וְהִנֵּה ה' נִצָּב עָלָיו וַיֹּאמַר אֲנִי ה' וגו' (בראשית כח, יג), רַבִּי יוֹסֵי בַּר זִמְרָא פָּתַח (תהלים סג, ב): כָּמַהּ לְךָ בְּשָׂרִי בְּאֶרֶץ צִיָּה וְעָיֵף בְּלִי מָיִם, רַבִּי אֶלְעָזָר בְּשֵׁם רַבִּי יוֹסֵי בַּר זִמְרָא (תהלים סג, ב): צָמְאָה לְךָ נַפְשִׁי כָּמַּהּ לְךָ, אָמַר רַבִּי אַיְּבוּ כַּכְּמֵהוֹת הַלָּלוּ שֶׁהֵן מְצַפִּין לְמַיִם. רַבָּנָן אָמְרֵי כְּשֵׁם שֶׁנַּפְשִׁי צָמְאָה לְךָ כֵּן רמ"ח אֵבָרִים שֶׁיֵּשׁ בִּי צְמֵאִים לְךָ, הֵיכָן, בְּאֶרֶץ צִיָּה וְעָיֵף בְּלִי מָיִם. (תהלים סג, ב): [על] כֵּן בַּקֹּדֶשׁ חֲזִיתִךָ, עַל כֵּן בַּקְּדֻשָּׁה חֲזִיתִיךָ. (תהלים סג, ב): לִרְאוֹת עֻזְּךָ, זוֹ פַּמַּלְיָא שֶׁלְּךָ (תהלים סג, ב): וּכְבוֹדֶךָ, וְהִנֵּה ה' נִצָּב עָלָיו. “And, behold, the Lord was standing over him, and said: I am the Lord, God of Abraham your father, and God of Isaac. The land upon which you lie, to you I will give it, and to your descendants” (Genesis 28:13).
“And, behold, the Lord was standing over him, and said: I am the Lord…” – Rabbi Yosei bar Zimra began: “My flesh yearns for You, in a parched and thirsty land without water” (Psalms 63:2). Rabbi Elazar in the name of Rabbi Yosei bar Zimra: “My soul thirsts for You…yearns [kama] for You” (Psalms 63:2) – like these truffles1This is referring to a fungus which grows mainly underground. that long for water. The Rabbis say: Just as my soul thirsts for You, so, too, my two hundred and forty-eight limbs thirst for You. Where? “In a parched and thirsty land without water.” “Indeed, in the Sanctuary I have seen You” (Psalms 63:3) – in sanctity I have seen You; “beholding Your power” (Psalms 63:3) – this is Your entourage; “and Your glory” (Psalms 63:3) – “and, behold, the Lord was standing over him.”
רַבִּי חָמָא בַּר חֲנִינָא פָּתַח (משלי כז, יז): בַּרְזֶל בְּבַרְזֶל יָחַד, אָמַר רַבִּי חָמָא בַּר חֲנִינָא אֵין סַכִּין מִתְחַדֶּדֶת אֶלָּא בְּיָרֵךְ שֶׁל חֲבֶרְתָּהּ, כָּךְ אֵין תַּלְמִיד חָכָם מִתְחַדֵּד אֶלָּא בַּחֲבֵרוֹ, בַּרְזֶל בְּבַרְזֶל יָחַד וְאִישׁ יַחַד פְּנֵי רֵעֵהוּ, אִישׁ זֶה יַעֲקֹב, כֵּיוָן שֶׁעָמַד אָבִינוּ יַעֲקֹב אִישׁ יַחַד פְּנֵי רֵעֵהוּ, שֶׁנִּתְיַחֲדָה עָלָיו הַשְּׁכִינָה, וְהִנֵּה ה' נִצָּב עָלָיו. Rabbi Ḥama bar Ḥanina began: “Iron sharpens iron” (Proverbs 27:17) – Rabbi Ḥama bar Ḥanina said: [Just as] a knife is sharpened only on the side of its counterpart, so, a Torah scholar is sharpened only by his counterpart. “Iron sharpens iron, and a man in the presence of another” (Proverbs 27:17). “A man” – this is Jacob. When our patriarch Jacob stood, ”a man in the presence of another” – as the Divine Presence was associated with him; “and, behold, the Lord was standing over him.”
