Boundary Issues

Many of the Nevuos recorded in the Pessukim of Nach speak about our future, L’Asid Lavo. While we of course await those days anxiously, we can also learn the Divrei HaNavi with a focus on the present. Often, if we understand what will happen when the Geulah arrives, we can also find ways to bring it closer. This week’s Haftorah is an example of this opportunity.

The Haftorah for Parshas Vayigash is taken from Sefer Yechezkel, and is comprised of a Nevuah given to Yechezkel that seems somewhat unusual. In a section that begins, like many others in the Sefer, with the words “V’Atah Ben Adam” Hashem gives Yechezkel a set of instructions. He is told: “Kach Lecha Etz Echad U’Ksov Alav L’Yehuda U’Livnei Yisroel Chaveirav.” Rashi explains that he was meant to write these exact words, which represent Shevet Yehuda and Shevet Benyomim, on the wood. Then, Hashem tells the Navi: “U’Lekach Etz Echad U’Ksov Alav L’Yosef Ephraim V’Chol Bais Yisroel Chaveirav”. This piece of wood, Rashi explains, represented the rest of Klal Yisroel, which followed Yeravam who came from Shevet Ephraim.

After preparing these two planks of wood, Hashem tells the Navi: “V’Karav Osam Echad El Echad Lecha L’Etz Echad V’Hayu L’Echadim B’Yadecha”. Yechezkel was to bring the two pieces of wood close to one another and they would fuse, Al Yidei Nes, into one.

The Passuk then anticipates what would happen when the Navi began toting the “Etz Echad” with him—people would ask what it is. The Navi provides the answer to this question in two parts, a short version, which continues to employ the metaphor of the Etzim, and a longer one, which is more direct. In all, this explanation really comprises the remainder of the Haftorah.

As we learn the Pessukim it becomes clear that the symbolism of the Etzim is rather overt: at the time of the Geulah, HKBH will bring Bnei Yisreol to join together the disparate parts of Klal Yisroel into one. The Passuk tells us: “V’Asisi Eschem L’Goy Echad B’Aretz…V’Lo Yihiyu Od L’Sheni Goyim”. As we know, during the first Bais Hamikdash, Klal Yisroel was split into two kingdoms, Yehuda and Yisroel, and they went into Galus separately. L’Asid Lavo, however, we will rejoin our estranged brethren, united as one.

This union of Klal Yisroel will not merely be political in nature, however. The next Passuk tells us “V’Lo Yitamu Od B’Giluleihem”, we will no longer become defiled by our obsessions and Aveiros, “V’Ani Ahiyeh Lahem L’Elokim”, our relationship with Hashem will be elevated. Promises are also made about our leadership, “V’Avdi Dovid Melech Aleihim”, the Malchus Bais Dovid will reign once again, and about our ability to live up to our obligations, “U’Bimishpati Yelechu V’Chukosai Yishmiru”.

It seems, then, that the reunification of our people will result in an ability to live on a higher Ruchniasdik plane.

The Passuk then tells us of another outgrowth of our new reality: “V’Yashvu Al HaAretz Asher Nasati L’Avdi L’Yaakov…” We will live in the land that Hashem gave to Yaakov Avinu, which of course refers to Eretz Yisroel,. Now, the Passuk had already told us that we will be brought back to Artzeinu Hakedosha: “V’Ani Lokeach Es Bnei Yisroel…V’ivesi Osam El Admasa”, and so this Passuk must be telling us something more. The answer seems to lie in the end of the Passuk: “V’Yashvu Aleha Hema U’Bineihem ‘U’Bnei Bneihem Ad Olam.” Following the reunion of Klal Yisroel, once we are “Goy Echa B’Aretz”, we will have the ability to stay in Eretz Yisroel for eternity, never again finding ourselves in Galus.

