The Birthright in Three Stages
Our mission now therefore is to “buy the birthright” from Esau in a figurative sense. This means that we should live our lives now as we imagine we will live our lives in the imminent Age of Redemption. We should recognize that the Jacob aspects of our lives are the dominant ones. In the Rebbe’s words “We should live with Moshiach.” The challenge today is to create that link between the original idea conceived by G-d and the future world of perfection by living that way right now.
Holding the Heel
This week’s parsha features the birth of Jacob. It seems that everything about his birth was unusual. To begin with, his mother Rebecca’s pregnancy was a difficult one. She was baffled by the way the children were struggling within her and she sought Divine guidance as to what was going on. She was told that she was carrying twins who would become the progenitors of two nations that would be engaged in a perennial struggle.
And then another strange thing occurred. When her twins were finally born, Jacob was holding on to Esau’s heel. For this reason, the Torah tells us, he was named Jacob, because the name Jacob contains the word heel (akev) in it.
Why was Jacob holding on to Esau’s heel? And why was that significant enough that he was named Jacob? Whenever we refer to Jacob we are always reminded that he held on to Esau’s heel? Why is that fact so crucial for us to remember?
Rashi seems to have anticipated these questions and provides us with a Midrashic explanation, which, Rashi states, is consistent with the simple understanding of the text:
“He [Jacob] was holding on to him [Esau] to prevent him [from being the first born].”
Rashi then goes on to explain that in truth Jacob was conceived first. But Jacob also wanted to be the one to emerge the first as well so he held on to Esau’s heel.
In a separate comment Rashi provides the reason why the Torah emphasizes that he held on to Esau’s “heel.” It is to indicate that it will be the descendants of Jacob who will take away Esau’s descendants’ power at the end [heel] of their rule.
Rashi’s comments need to be clarified. We still cannot fully understand why Jacob had to hold on to Esau’s heel to establish his birthright. If Jacob was actually conceived first then he was in reality the first born. And if that does not suffice, and to be called the first born one must emerge first, how did holding on to Esau’s heel change the fact that Esau emerged first?
Establishing Birthright: Two Systems
Whenever we consider the degree to which one aspect of a process assumes overriding importance (birthright) over other aspects there are two ways it can be determined.
The first is to see where and when the idea, person or event originated; to trace the process back to its conception.
For example if there are two competing ideas about a person’s course of action and we want to determine which idea should take precedence, it is reasonable to prefer the idea that arose in our thoughts first.
Another example in the realm of selecting a person for a particular job where there are two people applying for it. Here too it is rational to choose the person who applied first, or who had a head start in that particular field.
Or if it is a question of assigning the credit for influencing a person to go in the right path, we can logically ascribe the credit to the person who introduced the beneficiary to this new lifestyle rather than to the people who were chosen to actually educate that person.
There is however a second approach that gives precedence to the one that actually concretized that idea and allowed it to emerge from its potential state.
In short, in all areas of life we can discern two competing considerations: Do we give precedence to the conception of an idea or process or do we give precedence to the actualization of that seminal idea?
Upon reflection we can say that this was the crux of the dispute between Jacob and Esau. Is Jacob the first born because he was conceived first, or is it Esau was first to emerge? Who was right?
It seems incredible that on the face of it Esau was justified in claiming that he was the first born. If that were not the case, and Jacob was truly the first born because he was conceived first, why did Jacob have to purchase the birthright from him, as recounted in this week’s parsha?
Moreover, in Jewish law, there is no question that when there are twins, the distinction of the first born is always given the one who emerges first, regardless as to who was conceived first.
Sandwiched
To resolve this difficulty, Jacob held on to Esau’s heel. In doing so, Jacob was predicting that in the end of days— known as the “heels of Moshiach”—Esau’s power will end and Jacob will be on the ascendency. In this way, Jacob was providing a counter argument to Esau’s claim of the birthright. While it is true that the one who emerges first is the firstborn that is only accurate because in our world of action we must go by the reality we can see. Ideas come and go. We must be governed by the reality that goes beyond the stage of theory and endures, at least to the extent that we can observe.
But, with regard to Jacob and Esau, Jacob was not only the “first in thought” and conception; Jacob would also ultimately hold on to and bring an end to the heel of Esau. Jacob would supersede any temporary supremacy of Esau based on the here and now.
So while Esau had the advantage of the present reality, Jacob’s claim to the birthright was based on the fact that his reality “sandwiched’ Esau’s reality. To Jacob belonged the beginning and the end. This is reflected in his two names, Jacob and Israel. Jacob signifies the heel and end and Israel contains the word “rosh-head.” Jacob was head and heels over Esau.
Esau, still had one advantage. There is a third element in determining the status of the firstborn. In terms of the here and now Esau was indeed the first born. Conception is only a potential state. The future decline of Esau was for G-d and prophets to determine, but everyone knew that Esau emerged first and was legitimately the first born.
Jacob by purchasing the birthright from him acquired that third element as well. Now Jacob was the first born on all three counts: He was conceived of first, he held on to the heels of Esau, meaning that he will outlive Esau’s power and gain preeminence in the end of days, and now he also had purchased the temporal benefit that Esau still enjoyed.
Moshiach: Past, Future and Present
When G-d created the world, He first conceived of a world in which G-d’s essence and the goodness that flows from it will pervade all of existence. As our Sages comment on the words that appear in the beginning of Genesis, “And the spirit of G-d hovered over the face of the waters” that it refers to the “spirit of Moshiach.” In the words of the Talmud (Sanhedrin): “The world was created for Moshiach,” suggesting that G-d’s original thought in the process of creation is a Messianic world. He envisioned a perfect world; a world where Jacob will no longer be dominated by Esau. Esau will recognize, respect and cherish the special relationship G-d has with the Jewish people— their birthright. And, as a result, all of the evil associated with Esau will cease and the world will give way to its original plan conceived by its Creator.
It is therefore clear that the beginning is about Messianic perfection and the end is the full materialization of that plan. What is lacking temporarily is the world the way it is today, where Jacob is still affected by the challenge posed by the various Esau’s of the world.
Our mission now therefore is to “buy the birthright” from Esau in a figurative sense. This means that we should live our lives now as we imagine we will live our lives in the imminent Age of Redemption. We should recognize that the Jacob aspects of our lives are the dominant ones. In the Rebbe’s words “We should live with Moshiach.” It does not suffice to believe in his imminent arrival and the complete Redemption that will occur. The challenge today is to create that link between the original idea conceived by G-d and the future world of perfection by living that way right now.
From the book Light from the Future: Parshas Toldos by Rabbi Heschel Greenberg, published by the Jewish Discovery Center.
