Difference between revisions of "Sale of the Birthright – A Fair Deal/2/en"
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<multilink><a href="RashbamBereshit25-31" data-aht="source">Rashbam</a><a href="RashbamBereshit25-31" data-aht="source">Rashbam Bereshit 25:31-34</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">About R. Shemuel b. Meir</a></multilink>, <multilink><a href="RadakBereshit25-34" data-aht="source">R. Yosef Kimchi</a><a href="RadakBereshit25-34" data-aht="source">cited by Radak Bereshit 25:34</a><a href="R. Yosef Kimchi" data-aht="parshan">About R. Yosef Kimchi</a></multilink>, <multilink><a href="YosefHaMekannei16" data-aht="source">Sefer Yosef HaMekannei</a><a href="YosefHaMekannei16" data-aht="source">16</a></multilink> | <multilink><a href="RashbamBereshit25-31" data-aht="source">Rashbam</a><a href="RashbamBereshit25-31" data-aht="source">Rashbam Bereshit 25:31-34</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">About R. Shemuel b. Meir</a></multilink>, <multilink><a href="RadakBereshit25-34" data-aht="source">R. Yosef Kimchi</a><a href="RadakBereshit25-34" data-aht="source">cited by Radak Bereshit 25:34</a><a href="R. Yosef Kimchi" data-aht="parshan">About R. Yosef Kimchi</a></multilink>, <multilink><a href="YosefHaMekannei16" data-aht="source">Sefer Yosef HaMekannei</a><a href="YosefHaMekannei16" data-aht="source">16</a></multilink> | ||
</mekorot> | </mekorot> | ||
− | <point><b>Yaakov paid in cash</b> – According to these commentators, Yaakov paid for the birthright not with a bowl of stew, but with money which reflected its full market value.<fn>According to Yosef HaMekannei, Yaakov paid "בדמים חשובים", suggesting that a significant sum of money was exchanged for the birthright. He argues that the Torah doesn't say "וימכר בכורתו ליעקב בלחם ונזיד עדשים" but instead states, "וְיַעֲקֹב נָתַן לְעֵשָׂו לֶחֶם וּנְזִיד עֲדָשִׁים", implying that Yaakov gave the food in addition to the payment.</fn> The bread and lentils served a secondary function, acting as tangible testimony to seal the deal.<fn>Yosef HaMekannei points out that even in his day, merchants closed deals over a meal. See also <multilink><a href="RYBSBereshit25-34" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYBSBereshit25-34" data-aht="source">Bereshit 25:34</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink> below. This is true in modern times as well. The earliest source for this position may be the <multilink><a href="AggadahBereshit25-31" data-aht="source">Midrash Aggadah (Buber)</a><a href="AggadahBereshit25-31" data-aht="source">Bereshit 25:31-34</a><a href="Midrash Aggadah (Buber)" data-aht="parshan">About Midrash Aggadah (Buber)</a></multilink> discussed below.  Cf. <multilink><a href="HaKetavBereshit25-34" data-aht="source">HaKetav VeHaKabbalah</a><a href="HaKetavBereshit25-34" data-aht="source">Bereshit 25:34</a><a href="R. Yaakov Mecklenburg (HaKetav VeHaKabbalah)" data-aht="parshan">About R"Y Mecklenburg</a></multilink> who similarly maintains that the lentils were not the payment for the birthright, but understands the past perfect of "וְיַעֲקֹב נָתַן" to mean that the food was provided before the sale. See <a href=" | + | <point><b>Yaakov paid in cash</b> – According to these commentators, Yaakov paid for the birthright not with a bowl of stew, but with money which reflected its full market value.<fn>According to Yosef HaMekannei, Yaakov paid "בדמים חשובים", suggesting that a significant sum of money was exchanged for the birthright. He argues that the Torah doesn't say "וימכר בכורתו ליעקב בלחם ונזיד עדשים" but instead states, "וְיַעֲקֹב נָתַן לְעֵשָׂו לֶחֶם וּנְזִיד עֲדָשִׁים", implying that Yaakov gave the food in addition to the payment.