Homecoming Delayed

After the tragedy with Dina and Shechem, Yaakov receives a prophecy. 

"Rise up and go to Beis El, dwell there and make there an altar to the God that appeared to you when you fled from before your brother Eisav" (Bereishis 35:1).  

This directive has a backstory. After stealing the Berachos from Eisav, Yaakov fled to Charan. Enroute, Hashem came to him in a dream and promised to be with him, protect him, and return him to the Land of Israel. When Yaakov awoke, he set up a stone as a monument and took an oath. 

"If Hashem will be with me and protect me on this road that I am traveling on, [if He] gives me bread to eat and clothes to wear and I return in peace to my my father's home... This stone which I have placed as a monument shall be a house of [service for] Hashem" (28:15, 20-22). 

Yaakov promised to build a house for Hashem, and now, over twenty years later, Hashem is telling Yaakov to fulfill his promise. More than a mere reminder, this prophecy is actually a devastating rebuke, for the promise is past-due. 

"Because you delayed in fulfilling your promise, you were punished and this [raping by Shechem] happened to your daughter [Dina]" (Rashi to 35:1). 

Ignoring a promise to God is obviously a serious sin, but why this horrific punishment? It does not seem to fit the crime. Hashem always responds measure for measure, so we must first understand the nature of the sin. Why did Yaakov delay? 

While the forefathers of the Chosen Nation were righteous beyond comprehension, they were not infallible and the Torah points out their mistakes. Invariably, however, their "sins" are subtle. Here we are confronted with what appears to be a failure of trustworthiness, from none other than Yaakov Avinu, the Man of Truth!

Why did Yaakov delay the fulfillment of his promise? And why was the family punished specifically with the tragedy of Dina? The Midrashim and commentaries are uncharacteristically silent on these basic questions.

II

When I presented these questions to my father, Rabbi Noam Gordon of Yerushalayim, he offered the following explanation. In his oath, Yaakov pledged that if Hashem brings him back home to his father's house in peace, he would build a בית אלקים - a "House of God." What exactly does it mean to build a terrestrial home for the infinite creator? Yeshayahu HaNavi described it thus: "My House is a house of prayer for all nations" (Yeshayah 56:7). God's House is a place where every human being feels comfortable to come and speak to Him. 

The builder of such a house would obviously need to be a universally respected leader, a person capable of uniting all of humanity. Yaakov understood this; he knew that before he could build a House of God, he must first build a following. This is why Yaakov settled in Shechem and bought a field. His intention was to forge relationships, engage in outreach, and inspire the Canaanites with monotheism, continuing the work begun two generations earlier by his grandfather Avraham. Avraham functioned as a "chariot" - delivering the Shechinah into the consciousness of humanity - and he was successful because he was recognized as a "Prince of God" (Bereishis 23:6). Yaakov set out to build the very same reputation. Only after establishing himself as Avraham's successor would Yaakov be able to build a House of God for all nations.

Best intentions aside, Hashem expected Yaakov to fulfill his promise as soon as he was able. Even if his following consisted of no more than the members of his own household, Yaakov should have headed straight to Bais El to build the Bais Elokim. It was wrong to delay, but at least now we can understand Yaakov's thinking.

My father's explanation of Yaakov's sin enables us to understand what happens next. The kidnapping and violation of Dina is just the beginning of the story. In response, Shimon and Levi take revenge and annihilate the entire town of Shechem. Yaakov then fears for the safety of the family, expecting a counterattack from the other Cannanite villagers in the area (34:30).

In short, Yaakov's move to Shechem backfired. Instead of gaining a following, he is now persona non grata, an enemy of the people - and it is at this very moment that Hashem tells him to go build the promised Bais Elokim. Hashem set this all up, orchestrating events in order to make a critical point about His priorities. 

As the Man of Emes, Yaakov naturally yearns for perfection. He wants to build the ultimate House of God for all nations, yet that holy yearning is fraught with danger, as it leads to delays. The service of Hashem needs to be beautiful and the Avos are held to the highest standards, but perfection not attainable, nor is it desirable. "The Torah was not given to angels." A packed sanctuary honors the King - ברוב עם הדרת מלך - but it is more important for Yaakov to expedite his promise, even if the result is a humble house of God serviced only by his twelve sons. 

When it comes to Mitzvos, enhancements must never compromise timeliness (see Nefesh HaChaim 1:22, perakim 8).

