In (Genesis 31:51), we hear Laban say to Jacob, "Here is this pile and here is the monument that I have established between me and you.” Now, this might sound like a simple boundary marker, but as Rabbi Yoḥanan points out in Bereshit Rabbah, the Hebrew word used, yariti, could also mean "like one who throws a spear." A bit more aggressive than your average handshake. This yariti can also mean to cast a stone in a threatening manner.
The agreement was clear: “This pile is witness, and the monument is witness, that I will not pass this pile toward you, and that you will not pass this pile and this monument toward me, for harm” (Genesis 31:52). But here’s the catch – the verse specifies “for harm.” So, what about for, say, commerce?
This little loophole opens up a whole can of worms, and the Rabbis in Bereshit Rabbah jump right in. They ask: what happens when those agreements are broken?
The Midrash (rabbinic interpretive commentary) tells us a story of King David dispatching Yoav to Aram Naharayim and Aram Tzova, where they encountered Edomites and Moabites. David, wanting to attack them, was presented with their own versions of that boundary agreement. The Edomites essentially said, "Enough! You're entering our territory – back off!" quoting (Deuteronomy 2:3)–5. The Moabites chimed in with, "God told us not to mess with you," citing (Deuteronomy 2:9).
Talk about awkward!
Yoav, unsure what to do, sends a message back to David. David, in turn, does something He takes off his royal garb, humbles himself, and goes to the Sanhedrin, the Jewish high court. "I came here only to teach. If you give me permission, I will teach," he says. He lays out the situation: these nations are invoking old agreements, but haven't they broken them first?
He reminds the Sanhedrin of past transgressions. Hadn't Eglon, king of Moab, allied with the children of Ammon and Amalek (Judges 3:13)? The Amalekites, like the Edomites, are descendants of Esau. Hadn't the Moabites hired Bilam to curse Israel (Numbers 22:5–6)? It’s a fascinating moment of humility and a recognition that even a king is subject to the law and the wisdom of the community.
"A letter [for David to teach]" (Psalms 60:1). How many letters did he write? Rabbi Aivu suggests David wrote two letters, one about the Edomites and one about the Moabites. Rabbi Ḥanina, however, thinks it was just one. And it's interesting to note that "A letter [mikhtam] for David to teach" (Psalms 60:1) can also be interpreted as "poverty [makhut] and faultlessness [tamut]," highlighting David's humble approach before the Sanhedrin.
The passage then grapples with a seeming contradiction in the numbers of Edomites slain. One verse says 18,000 (I (Chronicles 18:1)2), while another says 12,000 (Psalms 60:2). The solution? Two separate wars, one with each count.
So, what can we take away from this deep dive into Bereshit Rabbah 74? It's not just about ancient treaties and battlefield strategies. It's about the complexities of agreements, the importance of humility even in positions of power, and the need to consider the full context of any situation. It reminds us that history is rarely simple, and that even seemingly clear-cut rules can have surprising loopholes. And maybe, just maybe, it offers a little food for thought the next time we find ourselves navigating a tricky family dynamic.
“Laban said to Jacob: Here is this pile and here is the monument that I have established between me and you” (Genesis 31:51). “Laban said to Jacob […the monument that I have established [yariti]]” – Rabbi Yoḥanan said: Like one who throws a spear.38Yariti can also mean to cast a stone in a threatening manner. “This pile is witness, and the monument is witness, that I will not pass this pile toward you, and that you will not pass this pile and this monument toward me, for harm” (Genesis 31:52). “This pile is witness…” – for harm, you will not pass, but you will pass for commerce. When David dispatched Yoav to Aram Naharayim and Aram Tzova, he encountered Edomites.39The midrash is stating that despite the covenant between Jacob and Laban, David was justified in attacking the Arameans, who are descendants of Laban, because they violated the convenant first. It brings as an example the case of Edom and Moav. He sought to attack them.40The way north went through their western border. They produced for him their epistle: “Enough for you circling this mountain…[You are entering the border of your brothers, the children of Esau…Do not provoke them]” (Deuteronomy 2:3–5). He encountered the Moavites, he sought to attack them. They produced for him their epistle: “The Lord said to me: Do not besiege Moav, and do not provoke war with them” (Deuteronomy 2:9). At that moment, Yoav sent to David, he said to him: ‘I encountered the Edomites. I sought to attack them, but they produced their epistle: “Enough for you.” I encountered the Moavites. I sought to attack them, but they produced their epistle: “Do not besiege Moav.”’ At that moment, David did not conduct himself with the requisite royal dignity. He removed his royal garment of purple wool and the crown from his head, wrapped himself in his cloak and went to the Sanhedrin. He said to them: ‘My masters: I came here only to teach. If you give me permission, I will teach. I sent Yoav to Aram Naharayim and to Aram Tzova. He encountered the Edomites, but they produced their epistle: “Enough for you.” But, did they not breach the fence first? “He41Eglon king of Moav. gathered to him the children of Amon [and Amalek]” (Judges 3:13).42The Amalekites, like the Edomites, are descendants of Esau. He encountered the Moavites. He sought to attack them, but they produced their epistle: “Do not besiege Moav.” But, did they not breach the fence first? “He sent messengers to Bilam…now, please come curse this people for me”’ (Numbers 22:5–6). That is what is written: “A letter [for David to teach]” (Psalms 60:1). How many letters did he write? Rabbi Aivu said: He wrote two; one regarding the Edomites and one regarding the Moavites. Rabbi Ḥanina said: He wrote one letter. That is what is written: “Yoav returned [and smote twelve thousand Edomites]” (Psalms 60:2); he returned and learned regarding the Edomites, from the Moavites. That is what is written: “For the chief musician on shushan edut” (Psalms 60:1) – to the assembly [le’eda] that speaks in the language of God.43This phrase refers to the Sanhedrin. The word shushan refers to the Sanhedrin. See Rashi on Psalms 60:1. “A letter [mikhtam] for David to teach” (Psalms 60:1) – poverty [makhut] and faultlessness [tamut];44Miktam is an acronym for makhut and tamut, and it is interpreted as referring to David, who behaved with humility before the Sanhedrin. “when he contended with Aram Naharayim…and smote [twelve thousand] Edomites in the Salt Valley” (Psalms 60:2). One verse says: “Eighteen thousand” (I Chronicles 18:12), and one verse says: “Twelve thousand.” It is, rather, that there were two wars, one with twelve thousand and one with eighteen thousand.
