sabbatical year?’ He said to him: ‘But is it not you who permitted it?

Did we not learn: Rabbi Shimon says: All the sefichin are permitted except for the sefichin of cabbage, as there is nothing like it in the vegetables of the field.’17Mishna Shvi'it 9:1. He said to him: ‘But do my colleagues not disagree with me? You breached the fence of the Sages, and “one who breaches a fence, a serpent will bite him.”’ And so it was for him.

Another matter, “and he encamped before the city” – he entered on Friday near sunset, while it was still day, and established Shabbat boundaries while it was still day. That is to say: Jacob observed Shabbat before it was given.

“He purchased the tract of the field where he had pitched his tent from the possession of the children of Hamor, father of Shekhem, for one hundred kesita” (Genesis 33:19). “He purchased the tract of the field where he had pitched his tent…for one hundred kesita”18Kesita is the name of a coin. – Rabbi Yudan bar Simon said: This is one of three places that the nations of the world cannot deride Israel and say: ‘They are stolen [property] in your hands,’ and these are: The Cave of Makhpela, the Temple, and Joseph’s tomb.

The Cave of Makhpela, as it is written: “Abraham heeded Efron, and Abraham weighed for Efron [the money…]” (Genesis 23:16). The Temple, as it is written: “David gave to Ornan for the place [six hundred shekels worth of gold]” (I Chronicles 21:25). Joseph’s tomb – “he purchased the tract of the field” (Genesis 33:19); Jacob purchased Shekhem. Rabbi Ḥiyya Rabba, Rabbi Shimon bar Rabbi, and Rabbi Shimon bar Ḥalafta forgot words from the Targum, and they came to a certain Arabian merchant to learn it from there.19To learn the meaning of words in the Targum from the language spoken by the Arabian.

He heard his voice that he said to another: ‘Lift this yahava upon me.’ We understand from him that yahava is a burden, as it is stated: “Cast your burden [yehavekha] upon the Lord, and He will sustain you” (Psalms 55:23). In addition, he heard the voice of an Arabian who said to another: ‘Why are you mekhaseh me,’ but he wished to say: ‘Why are you me’aseh me,’ as it is written: “You will crush [ve’asotem] the wicked, for they will be ashes” (Malachi 3:21).

In addition, they heard that a woman said to another: ‘Come to the bathhouse.’ She answered: “I am bereaved and lonely [vegalmuda]” (Isaiah 49:21). Galmuda – I am a menstruant. In addition, he heard another woman saying to another: ‘Lend me your broom,’ and she said: ‘Lend me metatekh,’ as it is stated: “I will sweep it with the broom [metateh] of destruction, the utterance of the Lord of hosts” (Isaiah 14:23). [They heard women say to another woman:] ‘We came to arouse lelivyatakh’20We came to wail with you. – “Who prepare for rousing their wailing [livyatan]” (Job 3:8). [And they heard:] ‘Lend me your diamond [kesitatekh].’ [And they heard:] ‘Take this lamb [kesita] out to the pasture.’21The price of one hundred kesita that Jacob paid could have been one hundred jewels or one hundred lambs.

“For one hundred kesita.” Rabbi Abba bar Kahana said: One hundred precious stones, one hundred sheep, one hundred sela. Rabbi Simon said: Kof – kamilia [jewel], samekh22The letter samekh and the letter sin are interchangeable.– sela’im, tet – terayon [valuable coins]. Yod heh, what are they doing here?

Rabbi Yehuda of Sikhnin in the name of Rabbi Levi: These are gold pendants and emeralds that are typically placed in nose rings. Who writes the writ of sale? Rabbi Berekhya said: The Lord [Ya] writes the writ of sale. Who attests to the writ of sale?

The Lord [Ya] attests to the writ of sale. That is the yod heh of kesita. That is what is written: “There the tribes went up, the tribes of the Lord [Ya], a testimony for Israel, to give thanks to the name of the Lord” (Psalms 122:4) – Ya attests on their behalf that they are the sons of their fathers. Here, too, He testified.

“He established there an altar, and called it El, God of Israel” (Genesis 33:20). “He established there an altar, and called it [vayikra lo] El” – Reish Lakish said: “And called it El, God of Israel” – he said: ‘You are God of the heavenly, and I am the ruler of the earthly.’23He called himself, “Israel,” by the name El. Rav Huna said in the name of Reish Lakish: Even the beadle in a synagogue does not assume authority on his own, but you24Jacob. assume authority on your own? Tomorrow, your daughter will go out and be violated. That is what is written: “Dina, daughter of Leah…went out” (Genesis 34:1).

Dina, daughter of Leah, whom she had borne to Jacob, went out to see the daughters of the land (Genesis 34:1). “Dina, daughter of Leah…went out.” “Behold, all who cite proverbs will cite this proverb about you, saying: Like the mother is her daughter” (Ezekiel 16:44) – Yosei of Maon interpreted in the synagogue of Maon: “Hear this, priests, and listen, house of Israel, and hearken, house of the king” (Hosea 5:1) – he said: The Holy One blessed be He is destined to take the priests, place them on trial, and say to them: ‘Why did you not toil in Torah?

Did you not benefit from twenty-four priestly gifts?’ And they say to Him: ‘They did not give us anything.’ “Listen, house of Israel” – ‘why did you not give the priests twenty-four priestly gifts that I wrote for you in the Torah?’ They say to Him: ‘It is because of those from the house of Nasi,1The political leader. who take it all.’

“Hearken, house of the king, as judgment is yours” – ‘was it yours?2God tells the king. “This will be the due of the priests” (Deuteronomy 18:3). Therefore, to you and upon you, the attribute of justice will turn.’ Rabbi [Yehuda HaNasi II] 3Grandson of Rabbi Yehuda HaNasi. heard and was angry.

At dusk, Reish Lakish ascended and inquired after the wellbeing of Rabbi [Yehuda HaNasi II] and placated him regarding Yosei of Maon. He said to him: ‘Rabbi, we must be grateful to the nations of the world, who introduce clowns into their theaters and circuses so that they would not converse with one another and come to gratuitous altercations. Yosei of Maon said a Torah matter, and you became angry with him.'

He said to him: ‘And does he know anything of matters of Torah?’ He said to him: ‘Yes.’ ‘Has he received the Oral Law?’ He said to him: ‘Yes.’ ‘If I ask him, will he respond?’ He said to him: ‘Yes.’ ‘If so, let him ascend to here,’ and he ascended to there.

He [Rabbi Yehuda HaNasi II] said to him: ‘What is what is written: “Behold, all who cite proverbs will cite this proverb about you, saying: Like the mother is her daughter”?’ He said to him: ‘Like the daughter, so is her mother; like the generation, so is the nasi; like the altar, so are its priests. Here they say: According to the garden, the gardener.’ Reish Lakish said to him: ‘Until now I have not finished placating him over that one, and now you are bringing another upon us?’ [Reish Lakish said to Yosei of Maon ]‘What is the essence of: “Behold, all who cite proverbs”?’4What is the literal explanation of the phrase that the daughter is like the mother?

He [Yosei of Maon] said to him: ‘There is no cow that is prone to gore that does not have a calf that kicks. There is no woman who engages in promiscuity that does not have a daughter who engages in promiscuity.’ They said to him: ‘If so, Leah our matriarch was a harlot?’ He said to them: ‘“Leah came out to meet him…” (Genesis 30:16) – she came out adorned like a harlot.’ That is why, “Dina, daughter of Leah…went out.”'

