Yalkut Shimoni on Torah Reader

"Your brother came in deceit" (Genesis 27:35) means: with the wisdom of his Torah. "Have you not reserved a blessing for me?" from the leftovers. (Genesis 27:37) "And Isaac answered and said to Esau: Behold, I have made him lord over you." This was the seventh blessing; why does Isaac say it first? He said to him: I have set him as king over you, and his blessings are his own, for a slave and whatever he possesses belong to his master. "And what then shall I do for you, my son? Yet for you there is bread already baked." Rabbi Yochanan said: leave me, for his sustenance is baked for him everywhere. Resh Lakish said: leave me, for anger and wrath are handed over to him. The Holy One, blessed be He, said to him: is this how you were speaking, "and what then"? He said to Him (Isaiah 26:10), "Let the wicked be shown favor." He answered him: he is wicked. He said, "he has not learned righteousness": he did not honor his parents. He said, "in the land of uprightness he deals corruptly": he is destined to stretch out his hand against the Temple. He said: if so, then lavish good upon him in this world, "and let him not see the majesty of the LORD" in the world to come. (Genesis 27:39) "Behold, of the fat places of the earth shall be your dwelling": this is Italy. "And of the dew of heaven above": this is Beit Guvrin.

Another interpretation of "Behold, of the fat places of the earth": from the rich places of the land. Antoninus sent to our Rabbi, saying: because the treasury is empty, what shall we do to fill it? He took the messenger and brought him into a garden, uprooted the large radishes and planted small ones, large beets and planted small ones. He said: give me your written reply. He gave him none. The messenger went in to Antoninus, who asked: what did he say to you? He said: he told me nothing. He asked: and did he do nothing before you? He said: he brought me into a garden and began uprooting large radishes and planting small ones, large beets and planting small ones. Antoninus understood: he began dismissing the dukes and installing new governors until the treasury was filled. (Genesis 27:40) "And by your sword shall you live." Rabbi Levi said: take your sword and you shall live. "And you shall serve your brother": if he is worthy you shall serve him, and if not he shall serve you. "And it shall be when you grow restless": you have your courts and he has his courts; you have your customs and he has his customs. If you see Jacob your brother throwing off the yoke of Torah, decree persecutions against him and you shall rule over him. This is the meaning of (Isaiah 63:16), "For You are our Father, for Abraham did not know us and Israel did not recognize us." And where is Isaac? Israel said: the one who tells Esau to decree persecutions, You join him to the fathers.

(Genesis 27:42) "And the words of Esau were told to Rebecca." Who told her? The matriarchs were prophetesses, and Rebecca was among the matriarchs. Rabbi Berekhiah in the name of Rabbi Yitzchak: even a commoner does not plow a furrow within a furrow, yet the prophets plow furrow within furrow, "Touch not My anointed ones, and do My prophets no harm." "Behold, your brother Esau consoles himself concerning you, intending to kill you": he already mourns over you as over a dead man; he already drinks over you a cup of consolation. (Genesis 27:44) "And you shall dwell with him a few days." It is written (Genesis 29:20), "And Jacob served seven years for Rachel, and they seemed to him but a few days." "A few days" is said here and "a few" is said there: just as there it is seven years, so here it is seven years. "Until your brother's fury turns away." His mother in her righteousness said this, but he did not act so; rather, "his anger tore perpetually and he kept his wrath forever." Rabbi Levi said: woe to the wicked who devise evil counsels against Israel, each one saying, my plan is better than theirs. Esau said: Cain was a fool to kill his brother in his father's lifetime, not knowing his father would yet beget children; I will not do so, but "let the days of mourning for my father draw near." Pharaoh said: Esau was a fool, not knowing his brother would beget children; I will not, but "every son that is born you shall cast into the river." Haman said: Pharaoh was a fool, not knowing daughters marry and bear; I will not, but "to destroy, to slay, and to annihilate" (Esther 3:13). Rabbi Levi said: even Gog in time to come will say so: Haman was a fool, not knowing they have a Patron in heaven; I will first engage their Patron and then them, as it is written (Psalms 2:2), "The kings of the earth take their stand against the LORD and against His anointed." The Holy One, blessed be He, said: wicked one, you came to engage Me? By your life, I will make war with you, "the LORD goes forth like a warrior" (Zechariah 14:3).

Where do people get the saying, "the bad palm tree goes off and joins the barren palms"? This matter is written in the Torah, repeated in the Prophets, stated a third time in the Writings, taught in the Mishnah, and taught in a baraita. Written in the Torah: "And Esau went to Ishmael." Repeated in the Prophets (Judges 11:3): "And there gathered to Jephthah worthless men." A third time in the Writings (Ben Sira 13): "Every bird dwells with its own kind, and a man with one like himself." Taught in the Mishnah: that which is joined to the impure is impure, to the pure is pure. Taught in a baraita: Rabbi Eliezer says, not for nothing did the starling go to the raven, but because it is of its kind. Rabbi Yudan in the name of Rabbi Aivo (Proverbs 12:13): "In the transgression of the lips is an evil snare": from the rebellion that Esau and Ishmael rebelled against the Holy One, blessed be He, came a stumbling block to them, "but the righteous escapes from trouble" (same verse), this is Jacob, "and Jacob went out from Beersheba and went toward Haran."

(Isaiah 65:16) "He who blesses himself in the land shall bless himself by the God of truth, Amen." This teaches that all the blessings with which Isaac blessed Jacob, the Holy One, blessed be He, confirmed from above. Isaac said (Genesis 27:28), "And God give you of the dew of heaven," and the Holy One, blessed be He, blessed him with dew: "And the remnant of Jacob shall be in the midst of many peoples like dew from the LORD." Isaac said (Genesis 27:28), "of the fat places of the earth," and the Holy One, blessed be He, blessed him (Isaiah 30:23), "and He will give rain for your seed with which you sow the ground, and bread of the produce of the ground, and it shall be rich and fat." Isaac said (Genesis 27:28), "and plenty of grain and wine," and the Holy One, blessed be He, said, "Behold, I send you the grain and the wine." Isaac said (Genesis 27:29), "Let peoples serve you," and the Holy One, blessed be He, said, "and kings shall be your nursing fathers." Isaac said (Genesis 27:29), "Be lord over your brothers," and the Holy One, blessed be He, said (Deuteronomy 26:19), "and to set you high." And his mother Rebecca too blessed him correspondingly, as it is said, "He who dwells in the shelter of the Most High... for He will charge His angels to guard you in all your ways." And since the Holy One, blessed be He, and his mother had blessed him, why did his father return and bless him again, as it is said, "And Isaac called to Jacob"? Because Isaac saw that his children were destined to be exiled among the nations of the world, he said to him: come and I will bless you with a blessing of exiles, that He may return and gather you in. And what are the blessings with which he blessed him? (Job 5:19-22), "In six troubles He will deliver you, and in seven no evil shall touch you. In famine He will redeem you from death, and in war from the power of the sword. From the scourge of the tongue you shall be hidden, and you shall not fear destruction when it comes. At destruction and famine you shall laugh."

