Yitro - 6 Questions on What Yitro Really Heard

The parshah starts with:

Now Moshe's father in law, Yitro, the chieftain of Midian, heard all that G-d had done for Moshe and for Israel, His people that the Lord had taken Israel out of Egypt.

Shmot 18:1

וַיִּשְׁמַע יִתְרוֹ כֹהֵן מִדְיָן חֹתֵן מֹשֶׁה אֵת כָּל אֲשֶׁר עָשָׂה אֱ־לֹהִים לְמֹשֶׁה וּלְיִשְׂרָאֵל עַמּוֹ כִּי הוֹצִיא יְ־הֹוָ־ה אֶת יִשְׂרָאֵל מִמִּצְרָיִםשמות יח:א

A short while later another similar verse comes up.

Moshe told his father in law [about] all that the Lord had done to Pharaoh and to the Egyptians on account of Israel, [and about] all the hardships that had befallen them on the way, and [that] the Lord had saved them.

Shmot 18:8

וַיְסַפֵּר מֹשֶׁה לְחֹתְנוֹ אֵת כָּל אֲשֶׁר עָשָׂה יְ־קוָ־ק לְפַרְעֹה וּלְמִצְרַיִם עַל אוֹדֹת יִשְׂרָאֵל אֵת כָּל הַתְּלָאָה אֲשֶׁר מְצָאָתַם בַּדֶּרֶךְ וַיַּצִּלֵם יְ־קוָ־ק
שמות יח:א

Yitro Heard

The first question that comes up is, what did Yitro hear? According to Rashi:

What news did he [Yitro] hear that [made such an impression that] he came? The splitting of the Red Sea and the war with Amalek. — [from Zev. 116a, and Mechilta, combining the views of Rabbi Joshua and Rabbi Eliezer]

6 Questions
The Kli Yakar raises a number of questions around the opening verse (Shmot 18:1).

1. Why does the latter verse occur, having Moshe explain to Yitro what happened, isn't it repeating what Yitro already heard (knew)?
2. Why does the first verse (Shmot 18:1) refer to Moshe and Yisrael, while the latter verse (Shmot 18:8) refers to Pharaoh and the Egyptians?
3. Why does the first verse (Shmot 18:1) use the name of G-d as Elokim (the name of divine judgement) while the latter verse (Shmot 18:8) uses the name of G-d as the YUD KAY VUV KAY (the name of divine mercy)?
4. Why does the first verse (Shmot 18:1) refer to Moshe and Yisrael, while the latter verse (Shmot 18:9)  refers to just Yisrael
5. Why does Yitro only declare that he is happy in the verse "Jethro was happy about all the good that the Lord had done for Israel...." (Shmot 18:9) following what Moshe told him, rather than earlier (Shmot 18:1) when Yitro 'heard' the news of what G-d had done for the Jewish people?
6. Why does Moshe have to tell anything to Yitro (Shmot 18:8) when in the opening verses (Shmot 18:1) he knows that "...that the Lord had taken Israel out of Egypt"? 

Intro: The Power of Tzadikim and Belief in Duality

Before addressing these questions, the Kli Yakar explains that several concepts must be laid out, in order to properly address these questions. 

1. Tzadikim have the power the to change and influence, so much so, that they can change 'din' (divine judgement) into a situation of mercy. Likewise, inherently evil individuals can perform the opposite influence, changing mercy into 'din' (divine judgement).
2. There exists a philosophy based on the idea that there are dual forces in the world: a force that governs all that is good in the world, and a separate force that is the master of all evil in the world.

The Other Side of the Story

The Kli Yakar explains that from Yitro's point of view he had only heard about certain events, namely the splitting of the Red Sea and the victory in the war with Amalek. These were great things to attribute to Hashem, but he wasn't convinced that Hashem was the sole arbiter and power over everything in the world. Yitro still held to his belief in duality, that a power controlled the good and a separate power governed evil. It was only when Yitro had Moshe tell him, that he heard the other side of the story. 

He heard that not only did Hashem split the Red Sea for the Jews and allow them to walk across a dry sea bed, but Hashem also closed the sea together, drowning and destroying the pursuant Egyptians.

