Ovadya 1:1-21
Parashat VaYishlach
1:1 Chazon Ovadya koh-amar HASHEM Elokim le-Edom shmu'ah shamanu me'et HASHEM vetzir bagoyim shulach kumu venakumah aleiha lamilchamah
The vision of Ovadya. Thus says HASHEM G-d concerning Edom: We have heard tidings from HASHEM, and an envoy has been sent among the nations: Arise, and let us rise up against her in battle.
Ovadya begins by declaring: "Thus says HASHEM G-d concerning Edom: "We" (I and the other prophets) "have heard tidings from HASHEM." We heard this exactly, that "an envoy has been sent among the nations." The nations exchanged messages which said, "Arise, and let us rise up against her in battle." Every nation said to the others: Together let us go wage war against her - against Edom.
Some interpret: "Arise" (arouse yourselves a little, you who are below and then we will) "rise up against her in battle" from on high.
Regarding the relationship between Esav and his father Yitzchak, the Torah says that Yitzchak loved Esav because of the
"game in his mouth" (Bereishit 25:28). According to the Midrash, this does not mean that Yitzchak loved Esav for the food he served him. Rather, he foresaw prophetically that one of the descendants of Esav would be Ovadya, who concealed one hundred men and provided them with bread and water
(1 Melachim 18:4). Thus the numerical equivalent of
tzayid (game) is one hundred and four. This alludes to the one hundred men saved by Ovadya, plus the four loaves of bread he gave to each of them.
Some infer that Ovadya prophesied after Amos. Thus Amos said near the end of his prophecy, "so that they who are called by My Name may possess the remnant of Edom" (Amos 9:12). Whereupon Ovadya went on to prophesy about the fate of Edom.
"Concerning Edom: We have heard tidings from HASHEM." The Scripture conveys that the attribute of Divine compassion, here signified by the Tetragrammaton (
YKVK), had decreed calamity upon Edom in order to favor Yisrael. Those "glad tidings" will not be revoked, for the Almighty does not abrogate a promise of good tidings.
"And let us rise up" (
venakumah)." This expression appears twice more in the Scripture. Yaakov said to his household,
"...and let us rise up, and go up to Beit-el" (Bereishit 35:3); and Yehudah said to Yaakov,
"send the lad with me, and let us rise up.." (Bereishit 43:8). In the merit of, "let us rise up, and go up to Beit-el," Yehudah said, "send the lad with me, and let us rise up."
Similarly, here, the Scripture conveys that in the same merit of going up to Beit-el - i.e., turning back to G-d - the Jewish people will rise up against Edom in battle. We will be victorious against Edom in the merit, both of that original pilgrimage, and, of the future pilgrimage.
2 Hineh katon netaticha bagoyim bazu'i atah me'od
Behold, I (will) make you least (small) among the nations; you are (will be) most despised.
In the days of the prophets, the Esav nation consisted of an insignificant people, "small among the nations," who dwelt on Mount Seir (cf.
Devarim 2:5). Why then was it necessary for all the nations to "rise up against her in battle"? (1:1). The answer is that this nation, once "least" and "despised," continued to grow in numbers and strength until it became the Roman Empire. As it says,
"The arrogance of your heart has beguiled you, you who dwell in clefts of the rock, whose abode is lofty, who says in his heart: Who will bring me down to the ground?" (v13).
"I make you small among the nations." The Talmud explains that kingship is not hereditary among this people. The crown does not pass naturally from father to son. "You are most despised" in that the Esav people possess neither writing nor speech.
This teaching of the Talmud is explained as follows. When kingship passes from father to son, the successor preserves all the norms of government adhered to by his predecessor. But if someone else ascends to the throne, he abolishes everything established by his predecessor. Because the Esav people do not have a hereditary dynasty, they do not develop properly, and so remain "small among the nations." They have no writing or speech; that is, their promises and agreements are worthless. They fail to honor what they promise, whether in writing or by word of mouth.
