Bereshit Rabbah 78:3

וַיֹּאמֶר שַׁלְּחֵנִי כִּי עָלָה הַשָּׁחַר (בראשית לב, כז), כְּתִיב (איכה ג, כג): חֲדָשִׁים לַבְּקָרִים רַבָּה אֱמוּנָתֶךָ, אָמַר רַבִּי שִׁמְעוֹן בַּר אַבָּא עַל שֶׁאַתָּה מְחַדְּשֵׁנוּ בְּכָל בֹּקֶר וָבֹקֶר אָנוּ יוֹדְעִים שֶׁאֱמוּנָתְךָ רַבָּה לְהַחֲיוֹת לָנוּ אֶת הַמֵּתִים. אָמַר רַבִּי אֲלֶכְּסַנְדְּרִי מִמַּה שֶּׁאַתָּה מְחַדְּשֵׁנוּ בְּבוֹקְרָן שֶׁל מַלְכֻיּוֹת אָנוּ יוֹדְעִים שֶׁאֱמוּנָתְךָ רַבָּה לְגָאֳלֵנוּ. רַבִּי חֶלְבּוֹ בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר לְעוֹלָם אֵין כַּת שֶׁל מַעְלָה מְקַלֶּסֶת וְשׁוֹנָה אֶלָּא בְּכָל יוֹם בּוֹרֵא הַקָּדוֹשׁ בָּרוּךְ הוּא כַּת שֶׁל מַלְאָכִים חֲדָשָׁה וְהֵן אוֹמְרִים שִׁירָה חֲדָשָׁה לְפָנָיו וְהוֹלְכִין לָהֶם. אָמַר רַבִּי בֶּרֶכְיָה הֵשַׁבְתִּי אֶת רַבִּי חֶלְבּוֹ וְהָא כְתִיב: וַיֹּאמֶר שַׁלְּחֵנִי כִּי עָלָה הַשָּׁחַר, וְהִגִּיעַ זְמַנִּי לוֹמַר שִׁירָה, אָמַר לִי חָנוֹקָא סְבַרְתְּ לְמֶחֶנְקֵנִי, אֲמָרִית מָה הוּא דֵין דִּכְתִיב: וַיֹּאמֶר שַׁלְּחֵנִי כִּי עָלָה הַשָּׁחַר, אָמַר לִי זֶה מִיכָאֵל וְגַבְרִיאֵל שֶׁהֵן שָׂרִים שֶׁל מַעְלָה, דְּכוּלָּא מִתְחַלְּפִין וְאִינוּן לָא מִתְחַלְּפִין. אַנְדְּרִיָּנוֹס שְׁחִיק טְמַיָּא שָׁאַל אֶת רַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָה, אָמַר לוֹ, אַתֶּם אוֹמְרִים אֵין כַּת שֶׁל מַעְלָה מְקַלֶּסֶת וְשׁוֹנָה, אֶלָּא בְּכָל יוֹם וָיוֹם הַקָּדוֹשׁ בָּרוּךְ הוּא בּוֹרֵא כַּת שֶׁל מַלְאָכִים חֲדָשִׁים וְהֵן אוֹמְרִים שִׁירָה לְפָנָיו וְהוֹלְכִין לָהֶן, אֲמַר לֵיהּ, הֵין. אֲמַר לֵיהּ וּלְאָן אִינוּן אָזְלִין, אָמַר מִן הָן דְּאִתְבָּרְיָן. אֲמַר לֵיהּ וּמִן אָן הֵן אִתְבָּרְיָן, אֲמַר לֵיהּ מִן נְהַר דִּינוּר. אֲמַר לֵיהּ וּמָה עֵסֶק דִּנְהַר דִּינוּר, אֲמַר לֵיהּ כַּהֲדֵין יַרְדְּנָא דְּלָא פָסֵיק לָא בִימָמָא וְלָא בְלֵילְיָא. אֲמַר לֵיהּ וּמִן אָן הוּא אָתֵי, אָמַר לֵיהּ מִן זֵיעָתְהוֹן דְּחַיָּתָא דְּאִינוּן מְזִיעִין מִן טְעִינוּן כּוּרְסַיָּא דְּהַקָּדוֹשׁ בָּרוּךְ הוּא. אֲמַר לֵיהּ סוּנְקַתֶּדְרוֹן שֶׁלּוֹ וְהָא הָדֵין יַרְדְּנָא מְהַלֵּךְ בִּימָמָא וְלֵית הוּא מְהַלֵּךְ בְּלֵילְיָא, אֲמַר נָטַר הֲוֵינָא בְּבֵית פְּעוֹר כְּמָה דַּהֲוָה מְהַלֵּךְ בִּימָמָא מְהַלֵּךְ בְּלֵילְיָא. רַבִּי מֵאִיר וְרַבִּי יְהוּדָה וְרַבִּי שִׁמְעוֹן, רַבִּי מֵאִיר אוֹמֵר מִי גָּדוֹל הַשּׁוֹמֵר אוֹ הַנִּשְׁמָר, מִן מַה דִּכְתִיב (תהלים צא, יא): כִּי מַלְאָכָיו יְצַוֶּה לָךְ לִשְׁמָרְךָ, הֱוֵי הַנִּשְׁמָר גָּדוֹל מִן הַשּׁוֹמֵר. רַבִּי יְהוּדָה אוֹמֵר מִי גָּדוֹל הַנּוֹשֵׂא אוֹ הַנִּשָּׂא, מִן מַה דִּכְתִיב (תהלים צא, יב): עַל כַּפַּיִם יִשָּׂאוּנְךָ, הֱוֵי הַנִּשָּׂא גָּדוֹל מִן הַנּוֹשֵׂא. רַבִּי שִׁמְעוֹן אָמַר מִן מַה דִּכְתִיב: וַיֹּאמֶר שַׁלְּחֵנִי, הֱוֵי הַמְּשַׁלֵּחַ גָּדוֹל מִן הַמִּשְׁתַּלֵּחַ. “He said: Release me, as dawn has broken. He said: I will not release you unless you bless me” (Genesis 32:27).
“He said: Release me, as dawn has broken” – it is written: “New each morning, great is Your faithfulness” (Lamentations 3:23) – Rabbi Shimon bar Abba said: From the fact that you renew us each and every morning we know that You have great faithfulness to revive the dead for us.
Rabbi Alexandri said: From the fact that you renew us in the morning of the kingdoms,¹You give us strength to live despite the hardship of living under their reign. we know that You have great faithfulness to redeem us.
Rabbi Ḥelbo said in the name of Rabbi Shmuel bar Naḥman: No heavenly group²Group of angels. lauds and repeats, but rather, each day the Holy One blessed be He creates a new group of angels, and they recite a new song before Him, and they go on their way. Rabbi Berekhya said: I responded to Rabbi Ḥelbo: ‘But is it not written: “Release me, as dawn has broken,” and the time for me to recite song has arrived?’ He said to me: ‘Strangler! Do you seek to strangle me?’³Do you seek to strangle me by challenging me from an explicit verse? I said: ‘What is that verse that is written: “Release me, as dawn has broken”?’ He said to me: ‘These are Mikhael and Gavriel, who are heavenly princes, as all of them are replaced, but they are not replaced.’
Hadrian, may his bones be crushed, asked Rabbi Yehoshua ben Ḥananya, he said to him: ‘Do you say: No heavenly group lauds and repeats, but rather, each day the Holy One blessed be He creates a new group of angels, and they recite a new song before Him, and they go on their way?’ He said to him: ‘Yes.’ He said to him: ‘To where do they go?’ He said: ‘To the place from which they were created.’ He said to him: ‘From where were they created?’ He said to him: ‘From the River of Fire.’ He said to him: ‘What is the function of the River of Fire?’ He said to him: ‘It is like that Jordan that does not stop; neither by day nor by night.’ He said to him: ‘From where does it originate?’ He said to him: ‘It is from the perspiration of beasts that perspire from bearing the Throne of the Holy One blessed be He.’ His adviser said to him: ‘But does that Jordan not flow during the day, and it does not flow at night?’ He said: ‘I was a sentry at Beit Peor; just as it flowed during the day, it flows at night.’
Rabbi Meir, Rabbi Yehuda, and Rabbi Shimon: Rabbi Meir says: Who is greater, the guard or the guarded? From what is written: “For He will charge His angels on your behalf to guard you” (Psalms 91:11) – that is, the guarded is greater than the guard. Rabbi Yehuda says: Who is greater, the carrier or the carried? From what is written: “They will carry you on their palms” (Psalms 91:12) – that is, the carried is greater than the carrier. Rabbi Shimon said: From what is written: “He said: Release me” – that is, the one releasing is greater than the one released.

