Parshat Vayechi

Posted Thursday, January 8, 2009 10:56 am

Eisav’s head and self preservation

By Rabbi Avi Billet

Issue of Jan. 9, 2009 / 13 Teves 5769

Ask any school child above age eight, “Who is buried in the Cave of Machpela?” and you will be told “Adam and Chava, Avraham and Sarah, Yitzchak and Rivka, Yaakov and Leah, and… (drumroll please) Eisav’s head!” They love the midrash that has Eisav dying at Yaakov’s funeral, because their teachers love this midrash. Most even think it is actually written in the Torah. In reality, the last appearance Eisav physically makes in the Torah is at his father’s funeral (35:29), though his name is mentioned numerous times when his family’s lineage is delineated in chapter 36. The earliest source discussing Eisav’s demise is the Talmud (Sotah 13a). As Yaakov’s sons were about to bury Yaakov in the Cave of Machpela, Eisav came to stop them. Naftali, whose swiftness was compared to that of a hind (“ayalah”) in Yaakov’s blessing (49:21), was sent to Egypt to retrieve the deed for the property, to prove that only Yaakov had burial rights there. While they were waiting for the deed, Chushim, son of Dan, who was hard of hearing, said, “What’s the delay?” “We’re waiting for Naftali” was the response. “And until Naftali arrives our grandfather is going to lay here, unburied, in a state of disgrace?” He hit Eisav on the head, causing his death, to expedite Yaakov’s burial. [The Midrash in Pirkei D’rabi Eliezer 38 adds that Eisav’s head was actually severed and rolled into the cave where it landed in the arm of Yitzchak who “prayed” on behalf of Eisav’s soul.] Thus, Rivka’s prophesy of 27:45 –– that she feared Eisav might kill Yaakov after Yitzchak’s death, and she’d lose both sons on the same day –– was fulfilled. (Rashi on 49:21, Ramban on 49:31, and Yonatan 50:13 refer to this midrash.) The Talmud asks the obvious question. Yaakov died at least 70 days earlier (50:3) plus travel time from Egypt to Machpela. If Eisav died on the day of Yaakov’s burial, that is more than two months after Yaakov’s death –– clearly not the same day? The Talmud answers that Rivka’s prophesy was fulfilled because they were buried on the same day. Was Rivka’s prophesy really that her two sons would die on the same day? The classic commentators on 27:45 say fraternal vengeance will bring about the killer’s death (if Eisav kills Yaakov, or if Yaakov kills Eisav in self defense), while Yonatan suggests that the murderer’s exile will be his “death.” But perhaps Rivka is not referring to the loss of her two sons. Eisav said “When my father dies I will kill my brother.” (27:41) Maybe when Rivkah –– who was loved by Yitzchak (24:67) and who loved Yaakov (25:28) –– said “Why should I lose both of you on the same day?” (27:45) she was concerned she’d lose Yitzchak and Yaakov on the same day! Which leads us to a different Talmudic passage –– this time from the Jerusalem Talmud –– that suggests it was actually Yehuda who killed Eisav, in a more fitting and appropriate context than “I can’t believe he’s preventing Grandpa Yaakov’s funeral,” namely as an act of defense (Ketubot 1:5, Gittin 5:7). Midrash Tehilim 18:32 quotes Samuel II 22:41 (and Yalkut Shimoni Vayechi 162brings both midrashim) and says Yehuda killed Eisav at Yitzchak’s funeral –– which is Eisav’s last physical appearance in the Torah. Everyone was in the cave crying, and to give Yaakov space out of respect, each of Yaakov’s sons filed out, leaving him alone in the cave. Eisav snuck in, planning to fulfill his own vow of killing Yaakov around the time of his father’s death. Yehuda saw him, however, followed him into the cave, and killed Eisav from behind to save his father’s life. He did not face Eisav when he killed him, because Eisav looked exactly like Yaakov (remember, they were twins). This is why his father blessed him, saying “Your hand attacks the back of the neck of your enemy” (49:8). No matter how one defines Rivka’s “prophesy,” it would have been fulfilled only if Eisav actually killed Yaakov. As Eisav did not kill Yaakov, her “prophesy” never came about. This is not a knock on the prophet, but a different reality based on different facts on the ground. The prophet Yonah’s prophesy of the destruction of Ninveh also never came about because the circumstances changed. This Midrash in Tehillim is very powerful. If Midrash must be taught in schools –– this is the one the children should walk away with. Of course it’s “cool” to say a deaf grandson was annoyed at a delay and killed Eisav, but murdering because someone is annoying you is not a very Jewish idea. There is a right way, and there is a very wrong way to protect and preserve one’s dignity. On the other hand, an act of self defense or choosing to preserve the potential victim’s life over that of a potential murderer has tremendous precedent in the Torah. Avi Billet welcomes your thoughts and comments at avbillet at gmail.com

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