</fn> The bread and lentils served a secondary function, acting as tangible testimony to seal the deal.<fn>Yosef HaMekannei points out that even in his day, merchants closed deals over a meal. See also <multilink><a href="RYBSBereshit25-34" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYBSBereshit25-34" data-aht="source">Bereshit 25:34</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink> below. This is true in modern times as well. The earliest source for this position may be the <multilink><a href="AggadahBereshit25-31" data-aht="source">Midrash Aggadah (Buber)</a><a href="AggadahBereshit25-31" data-aht="source">Bereshit 25:31-34</a><a href="Midrash Aggadah (Buber)" data-aht="parshan">About Midrash Aggadah (Buber)</a></multilink> discussed below.  Cf. <multilink><a href="HaKetavBereshit25-34" data-aht="source">HaKetav VeHaKabbalah</a><a href="HaKetavBereshit25-34" data-aht="source">Bereshit 25:34</a><a href="R. Yaakov Mecklenburg (HaKetav VeHaKabbalah)" data-aht="parshan">About R"Y Mecklenburg</a></multilink> who similarly maintains that the lentils were not the payment for the birthright, but understands the past perfect of "וְיַעֲקֹב נָתַן" to mean that the food was provided before the sale. See <a href="Grammar:Tenses in Tanakh" data-aht="page">Past Perfect</a>, though, that the form also sometimes merely signifies a contrast of subject to the preceding verse.</fn></point> |
<point><b>Biblical parallels</b> – Rashbam sees the role played by the stew here as akin to the covenantal meal shared by Yaakov and Lavan when they concluded their pact.<fn>See Bereshit 31:44-54. For other Biblical examples and further analysis of the role played by food when making a treaty, see <a href="ANE:Treaties in Tanakh and the Ancient Near East" data-aht="page">Treaties in Tanakh and the Ancient Near East</a>.</fn> However, Rashbam does not account for the fact that in our case the lentil stew is presented as coming (at least primarily) to satiate Esav's hunger and not as a shared meal.<fn>Rashbam might distinguish between the lentils which were to satiate Esav's hunger and the additional bread which might have served a ceremonial function as part of the deal.</fn></point> | <point><b>Biblical parallels</b> – Rashbam sees the role played by the stew here as akin to the covenantal meal shared by Yaakov and Lavan when they concluded their pact.<fn>See Bereshit 31:44-54. For other Biblical examples and further analysis of the role played by food when making a treaty, see <a href="ANE:Treaties in Tanakh and the Ancient Near East" data-aht="page">Treaties in Tanakh and the Ancient Near East</a>.</fn> However, Rashbam does not account for the fact that in our case the lentil stew is presented as coming (at least primarily) to satiate Esav's hunger and not as a shared meal.<fn>Rashbam might distinguish between the lentils which were to satiate Esav's hunger and the additional bread which might have served a ceremonial function as part of the deal.</fn></point> | ||
<point><b>"הִנֵּה אָנֹכִי הוֹלֵךְ לָמוּת"</b> – Rashbam cites his father, R. Meir, as explaining that Esav's declaration should not be understood as the words of a starving man on the brink of death, but rather as a statement reflecting the precarious life of a hunter who constantly faces the dangers of dying in the wild. Esav realized that there was a great likelihood that he would predecease his father, and thus the birthright was of little value to him.</point> | <point><b>"הִנֵּה אָנֹכִי הוֹלֵךְ לָמוּת"</b> – Rashbam cites his father, R. Meir, as explaining that Esav's declaration should not be understood as the words of a starving man on the brink of death, but rather as a statement reflecting the precarious life of a hunter who constantly faces the dangers of dying in the wild. Esav realized that there was a great likelihood that he would predecease his father, and thus the birthright was of little value to him.</point> | ||