The Abrabanel writes: In the beginning Edom was a small nation "among the nations," subjugated to the kings of Yehudah (Judah). Later they were subjugated by the Hasmonean kings and by Herod. But following their departure from Mount Seir, their original location, they spread out over Italy and Greece, and over the countries west of the land of Yisrael. They increased in numbers and eventually imposed their rule over Rome. Then their arrogant hearts (v1:3) beguiled them to conquer the whole world.
Not only were they "small among the nations" in the size of their land and in the number of its inhabitants, but they were also "small" in quality - "most despised."
In the eyes of G-d, the Esav nation benefitted from the merit which their forefather Esav accumulated by honoring his father Yitzchak. But eventually that ancestral merit came to an end, and they became "least among the nations."
Applied to the future, G-d says, "I will make you least among the nations." For Edom "will be most despised."
3 Zedon libecha hishi'echa shochni bechagvei-sela merom shivto omer belibo mi yorideni aretz
The arrogance of your heart has beguiled you, you who dwell in clefts of the rock, whose abode is lofty; who says in his heart: Who will (can) bring me down to the ground (earth)?
The Scripture explains why all the nations will have to "rise up against" Edom "in battle"
(v1:1). For after Edom will have grown large and his dominion spread, "the arrogance of your heart has beguiled you." Edom - Rome - will succumb to the temptations of power and its arrogance will grow beyond limits.
When this happens, you (Rome) will say in your heart that you "dwell in clefts of the rock," as it were, where no man can reach you. You will see yourself as one "whose abode is lofty, and who says in his heart: Who will bring me down to the ground?"
The Scripture conveys that eventually the pernicious Roman Empire will be brought down from its height of imperial dominion.
Thus the Scripture says here, "Behold, I make you least among the nations; you are most despised. Though you raise" yourself as "high as an eagle" to become as one of the conquerors, your fall will be very hard. In the end you will suffer defeat and destruction. Everyone will scorn you and ridicule your extravagant passion for grandeur.
4 Im-tagbiha kanesher ve'im-bein kochavim sim kinecha misham oridecha ne'um-HASHEM
Though you raise high as the eagle, and you set your nest among the stars - from there I will bring you down, says HASHEM.
"Though you raise" your dwelling as "high as the eagle," G-d says to Edom, "and you set your nest among the stars - from there I will bring you down." I will hand you over into the power of your enemies, "says HASHEM."
Some say: G-d will raise you very high so that your fall be that much harder.
With reference to Yaakov and Esav themselves, the Scripture implies that Esav departed for the land of Seir because of Yaakov (Bereishit 36:6). For Esav did not want to be part of the Covenant of the pieces, since it meant eventually going into Egyptian exile (Bereishit 15).
Thus G-d says to Edom, "the arrogance of your heart has beguiled you" to "dwell in clefts of the rock" (1:3). You rejected and despised the land of Kenaan, and instead found a lofty perch by your supernal prince on high. Therefore, "though you raise" yourself to fly high above all other birds, and though "you set your nest among the stars - from there I will bring you down."
The eagle is unafraid of any other bird, for it soars above them. The other birds must content themselves with flying underneath. Yet, though Edom soar to the heights like the eagle, he will fall below and shatter.
5 Im-ganavim ba'u-lecha im-shodedei lailah eich nidmeitah halo yignevu dayam im-botzrim ba'u lach halo yash'iru olelot
If thieves came to you, if robbers by night - how are you so utterly destroyed? [how were you silent?] - surely they would steal [only] what is enough for them! If grape gatherers came to you, surely they would leave some gleanings of grapes!
All behold the defeat and devastation of Edom will express their astonishment. How has this happened to you? How did it come about that you are so utterly destroyed?
"If thieves came to you, if robbers by night...surely they would steal only what is enough for them! If grape gatherers came to you, surely they would leave some gleanings of grapes!" But those who came against you left nothing at all - how is that? "How were you so utterly destroyed?" How is it that you were silent, that you failed to defend yourselves?
Some say that the Scripture depicts not only what will happen to Edom in the end of days. It also foresees what will happen before that time. Enemies will march against them, pillage and rob.
The total defeat of Edom will come about as follows. Edom's allies will convince them to venture beyond their borders to wage war. While they are thus involved beyond their borders, enemies will attack their land and destroy everything (cf. v1:7).
