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Torah Reading for Toldot

Torah Reading for Toldot

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Parshat Toldot
Shabbat, 3 Kislev, 5777
3 December, 2016
Select a portion:
Complete: (Genesis 25:19 - 28:9; Malachi 1:1 - 2:7)
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First Portion

Genesis Chapter 25

19And these are the generations of Isaac the son of Abraham; Abraham begot Isaac.   יטוְאֵ֛לֶּה תּֽוֹלְדֹ֥ת יִצְחָ֖ק בֶּן־אַבְרָהָ֑ם אַבְרָהָ֖ם הוֹלִ֥יד אֶת־יִצְחָֽק:
And these are the generations of Isaac the son of Abraham: [תּוֹלְדוֹת refers to] Jacob and Esau mentioned in this section.   ואלה תולדות יצחק: יעקב ועשיו האמורים בפרשה:
Abraham begot Isaac: (Only after the Holy One, blessed be He, named him Abraham, did he beget Isaac. Another explanation:) Since Scripture wrote: “Isaac the son of Abraham,” it had to say: “Abraham begot Isaac,” because the scorners of the generation were saying that Sarah had conceived from Abimelech, for she had lived with Abraham for many years and had not conceived from him. What did the Holy One, blessed be He, do? He shaped the features of Isaac’s face to resemble Abraham’s, and everyone attested that Abraham had begotten Isaac. This is the meaning of what is written here: “Isaac, the son of Abraham,” because here is proof that “Abraham begot Isaac.” - [From Midrash Tanchuma, Toledoth 1]   אברהם הוליד את יצחק: על ידי שכתב הכתוב יצחק בן אברהם הוזקק לומר אברהם הוליד את יצחק, לפי שהיו ליצני הדור אומרים מאבימלך נתעברה שרה, שהרי כמה שנים שהתה עם אברהם ולא נתעברה הימנו, מה עשה הקב"ה, צר קלסתר פניו של יצחק דומה לאברהם, והעידו הכל אברהם הוליד את יצחק, וזהו שכתב כאן יצחק בן אברהם היה, שהרי עדות יש שאברהם הוליד את יצחק:
20And Isaac was forty years old when he took Rebecca the daughter of Bethuel the Aramean of Padan Aram, the sister of Laban the Aramean, to himself for a wife.   כוַיְהִ֤י יִצְחָק֙ בֶּן־אַרְבָּעִ֣ים שָׁנָ֔ה בְּקַחְתּ֣וֹ אֶת־רִבְקָ֗ה בַּת־בְּתוּאֵל֙ הָֽאֲרַמִּ֔י מִפַּדַּ֖ן אֲרָ֑ם אֲח֛וֹת לָבָ֥ן הָֽאֲרַמִּ֖י ל֥וֹ לְאִשָּֽׁה:
forty years old: For when Abraham came from Mount Moriah, he was informed that Rebecca had been born. Isaac was then thirty-seven years old, for at that time Sarah died, and from the time that Isaac was born until the “Binding” [of Isaac], when Sarah died, were thirty-seven years, for she was ninety years old when Isaac was born, and one hundred and twenty-seven when she died, as it is stated (above 23:1): “The life of Sarah was [a hundred and twenty seven years.”] This makes Isaac thirty-seven years old, and at that time, Rebecca was born. He waited for her until she would be fit for marital relations-three years-and then married her. — [From Gen. Rabbah 57:1;   בן ארבעים שנה: שהרי כשבא אברהם מהר המוריה נתבשר שנולדה רבקה, ויצחק היה בן שלשים ושבע שנה, שהרי בו בפרק מתה שרה, ומשנולד יצחק עד העקידה שמתה שרה שלושים ושבע שנה, ובת תשעים היתה כשנולד יצחק, ובת מאה עשרים ושבע כשמתה, שנאמר (כג א) ויהיו חיי שרה וגו', הרי ליצחק שלושים ושבע שנים ובו בפרק נולדה רבקה, המתין לה עד שתהא ראויה לביאה שלש שנים ונשאה:
the daughter of Bethuel the Aramean of Padan-Aram, the sister of Laban: Was it not already written that she was the daughter of Bethuel and the sister of Laban and from Padan-Aram? But this is to tell her praise, that she was the daughter of a wicked man and the sister of a wicked man and her place was [inhabited by] wicked people, but she did not learn from their deeds. [From Gen. Rabbah 63:4]   בת בתואל מפדן ארם אחות לבן: וכי עדיין לא נכתב שהיא בת בתואל ואחות לבן ומפדן ארם, אלא להגיד שבחה שהיתה בת רשע ואחות רשע ומקומה אנשי רשע, ולא למדה ממעשיהם:
of Padan-Aram: Because there were two Arams, Aram-naharaim and Aram-zobah, it is called Padan [meaning“pair”], an expression of a pair of oxen, which in Aramaic is פַּדַּן תּוֹרִין. Others interpret “Padan-aram” as “the field of Aram,” because in Arabic, a field is called“fadan.”   מפדן ארם: על שם ששני ארם היו ארם נהרים וארם צובה, קורא אותו פדן, לשון (שמואל א' יא ז) צמד בקר, תרגום פדן תורין. ויש פותרין פדן ארם כמו (הושע יב יג) שדה ארם, שבלשון ישמעאל קורין לשדה פדן:
21And Isaac prayed to the Lord opposite his wife because she was barren, and the Lord accepted his prayer, and Rebecca his wife conceived.   כאוַיֶּעְתַּ֨ר יִצְחָ֤ק לַֽיהֹוָה֙ לְנֹ֣כַח אִשְׁתּ֔וֹ כִּ֥י עֲקָרָ֖ה הִ֑וא וַיֵּעָ֤תֶר לוֹ֙ יְהֹוָ֔ה וַתַּ֖הַר רִבְקָ֥ה אִשְׁתּֽוֹ:
prayed: Heb. וַיֶעְתַּר. He prayed much and entreated [God] with prayer.   ויעתר: הרבה והפציר בתפלה:
accepted his prayer: Heb. וַיֵעָתֶר. He (God) allowed Himself to be entreated and placated and swayed by him. I say that every expression of עתר is an expression of entreaty and increase, and similarly (Ezek. 8:11):“and a thick (וַעִתַר) cloud of incense,” [meaning] the immensity of the ascent of smoke, and so (ibid. 35:13):“And you have multiplied (וְהַעְתַּרְתֶּם) your words against Me,” and so, (Prov. 27:6):“whereas the kisses of an enemy are burdensome (וְכַעְתָּרוֹת) .” They seem to be many and are burdensome, accroissement in Old French, excessive.   ויעתר לו: נתפצר ונתפייס ונתפתה לו, ואומר אני כל לשון עתר לשון הפצרה ורבוי הוא וכן (יחזקאל ח יא) ועתר ענן הקטרת, מרבית עלית העשן, וכן (שם לה יג) והעתרתם עלי דבריכם, וכן (משלי כז ו) נעתרות נשיקות שונא, דומות למרובות והנם למשא. אינקריישימינ"ט [רבוי] בלע"ז:
opposite his wife: This one (Isaac) was standing in this corner and praying, and that one (Rebecca) was standing in that corner and praying.   לנכח אשתו: זה עומד בזוית זו ומתפלל, וזו עומדת בזוית זו ומתפללת:
accepted his prayer: But not hers, for the prayer of a righteous man, the son of a righteous man, does not compare to the prayer of a righteous man, the son of a wicked man. Therefore, [He accepted] his prayer and not hers. — [Yev. 64a]   ויעתר לו: לו ולא לה, שאין דומה תפלת צדיק בן צדיק לתפלת צדיק בן רשע לפיכך לו ולא לה:
22And the children struggled within her, and she said, "If [it be] so, why am I [like] this?" And she went to inquire of the Lord.   כבוַיִּתְרֹֽצֲצ֤וּ הַבָּנִים֙ בְּקִרְבָּ֔הּ וַתֹּ֣אמֶר אִם־כֵּ֔ן לָ֥מָּה זֶּ֖ה אָנֹ֑כִי וַתֵּ֖לֶךְ לִדְר֥שׁ אֶת־יְהֹוָֽה:
struggled: Perforce, this verse calls for a Midrashic interpretation, for it does not explain what this struggling was all about, and [Scripture] wrote,“If it be so, why am I [like] this?” Our Rabbis (Gen. Rabbah 63:6) interpreted it [the word וַיִתְרוֹצִצוּ] as an expression of running (רוֹצָה) . When she passed by the entrances of [the] Torah [academies] of Shem and Eber, Jacob would run and struggle to come out; when she passed the entrance of [a temple of] idolatry, Esau would run and struggle to come out. Another explanation: They were struggling with each other and quarreling about the inheritance of the two worlds (Mid. Avkir).   ויתרוצצו: על כרחך המקרא הזה אומר דורשני, שסתם מה היא רציצה זו וכתב אם כן למה זה אנכי. רבותינו דרשוהו לשון ריצה, כשהיתה עוברת על פתחי תורה של שם ועבר יעקב רץ ומפרכס לצאת, עוברת על פתחי עבודה זרה עשו מפרכס לצאת. דבר אחר מתרוצצים זה עם זה ומריבים בנחלת שני עולמות:
If [it be] so: that the pain of pregnancy is so great.   ותאמר אם כן: גדול צער העבור:
why am I [like] this?: [Why did I] desire and pray to conceive?- [From Gen. Rabbah 63:6]   למה זה אנכי: מתאוה ומתפללת על הריון:
And she went to inquire: to the academy of Shem. — [Aggadath Bereishith, ch. 73, Targum Jonathan and Yerushalmi]   ותלך לדרוש: לבית מדרשו של שם:
to inquire of the Lord: that He should tell her what would happen to her in the end.   לדרוש את ה': שיגיד לה מה תהא בסופה:
23And the Lord said to her, "Two nations are in your womb, and two kingdoms will separate from your innards, and one kingdom will become mightier than the other kingdom, and the elder will serve the younger.   כגוַיֹּ֨אמֶר יְהֹוָ֜ה לָ֗הּ שְׁנֵ֤י גוֹיִם֙ (כתיב גיים) בְּבִטְנֵ֔ךְ וּשְׁנֵ֣י לְאֻמִּ֔ים מִמֵּעַ֖יִךְ יִפָּרֵ֑דוּ וּלְאֹם֙ מִלְאֹ֣ם יֶֽאֱמָ֔ץ וְרַ֖ב יַֽעֲבֹ֥ד צָעִֽיר:
And the Lord said to her: through a messenger. Shem was told through Divine inspiration, and he told it to her. — [From Gen. Rabbah 63:7]   ויאמר ה' לה: על ידי שליח, לשם נאמר ברוח הקודש והוא אמר לה:
Two nations are in your womb: [The word גוֹיִם] is written גֵייִם [which is pronounced] like גֵאִים (exalted persons). These were Antoninus and Rabbi [Judah the Prince], from whose tables neither radishes nor lettuce were lacking either in the summer or in the winter. — [From Avodah Zarah 11a]   שני גוים בבטנך: גיים כתיב, אלו אנטונינוס ורבי, שלא פסקו מעל שולחנם לא צנון ולא חזרת לא בימות החמה ולא בימות הגשמים:
and two kingdoms: לְאֹם always means a kingdom. — [From Avodah Zarah 2b]   ושני לאמים: אין לאום אלא מלכות:
will separate from your innards: From the womb they are separated, this one to his wickedness, and this one to his innocence.   ממעיך יפרדו: מן המעים הם נפרדים, זה לרשעו וזה לתומו:
will become mightier than the other kingdom: They will not be equal in greatness; when one rises, the other will fall, and so [Scripture] states (Ezek. 26:2): “I shall become full from the destroyed city.” Tyre became full [gained power] only from the destruction of Jerusalem. — [From Meg. 6a, Pes. 42b]   מלאם יאמץ: לא ישוו בגדולה, כשזה קם זה נופל, וכן הוא אומר (יחזקאל כו ב) אמלאה החרבה, לא נתמלאה צור אלא מחורבנה של ירושלים:
24And her days to give birth were completed, and behold, there were twins in her womb.   כדוַיִּמְלְא֥וּ יָמֶ֖יהָ לָלֶ֑דֶת וְהִנֵּ֥ה תוֹמִ֖ם בְּבִטְנָֽהּ:
And her days…were completed: But regarding Tamar it is written (below 38:27):“And it came about at the time of her travail,” because her term [of pregnancy] was not filled, for she gave birth to them after seven months. — [From Gen. Rabbah 63:8, 85:13]   וימלאו ימיה: אבל בתמר כתיב (להלן לח כז) ויהי בעת לדתה. שלא מלאו ימיה כי לשבעה חדשים ילדתם:
there were twins in her womb: [תוֹמִם is spelled] defectively [missing an “aleph” and“yud”], but concerning Tamar, it is written תְּאוֹמִים, with the plene spelling, [with an “aleph” and“yud”] because they (Perez and Zerah) were both righteous, but here, one was righteous and one was wicked. — [From Gen. Rabbah 63:8]   והנה תומם: חסר, ובתמר תאומים מלא לפי ששניהם צדיקים, אבל כאן אחד צדיק ואחד רשע:
25And the first one emerged ruddy; he was completely like a coat of hair, and they named him Esau.   כהוַיֵּצֵ֤א הָֽרִאשׁוֹן֙ אַדְמוֹנִ֔י כֻּלּ֖וֹ כְּאַדֶּ֣רֶת שֵׂעָ֑ר וַיִּקְרְא֥וּ שְׁמ֖וֹ עֵשָֽׂו:
ruddy: That is a sign that he will be a person who sheds blood (Gen. Rabbah 63:8).   אדמוני: סימן הוא שיהא שופך דמים:
he was completely like a coat of hair: full of hair like a woolen cloak, which is full of hair, flochede in Old French.   כלו כאדרת שער: מלא שער כטלית של צמר המלאה שער פלוקייד"א בלע"ז [אריג צמר]:
and they named him Esau: They all called him this because he was complete (עָשׂוּי) [lit., made,] and fully developed with hair, like one many years old.   ויקראו שמו עשו: הכל קראו לו כן, לפי שהיה נעשה ונגמר בשערו כבן שנים הרבה:
26And afterwards, his brother emerged, and his hand was grasping Esau's heel, and he named him Jacob. Now Isaac was sixty years old when she gave birth to them.   כווְאַֽחֲרֵי־כֵ֞ן יָצָ֣א אָחִ֗יו וְיָד֤וֹ אֹחֶ֨זֶת֙ בַּֽעֲקֵ֣ב עֵשָׂ֔ו וַיִּקְרָ֥א שְׁמ֖וֹ יַֽעֲקֹ֑ב וְיִצְחָ֛ק בֶּן־שִׁשִּׁ֥ים שָׁנָ֖ה בְּלֶ֥דֶת אֹתָֽם:
And afterwards, his brother emerged, etc.: I heard a Midrash Aggadah that interprets it (the verse) according to its simple meaning: He (Jacob) held onto him lawfully, to restrain him. Jacob was formed from the first drop and Esau from the second. Go forth and learn from a tube that has a narrow opening. Insert two stones into it, one after the other. The one that entered first will emerge last, and the one that entered last will emerge first. The result is that Esau, who was formed last, emerged first, and Jacob, who was formed first emerged last, and Jacob came to restrain him so that he (Jacob) should be the first to be born as he was the first to be formed, and he would open her womb and take the birthright by law. — [From Gen. Rabbah 63:8]   ואחרי כן יצא אחיו וגו': שמעתי מדרש אגדה הדורשו לפי פשוטו, בדין היה אוחז בו לעכבו, יעקב נוצר מטיפה ראשונה ועשו מן השניה, צא ולמד משפופרת שפיה קצרה, תן לה שתי אבנים זו תחת זו, הנכנסת ראשונה תצא אחרונה, והנכנסת אחרונה תצא ראשונה, נמצא עשו הנוצר באחרונה יצא ראשון, ויעקב שנוצר ראשונה יצא אחרון, ויעקב בא לעכבו שיהא ראשון ללידה כראשון ליצירה, ויפטור את רחמה, ויטול את הבכורה מן הדין:
Esau’s heel: [This is] a sign that this one (Esau) will not manage to complete his reign until this one rises up and takes it from him. — [From Gen. Rabbah 63:9]   בעקב עשו: סימן שאין זה מספיק לגמור מלכותו עד שזה עומד ונוטלה הימנו:
and he named him Jacob: The Holy One, blessed be He [gave him this name]. (He said, “You named your firstborn [i.e. this refers to those who named Esau (verse 25)]. I too will name My firstborn.” This is what is written: “and He named him Jacob”) (Mid. Tanchuma Shemoth 4). Another explanation: His father called him Jacob (יַעִקֹב) because of the holding of the heel (הֶעָקֵב). (Yerushalmi Ber. 1:6)   ויקרא שמו יעקב: הקב"ה. דבר אחר אביו קרא לו יעקב על שם אחיזת העקב:
sixty years old: Ten years since he had married her until she became thirteen years old and able to conceive, and the [following] ten years he looked forward and waited for her, as his father had done for Sarah. Since she did not conceive, he knew that she was barren, and he prayed for her, but he did not wish to take a maidservant [as Abraham had done] because he had been hallowed on Mount Moriah to be a perfect burnt offering. — [From Pirkei d’Rabbi Eliezer, ch. 32]   בן ששים שנה: עשר שנים משנשאה עד שנעשית בת שלש עשרה שנה וראויה להריון ועשר שנים הללו צפה והמתין לה כמו שעשה אביו לשרה, כיון שלא נתעברה ידע שהיא עקרה והתפלל עליה. ושפחה לא רצה לישא, לפי שנתקדש בהר המוריה להיות עולה תמימה:
27And the youths grew up, and Esau was a man who understood hunting, a man of the field, whereas Jacob was an innocent man, dwelling in tents.   כזוַיִּגְדְּלוּ֙ הַנְּעָרִ֔ים וַיְהִ֣י עֵשָׂ֗ו אִ֛ישׁ יֹדֵ֥עַ צַ֖יִד אִ֣ישׁ שָׂדֶ֑ה וְיַֽעֲקֹב֙ אִ֣ישׁ תָּ֔ם ישֵׁ֖ב אֹֽהָלִֽים:
And the youths grew up, and Esau was: As long as they were small, they were not recognizable through their deeds, and no one scrutinized them to determine their characters. As soon as they became thirteen years old, this one parted to the houses of study, and that one parted to idol worship. — [From Gen. Rabbah 63:10; Tanchuma, Ki Theze 4]   ויגדלו הנערים ויהי עשו: כל זמן שהיו קטנים לא היו נכרים במעשיהם ואין אדם מדקדק בהם מה טיבם, כיון שנעשו בני שלש עשרה שנה זה פירש לבתי מדרשות וזה פירש לעבודה זרה:
who understood hunting: [He knew how] to trap and to deceive his father with his mouth and ask him,“Father, how do we tithe salt and straw?” His father thereby thought that he was scrupulous in his observance of the commandments (Tanchuma, Toeldoth 8).   יודע ציד: לצוד ולרמות את אביו בפיו, ושואלו אבא היאך מעשרין את המלח ואת התבן, כסבור אביו שהוא מדקדק במצות:
a man of the field: As its apparent meaning: an idler who hunts beasts and birds with his bow. — [From Targum Jonathan]   איש שדה: כמשמעו אדם בטל וצודה בקשתו חיות ועופות:
an innocent man: He was not an expert in all these [matters]. Like his heart, so was his mouth. A person who is not astute at deceiving is called תָּם, innocent.   תם: אינו בקי בכל אלה, אלא כלבו כן פיו. מי שאינו חריף לרמות קרוי תם:
dwelling in tents: the tent of Shem and the tent of Eber. — [From Gen. Rabbah 63:10]   ישב אהלים: אהלו של שם ואהלו של עבר:
28And Isaac loved Esau because [his] game was in his mouth, but Rebecca loved Jacob.   כחוַיֶּֽאֱהַ֥ב יִצְחָ֛ק אֶת־עֵשָׂ֖ו כִּי־צַ֣יִד בְּפִ֑יו וְרִבְקָ֖ה אֹהֶ֥בֶת אֶת־יַֽעֲקֹֽב:
in his mouth: As the Targum renders: into Isaac’s mouth. The Midrashic interpretation is: with Esau’s mouth, for he would entrap him and deceive him with his words. — [From Tanchuma, Toledoth 8]   בפיו: כתרגומו בפיו של יצחק. ומדרשו בפיו של עשו שהיה צד אותו ומרמהו בדבריו:
29Now Jacob cooked a pottage, and Esau came from the field, and he was faint.   כטוַיָּ֥זֶד יַֽעֲקֹ֖ב נָזִ֑יד וַיָּבֹ֥א עֵשָׂ֛ו מִן־הַשָּׂדֶ֖ה וְה֥וּא עָיֵֽף:
cooked: Heb. וַיָּזֶד, an expression of cooking, as the Targum renders.   ויזד: לשון בישול, כתרגומו:
and he was faint: Heb. עָיֵף (Gen. Rabbah 63: 12) from committing murder, as it is said (Jer. 4:31):“for my soul is faint (עָיְפָה) before the murderers.”   והוא עיף: ברציחה, כמה דתימא (ירמיה ד לא) כי עיפה נפשי להורגים:
30And Esau said to Jacob, "Pour into [me] some of this red, red [pottage], for I am faint"; he was therefore named Edom.   לוַיֹּ֨אמֶר עֵשָׂ֜ו אֶל־יַֽעֲקֹ֗ב הַלְעִיטֵ֤נִי נָא֙ מִן־הָֽאָדֹ֤ם הָֽאָדֹם֙ הַזֶּ֔ה כִּ֥י עָיֵ֖ף אָנֹ֑כִי עַל־כֵּ֥ן קָֽרָא־שְׁמ֖וֹ אֱדֽוֹם:
Pour into [me]: I will open my mouth, and [you] pour very much into it, as we learned (Shab. 155b):“We may not stuff a camel, etc. [on the Sabbath] but we may put food into its mouth (מַלְעִטִין) .” - [From Gen. Rabbah 63:12]   הלעיטני: אפתח פי ושפוך הרבה לתוכה, כמו ששנינו אין אובסין את הגמל אבל מלעיטין אותו:
some of this red, red [pottage]: red lentils. And on that day, Abraham died, lest he see Esau, his grandson, falling into bad ways, for that would not be the “good old age” that the Holy One, blessed be He, had promised him. Therefore, the Holy One, blessed be He, shortened his life by five years, for Isaac lived one hundred and eighty years, and this one (Abraham) [lived] one hundred and seventy-five years, and Jacob cooked lentils to feed the mourner (Isaac). But why lentils? Because they are [round as] a wheel, for mourning is like a wheel revolving in the world. (Also, just as lentils have no mouth [no crack], as other beans have, so does the mourner have no mouth, for he is prohibited from speaking. It is therefore the custom to feed the mourner eggs at the beginning of his meal, since they are round, and have no mouth. So too does a mourner have no mouth, as is discussed in Mo’ed Katan (21b): “A mourner, for the entire first three days, may not respond to anyone’s greeting, and may surely not initiate a greeting. From the third day to the seventh, he may respond, but may not greet, etc.” [This is found] in an old [edition of] Rashi.)- [From Gen. Rabbah 63:12, B.B. 16b]   מן האדם האדם: עדשים אדומות, ואותו היום מת אברהם שלא יראה את עשו בן בנו יוצא לתרבות רעה, ואין זו שיבה טובה שהבטיחו הקב"ה, לפיכך קצר הקב"ה חמש שנים משנותיו, שיצחק חי מאה ושמונים שנה וזה מאה שבעים וחמש שנה, ובישל יעקב עדשים להברות את האבל. ולמה עדשים, שדומות לגלגל שהאבלות גלגל החוזר בעולם (ועוד מה עדשים אין להם פה כך האבל אין לו פה שאסור לדבר. ולפיכך המנהג להברות את האבל בתחלת מאכלו ביצים שהם עגולים ואין להם פה, כך אבל אין לו פה כדאמרינן במועד קטן (כא ב) אבל כל שלשה ימים הראשונים אינו משיב שלום לכל אדם וכל שכן שאינו שואל בתחלה, משלשה ועד שבעה משיב ואינו שואל וכו'):
31And Jacob said, "Sell me as of this day your birthright."   לאוַיֹּ֖אמֶר יַֽעֲקֹ֑ב מִכְרָ֥ה כַיּ֛וֹם אֶת־בְּכֹרָֽתְךָ֖ לִֽי:
Sell me as of this day: As the Targum renders: כְּיוֹם דִילְהֵן, “like this day” ; just as this day is clear, so sell it to me with a clear sale.   מכרה כיום: כתרגומו כיום דילהן, כיום שהוא ברור, כך מכור לי מכירה ברורה:
your birthright: Since the [sacrificial] service was performed by the firstborn, Jacob said, “This wicked man does not deserve to sacrifice to the Holy One, blessed be He.” - [From Gen. Rabbah 63:13]   בכרתך: לפי שהעבודה בבכורות, אמר יעקב אין רשע זה כדאי שיקריב להקב"ה:
32Esau replied, "Behold, I am going to die; so why do I need this birthright?"   לבוַיֹּ֣אמֶר עֵשָׂ֔ו הִנֵּ֛ה אָֽנֹכִ֥י הוֹלֵ֖ךְ לָמ֑וּת וְלָֽמָּה־זֶּ֥ה לִ֖י בְּכֹרָֽה:
Esau replied, “Behold, I am going to die”: (The birthright is something unstable, for the [sacrificial] service will not always be the function of the firstborn, for the tribe of Levi will take it. Furthermore,) said Esau [to Jacob], “What is the nature of this service?” He replied, “There are many prohibitions and punishments and death penalties involved with it, as we learned (Sanh. 83a): ‘These are the ones who are liable to death: Those [performing the Temple service] who have imbibed wine and those who have not cut their hair.’” He (Esau) said,“Behold, I am going to die because of it (i.e., the birthright); if so, why should I want it?”   הנה אנכי הולך למות: (מתנודדת והולכת היא הבכורה שלא תהא כל עת העבודה בבכורות כי שבט לוי יטול אותה ועוד) אמר עשו מה טיבה של עבודה זו, אמר לו כמה אזהרות ועונשין ומיתות תלוין בה, כאותה ששנינו אלו הן שבמיתה שתויי יין, ופרועי ראש. אמר אני הולך למות על ידה, אם כן מה חפץ לי בה:
33And Jacob said, "Swear to me as of this day"; so he swore to him, and he sold his birthright to Jacob.   לגוַיֹּ֣אמֶר יַֽעֲקֹ֗ב הִשָּׁ֤בְעָה לִּי֙ כַּיּ֔וֹם וַיִּשָּׁבַ֖ע ל֑וֹ וַיִּמְכֹּ֥ר אֶת־בְּכֹֽרָת֖וֹ לְיַֽעֲקֹֽב:
34And Jacob gave Esau bread and a pottage of lentils, and he ate and drank and arose and left, and Esau despised the birthright.   לדוְיַֽעֲקֹ֞ב נָתַ֣ן לְעֵשָׂ֗ו לֶ֚חֶם וּנְזִ֣יד עֲדָשִׁ֔ים וַיֹּ֣אכַל וַיֵּ֔שְׁתְּ וַיָּ֖קָם וַיֵּלַ֑ךְ וַיִּ֥בֶז עֵשָׂ֖ו אֶת־הַבְּכֹרָֽה:
and Esau despised: Scripture attests to his wickedness, that he despised the service of the Omnipresent.   ויבז עשו: העיד הכתוב על רשעו שביזה עבודתו של מקום:

Genesis Chapter 26

1And there was a famine in the land, aside from the first famine that had been in the days of Abraham, and Isaac went to Abimelech the king of the Philistines, to Gerar.   אוַיְהִ֤י רָעָב֙ בָּאָ֔רֶץ מִלְּבַד֙ הָֽרָעָ֣ב הָֽרִאשׁ֔וֹן אֲשֶׁ֥ר הָיָ֖ה בִּימֵ֣י אַבְרָהָ֑ם וַיֵּ֧לֶךְ יִצְחָ֛ק אֶל־אֲבִימֶ֥לֶךְ מֶֽלֶךְ־פְּלִשְׁתִּ֖ים גְּרָֽרָה:
2And the Lord appeared to him, and said, "Do not go down to Egypt; dwell in the land that I will tell you.   בוַיֵּרָ֤א אֵלָיו֙ יְהֹוָ֔ה וַיֹּ֖אמֶר אַל־תֵּרֵ֣ד מִצְרָ֑יְמָה שְׁכֹ֣ן בָּאָ֔רֶץ אֲשֶׁ֖ר אֹמַ֥ר אֵלֶֽיךָ:
Do not go down to Egypt: For he had in mind to go down to Egypt as his father had gone down in the days of the famine. He [God] said to him, “Do not go down to Egypt.” You are [as] a perfect burnt offering, and being outside the Holy Land is not fitting for you. [Tanchuma Buber, Toledoth 6; Gen. Rabbah 64:3]   אל תרד מצרימה: שהיה דעתו לרדת מצרימה כמו שירד אביו בימי הרעב, אמר לו אל תרד מצרימה שאתה עולה תמימה, ואין חוצה לארץ כדאי לך:
3Sojourn in this land, and I will be with you, and I will bless you, for to you and to your seed will I give all these lands, and I will establish the oath that I swore to Abraham, your father.   גגּ֚וּר בָּאָ֣רֶץ הַזֹּ֔את וְאֶֽהְיֶ֥ה עִמְּךָ֖ וַֽאֲבָֽרֲכֶ֑ךָּ כִּֽי־לְךָ֣ וּלְזַרְעֲךָ֗ אֶתֵּן֙ אֶת־כָּל־הָֽאֲרָצֹ֣ת הָאֵ֔ל וַֽהֲקִֽמֹתִי֙ אֶת־הַשְּׁבֻעָ֔ה אֲשֶׁ֥ר נִשְׁבַּ֖עְתִּי לְאַבְרָהָ֥ם אָבִֽיךָ:
these: הָאֵל is equivalent to הָאֵלה   האל: כמו האלה:
4And I will multiply your seed like the stars of the heavens, and I will give your seed all these lands, and all the nations of the earth will bless themselves by your seed,   דוְהִרְבֵּיתִ֤י אֶת־זַרְעֲךָ֙ כְּכֽוֹכְבֵ֣י הַשָּׁמַ֔יִם וְנָתַתִּ֣י לְזַרְעֲךָ֔ אֵ֥ת כָּל־הָֽאֲרָצֹ֖ת הָאֵ֑ל וְהִתְבָּֽרֲכ֣וּ בְזַרְעֲךָ֔ כֹּ֖ל גּוֹיֵ֥י הָאָֽרֶץ:
And they will bless themselves by your seed: A man tells his son, "May your children be like the children of Yitzchak". And the same in all of Scripture. And the following is the archetype of all (48:20): Through you shall Israel bless, saying, may [G-d] see you as Ephraim and Manasseh. We also found with regards to the curse, (Numbers 5:27), "And the woman shall be a curse" whereby one who curses his enemy says "may you be like that particular woman". Similarly (Isaiah 65:15), "May you leave your name as an oath to my chosen" whereby one who takes an oath says "May I be like that particular person if I did such and such and such".   והתברכו בזרעך: אדם אומר לבנו יהא זרעך כזרעו של יצחק, וכן בכל המקרא. וזה אב לכולן (להלן מח כ) בך יברך ישראל לאמר ישימך כאפרים וכמנשה, ואף לענין הקללה מצינו כן (במדבר ה כז) והיתה האשה לאלה, שהמקלל שונאו אומר תהא כפלונית, וכן (ישעיה סה טו) והנחתם שמכם לשבועה לבחירי, שהנשבע אומר אהא כפלוני אם עשיתי כך וכך:
5Because Abraham hearkened to My voice, and kept My charge, My commandments, My statutes, and My instructions."   העֵ֕קֶב אֲשֶׁר־שָׁמַ֥ע אַבְרָהָ֖ם בְּקֹלִ֑י וַיִּשְׁמֹר֙ מִשְׁמַרְתִּ֔י מִצְו‍ֹתַ֖י חֻקּוֹתַ֥י וְתֽוֹרֹתָֽי:
Because Abraham hearkened to My voice: when I tested him.   שמע אברהם בקולי: כשנסיתי אותו:
and kept My charge: [Referring to] decrees to distance [himself] from transgressing the warnings in the Torah, e.g. secondary prohibitions to prevent incest from occurring, and the Rabbinic decrees to safeguard the prohibitions of the Sabbath.   וישמר משמרתי: גזרות להרחקה על אזהרות שבתורה, כגון שניות לעריות ושבות לשבת:
My commandments: [Referring to] things, which, had they not been written, would have been fit to be commanded, e.g. [prohibitions against] robbery and bloodshed.   מצותי: דברים שאילו לא נכתבו ראויין הם להצטוות כגון גזל ושפיכות דמים:
My statutes: [Referring to] things that the evil inclination and the nations of the world argue against, e.g. [the prohibitions against] eating pork and wearing garments of wool and linen for which no reason [is given], but [which are] the decree of the King and His statutes over His subjects.   חקותי: דברים שיצר הרע ואומות העולם משיבין עליהם כגון אכילת חזיר ולבישת שעטנז שאין טעם בדבר אלא גזירת המלך וחקותיו על עבדיו:
and My instructions: To include the Oral Law, the laws given to Moses from Sinai. [Yoma 28b]   ותורתי: להביא תורה שבעל פה, הלכה למשה מסיני:

Second Portion

Genesis Chapter 26

6And Isaac dwelt in Gerar.   ווַיֵּ֥שֶׁב יִצְחָ֖ק בִּגְרָֽר:
7And the men of the place asked about his wife, and he said, "She is my sister," because he was afraid to say, "[She is] my wife," [because he said,] "Lest the men of the place kill me because of Rebecca, for she is of comely appearance."   זוַיִּשְׁאֲל֞וּ אַנְשֵׁ֤י הַמָּקוֹם֙ לְאִשְׁתּ֔וֹ וַיֹּ֖אמֶר אֲחֹ֣תִי הִ֑וא כִּ֤י יָרֵא֙ לֵאמֹ֣ר אִשְׁתִּ֔י פֶּן־יַֽהַרְגֻ֜נִי אַנְשֵׁ֤י הַמָּקוֹם֙ עַל־רִבְקָ֔ה כִּֽי־טוֹבַ֥ת מַרְאֶ֖ה הִֽוא:
about his wife: Heb. לְאִשְׁתּוֹ, lit., to his wife, about his wife, like (above 20:13):“Say about me (לִי) , ‘He is my brother.’”   לאשתו: על אשתו, כמו (לעיל כ יג) אמרי לי אחי הוא:
8And it came to pass, when he had been there for many days, that Abimelech, the king of the Philistines, looked out of the window, and he saw, and behold, Isaac was jesting with Rebecca his wife.   חוַיְהִ֗י כִּ֣י אָֽרְכוּ־ל֥וֹ שָׁם֙ הַיָּמִ֔ים וַיַּשְׁקֵ֗ף אֲבִימֶ֨לֶךְ֙ מֶ֣לֶךְ פְּלִשְׁתִּ֔ים בְּעַ֖ד הַֽחַלּ֑וֹן וַיַּ֗רְא וְהִנֵּ֤ה יִצְחָק֙ מְצַחֵ֔ק אֵ֖ת רִבְקָ֥ה אִשְׁתּֽוֹ:
when he had been there for many days: He said [to himself],“From now on, I need not worry since they have not violated her until now,” and he did not take precautions to beware.   כי ארכו: אמר מעתה אין לי לדאוג מאחר שלא אנסוה עד עכשיו, ולא נזהר להיות נשמר:
that Abimelech…looked, etc: He saw him engaging in marital relations. [Gen. Rabbah 64:5]   וישקף אבימלך וגו': שראהו משמש מטתו:
9So Abimelech called Isaac, and he said, "Behold, she is your wife; so how could you have said, 'She is my sister'?" And Isaac said to him, "Because I said, 'Lest I die because of her. '"   טוַיִּקְרָ֨א אֲבִימֶ֜לֶךְ לְיִצְחָ֗ק וַיֹּ֨אמֶר֙ אַ֣ךְ הִנֵּ֤ה אִשְׁתְּךָ֙ הִ֔וא וְאֵ֥יךְ אָמַ֖רְתָּ אֲחֹ֣תִי הִ֑וא וַיֹּ֤אמֶר אֵלָיו֙ יִצְחָ֔ק כִּ֣י אָמַ֔רְתִּי פֶּן־אָמ֖וּת עָלֶֽיהָ:
10And Abimelech said, "What have you done to us? The most prominent of the people might easily have lain with your wife, and you would have brought guilt upon us."   יוַיֹּ֣אמֶר אֲבִימֶ֔לֶךְ מַה־זֹּ֖את עָשִׂ֣יתָ לָּ֑נוּ כִּ֠מְעַ֠ט שָׁכַ֞ב אַחַ֤ד הָעָם֙ אֶת־אִשְׁתֶּ֔ךָ וְהֵֽבֵאתָ֥ עָלֵ֖ינוּ אָשָֽׁם:
The most prominent of the people: Heb. אַחַד הָעָם, the most prominent one of the people, meaning the king. [Gen. Targum Onkelos and Jonathan]   אחד העם: המיוחד בעם זה המלך:
and you would have brought guilt upon us: Had he had relations, you would have brought guilt upon us.   והבאת עלינו אשם: אם שכב, כבר הבאת עלינו אשם:
11And Abimelech commanded all the people, saying, "Whoever touches this man or his wife shall be put to death."   יאוַיְצַ֣ו אֲבִימֶ֔לֶךְ אֶת־כָּל־הָעָ֖ם לֵאמֹ֑ר הַנֹּגֵ֜עַ בָּאִ֥ישׁ הַזֶּ֛ה וּבְאִשְׁתּ֖וֹ מ֥וֹת יוּמָֽת:
12And Isaac sowed in that land, and he found in that year a hundred fold, and the Lord blessed him.   יבוַיִּזְרַ֤ע יִצְחָק֙ בָּאָ֣רֶץ הַהִ֔וא וַיִּמְצָ֛א בַּשָּׁנָ֥ה הַהִ֖וא מֵאָ֣ה שְׁעָרִ֑ים וַיְבָֽרֲכֵ֖הוּ יְהֹוָֽה:
in that land: [The land yielded an abundant harvest] even though it was not considered as esteemed as the Land of Israel itself, i.e., as the land of the seven nations (Gen. Rabbah 64:6).   בארץ ההיא: אף על פי שאינה חשובה כארץ ישראל עצמה, כארץ שבעה גויים:
in that year: Even though it was not as it should have been, for it was a year of famine (Gen. Rabbah ad loc.).   בשנה ההיא: אף על פי שאינה כתקנה, שהיתה שנת רעבון:
in that land…in that year: Why both of them? To tell us that the land was hard and that the year was a hard one.   בארץ ההיא בשנה ההיא: שניהם למה, לומר שארץ קשה והשנה קשה:
a hundred fold: For they had estimated how much it [the land] was fit to produce, and it produced for each measure that they had estimated, one hundred [measures], and our Rabbis said that the purpose of this estimate was for tithing. [Gen. Rabbah 64:6]   מאה שערים: שאמדוה כמה ראויה לעשות ועשתה על אחת מאה שאמדוה. ורבותינו אמרו אומד זה למעשרות היה:

Third Portion

Genesis Chapter 26

13And the man became great, and he grew constantly greater until he had grown very great.   יגוַיִּגְדַּ֖ל הָאִ֑ישׁ וַיֵּ֤לֶךְ הָלוֹךְ֙ וְגָדֵ֔ל עַ֥ד כִּֽי־גָדַ֖ל מְאֹֽד:
he had grown very great: For they would say,“Rather the manure of Isaac’s mules than Abimelech’s silver and gold” (Gen. Rabbah 64:7).   כי גדל מאד: שהיו אומרים זבל פרדותיו של יצחק ולא כספו וזהבו של אבימלך:
14And he had possessions of sheep and possessions of cattle and much production, and the Philistines envied him.   ידוַֽיְהִי־ל֤וֹ מִקְנֵה־צֹאן֙ וּמִקְנֵ֣ה בָקָ֔ר וַֽעֲבֻדָּ֖ה רַבָּ֑ה וַיְקַנְא֥וּ אֹת֖וֹ פְּלִשְׁתִּֽים:
and much production: Heb. וַעִבֻדָּה רַבָּה, much activity, in Old French ouvrene (enterprises). עִבוֹדָה means one job, whereas עִבֻדָּה means much production.   ועבדה רבה: פעולה רבה, בלשון לע"ז אובריינ"א [מכלול העבודות] עבודה משמע עבודה אחת, עבודה משמע פעולה רבה:
15And all the wells that his father's servants had dug in the days of Abraham his father the Philistines stopped them up and filled them with earth.   טווְכָל־הַבְּאֵרֹ֗ת אֲשֶׁ֤ר חָֽפְרוּ֙ עַבְדֵ֣י אָבִ֔יו בִּימֵ֖י אַבְרָהָ֣ם אָבִ֑יו סִתְּמ֣וּם פְּלִשְׁתִּ֔ים וַיְמַלְא֖וּם עָפָֽר:
the Philistines stopped them up: Because they said,“They are a danger to us due to the armies that will come upon us.” [Onkelos renders:] טְמוּנוּן פְּלִשְׁתָּאֵי an expression of stopping up, and in the language of the Talmud,“stops up (מְטַמְטֵם) the heart.”   סתמום פלשתים: מפני שאמרו תקלה הם לנו מפני הגייסות הבאות עלינו. טמונין פלשתאי לשון סתימה, ובלשון משנה (פסחים מב א) מטמטם את הלב:
16And Abimelech said to Isaac, "Go away from us, for you have become much stronger than we."   טזוַיֹּ֥אמֶר אֲבִימֶ֖לֶךְ אֶל־יִצְחָ֑ק לֵ֚ךְ מֵֽעִמָּ֔נוּ כִּֽי־עָצַ֥מְתָּ מִמֶּ֖נּוּ מְאֹֽד:
17And Isaac went away from there, and he encamped in the valley of Gerar and dwelt there.   יזוַיֵּ֥לֶךְ מִשָּׁ֖ם יִצְחָ֑ק וַיִּ֥חַן בְּנַֽחַל־גְּרָ֖ר וַיֵּ֥שֶׁב שָֽׁם:
in the valley of Gerar: far from the city.   בנחל גרר: רחוק מן העיר:
18And Isaac again dug the wells of water which they had dug in the days of his father, Abraham, and the Philistines had stopped them up after Abraham's death; and he gave them names like the names that his father had given them.   יחוַיָּ֨שָׁב יִצְחָ֜ק וַיַּחְפֹּ֣ר | אֶת־בְּאֵרֹ֣ת הַמַּ֗יִם אֲשֶׁ֤ר חָֽפְרוּ֙ בִּימֵי֙ אַבְרָהָ֣ם אָבִ֔יו וַיְסַתְּמ֣וּם פְּלִשְׁתִּ֔ים אַֽחֲרֵ֖י מ֣וֹת אַבְרָהָ֑ם וַיִּקְרָ֤א לָהֶן֙ שֵׁמ֔וֹת כַּשֵּׁמֹ֕ת אֲשֶׁר־קָרָ֥א לָהֶ֖ן אָבִֽיו:
And Isaac again dug: [Meaning] the wells that they had dug in the days of his father Abraham and that the Philistines had stopped up-before Isaac traveled from Gerar, he went back and dug them.   וישב ויחפר: הבארות אשר חפרו בימי אברהם אביו. ופלשתים סתמום, מקודם שנסע יצחק מגרר חזר וחפרן:
19And Isaac's servants dug in the valley, and they found there a well of living waters.   יטוַיַּחְפְּר֥וּ עַבְדֵֽי־יִצְחָ֖ק בַּנָּ֑חַל וַיִּ֨מְצְאוּ־שָׁ֔ם בְּאֵ֖ר מַ֥יִם חַיִּֽים:
20And the shepherds of Gerar quarreled with Isaac's shepherds, saying, "The water is ours"; so he named the well Esek, because they had contended with him.   כוַיָּרִ֜יבוּ רֹעֵ֣י גְרָ֗ר עִם־רֹעֵ֥י יִצְחָ֛ק לֵאמֹ֖ר לָ֣נוּ הַמָּ֑יִם וַיִּקְרָ֤א שֵֽׁם־הַבְּאֵר֙ עֵ֔שֶׂק כִּ֥י הִתְעַשְּׂק֖וּ עִמּֽוֹ:
Esek: Contention.   עשק: ערער:
because they had contended with him: They engaged with him about it with strife and contention.   כי התעשקו עמו: נתעשקו עמו עליה במריבה וערעור:
21And they dug another well, and they quarreled about it also; so he named it Sitnah.   כאוַיַּחְפְּרוּ֙ בְּאֵ֣ר אַחֶ֔רֶת וַיָּרִ֖יבוּ גַּם־עָלֶ֑יהָ וַיִּקְרָ֥א שְׁמָ֖הּ שִׂטְנָֽה:
Sitnah: nuysemant in Old French (harm, wrong, injury).   שטנה: נוישימונ"ט [נזק]:
22And he moved away from there, and he dug another well, and they did not quarrel over it; so he named it Rehoboth, and he said, "For now the Lord has made room for us, and we will be fruitful in the land."   כבוַיַּעְתֵּ֣ק מִשָּׁ֗ם וַיַּחְפֹּר֙ בְּאֵ֣ר אַחֶ֔רֶת וְלֹ֥א רָב֖וּ עָלֶ֑יהָ וַיִּקְרָ֤א שְׁמָהּ֙ רְחֹב֔וֹת וַיֹּ֗אמֶר כִּ֣י עַתָּ֞ה הִרְחִ֧יב יְהֹוָ֛ה לָ֖נוּ וּפָרִ֥ינוּ בָאָֽרֶץ:
and we will be fruitful in the land: Heb. וּפָרִינוּ בָאָרֶץ, as the Targum translates it: וְנִיפוּשׁ בְּאַרְעָא,“and we will be fruitful in the land.”   ופרינו בארץ: כתרגומו ונפוש בארעא: 

Fourth Portion

Genesis Chapter 26

23And he went up from there to Beer sheba.   כגוַיַּ֥עַל מִשָּׁ֖ם בְּאֵ֥ר שָֽׁבַע:
24And the Lord appeared to him on that night and said, "I am the God of Abraham, your father. Fear not, for I am with you, and I will bless you and multiply your seed for the sake of Abraham, My servant."   כדוַיֵּרָ֨א אֵלָ֤יו יְהֹוָה֙ בַּלַּ֣יְלָה הַה֔וּא וַיֹּ֕אמֶר אָֽנֹכִ֕י אֱלֹהֵ֖י אַבְרָהָ֣ם אָבִ֑יךָ אַל־תִּירָא֙ כִּֽי־אִתְּךָ֣ אָנֹ֔כִי וּבֵֽרַכְתִּ֨יךָ֙ וְהִרְבֵּיתִ֣י אֶת־זַרְעֲךָ֔ בַּֽעֲב֖וּר אַבְרָהָ֥ם עַבְדִּֽי:
25And he built an altar there, and he called in the name of the Lord, and he pitched his tent there, and Isaac's servants dug a well there.   כהוַיִּ֧בֶן שָׁ֣ם מִזְבֵּ֗חַ וַיִּקְרָא֙ בְּשֵׁ֣ם יְהֹוָ֔ה וַיֶּט־שָׁ֖ם אָֽהֳל֑וֹ וַיִּכְרוּ־שָׁ֥ם עַבְדֵֽי־יִצְחָ֖ק בְּאֵֽר:
26And Abimelech went to him from Gerar, and a group of his companions and Pichol, his general.   כווַֽאֲבִימֶ֕לֶךְ הָלַ֥ךְ אֵלָ֖יו מִגְּרָ֑ר וַֽאֲחֻזַּת֙ מֵֽרֵעֵ֔הוּ וּפִיכֹ֖ל שַׂר־צְבָאֽוֹ:
and a group of his companions: Heb. וַאִחֻזַת מֵרֵעֵהוּ, as the Targum renders: וְסִיעַת מֵרַחִמוֹהִי, a group of his friends [the “mem” meaning“of”](Gen. Rabbah 64:9). Some interpret that in the word מֵרֵעֵהוּ, the “mem” is [part of] the root of the word, like (Jud. 14:11):“the thirty companions” (מֵרֵעִים) of Samson, in order that the word וַאִחֻזַת should be in the construct state [i.e., the group of his friends]. However, it is not polite to speak of royalty in this manner, i.e.,“his group of companions,” because this would imply that he brought his entire group of companions, and that he had only one group of companions. Therefore, it should be interpreted in the previous manner, [i.e., that אִחֻזַת is not construct]. And do not be puzzled about the letter“thav” of אִחֻזַת. Although the word is not in the construct state, there are similar cases in Scripture (Ps. 60:13):“help against the adversary” עֶזְרָת מִצָּר (Isa. 51: 21):“drunk, but not from wine” (וּשְׁכֻרַת וְלֹא מִיָּיִן).   ואחזת מרעהו: כתרגומו וסיעת מרחמוהי, סיעת מאוהביו. ויש פותרין מרעהו מ' מיסוד התיבה, כמו (שופטים יד יא) שלשים מרעים דשמשון, כדי שתהיה תיבת ואחוזת דבוקה, אבל אין דרך ארץ לדבר על המלכות כן סיעת אוהביו, שאם כן כל סיעת אוהביו הוליך עמו ולא היה לו אלא סיעה אחת של אוהבים, לכן יש לפותרו כלשון הראשון. ואל תתמה על תי"ו של ואחוזת ואף על פי שאין התיבה סמוכה, יש דוגמתה במקרא (תהלים ס יג) עזרת מצר, (ישעיה נא כא) ושכורת ולא מיין:
a group: Heb. אִחֻזַת, an expression of a gathering or a band [of people] who are held (שֶׁנֶאֱחָזִין) together.   אחזת: לשון קבוצה ואגודה שנאחזין יחד:
27And Isaac said to them, "Why have you come to me, since you hate me, and you sent me away from you?"   כזוַיֹּ֤אמֶר אֲלֵהֶם֙ יִצְחָ֔ק מַדּ֖וּעַ בָּאתֶ֣ם אֵלָ֑י וְאַתֶּם֙ שְׂנֵאתֶ֣ם אֹתִ֔י וַתְּשַׁלְּח֖וּנִי מֵֽאִתְּכֶֽם:
28And they said, "We have seen that the Lord was with you; so we said: Let there now be an oath between us, between ourselves and you, and let us form a covenant with you.   כחוַֽיֹּאמְר֗וּ רָא֣וֹ רָאִ֘ינוּ֘ כִּֽי־הָיָ֣ה יְהֹוָ֣ה | עִמָּךְ֒ וַנֹּ֗אמֶר תְּהִ֨י נָ֥א אָלָ֛ה בֵּֽינוֹתֵ֖ינוּ בֵּינֵ֣ינוּ וּבֵינֶ֑ךָ וְנִכְרְתָ֥ה בְרִ֖ית עִמָּֽךְ:
And they said,"We have seen: Heb. רָאו ֹרָאִינוּ, [a double expression meaning:] We saw it regarding your father; we saw it regarding you. [From Gen. Rabbah 64:10]   ראו ראינו: ראינו באביך ראינו בך:
Let there now be an oath between us, etc.: Let the oath that has existed between us from the days of your father be now also between us and you. [From Targum Onkelos]   תהי נא אלה בינותינו וגו': האלה אשר בינותינו מימי אביך, תהי גם עתה בינינו וביניך:
29If you do [not] harm us, as we have not touched you, and as we have done with you only good, and we sent you away in peace, [so do] you now, blessed of the Lord."   כטאִם־תַּֽעֲשֵׂ֨ה עִמָּ֜נוּ רָעָ֗ה כַּֽאֲשֶׁר֙ לֹ֣א נְגַֽעֲנ֔וּךָ וְכַֽאֲשֶׁ֨ר עָשִׂ֤ינוּ עִמְּךָ֙ רַק־ט֔וֹב וַנְּשַׁלֵּֽחֲךָ֖ בְּשָׁל֑וֹם אַתָּ֥ה עַתָּ֖ה בְּר֥וּךְ יְהֹוָֽה:
we have not touched you: when we said to you, “Go away from us.”   לא נגענוך: כשאמרנו (לעיל פסוק טז) לך מעמנו:
you: You too, (other editions: now too) do to us likewise.   אתה: גם אתה עשה עמנו כמו כן: 

