"The lads grew up." (Bereishit 25:27) R. Levi says: This is like a hadas (myrtle) and a rosebush that were growing one upon the other, and after having grown and flowered, each one gave its own fragrance. So too, all thirteen years, both went to school and both came from school. After thirteen years, this one [Yaakov] went to houses of study, and this one [Esav] went to houses of idol-worship. (Bereishit Rabbah 63:14)

Education is one of the primary goals of Judaism. This includes education for Talmud Torah - "You shall teach them to your children to discuss them" (Devarim 11:19) -- and education for proper character -- "He [Avraham] commands his children and his household after him that they keep the way of Hashem, doing charity and justice." (Bereishit 18:17) The Rambam (Hil. Avoda Zara 1:3) describes the manner of education practiced by the avot (patriarchs):

[Avraham] would go around, calling out and gathering the people from city to city ... instructing each and every one according to his understanding ... He instructed Yitzchak his son, and then Yitzchak began teaching and admonishing. Yitzchak instructed Yaakov, and appointed him to teach ... Yaakov Avinu taught all of his children ...

Avraham, the great educator, knew the secret of education -- to adapt it to the individual traits of each pupil, "each and every one according to his understanding." King Solomon, the wisest of all, said, "Train the youth ACCORDING TO HIS WAY; even when he grows old, he will not swerve from it." (Mishlei 22:6) The Gra comments on this verse, "It is necessary to train according to [the child's] nature. However, if you force him against his nature, he will listen to you now. Later, though, when your yoke will be removed from his shoulder, he will swerve from it [the teaching], because it is impossible for him to break his predetermined nature."

Rav Kook, zt"l, explains that the basic sin of mankind was the loss of individuality (Orot Hakodesh, III, page 103)

The sin of Adam was that abandoned his individuality, that he listened to the serpent and lost his "self." He did not know how to respond to the question, "Where are you?" because he had lost his true self ...

Learned educators come, and look at his [the student's] chitzoniut (exterior). Even they disregard the "I," and add straw to the fire, water the plants with vinegar, fatten the minds and hearts with everything that is external to them, and the "I" is slowly forgotten. Since there is no "I," there is no "he," and certainly there is no "you."

If we seek an answer to the obvious question: How could two children end up with such different natures, despite their equal and shared education? We will answer that, just the opposite, it is BECAUSE of their shared education. The uniform system of education used for both brothers, without consideration for their different talents and tendencies, caused that contrast which already existed in them naturally to express itself when they grew up and became men.

Rav Hirsch, as well, comments on our parsha (25:27):

One who educates Yaakov and Esav on the same bench, developing the same habits, and training them as one for a life of learning and meditation, is guaranteed to ruin one of them. Yaakov will draw from the spring of wisdom with an increasingly strengthened desire, whereas Esav will just look forward to the day when he will throw behind him the old books, and along with them the whole purpose of a life that he recognized from only one angle, and in a way that he abhors by his very nature.

Had Yitzchak and Rivka succeeded in directing the courage and strength dormant in Esav to the service of G-d, he would not have been a mighty hunter, but a mighty warrior of Hashem. Esav's sword would have formed a covenant with the voice of Yaakov. Yaakov and Esav could have both upheld the covenant of Avraham had their parents discerned their different natures on time, in their youth, and would have trained each one of them according to his nature and tendencies. Each needs a different way of education, leading to one goal.