“When the lesson was read just now, dearly beloved, we heard that in reply to holy Rebekah's plea Isaac called his son Jacob and told him to proceed to Mesopotamia of Syria and take a wife from there. Jacob departed in humble obedience to his father and on the way came to a certain place where he put a stone under his head and went to sleep. In his slumber he saw a ladder extending to heaven with angels of God ascending and descending on it, while the Lord leaned on the ladder and said to him, "Jacob, Jacob, do not be afraid, I am with you, and I will be the companion of your journey." Now when blessed Isaac directed his son to Mesopotamia, dearly beloved, Isaac represented a type of God the Father, while Jacob signified Christ the Lord. Disregarding the women of the region in which he lived, blessed Isaac sent his son into a distant country to take a wife, because God the Father would reject the synagogue of Jews and send his only-begotten Son to form a church out of the Gentiles. This was fulfilled in truth when the apostles said to the Jews, "It was necessary that the Word of God should be spoken to you first, but since you judge yourselves unworthy of eternal life, behold, we now turn to the Gentiles."”

“See how this good man foretells everything to him and gives Jacob sufficient support for his comfort by forecasting to him his return and possession of the land and the fact that not only will he grow into a multitude but also that a league of nations will come from his descendants. On hearing this the young man carried out his father's wishes and traveled to Meso-potamia to his mother's brother, Laban.… Do you see, dearly beloved, how much perspicacity this loving mother showed in rescuing Jacob from danger by supplying a plausible excuse for his journey, neither highlighting Esau's wickedness nor revealing the reason to the father but giving appropriate advice to her son so that he might be persuaded through fear to accept what was said by her and propose a convincing plan to his father? Hence the good man went along with what she said and sent Jacob on his way after plying him with his blessings.”

“את ברכת אברהם THE BLESSING OF ABRAHAM, (i. e. the blessing which He gave to (Abraham) to whom He promised, (12:2) “and I will make of thee a great nation”, and (26:4) “and all the nations shall bless themselves by thy seed”: may these blessings have been said regarding you — may that great nation and that blessed seed issue from you.”

“THE BROTHER OF REBEKAH, JACOB’s AND ESAU’s MOTHER. Because it stated, was, “I do not know what this intends to tell us.” Ramban then proceeds to offer an explanation. that Isaac commanded Jacob to get a wife from the daughters of Laban, his mother’s brother, Scripture mentions that he was also the brother of Esau’s mother. It would have been proper for Isaac to have commanded Esau likewise, but since he knew that the blessing of Abraham would apply only to Jacob and his seed, he did so only to Jacob. Now Scripture further mentions that Esau heard that his father had commanded Jacob not to take a wife from among the daughters of Canaan and that he should go to his mother’s brother Laban. He [Esau] heeded his father’s will that one not take a wife from among the daughters of Canaan, but he did not act properly and take a wife from the daughters of Laban, despite his [Laban’s] being his mother’s brother. Scripture further mentions that he took her besides his former wives, and he did not divorce the evil wives since he followed his heart’s desire more than he followed the will of his father. Vayeitzei”

“וישמע יעקב AND THAT JACOB HEARKENED — This is to be connected with the proceeding statement, (v. 6) thus: And when Esau saw that Isaac had blessed Jacob and that he had sent him away to Padan-aram … and that Jacob had hearkened to his father and had gone to Padan-aram and that the daughters of Canaan were evil … then he also determined to take a wife from his own family and went to Ishmael.”

“אחות נביות THE SISTER OF NEBAIOTH — By a logical inference from what is stated that she was “the daughter of Ishmael” would I not know that she was the sister of Nebaioth? But the words are added to tell us that Ishmael died after he had betrothed her to Esau and before her marriage, and that her brother Nebaioth gave her away in marriage And we may learn, also, that Jacob was at that period sixty-three years old For Ishmael was seventy-four years old when Jacob was born — since Ishmael was fourteen years older than Isaac, and Isaac was sixty when they (Jacob and Esau) were born, making seventy-four and his (Ishmael’s) years were one hundred and thirty seven — as it is said (25:17) “And these are the years of Ishmael etc.” — consequently when Ishmael died Jacob was sixty-three years old. We learn from this that he (Jacob) concealed himself in Eber’s School for fourteen years and only after that did he proceed to Haran. For before Joseph’s birth he had stayed in Laban’s house only fourteen years, as it is said (31:41) “I served thee fourteen years for thy two daughters and six years for thy flock”, and he received the sheep as wages only after Joseph was born, for it is said (30:25) “And it came to pass when Rachel had borne Joseph etc. [that Jacob wished to leave Laban and he agreed to remain with him on condition of receiving certain sheep as wages]. Now Joseph was thirty years old when he became ruler in Egypt, and from then until the time that Jacob came down to Egypt was nine years — seven of plenty and two of famine — and Jacob then said to Pharaoh (47:9), “The days of the years of my pilgrimage are a hundred and thirty years”. Go and calculate: the fourteen years he passed with Laban before Joseph’s birth, and the thirty years of Joseph’s life before he became ruler and the nine years from when he became ruler until the time that Jacob came to Egypt make fifty three years from the time he joined Laban until the time he came to Egypt But when he parted from his father he was sixty-three years old, as shown above, so that you have 116 years as his age when he came to Egypt, on the assumption that the fifty-three years he spent with Laban etc. began immediately after he had left his father. But he (Jacob) himself said to Pharaoh, “[I am] one hundred and thirty years”. So you see that fourteen years are missing on this assumption. Thus you learn that after he had received the blessings he concealed himself in Eber’ School for fourteen years (Megillah 17a). But he received no punishment for them (these fourteen years) on account of the merit of having studied the Torah in Eber’s School during that period For Joseph was separated from his father only twenty-two years — that is, from the age of seventeen to that of thirty-nine - corresponding to the twenty-two years during which Jacob was separated from his father and could not perform the duty of honouring him (by actively attending to his needs), viz, the twenty years he spent in Laban's house and the two years he passed in travelling home - for it is written (33:17) with regard to his journey homewards, "And Jacob built him a house and made booths for his cattle", and our Rabbis, of blessed memory, inferred (Megillah 17a) from this verse that during his travels he passed eighteen months at Succoth, since a house means a dwelling for the rainy season, and "booths" means for the summer time. And this statement that the study of the Torah protects one from punishment fits in with the calculation which we made above, based upon the Sacred Text, regarding the period from when he left his father until the time when he went down to Egypt at the age of 130 years, where we found a surplus of 14 years, so that he must have been absent from his father for 36 years. But we may regard it as certain that when on his journey to Laban he concealed himself in Eber's house it was for the purpose of studying the Torah with him and that because of the merit of studying the Torah he received no punishment for them (those fourteen years) so that Joseph was separated from him only twenty-two years "measure for measure"(Megillah 17a). Thus far (beginning at "But he received no punishment") is found in an old Rashi text. על נשיו BESIDES HIS FORMER WIVES — He added wickedness to wickedness for he did not divorce his first wives (Genesis Rabbah 67:13).”

