“Jacob arrived intact to the city of Shekhem, which is in the land of Canaan, upon his arrival from Padan Aram, and he encamped before the city” (Genesis 33:18). “Jacob arrived intact.” “In six troubles He will deliver you, and in seven, no harm will touch you” (Job 5:19); if they are six, I will withstand them, if they are seven, I will withstand them. “In famine, He redeems you from death” (Job 5:20) – “For these two years the famine is in the midst of the land” (Genesis 45:6). “And in war, from the sword” (Job 5:20) – “It is in my power to do you harm” (Genesis 31:29). “From the scourge of the tongue you will be hidden” (Job 5:21) – Rav Aḥa said: Evil speech is so egregious that the One who created it created a place in which it could be hidden. “And you will not fear pillage when it comes” (Job 5:21) – this is Esau and his chieftains. “At pillage and hunger you will laugh” (Job 5:22) – this is Laban, who came hungry for his [Jacob’s] wealth, to rob him. “For your covenant will be with the rocks of the field…” (Job 5:23) – “he took one of the stones from the place, and placed it beneath his head” (Genesis 28:11). “You will know that your tent is at peace” (Job 5:24) – the incident of Reuben and Bilha,1See Genesis 35:22. the incident2See Genesis 38:1–30. of Judah and Tamar.3See Sifrei Devarim ch. 31 which states that God told Jacob that Reuben had repented. In the case of Judah and Tamar, it is explicit in the verse that Judah admitted that he was at fault. Thus, despite the falls, Jacob's tent remained at peace (see the PeirushMaharzu on the midrash here). “When you visit your abode, you will not be lacking” (Job 5:24) – our patriarch Jacob was eighty-four years old and had never seen a drop of seminal emission.4Even unintentionally. “You shall know also that your descendants will be many, and your offspring like the grass of the earth” (Job 5:25) – Rabbi Yudan said: Our patriarch Jacob did not pass from the world until he saw six hundred thousand of his sons’ descendants. “You will come to the grave at the right time [bakelaḥ], like a grain pile at its time” (Job 5:26). Rabbi Yitzḥak and the Rabbis, Rabbi Yitzḥak said: You will come moist [laḥ]5This means full of vitality. to your grave. The Rabbis say: You will come complete [bekhola] to the grave, full, lacking nothing, as it is stated: “Jacob arrived intact.”
“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]. Yodheh, 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).
וַיָּבֹא יַעֲקֹב שָׁלֵם (בראשית לג, יח), (איוב ה, יט): בְּשֵׁשׁ צָרוֹת יַצִּילֶךָּ וּבְשֶׁבַע לֹא יִגַּע בְּךָ רָע, אִין שִׁית אִינוּן אֲנָא קָאֵים בְּהוֹן, וְאִין שֶׁבַע אִינוּן אֲנָא קָאֵים בְּהוֹן. (איוב ה, כ): בְּרָעָב פָּדְךָ מִמָּוֶת, (בראשית מה, ו): כִּי זֶה שְׁנָתַיִם הָרָעָב בְּקֶרֶב הָאָרֶץ, (איוב ה, כ): וּבְמִלְחָמָה מִידֵי חָרֶב, (בראשית לא, כט): יֵשׁ לְאֵל יָדִי לַעֲשׂוֹת עִמָּכֶם רָע. (איוב ה, כא): בְּשׁוֹט לָשׁוֹן תֵּחָבֵא, אָמַר רַב אַחָא קָשָׁה לָשׁוֹן הָרָע שֶׁמִּי שֶׁבְּרָאוֹ עָשָׂה לוֹ מָקוֹם שֶׁיִּטָּמֵן בְּתוֹכוֹ. (איוב ה, כא): וְלֹא תִירָא מִשֹּׁד כִּי יָבוֹא, זֶה עֵשָׂו וַאֲלוּפָיו. (איוב ה, כב): לְשֹׁד וּלְכָפָן תִּשְׂחָק, זֶה לָבָן שֶׁבָּא כָּפוּן עַל מָמוֹנוֹ לְשׁוֹדְדוֹ, (איוב