This explains questions #1, #2, #5, and #6. 

Answer to Question #1
Moshe didn't repeat things that Yitro already knew, rather he brought clarity and filled Yitro in on aspects of events he wasn't familiar with, impacting Yitro's world-view. 

Answer to Question #2
This is why in Moshe's explanation, Moshe refers to Pharaoh and the Egyptians (as opposed to Moshe and the Yisrael). Moshe is emphasizing the bad circumstances that befell  Pharaoh and the Egyptians, instigated by G-d.

Answer to Question #5
This is why Yitro declares that he is happy only AFTER he had these events explained to him by Moshe. After Moshe gives Yitro the big picture can he say with conviction that he is wholeheartedly committed to the Jewish people and to Hashem, as the sole power holding influence over the world.

Answer to Question #6

Following Moshe's clarifications, Yitro better understood what was the nature of the exodus of the Jewish People from Egypt. He saw that it wasn't just a one-sided event, totally in favor of  saving the Jewish People, but it was also an event that saw the destruction of the Egyptians. 

Measure for Measure

The Kli Yakar continues saying, even these explanations did no resolve Yitro's doubts concerning dual powers in the world, what he learned from Moshe definitely put everything into a new perspective. He now saw the amazing and good powers like splitting the sea and taking the Jewish People out of Egypt, had a contra, a spiritual opposite. He also saw that the bad and destructive events that befell the Egyptians did not operate independently. These events were in retribution, measure for measure, for the hardships that they put the Jewish People under. Everything operated in harmony. Had dual powers been at play, then Yitro would not have seen any connection between the destruction levied against the Egyptians and salvation in turn delivered to the Jewish People.

The Power of the Tzadik

Concerning the remaining questions, the Kli Yakar explains that the Tzadik has the power to change divine judgement to a situation deserving of mercy. 

Answer to Question #4
The first verse (Shmot 18:1) refers to Moshe and Yisrael in relation to the Exodus, showing that Moshe was the determining element that brought about the departure from Egypt. It was the basis of Moshe's merits that the Jewish People were able to be redeemed, for on their merit's alone they would not have been worthy. While later in the verse that Moshe explains events to Yitro (Shmot 18:8), Moshe is describing the actual departure from Egypt, not the motivating factors for allowing the Jews to leave. The Jewish People were the ones that actually left Egypt. Moshe was never in servitude.

Answer to Question #5

This also explains the use of different names for G-d. The name of divine judgement is used in the beginning, but we see that the presence of the Tzadik, Moshe, in the opening verse (Shmot 18:1) changes this to the name of mercy later (Shmot 18:8). 

The Lure of Duality 

The Kli Yakar explores further the underlying dilemma that befell Yitro. There are powerful elements and beliefs lobbying for the belief in separate and dual powers for good and evil in the world. It is a profound theological and philosophical challenge to attribute bad events to the same G-d that we pray to everyday for our sustenance and for support. For some this is a big concept to grasp.

The Kli Yakar explains how this issue is present in halachah. The Gemorrah in Mesechet Brechot says:

Come and hear: ‘In the morning, if one commenced with [the intention to say] "Who formest light" and finished with "Who bringest on the evening twilight", he has not performed his obligation; 

Brechot 12A (Soncino Edition)

For the blessings on reading the Shma, the blessing starts off with saying 'Yotzar Or' and 'Boray Hoshech' (creates the light and produces darkness). We praise Hashem for being the source of two opposite powers in the world. The ruling in halacha in clear (Shulchan Orach - Orach Haim 59:2), if just one of these phrases is used, either 'creates light' or 'produces darkness', then the blessing is incomplete, and insufficient. 

We are reminded regularly that our belief in G-d and our faith is open to tests, and even when bad things happen we still must see this as part of, and not separate from, G-d and the powers and role He plays in the world.

Bo - Looking Up

When Hashem explains to Moshe and Aharon about the 10th plague, he tells them to convey to the Jewish people the proper way to be prepared for this plague.

And they shall take [some] of the blood and put it on the TWO DOORPOSTS and ON THE LINTEL, on the houses in which they will eat it.