We now understand the message of the Passuk, but its wording requires some expalantion. Why does the Navi refer to Eretz Yisroel as “HaAretz Asher Nasati L’Avdi L’Yaakov” in particular? We know that Eretz Yisroel was promised to all the Avos, not just Yaakov. In fact, we generally think of it as the land given to Avrohom, with the other Avos acquiring it B’Yerusha. What is meant by “HaAretz Asher Nasati L’Avdi L’Yaakov”?

Rashi explains these words very briefly: the Passuk is telling us that we will be given Eretz Yisroel “K’Ain SheNasatiha L’Yaakov Bli Metzarim”. We will receive Eretz Yisroel in the manner that Yaakov Avinu did—without boundaries.

The Pirush of Rashi, in this case, is a bit cryptic. What does it mean to receive Eretz Yisroel in this manner? We understand now that the Passuk means to tell us that our relationship to the land will be that of Yaakov Avinu, which, Rashi has explained, is defined as being “Bli Metzarim”. What does this mean? What is the benefit or virtue of receiving the land in this way?

In order to fully explain the words of Rashi, and the meaning of the Passuk, it would be helpful to identify, and understand, his source. Although Rashi does not mention a particular Chazal upon which he bases this comment, there is a Gemara in Shabbos that is closely tied to this Yesod.

The Gemara there discusses the various rewards that await a person who keeps Shabbos on an elevated level. Among others, the Gemara tells us: “Kol HaMiAneg Es HaShabbos Nosnin Lo Nachala Bli Metzarim”, if one delights in Shabbos, he is given a Nachala without bounds. The Gemara cites a Passuk in Yeshaya as the source for this idea: “Az Tisanag Al Hashem V’Hirkavticha Al Bamasei Aretz V’Hacalticha Nachlas Yaakov Avicha”. The Passuk there mentions the concept of Oneg, “Az Tisanag Al Hashem” and promises the Nachlas Yaakov in return. The Gemara then explains that Yaakov was the only one of the Avos who received a Nachla B’Li Metzarim. Taken together we see that one who fulfils the dictate of Oneg is Zoche to a Nachla B’Li Metzarim.

It certainly seems that the words of Rashi on our Passuk are based on this Gemara. The Navi tells us that we will reside upon the “Aretz Asher Nasati L’Avdi L’Yaakov”, using the name of Yaakov specifically, and Rashi makes the connection to the Gemara in Shabbos, concluding that this would be a Nachla B’Li Metzarim as well.

Putting aside the question of how exactly a Nachla Bli Metzarim is defined, we still must understand why it applies here. Why, in this Nevuah, which speaks about the reunification of Klal Yisroel and its results, does the Navi use the term “HaAretz Asher Nasati L’Avdi L’Yaakov”, which we now understand has an implication of a “Nesina Bli Metzarim?”

To answer this question, we must first understand how and why Yaakov was Zoche to this level of Nachla.

As part of its Drasha, the Gemara notes that it was specifically Yaakov Avinu who was given a Nachla Bli Mitzarim. The Gemara notes the Avrohom was given Eretz Yisroel “L’Arka U’Lerachba”, a land with physical boundaries, and Yitzchok received “Kol Artzos HaKel”, only the land of Hashem. Yaakov, on the other hand, was told “U’Faratzta Yama V’Kedma V’Tzafona VaNegba”, that his children would spread far and wide, in every direction. It emerges that the Nachla Bli Metzarim was promised to Yaakov Avinu when he was on his way to Charan, when he fell asleep and dreamt about the “Sulam Mutzav Artza”. Perhaps, if we understand the significance of that event, we can better explain the concept of “Nachla Bli Metzarim”.

Chazal tell us that the Lashon of “Pegiah” used in the Passuk there, VaYifga Bamakom Vayalan Sham Ki Va Hashemesh”, refers to Tefillah. When Yaakov reached that spot, at nightfall, he Davened, and in so doing was Misaken Teffilas Arvis.

