Parshat Vayishlach 5777
Rabbi Jablinowitz
The Medrash Rabbah on Parshat Bereishis (11,7) teaches, that regarding Avraham, there is no clear reference in the Torah to his keeping Shabbos. Therefore he was given an inheritance with specific borders, as the pasuk says, Kum Hishalech Ba’aretz L’arkah U’lrachbah (Lech Lecha, Chapter 13, Pasuk 17). The commentaries explain that even though we are taught by Chazal that Avraham kept Shabbos, through the pasuk (Chapter 26, Verse 5), Vayishmor Mishmarti, Mitzvosai, Chukosai, V’Sorosai, there is no specific reference to Shabbos itself. In contrast, we find in our parsha a reference to Yaakov specifically keeping the mitzvah of Shabbos. The pasuk states (Chapter 33, Pasuk 18), Vayichan Es Pnei Ha’ir. Chazal learn from here that Yaakov entered the city right before Shabbos, Nichnas B’Dimdumei Chamah, and established Eiruv Techumim before Shabbos. As a consequence, Yaakov received a reward without boundaries, as the pasuk states, (Chapter 28, Pasuk 14), V’hayah Zarachah K’afar Ha’aretz Ufaratztah Yamah Vakaidmah, V'Tzafonah V'Negba.
There are two questions we can ask on this Medrash. Firstly, what is the connection between keeping Shabbos and receiving reward without limits. And secondly, when the Torah teaches that Yaakov kept Shabbos, why is the restriction of moving beyond borders given as the initial example of keeping Shabbos. Certainly there are better examples of stricter and more essential prohibitions on Shabbos.
The pasuk from which we learn the prohibition of going beyond T’chum Shabbos is the pasuk in Sefer Shmos (Chapter 16, Pasuk 29), Al Yeitzeih Ish Mimkomo Bayom Ha’shvi’i. Rav Tzadok explains, based on the Zohar, that the word Makom is used in a manner similar to the pasuk, Ki HaMakom Asher Atah Omeid Alav Admas Kodesh Hu. Essentially, Shabbos is a Kedushah of time. But in addition, Shabbos also creates a Kedushah of place as well, as we say in the davening on Shabbos U’fros Aleinu Succas Shalomechah. Hence, there is a prohibition on Shabbos to go from Reshus Hayachid, which is the private domain and on Shabbos has a special element of Kedushah, to the public domain, Reshus HaRabim, which lacks that holiness. This also explains Techum Shabbos, not going beyond the parameters of holiness on Shabbos. So even though the Issur of Techum is not a severe restriction and may even be from the Rabbis, conceptually it is fundamental to what Shabbos is about; creating a place of holiness.
Yaakov was the embodiment of the Kedushah of Clal Yisrael. And as a result, he kept Shabbos through Eiruv Techumim and was able to create areas of holiness. This is what is meant by Yaakov’s portion being without borders, Nachalah Bli Metzarim. He could spread his holiness and create a Makom Kadosh even in Chutz La’aretz. Therefore, the reward for strictly guarding the Kedushas HaMakom of Shabbos is having a portion without borders and being able to extend parameters of Kedushah in the world, just as Shabbos creates areas of Kedushah.
The Gemara in Baba Basra 17A teaches that the Kedushah of the Avos is expressed by the fact that all three experienced the level of Kol. By Avraham it says, V’Hashem Beirach Es Avraham Bakol, by Yitzchak it says Va’ochal Mikol, and by Yaakov in our parsha (Chapter 33, Pasuk 11), Yesh Li Kol. Rav Tzadok points out that by Avraham his level of kol was given to him as a bracha by Gd. Yitzchak’s kol was as a result of eating from Yaakov’s food. Only Yaakov’s kol was something he achieved himself, YeshLli Kol. This is the difference between the Avos. Avraham’s keeping of Shabbos was B’remez, hence his borders were with limits. Only Yaakov, who was able to create Kedushah, achieved the level of kol, of being spiritually self-sufficient, and was able to extend his essence to areas beyond himself.
Good Shabbos
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