| 19The following are the descendants of Isaac, son of Abraham. Abraham was the father of Isaac. |
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יטוְאֵ֛לֶּה תּֽוֹלְדֹ֥ת יִצְחָ֖ק בֶּן־אַבְרָהָ֑ם אַבְרָהָ֖ם הוֹלִ֥יד אֶת־יִצְחָֽק: |
| וְאֵלֶּה תולדות יִצְחָק - The following are the descendants of Isaac - i.e., Jacob and Esau, who are mentioned later in this section. |
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וְאֵלֶּה תולדות יִצְחָק.
יַעֲקֹב וְעֵשָׂו הָאֲמוּרִים בַּפָּרָשָׁה:
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| אַבְרָהָם הוֹלִיד אֶת־יִצְחָק - Abraham was the father of Isaac. Since Scripture wrote: “Isaac son of Abraham,” it was also required to say: “Abraham was the father of Isaac,” because the scoffers of the generation were saying that Sarah had become pregnant by Avimelech, for she had lived many years with Abraham and had not become pregnant by him. What did the Holy One, blessed be He, do to disprove them? He made Isaac’s facial features similar to those of Abraham, and thus all could testify that Abraham was Isaac’s father. And that is what is meant by what is written here: Isaac was the son of Abraham – for there is evidence that Abraham was indeed the father of Isaac. |
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אַבְרָהָם הוֹלִיד אֶת־יִצְחָק.
עַל יְדֵי שֶׁכָּתַב הַכָּתוּב יִצְחָק בֶּן אַבְרָהָם הֻזְקַק לוֹמַר אַבְרָהָם הוֹלִיד אֶת יִצְחָק; לְפִי שֶׁהָיוּ לֵיצָנֵי הַדּוֹר אוֹמְרִים מֵאֲבִימֶלֶךְ נִתְעַבְּרָה שָׂרָה, שֶׁהֲרֵי כַּמָּה שָׁנִים שָׁהֲתָה עִם אַבְרָהָם וְלֹא נִתְעַבְּרָה הֵימֶנּוּ; מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא? צָר קְלַסְתֵּר פָּנָיו שֶׁל יִצְחָק דּוֹמֶה לְאַבְרָהָם, וְהֵעִידוּ הַכֹּל אַבְרָהָם הוֹלִיד אֶת יִצְחָק, וְזֶהוּ שֶׁכָּתוּב כָּאן יִצְחָק בֶּן אַבְרָהָם, שֶׁהֲרֵי עֵדוּת יֵשׁ שֶׁאַבְרָהָם הוֹלִיד אֶת יִצְחָק:
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| 20Isaac was 40 years old when he married Rebecca, daughter of Bethuel the Aramean of Padan Aram and sister of Laban the Aramean. |
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כוַיְהִ֤י יִצְחָק֙ בֶּן־אַרְבָּעִ֣ים שָׁנָ֔ה בְּקַחְתּ֣וֹ אֶת־רִבְקָ֗ה בַּת־בְּתוּאֵל֙ הָֽאֲרַמִּ֔י מִפַּדַּ֖ן אֲרָ֑ם אֲח֛וֹת לָבָ֥ן הָֽאֲרַמִּ֖י ל֥וֹ לְאִשָּֽׁה: |
| בֶּן־אַרְבָּעִים שָׁנָה - 40 years old. For when Abraham came from Mount Moriah he was informed that Rebecca, Isaac’s designated mate, was born, and Isaac was then 37 years old; for at that point Sarah died, and from the birth of Isaac until the Akedah (the “binding” of Isaac), at which time Sarah died, was 37 years – for she was 90 years old when Isaac was born and 127 years old when she died, as it says: “Sarah’s lifetime was 127 years” – making Isaac then 37 years old, and at that time Rebecca was born. He waited three years until she was fit for marriage and then married her. |
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בֶּן־אַרְבָּעִים שָׁנָה.
שֶׁהֲרֵי כְּשֶׁבָּא אַבְרָהָם מֵהַר הַמּוֹרִיָּה נִתְבַּשֵּׂר שֶׁנּוֹלְדָה רִבְקָה, וְיִצְחָק הָיָה בֶּן ל"ז שָׁנָה, שֶׁהֲרֵי בּוֹ בַּפֶּרֶק מֵתָה שָׂרָה, וּמִשֶּׁנּוֹלַד יִצְחָק עַד הָעֲקֵדָה שֶׁמֵּתָה שָׂרָה, ל"ז שָׁנָה הָיוּ – כִּי בַּת צ' הָיְתָה כְּשֶׁנּוֹלַד יִצְחָק, וּבַת קכ"ז כְּשֶׁמֵּתָה – שֶׁנֶּאֱמַר וַיִּהְיוּ חַיֵּי שָׂרָה וְגוֹ' הֲרֵי לְיִצְחָק ל"ז שָׁנִים, וּבוֹ בַפֶּרֶק נוֹלְדָה רִבְקָה; הִמְתִּין לָהּ עַד שֶׁתְּהֵא רְאוּיָה לְבִיאָה ג' שָׁנִים וּנְשָׂאָהּ:
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| בַּת־בְּתוּאֵל מִפַּדַּן אֲרָם אֲחוֹת לָבָן - Daughter of Bethuel the Aramean of Padan Aram and sister of Laban. Was it not already written that she was Bethuel’s daughter and Laban’s sister and from Padan Aram? It is repeated here, however, to recount her praise, that she was the daughter of a wicked man, the sister of a wicked man, and her hometown was a place of evil people, yet she did not learn from their evil deeds. |
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בַּת־בְּתוּאֵל מִפַּדַּן אֲרָם אֲחוֹת לָבָן.
וְכִי עֲדַיִן לֹא נִכְתַּב שֶׁהִיא בַּת בְּתוּאֵל וַאֲחוֹת לָבָן וּמִפַּדַּן אֲרָם? אֶלָּא לְהַגִּיד שִׁבְחָהּ, שֶׁהָיְתָה בַּת רָשָׁע וַאֲחוֹת רָשָׁע וּמְקוֹמָהּ אַנְשֵׁי רֶשַׁע וְלֹא לָמְדָה מִמַּעֲשֵׂיהֶם:
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| מִפַּדַּן אֲרָם - Of Padan Aram. Because there were two Arams in proximity, Aram Naharayim and Aram Tzovah, the verse calls them פַּדָּן “a pair,” having the same meaning as: צֶמֶד בָּקָר, which translates as: פַּדַּן תּוֹרִין “a pair of cattle.” Some explain פַּדַּן אֲרָם as meaning “the field of Aram,” for in Arabic a field is called “padan.” |
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מִפַּדַּן אֲרָם.
