SICHOT
OF THE RASHEI YESHIVA
PARASHAT
VAYISHLACH
SICHA
OF HARAV MOSHEH LICHTENSTEIN SHLITA
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With gratitude and
in honor of the bar mitzvah, this year b'ezrat Hashem, of our twin sons, Michael
and Joshua - Steven Weiner and Lisa Wise
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This
week of Torah learning at the Israel Koschitzky Virtual Beit Midrash of Yeshivat
Har Etzion is being sponsored by Ronni & Nachum Katlowitz in honor of
Ronni's mother's birthday - Happy Birthday Mrs. Lucia
Pasternak!
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ESAV
AS BROTHER, ESAV AS OTHER
Translated
by David
Strauss
ESAV
AS BROTHER
In order to understand the haftara for Parashat Vayishlach
(Ovadya 1), we must first analyze the parasha. At the beginning of the
parasha, the Torah describes the encounter between Yaakov and Esav,
presenting the two as brothers going out to meet each other. Tension and dread do indeed mar their
relationship, but nevertheless we are dealing with a relationship of brothers,
rather than that of strangers.
Yaakov
has no idea how Esav will relate to him.
It is possible that his brother's anger has abated, and that Esav's
momentary disappointment has not been transformed into perpetual enmity, and
therefore they may be able to renew their fraternal relations. But it is also possible that Esav's
immediate fury turned into everlasting hostility and that Esav's hatred for him
runs as deep as ever. It seems
reasonable to assume that Yaakov was drawn to Esav and wished to meet him out of
a desire to renew the relationship between them and have a positive influence
over him, on the presumption that Esav would be open to his overtures. In any event, he turns to him as a
brother "And Yaakov sent messengers before him to Esav his brother"
(Bereishit 32:4). Esav is
living in the land
of Edom, but he is still
Yaakov's brother, and therefore Yaakov turns to him. Esav also refers to Yaakov as a brother
"And Esav said, I have enough, my brother; keep what you have to
yourself" (ibid. 33:9) and relates to him as a brother. Whether Esav actually kissed Yaakov with
all his heart (following one opinion in Chazal) or he kissed him "with
diacritical dots (nekudot)" and the intention of causing him harm, it is
their brotherhood that defines their relationship. Needless to say if Esav's response
expressed love and compassion, but even if he wished to harm Yaakov, the driving
force behind that desire was the jealousy and competition between two brothers,
one having been favored by their father over the other.
ESAV
THE FATHER OF EDOM
In contrast, at the end of the parasha, we find an entirely
different Esav. "Now these are the
generations of Esav, who is Edom" (ibid. 36:1). Esav leaves the house of Avraham and the
people of Israel and becomes
Edom. From now on, he identifies as
Edom. He is no longer Yaakov's brother living
in the land of Edom as he was at the beginning of the parasha, but rather
he is Edom, and therefore his generations are the story of Edom, as is
emphasized in another verse as well: "And these are the generations of Esav the
father of Edom in Mount Se'ir" (ibid. v. 9). Scripture emphasizes two significant
actions as expressions of Esav's leaving the house of Avraham. First, his marriage to Canaanite women,
"Esav took his wives of the daughters of Canaan
These were the sons of Esav who were born to him
in the land of
Canaan" (ibid. v. 2-5),
against the wishes of his father, Yitzchak. As opposed to what happens at the end of
Parashat Toledot, where Esav wants to follow Yitzchak's instructions to
Yaakov regarding the establishment of a Jewish nation, and therefore seeks a
wife not among the daughters of Canaan, here
the Torah emphasizes that Esav's Canaanite wives remained an integral part of
his household.
