14 December 2011 | 18 Kislev 5772

Over the course of several thousand years our people has had more than its share of enemies, those who sought to cripple, if not utterly destroy, us.  But I can’t count the biblical figure Esau among them.  The Torah projects him in some negative ways.  For example, when he is famished he sells the long - lasting benefits of his firstborn status for a quick fix of bread and lentil stew.  Did that make Esau a terrible person?  Think about it.  Who among us has not thrown caution and good judgment to the wind and acted hastily just because we had an immediate need we were anxious to meet?  

A bit later in the story Esau marries two Hittite women which, the Torah tells us, embittered his parents.  Even later, after Jacob had deceived his father and gained the blessing of the firstborn that rightly belonged to his slightly older brother, Esau marries a Canaanite woman because “Esau realized that the Canaanite women displeased his father Isaac.” (Genesis 28:8)  Did that admittedly hurtful act make Esau a bad guy?  Think about it.  Who among those of us who have children who have reached adolescence (or who we allowed to live through it!) has not felt that his/her child acted in a particular way just to heap undeserved aggravation on him/her?  Anyone who has raised adolescents knows they will sometimes lash out at parents in terribly hurtful ways when they are angry.

Esau really wasn’t such a bad guy in the Torah itself.  But the rabbis of the Talmud and some biblical commentators made him a very bad guy.  For instance, in last week’s parasha, an Esau who the Torah projects as one who is anxious to reconcile with his long-estranged brother, Jacob, becomes a vengeful Esau in the eyes of commentators. The Torah tells us that Esau falls on his brother’s neck and kisses him.  But the commentators see a man who sets upon his brother and bites his neck.  From there, it only gets worse for Esau as he is projected as the embodiment of evil and a man whose descendants became Israel’s enemies in the form of Edom and, eventually, Rome.

Unfortunately, our tradition has demonized Esau.  I can’t tell you that I fully understand why our learned ancestors felt it necessary to demonize him.  We do have a strand in our tradition, beginning in the Tanach, which sees later enemies’ roots in biblical antecedents.  Sometimes we just have to scratch our heads and say, “That (disturbing tradition), too, is part of our tradition.”

Conversely, we are about to celebrate a holiday that could have easily continued that disturbing theme of demonization of the enemy but largely refrained from doing so.  How difficult would it have been to demonize an enemy who defiled the Temple and forced Jews to bow down to pagan gods?!  Instead of demonizing Antiochus and the Seleucids (“Greek Syrians”) and glorifying our military victory over them, Chanukah emphasizes the miracle of oil that kept the Temple menorah illuminated long after it should have been extinguished.  Chanukah celebrates the spiritual triumph of Judaism and, especially at this time of year, challenges us to lead distinct and meaningful Jewish lives.  

After all, why demonize the enemy when you have a worthy story to tell and an enriching way of life that really is triumphant?

Susan and our children wish you and your loved ones a Happy Chanukah.  May the light you create in your homes radiate outward, through your actions, to the world.  We will be away next week with Ariel, Aliza and Josh, and I’ll also take the next week off from writing this column.  Enjoy (if you are able to do so) the slower pace of the remainder of the year.