Close To Torah

Rabbeinu Bechaya states that the day that Avraham died was the day that Eisav turned his back on his heritage and chose not to follow in the ways of his forefathers. It was on that day, when he and Yaakov were 15 years old that he intentionally committed the three cardinal sins and mocked the birthright and service of Hashem (see Bereishis 25:34 and Rashi there). It is disturbing to think that it was specifically the death of Avraham that prompted this rebellion. What is this all about?

Defining Essence

What is the difference between Yaakov and Eisav? Rabbeinu Bechaya explains that Eisav was called Edom because the word stems from the root of ‘adamah, dirt’. He allowed his drives to control him and pull him towards earthly distractions. Eisav was a hunter who enjoyed wasting his time with leisurely activities and indulging in festive meals. He specifically bought the food from Yaakov by paying for it with his only spiritual asset. Eisav said to Yaakov, “I don’t care about my birthright and ability to serve Hashem in the Mishkan, you can have it in exchange for the food and pleasure of the now.” Yaakov on the other hand was a refined person, an ‘ish tam, innocent person’ who enjoyed dedicating himself to learning Hashem’s wisdom and character development. The difference was that Eisav was an ‘ish sadeh, man of the earthly field,’ and Yaakov was an ‘ish tam, man of spiritual qualities’. Yaakov was committed to putting in the effort to grow. This lifestyle choice was brought out in the great contrast of when Yaakov entered Yitzchok’s room vesus Eisav’s entrance. Yaakov brought with him the fragrance of Gan Eden; Eisav brought with him the smell of Hell (Bechaya).

Hashem’s Perspective

What is most important is how Hashem sees a person. When Yitzchok thought to give the blessings to Eisav he called for his “beno hagadol, bigger (older) son Eisav (Bereishis 27:1).” In Sefer Ovadya (Chapter 2) Hashem refers to Eisav as, “the small one.” In the later verse (Bereishis 27:27) Yaakov is referred to as “the smaller (younger) son,” whereas ironically Hashem refers to him as, “the large (great) nation (Devarim 4:8).” The message is clear: On the outside Eisav may have looked big and successful, but his lifestyle was self-destructive and in Hashem’s eyes he was small and full of sin. Yaakov, on the other hand, may have been viewed as small by the outside bystanders, but in Hashem’s eyes Yaakov was the continuation of the Jewish nation and its third great pillar. In fact, Yaakov’s very image was carved on the Throne of Glory.

Life Choice

It is important to stress that both Yaakov and Eisav had freewill to choose their paths. Eisav could have been righteous and Yaakov could have been evil. In fact, Yitzchok was well aware of this and felt that Eisav needed a boost of encouragement because of his wayward nature. Eisav however was not sincere in his service. On the day of Avraham’s death, a great crossroad opened before the two teens. Life became more serious and it was precisely then that it was time to step up to the plate. Eisav revealed his inner essence and escaped whereas Yaakov committed himself to follow in the footsteps of his illustrious grandfather.

Eisav had a descendant who grew up in Edom and saw the fallacy of his great-grandfather’s hedonistic lifestyle. He threw off the shackles of falsehood and converted to Judaism. He worked on himself and even achieved the great height of becoming a prophet of Hashem. The great Ovadya the convert prophet from Edom was given a most awkward job. Hashem told him to write and say over curses and punishments that would befall Eisav for his sins. This is the entire book of Ovadya which is read in completion every week as the Haftorah for Parshas Vayishlach in which Eisav’s downfall appears. Ovadya had a right to talk, he grew up with the luxuries, perversions and sins just like Eisav, yet he made a positive choice and broke free. He joined Yaakov and he reached greatness. We too are faced with this choice on a daily basis.

 Print

Categories: Parshas Toldos Tags: