Midreshet Lindenbaum

Parshat Vayetze
Rav Menachem Leibtag

1. QUESTIONS FOR PREPARATION
2. SHIUR ON PARSHAT VAYETZE
3. QUESTIONS FOR FURTHER IYUN

PART I: QUESTIONS FOR THE 'SHABBOS TABLE'

4. When Yaakov first arrives in Charan he meets a group of shepherds by a well. Review 29:1-3, noting the minute detail in the Torah's description of these events. Recall as well the Torah's detail re: the wells that Yitzchak and Avraham had dug (see 26:13-23).
Can you explain the need for this detail, i.e. how it adds to our comprehension of the story that develops.
Then, see Ramban on 29:2-3 for a beautiful explanation, relating to the exegetic principle of "maase avot siman la'banim". See also Ramban on 26:20-22 for a more complete explanation of this approach.

DREAMING DOLLARS

5. Note what Yaakov sees in his dream before leaving Eretz Yisrael (see 28:12). Compare this to what Yaakov sees in his dream after working with Lavan's sheep for twenty years (see 31:10?13). Can you find any significance in this contrast? (If you need help, ask any 'yeshiva bochur' who has gone into business....)

MOTHERS KNOW BEST

6. Review 29:31-30:25, noting WHO names each of Yaakov's children, and which of God's Names [Elokim or Havaya (or none)] is mentioned in the explanation of each son's name. Did you notice a clear pattern? If so, explain what that pattern is. Can you suggest a reason why? (Note as well Yaakov's answer to Rachel's demand in 30:1-2.)

A MATTER OF PERSPECTIVE

7. In 31:36?42, note how Yaakov bursts out at Lavan after being accused of stealing his "trafim".
To the best of your recollection, has Yaakov ever spoken in this manner before? Attempt to explain what sparks this manner of response at this time.
Relate your answer to Yaakov's struggle with the "malach" in 32:24?32, and his subsequent name change to Yisrael, as well as the situation he finds himself in.
Based on 31:43?44, it doesn't appear as though Lavan is impressed by Yaakov's speech. Can you explain why?
Relate to Yaakov's statement in 32:11 ("ki b'makli avarti et ha'yarden...") comparing how 'poor' he was when he left Eretz Canaan and how wealthy he is upon his return. Who does Lavan relate this 'net growth' to?

GUARDIAN ANGELS

8. Note that the entire Parsha this week covers only one 'parshia', i.e. a "parsha ptucha" starts at the beginning of Va'yetze and continues until the very end of the Parsha. Verify this point by using a Tanach Koren or similar.
a) Try to suggest a reason why. Attempt to relate your answer to the "malachim" who are found in the beginning and at the end of the Parsha (28:10?12 /32:1?2).
b) Relate your answer to Rashi on 28:21 and 32:2.
c) See Ramban on 32:2. Why does he disagree with Rashi? Can you explain how Ramban's pirush relates to "kabbalah"?

PART II : QUESTIONS FOR PREPARATION (for weekly shiur)

1. Carefully read the details of God's "hitgalut" to Yaakov Avinu in 28:12-15, noting that it is the first time that God speaks to him. What is God's primary message in this "hitgalut"?
In what matter is it similar to God's earlier promises to Yitzchak (see 26:1?5) and Avraham (12:1?8, 13:14?17, 15:18, 17:7?8 etc.)? In what manner is it different?
Similarly, compare this hitgalut to Yitzchak's 'good?bye blessing' to Yaakov before he leaves to Padan Aram (see 28:1?5).

2. In what manner is Yaakov's reaction to his "hitgalut" DIFFERENT than the reactions of Avraham & Yitzchak to their divine promises? Can you explain why? (In what manner is Yaakov's present situation different from those of Avraham and Yitzchak?)

3. In 28:16-17, Yaakov arrives at several 'realizations'. Explain how these realization relate to directly to God's revelation in 28:12-15.

