The Long Arm of Justice and Mercy

Yaakov’s interactions with his brother, Esav, were anything but benign. He coerced his brother into giving up his birthright and later on, when their father, Yitzhak, was old and blind, he tricked his father into giving him the blessing due to Esav as the firstborn.

One should not think that the Torah nor the rabbinic sages overlooked these deeds and were comfortable with Yaakov’s behavior. A close look at the later episodes of Yaakov’s life, as described in the Torah, make clear that behind the scenes, Yaakov paid a severe price for these malefactions. Quite subtly, in what the sages call “midah k’neged midah – measure for measure”, Yaakov is deceived time and time again, in poetic fashion, to answer for his earlier behavior.

It is fascinating to see how the sages struggle directly with the questions raised by Yaakov’s behavior. Just as a reminder, I want to note that rabbinic interpretation was (and still is not) monolithic, but the concept of “midah kneged midah” plays an elemental role in much of the rabbinic approach to the above stories.

Still, before we look at two examples of this trend in rabbinic thinking, it is worthwhile to pay attention to the central apologetic for the events of this story. We only need to recall that Rivka, Yaakov and Esav’s mother, was granted a prophecy concerning the future of her two sons in which Yaakov, the younger of the twins, would supplant his brother:

Two nations are in your womb, two separate peoples shall issue from your body; One people shall be mightier than the other, and the older shall serve the younger. (Genesis 25:23)

The events of this story, nevertheless, left the sages morally with a bitter taste which they felt compelled to contend with so as to affirm a sense of divine justice in the world:

“When Esav heard the words of his father, he cried out, a very great and bitter cry (va’yitzak tzaakah gedolah umarah ad meod), and he said to his father: Bless me too, my father” (Genesis 27:34).
“When Esau heard the words of his father” – Said Rabbi Ḥanina: Anyone who says that the Holy One blessed be He is relents (vatran), may his bowels be loose (yitvatrun – i.e. may he have diarrhea. Rather, He shows patience and collects His due. Jacob caused Esau to cry out one cry, as it is written: “When Esau heard the words of his father, he cried out.” Where did He punish him [Jacob]? It was in the Shushan citadel, as it is stated: “[When Mordekhai learned what had happened…] and cried out an exceedingly loud and bitter cry (vayizak zaakah gedolah umarah)” (Esther 4:1). (Bereishit Rabba 67:4, Theodore-Albeck ed. pp. 757-8)

This midrash sees God as the ultimate source of justice. It affirms that justice will ultimately be carried out even though it might not be immediately noticeable. Note here that the message is built upon a similar expression used by both Esav and Mordekhai in the book of Esther.

Centuries later a similar message is expressed in another midrash but with a different nuance. The following midrash already identifies Esav as the archetype for wicked Rome. Nevertheless, as an expression of both justice and mercy, God has compassion for Esav and has Yitzhak bless him. However, this response triggers a counter plea for compassion for the children of Israel who will have suffered greatly at the hands of those whom Esav represents, since for the author of this midrash, Esav represents those who have conquered Jerusalem and destroyed the Temple:

“And Esav lifted up his voice and wept” (Genesis 27:38) … Rabbi Elazar said: Three tears Esav shed, one from his right [eye], one from his left, and one disappeared in the midst of his eye. Said the Holy One said: Look, the wicked one is weeping over his life! How am I to turn him away empty! Immediately, He told his father to bless him… Rabbi Avin said in the name of Rabbi Aha: Israel said to the Holy One: Master of the World, now if in the case of Esav the Wicked, because he had shed two tears, [you were] filled with compassion for him immediately; we whose tears [flow] constantly day and night… how much more so… him… The Holy One said to them: I will repay Esav the Wicked for the glory of his ancestors, and I will exalt him. Afterwards, I am coming to exalt you and repay {them} [you] for what you have achieved and for what your ancestors achieved. (adapted from Tanhuma Buber Toldot 24, pp. 143-4)

Alas, we still await the hand of both justice and mercy to rein in the world and pray for both to come about sooner, rather than later (bimhera byameinu)! Amen.