Midrasch zu Bereschit 28:20

(Gen. 32:4:) THEN JACOB SENT….] This text is related (to Prov. 26:17): A PASSER-BY WHO MEDDLES IN A QUARREL NOT HIS OWN IS LIKE ONE WHO SEIZES A DOG BY THE EARS.³Cf. Gen. R. 78:3. Who is this person? This is Jacob. When he had set out from his father's house, what is written (in Gen. 28:20)? THEN JACOB VOWED A VOW. What did he say (ibid., cont.]:)? IF GOD IS WITH ME < … > Thus did the Holy One respond to him (in vs. 15): SEE I AM WITH YOU.⁴Gen. R. 70:4 reports a discussion between R. Ayyevu and R. Jonathan over whether vss. 15 and 20 are disarranged or whether the Holy One simply anticipated Jacob’s vow. Our masters have said: He responded to him on every < point > except for sustenance.⁵Gk.: pronoos (“thinking beforehand”). Gen. R. 69:6. R. Osha'ya said: He also responded to him for sustenance, since it is stated (in Gen. 28:15): FOR I WILL NOT LEAVE YOU UNTIL ('D 'ShR) I HAVE DONE WHAT ('ShR) I PROMISED YOU. Why did he say two times: ('ShR 'ShR)? He spoke, as it were, something difficult. R. Osha'ya said: The Holy One said to him: Blessed (rt.: 'ShR) am I and blessed (rt.: 'ShR) are you when I do this thing for you. Again he demanded < as a condition > (in Gen. 28:21): AND IF I RETURN SAFELY. He said to him (in vs. 15): AND I WILL BRING YOU BACK < UNTO THIS LAND >. R. Hanina b. R. Isaac said: Blessed (rt.: 'ShR) is one born of woman who has heard this from his Creator. See, whatever he demanded from his Creator he promised him. Then, with these promises, he sends and says (in Gen. 32:5 [4]): THUS YOU SHALL SAY TO MY LORD ESAU. Ergo, it is well stated (in Prov. 25:26): < A PASSER-BY WHO MEDDLES IN A QUARREL NOT HIS OWN IS > LIKE ONE WHO SEIZES A DOG BY THE EARS.⁶The text from Proverbs seems to assume a situation like this: Jacob’s welfare was a matter between himself and his Creator; so why should he get involved with Esau.

And Jacob made a vow, saying: If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, so that I come back to my father’s house in peace, then shall the Lord be my God (Gen. 28:20–21). R. Berechiah maintained that the Holy One, blessed be He, fulfilled all but one of Jacob’s requests. Jacob said: If God will be with me, and He replied: Behold, I am with thee (ibid., v. 15). Jacob said: And will keep me, and He responded: I will keep thee whithersoever thou goest (ibid.). He said: So that I come back to my father’s house in peace, and the Holy One, blessed be He, replied: And I will bring thee back (ibid.). But when Jacob said: And will give me bread, He did not reply. The Holy One, blessed be He, said: If I assured him concerning bread, what else would he ask of Me? Therefore, He did not promise him bread. The sages insisted, however, that He also replied to his plea for bread, since it is said: I shall not forsake thee (ibid.). The word forsake is employed in Scripture only in reference to bread, as is written: Yet I have not seen the righteous forsaken, nor his seed begging bread (Ps. 37:25).

(Gen. 14:1:) NOW IT CAME TO PASS IN THE DAYS OF AMRAPHEL. Let our master instruct us: In regard to a proselyte who converts on the eve of Passover, how does he eat his paschal offering? Thus have our masters taught (in Pes. 8:8)²¹Tanh., Gen. 3:6. THE BET SHAMMAY SAY: HE IMMERSES AND EATS HIS PASCHAL OFFERING ON THE EVE, BUT THE BET HILLEL SAY: ONE WHO TURNS ASIDE FROM A STATE OF UNCIRCUMCISION IS AS ONE WHO TURNS ASIDE FROM THE GRAVE.²²Thus such a proselyte might not eat his paschal offering because he needed a far more elaborate purification than could be carried out in a single day or less. Resh Laqish said: The proselyte who converts is more beloved than Israel when they stood at Mount Sinai. Why? Because, if they had not seen the thunder and lightning, the mountains trembling, and the noise of the trumpets, they would not have accepted the Torah. But this < proselyte >, who did not see one of them, came, resigned himself to the Holy One, and took upon himself the Kingdom of Heaven. Is there one of you more lovable than this one? Once upon a time Onqelos the Proselyte questioned a certain elder and said to him: How the Holy One loves the proselyte when he has stated (in Deut. 10:18 that one should) LOVE {THE} [a] PROSELYTE IN GIVING HIM FOOD AND CLOTHING!²³Cf. Gen. R. 70:5; Exod. R. 19:4; Numb. R. 8:10; Eccl. R. 7:8:1. Is that everything? FOOD AND CLOTHING? He said to him: But did not our father Jacob seek only this? Thus it is stated (in Gen. 28:20): AND < IF GOD > GIVES ME FOOD TO EAT AND CLOTHING TO PUT ON < … >. Our masters have said: The proselyte is beloved because the Holy One had < the following > written about himself (in Jer. 14:8): WHY ARE YOU LIKE A PROSELYTE IN THE LAND? The Holy One said: Thus do I love the proselyte. Moreover, Abraham is the father of proselytes,²⁴On Abraham being a proselyte, see Mekh. R. I., Neziqin 18. and these wicked ones have come to join < in battle > against him. Woe to them, for their end is to fall (PL) before him. Where is it shown? From what they read on the matter (in Gen. 14:1): NOW IT CAME TO PASS IN THE DAYS OF AMRAPHEL ('MRPL).²⁵The Hebrew letters can mean, “He said (’MR): Fall (PL).” For other interpretations of the name, see ‘Eruv. 53a.

