And Jacob came in peace (shalem) to the city of
Shechem, which is in the land of Canaan, when he came from Paddan-aram; and
encamped before the city. Genesis 33:18
(Jacob) entered on Erev Shabbat, in twilight, while
there was still daylight. Breishit Rabba 79:6
Rashbam explains that
“Shalem” is actually a place name (on the borders of the Land of Israel).
Rabbeinu Beḥayye agrees with Rashbam on the level of p’shat (the simple
meaning), but adds that our Sages understood the word to mean “complete,”
rather than as a place name.
Tzror haMor
expands the Sages’ approach and specifies that Jacob achieved completion by virtue
of having returned to the Holy Land:
The verse hints that so long as Jacob was outside the Land,
he was incomplete, since he was in an impure land and the Shechina is not
manifest outside the Land. Thus, the verse says “And Jacob arrived complete
(in) the city of Shechem,” since it is within the Land of Canaan.
Netivot Shalom (Ḥassidic
Master Rabbi Shalom Noaḥ of Slonim [1911 – 2000]) elucidates the Midrashic
comment that Jacob entered the Land as Shabbat was about to commence in the
context of Jacob achieving his personal completion:
Jacob entered the Land literally as Shabbat was about to
commence, and thus Shabbat and the Land were united. When Jacob entered the
Land at twilight of Erev Shabbat, the choice soul (Jacob
himself), the choice time (Shabbat) and the choice Land were united. Thus,
Jacob achieved the completion which is (reflected in) God’s desire to have a
dwelling place in the lower world. This is the intention of the verse “Jacob
arrived complete:” he achieved the level of completion which is the Divine
will, specifically within the Land.
In entering the Holy
Land as the holy day approached, Jacob, “the choicest of the Forefathers,” [Midrash
Sechel Tov, Genesis 33:17] was able to combine the sanctity of man, of time
and of space, and thereby achieve his personal completion.
The Master continues and
explains the conceptual connection between Shabbat and the Land:
All other mitzvot are limited, for a person is connected to
them only while actively engaged in their fulfillment. However, the sanctity
of Shabbat and of Eretz Yisrael encompass the Jew’s entire reality. The
internal light of Shabbat engulfs his entire being; once Shabbat enters, the
Jew completely enters her, not only his Torah study, prayers and good deeds are
infused with the sanctity of Shabbat, but even his eating, sleeping and all his
pleasurable activities are within the shade of the wings of Shabbat. Similarly,
Eretz Yisrael encompasses his entire being. The sanctity of the Land hovers
over the Jew who is within the Land of Israel, and he is totally immersed in
the atmosphere of sanctity. (Emphasis mine) This is the matter of
completion contained within these two mitzvot, Shabbat and the Land of Israel:
the Jew’s connection to them is not limited, but encompasses his entire essence
and being, without limitation.
No comments:
Post a Comment