While we know that “Teffilos Avos Tiknu”, our Avos Hakedoshim each were Misaken one of the three daily Tefilos, it’s difficult to understand what that means: is it in a Halachic sense, in terms of the Zmanei Teffilah, the Nusach HaTeffilah, or something different, perhaps deeper?

The Chidushei HaRim, brought in Likutei HaRim, explains that when Yaakov was Misaken the Teffilah of Arvis, he gave us an opportunity. There are times in a person’s life when he is in the dark, so to speak. He cannot see the Yad Hashem clearly, rather he feels the reality of Hester Panim in a stark manner. He cannot come close to Hashem, because he cannot see Him, but at the same time he knows that he must. It is at these times that the Teffila of Yaakov Avinu is needed. Yaakov was Misaken that even at the darkest of times, when Hester Panim reigns, one can call out and Daven to Hashem, and be brought closer to Him.

This is why the Teffilah of Maariv uses the words “Emes V’Emunah” as opposed to “V’Yatziv V’Nachon”: at night, in the dark, we don’t know that everything is stable and correct, but we rely on our Emunah, knowing that Hashem is there, even if we cannot see Him. We know that the darkness is there for us, that behind the Hester Panim is the answer to all.

A Teffilah such as this, explains the Chidushei HaRim, is in fact most effective as it comes from a person who knows that they have nothing to rely on other than HKBh, that there are no arrows in their quiver, no tools in their chest, that can save them from their current circumstance—only Hashem.

It was at that time, when Yaakov was Misaken the Teffilah of Maariv that he was told: “V’Haya Zaracha K’Afar HaAretz, U’Faratzta Yama V’Kedma Tzafona VaNegba”. Chazal explains that it is when we make ourselves like the Afar HaAretz that we are Zoche to expand, “Yama V’Kedma V’Tzafona VaNegba”.

The Chidushei HaRim explains that when one makes himself into Afar, realizing that he has not Kochos of his own and relies fully on Hashem, he is Zoche to the Nachla Bli Metzarim. We are typically bound only by constraints of our own making—when we realize that we have no self, and that we can accomplish only that which HKBH enables us to—no more and no less—we are in affect limitless. The promise of Nachla Bli Metzrim is therefore closely connected to the Teffila of Maariv, for it is that ability to Daven when we know that we have no other option that primes us to behave as Afar HaAretz.

This is also why the Nachla Bli Metzarim is connected so closely to Shabbos. On Shabbos, when we put our work aside, we can truly focus on how helpless we truly are without HKBH. This allows us to reduce our own self-worth, and come closer to becoming the Afar HaAretz that allows us access to the Nachla Bli Metzrim.

Perhaps we can apply this understanding of Nachla Bli Metzrim to our Passuk as well.

The Navi tells us that at the time of the Geulah we will be fused together—no longer will our previous divides dominate our existence, we will live as Goy Echad B’Aretz. When this happens, the Navi tells us, we will be Zoche to live in the Aretz Asher Nasati L’Avdi L’Yaakov, which Rashi explains refers to the Nachla Bli Mitzarim. This is because the unity of Klal Yisroel will engender a world in which we see ourselves as Afar HaAretz. Too often our own egos, feelings of superiority or perceived inferiority, lead to strife. In promising that we will live in unity, the Navi is telling us that those feelings will dissipate, which will further enable us to truly see ourselves as Afar HaAretz, and therefore be Zoche to Eretz Yisroel K’Ain SheNasatiha L’Yaakov Bli Metzarim forever.

The message for us, as we await the Geulah, is clear. If we wish to see the day of V’Asisi Eschem L’Goy Echad B’Aretz, we must work on our own sense of self. If we can recognize that we are truly dependant on HKBh for our successes and accomplishemnts, we will be able to see ourselves as Afar HaAretz, which will in turn bring the day of “V’Ani Lokeach Es Bnei Yisroel…V’ivesi Osam El Admasam”.