Statement: This Torah portion speaks about a different set of two brothers and relates the famous episode of Yaakov and his twin, Eisov. Although they were twins, they couldn’t be more physically and spiritually different. Eisov, at thirteen years old, secretly gets involved with idol worship, and when Avrohom passes away two years later, his defiance of HaShem is on full display.
Returning exhausted and hungry from a murderous hunt one day, he sells his birthright for a pot of red lentil stew upon Yaakov’s request. As it says, “ְכֹּרַיִּמוֶתאָ תוְֹכֹרבֲּקֹבְיַעל-and he sold his birthright to Yaakov”
Question:
Why did Yaakov choose this specific moment to buy the “Firstborn Birthright” from Eisov? Since Eisov didn’t previously desire this privilege, Yaakov could have bought it earlier. Furthermore, the birthright was only going to take effect years later, after Yitzchok passed away. So what changed? Why now?
Answer:
First, considering Yaakov's motive for buying the Firstborn Birthright, the Bais HaLevi states, “It is certainly not the case that he intended to gain the right to the (firstborn’s double share of) the estate. Rather, the benefit of the birthright at that time was apparently a sign of virtue and the right to carry on the family name. (As such) Eisov had no desire to be considered the son of Yitzchok.”
However, it seems that Eisov did regret giving up the Firstborn Birthright, as it says: “When Eisov heard his father’s words, he wailed aloud and bitter cry, and he said to his father, 'Bless me too, my father.'' He not only cried, but it was loud and a bitter one at that! The Midrash even explains that although the descendants of Eisov would later destroy the Bais Hamikdash in the times of the Romans, nevertheless, as a result of Eisov’s cry, he was still rewarded with Har Seir, a place forever blessed with rain, in addition to his dominion over a hundred provinces. Nevertheless, Eisov’s “regret” was mostly unrelated to losing the birthright. The Bais HaLevi explains that the only benefit to Esau in having the birthright was to deprive Yaakov of it. When Eisov later saw that Yaakov had something that he didn’t, that was the cause of his extreme distress.
So why now? What changed? Until then, Eisov’s paternal grandfather, Avrohom, was still alive. We know that Yitzchok loved Eisov and perhaps overlooked the evil that lurked within his son. However, Avrohom, Eisov’s grandfather, was more conscious and aware of the potential evil that Eisov possessed. As long as Avrohom was still alive, he could still have had some effect on him by educating him and correcting his behavior. This idea is true, as a child is more malleable to change before the age of thirteen. Perhaps there was still hope of changing Eisov's behavior.
Based on the Zohar, we are taught that the Yetzer HaTov (Good Inclination) enters a person. As it says, “...ַיָתֵימְאוֵיאָתַרבּנָשׁ-And when does man seek purity? On his thirteenth birthday, a man joins with the Good Inclination on the right and the Evil Inclination on the left. Once Eisov turned 13, he went off (in secret) toward idol worship. A couple of years later, it became clear what type of individual he was as both of his inclinations were present. Although Eisov now had the capacity to fight and control his urges, he chose not to.
On the verse, “ְלוַּיִּגְדּוִ יםָרַנְּעה-and they youth grew,” our sages teach us that Yaakov and Eisov were indistinguishable. They both studied Torah and were perceptibly righteous until then. What changed was Avrohom died, and without the influence of love from his grandfather, Eisov went far off the path. This descent occurred when his grandfather, the righteous Avrohom, passed away. We know this because Yaakov was making a mourner's meal for his father, Yitzchok. When Yaakov saw that Eisov was not affected by the passing of their dear beloved grandfather Avrohom but showed complete disregard and contempt through his actions of murder, he realized that his brother Eisov could no longer be influenced toward good through the living role model of Avrohom. As a result, Eisov would unlikely curb his innate tendencies for evil. Thus, it was at this precise moment in time that Yaakov took appropriate action when he realized that the taking of the birthright had to be put into action.
Lesson:
The prospects of Teshuva exist as long as one is alive, as the Ramban says that even Eisov set his mind to repent. However, suppose a leadership opportunity becomes available to an individual whose blemished nature will prevent this unique role from being fully realized. In that case, it is incumbent for alternative individuals, whose spiritual character excels among their peers, to seize the moment to act in their stead. As the Mishnah says: “In a place where there are no men (which is the lowest denomination of titles for man), try to be a man (a higher level). Be a man who deserves one of the letters of G-d's name. Where there are no good or worthy people, a person should strive to be one–be a man among men and take action.”
*This initial Torah thought was inspired by a former student, Boruch Katz of MN.
References:
- Daas Zekeinim 25:27.
- Bereishis 25:33.
- Zohar 1:139a.
- See Ramban ad loc.
- Rav Yosef Dov Ber Soloveichik (1820-1892) - Rav of Brisk and great-grandson of Chaim Volozhin.
- Cf. Midrash Tanchuma, Toldos 23.
- Bereishis 27:34.
- Midrash Tanchuma Kedoshim 15; Yalkut Shimoni 76; Midrash Sechel Tov Bereshis 27.
- Zohar I (165b:4).
- Bereishis 25:27.
- See Rashi Bereishis 25:30.
- See Rashi Bereishis 25:34; Ran, ad loc.; Sefer haYashar 40b; Pirkei D'Rebbi Eliezer chapter 31.
- Ramban Bereishis 36:3.
- Pirkei Avos 2:5.