אָמַר רַבִּי אַבָּהוּ, מָשָׁל לְבֶן מְלָכִים שֶׁהָיָה יָשֵׁן עַל גַּבֵּי עֲרִיסָה וְהָיוּ זְבוּבִים שׁוֹכְנִים עָלָיו, וְכֵיוָן שֶׁבָּא מֵנִיקְתּוֹ שָׁחָה עָלָיו מֵנִיקְתּוֹ וּבָרְחוּ מֵעָלָיו, כָּךְ בַּתְּחִלָּה וְהִנֵּה מַלְאֲכֵי אֱלֹהִים עֹלִים וְיֹרְדִים בּוֹ, כֵּיוָן שֶׁנִּתְגַּלֶּה עָלָיו הַקָּדוֹשׁ בָּרוּךְ הוּא בָּרְחוּ מֵעָלָיו. רַבִּי חִיָּא רַבָּה וְרַבִּי יַנַּאי, חַד אָמַר, עָלָיו, עַל סֻלָּם. וְחַד אָמַר, עָלָיו, עַל יַעֲקֹב. מַאן דְּאָמַר עָלָיו, עַל הַסֻּלָּם, נִיחָא, אֶלָּא לְמַאן דְּאָמַר עָלָיו, עַל יַעֲקֹב, מִי מִתְקַיֵּם עָלָיו, אָמַר רַבִּי יוֹחָנָן הָרְשָׁעִים מִתְקַיְּמִין עַל אֱלֹהֵיהֶם, (בראשית מא, א): וּפַרְעֹה חֹלֵם וְהִנֵּה עֹמֵד עַל הַיְאֹר, אֲבָל הַצַּדִּיקִים אֱלֹהֵיהֶם מִתְקַיֵּם עֲלֵיהֶם, שֶׁנֶּאֱמַר: וְהִנֵּה ה' נִצָּב עָלָיו וַיֹּאמֶר אֲנִי ה' אֱלֹהֵי אַבְרָהָם. Rabbi Abahu said: This is analogous to the son of kings, who would sleep in his cradle and flies would alight on him. When his nursemaid came, she bent over him and suckled him and they flew away from upon him. So, initially, “behold, the angels of God were ascending and descending on it” (Genesis 28:12). When the Holy One blessed be He revealed Himself they fled from on it. Rabbi Ḥiyya Rabba and Rabbi Yanai, one said: “On it” – on the ladder; and one said: “On it” – on Jacob. The one who said: “On it,” on the ladder, it works out well. However, according to the one who said: “On it,” regarding Jacob, does He stand over him? Rabbi Yoḥanan said: The wicked stand over their gods – “Pharaoh was dreaming, and behold, he stood over the Nile” (Genesis 41:1).2The Egyptians worshipped the Nile. But the righteous, their God stands over them, as it is stated: “Behold, the Lord was standing over him, and said: I am the Lord, God of Abraham.”
רַבִּי חֲנִינָא בְּשֵׁם רַבִּי פִּינְחָס אָמַר שְׁמוֹנָה עֶשְׂרֵה פְּעָמִים מַזְכִּיר הָאָבוֹת בַּתּוֹרָה, וּכְנֶגֶד כֵּן קָבְעוּ חֲכָמִים שְׁמוֹנָה עֶשְׂרֵה בְּרָכוֹת שֶׁבַּתְּפִלָּה, וְאִם יֹאמַר לְךָ אָדָם תִּשְׁעָה עָשָׂר הֵם, אֱמֹר לוֹ וְהִנֵּה ה' נִצָּב עָלָיו, לֵית הוּא מִן הַמִּנְיָן. וְאִם יֹאמַר לְךָ אָדָם שִׁבְעָה עָשָׂר הֵם, אֱמֹר לוֹ (בראשית מח, טז): וְיִקָּרֵא בָהֶם שְׁמִי וְשֵׁם אֲבֹתַי אַבְרָהָם וְיִצְחָק, חַד מִנְהוֹן. (בראשית כח, יג): הָאָרֶץ אֲשֶׁר אַתָּה שֹׁכֵב עָלֶיהָ לְךָ אֶתְּנֶנָּה וּלְזַרְעֶךָ, רַבִּי שִׁמְעוֹן מִשּׁוּם בַּר קַפָּרָא אָמַר קְפָלָהּ כְּפִינְקָס וּנְתָנָהּ תַּחַת רֹאשׁוֹ, כְּאֵינַשׁ דַּאֲמַר מִן תְּחוֹת רֵישָׁא דִידָךְ. רַב הוּנָא בְּשֵׁם רַבִּי אֶלְעָזָר אָמַר וּבִלְבַד שֶׁיְהֵא נִקְבַּר עָלֶיהָ. Rabbi Ḥanina said in the name of Rabbi Pinḥas: It mentions the patriarchs eighteen times in the Torah, and corresponding to it, the Sages instituted the eighteen blessings in prayer. Were a person to say to you: ‘There are nineteen,’3Nineteen times that the patriarchs are mentioned in the Torah. say to him: “Behold, the Lord was standing over him […God of Abraham your father, and the God of Isaac]” is not included in the tally.4Because Jacob is not mentioned in the verse. Were a person to say to you: ‘There are seventeen,’ say to him: “And let my name and the name of my fathers, Abraham and Isaac, be called upon them”5Because although Jacob is not mentioned by name, he is the speaker of this verse and he says: “My name.” (Genesis 48:16) is one of them.
