Sefaria Bereshit Rabbah 63 The Sefaria Midrash Rabbah, 2022 - Midrash Tanchuma, Toldot 1-2 Midrash Tanhuma-Yelammedenu, trans. Samuel A. Berman
Sefaria Bereshit Rabbah 63 The Sefaria Midrash Rabbah, 2022 - Midrash Tanchuma, Toldot 1-2 Midrash Tanhuma-Yelammedenu, trans. Samuel A. Berman
Level five:
Near the weekly parsha with the haftorah both with Rashi, Onkelos Targum reading very quickly in Hebrew-English near the weekly parsha, a chapter of Nach beginning with Joshua until the end of II Chronicles without Tehillim and start after the 'end' with Joshua again, Mishnah starting with Seder Zeraim (Agriculture) Berakhot until the end Seder Tahorot (Purity) Oktzin and start after the 'end' with Seder Zeraim (Agriculture) Berakhot, a daf from the Talmud Babylonian-Jerusalem starting from the beginning until the end and after the 'end' starting with the beginning again. Midrash Rabba-Tanchuma after Parsha reading. Reading it very quickly every day. (More Midrashim coming when good translation is available)
Near the weekly parsha with the haftorah both with Rashi, Onkelos Targum reading very quickly in Hebrew-English near the weekly parsha, a chapter of Nach beginning with Joshua until the end of II Chronicles without Tehillim and start after the 'end' with Joshua again, Mishnah starting with Seder Zeraim (Agriculture) Berakhot until the end Seder Tahorot (Purity) Oktzin and start after the 'end' with Seder Zeraim (Agriculture) Berakhot, a daf from the Talmud Babylonian-Jerusalem starting from the beginning until the end and after the 'end' starting with the beginning again. Midrash Rabba-Tanchuma after Parsha reading. Reading it very quickly every day. (More Midrashim coming when good translation is available)
Bereshit Rabbah 63
The Sefaria Midrash Rabbah, 2022
About This Text
Bereshit Rabbah
Midrash
Bereshit Rabbah is a talmudic-era midrash on the Book of Genesis. It covers most of the book (excluding genealogies and similar passages) with verse-by-verse and often word-by-word commentary. Written in Hebrew mixed with Aramaic and occasional Greek words, its style is simple and clear.
Composed: Talmudic Israel/Babylon (500 CE)נוצר/נערך: ישראל / בבל התלמודית (500 לספירה)
Current Version
Current Translation
Managing Editor: Jason Rappoport
Translator: Joshua Schreier
Editor: Michael Siev
Editor: Yaacov Francus
Copy-editor: Deborah Meghnagi Bailey
Copy-editor: Ilana Sobel Read More
Translator: Joshua Schreier
Editor: Michael Siev
Editor: Yaacov Francus
Copy-editor: Deborah Meghnagi Bailey
Copy-editor: Ilana Sobel Read More
Alternate Source Versions
Source: daat.ac.il
Digitization: Sefaria
License: Public Domain
Revision History
For commentary etc. (right side page under resources) click: Bereshit Rabbah 63 with About (sefaria.org)
“This is the legacy of Isaac, Abraham’s son. Abraham begot Isaac” (Genesis 25:19).
“This is the legacy of Isaac, Abraham’s son.” “The father of the righteous will exult with happiness [gil yagil], and the begetter of the wise will rejoice in him” (Proverbs 23:24) – happiness [gila] after happiness when the righteous one is born. “It was in the days of Aḥaz…” (Isaiah 7:1) – Rabbi Hoshaya said: The ministering angels said before the Holy One blessed be He: ‘Master of the universe, woe that Aḥaz reigned.’ He said to them: ‘He is Yotam’s son. His father was righteous, and I cannot extend my hand against him.’ “And the begetter of the wise will rejoice in him” – Rabbi Levi said: From where do you say that anyone who has a son who diligently engages in Torah, that he becomes filled with mercy upon him? The verse states: “My son, if your heart is wise, my heart too will rejoice” (Proverbs 23:15). Rabbi Shimon ben Menasya says: I have derived only the heart of his flesh and blood father, from where is it derived that even the Holy One blessed be He becomes filled with mercy upon him when he diligently engages in Torah? The verse states: “My heart too will rejoice.” Happiness after happiness – when he is a righteous one, son of a righteous one; “this is the legacy of Isaac, Abraham’s son.”
“Isaac was forty years old when he took Rebecca, daughter of Betuel the Aramean, from Padan Aram, sister of Laban the Aramean, to be his wife” (Genesis 25:20).
“Isaac was forty years old [when he took Rebecca, daughter of Betuel the Aramean, from Padan Aram, sister of Laban the Aramean, to be his wife]” – Rabbi Yitzḥak said: If it is to teach that she is from Aram Naharayim, and is it not already stated: “From Padan Aram,” why does the verse state “Aramean” – “daughter of Betuel the Aramean [haarami]”? Why does the verse state “sister of Laban the Aramean”? Rather, it is coming to teach you: Her father was a charlatan [ramai], her brother was a charlatan, and the residents of her place were likewise so, but this righteous woman who emerged from their midst, to what is she comparable? It is to a “lily among the thorns” (Song of Songs 2:2). “He went to Padan Aram” (Genesis 28:5). Why does the verse state: “To Laban the Aramean”? (Genesis 28:5).It teaches that he included them all in deceit.
“Isaac entreated the Lord opposite his wife, because she was barren, and the Lord acceded to his entreaty, and Rebecca his wife conceived” (Genesis 25:21).
“Isaac entreated [vayetar] the Lord opposite his wife” – Rabbi Yoḥanan and Reish Lakish, Rabbi Yoḥanan said: Because he poured out prayers abundantly [beosher]. Reish Lakish said: Because he overturned the decree. On that basis they call a pitchfork atra, as it overturns the grain.