It is related that the convert Onkelos⁹Onkelos the proselyte translated the Bible into Aramaic. asked one of the elders: How can the proselyte be so precious to the Holy One, blessed be He if, in return for his devotion, it is written merely: And He loveth a stranger in giving him food and raiment (Deut. 10:18)? He replied: Even our patriarch Jacob sought no more than that from the Holy One, blessed be He: If God will but give me food to eat and raiment to wear (Gen. 28:20). Our sages stated: The proselyte is so dearly beloved that the Holy One, blessed be He, emphasized his importance through the words of the prophet, as it is said: Why shouldst thou be as a stranger in the land? (Jer. 14:8). The Holy One, blessed be He, declared: I love the proselyte, and these wicked men are conspiring to attack Abraham, the father of all proselytes. Woe unto them, for they are doomed to succumb before him, as it is written in Scripture: And it came to pass in the days of Amraphel. Why was he called Amraphel? Because he ordered Abraham: “Fall into the fiery furnace.”¹⁰Amraphel is identified with Nimrod in many sources.

“The end of a matter is better than its beginning; one of patient spirit is better than one of proud spirit” (Ecclesiastes 7:8).
“The end of a matter is better than its beginning.” Rabbi Meir was sitting and expounding in the study hall of Tiberias, and his teacher, Elisha, was passing in the marketplace, riding on a horse on Shabbat. They said to Rabbi Meir: ‘Your teacher Elisha is coming and passing in the marketplace on Shabbat.’ He emerged to him. [Elisha] said to him: ‘In what were you engaged?’ [Rabbi Meir] said to him: ‘“The Lord blessed the latter days of Job more than his beginning”’ (Job 42:12). he [continued and] said to him: ‘“Blessed” [indicates] that He doubled his possessions for him.’ [Elisha] said to him: ‘Akiva, your teacher, did not say so, but rather “the Lord blessed the latter days of Job more than his beginning,” thanks to the repentance and good deeds that he had to his credit from his beginning.’
[Elisha] said to [Rabbi Meir]: ‘What else did you say?’ [Rabbi Meir answered:] “The end of a matter is better than its beginning.” [Elisha] said to him: ‘What did you say in its regard?’ [Rabbi Meir] said to him: ‘You have a person who purchases merchandise in his youth and he loses [money on it], and [he engages in commerce] in his old age and he makes a profit. Alternatively, “the end of a matter is better than its beginning” – you have a person who begets children in his youth and they die, [and he begets children] in his old age, and they endure. Alternatively, “the end of a matter is better than its beginning” – you have a person who performs wicked deeds in his youth, and in his old age, performs good deeds. Alternatively, “the end of a matter is better than its beginning” – you have a person who studies Torah in his youth and forgets it, and in his old age he returns to it; that is what is written: “the end of a matter is better than its beginning.”’ [Elisha] said to him: ‘Rabbi Akiva, your teacher, did not say so; rather [he explained the verse to mean:] “The end of a matter” is good when it is good “from its beginning.”
‘Likewise, there was an incident: Avuya, my father, was one of the prominent leaders of the generation. When he came to circumcise me, he invited all the prominent residents of Jerusalem and all the prominent leaders of the generation, and invited Rabbi Eliezer and Rabbi Yehoshua with them. When they had eaten and drunk, some began to sing songs and others recited alphabetical poems. Rabbi Eliezer said to Rabbi Yehoshua: ‘These are engaging in their [areas of interest], but we are not engaging in ours.’ They began with the Torah, from the Torah to the Prophets, and from the Prophets to the Writings, and the matters were as joyous as when they were given at Sinai, and the fire was burning around them. In their original giving at Sinai, were they not given in fire, as it is stated: “The mountain was ablaze with fire to the heart of the heavens” (Deuteronomy 4:11). [Avuya] said: ‘Since the power of the Torah is so great, this son, if he endures, I will dedicate him to the Torah.’ Because his intention was not for the sake of Heaven, my Torah did not endure in me.’
[Elisha said to Rabbi Meir:] ‘And what else did you say [in your lecture]?’ [Rabbi Meir answered:] ‘“It cannot be valued like gold and glass”’ (Job 28:17). [Elisha asked:] ‘What did you say in its regard?’ [Rabbi Meir] said to him: ‘These are matters of Torah that are as difficult to acquire as gold and glass.’ [Elisha] said to him: ‘Akiva, your teacher, did not say so; rather, just as vessels of gold and glass, if they break they can be repaired, so too, a Torah scholar, if he lost his learning, he can return to it.
[Elisha] said to him: ‘Return and enter [the city].’ [Rabbi Meir] said to him: ‘Why?’ [Elisha said:] ‘The Shabbat boundary ends here.’ [Rabbi Meir] said to him: ‘How do you know?’ [Elisha] said to him: ‘From the [number of] steps my horse [has taken, I can tell] that it has already gone two thousand cubits.’ [Rabbi Meir] said to him: ‘You have all this wisdom and you do not repent?’ [Elisha] said to him: ‘I do not have the strength.’ [Rabbi Meir] said to him: ‘Why?’ [Elisha] said to him: ‘I was riding a horse and was sauntering behind the Temple on Yom Kippur that coincided with Shabbat. I heard a Divine Voice crying out and saying: “Return wayward children” (Jeremiah 3:22), “return to Me and I will return to you” (Malachi 3:7), except for Elisha ben Avuya, who was aware of My might and rebelled against Me.’
From where did he have this?⁵⁴What caused Elisha to forsake the Torah to begin with? He saw a certain person who climbed to the top of a palm tree on Shabbat. He took the mother bird with the fledglings and climbed down unharmed. After Shabbat, he saw a certain person who climbed to the top of a palm tree, took the fledglings, and sent the mother away. He climbed down and a snake bit him and he died. [Elisha] said: ‘It is written: “Send away the mother bird and take the fledglings for yourself so it will be good for you and you will prolong your days” (Deuteronomy 22:7). Where is the good of this one? Where are the prolonged days of this one?’ But he did not know that Rabbi Akiva had expounded it: “So it will be good for you,” in the world that is entirely good; “and you will prolong your days,” in the world that is eternally long [the World to Come].