“Like troops of robbers waylay a man, a company of priests murders its way to Shekhem, for they have formulated a plot” (Hosea 6:9). Just as these robbers sit on the way, kill people, and take their wealth, so, Simeon and Levi did to Shekhem. But, like “a company of priests”? I wonder. Just as these priests join together at the threshing floor to take their portion, so Simeon and Levi did in Shekhem, as it is stated: “Murders its way to Shekhem” – it was proper for Simeon and Levi to have killed in Shekhem. “Shall [he render our sister] a harlot?” (Genesis 34:31) – they said: ‘What, will they treat us as worthless people?’ Who caused it? “Dina, daughter of Leah…went out.”

“The thistle that was in the Lebanon sent to the cedar” (II Kings 14:9). “The thistle that was in the Lebanon” – this is Ḥamor, father of Shekhem; “sent to the cedar” – this is Jacob. “Give your daughter to my son as a wife” (II Kings 14:9) – “The soul of my son Shekhem longs for your daughter. [Please, give her to him as a wife]” (Genesis 34:8). But the beasts of the field…passed and trampled” (II Kings 14:9) – “They killed Ḥamor and Shekhem his son by the sword” (Genesis 34:26). Who caused it? “Dina, daughter of Leah…went out.”

Rabbi Yehuda bar Simon began: “Do not glory in tomorrow [leyom maḥar][for you do not know what the day will bring]” (Proverbs 27:1), but you say: “My honesty shall speak on my behalf on a future day [beyom maḥar]”? (Genesis 30:33). In the future, your daughter will go out and be violated.5Namely, you cannot be certain of what will happen in the future. That is what is written: “Dina…went out.” Rabbi Ḥanina in the name of Rabbi Abba HaKohen ben Rabbi Eliezer began: “For the sake of one who deprives his neighbor of kindness” (Job 6:14) – you withheld kindness from your brother,6Jacob hid Dina away from Esau when they met, not allowing him to see her and ask for her hand in marriage.

If she had been married to Esau, this episode would not have happened. See Bereshit Rabba 76:9. she married Job,7Some say that Job lived in the days of Jacob, and married Dina. See Bava Batra 15b. who is neither a proselyte nor circumcised. 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. “Dina…went out.”

Rabbi Tanḥuma began: “One man out of one thousand I have found, but a woman among all these I did not find” (Ecclesiastes 7:28).8The Yefe Toar explains that this comes to explain how it is possible to say that there was something improper in Leah's behavior, as mentioned by Reish Lakish above in paragraph 1. Rabbi Yehoshua in the name of Rabbi Levi began: “You neglect all my counsel” (Proverbs 1:25) – that is what is written: “The Lord God built [vayiven] the side” (Genesis 2:22).

Vayiven – he observed from where to create her…9See Bereshit Rabba 18:2 for the entire statement of Rabbi Yehoshua in the name of Rabbi Levi. God created the woman such that she should be modest, but nevertheless not all are modest. Reish Lakish cites it from here: “He erected an altar there” (Genesis 35:7).10See Bereshit Rabba 79:8 where Reish Lakish said that Jacob gave an improper name to the altar, and what happened to Dina was a punishment.

“Shekhem, son of Ḥamor the Ḥivite, prince of the land, saw her, and he took her, and lay with her, and violated her” (Genesis 34:2). Rabbi Berekhya said in the name of Rabbi Levi: This is analogous to one who had a litra of meat in his possession. When he revealed it, a bird swooped down and snatched it. So, “Dina, daughter of Leah…went out.”

Immediately, “Shekhem, son of Ḥamor…saw her.” Rabbi Shmuel bar Naḥman said: She exposed her forearm.11When it says that Shekhem saw her, it was only her forearm, and no other concealed part of her body. “And lay with her, and violated her.” “And lay with her” – in the typical manner; “and violated her” – in an atypical manner.

“And his soul cleaved to Dina the daughter of Jacob, and he loved the young woman, and spoke comfortingly to the young woman” (Genesis 34:3). “And Shekhem spoke unto his father Hamor, saying: Take me this girl for a wife” (Genesis 34:4). “Jacob heard that he had defiled Dina his daughter, and his sons were with his livestock in the field, and Jacob kept silent until their arrival” (Genesis 34:5). “Jacob heard that he had defiled Dina his daughter…and Jacob kept silent” – that is what is written: “But a man of understanding will be silent” (Proverbs 11:12).

“And the sons of Jacob came from the field when they heard, the men were saddened, and they became very angry, as he performed a depravity to Israel to lie with Jacob's daughter, and so should not be done” (Genesis 34:7). “The sons of Jacob came from the field when they heard” – Isi ben Yehuda said: Four verses have no resolution,12It is not clear whether the words in the verses under discussion is the last word of the previous phrase, or the first word of the subsequent phrase.

See Yoma 52a–b and Rashi on Yoma 52b. and they are: “It will be lifted [se’et]” (Genesis 4:7); “Cursed [arur]” (Genesis 49:7); “And will arise [vekam]” (Deuteronomy 31:16); “Shaped like almond flowers [meshukadim]” (Exodus 25:34). Rabbi Tanḥuma adds this one: “The sons of Jacob came from the field when they heard,” or: “when they heard, the men were saddened.” “And so should not be done” – even among the nations of the world, as from the moment that the world was stricken in the generation of the Flood, they stood and fenced themselves away from licentiousness.

“Ḥamor spoke with them, saying: The soul of my son Shekhem desires your daughter. Please, give her to him as a wife” (Genesis 34:8). “Ḥamor spoke with them, saying” – Reish Lakish said: With three expressions of fondness, the Holy One blessed be He expressed His fondness for Israel: With cleaving, with desiring, and with wanting. With cleaving – “but you who cleave [to the Lord…]” (Deuteronomy 4:4).

With desiring – “It is not for your multitude that the Lord desired [you]” (Deuteronomy 7:7). With wanting – “All the nations will praise you, [as you will be a wanted land]” (Malachi 3:12). And we learn it from the portion of this wicked one: With cleaving – “his soul cleaved [to Dina daughter of Jacob]” (Genesis 34:3). With desiring – “The soul of my son Shekhem desires your daughter” (Genesis 34:8).

With wanting – “because he wanted Jacob’s daughter” (Genesis 34:19). Rabbi Abba bar Elisha adds two more: With love and with speech. With love – “I have loved you” (Malachi 1:2). With speech – “speak to the heart of Jerusalem” (Isaiah 40:2).

And we learn it from the portion of this wicked one: With love – “he loved the young woman” (Genesis 34:3), with speech – “he spoke tenderly to [al lev] the young woman” (Genesis 34:3). Do you have a person who speaks to the heart [al lev]? It is, rather, matters that calm the heart. He said to her: ‘Your father, for one field, see how much he wasted and how much money he expended.

I, who have the means to give you several orchards and several fields of grain, all the more so.’ “And intermarry with us; your daughters you will give to us, and you will take our daughters” (Genesis 34:9). “Intermarry with us” – Rabbi Elazar said: An Israelite never places his finger into the mouth of an idolater first, unless the idolater first placed his finger into the mouth of the Israelite.

“Intermarry with us” – “do not intermarry with them” (Deuteronomy 7:3). They said: “Intermarry with us.” They said; they demanded first.13The Malbim (on Genesis 34:9) explains that normally in cases of intermarriage the non-Jew is the one who initiated the marriage. “Increase greatly the bridal payment and gift, and I will give in accordance with what you shall say to me, and give me the young woman as a wife” (Genesis 34:12).

“Increase bridal payment [mohar] and gift [umatan].” Mohar – dowry; matan – addition.14An addition to the standard dowry.