“Opposite his wife” – it teaches that Isaac was prostrated here and she was prostrated there, and he was saying: Master of the universe, all the children that You are giving me will be from this righteous woman.’ She, too, said so: ‘All the children that You are destined to give me will be from this righteous man.’
“Because she was barren” – Rabbi Yudan in the name of Rabbi Lakish: She did not have a uterus, and the Holy One blessed be He fashioned a uterus for her.
“The Lord acceded [vayeater] to his entreaty” – Rabbi Levi said: This is analogous to the son of kings, who was tunneling under his father in order to take a litra of gold. This one was tunneling from inside, and that one was tunneling from outside, as in Arabia they call tunneling atirata.
“The children were agitated within her, and she said: If this is so, why do I exist? She went to inquire of the Lord” (Genesis 25:22).
“The children were agitated [vayitrotzetzu] within her” – Rabbi Yoḥanan and Reish Lakish, Rabbi Yoḥanan said: This one ran [ratz] to kill that one and that one ran to kill this one. Reish Lakish said: This one permitted the command of [matir tzivuyo] that one, and that one permitted the command of this one.
Rabbi Berekhya in the name of Rabbi Levi: So that you will not say that it was after he [Esau] emerged from his mother’s womb that he confronted him, but rather, while he was still in his mother’s womb, his fist [zirte] was outstretched toward him. That is what is written: “The wicked are corrupt [zoru] from the womb” (Psalms 58:4).
“The children were agitated within her” – when she would stand adjacent to synagogues and study halls, Jacob would convulse to emerge. That is what is written: “Before I formed you in the belly I knew you” (Jeremiah 1:5). When she would pass houses of idol worship, Esau would run and convulse to emerge. That is what is written: “The wicked are corrupt from the womb.”
“The Lord said to her: Two peoples are in your womb, and two nations will be separated from your innards; one nation will prevail over the other nation, and the elder will serve the younger” (Genesis 25:23).
“Her days to give birth were complete, and behold, there were twins in her womb” (Genesis 25:24).
“The first emerged ruddy, all of him like a cloak of hair, and they called his name Esau” (Genesis 25:25).
“Then his brother emerged, his hand grasping Esau’s heel, and he called his name Jacob. And Isaac was sixty years old when she bore them” (Genesis 25:26).
“She said: If this is so, why do I exist [lama zeh anokhi]?” Rabbi Yitzḥak said: It teaches that our matriarch Rebecca was circulating around the entrances of women’s houses and saying to them: ‘In your days, did you experience this suffering? If this is the suffering that comes with children; had I only not conceived.’ Rav Huna said: [She said:] ‘If this is how I am destined to produce twelve tribes, would I only not conceive the numerical value of zeh.’ It is taught in the name of Rabbi Neḥemya: Rebecca was worthy to have twelve tribes emerge from her. That is what is written: “The Lord said to her: Two peoples are in your womb” – these are two; “and two nations” – that is four; “and one nation will prevail over the other nation” – that is six; “and the elder will serve the younger” – that is eight. “Her days to give birth were complete” – that is ten. “The first emerged ruddy” – that is eleven; “then his brother emerged” – that is twelve. There are some who derive it from this verse: “She said: If this is so, why do I exist [lama zeh anokhi]?” Zayin – seven, heh – 5, that is twelve, the numerical value of zeh.
“She went to inquire of the Lord” (Genesis 25:22) – were there synagogues and study halls in those days? Did she not go only to the academy of Shem and Ever? It is, rather, to teach you that anyone who enters before a Torah scholar, it is as though he enters before the Divine Presence.
The Lord said to her” (Genesis 25:23) – Rabbi Yehuda ben Rabbi Simon and Rabbi Yoḥanan in the name of Rabbi Eliezer ben Rabbi Shimon:: The Holy One blessed be He never deigned to speak with a woman except for that righteous woman, and that, too, was for a reason. Rabbi Abba bar Kahana said: How much did He go in a roundabout manner in order to speak with her: “No, but you did laugh” (Genesis 18:15). But is it not written: “She called the name of the Lord who spoke to her”? (Genesis 16:13). Rabbi Levi said in the name of Rabbi Abba Ḥama bar Ḥanina: It was by means of an angel. Rabbi Elazar said: By means of Shem son of Noah.
“Two peoples [goyim] are in your womb” (Genesis 25:23) – two of the proudest of peoples are in your womb. This one is proud of his world and that one is proud of his empire. Two of the proudest of peoples are in your womb – Hadrian among the idolaters and Solomon in Israel.
Another matter, two of those hated by the peoples are in your womb. All the idolaters hate Esau, and all the idolaters hate Israel. [Alternately] the most hated of the sons is in your womb, as it is written: “But I hated Esau” (Malachi 1:3).
“And two nations will be separated from your innards” (Genesis 25:23) – from here it is derived that he was born circumcised.
“One nation will prevail over the other nation” (Genesis 25:23) – Rabbi Ḥelbo said: To this point, they would be called: “Savta, Raama, and Savtekha” (Genesis 10:7). From you, Jews and Romans would arise.
“The elder will serve the younger” (Genesis 25:23) – Rabbi Huna said: If he [Jacob] merits, he [Esau] will serve, but if not, he [Esau] will be served.
“Her days to give birth were complete” (Genesis 25:24) – elsewhere they are incomplete, and here they are complete. Elsewhere it is written: “Twins [teomim]” (Genesis 38:27) – Peretz and Zeraḥ were both righteous, but here, “tomim” – Jacob was righteous, Esau, wicked.
