Today we will present the approach taken by Rav Soloveitchik zt"l to the precise difference between Yaakov and Esav based on the Torah's brief description of their personalities in Parashat Toledot, from a shiur transcribed by Ayton Holtzer and printed (in Hebrew translation) in Yeshivat Har Etzion's publication, "Daf Kesher."
The Torah (25:27) describes Esav with two expressions: "ish yodei'a tzayid" ("a man proficient in hunting") and "ish sadeh" ("a man of the field"). Rav Soloveitchik suggested that "hunting" in this context refers to aggressive ambition, the drive to work and achieve and continue working to achieve even more. More specifically, an "ish yodei'a tzayid" relies on no one other than himself and his own initiatives and efforts. He denies the concept of providence as the primary factor determining a person's successes and failures, and thus focuses exclusively on honing his talents and exerting himself to the utmost in pursuit of his goals.
While "ish yodei'a tzayid" describes Esav's approach to pursuing his goals, the second term – "ish sadeh" – tells us what his goals were. According to Rav Soloveitchik, an "ish sadeh" is a person driven by a passion for wealth, luxury and fame. The "field" – the workplace – is not only the place where he earned his livelihood, but the very essence of his life. He devotes himself tirelessly to the accumulation of wealth and luxury, and in this relentless pursuit, ideals such as compassion and sensitivity become obstacles, rather than limits. Esav, as Chazal describe, cared little for the needs of those around him, preferring instead to focus his energies entirely on his personal aggrandizement, rather than concern for others.
In this context, Rav Soloveitchik drew a parallel between modern, western man and the Biblical Esav. Like Esav, modern man also relies exclusively on his own efforts and refuses to acknowledge God's hand in his fate. Furthermore, 20th-century man was guilty, Rav Soloveitchik claimed, of being an "ish sadeh," of allowing the pursuit of wealth, comfort and fame to overtake his life and define his very essence. The accumulation of wealth has become an end unto itself, and an end that justified virtually all means. People feel responsible only for themselves and their fortunes, and thus allow themselves to trample over others during their frantic pursuit of affluence.
Jewish tradition teaches us to instead follow the example of Yaakov, whom the Torah here describes as an "ish tam, yosheiv ohalim" – "a simple man, a dweller of tents." Yaakov's "simplicity," the Rav argued (citing his father, Rav Moshe zt"l), cannot possibly refer to simplemindedness or naivete. After all, over the course of his life he manages to outmaneuver both his murderous brother and his insidious uncle. Rather, Yaakov's simplicity manifested itself in the nature of his lifestyle, which was characterized by humility and contentment. In direct contradistinction to Esav, Yaakov felt no need to pursue luxury or prominence. He felt perfectly content dwelling in his "tents" of study, learning and practicing the laws of God, pursuing spiritual excellence rather than material excess. Understanding what his brother couldn’t, that our sustenance and very lives depend upon divine grace, Yaakov invested his energies in the service of God, rather than devoting himself exclusively to the pursuit of material gain.
Interestingly, Rav Soloveitchik noted that this difference between the two brothers is manifest in the different blessings they receive from their father. Although Yitzchak blesses both with "dew of heaven" and "fat of the earth" (see 27:28 and 27:39), in Yaakov's blessing, Yitzchak emphasizes the hand of God which bestows this blessing of abundance: "May God give you of the dew of heaven and the fat of the earth." In his blessing to Esav, by contrast, Yitzchak simply declares, "Your abode shall enjoy the fat of the earth and the dew of heaven above." Esav will not receive his bounty from the Almighty, but rather, as the blessing continues, "You shall live by your sword." Esav, the "hunter," insists on his ability to achieve with his personal efforts, dependent on no one. He therefore forfeited the unique blessing of providence granted to Yaakov, who receives his "dew" and "fat" from the outstretched hand of the Almighty, rather than "by the sword."