Edom and Israel

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Multiple Reflections Upon the Fast of Tammuz
Rabbi Dr. Aharon Adler
תאריך פרסום: תשע"ג | |
Turning to the book of Zekharya, we begin with a question posed to the prophet: are the fast days still to be in place after the exile? An ambiguous and lengthy answer ends with the response that they will be transformed into days of joy. Conspicuously absent in the answer is a time frame. To better understand what is going on, we explore what happened on the day commemorated by the “fast of the fourth month.” Excerpts from poetry of Ibn Gabirol, among other sources, contribute to a richer picture of what the fast day is about.
Esav As a Brother; Esav As the Other
Haftarot: Va'yishlah
Rabbi Mosheh Lichtenstein
There is a duality in the attitude of the Torah and prophets toward Esau. On the one hand; Esau is viewed as sinfully proud and falsely self-confident nation; and on the other; Esau is viewed as a brother to the nation of Israel; who denies the bond and attempts to take the place of his brother.
Yehoshafat, King of Yehuda
Rabbi Alex Israel
The brief description of Yehoshafat in Kings I indicates that his perios was one of enormous prosperity and extensive political hegemony over the region. In Divrei Hayamim, his reign is described in luxurious detail, spanning four extensive chapters. Yehoshafat is determined to actively pursue national unity with the Northern kingdom and the House of Ahav despite prophetic criticism. The results of this questionable policy included one failed military campaign and a broken fleet of ships. Yehoshafat began his monarchy with a passion for spreading Torah, and later , upon receiving the criticism of the prophet he decides to rehabilitate the legal system.

As a king, Yehoshafat is superior even to Shlomo in his positive and responsive interactions with the prophet and in the fact that, despite his association with Ahav, he is insusceptible to idolatry. In the landscape of Sefer Melakhim, Yehoshafat stands as one of the greatest and most impressive kings of Yehuda.
God Gave the Land of Moav to the Moabites
Ramban on Parshat Devarim
Rabbi Ezra Bick | 37 minutes
Perek Bet (Chapter Two) of the Book of Devarim starts with Moshe summarizing the voyages of Bnei Yisrael in the desert. As his narrative reaches the point where Bnei Yisrael come close to other nations who are blocking the way, some strange and seemingly contradictory phrases appear. At first it sounds like Bnei Yisrael turn away and avoid attack out of fear, and then the narrative states that they did not attack Moav or Edom because the Lands of Moav and Edom were designated as such by God. What is going on here? We turn to Ramban for insight into these passages.
Prophecies Concerning the Nations
Dr. Tova Ganzel
The prevailing perception in the Ancient East was that kings were emissaries of the gods or even gods themselves, and that every nation had its own god that ensured its victor in war. The prophet counters this perception by gathering all the prophecies about the nations into a single collection. This emphasizes that God, Lord of the entire world, decides the fate of each and every nation.

These chapters in Yehezkel, unlike the prophecies addressed to other nations by other prophets, make scant mention of Israel’s redemption.

In Chapter 25, Yehezkel conveys brief prophecies concerning Ammon, Moav, Edom and the Pelishtim, each of which has a lengthy historical relationship with Israel. These prophecies share a uniform structure.

The transition between the first and second parts of the book is indirectly shown here through the content of the prophecy to Ammon, In response to their joy over the desecration of the Temple and the desolation of the land and the exile, Yehezkel prophesies their disappearance and annihilation.
God’s Eternal Preference for Israel over Edom
Dr. Tova Ganzel
Although it seems that this prophecy is directed to Edom, it is actually addressed to Israel. The shared historical background of the Israel and Edom, on one hand, and the habitation of the Edomites to the south of Yehuda, on the other, presented a religious challenge.

The nation’s fear that God preferred Esav prevailed until the beginning of the return to the land. Even after the Second Temple was built by the returnees, the status of the Edomites – the descendants of Esav – caused Am Yisrael to doubt their own status in God’s eyes. This seems to be an echo of the fear that the Divine choice of Yaakov over Esav is not an eternal choice but that God might change His mind. The impression arising from Yehezkel’s response is that the nation feels that perhaps now, following the destruction of the Temple, after it has been made clear that Am Yisrael did not uphold the covenant with God, God will continue His covenant with Avraham via the sons of Esav, rather than through the descendants of Yaakov.

