Have you ever read a passage in the Torah and thought, "Wait a minute, is this in the right place?" It's a question that's occupied scholars for centuries, and it comes up beautifully in Bereshit Rabbah, the classic collection of rabbinic interpretations of Genesis.
Specifically, Bereshit Rabbah 70 wrestles with a tricky part of Jacob's story. After his dream of the ladder, Jacob makes a vow, saying, "If God will be with me, and will keep me in this way that I go, and will give me bread to eat and clothing to wear, so that I come again to my father's house in peace, then the Lord shall be my God..." (Genesis 28:20-21).
The question raised is this: Why is Jacob making this conditional vow after God has already promised to be with him? As Genesis 28:15 states, God already said, "Behold, I am with you and will keep you wherever you go..." So, is Jacob doubting God? Is the story "out of order," as one opinion in Bereshit Rabbah suggests?
That's what Rabbi Abbahu and Rabbi Yoḥanan debated. One argued the portion feels out of order, because God's promise seemingly precedes Jacob's condition. The other, however, maintained that the order is perfect as is.
So, how do we reconcile this? Well, the second opinion suggests that Jacob isn't doubting God. Instead, he's saying, "If the conditions that He promised – to be with me and to keep me – are fulfilled, then I will fulfill my vow." It's not about questioning God's word, but about Jacob committing to his side of the relationship. He's saying, in essence, "If you keep your promises, I will keep mine."
But the interpretation doesn't stop there. Rabbi Abbahu and the Rabbis delve into the meaning of Jacob's words, particularly the phrase "this way [derekh] that I go." Rabbi Abbahu interprets it specifically: Jacob is praying to be kept from evil speech, just as Jeremiah 9:2 says, "They draw [vayadrekhu] their tongues, their bows of falsehood." He also prays to be kept from illicit relations, referencing the euphemism in Genesis 39:6, "He did not know anything with him except the bread that he eats," alluding to Potiphar's wife. He further prays to be kept from bloodshed and idol worship.
The Rabbis, however, offer a broader interpretation. They see the "way [derekh]" as encompassing all these transgressions: idol worship, illicit relations, bloodshed, and evil speech.
How do they make this connection? By drawing on other verses throughout the Hebrew Bible. Derekh, they argue, is synonymous with idol worship, as in Amos 8:14: "Those who take an oath by the sin of Samaria, and say: 'As your god lives, Dan,' and, 'As the way [derekh] of Beersheba lives!'"
Derekh also signifies illicit relations, as Proverbs 30:20 states: "So is the way [derekh] of an adulterous woman..." And it represents bloodshed, as Proverbs 1:15-16 warns: "My son, do not walk on a way with them; prevent your foot from their pathway…[and they are quick to spill blood]." Finally, derekh can mean evil speech, as illustrated by Laban's sons slandering Jacob in Genesis 31:1.
So, what's the takeaway? Jacob's vow isn't just a simple promise. It's a profound commitment to living a life of integrity, free from the temptations of idolatry, immorality, violence, and harmful words. It's a reminder that our relationship with God is a two-way street, a covenant that requires both divine grace and human effort. And maybe, just maybe, the placement of this passage is exactly where it needs to be, a testament to the ongoing dialogue between humanity and the Divine.