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<p>The birthright was a priestly status, and Yaakov secured the patriarch's responsibilities to serve God.</p> | <p>The birthright was a priestly status, and Yaakov secured the patriarch's responsibilities to serve God.</p> | ||
<mekorot> | <mekorot> | ||
− | <multilink><a href="BereshitRabbah63-13" data-aht="source">Bereshit Rabbah</a><a href="BereshitRabbah63-13" data-aht="source">63:13</a><a href="Bereshit Rabbah" data-aht="parshan">About Bereshit Rabbah</a></multilink>, <multilink><a href="AggadahBereshit25-31" data-aht="source">Midrash Aggadah (Buber)</a><a href="AggadahBereshit25-31" data-aht="source">Bereshit 25:31-34</a><a href="Midrash Aggadah (Buber)" data-aht="parshan">About Midrash Aggadah (Buber)</a></multilink>, <multilink><a href="RasagCommentaryBereshit25" data-aht="source">R. Saadia Gaon</a><a href="RasagCommentaryBereshit25" data-aht="source">Commentary Bereshit 25</a><a href="R. Saadia Gaon" data-aht="parshan">About R. Saadia Gaon</a></multilink>, <multilink><a href="RashiBereshit25-31" data-aht="source">Rashi</a><a href="RashiBereshit25-31" data-aht="source">Bereshit 25:31-34</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, <multilink><a href="RAvrahamBereshit25-31" data-aht="source">R. Avraham b. HaRambam</a><a href="RAvrahamBereshit25-31" data-aht="source">Bereshit 25:31</a><a href="R. Avraham Maimonides" data-aht="parshan">About R. Avraham Maimonides</a></multilink>, <multilink><a href=" | + | <multilink><a href="BereshitRabbah63-13" data-aht="source">Bereshit Rabbah</a><a href="BereshitRabbah63-13" data-aht="source">63:13</a><a href="Bereshit Rabbah" data-aht="parshan">About Bereshit Rabbah</a></multilink>, <multilink><a href="AggadahBereshit25-31" data-aht="source">Midrash Aggadah (Buber)</a><a href="AggadahBereshit25-31" data-aht="source">Bereshit 25:31-34</a><a href="Midrash Aggadah (Buber)" data-aht="parshan">About Midrash Aggadah (Buber)</a></multilink>, <multilink><a href="RasagCommentaryBereshit25" data-aht="source">R. Saadia Gaon</a><a href="RasagCommentaryBereshit25" data-aht="source">Commentary Bereshit 25</a><a href="R. Saadia Gaon" data-aht="parshan">About R. Saadia Gaon</a></multilink>, <multilink><a href="RashiBereshit25-31" data-aht="source">Rashi</a><a href="RashiBereshit25-31" data-aht="source">Bereshit 25:31-34</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, <multilink><a href="RAvrahamBereshit25-31" data-aht="source">R. Avraham b. HaRambam</a><a href="RAvrahamBereshit25-31" data-aht="source">Bereshit 25:31</a><a href="R. Avraham Maimonides" data-aht="parshan">About R. Avraham Maimonides</a></multilink>, <multilink><a href="SfornoBereshit25-31" data-aht="source">Sforno</a><a href="SfornoBereshit25-31" data-aht="source">Bereshit 25:31-34</a><a href="R. Ovadyah Sforno" data-aht="parshan">About R. Ovadyah Sforno</a></multilink> |
</mekorot> | </mekorot> | ||
<point><b>Birthright as priestly status</b> – The motivation to connect the birthright and priestly status stems from the consecration of firstborns to the service of Hashem<fn>Their replacement by the Levites in Bemidbar 3 confirms that their consecration was originally meant to take the form of service of Hashem.  For elaboration on the exact nature of the role of the firstborn, see <a href="Selection of the Priests and Levites" data-aht="page">Selection of the Priests and Levites</a>.</fn> in the aftermath of their salvation from the Plague of Firstborns in Shemot 12-13. This position suggests that such service was the privilege of the firstborns even before the Exodus.