Today, we're diving into one of those fascinating tales, a legend surrounding Judah, one of Jacob's sons, and a rather dramatic encounter with Esau.
The passage we're exploring comes from Midrash Tehillim, a collection of rabbinic interpretations on the Book of Psalms. It all starts with the verse, "And you have given me the back of your enemies" (Psalm 18:41). But what does that really mean?
Rabbi Joshua ben Levi, citing Rabbi Judah bar Elai, suggests a rather remarkable explanation: Judah killed Esau! Now, you won't find this version of events in the Torah itself, but according to this tradition, it happened at Isaac's funeral. Genesis 35:29 tells us, "And Esau and Jacob, his sons, buried him." So, imagine the scene: Jacob, Esau, and all the tribes gathered to mourn.
According to Ginzberg's retelling in Legends of the Jews, the tribes respectfully exited the cave so as not to shame Jacob with their presence. Esau, however, remained, allegedly with ill intent. Judah, ever vigilant, suspected Esau might try to harm their father. He followed him into the cave and, discovering Esau's treacherous plot, acted decisively.
But here's the twist: Judah didn't kill Esau face-to-face. He struck him from behind. Why? Because, as the story goes, Esau's face resembled Jacob's. Judah, honoring his father, couldn't bring himself to directly confront that familiar visage.
It’s a powerful image, isn’t it? And it connects to another verse, this time from Jacob's blessing to Judah in Genesis 49:8: "Your hand shall be on the neck of your enemies." The Midrash sees a direct link, suggesting that Judah was destined for this kind of victory.
The Midrash continues, drawing a parallel to Joshua, who pleaded with God for the "neck" of his enemies, as recounted in Joshua 7:8. But Joshua's request was denied. So, who was granted this power? Judah! This echoes the verse from Deuteronomy 33:7, "And this is for Judah… Who taught his hands to fight for him?"
But the story doesn't end there. The Midrash then shifts its focus to David and his legendary battle with Goliath. Remember how David struck Goliath with a stone that sank into his forehead, causing him to fall on his face (1 Samuel 17:49)? The Midrash asks: why on his face? Why didn’t he just fall backward?
Several explanations are offered. One is that an angel intervened, pushing Goliath down to fulfill the prophecy that his blaspheming mouth would be "closed in the dust" (Job 20:11). Another reason? To spare David the unpleasant task of beheading him. There's even a rather specific detail mentioned: Goliath was twelve and a half pieces…presumably a measurement, adding to the somewhat gruesome imagery.
There are more symbolic interpretations too. Goliath falling on his face could represent the downfall of Dagon, the Philistine god, fulfilling the verse in Leviticus 26:30: "And I will cast your carcasses upon the carcasses of your idols." Or it might be a fulfillment of Psalm 18:41, "They cried, but there was none to save them; even unto the LORD, but He answered them not."
Finally, the Midrash concludes with a sense of divine justice, stating that God will decide their "strange death" as per Leviticus 25:46, "To be your property absolutely."
So, what do we take away from all this? It's more than just a series of violent encounters. It's about destiny, divine justice, and the complex motivations that drive our heroes. It shows us how the rabbis of old saw connections between seemingly disparate parts of the Tanakh, weaving a tapestry of meaning that continues to resonate today. It invites us to look beyond the surface and consider the deeper layers of our tradition. What other hidden stories might be waiting to be uncovered?