Jacob and Esau represent the two drives that are in all of us. Jacob is the G-dly soul our divine drives while Esau is the self-centered drive the animating drives. These two drives are at war within me. I must die to self as my teacher Pastor Steve Gray in order to live a G-dly life and serve HaShem with all my mind, heart, body, soul, and all of my strength. Anything less is a half measure and thus is Bupkis. This is nothing in the eyes of G-d.
This is the daily battle that rages inside of me. Every day I must turn my life, will and desires over G-d so I can die to self and live as a servant to the most high G-d, the G-d of my father’s Avraham, Yitz’chak, and Ya’akov and the L-rd and saviour of us Jews Yeshua.
Isaac and Rebecca had no children for the first 20 years of their marriage. When their prayers were finally answered and Rebecca conceived, she suffered intense pregnancy pain. G‑d informed her that she was pregnant with twins who would be opposites – not only physically, but morally, as well – and that each one’s success in pursuing his path in life would be at the expense of the other’s.
G‑d told her, “Two nations are in your womb; two powers will diverge from within you. The upper hand will pass from one power to the other.” Genesis 25:23
Metaphorically, Jacob and Esau represent the two souls (and their opposing drives) that exist within each of us. We each possess an inner Jacob – i.e., our Divine soul with its G‑dly drives, and also an inner Esau – i.e., our animating soul with its selfish drives. When our Divine soul asserts itself, it weakens the materialistic tendencies of the animating soul.
The Divine soul overcomes the animating soul in the same way that light overcomes darkness. Light does not have to actively exert itself to dispel darkness – darkness simply ceases to exist in the presence of light. Similarly, as soon as we let the holiness and goodness of our Divine souls shine by studying the Torah and observing the commandments, the selfishness of the animating soul disappears.1 Sefer HaMa’amarim 5691, p. 328