So I’m warming up to these discussions in Shabbat, to these musings on the boundaries. And it makes sense, if what I said the other day is right, if rest is about being able to hold strong boundaries and protect the self, then I can understand why all of these early musings are so concerned with the boundary.
Where do we draw the line between the private and the public, and what does it mean to exist in both of these spheres. For Rabbi Akiva, an object in flight is considered to have come to rest. The Rabbis differ: for them a being that is forever in flight, whose feet never stop to touch the ground, who is always hovering above reality, is not considered to have come to rest. To rest is to have roots, to be grounded, to be settled.
And how does Rabbi Akiva conceptualise movement, transition?
For him it has two aspects: removing oneself from one place, and coming to rest in another. And he perhaps emphasises the removing, the uprooting; maybe that is bound up with his personal narrative, with change, with creativity, with yearning until his dying word.
Rabbi Yehuda HaNasi is also concerned with roots: if something lands on the branch of a tree, we look to see where its trunk is located. The nature of the growth is dictated by the soil it is rooted in.
Is this a natural thing for an aristocrat to say? Is the class war flaring up again?
Or not. Perhaps he is a fan of the first psalm:
The righteous one is like a tree planted by streams of water, which yields its fruit in season
and whose leaf does not wither.
Rabbi Yehuda thinks differently about movement: for him it is about entry and exit, it is about transitioning between dimensions, not about an abrupt departure, about wandering.
His life was different from Akiva’s, it was more of a series of smooth passages, less a succession of existential upheavals.
More on movement: If one runs to catch something, do they abrogate the responsibility of the one who threw it?
People project into us all the time: their hatred, anxieties, jealousies.
How much do we run into these, do we receive them almost willingly? Can we too easily become complicit in the dark manipulative arts that surround us, can we be too eager to absorb and accept the other’s criticism and insult, no matter how unfounded?
The more we run into it, the more we shape ourselves as a receiver, the more we are liable.
Maintain the boundary, do not allow the other to violate you inappropriately.
Encourage them to contain their own distress, to find the spirit of rest through respect for the boundaries.