And Eisav said, “I am going to die, so of what use is this birthright to me?” (25:32)
The Medrash (Rabba 63:17) says in the name of Reish Lakish that Eisav began to curse Hashem and denied His existence. Reish Lakish learns this out from the fact that Eisav added the word הז. Eisav could have simply said ולמה לי בכורה“, Of what use is a birthright to me?“ Instead, he said ולמה זה לי בכורה“, Of what use is this birthright to me?“ Reish Lakish says that since the “I“ elsewhere refers to Hashem with the word זה (Shemos 15:2, זה א’לי ואנווהו, ”This is my G-d,“ etc.) and Eisav used this word while he was degrading the bechorah, he also included Hashem in his curses.
The Zera Shimshon asks that although the word זה may seem slightly unnecessary, it still seems drastic to therefore learn from it that Eisav cursed and denied the existence of Hashem. The Zera Shimshon explains how Reish Lakish saw this in the word זה as follows.
The Gemara (Eruvin 19a) says that even the wicked sinners, when they are eventually punished by Hashem for their evildoings, proclaim Hashem’s justice and agree with Him for punishing them for their actions. On the other hand, when a person is sentenced to death by a king, his mouth is stuffed so that he cannot curse the king. This is the difference between the way the Jewish people accept punishment from Hashem compared to the way people of the nations of the world accept punishment from their respective rulers.
On this Gemara, the Maharsha says that even amongst the Jewish sinners, those who have become heretics and do not believe in Hashem react as goyim would to punishment, namely, they curse Hashem.
Rashi writes that when Eisav asked Yaakov what the bechorah was all about, Yaakov answered him that it brings along with it many punishments and deaths. Upon hearing this, Eisav should have asked Yaakov that if so, why was he so interested in it. From the fact that Eisav just sold it and didn’t ask Yaakov this question, it is apparent that Eisav understood that Yaakov was ready to accept any punishment and possible death associated with the bechorah. This Eisav had no interest in, and he promptly sold his right to the bechorah to Yaakov.
It is from here that Reish Lakish understood that the word זה represents more than meets the eye. From this exchange, Eisav made it clear that he was not from those who are willing to accept Hashem’s punishments and possible death willingly. According to the above-mentioned Gemara, even the wicked sinners of the Jewish people, so long as they have not become heretics, accept Hashem’s punishments. This places Eisav in the group of those who are heretics. Therefore, it now makes sense for Reish Lakish to back up his insight that Eisav denied the existence of Hashem from the seemingly extra word זה because it is no longer unfair to accuse Eisav of heresy. Once Eisav showed that he would not accept Hashem’s punishments, he grouped himself with the heretics, uncovering his real intention with the word זה.
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