Bountiful and Bounded Boundaries
Adapted by Channie Koplowitz Stein
After his encounter with Esau, Yaakov arrives safely and shalem/whole/intact [physically, emotionally, spiritually CKS] at the city of Shechem, and vayichan/he encamped/rested before the city without entering it this time. Yaakov bought the parcel of land upon which he pitched his tent. The immediate question to arise is why didn't Yaakov Avinu enter the city as soon as he arrived at its outskirts? The medrash explained that it was Friday, near nightfall, Erev Shabbat, and Yaakov set about creating an eiruv [boundaries delineating a private area for Shabbat], that would establish the techum Shabbat, the extended area beyond these boundaries that would still be symbolically considered within the Shabbat domain. Our Sages extrapolate this idea from vayichan, implying that Yaakov established a place to rest. a place of menuchah, of Shabbat menuchah.
Ramban explains further that Yaakov wanted to establish ownership in the land Hashem had promised him and his fathers, and so he bought the field and would walk into the city of Shechem itself, within the extended parameters of techum Shabbat beyond the eiruv on Shabbat, as a landowner.
This episode is brought as one of the "proofs" that our forefathers kept the Torah, here, that Yaakov kept Shabbat and established a techum Shabbat, the extended Shabbat boundaries.
Why is the timing of Yaakov's arrival significant? In Ben Melech, Rabbi Mintzberg notes that the significant events in our history occur on Shabbat, whether it was receiving the Torah at Sinai, the fall of the walls of Jericho, the first city we conquered in Eretz Yisroel, and even Yaakov's ladder dream. Just as those were all turning points that provided a sense of serenity and purpose, so too was Yaakov's return to this promised land as an adult a moment of peace and reinforced identity. The first thing he does is set up the boundaries for Shabbat, for this restful experience.
The Avnei Nezer writes that Yaakov Avinu arrived at twilight, in the evening, when light and dark are so intertwined that it is difficult to see clearly. [Safety experts note that this time of day has an inordinately high percentage of car accidents.] But clear sight is necessary not just for physical mobility, but also for navigating the spiritual world where the lines between the pure and the impure are easily blurred. Yaakov Avinu understands that Eretz Yisroel requires clear boundaries in this regard. His first action upon his return is to set up clear boundaries both for himself and for us not to adopt the cultures of the societies we may live in. While the Torah tells us explicitly not to adopt the practices of Egypt and Canaan, the civilizations of that time, the clear implication is that we not adopt the impure practices of other nations as well. Just as Yaakov did, we must also set boundaries to protect ourselves from falling into these alien practices.
Rav Wolbe points out that there is indeed much culture and many contributions that non Jews have made and which we enjoy. But we must never assume that there is sanctity within them. When we recite the blessing that Hashem has not made me a goy/gentile, we must understand this difference and establish boundaries to protect ourselves from accepting these contributions as sacred.
In Shemen Hatov, Rabbi Weinberger gives a new perspective on the well known adage, "The departure of a tzadik from a place leaves an impression." Rabbi Weinberger suggests that the reverse is equally true; the arrival of a tzadik also leaves an impression. Yaakov Avinu left this place on an Erev Shabbat and was returning of Erev Shabbat, closing the circle. Vayichan, the chen/grace that left with Yaakov's departure was now returning. The chen of Shabbos and the chen of Yaakov now met, and we pray that that chen be extended and carried with us from Shabbat into the entire week and into our entire lives.
That chen comes from controlling our inner energies and passions in the knowledge that everything comes from the Ribbono shel olam Who created the world and everything in it. This is the testimony of Shabbat. When we internalize this message, we testify that Hashem is the King. We stop focusing on trying to control our environment and the world - that is the "work" of the other days of the week. On Shabbat, we cede our control to Hashem. We allow Hashem's presence to fill our inner souls/pnim that are part of Hashem Himself and allow it to shine through our external appearances. Indeed, we now have a new, glowing panim/face. Therefore, when a family is privileged to make Shabbat sheva brachot for a newly married couple, they need not bring an additional "new face" to the celebration. Shabbat itself has provided the new face.
The creative process begins when we step out of our boundaries into new territory. By setting boundaries, we leave behind the creative process that is at the center of "work" on Shabbat. With these boundaries in place, we go inward and leave the creative process behind.
What is the essence of the techum Shabbos that Yaakov Avinu established? The Slonimer Rebbe, the Netivot Shalom, gives a profound interpretation to these boundaries that form the reality of all existence. Everything exists on three levels, begins the Netivot Shalom, understood through the acronym עשן/o-sha-n/smoke. These letters stand for olam/world/space, shanah/year/time and neshamah/person/soul. Here all three of these components were infused with sanctity. The place was Shechem, a name the Netivot Shalom also sees as an acronym: שכמ = שם כבוד מלכותו/Blessed is the Name of His glorious kingdom; the time was Shabbat; Yaakov himself was the person, the soul. Shabbat and Eretz Yisroel are the only entities that the encompass the entire person for extended periods. Even the sanctity of a sukkah leaves us as soon as we exit the sukkah. [As Rebbetzin Smiles points out, when we light Shabbat candles, we "encircle" the flames and draw the sanctity into ourselves.] Yaakov came shalem/whole and became fully immersed in kedushah/sanctity through sanctifying the place for Shabbat, the time.
