| 28May God grant you of the dew of heaven and the fat—i.e., the choicest fruits—of the land, and an abundance of grain and wine. |
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כחוְיִתֶּן־לְךָ֙ הָֽאֱלֹהִ֔ים מִטַּ֨ל הַשָּׁמַ֔יִם וּמִשְׁמַנֵּ֖י הָאָ֑רֶץ וְרֹ֥ב דָּגָ֖ן וְתִירֽשׁ: |
| וְיִתֶּן־לְךָ - (lit.) And may God grant you. The ו of וְיִתֶּן indicates an addition, and therefore its meaning is: May He give and give again. But according to its straightforward meaning, the ו continues the previous topic: “See, My son’s fragrance, which the Holy One, blessed be He, has given to him, is like the fragrance of a field…, and may God also grant you of the dew of heaven…” |
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וְיִתֶּן־לְךָ.
יִתֵּן וְיַחֲזֹר וְיִתֵּן (בראשית רבה). וּלְפִי פְשׁוּטוֹ מוּסָב לְעִנְיָן הָרִאשׁוֹן: רְאֵה רֵיחַ בְּנִי שֶׁנָּתַן לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא כְּרֵיחַ שָׂדֶה וְגוֹ' וְעוֹד יִתֵּן לְךָ מִטַּל הַשָּׁמַיִם וְגוֹ':
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| מִטַּל הַשָּׁמַיִם - Of the dew of heaven. Understand this literally, but there are also aggadic explanations giving many different interpretations. What is the significance of הָאֱלֹהִים (God’s Name associated with the attribute of justice)? It signifies that the blessings will be given with justice. If you deserve it, God will give it to you, but if not, He will not give it to you. To Esau, however, Isaac said, “Your dwelling place will be blessed with the fat of the land”; whether you are righteous or wicked, God will give it to you. And from him King Solomon, upon building the holy Temple, learned how to compose his prayer: An Israelite, who possesses faith and accepts the fairness of Divine Judgment, will not complain to You; therefore: “may You grant each person according to all his ways, for You know what is in his heart.” However, regarding a gentile who lacks faith, Solomon therefore said, “May You hear in Heaven… and do everything for which the gentile prays to You.” Whether or not he is deserving, grant him his request so that he will not complain to You. |
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מִטַּל הַשָּׁמַיִם.
כְּמַשְׁמָעוֹ; וּמִדְרְשֵׁי אַגָּדָה יֵשׁ לְהַרְבֵּה פָנִים: (דָבָר אַחֵר, מַהוּ הָאֱלֹהִים? בַּדִּין; אִם רָאוּי לְךָ יִתֵּן לְךָ וְאִם לָאו לֹא יִתֵּן לְךָ, אֲבָל לְעֵשָׂו אָמַר מִשְׁמַנֵּי הָאָרֶץ יִהְיֶה מוֹשָׁבֶךָ, בֵּין צַדִּיק בֵּין רָשָׁע יִתֵּן לְךָ; וּמִמֶּנּוּ לָמַד שְׁלֹמֹה, כְּשֶׁעָשָׂה הַבַּיִת סִדֵּר תְּפִלָּתוֹ. יִשְׂרָאֵל שֶׁהוּא בַעַל אֱמוּנָה וּמַצְדִּיק עָלָיו אֶת הַדִּין לֹא יִקְרָא עָלֶיךָ תִּגָּר, לְפִיכָךְ וְנָתַתָּ לָאִישׁ בְכָל דְּרָכָיו אֲשֶׁר תֵּדַע אֶת לְבָבוֹ (מלכים א, ח'), אֲבָל נָכְרִי מְחֻסַּר אֲמָנָה, לְפִיכָךְ אָמַר אַתָּה תִּשְׁמַע הַשָּׁמַיִם, וְעָשִׂיתָ כְּכֹל אֲשֶׁר יִקְרָא אֵלֶיךָ הַנָּכְרִי (שם), בֵּין רָאוּי בֵּין שֶׁאֵינוֹ רָאוּי תֵּן לוֹ, כְּדֵי שֶׁלֹּא יִקְרָא עָלֶיךָ תִּגָּר, ברש"י ישן מדיק:)