And some say it was because he saw the tongue of Rabbi Yehuda the baker in the mouth of a dog. He said: ‘If for the tongue that toiled in Torah throughout his life it is so, for the tongue that does not know and does not toil in Torah, all the more so. He said: If so, there is no reward given to the righteous and no revival of the dead.’ And some say it was because when his mother was pregnant with him, she passed by houses of idol worship and smelled,⁵⁵She smelled the aroma of the offerings being sacrificed and craved them. and they gave her some of that kind, and she ate it, and it was churning in her stomach like the venom of a snake.⁵⁶Because Elisha’s mother had eaten from the idolatrous sacrifice, Elisha had an ingrained desire for sin (Etz Yosef).
Sometime later, Elisha ben Avuya fell ill. They came and said to Rabbi Meir: ‘Elisha is ill.’ [Rabbi Meir] went to him and said: ‘Repent.’ [Elisha] said to him: ‘Is [repentance] accepted even in such [circumstances]?’ [Rabbi Meir] said to him: ‘But is it not written: “You turn man to contrition [daka] [and say: Return, son of man]” (Psalms 90:3) – until his soul is crushed?’⁵⁷The term daka can mean contrition or crushed. Thus, the verse is interpreted to mean that God wants man to repent even if it is at the very end of his life. At that moment, Elisha ben Avuya wept, and he died. Rabbi Meir was glad and said: ‘It appears that my teacher departed in the midst of repentance.’
When they buried him, fire came to burn his grave. They came and said to Rabbi Meir: ‘The grave of your teacher is burning.’ He emerged and spread his garment over it. [Rabbi Meir] said to [Elisha]: ‘“Stay tonight” (Ruth 3:13), in this world that is entirely night. “It will be in the morning, if he will redeem you, good, he will redeem” (Ruth 3:13). What is: “It will be in the morning”? It is in the world that is totally good. “If he will redeem you, good, [he will redeem]”⁵⁸It is expounded as though it is written: “If the Good will redeem you.” – this is the Holy One blessed be He, as it is stated: “The Lord is good to all” (Psalms 145:9). “But if he will be unwilling to redeem you, I will redeem you, as the Lord lives; lie until the morning”’ (Ruth 3:13).⁵⁹Rabbi Meir was requesting that Elisha be allowed to rest in peace as long as he himself was alive. When Rabbi Meir himself died, he would advocate on behalf of Elisha. The fire subsided.
They said to [Rabbi Meir]: ‘Rabbi, in the World to Come, if they say to you, which do you request,⁶⁰Whom do you request should be protected from punishment. your father or your teacher, what would you say?’ He said to them: ‘First [my] father and then my teacher.’ They said to him: ‘Will they listen to you?’ He said to them: ‘Is it not a mishna: One may rescue the casing of a Torah scroll with the Torah scroll, and the casing of phylacteries with the phylacteries (Shabbat 16:1)? They will save Elisha due to the merit of his Torah.’⁶¹Just as the casing is saved from fire on Shabbat due to the scroll, Elisha should be saved due to his Torah.
Ultimately, his daughters came and demanded charity from Rabbeinu.⁶²Rabbi Yehuda HaNasi. He said: ‘“Let no one extend kindness to him; and let no one be gracious to his orphans”’ (Psalms 109:12). They said: ‘Rabbi, do not look at his actions, look at his Torah.’ At that moment, Rabbi wept and decreed that they should be supported. He said: ‘If one whose Torah was not for the sake of Heaven produced such,⁶³Produced daughters with such wisdom and modest comportment; alternatively, this means if he produced a disciple such as Rabbi Meir (Matnot Kehuna). one whose Torah is for the sake of Heaven, all the more so.’
“One of patient spirit is better than one of proud spirit.” A certain Persian came to Rav [and] said to him: ‘Teach me Torah.’ [Rav] said to him: ‘Say alef.’ He said to [Rav]: ‘Who says that it is alef? Let them say that it is not so.’ ‘Say bet.’ He said to [Rav]: ‘Who says that it is bet? Let them say that it is not so.’ Rav scolded him and had him removed, with reprimand. He went to Shmuel [and] said to him: ‘Teach me Torah.’ [Shmuel] said to him: ‘Say alef.’ He said to [Shmuel]: ‘Who says that it is alef?’ ‘Say bet.’ He said to [Shmuel]: ‘Who says that it is bet?’ [Shmuel] pulled him by his ear. He said: ‘My ear, my ear!’ Shmuel said to him: ‘Who says that it is your ear?’ He said to [Shmuel]: ‘Everyone knows that it is my ear.’ [Shmuel] said to him: ‘Here, too, everyone knows that this is alef and this is bet.’ The Persian was silenced, and he accepted it upon himself. That is, “one of patient spirit is better than one of proud spirit.” The patience that Shmuel extended the Persian is better than the exactitude with which Rav acted in his regard. Had he not done so, the Persian would have returned to his corruption.⁶⁴Instead, he converted to Judaism and credited Shmuel for his patience. He read in [Shmuel’s] regard: “One of patient spirit is better.”
Moreover, Aquila the proselyte⁶⁵He had not yet converted. asked Rabbi Eliezer, he said to him: ‘The love with which the Holy One blessed be He loves the proselyte is with only bread and garment, as it is stated: “He loves the proselyte, giving him bread and a garment” (Deuteronomy 10:18). [Yet] I have so many peacocks and so many pheasants that even my servants pay no attention to them.’ He said to him: ‘Is it insignificant in your eyes what our patriarch Jacob requested initially, as it is stated: “And He will give me bread to eat and a garment to wear” (Genesis 28:20)? Is that an insignificant matter?’
[Aquila] came before Rabbi Yehoshua and asked him this. [Rabbi Yehoshua] said to him: ‘A proselyte who converts for the sake of Heaven is privileged, and his daughters may marry into the priesthood. “Bread,” this is the showbread; “garment,” these are the priestly vestments.’ He drew him near with his words. His disciples said to him: ‘Is the matter for which the elder entreated insignificant in your eyes, as it is stated: “And He will give me bread”? Why, then, do you dispatch him with a trifling matter?’⁶⁶Apparently, the disciples did not like Rabbi Yehoshua’s first homiletical interpretation. Alternatively, this critique was stated by Rabbi Eliezer’s disciples and belongs in the text before Aquila came to Rabbi Yehoshua (see Matnot Kehuna and Bereshit Rabba 70:5). He began to placate him with his words:⁶⁷Rabbi Yehoshua told Aquila the following alternate interpretation of the verse. ‘“Bread,” this is Torah, as it is stated: “Come partake of my bread” (Proverbs 9:5);⁶⁸This statement is attributed in Proverbs to wisdom, which is personified and offers a speech. The midrash interprets wisdom as a reference to Torah. “garment,” this is glory, as it is stated: “Through me kings reign” (Proverbs 8:15).’⁶⁹Through Torah, kings reign, and their glory is reflected in the royal garments. That is, “one of patient spirit is better than one of proud spirit.” The patience that Rabbi Yehoshua extended Aquila the proselyte is better than the exactitude with which Rabbi Eliezer acted in his regard. Had he not done so, he would have returned to his corruption. He read in his regard: “One of patient spirit is better than one of proud spirit.”

