Esav Hates Yaakov- thoughts
הרב שי טחןח טבת, תשפד20/12/2023Exploring the Evolution of Esav's Sentiments towards Yaakov
תגיות:אנטישמיותעשיויעקב
In recent months, we have witnessed a clear division in the world into two opposing sides: those who harbor intense hatred and disdain for the Jewish nation and those who seem to support it. There has been significant support for Israel within the American public, government, Senate, and House of Representatives on a bipartisan basis. Surprisingly, even much of the American media has shown significant support. Additionally, European countries, which traditionally may not have been known for their strong affinity towards the Jewish people, have become noteworthy supporters.
The stark contrast in sentiments towards the Jewish people was vividly illustrated during the Senate hearing on major universities. The university presidents publicly appeared to almost endorse the call for the genocide of Jews, whereas the senators went out of their way, expressing authentic concern and care, to defend the Jewish people.
As Jewish people, we are often surprised when we encounter gentiles who express support, as we are not accustomed to it. We may initially attempt to explain their support by attributing it to a political agenda or similar motives, when in reality, it stems from genuine support. This sentiment is deeply rooted in us, echoing the renowned teachings of Rabbi Shimon bar Yochai, who expounded on the concept of עשו שונא ליעקב - Esav hates Yaakov. These teachings have paved the path for centuries of ongoing persecutions against the Jews worldwide. Throughout history, Jews have carried this concept as an explanation for anti-Semitism, which often lacked a logical rationale.
Rashi referenced the teachings of Rabbi Shimon bar Yochai in connection to the concept of altercation between Yaakov and Esav. As Esav encounters Yaakov, he kisses him! Rabbi Shimon bar Yochai explicates the presence of dots atop the word "וישקהו" (and he kissed him) in the Sefer Torah. He emphasizes that, despite Esav generally harboring animosity towards Yaakov, at this specific moment, there was a remarkable occurrence: Esav felt a sense of mercy and demonstrated affection by kissing Yaakov. Building upon these words, we can pose the question: Does Esav consistently hold animosity towards Yaakov in every scenario, or are there instances where he does not?
While there is a general consensus that Esav always harbors animosity towards Yaakov, there are instances, as seen when they met, where Esav demonstrated mercy and kissed Yaakov. Historical evidence supporting Esav's animosity exists; however, it's plausible that during periods of Jewish persecution, Esav may display moments of compassion. For example, after the Holocaust, nations supported the establishment of the State of Israel. Similarly, following the Simchat Torah massacre, there was backing for a mission against the enemy. It's crucial to distinguish this response from that of Yishmael, who doesn't exhibit remorse but rather appears to become more emboldened with an increased appetite for violence against Jews.
Rabbi Eliyahu Enkin (בספר תשובות איברא סימן קט"ז) .expressed strong criticism against those who interpret the concept of 'Esav hates Yaakov' as an unchanging destiny for the relationship between Jews and gentiles, with perpetual hatred. Instead, he articulates that establishing the right atmosphere and mitigating factors that provoke such animosity will contribute to reducing and alleviating such tensions.
"ועוון פלילי מצד אותם המטיפים הפטפטנים שדורשים תמיד 'הלכה הוא שעשו שונא ליעקב', והשנאה עולמית. זה נגד האמת ונגד חז"ל והמקרא, שעשו גופא לא הי' רשע תמיד ושנאתו פסקה על ידי הנהגה מתאמת וכמו עשו הראשון כן הם ג"כ דורותיו שהכנעה מביאה לשלום, וזהו שאמר בן זומא (אבות פ"ד מ"א) 'איזהו מכובד המכבד את הבריות', כונתו גם נגד האומות, כשמכבדים אותם ואומרים להם אוהבי אתה הם נעשים לאוהבים על ידי זה ולהפך כשאומרים שונא אתה נעשים לשונא וזהו מעשים בכל יום".
