Category Archives: Sefer Bereishis

Parshas Toldos – Don’t Forget To Call “HOME”!

Parshas Toldos

Don’t Forget To Call “HOME”!

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“Yitzchak entreated Hashem opposite his wife, because she was barren” (Bereishis 25:21)

In says in the Torah, “Yitzchak entreated Hashem opposite his wife, because she was barren” (Bereishis 25:21). Rabbeinu Bachya points out that the pasuk seems to be inverted. The pasuk should say that since Rivka could not have children therefore she and Yitzchak davened to Hashem for children. Rabbeinu Bachya says that the structure of this pasuk teaches us a very important fundamental of tefillah. Prayer was the cause of the barrenness. In other words, Hashem caused Rivka to be unable to conceive so that both Yitzchak and Rivka would find it necessary to pray to Hashem to request a cure.

The simple reading of the pasuk is that the “cause” of the prayer was the fact that Rivka could not have children and the “effect” was the prayer itself. Rabbeinu Bachya says that the truth was the exact opposite. Hashem wanted Yitzchak to daven. Therefore, Hashem gave Yitzchak a motivation to pray, namely the fact that he and his wife were childless.

Hashem wants us to daven because Hashem wants to have a relationship with us. This is what prayer is about. It is about establishing a relationship with Hashem. Unfortunately, we are not always motivated enough to pursue that relationship unless we have an incentive. Therefore, Hashem set things up in such a way so that man should pray for his needs. Sometimes Hashem sees that this arrangement is not enough to solicit sincere prayer, so Hashem gives us “challenges” to motivate our sincere prayer.

At times, we encounter situations in life that we feel are hopeless. We must remember that the impending challenge that we are facing is not there because Hashem wants to harm us. On the contrary. Often the challenge is only there because Hashem wants to hear our prayers. That is why we should never give up. If the whole reason that we have the challenge is to motivate us to pray, then when we pray in earnest then the challenge will be removed.

The idea that Hashem wants a relationship with us and that is the cause for Hashem giving us a “motivation to pray” should give us new hope for the effectiveness of our prayers.

The Sefas Emes explains that Hashem gave the ultimate curse to the snake by telling it “You will walk on your stomach, eating dust all the days of your life” (Bereishis 3:14). The Sefas Emes asks that on the surface, this curse seemed like a great benefit. The snake’s meals would always be available to it. The Sefas Emes explains the powerful aspect of this curse. Hashem disassociated Himself permanently from the snake. In essence Hashem was telling the snake that He wanted nothing to do with it. It will always have food. It will never need to ask Hashem for anything therefore it will never have a relationship with Hashem.

This idea helps us understand the blessings that our forefather Yitzchak gave to Yaakov and Esav. Rashi says that Yaakov’s blessings were conditional. Yaakov had to maintain a close and proper relationship with Hashem. Then, and only then would he receive the brachos. On the other hand, the brachos given to Esav were unconditional, regardless of whether he was righteous or wicked (Bereishis 27:28). The blessings given to Esav were similar to what Hashem told the snake. There is no need to keep in touch.

Hashem creates us with needs because Hashem wants us to keep in touch. In fact, the blessing said after certain foods, blesses Hashem “Who creates many souls and their needs” (borei nefashos rabbos, v’chesronon). The fact that Hashem created us with needs is something to be grateful for. As a result of those needs, we always maintain our connection to our Creator. If we always had everything and had no needs, then we would never have the need to become close to Hashem. What a loss that would be!

In fact, the generation that was destroyed by the Flood had everything! All their needs were provided for by Hashem. They felt that since they had everything, they no longer needed Hashem. They began serving idols and doing terrible things. That ultimately led to their destruction.

We are so lucky that Hashem, the Creator of the entire universe, wants to have a relationship with us. We must let Hashem know how much we appreciate all that He does for us.

(based on Rabbi Yissocher Frand from Torah.org)

 

Parshas Chayei Sarah – I Had a Really Rough Day!

Parshas Chayei Sarah

I Had a Really Rough Day!

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“No, my lord, hear me: I give you the field and I give you the cave that is in it; I give it to you in the presence of my people. Bury your dead.” (Bereishis 23:11)

Avraham was willing to do anything that Hashem wanted. He was even willing to sacrifice his son to Hashem. As he was about to do so, an angel of Hashem told him to stop. Hashem had only wanted to test Avraham if he would be willing to sacrifice his son. However, Hashem did not want Avraham to actually sacrifice him.  Avraham returned home only to find that his wife, Sarah, had passed away. So, Avraham had to find a place to bury her. Avraham had thought that he was the legitimate heir to Eretz Yisrael and would not have to purchase a grave. But he did. He had to get into a dialogue with Efron the Chitti. Efron initially offered Avraham the burial plot for free. The Torah says, “No, my lord, hear me: I give you the field and I give you the cave that is in it; I give it to you in the presence of my people. Bury your dead.” (Bereishis 23:11) The Midrash says that Efron never intended to give it to Avraham for free. Efron strongly hinted to an exorbitant price, “My lord, do hear me! A piece of land worth four hundred shekels of silver. What is that between you and me? Go and bury your dead.” (23:14-15) Avraham took the hint and when he was ready to pay, Efron demanded a more expensive type of silver currency which was valued at more than the 400 regular shekalim. In fact, Rashi says that the name Efron is written defectively in the Torah (without the letter ו) in this one instance to indicate that there was something missing in Efron. He was not sincere. He promised much but did not do even the very least. He took large silver shekels, superior coins, from Avraham, which were worth more money. The Talmud (Bava Metzia 87A) quotes Rabbi Elazar who said that we learn from this that the wicked say much and do not do even a little. The Midrash adds that while Avraham was weighing the silver to pay Efron, Efron also stole some of Avraham’s silver from the scale.

 

Hashem tested our forefather Avraham 10 times. Most commentaries say that the tenth and final test was the Akeidas Yitzchak, when Hashem asked Avraham to sacrifice his son, Yitzchok. However, Rabbeinu Yona (Avos 5:3) considers the test of the Akeida as the 9th test. He says that the 10th and final test was the difficulty that Avraham had to undergo in purchasing a grave for his wife Sarah.

 

It is true that it was upsetting and aggravating until Avraham was finally able to bury Sarah. However, how could this possibly be considered an even greater test than Avraham’s readiness to sacrifice his own son?

 

Rav Yissocher Frand answers this question based on a thought by Rav Eliyahu Dessler (Michtav M’Eliyahu). Rabbi Dessler explains that this was the hardest test because of two factors which came together at the same time. Both of those factors would have provoked a certain response from most people. Avraham reaction differently and heroically.

