By Rabbi Moshe Pogrow
A matzeivah, a monument, consists of a single, natural stone, commemorating what G-d has done for us. The Avos used matzeivos, since they came to know G-d through His rule over nature. In the time of the Avos, people’s actions said more about man than about G-d, for the mitzvos had not yet been given, had not yet refined the life of the individual and of the community. Only then would human lives reveal the ratzon Hashem.
Matzeivos were therefore permitted in the time of the Avos, just like a mizbeiach, which symbolizes the devotion of man’s actions to G-d’s Will. Since Matan Torah, priority was given to the mizbeiach, and it absorbed the role of the matzeivah as well. Acknowledgment of G-d as Master of our destiny (symbolized by the matzeivah)—separately from devoting ourselves to doing His Will (symbolized by the mizbeiach)—has become a sin. G-d is now revealed not in what He does for us, but through mastery of human life. Our actions are no longer a product of our destiny; rather, our destiny is a product of our actions.
At the beginning of Maaseh Bereishis, water covered the surface of the earth. On the third day, Hashem said, “Let the waters collect in one place, and let dry land be seen.” The waves at sea may be high, but when they come to shore, they break and do not flood the continents. Sometimes when Hashem wants to punish the world, he allows a high wave to travel across the sea and continue onto dry land, as in the case of a tsunami. This is what is described in the days of Enosh: the oceans rose up and flooded a third of the world. When we place our feet on the ground, we must remember that it is chasdei Hashem that it is not flooded.
Adapted from Emunah in the Classroom
Through its structure and symbolism, the mizbeiach proclaims the mission: Through the deeds of humanity, the whole earth will be transformed into G-d’s mountain, upon which the Divine fire of the Torah, will shine its light afar and be the revelation of G-d on earth.
Upon entering Eretz Yisrael, Yaakov prepared the way. Vayatzev sham mizbeiach—he erected a mizbeiach as a matzeivah, signifying that here, what man builds will be the monument of G-d’s revelation. Here, G-d’s glory will shine through man’s deeds. Here, man’s task is to thank G-d for the bad just as for the good. Here, by doing G-d’s Will, man is to transform everything earthly into something higher, that gives satisfaction to G-d. And vayikra lo—Yaakov proclaimed this to himself, and to his family.
What Yaakov wished to proclaim by erecting this mizbeiach as a matzeivah—not to the outside world, but to himself and the members of his household: G-d, from Whom everything in the world originates, is elokei Yisrael, Israel’s Lawgiver, Judge, and G-d. He reveals Himself not only through Israel’s destiny, but primarily through Israel’s deeds. Until today, this idea remains in the family of Yaakov, and we are charged with bringing it to its full realization.
Belief, hope, consolation, encouragement—these are represented by a matzeivah, and they are all that people expect from “religion.” But subordination of life to G-d’s Will, willing and joyful obedience to commandment, making all of human life a monument to the revelation of G-d—all these are the legacy of Yaakov alone. Only in the end of days will the nations say: yoreinu midrachav, v’nelcha b’orchosav.
Based on the commentary of Rav Shamshon Raphael Hirsch zt”l on Chumash, with permission from the publisher.
