The most glaring evidence of this is that Yitzchak planned to give Eisav the primary brachos. Yaakov was always learning and was very spiritual. One would assume that Yitzchak knew that Eisav was not, so how could he have possibly thought that Eisav should be the next spiritual leader of the Jewish people?
The Malbim explains that Yitzchak knew that Yaakov was a great tzaddik and would be the spiritual leader of the Jewish people. However, Yitzchak thought that Eisav was good enough to be the one who physically supported Klal Yisroel. Yitzchak’s plan was for the relationship of Yaakov and Eisav to be similar to that of Yissachar and Zevulun, as Zevulun materially supported Yissachar’s spiritual pursuits.
Rav Shamshon Raphael Hirsch writes:
“Yitzchak imagined Eisav’s role was to gain the respect of the nations by the material well-being of the Abrahamitic nation… That Yaakov would have the spiritual leadership was self-understood.”
Says the Malbim: Rivka understood that if Eisav were given the physical, material power and strength, he would use it against Yaakov. That is why Rivka orchestrated events so that Yaakov would receive both brachos, the spiritual and the material. Through prophecy, Rivka knew that Esav would not reach his potential.
Rav Yaakov Kaminetsky develops this idea further based on the approach of the Malbim. The Torah says that when Yaakov was on his way to confront Eisav, he sent actual angels, according to Rashi. Why did he send real angels?
Rav Yaakov writes that Yaakov had Yitzchak’s original plan in mind and that this might be the right time to implement it. This is why he sent actual angels, because only angels could determine whether Eisav was ready.
Rav Tzadok HaKohen (Tzidkas HaTzadik 47) writes that every nation has a special spiritual quality in which only it excels. This is why we find our prophets lamenting the destruction of any nation because its particular spiritual quality is lost as well.
This is certainly true regarding Eisav and his lost potential.
The rest of the haftarah has the Navi criticizing us for allowing the kohanim to be mevazeh the avodah in the Beis HaMikdash. In this week’s parsha Eisav is criticized as well: “Vayivez Eisav es Habechora,” Eisav spurned the birthright. The Navi is reminding us that if Hashem rejected Eisav for being mevazeh his birthright, we must be careful in ours as well. Avodah today is tefillah, our davening. To be in a position where Hashem will always choose us, we must be sure that our davening is something we can be proud of.