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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<multilink><a href="IbnEzraBereshit25-31" data-aht="source">Ibn Ezra</a><a href="IbnEzraBereshit25-31" data-aht="source">Bereshit 25:31-34</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink>, | <multilink><a href="IbnEzraBereshit25-31" data-aht="source">Ibn Ezra</a><a href="IbnEzraBereshit25-31" data-aht="source">Bereshit 25:31-34</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink>, | ||
− | <multilink><a href="RambanBereshit25-34" data-aht="source">Ramban</a><a href="RambanBereshit25-32" data-aht="source">Bereshit 25:32</a><a href="RambanBereshit25-34" data-aht="source">Bereshit 25:34</a><a href="R. Moshe b. Nachman (Ramban)" data-aht="parshan">About R. Moshe Nachmanides</a></multilink> | + | <multilink><a href="RambanBereshit25-34" data-aht="source">Ramban</a><a href="RambanBereshit25-32" data-aht="source">Bereshit 25:32</a><a href="RambanBereshit25-34" data-aht="source">Bereshit 25:34</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe Nachmanides</a></multilink> |
</mekorot> | </mekorot> | ||
− | <point><b>Paid in full with lentils</b> – Both Ibn Ezra and Ramban assert that the birthright was sold for the lentil stew, and not for money.<fn>This may be supported by the fact that the verses say that Yaakov gave Esav bread and lentils, but make no mention of money. Rashbam, on the other hand, must contend that the money, being a default means of acquisition, was left unstated.</fn> They also agree that this was all the birthright was worth to Esav, since he assumed that he would die before his father and never collect the inheritance. Ibn Ezra adds that since Yitzchak was poor<fn>Ibn Ezra brings a variety of evidence for this contention. See however, <multilink><a href="RAvrahamBereshit25-29" data-aht="source">R. Avraham b. HaRambam</a><a href="RAvrahamBereshit25-29" data-aht="source">Bereshit 25:29</a><a href="R. Avraham Maimonides" data-aht="parshan">About R. Avraham Maimonides</a></multilink> who rejects Ibn Ezra's suggestion and <multilink><a href="RambanBereshit25-34" data-aht="source">Ramban</a><a href="RambanBereshit25-34" data-aht="source">Bereshit 25:34</a><a href="R. Moshe b. Nachman (Ramban)" data-aht="parshan">About R. Moshe Nachmanides</a></multilink> who argues against each and every one of his proofs. Ibn Ezra's claim that the righteous are not always wealthy is noteworthy, as Ibn Ezra himself was destitute.</fn> the birthright was relatively worthless.</point> | + | <point><b>Paid in full with lentils</b> – Both Ibn Ezra and Ramban assert that the birthright was sold for the lentil stew, and not for money.<fn>This may be supported by the fact that the verses say that Yaakov gave Esav bread and lentils, but make no mention of money. Rashbam, on the other hand, must contend that the money, being a default means of acquisition, was left unstated.</fn> They also agree that this was all the birthright was worth to Esav, since he assumed that he would die before his father and never collect the inheritance. Ibn Ezra adds that since Yitzchak was poor<fn>Ibn Ezra brings a variety of evidence for this contention. See however, <multilink><a href="RAvrahamBereshit25-29" data-aht="source">R. Avraham b. HaRambam</a><a href="RAvrahamBereshit25-29" data-aht="source">Bereshit 25:29</a><a href="R. Avraham Maimonides" data-aht="parshan">About R. Avraham Maimonides</a></multilink> who rejects Ibn Ezra's suggestion and <multilink><a href="RambanBereshit25-34" data-aht="source">Ramban</a><a href="RambanBereshit25-34" data-aht="source">Bereshit 25:34</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe Nachmanides</a></multilink> who argues against each and every one of his proofs. Ibn Ezra's claim that the righteous are not always wealthy is noteworthy, as Ibn Ezra himself was destitute.</fn> the birthright was relatively worthless.</point> |
