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<DIV><FONT face=Arial
size=2>*************************************************************<BR>
THE TANACH STUDY CENTER [http://www.tanach.org]<BR> In Memory of
Rabbi Abraham Leibtag<BR> Shiurim in Chumash & Navi by Menachem
Leibtag<BR>*************************************************************</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial><FONT size=2><SPAN
class=953323204-30112006>
</SPAN>PARSHAT VAYETZE</FONT></FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Is it acceptable for one to doubt a divine
promise?<BR> Certainly, if God makes a promise, we'd expect
Him to keep it!<BR> 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.]<BR> 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!<BR> Why
is Yaakov's behavior different? <BR> In this week's shiur, as we study
God's "hitgalut" (revelation) to Yaakov at Bet-El, we attempt to explain
why. </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>INTRODUCTION<BR> 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. <BR> 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. <BR> To understand why,
we must first consider Yaakov's predicament before God appears to him at
Bet-El.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>SOMETHING TO LOSE SLEEP OVER<BR> 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'.<BR> 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:<BR> 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.<BR>[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.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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!<BR> 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.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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!<BR> With these points
in mind, we begin our study.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>YAAKOV HAS A DREAM<BR> 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:<BR>"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)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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!]<BR> 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.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>'BECHIRA' CONFIRMATION <BR> Then,
God immediately informs Yaakov that he is indeed the 'chosen' son, using the
almost identical wording that He had told Avraham: <BR>"... 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).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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! <BR>[The significance of the phrase ’afar ha-aretz’ [dust of the earth]
will be discussed in Part Two of this week's shiur.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>DIVINE RE-ASSURANCE<BR> While the first two
psukim of this ’hitgalut’ sound very familiar, the third and final pasuk
introduces an entirely new element:<BR> "And behold, I will be with you,
and I will protect you wherever you go and bring you back to this
Land..."<BR> (28:15).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>YAAKOV'S REACTION [or REALIZATION]<BR> Upon
awakening from this dream, Yaakov not only recognizes the uniqueness of this
site, but also makes an interesting statement:<BR>"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).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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.<BR> 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. <BR> 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. <BR> To show how, let's
take a careful look at what Yaakov does that next morning:<BR>"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.<BR>Then he
called the name of that place Bet-el [even though the original name of this city
was Luz]." (28:18-19)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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!<BR> 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.<BR> <BR>YAAKOV'S
NEDER<BR> After taking these actions (in 28:18-19), Yaakov makes a
vow. Note the wording of his promise and how he concludes his vow:<BR>"And
Yaakov then made a vow saying:<BR>IF God remains with me and protects me... And
I return safely to my father's house...<BR> => 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).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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'.
<BR> 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.<BR> <BR> 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?<BR> To answer this question, we must return to re-examine
Yaakov's immediate reaction to his dream.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>A PREDICTION - or A RESOLUTION!<BR> 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.<BR> 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! <BR> 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. <BR> This now explains
everything that Yaakov does after awakening from his vision.<BR>1) He states his
resolve to build a 'bet Elokim' at this site (based on what he saw /see
28:16-17), then:<BR>2) He sets a 'marker' to remember this precise location
(upon his return /see 28:18); then <BR>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:<BR>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<BR>5) Makes his vow to build this 'Bet
Elokim' upon his successful return from Charan (see 28:20-22)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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'.<BR> To answer these questions, we must return
once again to consider Yaakov's current predicament, in contrast to the lives of
Avraham and Yitzchak. </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>WHY YAAKOV IS DIFFERENT<BR> 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).
<BR> 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.<BR> 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. <BR> Certainly, we would expect Yaakov to act in a similar
manner.<BR> 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!]
<BR> 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:<BR>"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)
<BR> [See this phrase also in 22:18, after the Akeyda!]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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. <BR> In this
sense, God's opening ’hitgalut’ to Yaakov emphasizes not only his being the
'chosen son' [=’bechira’], but also its purpose.<BR> 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!).
