Dwelling/Walking Within the Land

And Jacob dwelt (vayeshev) in the Land of his father’s sojournings, in the land of  Canaan.        Genesis 37:1

Rabbi Yoḥanan says: wherever the verse uses the word “vayeshev” it is an indication of trouble.

                             Babylonian Talmud, Sanhedrin 106a

            Anaf Yosef writes that we find numerous uses of the word “vayeshev” in a context which gives no indication of trouble, and at times, even in the context of joy, and therefore concludes that Rabbi Yoḥanan’s comment must be understood to mean that in the majority of verses, “vayeshev” indicates trouble.

            Maharal of Prague explains that Rabbi Yoḥanan teaches that if one is content to “dwell” and stay in place, as if he has achieved his personal perfection, and has no desire to advance himself, he indeed has trouble.

            Our Sages [Babylonian Talmud, Ketubot 111a] taught: “one who walks four cubits within the Holy Land is assured a place in the world to come.” Maharal explains that “four cubits” represents one’s personal space, and therefore, walking four cubits represents advancing oneself. Thus, the Sages’ teaching is to be understood to mean that one who takes advantage of the Holy Land to advance himself spiritually is truly guaranteed his place in the world to come.

            Among the 613 mitzvot (at least in Naḥmanides’ reckoning) is dwelling within the Land of Israel (yeshivat Eretz Yisrael). Based upon the insights and elucidations of Maharal, we can understand that merely dwelling in the Land, with no aspiration to improve oneself spiritually does not constitute true fulfillment of the mitzva. While acknowledging the tremendous importance of the Land of Israel, the Land is not an end, but a means, perhaps the means, for approaching the Holy One blessed be He and His will.

            It seems significant that both Talmudic statements we quoted are said in the name of Rabbi Yoḥanan.