The total downfall of Edom is rooted in a deep moral justification, stemming from a history of betrayal and cruelty against their brother, Jacob. The eternal punishment awaiting the nation of Edom is a direct result of their oppressive actions and robbery [מצודת ציון]. Ultimately, Esau will be overwhelmed by deep disappointment and humiliation as he faces his own failure [ביאור שטיינזלץ], leading to a final collapse from which he will never recover [מצודת דוד].
The exact historical moment of this betrayal is a matter of discussion, reflecting different eras of suffering for the Israelites. One perspective connects this cruelty to the destruction of the First Temple by the Babylonians. During that time, the people of Edom stood idly by, celebrating the misfortune of the Israelites and actively encouraging the destruction of Jerusalem [אבן עזרא]. Another view places these events during the destruction of the Second Temple, a time when Edom's harm toward Israel was not just verbal support but active and direct violence [רד"ק, צאינה וראינה].
To bridge these different historical periods, these events can be understood as a continuous, escalating process. The initial punishment of shame corresponds to the earlier destruction, where Edom merely rejoiced at Israel's pain and failed to act like a brother. However, the decree of being cut off forever serves as a much more severe penalty for their actions during the Second Temple era, when they destroyed the sanctuary with their own hands. Because of this direct violence, Edom's absolute eradication will be realized in the End of Days as an eternal consequence [אברבנאל, מלבי"ם].
Beyond the historical context, a completely different conceptual approach flips the narrative. In this view, the violence mentioned does not refer to Esau's brutality, but rather to the supposed robbery Jacob committed when he took the birthright and the blessings from Esau. According to this idea, a person who seizes an opportunity to fulfill a Commandment and aggressively pursues spiritual perfection has no reason to feel ashamed. Therefore, Jacob carries no guilt for his actions. Instead, the shame is entirely directed at Esau. He is the one who will be covered in disgrace for ignoring and turning away from spiritual greatness, while his brother eagerly rushed to secure it [צוארי שלל, חומת אנך].