A Portrait of Esav/2

A Portrait of Esav

Exegetical Approaches

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Wicked

Esav is a wicked and deceitful character who rejects Hashem.

Sources: Jubilees25:2-326:21-2337:1-15About Jubilees, Bavli Bava Batra16bAbout the Bavli, Pesikta DeRav Kahana3:1 ("Zakhor")About Pesikta DeRav Kahana, Targum NeofitiBereshit 25:34About Targum Neofiti, Targum Pseudo-JonathanBereshit 25:27-34Bereshit 26:34-35Bereshit 27:31Bereshit 32:7Bereshit 33:1-4About Targum Pseudo-Jonathan, Targum YerushalmiBereshit 25:34Bereshit 32:7Bereshit 33:4About Targum Yerushalmi, Bereshit Rabbah63:6-14About Bereshit Rabbah, TanchumaToledot 8Vayishlach 4About the Tanchuma, Tanchuma (Buber)Toledot 2Toledot 3About Tanchuma (Buber), R. Saadia GaonCommentary Bereshit 25About R. Saadia Gaon, RashiBereshit 25:22Bereshit 25:27-28Bereshit 25:29Bereshit 25:32-34Bereshit 26:34-35Bereshit 27:5Bereshit 32:7Bereshit 32:12Bereshit 33:4About R. Shelomo Yitzchaki, Minchat YehudaBereshit 25:27About R. Yehuda b. Elazar, RanDerashot HaRan 2About R. Nissim Gerondi, AbarbanelBereshit 25 QuestionsBereshit 25:19Bereshit 25:24, 29About R. Yitzchak Abarbanel, SefornoBereshit 25:27-34Bereshit 26:35Bereshit 27:1Bereshit 32:7About R. Ovadyah Seforno, R. S"R HirschBereshit 25:27About R. Samson Raphael Hirsch, MalbimBereshit 27:1Bereshit 27:5About R. Meir Leibush Weiser

In utero – According to Bereshit Rabbah and Rashi, Esav portrayed his wicked tendencies already in utero.  Whenever Rivka passed a house of idolatry, he would push in the womb,¹ drawn to worship there.  R. Yochanan and Reish Lakish further suggest that even Esav's animosity towards Yaakov began pre-birth, understanding the fetal "running around" as attempts to kill or overpower one another.²

"אִישׁ יֹדֵעַ צַיִד אִישׁ שָׂדֶה" – Many of these sources understand this phrase as describing Esav's character rather than his profession:³ 

• Trickster – Bereshit Rabbah, Tanchuma, Rashi, Abarbanel⁴ and R. Hirsch⁵ assert that the words "אִישׁ יֹדֵעַ צַיִד" refer to one who is deceitful and traps (צד) people⁶ with his words.⁷
• Murderer – Targum Pseudo-Jonathan makes Esav even more wicked, suggesting that the phrase teaches that Esav killed people as well as animals.⁸ Jubilees simialrly suggests that he learned the art of war.
• Asocial – Abarbanel asserts that the term "אִישׁ שָׂדֶה" refers to one who distances himself from society.⁹

Contrast between the brothers

• Many of these sources portray the twins as total opposites, making Esav the wicked counterpart of the righteous Yaakov. Abarbanel goes as far as to suggest that all the negative traits inherited from Rivka's deceitful ancestors went to Esav, while all the positive traits from Avraham's side went to Yaakov.
• R. Hirsch asserts that the fact that the two brothers had such different natures in and of itself did not mean that one was to follow a path or righteousness while the other turned away from such a path. Esav's traits of energetic strength and courage, and even his cunning could all have been harnessed for the good, had his parents recognized these and taught him according to his nature.  The fact that they did not is what led to his downfall.

"וַיָּבֹא עֵשָׂו מִן הַשָּׂדֶה וְהוּא עָיֵף" – Most of the midrashic sources¹⁰ and Targum Pseudo-Jonathan find hints in this clause to two great sins of Esav, both murder and illicit relations.¹¹

"הִנֵּה אָנֹכִי הוֹלֵךְ לָמוּת" – Most of these sources¹² read into these words a denial of the principle of resurrection of the dead or the world to come.

Scorning the birthright – According to Rashi and Seforno, the birthright merited one to act as priest in serving Hashem.  Thus in rejecting it, Esav was in effect scorning Hashem.¹³ R. Hirsch points out that this was Esav's general tendency, to always give up the spiritual for material gain.

