Murder: Going for the Kill
The Mitzvah: The prohibition against murder is one of the Ten
(Exodus 20:13; Deuteronomy 5:17).
Eisav is the personification of a murderer, wielding the instrument of
death. “By your sword you shall live” (Genesis 27:40) – rang out his
father’s prophetic words. Eisav returned home fatigued to trade a red bowl
of lentils for his birthright, having just killed the warrior and king
Nimrod. When cheated out of his father’s blessings, he resolved to kill his
twin brother Yaakov.
Murder became a way of life for Eisav.
At first glance, the mitzvah against killing seems straightforward enough.
Life was given to be lived, to fulfill the specific purpose of man’s
existence, to be productive and fruitful within all of his endeavors. It
should not be cut short by an assassin who, in effect, robs man of his
precious life and represents a deviation from the divine plan that has
given him life (See Sefer HaChinuch, mitzvah 34).
Other violations of interpersonal contact impinge negatively on the
civilization’s operations, but death destroys it completely. Murder
abruptly terminates mankind’s lifeline. And naturally, without a life
force, there can be no development, no further vitality or growth because
the very notion of existence in this world ceases to be.
What was Eisav’s philosophy that transformed him into a murderer?
A killer sees no further than his egocentric existence, which, in his mind,
is paramount and assumes center stage. He ideologically concludes how this
somehow confers upon him the G-d-given right to relate to the world as he
sees fit. And that he is empowered to pursue his personal agenda, ignoring
or trampling over any member of the human race that gets in his way. He
presumes that the victim’s life lies in his hands.
Eisav’s father Yitzchak was a man of Gevurah, “power” or Din, “judgment”,
someone who willingly surrendered his very “life-force” before G-d. And he
knew that this was how his existence had to be. His entire existence was,
therefore, just an extension of doing precisely what G-d asked of him.
Indeed, his life was a manifestation of G-d’s dictates, insofar as the
Torah laws defined him into who he was.
Inheriting a warped sense of Yitzchak’s legacy, Eisav came full circle and
arrived at the diametric conclusion! His reasoning went something like
this: My starting point is the principle of my very immutable existence. I
am who I am and it has to be as I will it. Eisav thus usurped G-d as the
one to determine what the “Din, the law” was to be. Taking his raisin
d’être as assumed, he embarked to live life in whatever direction this
took his fancy. This included killing others.
Because Yitzchak understood and lived life as dictated by G-d, it was as if
his “ashes were placed before G-d” at the Akeidah. There he “died” only to
experience the “rebirth of a new lease of life”. (The resurrection in the
Amidah’s second blessing thus corresponds to Yitzchak, second of the
patriarchs). Yitzchak’s “death transferring into life” was countered by
Eisav whose viewpoint and outlook – that undermined the function of human
existence – was to murder, “transferring life into death”.
Judaism is unequivocal in proclaiming Chaim, “human life” to be the
greatest gift that man has. This is the toast we cheer: “L’Chaim, To life!”
All commandments thus pale into comparison and can be violated (except the
three cardinal sins) in the preservation of life. This makes the violation
of human life –or even hastening death– all the more reprehensible.
Human existence is not compulsory as Eisav advocated; no person can ever
take their life for granted. The first words uttered every day by a Jew are
Modeh Ani, gratitude to G-d for his very existence – for having woken up,
to be granted the gift of another day. Human life is so very precious
because it is sacred. Life only functions so long as the soul – the divine
spark within man – resides within the body, “not” by separating the two
through the spilling of blood.
Life is created, lived and is terminated in accordance to the divine will,
not our own. The commandment against murder is a timely reminder of the
sanctity and value of every human life – something that has been fiercely
eroded in our contemporary society of Hollywood action heroes, euthanasia
activists and suicide bombers.
Text Copyright © 2005 by Rabbi Osher Chaim Levene and Torah.org.