Rashi in His Own Words
Bereishis 36:6: And Aisov took his wives, his sons, and his daughters. He took all the people of his household; He also took his cattle, all of his animals, and all his property that he acquired in the land of Canaan. He went to another land, because of his brother Yaakov.
Bereishis 36:7: For their possessions were too numerous for them to dwell together. The land of their sojourning could not support them because of their livestock.
Rashi Heading – and the land of their sojourning could not: provide [enough] pasture for their animals. The Midrash Aggadah, however, explains "because of his brother Yaakov," [as follows:] Because of the note of obligation of the decree, "that your seed will be strangers." This decree applied to Yitzchok's descendants. He (Aisov) said, "I will get out of here. I do not have a share in the gift, because the land has been given to him (Yaakov). I also do not need to pay the debt." [He also left] because of the shame that [he felt, because] he had sold his birthright.
Synopsis
At the end of this week's Parshah, the Torah tells us that Aisov took his wives, children, his household, his livestock, and all his property and went to another land because of his brother Yaakov. He left because he and his brother had too many possessions for them to dwell together; Eretz Yisroel could not support both of them.
First, Rashi explains the simple meaning. Aisov left Canaan because the land was not large enough to pasture both their animals. Rashi then quotes a Midrash Aggadah. What does it mean that Aisov left Israel because of his brother Yaakov? It was decreed that Yitzchok's descendants would be strangers in a strange land. Aisov wanted no part of that. The land was promised to Yaakov, so he would not have it anyway. He did not want to pay the debt which came together with the land, i.e., being strangers in a strange land. He also did not wish to remain in Israel because he was embarrassed that he had sold his birthright.
This requires clarification. Rashi only explains Peshat. At times, he cites a Midrash which helps us understand Peshat. Why does he add a second explanation from a Midrash? It does not seem to add anything. Moreover, it appears to contradict the Torah's words. The verse says, "They had too many possessions for them to dwell together." The Midrash gives an entirely different reason!
Furthermore, the Midrash itself differs from the words Rashi quotes. The Midrash says, "Rabbi Elozor says, [that Aisov left the land] because of the note of obligation. Rabbi Yehoshua ben Levi says [that he left] because of the shame." Conversely, Rashi includes both opinions as one.
The explanation is as follows. According to Peshat, the Torah words clearly follow Rashi's first explanation. Aisov left Canaan because there was not enough pasture for both of them. However, this leaves us with another question. While there was not enough pasture for both, why didn't Yaakov leave instead of Aisov? Aisov had lived in Canaan the entire time, while Yaakov had just returned.
We cannot answer that Yaakov had more livestock than his brother. Therefore, he needed more space for pasture. Aisov would certainly not relinquish his claim to the land to help his brother.
That is why Rashi also quotes the Midrash. Aisov left "because of the note of obligation of the decree 'that your seed will be strangers.' This decree applied to the descendants of Yitzchok." Aisov did not leave the land to do Yaakov a favor. He knew that one of Yitzchok's children, either he or Yaakov, would have to pay a price (a note of obligation) to possess the land. They needed to separate because there wasn't enough room. Aisov chose to leave because he did not wish to pay the bill.
However, Aisov would obviously feel humiliated by having to move because of his brother. People would say that Yaakov, the "newcomer," forced Aisov to leave! Because of this, Rashi brings the second explanation from the Midrash. Aisov was already embarrassed because he sold the birthright to his brother.
It is only by including the simple meaning and both opinions from the Midrash that Rashi answers all questions according to Peshat.
