The Siftei Chachamim expresses the difficulty inherent in God's command to Ya'akov:

שפתי חכמים:… למה הוצרך לצוו קום עלה, הלא כבר נדר יעקב על זה.

Siftei Chachamim:… Why did He have to command him to arise and go up to Beit El? Hadn't Ya'akov already made an oath that he would do this?

Siftei Chachamim is refering to the oath that Ya'akov made immediately after his dream about the ladder (Bereshit 28:12-15) as he was leaving

"וישכם יעקב בבקר ויקח את האבן אשר שם מראשותיו וישם אותו מצבה ויצק שמן על ראשה. ויקרא את שם המקום ההוא בית אל ואולם לוז שם העיר לראשונה. וידר יעקב נדר לאמר אם יהיה א-להים עמדי ושמרני בדרך הזה אשר אנכי הולך ונותן לי לחם לאכל ובגד ללבש. ושבתי בשלום אל בית אבי והיה ה' לי לאלקים. והאבן הזאת אשר שמתי מצבה יהיה בית אלקים וכל אשר תתן לי עשר אעשרנו לך. (בראשית כח: יח-כב)

"And Ya'akov woke up early in the morning, and he took the stone that he had placed at his head and set it up as a monument and poured oil on it. And he called the name of the place Beit El, but Luz was the name of the city formerly. And Ya'akov made a vow saying: 'If God will be with me and watch me on this path upon which I am walking, and give me bread to eat and clothes to wear, and I return in peace to my father's house, then God shall be my God. And this stone that I have set as a monument shall become a house of God, and everything that You will give me I will surely tithe to you.'" (Bereshit 28:18-22)

The oath implies that upon his safe return to Eretz Yisrael, Ya'akov would return to Beit El and establish an altar there to serve as a "house of God". If so, why indeed did God have to command Ya'akov to go up to Beit El?

He Who Hesitates Is Lost

The Midrash Tanchuma and Rashi indicate that Ya'akov delayed his return to Beit El, staying for a while in Sukkot before moving on to Shechem for a more lengthy stay. As such, God was actually urging Ya'akov to more quickly fulfill his oath:

תנחומה: אמר לו הקב"ה ליעקב: "לא הגיעוך הצרות האלה אלא על שאיחרת את נדרך. אם אתה מבקש שלא יגיעוך עוד צרות, קום עלה בית אל לאותו מקום שנדרת לי שם נדר.

Tanchuma: God said to Ya'akov: "These troubles only came upon you because you delayed along the way. If you want no more troubles, arise and go up to Beit El, to the place where you made an oath to me."

רש"י: קום עלה - לפי שאיחרת בדרך נענשת ובא לך זאת מבתך.

Rashi: Arise and go up - Because you delayed along the way, you were punished and this incident with your daughter happened to you.

Both the Tanchuma and Rashi explain as well the timing of God's statement to Ya'akov, just after the abduction of Dina by Chamor the son of Shechem, and the subsequent killing of the men of Shechem by Shimon and Levi. They claim that the difficulties that Ya'akov experienced in Shechem were a punishment for not fulfilling his oath. Thus, according to both Rashi and the Midrash, God's dictate constitutes a rebuke designed to spare Ya'akov further pain by encouraging him to fulfill his obligation.

God's Assurance to Ya'akov

Midrash Lekach Tov sees an alternative connection between God's statement to Ya'akov and the incident involving Dina. He does not view the abduction of Dina as a punishment for Ya'akov delaying the fulfillment of his oath, but rather as a potential for further delay:

לקח טוב: לפי שהיה יעקב מתירא מיושב הארץ שנאמר (בראשית לד:ל) "להבאישני ביושב הארץ בכנעני ובפריזי". אמר לו הקב"ה: "קןם עלה בית אל" – קימה יש לך, עליה יש לך.

Lekach Tov: Because Ya'akov was afraid of the inhabitants of the land, as it says (Bereshit 34:30): "(you have brought trouble upon me) by making me odious among the inhabitants of the land…". God said to him: "Arise and go up to Beit El" - you will have an existence ("kimah"), you will have an ascent ("aliyah").

The actions of Shimon and Levi had a devastating impact on Ya'akov. He feared that, as a result, he would not be able to live in peace among the people of the region. God, therefore, assured him that he would succeed in establishing himself in Beit El as he had originally planned.

