CHAPTER XXXV THE VISION OF JACOB AT BETHEL [45B i.] "BETTER is the end of a thing than the beginning thereof" (Eccles. 7:8). The first blessings wherewith Isaac blessed Jacob were concerning the dews of heaven, and concerning the corn of the earth, [ i.e. material blessings of this earthly life.] as it is said, "And God give thee of the dew of heaven, [ In the MS. and the first editions the quotation ends here.] and of the fatness of the earth" (Gen. 27:28). The final blessings were the blessings of the foundation of the world, and in them there is no (interruption), [ There is a lacuna in the MS.; the space is just sufficient for the word which occurs in the Oxford MS. or in the first editions, and which means “interruption.”] either in this world or in the world to come, as it is said, "And God Almighty bless thee" (ibid. xxviii. 3). And he further added unto him the blessing of Abraham, || as it is said, "And may he give thee the blessing of Abraham, [ In the MS. the quotation ends here; it is continued in the first editions.] to thee and to thy seed with thee" [ The verse continues: “that thou mayest inherit the land of thy sojournings.”] (ibid. 4). Therefore (say) [ This occurs in the first editions, and is missing in the MS.] : "Better is the end of a thing [ The reference is to the final blessing of Jacob. The blessings which he received instead of Esau were but a cause of anguish and sorrow to him as far as material benefits were concerned; cf. Job 8:7.] than the beginning thereof" (Eccles. 7:8). "Better is the patient in spirit than the proud in spirit" (ibid.). [ The first editions read: “‘Better is slowness to anger than the proud in spirit.’ ‘Better is slowness to anger,’ this (saying),” etc. The Oxford MS. agrees with our text.] "Better is the patient in spirit"—this (saying) is applicable [ Read אמור כיעקכ.] to our father Jacob, for every day he was patient in spirit, and he spake all kinds of words of entreaty. [ The MS. reads “Pangeoth,” so also in first editions. Jastrow corrects this and reads Pagneoth (entreaty); see T.D. 1135a; his reference to our book on 1186a must be corrected so as to read Chapter XXXV. According to Luria the reading should be: “Every day he ate plain food.” The Oxford MS. has: “Every day he ate food which was disqualified” (for the altar).] (The words) "than the proud in spirit" (ibid.) refer to the wicked Esau, because every day he was eating the flesh of that which he had hunted. Owing to his pride he did not give any of his food to Jacob. Once he went out to hunt but he did not meet with any success. He saw Jacob eating lentil food, and he desired this in his heart, and he said to him: "Let me gulp down, I pray thee, some of that red pottage" (Gen. 25:30). Jacob said to him: Thou camest forth red at thy birth from thy mother; (now) thou dost desire to eat (this) red food; therefore he called his name "Edom" (red), as it is said, "And Esau said to Jacob" (ibid.).
Rabbi Eliezer said: Lentils are the food of mourning [ See T.B. Baba Bathra, 16b; Pal. Targ. Gen. 25:29, and Gen. Rab. 63:14. Cf. Jerome, Epist. xxii. ad Paulam, quoted in J.Q.R. vi. 227, and Brüll in Kobak’s Jeschurun, viii. 31 ff.] and sorrow. Know thou that this is so, for when Abel had been killed, his parents were eating lentil food (as a sign) of their mourning for him in mourning and sorrow. [ The first editions add: “And when Haran was burned in the furnace of the Chaldees, his parents ate lentil food (as a sign) of their mourning for him in mourning and sorrow.”] And Jacob was eating lentil food in mourning and sorrow [ The Venice edition adds: “because of the kingdom and the dominion and the birthright of Esau.”] because the kingdom, the dominion, and the birthright belonged to Esau. Moreover, on that day Abraham, his grandfather, died. [ Luria thinks that since Jacob was wont to eat lentils, there was no special reason to connect this circumstance with the death of Abraham. See Pesiḳta Rabbathi 12 p. 48a.] The Israelites eat lentil food in mourning and sorrow on account of the mourning || and sorrow for the Temple, [ The custom of eating lentils on the eve of the Fast of Ab obtained formerly; see Ṭur Orach Chayyim, 552 p. 48a.] The Israelites eat lentil food in mourning and sorrow on account of the mourning || and sorrow for the Temple, [ The custom of eating lentils on the eve of the Fast of Ab obtained formerly; see Ṭur Orach Chayyim, 552, and cf. Gen. Rab., loc. cit., which says that lentils are a suitable repast for mourners because they have no mouth (i.e. slit), like the mourner who in his grief is struck dumb. Moreover, the lentils by their round form typify the going around of trouble and loss in this world. (See J.E. vii. 682.)] and on account of the exile of Israel. Hence thou mayest learn that the children of Esau will not fall until a remnant from Israel shall come and give to the children of Esau lentil food in mourning and sorrow, and will take away from them the dominion of the kingdom and the birthright, which Jacob acquired from (Esau) by oath, as it is said, "And Jacob said, Swear to me this day; and he sware unto him" (ibid. 33).