וַיֹּאמֶר שַׁלְּחֵנִי (בראשית לב, כז), שֶׁהִגִּיעַ זְמַן קִלּוּסִי לְקַלֵּס לְהַקָּדוֹשׁ בָּרוּךְ הוּא, אָמַר לוֹ יְקַלְּסוּ חֲבֵרֶיךָ. אָמַר לוֹ אֵינִי יָכוֹל, לְמָחָר אֲנִי בָּא לְקַלֵּס וְהֵן אוֹמְרִין לִי כְּשֵׁם שֶׁלֹא קִלַּסְתָּ אֶתְמוֹל כָּךְ אֵין אַתָּה מְקַלֵּס הַיּוֹם. אָמַר שִׁיַּצְתָּ סִיַּבְתָּ, (בראשית לב, כז): לֹא אֲשַׁלֵּחֲךָ כִּי אִם בֵּרַכְתָּנִי, אָמַר לוֹ אוֹתָן הַמַּלְאָכִים שֶׁבָּאוּ אֵצֶל אַבְרָהָם לֹא פֵּרְשׁוּ מִמֶּנּוּ אֶלָּא בִּבְרָכָה. אָמַר לוֹ אוֹתָן נִשְׁתַּלְּחוּ עַל מְנָת כָּךְ, אֲבָל אֲנִי לֹא נִשְׁתַּלַּחְתִּי לְכָךְ. אָמַר לוֹ שִׁיַּצְתָּ סִיַּבְתָּ, לֹא אֲשַׁלֵּחֲךָ. רַבִּי לֵוִי בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר, אָמַר לוֹ מַלְאֲכֵי הַשָּׁרֵת עַל יְדֵי שֶׁגִּלּוּ מִסְטוֹרִין שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, נִדְחוּ מִמְּחִצָּתָן מֵאָה וּשְׁלשִׁים וּשְׁמוֹנָה שָׁנָה, אֶשְׁמַע לָךְ וְאֶדָּחֶה מִמְחִצָּתִי. אָמַר שִׁיַּצְתָּ סִיַּבְתָּ, לֹא אֲשַׁלֵּחֲךָ כִּי אִם בֵּרַכְתָּנִי. אָמַר רַב הוּנָא בַּסּוֹף אָמַר אֲנִי מְגַלֶּה לוֹ, אִם אוֹמֵר לִי הַקָּדוֹשׁ בָּרוּךְ הוּא לָמָּה גִּלִּיתָ לוֹ, אֲנִי אוֹמֵר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם נְבִיאֶיךָ גּוֹזְרִין גְּזֵרוֹת וְאֵין אַתָּה מְבַטֵּל גְּזֵרָתָן וַאֲנִי הָיִיתִי יָכוֹל לְבַטֵּל גְּזֵרָתָם. אָמַר לוֹ עָתִיד הוּא לְהִגָּלוֹת עָלֶיךָ בְּבֵית אֵל וּלְהַחֲלִיף אֶת שִׁמְךָ, וַאֲנִי עוֹמֵד שָׁם, הֲדָא הוּא דִכְתִיב (הושע יב, ה): בֵּית אֵל יִמְצָאֶנּוּ וְשָׁם יְדַבֵּר עִמָּנוּ, עִמְּךָ אֵין כְּתִיב כָּאן, אֶלָּא וְשָׁם יְדַבֵּר עִמָּנוּ. “He said: ‘Release me” – as the time for my lauding, to laud the Holy One blessed be He has arrived.’ He said to him: ‘Let your colleagues laud Him.’ He said to him: ‘I cannot, as the next day I will come to laud, and they will say to me, just as you did not laud yesterday, so you will not laud today.’ He [Jacob] said: ‘If you complete your task, you receive your reward – “I will not release you unless you bless me.”’ He [Jacob] said to him: ‘Those angels who came to Abraham, they took their leave from him only with a blessing.’ He said to him: ‘They were sent only for that purpose, but I was not sent for that purpose.’ He said to him: ‘If you complete your task, you receive your reward’ – “I will not release you.”
Rabbi Levi said in the name of Rabbi Shmuel bar Naḥman: He [the angel] said: ‘The ministering angels, because they revealed the secrets of the Holy One blessed be He,⁴They revealed to Lot that the city of Sodom was going to be destroyed. they were banished from their partition for one hundred and thirty-eight years. If I heed you, I will be banished from my partition.’ He said: ‘If you complete your task, you receive your reward – “I will not release you unless you bless me.”’
Rav Huna said: Ultimately he said: I will reveal it to him. If the Holy One blessed be He says to me: Why did you reveal it to him? I will say before Him: Master of the universe, your prophets issue decrees, and you do not abrogate their decrees; would I be able to abrogate their decree.⁵He is asking rhetorically. He said to him: ‘He is destined to reveal Himself to you in Beit El and change your name, and I will be standing there. That is what is written: “In Beit El he found him, and there he will speak with us” (Hosea 12:5).’ It is not written here, “with you,” but rather, “and there he will speak with us.”

וַיִּשְׁאַל יַעֲקֹב וַיֹּאמֶר הַגִּידָה נָא שְׁמֶךָ, רַב אָמַר בְּשֵׁם רַבִּי יוֹסֵי בַּר דּוֹסְתָּאי, כָּתוּב אֶחָד אוֹמֵר (תהלים קמז, ד): מוֹנֶה מִסְפָּר לַכּוֹכָבִים וגו' שֵׁמוֹת יִקְרָא, וְכָתוּב אֶחָד אוֹמֵר (ישעיה מ, כו): הַמּוֹצִיא בְמִסְפָּר צְבָאָם לְכֻלָּם בְּשֵׁם יִקְרָא. אֶלָּא מְלַמֵּד שֶׁיֵּשׁ שָׁם שִׁנּוּי, לֹא כַּשֵּׁם שֶׁנִּקְרָא עַכְשָׁו כָּךְ הוּא נִקְרָא לְאַחַר זְמַן, שֶׁנֶּאֱמַר (שופטים יג, יח): וַיֹּאמֶר לוֹ מַלְאַךְ ה' לָמָּה זֶּה תִּשְׁאַל לִשְׁמִי וְהוּא פֶּלִאי, אֵינוֹ יוֹדֵעַ אֵיזֶה שֵׁם אֲנִי מִתְחַלֵּף. “Jacob asked and said: Tell me, please, your name. He said: Why is it that you ask after my name? And he blessed him there” (Genesis 32:30).
“Jacob asked and said: Tell me, please, your name” – Rav said in the name of Rabbi Yosei bar Dostai: One verse says: “He sets a number for the stars, and calls them [all] by names [shemot]” (Psalms 147:4), and one verse says: “He who brings out their host by number, calling all of them by name [beshem]” (Isaiah 40:26). Rather, it teaches that there is change there.¹¹At any given time there is one name, but the names change over time, which is reflected in the plural word “names.” The name that he is called now is unlike the name that he will be called after time, as it is stated: “The angel of the Lord said to him: Why do you ask my name? It is unknown [peli]” (Judges 13:18) – I do not know to what name I will be changed.

