Parashat Vaishlach 5771
" Jacov It arrived intact to the city of Shechem which is in the Land of Kenaan in that it comes from Padan Aram, and encamped before the city. And purchased part of the field in which he had planted there his tent from the hand of the sons of Chamor, the father of Shechem for one hundred gold coins. And he planted an altar there and called ' God of Israel is Gd! '. "(Gen. XXXIV, 18)
In Derashe on the Vaishlach 5761 we remembered as according to the Midrash, comes Jacov in Shechem on Friday, just in time to fix the tchum , the insurmountable limit that defines the place where you chose to spend the Sabbath. This teaching part on the interpretation of the word camp, vajchan, containing the root letters "nun" "chet" which means the rest of the Sabbath, but also the grace of the Jewish people.
" and encamped before the City ...: ... but in the words of our teachers, their memory is a blessing: ' came with sunset and set limits when it was still day, from here we learn that our father Jacov observed the Sabbath before he was given. '" (Radak on site quoting Bereshit Rabbah 79.6)
Dispel The Emet offers a series of arguments on this teaching. Going back in spirit to the trajectory indicated by the Midrash, he argues that the diaspora of Charan as the prototype of all diasporas is comparable to the way it serves the Lord in the six days of Creation. Erez Israel is instead comparable to the Shabbat. So Jacov our father arrives intact at the time switches to Erez Israel-Shabbat. In the mind of the Rabbi of Gur, he chooses to come to Shechem last possible moment before Shabbat. This is because as long as his Divine service was in the Diaspora-mode weekdays he wants to take full advantage of every moment. Jacov is therefore aware that everything has its time and that the task of the Jew is to give the best of each situation. That is about to enter the Sabbath in which he will serve the Lord in a higher mode does not excuse us from giving the best of ourselves on Friday. At the same time, the fact of living in the diaspora, in a way less than that of Erez Israel, does not excuse us from giving our best in terms that our condition allows us.
In this Jacov seek to redeem until the end somehow Esav, on the eve of Shabbat. So reads the Dispel Emet Jacov by repeating the expression ' to find favor in your eyes ' addressed to Esau. Chen, as we have said that is associated with the word vajchan. It is clear that the Dispel Emet is not making a historical reconstruction: a long time passes between an event and another. From the spiritual point of view, however, tried to approach Jacov Esau in last-ditch effort mode eve of Shabbat. Jacov knows that Esau can not serve God like him. Hopefully, his model may find favor in the eyes of Esau. Esau Jacov appreciate that and understand the greatness. It would be enough to recognize this, and Esau "undo" the model Jacov to find a role for him to serve the Lord. This contact is possible as long as you are in the diaspora-working mode. Shabbat, the Rabbi of Gur never loses an opportunity to remember, there is no contact possible, spiritually speaking, for the Gentiles. Shabbat is a reality out of this world, unattainable for those who are not part of the House of Jacov.
Shabbat then is the dividing line between Israel and the rest of the world. Among the camp of Jacov in which there is the Sabbath and the outside where there is violence and rape. The three dimensions of which we have spoken several times in recent weeks, here are a further encroachment. Jacov that contains all the souls of Israel meets with the holiness of the land of Israel and space, entering into the holiness of time, the Shabbat.
To Dispel the Emet this is an opportunity to explain another phenomenon: the ability to contain the finite to the infinite. In the Treaty of Avot we are invited to "run like the gazelle " (Zvi). The Gazelle is the symbol of the Land of Israel that is called Eretz HaZvi. The characteristic of the gazelle is for tests to have the skin 'that contains no meat '. That skin is always extremely tense, as if he had been given a disproportionately small measure skin than meat in it. This phenomenon becomes the prototype of the relationship between matter and spirit. In humans has been made that the soul is very hard to remain compressed in the materiality of the flesh. The soul tends to return to Heaven, and only the materiality of the body compresses and holds in this world.
The tzaddik is one who manages to slowly raise the body with the soul turning the ballast material into a springboard for spiritual growth. Then run like a gazelle is a key new approach to the sacred. Exploit the handicap to grow. Raising the matter. This speech has a special dimension in the Shabbat. At a time when we strip off the material and in fact we are able to transform any concrete thing such as food, clothing and sex in the delight of the Divine service, then we can even receive an extra soul. If we were able to make more space to the sacred in a place where barely entered what was there. What we can do this miracle for the Dispel Emet tshukà, desire, almost passionate, contact with the Divine.
recall that last week's Torah portion in the contraction of the Land of Israel is passed on through the tshukà of Jacov for its stones.
is therefore necessary that the sacred is fenced. Shabbat shmirà needs, but also compliance guard. The tchum Shabbat is the ideal boundary fencing material and the infinite sacredness of the Sabbath - just like the light of creation is placed and maintained for the righteous in the world to come.