Rabbi ' Aḳiba said: Every place where our forefathers went, the well went in front of them, and they [ Luria thinks that “they” should be deleted, and that instead of this word we should read “Abraham.”] dug three times and found it before them. [ Three times in connection with Abraham is the digging of a well mentioned. Isaac also had to dig for water. The Midrashim differ as to the number of wells; see Gen. Rab. 64:8. The next sentence in our text occurs only in our MS.] Abraham dug three times and found it before him, as it is said, "And Isaac digged again the wells of water, which they had digged in the days of Abraham" (ibid. xxvi. 18). And Isaac dug in the land (of Canaan) four times, [ The first editions read: “three times.”] and found it before him, as it is said, "And Isaac's servants digged in the valley" (ibid. 19). [ The first editions quote the preceding verse and add the following: “He dug twice in the ground, and found it before him, as it is said, ‘And Isaac’s servants digged in the valley’” (Gen. 26:19).] And it is written about Jerusalem, "And it shall come to pass in that day, that living waters shall go out from Jerusalem" (Zech. 14:8). This refers to the well which will arise in Jerusalem in the future, [ The Messianic age.] and will water all its surroundings. Because they found (the well) seven [ Three times by Abraham and four times by Isaac.] times, he [ Isaac.] called it Shib'ah (seven). [ The first editions add here: “as it is said, ‘And he called it Shib‘ah’ (Gen. 26:33). By the name of the well (Beer) was a city called ‘Beer-Sheba unto this day’” (ibid.).]
Jacob was seventy-seven years old [ See T.B. Megillah, 17a, and Seder ‘Olam Rab. 2 p. 5a. Jacob was 63 years when he was blessed in place of Esau; he spent 14 years in the “tents” of Shem and Eber; and therefore he was 77 years old when he went to Beer-Sheba.] when he went forth from his father's house, and the well went before him. [ On the well in Jewish theology, cf. Hellenism and Christianity, p. 87; see also Rabbinic Philosophy and Ethics, pp. 81 and 263.] From Beer-Sheba as far as Mount Moriah is a journey of two days, || and he arrived there [ Mount Moriah; see ‘Arukh, ed. Kohut, v. p. 227a, s.v. “Maḳom.”] at midday, and the Holy One, blessed be He, met him, as it is said, "And he met in the place, [ Maḳom is used also as a title of God. The quotation from Gen. 28:11 might be rendered in the sense of our Midrash, thus: “And he met the Omnipresent” (i.e. God). In the MSS. the quotation ends here.] and tarried there all night, because the sun was set" (Gen. 28:11). Why is the name of the Holy One, blessed be He, called Maḳom? [ i.e. “Place.” The ‘Arukh, loc. cit., reads as our MS. The first editions read: “Why was the place called Maḳom?”] Because in every place where the righteous are [ Jalḳuṭ, Gen. § 119, reads: “where the righteous stand” (in prayer).] He is found with them [ Cf. Hos. 12:4: “He found him in the House of God” (Bethel).] there, as it is said, "In every place (Maḳom) where I record my name [ In the MSS. the quotation ends here.] I will come unto thee, and bless thee" (Ex. 20:24). The Holy One, blessed be He, said to him: Jacob ! The bread is in thy bag, [ See Jalḳuṭ, Gen. loc. cit.; the words are based on 2 Kings 4:42: “fresh ears of corn in his sack.” The Targum on this verse renders this last word “garments.” Perhaps the best word in our context would be “knapsack.”] and the well is before thee, so that thou mayest eat and drink [ The first editions omit: “and sleep.” It occurs in Jalḳuṭ, Gen. loc. cit.] and sleep in this place. He said before Him: Sovereign of all the worlds ! Till now the sun has still fifty degrees to set, [ This is also the reading of Jalḳuṭ, Gen. loc. cit., and agrees with the text preserved by Nachmanides, Com. in loc. (Gen.); see T.B. Synhedrin, 95b, and Gen. Rab. 68:10.] and I am lying down in this place. And (thereupon) the sun set in the west, although not in its proper time. Jacob looked and saw the sun setting in the west, and he tarried there, as it is said, "And he tarried there all night, because the sun was set" (Gen. 28:11).