The prophet compares the enemy of Edom to robbers who come to steal. Usually marauders make a lot of noise. How is it, then, that you were silent? They came at night and you kept sleeping - why? Why did you not wake up and drive them off?
Some did not come right into your house like thieves and marauders. They came into your property, entered like grape gatherers who steal grapes from the trees. But how is it that they took everything? Grape gatherers always leave gleanings, least the owners show up.
Figuratively speaking, the prophet tells about the loss of wisdom and might in Edom. That loss is compared to thieves, robbers, and grape gatherers taking off with everything. Why were none of the young people spared? In time they would become the new sages! How is it that "Esav was searched out"?
(v1:6). Edom revealed itself as lacking in courage and might. How is it that "his hidden places are plumbed and ransacked"? Edom showed itself as lacking in wisdom.
The prophecy conveys that Edom's defeat and downfall will come about by the hand of G-d. It will not come as natural process, contrary to what the Edomi themselves will believe. Following their final defeat, people will ask: How did this happen to you? Do not tell us that thieves came by stealth at night. For "how were you silent"? Why were you asleep during that time? When they came like "robbers by night," why were you afraid to speak up?!
Edom will suffer two visitations of retribution. They will suffer defeat and they will be looted of all their wealth - all by Divine Providence. For while it is natural for thieves and robbers to steal, they only take what is they require. When grape gatherers come to steal from the fields, again it is natural that they always leave gleanings behind.
What is more, robbers will usually search the house and look into vaults. They will not dig up the earth for what is below ground. Yet here, "How Esav is searched out! How his hoards are ransacked!"
(v1:6).
According to the Midrash, Esav's sons Elifaz lay with his father's wife and begot Korach (cf.
Bereishit 36:5). This is hinted in the words, "How Esav is searched out. How his hidden places are plumbed!"
6 Eich nechpesu Esav nive'u matzpunav
How Esav is searched out! How his hidden place [hoards] are plumbed [ransacked]!
The houses of Esav are "searched out" by the marauders and thieves, who carry off everything! "How his hidden places are ransacked" and everything removed!
Usually, thieves are afraid that the owner might show up. But the enemies of Edom were not afraid. They were not concerned that he might be returning from the wards he was waging elsewhere. they invaded the land of Edom and plundered everything.
Scripture points to the hypocrisy of wicked governments. Like pigs, they extend their paws to pretend righteousness despite their depravity on the inside. As the prophet cries out: How awful were you hidden deeds! In the end they will be exposed for all to see. When the time for retribution arrives, "How Esav is searched out" to reveal his true face. "How his hidden places - hoards of evil deeds - are plumbed." When Edom is exposed, everyone will see that he wanted to abrogate the dictates of the Torah.
In the coming future, the Talmud says, Esav will enfold himself in a cloak of righteousness and sti among the righteous. He will pretend to be another Yaakov who deserves every reward. This teaching conveys that all hypocrites will be exposed. They will become known for what they really are. People will no longer be fooled.
Esav was devious, a man of cunning schemes, which is the reason Edom is likened to a pig.
In the future, however, "his hidden hoards" of evil will be exposed. They will be brought into the open for all to see.
The messianic king cannot appear so long as there are hypocrites in the world. It is thus indicated that when the final redemption approaches, "many will purify themselves and make themselves white...but the wicked will do wickedly..." (Daniel 12:10). That is to say, there will be complete resolution of the blend of good and evil. The bad will be set apart from the good and the good from the bad. There will be no hypocrisy.
This corresponds to the following teaching of the sages: The son of David will only come in a generation that is totally meritorious or totally blameworthy. The wicked will be known for what they are, clearly and unambiguously, and all who are good will appear to be good.
7 Ad-hagvul shilchucha kol anshei vritecha hishi'ucha yachlu lecha anshei shlomecha lachmecha yasimu mazor tachteicha ein tevunah bo
All your allies [men of your covenant] have guided you to the border [frontier]; the men who were at peace with you have duped you, and prevailed against you; [they who ate] your bread have laid a snare under you; there is no discernment in him.
The prophet depicts how its allies will betray Edom. They will pretend to be the dearest of friends, but prove themselves its enemies.