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| 29May peoples serve you and nations bow down to you. May you be master over your brothers, and may your mother’s sons prostrate themselves before you. Those who curse you will be cursed, and those who bless you will be blessed.” |
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כטיַֽעַבְד֣וּךָ עַמִּ֗ים וְיִשְׁתַּֽחֲו֤וּ (כתיב וישתחו) לְךָ֙ לְאֻמִּ֔ים הֱוֵ֤ה גְבִיר֙ לְאַחֶ֔יךָ וְיִשְׁתַּֽחֲו֥וּ לְ֖ךָ בְּנֵ֣י אִמֶּ֑ךָ אֹֽרֲרֶ֣יךָ אָר֔וּר וּמְבָֽרֲכֶ֖יךָ בָּרֽוּךְ: |
| בְּנֵי אִמֶּךָ - Your mother’s sons. But Jacob said to Judah, “your father’s sons will bow down to you.” This was because Jacob had sons from several mothers, whereas here, since Isaac had married only one wife, he said, “your mother’s sons.” |
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בְּנֵי אִמֶּךָ.
וְיַעֲקֹב אָמַר לִיהוּדָה בְּנֵי אָבִיךָ, לְפִי שֶׁהָיוּ לוֹ בָנִים מִכַּמָּה אִמָּהוֹת, וְכָאן, שֶׁלֹּא נָשָׂא אֶלָּא אִשָּׁה אַחַת, אוֹמֵר בְּנֵי אִמֶּךָ (בראשית רבה):
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| אֹֽרֲרֶיךָ אָרוּר וּמְבָֽרֲכֶיךָ בָּרֽוּךְ - Those who curse you will be cursed, and those who bless you will be blessed. But in the case of Balaam it changes the order and says, “those who bless you will be blessed and those who curse you will be cursed.” The difference is that the righteous first endure suffering and eventually gain tranquility, and those who curse and afflict them precede those who bless them; therefore Isaac mentioned the curse of those who curse before the blessings of those who bless. Wicked people, however, first enjoy tranquility and later endure suffering; therefore Balaam mentioned blessing before curse. |
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אֹֽרֲרֶיךָ אָרוּר וּמְבָֽרֲכֶיךָ בָּרֽוּךְ.
וּבְבִלְעָם הוּא אוֹמֵר מְבָרְכֶיךָ בָרוּךְ וְאֹרְרֶיךָ אָרוּר? הַצַּדִּיקִים תְּחִלָּתָם יִסּוּרִים וְסוֹפָן שַׁלְוָה וְאוֹרְרֵיהֶם וּמְצָעֲרֵיהֶם קוֹדְמִים לִמְבָרְכֵיהֶם, לְפִיכָךְ יִצְחָק הִקְדִּים קִלְלַת אוֹרְרִים לְבִרְכַת מְבָרְכִים; הָרְשָׁעִים תְּחִלָּתָן שַׁלְוָה וְסוֹפָן יִסּוּרִין, לְפִיכָךְ בִּלְעָם הִקְדִּים בְּרָכָה לִקְלָלָה (בראשית רבה):
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| 30It was just then, when Isaac had finished blessing Jacob, and when Jacob had scarcely left his father Isaac’s presence, that his brother Esau came back from his hunt. |
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לוַיְהִ֗י כַּֽאֲשֶׁ֨ר כִּלָּ֣ה יִצְחָק֘ לְבָרֵ֣ךְ אֶת־יַֽעֲקֹב֒ וַיְהִ֗י אַ֣ךְ יָצֹ֤א יָצָא֙ יַֽעֲקֹ֔ב מֵאֵ֥ת פְּנֵ֖י יִצְחָ֣ק אָבִ֑יו וְעֵשָׂ֣ו אָחִ֔יו בָּ֖א מִצֵּידֽוֹ: |
| יָצֹא יָצָא - Had scarcely left. As one left, the other entered. |
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יָצֹא יָצָא.
