The passage begins by quoting Psalm 24:3-5: “Who may ascend the mountain of the Lord? Who may stand…? He who has clean hands…. He will receive the blessing from the Lord…” The Rabbis of the Midrash see in these words a profound connection to Jacob. "Who may ascend the mountain of the Lord?" is understood as an allusion to God's command to Jacob in Genesis 35:1: “Arise, ascend to Bet El (בֵּית אֵל, House of God)." Etz Yosef, a commentary on the Midrash, makes this connection explicit.

And the blessings don't stop there. "So said the Lord of hosts, God of Israel: They will again say…the Lord will bless you, abode of righteousness, mountain of sanctity…" (Jeremiah 31:23). The Midrash understands this blessing, referring to the God of Israel, as applying directly to Jacob, who, of course, is also known as Israel. Again, Etz Yosef highlights this interpretation. It’s as if the prophets themselves are echoing the divine favor bestowed upon him.

Then we turn to Proverbs: "A man of faith will abound with blessings" (Proverbs 28:20) – and the Midrash declares, “this is Jacob.” But the verse continues, "and one who hastens to become rich will not be absolved" (Proverbs 28:20). Ah, here's where Esau enters the picture.

The Midrash contrasts Jacob with his brother. Esau, in his haste to acquire wealth through his marriages to Yehudit, Basmat, and Maḥalat, will never be cleansed of his actions. The passage quotes Joel 4:21, "I will cleanse; their blood I will not cleanse," linking it to Amos 1:11, "For his pursuit of his brother with the sword; and suppressing his mercy." Esau’s pursuit of earthly riches stands in stark contrast to Jacob's faith and devotion, highlighting the different paths they chose and the consequences thereof. It's not just about having wealth, but how you acquire it, right?

The Midrash continues, drawing parallels between offering sacrifices to God and the merit of Jacob. "God appeared to Jacob again, upon his arrival." Rabbi Yitzḥak begins with a powerful a fortiori argument, a method of reasoning from the lesser to the greater: “You shall craft for Me a stone altar…[I will come to you and I will bless you]” (Exodus 20:21) – If someone who builds an altar receives divine appearance and blessing, how much more so Jacob, whose image is fixed on God’s throne! Wow.

Rabbi Levi offers a similar argument: “And a bull and a ram for a peace offering…[for today the Lord shall appear to you” (Leviticus 9:4) – If sacrificing a ram merits divine appearance, how much more so Jacob! The recurring theme? Jacob's unique relationship with God, a relationship so profound that it surpasses even the most sacred rituals.

“God appeared” – “Blessed are you upon your arrival, and blessed are you upon your departure” (Deuteronomy 28:6). Jacob was blessed both upon arriving at his father-in-law’s house ("May God Almighty bless you…" Genesis 28:3) and upon leaving ("God appeared to Jacob…[and He blessed him]"). He’s surrounded by divine favor, coming and going!

Finally, the passage touches upon the role of angels in transmitting God's word. "Who confirms the word of His servant and fulfills the counsel of His messengers" (Isaiah 44:26). Rabbi Berekhya, in the name of Rabbi Levi, explains that an angel appeared to Jacob, foretelling God's appearance in Beit El and the changing of his name. This is supported by Hosea 12:5: “In Beit El He will find us and there He will speak with us." It wasn't just about God's promise, but the confirmation and preparation through divine messengers. The Zohar, the central text of Kabbalah, expands on the role of angels as intermediaries and guides on our spiritual path.

So, what does it all mean? This passage from Bereshit Rabbah paints a portrait of Jacob as a figure of unwavering faith, blessed beyond measure. His actions, his devotion, and his very being are intertwined with the divine presence. It reminds us that blessings aren't just random occurrences, but the result of a deep connection with the divine. And perhaps, if we strive for that same connection, we too can tap into that endless wellspring of blessing.