הרב שי טחן יט אדר ב, תשפד29/03/2024
The Ramban teaches us an important insight that he repeats a few times in his work: whatever happened to our patriarchs will always happen to our nation(מעשה אבות- סימן לבנים)
Many Jewish people feel frightened at this time as antisemitism reaches new peaks. Many wonder where would be a safe place to migrate, while they know that there isn't any safe place in the world, as our enemies are scattered all over the globe.
To address this, let's revisit the story of Purim with some reflections on the holiday that are very relevant today: When Achashverosh decided to kill all the Jews with the advice of Haman, he sent a decree throughout the entire world to kill them all in one day, men, women, and children without exceptions.
This decree seems to not align with the explanation of the Ramban (and Rabenu Bechayei), who wrote on the meeting of Yaakov with Esav when Yaakov split his people into two camps(בראשית לב, ט) . The pasuk says that if one camp were to be killed, the other camp would escape and survive. The Ramban writes that from this, we learn about the future history of Klal Israel that in their interactions with the descendants of Esav, where they will be persecuted, there will always be a place of safety to escape to: “The intent of this is that Yaakov knew that not all his descendants would fall into Esav’s hands. Therefore, in any case, one camp would be saved. This also implies that the descendants of Esav will not formulate a decree against us designed to obliterate our name entirely, but they will do harm to some of us in some of their countries. One of their kings will decree against our wealth or our persons in his country, while simultaneously another king will show compassion and save the refugees. And so the Rabbis said (Bereshith Rabbah) “If Esav comes to the one camp and strikes it — these are our brethren in the south. Then the camp which is left shall escape — these are our brethren in the Diaspora.” Our Rabbis thus saw that this chapter alludes also to future generations.”
The Ramban teaches us an important insight that he repeats a few times in his work: whatever happened to our patriarchs will always happen to our nation(מעשה אבות- סימן לבנים) . The story above tells of how the Jewish people survived the long and hard exile, where there was constant persecution of the Jews. Some were able to escape in time to other places in the world.
The Gemara also acknowledges this point, saying(פסחים פז, ב) : Hashem performed a charitable deed with Israel by scattering them among the nations. Had He exiled them to one place, they could have all been destroyed at once. Considering this, how then would Achashverosh be able to exterminate the entire Jewish nation?
The possible answer to this is that there is a difference between the descendants ofEsav and others. The Ramban explained that this is our fate during the Esav's exile. However, Achashverosh was not from Esav; therefore, the fate of the entire Jewish nation under his rule was in jeopardy.
This also explains what Chazal tell us in Yalkut Shimoni about the end of days (ישעיהו רמז תצט), that Israel will be in turmoil and distress and ask, 'Where shall we escape? Where shall we go?' This means that in our times, when times will get tough, the Jewish people will look for a safe place but unfortunately will not find any, as any place in the world will be hostile. This is how it is now; there is no safe place in the world because Jew-haters from Ishmael are in every corner of the world without any exceptions. Therefore, when a Jew asks where he can find a safe place in the world, there is nowhere to find. This is how we explain the prophecy of Bilaam who said about Ishmael in the end of time(במדבר כד, כא) : "Strong is your dwelling," to point out that Ishmael will have a stronghold and populate every continent in the world.
Another source that Ishmael will be populated and dwell throughout the globe is what Hashem says about the descendants of Ishmael:(בראשית טז, יב) : "And he shall dwell in the presence of all his brethren" — Rashi explains that his progeny will be numerous, but the essence of the verse teaches more. Firstly, that Ishmael's descendants will dwell all over the world. Secondly, that they will live in other nations' countries, as it says that they will dwell among their brethren.
If one pays close attention to the way the Torah defines Ishmael's children compared to Esav's, we'll see that with Esav, the Torah calls them "aluf" — chiefs(בראשית לו, טו- מג) , while Ishmael's children are just listed without any titles(בראשית כה, יב- יד) . The reason seems to be that Esav's children have a character of loyalty and have always had lands and empires, while Ishmael's nature is to live at the expense of others or in deserts. This enables them to spread all over without their hosts realizing that they are taking over their land and threatening the natives.
Although this sounds very frightening and depressing, we should look at the continuing words of Chazal, where they point out that Hashem Himself reassures us and says, 'My children, do not fear. All that I have done, I have done only for your sake. Why are you afraid? The time for your redemption has come. And there is no need to fear.' In that time, Hashem will reveal the light of the Messiah and the light of Israel, as it is said, 'Arise, shine, for your light has come, and the glory of Hashem has shone upon you' (ישעיה ס, א).