4. Review 28:18-22, noting that Yaakov makes a "neder" (vow). Be sure that you understand how 28:18-19 constitute the preparation for his vow in 28:20-22. [Note as well how this 'preparation' relates to his 'realization' in 28:16-17.]
In your opinion, what prompts Yaakov to make this "neder"?
Does his opening statement (condition) in 28:20 reflects his doubts that God may not fulfill His promise in 28:13-15? If not, then why does he make these conditions?

5. Review 28:20-22 once again, noting that Yaakov's "neder" is conditional, i.e. a condition followed by a promise [IF.../THEN...].
Attempt to determine where the 'IF clause' ends and the 'THEN clause' begins. [If you are studying to become a lawyer, this will be good practice for you.]
Based on your understanding of the 'THEN clause' attempt to determine what in essence is Yaakov promising to do upon his return to this site?
How does this relate to his 'realization' in 28:16-17!
Similarly, how does his 'IF clause' relate to Gods' promise in 28:15. [Note how Rashi on 28:20 relates precisely to this parallel!] [If you have time, continue this question in the Parshanut section below.]

6. Does Yaakov ever fulfill this neder? If so, when? If not, why not? Support your answer, either way.
Relate to both 31:9-13 and 35:9?16!
Do his offspring ever fulfill this "neder"? Relate to Devarim chapter 12.

7. When does Yaakov FIRST decide that it is time to 'return home'?
In your opinion, what prompts this decision? Relate to 30:22?26. [See also 30:1?2 and 28:20?21.]
Why doesn't Yaakov actually return home at that time? Is there a logical reason why he wants first raise some of his own sheep? Relate to 30:28-35.
Based on this 'deal' with Lavan, when should Yaakov finally return home? When does he actually return home? Relate to 30:22-31:4, and also to 31:10-13.
What finally does prompt Yaakov to return?
Relate to 31:1-3 in relation to 30:43!
[Could you consider this "maase avot siman la'banim!!]

PART III : PARSHANUT

YAAKOV's NEDER

1. Carefully review once again 28:13?22, especially the part dealing with Yaakov's "neder" (vow): verses 18?22. Note that Yaakov's "neder" contains two parts:
1) IF Hashem will....
2) THEN I will...
Read 28:20?22 carefully, and decide where the 'IF' clause ends, and where the 'THEN' clause begins! Explain at least two different possibilities.
What philosophical problem is raised by Yaakov's statement: "v'haya Hashem li l'Elokim" (in 28:21)?
Is this phrase part of the 'condition' ("IF" clause) or part of the 'promise' ("THEN" clause)?
What is problematic about each possibility?

2. Compare God's promise to Yaakov in 28:15 to the 'conditions' that Yaakov sets in 28:20?21. Does this comparison shed any light on the above question?
Study Rashi on 28:20-21, noting he relates to this.
According to Rashi, is the phrase "v'haya Hashem li l'Elokim" a condition or a promise?
Why does Rashi mention God's promise to Avraham Avinu in 17:7?8 (i.e. in "brit milah" / note the phrase "l'hiyot lachem l'Elokim twice in those psukim)?

3. Next, see Ramban, noting how he argues with Rashi, claiming that this phrase is part of the 'vow' and not the 'condition'.
Can you explain why he argues with Rashi's conclusion?
According to Ramban, how does this 'promise' of "v'haya Hashem li l'Elokim" relate to the rest of Yaakov's vow in 28:22?

Note as well that Ramban offers a second explanation, which he considers as "sod". Note, that according to this interpretation, the phrase "v'haya Hashem li l'Elokim" is neither a condition or promise, rather 'a statement of fact' - a consequence of the first half of that pasuk ("v'shavti b'shalom et beit Avi").
[Those of you who live in chutz l'aretz may find this Ramban rather disturbing!]

4. Next, see Rashbam ['that He will help me in everything that I may do'], Chizkuni ['He will be a judge and avenger ("dayan v'nokeym")'] and Rasag ['He will be a "mashgiach" for me'].
In what manner do all three of these interpretations share a similar approach? What similarity is shared by all three of these explanations?
According to each of these "pirushim", is the phrase a condition or a promise?
How does Chizkuni understand the word "elokim" in this pasuk?
Relate all of these interpretations to the fact that God's Name appears twice in this phrase!

