Thoughts on the Daf- Berachot 31


Knowing that Samuel was a descendant of Korach (who rebelled against Moshe), it is always a beautiful idea that in contrast to his great grandfather, he gave up his own power, in order to appoint the first Jewish kings(Saul and David). In a similar manner, when Moses was told by G-D that he would destroy the Jewish people and rebuild a new nation from Moses; the response from Moses was a plea to save the Jewish people(by the golden calf).

In todays Daf(Berachot 31) both ideas are  repeated, once by discussing how Eli accused Samuel of Moreh halacha biphnei raboh(a form of rebellion). This reminds us of the potential of rebellion that Samuel inherited. As a result of Samuel's rebellion,
Eli threatened to kill Samuel. Eli promises חנה, that if allowed to punish Samuel, he would pray that G-d grant's חנה even a greater son than Samuel. חנה refuses and demands that Eli have mercy on Samuel.

Here is the Gemara-

״אֶל הַנַּעַר הַזֶּה הִתְפַּלָּלְתִּי״. אָמַר רַבִּי אֶלְעָזָר: שְׁמוּאֵל מוֹרֵה הֲלָכָה לִפְנֵי רַבּוֹ הָיָה. שֶׁנֶּאֱמַר: ״וַיִּשְׁחֲטוּ אֶת הַפָּר וַיָּבִיאוּ אֶת הַנַּעַר אֶל עֵלִי״. מִשּׁוּם דְּ״וַיִּשְׁחֲטוּ אֶת הַפָּר״ הֵבִיאוּ הַנַּעַר אֶל עֵלִי?

אֶלָּא, אָמַר לָהֶן עֵלִי: קִרְאוּ כֹּהֵן, לֵיתֵי וְלִשְׁחוֹט. חֲזַנְהוּ שְׁמוּאֵל דַּהֲווֹ מְהַדְּרִי בָּתַר כֹּהֵן לְמִישְׁחַט, אֲמַר לְהוּ: לְמָה לְכוּ לְאַהְדּוֹרֵי בָּתַר כֹּהֵן לְמִישְׁחַט? שְׁחִיטָה בְּזָר כְּשֵׁרָה! אַיְיתוּהוּ לְקַמֵּיהּ דְּעֵלִי. אֲמַר לֵיהּ: מְנָא לָךְ הָא? אֲמַר לֵיהּ: מִי כְּתִיב ״וְשָׁחַט הַכֹּהֵן״?! ״וְהִקְרִיבוּ הַכֹּהֲנִים״ כְּתִיב, מִקַּבָּלָה וְאֵילָךְ מִצְוַת כְּהוּנָּה, מִכָּאן לַשְּׁחִיטָה שֶׁכְּשֵׁרָה בְּזָר.

אֲמַר לֵיהּ: מֵימָר שַׁפִּיר קָא אָמְרַתְּ, מִיהוּ מוֹרֶה הֲלָכָה בִּפְנֵי רַבָּךְ אַתְּ, וְכׇל הַמּוֹרֶה הֲלָכָה בִּפְנֵי רַבּוֹ חַיָּיב מִיתָה. אָתְיָא חַנָּה וְקָא צָוְוחָה קַמֵּיהּ: ״אֲנִי הָאִשָּׁה הַנִּצֶּבֶת עִמְּכָה בָּזֶה״ וְגוֹ׳. אֲמַר לַהּ: שִׁבְקִי לִי דְּאֶעֶנְשֵׁיהּ, וּבְעֵינָא רַחֲמֵי, וְיָהֵיב לָךְ רַבָּא מִינֵּיהּ. אֲמַרָה לֵיהּ: ״אֶל הַנַּעַר הַזֶּה הִתְפַּלָּלְתִּי״.

Additionally, Hannah’s emphasis in speaking to Eli, “for this youth I prayed” (I Samuel 1:27), indicates that she came to protect him from danger. As Rabbi Elazar said: Samuel was one who taught halakha in the presence of his teacher. Hannah wanted to pray that he not be punished by death at the hand of Heaven for his transgression, as it is stated: “And they slaughtered the cow and they brought the youth to Eli” (I Samuel 1:25). This verse is puzzling. Because they slaughtered the cow, therefore, they brought the youth to Eli? What does one have to do with the next?

