창세기 28:11의 Musar

Therefore, anticipating this, he fled to Shem and Ever and studied Torah there with great diligence for fourteen years. For all of these years he did not once lay down to sleep a full sleep, as Scripture testifies about him (Ibid. 28:11): "And he slept in that place," as Rashi explains there. And, with such learning, though he remained in the house of Lavan afterwards for several years, nothing could harm him. [According to our words, the figure of fourteen years is very apt. For since they were meant to offset the years that he would have to remain in the house of Lavan, and it is known that this would be fourteen years, Jacob knowing that he could not return to his house so long as Joseph had not been born, he [Joseph] being as "flame" and Esav as "straw" [see Ovadiah 1:18], and as it is written (Bereshith 30:25): "And it was, when Rachel bore Joseph, that Jacob said to Lavan: "Send me away, etc.'", (as Rashi explains), and it is known that Joseph was in the fourteenth year, as it is written (Ibid. 31:41): "I served you fourteen years for your two daughters, etc." — therefore, Jacob first learned Torah fourteen years without interruption, so that the merit of these fourteen years would stand for him in the house of Lavan, as mentioned above.]

We have another allusion to Jacob in the course of the Torah's report of Eliezer's journey, when the Torah describes Eliezer thanking G–d in that verse with the words: אשר הנחני בדרך אמת, "who has guided me on the path of truth." He referred to the קפיצת הדרך he had experienced i.e. the telescoping of the distance from Kiryat Arba to Charan into a single day's journey. Something similar happened to Jacob on his journey to Charan in Genesis 28,11 (see Rashi). Eliezer told his hosts that if they were prepared to do a חסד and אמת for him all well and good, seeing that Jacob would be destined to "redeem," i.e. justify G–d's having saved Abraham from Nimrod's furnace. This is the deeper meaning of חסד ואמת. When Jacob, whose children were all loyal to the tradition founded by Abraham and Isaac appeared on the scene of history, the whole universe became rejuvenated. Jacob personified the purpose of Creation which is intended to be fully good and to continue indefinitely as symbolized by the tree of life in the center of the garden of Eden. Ishmael, who represented the קליפה, the husk, preceded Isaac; it is in the nature of things for the husk to appear before the fruit, the kernel.

Bereshit Rabbah 68,11, on Genesis 28,11: ויקח מאבני המקום, "He took from the stones of that place," comments that Jacob made an experiment. He took 12 stones and said to himself, that seeing that neither Abraham nor Isaac had founded the twelve tribes, if those stones were to fuse, it would signify that he, Jacob, was slated to do so. When he awoke he found that the stones had fused. The Torah writes: "He took the stone which he had made into his pillow" (28,18). By this he was convinced that he would become the founder of the Jewish nation. The letters of the Torah are alluded to in these stones. We read in Sefer Yetzira chapter 4, section 17: "Two stones build two houses; three stones build six houses; four stones build twenty four houses, etc." The stones are hyperbole for letters.