זֶה יוֹצֵא וְזֶה בָא:
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| 31He, too, had prepared delicacies and brought them to his father. He said to his father, “Let my father arise and partake of his son’s game, so that you may give me your soul’s blessing.” |
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לאוַיַּ֤עַשׂ גַּם־הוּא֙ מַטְעַמִּ֔ים וַיָּבֵ֖א לְאָבִ֑יו וַיֹּ֣אמֶר לְאָבִ֗יו יָקֻ֤ם אָבִי֙ וְיֹאכַל֙ מִצֵּ֣יד בְּנ֔וֹ בַּֽעֲבֻ֖ר תְּבָֽרֲכַ֥נִּי נַפְשֶֽׁךָ: |
| 32His father Isaac asked him, “Who are you?” and he replied, “I am your firstborn son, Esau.” |
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לבוַיֹּ֥אמֶר ל֛וֹ יִצְחָ֥ק אָבִ֖יו מִי־אָ֑תָּה וַיֹּ֕אמֶר אֲנִ֛י בִּנְךָ֥ בְכֹֽרְךָ֖ עֵשָֽׂו: |
| 33Isaac shuddered in great bewilderment. He asked, “Then who was it—and where is he—who trapped game and brought it to me, and I partook of it all before your arrival, and I blessed him? He will indeed be blessed.” |
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לגוַיֶּֽחֱרַ֨ד יִצְחָ֣ק חֲרָדָה֘ גְּדֹלָ֣ה עַד־מְאֹד֒ וַיֹּ֡אמֶר מִֽי־אֵפ֡וֹא ה֣וּא הַצָּֽד־צַ֩יִד֩ וַיָּ֨בֵא לִ֜י וָֽאֹכַ֥ל מִכֹּ֛ל בְּטֶ֥רֶם תָּב֖וֹא וָֽאֲבָֽרֲכֵ֑הוּ גַּם־בָּר֖וּךְ יִֽהְיֶֽה: |
| וַיֶּֽחֱרַד - [Isaac] shuddered. Its meaning here is as Onkelos translates it: וּתְוַהּ – an expression of wonder. But its Midrashic explanation is: He saw Purgatory open beneath Esau. |
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וַיֶּֽחֱרַד.
כְּתַרְגּוּמוֹ וּתְוַהּ, לְשׁוֹן תְּמִיהָ. וּמִדְרָשׁוֹ רָאָה גֵּיהִנֹּם פְּתוּחָה מִתַּחְתָּיו:
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| מִֽי־אֵפוֹא - Then who. אֵפוֹא is an independent expression which has various different usages. Here its meaning is אֵיפֹה, which is a combination of אַיֵּה פֹה “where here.” Thus מִי אֵפוֹא means “who was it (מִי הוּא) and where is he (וְאֵיפֹה הוּא) who trapped game?” |
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מִֽי־אֵפוֹא.
לָשׁוֹן לְעַצְמוֹ מְשַׁמֵּשׁ עִם כַּמָּה דְבָרִים; אֵיפֹה – אַיֵּה פֹה, מִי הוּא וְאֵיפֹה הוּא הַצָּד צַיִד?
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| וָֽאֹכַל מִכֹּל - And I partook of it all - i.e., any flavor that I desired to taste, I tasted in that food. |
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וָֽאֹכַל מִכֹּל.
מִכָּל טְעָמִים שֶׁבִּקַּשְׁתִּי לִטְעֹם, טָעַמְתִּי בוֹ (בראשית רבה):
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| גַּם־בָּרוּךְ יִֽהְיֶֽה - He will indeed be blessed. So that you not say, “If Jacob had not deceived his father he would not have received the blessings,” Isaac now consciously agreed to bless him. |
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גַּם־בָּרוּךְ יִֽהְיֶֽה.
