Attitude of Gratitude

Kapital 14 begins with the words Lamenatzach L’Dovid and focuses on the enemies of Hashem. Slthough the Perek is quite short, it contains a very direct study of those who oppose us. At its outset, Dovid Hamelech identifies those who he speaks about as “Heshchisu HisIvu Alilah Ein Aseh Tov”, those who are corrupt and loathsome, and have no redeeming qualities.

The Pessukim continue, discussing why these Reashim act in these ways. Dovid Hamelech tells us that Hashem looks down from Shamayim to see if anyone seeks Him out: “HaYesh Maskil Doresh Es Elokim”. To their detriment, however, the enemies of Hashem have joined together in disgrace: “HaKol Sar Yachdav Ne’eLAchu”.

In fact, Dovid is aghast at their ignorance: “Halo Yodu Kol Poalei Aven…Hahsem Lo Kara’u.” Is it possible that not even one of them call out to Hashem? Radak explains that even if none will call out in Tefillah, it is unimaginable that they don’t even consider the possibility that Hashem sees their actions.

The Perek concludes by predicting the downfall of these individuals: “Sham Pachdu Pacha Ki Elokim B’Dor Tzaddik”. They will eventually be seized by fright when the Tzidkus of HKBH is clear, and they are called upon to pay for their actions. This, of course, will come on the day we all await, “B’Shuv Hashem Shevus Amo”.

The theme and message of this Kapital are unmistakable: those who fail to recognize HKBH are doomed to ignoble ends. The identity of the particular Oyvim discussed in these Pessukim, however, is not immediately clear.

Rashi explains that the subject of this Kaptial is Nevuchanetzar, who destroyed the Bais Hamikdash without so much as an objection from his underlings. Radak, however, sees the Pessukim as having a more general application, and referring to all the various rulers under whom we have suffered throughout the millennia of Galus. Each, of course understands the remainder of the Perek in light of their respective approach.

Besides the approach of Rashi and Radak, there is a Medrash that offers a Pshat that is slightly different.

Before speaking about our enemies, Dovid Hamalech seems to quote them: “Amar Naval B’Libo Ein Elokim.” The word Naval, as Metzudos explains, refers to an “Adam Pachos V’Shafel”, a lowly person. While this can of course be understood in a broad way—as reffering to Reshaim in general—Chazal offer a more specific explanation.

The Medrash Shochar Tov, here, tells us: “Amar Naval B’Libo Zu Esav HaRasha”. According to the Medrash, Dovid refers not to a general Naval, but to Esav himself—the ultimate “Adam Pachos V’Shafel”. If this is the case, we can understand that the subsequent Pessukim: all descendants of Esav—be they biological or ideological—are affected by this attitude and are therefore the subject of these Pessukim.

Besides an additional Pshat in the words “Amar Naval B’Libo”, this Medrash may allow us insight into the character of Esav HaRasha, who plays a major role in this week’s Parsha. This is an important pursuit, as it may aide us in avoiding the influences of Esav, which persist to this day.

The Medrash explains why Esav is in referred to as speaking to “B’Libo”: he was “Omer Echad B’Peh V’Echad B’Lev”. The Medrash then tells us when this occurred, using Pessukim from this week’s Parsha. Toward the end of the Parsha, the Passuk says: “VaYomer Esav B’Libo Yikrivu Yimei Evel Avi V’Ahargah Es Yaakov Achi”. Esav said to himself that he would avenge Yaakov’s deception once Yitzchok was no longer alive. Earlier in the Parsha, however, we learn that when Yitzchok called to him, Esav said “Hineni”. The Medrash seems to be saying that this apparent contradiction—on one hand awaiting the Petirah of Yitzchok and on the other hand responding to his father with alacrity—defined Esav as “Omer Echad B’Peh V’Echad B’Lev’. It was this Middah that rendered him the Rasha to whom Dovid refers with the words “Amar Naval B’Libo Ein Elokim.”

This Medrash is somewhat difficult to understand. First, it doesn’t seem that the Peh and Lev of Esav are contradictory in this case: Esav planned to wait until the “Yimei Evel Avi” to take revenge on Yaakov so that Yitzchok would not have to bear witness to his son’s demise. This would therefore seem to be in line with the Kibbud Av that is displayed in the fact that Esav responded “Hineni” when his father called. Why, then, are these two Pessukim evidence that Esav was “Omer Echad B’Peh V’Echad B’Lev”, leading Dovid Hamelech to refer to him in this way?

Second, we know that Esav perpetrated much worse Aveiros than being “Echad B’Peh V’Echad B’Lev’. Why, then, was this a defining characteristic identified by Dovid Hamelech? How can we understand the message of the Medrash?

Perhaps we can answer these questions, and better understand the character of Esav, if we take a closer look at one of the examples brought by the Medrash.

Throughout the Parsha there are numerous instances of Esav speaking to Yitzchok with respect, which would all serve as examples of his being “Echad B’Lev”. The Medrash, however, selected only one, which is found at the beginning of the Pessukim that discuss the Brachos given by Yitzchok. There, the Passuk tells us: “Vayehi Ki Zakan Yitzchok VaTechenah Einav Liros Vayikra El Esav Beno HaGadol V’Yomer Elav B’ni VaYomer Hineni”. Before we learn that Yitzchok called to Esav, the Torah tells us about his difficulty seeing.