Rather, this is what happened: Eli said to those who brought the offering: Call a priest; he will come and slaughter the offering. Samuel saw them looking for a priest to slaughter the animal. He said to them: Why do you need to look for a priest to slaughter it? Slaughter of an offering performed by a non-priest is valid. They brought him before Eli to clarify his statement. Eli said to him: How do you know this? Samuel said to him: Is it written in the Torah: And the priest shall slaughter indicating that the offering may only be slaughtered by a priest? It is written: “And the priests shall offer,” only from the stage of receiving the blood in the bowls and onward is it a mitzva incumbent upon priests alone. From here the halakha that slaughter by a non-priest is acceptable is derived.

Eli said to Samuel: You have spoken well and your statement is correct, but nevertheless, you are one who issued a halakhic ruling in the presence of your teacher, and anyone who issues a halakhic ruling in the presence of his teacher, even if the particular halakha is correct, is liable for death at the hand of Heaven for showing contempt for his teacher. Hannah came and shouted before him: “I am the woman who stood here with you to pray to the Lord;” do not punish the child who was born of my prayers. He said to her: Let me punish him, and I will pray for mercy, that the Holy One, Blessed be He, will grant you a son who will be greater than this one. She said to him: “For this youth I prayed” and I want no other.

                    וישב

לז,לא וַיִּקְחוּ, אֶת-כְּתֹנֶת יוֹסֵף; וַיִּשְׁחֲטוּ שְׂעִיר 
עִזִּים, וַיִּטְבְּלוּ אֶת-הַכֻּתֹּנֶת בַּדָּם

לז,לב וַיְשַׁלְּחוּ אֶת-כְּתֹנֶת הַפַּסִּים, וַיָּבִיאוּ אֶל-אֲבִיהֶם, וַיֹּאמְרוּ, זֹאת מָצָאנוּ:  הַכֶּר-נָא, הַכְּתֹנֶת בִּנְךָ הִוא--אִם-לֹא.

לז,לג וַיַּכִּירָהּ וַיֹּאמֶר כְּתֹנֶת בְּנִי, חַיָּה רָעָה אֲכָלָתְהוּ; טָרֹף טֹרַף, יוֹסֵף.

Its interesting that the midrash says that this כתנת is actually the same garment that יעקב used to fool his father יצחק, in thinking that he was blessing his brother עשו. 

There are some interesting terms used in these pasukim that can possibly be reminding us of the conflict between יעקב and עשו and the deception of יצחק.
The terms שעיר and אדום) דם)  seems to allude to the other names of עשו.
The fooling by Joseph's brothers of יעקב, with the same garment to convince יעקב that his son is dead; when in fact he was really sold(as עשו sold the firstborn rights to יעקב). 
The other reminder is the fact that the garment was dipped in the blood of עיזים-the same animal that רבקה prepared the dish for יעקב to feed his father יצחק. Also notice the language of the pasuk when יצחק bless יעקב-
כז,כג וְלֹא הִכִּירוֹ--כִּי-הָיוּ יָדָיו כִּידֵי עֵשָׂו אָחִיו, שְׂעִרֹת; וַיְבָרְכֵהוּ
And now the language of הכר נא and ויכירה when the brothers are fooling יעקב

We also saw this play out when לבן told יעקב after switching לאה ( the oldest) for רחל in marriage. Hear the irony in the words of לבן when לבן says in פרשת ויצא

 כט,כו וַיֹּאמֶר לָבָן, לֹא-יֵעָשֶׂה כֵן בִּמְקוֹמֵנוּ--לָתֵת הַצְּעִירָה, לִפְנֵי הַבְּכִירָה

when it was לבן's sister (רבקה) that devised the plan in the first place; in order that יעקב should steal the blessings from her oldest son. Where would רבקה learn the rules of deception, if not from the family of her childhood-לבן

As long as we are on this subject of לבן, this may  also explain where the midrash picked up the story that רחל gave the סימנים to her sister לאה in order that she not be humiliated; just like רבקה gave the סימנים to her son יעקב in order to fool his father. The only difference here is that the midrash is having the youngest daughter give the סימנים to the oldest daughter, in order to fool her future husband.  Now in this parsha, the children of the oldest are using סימנים to once again deceive the parent of the true whereabouts of the youngest.

Is the Torah being critical of the deception by Yaakov of his father יצחק, by showing us in these stories consequences of our actions/decisions  and how history repeats itself...?

