Specifically, we're looking at section 99, which explores a verse from Amos: "For the Lord God will not do anything, [unless He has revealed His secret to His servants the prophets]" (Amos 3:7).

The Rabbis of the Midrash take this idea and run with it, suggesting that Jacob and Moses, in their own ways, foreshadowed the battles between the tribes of Israel and the future empires that would rise and fall. It's like a cosmic chess game, played out across generations!

How did they do this? According to the Midrash, Jacob and Moses each "paired two with two," matching up tribes with the kingdoms that would eventually challenge Israel.

Let's break it down. First, we have Judah, likened to a lion ("Judah is a lion cub," Genesis 49:9), paired against the kingdom of Babylon, which is also likened to a lion ("The first was like a lion," Daniel 7:4). It’s symbolism layered upon symbolism! And who brought down Babylon? None other than Daniel, a descendant of Judah. Coincidence? The Midrash certainly doesn't think so!

Next, Benjamin, described as a "wolf that mauls" (Genesis 49:27), is paired with the kingdom of Media. Now, this is where it gets interesting. The Book of Daniel (7:5) describes a second beast resembling a bear [ledov]. Rabbi Ḥanina points out that the word ledov is written in a way that it can be read as dev, which in Aramaic means "wolf." Clever, right? Rabbi Yoḥanan further supports this interpretation, citing Jeremiah 5:6, where Babylon is a lion and Media is a wolf. And who brought down the kingdom of Media? Mordechai, a descendant of Benjamin.

Then there's Levi, the third tribe, matched against the kingdom of Greece, the third kingdom in Daniel's vision. The Midrash notes that both "Levi" and "Greece" (Yavan in Hebrew) have three letters. It continues with a series of parallels: the priests of Levi sound horns (shofarot), the Greeks sound trumpets; the priests wear hats, the Greeks wear helmets. And despite being few in number, the Levites (through the Hasmoneans) triumphed over the many Greeks. This victory, the Midrash suggests, was due to Moses's blessing: "Crush the loins of those who rise against him" (Deuteronomy 33:11).

Finally, we have Joseph, paired with the kingdom of Edom (often seen as a symbol of Rome). Both have horns – Joseph as the "firstborn bull" (Deuteronomy 33:17) and Edom with "ten horns" (Daniel 7:20). The Midrash contrasts Joseph's rejection of licentiousness and respect for his father with Edom's embrace of immorality and disrespect. Joseph feared God, while Edom (specifically Amalek, a descendant of Esau) did not. So, who will defeat Edom? The Midrash tells us it will be the one anointed for war, the Messiah from the line of Joseph. Rabbi Pinḥas, quoting Rabbi Shmuel bar Naḥman, adds that tradition holds that only Rachel's descendants can defeat Esau, referring to them as "the young of the flock" (Jeremiah 49:20) because they are the youngest of the tribes.

What does it all mean? This passage from Bereshit Rabbah isn't just a history lesson. It's a powerful statement about divine providence, about the interconnectedness of past, present, and future. It suggests that the seeds of our destiny are sown long before we even realize it, and that even in the darkest times, there is a plan unfolding. And perhaps, most importantly, that the virtues of our ancestors can be a source of strength and ultimate triumph in the face of seemingly insurmountable odds.

It makes you wonder, doesn't it? What seeds are we sowing today? What future are we shaping with our actions?