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The Day Jacob Outran His Brother and Heaven

Stripped of everything by Esau's son, Jacob ran for his life, slept on a stone, and woke to find heaven had bent the whole land beneath him.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Boy With a Sword on the Road
  2. Running Through the Dark
  3. What the Dream Opened
  4. A Stone Made into a Pillar
The Day Jacob Outran His Brother and Heaven Click for full size

The Boy With a Sword on the Road

A thirteen-year-old stood in the road with his sword out and orders to kill his uncle. The boy was Eliphaz, son of Esau, and he had gathered ten of his mother's brothers and ridden out to finish the job his father had given him. Find Jacob. Kill him. Take everything he has.

When Jacob saw them coming, he did not understand at first. He called out: "Why have you come against me with your swords?" Eliphaz answered the way a soldier answers when he has memorized his orders and is not interested in the question underneath the question. "My father commanded this. I will not turn aside from it."

So Jacob thought. He was on foot, alone, fleeing toward Haran with whatever he had taken from home. He had no army and no option that involved winning the fight. What he had was a piece of reasoning that he laid before Eliphaz with careful precision. "If you kill me," Jacob said, "you will have fulfilled your father's orders. But if you take everything I own and leave me with nothing, I am, in effect, as good as dead. Poverty is considered equivalent to death. Take what I have and spare my life, and you will have honored both the letter and the spirit of what Esau sent you to do."

Eliphaz was, whatever else he was, a grandson of Abraham. He had grown up hearing the stories. He took the argument. He stripped Jacob of every possession he carried, left him standing in the road with nothing, and rode away.

Running Through the Dark

Jacob walked to Haran. Barefoot, by most accounts, or close to it. He had nothing to eat and nothing to sleep under. He covered a distance that should have taken days in a single bound, because the land beneath his feet compressed itself at God's command, and what looked like ordinary ground was actually the whole territory of Canaan folding under his steps like a road being rolled up.

He was not aware of this. He was a man fleeing for his life through the night, carrying the blessings his brother wanted to kill him for and nothing else. He stopped when he ran out of daylight and found a stone for a pillow, because the flat rock was what was there.

What the Dream Opened

When the sun set and Jacob laid his head on the stone, he fell into a sleep unlike any he had ever had. A ladder stood on the earth and its top reached heaven, and the angels of God went up and came down on it. And God stood over him, not at the top of the ladder but directly above him, and spoke the covenant that had passed from Abraham to Isaac and now to this man alone on the ground with a stone for a pillow.

"The land you are lying on," God said, "I will give it to your descendants. They will spread in every direction. Every family of the ground will be blessed through you. And I am with you. I will guard you wherever you go. I will bring you back to this land. I will not leave you until I have done everything I have said."

Jacob woke up in the morning and the first thing he said was: "God was in this place, and I did not know it." He had been running through sacred ground in the dark and had not noticed until he stopped.

A Stone Made into a Pillar

He took the stone he had used as a pillow and stood it upright and poured oil on it and made it a monument. He named the place Beit El, the house of God, though it had been called Luz before. Then he made a vow. If God kept the promises He had just made, if He watched over him and fed him and clothed him and brought him home safely, then the God of his fathers would be his God, and this stone would be the house of God, and Jacob would give back a tenth of everything he received.

The sages noticed the conditionality of that vow. Jacob set terms. He did not simply accept the covenant laid over him while he slept. He negotiated from the ground up, the way his family had always negotiated, and he stood his stone in the road like a marker for a deal not yet completed.


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The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Legends of the Jews, VI. Jacob, Jacob Pursued By Eliphaz And EsauLegends of the Jews

Retold in our words. Read the original at the link below.Project Gutenberg eBook #1493, The Legends of the Jews, Volume 1 · Public Domain

Compiled by Rabbi Louis Ginzberg, it was a near-death experience involving Esau's son, Eliphaz.

Fueled by rage and a thirst for revenge, Esau doesn't waste any time. He calls for his son Eliphaz, who Ginzberg describes as "dexterous and expert with the bow," and gives him a chilling order: hunt down Jacob, kill him, and take everything he owns. A pretty direct command. Eliphaz, only thirteen years old at the time, gathers ten of his mother's brothers and sets off in pursuit. He finds Jacob near Shechem, ready to fulfill his father's command.

The scene: Jacob, alone on the road, sees Eliphaz and his men approaching, swords drawn. He's confused, unsure of their intentions. "Wherefore have you come hither, and why do you pursue with your swords?" he asks, according to Ginzberg's retelling.

Eliphaz delivers the grim news: "Thus did my father command me, and now therefore I will not deviate from the orders which my father gave me."

Desperate, Jacob pleads for his life, offering everything he has – all the possessions given to him by his parents. He begs them to spare him, promising that this act of mercy will be considered righteousness on their part.