Jacob’s sons answered Shekhem and Ḥamor his father with guile, and spoke, as he had defiled Dina their sister” (Genesis 34:13). “Jacob’s sons answered Shekhem…” – what do you think, that there is deceit here? The Divine Spirit says: “As he had defiled Dina their sister…” “They said to them: We cannot do this thing, to give our sister to a man who has a foreskin, as it is a disgrace for us” (Genesis 33:14).

“They said to them: We cannot do this thing, to give our sister to a man who has a foreskin, as it is a disgrace” – Rabbi Neḥemya said: Where do we find that the foreskin is called disgrace? It is from here, as it is stated: “As it is a disgrace.” “Are their livestock and their property and all their animals not ours? We only must accede to them, and they will live with us” (Genesis 34:23).

“Their livestock and their property” – they thought to despoil them, and were despoiled. “All who emerged from the gate of his city heeded Ḥamor and Shekhem his son; every male, all who emerged from the gate of his city, was circumcised” (Genesis 34:24). “[They] heeded Ḥamor and Shekhem his son…” – one of them would enter the city bearing his burden, and they would say to him: ‘Go and be circumcised.’

He would say: ‘Shekhem is marrying and Magbai is circumcised?’15Magbai is a generic name. Just because Shekhem is marrying, I should get circumcised?

“It was on the third day, when they were in pain, that the two sons of Jacob, Simeon and Levi, Dina's brothers, each man took his sword, and came upon the city confidently, and killed all the males” (Genesis 34:25). “It was on the third day, when they were in pain” – there we learned: One bathes the child [using hot water].16The presumption of this section is that one is not permitted to bathe on Shabbat with hot water, even if the water was heated before Shabbat.

The school of Rabbi Meir: One bathes the circumcision. Rabbi Yosei said: You17Whoever it is that teaches the halakha. should teach that one bathes the child.18And not one bathes the circumcision. Rabbi Ze’eira said: At all times, Rabbi Yosei would say to him: ‘Say over your mishna [one bathes the child], as we learned:19The following serves as a proof that the correct version of the Mishna is that one bathes "the child" and not only "the circumcision."

One does not withhold oil or hot water from upon a wound on Shabbat. Moreover, one may sprinkle hot water upon a wound on Shabbat. And if you say one bathes the circumcision, what is the difference between the wound of an adult and wound of a child. It is, rather, to teach you that one bathes the entire body of the child, which is not the case regarding an adult, as that [one] is only [allowed to bathe] the wound.’

Rabbi Elazar ben Azarya says: One bathes the child on the third day from circumcision that coincides with Shabbat. Rabbi Yaakov bar Aḥa said: At all times, Rabbi Yoḥanan and Rabbi Yonatan would instruct the midwives and say to them: ‘All the treatments that you administer during the week, perform them on Shabbat, on the third day that coincides with Shabbat.’ Shmuel said: It is due to danger. Rabbi Yosei said to him: ‘If it is due to danger, let us prepare hot water for him on Shabbat, as we learned: A person heats a cloth and places it upon his wound on Shabbat, and he may not take a bowl filled with hot water and place it on his belly on Shabbat,20This is for fear that the water will spill and cause a burn. but hot water for a cure is permitted.’

Rabbi Yehoshua ben Levi said: There is no prohibition; rather, it is permitted. 21Boiling water on Shabbat in order to bathe the child on the third day is permitted.

“The two sons of Jacob, Simeon and Levi…took” – from the fact that it says Simeon and Levi, we know that they are Jacob’s sons. It is, rather, “Jacob’s sons” – that they did not take counsel from Jacob; “Simeon and Levi” – that they did not take counsel from one another. “Dina's brothers” – was she only the sister of the two of them? Was she not the sister of all the tribes?

It is, rather, because they endangered their lives on her behalf, she is called by their name. Similarly, “Miriam the prophetess, Aaron’s sister” (Exodus 15:20) – was she [only] Aaron’s sister? Was she not sister of the two of them? It is, rather, because Aaron devoted himself on her behalf,22He implored Moses to pray on Miriam’s behalf when she was afflicted with leprosy. that is why she is called by his name.

Similarly, “And in the matter of Kozbi, daughter of the prince of Midyan, their sister” (Numbers 25:18) – was she [only] their sister? Was she not a member of their nation? It is, rather, because she gave her life on behalf of her nation, her nation was called by her name. “Each man took his sword” – Rabbi Elazar says: They were thirteen years old.

“They slew Ḥamor and Shekhem his son by the sword, and took Dina from Shekhem’s house, and departed” (Genesis 34:26). Shmuel asked Levi bar Sisi, he said to him: ‘What is that which is written: “And came upon the city confidently”?’ He said to him: ‘They were confident in the strength of the elder. Our patriarch Jacob did not want his sons to perform that act, but when his sons performed that act, he said: What, will I allow my sons to fall at the hand of the nations of the world.

What did he do? He took his sword and his bow, stood at the entrance of Shekhem, and said: If the nations of the world come to confront my sons, I will battle against them.’ That is what he said to Joseph: “I have given to you one portion [shekhem] beyond your brothers…” (Genesis 48:22) – where do we find that our patriarch Jacob took his sword and his bow in Shekhem, as it is stated: “Which I took from the hand of the Emorite, with my sword and with my bow”? (Genesis 48:22) – “Ḥamor and Shekhem his son.”23As a consequence of the actions of Simeon and Levi, who killed Ḥamor and Shekhem, Jacob took up his sword and bow.

“And took Dina” – Rabbi Yudan said: They were dragging her and departing. Rav Huna said: One who engages in relations with an uncircumcised man, it is difficult to pull away. Rav Huna said: She said: ‘But I, where will I carry my shame?’24See II Samuel 13:13. until Simeon said to her that he would take her.25Marry her. That is what is written: “[Simeon’s sons…]and Shaul, son of the Canaanite woman” (Genesis 46:10) – the son of Dina, who engaged in relations with a Canaanite. Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda said: That he [Shekhem] performed actions of the Canaanites.26Harlotry. Rabbi Neḥemya said: That she engaged in relations with a Ḥivite, who are included in the Canaanites. The Rabbis say: Simeon took her and buried her in the land of Canaan.

“Jacob said to Simeon and Levi: You have troubled me, to render me loathsome to the inhabitants of the land, the Canaanites and the Perizites, and I am few in number; they will mobilize against me and smite me, and I and my household will be destroyed” (Genesis 34:30). “They said: Shall he render our sister as a harlot?” (Genesis 34:31). “Jacob said to Simeon and Levi: You have troubled me” – the Rabbis said: [Jacob said:] ‘The barrel was clear, and you rendered it murky.

There is a tradition of the Canaanites, that they are destined to fall into my hands; however, the Holy One blessed be He said: Until you multiply and reach six hundred thousand.’27But because of the action of Simeon and Levi the Canaanites will conclude that Jacob is an immediate threat. Rabbi Yehuda bar Simon said: [Simeon and Levi replied:] ‘The barrel was murky, and we rendered it clear.’ They said: ‘“Shall [he render our sister] a harlot?”’ – they said: ‘What, will they treat us as worthless people?’ Who caused it? “Dina…went out.”

“God said to Jacob: Arise, ascend to Beit El, and settle there, and make there an altar to the God who appeared to you when you fled from Esau your brother” (Genesis 35:1). “God said to Jacob: Arise, ascend…” “It is a snare for a person to spout [yala] sanctity [kodesh]; scrutiny must follow vows” (Proverbs 20:25) – may a curse come upon one who eats consecrated items [kodashim] in his throat [belo’o].1One who eats consecrated items when he is not permitted to do so is punished.

