[Par-lite] Parshat Va'yetze - shiur
Menachem Leibtag
tsc at bezeqint.net
Wed Nov 14 12:52:22 EST 2007
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THE TANACH STUDY CENTER [http://www.tanach.org]
In Memory of Rabbi Abraham Leibtag
Shiurim in Chumash & Navi by Menachem Leibtag
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PARSHAT VAYETZE
Is it acceptable for one to doubt a divine
promise?
Certainly, if God makes a promise, we'd expect Him
to keep it!
Why then does Yaakov Avinu vow to worship God only
IF (and when) God fulfills His promise to return him to
the Promised Land? [See 28:20-22.]
Furthermore, why should Yaakov make a "neder"
(vow) at all? After all, neither Avraham nor Yitzchak
ever made any sort of conditional vow after receiving
their divine promises!
Why is Yaakov's behavior different?
In this week's shiur, as we study God's
"hitgalut" (revelation) to Yaakov at Bet-El, we attempt
to explain why.
INTRODUCTION
Our shiurim thus far in Sefer Breishit have
discussed the 'bechira' process, i.e. how (and why) God
chooses the Avot to become the forefathers of His
special nation. We have shown how an additional element
of this process unfolds with each time that God appeared
(and spoke) to Avraham & Yitzchak.
Now, at the beginning of Parshat Vayetze, God's
appears for the first time to Yaakov Avinu (see
28:10-17), promising him what sounds like the very same
thing that He promised Avraham and Yitzchak.
Nonetheless, Yaakov's reaction to this 'hitgalut'
differs drastically from that of his predecessors.
To understand why, we must first consider
Yaakov's predicament before God appears to him at
Bet-El.
SOMETHING TO LOSE SLEEP OVER
Recall from last week's shiur that the Avot
themselves were not quite sure exactly WHEN or HOW this
'bechira' process would finally end. In Parshat Toldot
it did become clear that the process would continue for
at least one more generation: i.e. either Yaakov OR Esav
would be chosen, but not both. Therefore, after the
incident of the 'stolen blessings', Yitzchak blesses
Yaakov that God should grant him with "birkat Avraham"
(see 28:3-4), expressing is hope that Yaakov (to the
exclusion of Esav) should become that 'chosen son'.
However, albeit his father's blessing, Yaakov
may have had ample reason to doubt if he was indeed to
become the chosen son. Let's explain why:
First of all, only the day before, his father
had planned to give the primary blessing to his older
brother Esav. Secondly, Yaakov's parents had just sent
him AWAY from Eretz Canaan - to flee from Esav and look
for a wife (see 27:43-28:2). Now if Yaakov is truly the
chosen son, then it should be forbidden for him to leave
Eretz Canaan, just as it was forbidden for his father
Yitzchak to leave.
[Recall that during the famine, God did not allow
Yitzchak to go down to Egypt (see 26:1-3). Likewise,
when Yitzchak was getting married, Eliezer traveled to
Padan Aram to bring Rivka back - Yitzchak himself was
not allowed to go.]
Furthermore, when Yishmael, as well as Avraham's
children from Ketura, were rejected from the 'bechira'
process, they were sent away to the EAST (see 25:6).
Now, Yaakov himself is being sent away to the EAST (see
29:1); while Esav, his rival brother, remains in Eretz
Canaan!
Finally, even though his father had blessed him
'that God should chose him', nevertheless, Yaakov
realizes that it is up to God alone to make that final
decision, and not his father.
For all or any of these reasons, it is easy to
understand why Yaakov may have needed some 'divine
reassurance' before embarking on his journey to Padan
Aram!
With these points in mind, we begin our study.
