ציטירנדיקער פּירוש אויף יהושע 7:25

אין זה כי אם בית אלוקים, “this can only be (the location of) the House of G-d.” Rashi endeavours to find the source for the statement by the sages that G-d had said that it is intolerable that a righteous person of the calibre of Yaakov who needed a place to spend the night, should be unable to find more than a stone to lay his head on. Also why would Yaakov call the place that had been known as Luz “Yerusalem,” i.e. the house of G-d? Furthermore why afterwards does he refer to “Beyt El,” a place much further north? Clearly there appears to be some contradiction here! Our sages themselves seem to have had second thoughts when they said that Yaakov renamed called Luz as Beyt ElBeing aware of these difficulties, Rashi says; “therefore I say that Mount Moriah had been moved and Yaakov had arrived there, i.e. as far as Beyt El, (all on the same day)[If any reader finds all this as strange, I remind him that if G-d enabled Eliezer, Avraham’s servant, to cover a similar distance with his 10 camels when he went to look for a wife for his master in the course of one day, then Yaakov’s experience can certainly not be considered as so unbelievable. Ed.] There is also the problem that Yaakov instead of walking from B’eer Sheva to Charan would be travelling from west to East, as testified to by Isaiah 9,11 ארם מקדם ופלשתים מאחור, “Aram to the East and the land of the Philistines at the back.” (to the west) Moreover, we (our author) had previously explained that Aram and Charan are one and the same. (compare verse 10). According to what we have read here Yaakov was traveling from the south to the north according to what Rashi explained earlier. We have to say that Yaakov travelled the same route that his grandfather Avraham had traveled when coming from Charan, southward after having left both Ur Casdim and Charan on his way to the land of Canaan. He had proceeded southward in stages all the way to B’eer Sheva. Both he and Yitzchok had taken up residence in towns on this route from time to time as we have read in previous portions of the Torah. The route was well known and they were familiar with it. This is the reason why Yaakov also used this route. As to Rashi quoting Yaakov as having said that possibly he had failed to stop at a place where his father and grandfather had offered prayers to G-d, this must have referred not to Mount Moriah, for he had prayed there repeatedly as stated by our sages in Bereshit Rabbah at the end of chapter 78,16, where we are told that no one can properly appreciate how many libations Yaakov had offered at Mount Moriah, but to Beyt El, for Avraham had prayed there and built an altar as recorded in Genesis 12,78. Our sages in Sanhedrin 44 are on record that if Avraham had not prayed between Beyt El and Ai, the Jewish people would long ago have perished completely (Joshua 7,25 when they were defeated there during the first encounter They were saved only due to the merit acquired by the prayers Avraham had offered in that region.) The reason that this location is referred to as Beyt El is on account of the prayers offered there in the future, for in Yaakov’s time it was still known as Luz. Yitzchok had also offered prayers at that altar which his father Avraham had built. Even though we do not possess a written record of it, it is quite plausible to assume that he used this altar on numerous occasions in order to offer prayers. Yaakov, on the other hand, had not had an opportunity to offer prayers at that location up until now. This is also why he said: “is it possible that I simply passed by this place without stopping to offer up a prayer?” He therefore decided to retrace his steps after coming to Charan, and to go back as far as Beyt El to offer a prayer there. In response to Yaakov’s determination to do so, G-d folded the earth beneath him to expedite matters. What this meant in practice was that the town known as Luz was transported to the vicinity of Charan, saving him many days of walking. G-d’s motivation was that the prayer of a righteous person such as Yaakov should preferably be said in a Temple or other sacred site. As a result, the mountain of Moriah was immediately uprooted and removed as far as Charan. After having prayed there Yaakov continued on his way. When G-d saw that, He said: seeing that this righteous person has taken so much trouble to come to My residence, how can I allow him not to have shelter for the night? This is why He arranged for the sun to set prematurely so that Yaakov would spend the night there. During that night he dreamt the dream reported in detail in our chapter where it became clear to him that the place he had slept was destined to become a Temple in the future. Realising that this was the meaning of the dream, he called the site “house of G-d,” renaming the town of Luz to be known as Beyt El. (House of G-d). This is the meaning of the line: “he called that site Beyt El, the site being that which had previously been known as the town of Luz. The stone which had served as Yaakov’s “pillow,” which had come from Mount Moriah, remained at that site. Yaakov anointed it with oil as a symbol of its future significance. As soon as he had done this, he proceeded on his trek to Charan. It would be wrong to understand the verse as meaning that Yaakov arose in the morning in the town of Charan. This is clear from the Torah telling us in 19,1 that Yaakov then set out in the direction of the people residing in the land of the Orientals. When he met the shepherds huddled around the well he asked them where their home was and they told him that their home was Charan. When Yaakov, 20 years later, was on the way from Lavan to the land of Canaan, he passed this location and he named the site Beyt El and erected a monument at the site. (Genesis 35,7, and 15)[This is a unique exegesis, as, normally, Yaakov is understood as having had to return to that site after having already settled in the land of Canaan and having overlooked his promise to erect a Temple at that site so that G-d had to remind him. (compare chapter 33,18 30) Ed.]

Normally, we would have expected the Torah to write: ויאבדו מתוך ישראל, “they were lost from Israel.” The expression: מתוך הקהל means that they lost their share in the hereafter. Do not raise the point that seeing these people had been punished so harshly already in this world, surely their share in the world to come would therefore be preserved for them! Did we not find that Achan ben Carmi who had also been punished severely in this world had been assured by Joshua that he would not forfeit his share in the hereafter? (Joshua 7,28) The men who associated with Korach were guilty of a far greater crime than had been Achan who had basically only been a thief (and who had confessed at the end). Nonetheless, although the people of this uprising had forfeited their share in the afterlife of the souls, they did not forfeit their entitlement to the resurrection of the bodies when the time comes (Sanhedrin 108 according to Rabbi Eliezer), based on Samuel I 2,6 ה' ממית ומחיה מוריד שאול ויעל, “The Lord kills and revives, consigns to Sheol and raises them even from there.”