Rabbi Ḥiyya taught: May a curse come upon a person who benefits from consecrated items. Consecrated items is [a reference to] none other than Israel, as it is stated: “Israel is sacred to the Lord…” (Jeremiah 2:3). “Scrutiny must follow vows” – Rabbi Yanai said: If a person delays his vow, his ledger is scrutinized.2The midrash asserts that Jacob was punished for delaying the fulfillment of his vow (see Genesis 28:20–22).

“God said to Jacob: Arise, ascend to Beit El.” “If you were demeaned, it is due to arrogance [behitnaseh]; if you conspired [zamota], put hand to mouth” (Proverbs 30:32). Ben Azzai and Rabbi Akiva, Ben Azzai says: If you demean yourself for matters of Torah, ultimately, you will be exalted [lehitnaseh] through them. If [others] conspired to slander you, place hand to mouth;3Be silent and it will stop. one knows, two do not know.4If you are silent, most people will not hear of it; if you engage in a battle against the slanderers, everyone will hear of it.

Rabbi Akiva says: What caused you to be demeaned in matters of Torah? It is because you exalted yourself through them.5You sought to exalt yourself with your Torah knowledge. Consequently, you forgot some of that knowledge, and were embarrassed when you were not able to answer the questions posed to you (Etz Yosef). Rabbeinu6Rabbi Yehuda HaNasi. was passing through Simoneya and the people of Simoneya went out to greet him.

They said to him: ‘Rabbi, provide us with someone who will teach us Bible, teach us Mishna, and adjudicate our trials.’ He provided them with Rabbi Levi bar Sisi. They built a large platform and seated him upon it, but he was unable to articulate matters of Torah. They asked him three questions.

They said to him: ‘A yevama without an arm, how does she perform ḥalitza?’7Part of the ceremony of ḥalitza involves her removing her brother-in-law’s shoe. He did not answer them. ‘If she spit blood, what is the law?’8Spitting is another part of the ḥalitza ceremony. He did not answer them at all. They said: ‘Perhaps he is not expert in Talmud, but, he is expert in aggada.

Let us ask him verses.’ They said to him: ‘What is [the meaning of] that which is written: “However, I will tell you] what is recorded in the script of truth”? (Daniel 10:21). If truth, why recorded, and if recorded, why truth?’9The term recorded, [rashum], implies something that is written casually and in a temporary manner, and may be erased. But if it is true, it should be written in a permanent manner (Etz Yosef).

He did not answer them. When he saw his own great distress, he awoke early in the morning and went to Rabbeinu. [Rabbeinu] said to him: ‘What did the people of Simoneya do to you?’ He said to him: ‘Do not remind me of my distress. They asked me three questions and I was unable to answer them.’

He said to him: ‘What are they?’ He said to him: ‘A woman without an arm, how does she perform ḥalitza?’ He said to him: ‘Did you not know how to answer?’ He said to him: ‘Yes, [I know the answer, she may perform ḥalitza] even with her teeth, and even with her body.’ [He told Rabbeinu the second question:] ‘If she spits blood, what is the law?’

He said to him: ‘Did you not know how to answer?’ He said to him: ‘[I know the answer,] even if there was a scintilla of spittle in it, it is valid, but if not, it is not valid.’ [He told Rabbeinu the third question:] ‘“However, I will tell you what is recorded in the script of truth” (Daniel 10:21). If truth, why recorded, and if recorded, why truth?’ He said to him: ‘Did you not know how to answer?’

He said to him: ‘It is recorded before the edict has been decreed; it is truth after the edict has been decreed. What is the seal of the Holy One blessed be He? Rabbeinu said in the name of Rabbi Reuven: Truth [emet]. What is emet?

Reish Lakish said: Alef is the first of the letters, mem in the middle, tav at the end, based on the verse: “I am first and I am last…”’ (Isaiah 44:6). [Rabbeinu] said to him: ‘Why did you not answer them as you answered me?’ He said to him: ‘They prepared a great platform and seated me upon it. I became arrogant and I was unable to articulate matters of Torah.’ This verse was read in his regard: “If you were demeaned, it is due to arrogance” (Proverbs 30:32).

Rabbi Abba bar Kahana said: If you thought in your heart to perform a mitzva, but you did not perform it, it would have been preferable for you to place a muzzle on your mouth and not articulate it.10If one vows to fulfill a mitzva or a positive act and does not do so, one is punished. It is better therefore to leave one’s intentions unarticulated. Rabbi Yudan said: Just as your hand is adjacent to your mouth, so, [the fulfillment of] your vow should be adjacent to your mouth.11One may take a vow, but should be careful to fulfill it right away.

The Rabbis say: Just as your hand precedes your mouth, so, your vow should be before your mouth.12One first takes food in one’s hand and then places it in one’s mouth. Similarly, one should already have the means to fulfill a vow at the time one takes the vow. Know that it is so, as Jacob our patriarch, because he delayed his vow, his ledger was scrutinized,13He suffered many difficulties as a result. as it is stated: “God14The name "God" is understood by the Sages to refer to God when He acts with the attribute of justice.

This is in contrast to the name “Lord” which refers to God when He acts with compassion. said to Jacob: Arise, ascend to Beit El, and settle there, and make there an altar” (Genesis 35:1). Rabbi Abba bar Kahana said: In times of trouble – a vow; in times of relief – it is swept away.15He interprets the verse as criticizing Jacob for taking a vow in his time of need, and neglecting to fulfill it when he experienced relief from his troubles.

Rabbi Levi said: When your sieve is blocked, bang on it.16This is a metaphor, meant to express that if one forgets to fulfill his vow, one experiences suffering until remembering to do so (Yefeh To’ar). The Holy One blessed be He said to him: ‘Jacob, you have forgotten your vow: “Arise, ascend to Beit El” – to the house of God [beit El], “and make there an altar to the God who appeared to you [when you fled from Esau your brother],” and if you do not do so, you are like Esau. Just as Esau vows and does not fulfill, so, you vow and do not fulfill.’

“Jacob said to his household, and to all who were with him: Remove the foreign gods that are in your midst, and purify yourselves, and change your garments” (Genesis 35:2). “Jacob said to his household” – Rabbi Kruspedai said that Rabbi Yoḥanan said: We are not expert in the minutiae of idol worship, like Jacob our patriarch, as we learned: One who finds vessels, and upon them, a figure of the sun, a figure of the moon, or a figure of a dragon, he casts them into the Dead Sea.17Mishna Avoda Zara 3:3.

The mishna prohibits only items adorned with specific pictures, whereas Jacob insisted that the members of his household change their garments, meaning dispose of any garments with any pictures whatsoever, fearing that they were also made for the sake of idolatry. Rabbi Yoḥanan said: All garments are included in the category of idols.18Rabbi Yoḥanan derives from the actions of Jacob that garments with any images are prohibited due to idolatry, contrary to the statement of the mishna.

“They gave to Jacob all the foreign gods that were in their possession, and the rings that were in their ears, and Jacob interred them beneath the terebinth that is near Shekhem” (Genesis 35:4). “They gave to Jacob” – Rabbi Yishmael ben Rabbi Yosei ascended to pray in Jerusalem. He passed Mount Gerizim and saw a Samaritan there. [The Samaritan] said to him: ‘Where are you going?’ He said to him: ‘I am ascending to pray in Jerusalem.’

