No vision of Christian–Jewish brotherliness emerged to accompany Jewish emancipation. The reconciliation of Jacob & Esau rarely figured in either discourse, demonstrating the difficulty of negotiating German-Jewish identity. Biblical criticism and historical theology distanced Christianity from the Hebrew Bible, but typology still retained its hold among both Catholics and mainstream Protestants, and was entrenched in school books. Leaders of the Evangelical State Church in Prussia deployed the Jacob & Esau typology against liberal and conservative competitors. Among Jews, even Reform leaders, like Samuel Holdheim, who silenced Edom and reconfigured Jacob as a cosmopolitan, could not imagine the reconciliation as presaging emancipation. The notable exception was Neo-Orthodox rabbi, Samson Raphael Hirsch, who combined Torah and Bildung. In his Genesis commentary, he presented a grand vision of Jacob & Esau’s reconciliation. Emancipation was fragile even at its height, and the Edom eschatology resurged in moments of crisis. Viennese rabbi, Adolf Jellinek, assailed Esau as a murderer in his 1862 sermon. Ḥasidicrabbis developed meanwhile a vision of Jacob & Esau as Others, yet capable of peaceful coexistence. Esau was a Christian but not murderous. Theirs was an illiberal multicultural vision, set in the Austrian and Russian empires.