Comentario citado sobre Números 28:13

If this were not the correct interpretation the Torah really should have written ויצא יעקב מחברון, “Yaakov departed from Chevron,” as this is where both he and his father lived at that time and that is where he received the blessings. You may now understand the proper sequence of what occurred. 1) Yaakov left, he encountered G’d; he spent the night there (verse 16) where he had that encounter. The word במקום with the vowel patach under the letter ב, alludes to a place he knew, i.e. Mount Moriah where he had previously had a vision of G’d. Permission to travel northwards was granted as G’d said to him He would be with him on the way he would travel, etc. (verses 13-15). After Yaakov had spent the night at Mount Moriah and G’d had given him permission to leave, i.e. had promised him to bring him back to this land, the reference of “to this land” was to Beer Sheva which is part of the land of Israel. Having had this assurance, Yaakov set out in an easterly direction. [according to this interpretation by our author Yaakov took a very round about route, first traveling north from Kiryat Arba (Chevron) to Mount Moriah (Jerusalem); from there he traveled south to Beer Sheva (passing his hometown Kiryat Arba on the way) and from Beer Sheva in a north-easterly direction heading for Charan. Another difficulty is that the Torah never reported Yaakov as returning to Beer Sheva. It only mentions his return to Kiryat Arba (35,27) Ed.] He set out directly for Charan only after having stopped over in Beer Sheva. Our entire portion then discusses only what he experienced at Mount Moriah and after he had spent at least one night at Beer Sheva. We need to understand the words וילך חרנה as a general statement, whereas the words וישא יעקב רגליו וילך ארצה בני קדם, “Yaakov lifted his feet and proceeded in the direction of the land of the easterners,” is the detailed description of his journey.

V. 13. Die in diesem und in den folgenden Versen besprochenen Opfer sind nach dem darüber von der Halacha gegebenen Aufschluss: חביתי כהן גדול, ein täglich abends und morgens von dem jedesmaligen כהן גדול zu bringendes מנחה, und מנחת חינוך לכהן הדיוט: ein von jedem Priester beim Eintritt in den Priesterdienst zu bringendes מנחה. Ohne diesen Aufschluss böte der Text unlösbare Schwierigkeiten. Es wird V.13 das Opfer als קרבן אהרן ובניו bezeichnet, und überall werden unter אהרן ובניו der Hohepriester und die ihm gleichzeitigen anderen Priester, Aharon und seine ihm unterstehenden Söhne, nie aber Aharon und seine Nachfolger im Hohenpriesteramte verstanden, – von diesen seinen Amtsnachfolgern ist ja auch V. 15 besonders die Rede – gleichwohl erscheint eben in diesem V. 15 das Opfer nur als ein vom כהן המשיח, also vom Hohenpriester Darzubringendes. ביום המשח אתו ferner schreibt dieses Opfer nur für den Tag der Einweihung ins Amt vor, und sofort wird es מנחה תמיד, ein fortwährendes, somit tägliches Opfer ähnlich dem עולה תמיד. (Bamidbar 28, 3) genannt. In der Tat aber haben wir, der Halacha zufolge, ein Opfer vor uns, das vom Hohenpriester täglich, von jedem anderen Priester aber einmal, und zwar bei seinem Eintritt in den Priesterdienst, bevor er zur Darbringung eines Opfers zugelassen ist, gebracht wird. Wir glauben daher, das אשר (V. 13) nicht auf קרבן, sondern auf אהרן ובניו beziehen und ' עשירת האפה וגו als Objekt von יקריבו begreifen zu dürfen. Das, was das מנחה תמיד täglich zu bringen ist, und zwar, wie V. 15 bestimmt, vom כה׳׳ג, das hat jeder, אהרן ובניו, der Hohepriester und die anderen Priester, am Tage seines Dienstantritts zu bringen, so daß der Hohepriester am Tage seines Eintritts ins Hohepriesteramt das Opfer zweimal, ja, wenn er als כהן הדיוט noch keinen Opferdienst verrichtet hat, dreimal zu bringen hat (Menachot 78a).

We find this supported in the Sefer Yetzirah 3,8, the idea being that the shape of the letter ש suggests the upward draft of fire, of flames. In Amos 7,9 the prophet continues to describe what will happen to מקדשי ישראל, “the Sanctuaries of Israel which will be destroyed.” The plural form of this expression is a clear hint that the prophet refers to the two sites Dan and Bet El where the respective golden calves were positioned. Seeing that Amos prophesied this destruction as occurring at Bet El, it is not surprising that immediately afterwards (verse 10) the prophet reports the local High Priest Amatziah sending word to the King that a rebellion was occurring against Jerobam, that the prophet Amos was inciting against him telling the people to uproot any so-called sanctity in Bet El and to return to the true source of sanctity in Jerusalem. He advised Amos to flee to Jerusalem and to pursue his career as a prophet there. He ordered Amos to desist from prophesying in Bet El (verse 13), claiming that the Temple in Bet El and Jerobam were in fact one and the same (philosophically speaking). The words מקדש מלך and בית ממלכה referred to in Amatziah’s threat against Amos, were references to the respective attributes or emanations גדולה and גבורה which we have spoken of.