Thus the prophet says, "All your allies have guided you to the border." When Edom is defeated, and its people try to leave the country in flight across its borders, the allies will accompany them to the frontier in tears. They will pretend to be anguished over Edom's defeat.
In truth, however, your allies had a share in your downfall. They helped your enemies to defeat you.
But on the day of calamity you will be unaware of their treachery. For G-d will have deprived you of wisdom. As it says, "There is no discernment in him"; and it says, "In that day - says HASHEM- surely I will destroy the wise men from Edom, and understanding from the mount of Esav."
(v1:8)
They who ate "your bread have laid a snare under you." Secretly they will strike at you and afflict you with illness by poisoning your bread. They will succeed in doing so by pretending to be your friends.
When you will have crossed your frontier to wage war, "All your allies have guided you to the border." They will go with you up to the border, but then turn back. They will not join you. They will not fight alongside of you. They will not come to your assistance.
"They who were at peace with you," and with whom you were at peace, "have duped you" into waging war, and in this way "prevailed against you."
They "guided you to the frontier." Edom's counselor said to him: Why wait until the enemy comes to you? G-d towards him. Meet the enemy at the frontier and fight him there.
But that was a trap. For while the Edomi armies marched to the frontier against their enemies, the enemies came from behind to conquer the land of Edom. Edom was "searched out" and "his hidden places.. ransacked"
(v1:6).
The retribution that would descend upon the Esav-Edom people was a long time in coming. For it took time for all the transgressions against their brother Yaakov to accumulate. The prophet begins the chronicle of those offenses by alluding to the time of the exodus from Egypt. In the course of their wanderings in the wilderness, they came to the border of the land of Edom and asked permission to pass through. But Edom refused them passage. Indeed,
"Edom came out against him [Yisrael] with much people, and with a strong hand" (BaMidbar 20:16, 17, 20). For the Edomi had entered into an agreement with the Kenaani that they were not to let the Benei Yisrael pass.
But Edom did sell bread and water to the Benei Yisrael. As it says,
"You will sell me food for money, that I may eat; and give me water for money that I may drink" (Devarim 2:28).
It would have been more commendable for the Esav people to let the Benei Yisrael pass through their borders. For the Benei Yisrael actually had no great need of bread. They still ate of the manna.
That is what the Scripture says here to Edom: "All your allies" at the time - the Kenaani - "have guided you to the border." The Kenaani were to blame that the Edomi came up to their frontier to prevent the Benei Yisrael from passing through. But their intention to harm Yisrael would be punished. Know that you will fall and rise no more (cf.
Yeshayahu 24:20).
Some read the last part of the verse as follows. "Your bread they have laid as a snare under you" - they have put deadly poison into your food. But you pay no heed, for "there is no discernment" in you. You remain unaware.
Some say that
mazor (bread) alludes to small pieces of bread spread out on top of a snare to trap animals. The corresponding interpretation says: They "have laid your bread as a snare under you: in order to capture you in their trap.
According to the sages,
mazor connotes suffering. They teach: If one gives a loaf of bread to someone who lacks understanding, the donor is beset by suffering. Thus it says, "Your bread that they laid (
mazor) under you," and
mazor means suffering. As it says,
"Yet, when Efrayim saw his sickness, and Yehudah his wound (mezoro)..." (Hoshea 5:13).
"Your bread have laid a snare under you." Edom-Esav is remined of the time when Yaakov served him bread and pottage of lentils
(Bereishit 25). You had a great sickness then, O Esav. It caused you to spurn your birthright for a serving of lentils! (ibid.)
8 Halo bayom hahu ne'um-HASHEM veha'avadeti chachamim me'Edom utevunah mehar Esav
In that day - says HASHEM - surely I will destroy the wise men from Edom, and understanding from the mount of Esav.
There were men of wisdom in Edom. But "in that day," when destruction comes upon them, on the day of retribution, "surely - says HASHEM - I will destroy the wise men from Edom." They will not utilize their wisdom to plan battle strategy and save themselves. For I will remove "understanding from the mount of Esav."