</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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!<BR>[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!]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>WHY CONDITIONAL?<BR> 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.<BR> 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!<BR> To answer this question, let's examine the
'conditions' of Yaakov's ’neder’ - to determine their underlying
reason.<BR> "And Yaakov then made a vow saying:<BR> 1) IF God remains
with me, <BR> 2) and He protects me on this journey, on which I
embark,<BR> 3) and gives me bread to eat and clothes to wear.<BR> 4)
And I return safely to my father's house,<BR> 5) and [or then?] Hashem will
be my God.<BR>6) [THEN] this stone, which I have set up as a monument,
<BR> will be a Bet Elokim, and I pledge 10%... (see
28:20-22).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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) :<BR>"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)..." <BR>[See 28:15, see
also Rashi on 28:20, where he 'matches' them up more precisely. See also
Ramban on 28:21.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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). <BR>[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).]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>IF, OR WHEN<BR> 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. <BR> Recall, that
the word "im" in Hebrew can also mean 'when' (and not exclusively 'if' / see
Rashi on Shmot 22:24). <BR> 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)'. <BR> If so,
then Yaakov is certainly not a 'doubter' - rather he's inspired
'dreamer'!<BR> 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.<BR> 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. </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>DOES YAAKOV FULFILL HIS VOW?<BR> 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! <BR> Till then,</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> shabbat
shalom,<BR> menachem</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>Below - you'll find below some short discussions on
additional topics relating to the above shiur</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>PART TWO - RELATED
TOPICS<BR>===============</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>A. THE TWO PARTS OF YAAKOV'S
NEDER<BR> A CONDITION OR A PROMISE?</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Review 28:20-22 and take note of how the
’neder’ divides into two parts:<BR> 1) a CONDITION - IF... ; followed
by:<BR> 2) a PROMISE (i.e. the vow) - THEN...</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> It is unclear, however, where the IF clause
ends and the THEN clause begins. Let's take a look:<BR> "And Yaakov
then made a vow saying:<BR> 1) IF God remains with me, <BR> 2) and He
protects me on this journey, on which I embark,<BR> 3) and gives me bread
to eat and clothes to wear.<BR> 4) And I return safely to my father's
house,<BR> 5) and [or then?] Hashem will be my God.<BR> 6) And [or
then?] this stone, which I have set up as a
monument, will be a BET ELOKIM<BR> 7) and from all that You give me I will
set aside
one-tenth"<BR> (28:20-22).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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.]<BR> 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. <BR> 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:<BR> a)
It does not reflect God's promise in 28:15 as do the other clauses.<BR> 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”.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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?</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> The classical commentators tackle this
question in their commentaries.<BR> 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).<BR> Rashbam
solves the second problem [(b)] by explaining this clause simply as a summary
(or generalization) of the first three clauses.<BR> 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. <BR> [I recommend that you see these "parshanim"
inside.<BR> <BR> 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.)]<BR>====</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>B. BET-EL / A SPIRITUAL
INTERSECTION<BR> 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.<BR> 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.<BR> 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.<BR> 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. <BR>[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.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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.<BR>=========</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>C. BET-EL & BET
ELOKIM<BR> 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:<BR>"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).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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: <BR>"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).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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.<BR> 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. <BR>[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!]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> However, God's hitgalut to
Avraham in chapter 13, also took place in Bet-el (see 13:4, noting its
context). <BR> 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.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>===================<BR>FOR FURTHER
IYUN</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>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.<BR>1. Try to explain the significance of this word specifically
in the context of these parshiot.<BR>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.<BR>3. Read Ramban on
28:17 (including Rashi whom he quotes). Relate this Ramban and his machloket
with Rashi to the above shiur.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>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":<BR> a) ’afar’ from Har Ha-Moriah<BR> b)
’afar’ from the four corners of the earth.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> How do these two opinions relate
to our analysis in this week's shiur?</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>C. See if you can connect the last section of this
shiur to two other well-known Midrashim:<BR>1. Opposite "Yerushalayim shel mata"
exists a "Yerushalayim shel ma’ala" (Taanit 5a). [Relate this to the
concept of "sha’ar ha-shamayim."] <BR>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’.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>D. Several related questions to think about which
relate to next week's Parsha, as well:<BR>1. Does Yaakov actually fulfill his
’neder’ when he returns?<BR>2. Is this "neder" fulfilled by Am Yisrael? If so,
when?<BR>3. Relate Yaakov's "galut" and his "neder" to the principle of "maase
avot siman l'banim" and Jewish history</FONT></DIV>
<DIV> </DIV>
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