 

Avraham was faced with a seller who tried to take advantage of him at a time that Avraham could have been under tremendous duress. When Avraham passed this test, he demonstrated two of the greatest aspects of his personality.

 

Rabbi Frand says that Efron was very dishonest. And, Avraham knew that.

 

What is the normal reaction when dealing with such a dishonest person who is trying to cheat you? The immediate response would be that he is trying to fool me and ‘rip me off’, so I will do the same back to him. He is not acting in a nice way to me, so why should I be nice to him?  

 

Furthermore, how do people react under stress? Rabbi Frand was recently in the supermarket. He politely asked the person who was bagging his groceries not to overload his bags to make it easier to carry. The fellow barked at Rabbi Frand! Rabbi Frand asked him, “Why did you talk to me like that?” “I had a hard day!”, he replied.

 

Sometimes, when someone has a hard day, he feels that he is permitted to treat others in a gruff and in a mean manner.

 

Another example could be if one experiences losing his luggage after a long airplane flight. At that point a person is very tired and the last thing that he wants to deal with is having to find his lost luggage.  He may feel that he has the right to scream at the ticket agent because he had the stress of having lost his luggage!

 

Rabbi Frand gives a third example. Someone who has a relative in the hospital is under a lot of pressure. He may be scared and worried. If a nurse or doctor or even someone in the cafeteria would give him a hard time he might react without patience.  He might feel that he has the right to act without patience since his relative is in the hospital.

 

These are all understandable reactions when a person is emotionally charged.

 

Avraham Avinu just came back from the Akeida. Imagine the roller coaster of emotions that he must have felt. He was willing to listen to anything that Hashem asked him. First, he thought that he would be sacrificing his son to Hashem. He went with his full heart, happy to serve Hashem, while at the same time crying for his son. At the last moment, at the height of emotion, Avraham was told not to sacrifice his son. He still felt the need to give a sacrifice to Hashem, so Hashem provided him with a ram. Imagine the drain of emotion that Avraham might have felt. Then imagine that at this emotional state, Avraham returns home to find that his wife had died. And now, coming off the hardest of days, he must buy a grave for his wife. And he had to deal with the unscrupulous Efron.

 

Did Avraham react as many people would? Did he allow all his stress to give him a carte blanche to react negatively? No! Avraham acted with derech eretz and with honor towards Efron. He didn’t act disrespectfully, excusing himself by saying that he had a bad day, that he was totally stressed out.

 

Although dishonest, Efron was a person. That demanded that Avraham treat him like anyone who is in the image of Hashem.

 

Rabbi Dessler writes, “Just because I am in pain, does not mean that the other person has to suffer!”

 

This incident of burying Sarah, with all the challenges involved, represented the ultimate test in relationships between man and his fellow man. Avraham, who may have been under tremendous personal stress, seemingly had every excuse to act with the dishonest Efron in a harsh manner. Yet he didn’t! And that was his greatness! Rabbeinu Yona considers that even greater than being willing to sacrifice his son!

 

We inherited from our forefather Avraham, in our spiritual DNA, the ability to rise above and behave properly to others even under the most challenging of circumstances.

 

 

When one has a hard day at the office,

it does not mean that one can take out one’s stresses on one’s children or spouse.

There is no such ‘heter’, waiver, permitting

“since I am suffering, I can cause suffering to my fellow man”.

Even under the most stressful and trying circumstances, when one seems to have every excuse in the world to act differently, one must be a mentsch and treat others with derech eretz.

We CAN do it! It is in our DNA!

 

(based on Rabbi Yissocher Frand at Torah.org)

Parshas Vayera – No Prayer Is Left Unanswered!

Parshas Vayera

No Prayer Is Left Unanswered!

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“Hashem said, ‘Shall I conceal from Avraham what I am about to do’”? (Berieshis 18:17)

There is a small shul in Tel Aviv. It was time for Mincha and they needed a tenth man for the minyan. One of the men inside the shul went out to the street to look for a tenth man. At first, he could not find anyone. Soon, a young secular Israeli walked by. He was asked to please come inside to help make the minyan. He replied that he was not interested. The man from the shul pleaded with him, saying that someone had a Yahrtzeit and needed to say Kaddish. The fellow still was not interested. Finally, he pestered the fellow so much that he agreed to come in. The fellow went in and was totally unfamiliar with what was taking place inside. He just stood there, for the entire davening.  This was the first time in his life that he ever entered a shul. Apparently, being in a shul for the first time in his life made an impression on him. One thing led to another. He contacted Lev L’Achim workers. Now this young man is an observant Jew.

 

However, this is not the whole story. This boy’s parents are totally secular Jews. Their son went “off the path” and became Chareidi [“ultra-Orthodox”]. His former friends came to his parents and asked them “What happened? You raised your son well. How could this have happened?” The father said, “Well, I know exactly what happened. This boy’s grandfather, my own father, was a religious Jew. I wanted to have nothing to do with Judaism. When my father saw me go “off the derech” and saw my son being raised as a secular Israeli he must have davened so many tefillos asking Hashem to bring us back.  He davened and davened and davened. His tefillos did not seem to help. I remained estranged from Judaism. However, his tefillos helped my son, his grandson. Interestingly, my father davened in this very shul in Tel Aviv that pulled my son in for the minyan.” 

 

When Hashem decided to destroy Sodom and Amora, He initially withheld this information from Avraham. Subsequently, “Hashem said, ‘Shall I hide from Avraham that which I am doing? … For I have loved him” [Bereishis 18:17-19].

 

What was the purpose of informing Avraham about the plans to destroy Sodom and Amora? Hashem knew that Avraham would daven and negotiate for the salvation of Sodom. Hashem knew ahead of time that there were not even 10 righteous people in Sodom worthy of being saved. Hashem knew that eventually the city would be destroyed. So, what was gained by giving Avraham this information? Wouldn’t Avraham’s prayers be nothing more than an exercise in futility? 

 

  1. Avraham Aharon Yudelvitz, theBaisAv, explains that informing Avraham was a favor to him. When one davens for another person, whether his prayers seem to be answered, he becomes a better person through those prayers. Hashem wanted to offer Avraham the kindness of having an opportunity to empathize with his fellow man, to think about the impending tragedy of Sodom, and to at least attempt to stave off the tragedy. When someone puts himself out for others, he becomes better from that effort.