שֶׁלֹּא תֹאמַר אִלּוּלֵי שֶׁרִמָּה יַעֲקֹב לְאָבִיו לֹא נָטַל אֶת הַבְּרָכוֹת, לְכָךְ הִסְכִּים וּבֵרְכוֹ מִדַּעְתּוֹ (בראשית רבה):
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| 34When Esau heard his father’s words, he let out an exceedingly great and bitter cry and said to his father, “Bless me, too, my father!” |
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לדכִּשְׁמֹ֤עַ עֵשָׂו֙ אֶת־דִּבְרֵ֣י אָבִ֔יו וַיִּצְעַ֣ק צְעָקָ֔ה גְּדֹלָ֥ה וּמָרָ֖ה עַד־מְאֹ֑ד וַיֹּ֣אמֶר לְאָבִ֔יו בָּֽרֲכֵ֥נִי גַם־אָ֖נִי אָבִֽי: |
| 35He replied, “Your brother came with guile and took your blessing.” |
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להוַיֹּ֕אמֶר בָּ֥א אָחִ֖יךָ בְּמִרְמָ֑ה וַיִּקַּ֖ח בִּרְכָתֶֽךָ: |
| בְּמִרְמָה - (lit.) With guile - means here: “Astutely.” |
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בְּמִרְמָה.
בְּחָכְמָה:
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| 36Esau said, “Is that why he was named Jacob [Ya’akov, from akov—‘ensnare’], foretelling that he would someday ensnare me twice?! He took away my birthright, and now look, he has also taken my blessing!” He then asked Isaac, “Have you not reserved a blessing for me?” |
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לווַיֹּ֡אמֶר הֲכִי֩ קָרָ֨א שְׁמ֜וֹ יַֽעֲקֹ֗ב וַיַּעְקְבֵ֨נִי֙ זֶ֣ה פַעֲמַ֔יִם אֶת־בְּכֹֽרָתִ֣י לָקָ֔ח וְהִנֵּ֥ה עַתָּ֖ה לָקַ֣ח בִּרְכָתִ֑י וַיֹּאמַ֕ר הֲלֹֽא־אָצַ֥לְתָּ לִּ֖י בְּרָכָֽה: |
| הֲכִי קָרָא שְׁמוֹ - Is that why he was named-
הֲכִי is a question, as in: “Just (הֲכִי) because you are my brother…? “Maybe for that reason he was named Jacob (יַעֲקֹב), on account of his later actions, that he was destined to ensnare me (לְעָקְבֵנִי)?!”
In Midrash Tanchuma it says: Why did Isaac tremble? He said to himself: Maybe I committed a sin in that I blessed the younger one before the older one and differed from the order of lineage? But Esau then began to cry out, “He has ensnared me twice!” His father asked him, “What did he do to you?” He replied, “He took away my birthright.” Thereupon Isaac said: “About this I was distressed and afraid that maybe I had not done the proper thing, but now that I have in fact blessed the firstborn – “he will indeed be blessed.”
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הֲכִי קָרָא שְׁמוֹ.