When the Lord cuts down, etc. (Deuteronomy 12:29): "Look to the Lord and keep to His way" (Psalms 37:34). As they were thinking to enter the Land immediately. [Moshe] said to them, "You are thinking to inherit their land. [So] keep the way of the Holy One, blessed be He, as it is stated (Psalms 37:34), 'Look to the Lord and keep to His way, and He will raise you high that you may inherit the land; when the wicked are cut off, you shall see it.'" That is [the meaning of] that which Moshe said, "When the Lord, your God, cuts down." What is [the meaning of] "When (ki, which can also mean, if) He cuts down?" It is on condition; such that if they keep the Torah, they will enter the Land. And in every place that you find ki, it is conditional: "Ki along the road, you chance upon a bird’s nest [...]. You shall surely send" (Deuteronomy 22:6-7); "Ki you take up the head (make a census) of the Children of Israel, each man shall give a ransom" (Exodus 30:12);" Ki you build a new house, you shall make a parapet" (Deuteronomy 22:8). Here too, the Holy One, blessed be He stipulated with them that He would only cut down the [Canaanite] nations on condition that [the Israelites] would keep the Torah. Beloved is the Land of Israel, as the Holy One, blessed be He, chose it. You find that when He created the world, He apportioned the lands to the ministering angels of the nations, and He chose the Land of Israel [for Himself]. From where [do we know this]? As so did Moshe say (Deuteronomy 32:8), "When the Most High gave nations their inheritances, etc." And He chose [the people of] Israel as His portion, as stated (Deuteronomy 32:9), "For the Lord’s portion is His people, Yaakov His allotment." The Holy One, blessed be He, said, "Let Israel, who has come to be My portion, inherit the land that has come to be My portion." Hence it is written, "When the Lord cuts down." Yirmiyahu the prophet cried out and said (Jeremiah 3:19), "I had resolved to adopt you as My child, and I gave you a desirable land," a land that the fathers of the world desired. Avraham wanted it, as so does it state (Genesis 15:8), "And he said, 'O Lord God, how shall I know that I am to possess it?'" Yitschak wanted it, as it was stated to him (Genesis 26:3), "Reside in this land, and I will be with you and bless you, for I will assign all these lands to you and to your seed." And Yaakov wanted it, as it is stated (Genesis 28:20-21), "If God will be with me, etc. I will return to my father’s house." Rabbi Yehudah said, "Moshe also wanted it, as it is stated (Deuteronomy 3:23-25), 'I pleaded with the Lord at that time, "[...]. Let me, I pray, cross over and see, etc."' And also David wanted it, as it is stated (Psalms 84:11), 'I would rather stand (histofef) at the threshold of [my God’s] house.'" What is [the meaning of] histofef? Rabbi Tanchum beRabbi Chanilai and Rav [differed on the matter]. One said, "David said in front of the Holy One, blessed be He, 'Master of the world, even if I have palaces and a castle outside of the Land, and I only have a veranda (saf) in the Land of Israel, I would rather stand [there].'" And [the other] said [that David said], "Even if I only have lateling (sifsuf) carobs to eat in the Land of Israel, I would rather stand [there]." Hence, "and I gave you a desirable land," a land that the fathers desired. "An inheritance of beauty (tsvi, literally, a gazelle)" (Jeremiah 3:19). Just like a gazelle is light in its running, so does the Land of Israel run its fruits, such that it gives fruit first. Another interpretation: Just like the skin of a gazelle cannot hold its flesh, so [too], when Israel merits, the Land of Israel cannot hold its fruit. "Of the beauties (tsivaot) of the nations" (Jeremiah 3:19). That the delights (tsivionot) of the nations are in it. It is written (Joshua 12:9), "The king of Yericho one; the king of Ai, near Bethel, one." There is only three [mil] between the one and the other, and it states, "The king of Yericho one; the king of Ai, etc., one?" Rabbi Parnakh said in the name of Rabbi Yochanan, "Any king that was outside the Land that did not acquire a city in the Land of Israel was not called a king. See what is written about Akhan (Joshua 7:21), 'I saw among the spoil a fine Shinar mantle.' [That is] Babylonian velvet. And from where was there Babylonian velvet in Yericho? Rather it was that the King of Babylonia was there and acquired a city in the Land of Israel." Hence, the land that the delights of the nations of the world are in it. And He gave it to Israel. Therefore, it is written, "When the Lord, your God, cuts down, etc."