“ויצא יעקב AND JACOB WENT OUT— Owing to the fact that it was because the daughters of Canaan were evil in the eyes of Isaac, his father, that Esau went to Ishmael, Scripture broke off the narrative contained, in the section dealing with Jacob, and wrote (verse 6 till verse 9), “Now Esau saw that Isaac had blessed [Jacob] etc., that the daughters of Canaan were evil in the eyes of Isaac and so he went to Ishmael” and when it finished this (the account of Esau’s further marriage) it resumes the previous subject. ויצא [AND JACOB] WENT OUT—It need have written simply “And Jacob went to Haran’’; why then does it mention his departure from Beersheba? But it intends to tell us that the departure of a righteous person from his city makes an impression. As long as a righteous man is in his city he is its glory and splendour and beauty; when he leaves it, there depart also its glory, its splendour and its beauty. This, too, is the meaning of (Ruth 1:7) “And she went forth out of the place”, stated in reference to Naomi and Ruth (Genesis Rabbah 68:6). וילך חרנה means he went out TO GO TO HARAN.”

“When the sun was setting, the text tells us, he slept where the night came upon him: "He took a stone and put it under his head." See the young fellow's hardy spirit: He used the stone as a pillow and slept on the ground. Consequently, since he was imbued with common sense and a hardy attitude and was free of all human pretence, he was found worthy of that remarkable vision. Our Lord is like that, you see: When he sees a dutiful soul that makes no account of present realities, he demonstrates his own great care for him.”

“Consider our ascetic [Jacob]: he was running away from a very cruel man; he was fleeing his brother, and he found help in stone. That stone is Christ. That stone is the support of all those who suffer persecution, but to the unbelieving Jew, it is "a stone of stumbling, and a rock of scandal." "Jacob saw there a ladder set up on the ground with its top reaching to heaven, and in heaven the Lord leaning upon it. And he saw angels ascending and descending." Note: he saw angels ascending; he saw Paul ascending; he saw angels descending; Judas, the betrayer, was falling headlong. He saw angels ascending—holy men going from earth to heaven; he saw angels descending—the devil and his whole army cast down from heaven. It is very difficult indeed to ascend from earth into heaven. We fall more easily than we rise. We fall easily; it requires great labor, a great deal of sweat to climb upwards. If I am on the lowest step, how many more are there before I reach heaven? If I am on the second, the third, the fourth, the tenth, what benefit to me unless I reach the top? Grant with me that this ladder has fifteen rungs. I climb as high as the fourteenth, but unless I reach and hold the fifteenth, what profit to me to have mounted the fourteenth? If I should arrive at the fifteenth and then fall, the higher my ascent, the greater my fall.”

“We do not read of blessed Jacob that he departed with horses or asses or camels, but we read only that he carried a staff in his hand. Thus, indeed, when entreating the Lord he said, "Lord, I am not worthy of all your kindnesses. With only my staff I crossed this Jordan; behold, now I have grown into two camps." Jacob displayed his staff to take a wife, but Christ bore the wood of the cross to redeem the church. In his sleep Jacob put a stone under his head and saw a ladder extending to heaven, while the Lord leaned upon the ladder. Consider, brothers, how many mysteries there are in this place. Jacob represented a type of the Lord our Savior; the stone that he put under his head no less prefigured Christ the Lord. Listen to the apostle telling why the stone at the head signifies Christ: "The head of man is Christ." Finally, notice that blessed Jacob anointed the stone. Pay attention to the anointing, and you will recognize Christ: Christ is explained from an anointing, that is, from the grace of anointing.”

