Parashat Vayishlach begins with the message Yaakov sent to Esav, which he introduced by saying, “Im Lavan garti” – “I have dwelled with Lavan.” Rashi, in what is perhaps one of the most famous passages in his Torah commentary, notes that the word “garti” has the numerical value of 613, and thus alludes to the 613 Biblical commands. According to Rashi, Yaakov was indicating to Esav, “I dwelled with the evil person Lavan, yet I observed the 613 mitzvot and did not learn from his evil ways.” (It should be noted that this passage does not appear in earlier editions of Rashi’s commentary, and may have been added later.)
Rashi’s comments, which likely originate from an earlier Midrashic source, give rise to numerous questions, as noted by later writers. First, Yaakov could not possibly have observed all 613 mitzvot, many of which are inapplicable outside Eretz Yisrael and relate to the rituals in the Beit Ha-mikdash or the legal responsibilities of the courts. Moreover, Yaakov married two sisters, which the Torah strictly forbids.
As Rav Menacher Kasher notes in his discussion of this Midrashic comment (note 31), other formulations of this passage exist which implicitly resolve these questions. Rav Kasher cites one source (Yalkut Or Ha-afeila) which states, “I was involved in the mitzvot’ – which have the numerical value of garti.” This likely refers not to the observance of the 613 commands, but rather to the study about the commands. Indeed, as Rav Kasher proceeds to cite, Rabbenu Efrayim explains “im Lavan garti” to mean, “Although I lived with Lavan engaged in hard work and labor, I was not lax in my involvement in Torah, which incorporates 613 mitzvot.” Rabbenu Efrayim then adds, “On this basis our Sages z”l said, ‘Whoever fulfills the Torah in a state of poverty will ultimately fulfill it in a state of wealth’.” Another source cited by Rav Kasher is Chemdat Yamim, which explains, “I fulfilled the 613 commands – [meaning,] I’ve accepted upon my children to fulfill them in the future.” According to this interpretation, Yaakov refers here not to the actual performance of the mitzvot, but rather to the commitment that his descendants would perform the mitzvot. The Chemdat Yamim then suggests a different variation, whereby Yaakov tells Esav that he produced twelve tribes that will, in the future, fulfill all the mitzvot. (It should be noted, however, that at that point the founders of only eleven tribes were alive, as Binyamin had not yet been born.)
In truth, we might simply explain Rashi’s comment as intended not as a precise depiction of Yaakov’s mitzva observance, but rather as a vitally important and relevant message to us. Rashi is not informing us that Yaakov observed the 613 mitzvot, but is rather impressing upon us the possibility of remaining loyal to each and every Torah precept even under the most difficult and challenging circumstances. We are all capable of withstanding pressures and negative influences and living an uncompromising Torah life even when we find ourselves in a spiritually-hostile environment.
Of course, Yaakov did not choose to live with Lavan, but was rather compelled to due to his circumstances, and we, too, should not unnecessarily expose ourselves to spiritually harmful influences. But when such situations arise, we may not excuse ourselves from our religious responsibilities in light of the unfavorable circumstances in which we have been placed. “Im Lavan garti” does not excuse us from “taryag mitzvot”; even when religious observance is a challenge, it remains obligatory, in its totality.