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December 4, 1998/ 15 Kislev 5759, Vol. 51, No. 11
Why Esau has a bad rep
Torah Study
RABBI SHLOMO RISKIN
Vayishlach/Genesis 32:4 - 36:43
When was the last time you attended a circumcision and heard the name Esau given to the eight-day-old boy? Never?
Yet it appears initially in this week's Torah portion that Esau has gotten a bad reputation unfairly, given that he gets a raw deal at the hands of Jacob. After all, he is certainly an attentive and respectful son to his father - and even after he is deceived out of the birthright (which he is more-or-less forced to sell for a bowl of lentil soup during a weak moment of hunger) and out of the blessings (in a blatant act of trickery) by his younger brother, he is ready to forgive and forget as soon as Jacob makes a brotherly overture. Indeed, it is Jacob who rejects Esau's desire for a truly healed relationship and equal partnership.
In the commentary Pri Zaddik, Rabbenu Zadok of Lublin notes that Esau was born into the sanctity of the relationship of Isaac and Rebecca and seems to be the very embodiment of cleverness and wisdom. He also is an aggressive "man of the outdoors" and "a skillful hunter" (Genesis 25:27). His father loves him because he is conversant in how to beguile and convince with a smooth tongue and a sophisticated intellect, whereas the somewhat passive Jacob spends his time dwelling in tents and has no occupation or expertise to speak of.
However, a genius in scientific technology without the moral fiber and internal discipline that leads to self-control can be an instrument for evil rather than good. Hence Esau, despite his crafty intelligence and scientific know-how, sold his birthright for food and married two Hittite wives. He allowed himself to be governed by lust, and so his superior intellect was ultimately to no avail.
Both Isaac and Rebecca understood that the ultimate goal of Judaism and the destiny of redemption require a synthesis between the expertise of Esau and the moral discipline of Jacob, the materialistic infrastructure of Esau and the spiritual idealism of Jacob, the scientific civilization of Esau and religious culture of Jacob, the wisdom of Esau and the Torah of Jacob.
Isaac hoped that both of his sons would work together in blessed cooperation; Rebecca understood that this was impossible, and so she counseled Jacob to adopt the external trappings of Esau. Neither was correct.
Although Jacob attempted to become more like Esau during his 22 years with Laban, he must eventually be true to himself and exorcise all remnants of Esau-ism from within his personality. Esau also is incapable of cooperating with Jacob in a joint venture. He insists on equal partnership, but if the synthesis is to succeed, the morality of Jacob must control and sanctify the prodigious precocity of Esau.
Hence, when Esau suggests to Jacob - after their confrontation and Jacob's appeasement with gifts - "Let us start on our journey (together), and I will proceed at your pace" (Genesis 33:12), Jacob pleads his necessity to proceed at a slower pace because of his children and the livestock.
Jacob understands the benefits of joining forces with Esau - but only if he and his religio-ethical ideology can be in control. And so he continues the split, and even intensifies it by giving the material blessing to the Esau-like Joseph and the more spiritual birthright to the Jacobean Judah.
It is only David, King of Israel, progenitor of the Messiah of redemption, who seemed to combine the Torah of Jacob with the practical expertise of Esau. David was the glorious synthesis of Jacob and Esau. However, even in his case, the red-bloodedness of Esau's lust threatened to overturn the religious passion of the sweet psalm-singer of Israel when he seduced Bathsheba.
History must await the realization of Exekiel's vision, the union between the stick of Judah-Jacob and the stick of Ephraim-Joseph-Esau, the merging of Messiah son of Joseph with Messiah son of Judah.
Redemption requires the voice of Jacob together with the hand of Esau; civilization and culture; science-technology and Torah idealism, all working together in order to create a more perfect society and a peaceful world.
Rabbi Shlomo Riskin is the spiritual leader of the Jewish community in Efrat, Israel.
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