ESAU (Hebrew: עֵשָׂו). - Firstborn of Isaac and Rebecca.
The Bible explains this name, whose scientific etymological meaning escapes us, by a physiological characteristic of the personage, who was born covered with red hair. In the same way his other name "Edom" (Gen. 25, 30) is interpreted, which in Hebrew ('édhōn) means precisely "reddish" (= 'adhnōn).
The two twins - E. and Jacob (v.) - even before their birth are taken as a symbol of two nations hostile to each other (ibid., 25, 23). Indeed their different characters immediately become apparent; while Jacob is presented as "placid and domestic," E. is described as unstable and adventurous. He was "a hunter and a man of the field" (ibid., 25, 27). Very lightly E. barters his birthright with his own brother. Apparently this happened without Isaac's knowledge, who, however, confirms it with his blessing, extorted in a hardly loyal manner by Jacob in agreement with his mother (ibid., 27, 1 ff.). This fact increases the hatred between the brothers.
(in B'ityri, Sarcologi, Iar. 1B, 1)
E. forms the intention of fratricide (ibid., 27, 41), but Rebecca's shrewdness prevents its execution. With the birthright and according to the divine designs Jacob, whose history is amply described, becomes the heir of the patriarchal promises. E. is forced into a wretched life of a hunter (ibid., 27, 39). Subsequently the two brothers are reconciled; but to avoid possible disagreements they separate. E. withdraws among the mountains and steppes of Seir, the ancient name of Idumea; Jacob, instead, goes to Siciliani in Samaria. E., therefore, is considered as the head of the Edomites, despised by the Hebrews as descendants of a personage who had lost his patriarchal rights and of Canaanite women (ibid., 36, 1 ff.).
E. thus disappeared from Hebrew history to become the symbol of a people perverse and reprobate before God (cf. Ibid. 1, 2, 30; Rom. 9, 11) and as such remains the protagonist of numerous rabbinic legends.
Bibliography
Angelo Penna