The seed of Esau, as long as Isaac was alive, upheld circumcision among themselves, but once he died they abolished circumcision. They told a parable: to what is the matter like? To a king who gave his crown to his beloved friend and said: let this rest upon your head and upon the head of your sons forever. The friend placed it on his head until the time he entered his eternal home, and once he entered his eternal home the king said: I will go and see the son of my friend, whether his father's crown rests upon his head. He went and found it cast onto the dunghill. He turned back in great wrath, as it is said (Judges 5:4-5), "LORD, when You went forth from Seir... the mountains flowed before the LORD." To what were the wicked Esau, his son Eliphaz, his grandson Amalek, and Jeroboam, Nebuchadnezzar, and Haman the Agagite likened? To one who found a garment on the road, seized it in his hand, brought it into the city, and proclaimed: whose lost garment is this? All the townspeople gathered and said: see what a righteous, pious man he is; at once they made him their head and chief, one year, two, three, four, five, until he destroyed the entire city. Thus were the wicked likened. Was it not as the reward for three tears that Esau shed before his father that they gave him Mount Seir, from which blessing-rains never cease? Was it not as the reward for Jeroboam, who paid heed to the king, that they gave him ten tribes? Was it not as the reward for Merodach, who showed honor to our Father in heaven, that Nebuchadnezzar came from him? Was it not as the reward for Agag, who wept and groaned in prison saying woe, lest his seed perish, that Haman came from him?

Portion of Vayetze (Genesis 28:10-11). Rabbi Pinchas opened (Proverbs 3:23), "Then you shall walk securely on your way": this is Jacob, of whom it is written, "And Jacob went out." "If you lie down you shall not be afraid": of Laban and of Esau. "And you shall lie down and your sleep shall be sweet": "and he lay down in that place." Rabbi Shmuel bar Nachman opened (Psalms 121:1), "I lift up my eyes to the mountains [haharim]," to the parents [hahorim] who raised me. "From where shall my help come?" When Eliezer, Abraham's servant, went to bring Rebecca, what is written of him? "And the servant took ten camels." But I have not one bracelet, not one ring. Rabbi Eliezer said: a troop was sent with him. Rabbi Yehoshua ben Levi said: he sent an escort with him, but Esau came and took it from him. Jacob said: shall I lose my hope in my Creator? Rather (Psalms 121:2), "My help is from the LORD, maker of heaven and earth." A noblewoman asked Rabbi Yosi: in how many days did the Holy One, blessed be He, create His world? He said: in six, as it is written (Exodus 20:11), "For in six days the LORD made." From that hour until now, what is He occupied with? He said: He sits and pairs couples, this one to that one. Sometimes a man goes to his match, and sometimes the match comes to him. Isaac's match came to him; Jacob went to his match, "and Jacob went out from Beersheba." Hezekiah said: Jacob our father was sixty-three years old when he took the blessings, and he stayed hidden, serving Eber, for fourteen years, and with the matriarchs seven years, so he married at eighty-four. Rabbi Yehoshua said: it is already written, "And Jacob obeyed his father"; why state "And Jacob went out from Beersheba"? He said: from where was father permitted to leave the land, if not from Beersheba? I too will go to Beersheba; if He gives me permission I will go out, and if not I will not. "And Jacob went out." Did only he go out? Many donkey-drivers and camel-drivers went out, yet you say "and he went out"? Rather, as long as the righteous one is in the city, he is its splendor, its praise, its glory; when he departs, its splendor, praise, and glory depart. "From Beersheba [Beer Sheva]." Rabbi Yudan said: from the well [be'er] of the oath [shevua], that Abimelech should not stand over me and say, swear to me as your grandfather swore. Rabbi said: from the well of the birthright, that Esau should not stand and say, so you deceived me and took my birthright. Rabbi Berekhiah said: from the well of blessing, that Esau should not stand and say, so you deceived me and took my blessing. "And he went toward Haran [Charanah]." It was the very day he set out. Rabbi Berekhiah in the name of Rabbi Yitzchak said: in common speech, so-and-so went to Caesarea and is still upon his provisions. "Charanah": it is taught that any word needing a lamed at the start is given a heh at the end: "Sodomah," "Mitzraymah," "Seirah," "Charanah."

And he arrived at the place – Why do we use a pseudonym and call the Holy One ‘place’ (makom)? Because He is the place of the world and the world is not His place. R’ Yosi ben Halifta said ‘we don’t know whether the Holy One is the place of the world or if the world is His place. From that which is written “…Behold, there is a place with Me…” (Shemot 33:21) it appears that He is the place of the world and the world is not His place.’ R’ Yitzchak said ‘from that which is written “…which are the abode for the God Who precedes all…” (Devarim 33:21) we cannot know whether the Holy One is the abode of the world or whether the world is His abode. From that which is written “O Lord, You have been our dwelling place throughout all generations.” (Tehillim 90:1) we see that the Holy One is the abode of the world and the world is not His abode. This is like a mighty mounted warrior, whose armor and garments hang down around his steed. The horse is secondary to the rider, the rider is not secondary to the horse. This is that which is written “Only that You rode on Your steeds with Your chariots of salvation.” (Habakuk 3:8)

"And he came upon the place" (Genesis 28:11). The Divine Presence came and said to him: Jacob My son, twelve hours [of the night you will rest here] correspond to the twelve tribes that I am giving you, and twelve constellations are set in the firmament [corresponding] to the twelve stones of the pillar. And when Joseph was sold, Jacob wept and mourned for all those twenty-two years. He said: Woe is me, for perhaps I have become liable to punishment because I married two sisters, or perhaps I benefited from the property of Laban, or perhaps I benefited from the property of Shechem, and that covenant which the Holy One, blessed be He, made with me has been annulled. Immediately the mercy of the Holy One, blessed be He, was stirred, and He added to him seventeen years. From this they said: Whoever attains one good year close to his old age, it is a favorable sign for him. Jacob our father was in well-being for all those years that he was in Egypt; therefore Scripture reckons it for him as though he were in well-being all the days of his life.

