“God appeared to Jacob again, upon his arrival from Padan Aram, and He blessed him” (Genesis 35:9). “God appeared to Jacob.” It is written: “Show me a sign for good, [so that those who hate me will see it and be shamed, for You, Lord, have helped me and comforted me]” (Psalms 86:17) – it is speaking of David but was fulfilled in Jacob.1The author of this statement was David. Although there is no indication that David’s request was fulfilled, Jacob did receive such a sign. “A sign” – on the basis of what is stated: “If he said this: The speckled will be your wages [then all the flocks bore speckled]” (Genesis 31:8). “Those who hate me will see it” (Psalms 86:17) – this is Esau and his chieftains. “Have helped me” (Psalms 86:17) – with the trouble of Shekhem, as it is written: “The dread of God was upon the cities” (Genesis 35:5). “And comforted me” (Psalms 86:17) – with the blessing of the mourners.
It is written: “Who may ascend the mountain of the Lord? Who may stand…? He who has clean hands…. He will receive the blessing from the Lord…” (Psalms 24:3–5).2These phrases are all interpreted as applying to Jacob. The first, “who may ascend the mountain of the Lord?” is an allusion to the verse: “Arise, ascend to Bet El” (Genesis 35:1) (Etz Yosef; see Midrash Tehillim 24:9). It is written: “So said the Lord of hosts, God of Israel: They will again say…the Lord will bless you, abode of righteousness, mountain of sanctity…” (Jeremiah 31:23).3The blessing mentioned in this verse, which refers to the God of Israel, is understood as applying to Jacob, also known as Israel (Etz Yosef). It is written: “A man of faith will abound with blessings” (Proverbs 28:20) – this is Jacob. “And one who hastens to become rich will not be absolved” (Proverbs 28:20) – this is Esau. It is written: “The blessing of the Lord, it will enrich” (Proverbs 10:22). “And one who hastens to become rich will not become rich” is not written here, but rather, “will not be absolved” – this is the wicked Esau, who married Yehudit, Basmat, and Maḥalat in order to increase wealth; he will never be cleansed. It is written: “I will cleanse; their blood I will not cleanse” (Joel 4:21) – that is what is written: “For his pursuit of his brother with the sword; and suppressing his mercy” (Amos 1:11). “God appeared to Jacob again, upon his arrival.” Rabbi Yitzḥak began: “You shall craft for Me a stone altar…[I will come to you and I will bless you]” (Exodus 20:21) – the matters can be derived a fortiori: If one who crafts an altar to My name, I appear to him and bless him, Jacob, whose image is fixed on My throne, all the more so. “God appeared to Jacob.” Rabbi Levi began: “And a bull and a ram for a peace offering…[for today the Lord shall appear to you” (Leviticus 9:4) – the matters can be derived a fortiori: If one who sacrifices a ram to my name, I appear to him and bless him, Jacob, whose image is fixed on My throne, all the more so. “God appeared” – “Blessed are you upon your arrival, and blessed are you upon your departure” (Deuteronomy 28:6). Upon his arrival at his father-in-law’s house, he was laden with blessings: “May God Almighty bless you…” (Genesis 28:3), and upon his departure from his father-in-law’s house, he was laden with blessings: “God appeared to Jacob…[and He blessed him].” “Who confirms the word of His servant and fulfills the counsel of His messengers” (Isaiah 44:26) – Rabbi Berekhya said in the name of Rabbi Levi: When He “confirms the word of his servant,” do we not know that He “fulfills the counsel of His messengers”? It indicates that one angel appeared to Jacob our patriarch and said to him: ‘The Holy One blessed be He is destined to appear to you in Beit El and change your name, and I am destined to be standing there.’ That is what is written: “In Beit El He will find us and there He will speak with us” (Hosea 12:5) – “will speak with you” is not written here, but rather, “there He will speak with us.” The Holy One blessed be He appeared to him to fulfill the angel’s words; [and for] Jerusalem, in whose regard all the prophets prophesy, all the more so that He will fulfill the words of His prophets.
“God appeared…again” – Rabbi Yosei bar Ḥanina said: “Again” – as it was initially. Just as initially, it was by means of an angel,4This was when Jacob was told to return to Canaan (Genesis 31:11). so, too, the second [time] was by means of an angel. Rabbi Berekhya said: [God said:] ‘I will not associate My name with any person again; only with you and not with another, as it is stated: “I appeared to Abraham, to Isaac, and to Jacob” (Exodus 6:3), and there is no other with them.’ Rabbi Yudan said: “Again” – I will appear to you another time. “And He blessed him” – with what blessing did He bless him? Rabbi Asi said in the name of Rabbi Yoḥanan: He blessed him with the blessing of the mourners.5Jacob’s mother, Rebecca, had died (see Bereshit Rabba 81:5).
“God said to him: I am God Almighty. Be fruitful and multiply; a nation and an assembly of nations will be from you, and kings will emerge from your loins” (Genesis 35:11). “God said to him: I am God Almighty. Be fruitful and multiply” – Rabbi Yudan said in the name of Rabbi Yitzḥak: I used to say: Reuben was already out. Simeon was already out. Benjamin had already emerged from his loins and was still in his mother’s womb.6He used to wonder who this blessing referred to, given that Jacob’s sons were all born except for Benjamin, and Rachel was already pregnant with him, such that he had already emerged from Jacob’s loins. Then I said: “A nation” – this is Benjamin; “and an assembly of nations” – this is Manasseh and Ephraim, as it is written: “His descendants will be a plenitude of the nations” (Genesis 48:19). Rabbi Berekhya, Rabbi Ḥelbo, and Rabbi Shmuel bar Naḥman: “And kings will emerge from your loins” – this is Yerovam and Yehu. The Rabbis say: Is it possible that Avner was a righteous man and he disputed that the kingdom [belonged to] the house of David? It is that he expounded a midrash, and crowned Ish Boshet.7See II Samuel 2:8–9. That is what is written: “And kings will emerge from your loins” – this is Saul and Ish Boshet. What did they see that led them to draw near and ostracize in the case of the concubine in Giva?8See Judges chap. 20–21. It is, rather, that they read a verse and ostracized them, and read a verse and immediately welcomed them. They read a verse and ostracized them: “Ephraim and Manasseh will be like Reuben and Simeon for me” (Genesis 48:5).9They felt justified in ostracizing the tribe of Benjamin because Manasseh and Ephraim counted as two tribes, such that there would be twelve tribes even without Benjamin. They read a verse and welcomed them: “A nation and an assembly of nations will be from you.”10As stated above, this refers to Benjamin as well as Manasseh and Ephraim, and therefore they welcomed Benjamin back and cancelled his ostracization.
Rabbi Yudan, Rabbi Aivu, and Rabbi Mashyan ben Nagari said in the name of Rabbi Yoḥanan: [God told Jacob:] ‘Your descendants are destined to become a nation like the assembly of peoples;11Your descendants will act like the other nations. just as the assembly of peoples sacrifice [on private altars] at the time when the private altars are prohibited, so, your descendants will sacrifice at the time when the private altars are prohibited.’12It is permissible for other nations to sacrifice on private altars, even though they also have the ability to brings sacrifices to the Temple. Similarly, there will be a time when Jacob’s descendants will sacrifice a permissible offering on a private altar at a time when the prohibition of sacrificing on a private altar was in effect. This alludes to the incident of Elijah on Mount Carmel (see I Kings chapter 18; Yefeh To’ar). Rabbi Ḥanina cites it from here: “Elijah took twelve stones [according to the number of the tribes of the sons of Jacob,] to whom was the word of the Lord, saying: Israel will be your name” (I Kings 18:31) – from the moment that this name was given to him, it was stated to him: “A nation and an assembly of nations will be from you.” Rabbi Simlai cites it from here: “They called the name of the city Dan, after the name of Dan their forefather, who was born to Israel” (Judges 18:29) – from the moment that this name was given to him, it was stated to him: “A nation and an assembly of nations will be from you.” Rabbi Yoḥanan cites it from here: “They will call peoples to the mountain; there they will slaughter offerings of righteousness” (Deuteronomy 33:19) – when your descendants will become like the peoples at Zebulun’s mountain,13When they come to Mount Carmel to sacrifice offerings to idols. “there they will slaughter offerings of righteousness.” It is not written here: “There they will offer prohibited offerings on private altars,” but rather, “offerings of righteousness.” I will perform righteousness with them and accept their offering. But “a nation and an assembly of nations will be from you” – to obligate each and every tribe; this is the opinion of Rabbi Shimon.14Rabbi Shimon interprets the verse as stating that if one tribe sins unwittingly based on the ruling of the Sanhedrin, that tribe is obligated to collectively bring the bull offering for an unwitting communal sin (see Mishna Horayot 1:5). Rabbi Yehuda says: To obligate each and every congregation.15Rabbi Yehuda says that even if one tribe sinned based on the ruling of its own court, that tribe is obligated to collective bring the bull offering (see Mishna Horayot 1:5).
“God ascended from upon him, in the place where He had spoken with him” (Genesis 35:13). “God ascended from upon him” – Reish Lakish said: The patriarchs are the Divine Chariot, as it is stated: “God ascended from upon Abraham” (Genesis 17:22); “God ascended from upon him”; “the Lord stood over him” (Genesis 28:13).16These verses, stated regarding Abraham and Jacob, demonstrate that the Divine Presence rested upon the patriarchs. “Jacob established a monument in the place where He spoke with him, a monument of stone. He poured a libation upon it, and poured oil upon it” (Genesis 35:14). “Jacob established a monument…. He poured a libation upon it” – he poured oil on it from the full mouth of a cruse.17He did not sprinkle a little oil, but rather, poured a large stream of oil.
“They traveled from Beit El, and it was still some distance to arrive at Efrat, and Rachel was in childbirth, and had difficulty in her childbirth” (Genesis 35:16). “They traveled from Beit El, and it was still some distance [kivrat]” – Rabbi Eliezer ben Yaakov said: It was at the time when the land is perforated like a sieve [kevara] and the grain [bar] is plentiful.18The end of the summer. The Rabbis say: It was when the grain [habar] is already [kevar] growing, the rainy season has passed, and the summer has not yet come. “Rachel was in childbirth, and had difficulty in her childbirth” – there are three who encountered difficulty in childbirth and died after giving birth, and they are: Rachel, Pinḥas’s wife, and Mikhal daughter of Shaul. Rachel –“Rachel was in childbirth, and had difficulty in her childbirth.” Pinḥas’s wife – “His daughter-in-law, wife of Pinḥas…[she crouched and gave birth, as her pangs of labor overcame her]” (I Samuel 4:19). Mikhal, as it is stated: “Mikhal daughter of Saul did not have a child until the day of her death” (II Samuel 6:23). Rabbi Yehuda bar Simon said: “Until the day of her death” she did not have, but on the day of her death she had. That is what is written: “[These were the sons of David…] the sixth was Yitre’am, by Egla his wife” (I Chronicles 3:3).19Egla is understood to be another name for Mikhal. Why does it call her Egla? Rabbi Yehuda bar Simon said: Because she lowed like a calf [egla] and died.
