בראשית רבה פ״אBereshit Rabbah 81

Section 1א׳

וַיֹּאמֶר אֱלֹהִים אֶל יַעֲקֹב קוּם עֲלֵה וגו' (בראשית לה, א), (משלי כ, כה): מוֹקֵשׁ אָדָם יָלַע קֹדֶשׁ וְאַחַר נְדָרִים לְבַקֵּר, תָּבוֹא מְאֵרָה לָאָדָם שֶׁהוּא אוֹכֵל קֳדָשִׁים בְּלוֹעוֹ. תָּנֵי רַבִּי חִיָּא תָּבוֹא מְאֵרָה לָאָדָם שֶׁהוּא נֶהֱנֶה מִן הַהֶקְדֵּשׁ, וְאֵין הֶקְדֵּשׁ אֶלָּא יִשְׂרָאֵל, שֶׁנֶּאֱמַר (ירמיה ב, ג): קֹדֶשׁ יִשְׂרָאֵל לַה' וגו'. וְאַחַר נְדָרִים לְבַקֵּר, אָמַר רַבִּי יַנַּאי אִחֵר אָדָם אֶת נִדְרוֹ נִתְבַּקְּרָה פִּנְקָסוֹ.

“God said to Jacob: Arise, ascend to Beit El, and settle there, and make there an altar to the God who appeared to you when you fled from Esau your brother” (Genesis 35:1). “God said to Jacob: Arise, ascend…” “It is a snare for a person to spout [yala] sanctity [kodesh]; scrutiny must follow vows” (Proverbs 20:25) – may a curse come upon one who eats consecrated items [kodashim] in his throat [belo’o]. Rabbi Ḥiyya taught: May a curse come upon a person who benefits from consecrated items. Consecrated items is [a reference to] none other than Israel, as it is stated: “Israel is sacred to the Lord…” (Jeremiah 2:3). “Scrutiny must follow vows” – Rabbi Yanai said: If a person delays his vow, his ledger is scrutinized.

