[Par-reg] Parshat Vayetze - shiur
Menachem Leibtag
tsc at bezeqint.net
Thu Nov 11 02:58:16 EST 2010
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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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