YAAKOV HAS A DREAM
As you review 28:10-15, note how Yaakov's dream
begins with a vision [of God's angels ascending and
descending a ladder /28:12] - followed by a direct
message from God (28:13-15). Let's study that message -
one pasuk at a time - to show how it relates to Yaakov's
current predicament:
"I am the Lord, the God of Avraham and Yitzchak, the
land upon which you are lying; I am giving to you and
your offspring" (28:13)
Note how God begins his message by first
'introducing Himself' to Yaakov as the 'God of Avraham
and Yitzchak', and not as the 'Creator of Heaven &
Earth'. This makes sense, for we can assume that Yaakov
was very aware of God's existence as well as His promise
of "bechira" to his father and grandfather. [Note
especially 17:7-12 and 18:19!]
As God had never spoken to Yaakov before, the
very first thing God must do is 'identify' Himself in a
manner that is meaningful to Yaakov - i.e. as the God of
his fathers.
'BECHIRA' CONFIRMATION
Then, God immediately informs Yaakov that he is
indeed the 'chosen' son, using the almost identical
wording that He had told Avraham:
"... the land ['aretz'] upon which you are lying I have
given to you and your offspring ['zera']. And your
offspring will be like the dust of the earth, and you
shall spread out [in all four directions]. and through
you all the nations of the earth shall be blessed" (see
28:13-14).
Note the use of the key words - 'zera'
(offspring) and 'aretz' (the Land). These are certainly
typical of God's earlier blessings of 'bechira' to
Avraham and Yitzchak (see 12:7, 13:15, 15:18, 17:8 &
26:3), and thus confirm Yaakov's 'bechira'. Note as
well the key phrase emphasizing the purpose of God's
nation - 'to be a blessing for other nations!
[The significance of the phrase 'afar ha-aretz' [dust of
the earth] will be discussed in Part Two of this week's
shiur.]
DIVINE RE-ASSURANCE
While the first two psukim of this 'hitgalut'
sound very familiar, the third and final pasuk
introduces an entirely new element:
"And behold, I will be with you, and I will
protect you wherever you go and bring you back to this
Land..."
(28:15).
This 'extra' promise clearly relates to our
earlier discussion of Yaakov's predicament. God must
allay his fears by assuring him that EVEN THOUGH he must
now leave Eretz Canaan, He will remain with him, take
care of his needs, and ultimately bring him back -
BECAUSE he indeed is the 'chosen' son.
YAAKOV'S REACTION [or REALIZATION]
Upon awakening from this dream, Yaakov not only
recognizes the uniqueness of this site, but also makes
an interesting statement:
"And Yaakov awoke and stated: 'Indeed God is in this
place, but I did not know'. Then in awe he stated:
'This [site] is none other than a BET ELOKIM [a house of
God], and this is the gate of heaven" (28:16-17).
Yaakov's conclusion re: the uniqueness of this
site is obviously based on the fact that God had just
appeared to him. Furthermore, his conclusion that
"v'zeh sha'ar ha-shamayim" - this is the gateway to
heaven - is clearly based on his vision of angels
ascending and descending the ladder. However, there
doesn't appear to be any obvious reason for Yaakov to
conclude that this place is a 'bet Elokim' - a house of
(or for) God! After all, there was nothing in his
vision to suggest that he saw a 'house' of any sort.
The simplest answer would be to connect the two
halves of Yaakov's statement. Namely, the very fact
that this site is a 'gateway to heaven' renders it an
appropriate place for a 'House of God'. However, Yaakov
refers to the site first as 'Bet Elokim' and only
afterward "sha'ar ha-shamayim". Furthermore, a careful
reading of the pasuk shows that these two qualities
stand on their own: "This is none other than Bet Elokim,
AND this is sha'ar ha-shamayim." The fact that Yaakov
divides his comment into two distinct sections suggests
that he has reached two unrelated conclusions.
Did Yaakov see some sort of 'bet Elokim' in his
dream? Or possibly, is he making a 'prediction' that one
day a 'bet Elokim' will be built here? At this point in
the narrative, it remains difficult to reach any
definite conclusion. However, a careful study of what
Yaakov does next will clarify the deeper meaning of his
statement.