The Sages teach us that God said to Moses: 'I have in my treasure a precious gift, the Sabbath, and I intend to give to the children of ' Israel and annuciaglielo go. ' Dispel The Emet argues that the Sabbath had already been given in some form! From here to the Rabbi of Gur, the special gift of the Sabbath is the last part of the sentence: veodiam lech, vai ed annuciaglielo. Lo Shabbat deve essere riannunciato ogni settimana. Ogni Shabbat è diverso, ogni preparazione allo Shabbat è unica ed irripetibile. Il grande regalo dello Shabbat è allora proprio nella sua dinamicità. La preparazione allo Shabbat, il modo in cui ognuno di noi si appresta ad accogliere lo Shabbat, preludio di un modo superiore, è il dono stesso dello Shabbat.
Capiamo allora che tutto verte sulla nostra preparazione. Shabbat è una realtà astronomica e spirituale. Esiste anche senza Israele. Il nostro Shabbat è il modo in cui ci prepariamo ad osservarlo. Ed the work he does in this sense Jacov is colossal. Entire route sfiaccante making in meeting our patriarch Esau in this key is read by Dispel Emet.
When Jacov katonti says, are now little for all the good that God made me, he means is he does not deserve what he received but also that it receives from the Lord more than you realize how close is the soul's relation to materiality. The right is the one that fits your head, one who can understand that everything comes from the Lord. The Rabbi of Gur down and says that everything that is katonti Mikol own hachasadim because of all the good. That reaction to the Divine good Jacov becoming more humble. For this reason, explains the Dispel Emet, God will take longer to pay for the right. Because in an act of kindness he wants the right is ready to respond best to the property taken. If the well was then reason to deviate and get a degree, what good would it be? Only when the right is ready to make tangible a springboard for the sacred can receive the good Divine.
But then all the way Jacov material is the mirror of spiritual ritch. The strategy of confrontation with Esav Sages inferred from the wording that is ready to apply three Jacov tattiche: corruzione-dono, preghiera e guerra. Prima prova a risolvere la situazione con dei doni, prega il Signore e si prepara a combattere. È certamente un approccio saggio che poi è risultato estremamente utile. Ma c’è un livello superiore. Lo Sfat Emet paragona queste tre tattiche ai tre modi in cui c’è richiesto di servire il Signore: con tutto il tuo cuore, con tutta la tua anima e con tutte le tue forze-averi. La preghiera è il servizio del cuore. L’anima è la persona, è colei che combatte in guerra. I beni materiali sono per i doni.
C’è dunque un percorso spirituale che accompagna l’angosciante ritorno di Jacov in Erez Israel.
Il Chidushè HaRim, il nonno dello Sfat Emet, vede nella parola S he C he M le iniziali di B aruch S hem C hevod. Questo indica per lo Sfat Emet l’ingresso della Volontà Divina nella natura, nella materia. Jacov entra a Shechem, nel più materiale dei posti e porta con se l’Unicità del nome di D.. Questo verso, lo abbiamo detto più volte, indica sopratutto la reazione umana al cospetto del Signore. È il modo in cui si risponde alle benedizioni nel Santuario ed è la reazione del pubblico che ascolta il Nome di D. pronunciato dal Sommo Sacerdote. È l’esternazione a feeling of respect and devotion that can not be suppressed before the revelation of the sacred.
Before becol levavechà etc., then Baruch Shem Chevod. It seems Shema one down. In fact, the first verse of the Shema, according to the Midrash, Jacov pronounces on his deathbed.
more one goes, the more you run, the more you should be able to work in introspection.
is paradoxical, but no less fascinating. We are called to reveal the uniqueness of D. saying the Shema from its first verse, the sum of Malkuth, then go into details. We need to be pushed from the root is holy that the pure soul that was put in each of us and then enter the world of mizvot. But we must also be capable of doing the opposite. Of from the particular, from the single mizvà and then come to a better understanding of the Oneness of D. in the knowledge that until our last moment in this world we will still be running in an endless path.
This is the way in which a lame Jacov becomes damaged. This is the path that takes us from the darkness of exile in the sun that rises for him in Erez Israel.
Jacov enter in Erez Israel and traces the limit of Shabbat. Jacov conquers space when sanctifies time. But understand the sacred time when it defines the boundaries of geographical space. The epicenter of this overlap is that point of sacred time and space in which Jacov sit and lay a table around which tribe of Israel to explain how it differs from the other night tonight, the land from other lands.
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