A Thought On Parshas VaYishlach
A Thought on Parshas VaYishlach
"...v'eleh ha'melachim asher malchu b'eretz Edom..."
"...and these kings ruled Esav's land..." (34:31)
The Torah depicts the names and habitats of a string of kings who ruled the descendants of Esav. We know that the Torah is not a history book and it seems important to understand what significance this information has for the Jewish people. Those rulers are unknown to us, as are most of their place-names. It is ancient history and hardly seems relevant.
The Rambam (Moreh HaNevuchim III: 50) gives some important context. Note that there are place-names associated with each of those kings. This reveals to us that they were in fact not from the nation of Esav at all. Rather, these were a series of invaders and conquerors who fought with and subdued our estranged brother Esav. For whatever period of time a ruler, say "Samla of Masreika" (verse 36) or "Hadar of Pau" (v. 39) had dominion over Esav - even though Esav later regained its sovereignty and independence - the mark of the conqueror remained, leaving its impact on the culture and standards of benei Esav.
Hence, the descendants of Esav absorbed the influences of many foreign forces. The Rambam writes, "anyone who rules over a nation brings a foreign legacy that will impact his subjects whether in subtle or vivid ways." This is the message of naming each of those kings and their places of origin. Why is this important to us?
The lesson of this message, writes the Rambam, is for us to better appreciate a mitzva: The Torah commands us (Devarim 17:15) not to choose a king who is a stranger who is not from our midst. Jewish people can be ruled only by Torah leaders. A person for whom our ways are alien and our legacy is not his own cannot lead us, for he and his practices will taint our nation. We cannot be a Torah nation unless we rule ourselves from within, and are led by those who exemplify darchei no'am v'nesivos shalom. Esav was once a tribe unto its own yet it became a hoard of subcultures whom for centuries has had a chameleon-like role on world events, and in their inconsistent dealings with the Jewish people. That chaos and hypocrisy is what we too would risk were we led by alien influence.
* * * * *
"...mincha l'Esav achiv..."
"...a gift for his brother Esav..." (32:14)
The Rosh reveals another feature of our parallels with brother Esav. The medrash (Tehillim
72:10) notes Dovid HaMelech's words, "malchei Tarshish v'eyim mincha yashivu" - the kings of Tarshsish and the isles will return gifts. This vision of times to come is not of kings bearing gifts but of kings returning gifts!
Whereas foreign rulers gave foreign influences to Esav, which pervaded its practices and endured as hybrid ways, the things imparted to Esav by Yakov were good things. They were wholesome gifts and worthy gestures. Esav may have taken in some of those gifts but apparently, he did not entirely take on and personalize their positive features.
In times to come, our "gifts" will be relinquished by Esav and returned to us. The goodness and values will be associated with their original owner, the descendants of Yakov. Adds the Rosh, "all the more so will they return to us everything which they plundered and stole from us."
There are some influences which one may pick up and acquire, and despite their worth and benefit, he or she may senselessly reject them. In contrast, there are some influences which one picks up and even after seeing their decadence and negativity, one may be unable to shake it and expel it.
The Shabbos melacha of borer may be an important metaphor for us to consider. How should we pick and chose good things from bad things? How can we determine which are the good choices and which are not? Take your pick. Good Shabbos. D Fox
"...v'eleh ha'melachim asher malchu b'eretz Edom..."
"...and these kings ruled Esav's land..." (34:31)
The Torah depicts the names and habitats of a string of kings who ruled the descendants of Esav. We know that the Torah is not a history book and it seems important to understand what significance this information has for the Jewish people. Those rulers are unknown to us, as are most of their place-names. It is ancient history and hardly seems relevant.
The Rambam (Moreh HaNevuchim III: 50) gives some important context. Note that there are place-names associated with each of those kings. This reveals to us that they were in fact not from the nation of Esav at all. Rather, these were a series of invaders and conquerors who fought with and subdued our estranged brother Esav. For whatever period of time a ruler, say "Samla of Masreika" (verse 36) or "Hadar of Pau" (v. 39) had dominion over Esav - even though Esav later regained its sovereignty and independence - the mark of the conqueror remained, leaving its impact on the culture and standards of benei Esav.
Hence, the descendants of Esav absorbed the influences of many foreign forces. The Rambam writes, "anyone who rules over a nation brings a foreign legacy that will impact his subjects whether in subtle or vivid ways." This is the message of naming each of those kings and their places of origin. Why is this important to us?
The lesson of this message, writes the Rambam, is for us to better appreciate a mitzva: The Torah commands us (Devarim 17:15) not to choose a king who is a stranger who is not from our midst. Jewish people can be ruled only by Torah leaders. A person for whom our ways are alien and our legacy is not his own cannot lead us, for he and his practices will taint our nation. We cannot be a Torah nation unless we rule ourselves from within, and are led by those who exemplify darchei no'am v'nesivos shalom. Esav was once a tribe unto its own yet it became a hoard of subcultures whom for centuries has had a chameleon-like role on world events, and in their inconsistent dealings with the Jewish people. That chaos and hypocrisy is what we too would risk were we led by alien influence.
* * * * *
"...mincha l'Esav achiv..."
"...a gift for his brother Esav..." (32:14)
The Rosh reveals another feature of our parallels with brother Esav. The medrash (Tehillim
72:10) notes Dovid HaMelech's words, "malchei Tarshish v'eyim mincha yashivu" - the kings of Tarshsish and the isles will return gifts. This vision of times to come is not of kings bearing gifts but of kings returning gifts!
Whereas foreign rulers gave foreign influences to Esav, which pervaded its practices and endured as hybrid ways, the things imparted to Esav by Yakov were good things. They were wholesome gifts and worthy gestures. Esav may have taken in some of those gifts but apparently, he did not entirely take on and personalize their positive features.
In times to come, our "gifts" will be relinquished by Esav and returned to us. The goodness and values will be associated with their original owner, the descendants of Yakov. Adds the Rosh, "all the more so will they return to us everything which they plundered and stole from us."
There are some influences which one may pick up and acquire, and despite their worth and benefit, he or she may senselessly reject them. In contrast, there are some influences which one picks up and even after seeing their decadence and negativity, one may be unable to shake it and expel it.
The Shabbos melacha of borer may be an important metaphor for us to consider. How should we pick and chose good things from bad things? How can we determine which are the good choices and which are not? Take your pick. Good Shabbos. D Fox
posted by Rabbi Dr. Fox at 7:32 AM
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