What is the significance of the dish that Yaakov was cooking?
Rashi (in 25:30) and Targum Yonasan: His grandfather Avraham had just died, and Yaakov was cooking the first meal 1 (the Se'udas Havra'ah) for his father Yitzchak.
Malbim: It is the food for the household. Esav, the Bechor, should have cooked it; he did not want to, for he was Ish Sadeh.
Which traditionally consists of cooked eggs or lentils (refer to 25:29:2). Oznayim la'Torah - This meal must be cooked by a stranger. This explains why Yaakov - who would have otherwise been in Yeshiva learning Torah - was cooking, and not Rivkah. Malbim - Esav was not concerned to mourn his grandfather; he came from the field!
Why was Ya?akov cooking specifically lentils?
Rashi (in Pasuk 30) #1: Because lentils (and eggs) are round. They symbolize Aveilus, which is a wheel that goes around in the world. 1
Rashi (in Pasuk 30) #2: Because, like lentils (and eggs), an Aveil has 'no mouth' - he may not speak [about matters that do not pertain to the Mes].
Gur Aryeh (in Pasuk 30): Existence and loss depend on the Galgal, i.e. the sphere on which the Mazalos (constellations) are fixed. (It rotates every day.) Also refer to 25:29:2.1.
Rashi (to 25:30) writes: "Why lentils? They resemble a wheel (i.e. a circle); and mourning is a sphere that revolves in the world." But both birth and death are cycles; and if so, we should eat lentils to mark a birth as well?
Gur Aryeh (to 25:30): Although the spheres (Galgalim) generate both entering and leaving of existence (in the Maharal's terminology, Havayah and Hefsed); existence itself is not dependent on time; unlike death itself, which is. 1
Maharal (Chidushei Agados Vol. 3, p. 76, to Bava Basra 16b): A new existence, before it comes about, does not exist at all! We cannot say that it "revolves from one person to another."
Compare Maharal (Chidushei Agados to Bava Basra 16b; and Ohr Chadash, p. 61). Also note the common custom to eat round chickpeas (at a Shalom Zachar) to mark a birth as well. (CS)
Why did Avraham die five years before his time?
Rashi (in Pasuk 30): So that he should not see Eisav his grandson going out to evil ways 1 - and that would not conform to the ''good old age" that Hashem had promised him. 2
In Bereishis 15:15. Conversely, based on this Pasuk, the Gemara in Bava Basra, 16b, states that Eisav did not rebel as long as his grandfather Avraham was still alive.
Gur Aryeh: But Eisav was 15 when Avraham died, and Rashi (to 25:27) wrote above that "at thirteen?/ years old... [Eisav] went after Avodah Zarah"! Refer to 25:27:1.1.
Why does the Torah write ?ve?Hu Ayef? and not ?ve?Hu Ra?ev??
Rashi: Because he was exhausted after having commited murder. 1
Targum Yonasan and Bava Basra, 16b: Because he was exhausted 2 after having committed five 3 sins on that day: 1. He worshipped Avodah-Zarah (denied Hasham ? Targum Yonasan); 4 2. He shed innocent blood; 3. He committed adultery with a betrothed girl; 5 4. He denied Techiyas ha'Mesim; 5. He despised the Bechorah. 6
See Bava Basra, Ibid. which cites the sources, and Torah Temimah, notes 27-31, who elaborates.
The first three of them were through action. The last two did not cause him to be tired; in fact, they had not yet occurred! (PF)
Mishnas R. Aharon (Vol. 3, p. 179); Really, Eisav had great Emunah, and was greatly pained over losing the B?rachos! However, he did not esteem Hashem enough to stand up against his desires.
Moshav Zekenim: Kidushin does not apply to Nochrim! Even so, such an act is disgraceful, just like despising the B?chorah, which is not intrinsically a sin.
Mishnas R. Aharon (Vol. 1, p. 219): Why does the Torah mention only despising the Bechorah? This was the basis of his ruin - spiritual matters were not important to him at all. He cared only for the present, and even this was only for lowly things.
The verse teaches us that Esav was weary (Ayef). What is the deeper meaning?
Maharal (Netzach Yisrael Ch. 15, p. 88): Esav sold his first-born status because of his physical desires. Physical desire is defined as trying to fill a lack or deficiency. 1
This means, it seems, that physical desires have no benefit or advantage [ - in contrast to spiritual enjoyment]. The physical is only filling a lack; and so Esav is described as "Ayef" - lacking. (EK) Also refer to 3:1:3.4:1*.
QUESTIONS ON RASHI
Rashi writes: "He was weary (Ayef) - from [having committed] murder." But the term "Ayef" can also mean hunger or thirst?
Gur Aryeh: Anyone might come home hungry from the field! The verse should have written, 'Esav came in 'Ayef' from the field.' Rather it writes, 'Esav came in from the field, and he was 'Ayef;'' i.e. for a separate reason - namely, that he had committed murder.
Rashi writes: "He was weary (Ayef) - from [having committed] murder." The Gemara (Bava Basra 16b) teaches that Esav committed five sins that day. What does this number symbolize?
Maharal (Chidushei Agados Vol. 3, p. 76, to Bava Basra 16b): Most sinners abandon HaSh-m in one specific matter, whereas Esav cut off all connections with Him. Esav sinned in five ways, corresponding to the five aspects of the Neshamah - Nefesh, Ru'ach, Neshamah, Chayah, and Yechidah. 1
Maharal (ibid.): In this way, Esav was the polar opposite of Yaakov, who was Tam (whole). Maharal further explains the specific order of the sins Esav committed.
