Difference between revisions of "Sale of the Birthright – A Fair Deal/2/en"
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<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> | ||
− | <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 <a href="Bereshit27-36" data-aht="source">Bereshit 27:36</a>.</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>Evaluation of Yaakov's actions</b> – According to this position, Yaakov offered fair value for the birthright and did not cheat his brother. Furthermore, Esav was not about to die, so Yaakov was not exploiting his brother in his time of dire need.</point> | <point><b>Evaluation of Yaakov's actions</b> – According to this position, Yaakov offered fair value for the birthright and did not cheat his brother. Furthermore, Esav was not about to die, so Yaakov was not exploiting his brother in his time of dire need.</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><a href="AbarbanelBereshit25" data-aht="source">Abarbanel</a><a href="AbarbanelBereshit25" data-aht="source">Bereshit 25</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink> who notes this. See also <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> 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><a href="AbarbanelBereshit25" data-aht="source">Abarbanel</a><a href="AbarbanelBereshit25" data-aht="source">Bereshit 25</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink> who notes this. See also <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> who points out that Yaakov never even told Yitzchak that he had purchased the birthright.</fn></point> | ||
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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="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> | <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, 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 | + | <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 several pieces of evidence to support this contention. However, see <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>See 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>See 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><ul> | <point><b>"וַיִּבֶז עֵשָׂו אֶת הַבְּכֹרָה" and Esav's character</b><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 end 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, Nachmanides)" 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></point> | </ul></point> |
Version as of 13:30, 5 May 2019
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 – 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.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.