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“Jacob answered his mother Rebekah, “Behold, Esau my brother is a hairy man and I am a smooth man.  “Perhaps my father will feel me, then I will be as a deceiver in his sight, and I will bring upon myself a curse and not a blessing.” But his mother said to him, “Your curse be on me, my son; only obey my voice, and go, get them for me.””  – Gen. 27:11-13

Rebekah has just laid out her plan to assist Jacob in obtaining the blessing instead of Esau.  Jacob does not appear to be opposed to this plan at all, surprisingly, but rather, as I mentioned in my previous post, his main concerns are not getting caught, and tarnishing his reputation with his father Isaac, if he is found out.  Rashi points out that the sages teach that their voices were similar (they are, after all, twins) which may explain why Jacob’s main concern is not the obvious – that his voice would give him away.

This scene, together with the scene regarding the birthright, shows us that Jacob vehemently desired the favored and sacred position of firstborn in the family, and was even willing to do questionable things to attain this.

Rebekeh’s response is likewise fascinating.  Now that she knows Jacob understands her plan, and is on board with it aside from these reservations, she appeases her son by stating she will take the blame, even the curse, if they are caught.  In essence, Jacob would be guilty of ‘obeying his mother’s voice’ – which in itself is an honorable thing to do.

The oracle concerning her sons’ birth – that the older will serve the younger – may have given Rebekah the confidence to move forward with this plan.  Though, Everett Fox points out that after this chapter, Rebekah eerily disappears from the narrative, and her death is not specifically mentioned in the scriptures.  We may have a small inkling as to her death, as when her nurse, Deborah, dies in Genesis 35:8, and it refers to her being buried underneath an oak tree which was referred to as the ‘tree of weepings’ (plural).  Some scholars believe that Rebekah was buried at the same time as Deborah.


“Rebekah was listening while Isaac spoke to his son Esau.  So when Esau went to the field to hunt for game to bring home, Rebekah said to her son Jacob, “Behold, I heard your father speak to your brother Esau, saying, ‘Bring me some game and prepare a savory dish for me, that I may eat, and bless you in the presence of the LORD before my death.’  “Now therefore, my son, listen to me as I command you.  “Go now to the flock and bring me two choice young goats from there, that I may prepare them as a savory dish for your father, such as he loves. “Then you shall bring it to your father, that he may eat, so that he may bless you before his death.””  Gen. 27:5-10

When read closely, Genesis 27 reveals many near-truths and half-lies.  Familiarity with the story causes this to go almost completely unnoticed, but as with many passages in scripture, careful attention is warranted for us to get a full picture of the personalities of those involved.  In this passage, several neutral or ambiguous statements are made and it is up to the hearer to understand what the motive is.   First we see this with Rebekah, and later with Jacob.

When you read the verses above, Rebekah does not actually say anything indicating a deceitful plan.  Read plainly, the narrative simply states:

Your father just asked your brother Esau to go hunt some food to prepare a meal for him, so your father can bless him before he dies.  Go get me two goats, and I will cook them up.  Then you can give them to your father, so he can [also] bless you before he dies.

In saying these things, she likely hoped Jacob would obey her without question; it is up to Jacob to infer the ramifications of what she intends to do.  She even began her request with “my son, listen to me as I command you.” (v. 8)

Jacob, however, has shown himself to be more shrewd than what we originally learn of him (Gen. 25:27) such as in the case with commandeering the birthright (25:31).  Jacob knows that Esau was technically the firstborn, and that he would be first in line for the blessing; Jacob also knows that Esau is favored by Isaac, whereas Jacob is favored by Rebekah (25:28)  This causes Jacob to know his mother is up to something.

The very next words Jacob utters indicate not only that he understands the full extent of the plan his mother has concocted, but also that he is all-in.  Surprisingly, his only concern is getting caught, and what that would cause his father to think of him.

