Difference between revisions of "A Portrait of Esav/2"
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<div><b><center>THIS TOPIC HAS NOT YET UNDERGONE EDITORIAL REVIEW</center></b></div> | <div><b><center>THIS TOPIC HAS NOT YET UNDERGONE EDITORIAL REVIEW</center></b></div> | ||
<approaches> | <approaches> | ||
− | <category name=" | + | <category name="">Evil |
+ | <p>Esav is a wicked and deceitful character, who rejects Hashem, and according to some, worships idolatry, murders, and has illicit relations.</p> | ||
<mekorot> | <mekorot> | ||
<multilink><a href="BavliBB16b" data-aht="source">Bavli Bava Batra</a><a href="BavliBB16b" data-aht="source">16b</a><a href="Talmud Bavli" data-aht="parshan">About the Bavli</a></multilink>, <multilink><a href="PesiktaDRK3-1" data-aht="source">Pesikta DeRav Kahana</a><a href="PesiktaDRK3-1" data-aht="source">3:1 ("Zakhor")</a><a href="Pesikta DeRav Kahana" data-aht="parshan">About Pesikta DeRav Kahana</a></multilink>, <multilink><a href="NeofitiBereshit25-34" data-aht="source">Targum Neofiti</a><a href="NeofitiBereshit25-34" data-aht="source">Bereshit 25:34</a><a href="Neofiti" data-aht="parshan">About Targum Neofiti</a></multilink>, <multilink><a href="PsJBereshit25-27" data-aht="source">Targum Pseudo-Jonathan</a><a href="PsJBereshit25-27" data-aht="source">Bereshit 25:27-34</a><a href="PsJBereshit26-34" data-aht="source">Bereshit 26:34-35</a><a href="PsJBereshit27-31" data-aht="source">Bereshit 27:31</a><a href="PsJBereshit32-7" data-aht="source">Bereshit 32:7</a><a href="PsJBereshit33-1" data-aht="source">Bereshit 33:1-4</a><a href="Targum Pseudo-Jonathan" data-aht="parshan">About Targum Pseudo-Jonathan</a></multilink>, <multilink><a href="TargumYerushalmi25-34" data-aht="source">Targum Yerushalmi</a><a href="TargumYerushalmi25-34" data-aht="source">Bereshit 25:34</a><a href="TargumYerushalmi32-7" data-aht="source">Bereshit 32:7</a><a href="TargumYerushalmi33-4" data-aht="source">Bereshit 33:4</a><a href="Targum Yerushalmi" data-aht="parshan">About Targum Yerushalmi</a></multilink>, <multilink><a href="BereshitRabbah63-6" data-aht="source">Bereshit Rabbah</a><a href="BereshitRabbah63-6" data-aht="source">63:6-14</a><a href="Bereshit Rabbah" data-aht="parshan">About Bereshit Rabbah</a></multilink>, <multilink><a href="TanchumaToledot8" data-aht="source">Tanchuma</a><a href="TanchumaToledot8" data-aht="source">Toledot 8</a><a href="TanchumaVayishlach4" data-aht="source">Vayishlach 4</a><a href="Tanchuma" data-aht="parshan">About the Tanchuma</a></multilink>, <multilink><a href="TanchumaBuberToledot2" data-aht="source">Tanchuma (Buber)</a><a href="TanchumaBuberToledot2" data-aht="source">Toledot 2</a><a href="TanchumaBuberToledot3" data-aht="source">Toledot 3</a><a href="Tanchuma" data-aht="parshan">About Tanchuma (Buber)</a></multilink>, ?<multilink><a href="RasagCommentaryBereshit25" data-aht="source">R. Saadia Gaon</a><a href="RasagCommentaryBereshit25" data-aht="source">Commentary Bereshit 25</a><a href="R. Saadia Gaon" data-aht="parshan">About R. Saadia Gaon</a></multilink>, <multilink><a href="RashiBereshit25-22" data-aht="source">Rashi</a><a href="RashiBereshit25-22" data-aht="source">Bereshit 25:22</a><a href="RashiBereshit25-27" data-aht="source">Bereshit 25:27-28</a><a href="RashiBereshit25-29" data-aht="source">Bereshit 25:29</a><a href="RashiBereshit25-32" data-aht="source">Bereshit 25:32-34</a><a href="RashiBereshit26-34" data-aht="source">Bereshit 26:34-35</a><a href="RashiBereshit27-5" data-aht="source">Bereshit 27:5</a><a href="RashiBereshit32-7" data-aht="source">Bereshit 32:7</a><a href="RashiBereshit32-12" data-aht="source">Bereshit 32:12</a><a href="RashiBereshit33-4" data-aht="source">Bereshit 33:4</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, <multilink><a href="MinchatYehudaBereshit25-27" data-aht="source">Minchat Yehuda</a><a href="MinchatYehudaBereshit25-27" data-aht="source">Bereshit 25:27</a><a href="Minchat