“The first emerged ruddy” (Genesis 25:25) – Rabbi Ḥagai said in the name of Rabbi Yitzḥak: Due to the merit of: “You shall take for you on the first day” (Leviticus 23:40), I reveal myself to you first, as it is stated: “I am first and I am last” (Isaiah 44:6); I will exact retribution on your behalf from the first – that is Esau, as it is written: “The first emerged”; I will build for you the first – this is the Temple, in whose regard it is written: “Throne of glory, exalted from the first, [is the place of our Temple]” (Jeremiah 17:12); and I will bring you the first, this is the messianic king, in whose regard it is written: “The first to Zion, behold, here it is” (Isaiah 41:27).
Another matter, “the first emerged ruddy” – why did Esau emerge first? It was so he would emerge and his corruption would depart with him. Rabbi Abahu said: It is like that bathhouse attendant who washes the bathhouse and then bathes the king’s son. So, why did Esau emerge first? It was so he would emerge and his corruption would depart with him.
A noblewoman asked Rabbi Yosei ben Ḥalafta, she said to him: ‘Why did Esau emerge first?’ He said to her: ‘The first droplet was Jacob’s.’ He said to her: ‘This is analogous to an instance where you place two pearls into one tube, is it not the one that you placed first that will emerge last? So, the first droplet was Jacob’s.’
“Ruddy,” Rabbi Abba bar Kahana said: As though he were a shedder of blood. When Samuel saw that David was ruddy, as it is written: “He sent and brought him and he was ruddy” (I Samuel 16:12), he was afraid and said: ‘This is a shedder of blood like Esau.’ The Holy One blessed be He said to him: “With beautiful eyes” (I Samuel 16:12). Esau killed at his own initiative, but this one kills at the initiative of Sanhedrin.
The emperor Diocletian was a swineherd near Tiberias. When he would come to the study hall of Rabbi, the children would go out and strike him. Sometime later, he became emperor, and he descended and resided near the Panyas; variant reading: Pamyas, and he sent directives to Tiberias just before nightfall on Thursday: ‘I decree that the prominent leaders of the Jews shall appear before me before morning on Sunday.’ He commanded the emissary and said to him: ‘Do not deliver them [the directives] to them until sunset on Friday.’ Rabbi Shmuel bar Naḥman went down to bathe. He saw Rabbi standing before the great study hall, and he saw that his face was sickly. He said to him: ‘Why is your face sickly?’ ‘Such and such directives were sent to me by the empire.’ He said to him: ‘Come and bathe, as your Creator performs miracles on our behalf.’ They entered to bathe, and the demon Arginiton came, and was laughing and dancing before them. Rabbi wanted to scold him. Rabbi Shmuel bar Naḥman said to him: ‘Leave him alone, as sometimes he appears for the purpose of miracles.’ He said to him: ‘Your master is in distress and you are standing, laughing, and dancing.’ He [the demon] said to them: ‘Go eat and drink and observe a fine Shabbat, as your Master will perform miracles on your behalf, and I will have you stand before him on Sunday morning.’ At the conclusion of Shabbat, after the service, he took them and stood them outside the gates of Panyas.
They [servants] entered and said to him [Diocletian]: ‘They are standing before the gates.’ He said: ‘Close the gates.’ He [the demon] took them [the Rabbis] and placed them on the city wall. They [servants] entered and told him [Diocletian]. He said: ‘I decree that they should heat the bathhouse for three days, and then they will enter, bathe, and come before me.’ They went and heated the bathhouse for three days, and one of the Arginiton demons entered and diluted it for them. They entered, bathed, and came before him. He said to them: ‘Because you know that your God performs miracles on your behalf, you belittle the emperor.’ They said to him: ‘We belittle Diocletian the swineherd, but we are subjugated to Diocletian the emperor.’ He said to them: ‘Even so, do not demean a young Roman, and not a low ranking soldier.’ “All of him like a cloak of [kaaderet] hair” (Genesis 25:25) – all of him is worthy of the cloak.
The Rabbis of the South in the name of Rabbi Alexandri, and Raḥava in the name of Rabbi Kahana said: He came out all unkempt and scattered like an aderet – like the chaff and the straw from the threshing floor [idera]. That is what is written: “Then the iron…were pulverized, and became like the chaff from the threshing floors [idrei] of summer” (Daniel 2:35). Rabbi Hanina bar Yithak said: What caused them to be pulverized? “From the threshing floors [me’idera] of the summer” (Daniel 2:35) – it is because they extended their hands against the great [adirim].
“They called his name Esau [Esav]” (Genesis 25:25) – this is the falsehood [heh shav] that I created in My world. Rabbi Yitzḥak said: You called your swine a name, I, too, call My firstborn son a name: “So said the Lord: My son, My firstborn, is Israel” (Exodus 4:22).
“The lads grew; Esau was a man who knows hunting, a man of the field; Jacob was a simple man, a dweller in tents” (Genesis 25:27).
“The lads grew” – Rabbi Levi said: This is analogous to a myrtle and a thorn bush that grew adjacent to one another. When they grew and blossomed, this one produced its fragrance and that one produced its thorns. So, all thirteen years, both of them would go to school and both of them would come from school. After thirteen years, this one would go to study halls, and that one would go to houses of idol worship. Rabbi Elazar said: A person must be responsible for his son until age thirteen. From there on, he must say: ‘Blessed that He has absolved me from the punishment of this one.’
“Esau was a man who knows hunting [tzayid]” – he would ensnare [tzad] people with his mouth. You [say you] did not steal; who stole with you? You [say you] did not kill, who killed with you?
Rabbi Abahu said: He was a field person, a hunting person. He hunted in the house and hunted in the field. In the house, [he said]: ‘How does one prepare salt?’ In the field, [he said:] ‘How does one prepare straw?’
