Chasidut zu Bereschit 17:22

Genesis 35,13. “G’d rose from over him from the site at ‎which He had spoken with him.” Rashi comments that he ‎does not know what the words “from the site He had spoken with ‎him” are to teach us. [We would have known that G’d rose ‎from that site without these words. Ed.]‎
It would appear that we can gain an insight from the words of ‎‎Bereshit Rabbah 47,6 on Genesis 17,22 when a similar term is ‎used for G’d returning to the celestial spheres after speaking with ‎Avraham. The Midrash there understands the word ‎ויעל ‏‎, as ‎a hint that the patriarchs were the carriers, support of the Divine ‎chariot, Avraham having been the first one. If so, our verse would ‎indicate that Yaakov had by now also qualified to be another such ‎support of G’d’s chariot. Our sages stated that in order to ‎function as such “supports,” the patriarchs had to be on holy ‎soil, in the Land of Israel. When G’d had told Yaakov to return to ‎the land of his fathers, He had implied that once he did so, he too ‎would qualify as one of the supports of the ‎מרכבה‎, “the Divine ‎chariot.” (Compare Rashi on 31,3)‎

He, therefore, delayed a bit because he thought that the people of Sodom would repent and not be destroyed.

Genesis 17,22., “G’d ascended from above Avraham.” In order to ‎understand the significance of what is written here we must go ‎back to Bereshit Rabbah 42 where Avraham is described as ‎consulting with his friends Aner, Eshkol, and Mamre, on his ‎having been commanded to circumcise himself. Two of his friends ‎advised against it, whereas Mamre reminded him that the G’d ‎Who had saved his life several times, would most certainly not ‎demand something of him that was not in his interest. Mamre ‎was rewarded for this by G’d. The point our author sees in our ‎verse is that Avraham was given an opportunity to refuse ‎carrying out this commandment, so that if he withstood the ‎temptation to do so he could receive an even greater reward for ‎having resisted the urgings of the evil urge, dressed up as “pious ‎advice.” G’d’s “ascending from ’above’ Avraham,” means that G’d ‎distanced Himself from Avraham for a while in order to give the ‎evil urge, Satan in the guise of two of his friends, an opportunity ‎to tempt him not to obey this commandment.‎