Yehuda" data-aht="parshan">About R. Yehuda b. Elazar</a></multilink>, <multilink><a href="Ran2" data-aht="source">Ran</a><a href="Ran2" data-aht="source">Derashot HaRan 2</a><a href="R. Nissim Gerondi (Ran)" data-aht="parshan">About R. Nissim Gerondi</a></multilink>, <multilink><a href="AbarbanelBereshit25-2429" data-aht="source">Abarbanel</a><a href="AbarbanelBereshit25" data-aht="source">Bereshit 25 Questions</a><a href="AbarbanelBereshit25-19" data-aht="source">Bereshit 25:19</a><a href="AbarbanelBereshit25-2429" data-aht="source">Bereshit 25:24, 29</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink>, <multilink><a href="SefornoBereshit25-27" data-aht="source">Seforno</a><a href="SefornoBereshit25-27" data-aht="source">Bereshit 25:27-34</a><a href="SefornoBereshit26-35" data-aht="source">Bereshit 26:35</a><a href="SefornoBereshit27-1" data-aht="source">Bereshit 27:1</a><a href="SefornoBereshit32-7" data-aht="source">Bereshit 32:7</a><a href="R. Ovadyah Seforno" data-aht="parshan">About R. Ovadyah Seforno</a></multilink>, <multilink><a href="MalbimBereshit27-1" data-aht="source">Malbim</a><a href="MalbimBereshit27-1" data-aht="source">Bereshit 27:1</a><a href="MalbimBereshit27-5" data-aht="source">Bereshit 27:5</a><a href="R. Meir Leibush Weiser (Malbim)" data-aht="parshan">About R. Meir Leibush Weiser</a></multilink> | <multilink><a href="BavliBB16b" data-aht="source">Bavli Bava Batra</a><a href="BavliBB16b" data-aht="source">16b</a><a href="Talmud Bavli" data-aht="parshan">About the Bavli</a></multilink>, <multilink><a href="PesiktaDRK3-1" data-aht="source">Pesikta DeRav Kahana</a><a href="PesiktaDRK3-1" data-aht="source">3:1 ("Zakhor")</a><a href="Pesikta DeRav Kahana" data-aht="parshan">About Pesikta DeRav Kahana</a></multilink>, <multilink><a href="NeofitiBereshit25-34" data-aht="source">Targum Neofiti</a><a href="NeofitiBereshit25-34" data-aht="source">Bereshit 25:34</a><a href="Neofiti" data-aht="parshan">About Targum Neofiti</a></multilink>, <multilink><a href="PsJBereshit25-27" data-aht="source">Targum Pseudo-Jonathan</a><a href="PsJBereshit25-27" data-aht="source">Bereshit 25:27-34</a><a href="PsJBereshit26-34" data-aht="source">Bereshit 26:34-35</a><a href="PsJBereshit27-31" data-aht="source">Bereshit 27:31</a><a href="PsJBereshit32-7" data-aht="source">Bereshit 32:7</a><a href="PsJBereshit33-1" data-aht="source">Bereshit 33:1-4</a><a href="Targum Pseudo-Jonathan" data-aht="parshan">About Targum Pseudo-Jonathan</a></multilink>, <multilink><a href="TargumYerushalmi25-34" data-aht="source">Targum Yerushalmi</a><a href="TargumYerushalmi25-34" data-aht="source">Bereshit 25:34</a><a href="TargumYerushalmi32-7" data-aht="source">Bereshit 32:7</a><a href="TargumYerushalmi33-4" data-aht="source">Bereshit 33:4</a><a href="Targum Yerushalmi" data-aht="parshan">About Targum Yerushalmi</a></multilink>, <multilink><a href="BereshitRabbah63-6" data-aht="source">Bereshit Rabbah</a><a href="BereshitRabbah63-6" data-aht="source">63:6-14</a><a href="Bereshit Rabbah" data-aht="parshan">About Bereshit Rabbah</a></multilink>, <multilink><a href="TanchumaToledot8" data-aht="source">Tanchuma</a><a href="TanchumaToledot8" data-aht="source">Toledot 8</a><a href="TanchumaVayishlach4" data-aht="source">Vayishlach 4</a><a href="Tanchuma" data-aht="parshan">About the Tanchuma</a></multilink>, <multilink><a href="TanchumaBuberToledot2" data-aht="source">Tanchuma (Buber)</a><a href="TanchumaBuberToledot2" data-aht="source">Toledot 2</a><a href="TanchumaBuberToledot3" data-aht="source">Toledot 3</a><a href="Tanchuma" data-aht="parshan">About Tanchuma (Buber)</a></multilink>, ?