                            פרשת וישב



לז,כו וַיֹּאמֶר יְהוּדָה, אֶל-אֶחָיו:  מַה-בֶּצַע, כִּי 
נַהֲרֹג אֶת-אָחִינוּ, וְכִסִּינוּ, אֶת-דָּמוֹ

לז,כז לְכוּ וְנִמְכְּרֶנּוּ לַיִּשְׁמְעֵאלִים, וְיָדֵנוּ אַל-תְּהִי-בוֹ, כִּי-אָחִינוּ בְשָׂרֵנוּ, הוּא; וַיִּשְׁמְעוּ, אֶחָיו.

לז,כח וַיַּעַבְרוּ אֲנָשִׁים מִדְיָנִים סֹחֲרִים, וַיִּמְשְׁכוּ וַיַּעֲלוּ אֶת-יוֹסֵף מִן-הַבּוֹר, וַיִּמְכְּרוּ אֶת-יוֹסֵף לַיִּשְׁמְעֵאלִים, בְּעֶשְׂרִים כָּסֶף; וַיָּבִיאוּ אֶת-יוֹסֵף, מִצְרָיְמָה.

The question everyone discusses here is why the switch between ישמעאלים and  

 מדינים?                                                          

                                                     

 I don't believe that the question is so difficult. It is very common in the slave trade to have slave traders that arrange the sale for buyers. When יהודה decided to sell יוסף to the Egyptians, it was the midyanim that were the traders and     arranged and completed the sale to the Egyptians.                                                  
 What I find fascinating is the fact that the two people chosen in this story to arrange the sale of Joseph, were the very same children that were sent away by Joseph's great grandfather Abraham; and now the very descendants of those children are now involved in sending Joseph away from his father.                 

Its Jan 1st 2020 and it's been over ten years since I last wrote on my blog. Life has changed for the Guttman clan and so has my state of mind. Over the years I have been analyzing midrashim and the nuances in the Torah that may have triggered the author of the midrash to arrive at the understanding of the pasuk that he commented on. I also noticed some interesting similarities, repetition of words and ideas in many of the stories, events and mitzvot of the pasukim of the weekly parsha reading.
I hope to use this blog to document many of those chidushim and ideas for many years to come.
Note- I also completed the  גבעונים  and דינה comparison from 2011 by adding a thought that I mentioned by my son Daniel's sheva Berachot. Look back to see my chidush.

A great insight from my bar mitzvah boy rafi

My son Rafi will be entering halachic adulthood this Tuesday. So I think that its only right that I post a great insight of his that he generously pointed out to me this shabbos, on the way home from shul. I was talking to him and his brother Daniel, about the character of Moshe in this weeks parsha(shemos). We spoke about how Moshe when seeing injustice or wrong in the world, did everything in his power to correct it. When the Egyptian hit the Jewish slave, Moshe felt that he had to step in. When the shepherds were being cruel by the well(with the daughters of Yisro), Moshe stepped in . It made no difference whether or not Moshe's own safety was at risk. This is in fact what the Rambam states, is an example of Ruach hakodesh. Rafi then pointed out to me a very powerful idea. He said " if Moshe would have never killed the mitzri that was hitting the jew, there would never have been a yitzias mitzraim with Moshe as the redeemer. Moshe would have never had to run away and would therefore never have had the vision of the burning bush etc. Amazing! One act of justice brings the redeemer and the nation to redemption.