He said to him: ‘Is it not preferable for you to pray on this blessed mountain,19See Deuteronomy 11:29. and not on those ruins?’20Is it not better to pray on Mount Gerizim, which was considered sacred to the Samaritans, rather than in Jerusalem? He said to him: ‘I will tell you to what you are comparable – to a dog that is eager for a carcass. So, because you know that idols are interred under [the mountain], as it is written: “Jacob interred,” that is why you are eager for it.’

They said [to each other]: ‘This one seeks to take them.’21The Samaritans believed that Rabbi Yishmael ben Rabbi Yosei wanted to steal the idols that were interred underneath the mountain.. They reached a consensus to kill him, and he arose and fled at night.

“They traveled; the dread of God was upon the cities that were surrounding them, and they did not pursue after the sons of Jacob” (Genesis 35:5). “They traveled; the dread of God was [upon the cities that were surrounding them, and they did not pursue after the sons of Jacob]” – Rabbi Shmuel said: In three places, idolaters gathered to wage war with Jacob’s children, but the Holy One blessed be He did not allow them to do so, as it is written: “They traveled; the dread of God was [upon the cities]...”

The second time was in the days of Yehonatan, as it is stated: “The very ground trembled, and there was a God-inspired terror” (I Samuel 14:15). Third, in the days of Joshua, they sought to pursue,22See Joshua 11:1–5. but the Holy One blessed be He did not allow them to do so. Where did they gather? In Ḥatzor, as it is written: “But all the cities that stood intact, Israel did not burn them; Joshua burned only Ḥatzor alone” (Joshua 11:13).

Rabbi Elazar said: He burned it based on a tradition. The Holy One blessed be He said it to Moses, and Moses said it to Joshua.23According to Rabbi Elazar, the reason for the burning of Ḥatzor was not because the nations had gathered there to attack Israel, but because Joshua had been commanded to do so by Moses. “Jacob came to Luz, which is in the land of Canaan, it is Beit El; he and all the people who were with him” (Genesis 35:6). “Jacob came to Luz” – as anyone who enters it blossoms with mitzvot and good deeds like an almond tree [luz].

“Deborah, Rebecca’s nurse, died, and she was buried below Beit El, beneath the oak, and he called its name Alon Bakhut” (Genesis 35:8). “God appeared to Jacob again, already upon his arrival from Padan Aram, and He blessed him” (Genesis 35:9). “Deborah, Rebecca's nurse, died…and he called its name Alon Bakhut” – Rabbi Shmuel bar Naḥman said: In the Greek language, alon means other. While he [Jacob] was still observing the mourning for Deborah, the report that his mother had died came to him. That is what is written: “God appeared to Jacob…and He blessed him.” With which blessing did he bless him? Rav Aḥa said in the name of Rabbi Yoḥanan: He blessed him with the blessing of the mourners.

“God appeared to Jacob again, upon his arrival from Padan Aram, and He blessed him” (Genesis 35:9). “God appeared to Jacob.” It is written: “Show me a sign for good, [so that those who hate me will see it and be shamed, for You, Lord, have helped me and comforted me]” (Psalms 86:17) – it is speaking of David but was fulfilled in Jacob.1The author of this statement was David. Although there is no indication that David’s request was fulfilled, Jacob did receive such a sign.

“A sign” – on the basis of what is stated: “If he said this: The speckled will be your wages [then all the flocks bore speckled]” (Genesis 31:8). “Those who hate me will see it” (Psalms 86:17) – this is Esau and his chieftains. “Have helped me” (Psalms 86:17) – with the trouble of Shekhem, as it is written: “The dread of God was upon the cities” (Genesis 35:5). “And comforted me” (Psalms 86:17) – with the blessing of the mourners.

"And God appeared to Jacob again when he came" (Genesis 35:9). Rabbi Isaac opened: "An altar of stones you shall make for Me" (Exodus 20:22). And here is a matter of inference from the lighter to the weightier: if this one who built an altar for My name, behold I reveal Myself to him and bless him, then Jacob, whose likeness is fixed upon My throne, how much more so. Rabbi Levi opened: "And an ox and a ram for peace offerings" (Leviticus 9:4). And here is a matter of inference from the lighter to the weightier: if this one who offered a ram for My name, behold I reveal Myself to him and bless him, then Jacob, whose likeness is fixed upon My throne, how much more so. "Blessed shall you be in your coming and blessed shall you be in your going out" (Deuteronomy 28:6): in his coming to the house of his father-in-law he was laden with blessings, "And God Almighty bless you" (Genesis 28:3); and in his going out from the house of his father-in-law he was laden with blessings, "And God appeared to Jacob" (Genesis 35:9).

It is written: “Who may ascend the mountain of the Lord? Who may stand…? He who has clean hands…. He will receive the blessing from the Lord…” (Psalms 24:3–5).2These phrases are all interpreted as applying to Jacob.

The first, “who may ascend the mountain of the Lord?” is an allusion to the verse: “Arise, ascend to Bet El” (Genesis 35:1) (Etz Yosef; see Midrash Tehillim 24:9). It is written: “So said the Lord of hosts, God of Israel: They will again say…the Lord will bless you, abode of righteousness, mountain of sanctity…” (Jeremiah 31:23).3The blessing mentioned in this verse, which refers to the God of Israel, is understood as applying to Jacob, also known as Israel (Etz Yosef).

It is written: “A man of faith will abound with blessings” (Proverbs 28:20) – this is Jacob. “And one who hastens to become rich will not be absolved” (Proverbs 28:20) – this is Esau. It is written: “The blessing of the Lord, it will enrich” (Proverbs 10:22). “And one who hastens to become rich will not become rich” is not written here, but rather, “will not be absolved” – this is the wicked Esau, who married Yehudit, Basmat, and Maḥalat in order to increase wealth; he will never be cleansed.

It is written: “I will cleanse; their blood I will not cleanse” (Joel 4:21) – that is what is written: “For his pursuit of his brother with the sword; and suppressing his mercy” (Amos 1:11). “God appeared to Jacob again, upon his arrival.” Rabbi Yitzḥak began: “You shall craft for Me a stone altar…[I will come to you and I will bless you]” (Exodus 20:21) – the matters can be derived a fortiori: If one who crafts an altar to My name, I appear to him and bless him, Jacob, whose image is fixed on My throne, all the more so.

“God appeared to Jacob.” Rabbi Levi began: “And a bull and a ram for a peace offering…[for today the Lord shall appear to you” (Leviticus 9:4) – the matters can be derived a fortiori: If one who sacrifices a ram to my name, I appear to him and bless him, Jacob, whose image is fixed on My throne, all the more so. “God appeared” – “Blessed are you upon your arrival, and blessed are you upon your departure” (Deuteronomy 28:6).

Upon his arrival at his father-in-law’s house, he was laden with blessings: “May God Almighty bless you…” (Genesis 28:3), and upon his departure from his father-in-law’s house, he was laden with blessings: “God appeared to Jacob…[and He blessed him].” “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: When He “confirms the word of his servant,” do we not know that He “fulfills the counsel of His messengers”?

It indicates that one angel appeared to Jacob our patriarch and said to him: ‘The Holy One blessed be He is destined to appear to you in Beit El and change your name, and I am destined to be standing there.’ That is what is written: “In Beit El He will find us and there He will speak with us” (Hosea 12:5) – “will speak with you” is not written here, but rather, “there He will speak with us.” The Holy One blessed be He appeared to him to fulfill the angel’s words; [and for] Jerusalem, in whose regard all the prophets prophesy, all the more so that He will fulfill the words of His prophets.