Section 2ב׳

וַיֹּאמֶר אֱלֹהִים אֶל יַעֲקֹב קוּם עֲלֵה בֵּית אֵל (בראשית לה, א), (משלי ל, לב): אִם נָבַלְתָּ בְהִתְנַשֵּׂא וְאִם זַמּוֹתָ יָד לְפֶה, בֶּן עַזַּאי וְרַבִּי עֲקִיבָא, בֶּן עַזַּאי אוֹמֵר אִם נִבַלְתָּ עַצְמְךָ בְּדִבְרֵי תוֹרָה סוֹפְךָ לְהִתְנַשֵּׂא בָהֶם, וְאִם זַמּוֹתָ יָד לְפֶה, אִם נִזְדַּמְּמוּ אַחֲרֶיךָ דְּבָרִים יָד לְפֶה, חַד יָדַע תְּרֵין לָא יָדְעִין. רַבִּי עֲקִיבָא אָמַר מִי גָרַם לְךָ לְהִתְנַבֵּל בְּדִבְרֵי תוֹרָה עַל יְדֵי שֶׁנִּשֵּׂאתָ אֶת עַצְמְךָ בְּהוֹן. רַבֵּינוּ הֲוָה עָבַר עַל סֵימוֹנְיָא וְיָצְאוּ אַנְשֵׁי סֵימוֹנְיָא לִקְרָאתוֹ, אָמְרוּ לוֹ רַבִּי תֵּן לָנוּ אָדָם אֶחָד שֶׁיְהֵא מַקְרֵא אוֹתָנוּ וְשׁוֹנֶה אוֹתָנוּ וְדָן אֶת דִּינֵנוּ, נָתַן לָהֶם רַבִּי לֵוִי בַּר סִיסִי וְעָשׂוּ לוֹ בִּימָה גְדוֹלָה וְהוֹשִׁיבוּ אוֹתוֹ לְמַעְלָה מִמֶּנָּהּ, נִתְעַלְּמָה דִּבְרֵי תוֹרָה מִפִּיו, שָׁאֲלוּ אוֹתוֹ שְׁלשָׁה שְׁאֵלוֹת, אָמְרוּ לוֹ, גִּדֶּמֶת יְבָמָה הֵיאךְ חוֹלֶצֶת, וְלֹא הֱשִׁיבָן, רָקְקָה דַּם מַהוּ, וְלֹא הֱשִׁיבָן כְּלוּם, אָמְרוּ דִּלְמָא דְּלֵית בַּר אוּלְפַן בַּר אַגָדָה הוּא, נִשְׁאֲלֵיהּ קְרָאֵי, אֲמָרוּן לֵיהּ מַהוּ דֵין דִּכְתִיב (דניאל י, כא): אֶת הָרָשׁוּם בִּכְתָב אֱמֶת, אִם אֱמֶת לָמָּה רָשׁוּם וְאִם רָשׁוּם לָמָּה אֱמֶת, וְלֹא הֱשִׁיבָן, וְכֵיוָן שֶׁרָאָה שֶׁצָּרָתוֹ צָרָה הִשְׁכִּים בַּבֹּקֶר וְהָלַךְ לוֹ אֵצֶל רַבֵּנוּ, אָמַר לֵיהּ מָה עֲבָדוּן לָךְ אַנְשֵׁי סֵימוֹנְיָא, אָמַר לוֹ אַל תַּזְכִּירֵנִי צָרָתִי, שְׁלשָׁה שְׁאֵלוֹת שָׁאֲלוּ אוֹתִי וְלֹא יָכֹלְתִּי לַהֲשִׁיבָן. אֲמַר לֵיהּ וּמָה אִינוּן, אָמַר לוֹ גִּדֶּמֶת בַּמֶּה הִיא חוֹלֶצֶת, אָמַר לוֹ וְהָא לֹא הָיִיתָ יוֹדֵעַ לְהָשִׁיב, אֲמַר לֵיהּ אֵין אֲפִלּוּ בְּשִׁנֶּיהָ אֲפִלּוּ בְּגוּפָהּ. רָקְקָה דַם מַהוּ, אָמַר לוֹ וְלֹא הָיִיתָ יוֹדֵעַ מַה לְּהָשִׁיב, אָמַר לוֹ אִם הָיָה בּוֹ צַחְצוּחִית שֶׁל רֹק הֲרֵי הוּא כָּשֵׁר וְאִם לָאו הֲרֵי זֶה פָּסוּל. אֲבָל אַגִּיד לְךָ אֶת הָרָשׁוּם בִּכְתַב אֱמֶת, אִם אֱמֶת לָמָּה רָשׁוּם וְאִם רָשׁוּם לָמָּה אֱמֶת, אָמַר לוֹ וְלֹא הָיִיתָ יוֹדֵעַ לְהָשִׁיב, אָמַר לוֹ רָשׁוּם עַד שֶׁלֹא נִגְזְרָה גְזֵרָה, אֱמֶת מִשֶּׁנִּגְזְרָה גְזֵרָה, וּמָה הוּא, חוֹתָמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. רַבֵּנוּ בְּשֵׁם רַבִּי רְאוּבֵן אָמַר אֱמֶת, מַהוּ אֱמֶת, אָמַר רֵישׁ לָקִישׁ אָלֶ"ף בְּרֹאשָׁן שֶׁל אוֹתִיּוֹת, מ"ם בָּאֶמְצַע, תי"ו בַּסּוֹף, וְעַל שֵׁם (ישעיה מד, ו): אֲנִי רִאשׁוֹן וַאֲנִי אַחֲרוֹן וגו'. אָמַר לוֹ וְלָמָּה לֹא הֲשִׁיבוֹתָ אוֹתָן כְּשֵׁם שֶׁהֲשִׁיבוֹתָ אוֹתִי, אָמַר לֵיהּ עָשׂוּ לִי בִּימָה גְדוֹלָה וְהוֹשִׁיבוּ אוֹתִי עָלֶיהָ לְמַעְלָה הֵימֶנָּהּ, וּטְפַת רוּחִי עָלַי וְנִתְעַלְּמוּ מִמֶּנִּי דִבְרֵי תוֹרָה, וְקָרָא עָלָיו הַמִּקְרָא הַזֶּה: אִם נָבַלְתָּ בְהִתְנַשֵּׂא. אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא אִם חָשַׁבְתָּ בְּלִבְּךָ דְּבַר מִצְוָה לַעֲשׂוֹת וְלֹא עָשִׂיתָ נוֹחַ לְךָ לִתֵּן זָמָם עַל פִּיךָ וְלֹא לִפְסֹק. אָמַר רַבִּי יוּדָן מַה יָּדְךָ סְמוּכָה לְפִיךָ כֵּן יִהְיֶה נִדְרְךָ סָמוּךְ לְפִיךָ. רַבָּנָן אָמְרֵי מַה יָּדְךָ קֹדֶם לְפִיךָ כֵּן יִהְיֶה נִדְרְךָ קֹדֶם לְפִיךָ. תֵּדַע לְךָ שֶׁכֵּן שֶׁהֲרֵי אָבִינוּ יַעֲקֹב עַל יְדֵי שֶׁאִחֵר נִדְרוֹ נִתְבַּקְּרָה פִּנְקָסוֹ, שֶׁנֶּאֱמַר: וַיֹּאמֶר אֱלֹהִים אֶל יַעֲקֹב קוּם עֲלֵה בֵּית אֵל וְשֶׁב שָׁם וַעֲשֵׂה שָׁם מִזְבֵּחַ, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא בִּשְׁעַת עָקְתָא נִדְרָא בִּשְׁעַת רַוְחָא שִׁטְפָא. אָמַר רַבִּי לֵוִי מְהוּלְתָךְ חַרְשָׁה אַקֵּשׁ עֲלָהּ. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, יַעֲקֹב, שָׁכַחְתָּ נִדְרְךָ, קוּם עֲלֵה בֵית אֵל, לְבֵיתוֹ שֶׁל אֵל, וַעֲשֵׂה שָׁם מִזְבֵּחַ לָאֵל הַנִּרְאֶה אֵלֶיךָ, וְאִם אֵין אַתְּ עוֹשֶׂה כֵּן הֲרֵי אַתְּ כְּעֵשָׂו, מַה עֵשָׂו נוֹדֵר וְאֵינוֹ מְקַיֵּם אַף אַתְּ נוֹדֵר וְאֵינְךָ מְקַיֵּם.

