וְיַעֲקֹ֞ב נָתַ֣ן לְעֵשָׂ֗ו לֶ֚חֶם וּנְזִ֣יד עֲדָשִׁ֔ים וַיֹּ֣אכַל וַיֵּ֔שְׁתְּ וַיָּ֖קָם וַיֵּלַ֑ךְ וַיִּ֥בֶז עֵשָׂ֖ו אֶת־הַבְּכֹרָֽה׃ (ס)
Lalu Yakub memberikan kepada Esau roti dan sup kacang miju-miju. Esau makan dan minum, lalu bangkit dan pergi; dan Esau memandang rendah hak kesulungan itu.
Rashi
and mobilize in companies Heb. והתשוטטנה בגדרות. Jonathan renders: ואתהמכוּן בסיעָן, mobilize in companies. He interprets והתשוטטנה as an expression of armies that run to and fro (משוטטים) ; and גדרות is an expression of sheepcotes full of flocks, and can be interpreted as “and roll in the dung of the sheepcotes,” an expression of contempt. [Onkelos translates:] “And Esau despised” (Gen. 25:34), ושט עשו.
Rashi
with all the disdain [Heb. שָּׁאטְךָ,] interpreted as an expression of disdain, like (Gen. 25:34): “and Esau despised,” which Onkelos renders: וְשָׁט, but I say that שָּׁאטְךָ is an expression of lust, golozemant or golosement in Old French, ardent desire, gluttony.
Redeeming Relevance; Deuteronomy
A careful reading of Esav’s story shows many other deficiencies in his personality,122See, for example, Bereshit 26:34–5, where his choice of wives meets the clear disapproval of his parents. Moreover, his disdain for his own birthright (Bereshit 25:34) is also commonly understood to show poor character. but even if all we had to go on was his stated intention to murder his brother, that would be enough in order to understand him as someone who sees others as mere objects. One who is prepared to murder another human being is showing that another’s right to life is purely dependent upon the aggressor’s own needs or preferences – similar to how most of us think about inanimate objects.
Rashi
who disgraced you Heb. הֳשָּׁאטוֹת, an expression for disgrace. The ‘aleph’ is not sounded. וַיִבֶז, despised (Gen. 25:34), is translated as וְשָּׁט [in Targum Onkelos].