<fn>See Bereshit Rabbah which interprets the statement of Mishna Zevachim 14:4 "עד שלא הוקם המשכן היו הבמות מותרות ועבודה בבכורות" to refer to the Patriarchal Era as well.  See also R. Avraham b. HaRambam who traces the custom as far back as Kayin and Shem.</fn></point> | <point><b>Birthright as priestly status</b> – The motivation to connect the birthright and priestly status stems from the consecration of firstborns to the service of Hashem<fn>Their replacement by the Levites in Bemidbar 3 confirms that their consecration was originally meant to take the form of service of Hashem.  For elaboration on the exact nature of the role of the firstborn, see <a href="Selection of the Priests and Levites" data-aht="page">Selection of the Priests and Levites</a>.</fn> in the aftermath of their salvation from the Plague of Firstborns in Shemot 12-13. This position suggests that such service was the privilege of the firstborns even before the Exodus.<fn>See Bereshit Rabbah which interprets the statement of Mishna Zevachim 14:4 "עד שלא הוקם המשכן היו הבמות מותרות ועבודה בבכורות" to refer to the Patriarchal Era as well.  See also R. Avraham b. HaRambam who traces the custom as far back as Kayin and Shem.</fn></point> | ||
− | <point><b>Yaakov's payment</b> – The commentators who take this approach subdivide on this point. R. Saadia Gaon posits that Yaakov bought the birthright for a pot of lentil stew, while the Midrash Aggadah and | + | <point><b>Yaakov's payment</b> – The commentators who take this approach subdivide on this point. R. Saadia Gaon posits that Yaakov bought the birthright for a pot of lentil stew, while the Midrash Aggadah and Sforno suggest that he paid full price.<fn>The Midrash maintains that the food served simply to seal the transaction, as was the custom of merchants to eat a meal when closing a business deal. Sforno suggests instead that the food needed to change hands as part of the legal method of purchase called קנין חליפין (acquiring via exchange). He parallels its function to the role played by the exchange of the shoe in the redeemer's selling of the field as described in <a href="Rut4-7" data-aht="source">Rut 4:7</a> Cf. Rashbam above.</fn> All agree that Yaakov was motivated by a desire to ensure that the spiritual birthright did not fall into the hands of one who was unworthy.</point> |
<point><b>Biblical parallels</b> – R. Avraham b. HaRambam points to Reuven losing his firstborn status to Yosef and the firstborns of Israel losing their positions to the Levites, as parallel cases of the transfer of the birthright from an unworthy son/group to a more meritorious one.</point> | <point><b>Biblical parallels</b> – R. Avraham b. HaRambam points to Reuven losing his firstborn status to Yosef and the firstborns of Israel losing their positions to the Levites, as parallel cases of the transfer of the birthright from an unworthy son/group to a more meritorious one.</point> | ||
− | <point><b>"הִנֵּה אָנֹכִי הוֹלֵךְ לָמוּת"</b> – While | + | <point><b>"הִנֵּה אָנֹכִי הוֹלֵךְ לָמוּת"</b> – While Sforno reads this as a declaration of Esav's exhaustion and desperate hunger which led him to agree to the sale, the other commentators connect the statement to the spiritual nature of the birthright. Midrash Aggadah (Buber) and Rashi suggest that Esav was willing to forego the birthright as he recognized the potentially fatal perils<fn>Upon finding out the strict requirements and consequences associated with the service of God, Esav felt that the birthright would ultimately lead to his punishment and death for not upholding all the restrictions.</fn> that the priestly position held for one who was not righteous.