If Mercy's In Business, I Wish It For Your (Robert Hunter & Mickey Hart- "Fire On The Mountain")

           With my wife visiting our son in Israel during the Christmas and New Year’s vacation, I decided to pay a visit to my parents. During dinner with my parents, they both became incredibly serious. It was the kind of serious where I was awaiting for one of them to tell me some dreadful news. Apparently, they had the same talk with my younger sister last week.  Thankfully, the news wasn’t dreadful but the subject matter was rather troubling. My parents have aged a lot and I think the fact that they both had Covid this past summer has given them a powerful concern about their own mortality. So, during dinner, my parents expressed their concerns about aging, their own health, and their anticipated deterioration of health. Both talked about their desire to remain in their home for as long as they were physically and mentally capable. Both shared their concerns regarding what “measures” to take during the coming years if, in fact, health deteriorates rapidly. They both understood that in the coming years, my sister and I would be much more involved in making decisions for them or with them, decisions that will affect them. They were anxious, nervous, and needed peace of mind as they head into their very golden years together. So I listened, I smiled and I told them that my sister and I will do everything we can to respect their wishes. 

             This morning we read from Parsha Vayechi. This is the final Parsha in the book of Breishit. T 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 Heron 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 makes his brother's vow to take his bones out of Egypt and bury his bones in Eretz Canaan. 

Yaakov’s final wish is to be buried in Canaan, in the Caves of the Machpela with his ancestors, Avraham/Sarah, Yitzchak/Rivka, and his wife Leah. Yaakov shares this wish with Yosef. Given his position within Egypt, Yosef would be the most likely of the sons who could arrange to fulfill Yaakov’s wish. After sharing his final wish with his beloved son Yosef; Yaakov asks Yosef to swear to him that he will carry out this final 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. Yaakov, sensing his son’s hesitation, asks Yosef to swear that he will fulfill the request. Finally, Yosef acquiesces and swears an oath to fulfill his father’s request.

          Why does Yosef hesitate? The text clearly conveys that Yosef did not make a “vow” to Yaakov when first asked. Yosef did not immediately put his hand beneath his father’s thigh as an indication of making a vow.  Yosef did not immediately say “I swear to bury you with your ancestors”.  Why doesn’t Yaakov’s favorite son, Joseph,  swear this last dying favor to his father? What kind of son doesn’t swear an oath if asked by his dying father to do so if it means peace of mind and a soul at peace for his father?  Yosef’s first answer indicates that he will look after the request personally. Midrash explains the difference between Avraham’s servant’s behavior and Yosef’s behavior: HaEved Asa K’Avadoto Uven Chorin Asah K’Chiruto – Rabbi Yitzchak said: The servant acted like a servant and the free man acted as a free man, The servant acted like a servant, as it says ‘And the servant put his hand beneath his [Avraham’s] thigh; While the freeman acted as a free person: ‘And he said, I will do as you said’’ 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. 

          There are moments when one’s own volition is not enough to fulfill a final wish. Yaakov makes Yosef swear the oath because he wants Yosef to acknowledge an authority greater than his own. He also wants Yosef to acknowledge an authority greater than Pharaoh. Yaakov wanted Yosef to be completely powerless and act solely on behalf of his father. Under normal circumstances, according to ChaZaL – our Talmudic sages of Blessed Memory, the acceptance of the Torah and its commandments are an acknowledgment and acceptance of an external authority greater than ourselves. Intrinsic to that acceptance is a humbling awareness that we are not all that powerful or in control of every aspect of life.  Of course, my sister and I will do everything we can to respect our parents' wishes as they enter these upcoming years.  As my parents spoke to me, and I listened, I only had one thought. After all the sacrifices my parents have made in helping me to become the best possible version of me, how could I not honor their request and do everything I can to make their golden years together as golden and as dignified as possible?  