The act of setting the boundaries and creating a space for sanctity to expand beyond the initial, minimal borders was the great achievement of Yaakov Avinu. As Rabbi Hofstedter then adds, we are not meant to isolate ourselves from the physical world; we are meant to elevate the mundane, physical world to a spiritual realm.
In the Shema verses that we recite daily in our prayers, we are commanded to love Hashem with all our hearts, with all our souls, and with all our resources. Each of our Patriarchs symbolized and perfected one of these attributes, notes Rabbi Schorr in Halekach Vehalebuv. Avraham Avinu dedicated his heart to doing chesed, Yitzchak was ready to sacrifice his soul, and Yaakov elevated all his material resources to Hashem's service. Meshech Chachoma notes that Yaakov Avinu alludes to this when he sends Esau the message that he has acquired an ox, a donkey, flocks, servants and maidservants. Why did he not include camels since he certainly had those as well? Yaakov was implying that he merits the birthright because he elevates the mundane to the spiritual, he dedicates the firstborn of each of these to Hashem. However, the camel, being a non kosher animal, is not dedicated and sacrificed to Hashem as a firstborn, and so Yaakov omitted the camel from his message, although he included it as a gift.
Avraham Avinu was about expanding kedushah outward. According to our mesorah/tradition, Avraham therefore made an erev tavshilin when required so he could accommodate guests whenever they came. On the other hand, Yaakov was about expanding the inner awareness, creating and nurturing the Tribes in service to Hashem. It was necessary for him to establish the boundaries that would protect the sanctity of that nation, writes the Be'er Torah. But boundaries not only limit, they also expand the parameters and become inclusive. For example, a mechitzah/partition allows women to come to shul and daven with the minyan in a way that is still "kosher." Without the mechitzah, women would be excluded. The techum Shabbos similarly expands the sanctity of Shabbos to allow one to leave the very limited confines of the town. Yaakov understood how to make these effective boundaries.
The Torah tells us that on Shabbat one should not leave his place. In Mesillos Bilvovom, Rabbi Eisenbergerer discusses how that concept frees us and elevates us. All week long, writes Rabbi Eisenbergerer, we are occupied with acquiring more and more material things. The truth of the matter is that the desire for material things never ends. We always want more, even when we have acquired the initial thing. Desire rules over us. On Shabbat, we must free ourselves of that desire and be content with what we have in our domain. We cannot send out for a takeout dinner, for example, if we do not want to eat what is in the house. We must be happy with what we have. We must turn inward and nurture the greatest joy, connecting with our souls and connecting our souls with their Source.
This mindset is in stark contrast to the way the rest of the world celebrates. They come together in outside gaudy exhibitions. As Rabbi Eisenberger notes, the nations publicize where one can see the greatest "holiday light displays" outside their homes. In contrast, we publicize Chanukah with a simple menorah lighting up our homes inside, visible to the outside from our windows. [They celebrate their New Year with noisemakers and rowdy parties; we celebrate our New Year in introspection, prayer, and quiet joy CKS.]
When you eliminate the desire for more, you are free, you no longer want the item or need it, and you feel complete and whole. Like Yaakaov Avinu (lehavdil), you too can become shalem/whole, and bring Godliness into the world.
Yaakov expanded himself by creating boundaries, by living joyously and contentedly within those boundaries. Shabbat boundaries teaches us that we can and should strive to live within those boundaries throughout our lives. Bring a Shabbat mentality into our lives. We must control our desires and not let them control us.
We can see the contrasting mentalities of Yaakov and Esau from their dialogue. When Yaakov presents the gifts to Esau, Esau responds, "I have much." Yaakov doesn't take the gifts back because, as he says, "I have everything," writes Rabbi Wolbe. No matter how much one has, there's always room for more, unless one feels he truly has everything he needs. That is why in our morning blessings we thank Hashem Who has made for me "all that I need," not, all that I want. Being content is the mindset of being happy with all that I have without constantly wanting more. As the Malbim says, your soul is meant to control the "horse" of your desires; your physical and material desires are not meant to control you.
The Gemarra tells us that Shabbos is the wonderful gift Hashem gave Bnei Yisroel from His storehouse. The Shabbos experience resembles in some small measure the experience of olam habo/the future world. In that world, yirat Shamayim, generally translated as fear or awe of Heaven will be paired with oneg/delight and joy .But the root of yirah is also the root for seeing. In Living Shabbos, Rabbi Sutton suggests that on Shabbos we get a glimpse of Heaven, and that glimpse, as awesome and fearful as it is, is coupled with joy and delight. We should carry this experience with us into the coming week, expand the boundaries of Shabbat so that they are inclusive and imbue all time and all space with some of the sanctity we are meant to experience on Shabbat.