“It was as she had difficulty in her childbirth, the midwife said to her: Fear not; for this too is a son for you” (Genesis 35:17). “It was as she had difficulty in her childbirth…” – two students of Rabbi Yehoshua changed their outer garment during a time of persecution.20They wore Roman garments so they would not be identified as Jews. A Roman officer21This officer apparently was of Jewish lineage and had studied Torah. encountered them and said to them: ‘If you are sons of the Torah, give your lives for its sake. If you are not its sons, why should you be killed for its sake?’22He was saying, either dress as Jews and take the risk of dying for the sake of Torah, or abandon your faith entirely and cease being Jews (Matnot Kehuna). They said to him: ‘We are its sons, and we are [willing to be] killed for its sake; however, it is not the way of people to commit suicide.’ He said to them: ‘I will ask you three questions. If you answer me, fine. If not, I will subject you to religious persecution.’23I will give you the choice to convert or to die. He said to them: ‘One verse says: “The Lord stands to dispute [and stands to judge the peoples]” (Isaiah 3:13), but it is written: “As there I will sit to judge all the surrounding nations” (Joel 4:12).’ They said to him: ‘When the Holy One blessed be He judges Israel, He judges them while standing, He abbreviates the trial and makes compromises in the sentence. But when He judges the nations of the world, He judges them while seated, is scrupulous in judgment, and extends the trial.’ He said to them: ‘That is not what your teacher Rabbi Yehoshua expounded. Rather, both in this [case] and that one, the verse is speaking of the nations of the world: When He judges the nations of the world, He judges them while seated, is scrupulous in judgment and extends the trial, and then he becomes an adversary against them.’24He stands and implements their punishment against them. He said to them: ‘What is [the meaning] of that which is written: “One who works his land [admato] will be sated with bread…”?’ (Proverbs 28:19). They said to him: ‘One who leases a single field, fertilizes it and hoes it, is preferable to one who leases many fields and leaves them fallow.’ He said to them: ‘That is not what your teacher Rabbi Yehoshua expounded. Rather, one who worships God will be sated with bread until the day of his death.25He expounds admato as a conjunction of the words ad moto – until the day of his death. “And he who pursues vanities will be sated with poverty” (Proverbs 28:19) – these are the idolaters who pursue vanity, their idol worship.’ He said to them: ‘What is [the meaning] of that which is written: “It was as she had difficulty in her childbirth…”?’ They said to him: ‘This is the way that one soothes the soul of the birthing mother. One says to her: Fear not,for you have borne a male offspring.’ He said to them: ‘That is not what your teacher Rabbi Yehoshua expounded. Rather, each and every tribe had a twin sister born with him, in accordance with what Abba Ḥalfoi ben Kureya said: An additional twin sister was born with Benjamin.’26When the first sister emerged, Rachel did not fret because she knew that a sister had been born with all the tribes. When the additional sister emerged, she was concerned that she would not be bearing her second son. That is why the midwife assured her that there was also a son.
“It was with the departure of her soul, as she was dying, that she called his name Ben Oni, and his father called him Benjamin” (Genesis 35:18). “It was with the departure of her soul…that she called his name Ben-oni” – the son of my travail in the Aramaic language. “And his father called him Benjamin” – in the sacred tongue.27The word on in Aramaic means suffering. In Hebrew, it means strength. Jacob replaced on with yamin, the right hand, which symbolizes strength. “Rachel died, and was buried on the way to Efrat, which is Bethlehem” (Genesis 35:19). “Rachel died and was buried” – immediately after death, burial. “On the way to Efrat, which is Bethlehem” – Rabbi Yanai and Rabbi Yonatan were sitting. A certain heretic came and asked them: ‘What is [the meaning of] that which is written: “Upon your departure from me today, [you will find two men by Rachel’s tomb, at the border of Benjamin at Tzeltzaḥ]”? (I Samuel 10:2). Is Tzeltzaḥ not on the border of Benjamin, and Rachel’s tomb on the border of Judah, as it is written: “On the way to Efrat,” and it is written: “[But you,] Bethlehem of Efrat, [young to be among the thousands of Judah]”?’ (Micah 5:1). Rabbi Yanai said: ‘Remove my disgrace.’28He said to Rabbi Yonatan to answer the heretic, because, to his, dismay, he was unable to answer him. Rabbi Yonatan] said to him: ‘“Upon your departure from me today” by Rachel’s tomb, you will find two men at the border of Benjamin in Tzeltzaḥ.’ Some say [that Rabbi Yonatan said]: ‘“Upon your departure from me today” at the border of Benjamin in Tzeltzaḥ, you will find two men by Rachel’s tomb.’ This one is accurate, and you thus learn that they were at the border of Benjamin. It is [similarly] written: “…And he passed through the land of Benjamin, but they did not find. They came to the land of Tzuf” (I Samuel 9:4–5). And it is written: “He said to him: Behold, now, a man of God is in this city” (I Samuel 9:6).29The city was called Tzuf because the prophet [hatzofeh] resided there. These verses demonstrate that Saul and Samuel were in the territory of Benjamin.
“Jacob established a monument upon her grave; it is the monument of Rachel's grave until today” (Genesis 35:20). “Jacob established a monument” – we learned there: The leftover [money] from the dead...30The leftovers of money collected for someone’s burial.Rabbi Natan says: With the leftover [money] from the dead one builds a structure on his grave.31Mishna Shekalim 2:5. Rabbi Shimon ben Gamliel taught: One does not craft structures for the righteous; their words are their memorials. We learned that Israel was called by Rachel’s name, as it is stated: “Is Ephraim a dear son to me?” (Jeremiah 31:20).32In this verse, all of Israel is referred to as Ephraim, a son of Rachel. For this reason Jacob built a monument on her grave, as a sign of honor for the fact that all of Israel is called by her grandson’s name, or so that people would be able to identify the spot and pray there (see Yefeh To’ar). Another matter, “Rachel died, and was buried on the way to Efrat” – what did Jacob see that led him to bury Rachel on the way to Efrat? It is because Jacob foresaw that the exiles were destined to pass there. This is why he buried her there, so she would ask for mercy upon them. That is what is written: “A voice is heard in Rama, wailing, bitter weeping, Rachel weeping for her children” (Jeremiah 31:15).
“It was when Israel dwelled in that land that Reuben went and lay with Bilha, his father's concubine, and Israel heard. The sons of Jacob were twelve” (Genesis 35:22). “It was when Israel dwelled” – Rabbi Yehuda bar Simon said: Uprooting a [person from his place on his] family tree is severe in the eyes of the Holy One blessed be He. That is what is written: “It was when Israel dwelled,” and it is written: “The sons of Jacob were twelve.”33Despite Reuben’s misconduct, Jacob is still referred to as having twelve sons, as Reuben’s place in the family was not uprooted (Yefeh To’ar). “The sons of Reuben, firstborn of Israel; [for he was the firstborn, but when he desecrated his father's couch, his birthright was given to the sons of Joseph son of Israel, but not to be reckoned as the firstborn]” (I Chronicles 5:1). Say from here that the firstborn status in respect to monetary rights were taken from him, but the firstborn status in respect to genealogy was not taken from him.34Joseph became the firstborn regarding inheriting a double portion of the estate, and similarly, Joseph is considered two tribes, Manasseh and Ephraim. However, Reuben is still accorded the honor of being listed first among the sons, and called the firstborn. Rabbi Levi and Rabbi Simon, one of them said: It is not for Reuben to be reckoned as the firstborn. The other said: One does not reckon Joseph as the firstborn, but only for Reuben.35The argument is whether the phrase “but not to be reckoned as the firstborn” indicates that Reuben is still listed as the firstborn, or not. Rabbi Ḥagai said in the name of Rabbi Yitzḥak: Even at the moment of corruption, one reckons only Reuben as the firstborn. That is what is written: “It was when [Israel] dwelled.” “The sons of Leah: Reuben, Jacob's firstborn, and Simeon, and Levi, and Judah, and Issachar, and Zebulun” (Genesis 35:23). “The sons of Leah: Reuben, Jacob’s firstborn” – Rabbi Yudan in the name of Rabbi Aḥa: Reuben was the first in conception, first in birth, first in birthright, first in inheritance, first in Temple service, first in repentance. Rabbi Azarya said: First for prophecy as well, as it is stated: “The Lord spoke first to Hosea” (Hosea 1:2).36Hosea was the first of four prophets who were active in the same time period, and the Sages had a tradition that he was from the tribe of Reuben (Yefeh To’ar).
“Oholivama bore Yeush, and Yalam, and Koraḥ; these are the sons of Esau, who were born to him in the land of Canaan” (Genesis 36:5). “Oholivama bore…” – that is what is written: “How has Esau been searched?” (Obadiah 1:6). Rabbi Simon said: Like the peeling of an onion.37Just as one peels away the layers of an onion and exposes what is underneath, the Torah lists the genealogical records of Esau to reveal their secrets (Yefeh To’ar). Why to that extent? “I have exposed his hidden places” (Jeremiah 49:10) – in order to expose the mamzerim among them. How many mamzerim did he produce? Rav said three.38They were Ana (see below, 82:15), Oholivama (see Rashi, Genesis 36:2), and Timna (see Rashi, Genesis 36:12). Alternatively, the reference is to the three sons of Oholivama mentioned in this verse (Yefeh To’ar). Rabbi Levi said four.39He includes the Koraḥ mentioned in this verse, or according to the second approach mentioned above, he includes Timna. Rabbi Binyamin said in the name of Rabbi Levi: Koraḥ mentioned here was a mamzer.40Koraḥ is mentioned as a son of Esau’s wife Oholivama in this verse, and as a son of Esau’s son Elifaz (Genesis 36:16), indicating that he was the illegitimate child of Oholivama and Elifaz (Rashi, Genesis 36:5).
“Esau took his wives, and his sons, and his daughters, and all the members of his household, and his livestock, and all his animals, and all his possessions that he acquired in the land of Canaan, and went to a land, due to his brother Jacob” (Genesis 36:6). “Esau took his wives” – “the heart of the wise inclines to his right, and the heart of a fool inclines to his left” (Ecclesiastes 10:2). “The heart of the wise inclines to his right” – this is Jacob, as it is written: “Jacob arose and lifted his children” (Genesis 31:17), and then “his wives” (Genesis 31:17). “The heart of a fool inclines to his left” – this is Esau, as it is stated: “Esau took his wives” and then “his sons.” “And went to a land, due to his brother Jacob” – Rabbi Eliezer said: Due to a promissory note – “That your descendants will be strangers” (Genesis 15:13).41Esau understood that the descendants of Abraham who would inherit the Land of Israel would first suffer great persecution. He did not want to suffer, and was willing to forego the opportunity to inherit the Land of Israel. Rabbi Yehoshua ben Levi said: Due to the shame.42He was ashamed because he sold the birthright to Jacob.
“Timna was a concubine of Elifaz son of Esau, and she bore Amalek to Elifaz. These are the sons of Ada wife of Esau” (Genesis 36:12). “Timna was a concubine of Elifaz son of Esau” – Rabbi Shimon ben Yoḥai taught: Why do I [need for the verse] to expound and say: “Timna was a concubine of Elifaz son of Esau”? It is to inform us of the praiseworthiness of the household of Abraham our patriarch, to what extent the kingdoms and realms wished to cleave to him. Who was Lotan? He was one of the rulers, as it is stated: “The chieftain of Lotan” (Genesis 36:29), and it is written: “Lotan’s sister was Timna” (Genesis 36:22). “Timna was a concubine…” She said: ‘Since I am not worthy to marry him as a wife, I will be his maidservant.’ The matters can be inferred a fortiori: If the wicked Esau, who had to his credit only one mitzva, because he honored his father, kingdoms and realms wish to cleave to him, all the more so that they would wish to cleave to the righteous Jacob, our patriarch, who fulfilled the Torah in its entirety.
