Frequently Asked Questions
Q: Who was Bela ben Beor mentioned in Genesis 36:32?
A: Bela ben Beor was the first king of Edom, as listed in the Torah (Genesis 36:31-39). According to Rashi, these kings ruled before there were kings in Israel, showing that Edom had an established monarchy earlier. The Midrash (Bereishit Rabbah 83:2) explains that these Edomite kings symbolize future worldly empires that would rise and fall before Israel's ultimate redemption.
Q: Why does the Torah list the kings of Edom in Genesis 36?
A: The Torah lists the kings of Edom to contrast their temporary reigns with the eternal dynasty promised to Israel (Ramban on Genesis 36:31). Additionally, the Sages teach that understanding Edom's history helps us recognize the patterns of exile and redemption in Jewish history (Maharal, Gur Aryeh on Genesis 36:31).
Q: What is the significance of the city Dinhava mentioned in Genesis 36:32?
A: Dinhava was Bela ben Beor's capital city. The Talmud (Horayot 10b) notes that the names of these Edomite cities often hint at their character - 'Dinhava' may relate to justice (from 'din'), suggesting this king established courts. However, unlike Jerusalem (the future eternal capital of Israel), these Edomite cities were temporary.
Q: How does Genesis 36:32 connect to Jewish history?
A: Our Sages see the Edomite kings as representing the succession of empires that would dominate the world before Mashiach (Yalkut Shimoni, Ovadiah 1). The fact that Edom had kings before Israel teaches that worldly powers rise first, but ultimately, as the prophets promise, Israel's kingdom will be established forever.
Q: What lesson can we learn from Bela ben Beor's reign in Genesis 36:32?
A: The brief mention of Bela's reign teaches that earthly kingdoms, no matter how powerful, are temporary. As the verse continues listing kings who 'died' (Genesis 36:33-39), it contrasts with the eternal Davidic dynasty promised to Israel. This reminds us to focus on eternal spiritual values rather than temporary worldly power (Based on Rambam, Hilchos Melachim 11:1).
Context in Sefer Bereishit
The verse (Bereishit 36:32) appears in the genealogy of Esav (Edom), listing the early kings who ruled before the establishment of monarchy in Israel. Rashi notes that this section emphasizes the fulfillment of the blessing given to Esav (Bereishit 27:40) that he would live by the sword and have temporary kingship before Yaakov's descendants would ultimately rule.
Bela ben Beor's Identity
Rashi, citing Bereishit Rabbah (83:13), identifies Bela ben Beor as none other than Bilaam, the wicked prophet who later attempted to curse Israel (Bamidbar 22-24). The Midrash explains that he was called by different names:
The Ramban disagrees, maintaining these were two distinct individuals, as Bilaam is never explicitly called a king in the Torah.
Significance of Dinhava
The city name "Dinhava" (דִּנְהָבָה) is interpreted by the Ibn Ezra as meaning "she gives judgment," from the root דין (judgment) and הוה (to be). The Malbim suggests this reflects Bela's role as both king and judge, establishing courts in his capital.
Chronological Considerations
The Seder Olam Rabbah (Chapter 3) calculates that these Edomite kings reigned during the period of Israel's slavery in Egypt. This aligns with the Torah's statement (Bereishit 36:31) that these kings ruled "before any king reigned over the children of Israel."
Spiritual Lessons
The Kli Yakar draws a contrast between the temporary nature of Edom's early kings (each reigning briefly before being succeeded) and the enduring dynasty of Israel's future kings from the line of David. This reflects the fundamental difference between Esav's material blessings and Yaakov's spiritual legacy.