“The land upon which you lie, to you I will give it, and to your descendants” – Rabbi Shimon said in the name of bar Kappara: He folded it like a notepad and placed it under his head, like a person who says: ‘Whatever is under your head is yours.’ Rav Huna said in the name of Rabbi Elazar: Provided that he will be buried there.
וְהָיָה זַרְעֲךָ כַּעֲפַר (בראשית כח, יד), מַה עֲפַר הָאָרֶץ אֵינוֹ מִתְבָּרֵךְ אֶלָּא בַּמַּיִם, כָּךְ בָּנֶיךָ אֵין מִתְבָּרְכִין אֶלָּא בִּזְכוּת הַתּוֹרָה שֶׁנִּמְשְׁלָה כְּמַיִם, וּמַה עֲפַר הָאָרֶץ מְבַלֶּה אֶת כָּל כְּלֵי מַתָּכוֹת וְהוּא קַיָּם לְעוֹלָם, כָּךְ בָּנֶיךָ מְבַלִּין אֶת כָּל הָעוֹלָם וְהֵם קַיָּמִים לְעוֹלָם. וּמָה עָפָר עָשׂוּי דַּיִּשׁ לַכֹּל, כָּךְ בָּנֶיךָ עֲשׂוּיִם דָּיִשׁ, הֲדָא הוּא דִכְתִיב (ישעיה נא, כג): וְשַׂמְתִּיהָ בְּיַד מוֹגַיִךְ, מַהוּ מוֹגַיִךְ אִלֵּין דִּמְמִיגִין מַחָתִיךְ [נסח אחר: מכתיך] וּמְיַסְּרִין אוֹתָךְ וּמַתִּישִׁין אֶת כֹּחֵךְ. אֲפִלּוּ כֵּן לְטוֹבָתֵךְ מְשַׁקְשְׁקִין וּמְמָרְקִין לָךְ מִן חוֹבִיךְ, כְּמָה דְתֵימָא (תהלים סה, יא): בִּרְבִיבִים תְּמֹגְגֶנָּה צִמְחָהּ תְּבָרֵךְ. (ישעיה נא, ג): אֲשֶׁר אָמְרוּ לְנַפְשֵׁךְ שְׁחִי וְנַעֲבֹרָה, מָה הָיוּ עוֹשִׂים לָהֶם, הָיוּ מַרְבִּיצִים אוֹתָן בְּפוֹלָטְרִיּוֹת וּמַעֲבִירִין כָּרִים עֲלֵיהֶם. רַבִּי עֲזַרְיָה בְּשֵׁם רַבִּי אַחָא אָמַר הִיא סִימָן טוֹב, מַה פְּלָטִירָה זוֹ מְבַלָּה אֶת הָעוֹבְרִים וְאֶת הַשָּׁבִים וְהִיא קַיֶּמֶת לְעוֹלָם, כָּךְ בָּנֶיךָ מְבַלִּים אֶת כָּל אֻמּוֹת הָעוֹלָם וְהֵם קַיָּמִים לְעוֹלָם. (בראשית כח, יד): וּפָרַצְתָּ יָמָּה וָקֵדְמָה וְצָפֹנָה וָנֶגְבָּה, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא אַתְּ הוּא תַּרְעַיָא דְיַמָּא, כְּמָא דְאַתְּ אָמַר (מיכה ב, יג): עָלָה הַפֹּרֵץ לִפְנֵיהֶם, רַבִּי יוֹסֵי בַּר חֲנִינָא אָמַר אַף חֲלוּקֵי יְחֶזְקֵאל הֶרְאָה לוֹ, וַהֲלוֹא לֹא פֵּרַשׁ יְחֶזְקֵאל אֶלָּא מִן הַמִּזְרָח לַמַּעֲרָב, בָּא יְשַׁעְיָה וּפֵרַשׁ (ישעיה נד, ג): כִּי יָמִין וּשְׂמֹאול תִּפְרֹצִי וגו': “Your descendants will be as the dust of the earth, and you shall spread out to the west, and to the east, and to the north, and to the south. And all the families of the earth shall be blessed in you and your descendants” (Genesis 28:14).
