Esau's Genealogy

            Chapter 36 of Genesis presents a detailed list of the genealogy of the descendants of Esau. In light of the Torah’s careful and parsimonious use of its holy words, it seems quite surprising that it devotes so many verses to what, apparently, is of incidental significance.

             In truth, eleven chapters earlier, the Torah detailed the generations of Ishmael, and the same question can be raised concerning the final seven verses of chapter 25 of Genesis. (Though, obviously, the wonderment is greater concerning our chapter, which is six times the length of the genealogy of Ishmael.)

            Perhaps Rashi’s initial comment on Ḥumash provides an answer:

Rabbi Yitzḥak says: the Torah should have commenced with (the first mitzva given to the Children of Israel) “This month, etc.” [Exodus 12:2] Why, then does the Torah start with the description of creation? Because of the concept expressed in the verse: “He declared to His people the strength of His works in order that He might give them the heritage of nations.” [Psalms 111:6] Should the nations of the world claim “You are robbers who took the land of the seven (Canaanite) nations by force,” Israel can reply “The entire earth belongs to the Holy One, blessed be He; He created it and gave it to whom He pleased. When He willed, He gave it to the nations, and when He willed, He took the Land from them and gave it to us.”

Taking Rabbi Yitzḥak’s comment to the extreme, we can understand that every word of the Torah, from “In the beginning” until “This month” is intended to demonstrate Israel’s Divine right to its Land. Accordingly, we can suggest that the two extensive genealogical lists are intended to present a detailed list of those who gave up their claim to the Promised Land.

            It is noteworthy that the genealogy of Ishmael concludes with the verse:

[His descendants] lived in the area from Ḥavilah to Shur (which borders on Egypt), all the way to Assyria.                                               Genesis 25:18

Similarly, the description of Esau’s descendants includes the verse:

Esau took his wives, his sons, his daughters, all the members of his household, his livestock animals, and all the possessions that he had acquired in the land of Canaan, and he moved to another area, away from his brother Jacob.                                                                         Ibid. 36:6 In both instances, the Torah stresses that the nation of Israel’s potential competitors for the right to the Holy Land gave up their claim and left the Land.

Thus, the Torah teaches not only that the Land belongs to us by virtue of God’s gift to His people, but, as well, the descendants of Ishmael and of Esau waived their claims.

Prepaing to Come Home

            Rashi quotes a Midrash which states that Jacob’s preparations for his encounter with Esau were three-pronged: sending presents, praying and readiness to fight. Some versions of the Midrash present a different order: prayer, presents and fighting.

Perhaps Rashi’s version is intended to teach us the proper order. We are taught not to rely on miracles. Rather, we do the maximum possible and then, if God chooses, He provides the miracle. Therefore, Jacob first attempted a natural approach to dealing with the potential threat of Esau. Jacob thought he may be able to bribe Esau into forgetting his enmity towards him. As Malbim comments, Jacob first attempted natural ways to appease Esau, so he would not have to rely on a miracle. If this failed, Jacob was ready to fight Esau. However, Jacob knew that he would be no match for Esau and his 400 men. Therefore, the prerequisite for his preparation to fight was prayer. Jacob was willing, if necessary to battle against terrible odds (Jacob’s family, men women and children numbered 18, and his eldest son was but 14 years old), but only after praying for divine assistance.

Amidst Jacob’s preparations to meet Esau, he was subjected to a surprise attack, not by Esau but by an angel. As my father wrote, Jacob’s all night fight with the angel seems an amazing transformation. Jacob, who a short time before was trembling in anticipation of his encounter with Esau, [Genesis 32:8] now fought an angel to a draw. The reason for this transformation, my father explained, is very simple: Jacob has returned to his own Land.

Our Sages tell us that the events of the fathers are a sign for the sons. That is, Jewish history follows the pattern of the experiences of the Forefathers. When a Jew is in exile, a stranger and wanderer among other nations, he finds it difficult to fight his enemies. Once the same Jew is in his own Land, he is able to fight vigorously for his rights and with God’s help he wins his battles.

What's In a Name?

Ya’akov’s name was changed to Yisrael, first by the angel whom he had fought to a draw:

And he (the angel) said: Your name shall be called no more Ya’akov, but Yisrael; for you have striven with God and with men and have prevailed. Genesis 32:29

and later by God Himself:

And God said to him: your name is Ya’akov, your name shall no longer be called Ya’akov, but Yisrael shall be your name. And He called his name Yisrael.                          Genesis 35:10

            Maharal of Prague expands our Sages teaching that names are of significance by explaining that a name conveys the basic nature and essence of something. Thus, according to Maharal, it is significant that the new name ends with one of God’s names: “The name Yisrael intends that Ya’akov had a divine element … therefore … God shared His name with the Children of Israel.” [Netzaḥ Yisrael, chapter 10] Maharal then expands on his own point by stating that the addition of God’s name shows that Israel has no independent existence, but exists only as a function of its relationship to God. [Netzaḥ Yisrael, chapter 13; Or Hadash, p. 133]

            Applying Maharal’s approach to the Land of Israel teaches us that the name Eretz Yisrael reflects the Divine nature of the Land.

Esau's Two Looks

And Jacob was left alone, and a man wrestled with him until the break of day.                                                                Genesis 32:25

Rabbinic tradition identifies this “someone” whom Jacob wrestled as the angel of Esau. However, there is a difference of opinion as to the form in which Esau’s angel appeared to Jacob. Some Sages say the angel appeared as a thief, others that he took the form of a Torah scholar (Talmid ḥacham).