R. Yannai asserted: The account book of the man who makes a vow which he fails to fulfill is examined in the presence of the Holy One, blessed be He. He asks: Where is that person who made a vow on a certain day? Observe that it is written concerning the time that Jacob went to Aram-naharaim: And Jacob vowed a vow, saying: “If God be with me” (Gen. 28:20). At first He granted his every request. He went there and became wealthy, but when he returned without fulfilling his vow, He turned Esau against him, and Esau sought to kill him. And though Esau took the two hundred she-goats from him, Jacob did not trouble to perform his vow. Whereupon He turned the angel against him and they wrestled together, but still he did not take note, as it is said: And Jacob was left alone; and there wrestled a man with him (ibid. 32:26). It was Samael, Esau’s guardian angel, who wanted to kill him, as is said: When he saw that he prevailed not against him, he touched the hollow of his thigh (ibid., v. 27). When he still was not persuaded to fulfill his vow, the anguish occasioned by Dinah’s experience befell him, as is said: And Dinah went out. When he continued to refrain from carrying out his vow, the tragedy of Rachel’s death occurred, as it is said And Rachel died and was buried (ibid. 35:19). This confirms the opinion of R. Samuel the son of Nahman that one who vows and fails to fulfill his vow brings about the death of his wife, as it is said: If thou hast not wherewith to pay, why should he take away thy bed from under thee? (Prov. 22:27).

... “May the Lord bless you from Zion…” (Psalms 128:5) This comes to teach that the Holy One blesses them from the place that He blesses Israel. And from where do we learn that the blessings come out from Zion? As it says “As the dew of Hermon which runs down on the mountains of Zion…” (Psalms 133:3) and it says “May the Lord bless you from Zion, and see the good of Jerusalem all the days of your life.” (Psalms 128:5) May you merit to see the good of Jerusalem in the time to come, “And may you see children to your children, peace upon Israel.” (Psalms 128:6)

(Job 22:28:) WHEN YOU DECREE SOMETHING, IT SHALL COME TO PASS FOR YOU. The Holy One has spoken to the righteous (tsaddiq) one: If you have done my will, I also will put your will ahead of my own. (Ibid.:) WHEN YOU DECREE SOMETHING, IT SHALL COME TO PASS FOR YOU…. R. Berekhyah the Priest said: What is the meaning of IT SHALL COME TO PASS FOR YOU? The Holy One has said to the righteous one: When I say something and you say something < else >, I abrogate mine, as it were, to make yours come to pass. Ergo: IT SHALL COME TO PASS FOR YOU. When was the pronouncement? When < Israel > committed that act (i.e., of the golden calf). What did the Holy One do? He said to Moses (in Exod. 32:7): GO AND GET DOWN, FOR YOUR PEOPLE < WHOM YOU BROUGHT UP FROM THE LAND OF EGYPT > HAVE ACTED BASELY. What is written (in vs. 10)? SO NOW LEAVE ME ALONE < SO THAT MY ANGER MAY BURN AGAINST THEM >…. Moses immediately rose up in prayer and supplication, as stated (in vs. 11): BUT MOSES IMPLORED < THE LORD HIS GOD >…. (Deut. 9:26, 29:) O LORD GOD, DO NOT DESTROY YOUR PEOPLE AND YOUR HERITAGE…. FOR THEY ARE YOUR PEOPLE AND YOUR HERITAGE…. The Holy One said to him: I cannot < endure them >. He said to him: Just as you have endured them from Egypt up to now, so endure them < this time >. (Numb. 14:19-20:) PLEASE PARDON THE INIQUITY OF THIS PEOPLE < ACCORDING TO YOUR GREAT STEADFAST LOVE, EVEN AS YOU HAVE PARDONED THIS PEOPLE FROM EGYPT UP TO NOW >. THEN THE LORD SAID: I HAVE PARDONED THEM AS YOU ASKED. Immediately (according to Exod. 32:14): THE LORD REPENTED OF THE EVIL WHICH HE HAD PLANNED TO DO TO HIS PEOPLE. (Job 22:28:) WHEN YOU DECREE SOMETHING, IT SHALL COME TO PASS FOR YOU. Jacob also vowed things before the Holy One. Where is it shown? Where it is stated (in Gen. 28:20-21): THEN JACOB VOWED A VOW, SAYING: < IF GOD IS WITH ME, PROTECTS ME ON THIS WAY THAT I GO, AND GIVES ME FOOD TO EAT AND CLOTHING TO PUT ON >, AND IF I RETURN SAFELY UNTO MY FATHER'S HOUSE, < THE LORD SHALL BE MY GOD >. He said to him: My father, Isaac, wanted to go abroad, but you did not permit him because he was a whole burnt offering. You appeared to him and said to him (in Gen. 26:2): DO NOT GO DOWN TO EGYPT. Now I am going away, not for my benefit, but < from > before my brother lest he kill me. I have received permission from you and from my father. Do not forsake me. (Gen. 28:20:) THEN JACOB VOWED A VOW, < SAYING >:

< (Ibid.,cont.:) IF GOD IS WITH ME. > The Holy One said to him: You have testified concerning me that I have been with you, as stated (in Gen. 31:5): BUT THE GOD OF MY FATHER HAS BEEN WITH ME.
(Gen. 28:20, cont.:) PROTECTS ME. So I protected you from Laban.
(Ibid., cont.:) AND GIVES ME FOOD TO EAT. (Cf. Gen. 31:9:) THUS GOD HAS SEIZED YOUR FATHER'S CATTLE AND GIVEN THEM TO ME.
(Gen. 28:20, cont.:) AND CLOTHING TO PUT ON. (Cf. Gen. 30:35:) BUT ON THAT DAY HE REMOVED THE SPECKLED AND SPOTTED HE-GOATS.
(Gen. 28:20, cont.:) AND IF I RETURN SAFELY…. (Cf. Gen. 33:18) NOW JACOB CAME SAFELY.

Ergo (in Job 22:28): WHEN YOU DECREE SOMETHING, IT SHALL COME TO PASS FOR YOU; AND LIGHT SHALL SHINE UPON YOUR WAYS. < The plural, WAYS, signifies > two times. Thus the Holy One caused the sun to go down ahead of time when he wanted to go forth and when he wanted to speak with him. (Gen. 28:12:) AND JACOB SET OUT FROM BEERSHEBA. What is written there (in vs. 13)? AND BEHOLD, THE LORD STOOD OVER HIM (on Jacob's ladder)….⁴²According to Gen. R. 68:10, God caused the sun to set prematurely in order to speak with Jacob in privacy. Also, when he came < back >, he made the sun rise for him ahead of time (according to Gen. 32:32 [31]): THE SUN ROSE FOR HIM. Now did the sun rise, not over the whole world, but over Jacob alone? < It > merely < rose > in order to heal him (from his lameness).⁴³Sanh. 95b; Rashi on Gen. 32:32. Thus it is stated (in Mal. 3:20 [4:2]): BUT FOR YOU WHO FEAR MY NAME A SUN OF RIGHTEOUSNESS SHALL ARISE < WITH HEALING IN ITS WINGS >. R. Berekhyah the Priest said: What is the meaning of (Gen. 32:32 [31]): THE SUN ROSE FOR HIM? That he made the sun rise for him [three hours] ahead of time just as it had set for him ahead of time. Jacob said: On five things did the Holy One make agreements with me (in Gen. 28:20-21) and carry them out. As for me, should I not on my part carry out what I said, now that I have returned < safely unto my father's house > (in accordance with Gen. 28:21)? Immediately (according to Gen. 33:20), HE ERECTED AN ALTAR THERE AND CALLED IT EL, THE GOD OF ISRAEL. When Israel endured (as a people), the Holy One said to Moses: Moses, the five things that I did with Jacob I have done for his children.

(Gen. 28:20:) IF GOD IS WITH ME. (Cf. Exod. 13:21:) AND THE LORD WENT BEFORE THEM BY DAY.
(Gen. 28:20, cont.:) PROTECTS ME. Thus I protected them from Pharaoh and his associates, and I overthrew Pharaoh and his whole army. So also with Amalek (in Exod. 17:13): AND JOSHUA OVERTHREW AMALEK AND HIS PEOPLE.
(Gen. 28:20, cont.:) AND GIVES ME FOOD TO EAT. (Cf. Exod. 16:4:) BEHOLD, I WILL RAIN DOWN BREAD FROM THE HEAVENS FOR YOU.
(Gen. 28:20, cont.:) AND CLOTHING TO PUT ON. (Cf. Deut. 8:4:) YOUR CLOTHING DID NOT WEAR OUT ON YOU.
(Gen. 28:21:) AND IF I RETURN SAFELY. (Cf. Exod. 18:23:) ALL THIS PEOPLE SHALL ALSO COME TO ITS PLACE SAFELY.

