民數記 36:4的穆薩爾（倫理）

Nachmanides writes that it is possible that when speaking about events in the future, one should do so in a conditional tense. He quotes several examples. It does not mean that Jacob entertained ambivalent thoughts. It simply means that when the time comes when the condition applies the vow will become operative. We still must understand why Jacob used an expression that lends itself to more than one interpretation, especially where such a sacred subject is involved.

There are numerous hints in Jacob's vow, and his use of the word אם was most appropriate. He used the word in the same sense as in Numbers 36,4: ואם יהיה היובל, "and even when the Israelites observe the Jubilee." I have already mentioned that the Jubilee year legislation contains allusions to the Great Redemption in the future which may occur sooner than its ultimate date, (אחישנה, G–d says: "I will hasten it,") in the event Israel is worthy, or it may arrive according to a pre-determined timetable set by G–d which is known as בעתה (cf. Isaiah 60,22). The word אם also consists of the respective first letters of אליהו and משיח, both of which symbolize the redemption of the future. When Jacob asks for G–d's protection ושמרני בדרך הזה, he refers to the journey through exile during which protection from Esau/Edom is needed. When he says: אם יהיה אלוקים עמדי, this is a reference to the day when the name of G–d will be One.