ה, כג): כִּי עִם אַבְנֵי הַשָּׂדֶה בְרִיתֶךָ וגו', (בראשית כח, יא): וַיִּקַּח מֵאַבְנֵי הַמָּקוֹם וַיָּשֶׂם מְרַאֲשֹׁתָיו. (איוב ה, כד): וְיָדַעְתָּ כִּי שָׁלוֹם אָהֳלֶךָ, מַעֲשֵׂה רְאוּבֵן וּבִלְהָה, מַעֲשֵׂה יְהוּדָה וְתָמָר. (איוב ה, כד): וּפָקַדְתְּ נָוְךָ וְלֹא תֶחֱטָא, אָבִינוּ יַעֲקֹב בֶּן אַרְבָּעָה וּשְׁמוֹנִים שָׁנָה הָיָה וְלֹא רָאָה טִפַּת קֶרִי מִיָּמָיו, (איוב ה, כה): וְיָדַעְתָּ כִּי רַב זַרְעֶךָ וְצֶאֱצָאֶיךָ כְּעֵשֶׂב הַשָּׂדֶה, אָמַר רַבִּי יוּדָן לֹא נִפְטַר אָבִינוּ יַעֲקֹב מִן הָעוֹלָם עַד שֶׁרָאָה שִׁשִּׁים רִבּוֹא מִבְּנֵי בָנָיו, (איוב ה, כו): תָּבוֹא בְכֶלַח אֱלֵי קָבֶר כַּעֲלוֹת גָּדִישׁ בְּעִתּוֹ, רַבִּי יִצְחָק וְרַבָּנָן, רַבִּי יִצְחָק אָמַר תָּבוֹא לַח אֱלֵי קָבֶר. וְרַבָּנָן אָמְרֵי תָּבוֹא בְּכֹלָא אֱלֵי קָבֶר, מָלֵא שֶׁאֵינוֹ חָסֵר כְּלוּם, שֶׁנֶּאֱמַר: וַיָּבֹא יַעֲקֹב שָׁלֵם.
“Jacob arrived intact to the city of Shekhem, which is in the land of Canaan, upon his arrival from Padan Aram, and he encamped before the city” (Genesis 33:18).
“Jacob arrived intact.” “In six troubles He will deliver you, and in seven, no harm will touch you” (Job 5:19); if they are six, I will withstand them, if they are seven, I will withstand them. “In famine, He redeems you from death” (Job 5:20) – “For these two years the famine is in the midst of the land” (Genesis 45:6). “And in war, from the sword” (Job 5:20) – “It is in my power to do you harm” (Genesis 31:29). “From the scourge of the tongue you will be hidden” (Job 5:21) – Rav Aḥa said: Evil speech is so egregious that the One who created it created a place in which it could be hidden. “And you will not fear pillage when it comes” (Job 5:21) – this is Esau and his chieftains. “At pillage and hunger you will laugh” (Job 5:22) – this is Laban, who came hungry for his [Jacob’s] wealth, to rob him. “For your covenant will be with the rocks of the field…” (Job 5:23) – “he took one of the stones from the place, and placed it beneath his head” (Genesis 28:11). “You will know that your tent is at peace” (Job 5:24) – the incident of Reuben and Bilha,1See Genesis 35:22. the incident2See Genesis 38:1–30. of Judah and Tamar.3See Sifrei Devarim ch. 31 which states that God told Jacob that Reuben had repented. In the case of Judah and Tamar, it is explicit in the verse that Judah admitted that he was at fault. Thus, despite the falls, Jacob's tent remained at peace (see the Peirush Maharzu on the midrash here). “When you visit your abode, you will not be lacking” (Job 5:24) – our patriarch Jacob was eighty-four years old and had never seen a drop of seminal emission.4Even unintentionally. “You shall know also that your descendants will be many, and your offspring like the grass of the earth” (Job 5:25) – Rabbi Yudan said: Our patriarch Jacob did not pass from the world until he saw six hundred thousand of his sons’ descendants. “You will come to the grave at the right time [bakelaḥ], like a grain pile at its time” (Job 5:26). Rabbi Yitzḥak and the Rabbis, Rabbi Yitzḥak said: You will come moist [laḥ]5This means full of vitality. to your grave. The Rabbis say: You will come complete [bekhola] to the grave, full, lacking nothing, as it is stated: “Jacob arrived intact.”
