Well, we are in the final days of 2020 and the first days of 2021. I have never heard so many people express joy for a year to conclude. Personally, I wish 2020 happy good riddance. Likewise, I have never seen more people express the hope that a new year will be better, not even necessarily “happy”, “good” or as Jews say at Rosh HaShanah, “sweet”. We would just settle for “better” or “improved”. At this time of year, the biggest resolutions are to eat healthily, lose weight, and exercise. There are numerous commercials for exercise equipment, weight loss programs, and pre-measured meals that only require cooking at-home preparation. Psychologists generally agree that the number one cause for people’s failure to fulfill their resolution is that the resolution itself was unrealistic and too big. Instead of setting a goal of losing 60 pounds over the course of a year, maybe a more realistic goal would be 25-30 pounds. Instead of setting a goal of running a marathon by the end of January, perhaps start with a kilometer or two and gradually and safely build up stamina. Or, instead of looking at the resolution and becoming daunted by its enormity; break down that resolution into manageable parts. Losing 5 pounds each month (60/12) is much more manageable than focusing upon 60 pounds. While trying to fulfill my resolution of more exercise, I worked out on our elliptical machine and I thought about the value and importance of making Resolutions. Resolutions seem to be directed inward, towards one’s self, as opposed to a promise or a vow which tends to be directed outwards towards someone else. Also, there seems to be a difference between breaking a resolution and breaking a vow. Breaking a resolution disappoints and affects one’s self, breaking a vow or a promise disappoints and affects the other person.
This Shabbat, we read from Parsha Vayechi. This is the final Parshah in the book of Breishit. The Parsha begins with Yaakov calling Yosef and making him swear an oath that he will not be buried in Egypt. He also blesses his grandsons Ephraim and Menashe. He gathers his sons together and offers each son a blessing or a prophecy. Yaakov dies and his sons take him out of Egypt and fulfill their vow. They bury their father in Hebron alongside Avraham and Yitzchak and Sarah Rebecca and Leah. Afterward, the brothers fear that Yosef will finally take vengeance for their mistreatment of him. Yosef doesn’t, and the brothers and their families continue to grow and prosper in Goshen. As Yosef prepares for his death, he requests that his brothers promise to bring take his bones out of Egypt and bury them in Eretz Canaan.
When Yaakov beckons Yosef, it is not enough for Yaakov to share his dying wish with Yosef. Yaakov needs Yosef to swear an oath that he will fulfill his father’s final dying wish. To demonstrate one’s “swearing a vow,” Yaakov tells Yosef: Im Nah Matzati Chein M’Einecha If now I have found grace in your eyes Sim Nah Yadcha Tachat Yereichi put, I pray of you, your hand beneath my thigh v’Asita Imadi Chesed v’Emet –,and deal kindly and truthfully with me. However, Yosef does not do as his father asks; Yosef does not put his hand beneath his father’s thigh as an indication of swearing an oath. Rather, Vayomer [Yosef] said, Anochi Eseh Chidvarecha – I personally will do as you said. The text clearly conveys that Yosef did not make a “vow” to Yaakov. Yosef did not put his hand beneath his father’s thigh as an indication of making a vow. Rather he said that he would take care of the matter personally. Rabeinu Chananel, a tenth-century Egyptian Talmudic commentator, briefly and succinctly explains that Anochi Eseh M’Atzmi – I will take care of it myself hence there is no need for swearing an oath. Rav Ovadia Sforno – the 16th Italian Renaissance Torah Commentator adds a more in-depth comment over the fac t that Yosef did not at first swear an oath to Yaakov’s final request. Anochi Metzad Atzmi Eseh Kidvarecha B’Chol Chai – As far as I am concerned, I will do as you say with all my power. Yosef’s response suggests a possible excuse in case he cannot fulfill the dying wish. “I will do everything in my power” acknowledges that Yosef is only second in command and requires Pharoah’s permission. In case Pharaoh refused the request; then Yosef still fulfilled his father’s final wish. Yosef did everything did “everything in his power”, but Pharaoh denied permission. Yaakov senses the hesitation and tells Yosef: Hishava Li – Swear to me, Vayishava Lo – and He [Yosef] swore to him [Yaakov]. Yaakov does not want any excuses nor does he want Yosef relying solely upon his own relationship with Pharaoh. Pharaoh will understand a son swearing an oath to his dying father and would never refuse a request of that nature. However Yosef is not a servant, he is the second most powerful person in Egypt, and he remains Yaakov’s favorite son. As a free individual, Yosef is only bound by his conscience. He is free to question. The servant, on the other hand, has no such ability. He is bound to fulfill his obligations whether forced or unforced. The Malbim, the 17th-century commentator, explains that Yosef was acting as a son should. Yosef was trying to act out of filial responsibility, based upon his own free will rather than a servant who is bound by oaths.
It appears that there are moments where one’s own volition is not enough in fulfilling a final wish. Yaakov makes Yosef swear the oath to prove that Yosef’s actions are those of a servant to his father and not as a son. Under normal circumstances, according to our ChaZaL – our Talmudic sages, we are already bound by Torah; there is no need to accept artificial/external bonds. The bonds of Torah and mitzvot should be enough. The bonds of Torah and mitzvot are designed to be reachable goals, objectives that require a little effort but are all within the realm of the possible. There is no need to pile on and make observance more difficult and more taxing. So I finished my final workout on our elliptical machine for 2020 feeling a bit better about myself.
Peace,
Rav Yitz
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