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And Jacob said: ' first sell me your birth
right (bechorah).' Genesis
25:31
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Ḥizkuni
(c. 1250-1310) explains Esau's willingness to give up his birthright by noting
that inheriting Eretz Yisrael depends upon the bechorah, and the
promise of the Land could be fulfilled only after the four hundred years of
enslavement and oppression [Genesis 15:13]. As Esau recognized that he would
not be alive to benefit from his bechorah personally, he felt "What
good is a birthright to me?" [25:32]. Thus, the transfer of the bechorah
was directly related to inheriting the Land, which was of great importance to Jacob,
but of no significance to Esau.
While
Ḥizkuni dealt with Esau's readiness to give up the bechorah, Shmuel
David Luzzatto [1800-65] focused on Jacob’s eagerness to obtain it. Luzzatto
notes that Jacob apparently never informed Isaac that he had bought the bechorah
(indeed, Rashi [27:36] writes that it was Esau who informed Isaac of the
sale of the birthright, after Jacob was blessed by Isaac), and therefore could
not expect to benefit from the double portion of inheritance which is the
privilege of the bechor, nor could he expect additional blessings as a
result of Esau's transfer of the bechorah to him (in fact, in order to
receive the blessing Isaac intended for Esau, Jacob responded to his father's
question by leading him to believe that he was Esau). Luzzatto explains that Jacob
sought the bechorah to become master of his father's estate, thereby
preventing Esau from chasing him out of the Land and insuring that his
descendants, not Esau's, would inherit the Promised Land in fulfillment of
God's promise to Avraham. As Yehuda Kiel notes in Da'at Mikra
[Genesis 28:14], when Esau left the Land [36:6-8], he accepted Jacob’s
legitimate rights to inherit the land of Canaan.
Our
father Jacob’s appreciation of the spiritual advantage of the Land motivated
him to act on behalf of the fourth generation [Genesis 15:16] which would
return from Egyptian exile to realize the nation's rights to the Land.
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