"And he came upon the place" (Genesis 28:11). [This teaches that] the early patriarchs instituted the prayers (this is written at Remez 77). Rabbi Shmuel bar Nachman said: corresponding to the three times that the day changes. At the evening prayer a person should say: May it be Your will, O LORD my God, that You bring me out from darkness to light. In the morning he should say: I thank You, O LORD my God, that You have brought me out from darkness to light. At the afternoon prayer he should say: May it be Your will, O LORD my God and God of my fathers, that just as You have granted me to see the sun in its rising, so may You grant me to see it in its setting. The Rabbis say: they instituted them corresponding to the daily offerings. The morning prayer corresponds to the morning daily-offering, and the afternoon prayer corresponds to the offering of the late afternoon. For the evening prayer they found no fixed basis. Rabbi Tanchuma said: it too has a fixed basis, corresponding to the limbs and fats that were consumed upon the altar all through the night. "And he came upon the place." He sought to pass on, and the world became a wall before him. The Rabbis say: "for the sun had set" [literally, "the sun, the sun"] (Genesis 28:11) teaches that the Holy One, blessed be He, caused the sun to set before its time in order to speak with Jacob our father in private. A parable: to a beloved friend of the king who would come to him from time to time. The king said: extinguish the lamps, for I wish to speak with my friend in private. So too the Holy One, blessed be He, caused the sun to set before its time in order to speak with Jacob in private.

Rabbi Chanan said in the name of Rabbi Chanan of Sepphoris: he heard the voice of the ministering angels saying "the sun has come, the sun has arrived" at the moment when Joseph said "and behold, the sun and the moon and eleven stars were bowing to me" (Genesis 37:9). They said: who revealed to this one that my name is "sun"? Those two hours when the Holy One, blessed be He, caused the sun to set as Jacob left his father's house. When did He return them to him? Upon his return to his father's house, as it is written, "and the sun rose for him as he passed Penuel" (Genesis 32:31). The Holy One, blessed be He, said to him: you are a sign for your children. Just as at your leaving your father's house I caused the disc of the sun to set for you, and at your return I restored the disc of the sun to you, so too your children: at their going forth, "she who bore seven languishes, she breathes out her life, her sun has set" (Jeremiah 15:9); and at their return, what does it say? "And the sun of righteousness shall rise for you who fear My name, with healing in its wings" (Malachi 3:20). Rabbi Akiva said: I asked Rabban Gamliel and Rabbi Yehoshua in the market of Emmaus, when they went to buy an animal for the wedding feast of Rabban Gamliel's son: it is written, "and the sun rose for him as he passed Penuel"; did the sun rise for him alone? Surely it rose for the whole world! Rabbi Yitzchak said: the sun that had set on his account rose on his account, as it is written, "and Jacob went out and traveled" and it is written "and he came upon the place" (Genesis 28:10-11). When he reached Haran, he reflected and said: is it possible that I passed through a place where my fathers prayed and did not pray there? He set his mind to return, and the earth contracted for him; immediately, "and he came upon the place." After he prayed he set his mind to return, but the Holy One, blessed be He, said: this righteous man has come to My lodging place, and shall he depart without staying the night? Immediately the sun set. It is written, "and he took of the stones of the place and put them at his head" (Genesis 28:11). Rabbi Yitzchak said: this teaches that all the stones gathered together, and each and every one said, "upon me let this righteous man rest his head." It was taught: and they all merged into one.

"And he took of the stones of the place" (Genesis 28:11). Rabbi Yehudah says: he took twelve stones. He said: thus has the Holy One, blessed be He, decreed, that I am to raise up twelve tribes. Abraham did not raise them up, Isaac did not raise them up; and as for me, if these stones join to one another, I will know that I am to raise up twelve tribes. And when they joined together, he knew that he would raise up twelve tribes. Rabbi Nechemiah says: he took three stones. [He reasoned:] Abraham, the Holy One, blessed be He, caused His name to rest upon him; Isaac, the Holy One, blessed be He, caused His name to rest upon him; as for me, if these join to one another, I will know that the Holy One, blessed be He, will cause His name to rest upon me. And when they joined to one another, he knew that the Holy One, blessed be He, would cause His name to rest upon him. And the Rabbis say: the least number of "stones" is two. He said: from Abraham came forth refuse, Ishmael and the sons of Keturah; from Isaac came forth refuse, Esau and his chiefs; as for me, if they join, I will know that no refuse will come forth from me. And when they joined, he knew that no refuse would come forth from him. He shaped them like a gutter and placed them under his head, for he was afraid of the wild beasts. One verse says, "for behold, the LORD goes forth from His place and comes down and treads upon the high places of the earth, and the mountains melt beneath Him and the valleys split open" (Micah 1:3-4) - one upon whom the Holy One, blessed be He, revealed Himself, how much more so [must be protected]. Rabbi Berechiah in the name of Rabbi Levi said: those stones that our father Jacob placed beneath him became under him like a bed and like a couch. What game did he hunt there? "The beams of our houses are cedars" (Song of Songs 1:17) - these are the righteous men and women, the prophets and prophetesses [destined to descend from him].

and he lay down in that place – R’ Yehudah says ‘here he lay down, but all fourteen years that he was hidden away in the land serving Ever he never laid down.’ R’ Nechemia says ‘here he lay down, but all twenty years that he was in the House of Lavan he never laid down.’ And what would he say? Fifteen songs of ascent which are in the Book of Tehillim. And why the songs of ascent? As it says “…Had it not been for the Lord Who was with us, let Israel declare now,” (Tehillim 124:1) this refers to grandfather Yisrael (Yisrael Saba). R’ Shmuel bar Nachman said ‘he would say the whole Book of Tehillim, and for what reason? As it says “But You are holy; You await the praises of Israel,” (Tehillim 22:4) this refers to grandfather Yisrael (Yisrael Saba). Yaakov was seventy-seven when he left his house, and the well went before him two day’s travel all the way from Be’er Sheva to Mount Moriah. He reached there at midday and the Holy One encountered him there, as it says “And he arrived at the place…” (Bereshit 28:11) Why is the Holy One known as ‘place’ (makom) Because in every place where the righteous stand, there the Holy One is found, as it says “Wherever I allow My name to be mentioned, I will come to you and bless you.” (Shemot 20:21) The Holy One said to him ‘Yaakov, the bread is in your bag and the well is before you to eat and drink. Lay down in this place.’ He replied ‘Master of the world, right now when the sun is only a fifth down, should I lay down in the place at the wrong time?!’ The sun moved into the west and Yaakov looked and saw the sun and lay down there, as it says “…and he lodged there because the sun had set…” (Bereshit 28:11) Yaakov took twelve stones from the stones of the altar upon which Yitzchak was bound and placed them under his head. The place (hamakom) came to make known to him that in the future twelve tribes would rise out of him, and they were made into one rock in order to make known to him that they would all in the future be one nation in the land.