“ויפגע במקום AND HE LIGHTED UPON THE PLACE — Scripture does not mention which place, but by writing בַּמָקוֹם the place it refers to the place mentioned already in another passage, viz., Mount Moriah of which it is stated (Genesis 22:4) “And he saw the place (המקום) afar off”. ויפגע AND HE LIGHTED — similar are (Joshua 16:7) “and it reached (ופגע) unto Jericho”, and (Joshua 19:11) “and reached (ופגע) to Dabesheth”. Our Rabbis explained it in the sense of “praying”, just as (Jeremiah 7:16) “Neither make intercession (תפגע) to me”. Thus we may learn that Jacob originated the custom of Evening Prayer. Scripture purposely changed the usual word for “praying”, not writing יתפלל, “And he prayed” (which would have been the more appropriate word, but ויפגע which means to hit upon a place unexpectedly), to teach you also that the ground shrunk before him (the journey was miraculously shortened) as it is explained in the Chapter גיד הנשה (Chullin 91b). כי בא השמש BECAUSE THE SUN WAS SET — It should have written, “The sun set and he tarried there all night”, but the words “he tarried there all night because the sun set”, imply that the sun set unexpectedly — not at its proper time — just in order that he should tarry there over night). וישם מראשתיו AND PUT THEM FOR A RESTING PLACE FOR HIS HEAD — He arranged them in the form of a drain-pipe around his head for he was afraid of wild beasts (Genesis Rabbah 68:11). They (the stones) began quarrelling with one another. One said, “Upon me let this righteous man rest his head”, and another said “Upon me let him rest it”. Whereupon the Holy One, blessed be He, straightway made them into one stone! This explains what is written (Genesis 28:18), “And he took the stone that he had put under his head” (Chullin 91b). וישכב במקום ההוא AND [HE] LAY DOWN IN THAT PLACE —The word ההוא, that, has a limitative force: in that place he lay down to sleep, but during the previous fourteen years when he sat under his teachers in the School of Eber he never slept at night for he was incessantly engaged in the study of the Torah (Genesis Rabbah 68:11).”

“Our father Jacob too prayed at Bethel and saw the gate of heaven opened, with a ladder going up on high. This is a symbol of our Savior that Jacob saw; the gate of heaven is Christ, in accordance with what he said, "I am the gate of life; every one who enters by me shall live for ever." David too said, "This is the gate of the Lord, by which the righteous enter." Again, the ladder that Jacob saw is a symbol of our Savior, in that by means of him the just ascend from the lower to the upper realm. The ladder is also a symbol of our Savior's cross, which was raised up like a ladder, with the Lord standing above it.”

“The nature of a ladder [sulam] is a symbol [semel], or it is an explanation of the Gematria valuation of 'Sinai' (Genesis Rabbah 68:12-14). And Rabbi Shlomo HaSefardi said that 'ladder' hints at the highest soul and 'G-d's angels' hints at wise thoughts. Rabbi Joshua said that the reason for the ladder is that his (Jacob's) prayer rose on it and his salvation from the heavens came down on it. These explanations do not explain it in light of the prophecy of Zecharia (1:8), Amos (7:1), and Jeremiah (1:11). The reason for the ladder here is a metaphor, for nothing is concealed from G-d. Worldly things hang onto the heavens as though there is a ladder between them, upon which the angels go up to report on things after they have been walking along the earth. Likewise, it is written that other angels descend to fulfill G-d's tasks, like a king with his servants.”

“The spiritual senses denote mental perceptions concerning the truth to be contemplated. This contemplation indeed was in the Prophets through revelation with respect to the threefold vision, namely corporeal, imaginative, and intellectual; in other just persons, however, it is found through speculation, which begins from sense and arrives at imagination, and from imagination to reason, from reason to understanding, from understanding to intelligence; from intelligence, however, to wisdom or ecstatic knowledge, which begins here on the way but is consummated in everlasting glory. And in these degrees consists the ladder of Jacob, whose summit reaches heaven: and the throne of Solomon, upon which sits the most wise King, truly peaceful and loving as the most beautiful bridegroom and wholly desirable: upon whom the Angels desire to gaze, and toward whom the desire of holy souls sighs, as the hart longs for the fountains of waters.”

“Notice here, I ask you, the extraordinary care of the loving God. When he saw [Jacob] consenting to the journey in accordance with his mother's advice, which came out of fear of his brother, and taking to the road like some athlete, with no support from any source, leaving everything instead to help from on high, Christ wanted at the very beginning of the journey to strengthen Jacob's resolve. And so he appeared to him with the words "I am the God of Abraham and the God of your father Isaac." I have caused the patriarch and your father to experience a great increase in prosperity; so, far from being afraid, believe that I am he who fulfilled my promises and will shower on you my care.”

“נצב עליו STOOD ABOVE HIM to guard him (Genesis Rabbah 69:3). ואלהי יצחק AND THE GOD OF ISAAC — Although we do not find in the Scriptures that God associates his Name with that of the righteous whilst they are yet alive by writing, “The God of so-and-so”, — because it is said (Job 15:15) “Behold He putteth no trust even in His holy ones” — here, however, He associated his Name with that of Isaac because his eyes had become dim and he was confined to the house, so that he might be regarded as dead and as though the evil inclination had already passed away from him and he was unlikely to sin any more (Midrash Tanchuma, Toldot 7). שכב עליה THE LAND WHEREON THOU LIEST — The Holy One, blessed be He, rolled together the entire Land of Israel under him, thus intimating to him that it would be as easily conquered by his descendants (Chullin 91b) as a piece of land four cubits in length, which is the space covered by a person lying down (see Rashi, Chullin 91b, and the note of the ב"ח thereon).”

