Difference between revisions of "Sale of the Birthright – A Fair Deal/2/en"
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− | <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, and 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.<p>Compare to <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="GRA$">Past Perfect</a>, though, that the form also sometimes merely signifies a contrast of subject to the preceding verse.</p></fn></point> | + | <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, and 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. |
− | <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 | + | <p>Compare to <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="GRA$">Past Perfect</a>, though, that the form also sometimes merely signifies a contrast of subject to the preceding verse.</p></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> | ||
<point><b>"וַיִּבֶז עֵשָׂו אֶת הַבְּכֹרָה" and Esav's character</b> – Rashbam notes the fickleness of Esav who saw no value in the birthright when indulging in his meal, but later came to regret his decision to sell it.<fn>See Bereshit 27:36.</fn> However, he does not point to any moral failings of Esav, but rather presents him as a neutral figure.<fn>This is consistent with how <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>, in contrast to Bereshit Rabbah and <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>, develops the character of Esav in the earlier portion of the chapter. For more, see <a href="A Portrait of Esav" data-aht="page">A Portrait of Esav</a>.</fn></point> | <point><b>"וַיִּבֶז עֵשָׂו אֶת הַבְּכֹרָה" and Esav's character</b> – Rashbam notes the fickleness of Esav who saw no value in the birthright when indulging in his meal, but later came to regret his decision to sell it.<fn>See Bereshit 27:36.</fn> However, he does not point to any moral failings of Esav, but rather presents him as a neutral figure.<fn>This is consistent with how <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>, in contrast to Bereshit Rabbah and <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>, develops the character of Esav in the earlier portion of the chapter. For more, see <a href="A Portrait of Esav" data-aht="page">A Portrait of Esav</a>.</fn></point> |
Version as of 08:31, 6 November 2018
Sale of the Birthright – A Fair Deal?
Exegetical Approaches
Overview
In attempting to understand Yaakov's and Esav's actions, commentators present a spectrum of opinions as to the essence of the birthright, drawing upon both Biblical parallels and the customs of their own times. Many medieval commentators view the birthright as a material inheritance which bestowed upon its recipient either a double portion of or exclusive rights to the father's entire estate. According to them, Yaakov was justified in its acquisition because he paid its full worth or because he had the right to look out for himself. On the other hand, various Midrashim and Rashi understand the birthright to be the religious responsibility of serving God, and they explain that Esav was simply unworthy of this task. Finally, other exegetes chart a middle course, suggesting that the birthright was really the status of the chosen nation which combines both rewards and responsibilities in the physical and spiritual realms. They view Esav as being unworthy of or disinterested in these challenges.
Monetary Inheritance and Honor
Yaakov purchased the rights to the wealth and honor bestowed upon the firstborn. This approach subdivides regarding the extent of these benefits and the justification for Yaakov's actions:
Paid Fair Value
The birthright constituted a double portion of inheritance, and Yaakov paid its full price.
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
Yaakov's Self Interest
The birthright included Yitzchak's full inheritance, and only one son was to receive the entire estate.
Religious 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,37 portraying him as an evil person who cared nothing for the service of Hashem.38 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 – Seforno'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.39 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 Shadal46 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,47 by which point he would be long dead and incapable of benefiting.48
- 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,49 and it is this craving that makes him agree to the deal.50
- 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.51
- 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.52 Esav was willing to sell the birthright so as to indulge in his immediate craving, neither thinking of the future nor appreciating the value of spiritual blessings.53