We Are What We Praise
In Parshas Toldos, we are introduced to Esav, who as the eldest son of Yitzchak possessed the “birthright,” meaning the future privilege of kehuna and offering of korbanos, as in ancient times, this was the right of the firstborn.
However, in a moment of nisayon (spiritual test), Esav agreed to sell the birthright to Yaakov for some bread and lentil soup. Moreover, after selling the birthright, instead of feeling remorse, the Torah states that Esav “scorned the birthright” (Bereishis 26:34). The Ramban notes that Esav returned that very same day to his hunting, undisturbed by the spiritual treasure he had all but given away.
Rashi (ibid.) writes that by demonstrating that the birthright was worthless to him, Esav revealed his wickedness.
Only, the Sages say (Bava Basra 16b) that on that same day, Esav killed a man, seduced a betrothed woman, denied the Revival of the Dead and even the existence of Hashem. Why didn’t the verse mention these severe crimes? Moreover, why does Rashi explain that Esav’s “scorning the birthright” revealed his wickedness? Don’t these four major sins reveal this even more?
Rav Baruch Mordechai Ezrachi answers that as terrible as sins are, they do not always reflect a person’s essence. A person may espouse noble values, but because he has a yetzer hara, it sometimes overpowers him and he sins. While this is wrong and he must do teshuva, it does not mean that his essence is wicked to the core. On the other hand, if a person has so little value for avodas Hashem that he is willing to sell his birthright and go hunting, this shows that eternal closeness to Hashem means nothing to him. Esav’s scorning the birthright was therefore the prime example of his wickedness, and for this reason only it was mentioned in the Torah.
Rav Yechezkel Levinstein says similarly that when a person does not value avodas Hashem, any temptation that comes his way will overcome him. There is basically nothing to stop him from sinning. For this reason the Torah mentions only that Esav scorned the birthright. It did not need to mention that he committed murder, adultery, etc., because scorning the birthright was the root cause of all the sins that followed.
By the same token, if a person truly values Torah and mitzvos, this will determine his very essence. Shlomo Hamelech expresses this: “Silver has a smelting pot and gold has a furnace [to burn out their impurities), and a man according to his praise” (Mishlei 27:21). Just as gold can be melted down to determine if contains dross and metal alloys, so too the essence of a man can be determined by what it is he praises and values. (See Rabbeinu Yonah, Avos 4:6.)
We must recognize the value of Torah and mitzvos; they are the reason we are in this world! Nefesh Hachaim (1:6) states that mitzvos attach us to Hashem. Every mitzvah we do brings us closer to Him. All the more so does Torah bring us closer to Hashem, as Torah is Hashem’s thoughts and words. When we study Torah, Hashem is literally saying the words together with us (4:13). Both Torah and mitzvos generate an awesome spiritual power that brings us great blessing in this world and the next.
Moreover, the Sages state (Kidushin 40b) that one should view a mitzvah he is about to do as if this will be what tips the scale and brings the entire world to a meritorious judgment from Hashem. If we would think like this, how much more would we value each mitzvah and every opportunity to learn Torah? Would such a person say “I can’t get up on time for the minyan,” or chat in the middle of a learning seder? If we live with the awareness that each mitzvah influences our own judgment above and that of the world around us, it will give us the wherewithal to overcome any challenges.
Sometimes, doing a mitzvah can literally make the difference between life or death. In Taanis (21a), the Sages relate that Rabbi Yochanan and Ilfa (another sage) were extremely poor, but toiled in Torah nevertheless. At some point the two decided that they would leave the beis medrash and look for ways to earn money. As they were on their way, they stopped to eat bread, sitting near a wall.
Rabbi Yochanan overheard a celestial voice declare: These two have forsaken eternal life to engage in transitory life. Let’s tear the wall down and kill them!
No, answered another angel. One of these two will become great in Torah. Therefore, they should be spared.
Rabbi Yochanan asked Ilfa if he had heard anything, and he replied that he had not. Rabbi Yochanan understood that this message had been for him alone. He therefore took leave of Ilfa and returned to the beis medrash.
The sefer Keren Orah states that we see from this Gemara that life and death can be determined by one’s Torah and mitzvos. Sometimes, engaging in Talmud Torah is the only way to evade danger.
A soldier in a combat unit of the IDF recently experienced a similar story, during a Shmitta year. He had always insisted on kosher food, and the IDF had provided it for him, but when it came to the laws of Shmitta, he wore out his commanding officer’s patience.
“This food has the same hech’sher it always had. It was good enough last year; why not this year?” shouted the frustrated commander.
“Officer, I want to serve, but I have to eat, and I have always eaten only food of mehadrin hech’sherim. I am not prepared to lower my standard of kashrus,” explained the soldier.
The soldier spent several days in which he was pressured by higher-ranking officers to compromise. Finally, the commander decided to transfer him to another unit.
Just as the soldier left the base, an explosion occurred, causing tremendous damage.
When Rav Yitzchak Zilberstein was told of this, he replied: “Look what happened here. This explosion could have happened long ago. What stopped it? It was this soldier’s dedication to mitzvos that held it back, and the moment he left, the explosion took place!”
May we be zoche to appreciate the value of Torah and mitzvos!