5. See Ibn Ezra.
Note as well how he relates to meaning of God's Name in this pasuk. Why does he put the emphasis on Hashem's Name, and how does this relate to the "hitgalut" itself in 28:12-14?

6. Finally, see Radak. He states specifically that we are dealing with a PROMISE, as Ramban does. In what manner, however, is his explanation different than Ramban's?

7. In your opinion, why do we find so many different approaches in explaining this pasuk?

PARSHAT VAYETZE

Is it acceptable for one to doubt a divine promise? If God makes a promise, certainly 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 different?
In this week's shiur, as we study God's "hitgalut" (revelation) to Yaakov at Bet-El, we attempt to explain why.

Part I - Ya'akov's Neder
Introduction

God appeared to Avraham & Yitzchak several times in Sefer Breishit. In our shiurim, we have shown how a distinct aspect (or stage) of the "bechira" process unfolds with each "hitgalut."
Now, at the beginning of Parshat Va'yetze, we find God's first "hitgalut" to Yaakov (see 28:10-17). Even though God's promise in this "hitgalut" echoes His earlier promises to Avraham and Yitzchak, Yaakov's reaction differs drastically from that of his predecessors - he makes a "neder."
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 the process of bechira would finally end. In Parshat Toldot it became clear that the process would continue for at least one more generation: either Yaakov or Esav would be chosen, but not both. (See Board #1.) Therefore, after the incident of the brachot, Yitzchak blesses Yaakov with "birkat Avraham" (see 28:3-4) - that God should elect him as the 'chosen' son.
Despite his father's blessing, Yaakov has ample reason to doubt whether or not he is indeed 'chosen.'
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 his father Yitzchak was prohibited 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.]
Finally, when Yitzchak's brothers 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 remains in Eretz Canaan!
[Although his father had blessed him and his mother had promised that she would later send for him (see 27:45), Yaakov could have understood this as a 'nice way' to bid him farewell.]
Even besides these causes of concern, Yaakov still had reason to question his future. It is not within Yitzchak's power to determine the 'chosen' son. He only blesses Yaakov that God should choose him over his brother:

"...and Kel Shakai should bless you and grant you the blessing of Avraham..." (28:3-4)

It is up to God alone to make that final decision.
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!

Ya'akov Has a Dream

We can now better understand both the nature of God's opening "hitgalut" to Yaakov at Bet-El and Yaakov's immediate reaction. As Yaakov prepares to leave Eretz Canaan, God must first confirm Yaakov's "bechira" and inform him that he is indeed the chosen son:

"I am the Lord, the God of Avraham and Yitzchak. The land ["aretz"] upon which you are lying I have given to you and your offspring ["zera"]... and through you all the nations of the earth shall be blessed." (28:13-14)
Note the use of the key words - "zera" (offspring) and "aretz" (the Land). These are 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."

[The significance of additional key phrases (from earlier blessings) in this hitgalut, such as "afar ha'aretz," are discussed in Part II of this week's shiur.]
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 questionable situation. 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 him, and ultimately bring him back - because he indeed is the 'chosen son.'

Ya'akov's Reaction

Yaakov's immediate reaction to this "hitgalut" is his realization of the unique, sacred quality of this site (see 28:16). He thus declares that:

"This [site] is none other than a Bet Elokim [a house of God], and this is the gate of heaven." (see 28:17)

[The deeper meaning of this realization is also discussed in Part II.]
It is specifically because of this realization that Yaakov, upon awakening from his vision of God's promise, makes a promise [a "neder"] of his own. If this site is indeed a 'gate of heaven,' then upon his return he is determined to make it a Bet Elokim! In fact, every action that Yaakov takes at this point relates to his sudden awareness of the unique, spiritual quality of the spot where he slept. Immediately upon awakening, he sets a 'marker' to remind him later of the precise location of this site: "Yaakov woke up early in the morning and took the stone that was under his head and set it up as a 'matzeyvah' (monument); he then poured oil on it." (28:18-19)
[At the end of his vow, Yaakov promises that this stone will become the cornerstone of a Bet Elokim. He therefore pours oil onto it as a type of dedication ceremony (similar to "chanukat ha'Mishkan" in Bamidbar 7:1).]
Yaakov then makes a "neder," promising (upon his return) to establish a Bet Elokim at this very site (see 28:22). However, before making this promise, Yaakov first establishes some 'conditions' that must be met for his neder to take effect ["If God will be with me..." (see 28:20)].
Why does Yaakov make his promise conditional?

