The True Face of Esau

13 Menachem Av 5783

Some, no doubt well-meaning, people have come to the conclusion (based on what I don't know) that Esau (Eisav) has done (or will do) teshuvah and become a "fourth" with the other three avot. 

From the Stone Edition Chumash Commentary on Vayishlach: 
[Note:  Comments in brackets are mine.]

After he had received the Patriarchal blessings from Isaac, Jacob had been sent away from home to protect him against Esau’s threatened vengeance.  Now, thirty-four years later…Esau’s hatred remained implacable and,…Esau advanced toward [Jacob] with an imposing, frightening army, determined to carry out his old, but still-fresh threat. 

Rashi from Midrash on "Esau…embraced him".  Esau’s compassion was aroused by Jacob’s seven prostrations.  [The demonstration of obeisance and servitude appeased his anger.] 

[On the kiss] …R’ Shimon bar Yochai says that, although it is an immutable rule that Esau hates Jacob, at that moment his mercy was aroused and he kissed Jacob with all his heart (Rashi). 

[On Esau’s response to Jacob, “I have plenty.”]  …wicked people like Esau speak boastfully…emphasizing the abundance of their possessions and proclaiming that they have accumulated more than they could ever want (Rashi). 

In the plain sense, Jacob had to exhort Esau to accept the gift, but the Midrash teaches that Esau had no intention of refusing it; his protestations were but an outer display of formal, insincere etiquette. 

…Jacob wanted to end the reunion as quickly as possible; whether or not Esau’s kisses were sincere, the momentary friendship could not be expected to last indefinitely.  

Jacob had no intention of going as far as Seir…he merely wanted Esau to think he would, so that, in case Esau planned to attack him later, he would be waiting for an encounter which would never take place.  [i.e., the “kiss” was no indicator of teshuvah.] 

[Jacob, the epitome of truth did not lie to Esau.]  The Sages explain that Jacob was alluding to the End of Days, when, as Ovadiah (1:21) prophesied, Jacob’s descendants will come to Mount Seir to render judgment against Esau’s descendants (Rashi).

Apparently, there was a coolness between Jacob and Esau at the parting.  It was not accompanied by kissing, as was Jacob’s departure form Laban. 

It is critical that we Jews never lose sight of Esau’s true nature and lack of repentance because we must never let our guard down with him.  Especially with people like Trump and Pence and Pompeo, etc. and the Christian Zionist “Lovers” of Israel. 

"Whether or not Esau’s kisses were sincere, the momentary friendship could not be expected to last indefinitely." 

Their “love” and “friendship” must always be viewed as somewhat insincere and very temporary.  We must always be on guard for the change of face from friend to foe, because that is the true face of Esau. 

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Excerpts from When Christian 'Love' Can Hurt Us

by Yosef Ben Shlomo Hakohen

… Rabbi Bornstein discusses a deeper meaning of the following words from Yaakov's prayer to be saved from the harmful plans of his brother, Eisav: "Save me, please, from the hand of my brother, from the hand of Eisav." (Genesis 32:12)

…Why does Yaakov first refer to Eisav as "my brother" and then refer to him by name? Some commentators explain that Yaakov was more frightened of Eisav as a brother and friend than as Eisav - the one known for his violence. This is because Yaakov was concerned that Eisav might attempt to become close to him in order to draw him to Eisav's harmful philosophy and distorted ways. This was potentially very dangerous to Yaacov and his family, for it could lead to the end of the spiritual mission to which Yaakov had dedicated his life. We are therefore told that Yaacov primarily feared his "brother," and only then "Eisav."

... Rabbi Soloveitchik explains that Yaakov was concerned about two facets of Eisav's strategy - the hand of brotherhood and the hand of violence. He first mentions the hand of brotherhood, for he recognized the serious danger posed by the "love" of Eisav when its goal is to wean Yaakov away from the right path.

...Rabbi Soloveitchik then cites various midrashim that describe how, in a later stage of our history, these descendants of Eisav will ask us to modify our tradition so as to lessen the distance between their religion and Judaism. Rabbi Soloveitchik explains that they will even adopt certain tenets of Judaism in order to tempt us to give up some of our heritage.

...One trait of Esau that few will fail to recognize in the civilization and culture of the West is the emphasis on the image over substance, leavened with a good measure of hypocrisy.

He (Esau) was a hypocrite (Shocher Tov 14,3).

Esau would hunt him (Yitshak) and deceive him with words (Genesis Rabbah 63,10).

...The following midrash typifies the personalization of Rome and the West as Esau while not sparing his hypocrisy.

In the future Esau will wrap himself in a tallis, sit down next to Yaakov and say to him, "You are my brother"....

That was Esau's intention when he told Yaakov, "Let us travel together and I will go before you" (Genesis 33,12). He wanted them to join together in both this world and the world to come, to meet each other halfway, with each modifying his conduct until they were alike (Yalkut Shimoni, Genesis 133). Indeed, Esau will even adopt certain tenets of Judaism...but only if Israel will give up some of its heritage. Similarly, according to Tanna D'Bei Eliahu Zuta (19), Esau proposed. "Give up some of the mitzvos that divide us. You will thereby enjoy this world and still have half the world to come. Isn't that enough? (Bais Halevy, Vayishlach).

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IN THE FUTURE ESAU WILL DON A TALLIT

In the future, Esau will wrap himself in a tallis, sit down next to Yaakov and say to him, "You are my brother"....Yaakov will say to him, "My brother, you will not be like me. I will lead you to death, I will be the pestilence that leads you to Sheol (Hoshea 13,14). Had I upheld decrees that you promulgated against me, I would have been guilty at the eyes of Heaven. Had I violated them, you would have killed me (Yalkut Shimoni, Yirmiahu 333).

"That was Esau's intention when he told Yaakov, 'Let us travel together and I will go before you' (Genesis 33,12). He wanted them to join together in both this world and the world to come, to meet each other halfway, with each modifying his conduct until they were alike (Yalkut Shimoni, Genesis 133).