בראשית, פרק ל״ו, פסוק ל״ט

The transitions of power within the ancient Edomite kingdom offer a fascinating glimpse into the political stability, wealth, and influence of women in early royal courts. While the reigns of previous rulers followed a predictable pattern, the final king in this dynasty broke the mold, revealing a leadership built heavily on aristocratic lineage and economic dominance.

The shift begins with the death of Baal-hanan, son of Achbor. Unlike other monarchs who ruled from established capital cities, he had no permanent seat of power. Burdened by numerous enemies, he was forced to live as a fugitive, constantly fleeing and hiding from place to place [קיצור בעל הטורים]. Following his death, a ruler named Hadar—also known in other historical traditions as Hadad [שד״ל, מנחת שי]—assumed the throne. Unlike his predecessors, his death is not marked at the conclusion of his reign. This is because he was the final king of Edom and was actually still alive during the era of Moses, only passing away at a later time [שד״ל, ביאור יש״ר, אם למקרא]. He established his capital in Pau, a city whose name is associated with crying out or screaming [רקנאטי].

The most striking departure from the standard royal record is the detailed focus on the king’s wife, Mehetabel. While a few view her prominence as an unexplained mystery [רד״ק], the primary approach among commentators is that she was an exceptionally famous and important woman, known for her virtues and aristocratic background [שד״ל, מחוקקי יהודה]. In fact, it was likely her immense wealth and her family's elevated status that secured the crown for her husband and brought stability to his rule [קיצור בעל הטורים, בכור שור, ביאור שטיינזלץ, ביאור יש״ר].

Her background is traced through a double lineage, identifying her as the daughter of Matred and the daughter of Me-zahav. This unusual phrasing sparks a discussion regarding her immediate family. One perspective suggests these are simply the names of her father and mother [אבן עזרא, מחוקקי יהודה]. Another approach argues that Matred was her parent while Me-zahav was her grandfather, teaching the principle that grandchildren are often viewed with the same direct closeness as children [בכור שור, שד״ל]. Alternatively, the dual lineage might hint at a more complex or fractured family structure, where the woman had two fathers—one official and one biological [ברכת אשר].

The intriguing name Me-zahav draws varied interpretations. It may simply be a standard personal name with no hidden meaning [אבן עזרא, רשב״ם, ביאור שטיינזלץ]. However, many understand it as a descriptive title pointing to legendary wealth, translating conceptually to "What is gold?" This implies a man so unimaginably rich that gold flowed through his home like water; he drank from golden cups and possessed so much wealth that he no longer considered gold to be of any real value [רש״י, רבנו בחיי, תולדות יצחק, פענח רזא]. Another explanation suggests the name reflects his profession as a master goldsmith who used water to purify and refine gold [נתינה לגר, ביאור שטיינזלץ]. Regardless of the exact meaning, commentators firmly reject the notion that he was an alchemist or sorcerer attempting to manufacture gold out of copper, dismissing such ideas as pure nonsense [אבן עזרא, מחוקקי יהודה].