And here, something interesting happens. "The Lord caused Jacob to find favor in the sight of Eliphaz and his men," Ginzberg writes. They listen to Jacob, but they don't let him go scot-free. They take everything – his possessions, his silver, his gold, leaving him with nothing.

When Eliphaz returns to Esau, empty-handed in terms of blood spilled, Esau is furious. Why didn't they kill him?! Eliphaz explains that Jacob's pleas moved them to pity, so they only took his belongings. Esau, ever the opportunist, takes the stolen goods and adds them to his own treasury, but still, he's not satisfied. He really wants Jacob dead.

Esau continues his pursuit, setting up an ambush on the road to Haran. But Jacob, sensing the danger, miraculously parts the waters of the Jordan River with his staff, escaping to the other side.

But Esau doesn't give up. He anticipates Jacob's path, lying in wait near the hot springs of Baarus. Jacob, unaware of the trap, decides to bathe in the springs, seeking warmth and respite. Esau blocks every exit, ready to trap him in the scalding water.

But again, a miracle occurs! As Ginzberg tells it, a new opening appears in the spring, allowing Jacob to escape certain death. This escape, Ginzberg notes, fulfills the words, "When thou passest through the waters, I will be with thee; when thou walkest through the fire, thou shalt not be burnt," a passage we find in (Isaiah 43:2).

And just when you think the story couldn’t get any stranger, Ginzberg adds a final twist: a rider, cooling off in the river, drowns. Jacob takes the dead man's clothes and horse, a lucky break that allows him to continue his journey without shame after being stripped of everything by Eliphaz.

Despite being robbed and nearly killed, Jacob doesn't lose hope. He trusts in the merits of his ancestors, believing that God will aid him. And God, responds, promising to protect him from all evil, day and night. "He that keepeth Israel shall neither slumber nor sleep," God says, echoing the words of Psalm 121.

Before leaving the Holy Land, though, Jacob seeks divine guidance at Beer-sheba. He wants to ensure he's acting according to God's will, referencing the precedent of Isaac receiving permission to leave Canaan in the past (Genesis 26). He avoids the Philistines, fearing a covenant that could bind his descendants. He also avoids fighting Esau, understanding the wisdom of avoiding unnecessary danger, a lesson learned from his ancestors.

What does this story tell us? It’s a reminder that even when we face immense challenges and feel utterly alone, faith and the merits of our ancestors can provide strength and protection. Jacob's journey to Haran wasn't just a physical one, but a spiritual long road marked by divine intervention and unwavering trust.

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Legends of the Jews, VI. Jacob, The Day Of MiraclesLegends of the Jews

Retold in our words. Read the original at the link below.Project Gutenberg eBook #1493, The Legends of the Jews, Volume 1 · Public Domain

His journey to Haran was no ordinary trip – it was, according to tradition, a day absolutely packed with divine intervention, a veritable whirlwind of the wondrous!

Ginzberg, in his Legends of the Jews, paints a picture of Jacob's journey as a series of five miracles, one right after the other.

The first miracle? The sun sets..at noon. Picture this: Jacob is walking, following the miraculous spring that, according to legend, appeared wherever the Patriarchs went, when suddenly, as he passes Mount Moriah, the sun starts to dip below the horizon – even though it's the middle of the day! Now, Jacob isn't thrilled at first. He thinks it's too early to stop. But, as the Legends of the Jews tell us, it was all part of God's plan. God wanted Jacob to spend the night at the site of the future Temple, and, perhaps more importantly, God only reveals Himself to the faithful at night. It was also a neat way to save Jacob from his brother Esau, who was in hot pursuit!

There's more! Jacob gathers twelve stones from the altar where his father Isaac was bound – remember that story? – and he has a thought: if these stones merge into one, he'll know for sure that he’s destined to father the twelve tribes of Israel. And guess what? Miracle number two: they do! The twelve stones become one, then soften into a comfortable pillow.

Now, this might seem like a small thing, but remember, Jacob was exhausted. According to the Legends of the Jews, this was the first night in fourteen years that he hadn't stayed up all night studying at Eber's house of learning. And he wouldn't sleep much for the next twenty years either, spending his nights reciting Psalms while working for Laban. So, a comfortable pillow was definitely a welcome miracle!

That night, Jacob has a dream, a prophetic vision of epic proportions. He sees a ladder stretching to heaven, angels ascending and descending, and a glimpse into the entire future of the world! He sees the angels who had been banished from Heaven for betraying their secret mission to Lot, as well as the angels representing the four kingdoms: Babylon, Media, Greece, and Edom. The angel of Edom boasts, "I will ascend above the heights of the clouds; I will be like the Most High!" but is reminded that he will ultimately be brought down. In this dream, God shows Jacob the revelation at Mount Sinai, Elijah's ascent to heaven, the glory and destruction of the Temple, and even glimpses of Daniel's encounters. It's a whirlwind tour of Jewish history and destiny, all packed into one incredible dream! And God promises Jacob that the land he's lying on will belong to him and his descendants. As Ginzberg notes, the land he lay upon was the whole of Palestine, folded together by God and placed beneath him.