The two opinions correspond to the twin threats posed to Jacob (and his descendants) by Esau (and his). As my father explained, the two opinions are not contradictory, but represent different aspects of our struggle to assure our continued existence. At times, Esau, acting in accord with his true nature, engages in a physical struggle with Jacob; at other times, Esau presents a seemingly benign face to engage in a spiritual struggle. The latter has the danger of assimilation, which though perhaps more subtle, is no less dangerous than the physical struggle, and potentially more devastating to Jacob.

My father noted that the second type of threat, the spiritual, Esau appearing as a Talmid ḥacham, is the greater danger. We have God’s assurance that we will overcome all our external enemies, but we do not have such assurance against our internal enemies. Ultimately, ignorance and abandonment of our great heritage is the greatest enemy we face and the most serious threat to the Children of Israel.

Perhaps this is the reason that Jacob prayed to God, “Deliver me, I pray Thee, from the hand of my brother, the hand of Esau.” When Esau is brotherly towards Jacob, there is the danger of assimilation, and when he is the “bandit” Esau, there is the danger of overt attack, Thus Jacob’s prayer seeks Divine assistance in protecting himself and his descendants from the dangers of spiritual and physical annihilation.

The Merit of the Father and Grandfather

And Jacob said: O God of my father Abraham and God of my father Isaac, the God Who said to me: return to your country and your birthplace,  and I will do good to you.                                                              Genesis 32:10

            In his time of trouble and fear, Jacob prayed that God remember the merits of his father and grandfather on his behalf (z’chut avot) and save him from his brother Esau.

            My father raised an obvious question: Abraham and Isaac are Esau’s ancestors as well. Why then would Jacob expect the z’chut avot to benefit him more than his twin brother?

            Perhaps the simplest answer is that while Esau is the physical descendant of Abraham and Isaac, Jacob was their spiritual descendant as well. Therefore, Jacob was more deserving of z’chut avot than Esau. My father related this to our Sages’ comment on the verse “for in Isaac will your seed be called” (Genesis 21:12). Our Sages note that the verse does not say “for Isaac will be called ...” but “in Isaac”, and understand this to mean “not all of Isaac’s descendants”, referring specifically to Jacob and excluding Esau. Esau’s exclusion derived from his failure to follow in his ancestors’ spiritual footsteps.

            My father offered a second answer: Jacob’s prayer was that he be saved from Esau, not that Esau be given into his hand or be harmed in any way. Thus, Jacob’s prayer to invoke z’chut avot in no way interfered with Esau’s z’chut avot. This approach takes note of Jacob’s high moral standards.  Though he fears Esau may intend to kill him, Jacob’s prayer is simply for his own safety, not for any harm to befall his adversary.

            The contemporary relevance of this approach in the ongoing conflict between the descendants of Abraham is obvious.

Rachel's Descendants versus Amalek

Then Jacob feared greatly and was distressed …

                                                       Genesis 32:8

Our Sages explain the source of Jacob’s fear and distress: “Jacob feared”: perhaps through the merit of having fulfilled (the mitzva of) respecting parents Esau will overcome me. “And he was distressed”: perhaps through the power of having dwelt in the Land of Israel, where Esau has dwelt, while I have been outside the Land, he will be able to overcome me.

                     Midrash haBiur (quoted in Torah Shleima)

Jacob’s fear and distress resulted from the fact that during the years of his exile in the home of Laban, Esau fulfilled two mitzvot which he, Jacob, did not fulfill.

It is remarkable that Jacob believed that the credit of having lived in the Holy Land will give Esau the upper hand over him, despite the latter’s less than righteous behavior. Apparently, the virtue of the Land assists even those who are lax in fulfilling mitzvot.

Concerning Esau’s fulfillment of the mitzva of kibud av, Rabbi Yonatan Eybschutz notes that according to the Midrash (quoted by Rashi in his commentary to Genesis 29:11), Esau sent his son Eliphaz to kill Jacob. It hardly seems fulfillment of respecting his father to send a messenger to execute Jacob instead of himself killing his brother, since the result would still be the death of one of Isaac’s sons. Yet, the Midrash credits Esau with respecting his parents. The reason, says Rabbi Yonatan, is the fact that Jacob’s own sons inflicted pain on him by allowing him to believe that his beloved son Joseph had been killed. This behavior of Jacob’s sons, as it were, offsets Esau’s willingness to inflict pain on his own father.

It was only Benjamin, who was not involved in the sale of his brother Joseph, who was not guilty of having inflicted pain on Jacob. Thus, our Sages teach us that Amalek, the descendants of Esau will fall into the hands of the descendants of Rachel. Against Benjamin, the son of Rachel, Esau does not have credit for fulfilling the mitzva of respecting parents. For this reason, it is specifically Mordechai, a descendant of Benjamin, who is God’s agent for overcoming Haman, descendant of Amalek, and therefore of Esau.

Fear and Distress

Then Jacob feared greatly and was distressed and he divided the people that were with him, and the flocks and the camels into two camps. Genesis 32:8

He was afraid lest he be killed and he was distressed that he might kill someone.

                 Rashi (quoting Breishit Rabba and Tanḥuma)

Had Jacob been forced to kill Esau or his men, he would have been acting in self-defense; hence it would have been permissible. The Midrashim teach us the greatness of Jacob, who was distressed at the mere possibility that he would be forced to take the life of an enemy who would be ready to kill him without qualms

“Then Jacob feared greatly … and he divided the people ... into two camps.” Perhaps the verse hints that it was the necessity to divide into two camps, creating a lack of unity, which fueled Jacob’s fear that Esau would be able to overcome him.

 My brother added the insight that Jacob's fear that he and his camp might be killed by his brother did not overcome his distress at possibly being forced to kill his enemy in self-defense. Thus, in the hope of preserving life, his own and his brother’s, Jacob risked creating a lack of unity in his own camp, though this fueled his fear that Esau would be able to overcome him.