 

Another answer is that no Tefillah [prayer] ever goes to waste! The prayers that Avraham Avinu offered for Sodom may not have helped the people of Sodom because they did not deserve it. Instead, Hashem saved those prayers to help Avraham’s descendants.

 

This is the underlying message of the sequence of psukim: “Am I going to hide from Avraham that which I am going to do? [Bereishis 18:17] For Avraham is going to become a great and mighty nation. [ibid. 18:18] What does pasuk 18 have to do with pasuk 17? What does the fact that Avraham will, in the future, become a great and mighty nation have to do with anything? The answer is that Hashem is saying that I am not going to hide from Avraham what I am about to do. I know that Avraham is going to daven, and I know that his prayers are not going to help Sodom. However, a great and mighty nation will descend from Avraham. I know that this nation is going to need those prayers at various times in the future. Let Avraham verbalize those prayers now for the welfare of his future descendants.

 

(Based on shiuim by Rabbi Yissocher Frand on Torah.org)

 

We can daven to Hashem anytime that we want. Heartfelt tefillah can even change a Heavenly decree that has already been made against an individual or Klal Yisrael. Hashem always listens to our prayers. That does not mean that Hashem always gives us the answer that we want. Sometimes the answer to our prayer is NO! Even though we may want something, Hashem knows what is truly best. Hashem knows if it is truly good for us. However, our prayers are NEVER wasted!  Hashem always saves our prayers for a time when they will be needed to help us, our descendants, or Klal Yisroel as a whole.

 

Parshas Lech Lecha: Money, Money, Money!

Parshas Lech Lecha

Money, Money, Money!

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“And they [the 4 kings] took Lot and his possessions, the nephew of Avraham” (Bereishis14:12).

During World War Two, Rabbi Avraham Aharon Yudelvitz’s (known as the Bais Av) family fled their home in Europe and made their way to Vienna. Many other Eastern European refugees also arrived, fleeing the Nazis. When there was a rumor that the S.S. was about to enter Vienna, Rabbi Yudelvitz’s father decided to leave, even though it meant leaving everything behind. Many of the other refugees, however, tried to dissuade him. They told him that things would be okay. They urged him not to cause a panic by fleeing again. The Beis Av’s father refused to listen to their arguments and was determined to leave, even though it was only with the shirt on his back. He left everything behind in Vienna, but he and his family survived! Those who remained in Vienna were taken away to concentration camps and killed. They lost not only their property, but their lives as well. They did not want to leave their property behind. When faced with the specter of losing either their lives or their life’s savings, people sometimes try to convince themselves that everything will turn out well. They use various irrational rationalizations to avoid giving up their property. That is what these people did. (Rabbi Yissocher Frand on Torah.org)

 

Hashem told our forefather, Avraham, to leave Charan. Avraham left, together with his wife, his nephew, Lot, and “the people that they had acquired in Haran” (Bereishis12:4-5). Rabbi Yosef Dov Soloveitchik zt”l (Beis Halevi on the Torah) asks a question on the psukim.  Lot’s having accompanying Avraham is mentioned twice in two consecutive psukim. One pasuk (12:4) says that “Lot went with him [Avraham]”. The next pasuk says that “Avraham took his wife Sarai and his brother’s son Lot”. Why the repetition that Lot came along? Furthermore, why does the first pasuk say that Lot “went” while the second pasuk says that Avraham “took” Lot?

The Bais HaLevi answers that initially when Lot had asked to join Avraham’s entourage, Avraham dealt with him as with any prospective proselyte asking to join the Jewish people. Avraham tried to dissuade him. A person can be a good person, and it would suffice to follow the 7 Noahide laws. Thus, Lot “went” with Avraham, on his own will, and not by Avraham’s invitation. When Avraham saw that Lot was firm in his resolve and wanted to join Avraham’s beliefs then he “took” Lot with him, welcoming him into the Jewish people.

Radak (12:5) also learns that Lot professed the belief in one invisible G-D, the Creator of the universe. Radak adds that Lot also shared his religious beliefs with others, actively encouraging others to believe in one G-D.

 

Later, the Torah considers Lot a rasha, a wicked person. The Torah says (13:14), “Hashem said to Avraham, after Lot had parted from him…”. Rashi explains that long as the wicked Lot was with Avraham, Hashem did not communicate with Avraham. Bartenura concurs with Rashi and adds that at an earlier time, while Lot was with Avraham, Hashem did speak with Avraham. It wasn’t until later that Lot became a rasha.

 

What happened in the interval? How did Lot who had initially joined in Avraham’s beliefs eventually became a rasha? Rabbi Yissochar Frand quotes the answer from Rav Shimon Schwab. The Torah says, “And they [the 4 kings] took Lot and his possessions, the nephew of Avraham” (14:12). Rav Schwab zt”l  said that this pasuk is written in a convoluted way. It should have said, “And they [the 4 kings] took Lot, the nephew of Avraham, and his possessions.” It should have described Lot as Avraham’s nephew before speaking about his possessions. This wording hints at the answer to the question. That which separated Lot from Avraham was “his possessions”. Lot’s desire for money became a wedge which separated him from Avraham in their entire outlooks on life. When the pasuk mentions Lot, it emphasizes, “Lot and his property, the nephew of Avraham.” He was first and foremost associated with his money. That is what he was proud of. Only as an afterthought he was also “the nephew of Avraham.” That is why the pasuk also ends by saying, “He had been living in Sodom”. We already know that Lot was in Sodom. Why does the pasuk repeat that? It is to emphasize the point that the reason why he was there in the first place was because he was drawn there by the economy and the opportunity for easy living. That is why he did not leave Sodom, at this point, or even right before it was about to be destroyed, because he did not want to leave his wealth (14:12).

 

Money can have a very corrosive effect on people. The Talmud (Brachos 61B) says that to some individuals, their “money is dearer to them than their lives”.

 

The desire for money is a daunting challenge. Obviously, we all need money for our various needs. However, we can’t take the desire for money to an extreme. We must put in the necessary effort to earn what we need. However, we cannot overdo our efforts to earn more, and more money. If we do, we may be sacrificing time with our families and/or time that could have been better spent in spiritual pursuits. And we may not even benefit from the extra money that we thought that we made.

 

That was the lesson of the Mann. After being taken out of Egypt, when the Jews were in the desert, Hashem provided food in a miraculous way. Mann came from heaven. The Jews went to collect the Mann. Some spent less time collecting it. Others spent more time, ostensibly collecting more Mann. When everyone returned from collecting the Mann, all had equal amounts, a certain amount for each member of the household. Those who spent more time collecting, did NOT return with more Mann. They received the exact same amount that they would have had they spent less time collecting it.

