According to simple interpretation of the Torah, the patriarchs did indeed separate a tithe from all of their property—including salt and straw. An illustration of this specific fashion of tithing that was done prior to the giving of the Torah, is acquired from the percentage that Avraham separated for G-d upon his victory over the four kings.
Text 6
But Malki-Tzedek, king of Shalem, brought out bread and wine; he was a priest of G-d, the Most High. He blessed him, saying: “Blessed is Avram of G-d, the Most High, Maker of heaven and earth; and blessed be G-d, the Most High, Who has delivered your foes into your hand”; and he gave him a tenth of everything.
Bereishit 14:18-20
The verse clearly states that “he gave him a tenth of everything.” While the verse does not explicitly state whether Avraham gave the tithe to Malki-Tzedek or if Malki-Tzedek gave the tithe to Avraham, Rashi writes that it was Avraham who performed this act.
Text 7
Avram [gave Malki-Tzedek] a tithe from all that was his because he was a priest.
Rashi, Ibid
It is understood, therefore, that:
a) Avraham gave ma-aser to Malki-Tzedek, who, as the verse says was a kohen.
b) The ma-aser was given from everything that he owned.
Being that Avraham was accustomed to giving tithes from all that he had, it is implicit that he gave a tithe even from things—which, according to Halacha—one need not give, such as salt and straw.
One can assume that Avraham taught this mode of separating ma-aser to his children, as the verse expresses:
Text 8
For I have known him because he commands his sons and his household after him, that they should keep the way of the Lord to perform righteousness and justice, in order that the Lord bring upon Avraham that which He spoke concerning him.
Bereishit, 18:19
It is understood, therefore, that Yitzchak also separated ma-aser from all that he had—including salt and straw. Consequently, we can extrapolate that Esav too learned to fulfill the mitzvah in this manner, and therefore asked his father as to the specific way that one should tithe these materials.
More than they appear
While Esav’s question sounds nonsensical, it is indeed rather clever. This is due to the specific nature of both salt and straw. The commonality in both salt and straw is that they are both substances which have little value on their own, yet, when added to something else, their significance is multiplied. This can be demonstrated, in that a minute amount of salt, of little value, greatly contributes to the dish to which it is added. Without salt, the entire flavor of the dish is flavorless. This idea is expressed in the statement made by Iyov:
Text 9
Can bland food be eaten without salt, or is there a taste in the saliva of strong-tasting food?
Iyov 6:6
Without salt—Iyov says—the entire dish is inedible. Straw also holds little worth on its own, when it is used to feed animals or when used for fire. However, when it is utilized in the forming of bricks, it is very important, as it is the support of the entire building. Accordingly, we can now appreciate that Esav was asking a reasonably astute query. He was asking: In which way should salt and straw be measured—by their worth, as they exist independently, or by their multiplied value when they are mixed with other substances?
We can now appreciate why this question caused Yitzchak to think that Esav was scrupulous with mitzvot. Esav seemed to be so stringent in his observance that he was concerned not only whether one should separate a tenth, but the manner in which the tenth is to be defined. Rashi’s choice of the term “scrupulous” in Hebrew is “midakdek,” which relates to the word calculation. Esav was attempting to demonstrate that he was extremely calculating in the mitzvot, as he was concerned regarding the proper way to calculate the true tenth of the values of salt and straw. It can now be understood why Rashi changes the question from the interpretation of the Medrash as it A) fits with the straightforward explanation of the Torah and is B) an indication of Esav’s craftiness which is not apparent in the other explanations.
Kabbalistic salt and straw
There is a well a spiritual lesson that can be learned from this exchange: One can ask: why did Esav ask about these specific things? Aren’t there other goods as well (e.g. spices) whose worth’s are amplified when applied to other things? This choice of the Medrash’s use of these specific examples can be understood through prefacing with the reason that Yitzchak wanted to give the blessings to Esav, when he surely knew that he wasn’t the tzadik that he made himself out to be. When Yaakov entered Yitzchak's tent, Yitzchak tells him,
Text 10
...Come close if you please, so I can feel you, my son, are you, indeed, my son Esav or not?
Bereishit 27:21
Rashi there comments that it was because Yaakov mentioned G-d’s name—something that was uncharacteristic of Esav, and which made Yitzchak suspicious if this was truly his oldest son.
If Yitzchak knew that it was uncharacteristic of Esav to mention G-d, why then did he wish to give him these tremendous blessings?! Chassidic thought elucidates, that though Esav himself was not at all righteous, his divine root was from a very high level in holiness, similar to Yitzchak—from the G-dly expression of Gevura - severities. Yitzchak saw the potential in Esav, even if Esav was not actually that person. He thought that through giving him blessings he can uplift him to his potential. In truth, Yaakov was deserving of the blessings and the way to rectify Esav was not through blessing, but in a way analogous to salt and straw.
The attribute of salt as well is that of severity, with its harsh taste. This expresses that in order to “sweeten” something of strict nature, one must accomplish this with a second entity which is bitter—salt. Though salt has a harsh taste it adds flavor to other things that are harsh in nature. Straw, too, expresses Esav’s character, for just as straw is the waste of a good stalk, so too, Esav represented the idea of Klipa - husks which conceal G-dliness. The way to rectify straw is as the verse tells us, regarding the times of Moshiach:
Text 11
The house of Yaakov will be fire, the house of Yosef a flame, the house of Esav for straw; and they will ignite them and devour them.
Ovadya 1:18
See Torah Ohr 20b. May this era come speedily, in our time!
(Based on Likkutei Sichot 25, Toldot 1, reworked by Rabbi Dovid Markel. To see other projects and to partner in our work, see: www.Neirot.com.)