וַיִּזְרַח לוֹ הַשֶּׁמֶשׁ וגו' (בראשית לב, לב), אָמַר רַבִּי בֶּרֶכְיָה וּלְמִי לֹא זָרְחָה הַשֶּׁמֶשׁ, אֶלָּא לוֹ לִרְפוּאָתוֹ, אֲבָל לַאֲחֵרִים אוֹרָה. רַב הוּנָא בְּשֵׁם רַב אַחָא אָמַר, כָּךְ הָיְתָה הַשֶּׁמֶשׁ מַרְפֵּא בְּאָבִינוּ יַעֲקֹב וּמְלַהֶטֶת בְּעֵשָׂו וּבְאַלּוּפָיו. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַתְּ סִימָן לְבָנֶיךָ, מַה אַתְּ הַשֶּׁמֶשׁ מַרְפֵּא בְךָ וּמְלַהֶטֶת בְּעֵשָׂו וּבְאַלּוּפָיו, כָּךְ בָּנֶיךָ תְּהֵא הַשֶּׁמֶשׁ מַרְפֵּא בָהֶן וּמְלַהֶטֶת בְּעוֹבְדֵי כּוֹכָבִים, מַרְפֵּא בָהֶן (מלאכי ג, כ): וְזָרְחָה לָכֶם יִרְאֵי שְׁמִי שֶׁמֶשׁ צְדָקָה וּמַרְפֵּא בִּכְנָפֶיהָ, וּמְלַהֶטֶת בְּעוֹבְדֵי כּוֹכָבִים (מלאכי ג, יט): הִנֵּה הַיּוֹם בָּא בֹּעֵר כַּתַּנּוּר וגו'. (בראשית לב, לב): וְהוּא צֹלֵעַ עַל יְרֵכוֹ, רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי הֲוָה סָלֵיק לְרוֹמִי, וְכֵיוָן דַּאֲתָא לְעַכּוֹ נְפַק רַבִּי חֲנִינָא לְקַדְמוּתֵיהּ, אַשְׁכְּחֵיהּ מַטְלַע עַל יְרֵכוֹ, אֲמַר לֵיהּ אַתְּ דָּמֵי לְסָבָךְ וְהוּא צֹלֵעַ עַל יְרֵכוֹ. “The sun rose for him as he passed Penuel, and he was limping from his hip” (Genesis 32:32).
“The sun rose for him…” – Rabbi Berekhya said: For whom did the sun not rise? Rather, for him it is for his healing, but for others, light.
Rav Huna said in the name of Rav Aḥa: So, the sun was healing our patriarch Jacob and beating down on Esau and his chieftains. The Holy One blessed be He said to him: ‘You are a paradigm for your descendants. Just as you, the sun was healing you and beating down on Esau and his chieftains, so, your descendants, the sun will heal them and beat down on the idolaters. Will heal them – “but the sun of righteousness will shine for you who fear My name, with healing in its rays” (Malachi 3:20); and will beat down on the idolaters – “behold, the day is coming, burning like a furnace […and all that do evil will be straw, and the day that is coming will set them ablaze]”’ (Malachi 3:19).
“And he was limping from his hip” – Rabbi Yehoshua ben Levi was going up to Rome.¹²Rome is identified as Edom (Esau). When he reached Akko, Rabbi Ḥanina came out to greet him. He found him [Rabbi Yehoshua ben Levi] limping from his hip. He said to him: ‘You are like your ancestor –”and he was limping from his hip.”‘

עַל כֵּן לֹא יֹאכְלוּ בְנֵי יִשְׂרָאֵל אֶת גִּיד הַנָּשֶׁה (בראשית לב, לג), אָמַר רַבִּי חֲנִינָא לָמָּה נִקְרָא שְׁמוֹ גִּיד הַנָּשֶׁה, שֶׁנָּשָׁה מִמְּקוֹמוֹ. רַב הוּנָא אָמַר הַאי פְּקוּקַלְתָּא דְגִידָא שָׁרֵי וְיִשְׂרָאֵל קְדוֹשִׁים אָסְרוּ אוֹתוֹ עֲלֵיהֶם. רַבִּי יְהוּדָה וְרַבִּי יוֹסֵי, רַבִּי יְהוּדָה אָמַר בְּאַחַת מֵהֶן נָגַע וְאַחַת מֵהֶן נֶאֶסְרָה. רַבִּי יוֹסֵי אָמַר בְּאַחַת מֵהֶן נָגַע וּשְׁתֵּיהֶן נֶאֶסְרוּ. אִית תַּנָּא תָּנֵי הַדַּעַת מַכְרַעַת שֶׁהוּא שֶׁל יָמִין כְּדִבְרֵי רַבִּי יְהוּדָה, וְאִית תַּנָּא תָּנֵי הַדַּעַת מַכְרַעַת שֶׁהוּא שֶׁל שְׂמֹאל כְּרַבִּי יוֹסֵי. מַאן דְּאָמַר הַדַּעַת נוֹטָה שֶׁהוּא שֶׁל יָמִין (בראשית לב, כו): וַיִּגַּע בְּכַף יְרֵכוֹ, וּמַאן דְּאָמַר הַדַּעַת מַכְרַעַת שֶׁהוּא שֶׁל שְׂמֹאל, שֶׁנֶּאֱמַר (בראשית לב, לג): כִּי נָגַע בְּכַף יֶרֶךְ יַעֲקֹב. “Therefore, the children of Israel shall not eat the sciatic nerve, which is upon the hip socket, to this day, because he touched Jacob’s hip socket, at the sciatic nerve” (Genesis 32:33).
“Therefore, the children of Israel shall not eat the sciatic nerve [gid hanashe]” – why is it called gid hanashe? It is because it was dislocated [nasha] from its place.
Rav Huna said: These extensions of the sciatic nerve are permitted, but Israel is holy and they prohibited it upon themselves.
Rabbi Yehuda and Rabbi Yosei: Rabbi Yehuda said: He touched one of them, and one of them was prohibited. Rabbi Yosei said: He touched one of them,¹³But the Torah did not specify which leg, implying that it is prohibited to eat the sciatic nerve from either leg. and both of them were prohibited. There is a tanna who teaches that logic dictates that it is the right one, in accordance with the opinion of Rabbi Yehuda. There is a tanna who teaches that logic dictates that it is the left one,¹⁴It might have been the left one. in accordance with Rabbi Yosei. The one who says that logic dictates that it is the right one – “he touched his hip [yerekho] socket.”¹⁵“His” indicates that it is the nerve in his stronger leg. The one who says that logic dictates that it is the left one, it is as it is stated: “Because he touched Jacob’s hip [yerekh] socket.”