“These are the children of Tzivon: Aya and Ana; he is Ana, who found theyemimin the wilderness, as he was herding the donkeys of Tzivon his father” (Genesis 36:24). “These are the children of Tzivon: Aya..” “These are the children of Tzivon: Aya and Ana” – what did the verse see that led it to write Ana, Ana, twice?43Why is Ana listed among the brothers of Tzivon (Genesis 36:20) and also among his sons? (Etz Yosef). Were they two? Actually, there was one; however, Tzivon consorted with his mother and she bore Ana, and he became the son of Ana, son of Tzivon, and son of Se’ir.44Ana was listed among the sons of Se’ir because he was the son of Se’ir’s wife, but in actuality he was the son of Tzivon. The words “the son of Ana” appear to be out of place here. In any case, he was one. It is taught: Fire and mixed breeds45Animals that were crossbred. were not created during the six days of Creation, but it entered His mind for them to be created. When were the mixed breeds created? It was in the days of Ana. That is what is written: “He is Ana, who found the yemim in the wilderness.” Rabbi Yehuda bar Simon said: Mules [hamyonas]. The Rabbis say: Half-breeds [himisu] – half donkey and half horse. These are the signs: If its ears are small, its mother is a horse and its father is a donkey; if they are large, its mother is a donkey and its father is a horse. Rabbi Mana would command those of the household of the Nasi that they should purchase those with the small ears, because their mothers are horses and their fathers are donkeys. What did Ana do? He brought a female donkey, crossed it with a horse, and a mule emerged. The Holy One blessed be He said to him: ‘I did not create anything that causes damage, but you created something that causes damage. As you live, I will create for you something that causes damage.’ What did He do? He brought a serpent, crossed it with a starred agama lizard, and a poisonous lizard resulted. A person never said that he was bitten by a rabid dog and he lived, by a poisonous lizard and he lived, or by a white mule and he lived. Fire: Rabbi Levi in the name of Rabbi Nezira: That light46The light that was created on the first day of Creation. served for thirty-six hours, twelve on Shabbat eve,47Friday. twelve on Shabbat night, and twelve on Shabbat. When the sun set on Shabbat night, the Holy One blessed be He sought to sequester the light, but He accorded honor to the Shabbat. That is what is written: “The Lord blessed the seventh day” (Genesis 2:3). With what did He bless it? With light. When the sun set on Shabbat night and the light began serving,48The light created on the first day began to light up the world even without the sun. everything began lauding the Holy One blessed be He. That is what is written: “Under all the heavens they sing to Him”49This verse is often translated “Under the heavens He sends it forth [yishrehu],” but the midrash interprets the word yishrehu to mean “they sing to Him [yashiru lo].” (Job 37:3) – why? Because “His light is to the ends of the earth” (Job 37:3). When the sun set at the conclusion of Shabbat, darkness began to set in. Adam the first man became fearful, as it is written: “And I say: Darkness will conceal me” (Psalms 139:11). What did the Holy One blessed be He do for him? He prepared for him two flint stones, and [Adam] struck one against the other. Fire emerged and he recited a blessing over it. That is what is written: “Night is light for me” (Psalms 139:11). This is in accordance with the opinion of Shmuel, [who said]: Why do we recite a blessing on a candle at the conclusion of Shabbat? Because then was the beginning of its creation. Rav Huna in the name of Rabbi Yoḥanan: One recites a blessing over it even at the conclusion of Yom Kippur because the fire rested that entire day.50Since one is not permitted to use the fire on Yom Kippur, and once Yom Kippur is over one is permitted to use it, one appreciates fire and recites the blessing.
וַיֵּרָא אֱלֹהִים אֶל יַעֲקֹב (בראשית לה, ט), כְּתִיב (תהלים פו, יז): עֲשֵׂה עִמִּי אוֹת לְטוֹבָה, מְדַבֵּר בְּדָוִד וּמִתְקַיֵּם בְּיַעֲקֹב, אוֹת עַל שֵׁם שֶׁנֶּאֱמַר (בראשית לא, ח): אִם כֹּה יֹאמַר עֲקֻדִּים יִהְיֶה שְׂכָרֶךָ וגו'. (תהלים פו, יז): יִרְאוּ שׂנְאַי, זֶה עֵשָׂו וַאֲלוּפָיו. (תהלים פו, יז): עֲזַרְתַּנִּי, בַּצָּרָה שֶׁל שְׁכֶם, דִּכְתִיב (בראשית לה, ה): וַיְהִי חִתַּת אֱלֹהִים עַל הֶעָרִים, (תהלים פו, יז): וְנִחַמְתָּנִי, בְּבִרְכַּת אֲבֵלִים.
“God appeared to Jacob again, upon his arrival from Padan Aram, and He blessed him” (Genesis 35:9).
“God appeared to Jacob.” It is written: “Show me a sign for good, [so that those who hate me will see it and be shamed, for You, Lord, have helped me and comforted me]” (Psalms 86:17) – it is speaking of David but was fulfilled in Jacob.1The author of this statement was David. Although there is no indication that David’s request was fulfilled, Jacob did receive such a sign. “A sign” – on the basis of what is stated: “If he said this: The speckled will be your wages [then all the flocks bore speckled]” (Genesis 31:8). “Those who hate me will see it” (Psalms 86:17) – this is Esau and his chieftains. “Have helped me” (Psalms 86:17) – with the trouble of Shekhem, as it is written: “The dread of God was upon the cities” (Genesis 35:5). “And comforted me” (Psalms 86:17) – with the blessing of the mourners.
כְּתִיב (תהלים כד, ג ה): מִי יַעֲלֶה בְהַר ה' וּמִי יָקוּם וגו' נְקִי כַפַּיִם וגו' יִשָּׂא בְרָכָה מֵאֵת ה' וגו'. כְּתִיב (ירמיה לא, כב): כֹּה אָמַר ה' צְבָאוֹת עוֹד יֹאמְרוּ יְבָרֶכְךָ ה' נְוֵה צֶדֶק הַר הַקֹּדֶשׁ וגו', כְּתִיב (משלי כח, כ): אִישׁ אֱמוּנוֹת רַב בְּרָכוֹת, זֶה יַעֲקֹב, (משלי כח, כ): וְאָץ לְהַעֲשִׁיר לֹא יִנָּקֶה, זֶה עֵשָׂו. כְּתִיב (משלי י, כב): בִּרְכַּת ה' הִיא תַעֲשִׁיר, וְאָץ לְהַעֲשִׁיר לֹא יַעֲשִׁיר אֵין כְּתִיב כָּאן, אֶלָּא לֹא יִנָּקֶה, זֶה עֵשָׂו הָרָשָׁע שֶׁנִּתְחַתֵּן בִּיהוּדִית וּבָשְׂמַת וּמַחֲלַת לְהַרְבּוֹת עשֶׁר, שֶׁאֵין לוֹ נִקּוּי עוֹלָמִים. כְּתִיב (יואל ד, כא): וְנִקֵּיתִי דָמָם לֹא נִקֵּיתִי וגו', הֲדָא הוּא דִכְתִיב (עמוס א, יא): עַל רָדְפוֹ בַחֶרֶב אָחִיו וְשִׁחֵת רַחֲמָיו. (בראשית לה, ט): וַיֵּרָא אֱלֹהִים אֶל יַעֲקֹב עוֹד בְּבֹאוֹ, רַבִּי יִצְחָק פָּתַח (שמות כ, כב): מִזְבַּח אֲבָנִים תַּעֲשֶׂה לִי, וַהֲרֵי דְבָרִים קַל וָחֹמֶר וּמָה אִם זֶה שֶׁבָּנָה מִזְבֵּחַ לִשְׁמִי הֲרֵי אֲנִי נִגְלָה עָלָיו וּמְבָרְכוֹ, יַעֲקֹב שֶׁאִיקוֹנִין שֶׁלּוֹ קְבוּעָה בְּכִסְאִי עַל אַחַת כַּמָּה וְכַמָּה. וַיֵּרָא אֱלֹהִים אֶל יַעֲקֹב, רַבִּי לֵוִי פָּתַח (ויקרא ט, ד): וְשׁוֹר וָאַיִל לִשְׁלָמִים וגו', וַהֲרֵי דְבָרִים קַל וָחֹמֶר וּמַה זֶּה שֶׁהִקְרִיב אַיִל לִשְׁמִי הֲרֵי אֲנִי נִגְלָה עָלָיו וּמְבָרְכוֹ, יַעֲקֹב שֶׁאִיקוֹנִין שֶׁלּוֹ קָבוּעַ בְּכִסְאִי עַל אַחַת כַּמָּה וְכַמָּה. וַיֵּרָא אֱלֹהִים (דברים כח, ו): בָּרוּךְ אַתָּה בְּבֹאֶךָ וּבָרוּךְ אַתָּה בְּצֵאתֶךָ, בְּבוֹאוֹ לְבֵית חָמִיו נִטְעַן בְּרָכוֹת, (בראשית כח, ג): וְאֵל שַׁדַּי יְבָרֵךְ אֹתְךָ, וּבְצֵאתוֹ מִבֵּית חָמִיו נִטְעַן בְּרָכוֹת, וַיֵּרָא אֱלֹהִים אֶל יַעֲקֹב. (ישעיה מד, כו): מֵקִים דְּבַר עַבְדּוֹ וַעֲצַת מַלְאָכָיו יַשְׁלִים, רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי לֵוִי אָמַר מִשֶּׁמֵּקִים דְּבַר עַבְדּוֹ אֵין אָנוּ יוֹדְעִין שֶׁעֲצַת מַלְאָכָיו יַשְׁלִים, אֶלָּא מַלְאָךְ אֶחָד נִגְלָה עַל יַעֲקֹב אָבִינוּ וְאָמַר לוֹ עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לְהִגָּלוֹת עָלֶיךָ בְּבֵית אֵל וּלְהַחֲלִיף אֶת שִׁמְךָ וַאֲנִי עָתִיד לַעֲמֹד שָׁם, הֲדָא הוּא דִכְתִיב (הושע יב, ה): בֵּית אֵל יִמְצָאֶנוּ וְשָׁם יְדַבֵּר עִמָּנוּ, יְדַבֵּר עִמְּךָ אֵין כְּתִיב כָּאן, אֶלָּא וְשָׁם יְדַבֵּר עִמָּנוּ, וְנִגְלָה עָלָיו הַקָּדוֹשׁ בָּרוּךְ הוּא לְקַיֵּם דְּבָרָיו שֶׁל מַלְאָךְ, יְרוּשָׁלַיִם שֶׁכָּל הַנְּבִיאִים מִתְנַבְּאִים עָלֶיהָ, עַל אַחַת כַּמָּה וְכַמָּה שֶׁיְקַיֵּם דִּבְרֵי נְבִיאָיו.
It is written: “Who may ascend the mountain of the Lord? Who may stand…? He who has clean hands…. He will receive the blessing from the Lord…” (Psalms 24:3–5).2These phrases are all interpreted as applying to Jacob. The first, “who may ascend the mountain of the Lord?” is an allusion to the verse: “Arise, ascend to Bet El” (Genesis 35:1) (Etz Yosef; see Midrash Tehillim 24:9). It is written: “So said the Lord of hosts, God of Israel: They will again say…the Lord will bless you, abode of righteousness, mountain of sanctity…” (Jeremiah 31:23).3The blessing mentioned in this verse, which refers to the God of Israel, is understood as applying to Jacob, also known as Israel (Etz Yosef). It is written: “A man of faith will abound with blessings” (Proverbs 28:20) – this is Jacob. “And one who hastens to become rich will not be absolved” (Proverbs 28:20) – this is Esau. It is written: “The blessing of the Lord, it will enrich” (Proverbs 10:22). “And one who hastens to become rich will not become rich” is not written here, but rather, “will not be absolved” – this is the wicked Esau, who married Yehudit, Basmat, and Maḥalat in order to increase wealth; he will never be cleansed. It is written: “I will cleanse; their blood I will not cleanse” (Joel 4:21) – that is what is written: “For his pursuit of his brother with the sword; and suppressing his mercy” (Amos 1:11).