The second and decisive stage was his abandonment of the
land:
And
Esav took his wives, and his sons, and his daughters, and all the persons of his
house, and his cattle, and all his beasts, and all his substance, which he had
acquired in the land of Canaan; and went into another country away
from his brother Yaakov. (ibid.
v. 6)
Esav's decision to leave the land is not only an economic decision, but
rather a critical decision regarding his identity. The longer that Yaakov dwelled in
Charan, the more Esav thought that Yaakov had settled there, turning his back to
the land of
Israel and the house of
Yitzchak. Yaakov's marriages to
local women and the long years that he lived in Charan led Esav to think that
Yaakov had chosen to remain there and was not planning to return. Had he left only on account of Esav's
anger, surely he would already have returned, and therefore it was reasonable
for Esav to assume that Yaakov's eyes were no longer directed to the land of Israel. If Yaakov went to Charan "for only a
year or two," but remained there for over twenty years, it was reasonable to
conclude that his plans had changed and that life in the Diaspora was appealing
to him. Thus, Esav saw himself as
the son who would inherit the land and continue Jewish nationhood. From this perspective, Esav's marriages
to the local daughters of Canaan were
preferable to Yaakov's marriages to the daughters of Charan. When Yaakov returned, however, and it
became clear that his settlement in Charan had only been temporary, and that the
time had come to seize his rightful place in the land, Esav dropped everything
and abandoned the family framework.
From now on, he is no longer a Jew but a stranger; he no longer belongs
to the house of Avraham, but is the father of Edom.
Indeed, the verses create an intended contrast between Esav and
Yaakov. As opposed to "And
Yaakov dwelt in the land in which his father has sojourned, in the
land of
Canaan. These are the generations of Yaakov,
Yosef being seventeen years old
" (ibid. 37:1-2), it is stated about
Esav, "Thus dwelt Esav in Mount
Se'ir: Esav is Edom. And these are the generations of Esav
the father of Edom in
Mount
Se'ir" (ibid.
36:8-9). The correspondence and
the contrast are clear. Whereas
Yaakov lives in the land of
Canaan, it being the land in which his
father had sojourned and where he establishes a family that continues the family
tradition, his brother Esav settles in the land of Edom because he identifies with its local
inhabitants, and his generations are the generations of the Edomite nation. In light of this, a later verse states:
"And these are the kings that reigned in the land of Edom,
before there reigned any king over the children of Israel"
(ibid. v. 31). That is to
say, there is a kingdom of
Edom that relates to Esav, and is not
connected in any way to the kingdom of Israel, which constitutes a separate
entity. Thus, from the dream of
serving as successor to Avraham and Yitzchak, Esav sets off to a foreign country
and establishes there a new kingdom.
In
summary, at the beginning of the parasha, Esav is presented as a brother
who is engaged in a tense quarrel with Yaakov, whereas by the end of the
parasha, he has severed himself from him and set out on an entirely
different path.
TWO
ATTITUDES
This double thread regarding Esav continues throughout the Torah. Let us examine the next encounter with
Esav just before Israel's entry into the Promised
Land:
And
Moshe sent messengers from Kadesh to the king of Edom, Thus says your brother
Israel, You know all the travail that has befallen us: how our fathers went
down into Egypt, and we have dwelt in Egypt a long time; and Egypt vexed us, and
our fathers: and when we cried to the Lord, He heard our voice, and sent an
angel, and brought us out of Egypt: and, behold, we are in Kadesh, a city in the
uttermost of your border: let us pass, I pray you, through your country: we will
not pass through the fields, or through the vineyards, nor will we drink of the
water of the wells: we will go by the king's highway, and we will not turn to
the right or to the left, until we have passed your borders. And Edom
said to him, You shall not pass by me, lest I come out against you with the
sword. And the children of
Israel said to him, We will go by the
highway: and if I and my cattle drink of your water, then I will pay for
it: I will do you no injury, only on foot will I pass through. And he said, You shall not go
through. And Edom came out
against him with much people, and with a strong hand. Thus Edom refused to give Israel passage through his border: so that
Israel turned away from him. (Bamidbar
20:14-21)
As is evident from the passage, twice Moshe seeks permission to pass
through Edom's border, and twice he is
refused. First, Moshe approaches
Edom as a brother, hoping
that they will understand the travails that befell Israel during their bondage in
Egypt and allow them to pass through
their land out of a sense of fraternity and identification with their
distress. But they do not respond
positively to this petition to their feelings of brotherhood, and therefore
Moshe once again sends out messengers on the assumption that he is dealing not
with a brother but with a nation like any other nation. Thus, he emphasizes the benefit and
economic profit that Edom
will derive from Israel's passing through their
land.