The hostility between Israel and Edom throughout the generations grew even stronger during the years of Yehezkel’s prophecies, owing to the active participation of some Edomites in shedding the blood of Am Yisrael during the Destruction.

To alleviate the fear of the nation, Yehezkel prophesied the destruction and desolation of Edom as a punishment for their abuse of the remnant of Yehuda. The mountains of Israel will be rebuilt on the ruins of Mount Se’ir.
Tehillim Book 4 - The Roadmap of Jewish History
Rabbi Yitzchak Twersky
תאריך פרסום: תשע"ה | | Hour and 10 minutes
In this shiur we examine what the fourth section of Tehillim is all about. Along the way, we discuss why we don’t mention Moshe in the Haggada on seder night and we gain insights into the readings of Kabbalat Shabbat. We follow the premise that the five books of Tehillim parallel the five books of the Torah.
When Rivka Went to Seek God
Rabbi David Silverberg
Yaakov, Yosef, and Esav: Fire, Flame, and Straw
Rabbi David Silverberg
Ovadiah
Matan Al Haperek
Rabbi David Sabato
The book of Ovadiah comprises only 21 pesukim, making it the shortest book in the Tanakh. Ovadiah's vision revolves around the disaster which will befall the Edomites as a punishment for the oppression of their brother Israel in his time of trouble. The book does not mention a time or place in which it occurs. The rabbis identify Ovadiah as "Ovadiah, who was over the household" who appears in Melachim I 18. However, Ibn Ezra already disagreed with that identification. Today the accepted opinion is that Ovadiah prophesied during the destruction of the first Temple, and the background to his prophecies is the cooperation of the Edomites with the Babylonians in the conquest of Judah. Ovadiah emphasizes that not only did Edom stand aside and not help his brother Yehuda, he also betrayed him, by helping his enemies and turning over the refugees from the war to the Babylonians. Sefer Ovadiah is divided into three sections: in the first part the malicious ways of Edom which brought to its downfall are described (1-9). The second part (10-14) speaks about Edom's oppression of Yaakov and estrangement in his time of need. The third section (15-21) envisions the coming of the Day of the Lord to the nations in general and to Edom in specific, when the wheels of fortune will turn and the exiles of Israel will inherit Esav.
Yosef and Esav
Rabbi David Silverberg
Malachi 1-2
Matan Al Haperek
Rabbi David Sabato
Malachi is the last of the prophets of the Second Temple, and he ends the sequence of prophecy in the Tanakh. His time period is not mentioned explicitly in the book, but based on his prophecies it appears that he prophesied after Chaggai and Zechariah, while the Temple was standing, close to the time of Ezra and Nechemia. Malachi’s identity is not clear, his father’s name is not mentioned, and even the name “Malachi” may only be a description of the prophet as a messenger (malach). Malachi’s prophecies reflect the reality of his time, when the Temple was already built, but the services in it were neglected. The central purpose of the Temple was not realized, and respect for the Temple went down in the eyes of both the people and the priests. Central to his prophecies is his debate with the priests, and his criticism of their attitude to the Temple. An additional problem which arises in the prophecies of Malachi is the trend of the people to divorce the Israeli women and intermarry, which is mentioned in the book of Ezra as well. The concept of covenant is important to the book- between the nation and God, the covenant of the Levites, and the covenant between man and wife.
Toldot: What Happened to the Prophecy about Yaakov?
Rabbi Jonathan Snowbell | 22 minutes
In this shiur, we ask: What happened? After the prophecy Rivka received about the struggle of her two sons, and the fight over the birthright, what is the bottom line? Who ends up with the birthright or ascendancy? We see from the continuing stories that it is a bit confusing, and very unclear. Yaakov appears to walk away with everything at first - but is that the case? He is forced to flee, and when he returns to Canaan he seemingly grovels to Esav and possibly even "returns" the bracha. We look at different approaches to the text and to the different turns of events, and we also examine different approaches to the nature of prophecy. Is prophecy as strong as our own choices?
Malakhi’s Opening Chapter
Rabbi Tzvi Sinensky
Malakhi structures his prophecy as an ongoing series of dialogues between God and the Jewish People, forming the backbone of the book and as well as its central motif.

