Esau's Enduring Role in Shaping History

Our people are called the people of Israel, named after Jacob, our patriarch. Jacob completed the role of his fathers, standing on the shoulders of "Abraham's kindness and Isaac's fear." Hashem named him Israel, and all eternal Israel is called by his name, the lineage of Israel Saba.

Esau, the eternal rival, was born alongside Jacob. It is known by tradition: Esau harbors enmity towards Jacob.

When Isaac lived near the Philistine kingdom on the southwest border of Canaan, his firstborn Esau was born. Esau, a man of the field, likely grazed in neighboring Philistine lands, his father's allies, and became familiar with their ways. Over time, the sons of Esau to the east and the Philistines to the west threatened Israel, like a vice gripping a culture war and way of life. The Philistines vanished from history within a few centuries, but the children of Edom continued as adversaries, participating in the destruction of both the First and Second Temples, and the long exile is named after Edom. Their embodiment is the fourth beast in Daniel's vision.

Nations exist solely to fulfill their historical roles towards the realization of Hashem's sovereignty on Earth. Those with brief existence had brief missions. Esau—aligned with Edom—has a prolonged, significant mission.

The names Jacob and Israel represent two states. Hashem called him Israel, "for you have struggled with Hashem and with men and have prevailed." These "men" include Esau’s angel, the messenger who wrestled with Jacob at the Yabbok. Shem's son prophesied to Rebecca when she was pregnant: "One nation will overpower the other." They will always compete, as Isaac's final blessing foretold: there will be times Israel will rule over nations, but when Israel sins, Esau will subdue Jacob: "When you tire, you will throw his yoke off your neck."

Esau believed in Hashem, and sages noted his virtues. Esteemed individuals came from his lineage. Job and his friends were Edomites (from Uz), Balaam descended from Esau, according to tradition. While the Philistines produced figures like Delilah, the Edomites produced prophets versed in divine knowledge.

King David slew Goliath the Philistine with a stone, but Edom was a persistent "adversary" to Israel: "Hashem raised up against Solomon Hadad the Edomite, from the royal line of Edom" (1 Kings 11). From then on, the Edomites were severe opponents, yet the Torah commands: Do not despise the Edomite, for they are your kin. Even Ishmael, who never fought Israel in ancient times, wasn't given such a command.

Edom occupies considerable space in the prophets' messages, signaling, as Rabbi Tzadok HaKohen observed, the spiritual force within Edom holds significant meaning. Not just for the past, but for the future: Hashem will come from Edom, with garments stained, striding from Seir shaking the Earth (Deuteronomy 32, Judges 5:4, Isaiah 63:1). The reason Israel's neighbors perished is that they saw Israel in disgrace for years and were unsuited for spreading the message of Hashem globally. This message spread by sudden interaction with distant nations, seeing Israel's entire history at once, and understanding it spread like lightning worldwide, historically quickly. Gossip-laden, contentious neighbors couldn't comprehend this, thus ending their roles.

What made Esau special? He was Isaac's son and Abraham's grandson, imbibing significant traits. Despite his sins, he honored his father and upheld law and order, a heritage passed to his descendants. Though criticized by scholars about the evil reign of Rome, they noted its foundational role for the world, with some scholars praising this aspect (Rabbi Yehuda in the well-known discussion with Rabbi Shimon bar Yochai).

Jews, who suffered many harsh decrees from Romans, sometimes had to deceive them, reminiscent of Jacob's interaction with their ancestor Esau. When the wicked Vespasian besieged Gush Halav to destroy its inhabitants, they told him they wouldn't fight on Shabbat and to return after. Vespasian, wanting to appear noble, arrived Sunday only to find everyone had fled. Was it reasonable for them to stay to be killed unjustly?

Edom's adherence to law and order grants them merit, prompting sages to say: Due to Esau's filial honor, he merited rulership until the Messiah comes (Midrash, quoted by Maimonides in "Sanctification of Hashem"). This is not mere recompense; Esau’s profound filial honor challenges Jacob, who, despite his righteousness and gentleness, could not match Esau's parental respect. Not only in this, as sages stated that our exile under Esau stems from Esau's deep, bitter cry when his blessings were taken. Indeed, Rebecca was right in her actions, but justice is justice. It was a deceitful act when Jacob twice hindered Esau, and this fundamental justice (forming the Western culture base) claims global dominion in our time (an elder of the generation warned, referencing the blood libel as payment for the sin of dipping the tunic in blood, "Knowledge of the Scribes" from Nehemiah to today).

Moreover, sages remarked in Psalms Midrash 25: "If Esau hates Jacob because his birthright was taken, rightly so." In Genesis Rabbah (9:13): "Very good refers to Roman rule. Is it really very good? I'd ask! But it establishes." Sovereignty maintains the world; a just king sustains the land. And sages said in the Gemara (Shabbat 10): Authority's fear upholds society's structure, and they added (Gittin 17a): Divine protection—either in the shadow of your authority or Esau's rule.

Rabbi Chaim of Volozhin declared: The sages teach that Esau's head is buried in the Cave of Machpelah, metaphorically indicating his future holiness! ("Ruach Chaim," in Pirkei Avot. Previously noted by the Vilna Gaon at the end of "Saarat Eliyahu": "And I despised Esau's tail, yet his head is preserved with the patriarchs of the nation.").

Hence, we mustn't forget Esau's virtues. As we observe the Western culture rooted from him has virtues of order, justice, and law. Yet Esau remains an adversary. We shouldn't humble ourselves before his culture. As sages taught: "At the time Jacob addressed Esau as 'my lord' eight times, Hashem said: Since you humbled yourself, behold, I will establish eight of his descendants as kings before any of yours" (Genesis Rabbah 75:2; 76:1). His right to rule is precisely because the people of Israel view him hierarchically from above. Our focus should remain on the covenant of Abraham, which Esau broke. He has the right to be our adversary due to his merits, but we must navigate our path. Even when adopting external cultural advantages, we must remember what is primary and what is secondary. The outside world's advantages should only be culinary and ornamental to the Torah.