<fn>Bereshit Rabbah and Midrash Aggadah (Buber) further suggest that in these words Esav portrayed a disbelief in God. Though not explicit, this might refer to a denial of the existence of the World to Come or the resurrection of the dead, as per <multilink><a href="BavliBB16b" data-aht="source">Bavli Bava Batra</a><a href="BavliBB16b" data-aht="source">Bava Batra 16b</a><a href="Bavli" data-aht="parshan">About the Bavli</a></multilink>, Targum Yerushalmi (Neofiti) Bereshit 25:34, and <multilink><a href="PsJBereshit25-27" data-aht="source">Targum Yerushalmi (Yonatan)</a><a href="PsJBereshit25-27" data-aht="source">Bereshit 25:27-34</a><a href="Targum Yerushalmi (Yonatan)" data-aht="parshan">About Targum Yerushalmi (Yonatan)</a></multilink>. When Esav says he will die, he means that death is final and nothing follows.</fn></point> |
<point><b>Esav's character and calculations</b><ul> | <point><b>Esav's character and calculations</b><ul> | ||
<li><b>Esav vilified</b> – Most of the commentators who take this position vilify Esav,<fn>Bereshit Rabbah and Rashi are consistent with their portrayals of Esav as an idolater from the womb.  See <multilink><a href="RashiBereshit25-22" data-aht="source">Rashi</a><a href="RashiBereshit25-22" data-aht="source">Bereshit 25:22,27-29</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink> and contrast with <multilink><a href="RashbamBereshit25-22" data-aht="source">Rashbam</a><a href="RashbamBereshit25-22" data-aht="source">Rashbam Bereshit 25:22,27-28</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">About R. Shemuel b. Meir</a></multilink> above. For elaboration, see <a href="A Portrait of Esav" data-aht="page">A Portrait of Esav</a>.</fn> portraying him as an evil person who cared nothing for the service of Hashem.<fn>For R. Saadia, Esav's willingness to sell the birthright for a meager bowl of soup highlights his disdain of the lofty position and his unworthy character.</fn> Esav did not feel cheated, but happily sold the birthright both because it had no value to him and because he thought that it might lead to his premature death. Moreover, according to Midrash Aggadah (Buber), it was Esav who was the trickster, gloating among fellow villains that he outsmarted his brother who paid for a commodity that he could not legitimately acquire.</li> | <li><b>Esav vilified</b> – Most of the commentators who take this position vilify Esav,<fn>Bereshit Rabbah and Rashi are consistent with their portrayals of Esav as an idolater from the womb.  See <multilink><a href="RashiBereshit25-22" data-aht="source">Rashi</a><a href="RashiBereshit25-22" data-aht="source">Bereshit 25:22,27-29</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink> and contrast with <multilink><a href="RashbamBereshit25-22" data-aht="source">Rashbam</a><a href="RashbamBereshit25-22" data-aht="source">Rashbam Bereshit 25:22,27-28</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">About R. Shemuel b. Meir</a></multilink> above. For elaboration, see <a href="A Portrait of Esav" data-aht="page">A Portrait of Esav</a>.</fn> portraying him as an evil person who cared nothing for the service of Hashem.<fn>For R. Saadia, Esav's willingness to sell the birthright for a meager bowl of soup highlights his disdain of the lofty position and his unworthy character.</fn> Esav did not feel cheated, but happily sold the birthright both because it had no value to him and because he thought that it might lead to his premature death. Moreover, according to Midrash Aggadah (Buber), it was Esav who was the trickster, gloating among fellow villains that he outsmarted his brother who paid for a commodity that he could not legitimately acquire.</li> | ||
