The Quarreling Stones Are the Two Utterances "בראשית ברא" and "נעשה אדם"
Following this sublime path, we will now proceed to unravel our sages’ enigmatic words. They interpreted the passuk: “He took from the stones of the place, and he placed them around his head”—as per Rashi’s comment: “And he placed them around his head”: He arranged them like a gutter-pipe around his head, because he feared the presence of wild animals. Here is the explanation: Yaakov Avinu was on his way to Charan to establish the House of Yisrael for all future generations. Yet, he was extremely wary and fearful that the spiritual, wild animals present in Lavan’s home would harm his progeny spiritually.
Therefore, he wisely took “from the stones of the place.” The stones allude to the Ten Utterances with which HKB”H—the place of the world—created the world. Then, he selected from them the two utterances associated with Rosh HaShanah and Yom HaKippurim—"בראשית ברא" and "נעשה אדם"--which, as we have explained, encompass the entire Ten Utterances. By rectifying them, a person rectifies all of creation. Then, Yaakov placed them “around his head”—securing them in his thoughts—to protect them from wild animals.
The stones began to quarrel with one another. This one would say, “Upon me shall the tzaddik lay his head”; and this one would say, “Upon me shall he lay his head.” The first and tenth utterances began quarreling with each other. Since each one encompasses all of the Ten Utterances, each one yearned for Yaakov to rest his thoughts on them alone. Immediately, HKB”H made them into one stone. This is implied by the words: “And he took the stone (singular) that he placed around his head.” The word אב"ן is an acronym for these two all-inclusive utterances: ב'ראשית נ'עשה א'דם—attesting to the fact that they are equivalent so far as representing the Ten Utterances.
We can now explain why Yaakov Avinu connected these two utterances magnificently by declaring: “This stone which I have set up as a monument shall become a house of G-d, and whatever You will give me, I shall surely tithe to you.” We have learned from the Zohar hakadosh and the Ohr HaChaim hakadosh that Yaakov consecrated this stone as the “even Shesiyah” in the Kodesh HaKodashim. What is the significance of this exalted designation? It highlights the truth that the creation expanded and evolved from this special stone. For, HKB”H created the world with the Ten Utterances; and since the first and last which encompass all Ten Utterances are represented by the term אב"ן, he placed it permanently in the Kodesh HaKodashim.
Amazingly, we can now appreciate why Yaakov Avinu connected the אב"ן with giving ma’aser—one tenth—as a tithe. Now, the Gemara (Kesubos 50a) deduces from the double-language "עשר אעשרנו" that Yaakov was committing to giving two tenths. In other words, from everything he would receive from HKB”H in Olam HaZeh, he would sanctify two tenths. He would sanctify the first tenth, the first utterance—"בראשית ברא אלקים" – by committing to use all matters of Olam HaZeh exclusively for the sake of the Torah and for the sake of Yisrael—the two “Reishiss.” He would sanctify the second tenth, the tenth utterance— "נעשה אדם" – by heeding to rectify all the elements of creation incorporated within him.
In conclusion, it gives me immense pleasure to clarify the message of the Midrash: Because Yaakov said: “And whatever You will give me, עשר אעשרנו לך,” HKB”H said: “For this, I will give your children Aseres Yimei Teshuvah.” In the merit of sanctifying the first and last utterances, HKB”H gave Yaakov Avinu Ten Days of Repentance to accomplish the tikun of the Ten Utterances. He attributed heightened significance and kedushah to the first day—Rosh HaShanah—and to the tenth day—Yom Kippur—to complete the tikun of the first and tenth utterances, as implied by the words: ".עשר אעשרנו לך"