“God appeared to Jacob again, upon his arrival.” Rabbi Yitzḥak began: “You shall craft for Me a stone altar…[I will come to you and I will bless you]” (Exodus 20:21) – the matters can be derived a fortiori: If one who crafts an altar to My name, I appear to him and bless him, Jacob, whose image is fixed on My throne, all the more so.
“God appeared to Jacob.” Rabbi Levi began: “And a bull and a ram for a peace offering…[for today the Lord shall appear to you” (Leviticus 9:4) – the matters can be derived a fortiori: If one who sacrifices a ram to my name, I appear to him and bless him, Jacob, whose image is fixed on My throne, all the more so.
“God appeared” – “Blessed are you upon your arrival, and blessed are you upon your departure” (Deuteronomy 28:6). Upon his arrival at his father-in-law’s house, he was laden with blessings: “May God Almighty bless you…” (Genesis 28:3), and upon his departure from his father-in-law’s house, he was laden with blessings: “God appeared to Jacob…[and He blessed him].”
“Who confirms the word of His servant and fulfills the counsel of His messengers” (Isaiah 44:26) – Rabbi Berekhya said in the name of Rabbi Levi: When He “confirms the word of his servant,” do we not know that He “fulfills the counsel of His messengers”? It indicates that one angel appeared to Jacob our patriarch and said to him: ‘The Holy One blessed be He is destined to appear to you in Beit El and change your name, and I am destined to be standing there.’ That is what is written: “In Beit El He will find us and there He will speak with us” (Hosea 12:5) – “will speak with you” is not written here, but rather, “there He will speak with us.” The Holy One blessed be He appeared to him to fulfill the angel’s words; [and for] Jerusalem, in whose regard all the prophets prophesy, all the more so that He will fulfill the words of His prophets.
וַיֵּרָא אֱלֹהִים עוֹד, רַבִּי יוֹסֵי בַּר חֲנִינָא אָמַר עוֹד כְּבָרִאשׁוֹנָה, מָה רִאשׁוֹנָה עַל יְדֵי מַלְאָךְ אַף הַשְּׁנִיָּה עַל יְדֵי מַלְאָךְ. אָמַר רַבִּי בֶּרֶכְיָה עוֹד אֵינִי מְיַחֵד שְׁמִי עַל בְּרִיָּה אֶלָּא עָלֶיךָ וְלֹא עַל אַחֵר, שֶׁנֶּאֱמַר (שמות ו, ג): וָאֵרָא אֶל אַבְרָהָם אֶל יִצְחָק וְאֶל יַעֲקֹב, וְלֹא אַחֵר עִמָּם. אָמַר רַבִּי יוּדָן עוֹד פַּעַם אַחֶרֶת אֲנִי נִגְלָה עָלֶיךָ, וַיְבָרֶךְ אֹתוֹ, מַה בְּרָכָה בֵּרְכוֹ, רַבִּי אַסֵּי בְּשֵׁם רַבִּי יוֹנָתָן אָמַר בִּרְכַּת אֲבֵלִים בֵּרְכוֹ.
“God appeared…again” – Rabbi Yosei bar Ḥanina said: “Again” – as it was initially. Just as initially, it was by means of an angel,4This was when Jacob was told to return to Canaan (Genesis 31:11). so, too, the second [time] was by means of an angel.
Rabbi Berekhya said: [God said:] ‘I will not associate My name with any person again; only with you and not with another, as it is stated: “I appeared to Abraham, to Isaac, and to Jacob” (Exodus 6:3), and there is no other with them.’ Rabbi Yudan said: “Again” – I will appear to you another time.
“And He blessed him” – with what blessing did He bless him? Rabbi Asi said in the name of Rabbi Yoḥanan: He blessed him with the blessing of the mourners.5Jacob’s mother, Rebecca, had died (see Bereshit Rabba 81:5).
וַיֹּאמֶר לוֹ אֱלֹהִים אֲנִי אֵל שַׁדַּי פְּרֵה וּרְבֵה (בראשית לה, יא), רַבִּי יוּדָן בְּשֵׁם רַבִּי יִצְחָק אָמַר הָיִיתִי אוֹמֵר רְאוּבֵן כְּבָר הוּא מִבַּחוּץ, שִׁמְעוֹן כְּבָר הוּא מִבַּחוּץ, וּבִנְיָמִין כְּבָר יָצָא מֵחֲלָצָיו וַעֲדַיִן הוּא בִּמְעֵי אִמּוֹ. חָזַרְתִּי וְאָמַרְתִּי: גּוֹי, זֶה בִּנְיָמִין, וּקְהַל גּוֹיִם, זֶה מְנַשֶּׁה וְאֶפְרַיִם, דִּכְתִיב (בראשית מח, יט): וְזַרְעוֹ יִהְיֶה מְלֹא הַגּוֹיִם. רַבִּי בֶּרֶכְיָה וְרַבִּי חֶלְבּוֹ וְרַבִּי שְׁמוּאֵל בַּר נַחְמָן (בראשית לה, יא): וּמְלָכִים מֵחֲלָצֶיךָ יֵצֵאוּ, זֶה יָרָבְעָם וְיֵהוּא. רַבָּנָן אָמְרֵי אֶפְשָׁר אַבְנֵר אָדָם צַדִּיק וְהוּא חוֹלֵק עַל מַלְכוּת בֵּית דָּוִד, אֶלָּא מִדְרַשׁ דָּרִישׁ וְהִמְלִיךְ אֶת אִישׁ בּשֶׁת, הֲדָא הוּא דִכְתִיב: וּמְלָכִים מֵחֲלָצֶיךָ יֵצֵאוּ, זֶה שָׁאוּל וְאִישׁ בּשֶׁת. וּמָה רָאוּ לְקָרֵב וּלְרַחֵק בְּפִלֶגֶּשׁ בַּגִּבְעָה, אֶלָּא מִקְרָא קָרְאוּ וְרִחֲקוּ אוֹתוֹ מִקְרָא קָרְאוּ וְקֵרְבוּ אוֹתָם מִיָּד. מִקְרָא קָרְאוּ וְרִחֲקוּ (בראשית לה, ה): אֶפְרַיִם וּמְנַשֶּׁה כִּרְאוּבֵן וְשִׁמְעוֹן יִהְיוּ לִי, מִקְרָא קָרְאוּ וְקֵרְבוּ, גּוֹי וּקְהַל גּוֹיִם יִהְיֶה מִמֶּךָּ.
“God said to him: I am God Almighty. Be fruitful and multiply; a nation and an assembly of nations will be from you, and kings will emerge from your loins” (Genesis 35:11).
“God said to him: I am God Almighty. Be fruitful and multiply” – Rabbi Yudan said in the name of Rabbi Yitzḥak: I used to say: Reuben was already out. Simeon was already out. Benjamin had already emerged from his loins and was still in his mother’s womb.6He used to wonder who this blessing referred to, given that Jacob’s sons were all born except for Benjamin, and Rachel was already pregnant with him, such that he had already emerged from Jacob’s loins. Then I said: “A nation” – this is Benjamin; “and an assembly of nations” – this is Manasseh and Ephraim, as it is written: “His descendants will be a plenitude of the nations” (Genesis 48:19).
Rabbi Berekhya, Rabbi Ḥelbo, and Rabbi Shmuel bar Naḥman: “And kings will emerge from your loins” – this is Yerovam and Yehu. The Rabbis say: Is it possible that Avner was a righteous man and he disputed that the kingdom [belonged to] the house of David? It is that he expounded a midrash, and crowned Ish Boshet.7See II Samuel 2:8–9. That is what is written: “And kings will emerge from your loins” – this is Saul and Ish Boshet.
What did they see that led them to draw near and ostracize in the case of the concubine in Giva?8See Judges chap. 20–21. It is, rather, that they read a verse and ostracized them, and read a verse and immediately welcomed them. They read a verse and ostracized them: “Ephraim and Manasseh will be like Reuben and Simeon for me” (Genesis 48:5).9They felt justified in ostracizing the tribe of Benjamin because Manasseh and Ephraim counted as two tribes, such that there would be twelve tribes even without Benjamin. They read a verse and welcomed them: “A nation and an assembly of nations will be from you.”10As stated above, this refers to Benjamin as well as Manasseh and Ephraim, and therefore they welcomed Benjamin back and cancelled his ostracization.
רַבִּי יוּדָן וְרַבִּי אַיְּבוּ וְרַבִּי מַשְׁיָן בֶּן נַגָּרִי [נגדי] בְּשֵׁם רַבִּי יוֹחָנָן אָמְרוּ עֲתִידִין בָּנֶיךָ לֵעָשׂוֹת גּוֹי כִּקְהַל עַמִּים, מַה קְּהַל עַמִּים מַקְרִיבִים בִּשְׁעַת אִסּוּר בָּמוֹת, אַף בָּנֶיךָ מַקְרִיבִים בִּשְׁעַת אִסּוּר בָּמוֹת. רַבִּי חֲנִינָא מַיְתֵי לָהּ מֵהָכָא (מלכים א יח, לא): וַיִּקַּח אֵלִיּהוּ שְׁתֵּים עֶשְׂרֵה אֲבָנִים וגו' אֲשֶׁר הָיָה דְּבַר ה' אֵלָיו לֵאמֹר יִשְׂרָאֵל יִהְיֶה שְׁמֶךָ, שֶׁמִּשָּׁעָה שֶׁנִּתַּן לוֹ הַשֵּׁם הַזֶּה נֶאֱמַר לוֹ (בראשית לה, יא): גּוֹי וּקְהַל גּוֹיִם יִהְיֶה מִמֶּךָּ. רַבִּי שִׂמְלָאי מַיְתֵי לָהּ מֵהָכָא (שופטים יח, כט): וַיִּקְרָא שֵׁם הָעִיר דָּן כְּשֵׁם דָּן אֲבִיהֶם אֲשֶׁר יוּלַד לְיִשְׂרָאֵל, שֶׁמִּשָּׁעָה שֶׁנֶּאֱמַר לוֹ הַשֵּׁם הַזֶּה נֶאֱמַר לוֹ: גּוֹי וּקְהַל גּוֹיִם יִהְיֶה מִמֶּךָּ. רַבִּי יוֹחָנָן מַיְתֵי לָהּ מֵהָכָא (דברים לג, יט): עַמִּים הַר יִקְרָאוּ שָׁם יִזְבְּחוּ זִבְחֵי צֶדֶק, מִשֶּׁיַּעֲשׂוּ בָּנֶיךָ כָּעַמִּים לְהָרוֹ שֶׁל זְבוּלוּן, שָׁם יִזְבְּחוּ זִבְחֵי אִסּוּר בָּמוֹת אֵין כְּתִיב כָּאן, אֶלָּא זִבְחֵי צֶדֶק, צְדָקָה אֲנִי עוֹשֶׂה עִמָּהֶם וּמְקַבֵּל אֶת קָרְבָּנָם, אֶלָּא גּוֹי וּקְהַל גּוֹיִם יִהְיֶה מִמֶּךָּ, לְחַיֵּב עַל כָּל שֵׁבֶט וְשֵׁבֶט, דִּבְרֵי רַבִּי שִׁמְעוֹן. וְרַבִּי יְהוּדָה אוֹמֵר לְחַיֵּב עַל כָּל קָהָל וְקָהָל.
