In parshas VaYishlach
Ya’akov avinu meets his brother Esau after twenty years of separation. Jacob is
greatly concerned about Esav’s reaction because of the stolen birthright and
blessings. Therefore he writes a conciliatory letter in which he intimates that
the blessings were not fulfilled therefore Esav should not be angry with him.
The meeting in fact
goes quite well, Esau is overjoyed to see his brother and charmed by Yaakov’s
family. Esav suggests that the two brothers travel together or at least be
represented in each other’s camp. Yaakov declines fearing that a permanent
relationship will not go well. He explains that he must travel slowly because
the children are delicate therefore he must progress at their pace. However, he
will eventually come to Esav’s home in Seir.
Later on Yitzchak,
their father, passes away. Esau takes the leading role in burying him
suggesting that he did not take the sale of the rights of the first born entirely
seriously. Later on, though, the parsha states that Esav left the holy land
because there was not sufficient pastureland for the two brothers. The Chumash
continues that Esav was also leaving because he wanted to get away from Ya’akov
his brother. Rashi explains that Esav understood that to acquire the holy land
his descendants would have to undergo a period of slavery and he did not want
the obligation and was willing to forfeit the land of Canaan because of it. A
second reason is given specifically that he was embarrassed because of the sale
of the birthright.
The haftorah also
deals with the relationship between Esav and Ya’akov. It’s a vision of
destruction and redemption from the book of Ovadia. Edom, the nation fathered
by Esav, is portrayed as talented and successful. They are also described as
insolent and inimical towards Israel. Israel’s day of destruction is recalled.
Edom gloats over their misery and collaborates with their enemies. However, it
is not because Israel is getting just recompense because of their many sins and
violations, rather Edom is celebrating the ruin of a tsadik. The crime of Edom
is even more heinous because Israel is their brother therefore they should be
sympathetic to them on the day of their distress. The prophet also recalls that
along with the other nations Edom has drank on G-d’s holy mountain. The idea is
that they have become intoxicated by the destruction of religion and G-d’s
dominion on earth.
The prophesy continues
that despite Israel’s low state there will be a return of the exiles to the
Holy Land and the house of Joseph will be like a flame that will consume the
house of Esau. Yoseph symbolizes all that is good in Israel and this is flame
that will entirely consume Edom. The Talmud (Avoda Zara 10b) discusses this
idea and draws the conclusion that it does not mean the physical destruction of
Edom rather it applies only to those whose evil deeds are like Esau. It hints
that the remnant of Edom which survives will be as wise and righteous as Marcus
Aurelius.
The hint of the
prophet is that as great as the talents of Edom are, they will eventually be
exhausted, and it will be necessary for them to access the powers of religion.
Also, as much as Israel may meander, they will eventually return to the Torah
of Moshe. This is the meaning of the verse, “saviors shall ascend Mount Zion to
judge the mount Esau, and the Lord shall have dominion”. It is also the
fulfillment of the verses in the Chumash that Jacob eventually will come to
Esau in Seir, his home, and that in the end the two brothers will travel side
by side, (see Genesis 33:12, 14).
לע"נ, הסבא ,אהרן בן יוסף ז"ל
נלב"ע כז טבת תשכ"ו
Acknowledgements to websites:
תורת אמת, וויקיטקסטdictionary.reference.com/, http://hebrewbooks.org/,
Blogger English
http://youtu.be/EXDKz_w5Cxg
Blogger Hebrew http://dyschreiber.blogspot.com/2014/12/101.html
YouTube
http://youtu.be/EXDKz_w5Cxg
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