There is a double encouragement here. First, the fact that we shouldn't worry as Hashem will save us. But even more significant is the fact that Hashem says that the redemption has come. This means that whenever we are in a situation where there is no safe place in the world to escape, it is the time when the final redemption is very near.
To address this, let's revisit the story of Purim with some reflections on the holiday that are very relevant today: When Achashverosh decided to kill all the Jews with the advice of Haman, he sent a decree throughout the entire world to kill them all in one day, men, women, and children without exceptions.
This decree seems to not align with the explanation of the Ramban (and Rabenu Bechayei), who wrote on the meeting of Yaakov with Esav when Yaakov split his people into two camps(בראשית לב, ט) . The pasuk says that if one camp were to be killed, the other camp would escape and survive. The Ramban writes that from this, we learn about the future history of Klal Israel that in their interactions with the descendants of Esav, where they will be persecuted, there will always be a place of safety to escape to: “The intent of this is that Yaakov knew that not all his descendants would fall into Esav’s hands. Therefore, in any case, one camp would be saved. This also implies that the descendants of Esav will not formulate a decree against us designed to obliterate our name entirely, but they will do harm to some of us in some of their countries. One of their kings will decree against our wealth or our persons in his country, while simultaneously another king will show compassion and save the refugees. And so the Rabbis said (Bereshith Rabbah) “If Esav comes to the one camp and strikes it — these are our brethren in the south. Then the camp which is left shall escape — these are our brethren in the Diaspora.” Our Rabbis thus saw that this chapter alludes also to future generations.”
The Ramban teaches us an important insight that he repeats a few times in his work: whatever happened to our patriarchs will always happen to our nation(מעשה אבות- סימן לבנים) . The story above tells of how the Jewish people survived the long and hard exile, where there was constant persecution of the Jews. Some were able to escape in time to other places in the world.
The Gemara also acknowledges this point, saying(פסחים פז, ב) : Hashem performed a charitable deed with Israel by scattering them among the nations. Had He exiled them to one place, they could have all been destroyed at once. Considering this, how then would Achashverosh be able to exterminate the entire Jewish nation?
The possible answer to this is that there is a difference between the descendants ofEsav and others. The Ramban explained that this is our fate during the Esav's exile. However, Achashverosh was not from Esav; therefore, the fate of the entire Jewish nation under his rule was in jeopardy.
This also explains what Chazal tell us in Yalkut Shimoni about the end of days (ישעיהו רמז תצט), that Israel will be in turmoil and distress and ask, 'Where shall we escape? Where shall we go?' This means that in our times, when times will get tough, the Jewish people will look for a safe place but unfortunately will not find any, as any place in the world will be hostile. This is how it is now; there is no safe place in the world because Jew-haters from Ishmael are in every corner of the world without any exceptions. Therefore, when a Jew asks where he can find a safe place in the world, there is nowhere to find. This is how we explain the prophecy of Bilaam who said about Ishmael in the end of time(במדבר כד, כא) : "Strong is your dwelling," to point out that Ishmael will have a stronghold and populate every continent in the world.
Another source that Ishmael will be populated and dwell throughout the globe is what Hashem says about the descendants of Ishmael:(בראשית טז, יב) : "And he shall dwell in the presence of all his brethren" — Rashi explains that his progeny will be numerous, but the essence of the verse teaches more. Firstly, that Ishmael's descendants will dwell all over the world. Secondly, that they will live in other nations' countries, as it says that they will dwell among their brethren.
If one pays close attention to the way the Torah defines Ishmael's children compared to Esav's, we'll see that with Esav, the Torah calls them "aluf" — chiefs(בראשית לו, טו- מג) , while Ishmael's children are just listed without any titles(בראשית כה, יב- יד) . The reason seems to be that Esav's children have a character of loyalty and have always had lands and empires, while Ishmael's nature is to live at the expense of others or in deserts. This enables them to spread all over without their hosts realizing that they are taking over their land and threatening the natives.
Although this sounds very frightening and depressing, we should look at the continuing words of Chazal, where they point out that Hashem Himself reassures us and says, 'My children, do not fear. All that I have done, I have done only for your sake. Why are you afraid? The time for your redemption has come. And there is no need to fear.' In that time, Hashem will reveal the light of the Messiah and the light of Israel, as it is said, 'Arise, shine, for your light has come, and the glory of Hashem has shone upon you' (ישעיה ס, א).
There is a double encouragement here. First, the fact that we shouldn't worry as Hashem will save us. But even more significant is the fact that Hashem says that the redemption has come. This means that whenever we are in a situation where there is no safe place in the world to escape, it is the time when the final redemption is very near.
