"And Esav Despised the Birthright"
Student Summaries of Sichot of the Roshei Yeshiva
Yeshivat
Har Etzion
Parashat
TOLeDOT
SICHA
OF HARAV AHARON LICHTENSTEIN SHLIT"A
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"And
Esav Despised the Birthright"
Adapted
by Matan Glidai with Itiel Gold
Translated
by Kaeren Fish
When
we read this week's parasha, we cannot help but be amazed and astonished at
Esav's ability to forego his birthright with such ease, selling it on the spur
of the moment to Yaakov. How can a pot of lentil stew possibly appear to him as
an appropriate trade for the respected status of the
firstborn?
Rashi
attempts to answer this question in light of the religious function of the
birthright:
Esav
said: What is the nature of this [firstborn] service?
He
said to him: There are several prohibitions and punishments and death sentences
involved, like the one which we have learned – "These are they that are
[deserving] of death: those drunk with wine, and those whose hair is unkempt."
He
said: I will end up dying as a result of it; if so, of what use is it to
me?
Ramban,
on the other hand, takes a different view of Esav foregoing the
birthright:
The
reason he agreed to the sale was because he was in constant mortal danger while
hunting animals, and he would likely die while his father was still alive. But
the birthright assumes its significance only after the death of the father, so
of what use would the birthright be to him? And it says, "He ate and he drank
and he arose and he went on his way and he despised…," for after eating and
drinking he returned to the field, to his hunting, and this was the reason for
him despising the birthright: for the foolish want nothing more than to eat and
drink and to do as they please whenever they please, with no concern for the
future.
According
to this approach, Yaakov and Esav represent two completely opposite world
views. Esav's perspective focuses
solely on the functional. His only guiding principle in life is, "What's in it
for me?" He seeks continually to benefit himself, here and now. Considerations
of personal status, responsibility, and calling are foreign to him and to his
way of thinking, for they add nothing on the functional, immediate
level.
Yaakov,
in contrast, is characterized by an altogether different view. His life is not a constant quest for
self-gratification; rather, he aspires to spiritual, meaningful existence,
reaching outside the limiting boundaries of functionality. Yaakov recognizes the
inherent quality and value of the status of the birthright, and therefore he
aspires to attain it – even if this involves danger, and despite the lack of
short-term benefit. Yaakov is happy to assume the service of the firstborn; he
does not scorn values that carry no immediately apparent real
benefits.
We,
too – disciples of Yaakov – have a continuous obligation to strive for a life of
meaningful spiritual fulfillment that goes beyond life's functional
necessities.
(This
sicha was delivered on Shabbat Parashat Toledot 5758
[1997].)