וַיָּבֹא יַעֲקֹב שָׁלֵם, (תהלים קכט, א): שִׁיר הַמַּעֲלוֹת רַבַּת צְרָרוּנִי מִנְּעוּרָי יֹאמַר נָא יִשְׂרָאֵל, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, וְיָכְלוּ לָךְ, אָמַר לוֹ (תהלים קכט, ב): גַּם לֹא יָכְלוּ לִי. וַיָּבֹא יַעֲקֹב שָׁלֵם (תהלים לד, כ): רַבּוֹת רָעוֹת צַדִּיק וגו', רַבּוֹת רָעוֹת, זֶה עֵשָׂו וַאֲלוּפָיו. צַדִּיק, זֶה יַעֲקֹב. (תהלים לד כ): וּמִכֻּלָּם יַצִּילֶנוּ ה', וַיָּבֹא יַעֲקֹב שָׁלֵם. (תהלים קכא, ח): ה' יִשְׁמָר צֵאתְךָ וּבוֹאֶךָ מֵעַתָּה וְעַד עוֹלָם, יִשְׁמָר צֵאתְךָ, (בראשית כח, י): וַיֵּצֵא יַעֲקֹב. וּבוֹאֶךָ, וַיָּבֹא יַעֲקֹב שָׁלֵם.
“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.”
רַבִּי חִיָּיא בַּר אַבָּא פָּתַח (איוב ח, ו): אִם זַךְ וְיָשָׁר אָתָּה וגו' וְשִׁלַּם נְוַת צִדְקֶךָ. אִם זַךְ וְיָשָׁר אָתָּה, הָיִיתָ אֵין כְּתִיב כָּאן אֶלָּא אָתָּה, הָא לְשֶׁעָבַר לֹא הָיָה צַדִּיק, (איוב ח, ו): כִּי עַתָּה יָעִיר עָלֶיךָ, עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לְהִתְעוֹרֵר עָלֶיךָ וּלְשַׁלֵּם לְךָ כָּל צְדָקוֹת שֶׁעָשִׂיתָ, וּלְפִי שֶׁכָּתוּב (בראשית כה, כז): וְיַעֲקֹב אִישׁ תָּם ישֵׁב אֹהָלִים, לְפִיכָךְ (איוב לג, יח): וַיָּבֹא יַעֲקֹב שָׁלֵם. רַבִּי בֶּרֶכְיָה פָּתַח (איוב כב, כח): וְתִגְזַר אֹמֶר וְיָקָם לָךְ וְעַל דְּרָכֶיךָ נָגַהּ אוֹר. וְתִגְזַר אֹמֶר וְיָקָם לָךְ, זֶה יַעֲקֹב. וְעַל דְּרָכֶיךָ נָגַהּ אוֹר, עַל שְׁנֵי דְּרָכֶיךָ נָגַהּ אוֹר, לְפִי שֶׁכָּתוּב (בראשית כח, כ): אִם יִהְיֶה אֱלֹהִים עִמָּדִי וגו', (בראשית כח, טו): וְהִנֵּה אָנֹכִי עִמָּךְ וּשְׁמַרְתִּיךָ, (בראשית כח, כא): וְשַׁבְתִּי בְשָׁלוֹם אֶל בֵּית אָבִי, וּכְתִיב: וַיָּבֹא יַעֲקֹב שָׁלֵם.
“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.”
וַיָּבֹא יַעֲקֹב שָׁלֵם, כְּתִיב (תהלים קכו, ה): הַזֹּרְעִים בְּדִמְעָה בְּרִנָּה יִקְצֹרוּ. הַזֹּרְעִים בְּדִמְעָה, זֶה אָבִינוּ יַעֲקֹב, שֶׁזָּרַע אֶת הַבְּרָכוֹת בְּדִמְעָה (בראשית כז, יב): אוּלַי יְמֻשֵּׁנִי אָבִי. בְּרִנָּה יִקְצֹרוּ (בראשית כז, כח): וְיִתֶּן לְךָ הָאֱלֹהִים מִטַּל הַשָּׁמַיִם וּמִשְׁמַנֵּי הָאָרֶץ, (תהלים קכו, ו): הָלוֹךְ יֵלֵךְ וּבָכֹה, (בראשית כט, יא): וַיִּשָּׂא אֶת קֹלוֹ וַיֵּבְךְּ, (תהלים שם): נֹשֵׂא מֶשֶׁךְ הַזָּרַע, שֶׁנִּמְשַׁךְ לְמָקוֹם שֶׁעָתִיד לְהִזָּרַע מִשָּׁם, דִּכְתִיב (בראשית כח, ב): וְקַח לְךָ מִשָּׁם אִשָּׁה. (בראשית כח, ה): וַיִּשְׁלַח יִצְחָק אֶת יַעֲקֹב וַיֵּלֶךְ פַּדֶּנָה אֲרָם אֶל לָבָן בֶּן בְּתוּאֵל, (תהלים שם): בֹּא יָבֹא בְרִנָּה נֹשֵׂא אֲלֻמֹּתָיו, אֲתָא טְעוּן עוּלֵימִין וְעוּלֵימִיתָא.