עַל שֵׁם שֶׁשְּׁנֵי אֲרָם הָיוּ, אֲרַם נַהֲרַיִם וַאֲרַם צוֹבָה, קוֹרֵא אוֹתוֹ פַּדָּן, לְשׁוֹן צֶמֶד בָּקָר, תַּרְגּוּם פַּדָּן תּוֹרִין; וְיֵשׁ פּוֹתְרִין פַּדַּן אֲרָם כְּמוֹ שְׂדֵה אֲרָם, שֶׁבִּלְשׁוֹן יִשְׁמָעֵאל קוֹרִין לְשָׂדֶה פַדַּן:
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| 21Isaac pleaded with God at one corner of the room while his wife did the same at the opposite corner of the room, for she was barren. God responded to Isaac’s plea. Thus, his wife Rebecca conceived. |
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כאוַיֶּעְתַּ֨ר יִצְחָ֤ק לַֽיהֹוָה֙ לְנֹ֣כַח אִשְׁתּ֔וֹ כִּ֥י עֲקָרָ֖ה הִ֑וא וַיֵּעָ֤תֶר לוֹ֙ יְהֹוָ֔ה וַתַּ֖הַר רִבְקָ֥ה אִשְׁתּֽוֹ: |
| וַיֶּעְתַּר - Pleaded - i.e., he prayed much and repeatedly. |
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וַיֶּעְתַּר.
הִרְבָּה וְהִפְצִיר בִּתְפִלָּה:
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| וַיֵּעָתֶר לוֹ - [God] responded to his plea - i.e., He allowed Himself to be implored, appeased, and persuaded by him. I say that every use of the term עֶתֶר is an expression of persistence and increasing, and similarly we find: “with the thick (וַעֲתַר) smoke of the incense” – i.e., an abundance of ascending smoke; and similarly: “and you have multiplied (וְהַעְתַּרְתֶּם) your words against Me”; and similarly: “and excessive (נַעְתָּרוֹת) are the kisses of an enemy” – they seem too numerous and are thus burdensome; “ancresra” in Old French. |
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וַיֵּעָתֶר לוֹ.
נִתְפַּצֵּר וְנִתְפַּיֵּס וְנִתְפַּתָּה לוֹ. וְאוֹמֵר אֲנִי, כָּל לְשׁוֹן עֶתֶר לְשׁוֹן הַפְצָרָה וְרִבּוּי הוּא, וְכֵן וַעֲתַר עֲנַן הַקְּטֹרֶת (יחז' ח') – מַרְבִּית עֲלִיַּת הֶעָשָׁן, וְכֵן וְהַעְתַּרְתֶּם עָלַי דִּבְרֵיכֶם (שם ל"ה), וְכֵן וְנַעְתָּרוֹת נְשִׁיקוֹת שׂוֹנֵא (משלי כ"ז) – דּוֹמוֹת לִמְרֻבּוֹת וְהִנָּם לְמַשָּׂא; אנקרי"שרא בלע"ז:
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| לְנֹכַח אִשְׁתּוֹ - Opposite his wife. He stood in one corner and prayed, and she stood in the other corner and prayed. |
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לְנֹכַח אִשְׁתּוֹ.
זֶה עוֹמֵד בְּזָוִית זוֹ וּמִתְפַּלֵּל וְזוֹ עוֹמֶדֶת בְּזָוִית זוֹ וּמִתְפַּלֶּלֶת:
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| וַיֵּעָתֶר לוֹ - God responded to his plea - to his but not to hers. Since there is no comparison between the prayer of a righteous person (Isaac) who is the child of a righteous person (Abraham), and the prayer of a righteous person (Rebecca) who is the child of a wicked person (Bethuel), God therefore responded to his (Isaac’s) prayer and not to hers. |
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וַיֵּעָתֶר לוֹ.
לוֹ וְלֹא לָהּ, שֶׁאֵין דּוֹמָה תְפִלַּת צַדִּיק בֶּן צַדִּיק לִתְפִלַּת צַדִּיק בֶּן רָשָׁע, לְפִיכָךְ לוֹ וְלֹא לָהּ (יבמות ס"ד):
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| 22The children struggled within her. She said, “If the pain of pregnancy is so great, why did I pray for it?” So she went to the academy of Shem and Ever to inquire of God. |
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כבוַיִּתְרֹֽצֲצ֤וּ הַבָּנִים֙ בְּקִרְבָּ֔הּ וַתֹּ֣אמֶר אִם־כֵּ֔ן לָ֥מָּה זֶּ֖ה אָנֹ֑כִי וַתֵּ֖לֶךְ לִדְר֥שׁ אֶת־יְהֹוָֽה: |
| ויתרוצצו - [The children] struggled. This verse obviously calls for an interpretation, since it does not explain what this struggling was about, yet it writes as Rebecca’s reaction: “(lit.) If this is how it is, why did I pray for this?” Our rabbis expounded the word וַיִּתְרֹצֲצוּ as being an expression of רִיצָה “running”: When she passed by the entrances of the Torah academies of Shem and Ever, Jacob would hurry and wriggle to try and come out, and when she passed by the entrance of a place of idol-worship, Esau would wriggle to try and come out. Another explanation: They struggled with each other and fought over the inheritance of two worlds – this world and the World to Come. |
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ויתרוצצו.
עַל כָּרְחָךְ הַמִּקְרָא הַזֶּה אוֹמֵר דָּרְשֵׁנִי, שֶׁסָּתַם מַה הִיא רְצִיצָה זוֹ וְכָתַב אִם כֵּן לָמָּה זֶּה אָנֹכִי? רַבּוֹתֵינוּ דְּרָשׁוּהוּ לְשׁוֹן רִיצָה; כְּשֶׁהָיְתָה עוֹבֶרֶת עַל פִּתְחֵי תּוֹרָה שֶׁל שֵׁם וָעֵבֶר יַעֲקֹב רָץ וּמְפַרְכֵּס לָצֵאת, עוֹבֶרֶת עַל פֶּתַח עֲבוֹדַת אֱלִילִים, עֵשָׂו מְפַרְכֵּס לָצֵאת. דָּבָר אַחֵר מִתְרוֹצְצִים זֶה עִם זֶה וּמְרִיבִים בְּנַחֲלַת שְׁנֵי עוֹלָמוֹת.
