Why does Yaakov mention his own name before he mentions his father and grandfather? Why does he not demonstrate the mitzvah of Kibud Av, honoring one’s father? Horav Dovid Feinstein, Shlita, suggests a practical reason for this omission: Yaakov was saying that his grandsons should be a source of such nachas that not only should I be pleased, but even my forefathers will be filled with nachas. Kol Yehudah suggests that Yaakov was referring to the attributes represented by each of the Patriarchs. Avraham Avinu devoted himself to the middah of chesed. He reached out with kindness to an entire world. He was the epitome of altruism. Yitzchak Avinu symbolized the concept of avodah, service to Hashem, through prayer and devotion. Yaakov Avinu was the symbol of Torah. Together, the Avos represent Torah, avodah and gemilus chasadim, which are the three attributes which support and maintain the world.
We now understand why Yaakov placed his name prior to that of his father and grandfather. He blessed his grandsons that they should merit to grow in Torah. It should be their prime focus and direct their lives. Afterwards, once they would have become suffused with Torah, he mentioned “v’sheim avosai,” and the names of my forefathers. They could then focus on avodah and gemilus chasadim. One will attain the attributes of avodah and chesed from Torah; from the chesed and avodah, one does not necessarily achieve involvement in Torah.
Along similar lines, this writer once heard the following from his rebbe, Horav Chaim Mordechai Katz, zl regarding the Mishnah in Peah 1:1, in which the Torah enumerates those mitzvos which illustrate that a person eats his fruit in this world, but the priniciple endures till Olam Habah: Honoring one’s parents; acts of loving kindness; attendance at the synagogue; opening one’s home to wayfarers; visiting the sick; marrying off a young woman; attending to the needs of the deceased; prayer; establishing harmony among people and husband and wife. Those are the social mitzvos that engender incredible reward. The Mishnah closes with the statement, “V’talmud Torah k’neged kulam,” “And the study of Torah is opposite /greater than all of them.” This Mishnah seems to imply that while social mitzvos are certainly important, they do not replace Torah study. Study retains primacy over all other mitzvos. The text, however, does not support this interpretation. The words “k’neged kulam” should be translated as “opposite them.” Instead we are translating it as “goes above them.”
Horav Katz explained that the Mishnah teaches us an important lesson. Every endeavor which a Jew takes upon himself to perform, regardless of its purpose, must be “stood up” opposite the Torah and reviewed: Does it meet the Torah’s halachic criteria of right and wrong? While these mitzvos are noble and virtuous, they must follow the standards and guidelines set forth by the Torah — or they can be transformed into a negative endeavor. Establishing a shul is truly a wonderful undertaking, but one must address the appropriateness of the time and place of this mitzvah. Peforming an act of altruism does not grant one license to do as he pleases. Everything we do must be addressed by the Torah or the act loses its credibility.
