#6 — Parshat Toldot

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Who Gets the Blessing?

Parshat Toldot demonstrates how God’s promise prevails in the generations after Abraham — in spite of human twists and turns. In a nutshell it is about twins, Jacob and Esau, who struggle from birth. (Genesis 25:19-27). As a young man, Esau the firstborn despises his birthright and sells it to Jacob with a hasty oath. (Genesis 25:29-34). God’s oath of blessing to Abraham is confirmed to Isaac (Genesis 26). Finally, instigated by his mother, Jacob tricks his father Isaac into giving him the blessing of the firstborn. (Genesis 27:1-28:9)

Questions arise. Why does Jacob get the blessing, not Esau the firstborn? What really determines this?

A Cautionary Tale

Parshat Toldot is a cautionary tale of two brothers. First we meet Esau, a hairy and ruddy (“red-faced”) hunter. He is a rough and impulsive character. He seems to live only in the here and now.

In contrast, Jacob is called in Hebrew an “איש תם” (Genesis 25:27). “Eish tam” may be translated as “a blameless man” but in this context it means more “peaceful; quiet; mild of character.” Jacob is a more rounded individual. He is literally and figuratively more smooth. But not just in the positive sense of the word.

Jacob captures the moment when his twin is tired and bargains Esau into selling his birthright with an oath. Further, Jacob infamously deceives his own father. God frowns upon this.

[Later Jacob will be confronted with a taste of his own brand of deception as he is tricked twice. First into marrying somebody he doesn’t want to and then by his sons, who make him believe Joseph is dead.] (Genesis 29:25, 37:32-33)

But back to the reddish Esau who desires instant satisfaction and sells his birthright for some red lentil soup. This is no ordinary birthright. Being the firstborn in the family to which God promised amazing covenant blessings — even that He would be their God — entitles Esau to a one-of-a-kind inheritance. (See especially Parshat Lech Lecha). This birthright is marvelously holy. But Esau thinks nothing of it; he completely lacks faith.

And then Esau loses the birthright blessing. When he realizes he has forfeited what he should have deeply valued, he cries out, wailing in despair.

But it is too late. A cautionary tale, indeed.

What about us? Do we cherish God’s promises as holy and precious or treat them lightly? Neglect of the precious promise of God, which ultimately is the Messianic promise, leads to wailing and terrible regret when it is too late.

The Determining Factor

Now to Jacob again. Does he receive the blessing in the end because he is a more rounded individual, an “eish tam” (איש תם)?

Not really. True, he clearly does value the promises of God more. But the way he and his mother try to obtain it is not an example of godliness. They don’t wait for God but try to obtain His blessings by human efforts.

And just as before, when Abraham tried to do things his own way and took Hagar as concubine, serious family trouble results. Jacob has to flee far away when Esau wants to kill his deceitful twin.

But through this all-too-human story, God’s purposes stand as the ultimate determining factor. In the end it is not that Jacob is better than Esau. It is about God’s gracious choice for the younger brother. We see this at the beginning of the Parsha when Rebbeca seeks God, asking why her twins are struggling so much in her womb. The Almighty responds:

“Two nations are in your womb,
and two peoples from within you shall be divided;
The one shall be stronger than the other,
the older shall serve the younger.”  (Genesis 25:23)

Here we see the ultimate truth: God’s free and gracious choice for Jacob is what prevails through all the human twists and turns of the developing story. 

God’s gracious choice and the oath of His covenant is what we all should rely on. Trusting in His purpose and promises will save us a lot of trouble and give us His shalom.

Our hope is in God’s stepping into our story — His stepping down even. We see God doing this when Jacob literally hits rock-bottom because of the trouble he caused.

But that is our next parsha.  For now if you want to react or talk with us, don’t hesitate to reach out via chat.