“God appeared…again” – Rabbi Yosei bar Ḥanina said: “Again” – as it was initially. Just as initially, it was by means of an angel,4This was when Jacob was told to return to Canaan (Genesis 31:11). so, too, the second [time] was by means of an angel. Rabbi Berekhya said: [God said:] ‘I will not associate My name with any person again; only with you and not with another, as it is stated: “I appeared to Abraham, to Isaac, and to Jacob” (Exodus 6:3), and there is no other with them.’ Rabbi Yudan said: “Again” – I will appear to you another time. “And He blessed him” – with what blessing did He bless him? Rabbi Asi said in the name of Rabbi Yoḥanan: He blessed him with the blessing of the mourners.5Jacob’s mother, Rebecca, had died (see Bereshit Rabba 81:5).

“God said to him: I am God Almighty. Be fruitful and multiply; a nation and an assembly of nations will be from you, and kings will emerge from your loins” (Genesis 35:11). “God said to him: I am God Almighty. Be fruitful and multiply” – Rabbi Yudan said in the name of Rabbi Yitzḥak: I used to say: Reuben was already out.

Simeon was already out. Benjamin had already emerged from his loins and was still in his mother’s womb.6He used to wonder who this blessing referred to, given that Jacob’s sons were all born except for Benjamin, and Rachel was already pregnant with him, such that he had already emerged from Jacob’s loins. Then I said: “A nation” – this is Benjamin; “and an assembly of nations” – this is Manasseh and Ephraim, as it is written: “His descendants will be a plenitude of the nations” (Genesis 48:19).

Rabbi Berekhya, Rabbi Ḥelbo, and Rabbi Shmuel bar Naḥman: “And kings will emerge from your loins” – this is Yerovam and Yehu. The Rabbis say: Is it possible that Avner was a righteous man and he disputed that the kingdom [belonged to] the house of David? It is that he expounded a midrash, and crowned Ish Boshet.7See II Samuel 2:8–9. That is what is written: “And kings will emerge from your loins” – this is Saul and Ish Boshet.

What did they see that led them to draw near and ostracize in the case of the concubine in Giva?8See Judges chap. 20–21. It is, rather, that they read a verse and ostracized them, and read a verse and immediately welcomed them. They read a verse and ostracized them: “Ephraim and Manasseh will be like Reuben and Simeon for me” (Genesis 48:5).9They felt justified in ostracizing the tribe of Benjamin because Manasseh and Ephraim counted as two tribes, such that there would be twelve tribes even without Benjamin.

They read a verse and welcomed them: “A nation and an assembly of nations will be from you.”10As stated above, this refers to Benjamin as well as Manasseh and Ephraim, and therefore they welcomed Benjamin back and cancelled his ostracization.

Rabbi Yudan, Rabbi Aivu, and Rabbi Mashyan ben Nagari said in the name of Rabbi Yoḥanan: [God told Jacob:] ‘Your descendants are destined to become a nation like the assembly of peoples;11Your descendants will act like the other nations. just as the assembly of peoples sacrifice [on private altars] at the time when the private altars are prohibited, so, your descendants will sacrifice at the time when the private altars are prohibited.’12It is permissible for other nations to sacrifice on private altars, even though they also have the ability to brings sacrifices to the Temple.

Similarly, there will be a time when Jacob’s descendants will sacrifice a permissible offering on a private altar at a time when the prohibition of sacrificing on a private altar was in effect. This alludes to the incident of Elijah on Mount Carmel (see I Kings chapter 18; Yefeh To’ar). Rabbi Ḥanina cites it from here: “Elijah took twelve stones [according to the number of the tribes of the sons of Jacob,] to whom was the word of the Lord, saying: Israel will be your name” (I Kings 18:31) – from the moment that this name was given to him, it was stated to him: “A nation and an assembly of nations will be from you.”

Rabbi Simlai cites it from here: “They called the name of the city Dan, after the name of Dan their forefather, who was born to Israel” (Judges 18:29) – from the moment that this name was given to him, it was stated to him: “A nation and an assembly of nations will be from you.” Rabbi Yoḥanan cites it from here: “They will call peoples to the mountain; there they will slaughter offerings of righteousness” (Deuteronomy 33:19) – when your descendants will become like the peoples at Zebulun’s mountain,13When they come to Mount Carmel to sacrifice offerings to idols. “there they will slaughter offerings of righteousness.”

It is not written here: “There they will offer prohibited offerings on private altars,” but rather, “offerings of righteousness.” I will perform righteousness with them and accept their offering. But “a nation and an assembly of nations will be from you” – to obligate each and every tribe; this is the opinion of Rabbi Shimon.14Rabbi Shimon interprets the verse as stating that if one tribe sins unwittingly based on the ruling of the Sanhedrin, that tribe is obligated to collectively bring the bull offering for an unwitting communal sin (see Mishna Horayot 1:5).

Rabbi Yehuda says: To obligate each and every congregation.15Rabbi Yehuda says that even if one tribe sinned based on the ruling of its own court, that tribe is obligated to collective bring the bull offering (see Mishna Horayot 1:5).

“God ascended from upon him, in the place where He had spoken with him” (Genesis 35:13). “God ascended from upon him” – Reish Lakish said: The patriarchs are the Divine Chariot, as it is stated: “God ascended from upon Abraham” (Genesis 17:22); “God ascended from upon him”; “the Lord stood over him” (Genesis 28:13).16These verses, stated regarding Abraham and Jacob, demonstrate that the Divine Presence rested upon the patriarchs. “Jacob established a monument in the place where He spoke with him, a monument of stone. He poured a libation upon it, and poured oil upon it” (Genesis 35:14). “Jacob established a monument…. He poured a libation upon it” – he poured oil on it from the full mouth of a cruse.17He did not sprinkle a little oil, but rather, poured a large stream of oil.

“They traveled from Beit El, and it was still some distance to arrive at Efrat, and Rachel was in childbirth, and had difficulty in her childbirth” (Genesis 35:16). “They traveled from Beit El, and it was still some distance [kivrat]” – Rabbi Eliezer ben Yaakov said: It was at the time when the land is perforated like a sieve [kevara] and the grain [bar] is plentiful.18The end of the summer. The Rabbis say: It was when the grain [habar] is already [kevar] growing, the rainy season has passed, and the summer has not yet come.

“Rachel was in childbirth, and had difficulty in her childbirth” – there are three who encountered difficulty in childbirth and died after giving birth, and they are: Rachel, Pinḥas’s wife, and Mikhal daughter of Shaul. Rachel –“Rachel was in childbirth, and had difficulty in her childbirth.” Pinḥas’s wife – “His daughter-in-law, wife of Pinḥas…[she crouched and gave birth, as her pangs of labor overcame her]” (I Samuel 4:19).

Mikhal, as it is stated: “Mikhal daughter of Saul did not have a child until the day of her death” (II Samuel 6:23). Rabbi Yehuda bar Simon said: “Until the day of her death” she did not have, but on the day of her death she had. That is what is written: “[These were the sons of David…] the sixth was Yitre’am, by Egla his wife” (I Chronicles 3:3).19Egla is understood to be another name for Mikhal. Why does it call her Egla? Rabbi Yehuda bar Simon said: Because she lowed like a calf [egla] and died.

“It was as she had difficulty in her childbirth, the midwife said to her: Fear not; for this too is a son for you” (Genesis 35:17). “It was as she had difficulty in her childbirth…” – two students of Rabbi Yehoshua changed their outer garment during a time of persecution.20They wore Roman garments so they would not be identified as Jews. A Roman officer21This officer apparently was of Jewish lineage and had studied Torah. encountered them and said to them: ‘If you are sons of the Torah, give your lives for its sake.