What is written above on the matter (in Gen. 33:18)? NOW JACOB CAME WHOLE. < When > he had come from Paddan-Aram under conditions that the Holy One had set with him, he did not lessen him in any respect. What did Jacob do? He began opening bazaars.⁶⁶On this word, see above, 8:19, and the note there. The Holy One said to him: Have you forgotten what you vowed to me? And did you not say this (in Gen. 28:20): IF GOD IS WITH ME, so that I do not commit idolatry, (ibid., cont.:) AND PROTECTS ME, from bloodshed, (ibid., cont.:) ON THE WAY, from unchastity, as stated (in Prov. 30:20): SUCH IS THE WAY OF AN ADULTERESS: SHE EATS, WIPES HER MOUTH, AND SAYS: I HAVE DONE NO WRONG. The Holy One did protect him, for it so states (in Gen. 28:15): AND I WILL PROTECT YOU WHEREVER YOU GO. Jacob said (in Gen. 28:22): [AND] OF ALL THAT YOU GIVE ME, I WILL SURELY SET ASIDE A TITHE FOR YOU. As soon as he came to the land of Israel, he forgot this vow. The Holy One said: By your life, through the very things which you said you would observe, through them you shall come to grief. Where is it shown in regard to idolatry? Where it is stated (in Gen. 35:4): THEN THEY GAVE UNTO JACOB ALL THE ALIEN GODS THAT THEY HAD…. Where is it shown in regard to bloodshed? Where it is stated (in Gen. 34:25): THAT TWO OF JACOB'S SONS, SIMEON AND LEVI, BROTHERS OF DINAH, EACH TOOK HIS SWORD … [AND KILLED EVERY MALE]. Where is it shown in regard to unchastity? From Dinah, of whom it is stated (in Gen. 34:2-3): THEN SHECHEM BEN HAMOR THE HIVITE, THE PRINCE OF THE LAND, SAW HER. < … > AND HIS SOUL CLUNG TO JACOB'S DAUGHTER DINAH. R. Abbahu said: We have learned things from putrid secretion (i.e., mere mortals):⁶⁷“Putrid secretion” can denote semen or, as here, the mere mortals like Pharaoh, who were produced by it. (Gen. 41:44:) PHARAOH SAID TO JOSEPH: I AM PHARAOH.⁶⁸Gen. R. 90:2. I have said that you shall be king. The Holy One said to Israel concerning each and every commandment which they do: I AM THE LORD (e.g., in Lev. 19:3, 4, 10, 12, 14, 16, etc.). I am the one who is going to repay each and everyone with his reward. Now, just as in the case of flesh and blood, when it said: I AM PHARAOH, it raised him to great dignity; so much the more so with me when I say something. And just as you said (in Gen. 41:40): ONLY WITH RESPECT TO THE THRONE SHALL I BE GREATER THAN YOU, < so > has the Holy One said to Israel (in Deut. 28:13): AND YOU ONLY SHALL BE AT THE TOP. Just as an "only" from flesh and blood (i.e., from Pharaoh) magnified Joseph, so much the more so in the case of an "only" from the Holy One.

It is written (in Ps. 50:14): SACRIFICE A THANK OFFERING TO GOD. When Jacob left his father's house, he left with nothing but his staff, as stated (in Gen. 32:11 [10]): WITH ONLY MY STAFF I CROSSED THIS JORDAN. Immediately Jacob had made a vow before the Holy One, as stated (in Gen. 28:20): THEN JACOB VOWED A VOW. What is written at the end of the passage (in vs. 22)? AND OF ALL THAT YOU GIVE ME. But, when he enriched him, as stated (in Gen. 30:43): SO THE MAN (Jacob) BECAME VERY VERY PROSPEROUS, he forgot his vow. Immediately he provoked Laban against him, as stated (in Gen. 31:23): SO HE (Laban) TOOK HIS RELATIVES WITH HIM < AND PURSUED HIM (Jacob) SEVEN DAYS' JOURNEY >. When he had escaped from Laban, Esau was incited against him. Immediately the angel appeared to him. He said to him: Are you not aware of all this trouble? Why has all the trouble come over you? Because you have been late with your vow. Jacob said to him (in Gen. 32:30 [29]) {WHAT IS} [PLEASE TELL] YOUR NAME. He said to him (ibid.): WHY IS IT THAT YOU ARE ASKING FOR MY NAME? Sometimes the angel is made into a spirit, as stated (in Ps. 104:4): HE HAS MADE HIS ANGELS SPIRITS. Sometimes he is made a into lightning bolt, as stated (in Job 38:35): CAN YOU SEND FORTH LIGHTNINGS SO THAT THEY GO? But as for the miracles (of transformation), he (God) acts himself. And so the angel said to Manoah (in Jud. 13:18): YOU ARE NOT TO ASK MY NAME. (Gen. 32:30 [29]:) WHY IS IT THAT YOU ARE ASKING FOR MY NAME?⁷⁴Yalqut Shim‘oni, Jud., 69, explains that names are useless because the angel would not know into what form God might change him. Immediately the angel blessed him, as stated (in Gen. 32:30 [29]): AND HE BLESSED HIM THERE. (Hos. 12:5 [4]:) SO HE STROVE WITH AN ANGEL AND PREVAILED. What did he say to him? Go, fulfill your vow. (Eccl. 5:4 [5]:) IT IS BETTER NOT TO VOW < THAN TO VOW AND NOT FULFILL >. What did Simeon and Levi do immediately? TWO OF JACOB'S SONS, [SIMEON AND LEVI, BROTHERS OF DINAH, EACH TOOK HIS SWORD] … < AND KILLED EVERY MALE >. < Jacob > immediately fell on his face and did not get up until < the Holy One > gave him permission (in Gen. 35:1): ARISE, GO UP TO BETHEL. So also with Joshua (according to Josh. 7:6 & 10): [AND HE FELL ON HIS FACE] < .. . > THEN THE LORD SAID UNTO JOSHUA: ARISE, GO. WHY IS IT THAT YOU FALL UPON YOUR FACE? So also with David (according to I Chron. 21:16): SO DAVID AND THE ELDERS, COVERED IN SACKCLOTH, FELL UPON THEIR FACES. Then what was said to him (in II Sam. 24:18)? GO UP, ERECT AN ALTAR TO THE LORD ON THE THRESHING FLOOR OF ARAUNAH. It is therefore stated (in Gen. 35:1): ARISE, GO UP TO BETHEL. He immediately journeyed with his whole house; and the Holy One put his fear upon all about him, as stated (in Gen. 35:5): AND, AS THEY JOURNEYED, A TERROR FROM GOD CAME < UPON THE CITIES THAT WERE ROUND ABOUT THEM >. It is also stated (in Deut. 28:10): AND ALL THE PEOPLES OF THE EARTH SHALL SEE THAT THE NAME OF THE LORD IS PROCLAIMED OVER YOU, AND THEY SHALL BE AFRAID OF YOU.

