וַיַּעְתֵּ֨ק מִשָּׁ֜ם הָהָ֗רָה מִקֶּ֛דֶם לְבֵֽית־אֵ֖ל וַיֵּ֣ט אָהֳלֹ֑ה בֵּֽית־אֵ֤ל מִיָּם֙ וְהָעַ֣י מִקֶּ֔דֶם וַיִּֽבֶן־שָׁ֤ם מִזְבֵּ֙חַ֙ לַֽיהוָ֔ה וַיִּקְרָ֖א בְּשֵׁ֥ם יְהוָֽה׃
Y pasóse de allí á un monte al oriente de Bethel, y tendió su tienda, teniendo á Bethel al occidente y Hai al oriente: y edificó allí altar á SEÑOR é invocó el nombre de SEÑOR.
Kedushat Levi
Genesis 12,8. “he built an altar for the Lord Who had appeared to him there.” Why did the Torah have to add the word אליו, “to him,” at the end of this verse? Would we not have understood this without being told?
I believe that on this occasion G’d promised material blessings, and this is why Avraham felt obliged to build an altar in acknowledgment of this. The word “altar” serves also as a symbol for man’s expressing his desire to come closer to his Creator by means of a material offering. He does so by reciprocating in the only way a human being can reciprocate for receiving a gift from G’d. Accordingly, the word אליו describes an element of reciprocity that occurred here in the relations between man and G’d, his remaining not only at the receiving end of G’d’s largesse. In order to give expression to this aspect of the man-G’d relationship he had to build an altar. Man’s gift to G’d must be brought in a fitting manner, the altar serving as the vessel in which this gift is presented.
I believe that on this occasion G’d promised material blessings, and this is why Avraham felt obliged to build an altar in acknowledgment of this. The word “altar” serves also as a symbol for man’s expressing his desire to come closer to his Creator by means of a material offering. He does so by reciprocating in the only way a human being can reciprocate for receiving a gift from G’d. Accordingly, the word אליו describes an element of reciprocity that occurred here in the relations between man and G’d, his remaining not only at the receiving end of G’d’s largesse. In order to give expression to this aspect of the man-G’d relationship he had to build an altar. Man’s gift to G’d must be brought in a fitting manner, the altar serving as the vessel in which this gift is presented.
Kedushat Levi
Genesis 12,8. “Bet-El to the west and AI to the east;” it is understood by the Kabbalists that the tzaddik must always remain attached to the ayin, אין, i.e. to a negation of that which is primarily physical, יש or known as “reality,” in our parlance. He is able to ignore such “realities” due to his awe for the Creator; the word: והעי, is a variation of עי השדה, “ruins in the field;” (Micah 1,6). When the tzaddik is attached to this אין, he is able to draw down to our physical universe goodwill and blessings from the celestial domain of the universe. Our verse illustrates the concept of how a man of the caliber of Avraham is able to be a source of good for the entire human race.
[The author’s approach to our verse is again based (in my opinion) on the implied question of why the Torah would bother to inform us about such apparently irrelevant details about locations, details which we read in public year after year for over 3700 years. Compare author’s commentary on the measurements of Noah’s ark. Ed.] The moral/ethical message of the verse is that in order to enjoy the benefits available in this terrestrial part of the universe, one must first make certain that one maintains close links with the celestial parts of the universe, which is the source of these benefits. What was considered a ruin, עי, before the tzaddik had established close ties with the celestial domain, turns into בית אל, a “house of G’d on earth,” after he has done so. The Torah confirms this a few verses later after Avraham returns from Egypt, when he is described as very rich in livestock, silver and gold. (Genesis 13,2)
[The author’s approach to our verse is again based (in my opinion) on the implied question of why the Torah would bother to inform us about such apparently irrelevant details about locations, details which we read in public year after year for over 3700 years. Compare author’s commentary on the measurements of Noah’s ark. Ed.] The moral/ethical message of the verse is that in order to enjoy the benefits available in this terrestrial part of the universe, one must first make certain that one maintains close links with the celestial parts of the universe, which is the source of these benefits. What was considered a ruin, עי, before the tzaddik had established close ties with the celestial domain, turns into בית אל, a “house of G’d on earth,” after he has done so. The Torah confirms this a few verses later after Avraham returns from Egypt, when he is described as very rich in livestock, silver and gold. (Genesis 13,2)