− | <li><b>Esav unsuited</b> – | + | <li><b>Esav unsuited</b> – Sforno's portrait of Esav is much more neutral, portraying a figure who really was on the verge of death and who was simply not cut out for the demands of the priestly position.<fn>Esav's occupation was physically consuming and, as such, was inconsistent with the spiritual obligations of the priesthood.</fn> This combination of factors led to his willingness to sell the birthright.</li> |
</ul></point> | </ul></point> | ||
− | <point><b>Evaluation of Yaakov's actions</b> – According to this position, Yaakov's desire for the birthright stemmed from ideological concerns, rather than materialistic desires.<fn>He is portrayed as the protector of the birthright, guaranteeing that the service of God will be in the proper hands. Thus, this approach carries the dual "benefit" of casting Yaakov in a positive light and Esav in a negative one.</fn> The sale is considered fair since the birthright had little value to Esav.<fn>This is definitely true for Midrash Aggadah and | + | <point><b>Evaluation of Yaakov's actions</b> – According to this position, Yaakov's desire for the birthright stemmed from ideological concerns, rather than materialistic desires.<fn>He is portrayed as the protector of the birthright, guaranteeing that the service of God will be in the proper hands. Thus, this approach carries the dual "benefit" of casting Yaakov in a positive light and Esav in a negative one.</fn> The sale is considered fair since the birthright had little value to Esav.<fn>This is definitely true for Midrash Aggadah and Sforno who maintain that Yaakov paid with money. Even for R. Saadia Gaon, who holds that the price set was the bowl of soup, there was no swindle since the birthright was worthless to Esav. As Sforno writes, "ובכן התבאר שלא נתאנה המוכר כי לא היה הממכר שוה אצלו כל כך". See also Midrash Aggadah above which suggests that Esav even felt that he had the upper hand, since he did not believe that the sale was valid, as the birthright was not something which could be purchased.</fn> In addition, as death was not imminent,<fn>Sforno disagrees on this point, but mitigates the problematic of Yaakov's behavior by pointing out that, even after the sale, Esav belittled the birthright. This suggests that his agreement to the sale did not stem from his famished state.</fn> Yaakov was not taking advantage of his brother's weakness.<fn>Cf. <multilink><a href="Philo" data-aht="source">Philo</a><a href="Philo" data-aht="source">Questions on Genesis 4:172</a><a href="Philo" data-aht="parshan">About Philo</a></multilink> and <multilink><a href="RadakBereshit25-29" data-aht="source">Radak</a><a href="RadakBereshit25-28" data-aht="source">Bereshit 25:28</a><a href="RadakBereshit25-29" data-aht="source">Bereshit 25:29</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink> who claim that there is no value and only harm in giving material goods to a wicked person.</fn></point> |
<point><b>Does Yaakov receive the birthright?</b> In the continuation of Sefer Bereshit, Yaakov does function as a priest, offering sacrifices and libations to Hashem.</point> | <point><b>Does Yaakov receive the birthright?</b> In the continuation of Sefer Bereshit, Yaakov does function as a priest, offering sacrifices and libations to Hashem.</point> | ||
</opinion> | </opinion> | ||
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<p>Yaakov acquired the rights to the Blessing and Covenant of Avraham. This included the privileges of inheriting the land of Israel and becoming the father of the chosen nation.</p> | <p>Yaakov acquired the rights to the Blessing and Covenant of Avraham. This included the privileges of inheriting the land of Israel and becoming the father of the chosen nation.</p> | ||
<mekorot> | <mekorot> | ||
