At the end of this week’s parsha, the Torah tells of the demise of Esav and recounts the generations of his offspring. We first learn of eight kings in Edom, and the eleven “champions” (alufim) of Esav. From these passages we derive many of our traditions regarding the power of evil in our world and the struggle between Yaakov/Yisrael and the nations. Indeed, struggle is a persistent theme in our parsha. We’ve seen Yaakov wrestle a malach, Yaakov’s sons at war with Shechem, and now the lineage of Esav who will become the architects of the long exile that has not yet ended.
The Torah specifies that these kings of Edom rule before a king of Israel arises. The Zohar (Idra Zuta) notes that the land of Edom is significant because it is the source of judgment and affliction. It also mentions in that context that each of the kings except the last is described in terms of his death. In the end, none of this corruption can endure and in the fullness of time a king will arise to unify Israel and redeem the whole universe.
The Mei HaShiloach on our parsha emphasizes the similarity between Esav and Yaakov to make the point that the idea of a struggle between the nations of the world and the Children of Israel emerges from here. Yaakov and Esav begin almost indistinguishable from one another, but because of the choices they each make, they become antipodes.
The Arizal finds not only this earthly, historic struggle in these passages but the roots of corruption in Creation. Drawing upon the aforementioned passage in the Zohar, he finds here in our parsha the scriptural basis for his doctrine of the breaking of the vessels. The overarching principle remains the same: There is a rupture that emerges out of the perfect plan for Creation, a chain reaction of fragmentation which follows the pattern described in the account of the seven dead kings of Edom. All of this is intended to provide an opportunity for Yaakov and his offspring to repair the structure and ultimately for a King of Israel to reign.
Of the champions of Edom that follow the account of the kings, the final two are called Aluf Magdiel and Aluf Iram (Bereishit 36:33). Rashi notes of Aluf Magdiel that this refers to Rome. Ramban finds it strange that Rome should be identified as a “champion” and not be counted among the kings, as Rome became a great empire. Maharal explains in Gur Arye that initially the seed of Rome grew from the nomadic tribes of Edom but that, more to the point, as a republic and as a polity of many successive rulers, the rulership of Rome never truly rose to the level of being a monarchical dynasty. But the city-state of Rome itself is so triumphant in the world and conquers so many other nations that she herself is a champion among the nations. Thus, Maharal says that both Magdiel and Iram refer to Rome.
Literally Magdiel means “Hashem makes them great.” Similarly, the word for Rome itself in Hebrew, Romi, has the connotation of making something great or mighty – ram. However, the distinction between the two names in the verse could also refer to different Roman colonies present at the establishment of what would become the empire. Iram could mean their city and Magdiel is a reference to a tower, like Migdal Bavel, the Tower of Babel. This tower, like its predecessor, becomes a nexus for the opposition of divine rule and making war on G-d.
Maharal concludes by comparing it to another tower – Migdal David, the Tower of David in the holy city of Yerushalayim. May that tower be speedily rebuilt and may it chase the shadow of the memory of all other towers from the earth.
