Parshas Vayishlach - Worry

32, 11-12

I am unworthy (katonti) of all the kindness and faith that you have shown me. I crossed the Jordon with [only] my staff, and now I have enough for two camps. Rescue me, I pray, from my brother-from the hand of Esau. I am afraid of him, for he can come and kill us all, mother and children alike[1].

Why was Yaakov worried?

I don’t get it. Did Yaakov not have faith in Hashem? 

The Talmud[2] indirectly addresses this verse in the context of the Law regarding putting oneself in a dangerous situation. The law is: “one should never put himself in a dangerous situation hoping that a miracle will happen, because a miracle might not occur”. The Talmud then adds: “even in the event that a miracle occurs he still is at a loss, because the miracle will deduct from his account of merits”.

The Talmud quotes from this Verse regarding Yaakov. From Yaakov we see that although he was promised from G-d that his children would make it safely to Israel, he was never the less worried. The reason for his worry was his assuming that the lavish rewards G-d had given him, had used up all his points. This is the meaning of the word “kotonti” “I was made small”, Yaakov felt small in terms of the credits that remained for him.

Miracles do happen, but one cannot rely on them[3].  


The Righteous are able to rely on miracles

Some are of the opinion[4] that there is an exception to this rule. Tzadikim – our holy Rabbis, may rely on miracles.

According to this approach, why was Yaakov worried?

The Medrash[5] seems to forewarn this question. The Medrash quotes a scary verse. The verse tells us “praiseworthy is the man who is constantly afraid[6]”. The Medrash goes on to say that Yaakov[7] took this very seriously.

How can it be that Yaakov thought he might sin? Didn’t he know himself? True, the Rebbe adds that “sin” doesn’t literally mean sin. It only means something was lacking in his service[8]. Never the less, how can we say that Yaakov didn’t know where he was holding and needed G-d to tell him that he was a Tzaddik.

Possibly this can be understood through a fascinating, revolutionary explanation of the Rebbe on a puzzling statement in the Talmud[9]. The Talmud relates: when R’ Yochanon ben Zakai was about to pass away he started crying, R’ Yochanon then explained: “there are two paths before me, one to Gan Eden (Paradise) and one to Geheinom (Hell). I don’t know where am going, how can I not cry!”.

The Rebbe explained[10], that R’ Yochanon was so preoccupied with serving G-d, he didn’t have time to think about himself – to make a self-analysis. 

[I once observed someone hearing this explanation for the first time. This individual was an accomplished Rabbi in his 60’s – he began to cry. He said: “if I had heard this 40 years ago, my life would have been totally different”].

Maybe, this is what happened with Yaakov. He was so busy serving G-d, by refining the world. He was using every second to make G-d happy. He wasn’t able to scan his every nuance, and he needed G-d to assure him, that everything will be ok. 

Everyday when we finish Shachris (morning prayer) and are getting ready to go into the world, we say ‘al tira’ – don’t be afraid, G-d will be with you!














[1] Kaplan edition


[2] Shabbos 32a in the name of Rabbi Yanai.


[3] Regarding this topic cf. Rabbi Shlomo Yitzchaki - Rashi (1040-1105) in tractate Shabbos 32a says that although on Rosh Hashana G-d plan’s what will happen to man, never-the-less when one is in a dangerous place G-d rethinks His judgments of Rosh Hashana, based on this persons behavior since then.


On this topic cf. Rabbi Moshe ben Maimon – Rambam (1135-1204) Laws of Teshuvah 5,1 quotes from the verse in Devarim 10 that “G-d only asks us to fear him”. The Rambam says this verse mean’s that everything is preordained by G-d, except matters relating to fulfilling the Laws of G-d.


In simple terms, the concept of free choice is limited to areas relating to the fulfillment of the Torah. See Devarim 4,15: “be very careful in guarding yourself (from harm)”. Clearly, avoiding a dangerous situation is considered a Mitzvah, hence, this is free choice.


See also Tractate Kesubos 30a “all is in the hands of heaven except (protecting oneself from) cold and heat”.


[4] See the Sefer HaChinuch in Mitzvah 576.


Based on this, I once explained (Biurim VeHaoros 2008) an interesting passage in tractate Baba Basra 8a, regarding the law that Torah Sages do not need to contribute to the community tax for the cities protection. The reason for this is – their Torah protects them.


[5] Bamidbar Rabbah chapter 19 section 32


[6] Mishlei It’s interesting to note that the Medrash goes on and quotes that G-d has to continuously assure the righteous that there is no reason to be scared. The verse tells us to be scared and G-d says don’t be scared, an interesting conflict!


[7] The Medrash quotes from numerous sources that Moshe as well had this trait – he was “always scared” and G-d had to assure him numerous times not to be scared.


[8] Quoting from a Verse in Melachim 1 Chapter 1 verse 21, Lekutei Sichos vol 15 pg. 277 fn. 24


[9] Tractate Berochos 28,b.


[10] Lekutei Sichos vol 16 pg 271