(Genesis 28:12-13) "And he dreamed, and behold a ladder." It was taught: the width of the ladder was eight thousand parsangs, as it is written "ascending and descending on it" - ascending, two, and descending, two; and when they meet one another they are four. And it is written of the angel, "and his body was like beryl [tarshish]" (Daniel 10:6), and it is a tradition that a tarshish is two thousand parsangs. It was taught: those who ascended gazed upon the image above, and those who descended gazed upon the likeness of the image below, and wished to harm him. Immediately, "and behold, the LORD stood over him" (Genesis 28:13). Rabbi Shimon ben Lakish said: were it not written in Scripture, it would be impossible to say it - like a man who fans his son [to protect him]. "The land on which you lie, to you I will give it and to your seed" (Genesis 28:13). What is the greatness of this? Rabbi Yitzchak said: this teaches that the Holy One, blessed be He, folded up all the land of Israel and placed it beneath our father Jacob, so that it would be easy for his children to conquer. (The rest of this section is written in Parashah 70, at Remez 151.)

"And he dreamed." Bar Kappara taught: there is no dream that has no interpretation. "And behold a ladder" - this is the ramp [of the altar], "set upon the earth" - this is the altar, as you say, "an altar of earth you shall make for Me, and you shall offer upon it your burnt-offerings" (Exodus 20:21). "And its top reached toward heaven" - these are the sacrifices whose fragrance rises to heaven. "And behold, angels of God" - these are the high priests. "Ascending and descending on it" - for they would ascend and descend on the ramp. "And behold, the LORD stood over it" - "I saw the LORD standing over the altar" (Amos 9:1). The Rabbis interpret it of Sinai. "And behold a ladder" - this is Sinai; the letters of the one [sulam] equal in numerical value the letters of the other [Sinai]. "Set upon the earth" - "and they stood at the foot of the mountain" (Exodus 19:17). "And its top reached toward heaven" - "and the mountain burned with fire up to the heart of heaven" (Deuteronomy 4:11). "And behold, angels of God" - this is Moses and Aaron. "Ascending and descending on it" - "come up to Me on the mountain" (Exodus 24:12), "and Moses came down from the mountain" (Exodus 19:14). "And behold, the LORD stood over it" - "and the LORD came down upon Mount Sinai" (Exodus 19:20). "And behold, the LORD stood over it." Resh Lakish said: He showed him a three-legged seat - you are the third leg, as it is written, "for the portion of the LORD is His people, Jacob the lot of His inheritance" (Deuteronomy 32:9); just as a cord of fewer than three strands cannot be untwisted [text uncertain], so the patriarchs are not fewer than three. Rabbi Berechiah said: He showed him the world and a third of the world - "ascending," not fewer than two, and "descending," not fewer than two, and the angel is a third of the world, as it is said, "and his body was like beryl" (Daniel 10:6). Rabbi Chiyya the Great and Rabbi Yannai: one said the angels were ascending and descending on the ladder, and one said they were ascending and descending on Jacob. The one who says on the ladder is straightforward. The one who says on Jacob means they were raising him up and bringing him down, leaping upon him, springing upon him, reviling him - "Israel, in whom I will be glorified" (Isaiah 49:3). You are the one whose features are engraved on high. They ascended on high and found his features, and descended below and found him sleeping. A parable: to a king who sat in judgment; they go up to the basilica and find him sitting in judgment, they go down to the colonnade and find him asleep.

Another interpretation: the angels who accompany a person within the land of Israel do not accompany him outside the land. "Ascending" - these are the ones who accompanied him in the land of Israel; "descending" - these are the ones who accompanied him outside the land. Rabbi Levi in the name of Rabbi Shmuel bar Nachman: because the ministering angels revealed the secret of the Holy One, blessed be He, they were banished from their precinct for one hundred and thirty-eight years. Rabbi Tanchuma would utter the saying [aloud]: because they exalted themselves and said, "for we are about to destroy this place" (Genesis 19:13). Where did they return? Here - "ascending" and afterward "descending." Rabbi Yehoshua ben Levi interpreted the passage concerning the exiles. "And Jacob went out" - "and there went out from the daughter of Zion all her splendor" (Lamentations 1:6). "From Beer-sheba" - "the LORD has sworn by the pride of Jacob" (Amos 8:7). "And he went toward Haran" - "which the LORD afflicted in the day of His fierce anger [charon]" (Lamentations 1:12). "And he came upon the place" - "until there was no room" (Isaiah 5:8). "And he lay there because the sun had set" - "she who bore seven languishes, her sun has set" (Jeremiah 15:9). "And he took of the stones of the place" - "the holy stones are poured out" (Lamentations 4:1). "And he put them at his head" - "for your headdress has come down" (Jeremiah 13:18). "And he lay down in that place" - "let us lie down in our shame and let our disgrace cover us, for against the LORD our God [we have sinned]" (Jeremiah 3:25). "And he dreamed" - this is the dream of Nebuchadnezzar. "And behold a ladder" - this is the image of Nebuchadnezzar; the ladder [sulam] is the idol [semel], the letters of the one being the letters of the other. "Set upon the earth" - "he set it up in the plain of Dura" (Daniel 3:1). "And its top reached toward heaven" - "its height sixty cubits" (Daniel 3:1). "And behold, angels of God" - this is Hananiah, Mishael, and Azariah. "Ascending and descending on it" - they brought him down, leaping upon him, springing upon him, reviling him: "and to the golden image that you have set up they do not bow" (Daniel 3:14). "And behold, the LORD stood over it" - "servants of the Most High God, come out and come here" (Daniel 3:26).

Another interpretation: "and behold, angels of God" - this is Daniel. "Ascending and descending on it" - for he ascended and brought up what had swallowed him out of its mouth. "And behold, the LORD stood over him" - "Daniel, servant of the living God" (Daniel 6:21).

"And behold, the LORD stood over him" (Genesis 28:13). Rabbi Yose ben Zimra opened with the verse, "My soul thirsts for You, my flesh longs for You, in a dry and weary land without water" (Psalms 63:2) — like these thirsty fields that look toward the rain. The Rabbis said: just as my soul thirsts for You, so the two hundred and forty-eight limbs that are in me thirst for You. And where? "In a dry and weary land without water." "Thus I have beheld You in the sanctuary" (Psalms 63:3) — therefore in holiness I have beheld You, "to see Your strength" — this is Your retinue — "and Your glory." "And behold, the LORD stood over him." Rabbi Chama bar Chanina opened with the verse, "Iron sharpens iron, and a man sharpens the face of his fellow" (Proverbs 27:17). A knife is sharpened only against the side of its companion; so too a Torah scholar is improved only through his fellow. "And a man together" — this is Jacob, upon whom the Divine Presence became uniquely fixed. "And behold, the LORD stood over him." What is written above the matter? "And behold, the angels of God were ascending and descending on it" (Genesis 28:12), and afterward "And behold, the LORD stood over him." A parable: to a king's son who was sleeping on his cradle, and flies were settling on him. His nurse came and bent over him, and the flies fled from him. So at first the angels of God were ascending and descending on him, but once the Holy One, blessed be He, was revealed over him from on high, they fled from him. Rabbi Chiyya the Great and Rabbi Yochanan: one said "over him" means over the ladder, and one said "over him" means over Jacob. The one who says over the ladder — that is straightforward. To the one who says over Jacob — does the LORD stand over him? Rabbi Yochanan said: the wicked stand over their gods, "and Pharaoh dreamed, and behold, he was standing over the river" (Genesis 41:1), but as for the righteous, the Holy One, blessed be He, stands over them, as it is said, "And behold, the LORD stood over him." Rabbi Shimon ben Lakish said: the patriarchs themselves are the Chariot, "And God went up from over Abraham" (Genesis 17:22) — God went up from over him. "And behold, the LORD stood over him."