Shmot 12:7

Yet when Moshe calls the elders together to actually explain to them what Hashem had told him. Moshe says this over slightly different.

And you shall take a bunch of hyssop and immerse [it] in the blood that is in the basin, and you shall extend TO THE LINTEL and TO THE TWO DOORPOSTS the blood that is in the basin, and you shall not go out, any man from the entrance of his house until morning.

Shmot 12:22

In presenting the instructions for the Jewish people to carry out, Moshe changes the order for how the blood should be applied to the doorway.

Order
Says the Baal HaTurim in regards to the change of order from the earlier verse to Moshe's version, he explains this as showing that the order really doesn't matter. No matter which order you put the blood on the doorway, you will have fulfilled your obligation.

Symbol of the Doorway
Says the Kli Yakar, by way of Midrash, we can see the deeper meaning in all the elements of the doorway. As the midrash Eicha Rabbah relates, this is like HaKodesh Baruch Hu appealing to the Jewish people.

From the days of your fathers you have departed from My laws and have not kept [them]. "Return to Me, and I will return to you," said the Lord of Hosts, but you said, "With what have we to return?"

Malachi 3:7

And the midrash continues, saying, "...rather You should return first." The midrash rests upon the following verse:

Restore us to You, O Lord, that we may be restored! Renew our days as of old.

Eicha 5:21

The Kli Yakar establishes that from the point of view of the Jewish people, Hashem provides the power and strength to change our ways, and come back to him.

The Lintel
Based on this interpretation, the Lintel, the singular element in the doorway, serves to represent Hashem, positioned across the top. This is found the following verses.

For He has looked down from His holy HEIGHT; the Lord LOOKED FROM HEAVEN to earth,

Tehillim 102:20

The Doorposts
The two doorposts literally support the lintel, across the top. The lintel symbolizes Hashem looking down, so who supports Hashem? The merit of the Patriarchs and Matriarchs. We see this in the verse:

which are the abode for the God Who precedes all, and BELOW ARE THE MIGHTY ONES OF THE WORLD. He expelled the enemy from before you, and said, 'Destroy!'

Dvarim 33:27

Who are the mighty ones of the world, who is deserving of this accolade? The Patriarchs are part of the infrastructure that form the foundations for Judaism, and our relationship with Hashem. That is why when Hashem gives over the instructions to Moshe, He imparts honor to the Patriarchs and lists The Doorposts before the Lintel. That is to say that righteous ones, they are the Patriarchs and the Matriarchs.

The Source of Power

However Moshe changed the order. Why? This goes along with what the verse says in Malachi. At this stage of the Exodus, the Jewish people are at their weakest - spiritually and physically. Moshe turns his pleas heavenwards, engaging Hashem to impart strength to the Jewish people.

The Divine Relationship

Continues the Kli Yakar, saying, this helps to explain the Rashi in Shir HaShirim.

How fair are your feet in sandals, O daughter of nobles! The curves of your thighs are like jewels, the handiwork of a CRAFTSMAN.

Shir HaShirim 7:2

Says Rashi on the word "craftsman":

The Hebrew word for "craftsman" is "אוּמָן"  which is like the word "אֳמָן". We say the word  "אֳמָן" in order to show praise of the Holy One, blessed be He, the Israelites praise Him from TOP to BOTTOM. They commence, so to speak, from “His head is as finest gold,” and progressively descend to “His legs are as pillars of marble,” since they come to appease Him, to draw DOWN His Shechinah from the HEAVENLY ABODES to the EARTHLY ABODES. He, however, counts their praises from BOTTOM to TOP: “How fair are your feet!” and He progressively counts until, “Your head upon you is like Carmel,” until He comes to draw them to Him.

 The Jewish people  relate to Hashem from the heights down to our level, looking up to gain strength. While Hashem relates to the Jewish people from the lowest to high, bringing the Jewish people up to Him.

That is why Hashem instructs Moshe to start with the doorposts and then the lintel, for Hashem to show that His glory starts from where the Jewish People are and rises up to Him. The righteous add power and heroism   to the heights.

Likewise, in respect to Hashem, Moshe precedes the lintel to the doorposts, to show that for us the glory comes down to us from above.

