[Esau] took to wife Judith daughter of Beeri the Hittite, and Basemath daughter of Elon the Hittite; and they were a source of bitterness (marah) to Isaac and Rebekah. (G. 26:35)
This is the first time that the word marah is found in the Torah. And it seems to refer to doubt about the quality or fidelity of a long-term relationship. In other words, Rivkah and Isaac must have been concerned that Esau’s choice of wife endangered Esau’s connection to G-d and the family mission.
Are the uses of marah in the Torah all connected?! Esau breaks with his parents with a marah cry (G. 27:34). When the people leave Egypt they come to Marah, and are given a sotah-style test for fidelity – which they pass. (E. 15:23) The people who rebel against G-d are called meri (the same root word) (N. 17:25 and 20:10, D. 1:26, 43, 9:7, 23, 31:27). The rebellious son is labeled mareh (D. 21:18, 20). And the woman who is suspected of being disloyal to her husband , the sotah, drinks marah water (N. 5)
Could they all have a connected meaning, all stemming back to the concern Rivkah and Isaac have about Esau’s choice of wives? That a relationship is in danger of being destroyed because one of the parties has chosen a path that is not loyal?
Isn’t it interesting that the Torah uses the same word to describe relationship risks between man and G-d, parents and children, and husband and wife? That in some sense the importance of fidelity and constancy is relevant to each of these relationships, as different as they can be in other respects? Doesn’t the concern of Esau’s parents emphasize that whom we marry affects our relationship with G-d? Wouldn’t that explain why the events at Marah, which deals with national fidelity, foreshadow the sotah, dealing with marital