Rabbi Ḥiyya said: He abandoned himself like a field. Israel said before the Holy One blessed be He: ‘Master of the universe, is it not enough that you subjugated us to seventy nations, but even to this one, that engages in relations like a woman?’ The Holy One blessed be He said to them: ‘I, too, will exact retribution against him with that expression.’ That is what is written: “The heart of the valiant of Edom will be on that day like the heart of a woman in anguish” (Jeremiah 49:22).
“Jacob was a simple man, a dweller in tents” – two tents; the study hall of Shem, and the study hall of Ever.
“Isaac loved Esau because of the game in his mouth, and Rebecca loved Jacob” (Genesis 25:28).
“Isaac loved Esau because of the game in his mouth” – good meat for his mouth and a good cup for his mouth.
“And Rebecca loved Jacob” – the more she would hear his voice, the more she would add love onto her love for him.
“Jacob cooked a stew, and Esau came from the field and he was weary” (Genesis 25:29).
“Jacob cooked a stew” – he [Esau] said to him: ‘What is the nature of this stew?’ He said to him: ‘It is because that elder died.’ He said: ‘Did the attribute of justice strike that elder?’ He said to him: ‘Yes.’ He said: ‘If so, there is no granting of reward and no revival of the dead.’ The Divine Spirit screams: “Do not weep for the dead, and do not be moved for him” (Jeremiah 22:10) – this is Abraham; “Weep for one who is leaving” (Jeremiah 22:10) – this is Esau.
“Esau came from the field” – Rabbi Yudan in the name of Rabbi Aivu, Rabbi Pinḥas in the name of Rabbi Levi, and the Rabbis in the name of Rabbi Simon: You find that Abraham lived one hundred and seventy-five years, and Isaac one hundred and eighty. Those five years that the Holy One blessed be He withheld from his life, it is because Esau violated two transgressions: He consorted with a betrothed young woman, as it is stated: “For he found her in the field” (Deuteronomy 22:27); “and he was weary” – he killed a person, just as it says: “For my soul is wearied by the killers” (Jeremiah 4:31). Rabbi said: He stole as well, just as it says: “If thieves came for you, if plunderers of the night…” (Obadiah 1:5). The Holy One blessed be He said: ‘This is what I promised to Abraham, and said to him: “You shall go to your fathers in peace; [you shall be buried at a good old age]” (Genesis 15:15) – is this “a good old age,” that he sees his grandson engaging in idol worship, engaging in forbidden sexual relations, and shedding blood? It is preferable that he leave the world [without seeing it].’ That is what is written: “For Your kindness is better than life” (Psalms 63:4).
“Esau said to Jacob: Feed me now from that red, red [haadom haadom] dish, as I am weary. Therefore, his name is called Edom” (Genesis 25:30).
“Esau said to Jacob: Feed me [haliteni] now from that red” – Rabbi Ze’eira said: That wicked one opened his mouth wide like a camel. He said to him: ‘I will open my mouth and you continuously pour,’ like what we learned: One may not forcibly overfeed a camel and one may not force feed it. However, one may place food into its mouth [malitin].
“From that red, red [ha’adom ha’adom]” – Rabbi Yoḥanan and Reish Lakish, Rabbi Yoḥanan said: From him and from his Patron. Reish Lakish said: From him, and from those like him [hadomin lo].
He is red, his cooked food is red, his land is red, his warriors are red, his garments are red, One who is red exacts retribution against him, in red garments. He is red – “the first emerged ruddy” (Genesis 25:25). His cooked food is red – “feed me now from [that] red.” His land is red – “to the land of Se’ir, to the field of Edom" (Genesis 32:4). His mighty ones are red –“his warriors’ shields are reddened” (Nahum 2:4). His garments are red – “his soldiers are colored scarlet” (Nahum 2:4). One who is red exacts retribution against him – “my beloved is clear and ruddy” (Song of Songs 5:10). In red attire – “why is there red in Your attire?” (Isaiah 63:2).
“Jacob said: Sell me your birthright this day” (Genesis 25:31).
“Jacob said: Sell me…this day” – he said to him: ‘Sell me one day of yours.’ Rabbi Aḥa said: Anyone who knows how to calculate the days of the exile will find that Jacob sat one day in tranquility in the shadow of Esau.
“Esau said: Behold, I am going to die, and why do I need [lama zeh li] a birthright?” (Genesis 25:32).
“Esau said: Behold, I am going to die” – Reish Lakish said: He began cursing and blaspheming. “Lama li” is not written here, but rather, “lama zeh li.” It teaches that he denied: “This is [zeh] my God” (Exodus 15:2).
Another matter, “behold, I am going to die” – as Nimrod was seeking to kill him because of that garment that had belonged to Adam the first man. When he would don it and go out to the field, all the beasts and the birds in the world would come and gather near him.
“Jacob said: Take an oath to me this day, and he took an oath to him, and he sold his birthright to Jacob” (Genesis 25:23).
“[Jacob] said: Take an oath to me” – what did Jacob our patriarch see that led him to dedicate himself to acquiring the birthright? It is as we learned: until the Tabernacle was established, private altars were permitted, and service was performed by the firstborn. From the time that the Tabernacle was established, private altars were prohibited, and service was performed by the priests. He said: ‘Will this evil one stand and sacrifice?’ That is why he dedicated himself to acquiring the birthright. That is what is written: “For I will render you blood, and blood will pursue you; surely, you hated blood, and blood will pursue you” (Ezekiel 35:6). Did Esau hate blood? Rabbi Shmuel bar Naḥman said: This is the blood of birthright and offerings. Rabbi Levi said: This is the blood of circumcision. The Rabbis said: You hated a person’s blood in his body. That is what is written: “He loved curses, and they will now come upon him. [He had no desire for blessing, and it will now be far from him]” (Psalms 109:17). Rabbi Levi said in the name of Rabbi Ḥama: “He had no desire for blessing” – and no desire for birthright. Rabbi Huna said: This is the blood of the offerings, as it is called blessing, just as it says: “You shall craft for Me an altar of earth…[in every place where I mention my name, I will come to you and I will bless you]” (Exodus 20:21).