"And He said: I am the LORD, the God of Abraham your father and the God of Isaac" (Genesis 28:13). Eighteen times the Torah mentions the patriarchs together, and corresponding to this the Sages fixed eighteen blessings in the Amidah prayer. And if a person says to you, "They are nineteen," say to him: "And behold, the LORD stood over him" — that one is not counted among them. And if a person says to you, "They are seventeen," say to him: "and let my name be called upon them, and the name of my fathers Abraham and Isaac" (Genesis 48:16) — that one is one of them. Rabbi Shmuel bar Nachmani said: corresponding to the eighteen commands that are written in the second account of the Tabernacle, from "and with him Oholiab" (Exodus 38:23) until the end of the book. "The land on which you lie" (Genesis 28:13). Reish Lakish in the name of Bar Kappara said: He folded it like a writing tablet and placed it under his head, like a person who says, "What is under your head is yours." Rabbi Huna in the name of Rabbi Elazar said: this was only on condition that he would be buried upon it.

"And behold, the LORD stood over him" (Genesis 28:13). A parable: to a poor man whom the king loved, and who would come and go in the palace without permission. The members of the palace were jealous and sought to kill him. The king said to them, "I stand over him." So the Holy One, blessed be He, heard the princes of the kingdoms who were saying, "This one is destined to inherit the world and to remove the kingdoms; let us kill him." Immediately, "And behold, the LORD stood over him."

"And your seed shall be like the dust of the earth" (Genesis 28:14). Just as dust is blessed only through water, so your children are blessed only through the merit of the Torah, which is compared to water. Just as dust wears away vessels of metal yet itself endures forever, so your children wear away all the nations of the world, yet they themselves endure forever. Just as dust is made something to be trodden upon by the whole world, so your children are made something trodden upon by the kingdoms. This is what is written, "And I will put it into the hand of those who afflict you" (Isaiah 51:23) — these are the ones who wear you down; and even so, they churn you up for your own good. This is what is written, "With showers You soften it, You bless its growth" (Psalms 65:11), "who said to your soul: Bow down that we may pass over" (Isaiah 51:23). What did they do to them? They would lay them down in the open streets and pass plows over them — and that is a good sign: just as the street wears down those who come and go, yet itself endures forever, so your children wear down the nations of the world, yet they themselves endure forever. "And you shall spread out to the west and to the east" (Genesis 28:14). Rabbi Abba bar Chanina said: this refers to the gates of the sea, as you say, "the one who breaks through has gone up before them" (Micah 2:13). Rabbi Yose bar Chanina said: He even showed him the divisions of Ezekiel. But did not Ezekiel describe only the east? Isaiah came and described, "for you shall spread out to the right and to the left" (Isaiah 54:3). "And behold, I am with you and will keep you wherever you go" (Genesis 28:15). The Rabbis say: about everything He answered him, but about sustenance He did not answer him — "if God will be with me," "behold, I am with you"; "and will keep me," "and will keep you"; "on this way that I go," "wherever you go"; "and I return in peace to my father's house," "and I will bring you back to this land" (Genesis 28:20-21). But about sustenance He did not answer him. Rabbi Asi said: He answered him even about sustenance, as it is said, "for I will not forsake you" — and forsaking means nothing other than sustenance, as you say, "and I have not seen a righteous man forsaken or his seed seeking bread" (Psalms 37:25). "And Jacob awoke from his sleep" (Genesis 28:16). Rabbi Yochanan said: from his learning. "And he said: Surely the LORD is in this place" — surely the Divine Presence dwells in this place, and I did not know. "And he was afraid and said: How awesome is this place!" (Genesis 28:17). This ladder stands in Beersheba, and its slope reaches to the Temple. What is the reason? "And he was afraid and said: How awesome is this place," and it is written, "and he called the name of that place Beth El" (Genesis 28:19). Rabbi Yochanan said: this ladder stands in the Temple, and its slope reaches to Beth El. "This is none other than the house of God, and this is the gate of heaven." Rabbi Acha said: this gate is destined to be opened for many righteous ones like him. Likewise Rabbi Shimon ben Yochai said: the upper Temple is no higher than the lower Temple by more than eighteen mil. What is the reason? "and this is the gate of heaven" — the numerical value of "and this."

Another interpretation: this teaches that the Holy One, blessed be He, showed him the Temple built, destroyed, and built again. "How awesome is this place" — behold it built, as you say, "You are awesome, O God, from Your sanctuaries" (Psalms 68:36). "This is none other" — behold it destroyed, as you say, "for this our heart is faint" (Lamentations 5:17). "And this is the gate of heaven" — behold it built and perfected in the time to come, as you say, "for He has strengthened the bars of your gates" (Psalms 147:13).

"And he took the stone that he had placed under his head" (Genesis 28:18). What did the Holy One, blessed be He, do? With the heel of His right foot He drove the stone down to the depths of the abyss and made it a support for the earth, like a person who makes a keystone for an arch. Therefore it is called the Foundation Stone, for there is the navel of the earth, and from there all the earth was stretched out, and upon it the Sanctuary stands, as it is said, "and this stone" (Genesis 28:22) and so on. And the heavenly beings answered and said, "Blessed are You, O LORD, the holy God." "And he poured oil on its top" (Genesis 28:18). It flowed to him from heaven as much as the full mouth of the flask. "And the name of the city was formerly Luz" (Genesis 28:19). Why was it called Luz? Because everyone who entered it sprouted commandments and good deeds like the almond [luz]. The Rabbis say: just as this almond has no opening, so no person was able to find the entrance to the city of Luz. A person would stand at the entrance of a cave, and the almond tree was hollow, and through the almond they would enter the city. This is what is written, "and he showed them the entrance to the city, and they struck the city with the edge of the sword, but the man and all his family they let go" (Judges 1:25). Rabbi Yannai bar Yishmael made it the haftarah: if this one, who went neither with his hands nor with his feet but only pointed with his finger, was saved from the calamity, then Israel, who perform acts of lovingkindness with their great and their small, with their hands and their feet — how much more so!