וַיִּשָּׂא יַעֲקֹב אֶת עֵינָיו וַיַּרְא וגו' (בראשית לג, א), אָמַר רַבִּי לֵוִי אֲרִי הֲוָה כָּעֵס עַל הַבְּהֵמָה וְהַחַיָּה, אָמְרִין מַאן אָזֵיל וּמְפַיֵּס יָתֵיהּ, אֲמַר לְהוֹן הָדֵין תַּעְלָא אֲתוֹן לְהָכָא דַּאֲנָא יָדַע תְּלַת מְאָה מַתְלִין וַאֲנָא מְפַיֵּס יָתֵיהּ. אֲמָרִין לֵיהּ אָגוֹמִין, הָלַךְ צִבְחַר וְקָם לֵיהּ, אָמְרִין לֵיהּ מַה דֵּין, אֲמַר לְהוֹן אִנְשִׁית מְאָה. אֲמָרִין לֵיהּ אִית בְּמָאתָן בִּרְכָאן, הָלַךְ צִבְחַר וְקָם לֵיהּ. אֲמָרִין לֵיהּ מַה דֵּין, אֲמַר לְהוֹן אִנְשִׁית אַף מְאָה. אָמְרִין לֵיהּ אַף בִּמְאָה בִּרְכָאן. וְכֵיוָן דִּמְטָא תַּמָּן אֲמַר אִנְשֵׁית כּוּלְּהוֹן, אֶלָּא כָּל חַד וְחַד יְפַיֵּס עַל נַפְשׁוֹ. כָּךְ יַעֲקֹב אָבִינוּ, רַבִּי יְהוּדָה בַּר סִימוֹן אָמַר יֵשׁ בִּי כֹּחַ לַעֲרֹךְ תְּפִלָּה, רַבִּי לֵוִי אָמַר יֵשׁ בִּי כֹּחַ לַעֲרֹךְ מִלְחָמָה, וְכֵיוָן דִּמְטָא (בראשית לג, א): וַיַּחַץ אֶת הַיְּלָדִים וגו', אֲמַר כָּל אֶינַישׁ וְאֶינַישׁ דַּכְוָתָא תְּקוּם לֵיהּ. “Jacob lifted his eyes and saw, and behold, Esau came, and with him four hundred men. He divided the children among Leah, and Rachel, and the two maidservants” (Genesis 33:1).
“Jacob lifted his eyes and saw…” Rabbi Levi said: A lion was angry at the animals and beasts. They said: Who will go and placate it? This fox said to them: ‘Come here, as I know three hundred parables, and I will placate him.’ They said to it: ‘Let us go.’ It walked a bit and stopped. They said: ‘What is this?’ It said to them: ‘I forgot one hundred.’ They said to it: ‘We will suffice even with two hundred.’ It walked a bit and stopped. They said: ‘What is this?’ It said to them: ‘I forgot one hundred more.’ They said to it: ‘We will suffice even with one hundred.’ When they reached there, it said: ‘I forgot them all. Instead, let each and every one placate for itself.’ So, Jacob our patriarch; Rabbi Yehuda bar Simon said: [Initially Jacob said] I have the ability to pray. Rabbi Levi said: [Initially Jacob said] I have the ability to organize a war. But when he arrived: “He divided the children…” – he said: Let the merit of each and every person stand on his behalf.

וַיָּשֶׂם אֶת הַשְּׁפָחוֹת וְאֶת יַלְדֵיהֶן רִאשֹׁנָה (בראשית לג, ב), הֲדָא אָמְרָה אַחֲרוֹן אַחֲרוֹן חָבִיב. (בראשית לג, ג): וְהוּא עָבַר לִפְנֵיהֶם, הֲדָא הוּא דִכְתִיב (תהלים קג, יג): כְּרַחֵם אָב עַל בָּנִים, תָּנֵי רַבִּי חִיָּיא כָּרַחֲמָן שֶׁבָּאָבוֹת, וְאֵי זֶה הוּא רַחֲמָן שֶׁבָּאָבוֹת, רַבִּי יְהוּדָה אָמַר זֶה אַבְרָהָם, אָמַר אַבְרָהָם (בראשית יח, כה): חָלִלָה לְּךָ מֵעֲשׂת כַּדָּבָר הַזֶּה. רַבִּי לֵוִי אָמַר יַעֲקֹב, וְהוּא עָבַר לִפְנֵיהֶם, אָמַר טַב דְּיִגַּע בִּי וְלָא בְהוֹן. (בראשית לג, ג): וַיִּשְׁתַּחוּ אַרְצָה שֶׁבַע פְּעָמִים, לָמָּה שֶׁבַע עַל שֵׁם (משלי כד, טז): כִּי שֶׁבַע יִפּוֹל צַדִּיק וָקָם. דָּבָר אַחֵר, לָמָּה שֶׁבַע, אָמַר לוֹ הֱוֵי רוֹאֶה אֶת עַצְמְךָ כְּאִלּוּ אַתְּ נָתוּן לִפְנִים מִשִּׁבְעָה קִינְקָלִין וְיוֹשֵׁב וְדָן וַאֲנִי נִדּוֹן לְפָנֶיךָ וְאַתְּ מִתְמַלֵּא עָלַי רַחֲמִים. אָמַר רַבִּי חֲנִינָא בַּר יִצְחָק לֹא זָז מִשְׁתַּטֵּחַ וְהוֹלֵךְ מִשְׁתַּטֵּחַ וְהוֹלֵךְ עַד שֶׁהִכְנִיס מִדַּת הַדִּין לְמִדַּת רַחֲמִים. “He placed the maidservants and their children first, and Leah and her children next, and Rachel and Joseph last” (Genesis 33:2).
“He placed the maidservants and their children first” – this is to say: The farther back one is, the more he is beloved.
“He passed before them and prostrated himself earthward seven times, until he reached his brother” (Genesis 33:3).
“He passed before them” – that is what is written: “As a father has mercy upon his son” (Psalms 103:13). Rabbi Ḥiyya taught: Like the most merciful of the patriarchs. Which is the most merciful of the patriarchs? Rabbi Yehuda said: This is Abraham. Abraham said: “Far be it from You to do a thing like this” (Genesis 18:25).¹⁶Abraham prayed to avert the destruction of Sodom. Rabbi Levi said: Jacob – “he passed before them.” He said: It is preferable that he harm me and not them.
“And prostrated himself earthward seven times” – why seven? It is based on: “The righteous man falls seven times and rises” (Proverbs 24:16).
Another matter: Why seven? He [Jacob] said to him [Esau]: ‘May you consider yourself as though you are situated behind seven partitions and sitting and judging, and I am being judged before you, and you are filled with mercy upon me.’
Rabbi Ḥanina bar Yitzḥak said: He did not cease prostrating and progressing, prostrating and progressing, until he introduced the attribute of justice into the attribute of mercy.¹⁷So that the attribute of justice would be subjected to the attribute of mercy.