And Settle There

The explanation of Lekach Tov is consistent with the explanation of Rabbainu Bachya on the seemingly superfluous phrase "and settle there" ("veshev sham") that appears in God's statement.

רבינו בחיי: טעמו שיתישב שכלו שם.

Rabbeinu Bachya: Its meaning is that his mind will find rest there.

According to Rabbeinu Bachya, God is telling Ya'akov that he will find peace of mind from the incident of Dina by going to Beit El. Sforno, on the other hand, explains the phrase as follows:

ספורנו: ושב שם - לכוין דעתך קודם שתבנה המזבח.

Sforno: And dwell there - To direct your intention before you build the altar.

Sforno's interpretation implies that Ya'akov is not yet in a state of mind that he can fulfill his oath. God suggests a two step approach - to go to Beit El and settle himself before building the altar. Sforno seems to be consistent with Rashi and Midrash Tanchuma, implying that Ya'akov's delay in going to Beit El reflects a spiritual lack that must be addressed. The Midrash expresses this idea as follows:

תנחומא: אמר לו הקב"ה ליעקב - בשעת עתקא נדרא, בשעת רווחא שמטי? כשהיית בצרה נדרת וכשאתה ברוחה שכחת? מיד ויאמר יעקב אל ביתו ואל כל עמו … ונקומה ונעלה בית אל.

Tanchuma: …God said to Ya'akov: "When you were in trouble, you made an oath. When you are comfortable, you forgot?" Immediately, Ya'akov said to his household and to all who were with him … "Let us arise and we will go up to Beit El."

Siftei Chachamim compares Ya'akov's delay in going up to Beit El with his stay in the house of Lavan. Ya'akov left Eretz Yisrael for the house of Lavan in a troubled state. During his 20 years with his uncle, he acquired a large family and significant wealth. Siftei Chachamim points out that Ya'akov also delayed his departure from Lavan's house by six years. In that situation, as well, God appeared to Ya'akov and told him to return to Eretz Yisrael and fulfill his oath:

"ויאמר אלי מלאך הא-להים בחלום יעקב ואמר הנני. ויאמר …אנכי האל בית אל אשר משחת שם מצבה אשר נדרת לי שם נדר עתה קום צא מן הארץ הזאת ושוב אל ארץ מולדתיך." (בראשית לא:יא-יג)

"And an angel of God said to me in the dream: 'Ya'akov'', and I said: 'Here I am. And he said: '…I am the God of Beit El where you established a monument and where you made an oath to me. Now, arise, leave this land and return to the land of your birth." (Bereshit 31:11-13)

God's reminder to Ya'akov comes during his dream about the spotted and speckled sheep. Ya'akov, who dreamt when he left his father's house of angels ascending and descending a ladder connecting heaven and earth, dreams only of sheep after 20 years in the house of his uncle. As the Midrash suggests, Ya'akov's affluence seems to have affected his priorities, even when he was in the house of Lavan.

A Change of Name

Immediately after God's exhortation to return to Beit El, Ya'akov does so. Subsequently, God changes Ya'akov's name to Yisrael:

"וירא אלהים אל יעקב עוד בבאו מפדן ארם ויברך אותן. ויאמר לו אלהים שמך יעקב לא יקרא שמך עוד יעקב כי אם ישראל יהיה שמך ויקרא שמו ישראל." (בראשית לה:ט-י)

"And God appeared to Ya'akov again when he came from Padan Aram and He blessed him. And God said to him: 'Your name is Ya'akov. Your name will not be called any more ("od") Ya'akov, but your name will be Yisrael. And He called his name Yisrael.'" (Bereshit 35:9-10)

This change of name is also difficult as Ya'akov's name was apparently changed after his struggle with the angel prior to his meeting with Esav.

"ויאמר שלחני כי עלה השחר ויאמר לא אשלחך כי אם ברכתני. ויאמר אליו מה שמך ויאמר יעקב. ויאמר לא יעקב יאמר עוד שמך כי אם ישראל כי שרית עם אלהים ועם אנשים ותוכל. (בראשית לב:כז-כט)

"Then he (the angel) said: 'Let me go for the dawn has broken', and he (Ya'akov) said: 'I will not let you go unless you bless me.' And he said to him: 'What is your name?', and he replied: 'Ya'akov'. And he said: 'Ya'akov will be said no longer ("od") as your name, but Yisrael, for you have striven with God and with man and have overcome.'" (Bereshit 32:27-29)

Rashi resolves this apparent contradiction by explaining that the angel was only informing Ya'akov that God would change his name at Beit El.