“Your descendants will be as the dust” – just as the dust is blessed only by means of water, so, your descendants will be blessed only by means of Torah, that is likened to water. Just as the dust of the earth outlasts all metal vessels and endures forever, so, your descendants will outlast the entire world and endure forever. Just as dust is trodden upon by all, so, your children will be trodden upon. That is what is written: “I will place it into the hand of your oppressors [mogayikh]” (Isaiah 51:23). What is mogayikh? It is those that cause your wounds to liquefy [memagin], torment you, and sap your strength. Nevertheless, it is for your benefit, as they purify and cleanse you from your iniquities, just as it says: “Soften [temogegena] it with showers, bless its vegetation” (Psalms 65:11). “Who said to your soul: Bow, and we will pass” (Isaiah 51:23) – what would they do to them?6The oppressors to the Jews. They would lie them down in the streets and pass wagons with plows over them. Rabbi Azarya said in the name of Rabbi Aḥa: It is a fortuitous sign; just as this street outlasts the passersby and endures forever, so, your descendants outlast the nations of the world and they endure forever.
“You shall spread out to the west, and to the east, and to the north, and to the south” – Rabbi Abba bar Kahana said: It is you7Due to your merit, the sea split. who split the sea, just as is it stated: “The one who breaks through went up before them…[their king passed before them, and the Lord is at their head]” (Micah 2:13).8The reference is to the splitting of the Red Sea, as it is written: “Tremble, O earth, before the Lord, before the God of Jacob” (Psalms 114:7).
Rabbi Yosei bar Ḥanina said: He also showed them the divisions of Ezekiel.9The reference is to the more expansive borders of the Land of Israel as prophesied by Ezekiel. See Ezekiel 48:1–29. But did Ezekiel not articulate only from east to west? Isaiah came and articulated: “For you will spread out to the right and the left…” (Isaiah 54:3).10When facing east, “right and left” are north and south.
וְהִנֵּה אָנֹכִי עִמָּךְ וּשְׁמַרְתִּיךָ בְּכֹל אֲשֶׁר תֵּלֵךְ (בראשית כח, טו), רַבָּנָן אָמְרֵי עַל הַכֹּל הֱשִׁיבוֹ וְעַל הַפַּרְנָסָה לֹא הֱשִׁיבוֹ. (בראשית כח, כ): אִם יִהְיֶה אֱלֹהִים עִמָּדִי, אָמַר לוֹ הִנֵּה אָנֹכִי עִמָּךְ. (בראשית כח, כ): וּשְׁמָרַנִּי בַּדֶּרֶךְ הַזֶּה, שֶׁנֶּאֱמַר: וּשְׁמַרְתִּיךָ בְּכֹל אֲשֶׁר תֵּלֵךְ. (בראשית כח, כא): וְשַׁבְתִּי בְשָׁלוֹם אֶל בֵּית אָבִי, וַהֲשִׁבֹתִיךָ אֶל הָאֲדָמָה הַזֹּאת. וְעַל הַפַּרְנָסָה לֹא הֱשִׁיבוֹ, אָמַר רַבִּי אִיסֵי אַף עַל הַפַּרְנָסָה הֱשִׁיבוֹ, שֶׁנֶּאֱמַר: כִּי לֹא אֶעֱזָבְךָ, וְאֵין עֲזִיבָה אֶלָּא פַּרְנָסָה, הֵיךְ מָה דְאַתְּ אָמַר (תהלים לז, כה): וְלֹא רָאִיתִי צַדִּיק נֶעֱזָב וגו'. “And, behold, I am with you, and will keep you wherever you will go, and will bring you back to this land; for I will not leave you until I have done that which I spoke to you” (Genesis 28:15).
