Komentaryong Sumisipi para sa Mikas 4:2

This “move” of Avraham away from Bet El near there is not to be interpreted as an attempt by Avraham to separate from Bet El spiritually or to re-evaluate anything in his philosophy G’d forbid, but to “unify” the concept of Moriah with other basic concepts of Judaism. His ascent to the emanation הר is a logical continuation of his return to his spiritual origin which was מקדם, i.e. from a philosophical concept recognizing that G’d is the prime Cause of all things This is why the word מקדם follows the word ההרה in our verse. Immediately afterwards, the Torah writes לבית אל, “to Bet El.” In that instance “Bet El” symbolizes the emanation חכמה. The word or letter “Bet” in the expression “Bet El” is a reference to the letter “Bet” with which the Book of Bereshit (the Torah) commences. G’d recognized Moses’ philosophical and theological development when He praised him by saying בכל ביתי נאמן הוא, “he is thoroughly at home in all aspects of “My letter Bet” and what it stands for.”(Numbers 12,7) This is also what the prophet Micah had in mind (Micah 4,2) when he said לכו ונעלה אל הר ה' ואל בית אלוקי יעקב, “go-let us ascend to the “Bet” of the G’d of Yaakov.” The expression בית אלוקי יעקב in that verse is a reference to Moriah, the concept of the highest emanation which is termed 'הר ה.
When the Torah continues with the words ויט אהלה, “he pitched his tent,” this is a reference to the emanation בינה, insight. This is why the word אהלה does not conclude with the customary masculine ending ו for “his,” but ends with the letter ה. This letter represents the first letter ה in the four-lettered Ineffable Name. The world was created by means of the power and energy which reposes in that letter. It represents the “King” who built the palace (the universe) employing His “architect” (the angel alluded to in the ה of the word בהבראם) “He created them using the letter ה.” (compare Genesis 2,4, as well as page 161 in this translation). The letter ה of that word represented the last letter ה in the Ineffable Name.
The word ויעתק which can be read transitively as we explained, as well as intransitively, may refer to the עתיק יומין, (Daniel 7,9) “The G’d of pre-historic times,” a reference to the emanation כתר. Kabbalists will understand all this.

כי אם בית אלהים THIS IS NONE OTHER THAN THE HOUSE OF GOD —R. Eleazar said in the name of R. José the son of Zimra: “This ladder stood in Beersheba and [the middle of]) its slope reached opposite the Temple” (Genesis Rabbah 69:7). For Beersheba is situated in the South of Judah, Jerusalem in the North of it on the boundary between Judah and Benjamin and Bethel in the North of Benjamin’s territory, on the border between the land of Benjamin and that of the children of Joseph. It follows, therefore, that a ladder whose foot is in Beersheba and whose top is in Bethel has the middle of its slope reaching opposite Jerusalem. Now as regards what our Rabbis stated (Chullin 91b) that the Holy One, blessed be He, said, “This righteous man has came to the place where I dwell (i.e., the Temple at Jerusalem, whilst from here it is evident that he had come to Luz) and shall he depart without staying here over night?”, and with regard to what they also said, (Pesachim 88a) “Jacob gave the name Bethel to Jerusalem”, whereas this place which he called Bethel was Luz and not Jerusalem, whence did they learn to make this statement (which implies that Luz is identical with Jerusalem)? I say that Mount Moriah was forcibly removed from its locality and came hither (to Luz), and that this is what is meant by the “shrinking” of the ground that is mentioned in the Treatise (Chullin 91b) — that the site of the Temple came towards him (Jacob) as far as Bethel and this too is what is meant by ויפגע במקום, “he lighted upon the place” (i.e., he “met” the place, as two people meet who are moving towards each other; cf. Rashi on Genesis 5:11). Now, since Jacob’s route must have been from Beersheba to Jerusalem and thence to Luz and Haran and consequently when he reached Luz he had passed Jerusalem, if you should ask, “When Jacob passed the Temple why did He not make him stop there?” — If it never entered his mind to pray at the spot where his fathers had prayed should Heaven force him to stop there to do so? Really he had reached as far as Haran as we say in the Chapter גיד הנשה (Chullin 91b), and Scripture itself proves this since it states, “And he went to Haran”. When he arrived at Haran he said, “Is it possible that I have passed the place where my fathers prayed without myself praying there?” He decided to return and got as far as Bethel where the ground "shrank” for him. This Bethel is not the Bethel that is near Ai (cf. Genesis 12:8) but that which is near Jerusalem, and because he said of it, “It shall be the House of God”, he called it Bethel. This, too, is Mount Moriah, where Abraham prayed, and it is also the field in which Isaac offered prayer as it is written, “[Isaac went out] to meditate (i. e., to pray; cf. Genesis 24:63) in the field”. Thus, too, do we read in the Treatise (Pesachim 88a) in a comment on the verse Micah 4:2: “[O come ye and let us go up] to the mountain of the Lord (i.e. the mountain upon which the Temple is built) and to the house of the God of Jacob”. What particular reason is there for mentioning Jacob? But the text calls the Temple not as Abraham did who called it a mount, and not as Isaac did, who called it a field, but as Jacob did who called it Beth[el]—the House of God. (To here from “This Bethel” is to be found in a certain correct Rashi-text)