Similarly it says, "Of Edom. Thus says HASHEM of Hosts: ...has their wisdom become putrid?" (Yirmeyahu 49:7).
The verse locates Edom on "the mount of Esav." From there they spread out, settling finally in the great city of Rome. But when the time of retribution comes, Rome will lack "the understanding" to save itself from destruction.
"I will destroy the wise men from Edom," and there will be no counselors to advise them. The sages teach that when a kingdom is devoid of wise men to provide sage counsel, that is not a kingdom. We can infer this with reference to the kingship of the house of David. For we find that those monarchs always surrounded themselves with wise counselors.
According to the Sages, if a man tells you there is no wisdom in Edom, do not believe it. Since it says, "I will destroy the wise men from Edom," it must mean that once there were wise men in Edom. But if a man tells you that there is Torah in Edom, do not believe it. For it says "Her king and her princes are among the nations; Torah [instruction] is no more" (Eicha 2:9)
9 Vechatu giboreicha Teiman lema'an yikaret-ish mehar Esav mikatel
And your mighty men [warriors], O Teiman, will be dismayed, so that every man from the mount of Esav may be cut off by slaughter.
The prophet depicts the fear and dread that G-d will cast upon Edom. You, "O Taiman," whose root is hewn from Edom that dwells on the south of the land of Yisrael - Behold! "Your mighty men will be dismayed" - they will lose heart and break down in war. Why? "So that every man from the mount of Esav may be cut off by slaughter." They will come to an end, not by suffering a natural death, but "by slaughter."
Rashi explains: "And your mighty men, O Teiman, will be dismayed" and fearful to flee into the land of Edom. The reason? "So that every man from the mount of Esav may be cut off by slaughter."
Another interpretation says: When the time for retribution comes upon Edom, they will remain without leaders. Lacking strategists versed in military matters, they will be exterminated. As it says, "Every man from the mount of Esav may be cut off by slaughter."
The Targum Yonatan says: "And your mighty men," who dwell in the south, will break down and perish. As a result, "every man from the mount of Esav may be cut off by slaughter." There will be so much killing that not a single Edomi man will survive.
10 Mechamas achicha Ya'akov techascha vushah venichratah le'olam
For the violence to your brother Yaakov, shall will cover you, and you will be cut off forever.
The prophet explains why Edom deserved to be so afflicted. "For the violence to your brother Yaakov, shame will cover you, and you will be cut off forever."
For all the destructions you brought upon Yisrael throughout history, in the future you will suffer destruction that will last forever.
Edom deserved total annihilation for having so deeply distressed Yisrael. It is a delight before G-d when He judges the wicked to make them pay for their offences. However, that is so, provided they do not repent before the time of retribution. It dos not delight Him to impose retribution and destroy them before punishment is due. Nonetheless, the Scripture conveys that G-d will destroy Edom before their appointed time, on account of the troubles and tribulations they brought upon Yisrael.
Thus the Scripture says: "For the violence to your brother Yaakov, shame will cover you" for all to see. Everyone will acknowledge that your calamity stems from G-d, and that "you will be cut off forever."
11 Beyom amodcha mineged beyom shvot zarim cheilo venochrim ba'u she'arav ve'al-Yerushalayim yadu goral gam-atah ke'achad mehem
On the day when you stood aloof; on the day that strangers carried off his wealth [goods], when aliens entered into his gates, and cast lots for Yerushalayim; - then you were also as one of them.
Here the Scripture refers to the destruction of the First Temple and the destruction of the Second Temple. Edom was not involved in the destruction of the First Temple, but even then, they "stood aloof on the day that strangers (
zarim) carried off his goods."
Here,
zarim refers to the armies of Nevuchadnetzar, who were directly involved in the destruction of the First Temple. Bavel (Babylon) was closer to the land of Yisrael than Rome, and the Bavel invaders are referred to as
zarim. The Romans are designated as "aliens" -
nochrim.
The Second Temple was destroyed by Edom-Rome, "aliens." They "entered into his [Yisrael's] gates, and cast lots for Yerushalayim." Before the Second Temple was actually demolished, lots were cast among the Romans to see who would carry out the actual destruction of the Temple.