“Jacob gave Esau bread and a stew of lentils; he ate, he drank, he arose, and he went, and Esau scorned the birthright” (Genesis 25:34).
“Jacob gave Esau bread and a stew of lentils” – just as this lentil is shaped like a circle, so, the world is cyclical. Just as this lentil has no opening, so, it is prohibited for a mourner to speak. Just as this lentil has aspects of mourning and rejoicing, so, mourning because our patriarch Abraham died; rejoicing, because Jacob took the birthright.
“He ate, he drank” – he brought a group of immoral people in with him. They said: ‘We will eat his food and mock him.’ But the Divine Spirit was saying: “Set the table” (Isaiah 21:5) – prepare the table; “set the lookout to watch [tzafo hatzafit]” (Isaiah 21:5) – prepare the candelabrum. Rabbi Abba bar Kahana said: There is a place where they call the candelabrum tzafita. “Arise princes” (Isaiah 21:5) – this is Mikhael and Gavriel. “Anoint a shield” (Isaiah 21:5) – write that the birthright is to Jacob. Bar Kappara said: Because they were mocking Jacob, the Holy One blessed be He agreed, and mocked them, and authorized the birthright to Jacob. From where is it derived? It is as it is written: “So said the Lord: My firstborn son is Israel” (Exodus 4:22).
“He arose, and he went” – Rabbi Levi said: He departed from his world.
“Esau scorned the birthright [et habekhora]” – what did he scorn with it? Rabbi Levi said: He scorned the revival of the dead with it. That is what is written: “With the coming of the wicked, comes also scorn” (Proverbs 18:3). “With the coming of the wicked” – this is Esau, as it is stated: “They will be called the region of the wicked” (Malachi 1:4). “Comes also scorn [buz]” – as his disgrace [bizyono] comes with him. “And with shame [kalon], humiliation [ḥerpa]” (Proverbs 18:3) – as the shame of famine accompanies him. Ḥerpa is nothing other than famine, just as it says: “So that you will no longer be subject to the humiliation of [ḥerpat] famine among the nations” (Ezekiel 36:30).
“There was a famine in the land, besides the first famine that was during the days of Abraham, and Isaac went to Avimelekh king of the Philistines, to Gerar” (Genesis 26:1).
“There was a famine in the land.” “The Lord knows the days of the faultless” (Psalms 37:18) – this is Isaac. “Their inheritance will last forever” (Psalms 37:18), “Reside in this land [and I will be with you, and I will bless you]” (Genesis 26:3), “They are not put to shame in difficult times” (Psalms 37:19) – the difficulty of Avimelekh. “And in days of famine they are sated” (Psalms 37:19) – “There was a famine in the land.”
Rabbi Shmuel bar Naḥman said: The primary brunt of them was during the days of David, but it would have been appropriate for them to have been during the days of Saul, but because Saul was an offshoot of a sycamore tree the Holy One blessed be He transferred it and brought it during the days of David. Shila sinned and Yoḥana is punished? Rabbi Ḥiyya Rabba said: This is analogous to a glazier who had a basket filled with cut, ornate glassware. When he sought to hang his basket, he would bring a peg, implant it into the wall, and then hang his basket. Therefore, all of them did not befall lowly people, but rather, mighty people. Rabbi Berekhya would read in their regard: “He gives strength to the weary” (Isaiah 40:29).
Rabbi Ḥelbo said: Two [famines] came during the days of Abraham. Rabbi Aḥa said: One during the days of Abraham and one during the days of Lemekh.
The famine that came during the days of Elijah was a famine of drought; one year it produced and one year it did not produce. The famine that came during the days of Elisha was one of panic – “until the head of a donkey was sold for eighty silver pieces” (II Kings 6:25). The famine that was during the days that the judges judged – Rabbi Huna said in the name of Rabbi Aḥa: Forty-one se’a were sold for the price of forty-two se’a. But was it not taught: A person may not leave the Land of Israel unless two se’a of wheat go for one sela. Rabbi Shimon said: When? It is at a time that one cannot find any to acquire, but if he can find any to acquire, even if it is one se’a for a sela, he may not leave the Land of Israel. Because Elimelekh left the Land of Israel, he was punished that he and his sons died.
“Isaac went to Avimelekh [king of the Philistines], to Gerar” – to Gardiki. Rabbi Dostai in the name of Rabbi Shmuel bar Naḥman: Why did they [not] decree impurity on the abode in Gardiki? It is because it is a poor abode. Until where? It is until the ravine of Egypt.
“The Lord appeared to him, and said: Do not go down to Egypt; dwell in the land that I will tell you” (Genesis 26:2).
“The Lord appeared to him, and said: Do not go down to Egypt; dwell [shekhon] in the land” – establish permanent residence [shekhuna] in the Land of Israel; plant, sow, graft branches on trees. Alternatively, “shekhon in the land” – cause the Divine Presence [haShekhina] to rest in the land.
“Reside in this land, and I will be with you, and I will bless you, for I will give all these lands to you, and to your descendants, and I will keep the oath that I took to Abraham your father” (Genesis 26:3).
“Reside in this land” – Rabbi Hoshaya said: [God said:] ‘You are an unblemished burnt offering; just as a burnt offering, if it goes outside the curtains, it is disqualified, you, too, if you go out of the Land of Israel, you are disqualified.’
“To you, and to your descendants, I will give all these [ha’el] lands – the mighty; just as it says: “He took the mighty of [eilei] the land” (Ezekiel 17:13). Another matter, why does it not state haeleh, but rather, ha’el? It is to say: I will give you some of them. When will I give you the rest? It will be in the future.