Peace,
Rav Yitz

Promises Made In The Dark Dissolve By Light Of Day (Robert Hunter & Bob Weir - "Easy Answers")

           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

There is none except for you. Except for you I swear to it on my very soul (Robert Hunter &Jerry Garcia - "Reuben and Cerise")

          Our family spent the past week visiting family on the West Coast. While on vacation, one of the common and frequent morning questions came from my wife. Approximately 20-30 minutes after our son woke up, she would remind him to put on his Tefillin (Phylacteries) and daven Shacharit (recite the morning service). Our son wouldn’t respond. Several minutes would pass and my wife would ask “Have you started to Daven?” Again, she did not hear a response. Several more minutes would pass by and our son would walk by en route to doing whatever he decided was the morning routine while on vacation: eat breakfast, play with his cousin, or whatever fifteen-year-old teenager does in the morning while on vacation. As our son would walk by, or even enter the room where his mother was, she would look up at him and this time, express her frustration with our son because he has not only failed to put his Tefillin and daven but hasn’t acknowledged his mother and her numerous requests to do so. As our son leaves and returns to whatever he was in the midst of doing prior to his mother’s requests; my wife looks at me and says: “you’re his father, aren’t you going to tell him to put on his tefillin and daven? Why do I have to tell him?” I smile and remind her that he is fifteen, he has been putting on tefillin for nearly 2 ½ years. He knows how to put it on, he knows when to put it on, he knows how to daven Shacharit, and most importantly he intellectually understands that he is MeChayeiv (obligated) according to Halacha (Jewish Law) to daven. At some point, we must refrain from reminding and hocking him to fulfill this and any other ritual obligations. Rather, he must learn to come to this moment on his own volition, and not because his mother or father asked, cajoled, complained or yelled at him. In the long run, there is a better chance of observing and fulfilling his obligations because he holds by his halachic obligations rather than his parents holding him to those obligations. Needless to say, my wife isn’t very happy with my apparent laissez-faire attitude.
          This morning we read from Parsha Vayechi. This is the final Parsha 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 grandson’s 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 Heron 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 makes his brothers vow to take his bones out of Egypt and bury his bones in Eretz Canaan.
          Yaakov’s final dying wish is to be buried in Canaan, in the Caves of the Machpela with his ancestors, Avraham/Sarah, Yitzchak/Rivka and his wife Leah. Yaakov shares this wish with Yosef. Given his position within Egypt, Yosef would be the most likely of the sons who could arrange to fulfill Yaakov’s wish. After sharing his final wish with his beloved son Yosef; Yaakov asks Yosef to swear to him that he will carry out this final 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. Yaakov, sensing his son’s hesitation, asks Yosef to swear that he will fulfill the request. Finally, Yosef acquiesces and swears an oath to fulfill his father’s request.
          Why does Yosef hesitate? The text clearly conveys that Yosef did not make a “vow” to Yaakov when first asked. Yosef did not immediately put his hand beneath his father’s thigh as an indication of making a vow. Yosef did not immediately say “I swear to bury you with your ancestors”. Why doesn’t Yaakov’s favorite son swear to his father this last dying favor? What kind of son doesn’t swear an oath if asked by his dying father to do so if it means peace of mind and a soul at peace for his father? Yosef’s first answer indicates that he will look after the request personally. Midrash explains the difference between Avraham’s servant’s behavior and Yosef’s behavior: HaEved Asa K’Avadoto Uven Chorin Asah K’Chiruto – Rabbi Yitzchak said: The servant acted like a servant and the free man acted as a free man, The servant acted like a servant, as it says ‘And the servant put his hand beneath his [Avraham’s] thigh; While the freeman acted as a free person: ‘And he said, I will do as you said’’. 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.
          There are moments where one’s own volition is not enough to fulfill a final wish. Yaakov makes Yosef swear the oath because he wants Yosef to acknowledge an authority greater than his own. He also wants Yosef to acknowledge an authority greater than Pharaoh. Yaakov wanted Yosef to be completely powerless and act solely on behalf of his father. Under normal circumstances, according to ChaZaL – our Talmudic sages of Blessed Memory, the acceptance of Torah and its commandments are an acknowledgment and acceptance of an external authority greater than ourselves. Intrinsic to that acceptance is a humbling awareness that we are not all that powerful or in control of every aspect of life. Of course, as our son hears me explain that the less she reminds him, the greater the chance that he will eventually choose and then obligate himself. Of course, by obligating himself he is ultimately establishing a relationship with God and obligating himself to God and not his mother nor me. It is part of the growing up process. For me, watching my son grow up to wholeheartedly accept and fulfill these ritual obligations brings me comfort that his mother and I have done something right. Growing up to be a mentsch, a kind, and decent person is perhaps the greatest kindness that our son and his three sisters could bestow upon their mother and me.

