Most years, the Haftara of Parashat Toledot is
the opening chapter of the prophecies of Malachi, because of the verse [2]
which states: “Was not Esau Jacob’s brother? Says God...,” however, this year,
since Shabbat is the eve of Rosh Ḥodesh, the haftara is “Maḥar
Ḥodesh” [I Samuel 20:14-42]
We can discern a connection between the content of our Parasha
and that of the haftara, even if only by contrast.
Among the similarities :
Y Esau is instructed by Isaac to take
his bow [Genesis 27:3], while Jonathan fires arrows [I Samuel 20:36-38
Y Each of these biblical stories
involves a meal: Isaac instructs that a meal be prepared for him [27:4], and
King Saul and his entourage partake of a festive meal in honor of Rosh Ḥodesh
[20:24].
Y Each of the stories involves crying:
“Esau raised his voice and began to weep” [27:38], while both David and
Jonathan cried [20:41]
Y In each chapter, there is a plot of
two conspirators against the father: Rebecca and Jacob against Isaac and
Jonathan and David against Saul
Y In each, one of the main characters
decides to kill another: “Esau said to himself, 'The days of mourning for my
father will be here soon. I will then be able to kill my brother Jacob.'”
[27:41], and King Saul decided to execute David [20:30-32]. (And Saul apparently
actually tried to kill Jonathan (20:33).)
Y In each of the stories there is a
stark contrast: what is beneficial for one of the central characters is
decidedly the opposite for another. Isaac informed his first born son: “you
will serve your brother,” and Saul informed his eldest son [v. 31] “for all the
days that the son of Jesse is alive, you and your kingdom cannot be
established.”
The essential difference between the two biblical stories is
the abyss of internecine hatred (even if it is not reciprocal, Esau feels and
expresses his hatred of his younger twin), versus the lofty love between
friends. Jonathan no doubt knew the truth of his father’s words, that as long
as David lived, he Jonathan would not reign. Jonathan understood that David’s
success meant that he could not ascend to the throne of Israel. Nonetheless,
out of his deep love for David, Jonathan acted against his own interest.
This essential difference receives expression in the crying
of Esau versus that of David and Jonathan. Esau cried for himself, for his loss
of his father’s blessing to Jacob, while Jonathan cried for his beloved friend
“because his father had put him to shame.” [v.34] David and Jonathan did not
weep for themselves, rather “one for the other.” [v.41]
It is not by chance that our Sages [Pirkei Avot 5:16]
cite David and Jonathan as the prime example of love which is independent of
anything tangible.
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