וַיָּרָץ עֵשָׂו לִקְרָאתוֹ וַיִּשָּׁקֵהוּ (בראשית לג, ד), נָקוּד עָלָיו, אָמַר רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר בְּכָל מָקוֹם שֶׁאַתָּה מוֹצֵא הַכְּתָב רַבָּה עַל הַנְּקֻדָּה אַתָּה דוֹרֵשׁ אֶת הַכְּתָב, הַנְּקֻדָּה רַבָּה עַל הַכְּתָב אַתָּה דוֹרֵשׁ אֶת הַנְּקֻדָּה, כָּאן לֹא כְתָב רַבָּה עַל הַנְּקֻדָּה וְלֹא נְקֻדָּה רַבָּה עַל הַכְּתָב אֶלָא מְלַמֵּד שֶׁנִּכְמְרוּ רַחֲמָיו בְּאוֹתָהּ הַשָּׁעָה וּנְשָׁקוֹ בְּכָל לִבּוֹ. אָמַר לוֹ רַבִּי יַנַּאי אִם כֵּן לָמָּה נָקוּד עָלָיו, אֶלָּא מְלַמֵּד שֶׁלֹא בָּא לְנַשְּׁקוֹ אֶלָּא לְנָשְׁכוֹ, וְנַעֲשָׂה צַוָּארוֹ שֶׁל אָבִינוּ יַעֲקֹב שֶׁל שַׁיִשׁ וְקָהוּ שִׁנָּיו שֶׁל אוֹתוֹ רָשָׁע, וּמַה תַּלְמוּד לוֹמַר וַיִּבְכּוּ, אֶלָּא זֶה בּוֹכֶה עַל צַוָּארוֹ וְזֶה בּוֹכֶה עַל שִׁנָּיו. רַבִּי אַבָּהוּ בְּשֵׁם רַבִּי יוֹחָנָן מַיְיתֵי לָהּ מִן הָכָא (שיר השירים ז, ה): צַוָּארֵךְ כְּמִגְדַּל הַשֵּׁן וגו'. “Esau ran to meet him, embraced him, fell upon his neck, and kissed him, and they wept” (Genesis 33:4).
“Esau ran to meet him…and kissed him [vayishakehu]” – it is dotted above it.¹⁸Above the word vayishakehu. Rabbi Shimon ben Elazar said: Every place you find the script more numerous than the dots, you expound the script; the dots more numerous than the script, you expound the dots. Here, neither is the script more numerous than the dots, nor are the dots more numerous than the script. Rather, it teaches that at that moment he was overcome with mercy and he kissed him with all his heart. Rabbi Yannai said to him: If so, why is it dotted over it? Rather, it teaches that he did not come to kiss him, but rather to bite him, and Jacob’s neck was transformed into marble and the teeth of that wicked one were blunted. Why does the verse state: “And they wept”? It is, rather, that this one wept over his neck, and that one wept over his teeth. Rabbi Abbahu in the name of Rabbi Yoḥanan derives it from here: “Your neck is like the ivory tower…” (Song of Songs 7:5).

וַיִּשָּׂא עֵינָיו (בראשית לג, ה), אָמַר רַבִּי בִּנְיָמִין בַּר לֵוִי, לְפִי שֶׁשָּׁמַעְנוּ חֲנִינָה בְּאַחַד עָשָׂר שְׁבָטִים וְלֹא שָׁמַעְנוּ בְּשֵׁבֶט בִּנְיָמִין, וְהֵיכָן שָׁמַעְנוּ, לְהַלָּן (בראשית מג, כט): וַיֹּאמַר אֱלֹהִים יָחְנְךָ בְּנִי. (בראשית לג, ו ז): וַתִּגַּשְׁן הַשְּׁפָחוֹת הֵנָּה וְיַלְדֵיהֶן וַתִּשְׁתַּחֲוֶין, וַתִּגַּשׁ גַּם לֵאָה וִילָדֶיהָ וגו'. בְּיוֹסֵף כְּתִיב (בראשית לג, ז): וְאַחַר נִגַּשׁ יוֹסֵף וְרָחֵל וַיִּשְׁתַּחֲווּ, אֶלָּא אָמַר יוֹסֵף הָרָשָׁע הַזֶּה עֵינוֹ רָמָה, שֶׁלֹא יִתְלֶה עֵינָיו וְיַבִּיט אֶת אִמִּי, וְגָבְהָה קוֹמָתוֹ וְכִסָּה אוֹתָהּ, הוּא דִּכְתִיב בֵּיהּ (בראשית מט, כב): בֵּן פֹּרָת יוֹסֵף בֵּן פֹּרָת עֲלֵי עָיִן, בֵּן פֹּרָת רְבִיָּת עֲלֵי עָיִן, בֵּן פֹּרָת רְבִיַּת יוֹסֵף, בֵּן פֹּרָת עֲלֵי עָיִן, בֵּן פֹּרָת רְבִיַּת יוֹסֵף. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי סִימוֹן אָמַר עָלַי לִפְרֹעַ לְךָ מִן אוֹתָהּ הָעָיִן. “He lifted his eyes, saw the women and the children, and said: Who are these to you? He said: The children with whom God has graced your servant” (Genesis 33:5).
“He lifted his eyes” – Rabbi Binyamin bar Levi said: Because we heard grace regarding eleven tribes, but we did not hear regarding Benjamin;¹⁹He was not yet born when Jacob said: “The children with whom God has graced your servant.” where did we hear? It was elsewhere: “He said: God be gracious to you, my son” (Genesis 43:29).²⁰Joseph said it to Benjamin.
“The maidservants approached, they and their children, and they prostrated themselves” (Genesis 33:6).
“Leah too, and her children, approached, and prostrated themselves; and then Joseph and Rachel approached, and prostrated themselves” (Genesis 33:7).
“The maidservants approached, they and their children, and they prostrated themselves. Leah too, and her children, approached…” Regarding Joseph it is written: “And then Joseph and Rachel approached, and prostrated themselves.” Joseph said: This wicked one has a covetous eye. Let him not direct his eyes and look at my mother. He stood tall and obscured her. That is what is written: “Joseph is a fruitful tree [ben porat], a fruitful tree alongside a spring [alei ayin]” (Genesis 49:22) – Joseph, you grew like a fruitful tree to block an eye [alei ayin].²¹To obscure Rachel from Esau’s eye. Joseph, you grew due to cows [ben parot].²²The reference is to the cows in Pharaoh’s dream. “A fruitful tree alongside a spring [alei ayin]” – you grew due to produce [ben perot].²³The reference is to the sheaves in Pharaoh’s dream. Rabbi Berekhya said in the name of Rabbi Simon: It is incumbent upon me to repay you due to that eye.²⁴Due to the eye that you blocked from seeing Rachel. “To repay [lifro’a]” is expounded from the word porat.

