Difference between revisions of "Sale of the Birthright – A Fair Deal/2/en"
(Original Author: Judy Snowbell Diamond,Neima Novetsky,Rabbi Hillel Novetsky) |
(Original Author: Judy Snowbell Diamond,Neima Novetsky,Rabbi Hillel Novetsky) |
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<h1>Sale of the Birthright – A Fair Deal?</h1> | <h1>Sale of the Birthright – A Fair Deal?</h1> | ||
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<div class="overview"> | <div class="overview"> | ||
<h2>Overview</h2> | <h2>Overview</h2> | ||
<p>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.</p> | <p>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.</p> | ||
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<p></p> | <p></p> | ||
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<approaches> | <approaches> | ||
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<category name="Monetary Inheritance">Monetary Inheritance and Honor | <category name="Monetary Inheritance">Monetary Inheritance and Honor | ||
<p>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:</p> | <p>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:</p> | ||
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<point><b>Does Yaakov ever receive the birthright?</b> There is no explicit evidence in the Torah that Yaakov ever received any extra portion of Yitzchak's estate, or that he was even enriched by him in any way.<fn>See <multilink><aht source="AbarbanelBereshit25">Abarbanel</aht><aht source="AbarbanelBereshit25">Bereshit 25</aht><aht parshan="Abarbanel">About R. Yitzchak Abarbanel</aht></multilink> who notes this. See also <multilink><aht source="ShadalBereshit25-31">Shadal</aht><aht source="ShadalBereshit25-31">Bereshit 25:31</aht><aht parshan="Shadal">About R. S.D. Luzzatto</aht></multilink> who points out that Yaakov never even told Yitzchak that he had purchased the birthright.</fn></point> | <point><b>Does Yaakov ever receive the birthright?</b> There is no explicit evidence in the Torah that Yaakov ever received any extra portion of Yitzchak's estate, or that he was even enriched by him in any way.<fn>See <multilink><aht source="AbarbanelBereshit25">Abarbanel</aht><aht source="AbarbanelBereshit25">Bereshit 25</aht><aht parshan="Abarbanel">About R. Yitzchak Abarbanel</aht></multilink> who notes this. See also <multilink><aht source="ShadalBereshit25-31">Shadal</aht><aht source="ShadalBereshit25-31">Bereshit 25:31</aht><aht parshan="Shadal">About R. S.D. Luzzatto</aht></multilink> who points out that Yaakov never even told Yitzchak that he had purchased the birthright.</fn></point> | ||
</opinion> | </opinion> | ||
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<opinion name="">Worthless to Esav | <opinion name="">Worthless to Esav | ||
<p>The birthright was either a double estate portion or merely honored status,<fn>Ibn Ezra and Ramban each raise both of these options.</fn> but either way, was not worth much to Esav.</p> | <p>The birthright was either a double estate portion or merely honored status,<fn>Ibn Ezra and Ramban each raise both of these options.</fn> but either way, was not worth much to Esav.</p> | ||
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<point><b>Does Yaakov ever receive the birthright?</b> The Torah does not specify that Yaakov ever received a double portion of Yitzchak's inheritance.<fn>Ramban raises the possibility that the custom of the firstborn receiving a double portion did not exist before the Torah was given, and that the birthright was only inheriting the honored status as patriarch of the family.</fn></point> | <point><b>Does Yaakov ever receive the birthright?</b> The Torah does not specify that Yaakov ever received a double portion of Yitzchak's inheritance.<fn>Ramban raises the possibility that the custom of the firstborn receiving a double portion did not exist before the Torah was given, and that the birthright was only inheriting the honored status as patriarch of the family.</fn></point> | ||
</opinion> | </opinion> | ||
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<opinion name="">Yaakov's Self Interest | <opinion name="">Yaakov's Self Interest | ||
<p>The birthright included Yitzchak's full inheritance, and only one son was to receive the entire estate.</p> | <p>The birthright included Yitzchak's full inheritance, and only one son was to receive the entire estate.</p> | ||
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</opinion> | </opinion> | ||
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<category name="">Religious Status | <category name="">Religious Status | ||
<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> | ||
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<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> | ||
</category> | </category> | ||
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<category name="">Avraham's Legacy | <category name="">Avraham's Legacy | ||
<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> | ||
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<point><b>Does Yaakov receive the birthright?</b> All agree that Yaakov's descendants, rather than Esav's, became the chosen nation, and the inheritors of Avraham's legacy.<fn>Akeidat Yitzchak proves that Yaakov's orchestrations to purchase the birthright were ultimately vindicated from the fact that Yitzchak did give the blessing of Avraham to Yaakov (Bereshit 28:4) and from Hashem's usage of the phrase "בְּנִי בְכֹרִי יִשְׂרָאֵל" (Shemot 4:22). Both Yitzchak and God, thus, confirmed Yaakov and his descendants as the true inheritors of the Covenant.</fn> R. D"Z Hoffmann, though, suggests that this inheritance had nothing to do with the sale,<fn>He points out that Yaakov never gets any special privileges as a direct result of the sale, nor does his father ever point to it to validate his rights to Avraham's blessing.</fn> which was more like child's play with no legal standing. Lekach Tov and Shadal, in contrast, point out how Esav acted upon the oath taken during the sale, and, after his father's death, moved to Seir, staking no claim on the Land of Israel.</point> | <point><b>Does Yaakov receive the birthright?</b> All agree that Yaakov's descendants, rather than Esav's, became the chosen nation, and the inheritors of Avraham's legacy.<fn>Akeidat Yitzchak proves that Yaakov's orchestrations to purchase the birthright were ultimately vindicated from the fact that Yitzchak did give the blessing of Avraham to Yaakov (Bereshit 28:4) and from Hashem's usage of the phrase "בְּנִי בְכֹרִי יִשְׂרָאֵל" (Shemot 4:22). Both Yitzchak and God, thus, confirmed Yaakov and his descendants as the true inheritors of the Covenant.</fn> R. D"Z Hoffmann, though, suggests that this inheritance had nothing to do with the sale,<fn>He points out that Yaakov never gets any special privileges as a direct result of the sale, nor does his father ever point to it to validate his rights to Avraham's blessing.</fn> which was more like child's play with no legal standing. Lekach Tov and Shadal, in contrast, point out how Esav acted upon the oath taken during the sale, and, after his father's death, moved to Seir, staking no claim on the Land of Israel.</point> | ||
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Version as of 02:54, 26 June 2014
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,36 portraying him as an evil person who cared nothing for the service of Hashem.37 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.38 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 Shadal45 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,46 by which point he would be long dead and incapable of benefiting.47
- 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,48 and it is this craving that makes him agree to the deal.49
- 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.
- 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. Esav was willing to sell the birthright so as to indulge in his immediate craving, not thinking of the future nor appreciating the value of spiritual blessings.50