“And, behold, I am with you, and will keep you wherever you will go” – the Rabbis say: He answered him regarding everything, but regarding sustenance,11See Jacob’s request, later: “And if God will be with me…and will give me bread to eat, and a garment to wear” (Genesis 28:20). he did not answer him. “If God will be with me” (Genesis 28:20) – He said to him: “Behold I am with you”; “and He will keep me on this way” (Genesis 28:20) – “and will keep you wherever you will go”; “and I return to my father’s house in peace” (Genesis 28:21) – “and will bring you back to this land.” But regarding sustenance, he did not answer him. Rabbi Isi said: He answered him regarding sustenance as well, as it is stated: “For I will not leave you [e’ezovkha],” just as it says: “I have never seen a righteous man forsaken [ne’ezav], [or his children seeking bread]” (Psalms 37:25).
וַיִּיקַּץ יַעֲקֹב מִשְּׁנָתוֹ (בראשית כח, טז), רַבִּי יוֹחָנָן אָמַר מִמִּשְׁנָתוֹ. (בראשית כח, טז): וַיֹּאמֶר אָכֵן יֵשׁ ה' בַּמָּקוֹם הַזֶּה, אָכֵן הַשְּׁכִינָה שְׁרוּיָה בַּמָּקוֹם הַזֶּה, וְלֹא הָיִיתִי יוֹדֵעַ. (בראשית כח, יז): וַיִּירָא וַיֹּאמַר מַה נּוֹרָא הַמָּקוֹם הַזֶּה, רַבִּי אֶלְעָזָר בְּשֵׁם רַבִּי יוֹסֵי בֶּן זִמְרָא אָמַר הַסֻּלָּם הַזֶּה עוֹמֵד בִּבְאֵר שֶׁבַע וְשִׁפּוּעוֹ מַגִּיעַ עַד בֵּית הַמִּקְדָּשׁ, מַה טַּעַם וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע, וַיַּחֲלֹם וְהִנֵּה סֻלָּם, וַיִּירָא וַיֹּאמַר מַה נּוֹרָא הַמָּקוֹם הַזֶּה, אָמַר רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן הַסֻּלָּם הַזֶּה עוֹמֵד בְּבֵית הַמִּקְדָּשׁ וְשִׁפּוּעוֹ מַגִּיעַ עַד בֵּית אֵל, מַה טַּעַם, וַיִּירָא וַיֹּאמַר מַה נּוֹרָא הַמָּקוֹם הַזֶּה, וַיִּקְרָא שֵׁם הַמָּקוֹם הַהוּא בֵּית אֵל. אֵין זֶה כִּי אִם בֵּית אֱלֹהִים וְזֶה שַׁעַר הַשָּׁמָיִם, אָמַר רַב אַחָא עָתִיד הַשַּׁעַר הַזֶּה לְהִפָּתַח לְהַרְבֵּה צַדִּיקִים כַּיּוֹצֵא בָּךְ. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אֵין בֵּית הַמִּקְדָּשׁ שֶׁל מַעְלָן גָּבוֹהַּ מִבֵּית הַמִּקְדָּשׁ שֶׁל מַטָּן, אֶלָּא שְׁמוֹנָה עֶשְׂרֵה מִיל, מַה טַּעַם, וְזֶה שַׁעַר הַשָּׁמָיִם, מִנְיַן וְזֶ"ה. דָּבָר אַחֵר, מְלַמֵּד שֶׁהֶרְאָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְיַעֲקֹב בֵּית הַמִּקְדָּשׁ בָּנוּי וְחָרֵב וּבָנוּי, וַיִּירָא וַיֹּאמַר מַה נּוֹרָא הַמָּקוֹם הַזֶּה, זֶה בָּנוּי, הֵיךְ מָה דְאַתְּ אָמַר (תהלים סח, לו): נוֹרָא אֱלֹהִים מִמִּקְדָּשֶׁיךָ, וְאֵין זֶה, הֲרֵי חָרֵב, כְּמָה דְאַתְּ אָמַר (איכה ה, יז): עַל זֶה הָיָה דָּוֶה לִבֵּנוּ עַל אֵלֶּה חָשְׁכוּ עֵינֵינוּ. כִּי אִם בֵּית אֱלֹהִים, בָּנוּי וּמְשֻׁכְלָל לֶעָתִיד לָבוֹא, כְּמָה דְאַתְּ אָמַר (תהלים קמז, יג): כִּי חִזַּק בְּרִיחֵי שְׁעָרָיִךְ. “Jacob awoke from his sleep, and he said: Indeed, the Lord is in this place and I did not know” (Genesis 28:16).