“Because Abraham heeded My voice, and observed My commission, My commandments, My statutes, and My Torahs” (Genesis 26:5).
“Because [ekev] Abraham heeded My voice” – Rabbi Yoḥanan and Rabbi Ḥanina, both of them say: Abraham was forty-eight years old when he acknowledged his Creator. Reish Lakish said: Abraham was three years old when he acknowledged his Creator, the numerical value of ekev, Abraham heeded the voice of his Creator.
“And observed My commission, My commandments, My statutes, and My Torahs” – Rabbi Yonatan said in the name of Rabbi Yoḥanan: Abraham knew even the laws of Eiruv Hatzerot. “My Torahs” – two Torahs; he fulfilled even minor mitzvot of the Oral Law.
Rabbi Simon said: Abraham knew even the new name that the Holy One blessed be He is destined to call Jerusalem, as it is written: “Abraham called the name of that place The Lord will see” (Genesis 22:14), and it is written: “The name of the city from that day shall be: The Lord is there” (Ezekiel 48:35); and it is written: On that day “they will call Jerusalem the Throne of the Lord” (Jeremiah 3:17). Rabbi Berekhya said in the name of Rabbi Yehuda: There is no day that the Holy One blessed be He does not introduce a new halakha in the supernal court. What is the source? “Hear the fury of His voice, the sound [vehegeh] that emerges from His mouth” (Job 37:2) – and hegeh means nothing other than Torah, like the matter that is stated: “You shall ponder [vehagita] it day and night” (Joshua 1:8).
“It was when the time he was there was extended, Avimelekh king of the Philistines looked through the window, and behold, he saw Isaac playing with Rebecca his wife” (Genesis 26:8).
“It was when the time he was there was extended” – Rabbi Yoḥanan said: A bad dream, a harsh prophecy, and disproportionate mourning are nullified by the passage of extended time. A harsh prophecy, from where is it derived? It is as Israel would say to the prophet: “The days will lengthen, and every vision will be void” (Ezekiel 12:22). Disproportionate mourning, the passage of extended time nullifies, from Isaac, as it is written: “It was when the time he was there was extended,” and immediately, “behold…Isaac was playing.” Rabbi Ḥiyya bar Abba said: Because extended time had passed, you began engaging in this matter? Did Rabbi Yoḥanan not say: One who engages in conjugal relations during the day, it is indecent, as Rabbi Yoḥanan said: Conjugal relations are only at night, as it is stated: “In the evening she would come and in the morning she would return” (Esther 2:14). Job cursed the day of his birth and the evening of his conception. That is what is written: “Perish the day I was born, and the night it was said: [A man has been conceived [hora gaver]]” (Job 3:3). Rabbi Marinos bar Hoshaya said: Job said: ‘If only my mother had been a menstruant when he came to consort with her, as it is stated: “Hora gaver” – this is not the time to be impregnated [hora] by a man [gaver].’ Jeremiah curses the day of his birth and the day of conception, as it is stated: “Cursed be the day on which I was born” (Jeremiah 20:14) – this is the day of birth; “the day on which my mother bore me” (Jeremiah 20:14) – this is the day of conception. Is it possible that Ḥilkiyahu, a righteous man, would engage in conjugal relations during the day? It is, rather, because Jezebel was killing prophets, he came and engaged in conjugal relations during the day, and fled.
“Avimelekh commanded all the people, saying: Anyone who touches this man or his wife will be put to death” (Genesis 26:11).
“Isaac sowed in that land, and found in that year one hundredfold, and the Lord blessed him” (Genesis 26:12).
“Isaac sowed in that land” – Rabbi Ḥelbo said: “In that land…in that year” – the land was harsh and the year was difficult; had it been favorable, all the more so.
“And found in that year one hundredfold” – one hundred kor; “one hundredfold” – one hundred times. “One hundredfold” – it teaches that it produced one hundred times more than they had estimated for it. Is it not so that blessing does not rest upon an item that is weighed, measured, or counted? Why, then, did he measure it? It was due to the tithes.
“The man grew wealthy, and continued to grow” – Rabbi Ḥanin said: To the extent that they would say: The manure of Isaac’s mules, and not Avimelekh’s silver and gold.
“He had livestock of flocks, and livestock of cattle, and a great household, and the Philistines envied him” (Genesis 26:14).
“He had livestock of flocks, and livestock of cattle, and a great household [vaavuda].” Daniyel the tailor said: Ve’avda is written – if a person does not render himself like a slave with his slave, he does not acquire it, as it is stated: “Better to be lightly esteemed with a slave” (Proverbs 12:9). The way of the world is that a person must toil and seek the expenditures of his household, and they sit in his home.
Avimelekh said to Isaac: Leave us, for you have grown much mightier than we” (Genesis 26:16).
“Avimelekh said to Isaac: Leave us, for you have grown…mightier than we” – he said to him: ‘All that growth that you have grown, did it not come to you from us? In the past you had only one flock and now you have many flocks.’
“Avimelekh went to him from Gerar, and a group of his associates, and Fikhol the captain of his guard” (Genesis 26:26).
“Avimelekh went to him from Gerar [miGerar]” – megorar, it teaches that robbers entered into his house and were vandalizing it throughout the night. Alternatively, miGerar” – megorar, it teaches that boils developed on him, just as it says: “To scratch [lehitgared] with it” (Job 2:8).
“And a group of his associates [vaaḥuzat mere’ehu]” – Rabbi Yehuda said: His name was aḥuzat mere’ehu. Rabbi Neḥemya said: A group of his friends.
“And Fikhol the captain of his guard” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: Pikhol was his name. Rabbi Neḥemya said: The mouth that all his armies take action at his word [al piv].
“They said: We saw that the Lord was with you, and we said: Let there now be an oath between us, between us and you, and we will establish a covenant with you” (Genesis 26:28).