<multilink><a href="RasagCommentaryBereshit25" data-aht="source">R. Saadia Gaon</a><a href="RasagCommentaryBereshit25" data-aht="source">Commentary Bereshit 25</a><a href="R. Saadia Gaon" data-aht="parshan">About R. Saadia Gaon</a></multilink>, <multilink><a href="RashiBereshit25-22" data-aht="source">Rashi</a><a href="RashiBereshit25-22" data-aht="source">Bereshit 25:22</a><a href="RashiBereshit25-27" data-aht="source">Bereshit 25:27-28</a><a href="RashiBereshit25-29" data-aht="source">Bereshit 25:29</a><a href="RashiBereshit25-32" data-aht="source">Bereshit 25:32-34</a><a href="RashiBereshit26-34" data-aht="source">Bereshit 26:34-35</a><a href="RashiBereshit27-5" data-aht="source">Bereshit 27:5</a><a href="RashiBereshit32-7" data-aht="source">Bereshit 32:7</a><a href="RashiBereshit32-12" data-aht="source">Bereshit 32:12</a><a href="RashiBereshit33-4" data-aht="source">Bereshit 33:4</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, <multilink><a href="MinchatYehudaBereshit25-27" data-aht="source">Minchat Yehuda</a><a href="MinchatYehudaBereshit25-27" data-aht="source">Bereshit 25:27</a><a href="Minchat Yehuda" data-aht="parshan">About R. Yehuda b. Elazar</a></multilink>, <multilink><a href="Ran2" data-aht="source">Ran</a><a href="Ran2" data-aht="source">Derashot HaRan 2</a><a href="R. Nissim Gerondi (Ran)" data-aht="parshan">About R. Nissim Gerondi</a></multilink>, <multilink><a href="AbarbanelBereshit25-2429" data-aht="source">Abarbanel</a><a href="AbarbanelBereshit25" data-aht="source">Bereshit 25 Questions</a><a href="AbarbanelBereshit25-19" data-aht="source">Bereshit 25:19</a><a href="AbarbanelBereshit25-2429" data-aht="source">Bereshit 25:24, 29</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink>, <multilink><a href="SefornoBereshit25-27" data-aht="source">Seforno</a><a href="SefornoBereshit25-27" data-aht="source">Bereshit 25:27-34</a><a href="SefornoBereshit26-35" data-aht="source">Bereshit 26:35</a><a href="SefornoBereshit27-1" data-aht="source">Bereshit 27:1</a><a href="SefornoBereshit32-7" data-aht="source">Bereshit 32:7</a><a href="R. Ovadyah Seforno" data-aht="parshan">About R. Ovadyah Seforno</a></multilink>, <multilink><a href="MalbimBereshit27-1" data-aht="source">Malbim</a><a href="MalbimBereshit27-1" data-aht="source">Bereshit 27:1</a><a href="MalbimBereshit27-5" data-aht="source">Bereshit 27:5</a><a href="R. Meir Leibush Weiser (Malbim)" data-aht="parshan">About R. Meir Leibush Weiser</a></multilink> | ||
</mekorot> | </mekorot> | ||
− | <point><b>In utero</b> – According to Bereshit Rabbah and Rashi | + | <point><b>In utero</b> – According to Bereshit Rabbah and Rashi, Esav portrayed his wicked tendencies already in utero.  Whenever Rivka passed a house of idolatry, he would push in the womb,<fn>This is the midrashic understanding of the phrase, "וַיִּתְרֹצֲצוּ הַבָּנִים בְּקִרְבָּהּ ".</fn> drawn to worship there.  R. Yochanana and Reish Lakish further suggest that even Esav's animosity towards Yaakov began pre-birth, understanding the fetal "running around" as attempts to kill one another.<fn>It should be noted, though, that according to these sages the attempts are two sided.  Both brothers try to kill or overpower the other and so the statement is not meant to vilify Esav as much as to portray the eternal battle between the siblings.</fn></point> |
<point><b>"אִישׁ יֹדֵעַ צַיִד אִישׁ שָׂדֶה"</b> – Many of these sources understand this phrase as describing Esav's character rather than his profession:<fn>On a textual level, the fact that Yaakov is described by two terms, one of which describes his nature ("אִישׁ תָּם") and one which supplies his profession ("יֹשֵׁב אֹהָלִים"), might have led commentaors to suggest that the parallel two terms by Esav must also speak of both character and his profession.</fn> <br/> | <point><b>"אִישׁ יֹדֵעַ צַיִד אִישׁ שָׂדֶה"</b> – Many of these sources understand this phrase as describing Esav's character rather than his profession:<fn>On a textual level, the fact that Yaakov is described by two terms, one of which describes his nature ("אִישׁ תָּם") and one which supplies his profession ("יֹשֵׁב אֹהָלִים"), might have led commentaors to suggest that the parallel two terms by Esav must also speak of both character and his profession.</fn> <br/> | ||