Vayachi - The Challenge of this World

The parshah opens with:

And Jacob lived in the land of Egypt for seventeen years, and Jacob's days, the years of his life, were a hundred and forty seven years.

Breisheit 47:28

Asks the Netivot Shalom, why does the verse have to specify that Jacob lived in the land of Egypt for 17 years, and then state his age? The number of years he spent in Egypt could be deduced based on the age we learned earlier from when he arrived in Egypt.

Descending into Egypt
To consider this question, the Netivot Shalom raises another issue. Why did Yaacov have to go down to Egypt at all? We see that different patriarchs and matriarchs go down to Egypt. Avraham and Sarah go to Egypt. Yoseph spent most of his life in Egypt. Then Yaacov came down to Egypt.

This plays a key role in paving the way for the People of Israel to eventually to come down to Egypt. Their holy presence in Egypt is meant to transmit holy sparks and infuse the atmosphere of Egypt with a holiness that was not previously present. This is meant to create the foundations for an environment to enable the People of Israel to survive their time in Egypt.

The Power of 17
Yet this doesn't address the main question. Why does the Torah have to stipulate that Yaacov was in Egypt for 17 years?  The Netivot Shalom continues and says that this figure is critical. The gematria of 17 is:
ט ו ב
2 + 6 + 9 = 17

What is this? This is good (טוב). Good is the act of conquering (or correcting) a certain character trait. Good is the opposite of Bad (רע), and of the course the component that is the evil force confronting us is the Yetzer HaRah (יצר הרע).

Why Egypt?
Yet, the Netivot Shalom explains, in order to understand this perspective, we need to understand why the People of Israel went down to Egypt.

In the covenant between Avraham and G-d, there is a warning that Avraham's descendents will suffer. However the exact place is not specified.

And He said to Abram, "You shall surely know that your seed will be strangers in a land that is not theirs, and they will enslave them and oppress them, for four hundred years.

Breisheit 15:13

The land is not specified. So now that we see in fact that the land alluded to will be Egypt. Then why Egypt? What is unique about Egypt to qualify it as this land?

Egypt is the epitome of impurity. It is a place filled with abominations. This is the worst place that the Jewish people could be sent. Since this is the case, the patriarchs and matriarchs needed to lessen the intensity of this impure environment, and infuse it with some level of holiness.

The Morale of the Descent to Egypt
Yaacov going down to Egypt can be seen as a metaphor for the life experience. Yaacov sitting in the promised land, is that place on high where souls are hewn. Then the soul comes down, into this world. Our world is imperfect, and filled with destructive, elements. So like the patriarchs and matriarchs raising up the sparks in Egypt and adding some holiness. We need to work on our souls in the same way in this world

Miketz

Then he commanded the overseer of his house, saying, "Fill the men's sacks with food, as much as they can carry, and put each man's money into the mouth of his sack. And my goblet, the silver goblet, put into the mouth of the sack of the youngest, and his purchase money." And he did according to Joseph's word, which he had spoken.

Breisheit 44:1-2

As seen before Yosef had showed closeness and camaraderie.

And he had portions brought to them from before him, and Benjamin's portion was five times as large as the portions of any of them, and they drank and became intoxicated with him.

Breisheit 43:34

How in one verse can Yosef sit, eat and drink with his brothers, then in the next verses turn around and seemingly set in motion a plot to have his brothers arrested.  Was his external actions truly reflective of what he felt in his heart? The Or HaChaim HaKadosh says that we have to look deeper to understand these issues.

Perhaps this suggest 3 things.

1. In order to cleanse them of the sin of stealing, when they kidnapped him, he created suspicion about them so that there would be embarrassment about the sin of stealing Yosef and then they would be admonished of that sin.
2. He also wanted to see if they were prepared to put up their own lives to save Binyamin. Then Yosef would be able to see how strong the trait of brotherhood was in the family, and also this would serve to cleanse them of their sin towards Yosef.
3. He wanted to offer a hint about the sin they perpetrated on Yosef. Then they would begin to reflect on their actions and feel like maybe their is someone in this house that is familiar with their actions. Thus we saw earlier how Yosef tried to provide clues to them that he knew certain details about him, when he sat them "They sat before him, the firstborn according to his age, and the youngest according to his youth, and the men looked at each other in astonishment." (Breisheit 43:33).