“God said to Jacob: Arise, ascend to Beit El.” “If you were demeaned, it is due to arrogance [behitnaseh]; if you conspired [zamota], put hand to mouth” (Proverbs 30:32). Ben Azzai and Rabbi Akiva, Ben Azzai says: If you demean yourself for matters of Torah, ultimately, you will be exalted [lehitnaseh] through them. If [others] conspired to slander you, place hand to mouth; one knows, two do not know. Rabbi Akiva says: What caused you to be demeaned in matters of Torah? It is because you exalted yourself through them. Rabbeinu was passing through Simoneya and the people of Simoneya went out to greet him. They said to him: ‘Rabbi, provide us with someone who will teach us Bible, teach us Mishna, and adjudicate our trials.’ He provided them with Rabbi Levi bar Sisi. They built a large platform and seated him upon it, but he was unable to articulate matters of Torah. They asked him three questions. They said to him: ‘A yevama without an arm, how does she perform ḥalitza?’ He did not answer them. ‘If she spit blood, what is the law?’ He did not answer them at all. They said: ‘Perhaps he is not expert in Talmud, but, he is expert in aggada. Let us ask him verses.’ They said to him: ‘What is [the meaning of] that which is written: “However, I will tell you] what is recorded in the script of truth”? (Daniel 10:21). If truth, why recorded, and if recorded, why truth?’ He did not answer them. When he saw his own great distress, he awoke early in the morning and went to Rabbeinu. [Rabbeinu] said to him: ‘What did the people of Simoneya do to you?’ He said to him: ‘Do not remind me of my distress. They asked me three questions and I was unable to answer them.’ He said to him: ‘What are they?’ He said to him: ‘A woman without an arm, how does she perform ḥalitza?’ He said to him: ‘Did you not know how to answer?’ He said to him: ‘Yes, [I know the answer, she may perform ḥalitza] even with her teeth, and even with her body.’ [He told Rabbeinu the second question:] ‘If she spits blood, what is the law?’ He said to him: ‘Did you not know how to answer?’ He said to him: ‘[I know the answer,] even if there was a scintilla of spittle in it, it is valid, but if not, it is not valid.’ [He told Rabbeinu the third question:] ‘“However, I will tell you what is recorded in the script of truth” (Daniel 10:21). If truth, why recorded, and if recorded, why truth?’ He said to him: ‘Did you not know how to answer?’ He said to him: ‘It is recorded before the edict has been decreed; it is truth after the edict has been decreed. What is the seal of the Holy One blessed be He? Rabbeinu said in the name of Rabbi Reuven: Truth [emet]. What is emet? Reish Lakish said: Alef is the first of the letters, mem in the middle, tav at the end, based on the verse: “I am first and I am last…”’ (Isaiah 44:6). [Rabbeinu] said to him: ‘Why did you not answer them as you answered me?’ He said to him: ‘They prepared a great platform and seated me upon it. I became arrogant and I was unable to articulate matters of Torah.’ This verse was read in his regard: “If you were demeaned, it is due to arrogance” (Proverbs 30:32). Rabbi Abba bar Kahana said: If you thought in your heart to perform a mitzva, but you did not perform it, it would have been preferable for you to place a muzzle on your mouth and not articulate it. Rabbi Yudan said: Just as your hand is adjacent to your mouth, so, [the fulfillment of] your vow should be adjacent to your mouth. The Rabbis say: Just as your hand precedes your mouth, so, your vow should be before your mouth. Know that it is so, as Jacob our patriarch, because he delayed his vow, his ledger was scrutinized, as it is stated: “God said to Jacob: Arise, ascend to Beit El, and settle there, and make there an altar” (Genesis 35:1). Rabbi Abba bar Kahana said: In times of trouble – a vow; in times of relief – it is swept away. Rabbi Levi said: When your sieve is blocked, bang on it. The Holy One blessed be He said to him: ‘Jacob, you have forgotten your vow: “Arise, ascend to Beit El” – to the house of God [beit El], “and make there an altar to the God who appeared to you [when you fled from Esau your brother],” and if you do not do so, you are like Esau. Just as Esau vows and does not fulfill, so, you vow and do not fulfill.’

