Frequently Asked Questions
Q: Who was Samla in Genesis 36:37?
A: Samla was one of the kings of Edom mentioned in the Torah. According to Rashi, these kings ruled before the Israelites had kings, showing that Edom had an established monarchy earlier. His death and succession by Shaul are recorded to give a complete historical account of Edom's leadership.
Q: Why does the Torah list the kings of Edom in Genesis 36?
A: The Torah lists the kings of Edom to provide a historical record of Esau's descendants (Edomites), who were relatives of the Israelites. Ramban explains that this emphasizes the fulfillment of God's promise to Abraham that kings would descend from him (Genesis 17:6), even through Esau's line. It also contrasts Edom's early kings with Israel's later monarchy.
Q: What is the significance of 'Rehovot by the river' in Genesis 36:37?
A: Rehovot by the river (likely the Euphrates) was the place associated with King Shaul. The Midrash suggests that naming his origin highlights how Edomite kingship shifted between different cities and tribes, unlike Israel's future monarchy which would have a more centralized leadership from Jerusalem.
Q: How does Genesis 36:37 relate to Jewish tradition?
A: This verse, part of the Edomite king list, reminds us of the Torah's attention to historical detail. The Talmud (Avodah Zarah 10b) notes that recording these kings teaches that even other nations' histories are under divine providence. It also sets the stage for later interactions between Israel and Edom.
Q: What lesson can we learn from the succession of kings in Genesis 36:37?
A: The quick succession of Edomite kings (each introduced with 'and he died') teaches the temporary nature of worldly power, as discussed in Pirkei Avot (4:22). Unlike earthly kingdoms, the Torah emphasizes that true enduring leadership comes from serving God, a theme later seen in Israel's ideal kings like David.
Context in Sefer Bereishit
The verse (Bereishit 36:37) appears in the genealogy of the kings of Edom, listing the succession of rulers before the Israelites had kings. The death of Samla and the ascension of Shaul from Rechovot Hanahar reflects the transient nature of earthly kingship, a theme later echoed in Jewish thought regarding the contrast between mortal rulers and the eternal sovereignty of Hashem.
Rashi's Commentary
Rashi (Rabbi Shlomo Yitzchaki) notes that "Rechovot Hanahar" (רְחֹבוֹת הַנָּהָר) refers to a location near the Euphrates River, indicating the far-reaching extent of Edom's dominion. He emphasizes that these details are recorded to fulfill the Torah's principle (Bereishit 25:23) that Edom would produce kings before Yaakov's descendants, demonstrating Divine Providence in history.
Midrashic Insights
Grammatical and Linguistic Notes
The name Shaul (שָׁאוּל) shares a root with "requested" or "borrowed," which the Malbim (Rabbi Meir Leibush ben Yechiel Michel) connects to the idea that earthly kingship is fleeting—"borrowed" time compared to the eternal reign of Hashem. The location Rechovot Hanahar (רְחֹבוֹת הַנָּהָר) literally means "broad places of the river," symbolizing expansive but unstable power, as rivers shift their courses.
Halachic and Philosophical Implications
Rambam (Maimonides) in Hilchot Melachim contrasts the transient kings of Edom with the Torah's model of Jewish kingship, which must be bound by Divine law. The abrupt succession here underscores the Talmudic principle (Avodah Zarah 10b) that "the prosperity of the wicked is short-lived," a recurring theme in Jewish eschatology regarding Edom's ultimate downfall.