III

There are additional mysteries here. By the time Yaakov returns to Israel from Charan, over two decades have passed since his departure. Yaakov's parents, Yitzchok and Rivkah, have never met his wives or his children. We would expect Yaakov to head straight home and reunite with his parents, but no. Inexplicably, he settles down in the town of Shechem. Yaakov is only about seventy miles away from his parent's home in Chevron, but he lets at least a year and half go by before he gives them a visit (cf. Rashi to 33:17).

In the original oath, Yaakov expressed his yearning for home. "If... I return in peace to my father's home... then this stone which I have placed as monument will be a house for Hashem." The feelings did not fade with time. Even his father-in-law Lavan knew why Yaakov was in a rush to get back to Israel. "You left because you missed your father's home" (31:30). 

If Yaakov missed his parents so much, why didn't he go see them? 

The tragedy of Yaakov's delay is compounded by the death of his mother. Rivka never gets to see her grandchildren, as she passes away just shortly before Yaakov arrives (cf. Rashi to 35:8). With his mother gone and his twin brother estranged, the blind and widowed Yitzchok is the sole remaining family member to welcome Yaakov when he finally comes home (35:27). 

Another question. As soon as Yaakov settles in Shechem, he builds an altar. "He established an altar there and called it Kel Elokei Yisroel" (33:20). Rashi explains. "Not that the altar itself was called Elokei Yisroel (God of Israel), but rather in recognition of the fact that Hashem was with him and saved him, he named the altar after the miracle."

Safe and sound back in Israel, Yaakov is blessed with wives, children and wealth. The saga with Eisav is over and the time has come for him to express his appreciation with an altar. But instead of building an altar in Beis El as promised, Yaakov builds one in Shechem?! How do we explain this? 

IV

The key to resolving these mysteries lies in a linguistic distinction. Yaakov's original promise to build an altar was conditional, first and foremost, on divine protection. אם יהיה אלקים עמדי ושמרני בדרך הזה - "If Hashem will be with me and protect me..." A careful reading of Rashi reveals that Yaakov's altar in Shechem was not in thanks for protection, but for something else: על שם שהיה הקב"ה עמו והצילו - "because Hashem was with him and saved him." Salvation is what Yaakov prayed for (32:12) and salvation is what he received, but it is not the same as protection. A person who is protected does not need saving. 

Hashem saved Yaakov from both Lavan and Eisav, and in appreciation, Yaakov builds an altar in Shechem. However, regarding his promise to build an altar in Beis El, Yaakov was unsure how to proceed. That altar was designated for divine protection, and frankly, Yaakov did not feel protected. 

Yaakov arrived in Charan empty handed and Lavan took advantage of him, tricking him into marrying Leah, working him for fourteen years, and repeatedly cheating him in business. Subsequently, Yaakov was pursued by Lavan, ambushed by Eisav, and attacked and wounded by an angel. Hashem saved his life, and Yaakov acknowledges that Hashem was "with him" (31:42), but could it be said that Hashem protected him? 

Although long ago Hashem had promised to protect Yaakov, ושמרתיך בכל אשר תלך, sins can cause Hashem's promises to evaporate, שמא יגרום החטא. A humble Tzaddik, Yaakov was unsure of his spiritual standing and, in light of all that had transpired, he feared he no longer deserved nor received divine protection. Yaakov's uncertainty explains how he could be afraid of being killed by Eisav (Rashi to 32:11) and at the same time attempt to call in Hashem's old promise of protection (Rashi to 32:10). Yaakov did not know where he stood.

This uncertainty also explains why Yaakov did not return home to see his parents. If Hashem had been protecting him, then returning home in peace would complete the last remaining condition he had set on his promise, triggering an obligation to build a מזבח in בית אל. On the other hand, if Yaakov had lost divine protection, then he cannot build a מזבח in בית אל, for one cannot thank Hashem for something Hashem did not do (especially if it was something Hashem had wanted to do, but couldn't due to sins). Yaakov therefore stays away from home, so as not to enter into a Halachic conundrum.

Failure to build the promised altar was a grave error and Yaakov is punished with the rape of Dina. This punishment provided Yaakov with an answer of painful clarity. To paraphrase Hashem's response: "You avoided build the altar because you question if I have been protecting you? Yes, you have had a difficult life, but watch what happens to your family when I remove my protection for just one moment!"

הקב"ה מדקדק עם סביביו כחוט השערה

Hashem deals most stringently with those who are closest to Him.