If you are not its sons, why should you be killed for its sake?’22He was saying, either dress as Jews and take the risk of dying for the sake of Torah, or abandon your faith entirely and cease being Jews (Matnot Kehuna). They said to him: ‘We are its sons, and we are [willing to be] killed for its sake; however, it is not the way of people to commit suicide.’ He said to them: ‘I will ask you three questions.

If you answer me, fine. If not, I will subject you to religious persecution.’23I will give you the choice to convert or to die. He said to them: ‘One verse says: “The Lord stands to dispute [and stands to judge the peoples]” (Isaiah 3:13), but it is written: “As there I will sit to judge all the surrounding nations” (Joel 4:12).’ They said to him: ‘When the Holy One blessed be He judges Israel, He judges them while standing, He abbreviates the trial and makes compromises in the sentence.

But when He judges the nations of the world, He judges them while seated, is scrupulous in judgment, and extends the trial.’ He said to them: ‘That is not what your teacher Rabbi Yehoshua expounded. Rather, both in this [case] and that one, the verse is speaking of the nations of the world: When He judges the nations of the world, He judges them while seated, is scrupulous in judgment and extends the trial, and then he becomes an adversary against them.’24He stands and implements their punishment against them.

He said to them: ‘What is [the meaning] of that which is written: “One who works his land [admato] will be sated with bread…”?’ (Proverbs 28:19). They said to him: ‘One who leases a single field, fertilizes it and hoes it, is preferable to one who leases many fields and leaves them fallow.’ He said to them: ‘That is not what your teacher Rabbi Yehoshua expounded. Rather, one who worships God will be sated with bread until the day of his death.25He expounds admato as a conjunction of the words ad moto – until the day of his death.

“And he who pursues vanities will be sated with poverty” (Proverbs 28:19) – these are the idolaters who pursue vanity, their idol worship.’ He said to them: ‘What is [the meaning] of that which is written: “It was as she had difficulty in her childbirth…”?’ They said to him: ‘This is the way that one soothes the soul of the birthing mother. One says to her: Fear not,for you have borne a male offspring.’

He said to them: ‘That is not what your teacher Rabbi Yehoshua expounded. Rather, each and every tribe had a twin sister born with him, in accordance with what Abba Ḥalfoi ben Kureya said: An additional twin sister was born with Benjamin.’26When the first sister emerged, Rachel did not fret because she knew that a sister had been born with all the tribes. When the additional sister emerged, she was concerned that she would not be bearing her second son. That is why the midwife assured her that there was also a son.

“It was with the departure of her soul, as she was dying, that she called his name Ben Oni, and his father called him Benjamin” (Genesis 35:18). “It was with the departure of her soul…that she called his name Ben-oni” – the son of my travail in the Aramaic language. “And his father called him Benjamin” – in the sacred tongue.27The word on in Aramaic means suffering. In Hebrew, it means strength.

Jacob replaced on with yamin, the right hand, which symbolizes strength. “Rachel died, and was buried on the way to Efrat, which is Bethlehem” (Genesis 35:19). “Rachel died and was buried” – immediately after death, burial. “On the way to Efrat, which is Bethlehem” – Rabbi Yanai and Rabbi Yonatan were sitting.

A certain heretic came and asked them: ‘What is [the meaning of] that which is written: “Upon your departure from me today, [you will find two men by Rachel’s tomb, at the border of Benjamin at Tzeltzaḥ]”? (I Samuel 10:2). Is Tzeltzaḥ not on the border of Benjamin, and Rachel’s tomb on the border of Judah, as it is written: “On the way to Efrat,” and it is written: “[But you,] Bethlehem of Efrat, [young to be among the thousands of Judah]”?’ (Micah 5:1).

Rabbi Yanai said: ‘Remove my disgrace.’28He said to Rabbi Yonatan to answer the heretic, because, to his, dismay, he was unable to answer him. Rabbi Yonatan] said to him: ‘“Upon your departure from me today” by Rachel’s tomb, you will find two men at the border of Benjamin in Tzeltzaḥ.’ Some say [that Rabbi Yonatan said]: ‘“Upon your departure from me today” at the border of Benjamin in Tzeltzaḥ, you will find two men by Rachel’s tomb.’

This one is accurate, and you thus learn that they were at the border of Benjamin. It is [similarly] written: “…And he passed through the land of Benjamin, but they did not find. They came to the land of Tzuf” (I Samuel 9:4–5). And it is written: “He said to him: Behold, now, a man of God is in this city” (I Samuel 9:6).29The city was called Tzuf because the prophet [hatzofeh] resided there. These verses demonstrate that Saul and Samuel were in the territory of Benjamin.

“Jacob established a monument upon her grave; it is the monument of Rachel's grave until today” (Genesis 35:20). “Jacob established a monument” – we learned there: The leftover [money] from the dead...30The leftovers of money collected for someone’s burial.Rabbi Natan says: With the leftover [money] from the dead one builds a structure on his grave.31Mishna Shekalim 2:5. Rabbi Shimon ben Gamliel taught: One does not craft structures for the righteous; their words are their memorials.

We learned that Israel was called by Rachel’s name, as it is stated: “Is Ephraim a dear son to me?” (Jeremiah 31:20).32In this verse, all of Israel is referred to as Ephraim, a son of Rachel. For this reason Jacob built a monument on her grave, as a sign of honor for the fact that all of Israel is called by her grandson’s name, or so that people would be able to identify the spot and pray there (see Yefeh To’ar).

Another matter, “Rachel died, and was buried on the way to Efrat” – what did Jacob see that led him to bury Rachel on the way to Efrat? It is because Jacob foresaw that the exiles were destined to pass there. This is why he buried her there, so she would ask for mercy upon them. That is what is written: “A voice is heard in Rama, wailing, bitter weeping, Rachel weeping for her children” (Jeremiah 31:15).

“It was when Israel dwelled in that land that Reuben went and lay with Bilha, his father's concubine, and Israel heard. The sons of Jacob were twelve” (Genesis 35:22). “It was when Israel dwelled” – Rabbi Yehuda bar Simon said: Uprooting a [person from his place on his] family tree is severe in the eyes of the Holy One blessed be He. That is what is written: “It was when Israel dwelled,” and it is written: “The sons of Jacob were twelve.”33Despite Reuben’s misconduct, Jacob is still referred to as having twelve sons, as Reuben’s place in the family was not uprooted (Yefeh To’ar).

“The sons of Reuben, firstborn of Israel; [for he was the firstborn, but when he desecrated his father's couch, his birthright was given to the sons of Joseph son of Israel, but not to be reckoned as the firstborn]” (I Chronicles 5:1). Say from here that the firstborn status in respect to monetary rights were taken from him, but the firstborn status in respect to genealogy was not taken from him.34Joseph became the firstborn regarding inheriting a double portion of the estate, and similarly, Joseph is considered two tribes, Manasseh and Ephraim.

However, Reuben is still accorded the honor of being listed first among the sons, and called the firstborn. Rabbi Levi and Rabbi Simon, one of them said: It is not for Reuben to be reckoned as the firstborn. The other said: One does not reckon Joseph as the firstborn, but only for Reuben.35The argument is whether the phrase “but not to be reckoned as the firstborn” indicates that Reuben is still listed as the firstborn, or not.

Rabbi Ḥagai said in the name of Rabbi Yitzḥak: Even at the moment of corruption, one reckons only Reuben as the firstborn. That is what is written: “It was when [Israel] dwelled.” “The sons of Leah: Reuben, Jacob's firstborn, and Simeon, and Levi, and Judah, and Issachar, and Zebulun” (Genesis 35:23). “The sons of Leah: Reuben, Jacob’s firstborn” – Rabbi Yudan in the name of Rabbi Aḥa: Reuben was the first in conception, first in birth, first in birthright, first in inheritance, first in Temple service, first in repentance.