Esav's marriage – Targum Pseudo-Jonathan, Rashi and R. Hirsch assert that Esav married idolaters, and this is why they were a source of distress to his parents.  Jubilees adds that they were full of fornication and debauchery, without any righteousness.

Yaakov and Esav's reunion – According to most of these sources, Esav went to greet Yaakov with an army of 400 men, intent to battle his brother.¹⁴ Many of the midrashic sources and Targumim further suggest that Esav's kiss upon greeting Yaakov was not sincere, but rather an attempt to bite his brother.  Jubilees does not depict the reunion, but instead has Esav's clan convince him to fight his brother after their parent's death.¹⁵

Yitzchak's preference for Esav

• Unaware of wickedness – According to many of these sources, Yitzchak was unaware of Esav's true nature either because Esav tricked him into believing he was righteous,¹⁶ or because he had a natural love for his eldest son and was convinced of his bravery and strength by his tales of hunting.¹⁷ R. Hirsch adds that often people are attracted to their opposites, so Esav's active nature appealed to him, and he did not see beyond to the negatives that lay underneath.
• No preference for Esav – According to Seforno the verse is not saying that Yitzchak preferred Esav, but that he loved him also¹⁸ (in contrast to Rivka who only loved Yaakov).¹⁹ 
• Split the blessing – Malbim  suggests that Yitzchak was aware of his son's ways²⁰ and had never intended to give him the blessing of Avraham, but only a material blessing. He thought that both his children would be partners.  Yaakov would devote his life to service of Hashem, while Esav would provide for all his physical needs.

Esav's descendants – Esav's descendants, Amalek and Seir=Edom, have come to represent the arch-enemy of Israel throughout the ages. In midrashic literature, Edom is associated with Rome, the contemporary enemy an it is likely that this association in large part motivates the harsh reading of Esav.

Mildly Negative

Sources: Ibn EzraBereshit 25:27Bereshit 25:32-34Bereshit 27:40About R. Avraham ibn Ezra, RadakBereshit 25:22-23Bereshit 25:27-29Bereshit 25:31-34Bereshit 27:4-5Bereshit 32:7About R. David Kimchi, R. Avraham b. HaRambamBereshit 25:23Bereshit 25:27-29Bereshit 25:31, 34Bereshit 26:34Bereshit 32:7About R. Avraham Maimonides, RambanBereshit 25:22-23,28Bereshit 25:34Bereshit 32:8About R. Moshe Nachmanides, RalbagBeiur Divrei HaParashah Bereshit 25:23-34Bereshit 25:19-34 Toelet 4Bereshit 27:1-28:9 Toelet 2Bereshit 27:1-28:9 Toelet 8About R. Levi b. Gershon

In utero – These commentators do not read into the fetal movement any significance regarding the character of Esav, but Radak, R. Avraham b. HaRambam and Ramban do suggest that it foreshadowed the rivalry and hatred between the brothers and their future nations.

"אִישׁ יֹדֵעַ צַיִד אִישׁ שָׂדֶה" – Most of these sources suggest that this description sheds negative light on Esav's character:

• Deceitful – Ibn Ezra and Ralbag see in Esav's chosen profession a sign of his devious nature, since the way of a hunter is to catch his prey by traps and cunning.
• Power-hungry – R. Avraham b. HaRambam compares this phrase to the similar one by Nimrod, "הוּא הָיָה גִבֹּר צַיִד", and asserts that it connotes one who desires power, authority and wealth.²¹
• Physical – Radak more simply asserts that Esav chose a worldly path rather than a spiritual one marked by wisdom.

Contrast between the brothers

Scorning the birthright – These commentators split in their evaluation of Esav's actions during the sale:

• Neutral – Neither Ibn Ezra nor Ralbag fauilt Esav for scorning the birthright, claiming that Esav thought it likely that he would die before his father and that the birthright was not worth much in any case, as YItzchak was poor.  His willingness to sell it, thus, was understandable.
• Negative –  Ramban asserts that Esav's action betrayed his need for immediate gratification, saying that he acted as a fool who thinks only of the moment and not the future.  Radak similarly points to his gluttonous, while R. Avraham faults his disregard for the spiritual.

