עובדיה, פרק א׳, פסוק י״א

During the greatest crisis of the Israelites, the profound betrayal of their brother nation, Edom, was fully exposed. The central grievance against Edom focuses not only on their actions but on their cold silence and rejection of family ties. While God had explicitly commanded the Israelites in the desert to protect Edom due to their historical kinship, Edom completely ignored this bond when the descendants of Jacob faced destruction [רד״ק, צאינה וראינה].

Commentators debate the exact historical period of this betrayal. Some identify the events as the destruction of the First Temple at the hands of Nebuchadnezzar and the Babylonians [מצודת דוד, אברבנאל]. Others view it as a depiction of the Second Temple destruction by Titus and the Romans, with the Roman Empire representing the nation of Edom [רד״ק, צאינה וראינה]. A middle approach bridges these views, suggesting the events describe both tragedies [מלבי״ם, אברבנאל]. This dual reference is understood by distinguishing between the types of invading forces. Those arriving from a relatively nearby region represent the Babylonians, while those arriving from a great distance symbolize the Romans [מלבי״ם].

As enemy armies breached the city gates [מצודת דוד], taking the Israelites captive and seizing their wealth, property, and military strength [רד״ק, מצודת ציון, ביאור שטיינזלץ], Edom stood far off [מצודת ציון]. They deliberately positioned themselves to watch their brother's downfall, seeking revenge [אבן עזרא], and crucially, they withheld any assistance [רש״י, מצודת דוד]. Arriving merely to spectate another's ruin is a deep moral failing, as one should never gaze upon a person in their moment of disgrace [אברבנאל]. Meanwhile, the invading commanders cast lots to divide the captives, treasures, and zones of control within the city, ensuring there would be no infighting over the spoils [רד״ק, צאינה וראינה, מצודת דוד, ביאור שטיינזלץ]. These lots may have even been cast to determine who would receive the dark honor of tearing down the walls of the Temple [מלבי״ם].

Because of this conduct, Edom is judged as being exactly like the invaders. There are two perspectives on how Edom earned this severe status. One view argues that their guilt is based on passive cruelty. By merely standing aside, rejoicing in the misfortune of the Israelites, and refusing to help, God considers Edom a full partner in the destruction and looting [רש״י, מצודת דוד, אברבנאל]. Conversely, other sources point to active collaboration. Edom handed over fleeing Jewish refugees to the Romans [רד״ק], took part in dividing the spoils [צאינה וראינה], and sometimes physically fought alongside the conquerors [ביאור שטיינזלץ]. Historical accounts illustrate this treachery, noting that Edomite forces initially arrived in Jerusalem pretending to offer aid. However, the moment they saw the city collapsing, they revealed their true intentions, turned against the Jews, and eagerly joined the plunder [מלבי״ם, אברבנאל].