The idea of fraternity is emphasized by the Ramban in his commentary to
the parallel verses in the book of Devarim, which also make mention of
"your brothers, the sons of Esav" (Devarim 2:4):
And
the meaning of "your brothers, the sons of Esav" for Israel traces
back to Avraham, and all of his seed are brothers, for they were all
circumcised. And this is the reason
for: "You shall not abhor an Edomite, for he is your brother" (Devarim
23:8). Only the descendants of
the concubines, Yishmael, Midyan, and all the descendants of Ketura are not
included in [this] brotherhood, because of the verse: "For in Yitzchak shall
your seed be called" (Bereishit 21:12). (Ramban, Commentary to Devarim
2:4)
While I don't know the basis for the Ramban's assertion that the sons of
Esav were circumcised, his argument that Scripture relates to them as brothers
is clear.
In contrast, the verse in the Song of the Sea includes Esav among the
other nations of the world in its list of nations threatened by the parting of
the sea: "Then the chiefs of Edom shall be amazed; the mighty men of Moav,
trembling shall take hold upon them; all the inhabitants of Canaan shall melt
away" (Shemot 15:15).
This duality continues in the words of Chazal. See Kiddushin 18a, which deals
with the laws of inheritance applying to a non-Jew and does not decide whether
Edom should be treated like
Israel or like the other
nations:
R.
Chiyya bar Avin said in the name of R. Yochanan: A non-Jew inherits his father
by Torah law, as it is written: "Because I have given Mount Se'ir to Esav for an inheritance"
(Devarim 2:5). Perhaps a
heretical Jew is different! (Kiddushin 18a)
THE
DIFFERENCE BETWEEN YIRMIYAHU AND OVADYA
Now, let us move on to the attitude toward Edom adopted by
the Prophets and in our haftara.
A prophecy that very closely parallels the vision of Ovadya is found at
the end of the book of Yirmiyahu (49:7-22). Many expressions found there are
strikingly similar to the style of Ovadya.
For example, this is what Yirmiyahu says about Edom:
I
have heard a rumor from the Lord, and an ambassador is sent to the heathens,
saying, Gather yourselves together, and come against her, and rise up to the
battle. For, lo, I have made you
small among the nations, despised among men. Your terribleness has deceived you, and
the pride of your heart, O you that dwell in the clefts of the rock, that holds
the height of the hill: though you should make your nest as high as the eagle, I
will bring you down from there, says the Lord. (Yirmiyahu
49:14-16)
And
this is formulation of Ovadya:
We
have heard tidings from the Lord, and an ambassador is sent among the
nations. Arise, and let us rise up
against her in battle. Behold, I
will make you small among the nations: you are greatly despised. The pride of your heart has deceived
you, you who dwell in the clefts of the rock, whose habitation is high: who says
in his heart, Who shall bring me down to the ground? Though you soar aloft like
the eagle, and though you set your nest among the stars, from there I will bring
you down, says the Lord.
(Ovadya 1:1-4)
So
too, Yirmiyahu writes:
If
grape gatherers come to you, would they not leave some gleanings? If thieves by
night, they will destroy only till they have enough. But I have stripped Esav bare, I have
uncovered his secret places.
