Page:A Jewish Interpretation of the Book of Genesis (Morgenstern, 1919, jewishinterpreta00morg).pdf/248

Rh ;

The Book of Genesis

230

reign su])reme in the hearts and Hves of

men; and

of universal peace and brotherhood and love

is

dream

its

fast

becom-

Though concjuered by Rome physically, triumphed over Rome spiritually. And in its history the words of the Bible are again verified, ino-

a living reality.

has

Israel

Better

And

is

the

the end of a thing than the Ijeginning thereof

patient

in

spirit

is

better

than the proud in

spirit.

NOTES XXV,

22f.

This ancient tradition was employed by the compilers

of the Jacob story to

show

between the two brothers foreshadows the actual future relations of the brothers, it is an integral part, and a highly dramatic introduction or prelude to the Jacob story. Unfortunately its nature forbids its presentation in the class-room. This motive of the struggles of twin l:)rothers in the woml), or immediately after birth, is quite common in folklore and mythology cf. for example the Greek legend of Akrisios and Proitos, and the somewhat similar Roman legend of Romulus and Remus. V. 22. "She went to inquire of the Lord", i. e. she went to consult the oracle at some important shrine. In ancient Israel the belief was general that the oracle was one of the means by which the Deity revealed His will; cf. Exodus XVI II. 19; II Kings I, 2. The Urim and Tummim were one form of the oracle (Exodus XXVIIT.

began

at,

that the conflict

or even before their birth.

Since

it



30;

Leviticus VIII, 8;

[note

in

XXVIII,

particular

the

Deuteronomy XXXIII, 8; fuller

Septuagint version

I

Samuel XIV. of

this

41

chapter]



That the oracle was usually consulted through the mediation of a priest is certain, but beyond this we know nothing 6).

of the procedure.

V. 22>. This verse contains a fragment of a very ancient lebrew poem, which, seemingly, forecast the destinies of the two nations, Israel and Edom. It is significant that already at the very remote period when this poem was composed, Jacob and Esau were conceixed of as two nations, rather than as two individual men. V. 25. The tradition that Esau was covered with hair already at birth, was probably leased upon the common by-name. Scir, for the country of Edom. Scir seems to be derived from the stem saar, "to be hairy", and therefore to mean "the hairy one". Similarly the tradition that Esau was ruddy, was. in all likelihood, derived from the bv-name. Ildom. This was thought to be 1 \n