It is written, "And you, do not fear, My servant Jacob... and do not be dismayed, O Israel" (Jeremiah 30:10). This speaks of Jacob, as it is written, "And he dreamed, and behold, a ladder." These [rungs] are the guardian-princes of the nations of the world. This teaches that the Holy One, blessed be He, showed Jacob our father the prince of Babylon ascending seventy rungs and descending, and that of Media ascending fifty-two, that of Greece one hundred and eighty, and that of Edom ascending without his knowing how many. At that moment Jacob our father was seized with fear. He said, "Do you mean to say that this one has no descent?" The Holy One, blessed be He, said to him, "Do not be dismayed, O Israel" (Jeremiah 30:10) [meaning: even if you see him seated beside Me, from there I will bring him down], as it is written, "Though you soar like the eagle and set your nest among the stars, from there I will bring you down, says the LORD" (Obadiah 1:4). Rabbi Berekhiah said in the name of Rabbi Meir: This teaches that the Holy One, blessed be He, showed Jacob our father the prince of Babylon ascending and descending, and that of Greece ascending and descending, and that of Edom ascending and descending. The Holy One, blessed be He, said to him, "Jacob, you too, ascend!" At that moment our father Jacob was seized with fear and said, "Do you mean that, just as these have a descent, so I too will have a descent?" The Holy One, blessed be He, said to him, "Do not fear, O Israel" (Jeremiah 30:10) [meaning: if you ascend you will have no descent]. But he did not believe, and he did not ascend. "For all this they still sinned, and did not believe in His wonders" (Psalms 78:32) [refers to] Jacob our father, who did not believe and did not ascend. The Holy One, blessed be He, said to him, "Had you believed and ascended, you would never have descended. Now that you did not believe and did not ascend, your children will be subjugated to four kingdoms in this world by taxes, levies, and head-tax." Could this be forever? Scripture teaches, "Do not be dismayed, O Israel, for behold, I save you from afar" (Jeremiah 30:10) from Babylon, "and your offspring from the land of their captivity" from Gaul and from Spain and their neighbors. "And Jacob shall return" from Babylon, "and be quiet" from Media, "and at ease" from Greece, "and none shall make him afraid" from Edom.

"And Jacob vowed a vow, saying" (Genesis 28:20). "That which my lips uttered and my mouth spoke in my distress" (Psalms 66:14). Rabbi Yitzhak said: A vow is a commandment in one's time of distress. What is the meaning of "saying"? It is to say to the generations that they should make vows in times of pressure. Jacob was the first to open with a vow; therefore everyone who vows should attach the vow only to him, as it is written, "He who swore to the LORD, vowed to the Mighty One of Jacob" (Psalms 132:2). It does not say "the Mighty One of Abraham and Isaac," but "the Mighty One of Jacob" he attached the vow to the one who first opened with it. It is written, "And the people rejoiced over their freewill offering, for with a whole heart they offered willingly to the LORD" (1 Chronicles 29:9). Because they were occupied with the commandment of free-will giving and it succeeded in their hand, they rejoiced. What does it say there? "And David blessed the LORD before the eyes of all the assembly, and David said, Blessed are You, O LORD" the God of Israel our father (1 Chronicles 29:10). It does not say "the God of Abraham and Isaac," but "the God of Israel our father" he attached the vow to the one who first opened with it. Rabbi Yudan said: Furthermore, the verse is not lacking [an interpretation] from its place: "And Israel vowed a vow." It is not written here "And the Israelites vowed," but "And Israel vowed a vow" [referring to] Israel the elder [Jacob]. There are four who made vows: two vowed and lost, two vowed and profited. Jacob vowed and lost; Jephthah vowed and lost; Hannah vowed and profited; Israel vowed and profited. Rabbi Eivo and Rabbi Yonatan [differed]: one said the passage is out of order, and one said it was stated in order. The one who said the passage is out of order [reasoned] that the Holy One, blessed be He, had already assured him, "And behold, I am with you" (Genesis 28:15), yet he says, "If God will be with me" how astonishing! The one who said it was stated in order how does he sustain "If God will be with me"? [It means:] If the conditions He stipulated with me are fulfilled, I will fulfill my vow. Rabbi Abbahu said: "If God will be with me and will keep me on this way" from slander, as you say, "And they bend their tongue, their bow of falsehood" (Jeremiah 9:2). "And will give me bread" from sexual immorality, as you say, "He has withheld nothing from me but you, since you are his wife" (Genesis 39:9). "And I return in peace to my father's house" from bloodshed. "And the LORD will be my God" from idolatry. The Rabbis interpret it regarding the whole matter: "If God will be with me and will keep me on this way" from sexual immorality and bloodshed and idolatry and slander. "Way" means nothing but idolatry, as you say, "Those who swear by the guilt of Samaria and say, As your god lives, O Dan, and as the way of Beersheba lives" (Amos 8:14). And "way" means nothing but sexual immorality "such is the way of an adulterous woman" (Proverbs 30:20). And "way" means nothing but bloodshed, "My son, do not walk in the way with them" (Proverbs 1:15), and it is written, "For their feet run to evil and hasten to shed blood" (Proverbs 1:16). And "way" means nothing but slander, as it is written, "And they bend their tongue, their bow of falsehood" (Jeremiah 9:2).

"And will give me bread to eat and a garment to wear" (Genesis 28:20). Aquilas the convert came before Rabbi Eliezer and said to him, "Is this then the whole praise of the convert that He 'loves the convert, giving him bread and clothing' (Deuteronomy 10:18)?" He said to him, "And is a matter light in your eyes over which that elder [Jacob] struggled? 'And will give me bread to eat' this one [Aquilas] came and the matter was extended to him on a reed [that is, attained easily]." He came to Rabbi Yehoshua, who began to comfort him with words. "'Bread' this is Torah, as you say, 'Come, eat of my bread' (Proverbs 9:5). 'Garment' this is a prayer-shawl. Once a person merits Torah, he merits the commandments, and not only that, but they marry into the priesthood, and their grandchildren offer sacrifices upon the altar. 'Bread' this is the showbread; 'garment' these are the garments of the high priesthood." "And the LORD will be my God" (Genesis 28:21). The Holy One, blessed be He, said to him, "You said, 'And the LORD will be my God.' By your life, every good thing and blessing and consolation that I give, I will give only with this expression 'And it shall be': 'And it shall be on that day that living waters shall go forth from Jerusalem'; 'And it shall be on that day that a man shall keep alive a heifer and two sheep' (Isaiah 7:21); 'And it shall be on that day that the LORD will set His hand a second time' (Isaiah 11:11); 'And it shall be on that day that the mountains shall drip sweet wine'; 'And it shall be on that day that a great shofar shall be sounded' (Isaiah 27:13)." (Genesis 28:22) Our Rabbis taught: One who is lavish [in charity] should not be lavish with more than a fifth, lest he himself come to need the help of others. There was an incident concerning one who wished to be lavish with more than a fifth, and his fellow did not permit him and they counted [named] him Rabbi Yeshevav; and some say it was Rabbi Yeshevav and his fellow did not permit him, and they named him Rabbi Akiva for Scripture says, "Of all that You give me I will surely tithe to You" but the first tithe is not equal to the second tithe. [The doubling] "I will surely tithe to You" indicates the second is like the first. "And of all that You give me I will surely tithe to You" (written at remez 75 and 133).