To show how, let's take a careful look at what
Yaakov does that next morning:
"And Yaakov rose up early in the morning, and took the
stone that he had put at his head, and set it up for a
pillar ['matzeyva'], and poured oil upon the top of it.
Then he called the name of that place Bet-el [even
though the original name of this city was Luz]."
(28:18-19)
Why does Yaakov erect a "matzeyva", pour oil on
it, and name this site Bet-el? In these actions, Yaakov
is acting in a manner very different than his
forefathers. Recall that after God had spoken to
Avraham and Yitzchak, they both reacted by building a
"mizbeyach" (an altar / see 12:7 & 26:24-25) - but
neither Avraham nor Yitzchak ever put up a 'pillar'!
Nor did Avraham or Yitzchak ever name cities in Israel!
As before, at this point in the narrative, it
remains difficult to reach any definite conclusion
concerning why Yaakov is doing so many different things.
However, a careful study of what Yaakov does next will
clarify the purpose of all of his actions.
YAAKOV'S NEDER
After taking these actions (in 28:18-19), Yaakov
makes a vow. Note the wording of his promise and how he
concludes his vow:
"And Yaakov then made a vow saying:
IF God remains with me and protects me... And I return
safely to my father's house...
=> Then this stone, which I have set up as a matzeyva,
will be a bet Elokim - a House for God - and from all
that You give me I will set aside one-tenth" (see
28:20-22).
By following the 'if' & 'then' clauses of his vow,
it becomes rather clear why Yaakov had set up this
pillar (in 28:18) - it was simply in preparation for his
vow that he plans to make (see 28:22), as that pillar
will serve as the cornerstone of a House for God that
Yaakov now promises to establish upon his return. To
symbolically designate this site, his preparation (in
28:18-19) included anointing the pillar with oil; and as
a statement of his intention - Yaakov names the site
Bet-El - which basically means that this site will be a
'House for God'.
In other words, all of Yaakov's actions in 28:18-19
reflect his resolve to build a house for God, and hence
serve as the preparation for his vow in 28:20-22.
Now we must return to our original question, i.e.
what was it in Yaakov's dream that prompted him to make
this 'neder' [vow] to build a house for God?
To answer this question, we must return to
re-examine Yaakov's immediate reaction to his dream.
A PREDICTION - or A RESOLUTION!
Recall the difficulty that we encountered when
trying to understand Yaakov's statement (after awakening
from his dream) that 'this site is none other than the
House of God' (in 28:17) - for there was nothing in his
vision suggesting that he saw God's house, nor any
obvious reason from him to predict its future existence
at that site.
But now that we have seen Yaakov's ensuing 'neder' -
his earlier statement of "ein ze ki im bet Elokim'
(28:17) becomes most significant - for now we see that
Yaakov was not making a prediction - rather he was
stating his resolve!
In other words, Yaakov's reaction to his dream was
not merely a statement of what he saw and felt, but
rather a declaration of his future intention - to build
a House for God - and specifically at this site.
This now explains everything that Yaakov does after
awakening from his vision.
1) He states his resolve to build a 'bet Elokim' at this
site (based on what he saw /see 28:16-17), then:
2) He sets a 'marker' to remember this precise location
(upon his return /see 28:18); then
3) He anoints that pillar with oil (see 28:18),
symbolically designating its future purpose (compare
Bamidbar 7:1 - noting how the Mishkan was also anointed
with oil!); then:
4) He names the site 'Bet El', once again, reflecting
his intention to return one day and build a House for
God (28:19); and finally
5) Makes his vow to build this 'Bet Elokim' upon his
successful return from Charan (see 28:20-22)
Even though we can now explain what Yaakov does, we
still need an explanation for why he makes this
resolution. In other words, we must try to figure out
what was it that Yaakov saw (or heard) in that vision
that prompted his sudden resolve to build a House for
God. Secondly, we must also explain why Yaakov makes
his resolution so 'conditional'.
To answer these questions, we must return once
again to consider Yaakov's current predicament, in
contrast to the lives of Avraham and Yitzchak.