Rabbi Yudan, Rabbi Aivu, and Rabbi Mashyan ben Nagari said in the name of Rabbi Yoḥanan: [God told Jacob:] ‘Your descendants are destined to become a nation like the assembly of peoples;11Your descendants will act like the other nations. just as the assembly of peoples sacrifice [on private altars] at the time when the private altars are prohibited, so, your descendants will sacrifice at the time when the private altars are prohibited.’12It is permissible for other nations to sacrifice on private altars, even though they also have the ability to brings sacrifices to the Temple. Similarly, there will be a time when Jacob’s descendants will sacrifice a permissible offering on a private altar at a time when the prohibition of sacrificing on a private altar was in effect. This alludes to the incident of Elijah on Mount Carmel (see I Kings chapter 18; Yefeh To’ar). Rabbi Ḥanina cites it from here: “Elijah took twelve stones [according to the number of the tribes of the sons of Jacob,] to whom was the word of the Lord, saying: Israel will be your name” (I Kings 18:31) – from the moment that this name was given to him, it was stated to him: “A nation and an assembly of nations will be from you.”
Rabbi Simlai cites it from here: “They called the name of the city Dan, after the name of Dan their forefather, who was born to Israel” (Judges 18:29) – from the moment that this name was given to him, it was stated to him: “A nation and an assembly of nations will be from you.” Rabbi Yoḥanan cites it from here: “They will call peoples to the mountain; there they will slaughter offerings of righteousness” (Deuteronomy 33:19) – when your descendants will become like the peoples at Zebulun’s mountain,13When they come to Mount Carmel to sacrifice offerings to idols. “there they will slaughter offerings of righteousness.” It is not written here: “There they will offer prohibited offerings on private altars,” but rather, “offerings of righteousness.” I will perform righteousness with them and accept their offering. But “a nation and an assembly of nations will be from you” – to obligate each and every tribe; this is the opinion of Rabbi Shimon.14Rabbi Shimon interprets the verse as stating that if one tribe sins unwittingly based on the ruling of the Sanhedrin, that tribe is obligated to collectively bring the bull offering for an unwitting communal sin (see Mishna Horayot 1:5). Rabbi Yehuda says: To obligate each and every congregation.15Rabbi Yehuda says that even if one tribe sinned based on the ruling of its own court, that tribe is obligated to collective bring the bull offering (see Mishna Horayot 1:5).
וַיַּעַל מֵעָלָיו אֱלֹהִים (בראשית לה, יג), אָמַר רֵישׁ לָקִישׁ הָאָבוֹת הֵן הֵן הַמֶּרְכָּבָה, שֶׁנֶּאֱמַר (בראשית יז, כב): וַיַּעַל אֱלֹהִים מֵעַל אַבְרָהָם, וַיַּעַל מֵעָלָיו אֱלֹהִים, (בראשית כח, יג): וְהִנֵּה ה' נִצָּב עָלָיו, (בראשית לה, יד): וַיַּצֵּב יַעֲקֹב מַצֵּבָה וגו' וַיַּסֵּךְ עָלֶיהָ נֶסֶךְ, יָצַק עָלֶיהָ שֶׁמֶן כִּמְלוֹא פִי הַפַּךְ.
“God ascended from upon him, in the place where He had spoken with him” (Genesis 35:13).
“God ascended from upon him” – Reish Lakish said: The patriarchs are the Divine Chariot, as it is stated: “God ascended from upon Abraham” (Genesis 17:22); “God ascended from upon him”; “the Lord stood over him” (Genesis 28:13).16These verses, stated regarding Abraham and Jacob, demonstrate that the Divine Presence rested upon the patriarchs.
“Jacob established a monument in the place where He spoke with him, a monument of stone. He poured a libation upon it, and poured oil upon it” (Genesis 35:14).
“Jacob established a monument…. He poured a libation upon it” – he poured oil on it from the full mouth of a cruse.17He did not sprinkle a little oil, but rather, poured a large stream of oil.
וַיִּסְעוּ מִבֵּית אֵל וַיְהִי עוֹד כִּבְרַת הָאָרֶץ (בראשית לה, טז), אָמַר רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב בְּשָׁעָה שֶׁהָאָרֶץ חֲלוּלָה כִּכְבָרָה וְהַבָּר מָצוּי. רַבָּנָן אָמְרֵי כְּבָר הַבָּר מָצוּי וְעוֹנַת הַגְּשָׁמִים עָבְרָה, וַעֲדַיִן הַשָּׁרָב לֹא בָא. (בראשית לה, טז): וַתֵּלֶד רָחֵל וַתְּקַשׁ בְּלִדְתָּהּ, שְׁלשָׁה הֵן שֶׁנִּתְקַשּׁוּ בִּשְׁעַת לֵדָתָן וּמֵתוּ כְּשֶׁהֵן חָיוֹת, וְאֵלּוּ הֵן: רָחֵל, וְאֵשֶׁת פִּינְחָס, וּמִיכַל בַּת שָׁאוּל. רָחֵל וַתֵּלֶד רָחֵל וַתְּקַשׁ בְּלִדְתָּהּ. אֵשֶׁת פִּינְחָס (שמואל א ד, יט): וְכַלָּתוֹ אֵשֶׁת פִּינְחָס. מִיכַל, שֶׁנֶּאֱמַר (שמואל ב ו, כג): וּלְמִיכַל בַּת שָׁאוּל לֹא הָיָה לָהּ יָלֶד עַד יוֹם מוֹתָהּ, אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן עַד יוֹם מוֹתָהּ לֹא הָיָה לָהּ, בְּיוֹם מוֹתָהּ הָיָה לָהּ, הֲדָא הוּא דִכְתִיב (דברי הימים א ג, ג): הַשִּׁשִּׁי יִתְרְעָם לְעֶגְלָה אִשְׁתּוֹ, וְלָמָּה הוּא קוֹרֵא אוֹתָהּ עֶגְלָה, אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן שֶׁפָּעָת כְּעֶגְלָה וָמֵתָה.
“They traveled from Beit El, and it was still some distance to arrive at Efrat, and Rachel was in childbirth, and had difficulty in her childbirth” (Genesis 35:16).
“They traveled from Beit El, and it was still some distance [kivrat]” – Rabbi Eliezer ben Yaakov said: It was at the time when the land is perforated like a sieve [kevara] and the grain [bar] is plentiful.18The end of the summer. The Rabbis say: It was when the grain [habar] is already [kevar] growing, the rainy season has passed, and the summer has not yet come.
“Rachel was in childbirth, and had difficulty in her childbirth” – there are three who encountered difficulty in childbirth and died after giving birth, and they are: Rachel, Pinḥas’s wife, and Mikhal daughter of Shaul. Rachel –“Rachel was in childbirth, and had difficulty in her childbirth.” Pinḥas’s wife – “His daughter-in-law, wife of Pinḥas…[she crouched and gave birth, as her pangs of labor overcame her]” (I Samuel 4:19). Mikhal, as it is stated: “Mikhal daughter of Saul did not have a child until the day of her death” (II Samuel 6:23). Rabbi Yehuda bar Simon said: “Until the day of her death” she did not have, but on the day of her death she had. That is what is written: “[These were the sons of David…] the sixth was Yitre’am, by Egla his wife” (I Chronicles 3:3).19Egla is understood to be another name for Mikhal. Why does it call her Egla? Rabbi Yehuda bar Simon said: Because she lowed like a calf [egla] and died.
וַיְהִי בְהַקְשֹׁתָהּ בְּלִדְתָּהּ וגו' (בראשית לה, יז), שְׁנֵי תַּלְמִידִים מִשֶּׁל רַבִּי יְהוֹשֻׁעַ שִׁנּוּ עֲטִיפָתָן בִּשְׁעַת הַשְּׁמַד, פָּגַע בָּהֶם סַרְדְּיוֹט אֶחָד, אָמַר לָהֶם, אִם אַתֶּם בָּנֶיהָ שֶׁל תּוֹרָה תְּנוּ נַפְשְׁכֶם עָלֶיהָ, וְאִם אֵין אַתֶּם בָּנֶיהָ לָמָּה אַתֶּם נֶהֱרָגִים עָלֶיהָ. אָמְרוּ לוֹ, בָּנֶיהָ אָנוּ וְעָלֶיהָ אָנוּ נֶהֱרָגִים אֶלָּא שֶׁאֵין דַּרְכּוֹ שֶׁל אָדָם לְאַבֵּד אֶת עַצְמוֹ לָדַעַת. אָמַר לָהֶם, שְׁלשָׁה שְׁאֵלוֹת אֲנִי שׁוֹאֵל אֶתְכֶם אִם הֲשִׁיבוֹתֶם לִי הֲרֵי מוּטָב, וְאִם לָאו הֲרֵי אֲנִי מְשַׁמֵּד אֶתְכֶם. אָמַר לָהֶם, כָּתוּב אֶחָד אוֹמֵר (ישעיה ג, יג): נִצָּב לָרִיב ה', וּכְתִיב (יואל ד, יב): כִּי שָׁם אֵשֵׁב לִשְׁפֹּט אֶת כָּל הַגּוֹיִם וגו'. אָמְרִין לוֹן בְּשָׁעָה שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא דָּן אֶת יִשְׂרָאֵל דָּן אוֹתָן מְעֻמָּד מְקַצֵּר בַּדִּין וּמְפַשֵּׁר בַּדִּין, אֲבָל כְּשֶׁהוּא דָּן אֶת אֻמּוֹת הָעוֹלָם, דָּן מְיֻשָּׁב וּמְדַקְדֵּק בַּדִּין וּמַאֲרִיךְ בַּדִּין. אָמַר לָהֶם לֹא כָּךְ דָּרַשׁ רַבִּי יְהוֹשֻׁעַ רַבְּכֶם אֶלָּא אֶחָד זֶה וְאֶחָד זֶה בְּאֻמּוֹת הָעוֹלָם הַכָּתוּב מְדַבֵּר, מִשֶּׁהַקָּדוֹשׁ בָּרוּךְ הוּא דָּן אֶת אֻמּוֹת הָעוֹלָם מְיֻשָּׁב דָּן אוֹתָם וּמְדַקְדֵּק בַּדִּין וּמַאֲרִיךְ בַּדִּין, וְאַחַר כָּךְ הוּא נַעֲשָׂה אַנְטְדִיקוֹס כְּנֶגְדָן. אָמַר לָהֶם, מָה הוּא דֵין דִּכְתִיב (משלי כח, יט): עֹבֵד אַדְמָתוֹ יִשְׂבַּע לָחֶם וגו'. אָמְרוּ לוֹ טוֹב מִי שֶׁהוּא חוֹכֵר שָׂדֶה אַחַת וּמְזַבְּלָהּ וּמְעַדְּרָהּ מִמִּי שֶׁהוּא חוֹכֵר שָׂדוֹת הַרְבֵּה וּמוֹבִירָן. אָמַר לָהֶם לֹא כָּךְ דָּרַשׁ רַבִּי יְהוֹשֻׁעַ רַבְּכֶם, אֶלָּא עוֹבֵד אֱלֹהִים עַד יוֹם מוֹתוֹ יִשְׂבַּע לָחֶם, מִלַּחְמוֹ שֶׁל עוֹלָם הַבָּא. (משלי כח, יט): וּמְרַדֵּף רֵיקִים יִשְׂבַּע רִישׁ, אֵלּוּ עוֹבְדֵי כּוֹכָבִים שֶׁמְרַדְּפִים אַחֲרֵי הָרֵיק אַחַר עֲבוֹדַת כּוֹכָבִים שֶׁלָּהֶם. אָמַר לָהֶם, מַהוּ דֵין דִּכְתִיב: וַיְהִי בְהַקְשֹׁתָהּ בְּלִדְתָּהּ, אָמְרוּ לוֹ כָּךְ מְמַסְמְסִין נַפְשָׁהּ שֶׁל חָיָה וְאוֹמְרִים לָהּ בִּשְׁעַת הַלֵּדָה אַל תִּירְאִי כִּי בֵּן זָכָר יָלָדְתְּ. אָמַר לָהֶם לֹא כָּךְ דָּרַשׁ רַבִּי יְהוֹשֻׁעַ רַבְּכֶם אֶלָּא כָּל שֵׁבֶט וְשֵׁבֶט נוֹלְדָה תְּאוֹמָתוֹ עִמּוֹ, כְּהַהִיא דְּאָמַר אַבָּא חַלְפוֹי בֶּן קוּרְיָה תְּאוֹמָה יְתֵרָה נוֹלְדָה עִם בִּנְיָמִין.