The Cursed Ones

While learning ספר יְהוֹשֻׁעַ  I came across an interesting similarity between the story of the גבעונים and the story of שכם in ספר בראשית. Let's begin with the story in יהשוע first. In פרק ט the Navi relates to us an incident that occurred to the Jewish people upon entering the land of Israel. The Navi tells us at that when the kings that were west of the Jordan and along the coast of the Mediterranean sea, heard about the advancing Jewish nation that they joined together their forces to battle against the Jewish people. There was however a population called the גבעונים that were afraid because they feared the G-d of Israel and chose instead, a path of peace. They approached the nation of Israel disguised as sojourners from a faraway land that had heard of the miracles of the G-d of Israel and had traveled a great distance in order that they could join this great nation. The ruse turned out to be successful. Joshua and the Jewish people were fooled into believing their story and as a result the גבעונים were sworn an oath of protection against any harm. It was only three days later that the Jewish people realized that they were fooled. When the  גבעונים were confronted, they replied in Perek 9  כד וַיַּעֲנוּ אֶת-יְהוֹשֻׁעַ וַיֹּאמְרוּ, כִּי הֻגֵּד הֻגַּד לַעֲבָדֶיךָ אֵת אֲשֶׁר צִוָּה יְהוָה אֱלֹהֶיךָ אֶת-מֹשֶׁה עַבְדּוֹ, לָתֵת לָכֶם אֶת-כָּל-הָאָרֶץ, וּלְהַשְׁמִיד אֶת-כָּל-יֹשְׁבֵי הָאָרֶץ מִפְּנֵיכֶם; וַנִּירָא מְאֹד לְנַפְשֹׁתֵינוּ מִפְּנֵיכֶם, וַנַּעֲשֵׂה אֶת-הַדָּבָר הַזֶּה.  כה וְעַתָּה, הִנְנוּ בְיָדֶךָ:  כַּטּוֹב וְכַיָּשָׁר בְּעֵינֶיךָ לַעֲשׂוֹת לָנוּ, עֲשֵׂה -But they replied  to Joshua,"you see,your servants had heard that the lord your G-D had promised His servant Moses to give you the whole land and to wipe out all the inhabitants of the country on your account; so we were in great fear for our lives on your account.That is why we did this thing. and now we are at your mercy;do with us what you consider right and proper." So יהשוע made these converts into wood cutters and water drawers for the community and the altar of the temple-
כז וַיִּתְּנֵם יְהוֹשֻׁעַ בַּיּוֹם הַהוּא, חֹטְבֵי עֵצִים וְשֹׁאֲבֵי מַיִם--לָעֵדָה; וּלְמִזְבַּח יְהוָה עַד-הַיּוֹם הַזֶּה, אֶל-הַמָּקוֹם אֲשֶׁר יִבְחָר. (later on King David appointed them to preside next to the Leviim in the service of the temple in Jerusalem-see Ezra 8:20).

In the story of  שכם we find  a similar story but with a much different outcome. The daughter of Jacob was raped by  שכם and as a result of his love/lust of her he wanted to join both his family and his people with the children of Jacob. By the story of  שכם,  it was the children of Jacob-specifically the brothers, Simeon and Levi that were deceiving.  They convinced  שכם and his people that they were willing to enter a covenant with  them  as long as they were willing to circumcise themselves. Here too, it was  on the "third day" after the circumcision, that Simeon and Levi killed everyone in the city(see  ספר בראשית - perek 34).

When we look at both stories we can see some very interesting similarities in both their content and also their wording.  Both stories involve the "third day" as the day of reckoning by שכם  and the day that  יְהוֹשֻׁעַ realized that he was fooled . Both  שכם and theגבעונים are Hivites.  We also find similar phrasing- the word (guile)בְּמִרְמָה is used to refer to the deception  by the brothers of   שכם  (pasuk 13) while by Joshua the word  בְּעָרְמָה  (cunning) is used when referring to the  גבעונים ( Joshua 9,4).
I find it also very interesting that at the end of his life, Jacob "cursed "the anger of Simeon and Levi(Bereishit 49,7) and when Joshua summoned the גבעונים,  after he found out that they had fooled him. He said to them, "therefore be accursed!"(Joshua 9,23).   

There is a real irony that the   גבעונים  who were a G-D fearing people (they believed in G-D and in the prophecy of Moshe) and therefore wanted to join the Jewish people, were appointed as wood cutters and water drawers for the house of G-D-next to/together with the tribe of Levi. This is the same Levi that hundreds of years earlier slaughtered   שכם and his people. In the end the fate of  both peoples were eventually joined. The same cursed Levites were joined together with their arch enemy, the cursed   גבעונים, in the service of the Jewish people and the temple of G-D.