Another interpretation (of Ps. 142:6 [5]): I CRIED UNTO YOU, O LORD. < The verse > speaks about Jacob. When he set out from his father's house, what does it say (in Gen. 28:20)? IF GOD IS WITH ME…. He raised his eyes to the Holy One < and > said (in Ps. 142:6 [5], cont.): YOU ARE MY REFUGE. He said to him (in Gen. 28:15): SEE, I AM WITH YOU…. (Ps. 124:6 [5], cont.:) MY PORTION IN THE LAND OF THE LIVING. Now Jacob was hoping to return to the land of Israel. Jacob said: With permission I went out. If I do not get permission, I am not returning. The Holy One said: Do you want permission? Permission you have. (Gen. 31:3, cont.:) RETURN UNTO THE LAND OF YOUR PARENTS. Did you come for anything but the tribes? See, you have them.

(reversion to Devarim 6:4) Jacob prayed to the Holy One Blessed be He and said: From Abraham there came forth Yishmael. From Isaac there came forth Esav — May no "base matter" come forth from me as it did from my fathers! And thus is it written (Bereshith 28:20) "And Jacob vowed a vow, saying, etc." Now would it occur to anyone that Jacob our father would say (Ibid.) "If G-d will be with me … and He will give me bread to eat and a garment to wear (21) and I return in peace to my father's house, and (only then) He will be a G-d to me!" (Obviously,) He will be a G-d to me in any event. How, then, is "and He will be a G-d to me" to be understood? That His name repose upon me, that no "base matter" issue from me from beginning to end.

And Jacob fell upon his face to the ground before the foundation stone, and he prayed before the Holy One, blessed be He, saying: Sovereign of all worlds ! If Thou wilt bring me back to this place in peace, I will sacrifice before Thee offerings of thanksgiving and burnt offerings, as it is said, "And Jacob vowed a vow, saying" (Gen. 28:20). There he left the well, and thence he lifted up his feet, and in the twinkle of the eye he came to Haran, as it is said, "And Jacob went on his journey, and came to the land of the children of the east" (Gen. 29:1); and the (text) says, "And Jacob went from Beer-Sheba, and went to Haran" (Gen. 28:10). "And the Holy God is sanctified in righteousness" (Isa. 5:16). The angels answered and said: Blessed art Thou, O Lord, the Holy God.

... Another version. The Rabbis said the minimum number that the word ‘stones’ can refer to is two, and Yaakov woke up in the morning and found that they were one. He was in great fear and said ‘the house of the Holy One is in this place and I was not conscious of His Presence’ as it says “And he was afraid and said, How dreadful is this place! This is no other than the house of Gd…” (Bereshit 28:17) From here they said that anyone who prays in Jerusalem is as if they pray before the Throne of Glory, because the gate of heaven is there; and an open door to hear prayer, as it says “…and this is the gate of heaven. (ibid.) Yaakov went back to gather the stones and he found that they were one stone. Yaakov took the stone and placed it as a monument in the midst of the place and oil descended from heaven for him and he pour it out on the stone, as it says “…and he poured oil on top of it.” (Bereshit 28:18) What did the Holy One do? He took its right foot, sank it to the deepest depths and made it a keystone for the earth, like a man who places a keystone in an arch. Therefore it is called foundation stone, because there is the navel of the world and from there the world was opened out. And upon it is the palace of Gd, as it says “And this stone, which I have placed as a monument, shall be a house of God…” (Bereshit 28:22) And Yaakov fell to the ground before the foundation stone, praying before the Holy One, and said ‘Master of the World! If you bring me back to this place in peace, then I will sacrifice before you whole offerings and thanksgiving offerings!’ as it says, “And Jacob uttered a vow, saying…” (Bereshit 28:20) He vowed and he fulfilled his vow. From there he picked up his feet (to go) and there he left the well, because the well had been going before him, and in the blink of an eye came to Haran as it says, [“Now Jacob lifted his feet…” (Bereshit 29:10)] “And Jacob left Be’er Sheva, and he went to Haran.” (Bereshit 28:10) About him the tradition says, “When you walk, your step will not be constrained, and if you run, you will not stumble.” (Mishle 4:12) R’ Abahu said in the name of R’ Yochanan – the angels carried him as it says, “On [their] hands they will bear you…” (Tehillim 91:12) Ya’akov’s steps were not constrained and his strength did not falter and like a mighty man he rolled back the stone from off of the mouth of the well. Then the well rose up and overflowed and the shepherds were astounded because all together they were unable to roll off the stone and he did it alone as it says, “…that Jacob drew near and rolled the rock off…” (Bereshit 29:10)