Translation: “The offensive deliberate wrongdoing on the part of those babblers who incessantly claim, ‘It is a halacha that Esav hates Yaakov, and the hatred is eternal’ goes against the truth and contradicts our Sages and the Scriptures. Esav himself was not inherently wicked at all times, and his hatred ceased through appropriate behavior. Just as with the first Esav, so too with subsequent generations – yielding and persuasion lead to peace. This aligns with what Ben Zoma asserted in Pirkei Avot (4:1): ‘Who is honored? One who honors others.’ His intention also extends to the nations, as when they are respected and told they are loved, they become loving as a result. Conversely, when they are told they are hated, they become hateful. This is a practice observed every day.”
Rabbi Enkin writes that there are a few triggers for this hatred, and he provides examples. For instance, he notes that the widely recognized intelligence of Jews can lead to jealousy. Similarly, he points out that the financial success of Jews can provoke envy. Rabbi Enkin suggests that Jews should consider concealing their success.
This behavior is supported by Yaakov's command to his children, stating, "Don't show yourselves." Rashi explains that this means not to appear as if you have food when others do not—in other words, to hide your wealth and avoid showing off.
The Kli Yakar comments on the Pasuk פנו לכם צפונה (דברים ב,ג):
ודרשו בזה: אם הגיע שעתו של עשו, הצפינו עצמכם... אם ימצא האיש הישראלי איזו הצלחה, זעיר שם, אזי יטמינו ויצפינו הכל בפני עשו, כי אין לך אומה שמתקנאת בישראל כמו עשו, כי לדעתם הכל גזולים בידם מהם מן ברכת יעקב אבינו שלקח ברכותיו של עשו במרמה, וכן יעקב ציווה לבניו (בראשית מב) למה תתראו, פירש רש"י: בפני בני ישמעאל ועשו, כאילו אתם שבעים, כי שניהם סוברים שיצחק גזל הצלחת ישמעאל ויעקב גזל הצלחת עשו ע"י השתדלות, על-כן ציווה דווקא על עשו פנו לכם צפונה, שלא יתקנא בכם. וזה היפך ממה שישראל עושין בדורות הללו בארצות אויביהם, כי מי שיש לו מנה הוא מראה את עצמו במלבושי כבוד ובתים ספונים וחשובים, כאילו היו לו כמה אלפים, ומגרים האומות בעצמם, ועוברים על מה שנאמר פנו לכם צפונה, ומנהג זה הוא ברבת בני עמינו, והוא המסבב את כל התלאה אשר מצאתנו, והמשכילים יבינו ליקח מוסר"
Translation: “If the time of Esav has come, conceal yourselves... If the Jewish man finds any success, even a small one, then hide and conceal everything from Esav, for there is no nation that envies Israel like Esav. In their view, everything is stolen from them, starting from the blessings of our forefather Yaakov, who supposedly took the blessings of Esav deceitfully. Similarly, Yaakov commanded his sons (בראשית 42:1), ‘Why do you make yourselves conspicuous?’ Rashi explains: ‘In the presence of the sons of Yishmael and Esav, as if you are seventy, for both of them believe that Yitschak took the prosperity of Yishmael and Yaakov took the prosperity of Esav through diligence. Therefore, he specifically commanded regarding Esav, 'Turn for yourselves, conceal yourselves,' so that he would not envy you. This is contrary to what Am Yisrael does in these generations in the lands of their enemies. For one who possesses wealth, presents themselves in garments of honor and impressive, hidden houses, as if they have thousands; and they provoke the nations themselves, violating what is said, 'Turn for yourselves, conceal yourselves.' This practice is common among many of our enemies, and it exacerbates all the suffering that we encounter. Those who are wise will understand to take heed."
The Chief Rabbi of England, Harav Jonathan Sacks, in his commentary (on Parshat Balak 5775), also emphasizes that anti-Semitism is not an inexplicable or inevitable force. It is a multifaceted phenomenon with identifiable causes, including social, economic, political, cultural, and theological factors. Rabbi Sacks contends that anti-Semitism can be combated and overcome. However, he underscores the importance of rejecting the notion that it is Yaakov's destiny to be hated by Esav or to remain isolated as "the people that dwells alone." He warns against accepting a narrative that portrays the Jewish people as a pariah or outcast, emphasizing the need to actively confront and counteract anti-Semitism.