(Yirmiyahu 49:9-10)
And
Ovadya expresses himself as follows:
If
thieves came to you, if robbers by night, (how are you cut off!) would they not
have stolen till they had enough? If the grape gatherers came to you, would they
not leave some gleanings of grapes? How has Esav been pillaged, how are his
hidden things sought out! (Ovadya 1:5-6)
There is, however, a significant difference between the two prophecies,
namely, the basic attitude toward Edom. Yirmiyahu's prophecy concerning
Edom was said in the framework of a
series of prophecies concerning the nations. The heading for all these chapters is
"The word of the Lord which came to Yirmiyahu the prophet against the
nations" (Yirmiyahu 46:1), and included in this collection are
prophecies directed at Egypt,
Bavel, Elam, Kedar, and others. The prophecy directed at
Edom is part of that
collection, and the prophet turns to Edom as he does to all the other
nations.
In light of this, Yirmiyahu's rebuke does not relate to
Edom's turning their backs to
their brother and denying the fraternal relationship that should exist between
Israel and
Edom because they are members of the
same family. Rather it refers to
Edom's pride, exaggerated reliance on
their own strength, and their feeling of invulnerability. Edom acts with arrogance and defiance
towards God, and for this, warns the prophet, God will make a reckoning, just as
punishments await the other nations who have sinned. Desolation and destruction will come
upon Edom as a result of their pride and
their denial of the relationship between man and God that obligates the nations
of the world. They are a nation
like all others and the attitude toward them is like that toward all
nations.
In contrast to Yirmiyahu's approach, that includes Edom among the other nations, we find that other
prophets reproached Edom,
only because they had turned their backs to Israel. Thus, for example, in the prophecy of
Amos:
Thus
says the Lord: For three transgressions of Edom, I
will turn away its punishment, but for the fourth I will not turn away its
punishment; because he did pursue his brother with the sword, and did cast off
all pity, and his anger tore perpetually, and he kept his wrath for ever. (Amos 1:11)
Ovadya's prophecy embraces both of these elements. It opens with passages that parallel the
prophecy of Yirmiyahu, including the way he relates to Edom as one of
the nations. Edom is defined
as a nation that does not know its place, and instead of being small among the
nations, it has pretensions of greatness.
The problem, as stated above, is pride, and the issue is judged in the
framework of Edom's status as a nation. This section, the first part of the
haftara, continues until verse 9, and it is very similar to Yirmiyahu's
prophecy and approach.
INDIFFERENCE
TO THE FATE OF HIS BROTHER
From verse 10 onwards, however, the haftara undergoes a complete
change in direction. From now on,
Ovadya rebukes Edom for
denying Israel as a brother. The complaint about
Edom's wrongdoing does not relate to
the actions themselves, but to their ramifications for Yaakov as a brother. This point is sharpened in the coming
verses, which speak not of the evil committed by Edom, but of Edom's
indifference to the fate of a brother:
On
the day that you did stand aloof, on the day that strangers took captive his
substance, and foreigners entered into his gates, and cast lots upon Jerusalem, then you too
were one of them. But you should
not have looked on the day of your brother on the day of his misfortune; nor
should you have rejoiced over the children of Yehuda on the day of their
destruction; nor should you have spoken proudly on the day of distress. (1:11-12)
Edom does not commit
injustice against Israel, but
they rejoice at Israel's downfall. Fraternity does indeed find expression,
but in the form of happiness over misfortune, and it is because of this that the
prophet directs his fury at them. A
famous expression of this feeling is found in the verse in Tehillim
(137:7): "Remember, O Lord, against the children of Edom the day of Jerusalem, when they said, Raze it, raze it, to
its very foundations." Bavel destroyed the Temple, but Edom encouraged them to do so. Edom advised them to destroy not only
what was necessary for the destruction of the building, but everything down to
its very foundations. This was not
out of a desire to profit at Israel's expense, but out of jealousy toward and
competition with a nation with whom Edom felt a special
connection.
We see then that Ovadya opens his prophecy with a reproach of
Edom's conduct in and of itself,
similar to that of the other nations.