“(1) YOUR DESCENDANTS SHALL BE AS THE DUST OF THE EARTH; YOU SHALL SPREAD OUT. After your descendants are like the dust of the earth, as described in (Isa. 51:23), "you made your back like the ground, Like a street for passersby." This will happen when they are at the ultimately low point; then they will spread out on the land that you are lying on, in all directions, west, east, north, and south, [as it says (Num. 24:17), "it destroys [JPS: the foundations of] all the children of Shet."] For indeed, God's salvation in the future will be after the great lowliness of Israel, which exists today in their exile, the like of which there never has been, as [the Sages] said, "If you see a generation on which troubles come like a river, anticipate him, as it says (Isa. 59:19), "When troubles come like a river" and next to it (v.20), "A redeemer will come to Zion." (2) ALL THE FAMILIES OF THE EARTH SHALL BLESS THEMSELVES BY YOU AND YOUR DESCENDANTS. In the manner of (Isa. 61:6), "You shall be called 'Priests of Adonai,' And termed 'Servants of our God.'"”

“אנכי עמך I AM WITH THEE — God promised him this because he was in terror of Esau and Laban. עד אשר אם עשיתי UNTIL I HAVE DONE — The word אם is here used in the sense of כי (cf. Gittin 90a). דברתי לך means I have spoken in thy interest and concerning thee: whatever I promised to Abraham regarding his seed it was in reference to you that I promised it and not in reference to Esau, for I did not say to him “Isaac shall be called thy seed” (which would have signified that all Isaac’s descendants would be regarded, also, as Abraham’s) but I said (21:12) ביצחק “In Isaac” and not all the issue of Isaac”. In the same way wherever לי or לך or לו or להם are used after a verbal form of דבר, they are used in the sense of “concerning”. This verse proves that this is so, since it cannot mean “I have spoken to thee” as He had never spoken to Jacob before this occasion.”

“(1) I WILL NOT LEAVE YOU. And that which I said (v.14), that after the lengthy exile, you will burst out in every direction, and that you would not be destroyed through the difficulties of the exile, will be because, during that exile, "I will not leave you," as it says (Lev. 26:44), "Yet, even then, when they are in the land of their enemies, I will not reject them or spurn them so as to destroy them, annulling My covenant with them." ... (2) UNTIL I HAVE DONE. As long as I have not yet done what I have said to you, saying "You shall spread out." For the word "ad" [until] sometimes indicates "b'od" [while], as in (Song 1:12), "While the king was on his couch," (Prov. 8:26), "He had not yet made earth and fields." Indeed after the great salvation is accomplished, not only will He repay His people's kindness with kindness, by not leaving them, He will then. increase his lovingkindnes, to walk in our midst, as it is said (Lev. 26:12), "I will walk in your midst."”

“Let us listen also unto the words which Jacob spake in that country in which God was revealed unto him, for from them we may especially see his simplicity: "Verily there is the Lord in this place, and I knew it not." Didst thou think, O simple Jacob, that God was limited only to the country in which thy parents lived, and that He did not reveal Himself or make Himself manifest in every place to those who are worthy of His revelation?”

“כי אם בית אלהים THIS IS NONE OTHER THAN THE HOUSE OF GOD —R. Eleazar said in the name of R. José the son of Zimra: “This ladder stood in Beersheba and [the middle of]) its slope reached opposite the Temple” (Genesis Rabbah 69:7). For Beersheba is situated in the South of Judah, Jerusalem in the North of it on the boundary between Judah and Benjamin and Bethel in the North of Benjamin’s territory, on the border between the land of Benjamin and that of the children of Joseph. It follows, therefore, that a ladder whose foot is in Beersheba and whose top is in Bethel has the middle of its slope reaching opposite Jerusalem. Now as regards what our Rabbis stated (Chullin 91b) that the Holy One, blessed be He, said, “This righteous man has came to the place where I dwell (i.e., the Temple at Jerusalem, whilst from here it is evident that he had come to Luz) and shall he depart without staying here over night?”, and with regard to what they also said, (Pesachim 88a) “Jacob gave the name Bethel to Jerusalem”, whereas this place which he called Bethel was Luz and not Jerusalem, whence did they learn to make this statement (which implies that Luz is identical with Jerusalem)? I say that Mount Moriah was forcibly removed from its locality and came hither (to Luz), and that this is what is meant by the “shrinking” of the ground that is mentioned in the Treatise (Chullin 91b) — that the site of the Temple came towards him (Jacob) as far as Bethel and this too is what is meant by ויפגע במקום, “he lighted upon the place” (i.e., he “met” the place, as two people meet who are moving towards each other; cf. Rashi on Genesis 5:11). Now, since Jacob’s route must have been from Beersheba to Jerusalem and thence to Luz and Haran and consequently when he reached Luz he had passed Jerusalem, if you should ask, “When Jacob passed the Temple why did He not make him stop there?” — If it never entered his mind to pray at the spot where his fathers had prayed should Heaven force him to stop there to do so? Really he had reached as far as Haran as we say in the Chapter גיד הנשה (Chullin 91b), and Scripture itself proves this since it states, “And he went to Haran”. When he arrived at Haran he said, “Is it possible that I have passed the place where my fathers prayed without myself praying there?” He decided to return and got as far as Bethel where the ground "shrank” for him. This Bethel is not the Bethel that is near Ai (cf. Genesis 12:8) but that which is near Jerusalem, and because he said of it, “It shall be the House of God”, he called it Bethel. This, too, is Mount Moriah, where Abraham prayed, and it is also the field in which Isaac offered prayer as it is written, “[Isaac went out] to meditate (i. e., to pray; cf. Genesis 24:63) in the field”. Thus, too, do we read in the Treatise (Pesachim 88a) in a comment on the verse Micah 4:2: “[O come ye and let us go up] to the mountain of the Lord (i.e. the mountain upon which the Temple is built) and to the house of the God of Jacob”. What particular reason is there for mentioning Jacob? But the text calls the Temple not as Abraham did who called it a mount, and not as Isaac did, who called it a field, but as Jacob did who called it Beth[el]—the House of God. (To here from “This Bethel” is to be found in a certain correct Rashi-text) מה נורא HOW FEARFUL — In the Targum it is translated by “How דחילו is this place!” דחילו is a noun, like סוכלתנו which is the Targum of תבונה “understanding” (Deuteronomy 32:28), and [וכסו [למלבש which is the Targum of ובגד ללבש “and raiment to put on”) (Genesis 28:20) וזה שער השמים AND THIS IS THE GATE OF HEAVEN — a place of prayer where their prayers would ascend to heaven (Pirkei DeRabbi Eliezer 35). The Midrash states (Genesis Rabbah 69:7) that the Heavenly Temple is situated immediately opposite the Earthly Temple (so that the Temple at Jerusalem-Bethel may be styled “the gate” to the Heavenly Temple)”