 

That is the lesson of the Mann. A person cannot make more money than Hashem designates for him on Rosh Hashana. Even if he works extra hard and seems to be earning “extra” money, he will not be able to benefit from that “extra” money. He will be unable to “use” more than Hashem allocated for his use. He may have unexpected bills that may consume his “extra” money. Also, he may not benefit from the “extra” money that he earned. A specific doctor once felt secure knowing that he had a salary of $300,000. Unfortunately, a malpractice suit was brought against him. His insurance provider said that it was not covered by his insurance. The “extra” money that this doctor thought that he had, disappeared quickly.  Another person once invested hundreds of thousands of dollars which he had worked so hard to earn. To his dismay, he was scammed, and all his money was lost. At one point, Howard Hughes was the richest man in the world. He had spent his life as a workaholic, earning a lot of money. Then he became mentally ill. He became obsessively afraid of germs and was no longer able to enjoy the money that he had worked so hard to earn. (Wings of Faith, Rabbi Asher Zelig Rubenstein zt”l on Shaar Habitachon, written by Rabbi Yosef Tropper).

 

Let us remember the lesson of the Mann. Hashem decides our yearly salary. If we put in excessive effort, either we won’t make extra money or we won’t benefit from that extra money. Therefore, we should not trade away the pursuit of money in exchange for quality of life. We should spend time with our families and spend time coming closer to Hashem

through learning more Torah and doing more mitzvos.

 

 

Parshas Noach – Quickly, Before It’s Too Late!

Parshas Noach

Quickly, Before It’s Too Late!

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“Make for yourself an ark of cedar wood….” (Bereishis 6:14)

Rabbi David Ashear quotes a powerful mashal from the sefer Emunah Shlaima.

There was a wealthy businessman who lived in Israel. He was so stingy that he never spent money on airfare to conduct his business. His business dealings were all done by phone. One time he was presented with the opportunity to make a fortune. The only problem was that the business deal had to be made in person. Having no choice, the wealthy man called a travel agent and asked for the cheapest ticket. The travel agent told him that the cheapest ticket that he could get was $750. The wealthy man was not happy to spend that money, but he felt that he had no choice. He bought the ticket. When he boarded the plane, the flight attendant showed him his seat. It was a middle seat, located in the very back of the plane. The plane took off. The wealthy man was crammed between two passengers. They kept disturbing him as they were having a constant conversation over his head. Suddenly the two men started arguing loudly. This was too much for the wealthy businessman. He rose from his seat and went to stretch his legs. He walked towards the front of the plane and came to the first-class section. There, everyone was sitting comfortably, with plenty of leg room. Some were even lying flat on a bed. The aroma of delicious food lofted through the air. The wealthy man saw an empty seat and sat down. He thought to himself that this section was where he belonged. As he was about to fall asleep, a flight attendant asked him, “What are you doing here? This section is reserved for first-class passengers.”  The wealthy man replied, “I refuse to go back to my other seat. I am a millionaire. This is where I belong!” The flight attendant explained that the people in that section paid a lot of money for their seats.  The wealthy man asked, “How much did they pay?” The flight attendant replied, “Close to $4,000.” “What, so much!” Despite the hefty cost, the businessman took out his credit card to purchase a first-class seat. The flight attendant said, “I’m sorry sir but it is too late! You can’t buy a seat now. That had to be done at the airport before you boarded the plane. The wealthy man responded, “It’s beneath my dignity to go back to that terrible seat in the back of the plane! I will pay you $10,000 for an upgrade.” “Sorry,” the flight attendant said. “No matter how much you offer, it’s too late!” With those parting words, the flight attendant sent the wealthy man back to his seat. (Living Emunah 6 by Rabbi David Ashear)

The entire world was sinning terribly, except for Noach (and Mesushelach who died immediately before the flood). Hashem told Noach that the world was going to be destroyed by a flood. Noach should build an ark to save himself, his family, and many living creatures. Hashem told Noach to build the ark over a period of 120 years. Why so long? Rashi (Bereishis 6:14) says that Hashem wanted to give the world an opportunity to repent from their evil ways. When the people would see Noach building a huge boat, they would question why he was doing it. When Noach would reply that the world would be destroyed if the people kept sinning, perhaps that would inspire the people to improve. Hashem gave them a chance to repent. Instead, they responded with arrogance. They cursed Noah (Midrash Rabbah 30:7) and said that they would destroy the ark if they saw Noach trying to enter it (Rashi 13:7). They were not afraid of the threat of a flood. They were giants and didn’t think that the flood waters would rise above their necks (Pirkei drav Eliezer 22). They knew witchcraft and felt that they could use that to protect themselves (Zohar 1:383).

After the 120 years had passed, Hashem gave the people an additional 7 days to repent. After that time, when it started raining, Hashem still allowed the people to repent (Bereishis Rabbah 32:9). But they did not repent.

The people could not anticipate what was about to come. Radak and Ibn Ezra say that the floodwaters were very violent and surged forth very powerfully. The Talmud (Sanhedrin 108B) says that the water was boiling hot.  In fact, the people eventually melted from the heat. Even their bones melted! Chumash Ha’emek Davar quotes the Midrash that Mt. Ararat was the highest mountain at that time. The waters surged 15 cubits above it! The Rosh says that even those who climbed to the highest peak to escape the raging waters found nowhere to flee and drowned.

Imagine what these people were thinking when they climbed the highest mountain, and the flood waters were about to cover them. I would imagine that they said that they should have listened to Noach and repented. But unfortunately, at that point, it was too late.

In the World to Come, everyone will want “first-class seats”. Once a person dies, it is too late for him to “upgrade”! While we are alive, we still can acquire those first-class seats through our learning Torah and doing mitzvos. Let’s grab those opportunities while we are still able!

 

Parshas Vayechi – How Deep Can You Dig?

Parshas Vayechi

How Deep Can You Dig?

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“Yosef returned to Egypt, he and his brothers, and all those who went with him, to bury his father….” (Bereishis 50:14)

The year was 1970. It was game 7 of the NBA finals between Los Angeles Lakers and New York Knicks. The Knicks captain and center, Willis Reed, had suffered a torn thigh muscle in Game 5. Because of that he sat out Game 6. As the teams were warming up for the final game, Reed hobbled onto the basketball court. The crowd at Madison Square Garden erupted and the Lakers stopped warming up to stare at Reed. Even Reed’s own teammates did not know that he was going to play. His action gave his teammates an emotional rush and they won the game.