"Then you were also one of them." This alludes to King Herod, who descended from Edom. In the course of his reign, he became Yisrael's oppressor.
"On the day when you stood aloof." When Nevuchadnetzar and his armies of Chaldeans besieged Yerushalayim, the wicked Esav people came to within a mile of the Chaldean forces. Having stationed themselves there, they would kill any Jew who managed to escape from the Chaldeans.
Actually, you were involved in the destruction of Yerushalayim. Whe Nevuchadnetzar entered the city, he "cast lots for Yerushalayim" to see who would destroy which part of the city. You, Edom, participated in that lottery!
"On that day" also alludes to the time when Yisrael suffered in the days of Achashverosh (Ahasuerus). When Haman convinced Achashverosh to issue a decree of annihilation against the entire Jewish people (Ester), on that day he came out of the palace joyous and of good heart. (ibid.).
The Bavel and Persian domination of Yisrael was followed by the domination and exile imposed by the Greeks. You, Edom, rejoiced in those days, when gentiles entered the Holy Temple and profaned it.
The suffering at the hands of the Greeks - their domination is the third exile (after Egypt and Bavel) - was followed by the fourth exile due to Edom-Rome.
Having thus spoken of all the destructions and afflictions suffered by Yisrael, the Scripture goes on to say to Edom, "Indeed, you should not have looked on your brother in the day of his alienation" and "is calamity"
(1:12,13).
Some say this refers to the Ninth of Av, the day of mourning for the destruction of the First Temple and the Second Temple, plus other calamities.
Rome destroyed the Second Temple, but that is not Edom's only crime against Yisrael. They also "laid their hands on his wealth on the day of his calamity," and
"closed in and betrayed his [Yisrael's] remnants on the day of distress" (v1:13, 14). Therefore, they deserve the retribution that will afflict them. They will be dealt with measure for measure.
"You should not have rejoiced over the children of Judah in the day of their destruction" (v1:12). It is a virtue of Torah scholars that they are anguished when others suffer punishment on their account. As the Scripture says,
"It is not good even for the righteous man to punish" (Mishlei 17:26). How different they are from the people who rejoice at the calamity of others - a terribly ugly trait. Esav rejoiced over the calamity that befell Yaakov, and the reason, he said, was that Yaakov had taken away his birthright and his blessings
(Bereishit 25, 27). Hence the Scripture goes on to say, in condemnation of Edom,
"You should not have rejoiced over the children of Judah in the day of their destruction" (Ovadya 1:12). Because you did rejoice over their banishment and exile, defeat and destruction will come upon you.
Accordingly, speaking in the Name of G-d, the prophet says to Edom: On account of your brother Yaakov, "for the violence" that you directed at him, retribution will come. "Shame will cover you, and you will be cut off forever."
12 Ve'al-tere veyom-achicha beyom nochro ve'al-tismach livnei-Yehudah beyom ovedam ve'al-tagdel picha beyom tzarah
Indeed, you should not have looked on your brother in the day of his alienation [disaster], and you should not have rejoiced over the children of Yehudah in the day of their destruction! Nor should you have spoken proudly [opened your mouth wide] in the day of distress.
Indeed, it was not proper for you to see your brother become severed from his land and banished. You should not "have rejoiced over the children of Yehudah" when they were being destroyed and annihilated. Nor "should you have spoken proudly words of scorn in the day of distress."
You should not have done any of those awful things. But you did! Therefore will you suffer retribution for having done
"violence to your brother Yaakov" (1:10).
"You should not have looked on your brother in the day of his alienation!" When the first Temple was destroyed, you should not have betrayed the refugees by delivering them into the hands of the Bavel forces
(cf. 1:14).
13 Al-tavo vesha'ar ami beyom eydam al-tere gam-atah bera'ato beyom eydo ve'al-tishlachnah vecheilo beyom eido
You should not have entered into the gate of My people in the day of their calamity; nor should you have been among those who looked on their affliction in the day of their calamity; nor have laid hands on their wealth in the day of their calamity.