Jacob took twelve stones [ See Shocher Ṭob on Ps. 91:6; Gen. Rab. 68:11; Leḳach Ṭob, Gen. 28:11.] of the stones of the altar, whereon his father Isaac had been bound, and he set them for his pillow in that place, [ Jalḳuṭ, loc. cit., reads: “The Omnipresent came to make known to him,” etc.] to indicate to himself that twelve tribes were destined to arise from him. And they all became one stone, to indicate to him that all (the tribes) were destined to become one people [ Or “nation” (נוי), which is used not only of the heathens but also of Israel. Luria reads עם (people); the Venice edition has נוי; this is also the reading of the Amsterdam and Prague editions.] on the earth, as it is said, "And who is like thy people Israel, a nation that is alone on the earth" (1 Chron. 17:21).
Rabbi Levi said: In that night the Holy One, blessed be He, showed him all the signs. He showed him a ladder standing from the earth to the heaven, as it is said, "And he dreamed, and behold || a ladder [ In the MS. the quotation ends here. On the theme cf. Wisdom x. 10.] set up on the earth, and the top of it reached to heaven" (Gen. 28:12). And the ministering angels were ascending and descending thereon, and they beheld the face of Jacob, and they said: This is the face [ Cf. Pal. Targum, Gen. in loc.; and see T.B. Chullin, 91b; Gen. Rab. 68:12, lxxviii. 3; and liturgy for the second day of New Year, ed. Heidenheim, p. 36a.] like the face of the Chayyah, [ i.e. the face of a man; cf. Ezek. 1:10, also T.J. Joma v. 3. 42c.] which is on the Throne of Glory. [ The next sentence does not occur in the printed texts.] Such (angels) who were (on earth) below were ascending to see the face of Jacob among the faces of the Chayyah, (for it was) like the face of the Chayyah, which is on the Throne of Glory. Some (angels) ascended and some descended, [ See Pal. Targum, Gen. in loc. Note that the text says that the ladder was set up towards the earth, i.e. from heaven to earth.] as it is said, "And behold the angels of God were ascending and descending on it" (ibid.). [ See Gen. Rab. 68:12.] The Holy One, blessed be He, showed him the four kingdoms, their rule and their destruction, and He showed him the prince of the kingdom of Babylon ascending [seventy rungs, and descending; and He showed him the prince of the kingdom of] [ The words in square brackets are wanting in the MS., but they occur in the first editions.] Media ascending fifty-two rungs and descending; [and He showed him the prince of the kingdom of Greece ascending 180 ascents and descending;] [ The words in square brackets are wanting in the MS., but they occur in the first editions.] and He showed him the prince of the kingdom of Edom ascending, and he was not descending, but was saying, "I will ascend above the heights of the clouds; I will be like the Most High" (Isa. 14:14). Jacob replied to him: "Yet thou shalt be brought down to Sheol, [ The quotation ends here in the MS.] to the uttermost parts of the pit" (ibid. 15). The Holy One, blessed be He, said to him: Even "though thou shouldest make thy nest as high as the eagle" (Jer. 49:16).