A Condition or a Promise?

First let's take a closer look at the psukim describing his "neder," in order to determine more precisely what is his promise and what are his conditions.
Before continuing, 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. (See Board #5.) 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. (See Board #6.) 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?! Could Yaakov Avinu have been so 'spoiled' that he would accept God only if God is good to him?
Virtually all 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 milah - "l'hiyot l'cha l'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. Iy"h there will a separate shiur on this topic.]
[By the way, Ramban adds an additional pirush, whiwhich 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 a bit in translation - see it inside (28:21) for a bit of a shocker.)]
Based on all these explanations, Yaakov's intention now becomes clear. Yaakov's "neder" in no way reflects any doubt on his part that God will fulfill His promise. It rather reflects his readiness to fulfill the divine purpose of his newly-confirmed "bechira." Instead of merely thanking God for this promise, Yaakov initiates a reciprocal relationship! Recognizing that he is indeed the 'chosen son,' Yaakov volunteers to establish a House for God - a site where the divine purpose for his "bechira" can be realized.
In Part II, we explain what aspect of Yaakov's dream led him specifically to this conclusion.

Part II - Ha'Makom, Bet El, & The Bet Ha'Mikdash
Introduction

In our introduction to Part I, we explained that God's opening "hitgalut" to Yaakov featured both the primary theme of "zera v'aretz" as well as additional elements from previous promises to Avraham Avinu. (See Board #9.) Let's take a careful look at the second pasuk of this hitgalut:

"And your offspring shall be like the afar ha'retz, you shall spread out to the West, East, North, and South ("ya'ma v'kayd'ma, tzafona, v'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, when God affirmed Avraham's bechira at Bet-El (after Lot's relocation in Sdom):

"And God said to Avram, after Lot had parted from him, Raise your eyes and look out... to the North, South, East, and West, for I give you all the land which you see... I will make your offspring like the afar ha'aretz..." (13:14-16)

[Note (by reading 13:1-13 carefully) that this affirmation also took place at Bet El!]
Now recall from our shiur on Parshat Lech L'cha that Bet-El is the focal point of Avraham's "aliya" from both Mesopotamia and Egypt. Twice we find at Bet El that Avraham builds a mizbayach and "calls out in God's name" (12:8, 13:4). This, we explained, symbolizes the ultimate mission of God's special nation - to make God's name known to all mankind (see Ramban 12:8). Therefore, the repetition of these two key phrases in God's first "hitgalut" to Yaakov emphasizes not only his "bechira," but also its purpose.

[Hence, it is not by chance then when Yaakov wakes up he immediately realizes that he has slept in Bet-El (see 28:17,19).] Similarly, the third phrase in this pasuk - "and through you all the nations of the earth shall be blessed" ["v'nivrchu bcha kol mish'pchot ha'adama"] - is also a virtual citation from earlier blessings. In fact, this promise appears in the opening "hitgalut" to both Avraham (12:3) and Yitzchak (26:4), and now in the inaugural "hitgalut" to Yaakov!
God repeats this expression when He consults with Avraham before destroying Sdom (18:18), as well as in the context of God's oath to Avraham after the Akeyda (22:18).]
The reason why God would reiterate this point to each of the Avot is clear. The goal of "v'nivrchu bcha kol mish'pchot ha'adama" reflects the ultimate purpose of God's special nation: through Am Yisrael, all the nations of the world will be blessed. Through the leadership and guidance of Am Yisrael, every nation will have the opportunity to develop a proper relationship with God.
Thus, the second pasuk in this "hitgalut" reminds Yaakov of both the mission and purpose of his bechira.
We may thus summarize God's initial "hitgalut" to Yaakov as follows: the first pasuk confirms Yaakov's bechira (28:13); the second pasuk emphasizes his mission and purpose (28:14); while in the third pasuk God assures Yaakov that He will accompany him in exile and ultimately bring him back to Eretz Canaan (28:15).