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| וַתֹּאמֶר אִם־כֵּן - She said, (lit.) “If this is how it is” - that the pain of pregnancy is so great. |
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וַתֹּאמֶר אִם־כֵּן.
גָּדוֹל צַעַר הָעִבּוּר.
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| לָמָּה זֶּה אָנֹכִי - (lit.) Why, then, did I - long and pray to become pregnant? |
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לָמָּה זֶּה אָנֹכִי.
מִתְאַוָּה וּמִתְפַּלֶּלֶת עַל הֵרָיוֹן:
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| וַתֵּלֶךְ לדרוש - So she went to inquire - i.e., to the house of study (בֵּית מִדְרָשׁ) of Shem. |
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וַתֵּלֶךְ לדרוש.
לְבֵית מִדְרָשׁוֹ שֶׁל שֵׁם:
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| לדרוש אֶת־ה' - To inquire of God. that He tell her what would be with her in the end. |
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לדרוש אֶת־ה'.
שֶׁיַּגִּיד לָהּ מַה תְּהֵא בְּסוֹפָהּ:
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| 23God told Shem to say to her, “The progenitors of two nations are in your womb. Two powers will diverge the moment they emerge from within you. Thus, the upper hand will pass from one power to the other and back again. Nonetheless, even when the elder has the upper hand, the elder and his descendants will always serve the younger and his descendants.” |
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כגוַיֹּ֨אמֶר יְהֹוָ֜ה לָ֗הּ שְׁנֵ֤י גוֹיִם֙ (כתיב גיים) בְּבִטְנֵ֔ךְ וּשְׁנֵ֣י לְאֻמִּ֔ים מִמֵּעַ֖יִךְ יִפָּרֵ֑דוּ וּלְאֹם֙ מִלְאֹ֣ם יֶֽאֱמָ֔ץ וְרַ֖ב יַֽעֲבֹ֥ד צָעִֽיר: |
| וַיֹּאמֶר ה' לָהּ - God said to her - through a messenger. Shem was told through Divine Inspiration, and he told her. |
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וַיֹּאמֶר ה' לָהּ.
עַל יְדֵי שָׁלִיחַ; לְשֵׁם נֶאֱמַר בְּרוּחַ הַקֹּדֶשׁ וְהוּא אָמַר לָהּ (בראשית רבה):
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| שְׁנֵי גוים בְּבִטְנֵךְ - Two nations are in your womb. Although read as גוֹיִם “nations” it is written גֵּיִים similar to גֵאִים, meaning “aristocrats.” This alludes to Antoninus and Rabbi Yehudah HaNasi, whose tables never lacked radish or lettuce, neither in summer nor in winter. |
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שְׁנֵי גוים בְּבִטְנֵךְ.
גיים כְּתִיב; אֵלּוּ אַנְטוֹנִינוּס וְרַבִּי, שֶׁלֹּא פָסְקוּ מֵעַל שֻׁלְחָנָם לֹא צְנוֹן וְלֹא חֲזֶרֶת לֹא בִימוֹת הַחַמָּה וְלֹא בִימוֹת הַגְּשָׁמִים (עבודה זרה י"א):
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| וּשְׁנֵי לְאֻמִּים - Two powers - The word לְאֹם always denotes a kingdom. |
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וּשְׁנֵי לְאֻמִּים.
אֵין לְאֹם אֶלָּא מַלְכוּת:
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| מִמֵּעַיִךְ יִפָּרֵדוּ - Will diverge (lit.) from inside your body - i.e., they will separate immediately upon emerging from the womb – one to his wickedness and the other to his guilelessness. |
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מִמֵּעַיִךְ יִפָּרֵדוּ.
מִן הַמֵּעַיִם הֵם נִפְרָדִים זֶה לְרִשְׁעוֹ וְזֶה לְתֻמּוֹ:
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| מִלְאֹם יֶֽאֱמָץ - (lit.) Will be stronger than the other kingdom. They will never be equally great, for when one rises, the other will fall, and so it says: “I (Tyre) shall be filled with the one that is laid waste” – i.e., Tyre of the kingdom of Esau only became powerful through the destruction of Jerusalem of the kingdom of Jacob. |
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מִלְאֹם יֶֽאֱמָץ.
לֹא יִשְׁווּ בִּגְדֻלָּה, כְּשֶׁזֶּה קָם זֶה נוֹפֵל, וְכֵן הוּא אוֹמֵר אִמָּלְאָה הָחֳרָבָה (יחזקאל כ"ו), לֹא נִתְמַלְּאָה צוֹר אֶלָּא מֵחֻרְבָּנָהּ שֶׁל יְרוּשָׁלַיִם:
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| 24Her pregnancy reached full term; there were twins in her womb. |
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כדוַיִּמְלְא֥וּ יָמֶ֖יהָ לָלֶ֑דֶת וְהִנֵּ֥ה תוֹמִ֖ם בְּבִטְנָֽהּ: |
| וַיִּמְלְאוּ יָמֶיהָ - Her pregnancy reached full term. These words are superfluous and only added to contrast with the case of Tamar, about whom it is written: “At the time of her giving birth (בְּעֵת לִדְתָּהּ),” because she did not complete her full term of pregnancy since she gave birth to them after only seven months. |
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וַיִּמְלְאוּ יָמֶיהָ.
אֲבָל בְּתָמָר כְּתִיב וַיְהִי בְּעֵת לִדְתָּהּ (בראשית ל״ח:כ״ז), שֶׁלֹּא מָלְאוּ יָמֶיהָ, כִּי לְז' חֳדָשִׁים יְלָדָתַם:
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| וְהִנֵּה תוֹמִם - There were twins. The word תוֹמִם here is written without the א and י, but in the case of Tamar the word תְּאוֹמִים is written in full, because there both twins were righteous, but here one was righteous and the other was wicked. |
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וְהִנֵּה תוֹמִם.