Our forefather, Yaakov, passed away while in Egypt. Yosef received permission from Pharoah to bring his father’s body to Eretz Yisroel for burial. The procession that escorted Yaakov’s body was enormous (Bereishis 50:7-9). Yosef and his brothers went, together with Yosef’s household and his brothers’ household. All Pharaohs servant’s, the elders of Pharaoh’s house, and all the elders of the land of Egypt also went. Chariots and horsemen joined them. Sforno says that they went as a tribute to Yaakov. Ramban says that they came at Yosef’s request to protect them from an anticipated battle.  Yosef was concerned that Esav would bring an army to prevent Yaakov from being buried in the Cave of Machpaleh. Indeed, Yosef assumed correctly.  Sforno says that the Egyptian wise men also joined the procession. Ibn Ezra says that all the Egyptian people came. Rabbeinu Bachya says that angels also came to protect Yaakov and escort him to his burial place. One can only imagine the size of the group that escorted Yaakov’s body.

The group reached a threshing floor called Goren HaAtad.  Haamek Davar says that there, they held very lengthy and imposing eulogies.

Why was the place where they stopped to eulogize Yaakov called Goren HaAtad? The Talmud (Sotah 13A) explains that it was because of an incident that occurred there. The Talmud says that the word “atad” means a thorn bush. Thorns are not collected and eaten. What does a thorn bush have to do with a threshing floor? Rabbi Avahu says that the children of Esav, the children of Ishmael and the children of Keturah all came to Yaakov’s burial to wage war with Yaakov’s family.  However, once they saw the crown of Yosef, the viceroy of Egypt, hanging on Yaakov’s coffin, they all took their crowns and hung them there. The casket became surrounded with crowns, like a threshing floor that is surrounded with thorns. Including Yosef’s crown, there were thirty-six crowns on Yaakov’s coffin. This was a great honor which was accorded to Yaakov’s family.

After the eulogies, Yaakov’s sons carried the coffin and buried Yaakov in the Cave of Machpalah, in Chevron. After the burial, the Torah says (50:14), “Yosef returned to Egypt, he and his brothers, and all those who went with him, to bury his father….”  Rashi comments that when they were returning to Egypt, Yosef’s brothers were at the head of the procession, in front of the Egyptians who went. However, initially, when they left Egypt to bury Yaakov, the Egyptians went first, before Yosef’s brothers.  Why was the order different on the return trip? Rashi quotes the Talmud (Sotah 13A). Rav Yochanan says that the Egyptians saw how much respect the kings of Canaan paid to Yaakov by hanging their crowns on his casket. As a result of that, now, on the return trip, they treated Yaakov’s sons with more respect and gave them precedence, allowing them to go first.

It seems that the Egyptians initially had some respect for Yaakov. After seeing the princes of Yishmael and Esav hang their crowns on Yaakov’s casket, the Egyptians felt more respect for Yaakov and that is why they respectfully let Yaakov’s sons go first.

Ben Yehoyada (Sotah 13A) says that the princes did not hang their crowns on Yaakov’s casket in Yaakov’s honor. Rather, it was in Yosef’s honor. They did so after seeing that he had placed his own crown there. Iyun Yaakov says that they humbled themselves before Yosef because he sustained them during the years of famine. If their action was done in Yosef’s honor why would that cause the Egyptians to show more respect to Yosef’s brothers? Ben Yehoyada answers that the Egyptians misunderstood and thought that the princes of Esav and Yishmael were honoring Yaakov, demonstrating that Yaakov was greater than they. Apparently, before this demonstration, the Egyptians thought that Yaakov and his family were the “black sheeps” of Avraham’s family. After all, Yishmael and Esav’s families were kings whereas Yaakov and his family were strangers in a foreign land. That is why they did not show respect to Yaakov’s sons. The act of placing the crowns showed that they considered Yaakov, and therefore his sons as well, to be greater. Thus, the Egyptians showed Yaakov’s sons more respect.

I would have thought that even before the crowns were placed on Yaakov’s coffin, the Egyptians would have held Yaakov and his sons in very in high regard. Therefore, they should have respectfully allowed Yaakov’s sons to lead the funeral procession as it left Egypt.

All the Egyptians followed the funeral procession, paying respect to Yaakov, after mourning for him in Egypt for 70 days! Sifsei Chachamim says that the tears were sincere and heartfelt. Rashi (Bereishis 50:3) explains that the Egyptians cried for Yaakov for so many days because upon Yaakov’s arrival in Egypt, they were blessed. The famine stopped 5 years before it was supposed to, and the waters of the Nile increased, once again. According to Targum Yonasan ben Uziel, the famine was supposed to last for 42 Years! Yaakov’s arrival caused the famine to end 40 years early! The Egyptians understood that the famine ended in the merit of Yaakov. Sforno says that the Egyptians revered Yaakov. Yaakov knew that he was revered. That is one of the reasons that he told Yosef not to bury him in Egypt. As Rashi explains, Yaakov was concerned lest the Egyptians make his tomb the object of idolatrous worship (47:29).  

Thus, it seems that Yaakov was revered and held in very high esteem by all the Egyptians. Why would the sight of 36 crowns hanging on Yaakov’s coffin make a difference? Why would that make them revere Yaakov even more than they already had?

Perhaps you can say that there are different levels of respect and reverence. The Egyptians felt the greatest respect and reverence for Yaakov. However, after seeing the crowns on Yaakov’s coffin, their respect and reverence was raised to an even greater level. When it reached that higher level, at that point they were able to show more respect to Yaakov’s children.

This idea can apply to us, as well. No matter how excellent we are in a particular area, we can always do a little better, “dig a little deeper” within ourselves, raising the bar and raising ourselves to the next level. For example, we may daven with passion and with our full heart, yet there is still room to increase our passion and daven with even more depth of our heart. We may have tremendous faith in Hashem, yet there is still room to increase our faith. We may be the kindest person, but we can always “dig deeper”. There is a story about a rebbe who disbursed tzedakah to needy people. One day, after disbursing much tzedakah, another very needy person knocked on his door. The rebbe had no money left to give. He thought about how he could help. He thought more and “dug deeper” inside himself. Then he took a valuable item from his home and gave it to the impoverished person.

This is how we must grow in our relations with others and in our relationship with Hashem.

We must strive to do better and better.

 

 

Parshas Vayigash – You Are My Slave!

Parshas Vayigash

You Are My Slave!

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“Yosef said to the people, ‘Behold, Today I have purchased you and your lands for Pharaoh….’” (Bereishis 47:23).

