Commentary on Toldat, Genesis 25:19-28:9

Commentary on Toldat

The relationship between the Torah and commentary is rich and complex, as an examination of the literature on the parashah Toldat reveals. Because of his actions in striving to divest his brother of the rights owed traditionally to the first-born, and his active deceit in the service of this goal, a reader relatively unschooled in the tradition, like me, is tempted to see Jacob as a trickster, a man who lives by his wits, and as such, one who embodies those qualities that have permitted the Jewish people to endure so many years of hardship. The fact that he will later become the namesake of the nation Israel after he wrestles an angel, in pursuit, yet again, of his blessing, makes this theory seem even more likely. Yet despite Jacob’s deceit in pretending to be his brother and in twice taking from Esau what is his elder brother’s by birth, the text hints that Jacob is “wholesome” or “innocent”—an observant and civilized man who dwells “in tents” rather than “in the fields” like his brother.
Commentary magnifies these hints, creating an entire tradition in which Jacob embodies all that is pious and pure, despite his lies and deceit, while Esau takes on the coloration of the true liar and deceiver, a shrewd conman, controlled by his violent urges, and progenitor of Amalek, enemy of the Jewish people.
In this tradition, the struggle of the twins in utero ensues when Jacob endeavors to escape to a house of prayer Rebekah is passing, while his brother wishes, even at that early stage, only to worship idols. Besides a lengthy rap sheet,this alternative tradition even gives Esau supernatural powers. One rabbi declared Esau's hunting prowess to be aided by the possession of Adam's clothing, which drew all beasts and birds to him, the better to be bagged for Isaac's supper.
In this presentation of the case, Esau sells his birthright, the place of spiritual head of the family and the duty of service in the temple on behalf of his family, because it seems to him worthless, too tedious for a man of action like himself to bother with. On the other hand, the blessing Jacob makes off with on the behest of his mother would have given Esau and his children political and economic riches. It is this part of the package that Esau truly covets, and for this reason, he has curried the favor (as well as the stew) of his father, taking advantage of Isaac’s blind favoritism to persuade him that he, Esau, is pious and observant, despite being married to two idol-worshipping women. Not one to let sentiment stand in his way, Esau later abandons these wives in order to marry a woman his parents might regard as more suitable, his uncle Ishmael’s daughter.
Stylistically, the Torah itself remains cryptic, saying less than it omits. The commentators embroider on each bit of wordplay, each hint until the world they reconstitute by interpretation swells in relation with what is visible to the naked eye. Investigating these characters, I feel like the man in China who went to draw water from the well, but instead uncovered the enormous head of an ancient stone warrior, only to learn, upon excavation, that an entire army of gigantic stone warriors, in full armor, with many mounted on horseback, lurked below.
Thus, in this looking glass world of commentary, the man who appears to embody the simple physical laborer, none too bright, in contrast to his brilliant and sophisticated twin brother, becomes something quite apart from what he appears.