− | <multilink><a href="LekachTovBereshit25-31" data-aht="source">Lekach Tov (#3)</a><a href="LekachTovBereshit25-31" data-aht="source">Bereshit 25:31-33</a><a href="R. Toviah b. Eliezer (Lekach Tov)" data-aht="parshan">About R. Toviah b. Eliezer</a></multilink>, <multilink><a href="ChizkuniBereshit25-32" data-aht="source">Chizkuni (#1)</a><a href="ChizkuniBereshit25-32" data-aht="source">Bereshit 25:32</a><a href="R. Chizkiyah b. Manoach (Chizkuni)" data-aht="parshan">About R. Chizkiyah b. Manoach</a></multilink>, <multilink><a href="Akeidat43" data-aht="source">Akeidat Yitzchak</a><a href="Akeidat43" data-aht="source">Bereshit #23</a><a href="R. Yitzchak Arama (Akeidat Yitzchak)" data-aht="parshan">About R. Yitzchak Arama</a></multilink>, <multilink><a href="AbarbanelBereshit25" data-aht="source">Abarbanel (#1)</a><a href="AbarbanelBereshit25" data-aht="source">Bereshit 25</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink>, <multilink><a href="ShadalBereshit25-31" data-aht="source">Shadal</a><a href="ShadalBereshit25-31" data-aht="source">Bereshit 25:31</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. S.D. Luzzatto</a></multilink>, <multilink><a href=" | + | <multilink><a href="LekachTovBereshit25-31" data-aht="source">Lekach Tov (#3)</a><a href="LekachTovBereshit25-31" data-aht="source">Bereshit 25:31-33</a><a href="R. Toviah b. Eliezer (Lekach Tov)" data-aht="parshan">About R. Toviah b. Eliezer</a></multilink>, <multilink><a href="ChizkuniBereshit25-32" data-aht="source">Chizkuni (#1)</a><a href="ChizkuniBereshit25-32" data-aht="source">Bereshit 25:32</a><a href="R. Chizkiyah b. Manoach (Chizkuni)" data-aht="parshan">About R. Chizkiyah b. Manoach</a></multilink>, <multilink><a href="Akeidat43" data-aht="source">Akeidat Yitzchak</a><a href="Akeidat43" data-aht="source">Bereshit #23</a><a href="R. Yitzchak Arama (Akeidat Yitzchak)" data-aht="parshan">About R. Yitzchak Arama</a></multilink>, <multilink><a href="AbarbanelBereshit25" data-aht="source">Abarbanel (#1)</a><a href="AbarbanelBereshit25" data-aht="source">Bereshit 25</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink>, <multilink><a href="ShadalBereshit25-31" data-aht="source">Shadal</a><a href="ShadalBereshit25-31" data-aht="source">Bereshit 25:31</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. S.D. Luzzatto</a></multilink>, <multilink><a href="RDavidZviHoffmannBereshit25-31" data-aht="source">R. David Zvi Hoffmann</a><a href="RDavidZviHoffmannBereshit25-31" data-aht="source">Bereshit 25:31</a><a href="RDavidZviHoffmannBereshit25-32" data-aht="source">Bereshit 25:32</a><a href="RDavidZviHoffmannBereshit25-34" data-aht="source">Bereshit 25:34</a><a href="R. David Zvi Hoffmann" data-aht="parshan">About R. David Zvi Hoffmann</a></multilink> |
</mekorot> | </mekorot> | ||
<point><b>Birthright as blessing and covenant</b> – This position views the birthright as Yitzchak's unique bequeathing of Avraham's legacy, with its accompanying promise of land and progeny, to a chosen son. Whoever obtained the birthright would become the father of the chosen nation.<fn>Cf. "בְּנִי בְכֹרִי יִשְׂרָאֵל" (Shemot 4:22) and Akeidat Yitzchak below. According to this approach, the birthright in our story had a unique historical significance which is not shared by the common birthright.</fn></point> | <point><b>Birthright as blessing and covenant</b> – This position views the birthright as Yitzchak's unique bequeathing of Avraham's legacy, with its accompanying promise of land and progeny, to a chosen son. Whoever obtained the birthright would become the father of the chosen nation.<fn>Cf. "בְּנִי בְכֹרִי יִשְׂרָאֵל" (Shemot 4:22) and Akeidat Yitzchak below. According to this approach, the birthright in our story had a unique historical significance which is not shared by the common birthright.</fn></point> |
Latest revision as of 12:00, 28 January 2023
Sale of the Birthright – A Fair Deal?
