In Parashat VaYishlach, a description of Yaakov catches our attention, not only because of what it may say about him, but also because no one else in TaNaCh is ever described in a similar manner:

Beraishit 33:18

And Yaakov came “Shalem” (whole, perfect) to the city of Shechem, which is in the land of Canaan, when he came from Paddan-Aram; and encamped before the city.

 Given the complexities of life in general, and considering the specific events that have swirled around Yaakov from the time of his birth in Parashat Toldot, for the Tora to make an objective, third-person statement that this individual was “Shalem” is simply mind-boggling. Perhaps the incongruity of such an evaluation (Hadar Zekeinim states that anyone who understands the text as referring to Yaakov himself as “Shalem” must be mistaken, because “the text does not speak in that manner”) caused RaShBaM and Chizkuni to state: “To a city named ‘Shalem,’” thereby, by redefining the word as a proper noun rather than an adjective, disconnecting the word from Yaakov. R. Dr. J.H. Hertz (The Pentateuch and Haftorahs, Soncino Press, London, 1963, p. 126) accepts the idea that the word modifies Yaakov, but he posits that it serves as an adverb: “s.v. in peace, i.e. peaceably, with peaceable intentions…” and attributing alternatives to a “Midrashic” approach, implying that his understanding is closer to the literal meaning of the text.

But, as R. Hertz mentions in an aside, not only the Midrash, but the overwhelming majority of Rabbinic and classical commentators, understand the verse as describing Yaakov as “whole/perfect”:

 In general:

Ibn Ezra s.v. VaYavo Yaakov Shalem (RaDaK makes a similar comment)

…And its understanding “he came unscathed” because nothing terrible happened to him (but now the story of Dina [which was a terrible event for Yaakov] is about to  begin).

Ibn Ezra implies that the description of Yaakov has to do with what is going to happen in the future—and it needs to be pointed out that the downward spiral doesn’t stop with Dina, but goes on to include everything that happens to Yosef, which effectively plagues him for the rest of his life!

 In particular:

                Externally:

Midrash Aggada s.v. VaYavo Yaakov Shalem VeChulai; Shabbat 33b

“Shalem” re his body; “Shalem” re his possessions; “Shalem” re his Tora. (An alternate Rabbinic text—Midrash Rabba 79:5–adds “Shalem” re his offspring, a reading that takes on additional poignancy in light of Ibn Ezra’s comment above, since Yaakov’s family was about to be rendered asunder.)

RaShI s.v. Shalem

“Shalem” re his body, that he was healed from his limp (see Beraishit 32:26);

“Shalem” re his possessions, because he never lost anything from the gift (that he tried to give Eisav—see Ibid. 32:6, 14-6, 19-22; 33:9-11);

“Shalem” re his Tora, because he did not forget his learning while in Lavan’s house (see RaShI on 32:5 s.v. Garti).

                Psychologically:

RaMBaN s.v. VaYavo Yaakov Shalem

withi

While being able to live free from fear is certainly a sign of psychological well-being, R. S.R. Hirsch takes the RaMBaN’s insight several steps further:

R. S.R. Hirsch s.v. Shalem

In total and harmonious wholeness. A wholeness that is marked by the absence of any lacking, not only materially, but even more importantly ethically. When one considers the ethical dangers that are hidden within an individual as a result of his compulsion to achieve material independence… “Shalem” is an expression of a total harmoniousness, in particular marking a total complementarity of what is without with that which is within (i.e. an “integrated” rather than a “split” or even “bi-polar” personality). For this reason, such a person is closest to the “Image” (Beraishit 1:26-7). Every outward form of things, the manner in which they are manifest, are not only an outer phenomenon. They are an expression that best suits the One Above for the manifestation of their inner essences. Every form of the Creator is an imposition upon the external matter for the sake of its ultimate higher completion, all in accordance with the conditions indigenous to the matter itself upon which the form is imposed. All wholeness is the harmonious manifestation of an idea. All true “Shalom” (from the word “Shalem”), even with respect to life as a citizen, is not formed only in accordance with some external model, but rather it is the arrangement of the things that have been created within them in harmonious complementarity with their essence and the conception of life as a citizen.

I have always been intrigued by the idea of a human being functioning as a “harmonious whole.” In music, harmony is not a single note, however beautifully it might be played, but rather the combination of sounds that together comprise a whole that is far greater than the sum of its parts. Each person over the course of his life plays so many roles, answers to so many demands and needs, that it is difficult to imagine how all of them can be integrated with one another. More often than not we find ourselves being forced to choose between competing values, and the situations that we find ourselves are just as often “lose-lose” whereby whatever we decide, there will be downsides and shortcomings. To imagine that Yaakov could overcome so many challenges—granted God Was “on his side” to Smooth his path—to the point where it could be said of him that he was “Shalem” is remarkable, to say the least.

I remembering talking about this once many years ago, and one of my friends responded, “But isn’t it sad that this state didn’t last? Yaakov worked his whole life to get to this point, and no sooner was he there, that (in the spirit of Ibn Ezra and RaDaK) “the wheels fall off” starting with the abduction and rape of Dina. I responded, “Apparently this is not a matter of product, but process, i.e., the striving to asymptotically approach the potential of ‘Tzelem’ within us is what offers a sense of satisfaction, not necessarily permanently achieving such a state.” In fact, by virtue of our aging and mortality, it is impossible that we retain all of our vigor and vitality both physically and mentally for our entire lives. The human condition mandates that we are not only vulnerable to all sorts of dangers, but that we also suffer from “built-in obsolescence.” At some point in time, being “Shalem” will objectively become impossible, unless we posit that “Shalem” means different things at different points in one’s life. Managing expectations, and redefining the ideal is key to retaining maximum satisfaction and happiness.

At any rate, even if Yaakov was the exception rather than the rule, he blazes the trail to demonstrate what any human being could potentially achieve.