חָסֵר, וּבְתָמָר תְּאוֹמִים מָלֵא, לְפִי שֶׁשְּׁנֵיהֶם צַדִּיקִים; אֲבָל כָּאן אֶחָד צַדִּיק וְאֶחָד רָשָׁע:
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| 25The first one emerged ruddy and full of hair all over like a woolen cloak that is covered with hair, so everyone present at his birth called him Esau [Eisav, from asui—“completed”]. |
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כהוַיֵּצֵ֤א הָֽרִאשׁוֹן֙ אַדְמוֹנִ֔י כֻּלּ֖וֹ כְּאַדֶּ֣רֶת שֵׂעָ֑ר וַיִּקְרְא֥וּ שְׁמ֖וֹ עֵשָֽׂו: |
| אַדְמוֹנִי - Ruddy. An indication that he would shed blood. |
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אַדְמוֹנִי.
סִימָן הוּא שֶׁיְּהֵא שׁוֹפֵךְ דָּמִים (בראשית רבה):
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| כֻּלּוֹ כְּאַדֶּרֶת שֵׂעָר - means: he was full of hair, like a woolen garment (אַדֶּרֶת) that is completely covered with hair; “flochede” in Old French. |
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כֻּלּוֹ כְּאַדֶּרֶת שֵׂעָר.
מָלֵא שֵׂעָר כְּטַלִּית שֶׁל צֶמֶר הַמְלֵאָה שֵׂעָר, פלוקי"דא בלע"ז:
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| וַיִּקְרְאוּ שְׁמוֹ עֵשָֽׂו - They named him Esau. Everyone called him so because he was fully made (עָשׂוּי) and complete with hair like one who is many years old. |
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וַיִּקְרְאוּ שְׁמוֹ עֵשָֽׂו.
הַכֹּל קָרְאוּ לוֹ כֵן, לְפִי שֶׁהָיָה נַעֲשֶׂה וְנִגְמָר בִּשְׂעָרוֹ כְבֶן שָׁנִים הַרְבֵּה:
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| 26His brother then emerged, and his hand was grasping Esau’s heel. God named this second son Jacob [Ya’akov, from akev—“heel”]. Isaac was in his 60th year when Rebecca gave birth to them. |
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כווְאַֽחֲרֵי־כֵ֞ן יָצָ֣א אָחִ֗יו וְיָד֤וֹ אֹחֶ֨זֶת֙ בַּֽעֲקֵ֣ב עֵשָׂ֔ו וַיִּקְרָ֥א שְׁמ֖וֹ יַֽעֲקֹ֑ב וְיִצְחָ֛ק בֶּן־שִׁשִּׁ֥ים שָׁנָ֖ה בְּלֶ֥דֶת אֹתָֽם: |
| וְאַֽחֲרֵי־כֵן יָצָא אָחִיו וגו' - His brother then emerged… I have heard an aggadic explanation that explains this verse in a way that concurs with its straightforward meaning: Jacob rightfully held onto Esau to hold him back. Jacob was created from the first drop of seed and Esau from the second. Go and learn this idea from a tube with only one, narrow opening. Insert two stones into it, one after the other; the one inserted first will come out last, and the one inserted last will come out first. Consequently, Esau, who was conceived last, came out first, and Jacob, who was conceived first, came out last. Jacob therefore tried to hold Esau back, so that he would be born first just as he was conceived first, and he would be the first out of his mother’s womb and claim the birthright rightfully. |
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וְאַֽחֲרֵי־כֵן יָצָא אָחִיו וגו'.
שָׁמַעְתִּי מִדְרַשׁ אַגָּדָה הַדּוֹרְשׁוֹ לְפִי פְּשׁוּטוֹ, בְּדִין הָיָה אוֹחֵז בּוֹ לְעַכְּבוֹ, יַעֲקֹב נוֹצַר מִטִּפָּה רִאשׁוֹנָה וְעֵשָׂו מִן הַשְּׁנִיָּה; צֵא וּלְמַד מִשְּׁפוֹפֶרֶת שֶׁפִּיהָ קְצָרָה, תֵּן לָהּ שְׁתֵּי אֲבָנִים זוֹ אַחַר זוֹ – הַנִּכְנֶסֶת רִאשׁוֹנָה תֵּצֵא אַחֲרוֹנָה וְהַנִּכְנֶסֶת אַחֲרוֹנָה תֵּצֵא רִאשׁוֹנָה; נִמְצָא עֵשָׂו הַנּוֹצָר בָּאַחֲרוֹנָה יָצָא רִאשׁוֹן וְיַעֲקֹב שֶׁנּוֹצַר רִאשׁוֹנָה יָצָא אַחֲרוֹן, וְיַעֲקֹב בָּא לְעַכְּבוֹ, שֶׁיְּהֵא רִאשׁוֹן לְלֵדָה כְּרִאשׁוֹן לִיצִירָה, וְיִפְטֹר אֶת רַחְמָהּ וְיִטֹּל אֶת הַבְּכוֹרָה מִן הַדִּין:
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| בַּֽעֲקֵב עֵשָׂו - Esau’s heel. This was a sign that Esau will be unable to complete his period of sovereignty before Jacob arises and takes his power from him. |
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בַּֽעֲקֵב עֵשָׂו.
סִימָן שֶׁאֵין זֶה מַסְפִּיק לִגְמֹר מַלְכוּתוֹ עַד שֶׁזֶּה עוֹמֵד וְנוֹטְלָהּ הֵימֶנּוּ:
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| וַיִּקְרָא שְׁמוֹ יַֽעֲקֹב - He named him Jacob - i.e., the Holy One, blessed be He, named him so, saying, “You gave your firstborn a name; I shall also give My firstborn son a name.” That is what is meant by: “He named him Jacob.” Another explanation: It was his father who called him Jacob (יַעֲקֹב), on account of his holding on to Esau’s heel (עָקֵב). |
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וַיִּקְרָא שְׁמוֹ יַֽעֲקֹב.