Ya'akov's Realization

With this background, we can better understand Yaakov's vow to build a Bet Elokim at this site upon his return.
Recall that when Yaakov wakes up, he is suddenly struck by the unique, sacred quality of the spot where he spent the night:

"And Yaakov woke up from his sleep and proclaimed: ... How awesome is this place (ha'Makom)! This is none other than the house of God [Bet Elokim] and the gate to Heaven [Shaar Ha'Shamayim]." (28:16)

Obviously, the vision of angels ascending and descending the ladder (see 28:11-12) leads Yaakov to conclude that this site is "shaar ha'shamayim" - the gateway to heaven. However, what about this site gives Yaakov the impression of being a "Bet Elokim"?

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 "shaar 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 shaar ha'shamayim." The fact that Yaakov divides his comment into two distinct sections suggests that he has reached two unrelated conclusions.

Bet-El & Bet Elokim

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.
As explained above, the two common phrases, "afar ha'aretz" and "yama v'keydma...," suggest to Yaakov that he currently stands on the same site where Avraham Avinu built a mizbayach and 'called out in God's Name.' Yaakov thus concludes that this site is a Bet Elokim. Meaning, it has been designated for the very purpose of a 'Bet Elokim' - to offer korbanot and proclaim God's Name. Hence the name Bet-El ("House of God").
[See the Ramban's commentary to Breishit 12:8 where he explains the significanceof "calling out in the Name of God" at Bet El. Review also Devarim 12:5-12, and note the expression used numerous times in Sefer Dvarim to describe the Mikdash - "ha'makom asher yivchar Hashem l'shakein shmo sham."]
But if this is true, that the "hitgalut" to Yaakov brought to mind Avraham's experience in Bet-El two generations earlier, Yaakov should have followed his grandfather's lead. As Avraham did years earlier at the exact same spot where Yaakov now stands, Yaakov should have built a mizbayach and 'called out in God's Name.' Why does he set up a "matzeyvah" and make "neder" instead?
To answer this question, we must again consider Yaakov's current, life-threatening situation. He is literally 'on the run,' fleeing from his brother Esav to Padan Aram. At this point in time, he is in no condition (or position) to 'call out in God's Name.' No one is around to listen, and Esav may be on his trail! Unlike Avraham, whom the local population considered as "the prince of God in our midst" (see 23:6), Yaakov - at least at this point - has yet to earn such a reputation in Canaan.
Yaakov thus realizes that he is no position to build a mizbayach as Avraham had done. Nonetheless, he hopes that one day he will indeed return and fulfill that very same goal. Therefore, he marks this spot by erecting a "matzeyvah" and anointing it with oil (28:18), thereby designating it as the cornerstone for his future Bet-Elokim. He then promises that when he indeed returns, he will establish a Bet-Elokim at this site - in order that he can build a mizbayach there and call out in God's Name.
Hence, Yaakov's "neder" reflects not only his understanding of the purpose of his "bechira," but also his hope to one day fulfill that destiny. As we explained in previous shiurim, Avraham was chosen for a purpose, to establish a nation that will brings God's message to all mankind. A "House of God" - the Bet Ha'Mikdash - serves as the primary vehicle to fulfill that purpose. Therefore, Yaakov vows that should God fulfill His promise of the bechira by returning him to the Promised Land, he will fulfill the purpose of that bechira by establishing a "Bet Elokim."

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 "shaar 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 "shaar 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 v'kaydme, tzfona, v'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 "shchina" descends to earth by way of "shaar 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 "shaar ha'shamayim" we can climb the 'ladder' of holiness.

QUESTIONS 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 Lcha, 13:14, at the Akeyda 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 Akeyda 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 hadama":
a) "afar" from the four corners of the earth
b) "afar" from Har Ha'Moriah
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 matah" exists a "Yerushalayim shel maaleh" (Taanit 5a). [Relate this to the concept of "shaar 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 this "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.

For more articles by Rav Menachem Leibtag, visit his web site, www.tanach.org

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