Rabbi Berel Wein
In the competition between the brothers Eisav and Yaakov, Eisav originally downplays any long-range view of the situation. He demands immediate gratification and is therefore more than willing to relinquish his birthright – which is only a long-range asset – in favor of an immediate bowl of hot lentils. As the Torah dutifully records for us in this week’s reading, Eisav will come to regret this youthful decision later in life. But, like almost all of us, he will put the blame for the mistake on others – on the shrewdness of Yaakov taking advantage of him – rather than on his own error and weakness. By blaming Yaakov for what was his own shortsightedness, Eisav compounds the original error of judgment on his part. After having tasted all the immoral pleasures of life, and after a career of violence, Eisav remains unfulfilled, unhappy, and frustrated. He now longs for the blessing and approval of his old father, a person whom he has long treated as being completely irrelevant to him. His shout of anguish, when he realizes that the spiritual blessings of his father have already been bestowed on his brother Yaakov and that what is left for him are the fleeting blessings of temporal existence and power, reverberates throughout human history. He realizes that the blessings given to Yaakov are those of eternity and lasting memory, while all physical blessings in this world are merely temporary and always subject to revision. The Torah always deals with eternal standards and never bows to current themes and ideas no matter how attractive they may seem at the time.
Every generation feels that it discovers new ways to propel humanity and civilization forward. Somehow, we always feel ourselves to be wiser than our elders, smarter than our ancestors. But, if one makes an honest review of human history, it becomes clear that the true principles of civilization – morality, kindness, education, and individual freedom – remain constant throughout the story of humankind. Deviations from these principles, in the hope of achieving a utopian society, have always resulted in tragedy and destruction. The cry of Eisav reverberates through the halls of world history. And, what makes it most pathetic is that what Eisav is searching for can easily be found in what he himself has previously discarded and denigrated. But it is always the egotistical hubris of humankind that prevents it from seriously and logically examining its situation and thoughts. One has to admit to past errors and to restore oneself to the path of goodness and righteousness, which alone can lead to a lasting feeling of happiness and accomplishment in this world. Eisav would like to be Yaakov but without having to behave with the restraint and outlook on life that is the most central point of reference in the life and behavior of Yaakov. It is as Justice Brandeis once put it: “I would like to have the serenity and peace of the Sabbath but without its restraints.” It is dealing with that fallacy of thought that makes Yaakov Yaakov and Eisav Eisav.