The Torah tells us that when Rivkah (Rebecca) had an unusual pregnancy experience, she went to inquire from Hashem what it meant. It was then said to her that the future was being foretold- two great forces are to come forth, but “the older will serve the younger one (Bereishit 25:23)”. It was a message to her only (ויאמר ה’ לה). She therefore never shared it with her husband Yitzchak (Isaac). This explains at least somewhat why Yitzchak had more love for Eisav (Esau) while Rivkah favored Yaakov (Jacob).
The Great Parents’ Conflicting Views
Yitzchak for his part interpreted all that Eisav did as perfect. That was because Eisav was older and the natural heir to the prophecy “כי ביצחק יקרא לך זרע – for it is through Isaac that offspring shall be continued for you. (Bereishit 21:12)” Whereas Rivkah knew from the outset that the younger one is the leader (ורב יעבוד צעיר), therefore she saw through all of Eisav’s deceptions. In addition, having Lavan as a brother certainly gave Rivkah some experience with falsifiers.
This conflict of opinions led to Rivkah doing all in her power, be it straightforward or otherwise, so that Yaakov would get the brachot (blessings). When Yitzchak finally realized the catastrophe that could have taken place with the brachot going to the less worthy son, the Torah says “He trembled a very great trembling, exceedingly” (חרדה גדולה עד מאד). The course of history nearly went wrong and was rectified just in time. Yitzchak then reiterated that the brachot of Avraham (Abraham) should go to Yaakov.
The Yaakov – Eisav Deal
Nevertheless, Eisav still had a major role to play. Had he utilized his opportunity properly and really internalized the teachings he heard in his great father’s house, he would have realized that there is much to be done. If only Eisav would have done his duty to help Yaakov succeed in this world by supporting him, then together they would have attained great heights.
It is like a great Rosh Yeshiva (head of talmudical school) who has grand ideas to bring up a generation of talmidei chachamim (Torah scholars), and all he needs is a flow of cash. The wealthy donor who steps forward to help is the partner to success.
Unfortunately, Eisav neglected to do so. The Zohar says that when the שר של עשו (Angel of Eisav) wrenched Yaakov’s sinew, it symbolized the difficulty of obtaining supporters of Torah. Like all passages in Zohar, there is a practical side to it too. Esav actually forsook the land because of Yaakov ([Bereishit 36:6] וילך אל ארץ מפני יעקב אחיו). He decided that if he is not at the top, then second place is not for him.
The Yissachar – Zevulun Subsidy Deal
Yaakov had no choice but to sacrifice one son for that role. Zevulun became the supporter of Yissachar. This is regrettable on two fronts: first of all, Zevulun could have succeeded more in Avodat Hashem (service of God), and secondly, Eisav would have been a success too. Not only did he not become a partner to greatness, but he weakened the entire ideal of Torah support, as the Zohar says.
Torah Philanthropy
When Sir Moses Montefiore visited Russia, it was a wonderful opportunity for Rabbi Yisroel Salanter to meet this great philanthropist and statesman. Together, they could have done outstanding things to spread Yiddishkeit (Judaism) among the masses. But Sir Moses had a secretary who was a German Jew and had different ideas as to who is a leader of the Jewish people. Unfortunately, a meeting never materialized. The history of Eastern Europe, and in fact the entire Jewish world, could have been different.
A Lost Opportunity
But not only did Eisav lose out as not being the supporter of Yaakov. Actually, the opposite is true. When the Bnei Yisrael (Jewish nation) were passing Har Seir (Eisav’s land), Moshe Rabbeinu made the statement ונשמרתם מאד – be very careful. The reason extra care must be taken is because they are so similar. He even called them brothers ([Devarim 2:8] אחינו בני עשו). It is much more dangerous to be with wicked relatives than with evil foreigners. The similarity of language and habits causes mingling, and thereby barriers disappear. Therefore, Moshe told Klal Yisrael to move away (ויט ישראל מעליו).
Eisav ended up not being our supporter, in fact becoming our enemy – actually and symbolically. Yaakov was always destined to be “a nation that dwells alone” (הן עם לבדד ישכון), but that came to mean even apart from Eisav. In fact, it would take Edom three generations of geirim (converts) to ultimately join Klal Yisrael.
The Wall of Antisemitism
Chazal (our sages) tell us that when Bnei Yisrael stood at Mount Sinai for The Giving of the Torah, a hatred came down to the world (למה נקרא שמו סיני – כי שם ירדה שנאה לעולם). Thereby a new rule set in – עשו שונא ליעקב – Eisav hates Yaakov. A rule can mean without a specific reason. We call it nowadays antisemitism. However much the subject is studied, no real cause has ever been given. If a dishevelled gutter drunk can yell at a well-dressed Yid “Dirty Jew”, or a beastly Nazi can club and whip a Jew to death for the “crime” of finding an extra crust of bread, then we know that there is no real sense here. It is only a miracle to keep us from getting too involved with the “civilized” world.
We have met them all – under the skin-deep veneer of “decency”. The Spanish, French, Russian, Polish, and- unbelievable until 1932 – the “gemutliche (pleasant and cheerful)” Germans too. It is only with this wall of antisemitism – whatever the reason for it – that we could survive in Galut (exile).
In summary
Eisav was created for our benefit. If he would have so chosen, he would have been a support. That would have been a benefit for both of us. But since he neglected his role as such, it is therefore our duty to avoid contact with the outside world as much as possible. And the way this comes about is through the wall Hashem created. Since we can’t gain by being with him, our success is therefore to be achieved without him.
By Rabbi Gavriel Lamm