Vayishlach - Rebranding

God said to him, "Your name is Yaacov. Your name shall no longer be called Yaacov, but Yisrael shall be your name." And He named him Yisrael.

Breisheit 35:10

Name changing has occurred on several occasions in the Torah. The most famous is the interaction with G-d and the couple, Avram and Sarai, permanently changing their names to Avraham and Sarah. So how does this compare to the episode in this week's parshah, where G-d 're-brands' Yaacov as Yisrael.

Has G-d permanently uprooted the name of Yaacov? Asks the Or HaChaim Hakadosh, what is different by Yaacov from Avraham. By Avraham we learn that calling him Avram is a transgression, but this is not the case by Yaacov.

As discussed in Mesechet Brechot

"Your name shall no longer be called Yaacov, Israel shall be your name." This does not mean that the name Yaacov shall be obliterated, but that Yisrael shall be the principal name and Yisrael a secondary one.

Brechot 12B-13A (Soncino Translation)

Avraham is Completely Renamed
This differs from nature of how Avraham is renamed. There is agreement in Mesechet Brechot that Avraham's name change is permanent and to the core, but opinions differ as why.

Bar Kappara taught: Whoever calls Avraham Avram transgresses a positive precept, since it says, Thy name shall be Avraham.(Gen. 17:5)  R. Eliezer says: He transgresses a negative command,  since it says, Neither shall thy name any more be called Avram (Gen. 17:5)

Brechot 13A (Soncino translation)  

What is the significance of this name change? Why go so far to debate why this identity must be changed?

Vayetzei - Hidden Secrets

The second aliya starts off with the verse:

And he looked, and behold! a well in the field, and behold! Three flocks of sheep lying beside it, because from that well they would water the flocks, and a huge rock was upon the mouth of the well.

 וַיַּרְא וְהִנֵּה בְאֵר בַּשָּׂדֶה וְהִנֵּה שָׁם שְׁלֹשָׁה עֶדְרֵי צֹאן רֹבְצִים עָלֶיהָ כִּי מִן הַבְּאֵר הַהִוא יַשְׁקוּ הָעֲדָרִים וְהָאֶבֶן גְּדֹלָה עַל פִּי הַבְּאֵר

Breisheit 29:2

Yaacov's arrival at this well is not happenstance, but is filled with deeper meaning. The commentators take different approaches as to what this verse comes to symbolically communicate.

Ramban
Quoting the Midrash, the Ramban says that this verse gives us a peak at the future. That Yaacov 'happens upon' a well, guarded by 3 flocks of sheep, and covered by a great stone - is all significant.

• Well: a metaphor for the Beit HaMikdash (the Temple).
• 3 flocks of sheep: 3 pilgrimiges to Jerusalem (Succot, Pesach, Shavuot)
• From that  well: this is (The Beit HaMikdash) that the flocks (pilgrims) should drink from (imbibe the Holy Spirit)
• Return the rock onto the mouth of the well: this is closing the well (Beit HaMikdash) until the next festival

Another metaphor 

for out of Zion shall the Torah come forth, and the word of the Lord from Jerusalem.

Yeshayahu 2:3

For Torah is compared to water (coming out of the well) as it says in the Gemarah

Sow to yourselves in charity, reap in kindness; again, water [in this connection] signifies ‘the law’ as stated, "Ho! All who thirst, go to water" (Yeshayahu 55:1).

Baba Kama 17A

Kli Yakar
The Kli Yakar also reveals the hidden meanings encoded in this verse.

• 3 flocks of sheep: 3 [leaders from the Torah] that met their wives at a well - Yitzhak, Yaacov, and Moshe
• Well: metaphor for women
• 3 flocks of sheep: 3 partners in creation - Man, Woman, and G-d
• From that well: the offspring drink all their sustenance from these 3 partners
• Huge rock was upon the mouth of the well: this is the essence of the modest woman, her true beauty locked away from the world
• Return the rock onto the mouth of the well: that the inner beauty of the woman is not revealed to everyone (only her husband), and after they are intimate she returns to her modest form (the stone is rolled back)

Rabbeinu Behaye
All of the Avot (Avraham, Yitzhak, and Yaacov) encountered episodes with a well.