“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].
וַיָּבֹא יַעֲקֹב שָׁלֵם, שָׁלֵם בְּגוּפוֹ, לְפִי שֶׁכָּתוּב (בראשית לב, לב): וְהוּא צֹלֵעַ עַל יְרֵכוֹ, בְּרַם הָכָא שָׁלֵם בְּגוּפוֹ. שָׁלֵם בְּבָנָיו, לְפִי שֶׁכָּתוּב בּוֹ (בראשית לב, ט): אִם יָבוֹא עֵשָׂו אֶל הַמַּחֲנֶה הָאַחַת וְהִכָּהוּ וְהָיָה הַמַּחֲנֶה, בְּרַם הָכָא שָׁלֵם בְּבָנָיו, שָׁלֵם בְּמָמוֹנוֹ, אַף עַל גַּב דְּאָמַר רַבִּי אָבוּן בְּשֵׁם רַב אַחָא תֵּשַׁע שָׁנִים הָיָה מְכַבֵּד אָבִינוּ יַעֲקֹב אֶת עֵשָׂו בְּאוֹתוֹ הַדּוֹרוֹן, בְּרַם הָכָא שָׁלֵם בְּמָמוֹנוֹ. רַבִּי יוֹחָנָן אָמַר שָׁלֵם בְּתַלְמוּדוֹ, אֲבָל יוֹסֵף שָׁכַח, שֶׁנֶּאֱמַר (בראשית מא, נא): כִּי נַשַּׁנִי אֱלֹהִים אֶת כָּל עֲמָלִי, וּלְהַלָּן הוּא אוֹמֵר (משלי טז, כו): נֶפֶשׁ עָמֵל עָמְלָה לּוֹ.
“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.
וַיִּחַן אֶת פְּנֵי הָעִיר (בראשית לג, יח), חָנַן אֶת הַפָּנִים שֶׁבָּעִיר, הִתְחִיל מְשַׁלֵּחַ לָהֶם דּוֹרוֹנוֹת. דָּבָר אַחֵר, וַיִּחַן אֶת פְּנֵי הָעִיר, הִתְחִיל מַעֲמִיד הַטְּלִיסִין וּמוֹכֵר בְּזוֹל, הֲדָא אָמְרָת שֶׁאָדָם צָרִיךְ לְהַחֲזִיק טוֹבָה לְמָקוֹם שֶׁיֵּשׁ לוֹ הֲנָאָה מִמֶּנּוּ. רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי וְרַבִּי אֶלְעָזָר בְּרֵיהּ הֲווֹ טְמִירִין בִּמְעָרְתָא י"ג שָׁנָה בְּיוֹמֵי דִּשְׁמָדָא, וְהָיוּ אוֹכְלִין חֲרוּבִין שֶׁל גָּרוֹדָא עַד שֶׁהֶעֱלָה גּוּפָן חֲלוּדָה. לְסוֹף שְׁלשׁ עֶשְׂרֵה שְׁנִין נְפַק יְתֵיב עַל תְּרַע מְעָרְתָא, חֲמָא חַד צַיָּד קָאֵים וְצָיֵד צִיפֳּרִין, וְכַד הֲוָה שָׁמַע רַבִּי שִׁמְעוֹן בְּרַת קָלָא אָמְרָה מִן שְׁמַיָא דִּימוֹס דִּימוֹס, פַּסְגָּא. וְכַד הֲוָה שָׁמַע בְּרַת קָלָא אֲמָרַת סְפֶקוּלָא, הֲוַת מִתָּצְדָה וְנִלְכָּדָה. אָמַר, צִפּוֹר מִבַּלְעֲדֵי שְׁמַיָא לָא מִתָּצְדָא עַל אַחַת כַּמָּה וְכַמָּה נֶפֶשׁ דְּבַר נָשׁ, נְפַק וְאַשְׁכַּח מִלַּיָא מְשַׁדְּכָן, וְנִתְבַּטְּלָה הַגְּזֵרָה. אֲתוֹן וְאַסְחוֹן בַּהֲדָא בֵּי בָּנֵי דְּבֵית מוֹקֵד