לְשׁוֹן תֵּמַהּ הוּא, כְּמוֹ הֲכִי אָחִי אַתָּה, שֶׁמָּא לְכָךְ נִקְרָא שְׁמוֹ יַעֲקֹב עַל שֵׁם סוֹפוֹ שֶׁהוּא עָתִיד לְעָקְבֵנִי? תַּנְחוּמָא. לָמָּה חָרַד יִצְחָק? אָמַר שֶׁמָּא עָוֹן יֵשׁ בִּי שֶׁבֵּרַכְתִּי קָטָן לִפְנֵי גָּדוֹל וְשִׁנִּיתִי סֵדֶר הַיַּחַס, הִתְחִיל עֵשָׂו מְצָעֵק וַיַּעְקְבֵנִי זֶה פַעֲמַיִם, אָמַר לוֹ אָבִיו מֶה עָשָׂה לְךָ? אָמַר לוֹ אֶת בְּכֹרָתִי לָקָח, אָמַר בְּכָךְ הָיִיתִי מֵצֵר וְחָרֵד שֶׁמָּא עָבַרְתִּי עַל שׁוּרַת הַדִּין, עַכְשָׁו לַבְּכוֹר בֵּרַכְתִּי, גַּם בָּרוּךְ יִהְיֶה:
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| וַיַּעְקְבֵנִי - Its meaning is as Onkelos translates it: וּכְמַנִי – “He has ambushed me.” וְאָרַב is translated by Onkelos as וְכָמַן “and he lies in wait.” Some have the reading of Onkelos’ translation here as: וְחַכְמַנִי, meaning: “he outwitted me.” |
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וַיַּעְקְבֵנִי.
כְּתַרְגּוּמוֹ וּכְמַנִי – אֲרָבַנִי; וְאָרַב – וּכְמַן. וְיֵשׁ מְתַרְגְּמִין וְחַכְּמַנִי, נִתְחַכֵּם לִי:
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| אָצַלְתָּ - You reserved. This is an expression of setting aside, as in: “He elevated (וַיָּאצֶל).” |
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אָצַלְתָּ.
לְשׁוֹן הַפְרָשָׁה כְּמוֹ וַיָּאצֶל:
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| 37Isaac answered, saying to Esau, “I have made him master over you, and have given him all his brothers as servants. I have sustained him with grain and wine, so what, then, is there left that I can do for you, my son?” |
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לזוַיַּ֨עַן יִצְחָ֜ק וַיֹּ֣אמֶר לְעֵשָׂ֗ו הֵ֣ן גְּבִ֞יר שַׂמְתִּ֥יו לָךְ֙ וְאֶת־כָּל־אֶחָ֗יו נָתַ֤תִּי לוֹ֙ לַֽעֲבָדִ֔ים וְדָגָ֥ן וְתִיר֖שׁ סְמַכְתִּ֑יו וּלְכָ֣ה אֵפ֔וֹא מָ֥ה אֶֽעֱשֶׂ֖ה בְּנִֽי: |
| הֵן גְּבִיר - [I have made him] master [over you]. This blessing is the seventh of those with which Isaac blessed Jacob, yet he places it first! The reason for this was that he was in fact telling him: “What benefit will you have from a blessing? If you acquire possessions, they will belong to him, for ‘I have made him master over you’ and whatever a servant acquires automatically belongs to his master.” |
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הֵן גְּבִיר.
בְּרָכָה זוֹ שְׁבִיעִית הִיא, וְהוּא עוֹשֶׂה אוֹתָהּ רִאשׁוֹנָה? אֶלָּא אָמַר לוֹ מַה תּוֹעֶלֶת לְךָ בַּבְּרָכָה? אִם תִּקְנֶה נְכָסִים, שֶׁלּוֹ הֵם, שֶׁהֲרֵי גְּבִיר שַׂמְתִּיו לָךְ, וּמַה שֶּׁקָּנָה עֶבֶד קָנָה רַבּוֹ:
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| וּלְכָה אפא מָה אֶֽעֱשֶׂה - means “where, therefore, can I seek something to do for you?” |
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וּלְכָה אפא מָה אֶֽעֱשֶׂה.
