After arriving in the land of Canaan, G-d appears to him telling him “To your offspring I will give this land”, after which Avraham proceeds to ‘build an altar to G-d, Who appeared to him.’

Why did Avraham wait first till now to react, wasn’t the earlier promise of becoming a great nation in a land that will be revealed to him deserving of a response?

Avraham builds three altars in the course of this portion. The first, upon entering the land, the second, after camping between Beth-el and Ai, and lastly, when arriving in Hebron.

Strangely in neither of these three places does Avraham offer any sacrifices.

The Rama avers that indeed Avraham merely built an altar, but never brought any sacrifices upon it.(תורת העולה חלק ג)

There was a fourth altar Avraham built, when he arrived at Mount Moriah with the intention of offering Yitzchok, and, ironically, even that only resulted in his ‘bringing him up upon it’ without sacrificing him, only replacing him with the ram.

What purpose could there be in building an altar absent of sacrifices?

The great Rav Meir Simcha of Dvinsk, observes that coinciding with this first building of an altar, is an encounter with G-d communicating with man for the very first time, not solely by hearing Him, but ‘seeing’ G-d. Immediately preceding the promise to grant this land to Avraham’s children it states, ‘G-d appeared to Avraham.’ (בראשית יב ז)

Until this moment in history G-d had merely spoken. Whether to Adam, Kayin and the other assorted individuals who G-d communicated with, and even Avraham was merely ‘told’ “go for yourself from your land... to the land I will show you.”

He explains that man inherently possesses the ability to ‘perceive’ G-d, as Job asserts, מבשרי — from my flesh, אחזה אלו-ה — I see G-d. (איוב יט כו)

It was only due to Adam and Chava sinning that they became encumbered with layer of physicality that would now have to be ‘peeled’ away and refined to allow their innate ability to ‘see’ Him, return. It was thus only after the initial testing of Avraham to disengage from the naturally strong instinct to comfortably remain in his land, with his family, and homestead, and his displaying a complete shedding of that material pull, that he now deserved to restore his ‘sight’, and despite his flesh, to see G-d.  

The Holy Ohr Hachaim, interprets the description of Avraham building an altar to the G-d, הנראה אליו — Who appeared to him, as Avraham exulting over experiencing, in the words of King David, the fullness of joys in Your presence. (תהלים טז יא)

He adds that the joy he felt hearing about the good tidings of the promise of children and a land, paled in significance to the delight of that direct encounter with G-d.

The question begs though since Rashi quotes in the name of the Midrash that he was rejoicing over ‘the good tidings concerning his descendants and the good tidings concerning the Land of Israel.’

The great thirteenth century Kabbalist, Rav Yosef Gikatilla in his Shaarei Orah, teaches that there is an attribute called זאת, that accompanies a person who seeks to integrate one’s own merits, or the merits of the Jewish people in accessing G-d’s blessing and presence.

בזאת — With ‘this’ shall Aharon come into the Sanctuary...(ויקרא טז ג)

Even if there would encamp against me an army, my heart would not fear... בזאת — in ‘this’ I trust. (תהלים כז ג)

זאת — ‘This’ is my comfort in my affliction... (שם קיט נ)

Whether Aharon entering the Sanctuary on Yom Kippur to represent and appeal on behalf of the Jewish nation, presenting their merits before G-d; or when facing our enemies, placing our trust in Him, seeking divine intervention on our behalf ; or when enduring suffering we grasp on to this attribute knowing that we are inextricably bound to the Almighty and seek His support, this attribute of זאת is there bonding our destiny with G-d.

The tiding of Avraham’s offspring coupled with the tiding of the land was not simply two pieces of good news. It was a presentation of the reality that the success of Avraham’s descendants was contingent on their bond with the holy land. One was dependent on the other. If we would succeed in synthesizing the two, we would bring the entire world to its intended fruition.

Our failure to accomplish that and the resulting exiles and travails we would experience due to that, were intended to draw our attention, and compel us to return once again, all part of the journey that would ultimately bring us home.

During that journey, we would often ‘see’ the hand of G-d, both in the miraculous circumstances that bring us salvation, as well as in the tragedies and tribulation that at times are so evident that it could only have been His presence that is constant maneuvering events on our behalf.

Perhaps that is G-d’s intention when He relates, “to your offspring I will give, הארץ הזאת — this land”, revealing this attribute of זאת, that heralds an exquisite relationship with the Almighty for all of eternity, that would find its expression in both the good and bad times, since ultimately it is all for our welfare.

When Avraham rejoices over his ability to ‘see’ the Divine Presence it is part and parcel with the tiding of the children and the land, for this connection is the vehicle by which all his progeny will merit to ‘see’ and sense, each generation on its level, His Presence.

The first portrayal of an altar in the Tabernacle/Mishkan is termed a מזבח האדמה — an altar of earth.

Rav S.R. Hirsch elucidates.

When you wish to come to Me, you have not to represent to yourselves things that you imagine are with Me in heaven, but rather to ponder on how I wish things to be carried on by you on earth. It is the earth not heaven that concerns you if and when you wish to come near to me. The altar that you build up to Me should represent the earth raised up to G-d by Men’s deeds, Men’s actions. ‘An altar of earth’, direct and immediately from the earth is to arise. (שמות כ כא)

We need not offer sacrifices. We must offer ourselves at the altar, dedicating our efforts to enhancing the alliance between our actions here on earth and the blessing that showers down from heaven.

The Masters of the sacred secrets reveal that זאת is an acronym for זכור אל תשכח — remember and never forget, the command to recall and never forget the evil enemy of Amalek and their negation of the notion of a Creator who directs His will through the agency of his chosen nation, who claim we each control our personal destiny.

May we remain forever cognizant of G-d’s devotion and involvement with each one of us. If we do we will merit to see, and rejoice in, His presence!

באהבה,

צבי יהודה טייכמאן