"And Jacob lifted up his feet" (Genesis 29:1). "A tranquil heart is the life of the flesh" (Proverbs 14:30). Once he was told good tidings, his heart carried his feet. This is what people say: the belly carries the feet. "And he looked, and behold" (Genesis 29:2-3). Rabbi Hama bar Hanina expounded it in six ways. "And he looked, and behold a well in the field" this is the well [of Miriam in the wilderness]. "And behold, three flocks of sheep lying beside it" these are Moses, Aaron, and Miriam. "For out of that well they watered the flocks" for from there each one drew for his tribe, his banner, and his family. "And the stone on the mouth of the well was great" it held about the measure of a small sieve's opening. "And all the flocks were gathered there" at the time of encampments. "And they rolled the stone from the mouth of the well and watered the sheep" for from there each one drew for his tribe, his banner, and his family. "And they put the stone back on the mouth of the well in its place" at the time of the journeys.

Another interpretation: "And he looked, and behold a well in the field" this is Zion. "And behold, three flocks of sheep lying beside it" these are the three pilgrimage festivals. "For out of that well they watered the flocks" for from there they drew the Holy Spirit. "And the stone on the mouth of the well was great" this is the Rejoicing of the Place of Water-Drawing, for from there they drew the Holy Spirit. "And all the flocks were gathered there" they came from Lebo-Hamath to the Brook of Egypt. "And they rolled the stone from the mouth of the well and watered the sheep" for from there they drew the Holy Spirit. "And they put the stone back on the mouth of the well in its place" for it remained until the coming festival.

Another interpretation: "And he looked, and behold a well in the field" this is Zion. "And behold, three flocks of sheep" these are the three courts of law. As we have learned, there were three courts there: one at the entrance of the Temple Mount, one at the entrance of the [Temple] court, and one in the Chamber of Hewn Stone. "For out of that well they watered the flocks" for from there they would hear the law. "And the stone on the mouth of the well was great" this is the court in the Chamber of Hewn Stone. "And all the flocks were gathered there" these are the courts outside the Land. "And they put the stone back on the mouth of the well in its place" for they would deliberate in the law back and forth until they established it on its true footing.

Another interpretation: "And behold a well in the field" this is Zion. "And behold, three flocks of sheep" these are the three first kingdoms. "For out of that well they watered the flocks" for they grew rich from the hidden consecrated treasures. "And the stone on the mouth of the well was great" this is the merit of the fathers. "And all the flocks were gathered there" this is the fourth kingdom, which conscripts troops from all the nations of the world. "And they rolled the stone" for they grew rich from the consecrated treasures that were in the Chamber of Hewn Stone. "And they put the stone back" in the time to come the merit of the fathers will endure.

Another interpretation: "And behold a well in the field" this is the Sanhedrin. "And behold, three flocks of sheep" these are the three rows of disciples of the sages who sit before them. "For out of that well they watered the flocks" for from there they would hear the law. "And the stone on the mouth of the well was great" this is the most distinguished member of the court, who refines the law. "And all the flocks were gathered there" these are the disciples outside the Land. "And they rolled the stone" for they would deliberate in the law back and forth until they established it on its true footing.

Another interpretation: "And behold, a well in the field" (Genesis 29) — this is the synagogue. "And behold, three flocks of sheep" — these are the three who are called up to the reading. "For from that well they would water [the flocks]" — for from there they hear the Torah. "And the stone was great upon the mouth of the well" — this is the evil inclination. "And all the flocks were gathered there" — this is the congregation. "And they rolled the stone" — this is the Torah scroll that they roll open and from which they hear words of Torah. "And they put the stone back upon the mouth of the well" — for once they go out, the evil inclination returns. Rabbi Yohanan explained the verse with reference to Sinai. "And behold, a well in the field" — this is Sinai. "And behold, three flocks of sheep" — priests, Levites, and Israelites. "For from that well the flocks would water" — for from there they heard the Ten Commandments. "And the stone was great upon the mouth of the well" — this is the Divine Presence. "And all the flocks were gathered there" — for had Israel been lacking even one person, they would not have received the Torah. "And they rolled the stone" — for from there they heard the Ten Words. "And they put the stone back upon the mouth of the well" — "You yourselves have seen that I spoke with you from heaven" (Exodus 20). "And Jacob said to them: My brothers, where are you from?" (Genesis 29:4-6). Rabbi Yose bar Hanina explained the verse with reference to the exiles. "And they said: We are from Haran" — from the wrath (haron) of the Omnipresent we are fleeing. "Do you know Laban son of Nahor?" — do you know the One who is destined to whiten (lalben) their sins like snow? "And they said: We know him." "And he said to them: Is it well with him?" — and they said: It is well. By what merit? "And behold, Rachel his daughter is coming with the sheep." This is as it is written (Jeremiah 31): "Thus says the LORD: A voice is heard in Ramah, lamentation and bitter weeping… Thus says the LORD: Restrain your voice from weeping and your eyes from tears, for there is reward for your labor, says the LORD, and they shall return from the land of the enemy; and there is hope for your future, says the LORD, and your children shall return to their own border." "And he said to them: Is it well with him?" — between you and him. "And they said: It is well." And if you want a play on words: "And behold, Rachel his daughter is coming with the sheep" — this teaches that speech is found readily among women. "And he said: Behold, the day is still long" (Genesis 29:7). He said to them: If you are hired shepherds, behold, the day is still long. And if you are pasturing your own flock, it is not yet time to gather in the cattle; water the sheep and go pasture them.

"And Rachel came with the sheep that belonged to her father" (Genesis 29:9). Rabban Shimon ben Gamliel said: Come and see the difference between one neighborhood and another. In the other case there were seven young women, and the shepherds tried to assault them, as it is written, "And the shepherds came and drove them away" (Exodus 2). But here there was a single woman, and no creature interfered with her, on account of the verse (Psalms 34:8), "The angel of the LORD encamps around those who fear Him, and delivers them" — He sets a guard around those who fear Him.

"And he drew near and rolled the stone" (Genesis 29:10) — like a man who removes the stopper from the mouth of a flask. ("And Jacob kissed Rachel" — every kiss is for frivolity except for three, and so forth, up to "And Rachel came with the sheep.")

Rabbi Akiva says: Anyone who enters a city and finds young women coming out before him — his way is made straight. Come and see from Eliezer: "And behold, Rebecca was coming out" (Genesis 24:15); and from Jacob: "and Rachel came."