“If you will do us no harm, just as we have not touched you, and just as we have done only [rak] good with you, and we sent you in peace; you are now the blessed of the Lord” (Genesis 26:29).
“They said: We saw” – we have seen your actions and the actions of your fathers.
“Let there now be an oath…if you will do us [no harm…and just as we have done only [rak] good with you]” – rak is restrictive, as they did not perform absolute good with him.
In the days of Rabbi Yehoshua ben Ḥananya, the evil empire decreed that the Temple should be constructed. Papus and Lulyanus set tables from Akko to Antioch, and they provided those ascending from the exile with silver and gold, and all their needs. The Samaritans went and said: “Let it be known to the king…that [if] this rebellious city is built, and its walls finished, they will not pay minda, belo, or halakh” (Ezra 4:12–13) – minda is property tax, belo is poll tax, and halakh is head tax. He said to them: ‘What can I do, I issued a decree.’ They said to him: ‘Send and say to them: Either move it from its place, or add five cubits to it, or subtract five cubits from it, and they will relent on their own.’ The assembly of Israel were gathered together in the Beit Rimon valley. When those missives arrived, they began weeping. They wanted to rebel against the empire. They said: ‘Let one Sage enter and calm the assembly.’ They said: ‘Let Rabbi Yehoshua ben Ḥananya, who is the greatest Torah scholar, enter.’ He entered and expounded: ‘A lion mauled prey and a bone was stuck in its throat. He [the lion] said: Anyone who extracts it, I will give him a reward. An Egyptian heron with a long beak inserted its beak and extracted it. It said to it [the lion]: Give me my reward. It [the lion] said to it: Go, boast, and say that you entered the mouth of a lion in peace and emerged in peace. So, it is sufficient that we entered into dealings with this nation in peace, and emerged in peace.’
“It was on that day that Isaac's servants came and told him regarding the well that they had dug, and said to him: We have found water” (Genesis 26:32).
“Isaac's servants came” – we do not know whether they found or did not find. From what is written: “They found there a well of fresh water” (Genesis 26:19) – that is, they found fresh water.
“Esau was forty years old, and he took as a wife Yehudit, daughter of Be'eri the Hitite, and Basmat, daughter of Elon the Hitite” (Genesis 26:34).
“Esau was forty years old” – that is what is written: “The swine from the forest gnaws at it” (Psalms 80:14). Rabbi Pinḥas in the name of Rabbi Simon: Of all the prophets, only two of them publicized it – Moses and Asaf. Moses said: “The pig because it has a split hoof” (Deuteronomy 14:8). Asaf said: “The swine from the forest gnaws at it.” Why does he analogize it to a pig? Just as this pig, when it lies, it extends its hooves, saying: ‘I am pure,’ so, this evil empire robs and takes forcibly, [yet] it appears as though it is arranging the courtroom. So, Esau, all forty years, would ensnare married women and violate them. When he reached forty years of age, he likened himself to his father. He said: ‘Just as Father took a wife at forty years of age, I, too, will take a wife at forty years of age.’ That is what is written: “Esau was forty years old.”
“They were a source of bitterness for Isaac and for Rebecca” (Genesis 26:35).
“They were a source of bitterness” – why for Isaac first? Because Rebecca was the daughter of idolaters, she was not particular about the filth of idol worship. But this one, because he was the son of the holy, he was particular about the filth of idol worship. That is why it was for Isaac first.
Another matter, why for Isaac first? It is because the matter was attributable to her, as it is stated: “The Lord said to her: Two peoples are in your womb” (Genesis 25:23). That is why it was for Isaac first.
Another matter, why for Isaac first? It is because it is the way of women to sit inside the house, and the way of men to go out on the road and learn understanding from people. But this one, because his eyes dimmed, and he was sitting inside the house, that is why it was for Isaac first.
Rabbi Yehoshua ben Levi said: He [Esau] caused the Divine Spirit to depart from his parent.
“It was when Isaac was old, and his eyes dimmed from seeing, he summoned Esau his elder son, and said to him: My son, and he said to him: Here I am” (Genesis 27:1).
“It was when Isaac was old” – Rabbi Yitzḥak began: “Those who exonerate the wicked due to [ekev] a bribe” (Isaiah 5:23) – anyone who takes a bribe and exonerates the wicked – ultimately. “And remove the innocence of the righteous from him” (Isaiah 5:23) – “the innocence of the righteous” – this is Moses. “Remove…from him” – this is Isaac. Because he exonerated the wicked, his eyes dimmed – “it was when Isaac was old, [and his eyes dimmed…].”
Rabbi Ḥanina bar Pappa began: “Much, Lord my God, You have done; Your wonders…” (Psalms 40:6) – Rabbi Ḥanina said: All the actions and thoughts that you performed on our behalf, were for our benefit. Why did Isaac’s eyes dim? It was so Jacob could come and take the blessings – “it was when Isaac was old.”
Jacob demanded illness. He said before Him: ‘Master of the universe, a person dies without illness and does not settle matters between his children. When he is ill for two or three days, he settles matters between his children.’ The Holy One blessed be He said to him: ‘As you live, you have demanded a good thing, and it will begin with you’ – “One said to Joseph: Behold, your father is ill” (Genesis 48:1).
Rabbi Levi said: Abraham introduced aging, Isaac introduced suffering, Jacob introduced illness, Hezekiah introduced illness that is cured. He said to Him: ‘You would sustain one until the day of his death. But because a person is ill and recovers, is ill and recovers, he repents.’ The Holy One blessed be He said to him: ‘As you live, you have demanded a good thing.’ That is what is written: “A composition of Hezekiah king of Judah, when he became ill and recovered from his illness” (Isaiah 38:9). Rabbi Shmuel bar Naḥman said: From here [we learn], that between illness and illness, there was an illness that was more severe than both of them.