In this, he relates to Esav in accordance with his standing at the end of
Parashat Vayishlach. In the
second half of the book, however, the prophet does not see Edom as just another nation like all the nations,
but as a nation that has a fraternal connection to Israel. In this, Ovadya goes back to Esav as he
is portrayed at the beginning of Vayishlach. From this perspective, the expectations
from Edom are different than those from
the other nations, and it is in this light that their actions must be
judged. The rebuke relates not only
to Edom's wickedness in and
of itself, but also to their indifference and rejoicing over Israel's
misfortune.
THE
PUNISHMENT AWAITING ESAV
The difference between the beginning and the end of the haftara
expresses itself in the punishment that awaits Esav. At the beginning of the haftara,
and in much more striking manner in the prophecy of Yirmiyahu, God punishes
Edom for their pride by bringing them
low and casting them down to the ground.
Due to their wickedness, Edom will be desolate and destroyed,
punished from heaven like the other wicked nations. At the end of the haftara, in
contrast, Edom's punishment
is in relation to Israel.
First of all, the very survival of the people of Israel, who are not
destroyed by the nations, but rather merit that "Upon Mount Zion, there shall be
deliverance, and there shall be holiness" (1:17), constitutes a rout of Edom who
had seen themselves as replacing Israel and inheriting their place. The competition between the two nations,
which had begun in Parashat Toledot, should have finished with the
casting low of Israel and
their disappearance from the face of the earth as the house of Yaakov, but
despite all the calamities, they survive on Mount Zion as the chosen
people.
Second, not only does Israel survive, but they overcome their enemies,
and Edom will receive its
punishment at the hand of Israel. God does not punish them directly, but
rather uses Israel as His tool:
And
the house of Yaakov shall be fire, and the house of Yosef flame, and the house
of Esav for stubble, and they shall kindle in them, and devour them, and there
shall not be any remaining of the house of Esav, for the Lord has spoken
it. (1:18)
In the context of this prophecy, this is of prime importance. Esav denies Israel and rejoices over their misfortune, and
therefore their downfall will come at the hands of Israel. As one of the nations, Esav is punished
at the hand of God, but as a straying brother, the punishment is meted out by
the hands of his brother.
ISRAEL
AND EDOM ACROSS THE GENERATIONS
In conclusion, let us add a note about the relations between
Israel and Edom
across the generations. As we have
seen, both the parasha and the Prophets recognize a two-fold relationship
between Esav and Yaakov, and they relate to both situations. The relations between
Israel and
Edom across the generations also
recognize this two-fold model.
Edom was identified by
Chazal with the Roman Empire, the
superpower, our relationship toward which throughout the generations has so
profoundly effected Jewish history.
It is easy to identify this duality in our relations with
Edom. Pagan Rome never had any pretensions about a special relationship
with Israel, but rather it
viewed Israel as a nation like all
others. Augustus or Julius Caesar
and their heirs had no pretensions of coming in place of Israel and their
attitude towards us was not one of competition or rejoicing over our
misfortune. Their attitude was
characterized by great pride and a sense of unstoppable power. It was about this that Yirmiyahu and
Ovadya at the beginning of our haftara prophesied, and this is the model
found at the end of our parasha.
However,
the ascendancy of Christian Rome replaced this model with an entirely different
one. Christianity claims to have
replaced Israel and finds itself in constant
competition with it. Its attitude
toward us is one of happiness over our misfortune and the pretension of having
taken over our place as the chosen people who has received special
blessings. Our problem with
Christianity is not the pride in and of itself, but the competition, it
historical ascendancy being viewed as our replacement. Christianity is Edom who claims to have inherited
Israel's role and no longer
recognizes Israel as the chosen people. This is Esav at the beginning of our
parasha, and as may be understood from the Prophets, this model was also
viewed as a threat for future generations.
Our haftara relates to both historical situations that
Israel experienced in
connection with Edom, and provides consolation and
encouragement for both.
May it be His will that the verse be speedily realized through us: "And
liberators shall ascend upon Mount
Zion to judge the mountain of Esav, and the kingdom shall be the Lord's"
(1:21).
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