"And Jacob kissed Rachel" (Genesis 29:11). Every kiss is for frivolity except for three: the kiss of high office — "And Samuel took the flask of oil… and kissed him" (1 Samuel 10); the kiss of reunion after separation — "And he went and met him at the mountain of God and kissed him" (Exodus 4:27); and the kiss of parting — "And Orpah kissed her mother-in-law" (Ruth 1:14). Rabbi Tanhuma said: Also the kiss of kinship — "And Jacob kissed Rachel," for she was his kinswoman. "And he lifted up his voice and wept." Why did he weep? He said: When Eliezer went to bring Rebecca, what is written of him? "And the servant took ten camels" (Genesis 24:10), and I have not even one nose-ring or one bracelet.

Another interpretation: Why did he weep? Because he foresaw that she would not enter with him into burial. For she said to him (Genesis 30:15), "Therefore he shall lie [with you tonight]" — "with you he shall lie [in death], but with me he shall not lie."

Another interpretation: Why did he weep? Because he saw people whispering, saying to one another: Has this man come to introduce among us some matter of lewdness? For ever since the world was stricken by the Flood, the nations of the world fenced themselves off from sexual immorality. And this teaches that the people of the East were fenced off from immorality.

"And Jacob told Rachel that he was her father's kinsman and that he was Rebecca's son" (Genesis 29:12). If it be for trickery — "he was her father's kinsman" [like Laban]; and if it be for righteousness — "he was Rebecca's son." "And she ran and told her father." A woman is accustomed to go only to her mother's house. But it is written, "and told her father"? He said: her mother had died, and to whom did she have to tell it, if not to her father. "And when Laban heard the report of Jacob his sister's son" (Genesis 29:13). He said: When Eliezer, who was merely the household's [servant], came, it is written of him, "And the servant took ten camels"; how much more so this one, who is the beloved of the house! And when he saw nothing on his back, "and he embraced him" — he said, Perhaps they are gold coins, and he is carrying them in his belt. And when he found nothing, "and he kissed him" — he said, Perhaps they are jewels, and he is holding them in his mouth. And when he found nothing, he said: What did you think — that I came laden with money? I did not come laden with anything but words. "And he recounted to Laban all these things." "And Laban said to him: Surely you are my bone and my flesh" (Genesis 29:14). He said: I had supposed I would make you king over me; but since you have nothing with you, you are my bone and my flesh — like this bone, I will crush you. "And he stayed with him a month of days" — this teaches you proper conduct: how long is a man obligated to take in his relatives? Up to a month. "And Laban said to Jacob: Because you are my kinsman [shall you serve me for nothing]?" (Genesis 29:15). And if not, would you serve me for free? Is such a thing possible? Rather, if a worker was worth ten coins, he would give him five; and if he hired him for six coins, he would give him three. He said to him: What do you suppose, that I came seeking money from you? I came only for the sake of your two daughters. "And Laban had two daughters" (Genesis 29:16) — like two beams running through from one end of the world to the other. This one raised up chieftains and this one raised up chieftains; this one raised up kings and this one raised up kings; from this one arose slayers of lions and from this one arose slayers of lions; from this one arose conquerors of lands and from this one arose conquerors of lands; from this one arose dividers of lands and from this one arose dividers of lands. The offering of this one's son overrides the Sabbath, and the war of this one's son overrides the Sabbath. To this one were given two nights and to this one were given two nights: to Leah, the night of Pharaoh and the night of Sennacherib; and to Rachel, the night of Gideon and the night of Mordecai — "On that night the king's sleep fled" (Esther 6). "The name of the elder was Leah" — great (gedolah) in her gifts: priesthood forever and kingship forever. "And the name of the younger was Rachel" — small (ketannah) in her gifts: Joseph for a time, Saul for a time.

"And Leah's eyes were tender" (Genesis 29:17). The interpreter of Rabbi Yochanan said before him, "Leah's eyes were weak." He said to him, "Your mother's eyes were weak! And what is 'tender'? Tender from weeping." For such were the conditions, that the elder would marry the elder and the younger the younger, and she would weep and say, "May it be Your will that I not fall into the hand of the wicked one." Rabbi Chunya said: Prayer is powerful, for it annulled the decree, and not only that, but she preceded her sister. Rabbi Yonatan said: What did our father Jacob see, that he took the birthright from Reuben and gave it to Joseph among his other sons? The birthright was fitting to come from Rachel, as it is written, "These are the generations of Jacob: Joseph" (Genesis 37:2). But Leah preceded her with mercy [prayer], and because of the modesty in Rachel, the Holy One, blessed be He, restored it to her [Rachel through Joseph]. And why did Leah precede her? Because it is written, "And Leah's eyes were tender." What is "tender"? If you say literally tender [weak], is it possible? Scripture did not speak in disparagement even of an unclean animal, as it is written, "and of the animals that are not clean" (Genesis 7:8) [using a longer, gentler phrase]; would Scripture then speak in disparagement of the righteous woman? Rather, it means that her gifts were long-lasting [a play reading 'tender' as 'long']: priesthood, Levitehood, and kingship. Rava said: It is truly literal "tender," yet it is no disgrace to her but praise, for she would hear people saying that Rebekah has two sons and Laban has two daughters, the elder for the elder and the younger for the younger. And she would sit at the crossroads and ask people: What are the deeds of the elder? "He is an evil man and robs people." What are the deeds of the younger? "He is a wholesome man, dwelling in tents." And she would sit and weep until her eyelashes fell out. And this is what is written, "And the LORD saw that Leah was hated" (Genesis 29:31). What is "hated"? If you say literally hated, is it possible? Scripture did not speak in disparagement of an unclean animal, and so on. Rather, the Holy One, blessed be He, saw that the deeds of Esau were hateful in her sight, and so "He opened her womb" (Genesis 29:31). And what was the modesty in Rachel? It is written, "And Jacob told Rachel that he was her father's kinsman" (Genesis 29:12) but was he not her father's sister's son? Rather, he said to her, "Will you marry me?" She said to him, "Yes, but I have a deceitful father, and you cannot prevail over him." He said to her, "What is his deceit?" She said to him, "I have a sister older than I, and he will not marry me off before her." He said to her, "I am his brother in deceit." And is it permitted for the righteous to conduct themselves with deceit? Yes, as it is written, "With the pure You show Yourself pure, and with the crooked You show Yourself shrewd" (2 Samuel 22:27). He gave her [secret] signs. When Laban brought in Leah, Rachel thought, "Now my sister will be shamed," and she handed the signs over to her. This is what is written, "And it came to pass in the morning, that behold, it was Leah" (Genesis 29:25), implying that until then it was not Leah; rather, because of the signs that Rachel handed to Leah, he did not recognize her until that moment. Of this Scripture says, "He withholds not from the righteous, and with kings on the throne" (Job 36:7).