• Well: represents the Beit HaMikdash, for that is the structure that will be constructed in the future for their offspring (the Jewish people)
  From out of the metaphorical well comes Torah, for Torah is represented as water.

 וְהִנֵּה שָׁם שְׁלֹשָׁה עֶדְרֵי צֹאן

The word "שם" (there) seems to be superfluous.
But we get a hint at the significance of this word from Yehezkel.

So I arose and went out to the plain and behold, there the glory of the L-rd was standing, like the glory that I saw by the river Chebar, and I fell on my face.
Yehezkel 3:23

• 3 flocks of sheep: this represents Am Yisrael - the 3 is the 3 parts of Am Yisrael, Kohen, Levi and Yisrael
• 3 flocks of sheep: represents the three set times for visiting the Beit HaMikdah (Succot, Pesach, and Shavuot)

כִּי מִן הַבְּאֵר הַהִוא יַשְׁקוּ הָעֲדָרִים וְהָאֶבֶן גְּדֹלָה עַל פִּי הַבְּאֵר

This verse further hints at the name of G-d where we see the YudKayVavkay.
יַשְׁקוּ
הָעֲדָרִים
וְהָאֶבֶן

Here we have three of the letters of the name of G-d. This is in the words of the verse dealing with providing drink to the flock, reprentative of the flocks getting spiritual sustenance from G-d.
And where is the last letter?

The word "גְּדֹלָה " comes to represent the enlarged DALET at the of the word ECHAD in the Kryiat Shma, since this DALET is bigger than the rest of the letters. So from the end of this word we take the final letter for constructing the name of G-d.

Vayetzei - Navigating the Road Ahead

In the opening scenes of the parshah, following the vision of angels going up and down the ladder, Yaacov suddenly saw G-d. G-d appears to Yaacov in splendor and glory, blessing him and his offspring, and makes the following promise.

And behold, I am with you, and I will guard you wherever you go, and I will restore you to this land, for I will not forsake you until I have done what I have spoken concerning you.

Breisheit 28 13-15

So with blessings and promises, and a direct vision from G-d, Yaacov would seem to be 'set.' We would have thought that Yaacov was bursting with enthusiasm and ready to embark on the journey he had started.

Yet, just a few pasukim later, upon waking, he displays a far different reaction. He was frightened and says:

וַיִּדַּר יַעֲקֹב נֶדֶר לֵאמֹר אִם יִהְיֶה אֱ־לֹהִים עִמָּדִי וּשְׁמָרַנִי בַּדֶּרֶךְ הַזֶּה אֲשֶׁר אָנֹכִי הוֹלֵךְ וְנָתַן לִי לֶחֶם לֶאֱכֹל וּבֶגֶד לִלְבֹּשׁ

And Jacob uttered a vow, saying, "If G-d will be with me, and He will guard me on this way, upon which I am going, and He will give me bread to eat and a garment to wear;

And if I return in peace to my father's house, and the Lord will be my G-d;

Then this stone, which I have placed as a monument, shall be a house of G-d, and everything that You give me, I will surely tithe to You.

Breisheit 28 20-22

This seems like an odd reaction, considering the complete divine protection that he was offered just a few verses earlier.  Shouldn’t Yaacov's reaction have been more confident?

Questions

1. Why is Yaacov asking “if” G-d will be with him, didn’t  G-d Himself just promised him  directly that He would be with him?
2. Why does Yaacov vow by the name of G-d as KeloKim (the name of Judgement), while G-d Himself presented himself by the name YudKayVavKay (the name of mercy) – especially when Yaacov’s vow is about having mercy and doing him chesed?
3. Why does Yaacov seem to present conditions for a deal to G-d, stating “terms up front” that need to be fulfilled in order for him to dedicate himself to G-d? Shouldn’t faith prevail, especially having received  divine promises?
4. Why is Yaacov’s first concern about materialistic protection? Like bread and clothes?
5. Why does Yaacov stipulate his conditions that for fulfillment of terms, he will “tithe” ( עַשֵּׂר אֲעַשְּׂרֶנּוּ לָךְ) – we say the Avot already kept mitzvoth, now he wants make a mitzvah conditional?