הַקָּדוֹשׁ בָּרוּךְ הוּא; דָּבָר אַחֵר אָבִיו קָרָא לוֹ יַעֲקֹב עַל שֵׁם אֲחִיזַת הֶעָקֵב:
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| בֶּן־שִׁשִּׁים שָׁנָה - In his 60th year. Ten years passed from the time he married her until she was in her 13th year and capable of childbearing, and these following 10 years he hoped and waited for her to conceive, just as his father had done for Sarah. When she did not then conceive, he knew that she was barren and he prayed for her. He did not wish to marry a bondwoman as his father had done, because he had been sanctified as an unblemished ascent-offering on Mount Moriah. |
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בֶּן־שִׁשִּׁים שָׁנָה.
י' שָׁנִים מִשֶּׁנְּשָׂאָהּ עַד שֶׁנַּעֲשֵׂית בַּת י"ג שָׁנָה וּרְאוּיָה לְהֵרָיוֹן, וְי' שָׁנִים הַלָּלוּ צָפָה וְהִִמְתִּין לָהּ, כְּמוֹ שֶׁעָשָׂה אָבִיו לְשָׂרָה; כֵּיוָן שֶׁלֹּא נִתְעַבְּרָה, יָדַע שֶׁהִיא עֲקָרָה, וְהִתְפַּלֵּל עָלֶיהָ (יבמות ס"ד), וְשִׁפְחָה לֹא רָצָה לִשָּׂא, לְפִי שֶׁנִּתְקַדֵּשׁ בְּהַר הַמּוֹרִיָּה לִהְיוֹת עוֹלָה תְמִימָה:
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| 27The boys grew. Esau became an expert in ensnaring his father. He was a man who spent his time in the field. Jacob was a guileless man; he went to live in the tents of Shem and Ever to study the Torah. |
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כזוַיִּגְדְּלוּ֙ הַנְּעָרִ֔ים וַיְהִ֣י עֵשָׂ֗ו אִ֛ישׁ יֹדֵ֥עַ צַ֖יִד אִ֣ישׁ שָׂדֶ֑ה וְיַֽעֲקֹב֙ אִ֣ישׁ תָּ֔ם ישֵׁ֖ב אֹֽהָלִֽים: |
| וַיִּגְדְּלוּ … וַיְהִי עֵשָׂו - The boys grew; Esau became. As long as they were young, they were not distinguishable by their actions and no one paid much attention to their characters. However, once they reached the age of 13, this one, Jacob, went his way to the houses of study, and the other, Esau, went his way to idol worship. |
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וַיִּגְדְּלוּ … וַיְהִי עֵשָׂו.
כָּל זְמַן שֶׁהָיוּ קְטַנִּים, לֹא הָיוּ נִכָּרִים בְּמַעֲשֵׂיהֶם, וְאֵין אָדָם מְדַקְדֵּק בָּהֶם מַה טִּיבָם; כֵּיוָן שֶׁנַּעֲשׂוּ בְנֵי שְׁלשׁ עֶשְׂרֵה שָׁנָה, זֶה פֵּרֵשׁ לְבָתֵּי מִדְרָשׁוֹת וְזֶה פֵּרֵשׁ לַעֲבוֹדָה זָרָה:
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| יֹדֵעַ צַיִד - An expert in ensnaring - i.e.,: He knew how to trap (לָצוּד) and deceive his father with his mouth, asking him, “Father! How does one tithe salt and hay?” His father thus thought that he was meticulous in observing the commandments. |
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יֹדֵעַ צַיִד.
לָצוּד וּלְרַמּוֹת אֶת אָבִיו בְּפִיו וְשׁוֹאֲלוֹ אַבָּא, הַאֵיךְ מְעַשְּׂרִין אֶת הַמֶּלַח וְאֶת הַתֶּבֶן? כַּסָּבוּר אָבִיו שֶׁהוּא מְדַקְדֵּק בְּמִצְוֹת (תנחומא):
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| אִישׁ שָׂדֶה - A man of the field. Explain this literally: A man without a proper occupation, who hunts beasts and birds with his bow. |
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אִישׁ שָׂדֶה.
כְּמַשְׁמָעוֹ, אָדָם בָּטֵל וְצוֹדֶה בְקַשְׁתּוֹ חַיּוֹת וְעוֹפוֹת:
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| תָּם - Guileless - i.e., he was not familiar with all these deceitful things; his heart and his speech were consonant. A person who is not sharp at deceiving is called תָּם “a straightforward person.” |
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תָּם.
אֵינוֹ בָקִי בְכָל אֵלֶּה, כְּלִבּוֹ כֵּן פִּיו, מִי שֶׁאֵינוֹ חָרִיף לְרַמּוֹת קָרוּי תָּם:
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| ישֵׁב אֹֽהָלִֽים - Living in tents - i.e., the tent of Shem and the tent of Ever. |
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ישֵׁב אֹֽהָלִֽים.
אָהֳלוֹ שֶׁל שֵׁם וְאָהֳלוֹ שֶׁל עֵבֶר:
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| 28Isaac loved Esau, both for the game he provided from his hunting and because he was deceived by his cunning words, while Rebecca loved Jacob. |
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כחוַיֶּֽאֱהַ֥ב יִצְחָ֛ק אֶת־עֵשָׂ֖ו כִּי־צַ֣יִד בְּפִ֑יו וְרִבְקָ֖ה אֹהֶ֥בֶת אֶת־יַֽעֲקֹֽב: |
| בְּפִיו - (lit.) In his mouth. The straightforward meaning is as Onkelos translates it: מִצֵידֵהּ הֲוָה אָכִיל “he ate what [Esau] hunted”; thus בְּפִיו means “in the mouth of Isaac.” But the Midrashic explanation is: בְּפִיו means “in the mouth of Esau,” i.e., Esau would ensnare Isaac and deceive him with his words. |
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בְּפִיו.
כְּתַרְגּוּמוֹ בְּפִיו שֶׁל יִצְחָק. וּמִדְרָשׁוֹ בְּפִיו שֶׁל עֵשָׂו, שֶׁהָיָה צָד אוֹתוֹ וּמְרַמֵּהוּ בִדְבָרָיו:
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| 29Jacob was cooking a stew. Esau came in from the field, exhausted. |
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כטוַיָּ֥זֶד יַֽעֲקֹ֖ב נָזִ֑יד וַיָּבֹ֥א עֵשָׂ֛ו מִן־הַשָּׂדֶ֖ה וְה֥וּא עָיֵֽף: |
| וַיָּזֶד - An expression of cooking, as Onkelos translates it: וּבַשֵּׁיל. |
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וַיָּזֶד.