““Now then, please take your gear, your quiver and your bow, and go out to the field and hunt game for me; and prepare a savory dish for me such as I love, and bring it to me that I may eat, so that my soul may bless you before I die.””  Gen. 27:3-4

We are aware from Genesis 25:28 that Isaac favors Esau over Jacob because Isaac loved the taste of game, and appeared to take pride in his son’s ability to hunt skillfully.  So now Isaac charges Esau to hunt him some food to prepare.

Often the original Hebrew contains words with implications, and sometimes these come through in modern translations, other times they do not.  For example in this passage, Isaac instructs Esau to “hunt game for me”, but some English translations specify to hunt “wild game”, or I’ve also seen “hunt me some hunted game”.  This may sound repetitive, but some rabbis understand this to mean that Isaac was not completely trustful of Esau, and he was being specific to warn Esau that whatever he brought him should be an animal with no owner, to eliminate the possibility Esau may steal someone’s animals if his hunt was  not successful.

It is worth noting that when Jacob, pretending to be Esau, came in with food prepared, Isaac asked him “How do you have it so quickly, my son?” (v. 20)  He may well have been concerned that Esau was bringing stolen food.

Interestingly, Jacob’s answer practically gives away his identity, as Jacob says that “God caused it to happen”.  Jacob was known as the son who cared for the things of God – this would not have been part of Esau’s everyday speech.

“Isaac said, “Behold now, I am old and I do not know the day of my death.””  

~ Gen. 27:2

Isaac would have been about 123 years old at this point.  Certainly his health was beginning to fail; his eyesight was already going if not gone completely, and the text tells us he had to rise up to eat, which may indicate he was bedridden to some extent – we do not know for sure.

Ever since the flood had occurred, life spans began to reduce rapidly.  A Midrash tells us that children do not necessarily expect to reach the age their parents did, which was likely part of Isaac’s concern.  Abraham lived to 175 years, however Sarah only lived to 127.  In reality, Isaac lived another 57 years and died at age 180 (Gen. 35:28-29)

“Now it came about, when Isaac was old and his eyes were too dim to see, that he called his older son Esau and said to him, “My son.” And he said to him, “Here I am.””  Gen. 27:1

Genesis 27 is a fascinating chapter because we see history change as the narrative unfolds.  Isaac is old and thinks he may be near death, and so decides it is time to bestow his blessing.  We are told he is near blind, and as such gets tricked into blessing Jacob rather than the intended son Esau, even though Isaac tries to rely on all five senses.

Several elements mentioned earlier in Genesis will come into play in this chapter:  The parent-child favoritism between Isaac and Esau, and Rebekah and Jacob;  The implications of the sale of the birthright from Esau to Jacob; and ultimately, the oracle  given to Rebekah when the twins were yet in her womb.

Ultimately passages such as this can be puzzling to the reader, leaving us wonder if Isaac was really deceived, if Jacob, or even Rebekah are ultimately guilty of lying, or if God’s hand was at work the whole time, steering the events through even questionable means to accomplish His purpose with the blessing.

Genesis 26 sums up much about the life of Isaac, the patriarch with the least narrative devoted to him.  At first read it seems a repeat of many of the events in Abraham’s life in Genesis 20 and 21, however there are differences, however minute, and those differences are important.

It is a chapter about coming to God in our own way, not merely rediscovering the faith of our father.  Although surprisingly little is written about Isaac, we can glean much about who he is on a personal level from his actions and reactions, and his dealings with others.  He appears to be a fairly quiet man, yet seems to want to live vicariously through his burly soon Esau.  He trusts more in his senses than his intuition.  He is more of a peacemaker than his father Abraham, yet he is naive.

Most scholars believe that Isaac is essentially the generational link between Abraham and Jacob, and as such his primary role is to establish himself in Canaan, and keep the tradition of the faith intact.  I would take this a step further, that God was refining the line of Abraham until all the necessary qualities would be in place for the man to be born who would become Israel.