<ul> | <ul> | ||
− | <li><b>Trickster</b> – Bereshit Rabbah, Tanchuma, Rashi, and Abarbanel<fn>It is unclear from Abarbanel if he thinks the word is a metaphor or if he assumes that Esav chose the hunting profession since it was suited to his deceitful nature.</fn> | + | <li><b>Trickster</b> – Bereshit Rabbah, Tanchuma, Rashi, and Abarbanel assert that the words "אִישׁ יֹדֵעַ צַיִד" refer to one who is deceitful<fn>It is unclear from Abarbanel if he thinks the word is a metaphor or if he assumes that Esav chose the hunting profession since it was suited to his deceitful nature.</fn> 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></li> |
<li><b>Murderer</b> – Targum Pseudo-Jonathan makes Esav even more wicked, suggesting that the phrase teaches that Esav killed people as well as animals.<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. Abarbanel explains similarly, and further suggests that hairiness, too, is associated with a nature of cruelty and anger.</fn></li> | <li><b>Murderer</b> – Targum Pseudo-Jonathan makes Esav even more wicked, suggesting that the phrase teaches that Esav killed people as well as animals.<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. Abarbanel explains similarly, and further suggests that hairiness, too, is associated with a nature of cruelty and anger.</fn></li> | ||
<li><b>Asocial</b> – Abarbanel asserts that the term "אִישׁ שָׂדֶה" refers to one who distances himself from society.<fn>R. Hiyya in Bereshit Rabbah instead suggests that Esav "הפקיר עצמו כשדה". See Rashi who explains similarly, describing Esav as a loafer.</fn></li> | <li><b>Asocial</b> – Abarbanel asserts that the term "אִישׁ שָׂדֶה" refers to one who distances himself from society.<fn>R. Hiyya in Bereshit Rabbah instead suggests that Esav "הפקיר עצמו כשדה". See Rashi who explains similarly, describing Esav as a loafer.</fn></li> | ||
</ul></point> | </ul></point> | ||
− | <point><b>Contrast between brothers</b> – Many of these sources portray the twins as total opposites, making Esav the wicked counterpart of the righteous Yaakov. 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.</point> | + | <point><b>Contrast between the brothers</b> – Many of these sources portray the twins as total opposites, making Esav the wicked counterpart of the righteous Yaakov. 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.</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-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 | + | <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 raping an engaged woman speak of it occurring "בשדה" and to Yirmiyahu 4 which mentions being "עיף" in connection to killing.</fn></point> |
− | <point><b>"הִנֵּה אָנֹכִי הוֹלֵךְ לָמוּת"</b> – Many of these sources<fn>Se Bava Batra, the various Targumim, and Bereshit Rabbah.</fn> read into these words a denial of the | + | <point><b>"הִנֵּה אָנֹכִי הוֹלֵךְ לָמוּת"</b> – Many of these sources<fn>Se Bava Batra, the various Targumim, and Bereshit Rabbah.</fn> read into these words a denial of the principle  of resurrection of the dead.</point> |
− | <point><b>Scorning the birthright</b> – According to Rashi and Seforno, the birthright merited one to act as priest in serving Hashem.  Thus in rejecting it, Esav was in effect scorning Hashem.<fn>Bavli Bava Batra and Targum Pseudo-Jonathan similarly view the rejection  as a sin, but do not elaborate.</fn | + | <point><b>Scorning the birthright</b> – According to Rashi and Seforno, the birthright merited one to act as priest in serving Hashem.  Thus in rejecting it, Esav was in effect scorning Hashem.<fn>R. Saadia does not explain exactly what the brithright constituted be he also views the sale as evidence of Esav's misplaced priorities: "בא לגנות את עשו שמכר במחיר נמוך כזה את המעלה הרמה". Bavli Bava Batra and Targum Pseudo-Jonathan similarly view the rejection  as a sin, but do not elaborate.</fn></point> |
− | |||