וַיֹּאמֶר מִי לְךָ כָּל הַמַּחֲנֶה הַזֶּה אֲשֶׁר פָּגָשְׁתִּי (בראשית לב, ח), כָּל אוֹתוֹ הַלַּיְלָה נַעֲשׂוּ מַלְאֲכֵי הַשָּׁרֵת כִּתּוֹת כִּתּוֹת וַחֲבוּרוֹת חֲבוּרוֹת וְהָיוּ פּוֹגְעִין בְּאִלֵּין דְּעֵשָׂו וַהֲווֹן אָמְרִין לְהוֹן מִן דְּמַאן אַתּוּן, וְהֵן אוֹמְרִין מִן דְּעֵשָׂו וְהֵן אוֹמְרִין הַכּוּ הַכּוּ יַהֲבוּן לְהוֹן, מִן דְּבַר בְּרֵיהּ דְּאַבְרָהָם, וְהֵן אוֹמְרִין יַהֲבוּן לְהוֹן, מִן דִּבְרֵיהּ דְּיִצְחָק, וְהֵן אוֹמְרִין יַהֲבוּן לְהוֹן, כֵּיוָן דַּהֲווֹ אָמְרֵי מִן דַּאֲחוּי דְּיַעֲקֹב אֲנַן הֲווֹ אָמְרִין שַׁבְקוּן לְהוֹן מִן דִּידָן אִינוּן, בְּצַפְרָא אֲמַר לֵיהּ מִי לְךָ כָּל הַמַּחֲנֶה הַזֶּה אֲשֶׁר פָּגָשְׁתִּי וגו', אֲמַר לֵיהּ אָמְרִין לָךְ כְּלוּם, אֲמַר לֵיהּ מִכַּתַּת אֲנָא גַּבֵּיהוֹן, (בראשית לב, ח): וַיֹּאמֶר לִמְצֹא חֵן וגו'. (בראשית לב, ט): וַיֹּאמֶר עֵשָׂו יֵשׁ לִי רָב, מַכּוֹת, אָחִי יְהִי לְךָ וגו'. דָּבָר אַחֵר, וַיֹּאמֶר עֵשָׂו יֵשׁ לִי רָב וגו', אָמַר רַבִּי אַיְּבוּ לְפִי שֶׁהָיוּ הַבְּרָכוֹת מְפֻקְפָּקוֹת בְּיָדוֹ, וְהֵיכָן נִתְאוֹשְׁשׁוּ לוֹ, כָּאן, מִן דַּאֲמַר לֵיהּ: אָחִי יְהִי לְךָ אֲשֶׁר לָךְ. אָמַר רַבִּי אֶלְעָזָר אֵין קִיּוּם הַגֵּט אֶלָּא בְּחוֹתְמָיו, שֶׁלֹא תֹאמַר שֶׁאִלּוּלֵי שֶׁרִמָּה יַעֲקֹב אָבִינוּ אֶת אָבִיו לֹא נָטַל הַבְּרָכוֹת, תַּלְמוּד לוֹמַר אָחִי יְהִי לְךָ אֲשֶׁר לָךְ. “He said: For whom do you intend this entire camp that I met? He said: To find favor in the eyes of my lord” (Genesis 33:8).
“Esau said: I have plenty, my brother. What is yours shall be yours” (Genesis 33:9).
“He said: For whom do you intend this entire camp that I met?” – throughout that night the ministering angels arrayed in groups and companies, and were confronting those of Esau and saying to them: ‘With whom are you affiliated?’ They said: ‘With Esau.’ They said: ‘Strike them, strike them, let them have it.’ ‘With Abraham’s grandson’; but they said: ‘Let them have it.’ ‘With Isaac’s son’; but they said: ‘Let them have it.’ When they said: ‘We are with Jacob’s brother,’ they said: ‘Leave them, as they are from ours.’ In the morning he said to him: “For whom do you intend this entire camp that I met…”? He said to him: ‘Did they say anything to you?’ He said to him: ‘I am broken before them.’ “He said: To find favor…” “Esau said: I have plenty…” – of beatings, “my brother, [what is yours] shall be yours.”²⁵There was a failure to communicate. Jacob thought that Esau was referring to the messengers who brought the gift to Esau. Esau thought that Jacob was referring to the groups of ministering angels that attacked him and his people.
Another matter: “Esau said: I have plenty…” – Rabbi Aivu said: It is because the blessings were dubious for him. Where were they reinforced for him? It is here, from what he said to him: “My brother, what is yours shall be yours.”
Rabbi Elazar said: Ratification of a document is only by its signatories. So that you will not say: Had Jacob our patriarch not deceived his father he would not have taken the blessings, the verse states: “My brother, what is yours shall be yours.”²⁶Esau thereby ratified the transaction of the blessings.

וַיֹּאמֶר יַעֲקֹב אַל נָא אִם נָא מָצָאתִי חֵן בְּעֵינֶיךָ וְלָקַחְתָּ מִנְחָתִי מִיָּדִי כִּי עַל כֵּן וגו' כִּרְאֹת פְּנֵי אֱלֹהִים (בראשית לג, י), מַה פְּנֵי אֱלֹהִים דִּין אַף פָּנֶיךָ דִּין, מַה פְּנֵי אֱלֹהִים (שמות כג, טו): וְלֹא יֵרָאוּ פָנַי רֵיקָם, אַף אַתְּ וְלֹא יֵרָאוּ פָנֶיךָ רֵיקָם. (בראשית לג, יא): קַח נָא אֶת בִּרְכָתִי אֲשֶׁר הֻבָאת לָךְ, אָמַר לוֹ כַּמָּה יְגִיעָה יָגַעְתִּי עַד שֶׁתָּבוֹא לְיָדִי, אֲבָל אַתָּה מֵאֵלֶיהָ הִיא בָּאָה אֶצְלְךָ. אֲשֶׁר הֵבֵאתָה אֵין כְּתִיב כָּאן, אֶלָּא אֲשֶׁר הֻבָאת, מֵאֵלֶיהָ בָּאָה לְיָדֶךָ. (בראשית לג, יא): וַיִּפְצַר בּוֹ וַיִּקָּח, מִתְחֲמֵי חָזַר וִידֵיהּ פְּשִׁטָה. יְהוּדָה בֶּן רַבִּי סִימוֹן אָמַר (תהלים סח, לא): מִתְרַפֵּס בְּרַצֵּי כָסֶף, מַתִּיר אֶת הַפַּס וּמִתְרַצֶּה בְּכָסֶף. רֵישׁ לָקִישׁ סְלִיק לְמִשְׁאַל בִּשְׁלָמֵיהּ דְּרַבֵּנוּ, אֲמַר לֵיהּ צַלִּי עָלַי דַּהֲדָא מַלְכוּתָא בִּישָׁא סַגִּין, אֲמַר לֵהּ לָא תִסַּב מִן בַּר אֱנַשׁ כְּלוּם וְלֵית אַתְּ יָהֵיב כְּלוּם. מִן דִּיתֵיב גַּבֵּיהּ אֲתָא חָדָא אִיתְּתָא טְעִינָא לֵיהּ חָדָא דְסִיקָרִין וְחָדָא סַכִּין בְּגַוֵּהּ, קָם נְסַב סַכִּינָא וְהָדַר לָהּ דִּיסְקָרָא. אֲתָא חַד בַּלְדָּר מִן מַלְכוּתָא וַחֲמָא יָתָהּ וְחָמְדָהּ וּנְסָבָהּ, בְּפַתֵּי רַמְשָׁא סְלֵיק רֵישׁ לָקִישׁ לְמִשְׁאַל בִּשְׁלָמֵיהּ דְּרַבֵּינוּ וַחֲמָא יָתֵיהּ שָׂחֵיק, אֲמַר לֵיהּ לָמָּה אַתְּ שָׂחֵיק אֲמַר לֵיהּ הַהִיא סַכִּינָא דַּחֲמִיתֵּיהּ יָתֵיהּ אֲתָא חַד בַּלְדָּר מִן מַלְכוּתָא וַחֲמָא יָתֵיהּ וַחֲמָדָהּ וּנְסָבָהּ. אֲמַר לֵיהּ לָא כֵן אֲמָרִית לָךְ לָא תִיסַב מִן בַּר נָשׁ כְּלוּם וְלֵית אַתְּ יָהֵיב כְּלוּם. חַד עַמָּא דְאַרְעָא אֲמַר לֵיהּ לְרַבִּי הוֹשַׁעְיָה אִין אֲמָרַת לָךְ חָדָא מִלְּתָא טָבָא אַתְּ אֲמָרַת בְּצִבּוּרָא מִן שְׁמִי, אֲמַר לֵיהּ מָה הִיא, אֲמַר לֵיהּ כָּל אוֹתָן הַדּוֹרוֹנוֹת שֶׁנָּתַן אָבִינוּ יַעֲקֹב לְעֵשָׂו עֲתִידִין אֻמּוֹת הָעוֹלָם לְהַחֲזִירָן לְמֶלֶךְ הַמָּשִׁיחַ לֶעָתִיד לָבוֹא, מַאי טַעְמֵיהּ (תהלים עב, י): מַלְכֵי תַרְשִׁישׁ וְאִיִּים מִנְחָה יָשִׁיבוּ, יָבִיאוּ אֵין כְּתִיב כָּאן אֶלָּא יָשִׁיבוּ, אֲמַר לֵיהּ חַיֶּיךָ מִלָּה טָבָא אֲמַרְתְּ וּמִן שְׁמָךְ אֲנָא אוֹמֵר לָהּ. “Jacob said: Please, no, if I have found favor in your eyes, receive my gift from me, for therefore, I have seen your face, as the sight of the face of angels [elohim], and you welcomed me” (Genesis 33:10).
“Jacob said: Please, no, if I have found favor in your eyes, receive my gift from me, for therefore [I have seen your face], as the sight [kirot] of the face [penei] of elohim” – just as “the face of elohim” connotes judgment, so, “your face” connotes judgment.²⁷Elohim in this context means judges. Just as the face of elohim:²⁸Elohim in this context means God. “They shall not appear before Me [yera’u fanai] empty-handed” (Exodus 23:15), so, you: They shall not appear before you empty-handed.
“Please, take my gift that was brought to you as God has graced me, and because I have everything. He urged him, and he took it” (Genesis 33:11).
“Please, take my gift that was brought to you” – he said to him: ‘How much exertion did I exert until it came into my possession, but you, it came to you on its own.’ It is not written here, “that you brought,” but rather, “that was brought” – it came to you on its own.
“He urged him, and he took it” – he appeared as though he was withdrawing, but his hand was outstretched. Yehuda ben Rabbi Simon said: “Those who grovel [mitrapes] for pieces [beratzei] of silver” (Psalms 68:31) – he opens his palm [matir et hapas] and is placated [umitratze] with silver.
Reish Lakish ascended to inquire after the well-being of Rabbeinu.²⁹The grandson of Rabbi Yehuda HaNasi. He said to him: ‘Pray for me, because this empire³⁰The Roman empire. is very wicked.’ He [Reish Lakish] said to him: ‘Do not take anything from anyone, and you will not need to give anything.’ While he was sitting with him, a certain woman came and gave him a bowl with a knife in it. He [Rabbeinu] stood and took the knife and returned the bowl to her. An imperial messenger came, saw it, coveted it, and took it. Before evening, Reish Lakish ascended to inquire after the well-being of Rabbeinu and saw that he was laughing. He said to him: ‘Why are you laughing?’ He [Rabbeinu] said to him: ‘That knife that you saw, a messenger from the empire came, saw it, coveted it, and took it.’ He [Reish Lakish] said to him: ‘Did I not say to you: Do not take anything from a person, and you will not need to give anything.’
A certain ignoramus said to Rabbi Hoshaya: ‘If I say to you a good saying, would you say it in public in my name?’ He said to him: ‘What is it?’ He said to him: ‘All those gifts that our patriarch Jacob gave to Esau, the nations of the world are destined to return to the messianic king in the future. What is the source? “The kings of Tarshish and of the islands will return tribute” (Psalms 72:10). It is not written here, “bring,” but rather, “return.”’ He said to him: ‘As you live, you said a good saying, and I will say it in your name.’