Peace,
Rav Yitz

Several Seasons With Their Treasons Wrap The Babe In Scarlet Colors, (Robert Hunter , Jerry Garcia, Phil Lesh - "St. Stephen"}

There were two troubling and incredibly sad images that saw on news services in North America and in Israel. Both involved children.  At the funeral of a baby killed in a terrorist attack in the town of Ofra, the baby’s father carried three days old prematurely born baby wrapped in a shroud with his arms out holding the child as if it was the ultimate offering. The father walked so carefully, so gently.  The second image was also that of a dead child. No, this child was not the victim of a terrorist attack, nor was the child Jewish. The seven-year-old Guatemalan girl, along with her father tried to cross the border, presented themselves to authorities and began 90-mile bus journey to a processing center rather than being processed at the facility where they originally crossed. During that bus ride, the 7-year-old girl grew feverish, began coughing, went into cardiac arrest was revived. She was transported via emergency helicopter to an emergency room in El Paso (about 160 miles away), she eventually died in the hospital. She experienced more trauma and eventually died at the hospital. Since the forms were only in English and the father didn't understand English, he couldn't fill out the forms and there was no one who could speak Spanish at the time he and his daughter arrived.

                This Shabbat we read from Parsha VaYechi. This week’s Parshah, Vayechi is the conclusion of the book of Bereishit (Genesis). Because this is the last Parshah of the Sefer B’reishit, we read of the passing of the mantle of power from one generation to the next. Yaakov is 147 years old and it is time for him to bless his children and his grandchildren. To each of his twelve sons, he offers a blessing. To Yosef’s sons, Ephraim and Manasseh, he not only offers a blessing but he reserves the blessing of the firstborn to the younger brother, Ephraim.  This is fitting. Yaakov also received the blessing reserved for the firstborn. He also leaves Yosef with one last mission. Yaakov tells Yosef of the covenant that God made with Avraham, Yitzchak and himself. He also made Yosef swear an oath that he would bring him out of Egypt and bury him with his father and grandfather. Yosef accepts this oath. He and his brothers leave Egypt and bury their father. Because the famine remains pervasive throughout the land, they return to Egypt. Now the brothers fear Yosef’s wrath. Although he has not expressed any anger towards them, the brothers believe now that their father is dead; Yosef’s anger will not be contained. First, they sent servants to Yosef in order to plead on their behalf. Then, the brothers plead to Yosef and prostrate themselves before Yosef. Yosef re-assures them that he has no anger and he assures them that he will care for them as long as he is alive. The Parsha concludes with Yosef’s death.