“It was as she had difficulty in her childbirth, the midwife said to her: Fear not; for this too is a son for you” (Genesis 35:17).
“It was as she had difficulty in her childbirth…” – two students of Rabbi Yehoshua changed their outer garment during a time of persecution.20They wore Roman garments so they would not be identified as Jews. A Roman officer21This officer apparently was of Jewish lineage and had studied Torah. encountered them and said to them: ‘If you are sons of the Torah, give your lives for its sake. If you are not its sons, why should you be killed for its sake?’22He was saying, either dress as Jews and take the risk of dying for the sake of Torah, or abandon your faith entirely and cease being Jews (Matnot Kehuna). They said to him: ‘We are its sons, and we are [willing to be] killed for its sake; however, it is not the way of people to commit suicide.’ He said to them: ‘I will ask you three questions. If you answer me, fine. If not, I will subject you to religious persecution.’23I will give you the choice to convert or to die. He said to them: ‘One verse says: “The Lord stands to dispute [and stands to judge the peoples]” (Isaiah 3:13), but it is written: “As there I will sit to judge all the surrounding nations” (Joel 4:12).’ They said to him: ‘When the Holy One blessed be He judges Israel, He judges them while standing, He abbreviates the trial and makes compromises in the sentence. But when He judges the nations of the world, He judges them while seated, is scrupulous in judgment, and extends the trial.’ He said to them: ‘That is not what your teacher Rabbi Yehoshua expounded. Rather, both in this [case] and that one, the verse is speaking of the nations of the world: When He judges the nations of the world, He judges them while seated, is scrupulous in judgment and extends the trial, and then he becomes an adversary against them.’24He stands and implements their punishment against them.
He said to them: ‘What is [the meaning] of that which is written: “One who works his land [admato] will be sated with bread…”?’ (Proverbs 28:19). They said to him: ‘One who leases a single field, fertilizes it and hoes it, is preferable to one who leases many fields and leaves them fallow.’ He said to them: ‘That is not what your teacher Rabbi Yehoshua expounded. Rather, one who worships God will be sated with bread until the day of his death.25He expounds admato as a conjunction of the words ad moto – until the day of his death. “And he who pursues vanities will be sated with poverty” (Proverbs 28:19) – these are the idolaters who pursue vanity, their idol worship.’
He said to them: ‘What is [the meaning] of that which is written: “It was as she had difficulty in her childbirth…”?’ They said to him: ‘This is the way that one soothes the soul of the birthing mother. One says to her: Fear not,for you have borne a male offspring.’ He said to them: ‘That is not what your teacher Rabbi Yehoshua expounded. Rather, each and every tribe had a twin sister born with him, in accordance with what Abba Ḥalfoi ben Kureya said: An additional twin sister was born with Benjamin.’26When the first sister emerged, Rachel did not fret because she knew that a sister had been born with all the tribes. When the additional sister emerged, she was concerned that she would not be bearing her second son. That is why the midwife assured her that there was also a son.
וַיְהִי בְּצֵאת נַפְשָׁהּ וַתִּקְרָא שְׁמוֹ בֶּן אוֹנִי (בראשית לה, יח), בַּר צַעֲרִי בִּלְשׁוֹן אֲרַמִּי. (בראשית לה, יח): וְאָבִיו קָרָא לוֹ בִנְיָמִין, בִּלְשׁוֹן הַקֹּדֶשׁ. (בראשית לה, יט): וַתָּמָת רָחֵל וַתִּקָּבֵר, סָמוּךְ לַמִּיתָה קְבוּרָה. (בראשית לה, יט): בְּדֶרֶךְ אֶפְרָתָה הִוא בֵּית לָחֶם, רַבִּי יַנַּאי וְרַבִּי יוֹנָתָן הֲווֹ יָתְבִין אֲתָא הַהוּא מִינָא שְׁאֵילִנְהוּ מַאי דִכְתִיב (שמואל א י, ב): בְּלֶכְתְּךָ הַיּוֹם מֵעִמָּדִי וגו' וַהֲלוֹא צֶלְצַח בִּגְבוּל בִּנְיָמִין וּקְבוּרַת רָחֵל בִּגְבוּל יְהוּדָה, דִּכְתִיב: וַתִּקָּבֵר בְּדֶרֶךְ אֶפְרָתָה, וּכְתִיב (מיכה ה, א), בֵּית לֶחֶם אֶפְרָתָה. אָמַר רַבִּי יַנַּאי אֱסֹף חֶרְפָּתִי, אָמַר לוֹ הָכֵי אָמַר, בְּלֶכְתְּךָ הַיּוֹם מֵעִמָּדִי עִם קְבוּרַת רָחֵל וּמָצָאתָ שְׁנֵי אֲנָשִׁים בִּגְבוּל בִּנְיָמִין בְּצֶלְצַח. וְאִית דְּאָמְרֵי בְּלֶכְתְּךָ הַיּוֹם מֵעִמָּדִי בִּגְבוּל בִּנְיָמִין בְּצֶלְצַח וּמָצָאתָ שְׁנֵי אֲנָשִׁים עִם קְבֻרַת רָחֵל, וְהַאי דַוְקָא, וְכָךְ אַתָּה לָמֵד שֶׁבִּגְבוּל בִּנְיָמִין הֲווּ, וּכְתִיב (שמואל א ט, ד ה): וַיַּעֲבֹר בְּאֶרֶץ יְמִינִי וְלֹא מָצָאוּ, הֵמָּה בָּאוּ בְּאֶרֶץ צוּף, וּכְתִיב (שמואל א ט, ו): וְהִנֵּה נָא אִישׁ אֱלֹהִים בָּעִיר הַזֹּאת.
“It was with the departure of her soul, as she was dying, that she called his name Ben Oni, and his father called him Benjamin” (Genesis 35:18).
“It was with the departure of her soul…that she called his name Ben-oni” – the son of my travail in the Aramaic language. “And his father called him Benjamin” – in the sacred tongue.27The word on in Aramaic means suffering. In Hebrew, it means strength. Jacob replaced on with yamin, the right hand, which symbolizes strength.
“Rachel died, and was buried on the way to Efrat, which is Bethlehem” (Genesis 35:19).
“Rachel died and was buried” – immediately after death, burial.
“On the way to Efrat, which is Bethlehem” – Rabbi Yanai and Rabbi Yonatan were sitting. A certain heretic came and asked them: ‘What is [the meaning of] that which is written: “Upon your departure from me today, [you will find two men by Rachel’s tomb, at the border of Benjamin at Tzeltzaḥ]”? (I Samuel 10:2). Is Tzeltzaḥ not on the border of Benjamin, and Rachel’s tomb on the border of Judah, as it is written: “On the way to Efrat,” and it is written: “[But you,] Bethlehem of Efrat, [young to be among the thousands of Judah]”?’ (Micah 5:1). Rabbi Yanai said: ‘Remove my disgrace.’28He said to Rabbi Yonatan to answer the heretic, because, to his, dismay, he was unable to answer him. Rabbi Yonatan] said to him: ‘“Upon your departure from me today” by Rachel’s tomb, you will find two men at the border of Benjamin in Tzeltzaḥ.’ Some say [that Rabbi Yonatan said]: ‘“Upon your departure from me today” at the border of Benjamin in Tzeltzaḥ, you will find two men by Rachel’s tomb.’ This one is accurate, and you thus learn that they were at the border of Benjamin. It is [similarly] written: “…And he passed through the land of Benjamin, but they did not find. They came to the land of Tzuf” (I Samuel 9:4–5). And it is written: “He said to him: Behold, now, a man of God is in this city” (I Samuel 9:6).29The city was called Tzuf because the prophet [hatzofeh] resided there. These verses demonstrate that Saul and Samuel were in the territory of Benjamin.
וַיַּצֵּב יַעֲקֹב מַצֵּבָה (בראשית לה, כ), תְּנַן הָתָם מוֹתַר הַמֵּתִים כו', רַבִּי נָתָן אָמַר מוֹתַר הַמֵּת יִבְנֶה לוֹ בַּיִת עַל גַּבֵּי קִבְרוֹ וכו', תָּנֵי רַבִּי שִׁמְעוֹן בֶּן גַּמְלִיאֵל אֵין עוֹשִׂין נְפָשׁוֹת לַצַּדִּיקִים דִּבְרֵיהֶם הֵן זִכְרוֹנֵיהֶם, לָמַדְנוּ שֶׁנִּקְרְאוּ יִשְׂרָאֵל עַל שֵׁם רָחֵל, שֶׁנֶּאֱמַר (ירמיה לא, יט): הֲבֵן יַקִּיר לִי אֶפְרַיִם. דָּבָר אַחֵר, (בראשית לה, יט): וַתָּמָת רָחֵל וַתִּקָּבֵר בְּדֶרֶךְ אֶפְרָת, מָה רָאָה אָבִינוּ יַעֲקֹב לִקְבֹּר אֶת רָחֵל בְּדֶרֶךְ אֶפְרָת, אֶלָּא צָפָה יַעֲקֹב אָבִינוּ שֶׁהַגָּלֻיּוֹת עֲתִידוֹת לַעֲבֹר שָׁם, לְפִיכָךְ קְבָרָהּ שָׁם כְּדֵי שֶׁתְּהֵא מְבַקֶּשֶׁת עֲלֵיהֶם רַחֲמִים, הֲדָא הוּא דִכְתִיב (ירמיה לא, יד): קוֹל בְּרָמָה נִשְׁמָע נְהִי בְּכִי תַמְרוּרִים רָחֵל מְבַכָּה עַל בָּנֶיהָ.
“Jacob established a monument upon her grave; it is the monument of Rachel's grave until today” (Genesis 35:20).
“Jacob established a monument” – we learned there: The leftover [money] from the dead...30The leftovers of money collected for someone’s burial.Rabbi Natan says: With the leftover [money] from the dead one builds a structure on his grave.31Mishna Shekalim 2:5. Rabbi Shimon ben Gamliel taught: One does not craft structures for the righteous; their words are their memorials. We learned that Israel was called by Rachel’s name, as it is stated: “Is Ephraim a dear son to me?” (Jeremiah 31:20).32In this verse, all of Israel is referred to as Ephraim, a son of Rachel. For this reason Jacob built a monument on her grave, as a sign of honor for the fact that all of Israel is called by her grandson’s name, or so that people would be able to identify the spot and pray there (see Yefeh To’ar).