Exegetical Approaches
Overview
Commentators attempt to justify Yaakov's actions in a variety of ways, presenting a spectrum of opinions regarding both the essence of the birthright and how to evaluate Yaakov and Esav's actions. Rashbam and Ibn Ezra view the birthright as a material inheritance and defend Yaakov's purchase by suggesting that he paid its full worth. According to them, both Yaakov and Esav are neutral figures. On the other hand, various midrashim and later commentators understand the birthright to be a spiritual commodity, either the religious responsibility of serving God or the status of the chosen nation, and explain that Esav was simply unworthy of these tasks. Finally, R"Y Bekhor Shor assumes that the birthright granted the eldest son the rights to the father's entire estate, claiming that under such circumstances Yaakov had the right to put his own interests ahead of his brothers. He equates Yaakov and Esav in their desire to look out for themselves, seeing in this a necessary quality in their struggle for survival.
Gave Fair Value
Yaakov did not cheat Esav since he paid for the full worth of the birthright. This position subdivides regarding whether Yaakov paid more for the birthright than is generally assumed, or whether the birthright was worth less than often thought.
Paid Full Price
The birthright constituted a double portion of inheritance, and Yaakov paid its full price in money.
Worthless to Esav
The birthright was either a double estate portion or merely honored status,8 but either way, was not worth much to Esav.
- Ibn Ezra explains that Esav belittled the birthright because it really was almost worthless due to Yitzchak's poverty.12 He thus does not view the verse as passing moral judgment on Esav.13
- Ramban maintains that Esav's attitude stemmed from his impetuousness and need for immediate gratification. According to Ramban, Esav, like all fools, lived in the moment and never thought about the future.14 Ramban clearly portrays Esav in a negative light.15
Esav Unworthy
The birthright was a spiritual (rather than financial) commodity which Esav was both unworthy of and uninterested in receiving. This position divides regarding what rights and obligations this religious position granted:
Priestly Status
The birthright was a priestly status, and Yaakov secured the patriarch's responsibilities to serve God.
- Esav vilified – Most of the commentators who take this position vilify Esav,22 portraying him as an evil person who cared nothing for the service of Hashem.23 Esav did not feel cheated, but happily sold the birthright both because it had no value to him and because he thought that it might lead to his premature death. Moreover, according to Midrash Aggadah (Buber), it was Esav who was the trickster, gloating among fellow villains that he outsmarted his brother who paid for a commodity that he could not legitimately acquire.
- Esav unsuited – Sforno's portrait of Esav is much more neutral, portraying a figure who really was on the verge of death and who was simply not cut out for the demands of the priestly position.24 This combination of factors led to his willingness to sell the birthright.
Avraham's Legacy
Yaakov acquired the rights to the Blessing and Covenant of Avraham. This included the privileges of inheriting the land of Israel and becoming the father of the chosen nation.
- Chizkuni, Abarbanel, and Shadal suggest that Esav is declaring that he is likely to die before obtaining the inheritance. Abarbanel and Shadal31 think that Esav is referring to the perils inherent in his hunting profession. Chizkuni, in contrast, proposes that Esav was thinking that the inheritance of the land of Israel was still centuries away,32 by which point he would be long dead and incapable of benefiting.33
- R. D"Z Hoffmann maintains that Esav feels as if he is literally on the verge of death due to his insatiable desire for the stew,34 and it is this craving that makes him agree to the deal.35
- Agnostic – Lekach Tov and Abarbanel paint an Esav unworthy of fulfilling the legacy of Avraham. Esav was evil and lacking in faith. He did not even believe that Hashem was going to fulfill His promise and give the Land of Israel to Avraham.36
- Slave to his desires – Chizkuni and R. D"Z Hoffmann portray not an evil Esav, but one who lives in the moment, a slave to his physical desires.37 Esav was willing to sell the birthright so as indulge in his immediate craving, neither thinking of the future nor appreciating the value of spiritual blessings.38
Yaakov's Self Interest
The birthright included Yitzchak's full inheritance, and only one son was to receive the entire estate. Yaakov's purchase was justified since, under such circumstances, he had the right to look out for his own self interest.