Fifth Portion

Genesis Chapter 26

30So he made a feast for them, and they ate and drank.   לוַיַּ֤עַשׂ לָהֶם֙ מִשְׁתֶּ֔ה וַיֹּֽאכְל֖וּ וַיִּשְׁתּֽוּ:
31And they arose early in the morning, and they swore one to the other, and Isaac escorted them, and they went away from him in peace.   לאוַיַּשְׁכִּ֣ימוּ בַבֹּ֔קֶר וַיִּשָּֽׁבְע֖וּ אִ֣ישׁ לְאָחִ֑יו וַיְשַׁלְּחֵ֣ם יִצְחָ֔ק וַיֵּֽלְכ֥וּ מֵֽאִתּ֖וֹ בְּשָׁלֽוֹם:
32And it came to pass on that day, that Isaac's servants came and told him about the well that they had dug, and they said to him, "We have found water."   לבוַיְהִ֣י | בַּיּ֣וֹם הַה֗וּא וַיָּבֹ֨אוּ֙ עַבְדֵ֣י יִצְחָ֔ק וַיַּגִּ֣דוּ ל֔וֹ עַל־אֹד֥וֹת הַבְּאֵ֖ר אֲשֶׁ֣ר חָפָ֑רוּ וַיֹּ֥אמְרוּ ל֖וֹ מָצָ֥אנוּ מָֽיִם:
33And he named it Shibah; therefore, the city is named Beer sheba until this very day.   לגוַיִּקְרָ֥א אֹתָ֖הּ שִׁבְעָ֑ה עַל־כֵּ֤ן שֵֽׁם־הָעִיר֙ בְּאֵ֣ר שֶׁ֔בַע עַ֖ד הַיּ֥וֹם הַזֶּֽה:
Shibah: Because of the covenant [shevuah in Hebrew means oath].   שבעה: על שם הברית:
34And Esau was forty years old, and he married Judith, the daughter of Beeri the Hittite, and Basemath, the daughter of Elon the Hittite.   לדוַיְהִ֤י עֵשָׂו֙ בֶּן־אַרְבָּעִ֣ים שָׁנָ֔ה וַיִּקַּ֤ח אִשָּׁה֙ אֶת־יְהוּדִ֔ית בַּת־בְּאֵרִ֖י הַֽחִתִּ֑י וְאֶת־בָּ֣שְׂמַ֔ת בַּת־אֵילֹ֖ן הַֽחִתִּֽי:
forty years old: Esau was compared to a swine, as it is said (Ps. 80:14): “The boar from the forest gnaws at it.” This swine, when it lies down, stretches out its hooves, as if to say, “See, I am a clean (kosher) animal.” So do these [the chiefs of Esau] rob and plunder and then pretend to be honorable. During the entire forty years, Esau kidnapped wives from their husbands and violated them. When he was forty years old, he said:“My father married at forty; I, too, will do the same.” [From Gen. Rabbah 65:1]   בן ארבעים שנה: עשו היה נמשל לחזיר, שנאמר (תהלים פ יד) יכרסמנה חזיר מיער, החזיר הזה כשהוא שוכב פושט טלפיו לומר ראו שאני טהור, כך אלו [אלופי עשו] גוזלים וחומסים ומראים עצמם כשרים. כל ארבעים שנה היה עשו צד נשים מתחת בעליהן ומענה אותם, כשהיה בן ארבעים אמר אבא בן ארבעים שנה נשא אשה, אף אני כן:
35And they were a vexation of the spirit to Isaac and to Rebecca.   להוַתִּֽהְיֶ֖יןָ מֹ֣רַת ר֑וּחַ לְיִצְחָ֖ק וּלְרִבְקָֽה:
a vexation of the spirit: Heb. מֹרַת רוּחַ, an expression of defiance of spirit הַמְרָאַתרוּחַ like (Deut. 9:24):“You have been rebellious מַמְרִים.” All their deeds were to provoke and to grieve. [From Targum Onkelos]   מורת רוח: לשון המראת רוח, כמו (דברים ט כד) ממרים הייתם כל מעשיהן היו לעצבון:
to Isaac and to Rebecca: for they worshipped idols. [From Midrash Tanchuma, Toledoth 8]   ליצחק ולרבקה: שהיו עובדות עבודה זרה:

Genesis Chapter 27

1It came to pass when Isaac was old, and his eyes were too dim to see, that he called Esau his elder son, and he said to him, "My son," and he said to him, "Here I am."   אוַֽיְהִי֙ כִּֽי־זָקֵ֣ן יִצְחָ֔ק וַתִּכְהֶ֥יןָ עֵינָ֖יו מֵֽרְאֹ֑ת וַיִּקְרָ֞א אֶת־עֵשָׂ֣ו | בְּנ֣וֹ הַגָּדֹ֗ל וַיֹּ֤אמֶר אֵלָיו֙ בְּנִ֔י וַיֹּ֥אמֶר אֵלָ֖יו הִנֵּֽנִי:
were too dim: Because of the smoke of these [wives of Esau] (who would burn [incense] to the idols) (Tanchuma, Toledoth 8; Pesiktha Rabbathi 12). Another explanation: When Isaac was bound on the altar, and his father was about to slaughter him, the heavens opened, and the ministering angels saw and wept, and their tears fell upon Isaac’s eyes. As a result, his eyes became dim (Gen. Rabbah 65:6). A third explanation: to enable Jacob to take the blessings (Gen. Rabbah 65:8).   ותכהין: בעשנן של אלו. דבר אחר כשנעקד על גבי המזבח והיה אביו רוצה לשחטו, באותה שעה נפתחו השמים וראו מלאכי השרת והיו בוכים וירדו דמעותיהם ונפלו על עיניו, לפיכך כהו עיניו. דבר אחר כדי שיטול יעקב את הברכות:
2And he said, "Behold now, I have grown old; I do not know the day of my death.   בוַיֹּ֕אמֶר הִנֵּה־נָ֖א זָקַ֑נְתִּי לֹ֥א יָדַ֖עְתִּי י֥וֹם מוֹתִֽי:
I do not know the day of my death: Rabbi Joshua ben Korchah said: If a person reaches the age of [the death of] his parents, he should worry five years beforehand and five years afterwards, and Isaac was one hundred and twenty-three years old. He said, “Perhaps I will reach the age of [the death of] my mother, and she died at one hundred and twenty-seven, and I am thus within five years of her age; therefore, ”I do not know the day of my death," -perhaps [I will die] at my mother’s age and perhaps at my father’s age. [From Gen. Rabbah 65:121]   לא ידעתי יום מותי: אמר רבי יהושע בן קרחה אם מגיע אדם לפרק אבותיו ידאג חמש שנים לפניהם וחמש לאחר כן, ויצחק היה בן מאה עשרים ושלש, אמר שמא לפרק אמי אני מגיע, והיא מתה בת מאה עשרים ושבע והריני בן חמש שנים סמוך לפרקה, לפיכך לא ידעתי יום מותי, שמא לפרק אמי, שמא לפרק אבא:
3So, now, sharpen your implements, your sword [and take] your bow, and go forth to the field, and hunt game for me.   גוְעַתָּה֙ שָׂא־נָ֣א כֵלֶ֔יךָ תֶּלְיְךָ֖ וְקַשְׁתֶּ֑ךָ וְצֵא֙ הַשָּׂדֶ֔ה וְצ֥וּדָה לִּ֖י צָֽיִד (כתיב צידה) :
your sword: Heb. תֶּלְי‏ְ, your sword, which is usually hung לִתְלוֹתָה.   תליך: חרבך שדרך לתלותה:
So, now, sharpen: שָׂא נָא an expression of sharpening, as we learned in the Mishnah (Beizah 28a):“We may not sharpen a knife [on a whet-stone] but we may sharpen it (מַשִּׂיאָה) against another one [on Yom-Tov].” [Isaac said]: “Sharpen your knife and slaughter properly, lest you feed me neveila ” [an animal not slaughtered according to ritual law] (Gen. Rabbah 65: 13).   שא נא: לשון השחזה כאותה ששנינו (ביצה כח א) אין משחיזין את הסכין אבל משיאה על גבי חברתה, חדד סכינך ושחוט יפה, שלא תאכילני נבלה:
and hunt for me: from ownerless [game], and not from stolen [animals]. [Gen. Rabbah 65:13]   וצודה לי: מן ההפקר ולא מן הגזל:
4And make for me tasty foods as I like, and bring them to me, and I will eat, in order that my soul will bless you before I die."   דוַֽעֲשֵׂה־לִ֨י מַטְעַמִּ֜ים כַּֽאֲשֶׁ֥ר אָהַ֛בְתִּי וְהָבִ֥יאָה לִּ֖י וְאֹכֵ֑לָה בַּֽעֲב֛וּר תְּבָֽרֶכְךָ֥ נַפְשִׁ֖י בְּטֶ֥רֶם אָמֽוּת:
5But Rebecca overheard when Isaac spoke to Esau his son, and Esau went to the field to hunt game, to bring [it].   הוְרִבְקָ֣ה שֹׁמַ֔עַת בְּדַבֵּ֣ר יִצְחָ֔ק אֶל־עֵשָׂ֖ו בְּנ֑וֹ וַיֵּ֤לֶךְ עֵשָׂו֙ הַשָּׂדֶ֔ה לָצ֥וּד צַ֖יִד לְהָבִֽיא:
to hunt game, to bring: What is the meaning of“to bring” ? If he would not find game, he intended to bring [meat] from stolen [animals]. - [from Gen. Rabbah 65:13]   לצוד ציד להביא: מהו להביא, אם לא ימצא ציד יביא מן הגזל:
6And Rebecca said to Jacob her son, saying, "Behold I have heard your father speaking to Esau your brother, saying,   ווְרִבְקָה֙ אָ֣מְרָ֔ה אֶל־יַֽעֲקֹ֥ב בְּנָ֖הּ לֵאמֹ֑ר הִנֵּ֤ה שָׁמַ֨עְתִּי֙ אֶת־אָבִ֔יךָ מְדַבֵּ֛ר אֶל־עֵשָׂ֥ו אָחִ֖יךָ לֵאמֹֽר:
7'Bring me game and make me tasty foods, and I will eat, and I will bless you before the Lord before my death.'   זהָבִ֨יאָה לִּ֥י צַ֛יִד וַֽעֲשֵׂה־לִ֥י מַטְעַמִּ֖ים וְאֹכֵ֑לָה וַֽאֲבָֽרֶכְכָ֛ה לִפְנֵ֥י יְהֹוָ֖ה לִפְנֵ֥י מוֹתִֽי:
before the Lord: with His consent, that He will approve of what I do.   לפני ה': ברשותו שיסכים על ידי:
8And now my son, hearken to my voice, to what I am commanding you.   חוְעַתָּ֥ה בְנִ֖י שְׁמַ֣ע בְּקֹלִ֑י לַֽאֲשֶׁ֥ר אֲנִ֖י מְצַוָּ֥ה אֹתָֽךְ:
9Go now to the flock, and take for me from there two choice kids, and I will make them tasty foods for your father, as he likes.   טלֶךְ־נָא֙ אֶל־הַצֹּ֔אן וְקַח־לִ֣י מִשָּׁ֗ם שְׁנֵ֛י גְּדָיֵ֥י עִזִּ֖ים טֹבִ֑ים וְאֶֽעֱשֶׂ֨ה אֹתָ֧ם מַטְעַמִּ֛ים לְאָבִ֖יךָ כַּֽאֲשֶׁ֥ר אָהֵֽב:
and take for me: [“לִי” indicates that] they are mine, and they are not stolen, because so had Isaac written for her in her marriage contract, that she might take two kids every day (Gen. Rabbah 65:14).   וקח לי: משלי הם ואינם גזל, שכך כתב לה יצחק בכתובתה ליטול שני גדיי עזים בכל יום:
two choice kids: Now did Isaac’s menu consist of two kids? But [the explanation is that] he sacrificed one as a Paschal offering, and one he made into tasty foods. [This is found] in Pirkei d’Rabbi Eliezer (ch. 32).   שני גדיי עזים: וכי שני גדיי עזים היה מאכלו של יצחק, אלא האחד הקריב לפסחו והאחד עשה מטעמים. בפרקי דרבי אליעזר (פרק לב):
as he likes: for the taste of a kid is like the taste of a deer.   כאשר אהב: כי טעם הגדי כטעם הצבי:
10And you shall bring [them] to your father that he may eat, in order that he bless you before his death."   יוְהֵֽבֵאתָ֥ לְאָבִ֖יךָ וְאָכָ֑ל בַּֽעֲבֻ֛ר אֲשֶׁ֥ר יְבָֽרֶכְךָ֖ לִפְנֵ֥י מוֹתֽוֹ:
11And Jacob said to Rebecca his mother, "Behold, my brother Esau is a hairy man, whereas I am a smooth man.   יאוַיֹּ֣אמֶר יַֽעֲקֹ֔ב אֶל־רִבְקָ֖ה אִמּ֑וֹ הֵ֣ן עֵשָׂ֤ו אָחִי֙ אִ֣ישׁ שָׂעִ֔ר וְאָֽנֹכִ֖י אִ֥ישׁ חָלָֽק:
a hairy man: Heb. אִישׁ שָׂעִר, one possessing hair.   איש שער: בעל שער:
12Perhaps my father will touch me, and I will appear to him as a deceiver, and I will bring upon myself a curse and not a blessing."   יבאוּלַ֤י יְמֻשֵּׁ֨נִי֙ אָבִ֔י וְהָיִ֥יתִי בְעֵינָ֖יו כִּמְתַעְתֵּ֑עַ וְהֵֽבֵאתִ֥י עָלַ֛י קְלָלָ֖ה וְלֹ֥א בְרָכָֽה:
will touch me: Heb. יְמֻשֵּׁנִי, similar to (Deut. 28:29):“feeling (מְמַשֵּׁשׁ) at noon.”   ימשני: כמו (דברים כח כט) ממשש בצהרים:  
13And his mother said to him, "On me is your curse, my son. Only hearken to my voice and go, take [them] for me."   יגוַתֹּ֤אמֶר לוֹ֙ אִמּ֔וֹ עָלַ֥י קִלְלָֽתְךָ֖ בְּנִ֑י אַ֛ךְ שְׁמַ֥ע בְּקֹלִ֖י וְלֵ֥ךְ קַח־לִֽי:
14So he went, and he took, and he brought [them] to his mother, and his mother made tasty foods, as his father liked.   ידוַיֵּ֨לֶךְ֙ וַיִּקַּ֔ח וַיָּבֵ֖א לְאִמּ֑וֹ וַתַּ֤עַשׂ אִמּוֹ֙ מַטְעַמִּ֔ים כַּֽאֲשֶׁ֖ר אָהֵ֥ב אָבִֽיו:
15And Rebecca took the costly garments of Esau, her elder son, which were with her in the house, and she dressed Jacob, her younger son.   טווַתִּקַּ֣ח רִ֠בְקָ֠ה אֶת־בִּגְדֵ֨י עֵשָׂ֜ו בְּנָ֤הּ הַגָּדֹל֙ הַֽחֲמֻדֹ֔ת אֲשֶׁ֥ר אִתָּ֖הּ בַּבָּ֑יִת וַתַּלְבֵּ֥שׁ אֶת־יַֽעֲקֹ֖ב בְּנָ֥הּ הַקָּטָֽן:
the costly: הַחַמוּדֹת [means] the clean ones, as the Targum renders: דַּכְיָתָא [clean ones]. Another explanation: The ones [garments] that he had coveted [שֶׁחָמַד] from Nimrod. [From Gen. Rabbah 65:16]   החמודות: הנקיות, כתרגומו דכייתא. דבר אחר שחמד אותן מן נמרוד:
which were with her in the house: But He [Esau] had many wives, [with whom to entrust his garments] and yet he entrusted them [his garments] with his mother?! He was well aware of their deeds, and he was suspicious of them. [From Gen. Rabbah 65:16]   אשר אתה בבית: והלא כמה נשים היו לו והוא מפקיד אצל אמו, אלא שהיה בקי במעשיהן וחושדן: 
16And the hides of the kids she put on his hands and on the smoothness of his neck.   טזוְאֵ֗ת עֹרֹת֙ גְּדָיֵ֣י הָֽעִזִּ֔ים הִלְבִּ֖ישָׁה עַל־יָדָ֑יו וְעַ֖ל חֶלְקַ֥ת צַוָּארָֽיו:
17And she gave the tasty foods and the bread that she had made, into the hand of Jacob her son.   יזוַתִּתֵּ֧ן אֶת־הַמַּטְעַמִּ֛ים וְאֶת־הַלֶּ֖חֶם אֲשֶׁ֣ר עָשָׂ֑תָה בְּיַ֖ד יַֽעֲקֹ֥ב בְּנָֽהּ:
18And he came to his father and said, "My father!" And he said, "Here I am. Who are you, my son?"   יחוַיָּבֹ֥א אֶל־אָבִ֖יו וַיֹּ֣אמֶר אָבִ֑י וַיֹּ֣אמֶר הִנֶּ֔נִּי מִ֥י אַתָּ֖ה בְּנִֽי:
19And Jacob said to his father, "I am Esau your firstborn. I have done as you have spoken to me. Please rise, sit down and eat of my game, so that your soul will bless me."   יטוַיֹּ֨אמֶר יַֽעֲקֹ֜ב אֶל־אָבִ֗יו אָֽנֹכִי֙ עֵשָׂ֣ו בְּכֹרֶ֔ךָ עָשִׂ֕יתִי כַּֽאֲשֶׁ֥ר דִּבַּ֖רְתָּ אֵלָ֑י קֽוּם־נָ֣א שְׁבָ֗ה וְאָכְלָה֙ מִצֵּידִ֔י בַּֽעֲב֖וּר תְּבָֽרֲכַ֥נִּי נַפְשֶֽׁךָ:
I am…Esau…your firstborn: [He meant]: I am the one who is bringing you [food] and Esau is your firstborn. [From Tanchuma Buber]   אנכי עשו בכורך: אנכי המביא לך, ועשו הוא בכורך:
I have done: many things, as you have spoken to me.   עשיתי: כמה דברים כאשר דברת אלי:
sit down: Heb. שְׁבָה, an expression of sitting around the table [at a meal]. Therefore, it is rendered [by Onkelos] אִסְתְּחַר.   שבה: לשון מיסב על השלחן, לכך מתורגם אסתחר:
20And Isaac said to his son, "How is it that you have found [it] so quickly, my son?" And he said, "Because the Lord your God prepared it before me."   כוַיֹּ֤אמֶר יִצְחָק֙ אֶל־בְּנ֔וֹ מַה־זֶּ֛ה מִהַ֥רְתָּ לִמְצֹ֖א בְּנִ֑י וַיֹּ֕אמֶר כִּ֥י הִקְרָ֛ה יְהֹוָ֥ה אֱלֹהֶ֖יךָ לְפָנָֽי:
21And Isaac said to Jacob, "Please come closer, so that I may feel you, my son, whether you are really my son Esau or not."   כאוַיֹּ֤אמֶר יִצְחָק֙ אֶל־יַֽעֲקֹ֔ב גְּשָׁה־נָּ֥א וַֽאֲמֻֽשְׁךָ֖ בְּנִ֑י הַֽאַתָּ֥ה זֶ֛ה בְּנִ֥י עֵשָׂ֖ו אִם־לֹֽא:
Please come closer, so that I may feel you: Isaac said to himself, “Esau does not usually mention the name of Heaven with frequency, but this one said: ‘Because the Lord your God prepared it….’” [from Gen. Rabbah 65:19]   גשה נא ואמשך: אמר יצחק בלבו אין דרך עשו להיות שם שמים שגור בפיו, וזה אמר (פסוק כ) כי הקרה ה' אלהיך:
22So Jacob drew near to Isaac his father, and he felt him, and he said, "The voice is the voice of Jacob, but the hands are the hands of Esau."   כבוַיִּגַּ֧שׁ יַֽעֲקֹ֛ב אֶל־יִצְחָ֥ק אָבִ֖יו וַיְמֻשֵּׁ֑הוּ וַיֹּ֗אמֶר הַקֹּל֙ ק֣וֹל יַֽעֲקֹ֔ב וְהַיָּדַ֖יִם יְדֵ֥י עֵשָֽׂו:
the voice of Jacob: who speaks entreatingly: “Please rise,” but Esau spoke harshly, “Let my father arise!” [From Tanchuma Buber, Toledoth 15]   קול יעקב: שמדבר בלשון תחנונים (פסוק יט) קום נא, אבל עשו בלשון קנטוריא דבר (פסוק לא) יקום אבי:
23And he did not recognize him because his hands were hairy like the hands of his brother Esau, and he blessed him.   כגוְלֹ֣א הִכִּיר֔וֹ כִּֽי־הָי֣וּ יָדָ֗יו כִּידֵ֛י עֵשָׂ֥ו אָחִ֖יו שְׂעִרֹ֑ת וַיְבָֽרֲכֵֽהוּ:
24And he said, "Are you [indeed] my son Esau?" And he said, "I am."   כדוַיֹּ֕אמֶר אַתָּ֥ה זֶ֖ה בְּנִ֣י עֵשָׂ֑ו וַיֹּ֖אמֶר אָֽנִי:
And he said, “I am.”: He did not say, “I am Esau,” but “I am.” [From Num. Rabbah 10:6]   ויאמר אני: לא אמר אני עשו אלא אני:  
25And he said, "Serve [it] to me that I may eat of the game of my son, so that my soul will bless you." And he served him, and he ate, and he brought him wine, and he drank.   כהוַיֹּ֗אמֶר הַגִּ֤שָׁה לִּי֙ וְאֹֽכְלָה֙ מִצֵּ֣יד בְּנִ֔י לְמַ֥עַן תְּבָֽרֶכְךָ֖ נַפְשִׁ֑י וַיַּגֶּשׁ־לוֹ֙ וַיֹּאכַ֔ל וַיָּ֧בֵא ל֦וֹ יַ֖יִן וַיֵּֽשְׁתְּ:
26And his father Isaac said to him, "Please come closer and kiss me, my son."   כווַיֹּ֥אמֶר אֵלָ֖יו יִצְחָ֣ק אָבִ֑יו גְּשָׁה־נָּ֥א וּֽשֲׁקָה־לִּ֖י בְּנִֽי:
27And he came closer, and he kissed him, and he smelled the fragrance of his garments, and he blessed him, and he said, "Behold, the fragrance of my son is like the fragrance of a field, which the Lord has blessed!   כזוַיִּגַּשׁ֙ וַיִּשַּׁק־ל֔וֹ וַיָּ֛רַח אֶת־רֵ֥יחַ בְּגָדָ֖יו וַיְבָֽרֲכֵ֑הוּ וַיֹּ֗אמֶר רְאֵה֙ רֵ֣יחַ בְּנִ֔י כְּרֵ֣יחַ שָׂדֶ֔ה אֲשֶׁ֥ר בֵּֽרֲכ֖וֹ יְהֹוָֽה:
and he smelled, etc.: Is it not so that there is no odor more offensive than that of washed goat skins? But this teaches us that the fragrance of the Garden of Eden entered with him. [From Tanchuma Buber 16]   וירח וגו': והלא אין ריח רע יותר משטף העזים, אלא מלמד שנכנסה עמו ריח גן עדן:
is like the fragrance of a field, which the Lord has blessed: for He gave it a pleasant fragrance, and this is a field of apples. So did our Sages explain it. [From Ta’anith 29b]   כריח שדה אשר ברכו ה': שנתן בו ריח טוב, וזה שדה תפוחים, כן דרשו רבותינו ז"ל:

Sixth Portion

Genesis Chapter 27

28And may the Lord give you of the dew of the heavens and [of] the fatness of the earth and an abundance of grain and wine.   כחוְיִתֶּן־לְךָ֙ הָֽאֱלֹהִ֔ים מִטַּ֨ל הַשָּׁמַ֔יִם וּמִשְׁמַנֵּ֖י הָאָ֑רֶץ וְרֹ֥ב דָּגָ֖ן וְתִירֽשׁ:
And may the Lord give you: May He give and repeatedly give (444 Gen. Rabbah 66:3). According to its simple meaning, it refers back to the previous topic: “Look, the fragrance of my son” which God has given him, “is like the fragrance of a field, etc.,” and furthermore,“May He give you of the dew of the heavens, etc.”   ויתן לך: יתן ויחזור ויתן. ולפי פשוטו מוסב לענין הראשון ראה ריח בני, שנתן לו הקב"ה, כריח שדה וגו' ועוד יתן לך מטל השמים וגו':
of the dew of the heavens: [It is to be interpreted] according to its simple meaning, and there are Midrashic interpretations of many kinds. (Another explanation: What is the meaning of הָאֱלֹהִים [I.e., why is the Divine Name which signifies God’s attribute of Justice used here? To teach that He will treat you] with justice. If you deserve it, He will give to you, and if not, He will not give to you. But to Esau he said, “The fat places of the earth shall be your dwelling place.” Whether righteous or wicked, He will give to you. And from him [Isaac], Solomon learned; when he built the Temple, he arranged his prayer, [saying that] an Israelite, who has faith and justifies the Divine decree upon himself, will not complain about You; therefore (I Kings 8:39): “and give to every man [Israelite] according to his ways,” for You know what is in his heart. But a gentile lacks faith; therefore [Solomon] said (ibid. verse 43): “You shall hear in heaven, etc., and do according to all that the stranger calls upon You for,” i.e., whether he is deserving or undeserving, give to him, so that he should not complain about You. [This is found] in an old and correct edition of Rashi .) [From Tanchuma Buber, Toledoth 14]   מטל השמים: כמשמעו, ומדרש אגדה יש להרבה פנים:
29Nations shall serve you and kingdoms shall bow down to you; you shall be a master over your brothers, and your mother's sons shall bow down to you. Those who curse you shall be cursed, and those who bless you shall be blessed."   כטיַֽעַבְד֣וּךָ עַמִּ֗ים וְיִשְׁתַּֽחֲו֤וּ (כתיב וישתחו) לְךָ֙ לְאֻמִּ֔ים הֱוֵ֤ה גְבִיר֙ לְאַחֶ֔יךָ וְיִשְׁתַּֽחֲו֥וּ לְ֖ךָ בְּנֵ֣י אִמֶּ֑ךָ אֹֽרֲרֶ֣יךָ אָר֔וּר וּמְבָֽרֲכֶ֖יךָ בָּרֽוּךְ:
your mother’s sons: But Jacob said to Judah, “your father’s sons” because he [Jacob] had sons from many mothers, but here, since he [Isaac] had married only one wife, he said, “your mother’s sons” (Gen. Rabbah 66:4).   בני אמך: ויעקב אמר ליהודה (להלן מט ח) בני אביך, לפי שהיו לו בנים מכמה אמהות, וכאן שלא נשא אלא אשה אחת אמר בני אמך:
Those who curse you shall be cursed, and those who bless you shall be blessed: But concerning Balaam, Scripture says (Num. 24:9):“Those who bless you shall be blessed, and those who curse you shall be cursed” (Gen. Rabbah ibid.). [The reason for this is that, for] the righteous-their beginning is suffering and their end is tranquillity; and thus, those who curse them and cause them pain precede those who bless them. Isaac therefore mentioned the curse of those who curse before the blessing of those who bless. As for the wicked, however, their beginning is tranquillity, and their end is suffering; Balaam, therefore, mentioned the blessing before the curse. [From Gen. Rabbah 66:4]   ארריך ארור ומברכיך ברוך: ובבלעם הוא אומר (במדבר כד ט) מברכיך ברוך ואורריך ארור. הצדיקים תחלתם יסורים וסופן שלוה, ואורריהם ומצעריהם קודמים למברכיהם, לפיכך יצחק הקדים קללת אוררים לברכת מברכים. והרשעים תחלתן שלוה וסופן יסורין, לפיכך בלעם הקדים ברכה לקללה:
30And it came to pass, when Isaac had finished blessing Jacob, and it came to pass Jacob had just left his father Isaac's presence, that his brother Esau came from his hunt.   לוַיְהִ֗י כַּֽאֲשֶׁ֨ר כִּלָּ֣ה יִצְחָק֘ לְבָרֵ֣ךְ אֶת־יַֽעֲקֹב֒ וַיְהִ֗י אַ֣ךְ יָצֹ֤א יָצָא֙ יַֽעֲקֹ֔ב מֵאֵ֥ת פְּנֵ֖י יִצְחָ֣ק אָבִ֑יו וְעֵשָׂ֣ו אָחִ֔יו בָּ֖א מִצֵּידֽוֹ:
had just left: Heb. יָצֹא יָצָא, [lit., going out, had gone out.] This one was leaving, and that one was coming in. [From Gen. Rabbah 66:5]   יצא יצא: זה יוצא וזה בא:  
31And he too had made tasty foods, and he brought [them] to his father, and he said to his father, "Let my father arise and eat of the game of his son, so that your soul will bless me. "   לאוַיַּ֤עַשׂ גַּם־הוּא֙ מַטְעַמִּ֔ים וַיָּבֵ֖א לְאָבִ֑יו וַיֹּ֣אמֶר לְאָבִ֗יו יָקֻ֤ם אָבִי֙ וְיֹאכַל֙ מִצֵּ֣יד בְּנ֔וֹ בַּֽעֲבֻ֖ר תְּבָֽרֲכַ֥נִּי נַפְשֶֽׁךָ:
32And his father Isaac said to him, "Who are you?" And he said, "I am your son, your firstborn, Esau."   לבוַיֹּ֥אמֶר ל֛וֹ יִצְחָ֥ק אָבִ֖יו מִי־אָ֑תָּה וַיֹּ֕אמֶר אֲנִ֛י בִּנְךָ֥ בְכֹֽרְךָ֖ עֵשָֽׂו:
33And Isaac shuddered a great shudder, and he said, "Who then is the one who hunted game and brought it to me, and I ate of everything while you had not yet come, and I blessed him? He, too, shall be blessed."   לגוַיֶּֽחֱרַ֨ד יִצְחָ֣ק חֲרָדָה֘ גְּדֹלָ֣ה עַד־מְאֹד֒ וַיֹּ֡אמֶר מִֽי־אֵפ֡וֹא ה֣וּא הַצָּֽד־צַ֩יִד֩ וַיָּ֨בֵא לִ֜י וָֽאֹכַ֥ל מִכֹּ֛ל בְּטֶ֥רֶם תָּב֖וֹא וָֽאֲבָֽרֲכֵ֑הוּ גַּם־בָּר֖וּךְ יִֽהְיֶֽה:
And Isaac shuddered: [וַיֶּחרָד is to be explained] as the Targum, וּתְוָה, an expression of bewilderment. According to the Midrash, however, he [actually shuddered because] he saw Gehinnom open beneath him. [From Tanchuma, Vezoth Haberachah 1]   ויחרד: כתרגומו ותוה לשון תימה. ומדרשו ראה גיהנם פתוחה מתחתיו:
Who then: [the word] אֵפוֹא is an expression by itself, which has many usages. Another explanation: אֵפוֹא is a combination of אַיּה [where] and פֹּה [here], [so that מִי אֵפוֹא means]: Who is he and where is he, who hunted game?   מי אפוא: לשון לעצמו, משמש עם כמה דברים. איפוא, איה פה, מי הוא ואיפוא הוא הצד ציד:
and I ate of everything: Any flavors I wished to taste, I tasted in it (Gen. Rabbah 67:2).   ואכל מכל: מכל טעמים שבקשתי לטעום טעמתי בו:
He, too, shall be blessed: That you should not say that had Jacob not deceived his father, he would not have received the blessings. Therefore, he concurred and blessed him intentionally (Gen. Rabbah 67:2).   גם ברוך יהיה: שלא תאמר אילולי שרימה יעקב לאביו לא נטל את הברכות, לכך הסכים וברכו מדעתו:
34When Esau heard his father's words, he cried out a great and bitter cry, and he said to his father, "Bless me too, O my father!"   לדכִּשְׁמֹ֤עַ עֵשָׂו֙ אֶת־דִּבְרֵ֣י אָבִ֔יו וַיִּצְעַ֣ק צְעָקָ֔ה גְּדֹלָ֥ה וּמָרָ֖ה עַד־מְאֹ֑ד וַיֹּ֣אמֶר לְאָבִ֔יו בָּֽרֲכֵ֥נִי גַם־אָ֖נִי אָבִֽי:
35And he said, "Your brother came with cunning and took your blessing."   להוַיֹּ֕אמֶר בָּ֥א אָחִ֖יךָ בְּמִרְמָ֑ה וַיִּקַּ֖ח בִּרְכָתֶֽךָ:
with cunning: with cleverness. [From Targumim]   במרמה: בחכמה:
36And he said, "Is it for this reason that he was named Jacob? For he has deceived me twice; he took my birthright, and behold, now he has taken my blessing." And he said, "Have you not reserved a blessing for me?"   לווַיֹּ֡אמֶר הֲכִי֩ קָרָ֨א שְׁמ֜וֹ יַֽעֲקֹ֗ב וַיַּעְקְבֵ֨נִי֙ זֶ֣ה פַעֲמַ֔יִם אֶת־בְּכֹֽרָתִ֣י לָקָ֔ח וְהִנֵּ֥ה עַתָּ֖ה לָקַ֣ח בִּרְכָתִ֑י וַיֹּאמַ֕ר הֲלֹֽא־אָצַ֥לְתָּ לִּ֖י בְּרָכָֽה:
And he said,“Is it for this reason that he was named Jacob: הִכִי is an expression denoting the interrogative, as in (below 29:15):”Is it because (הִכִי) you are my kinsman…?“ Was he named Jacob (יַעִקֹב) because of the future, because he was destined to deceive me (לְעָקְבֵנִי) ? Midrash Tanchuma (Buber, Toledoth 23) [asks]: Why did Isaac shudder? He said, ”Perhaps I am guilty of an iniquity, for I have blessed the younger son before the older one, and thus altered the order of the relationship.“ [Thereupon], Esau started crying, ”He has already deceived me twice!“ His father said to him, ”What did he do to you?“ He replied, ”He took my birthright.“ He [Isaac] said,”That is why I was troubled and shuddered, for [I was afraid that] perhaps I [had] transgressed the line of strict justice, [but] now [that I know that] I actually blessed the firstborn, ‘he too shall be blessed’."   הכי קרא שמו: לשון תימה הוא, כמו (לקמן כט טו) הכי אחי אתה, שמא לכך נקרא שמו יעקב על שם סופו שהוא עתיד לעקבני. תנחומא (תנחומא ישן כג) למה חרד יצחק, אמר שמא עון יש בי שברכתי הקטן לפני הגדול, ושניתי סדר היחס. התחיל עשו מצעק ויעקבני זה פעמים, אמר לו אביו מה עשה לך, אמר לו את בכורתי לקח, אמר בכך הייתי מצר וחרד שמא עברתי על שורת הדין, עכשיו לבכור ברכתי, גם ברוך יהיה:
for he has deceived me: Heb. וַיַעְקְבֵנִי. [To be explained] according to the Targum וּכַמַנִי [meaning]: and he lay in wait for me. [The word] וְאָרַב [(Deut. 19:11):“and he lies in wait,”] is translated by the Targum as וּכְמַן Others read in the Targum [not וּכַמַנִי, but] וְחַכְּמַנִי [meaning]: he outwitted me.   ויעקבני: כתרגומו וכמני, ארבני. וארב, וכמן. ויש מתרגמין וחכמני נתחכם לי:
reserved: [אָצַלְתּ] an expression of separation, as in וַיָּאצֶל (“and he separated”) (Num. 11:25). (Other editions read: וַיַּצֵּל (below 31:9). [From Targum Onkelos]   אצלת: לשון הפרשה, כמו (במדבר יא כה) ויאצל:
37And Isaac answered and said to Esau, "Behold, I made him a master over you, and I gave him all his brothers as servants, and I have sustained him with corn and wine; so for you then, what shall I do, my son?"   לזוַיַּ֨עַן יִצְחָ֜ק וַיֹּ֣אמֶר לְעֵשָׂ֗ו הֵ֣ן גְּבִ֞יר שַׂמְתִּ֥יו לָךְ֙ וְאֶת־כָּל־אֶחָ֗יו נָתַ֤תִּי לוֹ֙ לַֽעֲבָדִ֔ים וְדָגָ֥ן וְתִיר֖שׁ סְמַכְתִּ֑יו וּלְכָ֣ה אֵפ֔וֹא מָ֥ה אֶֽעֱשֶׂ֖ה בְּנִֽי:
Behold…a master: This is the seventh blessing [given to Jacob] and yet he puts it first? Rather, he said to him, “What use will a blessing be to you? If you acquire property, it will be his, for I have made him a master over you, and whatever a slave acquires, belongs to his master.” [From Gen. 67:5]   הן גביר: ברכה זו שביעית היא והוא עושה אותה ראשונה, אלא אמר לו מה תועלת לך בברכה, אם תקנה נכסים שלו הם, שהרי גביר שמתיו לך ומה שקנה עבד קנה רבו:
so for you then, what shall I do: Where will I seek for something to do for you?   ולכה אפוא מה אעשה: איה פה אבקש מה לעשות לך:
38And Esau said to his father, "Have you [but] one blessing, my father? Bless me too, my father." And Esau raised his voice and wept.   לחוַיֹּ֨אמֶר עֵשָׂ֜ו אֶל־אָבִ֗יו הַֽבֲרָכָ֨ה אַחַ֤ת הִֽוא־לְךָ֙ אָבִ֔י בָּֽרֲכֵ֥נִי גַם־אָ֖נִי אָבִ֑י וַיִּשָּׂ֥א עֵשָׂ֛ו קֹל֖וֹ וַיֵּֽבְךְּ:
Have you [but] one blessing: The“hey” [in הַבִרָכָה] indicates an interrogative expression, as in (Num. 13:19):“are they in open cities (הַבְּמַחֲנַיִם) ?” ;“is it fat (הַשְּׁמֵנָה) ?” ; (II Sam. 3:33):“[Should Abner die] like the death of (הַכְּמוֹת) a wicked man?”   הברכה אחת: ה"א זו משמשת לשון תמיה, כמו (במדבר יג יט) הבמחנים, (במדבר יג כ) השמנה היא, (ש"ב ג לג) הכמות נבל:
39And his father Isaac answered and said to him, "Behold, your dwelling place shall be the fat places of the earth and of the dew of the heaven from above.   לטוַיַּ֛עַן יִצְחָ֥ק אָבִ֖יו וַיֹּ֣אמֶר אֵלָ֑יו הִנֵּ֞ה מִשְׁמַנֵּ֤י הָאָ֨רֶץ֙ יִֽהְיֶ֣ה מֽוֹשָׁבֶ֔ךָ וּמִטַּ֥ל הַשָּׁמַ֖יִם מֵעָֽל:
Behold…the fat places of the earth: This is the part of Italy belonging to Greece (from Gen. Rabbah 67:6).   משמני הארץ וגו': זו איטליאה של יון:
40And you shall live by your sword, and you shall serve your brother, and it will be, when you grieve, that you will break his yoke off your neck."   מוְעַל־חַרְבְּךָ֣ תִֽחְיֶ֔ה וְאֶת־אָחִ֖יךָ תַּֽעֲבֹ֑ד וְהָיָה֙ כַּֽאֲשֶׁ֣ר תָּרִ֔יד וּפָֽרַקְתָּ֥ עֻלּ֖וֹ מֵעַ֥ל צַוָּארֶֽךָ:
And…by your sword: וְעַל חַרְבּ‏ְ is the same as בְּחַרְבּ‏ְ [by your sword]. Sometimes עַל takes the place of the letter “beth,” as in (Ezek. 33:26);“You stood by your sword (עַל חַרְבְּכֶם),” [which is the same as] בְּחַרְבְּכֶם (Exod. 6:26);“by their hosts (עַל צִבְאוֹתָם)” [is the same as] בְּצִבְאוֹתָם.   ועל חרבך: כמו בחרבך, יש על שהוא במקום אות ב', כמו (יחזקאל לג כו) עמדתם על חרבכם בחרבכם, (שמות ו כו) על צבאותם בצבאותם:
and it will be, when you grieve: [תָּרִיד] is an expression of pain, as in (Ps. 55:3):“I will lament (אָרִיד) in my speech” ; i.e., when the Israelites will transgress the Torah, and you will have cause to grieve about the blessings that he took, “you will break his yoke,” etc. [From Targum Onkelos]   והיה כאשר תריד: לשון צער, כמו (תהלים נה ג) אריד בשיחי, כלומר כשיעברו ישראל את התורה, ויהיה לך פתחון פה להצטער על הברכות שנטל, ופרקת עלו וגו':
41And Esau hated Jacob because of the blessing that his father had blessed him, and Esau said to himself, "Let the days of mourning for my father draw near, I will then kill my brother Jacob. "   מאוַיִּשְׂטֹ֤ם עֵשָׂו֙ אֶת־יַֽעֲקֹ֔ב עַל־הַ֨בְּרָכָ֔ה אֲשֶׁ֥ר בֵּֽרֲכ֖וֹ אָבִ֑יו וַיֹּ֨אמֶר עֵשָׂ֜ו בְּלִבּ֗וֹ יִקְרְבוּ֙ יְמֵי֙ אֵ֣בֶל אָבִ֔י וְאַֽהַרְגָ֖ה אֶת־יַֽעֲקֹ֥ב אָחִֽי:
Let the days of mourning for my father draw near: As its apparent meaning,“that I should not grieve my father,” and there are various Midrashic explanations.   יקרבו ימי אבל אבי: כמשמעו, שלא אצער את אבא. ומדרש אגדה לכמה פנים יש:
42And Rebecca was told of the words of Esau, her elder son, and she sent and called Jacob, her younger son, and she said to him, "Behold, your brother Esau regrets [his relationship] to you [and wishes] to kill you.   מבוַיֻּגַּ֣ד לְרִבְקָ֔ה אֶת־דִּבְרֵ֥י עֵשָׂ֖ו בְּנָ֣הּ הַגָּדֹ֑ל וַתִּשְׁלַ֞ח וַתִּקְרָ֤א לְיַֽעֲקֹב֙ בְּנָ֣הּ הַקָּטָ֔ן וַתֹּ֣אמֶר אֵלָ֔יו הִנֵּה֙ עֵשָׂ֣ו אָחִ֔יךָ מִתְנַחֵ֥ם לְךָ֖ לְהָרְגֶֽךָ:
And Rebecca was told of: She was told by Divine Inspiration what Esau was thinking in his heart. [From Gen. Rabbah 67:9]   ויגד לרבקה: ברוח הקודש הוגד לה מה שעשו מהרהר בלבו:
regrets [his relationship] to you: Heb. מִתְנַחֵם. He regrets the brotherly relationship, to consider other [than brotherly] thoughts, to behave towards you as a stranger and to kill you. The Midrash Aggadah (Gen. Rabbah 67:9), however, explains [it as an expression of consolation]: In his eyes, you are already dead, and he has drunk a cup of consolation [a cup of wine customarily drunk in the house of mourning] over you. But according to its simple meaning, it is an expression of consolation. By killing you he consoles himself about [losing] the blessings (Tanchuam Buber, Vayetzei 1).   מתנחם לך: נחם על האחוה לחשוב מחשבה אחרת להתנכר לך ולהרגך. ומדרש אגדה כבר אתה מת בעיניו ושתה עליך כוס של תנחומים. ולפי פשוטו לשון תנחומים, מתנחם הוא על הברכות בהריגתך:
43And now, my son, hearken to my voice, and arise, flee to my brother Laban, to Haran.   מגוְעַתָּ֥ה בְנִ֖י שְׁמַ֣ע בְּקֹלִ֑י וְק֧וּם בְּרַח־לְךָ֛ אֶל־לָבָ֥ן אָחִ֖י חָרָֽנָה:
44And you shall dwell with him for a few days until your brother's wrath has subsided.   מדוְיָֽשַׁבְתָּ֥ עִמּ֖וֹ יָמִ֣ים אֲחָדִ֑ים עַ֥ד אֲשֶׁר־תָּשׁ֖וּב חֲמַ֥ת אָחִֽיךָ:
a few days: Heb. אִחָדִים, few.   אחדים: מועטים:
45Until your brother's rage subsides from you, and he forgets what you did to him, and I will send and bring you from there. Why should I be bereft of both of you on one day?"   מהעַד־שׁ֨וּב אַף־אָחִ֜יךָ מִמְּךָ֗ וְשָׁכַח֙ אֵ֣ת אֲשֶׁר־עָשִׂ֣יתָ לּ֔וֹ וְשָֽׁלַחְתִּ֖י וּלְקַחְתִּ֣יךָ מִשָּׁ֑ם לָמָ֥ה אֶשְׁכַּ֛ל גַּם־שְׁנֵיכֶ֖ם י֥וֹם אֶחָֽד:
Why should I be bereft: Heb. אֶשְׁכַּל. I will be bereft of both of you. [This teaches that] one who buries his children is called שָׁכוּל, bereft. And so, concerning Jacob, it is said (below 43:14):“As I am bereft (שָׁכֹלְתִּי), I shall be bereft (שָׁכָלְתּי).”   למה אשכל: אהיה שכולה משניכם. הקובר את בניו קרוי שכול. וכן ביעקב אמר (להלן מג יד) כאשר שכלתי שכלתי:
of both of you: If he rises up against you and you kill him, his sons will rise up and kill you. And the Divine Spirit poured itself upon her and she prophesied that they would die on the same day, as is delineated in the chapter entitled הַמְּקַנֵּא לְאִשְׁתּוֹ (Sotah 13a).   גם שניכם: אם יקום עליך ואתה תהרגנו יעמדו בניו ויהרגוך, ורוח הקדש נזרקה בה ונתנבאה שביום אחד ימותו, כמו שמפורש בפרק המקנא לאשתו (סוטה יג א):
46And Rebecca said to Isaac, "I am disgusted with my life because of the daughters of Heth. If Jacob takes a wife of the daughters of Heth like these, from the daughters of the land, of what use is life to me?"   מווַתֹּ֤אמֶר רִבְקָה֙ אֶל־יִצְחָ֔ק קַ֣צְתִּי בְחַיַּ֔י מִפְּנֵ֖י בְּנ֣וֹת חֵ֑ת אִם־לֹקֵ֣חַ יַֽ֠עֲקֹ֠ב אִשָּׁ֨ה מִבְּנֽוֹת־חֵ֤ת כָּאֵ֨לֶּה֙ מִבְּנ֣וֹת הָאָ֔רֶץ לָ֥מָּה לִּ֖י חַיִּֽים:
I am disgusted with my life: Heb. קַצְתִּי, I am disgusted with my life.   קצתי בחיי: מאסתי בחיי:

Genesis Chapter 28

1And Isaac called Jacob and blessed him, and he commanded him and said to him, "You shall not take a wife of the daughters of Canaan.   אוַיִּקְרָ֥א יִצְחָ֛ק אֶל־יַֽעֲקֹ֖ב וַיְבָ֣רֶךְ אֹת֑וֹ וַיְצַוֵּ֨הוּ֙ וַיֹּ֣אמֶר ל֔וֹ לֹֽא־תִקַּ֥ח אִשָּׁ֖ה מִבְּנ֥וֹת כְּנָֽעַן:
2Arise, go to Padan aram, to the house of Bethuel, your mother's father, and take yourself from there a wife of the daughters of Laban, your mother's brother.   בק֥וּם לֵךְ֙ פַּדֶּ֣נָ֥ה אֲרָ֔ם בֵּ֥יתָה בְתוּאֵ֖ל אֲבִ֣י אִמֶּ֑ךָ וְקַח־לְךָ֤ מִשָּׁם֙ אִשָּׁ֔ה מִבְּנ֥וֹת לָבָ֖ן אֲחִ֥י אִמֶּֽךָ:
to Padan: Heb. פַּדֶּנָה like לְפַדָּן. [From Targum Onkelos]   פדנה: כמו לפדן:
to the house of Bethuel: Heb. בֵּיתָה to the house of (לְבֵית) Bethuel [Targum Onkelos]. Any word that requires a “lamed” at the beginning may take a“hey” at the end instead. [From Yev. 13b] 3.   ביתה בתואל: לבית בתואל. כל תיבה שצריכה למ"ד בתחלתה הטיל לה ה"א בסופה:
3And may the Almighty God bless you and make you fruitful and multiply you, and you shall become an assembly of peoples.   גוְאֵ֤ל שַׁדַּי֨ יְבָרֵ֣ךְ אֹֽתְךָ֔ וְיַפְרְךָ֖ וְיַרְבֶּ֑ךָ וְהָיִ֖יתָ לִקְהַ֥ל עַמִּֽים:
And…the Almighty God: Heb. שַׁדַּי. May He Who has enough (שֶׁדָּי) blessings for those who are blessed from His mouth, bless you.   ואל שדי: מי שדי בברכותיו למתברכין מפיו יברך אותך:
4And may He give you the blessing of Abraham, to you and to your seed with you, that you may inherit the land of your sojournings, which God gave to Abraham."   דוְיִתֶּן־לְךָ֙ אֶת־בִּרְכַּ֣ת אַבְרָהָ֔ם לְךָ֖ וּלְזַרְעֲךָ֣ אִתָּ֑ךְ לְרִשְׁתְּךָ֙ אֶת־אֶ֣רֶץ מְגֻרֶ֔יךָ אֲשֶׁר־נָתַ֥ן אֱלֹהִ֖ים לְאַבְרָהָֽם:
the blessing of Abraham: that He said to him (above 12:2): “And I will make you into a great nation” ; (above 22:18): “[And all the nations of the world] will bless themselves with your seed.” May those aforementioned blessings be for you. May that nation and that blessed seed emanate from you. [From Tanchuma, Vezoth Haberachah 1]   את ברכת אברהם: שאמר לו (לעיל יב ב) ואעשך לגוי גדול, (שם כב יח) והתברכו בזרעך. יהיו אותן ברכות האמורות בשבילך, ממך יצא אותו הגוי ואותו הזרע המבורך:

Seventh Portion

Genesis Chapter 28

5And Isaac sent Jacob, and he went to Padan aram, to Laban the son of Bethuel the Aramean, the brother of Rebecca, the mother of Jacob and Esau.   הוַיִּשְׁלַ֤ח יִצְחָק֙ אֶת־יַֽעֲקֹ֔ב וַיֵּ֖לֶךְ פַּדֶּ֣נָ֥ה אֲרָ֑ם אֶל־לָבָ֤ן בֶּן־בְּתוּאֵל֙ הָֽאֲרַמִּ֔י אֲחִ֣י רִבְקָ֔ה אֵ֥ם יַֽעֲקֹ֖ב וְעֵשָֽׂו:
the mother of Jacob and Esau: I do not know what this teaches us. [I.e., We already know from the narrative that Rebecca was their mother.]   אם יעקב ועשו: איני יודע מה מלמדנו:
6And Esau saw that Isaac had blessed Jacob and sent him away to Padan aram, to take himself a wife from there, and that when he blessed him, he commanded him, saying, "You shall not take a wife of the daughters of Canaan."   ווַיַּ֣רְא עֵשָׂ֗ו כִּֽי־בֵרַ֣ךְ יִצְחָק֘ אֶת־יַֽעֲקֹב֒ וְשִׁלַּ֤ח אֹתוֹ֙ פַּדֶּ֣נָ֥ה אֲרָ֔ם לָקַֽחַת־ל֥וֹ מִשָּׁ֖ם אִשָּׁ֑ה בְּבָֽרֲכ֣וֹ אֹת֔וֹ וַיְצַ֤ו עָלָיו֙ לֵאמֹ֔ר לֹֽא־תִקַּ֥ח אִשָּׁ֖ה מִבְּנ֥וֹת כְּנָֽעַן:
7And Jacob listened to his father and his mother, and he went to Padan aram.   זוַיִּשְׁמַ֣ע יַֽעֲקֹ֔ב אֶל־אָבִ֖יו וְאֶל־אִמּ֑וֹ וַיֵּ֖לֶךְ פַּדֶּ֣נָ֥ה אֲרָֽם:
And Jacob listened: This is connected to the aforementioned topic: When Esau saw that Isaac had blessed [Jacob] and that he had sent him off to Padan-aram, and that Jacob listened to his father and went to Padan-aram, and that the daughters of Canaan were displeasing [to his father], then he, too, went to Ishmael.   וישמע יעקב: מחובר לענין של מעלה וירא עשו כי ברך יצחק וגו' וכי שלח אותו פדנה ארם, וכי שמע יעקב אל אביו והלך פדנה ארם וכי רעות בנות כנען, והלך גם הוא אל ישמעאל:
8And Esau saw that the daughters of Canaan were displeasing to his father Isaac.   חוַיַּ֣רְא עֵשָׂ֔ו כִּ֥י רָע֖וֹת בְּנ֣וֹת כְּנָ֑עַן בְּעֵינֵ֖י יִצְחָ֥ק אָבִֽיו:
9So Esau went to Ishmael, and he took Mahalath, the daughter of Ishmael, the son of Abraham, the sister of Nebaioth, in addition to his other wives as a wife.   טוַיֵּ֥לֶךְ עֵשָׂ֖ו אֶל־יִשְׁמָעֵ֑אל וַיִּקַּ֡ח אֶת־מָֽחֲלַ֣ת | בַּת־יִשְׁמָעֵ֨אל בֶּן־אַבְרָהָ֜ם אֲח֧וֹת נְבָי֛וֹת עַל־נָשָׁ֖יו ל֥וֹ לְאִשָּֽׁה:
the sister of Nebaioth: Since it says, “the daughter of Ishmael,” do I not know that she was the sister of Nebaioth? But this teaches us that Ishmael died after he had betrothed her to Esau, before her marriage, and her brother Nebaioth gave her hand in marriage. This also teaches us that Jacob was sixty-three years old at that time, for Ishmael was seventy-four years old when Jacob was born. Ishmael was fourteen years older than Isaac, and Isaac was sixty years old when they were born, hence [Ishmael was] seventy-four. He lived one hundred and thirty seven years, as it is stated (above 25:17): “and these are the years of the life of Ishmael,” etc. Consequently, Jacob was sixty-three at Ishmael’s death. We learn from here that he hid for fourteen years in the house of Eber and afterwards went to Haran. [This can be deduced from the fact that] he stayed in Laban’s house before Joseph’s birth only fourteen years, as it is said (below 31:41): “I worked for you fourteen years for your two daughters and six years for your sheep,” and the payment for the sheep took place after Joseph was born, as it is said (below 30:25): “And it came to pass when Rachel had given birth to Joseph, etc.,” and Joseph was thirty years old when he became ruler, and from then until Jacob descended to Egypt were nine years: seven of plenty and two of famine. And Jacob said to Pharaoh (below 47:9): “The days of the years of my sojournings are one hundred and thirty years.” Go forth and figure 14 years before Joseph was born, plus the 30 years of Joseph’s age, plus the 9 years from the time he became ruler until Jacob came. The total is 53. And when he [Jacob] left his father, he was 63, totaling 116. Yet he said [to Pharaoh, “I am] one hundred and thirty years old.” Hence, there are fourteen years missing. Thus, you learn that after he had received the blessings, he hid in the house of Eber for fourteen years. [From Meg. 17:1] (However, he was not punished [for these fourteen years] because of the merit [of having studied] Torah, for Joseph was separated from his father only twenty-two years, i.e., from age seventeen until age thirty-nine, corresponding to the twenty-two years that Jacob was separated from his father [when] he did not honor him. These are the twenty years in Laban’s house, plus the two years that he spent traveling [home], as it is written (below 33:17): “And he built himself a house, and for his cattle he made booths.” Our Rabbis of Blessed Memory inferred from this verse that he spent eighteen months on the road, for the house was for the rainy season, and the booths were for the summer. And, according to the calculation of the verses, which we calculated above, from the time he left his father until he went down to Egypt, at the age of one hundred and thirty, we find an additional fourteen years, therefore, it is certain that he hid in the house of Eber to learn Torah while on his way to the house of Laban. And because of the merit of the Torah, he was not punished for them [those fourteen years], and Joseph was separated from him for only twenty-two years-measure for measure. The above is from an old Rashi text).   אחות נביות: ממשמע שנאמר (לעיל כה יג) בת ישמעאל איני יודע שהיא אחות נביות, אלא למדנו שמת ישמעאל משיעדה לעשו קודם נשואיה והשיאה נביות אחיה. ולמדנו שהיה יעקב באותו הפרק בן ששים ושלש שנים, שהרי ישמעאל בן שבעים וארבע שנים היה כשנולד יעקב, ארבע עשרה שנה היה גדול ישמעאל מיצחק, ויצחק בן ששים שנה בלדת אותם הרי שבעים וארבע, ושנותיו היו מאה שלושים ושבע, שנאמר (שם יז) ואלה שני חיי ישמעאל וגו', נמצא יעקב כשמת ישמעאל בן ששים ושלש שנים היה, ולמדנו מכאן שנטמן בבית עבר ארבע עשרה שנה ואחר כך הלך לחרן, שהרי לא שהה בבית לבן שלפני לידתו של יוסף אלא ארבע עשרה שנה, שנאמר (שם לא מא) עבדתיך ארבע עשרה שנה בשתי בנותיך ושש שנים בצאנך ושכר הצאן משנולד יוסף היה, שנאמר (שם ל כה) ויהי כאשר ילדה רחל את יוסף וגו', ויוסף בן שלשים שנה היה כשמלך, ומשם עד שירד יעקב למצרים תשע שנים, שבע של שובע ושתיים של רעב, ויעקב אמר לפרעה (שם מז ט) ימי שני מגורי שלשים ומאת שנה. צא וחשוב ארבע עשרה שלפני לידת יוסף, ושלשים של יוסף, ותשע משמלך עד שבא יעקב הרי חמשים ושלש, וכשפירש מאביו היה בן ששים ושלש הרי מאה ושש עשרה, והוא אומר שלשים ומאת שנה, הרי חסרים ארבע עשרה שנים הא למדת שאחר שקבל הברכות נטמן בבית עבר ארבע עשרה שנים. (אבל לא נענש עליהם בזכות התורה, שהרי לא פירש יוסף מאביו אלא עשרים ושתים שנה דהיינו משבע עשרה עד שלשים ותשע כנגד עשרים ושתים שפירש יעקב מאביו ולא כבדו, והם עשרים שנים בבית לבן, ושתי שנים ששהה בדרך, כדכתיב (להלן לג יז) ויבן לו בית ולמקנהו עשה סכות, ופירשו רבותינו ז"ל מזה הפסוק ששהה שמונה עשר חדשים בדרך, דבית הוה בימות הגשמים וסכות הוה בימות החמה, ולחשבון הפסוקים שחשבנו לעיל משפירש מאביו עד שירד למצרים שהיה בן מאה שלשים שנים, שם אנו מוצאים עוד ארבע עשרה שנים, אלא ודאי נטמן בבית עבר בהליכתו לבית לבן ללמוד תורה ממנו, ובשביל זכות התורה לא נענש עליהם ולא פירש יוסף ממנו אלא עשרים ושתים שנה, מדה כנגד מדה):
to his other wives: He added wickedness upon his wickedness, for he did not divorce the first ones. [From Gen. Rabbah 67:13]   על נשיו: הוסיף רשעה על רשעתו, שלא גירש את הראשונות:

Maftir Portion

Genesis Chapter 28

7And Jacob listened to his father and his mother, and he went to Padan aram.   זוַיִּשְׁמַ֣ע יַֽעֲקֹ֔ב אֶל־אָבִ֖יו וְאֶל־אִמּ֑וֹ וַיֵּ֖לֶךְ פַּדֶּ֣נָ֥ה אֲרָֽם:
And Jacob listened: This is connected to the aforementioned topic: When Esau saw that Isaac had blessed [Jacob] and that he had sent him off to Padan-aram, and that Jacob listened to his father and went to Padan-aram, and that the daughters of Canaan were displeasing [to his father], then he, too, went to Ishmael.   וישמע יעקב: מחובר לענין של מעלה וירא עשו כי ברך יצחק וגו' וכי שלח אותו פדנה ארם, וכי שמע יעקב אל אביו והלך פדנה ארם וכי רעות בנות כנען, והלך גם הוא אל ישמעאל:
8And Esau saw that the daughters of Canaan were displeasing to his father Isaac.   חוַיַּ֣רְא עֵשָׂ֔ו כִּ֥י רָע֖וֹת בְּנ֣וֹת כְּנָ֑עַן בְּעֵינֵ֖י יִצְחָ֥ק אָבִֽיו:
9So Esau went to Ishmael, and he took Mahalath, the daughter of Ishmael, the son of Abraham, the sister of Nebaioth, in addition to his other wives as a wife.   טוַיֵּ֥לֶךְ עֵשָׂ֖ו אֶל־יִשְׁמָעֵ֑אל וַיִּקַּ֡ח אֶת־מָֽחֲלַ֣ת | בַּת־יִשְׁמָעֵ֨אל בֶּן־אַבְרָהָ֜ם אֲח֧וֹת נְבָי֛וֹת עַל־נָשָׁ֖יו ל֥וֹ לְאִשָּֽׁה:
the sister of Nebaioth: Since it says, “the daughter of Ishmael,” do I not know that she was the sister of Nebaioth? But this teaches us that Ishmael died after he had betrothed her to Esau, before her marriage, and her brother Nebaioth gave her hand in marriage. This also teaches us that Jacob was sixty-three years old at that time, for Ishmael was seventy-four years old when Jacob was born. Ishmael was fourteen years older than Isaac, and Isaac was sixty years old when they were born, hence [Ishmael was] seventy-four. He lived one hundred and thirty seven years, as it is stated (above 25:17): “and these are the years of the life of Ishmael,” etc. Consequently, Jacob was sixty-three at Ishmael’s death. We learn from here that he hid for fourteen years in the house of Eber and afterwards went to Haran. [This can be deduced from the fact that] he stayed in Laban’s house before Joseph’s birth only fourteen years, as it is said (below 31:41): “I worked for you fourteen years for your two daughters and six years for your sheep,” and the payment for the sheep took place after Joseph was born, as it is said (below 30:25): “And it came to pass when Rachel had given birth to Joseph, etc.,” and Joseph was thirty years old when he became ruler, and from then until Jacob descended to Egypt were nine years: seven of plenty and two of famine. And Jacob said to Pharaoh (below 47:9): “The days of the years of my sojournings are one hundred and thirty years.” Go forth and figure 14 years before Joseph was born, plus the 30 years of Joseph’s age, plus the 9 years from the time he became ruler until Jacob came. The total is 53. And when he [Jacob] left his father, he was 63, totaling 116. Yet he said [to Pharaoh, “I am] one hundred and thirty years old.” Hence, there are fourteen years missing. Thus, you learn that after he had received the blessings, he hid in the house of Eber for fourteen years. [From Meg. 17:1] (However, he was not punished [for these fourteen years] because of the merit [of having studied] Torah, for Joseph was separated from his father only twenty-two years, i.e., from age seventeen until age thirty-nine, corresponding to the twenty-two years that Jacob was separated from his father [when] he did not honor him. These are the twenty years in Laban’s house, plus the two years that he spent traveling [home], as it is written (below 33:17): “And he built himself a house, and for his cattle he made booths.” Our Rabbis of Blessed Memory inferred from this verse that he spent eighteen months on the road, for the house was for the rainy season, and the booths were for the summer. And, according to the calculation of the verses, which we calculated above, from the time he left his father until he went down to Egypt, at the age of one hundred and thirty, we find an additional fourteen years, therefore, it is certain that he hid in the house of Eber to learn Torah while on his way to the house of Laban. And because of the merit of the Torah, he was not punished for them [those fourteen years], and Joseph was separated from him for only twenty-two years-measure for measure. The above is from an old Rashi text).   אחות נביות: ממשמע שנאמר (לעיל כה יג) בת ישמעאל איני יודע שהיא אחות נביות, אלא למדנו שמת ישמעאל משיעדה לעשו קודם נשואיה והשיאה נביות אחיה. ולמדנו שהיה יעקב באותו הפרק בן ששים ושלש שנים, שהרי ישמעאל בן שבעים וארבע שנים היה כשנולד יעקב, ארבע עשרה שנה היה גדול ישמעאל מיצחק, ויצחק בן ששים שנה בלדת אותם הרי שבעים וארבע, ושנותיו היו מאה שלושים ושבע, שנאמר (שם יז) ואלה שני חיי ישמעאל וגו', נמצא יעקב כשמת ישמעאל בן ששים ושלש שנים היה, ולמדנו מכאן שנטמן בבית עבר ארבע עשרה שנה ואחר כך הלך לחרן, שהרי לא שהה בבית לבן שלפני לידתו של יוסף אלא ארבע עשרה שנה, שנאמר (שם לא מא) עבדתיך ארבע עשרה שנה בשתי בנותיך ושש שנים בצאנך ושכר הצאן משנולד יוסף היה, שנאמר (שם ל כה) ויהי כאשר ילדה רחל את יוסף וגו', ויוסף בן שלשים שנה היה כשמלך, ומשם עד שירד יעקב למצרים תשע שנים, שבע של שובע ושתיים של רעב, ויעקב אמר לפרעה (שם מז ט) ימי שני מגורי שלשים ומאת שנה. צא וחשוב ארבע עשרה שלפני לידת יוסף, ושלשים של יוסף, ותשע משמלך עד שבא יעקב הרי חמשים ושלש, וכשפירש מאביו היה בן ששים ושלש הרי מאה ושש עשרה, והוא אומר שלשים ומאת שנה, הרי חסרים ארבע עשרה שנים הא למדת שאחר שקבל הברכות נטמן בבית עבר ארבע עשרה שנים. (אבל לא נענש עליהם בזכות התורה, שהרי לא פירש יוסף מאביו אלא עשרים ושתים שנה דהיינו משבע עשרה עד שלשים ותשע כנגד עשרים ושתים שפירש יעקב מאביו ולא כבדו, והם עשרים שנים בבית לבן, ושתי שנים ששהה בדרך, כדכתיב (להלן לג יז) ויבן לו בית ולמקנהו עשה סכות, ופירשו רבותינו ז"ל מזה הפסוק ששהה שמונה עשר חדשים בדרך, דבית הוה בימות הגשמים וסכות הוה בימות החמה, ולחשבון הפסוקים שחשבנו לעיל משפירש מאביו עד שירד למצרים שהיה בן מאה שלשים שנים, שם אנו מוצאים עוד ארבע עשרה שנים, אלא ודאי נטמן בבית עבר בהליכתו לבית לבן ללמוד תורה ממנו, ובשביל זכות התורה לא נענש עליהם ולא פירש יוסף ממנו אלא עשרים ושתים שנה, מדה כנגד מדה):
to his other wives: He added wickedness upon his wickedness, for he did not divorce the first ones. [From Gen. Rabbah 67:13]   על נשיו: הוסיף רשעה על רשעתו, שלא גירש את הראשונות:

Haftarah

Malachi Chapter 1

1The burden of the word of the Lord to Israel in the hand of Malachi.   א מַשָּׂ֥א דְבַר־יְהֹוָ֖ה אֶל־יִשְׂרָאֵ֑ל בְּיַ֖ד מַלְאָכִֽי:
The burden of the word of the Lord: Porport in Old French, burden. A word delivered to Malachi to bear to the children of Israel.  
in the hand of Malachi: It was already delivered into his hand for many days. From here, our Sages expounded in a baraitha of Mechilta that all the prophets stood on Mount Sinai and there the prophecies were delivered to them, and so [Isaiah (48:16)] says: “From the time it was, there was I, and now, the Lord God has sent me, [and His spirit].”  
2I loved you, said the Lord, and you said, "How have You loved us?" Was not Esau a brother to Jacob? says the Lord. And I loved Jacob.   באָהַ֚בְתִּי אֶתְכֶם֙ אָמַ֣ר יְהֹוָ֔ה וַֽאֲמַרְתֶּ֖ם בַּמָּ֣ה אֲהַבְתָּ֑נוּ הֲלוֹא־אָ֨ח עֵשָׂ֚ו לְיַֽעֲקֹב֙ נְאֻם־יְהֹוָ֔ה וָֽאֹהַ֖ב אֶת־יַֽעֲקֹֽב:
And I loved Jacob: And I gave him (Jer. 3:19) “a desirable land, an inheritance of the desire of hosts of nations” ; a land that all the hosts of nations desire.  
3And I hated Esau, and I made his mountains desolate and his heritage into [a habitat for] the jackals of the desert.   גוְאֶת־עֵשָׂ֖ו שָׂנֵ֑אתִי וָֽאָשִׂ֚ים אֶת־הָרָיו֙ שְׁמָמָ֔ה וְאֶת־נַֽחֲלָת֖וֹ לְתַנּ֥וֹת מִדְבָּֽר:
And I hated Esau: to push him off to a land because of Jacob, his brother. Now it is customary in the world that, if one has two sons, he selects a beautiful portion for the firstborn.  
and I made his mountains desolate: They do not compare to the mountains of Israel.  
for the jackals of the desert: A den of jackals.  
4Should Edom say, "We were poor, but we will return and build the ruins"? So said the Lord of Hosts: They shall build, but I will demolish; and they shall be called the border of wickedness and the people whom the Lord has damned forever.   דכִּֽי־תֹאמַ֨ר אֱד֜וֹם רֻשַּׁ֗שְׁנוּ וְנָשׁוּב֙ וְנִבְנֶ֣ה חֳרָב֔וֹת כֹּ֚ה אָמַר֙ יְהֹוָ֣ה צְבָא֔וֹת הֵ֥מָּה יִבְנ֖וּ וַֽאֲנִ֣י אֶֽהֱר֑וֹס וְקָרְא֚וּ לָהֶם֙ גְּב֣וּל רִשְׁעָ֔ה וְהָעָ֛ם אֲשֶׁר־זָעַ֥ם יְהֹוָ֖ה עַד־עוֹלָֽם:
Should Edom say, “We were poor”: And if Edom says, “At first we were poor, but from now on we will be rich from the spoils of Jerusalem.”  
but we will return and build the ruins: Our ruins, so said the Lord, etc.  
5And your eyes shall see, and you shall say, "The Lord is great beyond the border of Israel."   הוְעֵֽינֵיכֶ֖ם תִּרְאֶ֑ינָה וְאַתֶּ֚ם תֹּֽאמְרוּ֙ יִגְדַּ֣ל יְהֹוָ֔ה מֵעַ֖ל לִגְב֥וּל יִשְׂרָאֵֽל:
“The Lord is great beyond the border of Israel.”: He will show His greatness over our border, to make known that we are His people. And Jonathan rendered: May the glory of the Lord be magnified, and He has widened the border of Israel.  
6A son honors a father, and a slave his master. Now if I am a father, where is My honor? And if I am a master, where is My fear? says the Lord of Hosts to you, the priests, who despise My name. But you said, "How have we despised Your Name?"   ובֵּ֛ן יְכַבֵּ֥ד אָ֖ב וְעֶ֣בֶד אֲדֹנָ֑יו וְאִם־אָ֣ב אָ֣נִי אַיֵּ֣ה כְבוֹדִ֡י וְאִם־אֲדוֹנִ֣ים אָנִי֩ אַיֵּ֨ה מֽוֹרָאִ֜י אָמַ֣ר | יְהֹוָ֣ה צְבָא֗וֹת לָכֶם֙ הַכֹּֽהֲנִים֙ בּוֹזֵ֣י שְׁמִ֔י וַֽאֲמַרְתֶּ֕ם בַּמֶּ֥ה בָזִ֖ינוּ אֶת־שְׁמֶֽךָ:
A son: is required to honor his father, and so a slave his master and you are called sons and slaves. Now, if I am your father, where is My honor?  
says the Lord of Hosts to you: You, the priests who despise My Name.  
But you said, “How have we despised”: I knew that you would say, “How have we despised?” This is the contempt [as follows:]  
7You offer on My altar defiled food, yet you say, "How have we defiled You?" By your saying, "God's table is contemptible."   זמַגִּישִׁ֚ים עַל־מִזְבְּחִי֙ לֶ֣חֶם מְגֹאָ֔ל וַֽאֲמַרְתֶּ֖ם בַּמֶּ֣ה גֵֽאַלְנ֑וּךָ בֶּֽאֱמָרְכֶ֕ם שֻׁלְחַ֥ן יְהֹוָ֖ה נִבְזֶ֥ה הֽוּא:
You offer on My altar, etc., yet you say: And if you say.  
“How have we defiled You?”: How have we defiled for You the bread of Your altar? I reply to you that, in this manner you have defiled Me.  
By your saying, “God’s table is contemptible.”: They would look with contempt on sharing equally the meal offerings and the hallowed foods, and they would say, “Since we may not share a meal offering for a meal offering, or a sacrifice for a sacrifice, it is too much bother and toil to divide each meal offering for the olive- sized piece or the bean-sized piece that is apportioned to each one.”  
8When you offer a blind [animal] for a sacrifice, is there nothing wrong? And when you offer a lame or a sick one, is there nothing wrong? Were you to offer it to your governor, would he accept you or would he favor you? says the Lord of Hosts.   חוְכִֽי־תַגִּשׁ֨וּן עִוֵּ֚ר לִזְבֹּ֙חַ֙ אֵ֣ין רָ֔ע וְכִ֥י תַגִּ֛ישׁוּ פִּסֵּ֥חַ וְחֹלֶ֖ה אֵ֣ין רָ֑ע הַקְרִיבֵ֨הוּ נָ֜א לְפֶֽחָתֶ֗ךָ הֲיִרְצְךָ֙ אוֹ הֲיִשָּׂ֣א פָנֶ֔יךָ אָמַ֖ר יְהֹוָ֥ה צְבָאֽוֹת:
is there nothing wrong?: Is this thing not bad?  
9And now, will you pray before the Lord that He be gracious to us? This has come from your hand. Will He favor any of you? says the Lord of Hosts.   טוְעַתָּ֛ה חַלּוּ־נָ֥א פְנֵי־אֵ֖ל וִֽיחָנֵּ֑נוּ מִיֶּדְכֶם֙ הָ֣יְתָה זֹּ֔את הֲיִשָּׂ֚א מִכֶּם֙ פָּנִ֔ים אָמַ֖ר יְהֹוָ֥ה צְבָאֽוֹת:
And now, will you pray before the Lord?: And now, you priests, who commit this evil, how does it enter your mind that you can be the messengers of Israel, to supplicate God to have compassion on them? Lo, this evil has come from your hand.  
Will He favor any of you: to hearken to a prayer from your mouth, and to favor those who sent you?  
10O that there were even one among you that would close the doors [of the Temple] and that you would not kindle fire on My altar in vain! I have no desire in you, says the Lord of Hosts. Neither will I accept an offering from your hand.   ימִ֚י גַם־בָּכֶם֙ וְיִסְגֹּ֣ר דְּלָתַ֔יִם וְלֹֽא־תָאִ֥ירוּ מִזְבְּחִ֖י חִנָּ֑ם אֵֽין־לִ֨י חֵ֜פֶץ בָּכֶ֗ם אָמַר֙ יְהֹוָ֣ה צְבָא֔וֹת וּמִנְחָ֖ה לֹֽא־אֶרְצֶ֥ה מִיֶּדְכֶֽם:
O that there were even one among you that would close the doors: If only a good man would arise among you who would close the doors of My sanctuary so as not to allow this abominable sacrifice there.  
and that you would not kindle fire on My altar in vain: with fire offerings with which I am not placated, for I have no desire in you. And our Sages expounded in Torath Kohanim (7:154): If a person says to his friend, “Close this door for me,” he does not demand compensation for it; [or if he says,] “Light this candle for me,” he does not request compensation for it. But you - who is there among you who closed My doors, gratis? Neither did you kindle fire on My altar gratis. Surely, things that are customarily done for compensation you did not do gratis. Therefore, I have no desire in you.  
11For, from the rising of the sun until its setting, My Name is great among the nations, and everywhere offerings are burnt and offered up to My Name; yea, a pure oblation, for My Name is great among the nations, says the Lord of Hosts.   יאכִּ֣י מִמִּזְרַח־שֶׁ֜מֶשׁ וְעַד־מְבוֹא֗וֹ גָּד֚וֹל שְׁמִי֙ בַּגּוֹיִ֔ם וּבְכָל־מָק֗וֹם מֻקְטָ֥ר מֻגָּ֛שׁ לִשְׁמִ֖י וּמִנְחָ֣ה טְהוֹרָ֑ה כִּֽי־גָד֚וֹל שְׁמִי֙ בַּגּוֹיִ֔ם אָמַ֖ר יְהֹוָ֥ה צְבָאֽוֹת:
My Name is great among the nations: Our Sages stated (Men. 110a): For they call Him the God of the gods. Even one who has an idol knows that He is the God Who is over all of them - and everywhere they donate in My Name. Our Sages, however, explained: These are the Torah scholars who are engaged in the laws of the Temple service everywhere, and likewise, every prayer of Israel that they pray anywhere is to Me as a pure oblation. And so did Jonathan paraphrase: And every time that you do My will, I accept your prayer, and My great Name is sanctified through you, and your prayer is like a pure offering before Me. This is the explanation of the verse: Now why do you profane My Name? Is it not great among the nations? As for Me, My love and My affection are upon you wherever you pray before Me, and even in exile, [offerings are] burnt and offered up to My Name.  
yea, a pure oblation: it is to Me, for through you My Name is feared among the nations. Yet you profane Me and My Name.  
12But you are profaning it by your saying, "The Lord's table is defiled"; and its expression is "Its food is contemptible."   יבוְאַתֶּ֖ם מְחַלְּלִ֣ים אֹת֑וֹ בֶּֽאֱמָרְכֶ֗ם שֻׁלְחַ֚ן אֲדֹנָי֙ מְגֹאָ֣ל ה֔וּא וְנִיב֖וֹ נִבְזֶ֥ה אָכְלֽוֹ:
and its expression is “Its food is contemptible.”: The expression of the altar that is fluent on your lips is always, “Its food is contemptible”; that [is all] you say about it. You have already spread this slander, and you have strongly attached this expression to My altar.  
its food: its food.  
13And you say, "Here is a weary one," and you cause it pain, says the Lord of Hosts. And you brought that which was taken by violence, and the lame and the sick. And you bring an offering-will I accept it from your hand? says the Lord.   יגוַֽאֲמַרְתֶּם֩ הִנֵּ֨ה מַתְּלָאָ֜ה וְהִפַּחְתֶּ֣ם אוֹת֗וֹ אָמַר֙ יְהֹוָ֣ה צְבָא֔וֹת וַֽהֲבֵאתֶ֣ם גָּז֗וּל וְאֶת־הַפִּסֵּ֙חַ֙ וְאֶת־הַ֣חוֹלֶ֔ה וַֽהֲבֵאתֶ֖ם אֶת־הַמִּנְחָ֑ה הַֽאֶרְצֶ֥ה אוֹתָ֛הּ מִיֶּדְכֶ֖ם אָמַ֥ר יְהֹוָֽה:
And you say, “Here is a weary one”: An emaciated animal, and we are poor and cannot afford the choicest for [our] vows. So did Jonathan render: This is what we have brought from our toil.  
and you cause it pain: This is one of the eighteen words [in all of Scripture known as] the emendations of the scribes. וְהִפַּחְתֶּם אוֹתוֹ should have been written: אוֹתִי, and you cause Me pain. Scripture, however, euphemized, writing אוֹתוֹ it.  
and you cause pain: and you cause pain, an expression of despair (Job 11:20).  
it: My table.  
14And cursed is he who deals craftily; although there is a ram in his flock, he vows and sacrifices a blemished one. For I am a great King, says the Lord of Hosts, and My Name is feared among the nations.   ידוְאָר֣וּר נוֹכֵ֗ל וְיֵ֚שׁ בְּעֶדְרוֹ֙ זָכָ֔ר וְנֹדֵ֛ר וְזֹבֵ֥חַ מָשְׁחָ֖ת לַֽאדֹנָ֑י כִּי֩ מֶ֨לֶךְ גָּד֜וֹל אָ֗נִי אָמַר֙ יְהֹוָ֣ה צְבָא֔וֹת וּשְׁמִ֖י נוֹרָ֥א בַגּוֹיִֽם:
he who deals craftily: Plots deceitfully, with guile, before Me, saying, “I have none better than this. ”  
a ram: a ram fit for a burnt offering; and he vows and sacrifices a blemished one - as in (Lev. 22:25), “their corruption is in them; a blemish is in them.”  

Malachi Chapter 2

1And now, to you is this commandment, O priests.   אוְעַתָּ֗ה אֲלֵיכֶ֛ם הַמִּצְוָ֥ה הַזֹּ֖את הַכֹּֽהֲנִֽים:
to you, etc., O priests: I charge you with this commandment, that you shall not sacrifice these on My altar.  
2If you do not heed, and if you do not take it to heart to give honor to My Name, says the Lord of Hosts, I will send the curse upon you, and I will curse your blessings. Indeed I have [already] cursed it, for you do not take it to heart.   באִם־לֹ֣א תִשְׁמְע֡וּ וְאִם־לֹא֩ תָשִׂ֨ימוּ עַל־לֵ֜ב לָתֵ֧ת כָּב֣וֹד לִשְׁמִ֗י אָמַר֙ יְהֹוָ֣ה צְבָא֔וֹת וְשִׁלַּחְתִּ֚י בָכֶם֙ אֶת־הַמְּאֵרָ֔ה וְאָֽרוֹתִ֖י אֶת־בִּרְכֽוֹתֵיכֶ֑ם וְגַם֙ אָרוֹתִ֔יהָ כִּ֥י אֵֽינְכֶ֖ם שָׂמִ֥ים עַל־לֵֽב:
and I will curse: And I will curse your blessings; how I should bless the grain, the wine, and the oil for you.  
Indeed I have [already] cursed it: Indeed, it is unnecessary to have the matter depend on the condition upon which I made it depend: if they do not obey. For I know that you will not obey. Therefore, I have already cursed it - from now.  
3Behold! I rebuke the seed because of you, and I will scatter dung upon your face-the dung of your festive sacrifices, and it shall take you to itself.   גהִֽנְנִ֨י גֹעֵ֚ר לָכֶם֙ אֶת־הַזֶּ֔רַע וְזֵרִ֚יתִי פֶ֙רֶשׁ֙ עַל־פְּנֵיכֶ֔ם פֶּ֖רֶשׁ חַגֵּיכֶ֑ם וְנָשָׂ֥א אֶתְכֶ֖ם אֵלָֽיו:
and I will scatter dung: of the animals of your festive sacrifices; that is to say, you will not receive reward from Me, but [you will receive a curse] for harm and shame. And I will rebuke the seed of the field because of you.  
and it shall take you to itself: The dung of your sacrificial animals will take you to itself to [make you] cheap and despised, as it is.  
4And you shall know that I have sent you this commandment, that My covenant be with Levi, says the Lord of Hosts.   דוִֽידַעְתֶּ֕ם כִּי שִׁלַּ֣חְתִּי אֲלֵיכֶ֔ם אֵ֖ת הַמִּצְוָ֣ה הַזֹּ֑את לִֽהְי֚וֹת בְּרִיתִי֙ אֶת־לֵוִ֔י אָמַ֖ר יְהֹוָ֥ה צְבָאֽוֹת:
that My covenant be with Levi: for I wish that you will exist with Me with the covenant that I formed for the tribe of Levi.  
5My covenant was with him, life and peace, and I gave them to him [with] fear; and he feared Me, and because of My Name, he was over-awed.   הבְּרִיתִ֣י | הָֽיְתָ֣ה אִתּ֗וֹ הַֽחַיִּים֙ וְהַשָּׁל֔וֹם וָֽאֶתְּנֵם־ל֥וֹ מוֹרָ֖א וַיִּֽירָאֵ֑נִי וּמִפְּנֵ֥י שְׁמִ֖י נִחַ֥ת הֽוּא:
life and peace: As it was said to Phinehas (Num. 25:12): “My covenant of peace” ; and it was promised to him and to his seed after him, thus indicating that his seed will be alive.  
and I gave them to him: that he accept them with fear, and so he did, and he feared Me.  
he was over-awed: an expression of חִתַּת, fear; he was afraid.  
6True teaching was in his mouth, and injustice was not found on his lips. In peace and equity he went with Me, and he brought back many from iniquity.   ותּוֹרַ֚ת אֱמֶת֙ הָֽיְתָ֣ה בְּפִ֔יהוּ וְעַוְלָ֖ה לֹֽא־נִמְצָ֣א בִשְׂפָתָ֑יו בְּשָׁל֚וֹם וּבְמִישׁוֹר֙ הָלַ֣ךְ אִתִּ֔י וְרַבִּ֖ים הֵשִׁ֥יב מֵֽעָו‍ֹֽן:
In peace and equity he went with Me: Aaron, Eleazar, and Phinehas and so in the episode of the calf, they brought back all their tribe from iniquity, as it is said (Ex. 32:26), “all the children of Levi gathered to him.”  
7For a priest's lips shall guard knowledge, and teaching should be sought from his mouth, for he is a messenger of the Lord of Hosts.   זכִּֽי־שִׂפְתֵ֚י כֹהֵן֙ יִשְׁמְרוּ־דַ֔עַת וְתוֹרָ֖ה יְבַקְשׁ֣וּ מִפִּ֑יהוּ כִּ֛י מַלְאַ֥ךְ יְהֹוָֽה־צְבָא֖וֹת הֽוּא:
For a priest’s lips: It is incumbent upon them to guard knowledge. Why? Because…  
teaching should be sought from his mouth: This matter has already (Deut. 33:10) been delivered to them.“They shall teach Your judgments to Jacob.”  
for he is a messenger: the agent of the Holy One, blessed be He; like the ministering angels, to serve Him and to enter into His compartment. [I.e., into the place where God’s presence is manifest.]  
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