A Portrait of Esav/2

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A Portrait of Esav

Exegetical Approaches

THIS TOPIC HAS NOT YET UNDERGONE EDITORIAL REVIEW

Wicked

Esav is a wicked and deceitful character who rejects Hashem.

In utero – According to Bereshit Rabbah and Rashi, Esav portrayed his wicked tendencies already in utero.  Whenever Rivka passed a house of idolatry, he would push in the womb,1 drawn to worship there.  R. Yochanan and Reish Lakish further suggest that even Esav's animosity towards Yaakov began pre-birth, understanding the fetal "running around" as attempts to kill or overpower one another.2
"אִישׁ יֹדֵעַ צַיִד אִישׁ שָׂדֶה" – Many of these sources understand this phrase as describing Esav's character rather than his profession:3 
  • Trickster – Bereshit Rabbah, Tanchuma, Rashi, Abarbanel4 and R. Hirsch5 assert that the words "אִישׁ יֹדֵעַ צַיִד" refer to one who is deceitful and traps (צד) people6 with his words.7
  • Murderer – Targum Pseudo-Jonathan makes Esav even more wicked, suggesting that the phrase teaches that Esav killed people as well as animals.8 Jubilees simialrly suggests that he learned the art of war.
  • Asocial – Abarbanel asserts that the term "אִישׁ שָׂדֶה" refers to one who distances himself from society.9
Contrast between the brothers
  • Many of these sources portray the twins as total opposites, making Esav the wicked counterpart of the righteous Yaakov. Abarbanel goes as far as to suggest that all the negative traits inherited from Rivka's deceitful ancestors went to Esav, while all the positive traits from Avraham's side went to Yaakov.
  • R. Hirsch asserts that the fact that the two brothers had such different natures in and of itself did not mean that one was to follow a path or righteousness while the other turned away from such a path. Esav's traits of energetic strength and courage, and even his cunning could all have been harnessed for the good, had his parents recognized these and taught him according to his nature.  The fact that they did not is what led to his downfall.
"וַיָּבֹא עֵשָׂו מִן הַשָּׂדֶה וְהוּא עָיֵף" – Most of the midrashic sources10 and Targum Pseudo-Jonathan find hints in this clause to two great sins of Esav, both murder and illicit relations.11
"הִנֵּה אָנֹכִי הוֹלֵךְ לָמוּת" – Most of these sources12 read into these words a denial of the principle of resurrection of the dead or the world to come.
Scorning the birthright – According to Rashi and Seforno, the birthright merited one to act as priest in serving Hashem.  Thus in rejecting it, Esav was in effect scorning Hashem.13 R. Hirsch points out that this was Esav's general tendency, to always give up the spiritual for material gain.
Esav's marriage – Targum Pseudo-Jonathan, Rashi and R. Hirsch assert that Esav married idolaters, and this is why they were a source of distress to his parents.  Jubilees adds that they were full of fornication and debauchery, without any righteousness.
Yaakov and Esav's reunion – According to most of these sources, Esav went to greet Yaakov with an army of 400 men, intent to battle his brother.14 Many of the midrashic sources and Targumim further suggest that Esav's kiss upon greeting Yaakov was not sincere, but rather an attempt to bite his brother.  Jubilees does not depict the reunion, but instead has Esav's clan convince him to fight his brother after their parent's death.15
Yitzchak's preference for Esav
  • Unaware of wickedness – According to many of these sources, Yitzchak was unaware of Esav's true nature either because Esav tricked him into believing he was righteous,16 or because he had a natural love for his eldest son and was convinced of his bravery and strength by his tales of hunting.17 R. Hirsch adds that often people are attracted to their opposites, so Esav's active nature appealed to him, and he did not see beyond to the negatives that lay underneath.
  • No preference for Esav – According to Seforno the verse is not saying that Yitzchak preferred Esav, but that he loved him also18 (in contrast to Rivka who only loved Yaakov).19 
  • Split the blessing – Malbim  suggests that Yitzchak was aware of his son's ways20 and had never intended to give him the blessing of Avraham, but only a material blessing. He thought that both his children would be partners.  Yaakov would devote his life to service of Hashem, while Esav would provide for all his physical needs.
Esav's descendants – Esav's descendants, Amalek and Seir=Edom, have come to represent the arch-enemy of Israel throughout the ages. In midrashic literature, Edom is associated with Rome, the contemporary enemy an it is likely that this association in large part motivates the harsh reading of Esav.

Mildly Negative

In utero – These commentators do not read into the fetal movement any significance regarding the character of Esav, but Radak, R. Avraham b. HaRambam and Ramban do suggest that it foreshadowed the rivalry and hatred between the brothers and their future nations.
"אִישׁ יֹדֵעַ צַיִד אִישׁ שָׂדֶה" – Most of these sources suggest that this description sheds negative light on Esav's character:
  • Deceitful – Ibn Ezra and Ralbag see in Esav's chosen profession a sign of his devious nature, since the way of a hunter is to catch his prey by traps and cunning.
  • Power-hungry – R. Avraham b. HaRambam compares this phrase to the similar one by Nimrod, "הוּא הָיָה גִבֹּר צַיִד", and asserts that it connotes one who desires power, authority and wealth.21
  • Physical – Radak more simply asserts that Esav chose a worldly path rather than a spiritual one marked by wisdom.
Contrast between the brothers
Scorning the birthright – These commentators split in their evaluation of Esav's actions during the sale:
  • Neutral – Neither Ibn Ezra nor Ralbag fauilt Esav for scorning the birthright, claiming that Esav thought it likely that he would die before his father and that the birthright was not worth much in any case, as YItzchak was poor.  His willingness to sell it, thus, was understandable.
  • Negative –  Ramban asserts that Esav's action betrayed his need for immediate gratification, saying that he acted as a fool who thinks only of the moment and not the future.  Radak similarly points to his gluttonous, while R. Avraham faults his disregard for the spiritual.
Esav's marriage
Yaakov and Esav's reunion
Yitzchak's preference for Esav
Esav's descendants

Neutral