אַיֵּה אֵיפֹא אֲבַקֵּשׁ מַה לַּעֲשׂוֹת לְךָ:
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| 38Esau said to his father, “Do you have only one blessing, my father? Father, bless me too!” And Esau burst out crying. |
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לחוַיֹּ֨אמֶר עֵשָׂ֜ו אֶל־אָבִ֗יו הַֽבֲרָכָ֨ה אַחַ֤ת הִֽוא־לְךָ֙ אָבִ֔י בָּֽרֲכֵ֥נִי גַם־אָ֖נִי אָבִ֑י וַיִּשָּׂ֥א עֵשָׂ֛ו קֹל֖וֹ וַיֵּֽבְךְּ: |
| הַֽבֲרָכָה אַחַת - (lit.) Is [there only] one blessing [with you]. The ה prefixed to הַבְרָכָה is an interrogative prefix, as in: הַבְּמַחֲנִים “are they in open cities…?”; הַשְּׁמֵנָה “is it rich…?”; הַכְּמוֹת נָבָל “Should he die the death of a scoundrel?” |
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הַֽבֲרָכָה אַחַת.
הֵ"א זוֹ מְשַׁמֶּשֶׁת לְשׁוֹן תְּמִיהָ, כְּמוֹ הַבְּמַחֲנִים? הַשְּׁמֵנָה הִיא? הַכְּמוֹת נָבָל?
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| 39His father Isaac then replied and said to him, “Your dwelling will be blessed with the fat of the land and with the dew of the heavens above. |
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לטוַיַּ֛עַן יִצְחָ֥ק אָבִ֖יו וַיֹּ֣אמֶר אֵלָ֑יו הִנֵּ֞ה מִשְׁמַנֵּ֤י הָאָ֨רֶץ֙ יִֽהְיֶ֣ה מֽוֹשָׁבֶ֔ךָ וּמִטַּ֥ל הַשָּׁמַ֖יִם מֵעָֽל: |
| מִשְׁמַנֵּי ארץ וגו' - With the fat of the land… This refers to Italy of Yavan (Greece). |
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מִשְׁמַנֵּי ארץ וגו'.
זוֹ אִיטָלִיאָה שֶׁל יָוָן:
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| 40You will live by your sword, and you will serve your brother. But when you see Jacob or his descendants sinning, and are therefore rightly aggrieved that they were the primary recipients of the blessings, you will be permitted to throw his yoke off your neck.” |
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מוְעַל־חַרְבְּךָ֣ תִֽחְיֶ֔ה וְאֶת־אָחִ֖יךָ תַּֽעֲבֹ֑ד וְהָיָה֙ כַּֽאֲשֶׁ֣ר תָּרִ֔יד וּפָֽרַקְתָּ֥ עֻלּ֖וֹ מֵעַ֥ל צַוָּארֶֽךָ: |
| וְעַל־חַרְבְּךָ - (lit.) On your sword. This is the equivalent of בְּחַרְבְּךָ “by your sword.” Sometimes עַל takes the place of the prefix ב, as in: “You stood by your sword (עַל חַרְבְּכֶם),” the equivalent of בְּחַרְבְּכֶם; “by their hosts (עַל צִבְאֹתָם),” the equivalent of בְּצִבְאֹתָם. |
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וְעַל־חַרְבְּךָ.
כְּמוֹ בְּחַרְבְּךָ, יֵשׁ עַל בִּמְקוֹם בְּ', כְּמוֹ עֲמַדְתֶּם עַל חַרְבְּכֶם – בְּחַרְבְּכֶם; עַל צִבְאֹתָם – בְּצִבְאֹתָם:
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| תָּרִיד - The word תָּרִיד is an expression of pain, as in: “I will grieve (אָרִיד) in my lament.” Its meaning therefore is: When the Israelites transgress the Torah, and you then have a reason to feel aggrieved about the blessings that he took, “you will be permitted to throw off his yoke…” |
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תָּרִיד.
