Dr. Nosson Chayim Leff
Sfas Emes, Zechuso Tagein Aleinu, Vayishlach, 5631/37/38
This ma'amar begins with a surprise. Almost always, the Sfas Emes starts
his ma'amar with a comment on the parsha's first Medrash Rabba. This week,
however, he goes well into parsha before he starts his discourse. Thus he
begins with the Medrash Rabba's comment on the posuk (Bereishis, 33:18):
"Vayavo Ya'akov shaleim ... va' yichan es penei ha'ir." (ArtScroll:
"Ya'akov arrived intact" -- [i.e., whole] -- "at the city of Shechem ...
and he encamped before the city.")
The Medrash to which the Sfas Emes skips also comes as a surprise. Usually,
we have a sense of where the Medrash is coming from and what it is trying
to teach us. Not so in this case. The message that the Medrash is trying
to convey is not all evident. Likewise, the methodology -- how Chazal got
from the text in the Torah to reach this message -- is also not clear. To
see what I mean, here is the Medrash's comment (Bereishis Rabba, 79:6) on
the posuk just quoted: "He arrived with the last glimmer of daylight on
erev Shabbos"; 've'kava techumin'; 'and he set the limits on the space to
which he had access on Shabbos'. The commentaries explain this as saying
that he made an eruv techumin .
You see why I find this Medrash puzzling. Let us try to understand it,
first the methodology and then the substance. The Sfas Emes's text for the
year 5637 is more complete than the text for the year 5631, so we will work
for a while with the Sfas Emes of 5637.
The Medrash speaks of a a link between Shabbos and Ya'akov Avinu's arrival
at Shechem. The Sfas Emes easily deals with this link. He explains that the
posuk's word "shaleim" implies shalom, i.e., Shabbos. The connection with
eruv techumin is less apparent. The Sfas Emes tells us that the posuk's
word "vayichan." can be taken as an allusion to eruv techumin. This
allusion may be coming from the similar sound of the words 'techumin' and
We return now to the Sfas Emes's ma'amar for Vayishlach in the year
5631. Here the Sfas Emes focuses on the connection between Shabbos and the
weekdays. The Sfas Emes usually refers to the weekdays as "yemei hama'aseh"
-- the days in which we do "asiya": action. The Sfas Emes's choice of
words signals his whole attitude toward the life that we live on days other
than Shabbos . Clearly, the Sfas Emes views "asiya" -- weekday activities
-- positively. Indeed, he goes so far as to say that the quality of our
Shabbos depends on our avoda during the week. (Note that the word "avoda"
has two meanings. It can mean "work" and/or it can mean "serving
HaShem". In the present context, the Sfas Emes is evoking both senses of
the word.) Continuing in this vein, the Sfas Emes tells us that during the
week, too, we can connect with the chiyus (vibrancy; vitality) of HaShem.
How? By the way we view performing our melacha (weekday activities). In
fact, the Sfas Emes defines "melacha" as finding HaShem by action ("al
yedei asiya mamash"). Doing mitzvos requires action ("ma'aseh"). This is
why HaShem gave us mitzvos -- to enable us to relate to Him by the actions
of our everyday life.
But there is a difference between Shabbos and yemei hama'aseh. During the
week, we encounter HaShem in the form of forces of nature -- i.e.,
mal'achim ('angels'; messengers; agents). By contrast, on Shabbos -- which
HaShem blessed -- all creation is elevated, enabling us to have a closer
relationship with Him. (Note an implication that follows from the Sfas
Emes's formulation. To facilitate the closer relationship with HaShem on
Shabbos, we abstain from contact with 'mal'achim' on that special day.
Hence, to avoid engagement with the world of action (asiya), on Shabbos,
doing melacha is prohibited.)
Understanding the connection between Shabbos and the weekdays is crucial.
To aid our understanding on this subject, we go to the ma'amar of another
year (5638), where the Sfas Emes sums up on the connection. During the
week, we deal with Teva (i.e., the mal'achim, the forces of Nature). Doing
mitzvos in the world of Nature requires action; in particular, actions in
accordance with HaShem's will. Hence, by doing mitzvos, we subordinate the
world of Nature and human actions to HaShem. Chazal express this mastery
over the mal'achim by saying, in figurative term, that by performing
mitzvos, we create 'mal'achim tovim' ('good angels').
More generally, by going about our daily lives in full recognition that
Nature is HaShem's handiwork (and not vice versa), we can achieve what the
Torah (Shemos, 20, 9) has in mind (in the Sfas Emes's non-pshat reading): "
Six days shall you work, ve'asisa kol me'lachte'cha". That is, on the six
workdays, we can "create all of our angels". Then, having achieved this
"Tikun Ha'ma'asim", we can come close to HaShem on Shabbos. We return now
to the text of the Sfas Emes in the year 5637. This text can help us
address a basic question that we have not yet answered. What is the
message that the Medrash and the Sfas Emes want to convey when they tell us
that Ya'akov Avinu arrived in Shechem "at the last glimmer of light before
The Sfas Emes explains that in conducting himself in this manner, Ya'kov
Avinu was emulating his Master. For the posuk (Bereishis, 2:2) tells us
that HaShem also continued with creation until the very last moment. As
the Torah phrases it: "Vayechal Elokim bayom hashevi'i"! (ArtScroll: "By
the seventh day, God completed His work ..."). So, too, did Ya'akov Avinu
do melacha until the very last moment before Shabbos.
By continuing with melacha until the last moment before Shabbos, Ya'akov
Avinu enlarged the period of time available for melacha. This is the very
opposite of the idea of "tosefes Shabbos" -- commencing Shabbos earlier
than sunset, and thus reducing the time available for doing melacha. I
suggest the following further development of the Sfas Emes's exposition.
Note what Ya'akov Avinu was doing in that last moment: He was preparing an
eruv techumim . That is, he was arranging to reach space that would
otherwise be halachically inaccessible to him on Shabbos. Thus, by his
actions in both dimensions -- space and time -- Ya'akov Avinu was enlarging
the domain of feasible 'asiya'. Clearly, the Sfas Emes's interpretation
here reflects his view of melacha and asiya as valued, positive activities.
What was right for Ya'akov Avinu -- doing melacha until the last moment
before Shabbos -- is not necessarily right for us. On the contrary, most
of us badly need to stop melacha well before sunset; for we need time to
decompress and prepare ourselves spiritually to welcome Shabbos HaMalka.
PS. You may be wondering: why does the topic of mal'achim ('angels';
agents) figure so prominently in this week's Sfas Emes? The answer is
straightforward. Our Parsha begins: 'Vayishlach Ya'akov
mal'achim...'(ArtScroll: 'Then Jacob sent angels...') On which phrase
Rashi comments: 'mal'achim mamash' ' real angels'.) Further, the topic of
'mal'achim' leads directly to 'melacha', and hence to 'asiya'.
 What is an 'eruv techumin'? On Shabbos, we are not permitted to walk
more than 2000 amos (cubits) from our place of dwelling (or from the last
house in the city in which we dwell). However, if before Shabbos, we put
out some food that we might, in principle, eat on Shabbos, we have in
effect shifted our dwelling to that spot. We may then walk 2000 amos from
that spot. Thus, an eruv techumin enables a person to reach space that
would otherwise be halachically inaccessible on Shabbos.
Copyright © 2003 by Dr. Nosson Chayim Leff and Torah.org