Another matter, “Rachel died, and was buried on the way to Efrat” – what did Jacob see that led him to bury Rachel on the way to Efrat? It is because Jacob foresaw that the exiles were destined to pass there. This is why he buried her there, so she would ask for mercy upon them. That is what is written: “A voice is heard in Rama, wailing, bitter weeping, Rachel weeping for her children” (Jeremiah 31:15).
וַיְהִי בִּשְׁכֹּן יִשְׂרָאֵל (בראשית לה, כב), אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן קָשָׁה הִיא שַׁלְשֶׁלֶת יוּחֲסִין לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁתֵּעָקֵר מִמְּקוֹמָהּ, הֲדָא הוּא דִכְתִיב: וַיְהִי בִּשְׁכֹּן יִשְׂרָאֵל, וּכְתִיב: וַיִּהְיוּ בְנֵי יַעֲקֹב שְׁנֵים עָשָׂר וגו'. (דברי הימים א ה, ג): בְּנֵי רְאוּבֵן בְּכוֹר יִשְׂרָאֵל, אֱמֹר מֵעַתָּה בְּכוֹרַת מָמוֹן נִטְּלָה מִמֶּנּוּ וְלֹא נִטְּלָה מִמֶּנּוּ בְּכוֹרַת יוּחֲסִין, דִּכְתִיב (דברי הימים א ה, א): וּבְנֵי רְאוּבֵן בְּכוֹר יִשְׂרָאֵל, רַבִּי לֵוִי וְרַבִּי סִימוֹן חַד מִנְהוֹן אֲמַר לֹא לִרְאוּבֵן לְהִתְיַחֵס, וְאוֹחֲרָנָא אֲמַר אֵין מְיַחֲסִין לְיוֹסֵף אֶלָּא לִרְאוּבֵן. רַבִּי חַגַּי בְּשֵׁם רַבִּי יִצְחָק אָמַר אֲפִלּוּ בִּשְׁעַת הַקַּלְקָלָה אֵין מְיַחֲסִין אֶלָּא לִרְאוּבֵן, הֲדָא הוּא דִכְתִיב: וַיְהִי בִּשְׁכֹּן וגו'. (בראשית לה, כג): בְּנֵי לֵאָה בְּכוֹר יַעֲקֹב רְאוּבֵן, רַבִּי יוּדָן בְּשֵׁם רַבִּי אַחָא רְאוּבֵן בְּכוֹר לְעִבּוּר, בְּכוֹר לְלֵדָה, בְּכוֹר לִבְכוֹרָה, בְּכוֹר לְנַחֲלָה, בְּכוֹר לַעֲבוֹדָה, בְּכוֹר לִתְשׁוּבָה, רַבִּי עֲזַרְיָה אָמַר אַף בְּכוֹר לִנְבוּאָה, שֶׁנֶּאֱמַר (הושע א, ב): תְּחִלַּת דִּבֶּר ה' בְּהוֹשֵׁעַ.
“It was when Israel dwelled in that land that Reuben went and lay with Bilha, his father's concubine, and Israel heard. The sons of Jacob were twelve” (Genesis 35:22).
“It was when Israel dwelled” – Rabbi Yehuda bar Simon said: Uprooting a [person from his place on his] family tree is severe in the eyes of the Holy One blessed be He. That is what is written: “It was when Israel dwelled,” and it is written: “The sons of Jacob were twelve.”33Despite Reuben’s misconduct, Jacob is still referred to as having twelve sons, as Reuben’s place in the family was not uprooted (Yefeh To’ar). “The sons of Reuben, firstborn of Israel; [for he was the firstborn, but when he desecrated his father's couch, his birthright was given to the sons of Joseph son of Israel, but not to be reckoned as the firstborn]” (I Chronicles 5:1). Say from here that the firstborn status in respect to monetary rights were taken from him, but the firstborn status in respect to genealogy was not taken from him.34Joseph became the firstborn regarding inheriting a double portion of the estate, and similarly, Joseph is considered two tribes, Manasseh and Ephraim. However, Reuben is still accorded the honor of being listed first among the sons, and called the firstborn. Rabbi Levi and Rabbi Simon, one of them said: It is not for Reuben to be reckoned as the firstborn. The other said: One does not reckon Joseph as the firstborn, but only for Reuben.35The argument is whether the phrase “but not to be reckoned as the firstborn” indicates that Reuben is still listed as the firstborn, or not. Rabbi Ḥagai said in the name of Rabbi Yitzḥak: Even at the moment of corruption, one reckons only Reuben as the firstborn. That is what is written: “It was when [Israel] dwelled.”
“The sons of Leah: Reuben, Jacob's firstborn, and Simeon, and Levi, and Judah, and Issachar, and Zebulun” (Genesis 35:23).
“The sons of Leah: Reuben, Jacob’s firstborn” – Rabbi Yudan in the name of Rabbi Aḥa: Reuben was the first in conception, first in birth, first in birthright, first in inheritance, first in Temple service, first in repentance. Rabbi Azarya said: First for prophecy as well, as it is stated: “The Lord spoke first to Hosea” (Hosea 1:2).36Hosea was the first of four prophets who were active in the same time period, and the Sages had a tradition that he was from the tribe of Reuben (Yefeh To’ar).
וְאָהֳלִיבָמָה יָלְדָה וגו' (בראשית לו, ה), הֲדָא הוּא דִכְתִיב (עובדיה א, ו): אֵיךְ נֶחְפְּשׂוּ עֵשָׂו, רַבִּי סִימוֹן אָמַר קְלִפַּת בְּצָלִים, כָּל כָּךְ לָמָּה (ירמיה מט, י): גִּלֵּיתִי אֶת מִסְתָּרָיו, בִּשְׁבִיל לְגַלּוֹת אֶת הַמַּמְזֵרִים שֶׁבֵּינֵיהֶם, וְכַמָּה מַמְזֵרִים הֶעֱמִיד, רַב אָמַר שְׁלשָׁה, רַבִּי לֵוִי אָמַר אַרְבָּעָה, אָמַר רַבִּי בִּנְיָמִין בְּשֵׁם רַבִּי לֵוִי קֹרַח דְּהָכָא מַמְזֵר הוּא.
“Oholivama bore Yeush, and Yalam, and Koraḥ; these are the sons of Esau, who were born to him in the land of Canaan” (Genesis 36:5).
“Oholivama bore…” – that is what is written: “How has Esau been searched?” (Obadiah 1:6). Rabbi Simon said: Like the peeling of an onion.37Just as one peels away the layers of an onion and exposes what is underneath, the Torah lists the genealogical records of Esau to reveal their secrets (Yefeh To’ar). Why to that extent? “I have exposed his hidden places” (Jeremiah 49:10) – in order to expose the mamzerim among them. How many mamzerim did he produce? Rav said three.38They were Ana (see below, 82:15), Oholivama (see Rashi, Genesis 36:2), and Timna (see Rashi, Genesis 36:12). Alternatively, the reference is to the three sons of Oholivama mentioned in this verse (Yefeh To’ar). Rabbi Levi said four.39He includes the Koraḥ mentioned in this verse, or according to the second approach mentioned above, he includes Timna. Rabbi Binyamin said in the name of Rabbi Levi: Koraḥ mentioned here was a mamzer.40Koraḥ is mentioned as a son of Esau’s wife Oholivama in this verse, and as a son of Esau’s son Elifaz (Genesis 36:16), indicating that he was the illegitimate child of Oholivama and Elifaz (Rashi, Genesis 36:5).
וַיִּקַּח עֵשָׂו אֶת נָשָׁיו (בראשית לו, ו), אָמַר רַבִּי יוֹחָנָן (קהלת י, ב): לֵב חָכָם לִימִינוֹ וְלֵב כְּסִיל לִשְׂמֹאלוֹ, לֵב חָכָם לִימִינוֹ, זֶה יַעֲקֹב, דִּכְתִיב (בראשית לא, יז): וַיָּקָם יַעֲקֹב וַיִּשָּׂא אֶת בָּנָיו, וְאַחַר כָּךְ (בראשית לא, יז): אֶת נָשָׁיו, וְלֵב כְּסִיל לִשְׂמֹאלוֹ, זֶה עֵשָׂו, שֶׁנֶּאֱמַר: וַיִּקַּח עֵשָׂו אֶת נָשָׁיו, וְאַחַר כָּךְ אֶת בָּנָיו. וַיֵּלֶךְ אֶל אֶרֶץ מִפְּנֵי יַעֲקֹב אָחִיו, רַבִּי אֱלִיעֶזֶר אָמַר מִפְּנֵי שְׁטַר חוֹב, (בראשית טו, יג): כִּי גֵר יִהְיֶה זַרְעֲךָ, רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר מִפְּנֵי הַבּוּשָׁה.
“Esau took his wives, and his sons, and his daughters, and all the members of his household, and his livestock, and all his animals, and all his possessions that he acquired in the land of Canaan, and went to a land, due to his brother Jacob” (Genesis 36:6).
“Esau took his wives” – “the heart of the wise inclines to his right, and the heart of a fool inclines to his left” (Ecclesiastes 10:2). “The heart of the wise inclines to his right” – this is Jacob, as it is written: “Jacob arose and lifted his children” (Genesis 31:17), and then “his wives” (Genesis 31:17). “The heart of a fool inclines to his left” – this is Esau, as it is stated: “Esau took his wives” and then “his sons.”
“And went to a land, due to his brother Jacob” – Rabbi Eliezer said: Due to a promissory note – “That your descendants will be strangers” (Genesis 15:13).41Esau understood that the descendants of Abraham who would inherit the Land of Israel would first suffer great persecution. He did not want to suffer, and was willing to forego the opportunity to inherit the Land of Israel. Rabbi Yehoshua ben Levi said: Due to the shame.42He was ashamed because he sold the birthright to Jacob.
וְתִמְנַע הָיְתָה פִילֶגֶשׁ לֶאֱלִיפַז בֶּן עֵשָׂו (בראשית לו, יב), תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי לָמָּה לִי לִדְרשׁ וְלוֹמַר וְתִמְנַע הָיְתָה פִילֶגֶשׁ לֶאֱלִיפַז, לְהוֹדִיעַ שִׁבְחוֹ שֶׁל בֵּיתוֹ שֶׁל אַבְרָהָם אָבִינוּ, עַד הֵיכָן הָיוּ הַמַלְכֻיּוֹת וְשִׁלְטוֹנִים רוֹצִים לְהִדָּבֵק בּוֹ, וּמָה הָיָה לוֹטָן, הוּא הָיָה אֶחָד מִן הַשִּׁלְטוֹנִים, שֶׁנֶּאֱמַר (בראשית לו, כט): אַלּוּף לוֹטָן, וּכְתִיב (בראשית לו, כב): וַאֲחוֹת לוֹטָן תִּמְנָע, וְתִמְנַע הָיְתָה פִילֶגֶשׁ וגו', אָמְרָה הוֹאִיל וְאֵינִי כְּדַאי לְהִנָּשֵׂא לוֹ לְאִשָּׁה, אֱהֵא לוֹ לְשִׁפְחָה. וַהֲרֵי הַדְּבָרִים קַל וָחֹמֶר, מָה אִם עֵשָׂו הָרָשָׁע שֶׁלֹא הָיָה בְּיָדוֹ אֶלָּא מִצְוָה אַחַת עַל יְדֵי שֶׁהָיָה מְכַבֵּד אֶת אָבִיו הָיוּ מַלְכֻיּוֹת וְשִׁלְטוֹנִיוֹת רוֹצוֹת לְהִדָּבֵק לוֹ, עַל אַחַת כַּמָּה וְכַמָּה שֶׁיִּהְיוּ רוֹצִין לְהִדָּבֵק בְּיַעֲקֹב אָבִינוּ הַצַּדִּיק שֶׁקִּיֵּם אֶת כָּל הַתּוֹרָה כֻּלָּה.