לְשׁוֹן צַעַר כְּמוֹ אָרִיד בְּשִׂיחִי, כְּלוֹמַר, כְּשֶׁיַּעַבְרוּ יִשְׂרָאֵל עַל הַתּוֹרָה וְיִהְיֶה לְךָ פִּתְחוֹן פֶּה לְהִצְטַעֵר עַל הַבְּרָכוֹת שֶׁנָּטַל, ופרקת עלו וגומר:
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| 41Esau harbored hatred toward his brother Jacob because of the inferior blessing with which his father had blessed him. Esau said to himself, “The days of mourning for my father will soon be here; I will wait until after his death and then kill my brother Jacob.” |
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מאוַיִּשְׂטֹ֤ם עֵשָׂו֙ אֶת־יַֽעֲקֹ֔ב עַל־הַ֨בְּרָכָ֔ה אֲשֶׁ֥ר בֵּֽרֲכ֖וֹ אָבִ֑יו וַיֹּ֨אמֶר עֵשָׂ֜ו בְּלִבּ֗וֹ יִקְרְבוּ֙ יְמֵי֙ אֵ֣בֶל אָבִ֔י וְאַֽהַרְגָ֖ה אֶת־יַֽעֲקֹ֥ב אָחִֽי: |
| יִקְרְבוּ יְמֵי אֵבֶל אָבִי - The days of mourning for my father will soon be here. Explain this according to its plain meaning: I will wait until then so that I not cause my father pain. There are also aggadic explanations that give various interpretations. |
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יִקְרְבוּ יְמֵי אֵבֶל אָבִי.
כְּמִשְׁמָעוֹ, שֶׁלֹּא אֲצָעֵר אֶת אַבָּא, וּמִדְרְשֵׁי אַגָּדָה לְכַמָּה פָנִים יֵשׁ:
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| 42Rebecca was told through Divine inspiration what her older son, Esau, had said to himself. She sent word and summoned her younger son, Jacob, and said to him, “Your brother Esau is consoling himself over the appropriation of the blessings he feels were meant for him by planning to kill you. |
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מבוַיֻּגַּ֣ד לְרִבְקָ֔ה אֶת־דִּבְרֵ֥י עֵשָׂ֖ו בְּנָ֣הּ הַגָּדֹ֑ל וַתִּשְׁלַ֞ח וַתִּקְרָ֤א לְיַֽעֲקֹב֙ בְּנָ֣הּ הַקָּטָ֔ן וַתֹּ֣אמֶר אֵלָ֔יו הִנֵּה֙ עֵשָׂ֣ו אָחִ֔יךָ מִתְנַחֵ֥ם לְךָ֖ לְהָרְגֶֽךָ: |
| וַיֻּגַּד לְרִבְקָה - Rebecca was told. She was told through Divine Inspiration what Esau was thinking to himself. |
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וַיֻּגַּד לְרִבְקָה.
בְּרוּחַ הַקֹּדֶשׁ הֻגַּד לָהּ מַה שֶּׁעֵשָׂו מְהַרְהֵר בְּלִבּוֹ:
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| מִתְנַחֵם לְךָ - This means: He regrets (נִחַם) sharing brotherly status with you and has decided to adopt a different outlook toward you, to act as a stranger towards you and kill you. But the aggadic explanation is: You are already dead in his eyes, and he has already drunk the cup of consolation (תַּנְחוּמִים) for you. And according to the straightforward meaning it may also be understood as an expression of consolation: He is consoling himself over the loss of the blessings through his plans of killing you. |
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מִתְנַחֵם לְךָ.
