Many events in the Book of Deuteronomy intersect with the Genesis narrative. For example, Genesis narrates the stories of Jacob and Esau while Deuteronomy involves their descendants – the nations of Israel and Edom.
Note the similarities in language. In Deuteronomy, God tells the Jews not to antagonize the children of Esau, “For I shall not give you of their land, even the right to set foot [kaf ] there” (Deuteronomy 2:5).
In Genesis, just before meeting Esau, Jacob (our third patriarch) wrestles with a mysterious stranger and is struck in the hollow (kaf ) of his thigh (Genesis 32:26). The use of the uncommon term kaf in both places challenges the reader to explore similarities between these episodes. For example, just because Jacob was injured in his kaf as he prepares to meet Esau does not mean that his descendants can retaliate and encroach (kaf ) on Edom’s territory.
Note, too, that here in Deuteronomy, the children of Esau are frightened as the Israelites draw near. As the Torah states: “The Lord said to me…command the people, saying, ‘You are passing through the boundary of your brothers, the children of Esau, who dwell in Seir; they will fear you’” (Deuteronomy 2:4). In Genesis, however, it is Jacob who fears meeting Esau. In the words of the Torah, “Jacob became very frightened” (Genesis 32:8). Patterns in the Torah constantly reappear. Here, a reverse parallel comes to light as Edom fears Israel.
Other similarities stir the reader to recognize that in certain ways, events in Deuteronomy can be viewed as a corrective to elements of the Genesis narrative.
Consider the example of the Israelites asking the Edomites for permission to travel through their land and purchase food (Deuteronomy 2:6). This moment serves as a reversal of the Genesis story when Esau returns from the field, tired, and asks Jacob for food (Genesis 25:29–34).
Note as well that according to some commentaries, the narrative in Deuteronomy repeats the story of the Israelites asking the Edomites for permission to travel through the land. The Edomites, descendants of Esau, refuse (Numbers 20:14–21; Deuteronomy 2:2–8). Their rejection responds to the story in Genesis, where Jacob rejects Esau’s overtures to travel with him to Seir (Genesis 33:12–17).
Thus, events in Deuteronomy can be viewed as a tikkun (repair) for what unfolded in Genesis. A real appreciation of feeling the pain of another only comes when one feels that very pain. Perhaps Am Yisrael, the children of Jacob, had to learn this lesson before entering the land of Israel.
Candle lighting:
Devarim parsha
August 9th at 7:43 p.m.