“THIS IS NONE OTHER THAN THE HOUSE OF G-D, AND THIS IS THE GATE OF HEAVEN. This refers to the Sanctuary which is the gate through which the prayers and sacrifices ascend to heaven. Rashi comments, Rabbi Elazar the son of Rabbi Yosei the son of Zimra said, ‘This ladder stood in Beer-sheba and its slope reached unto the Sanctuary in Jerusalem. Beer-sheba is situated in the southern part of Judah, and Jerusalem is to its north on the boundary between Judah and Benjamin, and Beth-el was in the northern portion of Benjamin’s territory, on the boundary between Benjamin’s territory and that of the children of Joseph. It follows, therefore, that a ladder whose base is in Beer-sheba and whose top is in Beth-el has its slope reaching opposite Jerusalem. Now regarding the statement of our Rabbis that the Holy One, blessed be He, said, ‘This righteous man has come to the place where I dwell, [namely, the Sanctuary in Jerusalem, and shall he depart without spending the night?’], and with regard to what they also said, ‘Jacob gave the name Beth-el to Jerusalem’ this place which he called Beth-el was Luz and not Jerusalem! And whence did they learn to say so, [implying that Luz is identical with Jerusalem]? I therefore say that Mount Moriah [the Temple site in Jerusalem] was forcibly removed from its place and came here to Luz, and this movement of the Temple site is ‘the springing of the earth’ which is mentioned in Tractate Shechitath Chullin. It means that the site on which the Sanctuary was later to stand came towards Jacob to Beth-el. And this too is what is meant by vayiphga bamakom (and he met the place): [as two people meet, who are moving towards each other]. If you should ask, ‘When our father Jacob passed the site of the Sanctuary [on his way from Beer-sheba to Haran] why did He not detain him there?’ The answer is: If it never entered his mind to pray at the place where his fathers had prayed, should Heaven make him stop there? He had journeyed as far as Haran, as we say in the chapter of Gid Hanasheh, and Scripture itself helps us clarify this point by saying, And he went to Haran. When he arrived at Haran he said, ‘Is it possible that I have passed the place where my fathers prayed without praying there myself?’ He decided to return and had returned as far as Beth-el, whereupon the ground of the Temple site sprang for him until Beth-el.” All these are the words of the Rabbi.. But I do not agree with them at all for ‘the springing of the earth’ which the Rabbis mention in connection with Jacob is like that which they have said happened to Eliezer, the servant of Abraham, namely, that he reached Haran in one day. As they have said in Tractate Sanhedrin, “The earth sprang for three persons: Eliezer, the servant of Abraham, our father Jacob, and Abishai the son of Zeruiah.” And the Rabbis explained: “Eliezer, the servant of Abraham — for it is written, And I came this day unto the fountain, which teaches that on that very day he embarked on his journey. Jacob — for it is written, And he met the place. When he arrived at Haran he said, ‘Is it possible that I have passed the place where my fathers prayed without praying there myself?’ As soon as the thought of returning occurred to him, the earth sprang for him, and immediately he met the place.” Thus the Rabbis explicitly say that as soon as the thought to return occurred to him in Haran, the earth sprang for him and he met the place where his fathers prayed, but not that he returned to Beth-el, nor that Mount Moriah sprang and came there to Beth-el. In Bereshith Rabbah the Rabbis further equated them both [Eliezer and Jacob] with respect to “the springing of the earth.” Thus they said: “And he arose, and went to Aram-naharaim — on the very same day. And I came this day unto the fountain — this day I embarked on the journey, and this day I arrived.” With respect to Jacob the Rabbis interpreted in a similar vein: “And he went to Haran — the Rabbis say on the very same day.” And furthermore, what reason is there for Mount Moriah to “spring” and come to Beth-el, as Rashi claims, after Jacob had troubled himself to return from Haran to Beth-el, a journey of many days? Moreover, Beth-el does not lie on the border of the Land of Israel which faces towards Haran for Haran is a land which lies to the east [of the Land of Israel while Beth-el lies in its western part]. Additionally, the middle part of a ladder is not referred to as its “slope.” And, finally, what reason is there for the middle of the ladder to be opposite Beth-el, [where, according to Rashi, the side of the Sanctuary had been transported], when the middle part of an object does not possess significance beyond that of its whole? There is, however, another intent to these Midrashim. The Rabbis have said in Bereshith Rabbah, “Rabbi Hoshayah said, ‘It has already been stated, And Jacob hearkened to his father and his mother, and was gone to Paddan-aram. What then does Scripture teach by repeating, And Jacob went out from Beer-sheba? Rather, the redundancy teaches us that Jacob said, “When my father desired to leave the Land of Israel, at what location did he seek permission for it? Was it not in Beer-sheba? I, too, shall go to Beer-sheba to seek this permission. If He grants me permission, I shall leave, and if not, I shall not go.” Therefore Scripture found it necessary to state, And Jacob went out from Beer-sheba.’” The intent of this Midrash is that the Rabbis were of the opinion that Jacob was blessed by his father in Hebron, the land of his father’s sojournings, and it was to Hebron that he came when he returned to his father from Paddan-aram, as it is said, And Jacob came unto Isaac his father to Mamre, to Kiriath-arba — the same is Hebron — where Abraham and Isaac sojourned. Now if so, the verse stating, And Jacob went out from Beer-sheba teaches that when his father commanded him to go to Laban he went to Beer-sheba to receive Divine permission, and that is the place wherein he spent the night and saw visions of G-d, and it was there that He gave him permission to exit from the Land of Israel, even as He said, And I will keep thee wherever thou goest and will bring thee back unto this land. And the ladder which he saw, in the opinion of Rabbi Yosei the son of Zimra, he saw with its feet in Beer-sheba, in the very place where he lay, and with the end of its slope which is the top of the ladder reaching to a point opposite the Sanctuary. It was supported by heaven at the gate through which the angels enter and exit. The revered G-d stood over him, and therefore he knew that Beer-sheba was the gate of heaven, suitable for prayer, and the Sanctuary was the house of G-d. And in the morning Jacob continued his journey from Beer-sheba and arrived at Haran on the same day, and this was “the springing of the earth” mentioned with respect to Jacob. This is the opinion of Rabbi Yosei