Section 3ג׳

וַיֹּאמֶר יַעֲקֹב אֶל בֵּיתוֹ (בראשית לה, ב), אָמַר רַבִּי כְּרוּסְפְּדַי אָמַר רַבִּי יוֹחָנָן אֵין אָנוּ בְּקִיאִים בְּדִקְדוּקֵי עֲבוֹדַת כּוֹכָבִים כְּיַעֲקֹב אָבִינוּ, דִּתְנַן הַמּוֹצֵא כֵּלִים וַעֲלֵיהֶם צוּרַת חַמָּה צוּרַת לְבָנָה צוּרַת הַדְּרָקוֹן, יוֹלִיכֵם לְיַם הַמֶּלַח. אָמַר רַבִּי יוֹחָנָן כָּל כְּסוּת בִּכְלַל עֲבוֹדַת כּוֹכָבִים. (בראשית לה, ד): וַיִּתְּנוּ אֶל יַעֲקֹב, רַבִּי יִשְׁמָעֵאל בֶּן רַבִּי יוֹסֵי סְלֵיק לְצַלָּאָה בִּירוּשְׁלֵם, עֲבַר בַּהֲדֵין פְּלָטָנוֹס וַחֲמָא יָתֵיהּ חַד שִׁמְרָאי, אָמַר לֵיהּ לְהֵיכָן אַתְּ אָזֵיל, אֲמַר לֵיהּ מְסִיק מְצַלֵּי בַּהֲדָא יְרוּשָׁלַיִם, אֲמַר לֵיהּ וְלָא טַב לָךְ מְצַלֵּי בַּהֲדָא טוּרָא בְּרִיכָא וְלָא בְהַהִיא קַלְקַלְתָּא. אָמַר לוֹ אוֹמַר לָכֶם לְמָה אַתֶּם דּוֹמִים לְכֶלֶב שֶׁהָיָה לָהוּט אַחַר הַנְּבֵלָה, כָּךְ לְפִי שֶׁאַתֶּם יוֹדְעִים שֶׁעֲבוֹדַת כּוֹכָבִים טְמוּנָה תַּחְתָּיו, דִּכְתִיב (בראשית לה, ב): וַיִּטְמֹן אֹתָם יַעֲקֹב, לְפִיכָךְ אַתֶּם לְהוּטִים אַחֲרָיו. אֲמָרִין דֵּין בָּעֵי מַנְסְבָהּ [פרוש מאחר שזה יודע שעבודת כוכבים טמונה שם ודאי יקחנה], וְנִתְיָעֲצוּ עָלָיו לְהָרְגוֹ, וְקָם וַעֲרַק בְּלֵילְיָא.

“Jacob said to his household, and to all who were with him: Remove the foreign gods that are in your midst, and purify yourselves, and change your garments” (Genesis 35:2). “Jacob said to his household” – Rabbi Kruspedai said that Rabbi Yoḥanan said: We are not expert in the minutiae of idol worship, like Jacob our patriarch, as we learned: One who finds vessels, and upon them, a figure of the sun, a figure of the moon, or a figure of a dragon, he casts them into the Dead Sea. Rabbi Yoḥanan said: All garments are included in the category of idols. “They gave to Jacob all the foreign gods that were in their possession, and the rings that were in their ears, and Jacob interred them beneath the terebinth that is near Shekhem” (Genesis 35:4). “They gave to Jacob” – Rabbi Yishmael ben Rabbi Yosei ascended to pray in Jerusalem. He passed Mount Gerizim and saw a Samaritan there. [The Samaritan] said to him: ‘Where are you going?’ He said to him: ‘I am ascending to pray in Jerusalem.’ He said to him: ‘Is it not preferable for you to pray on this blessed mountain, and not on those ruins?’ He said to him: ‘I will tell you to what you are comparable – to a dog that is eager for a carcass. So, because you know that idols are interred under [the mountain], as it is written: “Jacob interred,” that is why you are eager for it.’ They said [to each other]: ‘This one seeks to take them.’ . They reached a consensus to kill him, and he arose and fled at night.