Rav Yisroel Belsky zt”l spent summers in Camp Agudah. His erev Shabbos was very busy, packed with shiurim, private meetings, phone calls, and Shabbos preparations. On Shabbos, before he joined his family for the Shabbos meal, he would sit at the waiters’ table. The waiters had to daven Maariv early and eat a somewhat hurried Shabbos meal so that they could serve the staff families. Rav Belsky would sit and sing zemiros with them, transforming their rushed meal into a beautiful Shabbos meal that they would cherish for the rest of their lives.

Rav Belsky’s greatness in Torah was matched by his great concern for other Jews.     

(Rabbi Shimon Finkelman in Yated Ne’eman)

Egypt and the surrounding countries were in the midst of a severe famine, just as Yosef had prophesized. The Egyptian people had stored tons of grain during the seven years of plenty. However, all the grain that they had stored rotted. The only grain that remained was that which Yosef had stored for Pharaoh’s royal granaries. The Egyptians bought grain from Pharaoh with their money. When they had no money left, they bartered grain for their livestock. Those exchanges helped the Egyptians with food for the first year of the famine. When the second year started, The Egyptians sold their land to Pharaoh. Then, as they needed more food, they sold themselves as slaves. “Yosef said to the people, ‘Behold, Today I have purchased you and your lands for Pharaoh….’” (Bereishis 47:23).

The Ohr HaChaim asks, since Yosef acquired the Egyptians as slaves, why was it necessary to acquire their land as well?  The Talmud (Pesachim 88B) teaches us that when one acquires a slave one automatically acquires everything that the slave owns. Thus, there was no need to mention the acquisition of these Egyptians’ lands separately. Ohr HaChaim answers that it is possible that Yosef did not acquire the Egyptians as actual slaves. The Egyptians became hired hands who were not free to leave their employment. Rather, they were obligated to continue to farm the land that they had farmed previously and pay a portion of their harvest to Pharaoh. As a result, Yosef had to acquire the land separately.

Meshech Chachma has a different understanding. He explains that Yosef did enslave the entire population of Egypt to Pharaoh. Meshech Chachma asks what was the significance of the Torah telling this to us? Meshech Chachma gives an astounding answer. Yosef purposely enslaved the Egyptian populace in anticipation of an event that was going to occur many years in the future. That is also why the Torah makes a point of it.

The Talmud (Sanhedrin 91A) records a fascinating story. After Alexander of Macedon, known as Alexander the Great, conquered part of the world, the people of Egypt approached him with a claim against the Jewish People. The Egyptian people said to Alexander, “It says in the Torah, ‘And Hashem gave the people favor in the eyes of Egypt, and they lent them…’ (Shmos 12:36). Give us the silver and gold that the Jews took from us. They claimed that they were borrowing it, and they never returned it.”  Geviha ben Pesisa asked the Jewish sages for permission to defend the Jewish People. The Sages gave him permission, and he went to defend the Jewish People. Geviha ben Pesisa said to the Egyptians, “From where are you citing proof that you are entitled to the silver and gold?”  They said to him, “From the Torah.” Geviha ben Pesisa said to them, “I, too, will cite proof to you only from the Torah, as it is stated, ‘And the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years’ (Exodus 12:40), during which they were enslaved to Egypt, engaged in hard manual labor. Give us [the Jewish People] the wages for the work performed by the 600,000 men above the age of twenty (see Shmos 12:37) whom you enslaved in Egypt for four hundred and thirty years.” Alexander of Macedon gave the Egyptians three days to consider the matter and respond to Geviha. They examined the matter but were unable to find a response to Geviha’s claim.

Geviha’s argument explained why the Jewish people were not obligated to return the silver and gold vessels borrowed from Pharaoh, since he was the one who enslaved them, and he owed them back wages. He made them build the cities Pisom and Ramses (Shmos 1:11). However, why were the Jews entitled to keep the vessels of their Egyptian neighbors? 

 Yosef anticipated this argument. That is why he made all the Egyptians slaves of Pharaoh.  As slaves, all their possessions belonged to Pharaoh. Therefore, the Jewish People were entitled to keep everyone’s vessels as payment for the debt that Pharaoh owed them.

Yosef had a daunting task. “He was the one who sold to all the people of the land” (Bereishis 42:6). According to Sforno, Yosef was involved in every sale of grain! He did not trust his servants with the task because the sums involved were too great. Despite Yosef’s heavy involvement, he thought about how he could do something now that would be helpful to his people, approximately 1,500 years in the future!

Yosef displayed true greatness! He thought about others! He even thought about others when he was so busy! He even thought about helping other Jews in the distant future!

This is a beautiful lesson for us.

We should ALWAYS be thinking about how we can help our fellow Jews!

 

 

Parshas Miketz, Shabbos Chanukah – Vinegar, Anyone?

Parshas Miketz, Shabbos Chanukah

Vinegar, Anyone?

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“Hashem Who instructed the oil to burn, can also say that the vinegar should burn.” (Talmud Ta’anis 25A)

The Talmud (Ta’anis 25A) relates that one Friday evening, the great sage, Rabbi Chanina ben Dosa, saw that his daughter was sad. When he questioned her, she responded that in error she lit the Shabbos candles with vinegar instead of with oil. Therefore, the candles would soon burn out, leaving them in the dark. Rabbi Chanina told her that she didn’t have to be concerned. “Hashem Who instructed the oil to burn, can also say that the vinegar should burn.”  The Talmud relates that those candles burned the entire Shabbos until it was time for havdalah.

The Bombardier beetle has a defense mechanism against its enemies. It shoots a hot noxious chemical spray from the tip of its abdomen. The spray is produced from a reaction between two chemical compounds which are stored in two protective chambers in the beetle’s abdomen. If those compounds were together, in one chamber, the beetle would explode! When disturbed or attacked, the beetle produces an internal chemical reaction in its abdomen. The chemicals are combined and heated up almost to a boiling point. The hot, noxious chemicals are then shot at a predator at the rate of 500 pulses per second! The burning liquid is emitted in pulses rather than in one continuous spray to allow a split-second cooling between each pulse. Otherwise, the beetle would burn itself to death from the intense heat.

Rabbeinu Yona (on the Rif at the end of the 4th chapter of Talmud Brachos) says that although Hashem is not visible, we can “see” Hashem by witnessing the wonders He creates and the manifestations of His might.