וַיֹּאמֶר אֵלָיו אֲדֹנִי יֹדֵעַ כִּי הַיְלָדִים רַכִּים וגו', זֶה משֶׁה וְאַהֲרֹן, וְהַצֹּאן וְהַבָּקָר עָלוֹת עָלָי, אֵלּוּ יִשְׂרָאֵל, שֶׁנֶּאֱמַר (יחזקאל לד, לא): וְאַתֵּן צֹאנִי צֹאן מַרְעִיתִי אָדָם אַתֶּם, רַב הוּנָא בְּשֵׁם רַב אַחָא אָמַר אִילוּלֵי רַחֲמָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא וּדְפָקוּם יוֹם אֶחָד כְּבָר מֵתוּ כָּל הַצֹּאן בִּימֵי אַדְרִיָּנוֹס. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי לֵוִי אָמַר אֲדֹנִי יֹדֵעַ כִּי הַיְּלָדִים רַכִּים, זֶה דָּוִד וּשְׁלֹמֹה. וְהַצֹּאן וְהַבָּקָר עָלוֹת עָלָי, אֵלּוּ יִשְׂרָאֵל, שֶׁנֶּאֱמַר: וְאַתֵּנָה צֹאנִי וגו'. רַב הוּנָא בְּשֵׁם רַב אַחָא אָמַר אִלּוּלֵי רַחֲמָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא כְּבָר מֵתוּ כָּל הַצֹּאן בִּימֵי הָמָן. “He said to him: My lord knows that the children are tender, and the nursing flocks and cattle are upon me; if they drive them hard one day, all the flocks will die” (Genesis 33:13).
“He said to him: My lord knows that the children are tender…” – this is Moses and Aaron. “And the nursing flocks and cattle are upon me” – this is Israel, as it is stated: “You, My flock, the flock of My pasture, you are people” (Ezekiel 34:31). Rav Huna said in the name of Rav Aḥa: Had it not been for the mercy of the Holy One blessed be He, “if they drive them hard one day” the entire flock would have died in the days of Hadrian.
Rabbi Berekhya said in the name of Rabbi Levi: “My lord knows that the children are tender” – this is David and Solomon. “And the nursing flocks and cattle are upon me” – this is Israel, as it is stated: “You, My flock…” (Ezekiel 34:31). Rav Huna said in the name of Rav Aḥa: Had it not been for the mercy of the Holy One blessed be He, “if they drive them hard one day” the entire flock would have died in the days of Haman.

