Difference between revisions of "A Portrait of Esav/2"
Jump to navigation
Jump to search
THIS TOPIC HAS NOT YET UNDERGONE EDITORIAL REVIEW
m |
|||
| Line 12: | Line 12: | ||
<point><b>Chosen Profession: "אִישׁ יֹדֵעַ צַיִד אִישׁ שָׂדֶה"</b> – Targum Pseudo-Jonathan suggests that, as a hunter, Esav killed not just animals but people as well.<fn>R. Abba b. Kahana in Bereshit Rabbah and Rashi maintain that even the term "אַדְמוֹנִי" refers to this murderous trait and denotes one who spills blood.</fn> Bereshit Rabbah, Tanchuma, and Rashi, instead, assert that the term is metaphoric, describing one who is a trickster and traps (צד) people with his words.<fn>Tanchuma describes how he would trick his father into believing that he was God-fearing by asking questions even about the minutiae of legal practice, such as the laws of tithing salt.</fn> Even the term "איש שדה" is understood negatively by R. Hiyya  in Bereshit Rabbah to refer to one who neglects himself.<fn>A field as a place which is free for all, or הפקר, and thus the midrash suggests that Esav "הפקיר עצמו כשדה".  See Rashi who explains similarly, describing Esav as a loafer.  In another context, many of these sources further suggest that Esav was one who raped women in the field.</fn></point> | <point><b>Chosen Profession: "אִישׁ יֹדֵעַ צַיִד אִישׁ שָׂדֶה"</b> – Targum Pseudo-Jonathan suggests that, as a hunter, Esav killed not just animals but people as well.<fn>R. Abba b. Kahana in Bereshit Rabbah and Rashi maintain that even the term "אַדְמוֹנִי" refers to this murderous trait and denotes one who spills blood.</fn> Bereshit Rabbah, Tanchuma, and Rashi, instead, assert that the term is metaphoric, describing one who is a trickster and traps (צד) people with his words.<fn>Tanchuma describes how he would trick his father into believing that he was God-fearing by asking questions even about the minutiae of legal practice, such as the laws of tithing salt.</fn> Even the term "איש שדה" is understood negatively by R. Hiyya  in Bereshit Rabbah to refer to one who neglects himself.<fn>A field as a place which is free for all, or הפקר, and thus the midrash suggests that Esav "הפקיר עצמו כשדה".  See Rashi who explains similarly, describing Esav as a loafer.  In another context, many of these sources further suggest that Esav was one who raped women in the field.</fn></point> | ||
<point><b>Contrast between brothers</b> – Many of these sources portray the twins as total opposites, making Esav look even worse in contrast to his brother. Abarbanel goes as far as to suggest that all the negative traits inherited from Rivka's deceitful ancestors went to Esav, while all the positive traits from Avraham's side went to Yaakov. Thus one became a wicked person and the other totally righteous.</point> | <point><b>Contrast between brothers</b> – Many of these sources portray the twins as total opposites, making Esav look even worse in contrast to his brother. Abarbanel goes as far as to suggest that all the negative traits inherited from Rivka's deceitful ancestors went to Esav, while all the positive traits from Avraham's side went to Yaakov. Thus one became a wicked person and the other totally righteous.</point> | ||
| − | <point><b>"וַיָּבֹא עֵשָׂו מִן הַשָּׂדֶה וְהוּא עָיֵף"</b> – Most of the midrashic sources<fn>Rashi follows partially in their interpretation, mentioning murder but not rape.</fn> and Targum Pseudo- | + | <point><b>"וַיָּבֹא עֵשָׂו מִן הַשָּׂדֶה וְהוּא עָיֵף"</b> – Most of the midrashic sources<fn>Rashi follows partially in their interpretation, mentioning murder but not rape.</fn> and Targum Pseudo-Jonathan find hints in this clause to two great sins of Esav, both murder and illicit relations.<fn>As evidence, they point to Devarim 22 where the laws of taking an engaged woman speak of it occuring "בשדה" and Yirmiyahu 4 which mentions being "עיף" in connection to killing.</fn></point> |
<point><b>"וַיִּבֶז עֵשָׂו אֶת הַבְּכֹרָה"</b></point> | <point><b>"וַיִּבֶז עֵשָׂו אֶת הַבְּכֹרָה"</b></point> | ||
<point><b>Yaakov and Esav's reunion</b></point> | <point><b>Yaakov and Esav's reunion</b></point> | ||
Version as of 03:28, 19 November 2014
A Portrait of Esav
Exegetical Approaches
Innately Evil
Sources: Bavli Bava Batra, Pesikta DeRav Kahana, Targum Neofiti, Targum Pseudo-Jonathan, Targum Yerushalmi, Bereshit Rabbah, Tanchuma, Tanchuma (Buber), ?R. Saadia Gaon, Rashi, Minchat Yehuda, Ran, Abarbanel, Seforno, Malbim
In utero – According to Bereshit Rabbah and Rashi, already in utero, Esav portrayed his wicked tendencies. Whenever Rivka passed a house of idolatry, he would push in the womb,1 drawn to worship there. R. Yochanana and Reish Lakish further suggest that even his animosity towards Yaakov began pre-birth, as evidenced by the running around in the womb, understood to be attempts to kill the second fetus.2
Chosen Profession: "אִישׁ יֹדֵעַ צַיִד אִישׁ שָׂדֶה" – Targum Pseudo-Jonathan suggests that, as a hunter, Esav killed not just animals but people as well.3 Bereshit Rabbah, Tanchuma, and Rashi, instead, assert that the term is metaphoric, describing one who is a trickster and traps (צד) people with his words.4 Even the term "איש שדה" is understood negatively by R. Hiyya in Bereshit Rabbah to refer to one who neglects himself.5
Contrast between brothers – Many of these sources portray the twins as total opposites, making Esav look even worse in contrast to his brother. Abarbanel goes as far as to suggest that all the negative traits inherited from Rivka's deceitful ancestors went to Esav, while all the positive traits from Avraham's side went to Yaakov. Thus one became a wicked person and the other totally righteous.
"וַיָּבֹא עֵשָׂו מִן הַשָּׂדֶה וְהוּא עָיֵף" – Most of the midrashic sources6 and Targum Pseudo-Jonathan find hints in this clause to two great sins of Esav, both murder and illicit relations.7
"וַיִּבֶז עֵשָׂו אֶת הַבְּכֹרָה"
Yaakov and Esav's reunion
Esav's marriage
Yitzchak's preference for Esav
Esav's descendants
