The gemara (Bava Kamma 65b) cites the passuk (Vayikra 22:27), "When an ox or sheep or goat is born", to teach, "shor ben yomo karui shor - an ox immediately upon birth is called an ox". Chazal are teaching us that whatever the ox needs in the way of intelligence and self preservation has been given to it from birth. This is also the norm regarding the rest of nature. A fish immediately upon being hatched no longer recognizes its parent. Moreover, it has the radar to know which fish are friendly and are foe. It is propelled naked into cold water and survives. Similarly, a bird might need the nurturing of its mother for a month, but afterwards is completely independent. Without being taught or shown by others, it knows how to construct a home for itself. In fact, an experiment was done in which a bird was taken away from its mother prior to hatching and lo and behold, exactly the same day that the mother flew southward, so did its young. The cat needs its mother for three months.
How different is man! A young child even of five years, if left alone might well die, not yet possessing the maturity and know-how of self-preservation. Why did Hashem make the human being the exception to the rule? Man too could have been born self-sufficient like the rest of nature!
An answer is that though man is endowed with the greatest mind, intelligence and potential, he begins the journey of life weak, defenseless and completely dependent on others. As he is influenced by parents, teachers and his environment from conception, so he grows and absorb knowledge, values, and understanding throughout his life. Man enters this world dependent upon others, and ideally never loses the recognition that there is always much to learn from others. As he grows from infancy to adolescence to maturity in a physical manner, so does he grow in his realm of understanding, until he too not only takes but also gives to others.
This is the norm. Rav Hirsch (Breishis 25:25) and the Minchas Yehuda, by Rav Yehuda Horowitz zt"l note that the name given to the first son of Yitzchak and Rivkah is Esav, which comes from "asui" - an already finished and completely made man. This name was given in response to the fact that his hair was more fully developed that that of a newborn, and similarly were his nails. The Targum Yonasan ben Uziel adds to this list that Esav was born with teeth and developed gums. That Rabbis understand that it is not just his physical demeanor that was unique, but that this was a portend of his philosophy of life, "I am complete, know it all, don't need your input and guidance." Indeed, when Esav meets his brother approximately one hundred years later (Breishis 33:9) he describes himself as "yesh li rav - I have plenty". In sharp contrast is his brother Yaakov, the yosheiv ohalim After being charged by his parents to go to Lavan's house and marry one of his cousins, he detours for fourteen years to the yeshiva of Shem and Ever. Yaakov is constantly growing.
Rabbeinu Bachya in Chovos Halevavos (Shaar Habechina chapter 5) draws our attention to the wisdom that Hashem displays in every facet of man's being and development. He notes that even the painful experience of teething for a baby is to teach us to learn from infants that there is no gain without pain.
It is interesting to note that while Esav was born differently, perhaps gifted, it is what he did with this phenomenon that counts. Moshe too was born differently; "she saw that he was good" (Shemos 2:2) is understood by Chazal that he was born circumcised and the home was filled with light. Moshe channeled his Divine gift towards the service of God and Esav allowed himself to not only be pampered and self-centered as a result of his differences, but also to rebel against man and God. In fact, the Ohr Hachayim (Devorim 32:1) notes that Moshe is called Ish HaElokim because he constantly worked on his character development. He was not naturally a modest man, but became the most modest man. He is endowed with the coveted title of Ish HaElokim upon blessing the very same people that challenged him personally throughout his four decades of leadership. Both Esav and Moshe had free will.
Interestingly, notes the Maharal, that while all the animals came forth from the adama, none are called Adam but man. He notes that each animal remains the same, retaining its characteristics. Similarly, if one plants wheat or an apple tree, the best one could hope for would be the growth of wheat or apple trees. Man is different. He comes from adama but is unlimited in terms of his potential.
The very growth of man is most exciting. By being the beneficiary of parents' love, teaching, and direction, a child, as is explained in mitzvah thirty-three of the Sefer HaChinuch, not only has thanksgiving to his parents, but is able to transfer this positive appreciation to Hashem.
The navi says that Hashem loves Israel - "ki na'ar Yisroel voa'haveihu" - because he is a na'ar. This is understood by Rav Yisroel Salanter to mean that just as a young man, a na'ar, is always questioning, probing, studying, and growing, so are the Jewish people. Make time to incorporate more chessed in your life. Make time for yourself and incorporate more Talmud Torah in your life. This is the way of Yaakov - a life of growth. Esav who didn't need and had it all, didn't give or grow. Yaakov who realized how much he received from others never stopped giving and growing.