“Timna was a concubine of Elifaz son of Esau, and she bore Amalek to Elifaz. These are the sons of Ada wife of Esau” (Genesis 36:12).
“Timna was a concubine of Elifaz son of Esau” – Rabbi Shimon ben Yoḥai taught: Why do I [need for the verse] to expound and say: “Timna was a concubine of Elifaz son of Esau”? It is to inform us of the praiseworthiness of the household of Abraham our patriarch, to what extent the kingdoms and realms wished to cleave to him. Who was Lotan? He was one of the rulers, as it is stated: “The chieftain of Lotan” (Genesis 36:29), and it is written: “Lotan’s sister was Timna” (Genesis 36:22). “Timna was a concubine…” She said: ‘Since I am not worthy to marry him as a wife, I will be his maidservant.’ The matters can be inferred a fortiori: If the wicked Esau, who had to his credit only one mitzva, because he honored his father, kingdoms and realms wish to cleave to him, all the more so that they would wish to cleave to the righteous Jacob, our patriarch, who fulfilled the Torah in its entirety.
וְאֵלֶּה בְנֵי צִבְעוֹן וְאַיָּה וגו' (בראשית לו, כד), וְאֵלֶּה בְנֵי צִבְעוֹן וְאַיָּה וַעֲנָה, מָה רָאָה הַכָּתוּב לִכְתֹּב עֲנָה עֲנָה תְּרֵי זִמְנֵי, תְּרֵי נִינְהוּ, לְעוֹלָם חַד הוּא אֶלָּא שֶׁבָּא צִבְעוֹן עַל אִמּוֹ וְהוֹלִידָה עֲנָה, וְנַעֲשָׂה בֶּן עֲנָה וּבֶן צִבְעוֹן וּבֶן שֵׂעִיר, מִכָּל מָקוֹם חַד הוּא. תָּנֵי הָאֵשׁ וְהַכִּלְאַיִם לֹא נִבְרְאוּ בְּשֵׁשֶׁת יְמֵי בְרֵאשִׁית אֲבָל עָלוּ בַּמַּחֲשָׁבָה לְהִבָּרְאוֹת. כִּלְאַיִם אֵימָתַי נִבְרְאוּ, בִּימֵי עֲנָה, הֲדָא הוּא דִכְתִיב (בראשית לו, כד): הוּא עֲנָה אֲשֶׁר מָצָא אֶת הַיֵּמִים בַּמִּדְבָּר, רַבִּי יְהוּדָה בַּר סִימוֹן אָמַר הַמְיוֹנָס. רַבָּנָן אָמְרֵי הִמִיסוּ, חֶצְיוֹ חֲמוֹר וְחֶצְיוֹ סוּס, וְאֵלּוּ הֵן הַסִּימָנִין, אָמַר רַבִּי יוֹנָה כָּל שֶׁאָזְנָיו קְטַנּוֹת, אִמּוֹ סוּסָה וְאָבִיו חֲמוֹר, גְּדוֹלוֹת, אִמּוֹ חֲמוֹרָה וְאָבִיו סוּס. רַבִּי מָנָא הֲוָה מְפַקֵּד לְאִלֵּין דְּבֵי נְשִׂיאָה דִּיהוֹן זָבְנִין מִן אִלֵּין דְּאוּדְנֵיהוֹן דַּקִּיקִין, מִפְּנֵי שֶׁאִמּוֹ סוּסָה וְאָבִיו חֲמוֹר. מֶה עָשָׂה עֲנָה הֵבִיא חֲמוֹרָה וְזִוֵּג לָהּ סוּס זָכָר יָצָאת מִמֶּנּוּ פִּרְדָּה, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אֲנִי לֹא בָרָאתִי דָּבָר שֶׁל הֶזֵּק וְאַתָּה בָּרָאתָ דָּבָר שֶׁל הֶזֵּק, חַיֶּיךָ שֶׁאֲנִי בּוֹרֵא לְךָ דָּבָר שֶׁל הֶזֵּק, מֶה עָשָׂה, הֵבִיא חֲכִינָא וְזִוֵּג לָהּ חַרְדּוֹן וְיָצָאת מֵהֶם חֲבַרְבָּר. מֵעוֹלָם לֹא אָמַר אָדָם שֶׁנְּשָׁכוֹ כֶּלֶב שׁוֹטֶה וְחָיָה, חֲבַרְבָּר וְחָיָה, פִּרְדָּה לְבָנָה וְחָיָה. הָאֵשׁ, רַבִּי לֵוִי בְּשֵׁם רַבִּי נְזִירָא שְׁלשִׁים וְשִׁשָּׁה שָׁעוֹת שִׁמְשָׁה אוֹתָהּ הָאוֹרָה, שְׁתֵּים עֶשְׂרֵה שֶׁל עֶרֶב שַׁבָּת, וּשְׁתֵּים עֶשְׂרֵה שֶׁל לֵילֵי שַׁבָּת, וּשְׁתֵּים עֶשְׂרֵה שֶׁל שַׁבָּת, וְכֵיוָן שֶׁשָּׁקְעָה חַמָּה בְּלֵילֵי שַׁבָּת בִּקֵּשׁ הַקָּדוֹשׁ בָּרוּךְ הוּא לִגְנֹז אֶת הָאוֹרָה וְחָלַק כָּבוֹד לַשַּׁבָּת, הֲדָא הוּא דִכְתִיב (בראשית ב, ג): וַיְבָרֶךְ אֱלֹהִים אֶת יוֹם הַשְּׁבִיעִי, בַּמֶּה בֵּרְכוֹ, בְּאוֹרָה. וְכֵיוָן שֶׁשָּׁקְעָה חַמָּה בְּלֵילֵי שַׁבָּת וְהִתְחִילָה אוֹרָה מְשַׁמֶּשֶׁת, הִתְחִילוּ הַכֹּל מְקַלְסִים לְהַקָּדוֹשׁ בָּרוּךְ הוּא, הֲדָא הוּא דִכְתִיב (איוב לז, ג): תַּחַת כָּל הַשָּׁמַיִם יִשְׁרֵהוּ, מִפְּנֵי מָה, (איוב לז, ג): וְאוֹרוֹ עַל כַּנְפוֹת הָאָרֶץ, וְכֵיוָן שֶׁשָּׁקְעָה חַמָּה בְּמוֹצָאֵי שַׁבָּת הִתְחִיל הַחשֶׁךְ מְמַשְׁמֵשׁ וּבָא, וְנִתְיָרֵא אָדָם הָרִאשׁוֹן, דִּכְתִיב (תהלים קלט, יא): וָאֹמַר אַךְ חשֶׁךְ יְשׁוּפֵנִי, מֶה עָשָׂה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא זִמֵּן שְׁנֵי רְעָפִים וְהִקִּישָׁן זֶה לָזֶה וְיָצְאָה הָאוּר וּבֵרַךְ עָלֶיהָ, הֲדָא הוּא דִכְתִיב (תהלים קלט, יא): וְלַיְלָה אוֹר בַּעֲדֵנִי, אַתְיָא כְּדִשְׁמוּאֵל, מִפְּנֵי מָה מְבָרְכִים עַל הַנֵּר בְּמוֹצָאֵי שַׁבָּת, הוֹאִיל וּתְחִלַּת בְּרִיָּתוֹ. רַב הוּנָּא בְּשֵׁם רַבִּי יוֹחָנָן אַף מוֹצָאֵי יוֹם הַכִּפּוּרִים מְבָרְכִין עָלָיו מִפְּנֵי שֶׁשָּׁבַת הָאוֹר כָּל אוֹתוֹ הַיּוֹם.
“These are the children of Tzivon: Aya and Ana; he is Ana, who found the yemim in the wilderness, as he was herding the donkeys of Tzivon his father” (Genesis 36:24).
“These are the children of Tzivon: Aya..” “These are the children of Tzivon: Aya and Ana” – what did the verse see that led it to write Ana, Ana, twice?43Why is Ana listed among the brothers of Tzivon (Genesis 36:20) and also among his sons? (Etz Yosef). Were they two? Actually, there was one; however, Tzivon consorted with his mother and she bore Ana, and he became the son of Ana, son of Tzivon, and son of Se’ir.44Ana was listed among the sons of Se’ir because he was the son of Se’ir’s wife, but in actuality he was the son of Tzivon. The words “the son of Ana” appear to be out of place here. In any case, he was one.
It is taught: Fire and mixed breeds45Animals that were crossbred. were not created during the six days of Creation, but it entered His mind for them to be created. When were the mixed breeds created? It was in the days of Ana. That is what is written: “He is Ana, who found the yemim in the wilderness.” Rabbi Yehuda bar Simon said: Mules [hamyonas]. The Rabbis say: Half-breeds [himisu] – half donkey and half horse. These are the signs: If its ears are small, its mother is a horse and its father is a donkey; if they are large, its mother is a donkey and its father is a horse. Rabbi Mana would command those of the household of the Nasi that they should purchase those with the small ears, because their mothers are horses and their fathers are donkeys. What did Ana do? He brought a female donkey, crossed it with a horse, and a mule emerged. The Holy One blessed be He said to him: ‘I did not create anything that causes damage, but you created something that causes damage. As you live, I will create for you something that causes damage.’ What did He do? He brought a serpent, crossed it with a starred agama lizard, and a poisonous lizard resulted. A person never said that he was bitten by a rabid dog and he lived, by a poisonous lizard and he lived, or by a white mule and he lived.
Fire: Rabbi Levi in the name of Rabbi Nezira: That light46The light that was created on the first day of Creation. served for thirty-six hours, twelve on Shabbat eve,47Friday. twelve on Shabbat night, and twelve on Shabbat. When the sun set on Shabbat night, the Holy One blessed be He sought to sequester the light, but He accorded honor to the Shabbat. That is what is written: “The Lord blessed the seventh day” (Genesis 2:3). With what did He bless it? With light. When the sun set on Shabbat night and the light began serving,48The light created on the first day began to light up the world even without the sun. everything began lauding the Holy One blessed be He. That is what is written: “Under all the heavens they sing to Him”49This verse is often translated “Under the heavens He sends it forth [yishrehu],” but the midrash interprets the word yishrehu to mean “they sing to Him [yashiru lo].” (Job 37:3) – why? Because “His light is to the ends of the earth” (Job 37:3). When the sun set at the conclusion of Shabbat, darkness began to set in. Adam the first man became fearful, as it is written: “And I say: Darkness will conceal me” (Psalms 139:11). What did the Holy One blessed be He do for him? He prepared for him two flint stones, and [Adam] struck one against the other. Fire emerged and he recited a blessing over it. That is what is written: “Night is light for me” (Psalms 139:11). This is in accordance with the opinion of Shmuel, [who said]: Why do we recite a blessing on a candle at the conclusion of Shabbat? Because then was the beginning of its creation. Rav Huna in the name of Rabbi Yoḥanan: One recites a blessing over it even at the conclusion of Yom Kippur because the fire rested that entire day.50Since one is not permitted to use the fire on Yom Kippur, and once Yom Kippur is over one is permitted to use it, one appreciates fire and recites the blessing.