דִּטְבֶרְיָא, אֲמַר לֵיהּ בְּרֵיהּ כָּל הֲדָא טַבְתָא עֲבָדַת לָן טְבֶרְיָא וְלֵית אֲנַן מְדַכָּן יָתָהּ מִן קָטוֹלַיָא, אָמַר צְרִיכִין אָנוּ לַעֲשׂוֹת טוֹבָה כְּדֶרֶךְ שֶׁהָיוּ אֲבוֹתֵינוּ עוֹשִׂים, שֶׁהָיוּ עוֹשִׂים אִיטְלוּסִין וּמוֹכְרִין בְּזוֹל, אָמַר צְרִיכִין אָנוּ לְדַכָּיָא טְבֶרְיָא, מָה עֲבַד, נְסַב תֻּרְמוּסָא וַהֲוָה מְקַצֵּץ תֻּרְמוּסָא וְשַׁדֵּי קְצוֹצוּתֵיהּ וּמְקַלֵּק בַּשּׁוּק, וְכָל אַתְרָא דַּהֲוָה קְטִילָא סָלֵיק וְאִינוּן מַפְקוּן וְנָפְקִין, וְכָל מָקוֹם שֶׁלֹא הָיְתָה שָׁמָּה טֻמְאָה תֻּרְמְסָא עוֹמֶדֶת, וְהוּא מְצַיֵּן אֵיזֶה מְקוֹם טֻמְאָה וּמְקוֹם טָהֳרָה, עַד זְמַן דְּדַכֵּי יָתָהּ מִן קָטִילַיָא. חֲמְתֵיהּ חַד כּוּתִי עַם דְאַרַע, אֲמַר לֵית אֲנָא אָזֵיל וּמַדְחַךְ בַּהֲדֵין סָבָא דִּיהוּדָאֵי, אִית דְּאָמְרֵי מִן הָדֵין שׁוּקָא דְּגַרְגִּינָא וְאִית דְּאָמְרֵי מִן הָדֵין שׁוּקָא דְּסַקָּאֵי, נְסַב קְטִיל וּטְמָרֵיהּ בְּשׁוּקָא דַּהֲווֹ מְדַכֵּי, בְּצַפְרָא אֲזַל אֲמַר לְהוֹן אַמְרִיתוּן דְּדַכֵּי בֶּן יוֹחָאי טְבֶרְיָא אֲתוֹן חֲמוּן הָדֵין קְטִילָא [נסח אחר: אזל לגביה אמר ליה לא דכיתא שוק פלן, אמר ליה הין, אמר ליה ואין אפיקת לך מיתין מן בתרך, אמר ליה גוד חמי ליה], צָפָה רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי בְּרוּחַ הַקֹּדֶשׁ שֶׁהוּא נְתָנוֹ שָׁם, אָמַר גּוֹזֵר אֲנִי עַל הָעֶלְיוֹן שֶׁיֵּרֵד וְעַל הַתַּחְתּוֹן שֶׁיַּעֲלֶה, וַהֲוָה כֵן. וּסְלֵיק וּשְׁבַת בְּבֵיתֵיהּ, וַעֲבַר בְּהָדֵין מִגְדְּלָא דְּצַבָּעַיָא שְׁמַע קָלָא דְּנַקָּאי סַפְרָא, אָמַר לָא אַמְרִיתוּן דְּדַכֵּי בֶּן יוֹחָאי לִטְבֶרְיָה, אָמְרִין אַשְׁכְּחוּן חַד קְטִילָא, אָמַר יָבוֹא עָלַי אִם אֵין בְּיָדִי הֲלָכוֹת כִּשְׂעַר רֹאשִׁי עַל טְבֶרְיָה שֶׁהִיא טְהוֹרָה חוּץ מִזֶּה וּמִזֶּה וְאַתָּה לֹא הָיִיתָ בַּמִּנְיָן עִמָּנוּ שֶׁנִּטְהֲרָה, פָּרַצְתָּ גְּדֵרָן שֶׁל חֲכָמִים, וְעָלֶיךָ נֶאֱמַר (קהלת י, ח): וּפֹרֵץ גָּדֵר יִשְּׁכֶנּוּ נָחָשׁ, מִיָּד נַעֲשָׂה גַּל שֶׁל עֲצָמוֹת. עָבַר