Parshas Vayishlach- A Historic Hatred

The concept of antisemitism is both perplexing and as old as history itself. It defies the ordinary rules or patterns associated with animus generated towards a particular group. Although many attempt to explain away this phenomenon as a simple hatred against a foreign people, just another example of xenophobia, history shows that this is untrue. Indeed, the idea of hatred against our people is ancient, tracing back to our holy Avos, and explains the reality that we have witnessed throughout history till contemporary times. 

At the conclusion of Parshas Toldos, the Torah highlights the root of the hatred that Eisav had for his brother Yaakov. Following the incident in which Yaakov “stole” the berachos, the Torah states: “vayistom Eisav es Yaakov al haberacha asher beiracho aviv…”, “and Eisav hated Yaakov because of the blessing that his father had blessed him…” (Bereishis 27:41). Simply put, Eisav was furious that Yaakov had received the blessings from Yitzchak, feeling that he had been cheated from that which was his by right. This intense hatred caused him to express his desire to kill Yaakov. This would appear to be the precursor to historic antisemitism, as Yaakov was the progenitor of the Jewish people, and Eisav of Edom, but more globally of the nations of the world. Indeed, Rabbi Shimon bar Yochai states that there is a known “halacha” that Eisav hates Yaakov (Rashi on 33:4), a concept that continues throughout the years and ages. Part of the reality of nature is the fact that the nations of the world despise the Jewish people. 

The issue with this background is found in a series of events in Parshas Vayishlach. Prior to the fated meeting with Eisav, Yaakov wrestled with a “man”, identified as the archangel of Eisav (Rashi on 32:25), and had him trapped, unable to escape. Yaakov did not allow him to leave the fight before admitting that he had received the berachos appropriately. The angel was forced to recognize the name change that would occur later (based on the word of Hashem) from Yaakov to Yisrael. The name Yaakov is rooted in the word “trickery”, and Yisrael in “uprightness” or “authority”. In recognizing this change he agreed that Yaakov had received the berachos by right. In addition, when Yaakov eventually met Eisav himself, Eisav stated “yehi licha asher lach”, “what's yours should be yours” (33:9). Rashi explains that this refers to the blessings, with Eisav now admitting that Yaakov was truly deserving of them. Finally, the later verses (35:10) state that Hashem changed Yaakov’s name to Yisrael, cementing this idea for posterity. 

If the hatred of Eisav was premised on him believing that Yaakov stole the berachos, why did it persist following this admittance? Furthermore, if the admittance did not change the dynamic of animosity, why was it important for it to be repeatedly recorded in the Torah? 

When analyzing the root of this hatred, the animus of Eisav would appear altogether unfounded and unfair. Eisav had previously sold the bechora, the firstborn rights, to Yaakov. Being that the berachos were to be given to the firstborn, it would appear that the rightful owner had in fact received the blessings. Indeed, when Yitzchak realized that this prior transaction had occurred and Yaakov was the fitting bechor, he proclaimed that he was relieved that the correct son had received the blessings. What then was the basis of Eisav’s hatred?

At the conclusion of Parshas Vayishlach, the Torah records the generations of the families of Eisav that founded the nation of Edom. The pesukim state that Eisav left Eretz Canaan and settled in Har Se’ir because of his brother Yaakov (36:6). Rashi explains that he left with the shame of having sold the firstborn rights. In essence, the bechora was valuable due to its connection to the service of Hashem. Prior to the sale, Yaakov understood that the firstborns would be the people who would eventually worship in the Beis HaMikdash, and that Eisav’s wicked character was unfitting of this special merit (see Rashi on 25:31). He had therefore purchased the bechora so he and his fitting descendants would instead fulfill this precious service. Eisav had sold this invaluable status off for fleeting temporal pleasure, disgracing the service of Hashem. As the newly minted firstborn, Yaakov was truly deserving of the berachos. Eisav hated him, not because he felt Yaakov had taken something that was not due to him, but rather because he realized that it was due to him. When stating that Eisav hated Yaakov because of the berachos, the verses are saying that Eisav now understood the greatness of what he had forfeited for a literal bowl of soup. According to many sources Eisav could have been an “Av”, a fitting partner to Yaakov Avinu in building the nation of Hashem. He gave this all up in his pursuit of the pleasures of this world. With this recognition, Eisav faced terrible internal strife at the thought of what he had lost. This manifested in the external projection of hatred against the one who had chosen correctly, deciding to serve Hashem, and had fittingly been selected to be the progenitor of Hashem’s people. Thus, antisemitism was born. Although in a moment of moral clarity, Eisav admitted that Yaakov was indeed deserving of the berachos, this would not change the dynamic between them because the inner self-loathing still persisted.