Esav's marriage

Yaakov and Esav's reunion

Yitzchak's preference for Esav

Esav's descendants

Neutral

Sources: JosephusAntiquities 1:18:1Antiquities 1:18:4-8Antiquities 1:20:1Antiquities 2:1:1About Josephus, RashbamBereshit 25:22,27-28Bereshit 25:31-34Bereshit 32:7-8Bereshit 32:21-29About R. Shemuel b. Meir, R. Yosef Bekhor ShorBereshit 25:29-30Bereshit 25:34Bereshit 27:45Bereshit 32:7-8About R. Yosef Bekhor Shor, ShadalBereshit 25:31Bereshit 32:7About R. S.D. Luzzatto

In utero

"אִישׁ יֹדֵעַ צַיִד אִישׁ שָׂדֶה"

Contrast between the brothers

Scorning the birthright

Esav's marriage

Yaakov and Esav's reunion

Yitzchak's preference for Esav

Esav's descendants

¹ This is the midrashic understanding of the phrase, "וַיִּתְרֹצֲצוּ הַבָּנִים בְּקִרְבָּהּ ".

² It should be noted, though, that according to these sages the attempts are two sided.  Both brothers try to kill or overpower the other and so the statement is not meant to vilify Esav as much as to portray the eternal battle between the siblings.

³ On a textual level, the fact that Yaakov is described by two terms, one of which describes his nature ("אִישׁ תָּם") and one which supplies his profession ("יֹשֵׁב אֹהָלִים"), might have led commentaors to suggest that the parallel two terms by Esav must also speak of both his character and his profession.

⁴ It is unclear from Abarbanel if he thinks the words are a metaphor or if he assumes that Esav chose the hunting profession since it was suited to his deceitful nature.

⁵ undefined

⁶ R. Hirsch does not read the phrase in this manner but rather suggests that suggests that Esav's very essence was that of a hunter who stalks his prey, insidious and full of cunning.

⁷ Tanchuma describes how he would trick his father into believing that he was God-fearing by asking questions even about the minutiae of legal practice, such as the laws of tithing salt.  

⁸ R. Abba b. Kahana in Bereshit Rabbah and Rashi maintain that even the term "אַדְמוֹנִי" refers to this murderous trait and denotes one who spills blood. Abarbanel and explains similarly, and further suggests that hairiness, too, is associated with a nature of cruelty and anger.   Malbim, insted associates redness with cruelty and the hairiness with an intellectual and moral deficit.

⁹ R. Hiyya in Bereshit Rabbah instead suggests that Esav "הפקיר עצמו כשדה". See Rashi who explains similarly, describing Esav as a loafer.

¹⁰ Rashi follows partially in their interpretation, mentioning murder but not rape.

¹¹ As evidence, they point to Devarim 22:25 where the laws of raping an engaged woman speak of it occurring "בשדה" and to Yirmeyahu 4:31 which mentions being "עיף" in connection to killing.

¹² See Bavli Bava Batra, the various Targumim, Bereshit Rabbah, R.Saadia Gaon and Malbim.

¹³ R. Saadia does not explain exactly what the birthright constituted be he also views the sale as evidence of Esav's misplaced priorities: "בא לגנות את עשו שמכר במחיר נמוך כזה את המעלה הרמה". Bavli Bava Batra and Targum Pseudo-Jonathan similarly view the rejection  as a sin, but do not elaborate.

¹⁴ Abarbanel presents Yaakov's messengers as assuming that Esav's enoturage was a show of respect to his brother, but Yaakov himself understanding it to be a gathering for war.  It is unclear from Abarbanel who was correct and what Esav's intentions actually were.

¹⁵ This is presumably related to Esav's thoughts in the Biblical text that when the mourning of his father passed he would avenge Yaakov.  According to Jubilees the attack ends with Esav dying at Yaakov's hands and a sweeping victory to Yaakov who then puts his brother's men into servitude.

¹⁶ See Targum Pseudo-Jonathan, Tanchuma, Rashi and R. Hirsch who explain that "כִּי צַיִד בְּפִיו" refers to tricking Yitzchak with his words.  Bereshit Rabbah seems to suggest, instead, that through feeding Yitzchak, he gained his favor.

¹⁷ This is how Abarbanel explains the term "כִּי צַיִד בְּפִיו"; Esav's mouth was filled with stories of his hunting.  Malbim and R. Hirsch raise this possibility as well.

¹⁸ See Radak below who explains similarly.

¹⁹ He, does agree , though, that he did not appreciate the full level of Esav's wickedness, and even contributed to it by not rebuking him.

²⁰ He suggests that it was Esav's marriage which allowed him to see that his son was unworthy.

²¹ Nimrod is the first person described to rule over a vast kingdom, so R. Avraham understands his description as a "גִבֹּר צַיִד" to be related to this role as ruler.