It is crucial for us to recognize and appreciate the support we receive during such times, even as we carry the weight of thousands of years of persecution. The Netziv (העמק דבר בראשית לג,ד)writes that when Esav kissed Yaakov, they both cried, signifying that whenever in history Esav extends an embrace to Yaakov, we should not reject him but rather embrace the moment. This echoes the example of Rebbi and Antoninus, emphasizing the importance of fostering alliances in such circumstances.
The stark contrast in sentiments towards the Jewish people was vividly illustrated during the Senate hearing on major universities. The university presidents publicly appeared to almost endorse the call for the genocide of Jews, whereas the senators went out of their way, expressing authentic concern and care, to defend the Jewish people.
As Jewish people, we are often surprised when we encounter gentiles who express support, as we are not accustomed to it. We may initially attempt to explain their support by attributing it to a political agenda or similar motives, when in reality, it stems from genuine support. This sentiment is deeply rooted in us, echoing the renowned teachings of Rabbi Shimon bar Yochai, who expounded on the concept of עשו שונא ליעקב - Esav hates Yaakov. These teachings have paved the path for centuries of ongoing persecutions against the Jews worldwide. Throughout history, Jews have carried this concept as an explanation for anti-Semitism, which often lacked a logical rationale.
Rashi referenced the teachings of Rabbi Shimon bar Yochai in connection to the concept of altercation between Yaakov and Esav. As Esav encounters Yaakov, he kisses him! Rabbi Shimon bar Yochai explicates the presence of dots atop the word "וישקהו" (and he kissed him) in the Sefer Torah. He emphasizes that, despite Esav generally harboring animosity towards Yaakov, at this specific moment, there was a remarkable occurrence: Esav felt a sense of mercy and demonstrated affection by kissing Yaakov. Building upon these words, we can pose the question: Does Esav consistently hold animosity towards Yaakov in every scenario, or are there instances where he does not?
While there is a general consensus that Esav always harbors animosity towards Yaakov, there are instances, as seen when they met, where Esav demonstrated mercy and kissed Yaakov. Historical evidence supporting Esav's animosity exists; however, it's plausible that during periods of Jewish persecution, Esav may display moments of compassion. For example, after the Holocaust, nations supported the establishment of the State of Israel. Similarly, following the Simchat Torah massacre, there was backing for a mission against the enemy. It's crucial to distinguish this response from that of Yishmael, who doesn't exhibit remorse but rather appears to become more emboldened with an increased appetite for violence against Jews.
Rabbi Eliyahu Enkin (בספר תשובות איברא סימן קט"ז) .expressed strong criticism against those who interpret the concept of 'Esav hates Yaakov' as an unchanging destiny for the relationship between Jews and gentiles, with perpetual hatred. Instead, he articulates that establishing the right atmosphere and mitigating factors that provoke such animosity will contribute to reducing and alleviating such tensions.
"ועוון פלילי מצד אותם המטיפים הפטפטנים שדורשים תמיד 'הלכה הוא שעשו שונא ליעקב', והשנאה עולמית. זה נגד האמת ונגד חז"ל והמקרא, שעשו גופא לא הי' רשע תמיד ושנאתו פסקה על ידי הנהגה מתאמת וכמו עשו הראשון כן הם ג"כ דורותיו שהכנעה מביאה לשלום, וזהו שאמר בן זומא (אבות פ"ד מ"א) 'איזהו מכובד המכבד את הבריות', כונתו גם נגד האומות, כשמכבדים אותם ואומרים להם אוהבי אתה הם נעשים לאוהבים על ידי זה ולהפך כשאומרים שונא אתה נעשים לשונא וזהו מעשים בכל יום".
Translation: “The offensive deliberate wrongdoing on the part of those babblers who incessantly claim, ‘It is a halacha that Esav hates Yaakov, and the hatred is eternal’ goes against the truth and contradicts our Sages and the Scriptures. Esav himself was not inherently wicked at all times, and his hatred ceased through appropriate behavior. Just as with the first Esav, so too with subsequent generations – yielding and persuasion lead to peace. This aligns with what Ben Zoma asserted in Pirkei Avot (4:1): ‘Who is honored? One who honors others.’ His intention also extends to the nations, as when they are respected and told they are loved, they become loving as a result. Conversely, when they are told they are hated, they become hateful. This is a practice observed every day.”
