The drama in our parsha is a preface which illustrates why the progeny of Yaakov were chosen as a special nation to inherit the Land of Israel and to receive the Torah, and it serves as an explanation for the preeminence of the younger Yaakov over the first-born Esav.

Paradoxically, this chosenness came to light through one of the greatest moral difficulties we encounter in the Tanach: Ya'akov's taking the bechora (status of the first-born) through deceit and deception. It is our task to contend with this difficulty and to search for explanations.
 

At first glance, Ya'akov's taking of the bechora, as well as receiving Itzchak's blessing (with the encouragement and aid of his mother Rivka) could be viewed as a mean conspiracy. First: taking advantage of a hungry and tired person's weakness in order to seize his bechora in exchange for lentil stew. Afterwards: deceiving an old and visually impaired father in order to extract from him the blessings which were intended for his brother.

However, an honest and accurate examination of all the events of the parsha lead to the conclusion that these acts were dictated by necessity.
 

First of all, we must know that Yaakov and Esav were not private individuals who lived only for themselves. Nor did their deaths signal the end of the conflict between them. While they are still in their mother's womb, we are told that two nations are in the process of formation: "Two nations are in your womb, and two peoples will be separated from your innards." We must be aware of the fact that we must take a wide-ranging view of these men, and know that their conflict is the most fundamental and important struggle in history: which nation will inherit the Land of Israel and realize HaShem's promise to Avraham?

Secondly, the perceptive reader, even without the benefit of Midrashei Chazal, can discern that Esav is not worthy of inheriting the Land and fulfilling the destiny promised to Avraham. Esav is "a man of the hunt, a man of the field." A man like this is not stable, and cannot properly govern a country and a state. Similarly, Ishmael was "blessed" with the title roveh kashet (archer) and chose to live in the desert. Nimrod as well was "the mighty hunter" who struck fear in the hearts of men – we cannot expect from him to contribute to the settlement and improvement of the world.
 

Add to this the contempt Esav displayed toward the bechora, and the fact that he took the daughters of Heth as wives in spite of the grief this caused his parents, and Esav emerges as an irresponsible personality who displays contempt for everything which is revered and treasured.
 

The picture Rivka sees is clear: if the bechora would fall into the wrong hands, this would be a historic catastrophe with unfathomable consequences, and entire generations would have to suffer until the resultant corruptions could be rectified. There is no greater untruth than a scenario in which Esav takes the bechora.
 

In our times, when villains hold positions of power (as in Iran and North Korea) and we see clearly that the entire world is disturbed by this, it is not difficult to predict what would have happened if Esav would have seized the scepter of leadership.       

Yaakov must receive the bechora, and there is no justice greater than this. Yaakov must obtain it regardless of the consequences he will have to bear for it.  
 

We must only ask, why is Yaakov forced to use subterfuge in order to get that which he rightfully deserved?

Regarding this, HaRav Kook ZTZ"L explains (Midbar Shur 29) that this parsha teaches us, for all our generations, that there are times when, in order to bring the truth to light and to contend with evil, we have no choice but to use "the hands of Esav" and to use unconventional tactics in order to wrest that which rightfully belongs to us from the clutches of evildoers.
 

There are times when Am Israel must "use its elbows" in order to retrieve that which is rightfully ours. Obviously, this is not the usual directive for the nation of justice which strives for integrity and goodness. However, there are exceptional times when "one makes a judgment for himself in a situation where (otherwise) there would be a loss (Babba Kamma 27b)" – especially when this loss would be to himself and the entire world.

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