“Jacob awoke from his sleep [mishenato]” – Rabbi Yoḥanan said: From his studies [mimishnato].12He did not sleep.
“He said: Indeed, the Lord is in this place” – indeed, the Divine Presence is resting in this place, and I did not know.
“He was frightened, and he said: How awesome is this place; this is nothing other than the house of God, and this is the gate of the heavens” (Genesis 28:17).
“He was frightened, and he said: How awesome is this place” – Rabbi Elazar said in the name of Rabbi Yosei ben Zimra: The ladder was standing in Beersheba, and its incline reached the Temple. What is the source? “Jacob departed from Beersheba…he dreamed and behold, a ladder…he was frightened, and he said: How awesome is this place.” Rabbi Yehuda ben Rabbi Simon said: The ladder was standing at the Temple and its incline reached Beit El. What is the source? “He was frightened, and he said: How awesome is this place…He called the name of that place Beit El” (Genesis 28:17–19).
“This is nothing other than the house of God, and this is the gate of the heavens” – Rav Aḥa said: This gate is destined to open for many righteous men like you.
Rabbi Shimon ben Yoḥai said: The supernal Temple is only eighteen mil13Mil is a measure of distance. higher than the earthly Temple. What is the source? “And this is [vezeh] the gate of the heavens” – the numerical value of vezeh.14Vav – 6 + zayin – 7 + heh – 5 = 18.
Another matter, the Holy One blessed be He showed him the Temple destroyed and built. “He was frightened, and he said: How awesome is this place” – that is built, just as it says: “God, You are awesome from Your Temple” (Psalms 68:36). “This is nothing [ein zeh]” – that is destroyed, just as it says: “For this [al zeh] our heart suffers; for these our eyes are dim” (Lamentations 5:17). “Other [ki] than the house of God” – built and enhanced in the future, just as it says: “For [ki] He has strengthened the bolts of your gates” (Psalms 147:13).
וַיַּשְׁכֵּם יַעֲקֹב בַּבֹּקֶר וַיִּקַּח אֶת הָאֶבֶן וגו' וַיִּצֹּק שֶׁמֶן עַל רֹאשָׁהּ (בראשית כח, יח), שֻׁפַּע לוֹ מִן הַשָּׁמַיִם כִּמְלֹא פִי הַפַּךְ. (בראשית כח, יט): וְאוּלָם לוּז, הִיא לוּז שֶׁצּוֹבְעִין בָּהּ אֶת הַתְּכֵלֶת, הִיא לוּז שֶׁעָלָה סַנְחֵרִיב וְלֹא בִּלְבְּלָהּ, נְבוּכַדְנֶצַּר וְלֹא הֶחֱרִיבָהּ. הִיא לוּז שֶׁלֹא שָׁלַט בָּהּ מַלְאַךְ הַמָּוֶת מֵעוֹלָם, הַזְּקֵנִים שֶׁבָּהּ מֶה עוֹשִׂין לָהֶם, כֵּיוָן שֶׁהֵם זְקֵנִים הַרְבֵּה מוֹצִיאִין אוֹתָם חוּץ לַחוֹמָה וְהֵם מֵתִים. אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא, לָמָּה נִקְרָא שְׁמָהּ לוּז, כָּל מִי שֶׁנִּכְנַס בָּהּ הִטְרִיף מִצְווֹת וּמַעֲשִׂים טוֹבִים כַּלּוּז. וְרַבָּנָן אָמְרֵי מַה לּוּז אֵין לָהּ פֶּה, כָּךְ לֹא הָיָה אָדָם יָכוֹל לַעֲמֹד עַל פִּתְחָהּ שֶׁל עִיר. אָמַר רַבִּי סִימוֹן לוּז הָיָה עוֹמֵד עַל פִּתְחָהּ שֶׁל עִיר. רַבִּי אֶלְעָזָר בְּשֵׁם רַבִּי פִּנְחָס בַּר חָמָא אָמַר לוּז הָיָה