Malakhi consistently sees the world through the lenses of the intimate relationship between God and the Jewish People. In this sense, he is fittingly named “my messenger,” emphasizing the immediacy of the connection between God and His people.

Malakhi places great emphasis on the centrality of family relations to our responsibilities not only toward God, but also our fellow Jews and humanity.

Although the Second Temple has not yet attained the honor described in Haggai’s prophecy, Malakhi chastises the priests for relating dishonorably to the sacrificial service. Apparently, given the Temple’s relatively sorry state, the priests likely saw no reason to act reverentially toward the service. Moreover, although the exact date of Malakhi’s prophecy is unknown, the sense is that the Temple had already been functioning for some time. At this point, the Temple was likely no longer a novelty, and quite possibly was taken for granted by the priests.

Today, many younger people take the existence of Israel for granted; they did not see the founding of the State or the miraculous victories in wars, such as in 1967. The challenge of the current generation is not to fall into the trap that ensnared the priests – to remain passionately committed to Jerusalem even when its restoration is no longer freshly imprinted upon our hearts.
Ramban
Part 2
Dr. Avigail Rock
This lesson is dedicated to a number of philosophical topics that recur throughout the Ramban’s commentary on the Torah.

Maaseh Avot Siman Lebanim – The events that transpire with the forefathers is an omen for the children.

This historical view of the Ramban is of great significance, not just in the field of exegesis, but also because it has such a clear polemical anti-Christian aim. Indeed there is an allusion to the future in the stories of the forefathers, but the allusion is for Israel’s future — what is decreed upon their seed — but not for others, who are not of their seed.

The Superiority of the Land of Israel

The superiority of the Land of Israel predates Avraham and to the People of Israel. The overturning of Sodom was due to the superiority of the Land of Israel. As opposed to the other lands of the worlds that are managed by angelic representatives of God, the Land of Israel is managed by God directly.

The main significance of the fulfillment of commandments is in the Land of Israel.

Nissayon – Test

The test is designed to serve not the Tester, God, but rather the one who is being tested. The nissayon in the Torah is an opportunity which is provided for the righteous to apply in practice their dedication to God and to earn a reward for this. In this way, they will receive a reward not only for their potential dedication, but for their actual dedication as is described with regard to Akeidat Yitzhak and the mann.
Parashat Devarim: Don't Provoke Edom
Rabbi David Silverberg
The Prophecies of Amos: Oracles against the Nations (continued)
07
Rabbi Yitzchak Etshalom
תאריך פרסום: 5778 |
In this shiur, we will continue our study of Amos’s oracles against the nations. Last week, we surveyed the history of Aram in order to put the crime of which they are accused and the punishment designated for them into context. We will do much the same with the oracles against Philistia (“Peleshet”) and Phoenicia (“Tzor”). The rationale for studying these two together goes beyond convenience
and their juxtaposition in the text. It may well be that these two coastal nations – the only two to be accused of the crime of handing over war refugees – have more in common than alphabetical proximity.
The Prophecies of Amos: Oracles against the Nations (continued)
Shiur #08
Rabbi Yitzchak Etshalom
In this lecture, we will continue our study of Amos’s oracles against the nations. In the previous chapter, we surveyed the histories of the coastal “interlopers,” the Phoenicians and the Philistines, in order to put their crimes and punishments in context. In this lecture, we will do the same with the oracle against Edom. The rationale for isolating Edom is its rich background vis-à-vis Israel, with which we will begin our survey. In addition, this oracle completes the first cycle of “long-long-short-short” speeches in Amos. Next week, we will turn to Ammon and Moav.