בראשית, פרק כ״ח, פסוק י״ח

Following a profound nocturnal revelation, Jacob translates his spiritual experience into a physical act of gratitude and commitment to God. This action establishes the foundation of formal worship and the sanctification of physical space. He acts early in the morning, as these early hours are considered a time of grace, uniquely suited for prayer and offerings [העמק דבר]. Furthermore, the very acts of building a sanctuary and consecrating a holy place are required to be performed specifically during the daytime [צפנת פענח].

A question arises regarding the stones Jacob had placed around his head the night before, which are now treated as a single entity. Some commentators suggest he simply selected the most dignified stone among them [הכתב והקבלה], while others propose he stacked them upon one another [קונטרס חיבה יתירה]. However, the primary approach among commentators is that the stones miraculously merged into a single rock, symbolizing the future unity of the people of Israel [מלבי״ם, אלשיך]. Using a stone that had just served a mundane purpose, such as a makeshift pillow, presents a legal difficulty regarding its fitness for an altar. To resolve this, some explain that such use is permitted for a temporary altar [הטור הארוך]. Alternatively, these stones may have already possessed inherent holiness, originating from the altar of the first man or from the binding of Isaac, meaning they were never truly mundane. Another perspective argues that the miracle of the stones merging forged an entirely new creation, completely nullifying any previous ordinary use [פרדס יוסף]. According to various traditions, this newly formed rock was later embedded into the depths of the earth, becoming the Foundation Stone upon which the world was established and where the future Temple would eventually stand [רבנו בחיי, חזקוני, שפתי כהן].

Jacob then establishes this stone as a pillar, either by standing it upright on its base [רד״ק, ביאור יש״ר] or simply adjusting its position without moving it from its original spot [העמק דבר]. There is a fundamental distinction between a pillar, which consists of a single natural stone, and an altar, which is constructed from multiple stones by human hands. Before the Torah was given, worshiping God relied on nature exactly as He created it, making a natural pillar highly desirable. However, in later eras, humanity was tasked with sanctifying reality through active creation, making the constructed altar the preferred medium. Additionally, pillars were eventually prohibited because Canaanite nations adopted them for idolatrous rituals, creating a risk of inappropriate worship [רמב״ן, רש״ר הירש, אם למקרא, ביאור יש״ר]. Unlike altars used for animal offerings, these pillars were designated specifically for the pouring of oil and the libation of wine [רמב״ן].

As a fleeing traveler with seemingly nothing, the source of Jacob's oil is a matter of discussion. He may have brought a small amount to dip his bread [ביאור שטיינזלץ], or perhaps he kept oil inside a hollow staff to provide light for studying [פענח רזא]. Conversely, some suggest the oil miraculously descended from heaven [רבנו בחיי, ברכת אשר, מחוקקי יהודה]. The act of pouring the oil serves three complementary purposes. Practically, it acts as a permanent marker. Because oil stains are not washed away by rain, Jacob would be able to easily identify the exact stone upon his return from exile [אבן עזרא, רד״ק, רבנו בחיי, חזקוני]. Spiritually, it serves to sanctify and dedicate the site for future offerings, much like the later anointing of the Tabernacle vessels [רשב״ם, ספורנו, חזקוני, שד״ל]. Because oil does not mix with other liquids, it perfectly symbolizes separating the stone from the mundane and elevating it to a state of holiness [רש״ר הירש]. Finally, the pouring itself is an act of worship, expressing deep gratitude to God for health and continued existence. By building and pouring oil on land that did not legally belong to him, and doing so without any protest from the local inhabitants, Jacob essentially acted as the rightful owner of the territory. This bold action signaled the future inheritance of the land by his descendants [רמב״ן, רד״ק, רש״ר הירש].