Simply, Yaakov Avinu was concerned about the potential for Eisav to harm him and his family. Rashi explains that Yaakov was afraid that he would be killed. He was also distressed that he would be victorious in the ensuing battle and kill others in the process. The Ralbag comments that since distress is a stronger form of fear than fright, the prospect of killing another human being was more upsetting than the risk that he himself might be killed. This demonstrates the remarkable virtue of Yaakov Avinu.
In the Talmud Berachos 4A, Chazal explain that Yaakov’s fear emanated from a concern that “she’ma yigrom ha’cheit,” perhaps he had sinned and consequently had forfeited Hashem’s protection. What sin could he have committed? Targum Yonasan explains that Yaakov felt he was lax in the mitzvah of Kibud Av v’Eim, since he had been separated from his parents during his sojourn with Lavan. During this time Eisav was living at home and observing this mitzvah in the appropriate manner. Yet, Yaakov did not neglect the mitzvah. He just was unable to perform it, since he was not at home. Could he have forfeited Hashem’s protection for this reason?
The common translation of the word “cheit” is sin. Horav Mordechai Gifter, Shlita, cites Rashi in the Navi Melachim 1, 1:21 in which he defines the word cheit as a deficiency, a shortcoming or an imperfection. This sheds light on the concept of sin. Sin is an imperfection on the neshamah, soul, a blemish that causes a defect in the purity of the soul. Therefore, if one has not committed a sin, but has neglected to perform a specific mitzvah which someone else performed in his place, he is considered to be blemished in respect to the other person. While we may not consider this to be a sin, the Heavenly perspective views this as a deficiency.
Yaakov certainly had not committed any sins. He was concerned, however, that Eisav had performed Kibud Av v’Eim while he had not. He was deficient in comparison to Eisav. We do not know the value of each individual mitzvah. The Heavenly Tribunal has a different manner for evaluating the significance of each mitzvah. Yaakov was concerned about his deficiency in this single mitzvah which Eisav had performed to a greater degree than he had. In his eyes this was a cheit, a blemish in his spiritual character.
Horav Gifter cites the Ramban who says that in order to merit eternal life in Olam Habah, one must perform at least one mitzvah properly with total devotion, l’shem mitzvah, for the sake of the mitzvah, with no manifest personal motives or vested interests. He must perform this mitzvah with love for the Almighty and a desire to do His will. Hashem has, therefore, granted us a multitude of mitzvos. While he intends for us to observe all of them, we will at least observe one correctly. It behooves us to approach mitzvah observance with the utmost care. We cannot determine which mitzvah will gain us entrance into Olam Habah.
