Еврейская мысль к Берешит 25:26

In any event, what transpired with them in the womb was an augury of what would transpire with them all the days of their lives. Similarly, what transpired with Jacob upon his leaving the womb is a sign and omen of what will transpire with us in the end of days. For he left with his hand grasping the heel of Esau. And there is no question that this was not an adventitious occurrence. For when the Holy One Blessed be He chastised Jacob for his ingratitude in the face of all the lovingkindnesses He had accorded him, He said (Hosea 12:4): "In the womb, he seized his brother by the heel and in his strength he prevailed against a god [the angel of Esau]." And if this were an adventitious act, why should He chastise Jacob because of it? This is compounded by the fact that it is a highly unnatural occurrence. A fetus is extremely frail. How, then, could he have been grasping his brother's heel? Undoubtedly, then, this was a Divine intimation of what would occur in the end of days, that at the end of Esau's reign Jacob would seize his kingdom, and would, in that sense, be grasping his heel. And this is, indeed, what will transpire in the future as stated in the prophecy of Ovadiah (Ovadiah 1:18): "And the house of Jacob shall be fire and the house of Joseph, flame, and the house of Esau, stubble…" after which it is written (Ibid 21): "and liberators shall ascend Mount Zion to judge the mountain of Esau, and the kingdom shall be the L-rd's." And this is the intent of the Midrash (Genesis Rabbah 63:12): "A certain general asked one of the sages of the house of Siloa: 'Who shall take over the kingdom after us?' The latter immediately brought a smooth piece of parchment and wrote upon it (Genesis 25:25): 'And after that his brother came out with his hand grasping Esau's heel.' The former thereupon remarked: 'Behold, old words from a new elder.'" It is apparent, then, that Jacob's grasping his brother in the womb was portentous and not adventitious. The Blessed One chastises Jacob for ingratitude [for His lovingkindnesses] over having grasped his brother just as he chastises him for ingratitude [for His lovingkindnesses] over having prevailed against the angel.

Jacob went out twice: Once from his mother's womb, as it is stated: Then his brother came out, holding on to the heel of Esau (Genesis 25:26). And once from the womb of his city, as it is stated: And Jacob went out from Beersheba (Genesis 28:10).
When he came out of his mother's womb, he came back and entered her tents, as it is stated: and Jacob was a plain man, staying among the tents. (Genesis 25:27).
Plain as a baby, folded up like a ledger.
Until she grabbed him firmly by the hairs and shook him: get up and flee (Genesis 27:43)!
He heard the echo of a voice saying, "Flee, my beloved. and you shall be like a gazelle" (alluding to Song of Songs 8:14). And across from it an echo of a voice answers, "Come, my beloved, let us go out to the field, let us lodge in the villages... let us see if the vine has blossomed, if the tender grapes have appeared, if the pomegranates are in bloom; there I will give my love to you" (alluding to Song of Songs 7:12-13).
He understood in his bone and his flesh that the time had come for him to go out into the world: And Jacob went out.. and he went to Charan... and he lodged there...

We must especially point out that David, Solomon, and Daniel belonged to this class, and not to the class of Isaiah, Jeremiah, Nathan the prophet, Elijah the Shilonite, and those like them. For David, Solomon, and Daniel spoke and wrote inspired by the holy spirit, and when David says, “The God of Israel spoke and said unto me, the rock of Israel” (2 Sam. 23:3), he meant to say that God promised him happiness through a prophet, through Nathan or another prophet. The phrase must here be interpreted in the same manner as in the following passages, “And God said to her” (Gen. 25:26); “And God said unto Solomon, Because this hath been in thy heart, and thou hast not kept my covenant,” etc. (1 Kings 11:11). The latter passage undoubtedly contains a prophecy of Ahijah the Shilonite, or another prophet, who foretold Solomon that evil would befall him. The passage, “God appeared to Solomon at Gibeon in a dream by night, and God said” (ibid. 3:5), does not contain a real prophecy, such as is introduced by the words “The word of the Lord came to Abram in a vision, saying” (Gen. 15:1) or, “And God said to Israel in the visions of the night” (ibid. 46:2), or such as the prophecies of Isaiah and Jeremiah contain: in all these cases the prophets, though receiving the prophecy in a prophetic dream, are told that it is a prophecy, and that they have received prophetic inspiration. But in the case of Solomon, the account concludes, “And Solomon awoke, and behold it was a dream” (1 Kings 3:15); and in the account of the second divine appearance, it is said, “And God appeared to Solomon a second time, as he appeared to him at Gibeon” (ibid. 9:2); it was evidently a dream. This kind of prophecy is a degree below that of which Scripture says, “In a dream I will speak to him” (Num. 12:6). When prophets are inspired in a dream, they by no means call this a dream, although the prophecy reached them in a dream, but declare it decidedly to be a prophecy. Thus Jacob, our father, when awaking from a prophetic dream, did not say it was a dream, but declared, “Surely there is the Lord in this place,” etc. (Gen. 28:16); “God the Almighty appeared to me in Luz, in the land of Canaan” (ibid. 48:3), expressing thereby that it was a prophecy. But in reference to Solomon we read And Solomon awoke, and behold it was a dream” (1 Kings 3:15). Similarly Daniel declares that he had a dream; although he sees an angel and hears his word, he speaks of the event as of a dream: even when he had received the information [concerning the dreams of Nebukadnezzar], he speaks of it in the following manner—“Then was the secret revealed to Daniel in a night vision (Dan. 2:19). On other occasions it is said, “He wrote down the dream” “I saw in the visions by night,” etc.; “And the visions of my head confused me” (Dan. 7:1, 2, 15); “I was surprised at the vision, and none noticed it” (ibid. 8:27). There is no doubt that this is one degree below that form of prophecy to which the words, “In a dream I will speak to him,” are applied. For this reason the nation desired to place the book of Daniel among the Hagiographa, and not among the Prophets. I have, therefore, pointed out to you, that the prophecy revealed to Daniel and Solomon, although they saw an angel in the dream, was not considered by them as a perfect prophecy, but as a dream containing correct information. They belonged to the class of men that spoke, inspired by the ruaḥ ha-kodesh, “the holy spirit.” Also in the order of the holy writings, no distinction is made between the books of Proverbs, Ecclesiastes, Daniel, Psalms, Ruth, and Esther; they are all written by divine inspiration. The authors of all these books are called prophets in the more general sense of the term.