Halakhah su Genesi 28:14

Rabbi Ishmael the son of Rabbi Yosi asked those who lived in Babylonia, by what did they earn the right to call their living there “life.”²⁹²I.e., a successful life, since a life of sorrow cannot really be called “life.” They replied, “by right of the Torah.” And for those in the land of Israel, by right of the tithes. And those outside of the Land, by what right? Because they honor the Sabbaths and the holidays. Rabbi Yohanan in the name of Rabbi Yosi b. Halafta said, “Abraham our father, about whom is not written that he observed the Sabbath, inherited the world within measurable limits, as it is said, ‘Up, walk about the land through its length and breadth.’²⁹³Gen 13:17. But Jacob, about whom it iswritten that he observed Shabbat, as it is said, ‘and he encamped in the city,’ he entered at morning twilight, and fixed boundaries while it was still day,²⁹⁴Gen 33:18. In other words, according to the midrash, Jacob made an eruv that allowed him to carry things in the city on Shabbat. inherited the world without measurable limits, as it is said, ‘You shall spread out to the west and to the east, etc.’²⁹⁵Gen 28:14. Another interpretation: “God blessed the seventh day and declared it holy,”²⁹⁶Gen 2:3.He blessed it by exempting it from being postponed. R. Samuel b. Nahmani said, ‘A festival is postponed; Shabbat is not postponed.²⁹⁷That is, unlike other holidays, which occasionally may be postponed a day, such as the first day of Rosh Hashanah so that it won’t fall on a Sunday, Wednesday, or Friday, which would create problems later on in the calendar. Shabbat always falls on the seventh day of the week (Chavel). Another interpretation: He blessed it with a partner.

Should territorial concessions prove to be warranted and necessary they will yet be unrelated to the ultimate, divinely vouchsafed destiny of Israel. Considerations of security may mandate such concessions, but to no believing Jew will they afford occasion for rejoicing. An anecdote told of the sainted Hafez Hayyim provides a perspective which is perhaps even more valid now than at any time in the past. When news of the Balfour Declaration reached Radun, the townspeople came to the Hafez Hayyim in a state of joy and excitement. They were overjoyed that the British government had granted permission for the establishment of a Jewish homeland in Erez Yisra'el. But the Hafez Hayyim did not share their jubilation and expressed astonishment at their great joy. He said to them, "The British government is going to allow a few thousand Jews to immigrate to the Land of Israel and establish a Jewish settlement on a small tract of land. Is that enough? Have you forgotten that the Almighty long ago gave us a promise, 'u-farazta yamah va-kedmah ve-zafonah va-negbah' (Genesis 28:14). We are told that Jewish settlements are going to stretch out to the west and to the east, to the north and to the south. How can we possibly be happy and satisfied with the meager concession of the British Government? How can we be satisfied with attainment of only such a small measure of that which the Almighty justly and properly owes us? 'Ẓion be-mishpat tipadeh—Zion will be redeemed in judgment' (Isaiah 1:27). We have a claim against the Almighty. He has dispersed us in the lands of the Diaspora, but He has promised us that He will lead us out of exile. He has promised that He will lead us back to the Land of Israel and restore it to us in its entirety. Of course, we are grateful for everything which has been achieved. Every square dunam of the Land of Israel which is developed, cultivated and populated is the occasion for happiness and joy. But that is only the beginning. We are still awaiting with eager anticipation the fulfillment of the divine promise, 'Every place whereon the sole of your feet shall tread, unto you shall it be' (Deut. 11:24)."