WHY YAAKOV IS DIFFERENT
In the lives of Avraham and Yitzchak, being
'chosen' was much more than a 'one-way' relationship.
After being told by God he was chosen, Avraham responded
by building a "mizbeyach" and 'calling out in God's
name' (see 12:6-8, 13:4).
Similarly, after God spoke to Yitzchak at Beer
Sheva - re-iterating the blessing, he too built a
"mizbeyach" and called out in God's Name.
This 'calling out in God's Name' - as Ramban
explains - was how the Avot tried to 'make a name for
God' by preaching his existence and by setting an
example of the highest moral behavior (see Ramban on
12:8 and 26:5, see also Seforno on 26:5). This also
foreshadowed the ultimate mission of God's special
nation - acting as a model nation to make God's Name
known to all mankind.
Certainly, we would expect Yaakov to act in a
similar manner.
In fact, in this opening 'hitgalut' to Yaakov,
in addition to the promise of 'zera v'aretz', God
emphasizes the same key phrase: "...v'nivrachu b'cha -
kol mishpachot ha'adama" - that through you (and your
offspring) there will be a blessing to all nations - the
same phrase that He had emphasized when He first spoke
to both Avraham and Yitzchak! [To confirm this, see
12:2-3 and 26:3-4, and compare with 28:13-14!]
Furthermore, when God explains His purpose for
choosing Avraham and his offspring (see 18:18-19), we
find once again that the emphasis is precisely on this
phrase:
"For Avraham will surely become a great nation ['goy
gadol' -compare 12:2) - and through him all nations will
be blessed. For I have come to know him in order [for
the purpose] that he will command his children... and
they will keep the way of God - to do 'tzedek u'mishpat'
[justice and righteousness] - in order to [fulfill the
purpose] of what God had spoken about Avraham [that he
would become a great nation]" (see 18:18-19)
[See this phrase also in 22:18, after
the Akeyda!]
God reiterates this point to each of the Avot,
for the goal of "ve-nivrechu becha kol mishpachot
ha-adama" reflects the ultimate purpose of this bechira
process.
In this sense, God's opening 'hitgalut' to Yaakov
emphasizes not only his being the 'chosen son'
[='bechira'], but also its purpose.
Therefore, when Yaakov receives this blessing
from God, he is immediately inspired to act in same
manner as Yitzchak and Avraham. However, his present
predicament does not allow him - for he is now running
away (penniless) from his brother who wants to kill him!
He cannot build a "mizbeyach" (he doesn't have anything
to offer on it!); nor can he call out in God's Name (no
one is around to listen!).
Nevertheless, because he understands the deeper
meaning of his 'bechira' - he immediately states his
absolute resolve that when he returns to Eretz Canaan,
and achieves a status where he too can 'make a Name for
God' - he too will attempt to accomplish this goal. In
fact, he is so inspired that he plans to elevate
'calling out in God's Name' to a higher level - by
establishing not only an altar, but rather a 'House' for
God!
[To see how a 'House for God' will make God's Name
great, see Melachim Aleph 8:14-20, 8:40-42 & 10:1. See
also Divrei Ha'yamim Aleph 22:5-7!]
WHY CONDITIONAL?
Now that we have explained both what Yaakov
does, and why he does it; we are left with one last
question - If Yaakov is so inspired to build this House
for God, why does he makes this promise 'conditional'!
Let's first explain this question.
Recall how Yaakov prefaces his promise to
establish this 'matzeyva' as a 'Bet Elokim' with the
condition: "If God will be with me, and take care of me,
etc.". Why can't Yaakov simply state that he's going to
do it - no matter what!
To answer this question, let's examine the
'conditions' of Yaakov's 'neder' - to determine their
underlying reason.
"And Yaakov then made a vow saying:
1) IF God remains with me,
2) and He protects me on this journey, on which
I embark,
3) and gives me bread to eat and clothes to
wear.
4) And I return safely to my father's house,
5) and [or then?] Hashem will be my God.