“And Jacob said, “First swear to me”; so he swore to him, and sold his birthright to Jacob. Then Jacob gave Esau bread and lentil stew; and he ate and drank, and rose and went on his way. Thus Esau despised his birthright.”  Gen. 25:33-34

The sale of the birthright is mentioned in legal terminology (Rashi, Plaut), Jacob was not kidding around.  Plaut’s Modern Commentary on the Torah also notes that birthrights in scripture, have not only been sold, as in the case of Esau, but also canceled through blessings as in the case of Manasseh (Gen. 48:13-20), or lost due to a sinful act, like Reuben’s (1 Chron. 5:1).

We often forget that God is God; He can do as He pleases.  His sovereignty goes beyond the natural world we know.  He reaps where He does not sow, He gathers where He did not scatter (Matt. 25:24), and so it should not be that amazing of a thing to us to say he can cause us to no longer be the firstborn.

Likewise, He can cause us to be born again:

“Do not be amazed that I said to you, ‘You must be born again.’ “The wind blows where it wishes and you hear the sound of it, but do not know where it comes from and where it is going; so is everyone who is born of the Spirit.”  (John 3:7-8)

Author R’ Bachya speculates that Esau did not even know for sure what he was selling his birthright for, as it is not revealed to the reader until after the deal is done – that he sold his birthright for a mere pot of beans.  No wonder Esau despised his birthright.

Everett Fox notes Esau’s hasty nature, reinforced by the string of four verbs in the last verse of the chapter – that he ate, drank, arose and went.

“And Jacob said, “First swear to me”; so he swore to him, and sold his birthright to Jacob.”  Gen. 25:33

Though Jacob was born within minutes of his older brother Esau, Jacob seemed determined to usurp him.  I explored the birthright in the previous post, which sheds some light on why Jacob wanted this role.  But even so, at the end of Isaac’s life, Jacob is willing to deceive his father (at his mother Rebekah’s direction) into receiving Esau’s blessing as well!

This seems odd because logically one would think that it is not possible to actually ‘be’ the firstborn if one is not; further if Jacob is not really entitled to the blessing, why does Isaac not recant what was said, prove Jacob a liar, and give the blessing to Esau?  But none of this happens.  Instead it is as if a divinely ordained path was forged for Jacob, even if he used questionable means to stay on that path.

There is a fascinating rabbinical explanation for Jacob’s favor:  That perhaps he was actually conceived first, though he was born second.

Even today we do not know what a child is thinking in the womb, but we know that Jacob and Esau were struggling with one another.  If Jacob knew he was conceived first, this could explain the struggle; further it would explain why Jacob was holding the heel of Esau while being delivered as if to say “Get back here, I’m supposed to be first!”  If Jacob somehow knew he truly was first, it may explain his drive for the birthright, as he actually would have felt it belonged to him.  And the transaction happens without divine intervention to stop it.  Perhaps even more telling, later God acknowledges Jacob as firstborn, in the words of Moses to Pharaoh:

“‘Thus says the LORD, “Israel is My son, My firstborn.”  Exodus 4:22

As we know, Jacob is later renamed Israel by God (Gen. 32:28).  Last of course we see Jacob get away with stealing Esau’s blessing, somehow without obvious divine punishment, though it results in his brother wanting to kill him of course.

And so this is a rabbinical story that cannot be easily dismissed, as if offers plausible explanation to otherwise seemingly disconnected elements of the story.

There is an over-arching theme in the scriptures of the younger son being used mightily by God.   Perhaps this is in part why Jesus said ‘But many who are first will be last; and the last, first.” (Matthew 19:30)

“But Jacob said, “First sell me your birthright.” Esau said, “Behold, I am about to die; so of what use then is the birthright to me?””  Gen. 25:31-32

This passage is often read without understanding as to what the birthright is, so any significance is usually missed.  Instead we are left with an overly dramatic Esau, and confusion about why Jacob would want something he can’t really seem to have, but somehow gets.

The birthright is not merely ‘being born first’, but rather has several aspects.  In the familial aspect, we see that Isaac favored Esau (25:28), and the firstborn had a preferred place as planned successor of the head of the household.