The commentators address these issues.

Question #1
Why is Yaacov asking “if” G-d will be with him

Says The Kli Yakar:

Heaven forbid that one should say that Yaacov was in doubt about the direct promises from G-d. Since as we saw, G-d already said 'I am with you. I will protect you wherever you go.'

Rather The Kli Yakar says, Yaacov wasn’t asking for physical protection, since he was already promised that. 

Really Yaacov was requesting protection for his soul against the possibility of coming to sin.

We can see this directly in the words of G-d's promise:

וְהִנֵּה אָנֹכִי עִמָּך וּשְׁמַרְתִּיךָ בְּכֹל אֲשֶׁר תֵּלֵךְ וַהֲשִׁבֹתִיךָ אֶל הָאֲדָמָה הַזֹּאת כִּי לֹא אֶעֱזָבְךָ עַד אֲשֶׁר אִם עָשִׂיתִי אֵת אֲשֶׁר דִּבַּרְתִּי לָךְ

Breisheit 28:15

G-d had promised to him to ‘bring you back to this soil' - where the return to the land of Israel was under G-d's divine supervision. While Yaacov's response was 'and if I return in peace to my father's house' .

• G-d promised to return Yaacov only 'to this soil'
• Yaacov asked for protection to return all the way 'to my father's house.'

We can conclude that they were talking about two different journeys.

Question #2
Why does Yaacov vow by the name of G-d as KeloKim

The Gemarah in Brechot states:

R. Yacov b. Iddi points to a contradiction. One verse reads: "And behold, I am with you, and I will guard you wherever you go," and the other verse reads: "And he was frightened!"

[The answer is that] he [Yaacov] thought that some sin might cause [God's promise not to be fulfilled].

Brechot 4A

So after receiving a divine promise, how can Yaacov lack confidence, but be in fear?

Says the Netivot Shalom: G-d’s promises were presented in the name of YudKayVavKay, which is a name representing the trait of divine mercy. And because of this Yaacov was afraid!

What did he fear? He feared that if he should slip up and sin, then this divine mercy would be lost and he would have to face the alternative – the trait of divine, uncompromising judgement.

So from this concern, already at the outset he takes 'precautionary measures' and invokes the trait of judgement, expressed in the name - KeloKim. Sensing how vulnerable he feels on the journey he is embarking on, and out of concern that he may slip up in his journey, he asks for divine judgement to be at his side from the start.

Question #3
Why does Yaacov seem to present conditions for a deal to G-d, stating his “terms up front” that need to be fulfilled

In comparing the differences between the promises of G-d to the responses of Yaacov, we see that Yaacov's focus and concern was to be protected from sin.

Says the Kli Yakar:

Protection from sin, or to not come to the point of actually sinning, this is dependent on our personal choices. 

But to be protected from being confronted with the possibility of sinning, this can only be provided by divine intervention. G-d's statement to Yaacov referred to providing him physical protection in the statement 'I will protect you wherever you go.' The pasuk uses the expresseion - 'wherever' (BKOL).  In life, all roads are dangerous and many paths lie before us to go on.

Yet Yaacov said 'protect me on this journey that I am taking.' And in response, G-d directs Yaacov to the special path that Yaacov should specifically go on, to be protected on.

What is that path? 

It is the Path of G-d and Torah and Mitzvot. 

We can see this directly in the words of G-d's promise 'I will protect you wherever you go' - where the word ANOCHI seems to be superfluous.

וְהִנֵּה אָנֹכִי עִמָּך וּשְׁמַרְתִּיךָ בְּכֹל אֲשֶׁר תֵּלֵךְ וַהֲשִׁבֹתִיךָ אֶל הָאֲדָמָה הַזֹּאת כִּי לֹא אֶעֱזָבְךָ עַד אֲשֶׁר אִם עָשִׂיתִי אֵת אֲשֶׁר דִּבַּרְתִּי לָךְ

Breisheit 28:15

And so the word 'ANOCHI' is added. This is to emphasize that divine protection is required to protect us when confronted with sinful influences and places. This is what Yaacov meant when he said 'protect me' and let me return 'complete' - meaning protected from sin and a complete person, devoid of sin.