The Alter of Kelm– The verse in Navi Yeshaya (45:15) states, “Indeed, you are a G-d who conceals Himself, the G-d of Israel, the Savior.” This means that even though Hashem is hidden from our eyes, as we cannot see him, He is still the G-d of Israel, for whom He performs countless wonders. He is our Savior. Through the acts of salvation performed for us, we, mankind, can “see” Hashem. He is revealed to us, and we are cognizant of his presence.

In a similar vein, the Alter explains the pasuk from Tehillim (116:1) which we say in Hallel, “I love the Lord who hears my voice and my supplications.” Generally, if one was saved from a difficult situation, he would say that it would have been better had the difficulty not presented itself in the first place. King David had the opposite approach, as manifest from this pasuk in Tehillim. King David preferred that the difficulty come. Then he could daven to Hashem for salvation. When he would merit Hashem’s salvation, then he would recognize Hashem’s greatness even more.

Similarly, the Ramban (end of parshas Bo) says that when we see Hashem’s wonders, it helps us realize that even the so called “natural” events that we see daily are also manifestations of Hashem’s greatness.

Rabbi Yosef Caro in his commentary Beis Yosef (Ohr Hachaim 670) poses a glaring question regarding the holiday of Chanukah. The oil in the menorah miraculously lasted for 8 days. However, there was enough oil in the jug to last for one day. In that case, the first day that the oil burned was NOT a miracle. The miraculous part was the oil lasting for the next seven days. Shouldn’t Chanukah, which celebrates the miracle of the oil, be celebrated for just seven days instead of 8?  Many commentators have proposed various answers to this question. Rav Yosef Caro says that they divided one night’s oil into eight portions. Miraculously, each portion lasted an entire night. HaMeiri in Lehodos U’lehallel says that the Greeks ransacked the Temple many days in search of oil to defile. Despite that, they overlooked one jug. The first day celebrates the miracle of the finding of a jug of pure oil.  Chidushei HaRim says that they made the wicks one-eighth of the normal thickness. Nevertheless, the flames burned just as brightly as if the wicks had been the normal thickness. Kedushas Levi says that the first day commemorates the military victory. It was a miracle that a few weak Jewish soldiers defeated the mighty Greek legions.

Another answer that is given is that the mere fact that oil burns, is a miracle, We don’t view it as a miracle and are not astounded by it because we see it all the time. Therefore, it does not lead us to recognize the Creator. However, when we see something unusual, such that the oil lasted for 8 days, then we can recognize Hashem. Through the miracle that occurred for seven days, everyone was vividly reminded that it was Hashem who miraculously allowed oil to burn in the first place!

The Alter says that familiarity and habit blind us. Those happenings, however miraculous, that occur daily, lose their emotional impact. We fail to recognize that nature is only nature because Hashem made it nature. The occurrence of the out of the ordinary event is what causes us to stand up and take notice. It has the effect of not only causing us to appreciate Hashem’s hand in the outright miracle, but also enables us to appreciate the miraculous nature of nature. Seeing oil burn for seven days longer than it should, not only brought about an appreciation for this apparent miracle, but also for Hashem’s hand in everyday life as well.

(Based on Yalkut Lekach Tov by Yakkov Yisroel Beifus)

Everything that occurs is from Hashem. Hashem hides behind “nature”. Being aware of obvious miracles helps us realize that even the daily occurrences that we constantly see are also miracles. That knowledge will bring us closer to Hashem.

 

 

Parshas Vayeshev – Never Assume That It Is Impossible!

Parshas Vayeshev

Never Assume That It Is Impossible!

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“And it was at that time, that Yehudah descended from his brothers (Bereishis 38:1).”

“In 1977, Laura Schultz, 63, was in the kitchen of her home in Tallahassee, Florida, when she heard her 6-year-old grandson screaming from the driveway outside. Schultz ran to the door to find her grandson pinned beneath the rear tire of a full-size Buick. Giving no consideration to limitations or barriers, Schultz ran to the car, used one hand to lift the rear of the vehicle and used the other hand to drag her grandson to safety. Schultz revealed that the incident had scared her and reminded her that she’d wasted most of her life living far beneath her true potential (Goodreads.com).”

Yosef’s brother’s convened court and determined that Yosef deserved the death penalty for his actions. They felt that the negative information that Yosef had told Yaakov about them could have potentially led Yaakov to curse the brothers, affecting the destiny of the Jewish people.

Reuven disagreed with the determination and tried to save Yosef by suggesting that instead of killing him themselves, they should throw him into a pit. Reuven had planned to return at a different time to rescue Yosef from the pit. At a later time, when Reuven was away, a caravan of Arabs passed. The caravan was on the way to Egypt. Yehudah suggested to the brothers that they sell Yosef to the Arabs instead of killing him (Bereishis 37:26). The brothers agreed. Yosef was taken out of the pit and sold to the Arabs. Radak explains Yehudah’s reasoning. Reuven had already prevented the brothers from killing their brother outright. Yehudah was saying “What are we going to do with him? If we leave him in the pit this is just as bad as having killed him.”

 When the brothers returned home and told Yaakov that Yosef was no longer alive, Yaakov mourned for his son. He was very anguished and could not be consoled. “And it was at that time, that Yehudah descended from his brothers (Bereishis 38:1).” Rashi explains that the brothers reduced Yehudah from his high position. The Midrash (Midrash Rabba 85:2) says when they saw their father’s grief they said to Yehudah, “You told us to sell him. Had you had told us to send him back to his father we would also have obeyed you.”

The Talmud (Sota 13B) quotes Rabbi Elazar who says that one who starts a mitzvah but does not complete it, assuming that he is capable of doing so, is demoted from his position of greatness. Rashi explains that Hashem caused Yehudah to be demoted from his position of leadership as a punishment because he started the mitzvah of saving Yosef but did not complete it.

The Talmud (Sanhedrin 6B) discusses Yehudah’s suggestion to sell Yosef to the Arabs. According to the simple understanding, Rabbi Meir was saying that Yehudah was being criticized.  Since Yehudah’s brothers showed a willingness to listen to him about selling Yosef, he should have advised them to return Yosef to his father.

Rav Meir Simcha of Dvinsk zt”l (Meshech Chachma) gives an interesting understanding for Rabbi Meir. He says that Rav Meir felt that Yosef’s brothers from Bilha and Zilpa would not want to see him killed. After all, Yosef associated with them, as the pasuk (Bereishis 37: 2) says, “Yosef was with the sons of Bilhah, and the sons of Zilpah.”  Rashi says that Yosef made it his custom to associate with the sons of Bilhah because his brothers slighted them. That would number 4 people who would vote to free Yosef. Of Leah’s 5 sons, Reuven was not present so there would only have been 4 people saying that Yosef deserved to be killed. Once Yehudah would say to free Yosef that would be 5 against 4 and Yosef would have been freed.