גבעונים ושכם בן חמור החוי

While learning ספר יְהוֹשֻׁעַ  I came across an interesting similarity between the story of the גבעונים and the story of שכם in ספר בראשית. Let's begin with the story in יהשוע first. In פרק ט the Navi relates to us an incident that occurred to the Jewish people upon entering the land of Israel. The Navi tells us at that when the kings that were west of the Jordan and along the coast of the Mediterranean sea, heard about the advancing Jewish nation that they joined together their forces to battle against the Jewish people. There was however a population called the גבעונים that were afraid because they feared the G-d of Israel and chose instead, a path of peace. They approached the nation of Israel disguised as sojourners from a faraway land that had heard of the miracles of the G-d of Israel and had traveled a great distance in order that they could join this great nation. The ruse turned out to be successful. Joshua and the Jewish people were fooled into believing their story and as a result the גבעונים were sworn an oath of protection against any harm. It was only three days later that the Jewish people realized that they were fooled. When the גבעונים were confronted, they replied in Perek 9  כד וַיַּעֲנוּ אֶת-יְהוֹשֻׁעַ וַיֹּאמְרוּ, כִּי הֻגֵּד הֻגַּד לַעֲבָדֶיךָ אֵת אֲשֶׁר צִוָּה יְהוָה אֱלֹהֶיךָ אֶת-מֹשֶׁה עַבְדּוֹ, לָתֵת לָכֶם אֶת-כָּל-הָאָרֶץ, וּלְהַשְׁמִיד אֶת-כָּל-יֹשְׁבֵי הָאָרֶץ מִפְּנֵיכֶם; וַנִּירָא מְאֹד לְנַפְשֹׁתֵינוּ מִפְּנֵיכֶם, וַנַּעֲשֵׂה אֶת-הַדָּבָר הַזֶּה.  כה וְעַתָּה, הִנְנוּ בְיָדֶךָ:  כַּטּוֹב וְכַיָּשָׁר בְּעֵינֶיךָ לַעֲשׂוֹת לָנוּ, עֲשֵׂה -But they replied  to Joshua,"you see,your servants had heard that the lord your G-D had promised His servant Moses to give you the whole land and to wipe out all the inhabitants of the country on your account; so we were in great fear for our lives on your account.That is why we did this thing. and now we are at your mercy;do with us what you consider right and proper." So יהשוע made these converts into wood cutters and water drawers for the community and the altar of the temple-
כז וַיִּתְּנֵם יְהוֹשֻׁעַ בַּיּוֹם הַהוּא, חֹטְבֵי עֵצִים וְשֹׁאֲבֵי מַיִם--לָעֵדָה; וּלְמִזְבַּח יְהוָה עַד-הַיּוֹם הַזֶּה, אֶל-הַמָּקוֹם אֲשֶׁר יִבְחָר. (later on King David appointed them to preside next to the Leviim in the service of the temple in Jerusalem-see Ezra 8:20).

In the story of  שכם we find  a similar story but with a much different outcome. The daughter of Jacob was raped by  שכם and as a result of his love/lust of her he wanted to join both his family  and his people with the children of Jacob. Over here it was the children of Jacob-specifically the brothers Simeon and Levi that did the deceiving.  They convinced  שכם and his people that they were willing to bring them into their family as long as they were willing to circumcise themselves. Here too it was  on the "third day" after the circumcision that Simeon and Levi killed everyone in the city, while the population was still recovering and in pain from their circumcision(see  ספר בראשית - perek 34)

When we look at both stories we can see some very interesting similarities in both these stories and their wording.  Both stories involve the "third day" as the day of reckoning. We also find similar phrasing. for instance we have the word (guile)בְּמִרְמָה being used to refer to the deception  by the brothers of   שכם  (pasuk 13). By Joshua we have the word  בְּעָרְמָה  (cunning) when referring to the  גבעונים (pasuk 4).

                         

                              NOTE


It's been more than ten years since I started working on this and I would like to discuss similarities between the story of שכם and פילגש בגבעה (many have pointed out the obvious similarities between  פילגש and Sodom but I have not seen discussed the comparisons below)


Notice that the only brother that was not yet alive during the rape of Dinah was בנימין.
Trauma in a theoretical model is not as effective as when one experiences it. Perhaps that's why later on by פילגש בגבעה, it was in the tribe of בנימין that this horrible rape was able to happen. His tribe didnot inherit the trauma of the rape of his sister, that so horrified the other tribes against this type of behavior.