6) [THEN] this stone, which I have set up as a monument,
will be a Bet Elokim, and I pledge 10%... (see
28:20-22).
Even though it is unclear where precisely the IF
clause ends and the THEN clause begins (see Part Two
below), the first four clauses are clearly all
conditions, for they are almost identical to God's
re-assurance to Yaakov that He will take care of his
needs (during his stay in Charan) :
"And behold, I will be with you (1), and I will protect
you wherever you go (2) and bring you back to this Land
(4)..."
[See 28:15, see also Rashi on 28:20, where he 'matches'
them up more precisely. See also Ramban on 28:21.]
As you review these psukim once again (i.e. by
comparing 28:20-22 with 28:15-17), note how the IF
clauses in Yaakov's vow are based on God's REVELATION
(in 28:15), while the THEN clause is based on what
Yaakov state in his REALIZATION (in 28:16-17).
[Note that based on our analysis, the psukim (28:12-22)
can be divided as follows: God's REVELATION (in
28:12-15), followed by Yaakov's REALIZATION (in
28:16-17), which prompt Yaakov's RESOLUTION (in
28:18-22).]
IF, OR WHEN
As indeed these 'conditions' are simply a repeat
of God's re-assurances, one could suggest that Yaakov
may not be doubting God at all, nor setting any
conditions! Rather, before stating his resolution, he
is simply explaining why he has to wait - for before he
can build this 'Bet Elokim', and to enable the
fulfillment of his vow, God will need to first keep His
promise to help him return.
Recall, that the word "im" in Hebrew can also
mean 'when' (and not exclusively 'if' / see Rashi on
Shmot 22:24).
Hence, if we understand Yaakov's opening statement
of "im" as when, then Yaakov may simply be stating that:
WHEN God fulfills His promises (in 28:15), then he will
be in the position to build this Bet Elokim (and thus
help 'make a Name for God)'.
If so, then Yaakov is certainly not a 'doubter'
- rather he's inspired 'dreamer'!
In fact, we can learn a very important lesson
for the future from Yaakov's actions. Just as Yaakov
had great aspirations, but could not fulfill them due to
his difficult predicament; so too the people of Israel
may face historical situations when they find themselves
unable to fulfill their lofty goals.
Nevertheless, they must remain committed to those
goals, and find meaningful ways to remember them during
times of peril; and hence become worthy of redemption.
DOES YAAKOV FULFILL HIS VOW?
If you remember what transpires in Parshat
Vayishlach, you may be wondering now why Yaakov doesn't
build that Bet Elokim upon his return to Eretz Canaan.
Well, that's not only a question for Parshat Vayishlach,
that's what a good part of Parshat Va'yishlach is going
to be all about! To be discussed in next week's shiur!
Till then,
shabbat shalom,
menachem
Below - you'll find below some short discussions on
additional topics relating to the above shiur
PART TWO - RELATED TOPICS
===============
A. THE TWO PARTS OF YAAKOV'S NEDER
A CONDITION OR A PROMISE?
Review 28:20-22 and take note of how the 'neder'
divides into two parts:
1) a CONDITION - IF... ; followed by:
2) a PROMISE (i.e. the vow) - THEN...
It is unclear, however, where the IF clause ends
and the THEN clause begins. Let's take a look:
"And Yaakov then made a vow saying:
1) IF God remains with me,
2) and He protects me on this journey, on which
I embark,
3) and gives me bread to eat and clothes to
wear.
4) And I return safely to my father's house,
5) and [or then?] Hashem will be my God.
6) And [or then?] this stone, which I have set
up as a monument, will be a
BET ELOKIM
7) and from all that You give me I will set
aside one-tenth"
(28:20-22).
The first four clauses are clearly part of the
CONDITION, as they reflect precisely what God had just
promised Yaakov in his dream several psukim earlier.
[Compare with 28:15; see also Rashi.]
Similarly, the last two clauses clearly describe
what Yaakov vows to do once the conditions are met.
