Esav - Much Arrogance?

 Parashat Vayishlach describes Yaakov’s reunion with his older twin, Esav, an encounter which, though Yaakov had dreaded, ultimately proved peaceful.  During the brothers’ brief exchange, Esav declined the expensive gifts that Yaakov had earlier sent as an expression of goodwill and reconciliation.  Esav tells Yaakov, “I have much; my brother, let what you have be yours” (33:9).  Yaakov responds, “…Take, please, my blessing that has been brought to you, for God has graced me and I have everything” (33:11).

            Rashi (33:11) notes the difference between Esav’s affirmation, “I have much” (“yesh li rav”) and Yaakov’s response, “I have everything” (“yesh li khol”).  Instinctively, we might have explained these two phrases as reflecting a difference between Yaakov’s sense of contentment and Esav’s insatiable greed.  Yaakov lived his life feeling he has “everything,” whereas Esav acknowledged only that he has “much,” with still more that he would like to obtain.  Rashi, however, explains differently: “’I have everything’ – all my needs.  But Esav spoke in an arrogant manner: ‘I have much’ – far more than my needs.”  According to Rashi, Esav’s recognition that he has “much” reflected not a lack of contentment, but to the contrary, the feeling of having far more than he needed.  Yet, Rashi considers this affirmation a sign of Esav’s arrogance (in Rashi’s words, “Esav diber be-lashon ga’ava”).  Why is it arrogant to acknowledge that one has more than he needs?

            The simple answer, perhaps, is that the arrogance lay not in the mindset, but rather in the manner of speech.  It is acceptable, and even laudable, to silently live with sense that one has been given far more than he needs to live contentedly.  However, speaking about this feeling is viewed as a sign of arrogance.  A person who tells others about his wealth flaunts his material blessings and invites envy, usually intentionally.  The humble person will describe himself in simple terms, as having what he needs, in order not to arouse jealousy, even if inside he acknowledges that he has far more than that.

            Rav Mordechai Gifter (in Pirkei Torah) suggests a different explanation for Rashi’s comments.  A person who views his wealth as something given to him by the Almighty will come to realize that he has received it for a purpose.  Such a person will look upon his assets as a means for properly serving God, in all that this entails.  As such, he will acknowledge, as Yaakov did, that he has “everything” – everything he needs to accomplish his assigned mission in the world.  Esav, however, took pride in his fortune and viewed it as the product of his own efforts and skill, rather than a gift from the heavens.  He thus naturally felt entitled to use his wealth as he pleased, without any sense of responsibility or higher purpose.  Hence, he could say that he has “far more than my needs.”  One who sees material possessions as a means to achieving his role in the world will acknowledge that he has “everything,” while a person who takes personal credit for his fortune, and thus fails to recognize the responsibility that comes with possession, will claim to have “much” – more than he needs.