19 Dec ESAV HATES YAAKOV: EXPLORING THE EVOLUTION OF ESAV’S SENTIMENTS TOWARDS YAAKOV

In recent months, we
have witnessed a clear
division in the world
into two opposing
sides: those who harbor
intense hatred and
disdain for the Jewish
nation and those who seem to support it.
There has been significant support for Israel
within the American public, government,
Senate, and House of Representatives on a
bipartisan basis. Surprisingly, even much of
the American media has shown significant
support. Additionally, European countries,
which traditionally may not have been known
for their strong affinity towards the Jewish
people, have become noteworthy supporters.
The stark contrast in sentiments towards the
Jewish people was vividly illustrated during
the Senate hearing on major universities. The
university presidents publicly appeared to
almost endorse the call for the genocide of
Jews, whereas the senators went out of their
way, expressing authentic concern and care,
to defend the Jewish people.
As Jewish people, we are often surprised
when we encounter gentiles who express
support, as we are not accustomed to it. We
may initially attempt to explain their support

by attributing it to a political agenda or
similar motives, when in reality, it stems
from genuine support. This sentiment is
deeply rooted in us, echoing the renowned
teachings of Rabbi Shimon bar Yochai, who
expounded on the concept of ליעקב שונא עשו –
Esav hates Yaakov. These teachings have
paved the path for centuries of ongoing
persecutions against the Jews worldwide.
Throughout history, Jews have carried this
concept as an explanation for anti-Semitism,
which often lacked a logical rationale.
Rashi referenced the teachings of Rabbi
Shimon bar Yochai in connection to the
concept of altercation between Yaakov and
Esav. As Esav encounters Yaakov, he kisses
him! Rabbi Shimon bar Yochai explicates the
presence of dots atop the word “וישקהו) “and
he kissed him) in the Sefer Torah. He
emphasizes that, despite Esav generally
harboring animosity towards Yaakov, at this
specific moment, there was a remarkable
occurrence: Esav felt a sense of mercy and
demonstrated affection by kissing Yaakov.
Building upon these words, we can pose the
question: Does Esav consistently hold
animosity towards Yaakov in every scenario,
or are there instances where he does not?
While there is a general consensus that Esav

always harbors animosity towards Yaakov,
there are instances, as seen when they met,
where Esav demonstrated mercy and kissed
Yaakov. Historical evidence supporting
Esav’s animosity exists; however, it’s
plausible that during periods of Jewish
persecution, Esav may display moments of
compassion. For example, after the
Holocaust, nations supported the
establishment of the State of Israel. Similarly,
following the Simchat Torah massacre, there
was backing for a mission against the enemy.
It’s crucial to distinguish this response from
that of Yishmael, who doesn’t exhibit
remorse but rather appears to become more
emboldened with an increased appetite for
violence against Jews.
בספר תשובות איברא סימן) Enkin Eliyahu Rabbi
ז“קט (.expressed strong criticism against
those who interpret the concept of ‘Esav
hates Yaakov’ as an unchanging destiny for
the relationship between Jews and gentiles,
with perpetual hatred. Instead, he articulates
that establishing the right atmosphere and
mitigating factors that provoke such
animosity will contribute to reducing and
alleviating such tensions.
“The offensive deliberate wrongdoing on the
part of those babblers who incessantly claim,
‘It is a halacha that Esav hates Yaakov, and
the hatred is eternal’ goes against the truth
and contradicts our Sages and the
Scriptures. Esav himself was not inherently
wicked at all times, and his hatred ceased
through appropriate behavior. Just as with
the first Esav, so too with subsequent
generations – yielding and persuasion lead
to peace. This aligns with what Ben Zoma
asserted in Pirkei Avot (4:1): ‘Who is
honored? One who honors others.’ His
intention also extends to the nations, as
when they are respected and told they are
loved, they become loving as a result.
Conversely, when they are told they are
hated, they become hateful. This is a
practice observed every day.”
Rabbi Enkin writes that there are a few
triggers for this hatred, and he provides
examples. For instance, he notes that the
widely recognized intelligence of Jews can
lead to jealousy. Similarly, he points out
that the financial success of Jews can
provoke envy. Rabbi Enkin suggests that
Jews should consider concealing their
success.
This behavior is supported by Yaakov’s
command to his children, stating, “Don’t
show yourselves.” Rashi explains that this
means not to appear as if you have food
when others do not—in other words, to hide
your wealth and avoid showing off.
The Kli Yakar comments on the Pasuk פנו
:לכם צפונה )דברים ב,ג
“If the time of Esav has come, conceal
yourselves… If the Jewish man finds any
success, even a small one, then hide and

conceal everything from Esav, for there is no
nation that envies Israel like Esav. In their
view, everything is stolen from them, starting
from the blessings of our forefather Yaakov,
who supposedly took the blessings of Esav
deceitfully. Similarly, Yaakov commanded
his sons (42:1 בראשית(,’ Why do you make
yourselves conspicuous?’ Rashi explains: ‘In
the presence of the sons of Yishmael and
Esav, as if you are seventy, for both of them
believe that Yitschak took the prosperity of
Yishmael and Yaakov took the prosperity of
Esav through diligence. Therefore, he
specifically commanded regarding Esav,
‘Turn for yourselves, conceal yourselves,’ so
that he would not envy you. This is contrary
to what Am Yisrael does in these generations
in the lands of their enemies. For one who
possesses wealth, presents themselves in
garments of honor and impressive, hidden
houses, as if they have thousands; and they
provoke the nations themselves, violating
what is said, ‘Turn for yourselves, conceal
yourselves.’ This practice is common among
many of our enemies, and it exacerbates all
the suffering that we encounter. Those who
are wise will understand to take heed.”
The Chief Rabbi of England, Harav Jonathan
Sacks, in his commentary (on Parshat Balak
5775), also emphasizes that anti-Semitism is
not an inexplicable or inevitable force. It is a
multifaceted phenomenon with identifiable
causes, including social, economic, political,
cultural, and theological factors. Rabbi Sacks
contends that anti-Semitism can be combated
and overcome. However, he underscores the
importance of rejecting the notion that it is
Yaakov’s destiny to be hated by Esav or to
remain isolated as “the people that dwells
alone.” He warns against accepting a
narrative that portrays the Jewish people as a
pariah or outcast, emphasizing the need to

actively confront and counteract anti-
Semitism.

It is crucial for us to recognize and appreciate
the support we receive during such times,
even as we carry the weight of thousands of
years of persecution. The Netziv (דבר העמק
ד,לג בראשית(writes that when Esav kissed
Yaakov, they both cried, signifying that
whenever in history Esav extends an embrace
to Yaakov, we should not reject him but
rather embrace the moment. This echoes the
example of Rebbi and Antoninus,
emphasizing the importance of fostering
alliances in such circumstances.