They describe Yaakov's promise to establish a Bet Elokim
at this site upon his return from Charan and offer a
tithe of his possessions.
However, the middle clause (5) - "and Hashem
will be my God" - can go either way. Although it can
refer to either a condition or promise, each option
poses considerable difficulty. On the one hand, it
doesn't appear to be a condition for two basic reasons:
a) It does not reflect God's promise in 28:15 as
do the other clauses.
b) If this is indeed a condition, then it does
not add anything to what Yaakov had already stated in
his first clause - "If God will be with me".
On the other hand, it does not appear to be a
vow, either. How could Yaakov possibly accept Hashem as
his God only IF God fulfills His promises! Is Yaakov
Avinu so 'spoiled' that he would accept God only if He
is good to him?
The classical commentators tackle this question
in their commentaries.
Rashi and Rashbam explain that it is indeed a
CONDITION. Rashi brilliantly solves the first problem
raised above [(a)] by explaining this phrase as a
reference to God's earlier promise to Avraham at brit
mila - "lihiyot lecha le-Elokim" (see 17:7-8).
Rashbam solves the second problem [(b)] by
explaining this clause simply as a summary (or
generalization) of the first three clauses.
On the other hand, Ramban, Radak, and Seforno
all explain this clause as the VOW. They all solve the
problem raised above (that Yaakov appears to accept God
only on condition) by explaining that Yaakov vows to
INTENSIFY his relationship with God should (or actually
WHEN) God fulfills His promise. Surely, Hashem will
always remain Yaakov's God no matter what may happen.
But Yaakov promises that if (or when) he returns 'home'
he will dedicate his entire life to God's service.
[I recommend that you see these "parshanim"
inside.
Btw, Ramban adds an additional peirush, which he
categorizes as 'sod', that explains the clause as
neither a condition nor a vow; it is a STATEMENT OF
FACT. Yaakov simply states that only when he returns
home to Eretz Canaan will it (de facto) become possible
'for Hashem to become his God', since one cannot develop
the fullest relationship with God outside of the Land of
Israel. (I've toned down Ramban's statement in
translation - see it inside (28:21) for a bit of a
shocker.)]
====
B. BET-EL / A SPIRITUAL INTERSECTION
In this week's Parsha we find the first biblical
reference to the concept of 'Bet Elokim', a House of
God. Though mentioned only once throughout Sefer
Breishit, this concept constitutes one of the most
fundamental religious principles in Chumash, as it
presupposes the possibility of man's visiting the house
as a means to improve his relationship with God.
Yaakov's description of this site as both
'sha'ar ha-shamayim' and 'Bet Elokim' can help us
understand the nature and purpose of the Bet ha-Mikdash
and how it represents the potential heights of our
relationship with God.
The 'sha'ar ha-shamayim' aspect of the Mikdash,
symbolized by the angels ascending and descending from
Heaven, suggests the possibility of a 'vertical'
relationship, a conceptual connecting point between
Heaven and Earth. Despite God's transcendence, a
connection, and thus a relationship, can be attained.
In contrast, the 'Bet Elokim' aspect, a HOUSE on
earth where Man can encounter God, implies the potential
for a 'lateral' relationship. In this sense, the
Mikdash serves as both a center for congregation as well
as the means of dissemination. From this site, God's
word and the recognition of His authority can be spread
to all mankind.
[See Yeshayahu 2:1-5! This centrality may be reflected
by the unique phrase at Bet El - "yama ve-keydma,
tzafona, ve-negba," which might symbolize this
dissemination of God's word to all four corners of the
earth.]
From God's perspective, so-to-speak, the
'shechina' descends to earth by way of 'sha'ar
ha-shamayim' and radiates via 'Bet Elokim' (in the form
of His Torah) to all of mankind. From man's
perspective, we gather at the 'Bet Elokim' to serve God,
and through the 'sha'ar ha-shamayim' we can climb the
'ladder' of holiness.