Later in history this concept is repeated in a greater, world-wide sense. The Gemara (Shabbos 89a) teaches that the mountain on which the Torah was given to the Jewish people was called “Sinai”. The name is rooted in the word “sin’ah”, “hatred”, for at the time of this historic event, hatred descended to the world. The Iyun Yaakov explains (notably unlike Rashi) that this refers to the hatred the non-Jews have against Jews, triggered by their acceptance of the Torah. Hashem had offered the Torah to the other nations at that time, yet they refused it. Had they accepted, they too could have been elevated to the significant stature of Hashem’s uplifted people (see Ramchal in Derech Hashem 2:4). When the Jews accepted the Torah, the above contrast became pronounced on the world stage, leading to the globalization of historic antisemitism. 

It is fascinating to note that historic antisemitism would appear to be triggered by contradictory reasons, harbored by entirely antithetical groups of people. There have been examples where people of official religious groups have hated on Jews in the name of their beliefs (see Catholic Church), and in contrast, irreligious and amoral people have too (see Nazi movement). The reasons these various groups would provide for their persecution of Jews have often been essentially contradictory in nature. It is clear that the reasons provided were excuses or simply pretexts to cause Jewish suffering, but not the underlying basis. Based on the above, it becomes clear that Hashem cemented the Jews as His people in this world, acting as His ambassadors to spread a clear, objective form of morality and Godliness to the other nations. The other nations are unable to simply ignore the reality of this truth and leave the Jews alone, as this appointment creates expectations of them to behave in certain ways. Some have invented varying, subjective belief systems in an attempt to claim superiority and legitimacy, and some have stated that morals are altogether irrelevant. However, ultimately this did not help to resolve the stark reality of the Jews place in the world, and the truth that they represent an unchanging, objective morality.  

Unfortunately, one of the worst outcomes of constant persecution and animosity generated towards Jews, is the fact that the victims themselves tend to start believing that they are essentially flawed and deserving of hate. We could begin to think something about being Jewish is indeed negative and attempt to distance ourselves from Judaism in hope of avoiding antisemitism. This is a reality that has occurred historically and yields terrible results, including intermarriage, assimilation, and general shame associated with being Jewish, but never results in any positive solution. To avoid this misconception, the Torah records emphatically that Eisav, in a moment of clarity,  admitted that Yaakov was indeed deserving of the berachos. His hatred against Yaakov was not because of anything wrong that he had done or represented, but quite the opposite, as a result of the contrast of their differing decisions and the consequences. It emerges that the hatred from the other nations is actually due to the essential goodness that Jews possess, as Hashem’s deserving people in this world.

The Torah highlights this principle when Hashem instructs Moshe regarding his mission to redeem the Jewish people from Egypt. As he began his journey to Mitzrayim, Hashem told Moshe to tell Pharoah: “beni bechori Yisrael”, “Yisrael is my firstborn son” (4:22). Rashi (quoting Bereishis Rabba 63:14) states that this is when Hashem signed off on the transaction of the firstborn rights that Yaakov had purchased from Eisav years prior. Simply put, the Midrash teaches that Moshe was to explain to Pharoah that if he would not agree to free the Jews, allowing Hashem’s “firstborn son” to serve Him, then Hashem would eventually kill his own (Pharoah’s) firstborn sons with makas bechoros. However, perhaps there is an additional, deeper message. Hashem was telling Moshe to set the record straight. Although the persecution of Pharoah (and subsequent exiles) against the Jewish people would imply to some that the Jews were somehow essentially flawed, this was untrue. Rather, due to them being “beni bechori Yisrael”, the fitting servants of Hashem who represent Him in this world, an essentially laudable trait, antisemitism would persist. This was an important point to highlight as this was the first example of national persecution, and therefore would clarify this potential misconception for subsequent exiles as well.  

This explanation of the basis of antisemitism is not meant to portray a pessimistic attitude of guaranteed continued oppression without any chance of legitimate solution. Although the underlying hatred is persistent, the active persecution of Jews need not necessarily exist. As long as we do our job of leading by example, keeping Torah and mitzvos and being an “or lagoyim”, “a light to the nations”, Hashem guarantees our protection. It is only when we begin to falter and weaken in our holy service that “Eisav” can overthrow us and cause us harm (see blessings of Yitzchak). In addition, as stated above, the essential name of the third Av was changed to “Yisrael”, connoting an outright recognition of his special nature, one free of the controversy and persecution associated with “Yaakov”. In this world, we generally live in the “Yaakov” reality, but in the future all will recognize Hashem and the Jews fitting place as his servants, and this hatred will naturally dissipate (see Kli Yakar on 35:10). May we merit to fulfill our purpose as Hashem’s ambassadors in this world, and ultimately see Moshiach soon in our days, Amen!   

The above ideas were gleaned from multiple sources, including but not limited to the teachings and writings of Rabbi Ken Spiro and Dennis Prager.

In the merit of this Torah study, may Hashem protect all of Am Yisrael, in Eretz

Yisrael and throughout the world. Please email yshifman1@gmail.com with

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