יַעֲבָר נָא אֲדֹנִי לִפְנֵי עַבְדּוֹ (בראשית לג, יד), אָמַר לוֹ מְבַקֵּשׁ אַתְּ שֶׁנְּהֵא שֻׁתָּף עִמְּךָ בְּעוֹלָמֶךָ, אָמַר לוֹ יַעֲבָר נָא אֲדֹנִי לִפְנֵי עַבְדוֹ. אָמַר לוֹ, וְאֵין אַתָּה מִתְיָרֵא מִדֻּכָּסַי וּמִן אִפַּרְכַי וּמִן אִסְטַרְטִילַי [אסטרלטי]. אָמַר לוֹ (בראשית לג, יד): וַאֲנִי אֶתְנַהֲלָה לְאִטִּי, לְהוֹנִי לְהוֹנִי אֲנָא מְהַלֵּךְ, כְּמָא דְתֵימָא (ישעיה ח, ו): אֵת מֵי הַשִּׁלֹחַ הַהֹלְכִים לְאַט. דָּבָר אַחֵר, בְּפָנִים כְּרוּכוֹת אֲנִי מְהַלֵּךְ, כְּמָא דְתֵימָא (שמואל א כא, י): הִנֵּה הִיא לוּטָה בַשִּׂמְלָה. (בראשית לג, יד): עַד אֲשֶׁר אָבֹא אֶל אֲדֹנִי שֵׂעִירָה, אָמַר רַבִּי אַבָּהוּ חָזַרְנוּ עַל כָּל הַמִּקְרָא וְלֹא מָצָאנוּ שֶׁהָלַךְ יַעֲקֹב אָבִינוּ אֵצֶל עֵשָׂו לְהַר שֵׂעִיר מִיָּמָיו, אֶפְשָׁר יַעֲקֹב אֲמִתִּי הָיָה וּמְרַמֶּה בוֹ, אֶלָּא אֵימָתַי הָיָה הוּא בָא אֶצְלוֹ, לֶעָתִיד לָבוֹא, הֲדָא הוּא דִכְתִיב (עובדיה א, כא): וְעָלוּ מוֹשִׁיעִים בְּהַר צִיּוֹן לִשְׁפֹּט אֶת הַר עֵשָׂו. “Please, let my lord pass before his servant, and I will advance slowly, according to the pace of the property that is before me and according to the pace of the children, until I will come to my lord, to Seir” (Genesis 33:14).
“Please, let my lord pass before his servant” – He [Esau] said to him: ‘Do you seek that we will be partners with you in your world?’ He [Jacob] said to him: “Please, let my lord pass before his servant.”
He said to him: ‘Do you not fear my ministers, my governors, and my officers?’ He said to him: “I will advance slowly [le’iti]” – I will walk slowly in accordance with my possessions, just as it says: “The water of the Shiloaḥ that flows slowly [le’at]” (Isaiah 8:6). Alternatively, I will go with a covered face, just as it says: “Behold, it is wrapped [luta] in the cloth” (I Samuel 21:10).
“Until I will come to my lord, to Seir” – Rabbi Abbahu said: We reviewed the entire Bible and did not find that Jacob ever went to Esau at Mount Seir. Is it possible that Jacob, [who] was truthful, [nevertheless] deceived him? When, then, did he go to him? In the future. That is what is written: “Saviors will ascend Mount Zion to judge the mountain of Esau” (Obadiah 1:21).

וַיֹּאמֶר לוֹ עֵשָׂו אַצִּיגָה נָא עִמְּךָ וגו' (בראשית לג, טו), בִּקֵּשׁ לְלַוֹּתוֹ וְלֹא קִבֵּל עָלָיו, רַבֵּנוּ כַּד הֲוָה סָלֵיק לְמַלְכוּתָא הֲוָה מִסְתַּכֵּל בַּהֲדָא פָּרָשָׁתָא וְלָא הֲוָה נָסֵיב אַרְמָאָה עִמֵּיהּ, חַד זְמַן לָא אִסְתַּכַּל בַּהּ וּנְסַב עִמֵּיהּ רוֹמָאִין [ארמאין] וְלֹא הִגִּיעַ לְעַכּוֹ עַד שֶׁמָּכַר הַסּוּס שֶׁלּוֹ. (בראשית לג, טז): וַיָּשָׁב בַּיּוֹם הַהוּא עֵשָׂו לְדַרְכּוֹ שֵׂעִירָה, וְאַרְבַּע מֵאוֹת אִישׁ שֶׁהָיוּ עִמּוֹ הֵיכָן הֵם, נִשְׁמְטוּ כָּל אֶחָד וְאֶחָד הָלַךְ לְדַרְכּוֹ, אָמְרוּ שֶׁלֹא נִכָּוֶה בְּגַחַלְתּוֹ שֶׁל יַעֲקֹב. אֵימָתַי פָּרַע לָהֶן הַקָּדוֹשׁ בָּרוּךְ הוּא, לְהַלָּן (שמואל א ל, יז): וְלֹא נוֹתַר מֵהֶם אִישׁ כִּי אִם אַרְבַּע מֵאוֹת אִישׁ נַעַר אֲשֶׁר רָכְבוּ עַל הַגְּמַלִּים וַיָּנֻסוּ. “Esau said to him: Please, I will place with you some of the people who are with me. He said: Why do that? I will find favor in the eyes of my lord” (Genesis 33:15).
“Esau said to him: Please, I will place with you…” – he sought to accompany him, but he did not accept it. Rabbeinu, when he would ascend to the empire, he would look at this portion and would not take a Roman³¹The text says Aramean, but the reference is to Romans. with him. One time, he did not look at it, and he took Romans with him. He did not reach Akko before he sold his horse.³²He did so in order to garner funds to bribe the Romans to allow him to proceed.
“Esau returned on that day on his way to Seir” (Genesis 33:15) – and the four hundred men who were with him, where were they? Each and every one left on his way; they said: Let us not be burned in Jacob’s coals. When did the Holy One blessed be He repay them? It was elsewhere: “Not a man of them escaped except for four hundred lads, who rode on the camels and fled” (see I Samuel 30:17).³³These were Amalekites, descendants of Esau.

וְיַעֲקֹב נָסַע סֻכֹּתָהּ (בראשית לג, יז), כַּמָּה שָׁנִים עָשָׂה אָבִינוּ יַעֲקֹב בְּסֻכּוֹת, רַבִּי אַבָּא אָמַר שְׁמוֹנָה עָשָׂר חֹדֶשׁ, סֻכּוֹת וּבַיִת וְסֻכּוֹת, וּבְבֵית אֵל שִׁשָּׁה חֳדָשִׁים. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי לֵוִי אָמַר כָּל אוֹתָן חֳדָשִׁים שֶׁעָשָׂה בְּבֵית אֵל הָיָה מְכַבֵּד אֶת עֵשָׂו בְּאוֹתוֹ דּוֹרוֹן. רַבִּי אָבִין בְּשֵׁם רַבִּי חוּנְיָא אוֹמֵר תִּשְׁעָה שָׁנִים הָיָה מְכַבֵּד אֶת עֵשָׂו בְּאוֹתוֹ דּוֹרוֹן. רַבִּי פִּינְחָס בְּשֵׁם רַבִּי אַבָּא אָמַר כָּל אוֹתָן הַשָּׁנִים שֶׁעָשָׂה יַעֲקֹב אָבִינוּ בְּבֵית אֵל, לֹא נִמְנַע מִלְּנַסֵּךְ. אָמַר רַבִּי חָנָן כָּל מִי שֶׁהוּא יוֹדֵעַ כַּמָּה נִסּוּכִים נִסֵּךְ יַעֲקֹב אָבִינוּ בְּבֵית אֵל יוֹדֵעַ לְחַשֵּׁב אֶת מֵי טְבֶרְיָה. “Jacob traveled to Sukot, and built him a house, and established booths [sukot] for his livestock. Therefore, he called the name of the place Sukot” Genesis 33:17).
“Jacob traveled to Sukot” – how many years did our patriarch Jacob remain in Sukot? Rabbi Abba said: Eighteen months – Sukot, house, Sukot, and in Beit El six months. Rabbi Berekhya said in the name of Rabbi Levi: All those months that he remained in Beit El, he would give Esau that same gift.
Rabbi Avin says in the name of Rabbi Ḥuneya: For nine years he would give Esau that same gift. Rabbi Pinḥas said in the name of Rabbi Abba: All those years³⁴Some commentaries suggest that the correct reading is “months.” Others explain that Jacob returned to pour libations in Beit El for many years after he left Beit El. that Jacob remained in Beit El, he did not refrain from pouring libations. Rabbi Ḥanan said: Anyone who knows how many libations Jacob our patriarch poured in Beit El would know how to calculate the waters of Tiberias.