창세기 25:30의 Musar

By doing so one fulfills the directive of verse 7: "to eat in the Presence of G–d." In view of the fact that one eats in the Presence of the שכינה, one has to share one's meal with the poor, and not give them anything inferior to what the host eats himself. One must observe table manners, not gulp down one's food as did Esau when he sold Jacob his birthright (Genesis 25,30). We have a tradition that a wicked person will always feel that his belly lacks something, is hungry (Proverbs 13,25). When the Torah writes לפני ה' אלוקיך, this is always to emphasize that we must feel in the presence of positive rather than negative forces, חצוניות. While consuming one's meal one must not engage in futile pursuits but concentrate on the immediate requirements of the meal and on words of Torah.

הלעיטני נא מן האדום. There is a great moral lesson here. It teaches that man's food intake should be based on considerations of sanctity and modesty. When he eats, he should behave as if in the presence of his king. This is best illustrated in Exodus 23,11 where the אצילי בני ישראל, the elite of the Children of Israel, are portrayed as ויחזו את האלוקים, ויאכלו וישתו, "They had a vision of G–d and they ate and drank." Surely this means that they consecrated their eating and drinking to be such a sacred activity that they were fit to have visions of the Divine even then.

Edom, on the other hand, is impure, his food habits are worse than those of other nations, as had already been demonstrated by their patriarch Esau when he wanted the lentils Jacob had cooked (Genesis 25,30). He said to Jacob: הלעטני נא מן האדם האדם, "Please pour some of this red, red (food) down my throat." The exile the Jewish people suffer under the dominion of Edom is by far the worst. The Torah uses the pig as a symbol of the abominable manner in which this animal pretends to be pure, displaying its cleft hooves as proof, while refusing to chew the cud, symbol of paying homage to G–d.