Rabbi Enkin writes that there are a few triggers for this hatred, and he provides examples. For instance, he notes that the widely recognized intelligence of Jews can lead to jealousy. Similarly, he points out that the financial success of Jews can provoke envy. Rabbi Enkin suggests that Jews should consider concealing their success.
This behavior is supported by Yaakov's command to his children, stating, "Don't show yourselves." Rashi explains that this means not to appear as if you have food when others do not—in other words, to hide your wealth and avoid showing off.
The Kli Yakar comments on the Pasuk פנו לכם צפונה (דברים ב,ג):
ודרשו בזה: אם הגיע שעתו של עשו, הצפינו עצמכם... אם ימצא האיש הישראלי איזו הצלחה, זעיר שם, אזי יטמינו ויצפינו הכל בפני עשו, כי אין לך אומה שמתקנאת בישראל כמו עשו, כי לדעתם הכל גזולים בידם מהם מן ברכת יעקב אבינו שלקח ברכותיו של עשו במרמה, וכן יעקב ציווה לבניו (בראשית מב) למה תתראו, פירש רש"י: בפני בני ישמעאל ועשו, כאילו אתם שבעים, כי שניהם סוברים שיצחק גזל הצלחת ישמעאל ויעקב גזל הצלחת עשו ע"י השתדלות, על-כן ציווה דווקא על עשו פנו לכם צפונה, שלא יתקנא בכם. וזה היפך ממה שישראל עושין בדורות הללו בארצות אויביהם, כי מי שיש לו מנה הוא מראה את עצמו במלבושי כבוד ובתים ספונים וחשובים, כאילו היו לו כמה אלפים, ומגרים האומות בעצמם, ועוברים על מה שנאמר פנו לכם צפונה, ומנהג זה הוא ברבת בני עמינו, והוא המסבב את כל התלאה אשר מצאתנו, והמשכילים יבינו ליקח מוסר"
Translation: “If the time of Esav has come, conceal yourselves... If the Jewish man finds any success, even a small one, then hide and conceal everything from Esav, for there is no nation that envies Israel like Esav. In their view, everything is stolen from them, starting from the blessings of our forefather Yaakov, who supposedly took the blessings of Esav deceitfully. Similarly, Yaakov commanded his sons (בראשית 42:1), ‘Why do you make yourselves conspicuous?’ Rashi explains: ‘In the presence of the sons of Yishmael and Esav, as if you are seventy, for both of them believe that Yitschak took the prosperity of Yishmael and Yaakov took the prosperity of Esav through diligence. Therefore, he specifically commanded regarding Esav, 'Turn for yourselves, conceal yourselves,' so that he would not envy you. This is contrary to what Am Yisrael does in these generations in the lands of their enemies. For one who possesses wealth, presents themselves in garments of honor and impressive, hidden houses, as if they have thousands; and they provoke the nations themselves, violating what is said, 'Turn for yourselves, conceal yourselves.' This practice is common among many of our enemies, and it exacerbates all the suffering that we encounter. Those who are wise will understand to take heed."
The Chief Rabbi of England, Harav Jonathan Sacks, in his commentary (on Parshat Balak 5775), also emphasizes that anti-Semitism is not an inexplicable or inevitable force. It is a multifaceted phenomenon with identifiable causes, including social, economic, political, cultural, and theological factors. Rabbi Sacks contends that anti-Semitism can be combated and overcome. However, he underscores the importance of rejecting the notion that it is Yaakov's destiny to be hated by Esav or to remain isolated as "the people that dwells alone." He warns against accepting a narrative that portrays the Jewish people as a pariah or outcast, emphasizing the need to actively confront and counteract anti-Semitism.
It is crucial for us to recognize and appreciate the support we receive during such times, even as we carry the weight of thousands of years of persecution. The Netziv (העמק דבר בראשית לג,ד)writes that when Esav kissed Yaakov, they both cried, signifying that whenever in history Esav extends an embrace to Yaakov, we should not reject him but rather embrace the moment. This echoes the example of Rebbi and Antoninus, emphasizing the importance of fostering alliances in such circumstances.
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