<point><b>"הִנֵּה אָנֹכִי הוֹלֵךְ לָמוּת"</b> – Ibn Ezra and Ramban maintain<fn>Like Rashbam in the name of R. Meir above.</fn> that Esav is speaking not of imminent death due to hunger, but of his low life expectancy and the likelihood of his dying before his father due to the dangers of his hunting profession.</point> | <point><b>"הִנֵּה אָנֹכִי הוֹלֵךְ לָמוּת"</b> – Ibn Ezra and Ramban maintain<fn>Like Rashbam in the name of R. Meir above.</fn> that Esav is speaking not of imminent death due to hunger, but of his low life expectancy and the likelihood of his dying before his father due to the dangers of his hunting profession.</point> | ||
<point><b>"וַיִּבֶז עֵשָׂו אֶת הַבְּכֹרָה" and Esav's character</b> | <point><b>"וַיִּבֶז עֵשָׂו אֶת הַבְּכֹרָה" and Esav's character</b> | ||
<ul> | <ul> | ||
<li>Ibn Ezra explains that Esav belittled the birthright because it really was almost worthless due to Yitzchak's poverty.<fn>See above. Ibn Ezra presents two factors which made the birthright be worth very little to Esav. First, Esav's low life expectancy is what made him initially amenable to selling the birthright. After having sold it, he additionally scorned it and thought that he got the better of the deal due to Yitzchak's dire financial straits.</fn> He thus does not view the verse as passing moral judgment on Esav.<fn>Cf. Bereshit Rabbah and Rashi below. See also <a href="A Portrait of Esav" data-aht="page">A Portrait of Esav</a> for more on Ibn Ezra's view of Esav.</fn></li> | <li>Ibn Ezra explains that Esav belittled the birthright because it really was almost worthless due to Yitzchak's poverty.<fn>See above. Ibn Ezra presents two factors which made the birthright be worth very little to Esav. First, Esav's low life expectancy is what made him initially amenable to selling the birthright. After having sold it, he additionally scorned it and thought that he got the better of the deal due to Yitzchak's dire financial straits.</fn> He thus does not view the verse as passing moral judgment on Esav.<fn>Cf. Bereshit Rabbah and Rashi below. See also <a href="A Portrait of Esav" data-aht="page">A Portrait of Esav</a> for more on Ibn Ezra's view of Esav.</fn></li> | ||
− | <li>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.<fn>Ramban uses the term "אכזריות לבו" (cruelty of heart) and cites the verse from Mishlei 13:13 that one who despises will be destroyed.</fn> Ramban clearly portrays Esav in a negative light.<fn>This is consistent with Ramban's tendency to adhere to Chazal's character portraits in their general sense, even if not in all of their details. See Ramban's critique of Ibn Ezra on Bereshit 10:9 regarding Nimrod, and see <a href="R. Moshe b. Nachman (Ramban)" data-aht="parshan">About Ramban</a>.</fn></li> | + | <li>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.<fn>Ramban uses the term "אכזריות לבו" (cruelty of heart) and cites the verse from Mishlei 13:13 that one who despises will be destroyed.</fn> Ramban clearly portrays Esav in a negative light.<fn>This is consistent with Ramban's tendency to adhere to Chazal's character portraits in their general sense, even if not in all of their details. See Ramban's critique of Ibn Ezra on Bereshit 10:9 regarding Nimrod, and see <a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About Ramban</a>.</fn></li> |
</ul> | </ul> | ||
</point> | </point> | ||
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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="Lekach Tov" data-aht="parshan">About R. Toviah b. Eliezer</a></multilink>, | + | <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="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 #43</a><a href="R. Yitzchak Arama (Akeidat Yitzchak)" data-aht="parshan">About R. Yitzchak Arama</a></multilink>, | <multilink><a href="Akeidat43" data-aht="source">Akeidat Yitzchak</a><a href="Akeidat43" data-aht="source">Bereshit #43</a><a href="R. Yitzchak Arama (Akeidat Yitzchak)" data-aht="parshan">About R. Yitzchak Arama</a></multilink>, |
Version as of 03:49, 1 January 2015
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