בַּהֲדָא בִּקְעַת דְּבֵית נְטוֹפָא, חֲמָא חַד בַּר נָשׁ קָאֵים וּמְלַקֵּט סְפִיחֵי שְׁבִיעִית, אָמַר לוֹ וְלֹא סְפִיחֵי שְׁבִיעִית הֵן, אָמַר לוֹ וְלֹא אַתָּה הוּא שֶׁהִתַּרְתָּ, לֹא כָךְ תְּנֵינַן רַבִּי שִׁמְעוֹן אוֹמֵר כָּל הַסְּפִיחִין מֻתָּרִין חוּץ מִסְּפִיחֵי כְּרוּב שֶׁאֵין כַּיּוֹצֵא בָּהֶם בְּיַרְקוֹת שָׂדֶה, אָמַר לוֹ וַהֲלוֹא חֲבֵרַי חוֹלְקִים עָלַי, פָּרַצְתָּ גְּדֵרָן שֶׁל חֲכָמִים וּפֹרֵץ גָּדֵר יִשְּׁכֶנּוּ נָחָשׁ, וְכֵן הֲוַת לֵיהּ. דָּבָר אַחֵר, וַיִּחַן אֶת פְּנֵי הָעִיר, נִכְנַס בְּעֶרֶב שַׁבָּת עִם דִּמְדּוּמֵי חַמָּה מִבְּעוֹד יוֹם, וְקָבַע תְּחוּמִין מִבְּעוֹד יוֹם. הֲדָא אָמְרָת שֶׁשָּׁמַר יַעֲקֹב אֶת הַשַּׁבָּת קֹדֶם שֶׁנִּתַּן.
“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.
וַיִּקֶּן אֶת חֶלְקַת הַשָּׂדֶה אֲשֶׁר נָטָה שָׁם אָהֳלוֹ וגו' בְּמֵאָה קְשִׂיטָה (בראשית לג, יט), אָמַר רַבִּי יוּדָן בַּר סִימוֹן זֶה אֶחָד מִשְׁלשָׁה מְקוֹמוֹת שֶׁאֵין אֻמּוֹת הָעוֹלָם יְכוֹלִין לְהוֹנוֹת אֶת יִשְׂרָאֵל לוֹמַר גְּזוּלִים הֵן בְּיֶדְכֶם, וְאֵלּוּ הֵן: מְעָרַת הַמַּכְפֵּלָה, וּבֵית הַמִּקְדָּשׁ, וּקְבוּרָתוֹ שֶׁל יוֹסֵף. מְעָרַת הַמַּכְפֵּלָה, דִּכְתִיב (בראשית כג, טז): וַיִּשְׁמַע אַבְרָהָם אֶל עֶפְרוֹן וַיִּשְׁקֹל אַבְרָהָם לְעֶפְרֹן, בֵּית הַמִּקְדָּשׁ, דִּכְתִיב (דברי הימים א כא, כה): וַיִּתֵּן דָּוִיד לְאָרְנָן בַּמָּקוֹם וגו'. וּקְבוּרָתוֹ שֶׁל יוֹסֵף: וַיִּקֶּן אֶת חֶלְקַת הַשָּׂדֶה, יַעֲקֹב קָנָה שְׁכֶם. רַבִּי חִיָּא רַבָּה וְרַבִּי שִׁמְעוֹן בַּר רַבִּי וְרַבִּי שִׁמְעוֹן בַּר חֲלַפְתָּא שְׁכָחוּן מִלִּין מִן הַתַּרְגּוּם, וַאֲתוֹן לַהֲדָא תַּגְּרָא דַּעֲרָבְיָא לְמַלְפִינֵיהּ מִן תַּמָּן, שְׁמַע קָלֵיהּ דַּאֲמַר לְחַבְרֵיהּ תְּלֵי הָדֵין יַהֲבָא עֲלַי, שְׁמַעוּן מִינֵּיהּ יַהֲבָא מַשֹּׂוּי, שֶׁנֶּאֱמַר (תהלים נה, כג): הַשְׁלֵךְ עַל ה' יְהָבְךָ וְהוּא יְכַלְכְּלֶךָ. וְעוֹד שְׁמַע קָלֵיהּ דַּעֲרָבִי דַּאֲמַר לְחַבְרֵיהּ מָה אַתְּ מְכַסֶּה בִּי, וְהָיָה רוֹצֶה לוֹמַר