Speaking about the destruction of the First Temple and the Second Temple, the prophet says, "You should not have entered into the gate of My people in the day of their calamity." When the temples were destroyed, you should not have been there to join the destroyers on the day of tragedy for Yisrael. "Nor should you have been among those who looked on" Yisrael's affliction in the day of their calamity." Edom should not have justified what was happening to the descendants of Yaakov by pointing to Yisrael's evil deeds. You should not have stretched out your hand to their possessions, participated in the looting "in the day of their calamity."
The Scripture began by accusing Edom of having stood aloof and keeping silent when Yisrael was stricken
(v1:11). Here, the prophet accuses them of having actually "entered into the gate of My people" to look upon Yisrael "in the day of their calamity."
Some say the Scripture refers to "the day" when the Ten Tribes will come to avenge themselves upon the alien nations that afflicted them. On that day the light will shine for Yisrael, and Esav will claim his share. But G-d will say to Esav-Edom: Do not come to look "on your brother in the day of his alienation" from you! Nor come to rejoice with "the children of Yehudah in the day" when they "heap destruction" upon the peoples who afflicted them. "In the day of distress" that will then come upon you, do not "open your mouth wide" to say that you do not deserve so harsh a measure of justice (see v1:12).
"On the day of ...calamity" for those nations, I will not allow Edom to "come into the gate of My people" to ask for deliverance.
14 Ve'al-ta'amod al-haperek lehachrit et-plitav ve'al-tasger seridav beyom tzarah
And you should not have stood on the cross-way to cut down his fugitives; nor should you have closed in [delivered / betrayed] his remnants in the day of distress.
In the time of destruction and calamity for Yisrael, "you should not have stood on the crossway." To prevent the escape of any of the beleaguered Israelites, the Edomites had placed themselves at all the intersections where roads led in different directions. They watched the roads "to cut down his fugitives."
You should not have stood there, but you did! It is recorded that at the time of the destruction of the Second Temple, the Edomites (Romans) would kill all fugitives without mercy.
"Nor should you have closed in his remnants in the day of distress." Within the interpretation that these verses also refer to the downfall and destruction of all the other nations that afflicted Yisrael, the Scripture says that Esav-Edom will attempt to ally themselves with Yisrael. They will stand "on the crossway to cut down" any "fugitives" of the nations who might escape from the Benei Yisrael. But their attempts to ingratiate themselves will be rebuffed. Triumphant in their victory over their enemies, the Jewish people will say to Edom: You will be driven into the grave together with them.
15 Ki-karov yom HASHEM al-kol-hagoyim ka'asher asita ye'aseh lach gemulcha yashuv beroshecha
For the day of HASHEM is at hand against all the nations; as you have done, so shall it be done to you; your due [recompense] will return upon your own head.
When Ovadya uttered these prophecies regarding the defeat and downfall of the nations that had afflicted Yisrael, including in particular the Edom nations, he knew that the day of retribution was very far in the future. He also knew, however, that the decree of retribution stemmed from G-d, and so was certain to come true. Thus it says, "the day of HASHEM is at hand against all the nations."
"For the day of HASHEM is at hand against all the nations." When you Edom, afflicted Yisrael, you ought to have anticipated the day of reckoning. But you did not. Therefore, as you have done, "so shall it be done to you; your recompense will return upon your own head."
The retribution of punishment that you rightfully deserve will descend upon your head. As it says,
"therefore, as I live, says HASHEM Elokim, I will do according to your anger and according to your envy, which you have done out of your hatred against them" (Yechezkel 35:11).
Some say the prophecy of Ovadya pertains to the day retribution, not only "against all the nations" that afflicted the Jewish people in the past, but also against the nations that wronged Yisrael in our generation. It refers to the years 1939-1945, when the Germans put into operation their plan to exterminate us completely. In part they succeeded in achieving their purpose. During that time, the other nations "stood on the crossway to cut down" those who managed to escape. They "closed in" the refugees and either interned them in camps, or forced them to return to their countries of origin. They also betrayed the refugees who managed to reach ports of haven. Nor did they do everything in their power to prevent the killing of Jews. May G-d avenge the blood of our brothers!
- Me'am Lo'ez, Sefer Trei-Asar (1), Sefer Ovadya
Parashat VaYishlach