=========
C. BET-EL & BET ELOKIM
In God's first 'hitgalut' to Yaakov, we find some
additional phrases that can help us appreciate why
Yaakov decides that this site should become a Bet
Elokim. Let's take another look at the second pasuk of
this hitgalut:
"And your offspring shall be like the AFAR HA-ARETZ, you
shall spread out to the WEST, EAST, NORTH, and SOUTH
('yama ve-kedma, tzafona, ve-negba), and through you all
the nations of the earth shall be blessed" (28:14).
The first two phrases - "afar ha-aretz" and
"east west north & south" - had been mentioned only ONCE
before, i.e. when God affirmed Avraham's BECHIRA at
BET-EL (after Lot's relocation in Sedom). Note the
similarities:
"And God said to Avram, after Lot had parted from him,
Raise your eyes and look out... to the NORTH, SOUTH,
EAST, & WEST, for I give you all the LAND which you
see... I will make your offspring like the AFAR
HA-ARETZ..." (13:14-16).
Based on our earlier comparison between this
'hitgalut' to Yaakov (28:14) and God's earlier
'hitgalut' to Avraham at BET EL (13:14-16), we may offer
a deeper interpretation of these terms.
As explained above, the two common phrases, 'afar
ha-aretz' and 'yama ve-kedma...', suggest to Yaakov that
he currently stands on the same site where Avraham Avinu
built a MIZBEYACH and 'called out in God's Name'. This
as well adds additional reason for Yaakov's resolve to
make this site a BET ELOKIM.
[See also Devarim 12:5-12, and note the expression used
numerous times in Sefer Devarim to describe the Mikdash
- "ha-MAKOM asher yivchar HASHEM leshakein SHMO sham".
Compare to the use of the word "ha'makom" in 28:10-22!]
However, God's hitgalut to Avraham in chapter 13,
also took place in Bet-el (see 13:4, noting its
context).
Notice, how the Torah describes this site as Bet-el,
even though Yaakov only named that city over a hundred
years later. The reason why is simple, because the
Torah realizes that Yaakov's dream took place near the
same spot where Avraham built his mizbayach! And in any
case, the thematic connection, based on the above shiur,
is rather obvious.
===================
FOR FURTHER IYUN
A. Note the emphasis and repetition of the word
'ha-Makom' in this Parsha - 28:11,16,17,19. Note the
use of the term also in Parshat Lech Lecha, 13:14, at
the Akeida - 22:4, and in Sefer Dvarim 12:5,11,14,18.
1. Try to explain the significance of this word
specifically in the context of these parshiot.
2. Use this to explain Chazal's identification of this
spot as the site of the Akeida on Har Ha-Moriah, and
eventually the site of the Bet HaMikdash in
Yerushalayim.
3. Read Ramban on 28:17 (including Rashi whom he
quotes). Relate this Ramban and his machloket with Rashi
to the above shiur.
B. Read Rashi on Breishit 2:7, and note the two
explanations he cites from the Midrash on that pasuk -
"vayitzer Hashem Elokim et ha-adam afar min ha-adama":
a) 'afar' from Har Ha-Moriah
b) 'afar' from the four corners of the earth.
How do these two opinions relate to our analysis in
this week's shiur?
C. See if you can connect the last section of this shiur
to two other well-known Midrashim:
1. Opposite "Yerushalayim shel mata" exists a
"Yerushalayim shel ma'ala" (Taanit 5a). [Relate this to
the concept of "sha'ar ha-shamayim."]
2. Yerushalayim is known in the Midrash Tanchuma as
"taburo (navel) shel olam" - the umbilicus of the world.
[Relate this to the concept of Bet Elokim and the 'four
directions'.]
D. Several related questions to think about which relate
to next week's Parsha, as well:
1. Does Yaakov actually fulfill his 'neder' when he
returns?
2. Is this "neder" fulfilled by Am Yisrael? If so, when?
3. Relate Yaakov's "galut" and his "neder" to the
principle of "maase avot siman l'banim" and Jewish
history
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