the son of Zimra who said in Bereshith Rabbah, “This ladder stood in Beer-sheba and its slope reached to the Sanctuary, as it is said, And Jacob went out from Beer-sheba; And he was afraid and said, How fearful is this place.” And the stone which he erected as a pillar he did not erect in the place where he slept, for Beer-sheba is not Beth-el and it was in Beth-el that he erected it, and there he went upon his return from Paddan-aram, as it is said, Arise, go up to Beth-el … and make there an altar unto G-d who appeared unto thee, etc. But he erected it [after carrying the stone from Beth-el to Jerusalem] opposite the slope, at the place where the head of the ladder stood, which he had called the house of G-d, and this is the city which had previously been called Luz. Thus in the opinion of Rabbi Yosei the son of Zimra, Luz was Jerusalem which Jacob called Beth-el. Possibly this may be so, according to the verses in the book of Joshua. It is certainly true that it is not the Beth-el near Ai for that Beth-el was originally so named in the days of Abraham and prior to that. But Rabbi Yehudah the son of Rabbi Shimon differs there with Rabbi Yosei the son of Zimra, and he says: “This ladder stood upon the Sanctuary site and its slope reached to Beth-el. What is his reason? And he was afraid, and said, etc. And he called the name of that place Beth-el.” Thus in the opinion of Rabbi Yehudah the son of Rabbi Shimon the verse stating, And he lighted upon the place, means Mount Moriah. And he tarried there all night, because the sun was set for him not at its proper time [so that he should spend the night there], for as our Rabbis have stated: “[The Holy One, blessed be He, said], ‘This righteous man has come to the place where I dwell. Shall he then depart without staying there over night?’” And so Jacob saw the ladder with its feet standing in that place, and its slope, which is its top, reached to a point which was opposite that particular Beth-el [which was mentioned in connection with Ai during Abraham’s era], and that was the city of Luz. And Jacob said that the very place where he spent the night was the house of G-d, and the slope of the ladder was the gate of heaven, thus Mount Moriah is excellent for prayer, and Beth-el also is a suitable place for the worship of G-d. And he erected the pillar in Beth-el, for in the opinion of all Rabbis he erected it opposite the slope of the ladder. The opinion of Rabbi Yehudah the son of Rabbi Shimon, [i.e., that Jacob slept on Mount Moriah, and he erected the pillar in Beth-el], is in agreement with the Midrash in the Gemara of the chapter concerning Gid Hanasheh, and that of Chapter Cheleck, which states that Jacob left Beer-sheba and came to Haran, and when he reconsidered and decided to return and pray at Mount Moriah, the place where his fathers had prayed, then the earth “sprang” for him and he lighted immediately upon Mount Moriah. Perhaps it is the Rabbis’ opinion that the earth “sprang” for him both when going from Haran to Mount Moriah and when returning from Mount Moriah to Haran. This would be in agreement with the opinion of the Rabbi who says: “And he went to Haran — on the same day. And he lighted upon the place — at once, very suddenly.” I found it more explicitly in Pirkei Rabbi Eliezer Hagadol: “Jacob was seventy-seven years of age when he left his father’s house, and he followed the well that travelled before him from Beer-sheba to Mount Moriah, a two-day journey, and he arrived there at midday, etc. The Holy One, blessed be He, said to him, ‘Jacob, you have bread in your travelling-bag, the well is before you, enabling you to eat and drink and lie down in this place.’ Jacob replied, ‘Master of all worlds, the sun has yet to descend fifty stages, and shall I lie down to sleep in this place?’ Prematurely, the sun then set in the west. Jacob looked and saw that the sun had set in the west, so he tarried there all night, because the sun was set. Jacob took twelve stones from the stones of the altar upon which his father Isaac had lain bound as a sacrifice and put them under his head. By the fact that his resting-place contained twelve stones, G-d informed him that twelve tribes were destined to be established from him. But then all twelve stones were transformed into one stone to inform him that all twelve tribes were destined to become one nation in the earth, as it is said, And who is like Thy people, like Israel, a nation one in the earth? In the morning Jacob awoke with great fright, and said, ‘The house of the Holy One, blessed be He, is in this place,’ as it is said, And he was afraid, and said: How fearful is this place! From here you learn that whosoever prays in Jerusalem is considered as if he prayed before the Throne of Glory, for the gate of heaven is open there to receive the prayer of Israel, as it is said, And this is the gate of heaven. Jacob then wanted to collect the stones [which he had used as a resting-place for his head in order to build an altar], but he found them all to be one stone, and so he set it up as a pillar in that place. Thereupon oil flowed down for him from heaven, and he poured it on top of the stone, as it is said, And he poured oil upon the top of it. What did the Holy One, blessed be He, do? With His right foot He sank the anointed stone unto the depths of the abyss to serve as the key-stone of the earth, just as one inserts a key-stone in an arch. It is for this reason that it is called Even Hashethiyah (The Foundation Stone), for there is the center of the earth, and from there the earth unfolded, and upon it stands the Temple of G-d, as it is said, And this stone, which I have set up for a pillar, shall be G-d’s house. the Temple of G-d” — may either be a reference to the remains of the ancient Sanctuary and its environs, which were still visible in the days when the Pirkei d’Rabbi Eliezer was composed, or it may preferably indicate that although the Temple is now in ruins the place thereof is still deemed sacred as in the days when the House of G-d was firmly established on the sacred mountain. From there he [Jacob] went on his journey, and in the twinkling of an eye he arrived in Haran.” Thus far [extends the quotation from the Pirkei Rabbi Eliezer Hagadol]. Thus, all Midrashim — despite some minor differences among them — acknowledge that “the springing of the earth” occurred to Jacob through which he travelled a journey of many days in the twinkling of an eye. It is possible that all Midrashim concede to one another, and that on all these journeys of his — when going from Beer-sheba to Haran, when he desired to return to Mount Moriah, and when he left there to go to Haran — the earth “sprang” for him. But there is not one of all these Midrashim which says, as Rashi said, [that Mount Moriah was forcibly removed from its location and was transported to meet him in Beth-el].”

