Parshat Toldot contains the birth of the final patriarch, Yaakov, along with his twin brother Esav. While Esav will appear to earn more favor in the eyes of his father, Yitzchak, ultimately, the twins’ mother, Rivkah, realizes that Yaakov is the more deserving of the two, and enacts a plan to ensure that Yaakov receives the berachot and legacy of Avraham and Yitzchak; thus the chain of our Avot will complete its links and Am Yisrael can develop in earnest.
While expecting, the Possuk tells us that Rivkah was unnerved by the pains accompanying her pregnancy [Bereishit 25’ 22’]; Rashi explains, that while passing houses of pagan worship Esav would thrash in excitement, while when passing houses of holiness and Torah, Yaakov would flail in anticipation. This dichotomy confused and troubled Rivkah, who therefore went to the house of her ancestor Shem, the son of Noach and great prophet, where she was informed her that the excited movements of her developing babies was because of their differing values and quests in this world. Esav would seek to earn Olam HaZeh, pleasure in our physical existence, while Yaakov would find peace pursuing Olam HaBaah, the world to come.
The above Rashi, however, is difficult. Maharal quotes the Possuk in Bereishit [4’ 7’], which states that Hashem told Kayin, in response to his disappointment over Hevel’s Korban being accepted and not his that:
“...Is this not so-if you improve, there is forgiveness, but if you do not improve, sin crouches at the door. Its desire is unto you, but you can dominate it…"
The simple understanding of the above Possuk, notes the Maharal, is that sin, and the desire for sin, is found after a person is born. If that is the case, how could Esav, as a fetus, already have a predilection towards houses of idolatry and paganism?
Maharal explains, however, that while the evil inclination, as a force to grapple with, is only found in a person after birth, that doesn’t mean that a person does not have leanings as part of their natural composition. We can compare it to tastes; some people are born with a preference for thrill seeking activities and roller coasters, while some just like to relax at home to de-stress.
Esav, writes the Maharal, naturally, was drawn to this world and its temptations, while Yaakov’s leanings were towards the world to come and spirituality. This was part of their makeup and DNA [so to speak], and did not reflect in any way the activity of the Yetzer Hara\Evil Inclination, which would only be present after they were born.
In actuality, this perspective can help us understand why Yitzchak preferred that Esav receive the blessings [although this was not to be the case]. For the challenges facing Esav would appear to be much greater than those facing Yaakov; the individual who has to overcome a love and desire for the pleasures of this world has a much steeper climb than the one not facing such temptations. Had Esav been able to overcome those challenges, he undoubtedly would have reached a spiritual plateau beyond our comprehension-it was that vision that Yitzchak saw and sought to bestow the blessings upon.
Importantly, tradition teaches us, that while Esav himself did not earn the legacy of Avraham, he would have descendants who would become the greatest members of Am Yisrael, including Rabbi Akiva and Reb Meir, two Tannaim who built the Torah SheBaal Peeh that we rely on.
Dedicated in memory of all those who have perished and sacrificed for Am Yisrael.
Have a Great Shabbat