                The first verse of Parsha begins with the word VaYechi – And he lived. The word refers to Yaakov having lived another 17 years in Egypt before he died at 147. The last verse of the Parsha begins with the word V’Yamat- And he died. This word refers to Joseph having died at the age of 110. In between, a father offers final words to his sons and a blessing two grandsons he never met until his arrival in Egypt: Ephraim and Menashe.  The Torah has reported deaths before. In Chayei Sarah, we learned of Sarah’s death and Avraham’s preparations for the funeral. We were told about Avraham’s death, Rachel’s death,  as well as the death of two of Judah’s sons.  Regarding the death of Yaakov, we learn how a dying person put their “things in order”; how a dying individual makes his peace with any mistakes or misgivings he has as well as accepts with dignity and grace the inevitability of death. There is something reassuringly uneventful. The Parsha begins with life and ends with death. The same may be said of  Sefer Breishit – The Book of Genesis. It began with the story of creation, that is to say, the story of life and it concludes with the death of the leaders of a family. Just like life did not end after the death of Adam, Chava and their son born after the murder of their son Abel by their other son, Cain. Yosef offers the re-assurance of life and death, and exile and redemption in his final words: Pakod Yifkod Elohim Etchem- God will indeed remember you (Gen. 50:25). In the Sefer HaMizrachi (a commentary on Rashi's biblical commentary by Rabbi Eliyahu Mizrachi 1450-1525) explains that the phrase Pakod Yifkod - He will surely remember is a code for the enslaved descendants of Yosef and his brothers. Even in his final moments, Yosef provides a prophecy, clarity about the future. Moses will use the code when he says Pakad Pakadati  "I surely remembered" when speaking for God.
              Each of these incredibly sad images and news stories shook us up as parents. My wife stood on numerous corners with me while pregnant waiting to cross the street. Yet this young couple was at the wrong place at wrong time. We as parents always want a better life for our kids than we had (and we both have had good lives). Yet a parent must now live with the guilt of his child dying as he tried to give her the opportunity for a better life.  As we saw these images, I asked my wife if she had heard any good news? Anyone pregnant, any births and upcoming happy occasions for children of friends of ours? After all the tragic and sad on the news, we were all looking for something re-affirm our faith in children having normal happy childhoods and growing up and living long healthy lives. Then we found out that a friend's 98-year-old grandparent passed away. We all understood that the death of that grandparent reminded us to keep faith in the sacred order of life. Children are born, they grow up, they get married, they work, have kids of their own, they grow old, become grandparents, maybe great-grandparents and then they die. Yaakov and Yosef both reminded us of this sacred order of life as well.
Peace,
Rav Yitz

I Swear To It On My Very Soul: If I Lie May I Fall Down Cold (Robert Hunter & Jerry Garcia "Reuben and Cerise")

Well, we are in the final week of 2017. It seems that three main themes have captured the fancy of media. First, every news show and every sports show has done the proverbial "look back at 2017."  Both highlights and lowlights are re-lived in the form of a top ten list. Second, because we are concluding one year and about to begin a new year, advertiser focus upon the theme of resolutions. Of course, the two biggest resolutions are weight loss and exercise. As a result, we have become acutely aware of the weight loss companies offering special programs in order to join their weight loss program. Also, we have noticed numerous pieces of exercise equipment and gadgets on sale. Several psychologists were interviewed explaining that the number one cause of 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.  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 on 60 pounds. As I was on the elliptical machine, I began to think about resolutions in general and specifically the similarities and differences between resolutions and vows/promises. The biggest difference, of course, is that a resolution does not seem to be binding like a vow or a promise. Nevertheless, a resolution does indicate a conscious decision focused upon one's self as opposed to a promise or a vow to another.

This Shabbat, we read from Parsha Vayechi. This is the final Parshah in the book of Bereishit. 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 grandson’s 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. Afterwards, 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 makes his brothers vow to take his bones out of Egypt and bury his bones in Eretz Canaan.

Sharing his dying wish with Yosef is not enough. Yaakov wants 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 his said that he would take care of the matter personally.  Rabeinu Chananel, a tenth-century Egyptian Talmudic commentator, briefly and succinctly 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 16^th Italian Renaissance Torah Commentator adds a more in-depth comment on the fact 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 an out in case he cannot fulfill the dying wish. "I will do everything in my power" suggests that if Yosef entreats Pharaoh to let him bury his father in Canaan, and Pharaoh refuses; then Yosef still fulfilled his father's final wish since Yosef did everything he could.  Yaakov senses he 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 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 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 17 ^th-century commentator, explains that Yosef was acting like 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. So Yaakov makes Yosef swear the oath so that way when dealing with Pharaoh it is clear that he is acting as a servant to his father.   Yaakov wanted Yosef to be completely powerless and act solely on behalf of his father. 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 workouts of 2017 feeling better about myself, knowing that my vow to lose weight has been fulfilled and now I have the much more difficult vow of maintenance. 

Peace,

Rav Yitz

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