My reading

1. Birth of twins
2. Selling the birthright
3. Dwelling in Gerar
4. Digging wells and God’s revelation
5. Covenant with Abimelech
6. Stealing the blessing
7. Blessing for Jacob

The clear connection between the parasha and the haftarah is found in the early passages of the prophesy: “I love Jacob: but Esau I despise” (Malachi 1:2-3).
The dichotomy between the twins is characteristic of the parasha. They look different (“my brother Esau is hairy, and I am smooth” [27:11]); they pursue different vocations (“Esau became a skillful hunter, a man of the outdoors; but Jacob was a mild man who dwelled in tents” [25:27]; and their relationship with their parents is also different. True, there is no talk of hatred, but the love is divided between the parents:
“Isaac favored Esau because he had a taste for game; but Rebekah favored Jacob” (25:28). Nothing good can come of a family where a parent loves only one of his or her children.
Malachi calls Esau “Edom” (Malachi 1:4), a synonym for Esau (Gen. 36:8), who is also known as “father of Edom” (Gen. 9:43). It is interesting to trace the way in which Esau, a simple man who respected his aging father and brought food to his sickbed, was transformed over the years into Edom, the symbol of evil and of hatred for the Children of Israel.
In the book of Numbers, for example, we read of Edom refusing to allow the Israelites to pass through their country on the way to Canaan, even though Moses reminds them of their blood relations:
Moses sent messengers to the king of Edom: “Thus says your brother Israel: You know all the hardships that have befallen us: that our ancestors went down to Egypt, that we dwelt in Egypt a long time, and that the Egyptians dealt harshly with us and our ancestors: We cried to the Lord and He heard our plea, and He sent a messenger who freed us from Egypt. Now we are in Kadesh, the town on the border of your territory: Allow us, then, to cross your country. We will not pass through fields or vineyards, and we will not drink water from wells. We will follow the king’s highway, turning off neither to the right nor to the left until we have crossed your territory:”
But Edom answered him, “You shall not pass through us, else we will go out against you with the sword:”
“We will keep to the beaten track,” the Israelites said to them, “and if we or our cattle drink your water, we will pay for it. We ask only for passage on foot—it is but a small matter:” But they replied, “You shall not pass through!” And Edom went out against them in heavy force, strongly armed. So Edom would not let the Israelites cross their territory, and Israel turned away from them (Numbers 20:14-21).
In the Book of Psalms, the poet hints that Edom is the equivalent of Babylon, the nation that destroyed the First Temple and exiled Israel from its land:
"Remember, O Lord, against the Edomites
the day of Jerusalem’s fall:
how they cried, “Strip her, strip her
to her very foundations!”
Fair Babylon, you predator,
a blessing on him who repays you in kind
what you have inflicted on us” (Psalms 137:7-8)
In future generations, Esau/Edom were identified with Rome and with Christianity—in short, they became the ultimate symbol of enmity towards Israel.