עוֹמֵד עַל פִּתְחָהּ שֶׁל מְעָרָה וְהָיָה לוּז חָלוּל וְהָיוּ נִכְנָסִין דֶּרֶךְ הַלּוּז לִמְּעָרָה, דֶּרֶךְ הַמְּעָרָה לָעִיר, הֲדָא הוּא דִכְתִיב (שופטים א, כד כה): וַיִּרְאוּ הַשֹּׁמְרִים אִישׁ יוֹצֵא מִן הָעִיר וַיֹּאמְרוּ לוֹ הַרְאֵנוּ נָא אֶת מְבוֹא הָעִיר וְעָשִׂינוּ עִמְּךָ חָסֶד. וַיַּרְאֵם אֶת מְבוֹא הָעִיר וַיַּכּוּ אֶת הָעִיר לְפִי חָרֶב וְאֶת הָאִישׁ וְאֶת כָּל מִשְׁפַּחְתּוֹ שִׁלֵּחוּ. רַבִּי יַנַּאי וְרַבִּי יִשְׁמָעֵאל עֲבַד לָהּ הַפְטָרָה, מָה אִם זֶה שֶׁלֹא הָלַךְ לֹא בְיָדָיו וְלֹא בְרַגְלָיו אֶלָּא עַל שֶׁהֶרְאָה לָהֶם בְּאֶצְבַּע נִצֹּל מִן הַפֻּרְעָנֻיּוֹת, יִשְׂרָאֵל שֶׁעוֹשִׂים חֶסֶד עִם גְּדוֹלֵיהֶם בִּידֵיהֶם וּבְרַגְלֵיהֶם, עַל אַחַת כַּמָּה וְכַמָּה. “Jacob awoke early in the morning, and he took the stone that he had placed beneath his head, and established it as a monument, and poured oil on the top of it” (Genesis 28:18).
“Jacob awoke early in the morning, and he took the stone…and poured oil on the top of it” – He provided to him, from the heavens, enough to fill a jug to its mouth.
“He called the name of that place Beit El; however, Luz was the name of the city initially” (Genesis 28:19).
“However, Luz” – this is Luz, in which they dye sky blue wool. This is Luz that Sennacherib attacked but did not transfer its population; [that] Nebuchadnezzar [attacked], but he did not destroy it. This is Luz, over which the angel of death never had dominion. What would the elderly among them do? When they would become very old, they would take them outside the walls and they would die. Rabbi Abba bar Kahana said: Why is it called Luz? Anyone who would enter it would proliferate mitzvot and good deeds like an almond tree [luz]. The Rabbis say: Just as a luz has no opening,15The shell has no clear place from which to crack it. so, too, no man could ascertain the location of the city entrance.
Rabbi Simon said: Luz was located at the entrance of a city. Rabbi Elazar said in the name of Rabbi Pinḥas bar Ḥama: Luz was located at the entrance of a cave. There was a hollow almond tree and they would enter the cave through the almond tree and through the cave to the city. That is what is written: “The sentries saw a man emerging from the city, and they said to him: Show us now the way into the city, and we will act benevolently with you. He showed them the way into the city, and they smote the city by the sword, but the man and his entire family they released” (Judges 1:24–25).
Rabbi Yanai and Rabbi Yishmael employed this as a conclusion:16Used this as a conclusion to what they said, ending with a statement praising the host. If this one, who did not go with his hands or with his feet, but because he showed them with his finger, was saved from suffering, Israel, who perform acts of kindness with their great ones17And their lesser ones. with their hands and with their feet, all the more so.