We also see similar terminology between the two stories. To start with it was only after three days that the tribes were able to be victorious over the trible of בנימין (three days after circumcision of the people that  שמעון ולוי were able to kill all the males of the city).
Notice by the story of פילגש, the constant mentioning of חמור(donkey) which reminds us of  חמור the father of שכם. It also mentions  the word נבלה four times by the husband of the פילגש- Judges chapter 19

כג וַיֵּצֵא אֲלֵיהֶם, הָאִישׁ בַּעַל הַבַּיִת, וַיֹּאמֶר אֲלֵהֶם, אַל-אַחַי אַל-תָּרֵעוּ נָא; אַחֲרֵי אֲשֶׁר-בָּא הָאִישׁ הַזֶּה, אֶל-בֵּיתִי--אַל-תַּעֲשׂוּ, אֶת-הַנְּבָלָה הַזֹּאת. 
 כד הִנֵּה בִתִּי הַבְּתוּלָה וּפִילַגְשֵׁהוּ, אוֹצִיאָה-נָּא אוֹתָם וְעַנּוּ אוֹתָם, וַעֲשׂוּ לָהֶם, הַטּוֹב בְּעֵינֵיכֶם; וְלָאִישׁ הַזֶּה לֹא תַעֲשׂוּ, דְּבַר הַנְּבָלָה הַזֹּאת

Judges 20-

ו וָאֹחֵז בְּפִילַגְשִׁי, וָאֲנַתְּחֶהָ, וָאֲשַׁלְּחֶהָ, בְּכָל-שְׂדֵה נַחֲלַת יִשְׂרָאֵל:  כִּי עָשׂוּ זִמָּה וּנְבָלָה, בְּיִשְׂרָאֵל.

 י וְלָקַחְנוּ עֲשָׂרָה אֲנָשִׁים לַמֵּאָה לְכֹל שִׁבְטֵי יִשְׂרָאֵל, וּמֵאָה לָאֶלֶף וְאֶלֶף לָרְבָבָה, לָקַחַת צֵדָה, לָעָם--לַעֲשׂוֹת, לְבוֹאָם לְגֶבַע בִּנְיָמִן, כְּכָל-הַנְּבָלָה, אֲשֶׁר עָשָׂה בְּיִשְׂרָאֵל

The same language of נבלה is said by Dinah-

לד,ז וּבְנֵי יַעֲקֹב בָּאוּ מִן-הַשָּׂדֶה, כְּשָׁמְעָם, וַיִּתְעַצְּבוּ הָאֲנָשִׁים, וַיִּחַר לָהֶם מְאֹד:  כִּי-נְבָלָה עָשָׂה בְיִשְׂרָאֵל, לִשְׁכַּב אֶת-בַּת-יַעֲקֹב, וְכֵן, לֹא יֵעָשֶׂה

We also see an interesting language by the seduction of Dinah- וידבר  על לב הנער

לד,ג וַתִּדְבַּק נַפְשׁוֹ, בְּדִינָה בַּת-יַעֲקֹב; וַיֶּאֱהַב, אֶת-הַנַּעֲרָ, וַיְדַבֵּר, עַל-לֵב הַנַּעֲרָ

By the פילגש in perek 19 a similar language is used-לדבר על לבה

ג וַיָּקָם אִישָׁהּ וַיֵּלֶךְ אַחֲרֶיהָ, לְדַבֵּר עַל-לִבָּהּ להשיבו (לַהֲשִׁיבָהּ), וְנַעֲרוֹ עִמּוֹ, וְצֶמֶד חֲמֹרִים; וַתְּבִיאֵהוּ, בֵּית אָבִיהָ, וַיִּרְאֵהוּ אֲבִי הַנַּעֲרָה, וַיִּשְׂמַח לִקְרָאתוֹ. 


Finally the story by פילגש ends with the tribes feeling bad about the virtual destruction of the tribe of Benjamin by crying in the city of בית אל-shoftim 20-

ב וַיָּבֹא הָעָם, בֵּית-אֵל, וַיֵּשְׁבוּ שָׁם עַד-הָעֶרֶב, לִפְנֵי הָאֱלֹהִים; וַיִּשְׂאוּ קוֹלָם, וַיִּבְכּוּ בְּכִי גָדוֹל.

The story of Dinah ends with Yaakov recieving prophecy in בית אל-

לה,א וַיֹּאמֶר אֱלֹהִים אֶל-יַעֲקֹב, קוּם עֲלֵה בֵית-אֵל וְשֶׁב-שָׁם; וַעֲשֵׂה-שָׁם מִזְבֵּחַ--לָאֵל הַנִּרְאֶה אֵלֶיךָ, בְּבָרְחֲךָ 

If you look closely, you will see many more comparisons...