Genesis:  28:19 –And he named the place Beth El, but Luz was originally the name of the city.

Babylonian Talmud – Pesachim 88a: – Rabbi Eleazar said: what is meant by the verse, “And many people shall go and say: ‘Come ye, and let us go up to the mountain of the Lord, To the house of the God of Jacob’” (Isaiah 2:3)? Why does it say the God of Jacob, but not the God of Abraham and Isaac? But [the meaning is this: we will] not [be] like Abraham, in connection with whom ‘mountain’ is written, as it is said, As it is said to this day, “In the mount where the Lord is seen” (Genesis 22:14). Nor like Isaac, in connection with whom “field” is written, as it is said, “And Isaac went out to meditate in the field in the evening” (Genesis 24:63). But [let us be] like Jacob, who called Him “home”, as it is said, “And he called the name of that place Beth-El [God is a home]” (Genesis 28:19).

Torah Temimah Colloquial Translation on Note #19

The Beth-El referred to here is not the same Beth-El referenced in Hoshea Chapter 7. Rather here is a reference to Jerusalem. Jacob called it Beth-El due to the fact that in the future the House of God would be built there. This is the same location referred to as Mount Moriah where Abraham prayed (Genesis 22:14). It is also the same location as the field that is mentioned where Isaac prayed (Genesis 24:63). Thus, the statement in the Gemora is that by referring to the location as a ‘house’ the intention is to contrast it with ‘mountain’ and ‘field’ which are open, non-status laden locations. Rather, the intent is to refer to it as a ‘house’; a location that is well-guarded and status laden.

What is stated just above is the general explanation given by the classic commentators, but the matter is not entirely clear to me. Behold, we find many places where a mountain is referenced as a very high, lofty location. There are references to “the Mountain of God” (Isaiah 2:3), to “Mount Zion” (Psalms 48:3), “the Holy Mountain” (Isaiah 27:13), etc. Why, here, are they denigrating the term “mountain”?

Therefore, were it not for the prior explanations offered by the commentators, I would state that this Gemora is referring that what which is stated in the Zohar in the section on Parshat Yitro (Section: 69:2). The Zohar there states: Why did Abraham refer to it as a mountain and Jacob refer to it as a house even though they are referring to the same place and represent the same [spiritual] level?  It is a mountain because a mountain is in reference to the nations of the world and represents a place for them to come under the wings [of the Divine Presence]. [Its holiness is open to everyone, whoever wants may come and receive it[1].  So too, the holiness of this mountain is open to all.]  On the other hand, it is called a home in reference to the Jewish people being in relation to God as a husband and a wife together joyfully in their home or as a mother bird laying on her nest. [End quote from the Zohar.]

Thus, we see that the advantage of a house over a mountain is not related to status. Rather, mountain is a [universal] symbol directed at the nations of the world while house is a [more intimate] symbol directed at the nation of Israel.

Translator’s Note:  The Torah Temimah is explaining why the same location is called both a house and a mountain. Instead of the explanation given by the classic commentators, he chooses an explanation in the Zohar.

[1] This addition is from the fuller text of the Zohar as pointed out by the commentary “Meshivas Nefesh”.