<point><b>Esav's marriage</b></point> | <point><b>Esav's marriage</b></point> | ||
− | <point><b>Yitzchak's preference for Esav</b></point> | + | <point><b>Yaakov and Esav's reunion</b> – According to most of these sources, Esav went to greet Yaakov with an army of 400 men, intent to battle his brother.<fn>Abarbanel presents Yaakov's messengers as assuming that Esav's enoturage was a show of respect to his brother, but Yaakov himself understanding it to be a gathering for war.  It is unclear from Abarbanel who was correct and what Esav's intentions actually were.</fn> Many of the midrashic sources and targumim further suggest that Esav's kiss upon greeting Yaakov was not sincere, but rather an attempt to bite his brother.</point> |
− | <point><b>Esav's descendants</b></point> | + | <point><b>Yitzchak's preference for Esav</b> – Targum Pseudo-Jonathan and Rashi assert that Esav married idolaters, and this is why they were a source of distress to his parents.</point> |
+ | <point><b>Esav's descendants</b> – Esav's descendants, Amalek and Seir=Edom, have come to represent the arch-enemy of Israel throughout the ages. In midrashic literature, Edom is associated with Rome, the contemporary enemy.  It is likely that this association, in part, motivates the harsh reading of Esav.</point> | ||
</category> | </category> | ||
<category name="">Mildly Negative | <category name="">Mildly Negative |
Version as of 12:54, 19 November 2014
A Portrait of Esav
Exegetical Approaches
Evil
Esav is a wicked and deceitful character, who rejects Hashem, and according to some, worships idolatry, murders, and has illicit relations.
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, Esav portrayed his wicked tendencies already in utero. 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 Esav's animosity towards Yaakov began pre-birth, understanding the fetal "running around" as attempts to kill one another.2
"אִישׁ יֹדֵעַ צַיִד אִישׁ שָׂדֶה" – Many of these sources understand this phrase as describing Esav's character rather than his profession:3
- Trickster – Bereshit Rabbah, Tanchuma, Rashi, and Abarbanel assert that the words "אִישׁ יֹדֵעַ צַיִד" refer to one who is deceitful4 and traps (צד) people with his words.5
- Murderer – Targum Pseudo-Jonathan makes Esav even more wicked, suggesting that the phrase teaches that Esav killed people as well as animals.6
- Asocial – Abarbanel asserts that the term "אִישׁ שָׂדֶה" refers to one who distances himself from society.7
Contrast between the brothers – Many of these sources portray the twins as total opposites, making Esav the wicked counterpart of the righteous Yaakov. 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.
"וַיָּבֹא עֵשָׂו מִן הַשָּׂדֶה וְהוּא עָיֵף" – Most of the midrashic sources8 and Targum Pseudo-Jonathan find hints in this clause to two great sins of Esav, both murder and illicit relations.9
"הִנֵּה אָנֹכִי הוֹלֵךְ לָמוּת" – Many of these sources10 read into these words a denial of the principle of resurrection of the dead.
Scorning the birthright – According to Rashi and Seforno, the birthright merited one to act as priest in serving Hashem. Thus in rejecting it, Esav was in effect scorning Hashem.11
Esav's marriage
Yaakov and Esav's reunion – According to most of these sources, Esav went to greet Yaakov with an army of 400 men, intent to battle his brother.12 Many of the midrashic sources and targumim further suggest that Esav's kiss upon greeting Yaakov was not sincere, but rather an attempt to bite his brother.
Yitzchak's preference for Esav – Targum Pseudo-Jonathan and Rashi assert that Esav married idolaters, and this is why they were a source of distress to his parents.
Esav's descendants – Esav's descendants, Amalek and Seir=Edom, have come to represent the arch-enemy of Israel throughout the ages. In midrashic literature, Edom is associated with Rome, the contemporary enemy. It is likely that this association, in part, motivates the harsh reading of Esav.