Difference between revisions of "A Portrait of Esav/1"
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<p>Frequently, the Torah simply recounts events which happened without pronouncing explicit moral judgment on the characters involved.  In cases where the circumstances are hazy and details are scant, the reader must then struggle to piece together assorted (and sometimes contradictory) clues in order to reveal the lessons and meanings of the characters and their stories.</p> | <p>Frequently, the Torah simply recounts events which happened without pronouncing explicit moral judgment on the characters involved.  In cases where the circumstances are hazy and details are scant, the reader must then struggle to piece together assorted (and sometimes contradictory) clues in order to reveal the lessons and meanings of the characters and their stories.</p> | ||
<p>Esav is a case in point.  The Torah tells us very little about his deeds and makes no definitive character evaluation.  A cursory survey of the data seems to show that much of the evidence the Torah does provide is at best equivocal:</p> | <p>Esav is a case in point.  The Torah tells us very little about his deeds and makes no definitive character evaluation.  A cursory survey of the data seems to show that much of the evidence the Torah does provide is at best equivocal:</p> | ||
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<li><a href="Bereshit25-19" data-aht="source">Bereshit 25:27</a> states that Esav was a hunter ("אִישׁ יֹדֵעַ צַיִד").  Is there an implied critique of Esav's choice of profession?<fn>While various commentators understand this description to connote a trapping and deceitful mind, there is little basis for this in a literal reading of the verse.</fn>  It is hard to know.</li> | <li><a href="Bereshit25-19" data-aht="source">Bereshit 25:27</a> states that Esav was a hunter ("אִישׁ יֹדֵעַ צַיִד").  Is there an implied critique of Esav's choice of profession?<fn>While various commentators understand this description to connote a trapping and deceitful mind, there is little basis for this in a literal reading of the verse.</fn>  It is hard to know.</li> | ||
Version as of 02:37, 21 November 2014
A Portrait of Esav
Introduction
Esav the Enigma
Frequently, the Torah simply recounts events which happened without pronouncing explicit moral judgment on the characters involved. In cases where the circumstances are hazy and details are scant, the reader must then struggle to piece together assorted (and sometimes contradictory) clues in order to reveal the lessons and meanings of the characters and their stories.
Esav is a case in point. The Torah tells us very little about his deeds and makes no definitive character evaluation. A cursory survey of the data seems to show that much of the evidence the Torah does provide is at best equivocal:
- Bereshit 25:27 states that Esav was a hunter ("אִישׁ יֹדֵעַ צַיִד"). Is there an implied critique of Esav's choice of profession?1 It is hard to know.
- In Bereshit 25:34, we read how Yaakov persuaded Esav to sell his birthright and how Esav then disdained it. Was there a moral failing in this episode? If yes, was it on the part of Esav or Yaakov?2
- Bereshit 26:34-35 notes that Esav married two Hittite women who caused grief to both of his parents.3 Yet, Bereshit 28:8-9 also records that when Esav realized this, he tried to rectify the situation by marrying a daughter of Yishmael.4
- In Bereshit 27:41, the Torah tells us that, in his anger over the stealing of his blessing, Esav contemplated killing Yaakov. Had Esav attempted to execute this plan, it would have been a horrible act, but it is unclear that he ever did so.5 And can one blame him for being furious at not only being swindled, but having his father add insult to injury by then giving a second blessing to Yaakov?
- When decades later, Yaakov returns to Canaan in Bereshit 32-33, Esav comes to greet him accompanied by a group of 400 men. It is possible that Esav was bringing an army in order to attack Yaakov, but if so, why does he instead embrace and kiss him?
Parents Playing Favorites
From the outset, Yitzchak and Rivka each favored one of their children.
וַיֶּאֱהַב יִצְחָק אֶת עֵשָׂו כִּי צַיִד בְּפִיו וְרִבְקָה אֹהֶבֶת אֶת יַעֲקֹב. (בראשית כ"ה:כ"ח)
And Yitzchak loved Esav, because he ate of his hunting, and Rivka loved Yaakov. (Bereshit 25:28)
These preferences came to the fore again, in the story of the blessings. While Yitzchak wanted to bless Esav, Rivka ensured that Yaakov was blessed. What led each parent to prefer a different son? What is the meaning of "כִּי צַיִד בְּפִיו"? Were the predilections due to their sons' innate character traits or actions, or due to more superficial differences such as age order or their chosen professions?
Hashem's Choice
Malakhi begins his prophecies with a statement about Hashem's relationship to both Yaakov and Esav.
(ב) אָהַבְתִּי אֶתְכֶם אָמַר ה' וַאֲמַרְתֶּם בַּמָּה אֲהַבְתָּנוּ הֲלוֹא אָח עֵשָׂו לְיַעֲקֹב נְאֻם ה' וָאֹהַב אֶת יַעֲקֹב. (ג) וְאֶת עֵשָׂו שָׂנֵאתִי וָאָשִׂים אֶת הָרָיו שְׁמָמָה וְאֶת נַחֲלָתוֹ לְתַנּוֹת מִדְבָּר. (מלאכי א':ב'-ג')
(2) You have been loved by me, said Hashem. But you say, Where was your love for us? Was not Esav Yaakov's brother? Said Hashem: and Yaakov was loved by me. (3) But Esav I hated, and I made his mountains a desolation, and I gave his inheritance to the jackals of the wilderness. (Malakhi 1:2-3)
According to Malakhi, Hashem loves Yaakov but hates Esav. Malakhi, though, does not explain Hashem's preference. Was this a random choice, or was it caused by Yaakov's or Esav's actions?
While Tanakh might be explicit regarding the judgment of Esav by both Hashem and his parents, it is very obscure as to the basis for such judgments. The explicit choice of Yaakov over Esav, without any clear textual evidence as to Esav's negative qualities or explicit mention of egregious sins, leaves the reader to wonder why was Esav rejected? What were his faults? How should we evaluate his character?