Question #4 Why is Yaacov’s first concern for material protection?

Concerning physical protection, Yaacov was covered. G-d said 'I will protect you wherever you go' since  we have physical protection in Eretz Yisrael,  then we need  this protection when going out of Eretz Yisrael. G-d also promised to Yaacov 'and bring you back to this soil,' so Yaacov was ensured physical protection for  the full, round trip, back to Eretz Yisrael.

However Yaacov's concern was really about spiritual protection. He was concerned about not learning from the ways of Lavan. And not just Lavan, but also from the Canaanites and Emory in Eretz Yisrael. That is why Yaacov made his personal request stating 'and if I return in peace to my father's house' - not that he should be physically protected until reaching his father's house, but that Yaacov should be protected from the influence of sin throughout his journey (to not learn from Lavan, not be influenced by Canaanites, and Emory).

Then why Bread and clothes?

Yaacov was not looking to benefit materially, and we see this in 'if He gives me bread to eat and clothing to wear' - where Yaacov asks for specifically these items. Yaacov wants to emphasize that he only needs to receive the most basic sustenance. This is to provide him the level of assurance that he should not be put under stress  out of of providing for himself, and driven to sin. Morever, if Yaacov's motives were for material gain, then he should have asked for  valuable goods like gold and pearls.

Question #5 why does Yaacov conclude with an offer to tithe?

Adds the Netivot Shalom:

Our Rabbis have taught: It is forbidden for a man to enjoy anything of this world without a blessing, and if anyone enjoys anything of this world without a blessings,  it is as if he stole from Hakadosh Baruch Hu.

Brechot 35A

The importance of making a brechah is that you make Hashem a partner in your actions, and in your life. But when you take advantage of this world without a brechah, you take the opposite approach and you alienate Hashem. As it says in Mishlei:

איש תהפוכות ישלח מדון, ונרגן מפריד אלוף
A perverse man incites quarrel, and a grumbler alienates the Lord.

Mishlei 16:28

Yaacov’s offer of tithes (maser) was not an attempt on his part to take on a new Mitzvah, rather this was his effort in taking his first steps into Olam Hazeh. Until this point, Yaacov had nothing to do with this world. He was a part of the spirituality of Yitzhak.  He was the quintessential yeshiva bochur. The Ish Tam. He didn't know anything about 'office politics.' Now his life stood at a crossroads, and was taking a turn, going down into this world. 

He we would be getting married, having children, going to work – and all in the house of Lavan – the most impure place possible.

So Yaacov’s vow is a way for him to deal with this upheaval, of this profound change in his life, of confronting the challenges of this world.  To be better prepared to handle the material and take on the challenges of this world - Olam HaZeh - he seeks to immediately establish that all his material gains should be transformed to spiritual ones, by declaring all his material growth to be bound to tithes - to have a spiritual value. 

This approach is also reflected in the vision of the ladder. The ladder's base is in this world, but the top (the head if you will) is in heaven.

Conclusions

So we see that this event goes far from representing self-doubt by Yaacov, and is not at all a form of 'striking a deal'. What we see here is a true dialog. G-d offers to provide physical protection and guidance. Yaacov accepts this implicitly and turns the discussion to the fate of his soul, asking for different ways to be protected from the  sinful influences of the world around him.

This provides us a guide for all of  our daily struggles. Every day, we go on journeys and leave the safety of our homes, and risk entering the world. On our journeys we are physically vulnerable to the dangers all around us. 

In life, we are really on a more important journey – a journey of the soul. This mission is constantly under attack, as we are bombarded by media messages selling us all kinds of foreign values and tempting us. Just as Yaacov was sensitive to the frailties of the human condition and  inherent weakness, he looked to G-d for guidance and protection, so as to ensure the success of his journey. For us, this provides us a good model for taking extra measures for navigating the road ahead in our own lives, and protecting our own souls.