“Now Jacob called that place Bethel; and Jacob raised up there a pillar of stone as a testimony, and he poured oil over it. Our father Jacob did this too in symbol, anticipating that stones would receive anointing, for the peoples who have believed in Christ are the stones that are anointed, just as John says of them: "From these stones God is able to raise up children for Abraham." For in Jacob's prayer the calling of the nations was symbolized.”

“Since he had been granted wonderful favors by way of the vision, [Jacob] wished to make the place memorable by a name and to keep the memory fresh for future ages. He set up the stone as a monument, poured oil on it (this, after all, was probably all he had with him, traveling as he was like this), and to the loving God he offered a prayer characterized by complete good sense.”

“In a dream Jacob saw a ladder, and on this ladder he saw angels ascending and descending; and he anointed the stone that he had placed at his head. You have heard that the Messiah is the Christ; you have heard that the Christ is the Anointed. For he did not place the anointed stone so that he might come and adore it; otherwise it would be idolatry and not a representation of Christ. Therefore a representation was made, so far as a representation needed to be made, and Christ was represented. The stone was anointed. Why a stone? "Behold, I lay in Zion a chosen stone, precious; and he who believes in it shall not be confounded." Why anointed? Because [the name] "Christ" [is derived] from [the word] chrisma.”

“AND HE SET IT UP FOR A PILLAR. Our Rabbis have explained the difference between a pillar and an altar by saying that a pillar consists of one stone while an altar is composed of many stones. It further appears that a pillar is made for pouring libations of wine upon it and for the pouring of oil upon it, but not for sacrifices and not for offerings, whereas an altar is for bringing Burnt-offerings and Peace-offerings thereon. When Israel entered the Land, the pillar was prohibited to them because the Canaanites had established it as an ordinance of an idolatrous character to a greater extent than the altars. Even though it is written concerning the altars, Ye shall break down their altars, [since the altars were not as prevalent as pillars among the Canaanites, He did not prohibit the Israelites from making their own altars]. It may be that He did not want to prohibit all sacrifices, and so He retained the altar as fit for libations and sacrifices.”