מָה אַתְּ מְעַשֶֹּׂה בִּי. דִּכְתִיב (מלאכי ג, כא): וְעַסּוֹתֶם רְשָׁעִים כִּי יִהְיוּ אֵפֶר. וְעוֹד שְׁמַעוּן שֶׁאָמְרָה אִתְּתָא לַחֲבֶרְתָּא אֲתוֹן סַחְיָא, וְהִיא הֵשִׁיבָה (ישעיה מט, כא): וַאֲנִי שְׁכוּלָה וְגַלְמוּדָה, גַּלְמוּדָא אֲנָא נִדָּה. שׁוּב שְׁמַע אִתְּתָא אַחֶרֶת אוֹמֶרֶת אַשְׁאֵל לִי מִבְנַיִךְ, וְאָמְרָה שְׁאִילִי לִי מְטַאטִיךְ, שֶׁנֶּאֱמַר (ישעיה יד, כג): וְטֵאטֵאתִיהָ בְּמַטְאֲטֵא הַשְּׁמֵד נְאֻם ה' צְבָאוֹת. אֲתוֹן מְעוֹרְרָה לְלִוְיָתָךְ, (איוב ג, ח): הָעֲתִידִים עֹרֵר לִוְיָתָן, הַשְׁאִילִי לִי כְּסִיתָתֵךְ אַפֵּיק הָדָה כְּסִיתָא לְמִרְעֲיָא. בְּמֵאָה קְשִׂיטָה, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא בְּמֵאָה אוּנְקִיּוֹת, בְּמֵאָה טְלָאִים, בְּמֵאָה סְלָעִים. אָמַר רַבִּי סִימוֹן קו"ף קֶמִּילְיָא, סמ"ך סְלָעִים, טי"ת טְרַיּוֹן, יו"ד ה"א מָה עָבְדֵית הָכָא, רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אֵלּוּ חֲלָיוֹת וּדְיָקְנִיתָא שֶׁדַּרְכָּן לְהִנָּתֵן בַּנְּזָמִים, וּמִי כוֹתֵב אֶת הָאוּנָה, אָמַר רַבִּי בֶּרֶכְיָה יו"ד ה"א כּוֹתֵב אֶת הָאוּנָה. וּמִי מֵעִיד עַל הָאוּנָה, י"ה מֵעִיד עַל הָאוּנָה, הוּא יו"ד ה"א שֶׁל קְשִׂיטָה, הֲדָא הוּא דִכְתִיב (תהלים קכב, ד): שֶׁשָּׁם עָלוּ שְׁבָטִים שִׁבְטֵי יָהּ עֵדוּת לְיִשְׂרָאֵל לְהוֹדוֹת לְשֵׁם ה', י"ה מֵעִיד עֲלֵיהֶם שֶׁהֵן בְּנֵי אֲבוֹתֵיהֶן, אַף כָּאן הֵעִיד.
“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.
וַיַּצֶּב שָׁם מִזְבֵּחַ וַיִּקְרָא לוֹ אֵל (בראשית לג, כ), אָמַר רֵישׁ לָקִישׁ וַיִּקְרָא לוֹ אֵל אֱלֹהֵי יִשְׂרָאֵל, אָמַר אַתָּה אֱלוֹהַּ בָּעֶלְיוֹנִים וַאֲנִי אֱלוֹהַּ בַּתַּחְתּוֹנִים. רַב הוּנָא בְּשֵׁם רֵישׁ לָקִישׁ אָמַר אֲפִלּוּ חַזָּן הַכְּנֶסֶת אֵינוֹ נוֹטֵל שְׂרָרָה לְעַצְמוֹ, וְאַתָּה הָיִיתָ נוֹטֵל שְׂרָרָה לְעַצְמֶךָ, מָחָר בִּתְּךָ יוֹצְאָה וּמִתְעַנָּה, הֲדָא הוּא דִכְתִיב (בראשית לד, א): וַתֵּצֵא דִינָה בַּת לֵאָה.
“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).