Jacob rose up early in the morning in great fear, and said: [ Cf. Jalḳuṭ Makhiri, Ps. 91 p. 46b.] The house of the Holy One, blessed be He, is in this place, as it is said, "And he was afraid, and said, How dreadful is this place ! [ See Shocher Ṭob on Ps. 91:7, which has used our book.] this is none other but the house of God" (Gen. 28:17). Hence thou canst learn that every one who prays in Jerusalem [ Cf. 1 Kings 8:42.] is (reckoned) as though he had prayed before the Throne of Glory, [ See Menorath Ha-Maor, 100.] for the gate of heaven is there, and it is open to hear the prayers of Israel, as it is said, "And this is the gate of heaven" (ibid.).
And Jacob returned to gather the stones, and he found them all (turned into) one stone, and he set || it up for a pillar in the midst of the place, and oil descended for him from heaven, [ Cf. Rabbinic Philosophy and Ethics, p. 88, and see Matt. iii. 16 for the Spirit of God descending like a dove from heaven in the narrative of the baptism of the Founder of Christianity. See Books of Adam and Eve in A. and P. ii. pp. 143 f.] and he poured it thereon, as it is said, "And he poured oil upon the top of it" (ibid. 18). [ See T.J. Joma v. 4. 42c; Lev. Rab. 20:4; and cf. T.B. Joma, 53b.] What did the Holy One, blessed be He, do? He placed (thereon) [ Lit. “planted.” Late eds. read, “stretched forth.”] His right foot, [ According to the words of Isaiah the earth is God’s footstool, and our Midrash employs this bold imagery in speaking of the right foot of God. The stone became the centre stone of the earth, called “Eben Shethiyah.” See the Assumption of Moses i. 17, with Charles’ note, in loc., and cf. Ẓohar, Gen. 131a, and T.J. Joma, loc. cit.] and sank the stone to the bottom of the depths, and He made it [ The MS. reads “them”; the first editions read “it.”] the keystone of the earth, just like a man who sets a keystone in an arch; [ See Ẓohar, Gen. 122a.] therefore it is called the foundation stone, [ See J.E. iv. 275b; Pal. Targum on Ex. 28:30, and Siphrê, Num. 76b. “Shethiyah” may mean “God has set (or fixed) it.”] for there is the navel of the earth, and therefrom was all the earth evolved, and upon it the Sanctuary of God [ See supra, p. 71.] stands, as it is said, "And this stone, which I have set up for a pillar, shall be God's house" (ibid. 22).
And Jacob fell upon his face to the ground before the foundation stone, and he prayed before the Holy One, blessed be He, saying: Sovereign of all worlds ! If Thou wilt bring me back to this place in peace, I will sacrifice before Thee offerings of thanksgiving and burnt offerings, [ See Pal. Targum, Gen. 28:22, and Shocher Ṭob on Ps. 91:7, p. 200b.] as it is said, "And Jacob vowed a vow, saying" (ibid. 20). There he left the well, [ See Shocher Ṭob on Ps. 91, loc. cit.] and thence he lifted up his feet, and in the twinkle of the eye he came to Haran, as it is said, "And Jacob went on his journey, [ The quotation ends here in the MS.] and came to the land of the children of the east" (ibid. xxix. 1); and the (text) says, "And Jacob went [ The quotation ends here in the MS.] from Beer-Sheba, and went to Haran" (ibid. xxviii. 10). "And the Holy God is sanctified in righteousness" [ The divine righteousness or charity experienced by Jacob caused him to sanctify God.] (Isa. 5:16). The angels answered and said: Blessed art Thou, O Lord, the Holy God. [ This is the third benediction of the Shemoneh ‘Esreh; see Singer, p. 45. This benediction of the sanctification should remind us of Jacob, according to the teaching of our Midrash.]