The Bamidbar Rabbah, a collection of rabbinic teachings on the Book of Numbers, explores this very idea through a verse from Job: "Who preceded Me, that I should repay? Everything under heaven is Mine" (Job 41:3). It's a powerful question, isn't it? Who could possibly give something to God that God doesn't already possess?

Rabbi Tanchum ben Rabbi Abba offers a beautiful interpretation: He says that the verse refers to someone who does good deeds despite lacking resources. Someone who doesn't have much money but still gives to charity. Someone who has no children but still supports Torah teachers. Someone who can barely afford a home but still puts up a mezuza (a parchment scroll with verses from the Torah inscribed on it, traditionally affixed to doorframes). Someone who can't afford new clothes but still makes sure to wear tzitzit (ritual fringes). In essence, someone who makes an effort to fulfill mitzvot (commandments) even before they feel ready.

The Holy One, blessed be He, sees this and says, "This one preceded Me! They fulfilled My mitzvot before I even provided them with the means!" And the promise is that God will repay, providing them with the resources they need, like money or children who will continue their good work. Because, ultimately, everything belongs to God anyway.

But the Bamidbar Rabbah doesn't stop there. It goes on to say that this verse also applies to Abraham. Abraham recognized the Holy One on his own, without any prior teaching or guidance. As Proverbs 14:14 says, "A wayward heart will be sated from its ways, but a good man will be above him." Rabbi Abba bar Kahana explains that the "wayward heart" is one full of impurities and destined to remain earthbound. But the "good man," like Abraham, rises to spiritual heights.

Abraham is presented as one of four people who recognized the Holy One on their own. The others were Job, Hezekiah, and the Messianic king. Abraham recognized God and made His name known in the world, and in return, God promised him both this world and the world to come, as it says, "Blessed is Abram to God, the Most High, Master of heaven and earth" (Genesis 14:19).

Rabbi Elazar ben Rabbi Ḥiyya takes this idea a step further, suggesting that everything Abraham did for the angels who visited him was repaid to his descendants during the Exodus from Egypt and will be repaid again in the future. Remember when Abraham offered the angels water to wash their feet and rest under a tree (Genesis 18:4)? The Bamidbar Rabbah sees echoes of this in God providing water for the Israelites in the desert (Exodus 17:6) and promising a land of flowing water in the future (Deuteronomy 8:7, Isaiah 30:25, Isaiah 41:18). The hospitality Abraham showed by offering shelter is mirrored in God sheltering the Israelites in booths (sukkot) during their journey (Leviticus 23:43) and promising future protection (Isaiah 4:6).

The text also connects this idea to Joseph, who, according to Rabbi Yoḥanan, observed the Shabbat even before the Torah was given. When Joseph told his servants to "Slaughter an animal and prepare it" (Genesis 43:16), it was the day before Shabbat, and "prepare" meant preparing for the holy day. Because Joseph honored the Shabbat before it was commanded, God promised that his descendant, the prince of the tribe of Ephraim, would have his offering readily accepted on Shabbat, even though individual offerings weren't usually made on that day.

So, what's the takeaway here? It seems to be this: that our actions, especially those done with intention and generosity, have a ripple effect. When we act with kindness and faith, even when it's difficult or inconvenient, we're not just fulfilling a commandment – we're setting in motion a chain of blessings that will extend far beyond ourselves, impacting our descendants and the world around us. It reminds us that even the smallest acts of goodness can have profound and lasting consequences. As Ecclesiastes 11:1 says, "Cast your bread upon the water, for after many days you will find it."