[Par-reg] Parshat Va'yetze

[Menachem Leibtag]

*************************************************************
        THE TANACH STUDY CENTER [http://www.tanach.org]
  In Memory of Rabbi Abraham Leibtag
 Shiurim in Chumash & Navi by Menachem Leibtag
*************************************************************
 
                    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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