נִחָם עַל הָאַחְוָה לַחֲשֹׁב מַחֲשָׁבָה אַחֶרֶת לְהִתְנַכֵּר לְךָ וּלְהָרְגְּךָ. וּמִדְרַשׁ אַגָּדָה כְּבָר אַתָּה מֵת בְּעֵינָיו וְשָׁתָה עָלֶיךָ כּוֹס שֶׁל תַּנְחוּמִים. וּלְפִי פְּשׁוּטוֹ לְשׁוֹן תַּנְחוּמִים, מִתְנַחֵם הוּא עַל הַבְּרָכוֹת בַּהֲרִיגָתְךָ:
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| 43So now, my son, listen to my words: arise and flee to my brother Laban in Charan. |
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מגוְעַתָּ֥ה בְנִ֖י שְׁמַ֣ע בְּקֹלִ֑י וְק֧וּם בְּרַח־לְךָ֛ אֶל־לָבָ֥ן אָחִ֖י חָרָֽנָה: |
| 44Remain with him a while until your brother’s anger has subsided, |
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מדוְיָֽשַׁבְתָּ֥ עִמּ֖וֹ יָמִ֣ים אֲחָדִ֑ים עַ֥ד אֲשֶׁר־תָּשׁ֖וּב חֲמַ֥ת אָחִֽיךָ: |
| אֲחָדִים - means “a few.” |
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אֲחָדִים.
מֻעָטִים:
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| 45until your brother’s rage against you has abated and he has forgotten what you did to him. I will then send word and bring you from there. Why should I be bereaved of both of you in one day?” |
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מהעַד־שׁ֨וּב אַף־אָחִ֜יךָ מִמְּךָ֗ וְשָׁכַח֙ אֵ֣ת אֲשֶׁר־עָשִׂ֣יתָ לּ֔וֹ וְשָֽׁלַחְתִּ֖י וּלְקַחְתִּ֣יךָ מִשָּׁ֑ם לָמָ֥ה אֶשְׁכַּ֛ל גַּם־שְׁנֵיכֶ֖ם י֥וֹם אֶחָֽד: |
| לָמָה אֶשְׁכַּל - means “Why should I be bereaved of both of you?” A parent who buries his children is called שָׁכוּל; and so we find with Jacob, that he said: “just as I have been bereaved (שָׁכֹלְתִּי), so will I be bereaved (שָׁכָלְתִּי).” |
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לָמָה אֶשְׁכַּל.
אֶהְיֶה שַׁכּוּלָה מִשְּׁנֵיכֶם. הַקּוֹבֵר אֶת בָּנָיו קָרוּי שַׁכּוּל, וְכֵן בְּיַעֲקֹב אָמַר כַּאֲשֶׁר שָׁכֹלְתִּי שָׁכָלְתִּי:
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| גַּם־שְׁנֵיכֶם - Of both of you. She said, “If he attacks you and you kill him, his children will arise and kill you.” She was infused with Divine Inspiration and prophesied that they would die on the same day, as is explained in Chapter HaMekane leIshto. |
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גַּם־שְׁנֵיכֶם.
אִם יָקוּם עָלֶיךָ וְאַתָּה תַּהַרְגֶנּוּ יַעַמְדוּ בָנָיו וְיַהַרְגוּךָ; וְרוּחַ הַקֹּדֶשׁ נִזְרְקָה בָהּ וְנִתְנַבְּאָה שֶׁבְּיוֹם א' יָמוּתוּ, כְּמוֹ שֶׁמְּפֹרָשׁ בְּפֶרֶק הַמְקַנֵּא לְאִשְׁתּוֹ:
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| 46Rebecca then said to Isaac, “I am disgusted with my life because of the Hittite women. If Jacob marries a Hittite girl like these that Esau married, one of the local girls, why should I go on living?” |
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מווַתֹּ֤אמֶר רִבְקָה֙ אֶל־יִצְחָ֔ק קַ֣צְתִּי בְחַיַּ֔י מִפְּנֵ֖י בְּנ֣וֹת חֵ֑ת אִם־לֹקֵ֣חַ יַֽ֠עֲקֹ֠ב אִשָּׁ֨ה מִבְּנֽוֹת־חֵ֤ת כָּאֵ֨לֶּה֙ מִבְּנ֣וֹת הָאָ֔רֶץ לָ֥מָּה לִּ֖י חַיִּֽים: |
| קַצְתִּי בְחַיַּי - means “I am disgusted with my life.” |
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קַצְתִּי בְחַיַּי.
מָאַסְתִּי בְחַיַּי:
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