Comentario sobre Génesis 31:3

שוב אל ארץ אבותיך RETURN UNTO THE LAND OF THY FATHERS — and there I will be with thee; but as long as you are associated with the unclean Laban it is impossible to make my Divine Presence (Shechina) rest upon you (Midrash Tanchuma, Vayetzei 10).

!ויאמר אלוקים אל יעקב שוב, The Torah informs us that as a result of the meeting between Yaakov and his wives he fled from Charan without taking formal leave of Lavan as ordinary courtesy would have required him to do. He was convinced that in view of the fact that Lavan had accepted the badmouthing of him by his sons, he would steal some or most of his belongings before allowing him to leave. He said so himself during the confrontation in verse 31 when he expressed concern that Lavan would even have robbed him of his wives, claiming them as his seeing that they were his daughters.

'ויאמר ה, the angel is called by the name of his Master, i.e. G’d. The reason is that he delivers his message in the name of his Sender, i.e. in the name of G’d.

And there I will be with you... This was not a stipulation: “If you return, I will be with you. And if not, I will not be with you.” Rather, Hashem was telling him the reason: Because here it is not possible [to rest My Divine Presence upon you].

ויאמר ה' אל יעקב, “the Lord said to Yaakov;” what follows is the dream that he told his wives.

ואהיה עמך. So that you will not be harmed on the way.

It is not possible to rest My Divine Presence upon youI will be with you” cannot mean, “To guard you on the way,” because Yaakov had already been promised this (28:15): “I am with you, and I will guard you wherever you go.” Rather it means, “There I will rest My Divine Presence upon you,” which necessarily includes the promise that he will not be killed on the way. This explains Rashi’s comment in Parshas Vayishlach (32:10): “You made two promises to me...” implying that when it says here, “I will be with you,” it means, “I will guard you on the way.”