Obviously the two are connected—it must be that the response “Hineni” was in some way related to the diminished eyesight of Yitzchok. In order to explains this, we must first understand why in fact Yitzchok experienced a loss of sight in his advanced years.

Rashi offers three explanations for Yitzchok’s blindness: his eyes were affected by the smoke of Esav’s Avoda Zara, that the tears of the Malachim fell into Yitzchok’s eyes at the time of the Akeida and damaged them, or that HKBH caused him to become blind so that Yaakov could take the Brachos. There is, however, another explanation offered by Chazal.

The Medrash Rabba here tells us: “Al Yidei SheHitzdik Es HaRasha Kahu Einav…” Because Yitzchok thought that Esav was a Tzadik, his eyes were diminished in his old age. This Medrash certainly seems to link the beginning of the Passuk with its end, but it requires explanation nonetheless. Why in fact was Yitzchok Matzdik Es HaRasha, and why did his affect his eyesight?

R’ Shlomo Kluger, in Chachmas HaTorah to Parshas Vayetzei, explains this Medrash with a fascinating insight.

Generally speaking, one can look at Avodas Hashem in one of two ways: as a son serves his father, or as a servant serves the king. If one does Mitzvos out of appreciation to HKBH for putting him on this world, it is similar to a child who does Kibud Av because of gratitude to his father. If, however, one does Mitzvos because they are the Ratzon Hashem, then he is acting as an Eved Lifnei Hamelech.

These two approaches are not only abstract—they have practical applications as well.

The Gemara in Eiruvin brings a Machlokes whether a person is better off having never been born, Noach L’Adam SheNivreh, or whether it would have been better never having come to this world—Noach Lo L’Adam Shelo Nivreh. If it is true that Noach Lo L’Adam Shelo Nivreh than one cannot serve Hashem out of gratitude, in the vein of Kibud Av, because he should not necessarily be grateful for having been born.

This also affects another aspect of Shemiras HaMitzvos: whether a Suma is Mechuyav in Mitzvos. If one does Mitzvos only because of gratitude, because in fact Noach L’Adam SheNivreh, he would not be Mechuyav in Mitzvos were he not to have the proper Hana’ah from Olam HaZeh. Because Suma Chashuv K’Mes, it is clear that his existence is one of Noach Lo L’Adam Shelo Nivreh, and he should therefore not be Mechuyav in Mitzvos.

R' Shlomo explains these Yesodos, and then applies them to Yitzchok Avinu.

The Torah, he notes, has Klalim and Pratim—general rules and specifics. There are some Mitzvos that are Klalim, to which all other Mitzvhos are connected. One example of a Klal is “V’Ahavta L’Reiacha Kamocha”, which Hillel said is the root of the entire Torah. Yitzchok Avinu held that Kibud Av V’Em was another such Mitzvah: it was the root of all others. This is why he was Matzdik Esav: he saw that Esav did Kibud Av V’Em, a Klal, and therefore assumed that the Pratim were in tact as well.

R' Shlomo continues, explaining that because Yitzchok saw Kibud Av V’Em as a Klal, he must also have held that all Avodas Hashem is based on Kibud Av V’Em and not on Gezeiras Hamelech. As such, when he became a Suma, he was no longer Mechuyav in Mitzvos and could only live an existence of Eino Metzuveh V’Oseh. The fact that Yitzchok was Matzdik Esav was therefore directly connected to his blindness: it was his understanding of the Mitzvah of Kibud Av that affected his view of Esav, and his status as a Suma then followed.

Perhaps, based on this novel approach, we can understand the Medrash Shochar Tov.

When Esav said “Hineini”, it was a perpetuation of the lie he had always lived—that he was truly Mekayem the Mitzva of Kibud Av. It was this deception that caused Yitzchok to believe that he was Mekayem both the Klal, Kidbud Av, and all the Pratim. Later, when Esav says “Yikrivu Yimei Evel Avi V’Ahargah Es Yaakov Achi” he showed that he had no appreciation for Yitzchok at all—if he did he would not kill Yaakov even after their father was no longer on this world. True Hakaras HaTov outlasts the life of the parent, and Esav would not plot Yaakov’s demise at all. The words that Esav said to himself, “Vayomer Esav B’Libo”, therefore expose the lies of “Hineini”: Esav had no appreciation for all Yitzchok had done for him—and his actions were all a mere ruse.

Esav lacked even the most basic attributes of Hakaras Hatov, rendering his Kibud Av incomplete—this was his defining flaw. Dovid Hamelech identifies this succinctly: “Amar Naval B’Libo Ein Elokim”. The Naval, the Adam Pachos V’Shafel, lives an existence of Esav, without any gratitude to HKBH for putting him on this earth. Just as Esav was incapable of true Kibud Av, a Rasha who learns from him is incapable of recognizing the Yad Hashem and living accordingly.

We must avoid this trap, always seeing the Yad Hahsem, always cognizant and grateful for the Hashghacha Elyona that pervades our lives. If we are successful, we will avoid the snares of Esav and instead live to see the day of “Yagel Yaakov Yismach Yisroel”.