Can even the worst of enemies eventually reconcile?
Even the oldest and most bitter of family feuds has a potential for reconciliation -- this is the message that we get from reading the Bible’s shortest chapter, spoken by a prophet who likely lived through national disaster -- and provided a vision for - eventually - much better times.
Obadiah, whose time is unknown, with just one chapter, seems to be communicating at a time of war and he really has just one agenda -- settle the account with one of Israel’s most complex historical enemies - Jacob’s brother Esau, and the Nation of Edom.
In the middle of this bitter war - we can find a deeper and perhaps new meaning in his words - to help us all find common ground and a future of shared liberation.
Although no kings are wars are specifically mentioned to give us a clear clue to his historical context, it’s what he says about the Edomites that helps to locate his trauma and timestamp this chapter.
Obadiah uses languages almost identical to what Isaiah writes about - and in both cases they blame the people of Edom, just across the Jordan river, for not just standing by as Babylon attacked and destroyed Jerusalem in 586 BCE -- but actually aiding the Babylonian army and joining the fight in vicious ways.
This sense of betrayal -- by your own brother -- is echoed by Isaiah and here by Obadiah, with other references coming later on in the Psalms and prophetic words of Micah.
Most scholars suggest that these fragments hint at a larger historical memory of conflict that lived on as a collective scar of hostility.
Obadiah warns Edom that in return for their betrayal of Judah they too will be destroyed:
מֵחֲמַ֛ס אָחִ֥יךָ יַעֲקֹ֖ב תְּכַסְּךָ֣ בוּשָׁ֑ה וְנִכְרַ֖תָּ לְעוֹלָֽם׃
For the outrage to your brother Jacob,
Disgrace shall engulf you,
And you shall perish forever.
Obadaia 1:17
We get the rage and desire for revenge.
But can this wound between the two nations be healed? Can Jacob and Esau ever reconnect as brothers and not as others?
This mythic question has extra resonance these days as unprincipled political leaders refer to Easu’s kin, Amalek, when referencing Hamas or even the Palestinian people.
But there is a way to read this vision for its context while still imagine a healthier next phase.
Obadiah may have lived through a bitter betrayal out of which all he can wish for is eternal enmity but in the generations following since that trauma, other Jewish voices imagined a future in which forgiveness is possible and transformation of wounds into wise solidarity will offer all people a hopeful new start.
In a fascinating Talmudic story found in Babylonian Talmud, Tractate Avoda Zara 10B about Rabbi Judah and Antoninus, the sages imagine (or record?) a conversation between a Jewish leader and the Roman emperor, circa 3rd century CE.
According to multiple traditions, these two were close friends and liked to learn together, both philosophy and Torah. Rabbi Judah the Prince represents Jacob. The Roman Emperor represents Esau - or Edom, often identified in Jewish imagination with the Roman Empire. Their conversion includes a reference to Obadiah’s vision and a kernel of possible future healing between warring nations:
“One time, Antoninus asked Rabbi Judah: Will I enter the World-to-Come? Rabbi Judah replied: Yes. But Antoninus asked further: Isn’t it written in the Book of Obadiah: “And there shall not be any remaining of the house of Esau”?
Rabbi Judah replied: The verse is stated with regard to those who perform actions similar to those of the wicked Esau, not to people like you.
The Talmud continues:
This we learn from this verse: “And there shall not be any remaining of the house of Esau,” one might have thought that this applies to everyone descended from Esau, irrespective of an individual’s actions. Therefore, the verse states: “Of the house of Esau,” to indicate that the verse is stated only with regard to those who continue in the way of Esau, and perform actions similar to those of Esau.”
What the Talmud teaches us about this dialogue echoes Amos’ vision of a binational future in which all people’s redemptions are intertwined with each other’s.
While this may not have been Obadiah’s intention and viewpoints - the generations since continue to hear his pain, advocate for healing and offer new ways for hurting brothers to build a better chapter of reconciliation, beyond past pains into some glorious family reunion we have all been longing for and continue to hope for, and work for, right here, right now and for as long at it takes.
Perhaps the shortest chapter in the Hebrew Bible contains the seed for its entire salvation? Thank you Obadiah, Talmud and all who refuse to accept revenge as the only way forward.
Coming tomorrow - a new prophet! And the only one among the whole lot of them who actually manages to change people’s minds. Here’s to hope and healing, change of minds and hearts, policies and purpose - for everybody’s sake.
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