לְשׁוֹן בִּשּׁוּל, כְּתַרְגּוּמוֹ:
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| וְהוּא עָיֵֽף - (lit.) And he was exhausted - from murdering, as it says in connection with murder: “For my soul is exhausted (עָיְפָה) through murderers.” |
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וְהוּא עָיֵֽף.
בִּרְצִיחָה, כְּמָה דְּתֵימָא כִּי עָיְפָה נַפְשִׁי לְהֹרְגִים (ירמיהו ד') (בראשית רבה):
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| 30Esau said to Jacob, “Now feed me a gulp of that red, red stuff, for I’m exhausted!” He was therefore given the nickname Edom [adom—“red”]. |
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לוַיֹּ֨אמֶר עֵשָׂ֜ו אֶל־יַֽעֲקֹ֗ב הַלְעִיטֵ֤נִי נָא֙ מִן־הָֽאָדֹ֤ם הָֽאָדֹם֙ הַזֶּ֔ה כִּ֥י עָיֵ֖ף אָנֹ֑כִי עַל־כֵּ֥ן קָֽרָא־שְׁמ֖וֹ אֱדֽוֹם: |
| הַלְעִיטֵנִי - This word means “I will open my mouth, and you pour a lot into it,” as we have learned in the Mishnah: “One must not force-feed a camel, but one may pour food into its mouth (מַלְעִיטִין).” |
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הַלְעִיטֵנִי.
אֶפְתַּח פִּי וּשְׁפֹךְ הַרְבֵּה לְתוֹכָהּ, כְּמוֹ שֶׁשָּׁנִינוּ אֵין אוֹבְסִין אֶת הַגָּמָל אֲבָל מַלְעִיטִין אוֹתוֹ:
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| מִן־הָֽאָדֹם הָֽאָדֹם - Of that red, red stuff.
They were red lentils. On that day Abraham had died, which God had brought about so that Abraham not see his grandson Esau falling into bad ways, and then there would not have been a realization of 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 180 years, but Abraham lived only 175 years. Jacob was cooking lentils with which to feed the mourner the customary first meal. Why lentils? Because they are similar to a wheel, and the state of mourning is like a wheel that revolves in the world.
Furthermore, just as lentils have no “mouth” (opening), so, too, the mourner has no mouth, for he is forbidden to speak to greet others. Therefore, the custom is to feed the mourner eggs for his first meal, because they are round and have no “mouth,” just as a mourner has no mouth; as we say in Mo’ed Katan: “During the first three days a mourner does not return a greeting to anyone, and certainly does not initiate greetings; from the third to the seventh day he may return a greeting to one who mistakenly greeted him, but not initiate greetings….”
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מִן־הָֽאָדֹם הָֽאָדֹם.
עֲדָשִׁים אֲדֻמּוֹת, וְאוֹתוֹ הַיּוֹם מֵת אַבְרָהָם, שֶׁלֹּא יִרְאֶה אֶת עֵשָׂו בֶּן בְּנוֹ יוֹצֵא לְתַרְבּוּת רָעָה, וְאֵין זוֹ שֵׂיבָה טוֹבָה שֶׁהִבְטִיחוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא; לְפִיכָךְ קִצֵּר הַקָּדוֹשׁ בָּרוּךְ הוּא ה' שָׁנִים מִשְּׁנוֹתָיו, שֶׁיִּצְחָק חַי ק"פ שָׁנָה וְזֶה קע"ה, וּבִשֵּׁל יַעֲקֹב עֲדָשִׁים לְהַבְרוֹת אֶת הָאָבֵל. וְלָמָּה עֲדָשִׁים? שֶׁדּוֹמוֹת לְגַלְגַּל, שֶׁהָאֲבֵלוּת גַּלְגַּל הַחוֹזֵר בָּעוֹלָם (וְעוֹד מָה עֲדָשִׁים אֵין לָהֶם פֶּה, כָּךְ הָאָבֵל אֵין לוֹ פֶה, שֶׁאָסוּר לְדַבֵּר, וּלְפִיכָךְ הַמִּנְהָג לְהַבְרוֹת הָאָבֵל בִּתְחִלַּת מַאֲכָלוֹ בֵּיצִים, שֶׁהֵם עֲגֻלִּים וְאֵין לָהֶם פֶּה, כָּךְ אָבֵל אֵין לוֹ פֶה, כִּדְאָמְרִינַן בְּמוֹעֵד קָטָן (מועד קטן כא:) אָבֵל כָּל שְׁלֹשָׁה יָמִים הָרִאשׁוֹנִים אֵינוֹ מֵשִׁיב שָׁלוֹם לְכָל אָדָם וְכָל שֶׁכֵּן שֶׁאֵינוֹ שׁוֹאֵל בַּתְּחִלָּה, מִג' וְעַד ז' מֵשִׁיב וְאֵינוֹ שׁוֹאֵל וְכוּ'; בְּרַשִׁ"י יָשָׁן):
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| 31Jacob replied, “Sell me your birthright, irrevocably, so the transaction be as clear as day.” |
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לאוַיֹּ֖אמֶר יַֽעֲקֹ֑ב מִכְרָ֥ה כַיּ֛וֹם אֶת־בְּכֹרָֽתְךָ֖ לִֽי: |
| מִכְרָה כַיּוֹם - Its meaning is as Onkelos translates it: כְּיוֹם דִּלְהֵן – “As this day”; i.e., just like the day is clear, so sell me the birthright by a clear, unequivocal sale. |
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מִכְרָה כַיּוֹם.
כְּתַרְגּוּמוֹ כְּיוֹם דִּלְהֵן, כַּיּוֹם שֶׁהוּא בָרוּר, כָךְ מְכֹר לִי מְכִירָה בְרוּרָה:
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| בְּכֹרָֽתְךָ - Your birthright. Jacob asked him to sell it because the sacrificial service was then carried out by firstborns, and Jacob said, “This wicked man is not worthy to offer sacrifices for the Holy One, blessed be He.” |
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בְּכֹרָֽתְךָ.