When Jacob wakes up, he's understandably shaken. "How dreadful is this place!" he cries out, "This is none other but the house of God, wherein is the gate of heaven!" (Genesis 28:17). He takes the single stone, the one formed from the twelve, and sets it up as a pillar, pouring oil on it. The Legends of the Jews tells us that the oil flowed down from heaven, and God sank the stone into the abyss to serve as the center of the earth, the Eben Shetiyah (Foundation Stone), the very same stone that lies at the heart of the Temple.

Jacob makes a vow to give a tenth of all he owns to God. He was the first to ever make such a vow. Then, miracle number three happens: in the blink of an eye, Jacob is transported to Haran! The earth, quite literally, jumped from Mount Moriah to Haran. That God has only performed this kind of miracle four times in history.

In Haran, Jacob finds a well, but it's a struggle for the locals to get water. But, because of Jacob's righteousness, the city’s water springs were blessed. He sees shepherds waiting to water their flocks, and here comes Rachel, his cousin, to water her father’s sheep. And here it is, miracle number four: Jacob, with superhuman strength, rolls the massive stone covering the well's mouth away as easily as removing a cork from a bottle! According to the Legends of the Jews, God had endowed him with this strength when he left the Holy Land, having caused the dew of resurrection to drop upon him.

And finally, miracle number five: the water in the well rises to the top and stays there for the entire twenty years that Jacob lives in Haran!

So, what does all of this mean? It's a story of divine favor, of destiny unfolding, and of the incredible power of faith. After all, as Jacob's journey shows us, sometimes the most extraordinary things happen when we least expect them.

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Legends of the Jews, I. Joseph, Kind And Unkind BrethrenLegends of the Jews

Retold in our words. Read the original at the link below.Project Gutenberg eBook #1494, The Legends of the Jews, Volume 2 · Public Domain

Family dynamics are always in play. to a lesser-known tale, a sort of epilogue to the Joseph story, found in Ginzberg's fascinating Legends of the Jews.

The story picks up on the twenty-first day of the second month in the second year of the famine. Jacob, now reunited with his son, is visited by his daughter-in-law, Asenath, Joseph's wife. She’s struck by Jacob’s vitality, his almost angelic strength. "His shoulders and his arms were like an angel's, and his loins like a giant's," the verse says. Jacob blesses her, and she heads home with her husband, accompanied by the sons of Leah.

The sons of the handmaids – the ones who initially sold Joseph into slavery – they keep their distance. There's still a lingering guilt, a sense of unease. Even after all this time, the past casts a shadow.

Specifically, Levi, the future priestly ancestor of the Israelites, takes a particular interest in Asenath. We are told that Levi, a prophet and a sage, close to the Living God, sees her future in heaven, "built upon a rock and encompassed by a diamond wall." Wow.

But trouble is brewing. The son of Pharaoh, next in line for the throne, is completely smitten with Asenath. So much so that he hatches a plan to murder Joseph and take her for himself. Seriously?

He approaches Simon and Levi, trying to manipulate them into getting rid of Joseph. Simon, ever impulsive, is ready to strike immediately, but Levi, with his prophetic insight, stops him, whispering, "Why art thou so angry? We that fear God may not repay evil with evil." Levi then warns the Pharaoh’s son to back off, reminding him of the consequences of crossing them – a reference to the slaughter at Shechem.

The Zohar, the central text of Kabbalah, often emphasizes the importance of discerning true intentions, and Levi certainly does that here. He sees through the Pharaoh's son's deceptive words.

The Pharaoh’s son, scared but still determined, then turns to the sons of Bilhah and Zilpah, the other brothers. He lies to them, claiming he overheard Joseph plotting to get rid of them after Jacob's death because they were the ones who sold him. This stirs up their old resentment, and they agree to help him.

Their plan is elaborate and, frankly, a bit insane. The Pharaoh’s son will kill Pharaoh, and the brothers will kill Joseph. They even gather six hundred warriors and fifty spearmen!

But the first part of the plan fails. The palace guards prevent the Pharaoh's son from reaching his father. Undeterred, Dan and Gad suggest a new approach: ambush Asenath on her way home, kidnap her, and then deal with Joseph. Naphtali and Asher, seemingly having some moral compass, are reluctant, but Dan and Gad pressure them, arguing that all the sons of the handmaids need to stand together against the perceived threat from Joseph.

All this scheming, all this plotting. it highlights how even after apparent reconciliation, old wounds and insecurities can be easily exploited. The brothers are still confronting the consequences of their past actions, and that vulnerability makes them susceptible to manipulation.

What happens next? Does the ambush succeed? Does Joseph find out about the plot? Those answers, sadly, are not in this particular telling of the story. But it leaves us pondering: how long does it take for a family to truly heal? And can past sins ever be fully erased? It's a question that resonates far beyond the ancient story of Joseph and his brothers.

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