“(Chapter 28, verse 19) And he called the name of that place Bethel, but previously its name was Luz. From what he had said above: How awesome is this place, it is nothing but the house of God, and this is the gate of heaven: now he gives the place a name, and he calls it Bethel, which means the house of God. The place was previously called Luz, which means nut or almond. Therefore, some foolishly think that the Hebrew word Ulam is the name of a city, when Ulam actually means previously. Therefore, the order of the reading is as follows: And he called the name of that place Bethel, and before it was called Luz, a city. All the ancient scriptures are full of the word 'ulam', or 'Elam', which signifies nothing else but before, or previously, or threshold, or gateposts.”

“אם יהיה אלהים עמדי IF GOD WILL BE WITH ME — if He will keep for me these promises which He has made me that He would be with me, even as He said to me (v. 15), “Behold, I am with thee” (Genesis Rabbah 70:4), ושמרני AND IF HE WILL KEEP ME — even as He said to me (v. 15) “And I will keep thee whithersoever thou goest”, (Genesis Rabbah 70:4) ונתן לי לחם לאכול AND IF HE WILL GIVE ME BREAD TO EAT — even as He said (v. 15) “For I will not forsake thee” (Genesis Rabbah 70:4), — for one who has to beg his bread is called “forsaken”, as it is said (Psalms 37:25) “I have not seen the righteous forsaken and his seed begging bread”.”

“IF (‘IM’) G-D WILL BE WITH ME. Rashi comments: “If He will keep for me these promises which He made to me.” The reason for the condition is lest the sin cause the abrogation of the promises. And so the Rabbis said in Bereshith Rabbah, “Rabbi Huna said in the name of Rabbi Acha, ‘And behold, I am with thee, and yet it is written, If G-d will be with me! However, from here you infer that there is no assurance to the righteous in this world.’” In line with the simple meaning of Scripture it is further possible that the word im does not indicate a doubt in the matter, but such is the way of Scripture when referring to future events, such as: until ‘im asithi’ (I have done). And so also: ‘Ve’im’ there shall be the jubilee of the children of Israel. In all these cases it means if there will come a time when the condition is satisfied, then the deed will be fulfilled, that is to say, ve’im does not mean “if it occurs,” but rather “when it occurs.””

“ושבתי SO THAT I RETURN — even as He said (v. 15) “I will restore thee again into this land” (Genesis Rabbah 70:4), בשלום IN PEACE, perfectly free (שלם) from sin, not having learnt evil from Laban’s ways, והיה ה' לי לאלהים AND IF THE LORD WILL BE MY GOD, in that His Name shall rest upon me from the beginning to the end: that no unworthy person shall be found in my descendants (Sifré, ואתחנן 31) — just as it is said (v. 15), “I will do that which I spake concerning thee”; and this promise He made to Abraham, as it is said (17:7) “To be a God unto thee and unto thy seed after thee”,”

“THEN THE ETERNAL SHALL BE MY G-D. This is not a condition, as Rashi would have it. It is rather a vow, and its purport is as follows: “If I will return to my father’s house, I will worship the proper Name of the Eternal in the Chosen Land at the location of this stone which will be for me a house of G-d, and there I will set aside the tithe.” There is in this matter a secret relating to that which the Rabbis have said: “He who dwells outside the Land of Israel is like one who has no G-d.” [Thus, according to the meaning of the above quotation, the Eternal will be Jacob’s G-d only when he returns to the Land of Israel.]”

“See the good man's gratitude: In making his request Jacob did not bring himself to ask for anything lavish—just bread and clothing. On the other hand, he promised to the Lord what lay within his power, realizing God's generosity in giving and the fact that he surpasses our expectations in rewarding us. And so he said, "I will consider the monument God's house, and of all the things provided me by you I will set aside a tenth." Do you see his godly attitude? He still had not received anything, and yet he promised to devote to God a tenth of what was due to be given him.Let us not pass idly by these words, dearly beloved. Instead, may we all imitate this good man, we in the age of grace imitating this man who lived before the law, and let us ask the Lord for nothing of this world. After all, he does not wait for a reminder from us. Even if we don't ask, he grants us what we need. "He makes the sun rise on evil people and good, and rains on just and unjust." Let us believe him as he advises us in these words, "Seek first the kingdom of God, and all these things will come to you in addition." Do you see that he personally has made the former things ready for us and promises to give the latter as a bonus? Accordingly, don't request as an initial favor what you are likely to receive as a bonus, thus reversing the due order. Instead, let us seek the former things, as he directed, so that we may come to enjoy the former and the latter.”

“והאבן הזאת THEN THIS STONE — This is how you should explain the ו of והאבן: if He will do these things mentioned in Genesis 28:15 as He promised, then I, also, will do this: והאבן הזאת אשר שמתי מצבה THEN THIS STONE WHICH I HAVE SET UP FOR A PILLAR etc. — Explain it as the Targum translates it: “I shall serve the Lord upon it” This, indeed, he did on his return from Padan-aram, when God said to him, (Genesis 35:1) “Arise, go up to Bethel”. What is stated there? “And Jacob set up a pillar … and he poured out a drink-offering thereon” (Genesis 35:14).”