Chullin 182
הנה הוא זורה את גורן השעורים
Behold he winnoweth barley tonight in the threshing floor.<span class="x" onmousemove="('comment',' Ruth III, 2. Naomi was certain that Boaz would not leave the threshing floor that night, for since he was working late into the night he would not go out alone at night on his homeward journey.');"><sup>1</sup></span>
רבי אבהו אמר מהכא
R'Abbahu said, [You can derive it] from the verse: And Abraham rose early in the morning, and saddled his ass.<span class="x" onmousemove="('comment',' Gen. XXII, 3. Abraham did not set out at night even though in this case he was accompanied by Isaac and two young men.');"><sup>2</sup></span>
(בראשית כב, ג) וישכם אברהם בבקר ויחבוש את וגו'
The Rabbis say, [You can derive it] from the verse: Go now, see whether it is well with thy brethren, and well with the flock.<span class="x" onmousemove="('comment',' Ibid. XXXVII, 14. 'And see', i.e., at a time when one can see, namely, during the day.');"><sup>3</sup></span>
(בראשית לז, יד) לך נא ראה את שלום אחיך ואת שלום וגו'
R'Akiba said: I once asked R'Gamaliel and R'Joshua in the meatmarket of Emmaus where they had gone to buy a beast for the wedding feast of R'Gamaliel's son: It is written: And the sun rose upon him.
שאלתי את רבן גמליאל ואת רבי יהושע באיטליז של אימאום שהלכו ליקח בהמה למשתה בנו של רבן גמליאל כתיב ויזרח לו השמש וכי שמש לו לבד זרחה והלא לכל העולם זרחה
For it is written: And Jacob went out from Beer-Sheba, and went toward Haran.<span class="x" onmousemove="('comment',' Gen. XXVIII, 10.');"><sup>5</sup></span>
שמש הבאה בעבורו זרחה בעבורו דכתיב (בראשית כח, י) ויצא יעקב מבאר שבע וילך חרנה וכתיב ויפגע במקום כי מטא לחרן אמר
When he reached Haran he said [to himself], 'Shall I have passed through the place where my fathers prayed and not have prayed too? ' He immediately resolved to return, but no sooner had he thought of this than the earth contracted and he immediately lighted upon the place.
אפשר עברתי על מקום שהתפללו אבותי ואני לא התפללתי
After he prayed he wished to return [to where he was], but the Holy One, blessed be He said: 'This righteous man has come to my habitation; shall he depart without a night's rest? ' Thereupon the sun set.
כד צלי בעי למיהדר אמר הקב"ה
but it is also written: And he took the stone!<span class="x" onmousemove="('comment',' Ibid. 18. The contradiction is that one verse speaks of 'stones' in the plural, whereas the other speaks of 'the stone'.');"><sup>7</sup></span>
וכולן נבלעו באחד
At least two were ascending and two descending, and when they met each other [on the ladder] there were four; and of an angel it is written: His body was like the Tarshish,<span class="x" onmousemove="('comment',' Dan. X, 6. usually translated 'beryl' or some other precious stone. According to Rabbinic tradition it is the name of a sea which extends for two thousand parasangs (Persian miles) . V. Jonah I, 3. Rashi (on Dan. ibid.) identifies it with the sea of Africa; probably the Mediterranean Sea.');"><sup>9</sup></span>
(בראשית כח, יב) ויחלום והנה סולם מוצב ארצה תנא
and we have a tradition that the Tarshish is two thousand parasangs long.<span class="x" onmousemove="('comment',' So that if four angels were to be at the same time on one rung of the ladder it would have to be eight thousand parasangs wide.');"><sup>10</sup></span>
כמה רחבו של סולם שמונת אלפים פרסאות דכתיב (בראשית כח, יב) והנה מלאכי אלהים עולים ויורדים בו עולים שנים ויורדים שנים וכי פגעו בהדי הדדי הוו להו ארבעה וכתיב ביה במלאך (דניאל י, ו) וגויתו כתרשיש וגמירי דתרשיש תרי אלפי פרסי הוו
A Tanna taught: They ascended to look at the image above<span class="x" onmousemove="('comment',' V. Ezek. I, 10. Around the Throne of Glory was the likeness of four living creatures, one being the likeness of a man, and according to Rabbinic tradition the likeness of man was the image of Jacob.');"><sup>11</sup></span>
אלמלא מקרא כתוב אי אפשר לאמרו כאדם שמניף על בנו
[God is made to appear] like a man who is fanning his son.<span class="x" onmousemove="('comment',' To protect him from the heat of the sun; so God stood over Jacob to protect him from the envy of the angels.');"><sup>13</sup></span>
מלמד שקפלה הקב"ה לכל ארץ ישראל והניחה תחת יעקב אבינו שתהא נוחה ליכבש לבניו
- Said R'Isaac: This teaches us that the Holy One, blessed be He, rolled up the whole of the land of Israel and put it under our father Jacob, [to indicate to him] that it would be very easily conquered by his descendants.<span class="x" onmousemove="('comment',' As the four cubits of ground upon which he lay.');"><sup>15</sup></span>
שלש כתות של מלאכי השרת אומרות שירה בכל יום אחת אומרת קדוש ואחת אומרת קדוש ואחת אומרת קדוש ה' צבאות
For R'Hananel said in the name of Rab: Three divisions of ministering angels sing praises [to the Lord] daily; one proclaims: Holy, the other proclaims: Holy, and the third proclaims: Holy is the Lord of hosts.<span class="x" onmousemove="('comment',' Isa. VI, 3.');"><sup>19</sup></span>
חביבין ישראל לפני הקב"ה יותר ממלאכי השרת שישראל אומרים שירה בכל שעה ומלאכי השרת אין אומרים שירה אלא פעם אחת ביום ואמרי לה
And whereas Israel mention the name of God after two words, as it is said: Hear, Israel, the Lord<span class="x" onmousemove="('comment',' Deut. VI, 4.');"><sup>20</sup></span>
פעם אחת בחודש ואמרי לה
Moreover, the ministering angels do not begin to sing praises in heaven until Israel have sung below on earth, for it is said: When the morning stars sang together, then all the sons of God shouted for joy!<span class="x" onmousemove="('comment',' Job XXXVIII, 7. The morning stars are Israel who are likened to the stars, and the sons of God are the angels. The objection therefore is: How then can it be said above that a division of ministering angels sing: Holy (is) the Lord of hosts, thus mentioning the name of God after one word?');"><sup>21</sup></span>
פעם אחת בשבוע ואמרי לה
But is there not the praise of 'Blessed'?<span class="x" onmousemove="('comment',' Blessed-be the-glory-of the-Lord Ezek. III, 12. In this song of praise by the angels the name of God is mentioned after two words.');"><sup>22</sup></span>