לְפִי שֶׁהָעֲבוֹדָה בַּבְּכוֹרוֹת, אָמַר יַעֲקֹב אֵין רָשָׁע זֶה כְדַאי שֶׁיַּקְרִיב לְהַקָּדוֹשׁ בָּרוּךְ הוּא:
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| 32Esau said, “Look, I am going to eventually die anyway, so of what use is a birthright to me?” |
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לבוַיֹּ֣אמֶר עֵשָׂ֔ו הִנֵּ֛ה אָֽנֹכִ֥י הוֹלֵ֖ךְ לָמ֑וּת וְלָֽמָּה־זֶּ֥ה לִ֖י בְּכֹרָֽה: |
| הִנֵּה אָֽנֹכִי הוֹלֵךְ לָמוּת - Look, I am going to die. The birthright is unstable and transitory, for the privilege of service will not be carried out by the firstborns for all time, for the tribe of Levi will later receive it. Furthermore, Esau said, “What is the nature of this service?” Jacob answered him, “Many prohibitions, punishments, and acts subject to the death penalty are associated with it,” as we have learned: These are liable for the death penalty: those who enter the holy Temple to serve having drunk a revi’it of wine or with hair grown long. Esau replied, “I am going to die because of it, so what wish have I for it?” |
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הִנֵּה אָֽנֹכִי הוֹלֵךְ לָמוּת.
(מִתְנוֹדֶדֶת וְהוֹלֶכֶת הִיא הַבְּכוֹרָה שֶׁלֹּא תְהֵא כָל עֵת הָעֲבוֹדָה בַּבְּכוֹרוֹת, כִּי שֵׁבֶט לֵוִי יִטֹּל אוֹתָהּ, וְעוֹד) אָמַר עֵשָׂו: מַה טִּיבָהּ שֶׁל עֲבוֹדָה זוֹ? אָמַר לוֹ: כַּמָּה אַזְהָרוֹת וָעֳנָשִׁין וּמִיתוֹת תְּלוּיִין בָּהּ כְּאוֹתָהּ שֶׁשָּׁנִינוּ, אֵלּוּ הֵן שֶׁבְּמִיתָה: שְׁתוּיֵי יַיִן וּפְרוּעֵי רֹאשׁ; אָמַר: אֲנִי הוֹלֵךְ לָמוּת עַל יָדָהּ, אִם כֵּן מַה חֵפֶץ לִי בָהּ?
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| 33Jacob said, “Make an oath to me this day,” so he swore to him and sold his birthright to Jacob. |
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לגוַיֹּ֣אמֶר יַֽעֲקֹ֗ב הִשָּׁ֤בְעָה לִּי֙ כַּיּ֔וֹם וַיִּשָּׁבַ֖ע ל֑וֹ וַיִּמְכֹּ֥ר אֶת־בְּכֹֽרָת֖וֹ לְיַֽעֲקֹֽב: |
| 34Jacob then gave Esau bread and lentil stew; he ate and drank, and got up and left. Thus Esau spurned the birthright. |
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לדוְיַֽעֲקֹ֞ב נָתַ֣ן לְעֵשָׂ֗ו לֶ֚חֶם וּנְזִ֣יד עֲדָשִׁ֔ים וַיֹּ֣אכַל וַיֵּ֔שְׁתְּ וַיָּ֖קָם וַיֵּלַ֑ךְ וַיִּ֥בֶז עֵשָׂ֖ו אֶת־הַבְּכֹרָֽה: |
| וַיִּבֶז עֵשָׂו - Thus Esau spurned. Scripture testifies to his wickedness, that he despised the service of the Omnipresent. |
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וַיִּבֶז עֵשָׂו.
הֵעִיד הַכָּתוּב עַל רִשְׁעוֹ שֶׁבִּזָּה עֲבוֹדָתוֹ שֶׁל מָקוֹם:
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| 1There was a famine in the land, apart from the first famine that had been in the days of Abraham, so Isaac went to dwell with Avimelech, king of the Philistines, in Gerar. |
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אוַיְהִ֤י רָעָב֙ בָּאָ֔רֶץ מִלְּבַד֙ הָֽרָעָ֣ב הָֽרִאשׁ֔וֹן אֲשֶׁ֥ר הָיָ֖ה בִּימֵ֣י אַבְרָהָ֑ם וַיֵּ֧לֶךְ יִצְחָ֛ק אֶל־אֲבִימֶ֥לֶךְ מֶֽלֶךְ־פְּלִשְׁתִּ֖ים גְּרָֽרָה: |
| 2God appeared to him and said, “Do not go down to Egypt. Rather, live in the part of the Holy Land of which I will tell you. |
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בוַיֵּרָ֤א אֵלָיו֙ יְהֹוָ֔ה וַיֹּ֖אמֶר אַל־תֵּרֵ֣ד מִצְרָ֑יְמָה שְׁכֹ֣ן בָּאָ֔רֶץ אֲשֶׁ֖ר אֹמַ֥ר אֵלֶֽיךָ: |
| אַל־תֵּרֵד מִצְרָיְמָה - Do not go down to Egypt - for he was meaning to go down to Egypt, just as his father had in the time of famine. God therefore said to him, “Do not go down to Egypt, for you are an unblemished ascent-offering and to live outside the Land of Israel is not fitting for you.” |
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אַל־תֵּרֵד מִצְרָיְמָה.
שֶׁהָיָה דַּעְתּוֹ לָרֶדֶת מִצְרַיְמָה, כְּמוֹ שֶׁיָּרַד אָבִיו בִּימֵי הָרָעָב; אָמַר לוֹ: אַל תֵּרֵד מִצְרָיְמָה, שֶׁאַתָּה עוֹלָה תְמִימָה, וְאֵין חוּצָה לָאָרֶץ כְּדַאי לְךָ:
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| 3Sojourn in this land, and I will be with you and bless you, for I will give all these lands to you and your descendants, and I will fulfill the oath that I made to your father Abraham: |
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גגּ֚וּר בָּאָ֣רֶץ הַזֹּ֔את וְאֶֽהְיֶ֥ה עִמְּךָ֖ וַֽאֲבָֽרֲכֶ֑ךָּ כִּֽי־לְךָ֣ וּלְזַרְעֲךָ֗ אֶתֵּן֙ אֶת־כָּל־הָֽאֲרָצֹ֣ת הָאֵ֔ל וַֽהֲקִֽמֹתִי֙ אֶת־הַשְּׁבֻעָ֔ה אֲשֶׁ֥ר נִשְׁבַּ֖עְתִּי לְאַבְרָהָ֥ם אָבִֽיךָ: |
| הָאֵל - is the same as הָאֵלֶּה “these.” |
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הָאֵל.