רש"י: לא יאמר עוד שהברכות באו לך בעקבה וברמיה כי אם בשררה ובגלוי פנים וסופך שהקב"ה נגלה אליך בבית א-ל ומחליף את שמך ושם הוא מברכך.

Rashi: It will no longer be said that the blessings came to you through Deceit and trickery, but through noble conduct aand in an open manner. Your destiny is that God will appear to you at Beit El and change Your name, and will bless you there.

Why was the name change to take place at Beit El? In his comment, Rashi explains as well the significance of the name change. The name Ya'akov reflects deceit, while the name Yisrael reflects pride and nobility. It is thus understandable why Ya'akov's name was changed at Beit El and not before. The return to Beit El reflected the completion of a transitional process of spiritual and personal growth for Ya'akov. When he returned to Beit El, Ya'akov was prepared to be Yisrael, the noble leader.

The Rabbis (Brachot 13a) point out that once Avram's name was changed to Avraham, he is never referred to again as Avram. This is not the case with Ya'akov. Why so? Rabbeinu Hannanel claims that the answer lies in the use of the word “עוד” in our verse. The phrase “לא יקרא שמך עוד יעקב” is usually translated as “your name will not be called any more Ya'akov”. Rabbeinu Hannanel suggests an alternative definition:

רבינו חננאל: מלת "עוד" פירושה – "בלבד". יאמר "לא יקרא שמך עוד יעקב" –יעקב בלבד, כי אם יעקב וישראל.

Rabbeinu Hannanel: The meaning of the word "od" is "exclusively". He said: "Your name will not be called exclusively Ya'akov, but Ya'akov and Yisrael.

Even after his return to Beit El, Ya'akov manifested at times the qualities reflected in each of his names. This, the Ramban explains, is the reason for the use of both names in the section of Parshat Vayigash describing Ya'akov's descent to Egypt (Bereshit 46:2):

רמב"ן: אחרי שאמר לו ה' "לא יקרא שמך עוד יעקב כי אם ישראל יהיה שמך" היה ראוי שיקראנה בשם הנכבד ההוא וכן הוא נזכר בפרשה הזאת שלש פעמים. אבל קראו יעקב לרמוז כי עתה לא ישור עם אלהים ועם אנשים ויוכל, אבל יהיה בבית עבדים עד שיעלנו גם עלה. כי מעתה הגלות תתחיל בו וזה טעם "ואלה שמות בני ישראל הבאים מצרימה יעקב ובניו (בראשית מו:ח), כי בשם בני ישראל יבואו שמה כי יפרו הבנים ויגדל שמם וכבודם, אבל יעקב הוא עתה ברדתו שם.

Ramban: After God had told him that "your name will not be called any more Ya'akov, but your name will be Yisrael", it was only right that He should address him by this honored title. God's use of his old name Ya'akov on this occasion implies that henceforth he would not strive with God and men and prevail, but would remain in the house of bondage until He would bring him out…. This too is the reason for the use of the name Ya'akov in the following verse (Bereshit 46:8): "And these are the names of the children of Israel who came down to Egypt, Ya'akov and his sons. They entered Egypt as the Children of Israel, alluding to the fact that they would be fruitful and multiply, and become honored and renowned. But at the present moment (going into exile), he was just Ya'akov.

Conclusion

Ya'akov left Eretz Yisrael from Beit El with a charge to return. He would experience many trials and tribulations along the way, both physical and spiritual – experiences that would effect change in his character and his perspective. His return to Beit El marked the fulfillment of his destiny. He was now worthy of God's blessing:

"…ויקרא את שמו ישראל. ויאמר לו א-להים אני א-ל שדיד פרה ורבה גוי וקהל גוים יהיה ממך ומלכים מחלציך יצאו. ואת הארץ אשר נתתי לאברהם וליצחק לך אתננה ולזערך אחריך אתן את הארץ."

“…And he called his name Yisrael. And God said to him: ‘I am God Almighty, be fruitful and multiply; a nation and a host of nations will be from you, and kings shall come out of your loins. And the land that I gave to Avraham and Yitzchak I will give to you, and to your seed after you I will give the land.” (Bereshit 35:10-12)