However there was also a spiritual aspect of the birthright, a responsibility that comes with being born first.  The first child was like the firstfruits of an offering; the sacrificial responsibilities fell to Esau (Rashi, also, midrash), and so in this way he could be viewed as the high-priest of the family, and a type of the Levitical priesthood to come.

Knowing what we know later of the Levitical priesthood and the seriousness of the task, it is fair to speculate that perhaps Esau was not merely exaggerating that he was going to die because he was hungry – he may have known his own heart and felt he was not prepared to live such a life of service to God.   Jacob, on the other hand, felt he was able to perform these responsibilities.  When it tells us in v. 27 that Jacob ‘lived in tents’, the rabbis say this refers to the tents where the teachings of God took place, hearkening back to ‘dwelling in the tents of Shem’ from the Noah story.  Thus Jacob took God seriously, and perhaps Esau did not, and he knew.

We often forget that others were following God at this point, not just Isaac and his family.  All the way back in Genesis 14, we see Melchizedek seemingly come out of nowhere, but yet he is a priest of God Most High, long before any official temple and before Levitical law was instituted in the scriptures.

“When Jacob had cooked stew, Esau came in from the field and he was famished; and Esau said to Jacob, “Please let me have a swallow of that red stuff there, for I am famished.” Therefore his name was called Edom.”  Gen. 25:29-30

As we began to explore in the previous post, there is speculation, at least in rabbinical stories, that Esau had a murderous nature.  In addition, I argue the case that this portion of the Genesis narrative contains some strong allusions to the Cain and Abel story – some elements are parallels, while in other cases the roles are switched.

First we have brothers.  Jacob and Esau are twins.  Cain and Abel may be twins as well, though we are not told explicitly.  We should consider this possibility due to the text, which tells us of one conception and two births:  “…she conceived and gave birth to Cain, and she said “I have gotten a manchild with the LORD.”  Again, she gave birth to his brother Abel.”  Or as another translation reads “…she became pregnant and gave birth to Cain, saying “Both I and the Eternal have made a man.” She then continued, giving birth to his brother Abel.” (Gen. 4:1-2) Ultimately we do not know how much time passes in between these births, if any.  At the very least we are dealing with siblings.

One of the brothers is associated with animals, the other with vegetables.  In the case of Abel we see he was a shepherd, taking care of the animals, which we contrast with Esau who traps and kills animals.  Jacob is not a hunter; instead we see him cooking lentil stew.  Cain brought his offering from the harvest.

In both cases, the firstborn seems to be prone to impetuousness.  Cain was filled with rage when his offering was not accepted before God, and later kills his brother in a fit of anger.  With Esau, the narrative is filled with action verbs: He returns from hunting; he declares he is famished and wants to gulp down Jacob’s stew hastily.  So hastily in fact, that he was willing to sell his birthright for mere temporary hunger.  Alter’s commentary tells us that this verb used here for gulping down the food in rabbinical Hebrew would be used for feeding animals.  Then, he ate, drank, arose, and left (Fox).

Upon the tragedy of the murder of Abel, God confronts Cain, then pronouncing his punishment says “Now you are cursed from the ground, which has opened its mouth to receive your brother’s blood from your hand.” (Gen. 4:11).  Bear in mind that Esau also went by the name Edom, which means “red” but is also closely related to Adam/Adamah, which means “ground”.  So when Esau says  “Pour into me, now, some of that very red stuff”, there is a picture of “red stuff” being poured into Edom/the ground.  This portends what is about to unfold; after all the deceit of Jacob taking the birthright, and later the blessing also, Esau determines to kill his brother Jacob.

Ultimately we see a beautiful picture of reconciliation in the case of Jacob and Esau. When Esau is coming toward Jacob with 400 men, Jacob decides to show his brother lovingkindness and respect by sending forth gifts to ‘master Esau’.  This disarms him, showing us that love can overcame hatred and anger, and that things can end in reconciliation instead of death.

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