The first major action in the parsha occurs while Yaakov was cooking lentil soup for his father who was mourning the death of Avraham. Eisav arrived home tired after a full day of hunting. He walked into the tent and demanded some of the soup. Yaakov agreed to provide soup to Eisav in exchange for the bechorah. Eisav’s response? “What do I need the bechorah for? I’m going to die anyway.” Eisav then sold the bechorah for the lentil soup. What exactly did Eisav detest about the bechorah? Even after he had sold it and eaten the soup, he despised it. It was as if he put a stamp of disapproval on the bechorah. What was it about the bechorah that he detested so much?
Rav Pincus (Tifferes Shimshon) suggests as follows. What does the bechorah symbolize? It represents the avodah, the service in the Beis HaMikdash. Prior to Cheit HaEigel with the bechorah came the responsibility of performing the avodah in the Mikdash. The greater one’s stature in our nation yields higher levels of responsibility and obligation. The Kohen Gadol has more limitations, obligations and mitzvos than the average person. Kohanim and Leviyim have more responsibilities in the Mikdash than Yisraelim.
Eisav was not interested in obligations. He desired immediate pleasure and satisfaction. Eisav was at fault for being focused on the present and not anticipating the future. As they say, “there is no free lunch.” If one just focuses on the immediate pleasure, without investing and planning for the future, he is destined to fail. Animals eat whatever and whenever they desire, yet no one envies these creatures. They are below humans on the pyramid, as the Kuzari places animals below humans who have the gift of speech.
The more responsibility we have and the more obligations we take upon ourselves, the greater kedushah and spiritual heights we can obtain. Eisav had animalistic desires – he wished to be satiated immediately by whatever he craved. Therefore, he sold the bechorah. He was not interested in future growth, but rather immediate gratification. We, on the other hand, have to recognize limitations in the present on account of the future.
When a non-Jew first becomes interested in geirus, we inform him of mitzvos kalos and chamuros. (Shulchan Aruch 268:2). Rav Chaim Shmuelevitz discusses what the term mitzvos kalos means. Why do we inform a potential ger specifically about the mitzvos of leket, shikecha, pei’ah, and a couple of other examples of tzedakah?
Rav Chaim Shmuelevitz answers that when it comes to other religions, there are almost exclusively mitzvos chamuros — major laws like no killing, no cheating and no stealing. But the nitty gritty things about life are ignored. Judaism has something to say about how one puts on his shoes, how to eat, and when to wash one’s hands. Eisav couldn’t fathom that. Yet, that’s what we are to inform a ger: know what you’re getting yourself into, but at the same time, realize that it is a great zechus to be part of such a special family. God is in the details! May we focus on the “little things” and appreciate each and every command and act that we perform to fulfill ratzon Hashem.