Maharsha explains Rabbi Meir in the opposite manner. Rabbi Meir was saying the one being criticized was NOT Yehudah. Rather, the one being criticized is anyone one who disgraces Yehudah for what he did. He says that Yehudah acted properly. He acted for the sake of Hashem, in order to spare Yosef’s life. He felt that the brothers would not listen to him had he said to free Yosef and return him home. It is interesting to note that the Torah Temima understands the Maharsha as saying that Yehudah was certain that the brothers would not have listened to him had he said to free Yosef and return him home.

According to the Maharsha, and certainly according to the Torah Temima’s explanation, Yehudah did not think that the brothers would listen to him had he said to free Yosef. Therefore, he did not suggest it.

We have a somewhat similar occurrence, later in Jewish history. The Talmud (Gittin 56A-B) relates that Vespasian had been sent by Rome to fight against the Jews and conquer Jerusalem. The Roman legions had surrounded Jerusalem. The great sage and Torah leader, Rav Yochanan ben Zakkai had to stealthily exit the Jewish camp. When he arrived at the Roman camp, he greeted the general, Vespasian. ‘Peace be unto you, O King! Peace be unto you, O King!’ Vespasian responded, ‘You have incurred the death penalty…. You have called me King, and I am not the King! …’” Rav Yochanan ben Zakkai answered, ‘I knew you had to be a king, because our prophets have foretold that the Temple will fall only into the hands of a king.’” Just then, a messenger arrived from Rome and announced that the Roman Emperor had died, and that Vespasian was chosen to become the new Emperor!’” Vespasian was so impressed by Rav Yochanan ben Zakkai that he told him, “I will leave now, to return to Rome. But I will dispatch someone to take my place. Before I go, you may make a request, which I will grant you.’”  Rav Yochanan asked for three things, which were granted. He asked that that the Romans guarantee the safety of the scholars of Yavneh, where the new Sanhedrin (Jewish Supreme Court) would be located, that the Romans guarantee the survival of the family of Rabban Gamliel, a descendant of the House of King David, and that the Romans allow their physicians to restore the health of Rabbi Tzadok. Rabbi Tzadok had fasted for forty years to pray for the safety of the city and the Beis HaMikdash. Rabbi Yosef, and some say Rabbi Akiva, questioned Rav Yochanan ben Zakkai’s actions. They felt that he should have requested the preservation of Jerusalem and the Beis HaMikdash, and that the Jewish People should be given a “second chance” to prove their loyalty to Rome. Apparently, Rabbi Yochanan ben Zakkai felt that it was pointless to make that request since the Jews had conducted a multiyear bloody war against the forces of Rome. He understood that asking for too much might gain him nothing. Instead, he asked for the three other things which, ultimately, ensured the continuity of the Torah and the Jewish People.

Rav Yochanan ben Zakkai knew that had he asked for too much, he would have received nothing. I don’t think that Yehudah would have had that problem. I can’t imagine that the other brothers would have said we don’t want to free Yosef and because you asked for that we will not even let you sell him to the Arabs.

Yet Yehudah did not ask them to give Yosef his freedom because he was “certain” that they would not listen.

There are times that we want to say something or do something. Yet, we feel that there is no point because we are certain that our words or actions will be for naught. We feel that the one we want to speak to, will “certainly” not listen to us and will “certainly” not change from what he was doing. We see from Yehudah that we can’t assume with 100% certainty.  One can never know how his words or actions can affect or influence others. All we do know is that we must always try!

 

 

 

 

Parshas Vayishlach – How About An Apple Tree, An Orange Trees And A Few Peach Trees?

Parshas Vayishlach

How About An Apple Tree, An Orange Trees And A Few Peach Trees?

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“Yaakov was very frightened, and distressed…. (Bereishis 32:8)”

A king wanted to have an orchard, so he asked his servants to plant trees. He told them that he would pay them more money for certain trees. However, he did not tell them for which trees he would pay more. Thus, he was assured that the servants would plant all types of trees and that he would have a beautiful orchard. Had the king told his servants for which trees he would pay more money, then they would have only planted those trees. Then, the king’s orchard would be lacking the beauty of having a variety of trees. Similarly, Had Hashem stated clearly the reward for each positive mitzvah then people would concentrate on performing the “major” mitzvos. They would ignore the “lesser” mitzvos (Rashi on Pirkei Avos 2:2)

Yaakov and his family had left Lavan’s house. They were on their way back to Eretz Yisroel to the house of Yitzchak. Yaakov sent messengers to Esav, bringing gifts to Esav. The messengers also told Esav that Yaakov was returning. Esav’s response was to gather an army of 400 men to fight Yaakov. When Yaakov heard about Esav’s preparations for battle, he “was very frightened, and distressed (Bereishis 32:8).”

Why was Yaakov afraid? Why didn’t Yaakov rely on Hashem’s earlier promise of protection? The Talmud (Brachos 4A) says that Yaakov was concerned lest a sin that he may have committed may have caused him to forfeit Hashem’s promise of protection. Targum Yonasan explains the “sin” that Yaakov was afraid he had committed. For twenty years Yaakov had not performed the mitzvah of kibud av, he had not shown honor to his father during the years that he was away at Lavan’s house. Rabbi Mordechai Gifter zt”l (Pirkei Torah) says, that Yaakov did not actually transgress the mitzvah of kibbud av. Rather, he was merely unable to perform it. If Yaakov did not actually sin, why was he fearful?

Rav Gifter zt”l says that the word חטא is normally translated as “sin”. However, Rashi (Melachim I 1:21) says that it means “a deficiency”. When one sins, it damages his soul, rendering it incomplete. True, Yaakov did not actually transgress any mitzvos. However, he was lacking in the mitzvah of kibud av. Yaakov was lacking in only one mitzvah but that was the very mitzvah that Esav possessed.

Da’as Zekanim offers a second alternative that Yaakov was lacking in the mitzvah of living in Eretz Yisroel, something which Esav had (at least for more years than Yaakov).

We learn in Pirkei Avos (2:1) that the reward for each mitzvah is unknown. Thus, Yaakov was concerned lest the lack of this single mitzvah which Esav possessed, would result in his losing Hashem’s protection against Esav.

Since we do not know the reward for mitzvos, we should never take any mitzvah lightly.

That mitzvah could very well be the one that will grant us eternal life in the World to Come.

 

(based on insights by Rabbi Mordechai Gifter zt”l)