כְּמוֹ הָאֵלֶּה:
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| 4I will make your descendants so numerous that you will not be able to count them, just as it is impossible to count the stars of the sky, and give all these lands to your descendants. All the nations of the earth will bless themselves by mentioning the names of your descendants: when someone will want to bless his children, he will say, ‘May you be like Isaac’s children.’ |
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דוְהִרְבֵּיתִ֤י אֶת־זַרְעֲךָ֙ כְּכֽוֹכְבֵ֣י הַשָּׁמַ֔יִם וְנָתַתִּ֣י לְזַרְעֲךָ֔ אֵ֥ת כָּל־הָֽאֲרָצֹ֖ת הָאֵ֑ל וְהִתְבָּֽרֲכ֣וּ בְזַרְעֲךָ֔ כֹּ֖ל גּוֹיֵ֥י הָאָֽרֶץ: |
| וְהִתְבָּֽרֲכוּ בְזַרְעֲךָ - Will bless themselves by your descendants - i.e., a man will tell his son: “May your descendants be like the descendants of Isaac,” and so is the meaning of this phrase wherever it occurs throughout Scripture. This is the classic example: “With you (בְּךָ) will the Israelites invoke blessings (יְבָרֵךְ) on their sons, saying, ‘May God make you like Ephraim and Manasseh.’” We also find this in connection with curses: “The woman will be a curse…,” i.e., that one who curses his foe will say, “May you be like that woman!” Similarly: “And you will leave your name as an oath for my chosen ones,” i.e., that one who swears will say, “May I be like so-and-so if I have done such and such a thing.” |
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וְהִתְבָּֽרֲכוּ בְזַרְעֲךָ.
אָדָם אוֹמֵר לִבְנוֹ יְהֵא זַרְעֲךָ כְּזַרְעוֹ שֶׁל יִצְחָק, וְכֵן בְּכָל הַמִּקְרָא, וְזֶה אָב לְכֻלָּן בְּךָ יְבָרֵךְ יִשְׂרָאֵל לֵאמֹר יְשִׂמְךָ וְגוֹ' (בראשית מ״ח:כ׳); וְאַף לְעִנְיַן הַקְּלָלָה מָצִינוּ כֵן וְהָיְתָה הָאִשָּׁה לְאָלָה (במדבר ה'), שֶׁהַמְקַלֵּל שׂוֹנְאוֹ אוֹמֵר תְּהֵא כִּפְלוֹנִית, וְכֵן וְהִנַּחְתֶּם שִׁמְכֶם לִשְׁבוּעָה לִבְחִירַי (ישעיהו ס"ה), שֶׁהַנִּשְׁבָּע אוֹמֵר אֱהֵא כִפְלוֹנִי אִם עָשִׂיתִי כָּךְ וְכָךְ:
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| 5I confer all these blessings upon you because your father Abraham heeded My voice and observed My restrictions, My commandments, My rules, and My instructions.” |
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העֵ֕קֶב אֲשֶׁר־שָׁמַ֥ע אַבְרָהָ֖ם בְּקֹלִ֑י וַיִּשְׁמֹר֙ מִשְׁמַרְתִּ֔י מִצְוֹתַ֖י חֻקּוֹתַ֥י וְתֽוֹרֹתָֽי: |
| שָׁמַע אַבְרָהָם בקולי - Abraham heeded My voice - when I put him to the test. |
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שָׁמַע אַבְרָהָם בקולי.
כְּשֶׁנִּסִּיתִי אוֹתוֹ:
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| וַיִּשְׁמֹר מִשְׁמַרְתִּי - And observed My restrictions. This refers to decrees ordained to distance a person from transgressing prohibitions written in the Torah, such as the prohibition of marriage between relatives of the “second degree,” and the Rabbinical prohibitions of doing certain acts on the Sabbath. |
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וַיִּשְׁמֹר מִשְׁמַרְתִּי.
גְּזֵרוֹת לְהַרְחָקָה עַל הָאַזְהָרוֹת שֶׁבַּתּוֹרָה, כְּגוֹן שְׁנִיּוֹת לָעֲרָיוֹת וּשְׁבוּת לַשַּׁבָּת (יבמות כ"א):
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| מצותי - My commandments. This refers to those matters which, even if they were not written in the Torah, would have been fitting to be given as commandments, such as the prohibition of robbery and murder. |
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מצותי.
דְּבָרִים שֶׁאִלּוּ לֹא נִכְתְּבוּ רְאוּיִן הֵם לְהִצְטַוּוֹת, כְּגוֹן גֶּזֶל וּשְׁפִיכוּת דָּמִים:
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| חֻקּוֹתַי - My laws. This refers to those things against which the evil inclination and the nations of the world argue, such as the prohibitions of eating swine and wearing garments made of a mixture of wool and linen, for which there are no apparent reasons but the King’s decree and rules imposed upon His servants. |
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חֻקּוֹתַי.
דְּבָרִים שֶׁיֵּצֶר הָרָע וְאֻמּוֹת הָעוֹלָם מְשִׁיבִין עֲלֵיהֶם, כְּגוֹן אֲכִילַת חֲזִיר וּלְבִישַׁת שַׁעַטְנֵז, שֶׁאֵין טַעַם בַּדָּבָר, אֶלָּא גְּזֵרַת הַמֶּלֶךְ וְחֻקּוֹתָיו עַל עֲבָדָיו:
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| וְתֽוֹרֹתָֽי - And My instructions. This comes to include the Oral Law – the laws given orally to Moses at Mount Sinai. |
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וְתֽוֹרֹתָֽי.
לְהָבִיא תּוֹרָה שֶׁבְּעַל פֶּה הֲלָכָה לְמֹשֶׁה מִסִּינַי (בראשית רבה):
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