A Thought On Parshas Toldos
A Thought on Parshas Toldos
"...v'al charbecha tichyeh v'es achicha ta'avod..."
"...you will live by your sword and serve your brother..." (27:40)
The blessing which Yitzchak bestowed on Esav includes the above promise. Esav will live by the sword, a warrior and fighter. Paradoxically, he is also foretold that he will work for his brother Yaakov. It seems difficult to reconcile these two promises. Our traditional vision of Esav is that he will remain a constant foe of the Jewish people. This verse seems to set him in a submissive role. Moreover, when Rivka was first told that she would have those two sons (25:23), she was advised that "the greater one would serve the younger one."
Many commentaries have wrestled with our verse and have offered interpretations as to when or how Esav will work for Yaakov yet also be an armed force of weapon-bearing power.
The Bechor Shor offers a novel insight, which was given poignancy by a recent article by my dear friends Rabbi Abe Cooper and Rabbi Yitzchak Adlerstein. They were assessing the recent interest given the Palestinian "cause" by a number of religious Christian groups. In the history of our nation and our homeland, we have faced and weathered world hatred and condemnation, persecution and discrimination. The emergence of a "Jewish state" in the Middle East has, ironically, sparked a supportive pro-Israel interest among many Benei Esav here in America. They have promoted the "Jewish cause" over the Moslem protest. One can hardly visit Israel these days without meeting visitors who revere our holy places as the birthplace of their own faith. Many a friendly dialogue and earnest questions have come my way as I fly to Israel, as I touch base at the Kosel and as I make my way through the ancient gates and pathways. The alufei Esav - the leaders of the Christian nations - have often come to the aid of Israel. It makes one wonder, "what's it all about, Alufi?"
So the Bechor Shor analyzes our verse: we have no record that the Benei Esav were ever indentured or subordinate to the Jewish people. We have always been guests in their lands. We have often been the working class, or lower, to our Christian hosts. The verse cannot be referring to Esav's physical subjugation, then. The concept of "serving" Yaakov must tie in to the earlier clause of "living by the sword." The prophecy is that Esav will at times go to war on behalf of the Jewish nation. He will fight alongside brother Yaakov. Why and when would our sworn enemy make that move?
Apparently, the prior verse sheds light on those questions. YItzchak promises that Esav will reside in the good land. The Bechor Shor understands that part of the prophecy here is that Esav will take the land from the Jews (which is what the Crusades were about, fighting to annihilate Moslem infidels while murdering Jews along the way to, and within, the Holy Land.) Esav then occupied the land for long periods in history. The world voted, after the last World War, to give it back as a Jewish homeland. Islam is now claiming it as their promised land, which now triangulates the tension into three religions vying for the territory.
Esav lives by his sword and he works for his brother Yaakov: this vision is fulfilled when the Christian nations opt to side with us in their battle to re-secure their claim to the land. But the Bechor Shor somewhat ominously observes that our verse ends with the vision of Esav dropping out and moving away. That will happen as well.
Pray, nation of Israel, children of Yaakov, for our speedy salvation. V'eis tzara hi l'Yaakov u'mi'mena yiva'shay'a - Yirmiahu 30:7. Good Shabbos. D Fox
"...v'al charbecha tichyeh v'es achicha ta'avod..."
"...you will live by your sword and serve your brother..." (27:40)
The blessing which Yitzchak bestowed on Esav includes the above promise. Esav will live by the sword, a warrior and fighter. Paradoxically, he is also foretold that he will work for his brother Yaakov. It seems difficult to reconcile these two promises. Our traditional vision of Esav is that he will remain a constant foe of the Jewish people. This verse seems to set him in a submissive role. Moreover, when Rivka was first told that she would have those two sons (25:23), she was advised that "the greater one would serve the younger one."
Many commentaries have wrestled with our verse and have offered interpretations as to when or how Esav will work for Yaakov yet also be an armed force of weapon-bearing power.
The Bechor Shor offers a novel insight, which was given poignancy by a recent article by my dear friends Rabbi Abe Cooper and Rabbi Yitzchak Adlerstein. They were assessing the recent interest given the Palestinian "cause" by a number of religious Christian groups. In the history of our nation and our homeland, we have faced and weathered world hatred and condemnation, persecution and discrimination. The emergence of a "Jewish state" in the Middle East has, ironically, sparked a supportive pro-Israel interest among many Benei Esav here in America. They have promoted the "Jewish cause" over the Moslem protest. One can hardly visit Israel these days without meeting visitors who revere our holy places as the birthplace of their own faith. Many a friendly dialogue and earnest questions have come my way as I fly to Israel, as I touch base at the Kosel and as I make my way through the ancient gates and pathways. The alufei Esav - the leaders of the Christian nations - have often come to the aid of Israel. It makes one wonder, "what's it all about, Alufi?"
So the Bechor Shor analyzes our verse: we have no record that the Benei Esav were ever indentured or subordinate to the Jewish people. We have always been guests in their lands. We have often been the working class, or lower, to our Christian hosts. The verse cannot be referring to Esav's physical subjugation, then. The concept of "serving" Yaakov must tie in to the earlier clause of "living by the sword." The prophecy is that Esav will at times go to war on behalf of the Jewish nation. He will fight alongside brother Yaakov. Why and when would our sworn enemy make that move?
Apparently, the prior verse sheds light on those questions. YItzchak promises that Esav will reside in the good land. The Bechor Shor understands that part of the prophecy here is that Esav will take the land from the Jews (which is what the Crusades were about, fighting to annihilate Moslem infidels while murdering Jews along the way to, and within, the Holy Land.) Esav then occupied the land for long periods in history. The world voted, after the last World War, to give it back as a Jewish homeland. Islam is now claiming it as their promised land, which now triangulates the tension into three religions vying for the territory.
Esav lives by his sword and he works for his brother Yaakov: this vision is fulfilled when the Christian nations opt to side with us in their battle to re-secure their claim to the land. But the Bechor Shor somewhat ominously observes that our verse ends with the vision of Esav dropping out and moving away. That will happen as well.
Pray, nation of Israel, children of Yaakov, for our speedy salvation. V'eis tzara hi l'Yaakov u'mi'mena yiva'shay'a - Yirmiahu 30:7. Good Shabbos. D Fox
posted by Rabbi Dr. Fox at 9:46 PM
0 Comments:
Post a Comment
<< Home