Frequently Asked Questions
Q: Who was Yovav in Genesis 36:34?
A: Yovav was one of the early kings of Edom mentioned in the Torah (Genesis 36:33). According to Rashi, these Edomite kings reigned before there were kings in Israel, showing that Esau's descendants established kingship earlier than Jacob's descendants, as part of the unfolding divine plan.
Q: Why does the Torah list the kings of Edom in Genesis 36?
A: The Torah lists the kings of Edom to show the fulfillment of the blessing given to Esau (Genesis 27:40) that his descendants would have temporary power before Jacob's descendants. Ramban explains that this also contrasts Esau's worldly kingship with the eternal spiritual legacy of Israel.
Q: What is the significance of 'the land of the Temani' in Genesis 36:34?
A: The 'land of the Temani' refers to the region associated with Teman, a grandson of Esau (Genesis 36:11). Rashi notes that this geographical detail emphasizes how Esau's descendants became powerful in their own territories, separate from the Children of Israel.
Q: How does Genesis 36:34 connect to Jewish history?
A: This verse is part of the Torah's account of Edom's early kings, which our sages see as background for understanding later conflicts with Edom (identified with Rome in rabbinic literature). The Midrash (Bereishit Rabbah 83:4) draws lessons about how worldly kingdoms rise and fall, while Israel's destiny is eternal.
Q: What can we learn from the succession of kings in Genesis 36:34?
A: The quick succession of Edomite kings (each reign ending with 'and he died') teaches that worldly power is temporary. The Talmud (Avodah Zarah 10a) contrasts this with the enduring covenant of the Jewish people, showing that spiritual legacy outlasts political dynasties.
Context in Sefer Bereishit
The verse (Bereishit 36:34) appears in the genealogy of Esav's descendants, listing the kings who ruled in Edom before any Israelite monarchy existed. The transition from Yovav to Ḥusham reflects the transient nature of Edomite kingship, contrasting with the eternal dynasty promised to Israel through Yaakov.
Rashi's Commentary
Rashi notes that the phrase "from the land of the Temani" indicates Ḥusham's origin from Teman, a region associated with wisdom (based on Yirmiyahu 49:7). This suggests that Edom's leadership drew from its wise men, yet lacked the divine sanction given to Israel's future kings.
Ibn Ezra's Observation
Ibn Ezra points out that the Edomite kingship was not hereditary, as each successor appears unrelated to his predecessor. This stands in stark contrast to the Davidic dynasty, where lineage is central to the monarchy's legitimacy.
Midrashic Insight (Bereishit Rabbah)
The Midrash highlights that these Edomite kings "died" (using the term "vayamot"), while Torah descriptions of Israel's leaders often use the term "vayigva" (expired) - suggesting a qualitative difference in their passing. The Edomite kings' mortality underscores the temporary nature of their rule compared to the enduring spiritual legacy of Israel's leaders.
Rambam's Implication
While Rambam doesn't comment directly on this verse, his principles in Hilchot Melachim about Jewish monarchy imply that Edom's non-hereditary, regional kingship lacked the divine mandate and stability of Israel's future divinely-ordained kingship through David's line.