Rabbi Azarya said: First for prophecy as well, as it is stated: “The Lord spoke first to Hosea” (Hosea 1:2).36Hosea was the first of four prophets who were active in the same time period, and the Sages had a tradition that he was from the tribe of Reuben (Yefeh To’ar).

“Oholivama bore Yeush, and Yalam, and Koraḥ; these are the sons of Esau, who were born to him in the land of Canaan” (Genesis 36:5). “Oholivama bore…” – that is what is written: “How has Esau been searched?” (Obadiah 1:6). Rabbi Simon said: Like the peeling of an onion.37Just as one peels away the layers of an onion and exposes what is underneath, the Torah lists the genealogical records of Esau to reveal their secrets (Yefeh To’ar).

Why to that extent? “I have exposed his hidden places” (Jeremiah 49:10) – in order to expose the mamzerim among them. How many mamzerim did he produce? Rav said three.38They were Ana (see below, 82:15), Oholivama (see Rashi, Genesis 36:2), and Timna (see Rashi, Genesis 36:12).

Alternatively, the reference is to the three sons of Oholivama mentioned in this verse (Yefeh To’ar). Rabbi Levi said four.39He includes the Koraḥ mentioned in this verse, or according to the second approach mentioned above, he includes Timna. Rabbi Binyamin said in the name of Rabbi Levi: Koraḥ mentioned here was a mamzer.40Koraḥ is mentioned as a son of Esau’s wife Oholivama in this verse, and as a son of Esau’s son Elifaz (Genesis 36:16), indicating that he was the illegitimate child of Oholivama and Elifaz (Rashi, Genesis 36:5).

“Esau took his wives, and his sons, and his daughters, and all the members of his household, and his livestock, and all his animals, and all his possessions that he acquired in the land of Canaan, and went to a land, due to his brother Jacob” (Genesis 36:6). “Esau took his wives” – “the heart of the wise inclines to his right, and the heart of a fool inclines to his left” (Ecclesiastes 10:2). “The heart of the wise inclines to his right” – this is Jacob, as it is written: “Jacob arose and lifted his children” (Genesis 31:17), and then “his wives” (Genesis 31:17).

“The heart of a fool inclines to his left” – this is Esau, as it is stated: “Esau took his wives” and then “his sons.” “And went to a land, due to his brother Jacob” – Rabbi Eliezer said: Due to a promissory note – “That your descendants will be strangers” (Genesis 15:13).41Esau understood that the descendants of Abraham who would inherit the Land of Israel would first suffer great persecution. He did not want to suffer, and was willing to forego the opportunity to inherit the Land of Israel. Rabbi Yehoshua ben Levi said: Due to the shame.42He was ashamed because he sold the birthright to Jacob.

“Timna was a concubine of Elifaz son of Esau, and she bore Amalek to Elifaz. These are the sons of Ada wife of Esau” (Genesis 36:12). “Timna was a concubine of Elifaz son of Esau” – Rabbi Shimon ben Yoḥai taught: Why do I [need for the verse] to expound and say: “Timna was a concubine of Elifaz son of Esau”? It is to inform us of the praiseworthiness of the household of Abraham our patriarch, to what extent the kingdoms and realms wished to cleave to him.

Who was Lotan? He was one of the rulers, as it is stated: “The chieftain of Lotan” (Genesis 36:29), and it is written: “Lotan’s sister was Timna” (Genesis 36:22). “Timna was a concubine…” She said: ‘Since I am not worthy to marry him as a wife, I will be his maidservant.’ The matters can be inferred a fortiori: If the wicked Esau, who had to his credit only one mitzva, because he honored his father, kingdoms and realms wish to cleave to him, all the more so that they would wish to cleave to the righteous Jacob, our patriarch, who fulfilled the Torah in its entirety.

“These are the children of Tzivon: Aya and Ana; he is Ana, who found the yemim in the wilderness, as he was herding the donkeys of Tzivon his father” (Genesis 36:24). “These are the children of Tzivon: Aya..” “These are the children of Tzivon: Aya and Ana” – what did the verse see that led it to write Ana, Ana, twice?43Why is Ana listed among the brothers of Tzivon (Genesis 36:20) and also among his sons? (Etz Yosef).

Were they two? Actually, there was one; however, Tzivon consorted with his mother and she bore Ana, and he became the son of Ana, son of Tzivon, and son of Se’ir.44Ana was listed among the sons of Se’ir because he was the son of Se’ir’s wife, but in actuality he was the son of Tzivon. The words “the son of Ana” appear to be out of place here. In any case, he was one.

It is taught: Fire and mixed breeds45Animals that were crossbred. were not created during the six days of Creation, but it entered His mind for them to be created. When were the mixed breeds created? It was in the days of Ana. That is what is written: “He is Ana, who found the yemim in the wilderness.”

Rabbi Yehuda bar Simon said: Mules [hamyonas]. The Rabbis say: Half-breeds [himisu] – half donkey and half horse. These are the signs: If its ears are small, its mother is a horse and its father is a donkey; if they are large, its mother is a donkey and its father is a horse. Rabbi Mana would command those of the household of the Nasi that they should purchase those with the small ears, because their mothers are horses and their fathers are donkeys.

What did Ana do? He brought a female donkey, crossed it with a horse, and a mule emerged. The Holy One blessed be He said to him: ‘I did not create anything that causes damage, but you created something that causes damage. As you live, I will create for you something that causes damage.’

What did He do? He brought a serpent, crossed it with a starred agama lizard, and a poisonous lizard resulted. A person never said that he was bitten by a rabid dog and he lived, by a poisonous lizard and he lived, or by a white mule and he lived. Fire: Rabbi Levi in the name of Rabbi Nezira: That light46The light that was created on the first day of Creation. served for thirty-six hours, twelve on Shabbat eve,47Friday. twelve on Shabbat night, and twelve on Shabbat.

When the sun set on Shabbat night, the Holy One blessed be He sought to sequester the light, but He accorded honor to the Shabbat. That is what is written: “The Lord blessed the seventh day” (Genesis 2:3). With what did He bless it? With light.

When the sun set on Shabbat night and the light began serving,48The light created on the first day began to light up the world even without the sun. everything began lauding the Holy One blessed be He. That is what is written: “Under all the heavens they sing to Him”49This verse is often translated “Under the heavens He sends it forth [yishrehu],” but the midrash interprets the word yishrehu to mean “they sing to Him [yashiru lo].” (Job 37:3) – why?

Because “His light is to the ends of the earth” (Job 37:3). When the sun set at the conclusion of Shabbat, darkness began to set in. Adam the first man became fearful, as it is written: “And I say: Darkness will conceal me” (Psalms 139:11). What did the Holy One blessed be He do for him?

He prepared for him two flint stones, and [Adam] struck one against the other. Fire emerged and he recited a blessing over it. That is what is written: “Night is light for me” (Psalms 139:11). This is in accordance with the opinion of Shmuel, [who said]: Why do we recite a blessing on a candle at the conclusion of Shabbat?

Because then was the beginning of its creation. Rav Huna in the name of Rabbi Yoḥanan: One recites a blessing over it even at the conclusion of Yom Kippur because the fire rested that entire day.50Since one is not permitted to use the fire on Yom Kippur, and once Yom Kippur is over one is permitted to use it, one appreciates fire and recites the blessing.