Another matter. “from seeing [mereot]” – as a result of that sight [re’iya]; when Abraham our patriarch bound his son atop the altar, he [Isaac] directed his eyes heavenward and looked at the Divine Presence. They say a parable, to what is the matter comparable? It is comparable to a king who was strolling at the entrance of his palace and glanced and saw his friend’s son peering at him through the window. He said: ‘If I kill him, I will now cause my friend to collapse. Instead, I will decree that his windows should be sealed.’ So, when Abraham our patriarch bound his son atop the altar, he directed his eyes and looked at the Divine Presence. The Holy One blessed be He said: ‘If I kill him, I will now cause Abraham my friend to collapse. Instead, I decree that his eyes will dim.’ When he grew old, his eyes dimmed – “it was when Isaac was old…”
“He said: Behold, I have now grown old; I do not know the day of my death” (Genesis 27:2).
Rabbi Yehoshua ben Korḥa said: When a person reaches the age of his parents, five years before or five years after, he should be concerned about death, as Isaac said: ‘If I will reach the years of Father, now there are many remaining; if I will reach the years of my mother: “He said [to him]: Behold, I have now grown old; I do not know the day of my death.”
It is taught: There are seven matters that are obscured from people: The day of [their] death; the day of consolation; the profundity of justice; a person does not know through what he will profit; a person does not know what is in the heart of another; a person does not know what the woman is carrying in her pregnancy; and when the evil empire will fall. The day of death, from where is it derived? It is as it is written: “For a person, too, does not know his time” (Ecclesiastes 9:12). The day of consolation, from where is it derived? It is as it is written: “At its time, I will hasten it” (Isaiah 60:22). A person does not know the profundity of justice, as it is stated: “For judgment is God’s” (Deuteronomy 1:17). A person does not know through what he will profit, as it is written: “It is the gift of God” (Ecclesiastes 3:13). A person does not know what is in the heart of another, as it is written: “I, the Lord, probe the heart” (Jeremiah 17:10). A person does not know what the woman is carrying in her pregnancy, as it is written: “[You do not know]…how the fetuses grow in a womb of the pregnant” (Ecclesiastes 11:5). And when the evil empire will fall, as it is written: “For a day of vengeance is in My heart” (Isaiah 63:4).
“Now, please take your gear, your quiver and your bow, and go out to the field, and hunt game for me” (Genesis 27:3).
“Now, please take your gear” – sharpen your hunting tools, so you will not feed me unslaughtered carcasses or mauled animals. Take your hunting tools, so you will not feed me stolen or forcibly-taken items.
“Your quiver [telyekha]” – he said to him: ‘The blessings are pending [teluyot]. The one who is worthy to be blessed, he will be blessed.’
Another matter, “please take your gear [kelekha],” this is Babylon – “and he brought the vessels to the treasure house of his god” (Daniel 1:2). “Your quiver [telyekha],” this is Media – “they hanged [vayitlu] Haman on the gibbet” (Esther 7:10). “Your bow,” this is Greece [Yavan] – “for I bend Judah for Me as a bow […on your children Yavan]” (Zechariah 9:13). “And go out to the field,” this is Edom – “to the land of Se’ir, the field of Edom” (Genesis 32:4).
“Prepare for me delicacies, as I like, and bring it to me, and I will eat; so that my soul will bless you before I die” (Genesis 27:4).
“Prepare for me delicacies” – Rabbi Eliezer said in the name of Rabbi Yosei bar Zimra: Three matters were stated regarding the tree from which Adam, the first man, ate: Good for eating, beautiful to the eyes, and adds wisdom. The three of them were stated in one verse: “The woman saw that the tree was good for eating” (Genesis 3:6) – from here [we learn] that it is good for eating; “and that it was enticing to the eyes” (Genesis 3:6) – from here [we learn] that it was beautiful to the eyes; “a source of wisdom [lehaskil]” (Genesis 3:6) – from here [we learn] that it adds wisdom, just as it says: “A contemplation [maskil] by Eitan” (Psalms 89:1). Likewise, Isaac said: “Prepare for me delicacies [matamim].” He said to him: ‘Initially, I would enjoy the sight, but now I enjoy only the taste [hataam].’ Likewise, Solomon said: “With the increase of goodness, its eaters increase; [and what use is it to its owner other than the sight of his eyes?]” (Ecclesiastes 5:10) – from here [we learn] that the blind are not sated. One who sees an empty basket and is hungry is unlike one who sees a full basket and is sated.
“Rebecca heard as Isaac spoke to Esau his son. Esau went to the field to hunt game to bring” (Genesis 27:5).
“Esau went to the field to hunt game to bring” – if he finds, excellent, but if not, “to bring” – from stolen or forcibly-taken items.
“Rebecca said to Jacob her son, saying: Behold, I heard your father speak to Esau your brother, saying” (Genesis 27:6).
“Bring me game, and prepare me tasty food and I will eat, and I will bless you before the Lord before my death” (Genesis 27:7).
“Now, my son, heed my voice to what I am commanding you” (Genesis 27:8).
“Go now to the flock, and take for me from there two fine goat kids, and I will make of them tasty food for your father, like that he likes” (Genesis 27:9).
“Rebecca said to Jacob…. Bring me game…. Now, my son, heed my voice…. Go now to the flock” – Rabbi Levi said: Go and see to the advancement of the nation that is likened to a flock, just as it says: “You are My flock, flock of My pasture” (Ezekiel 34:31).
“Take for me from there two fine goat kids” – Rabbi Levi said: [Rebecca said:] ‘If you find, excellent, but if not, go and bring me from my dowry,’ as, so he [Isaac] wrote to her, that he would provide her with two goat kids each day.
“Fine [tovim]” – Rabbi Ḥelbo said: Good [tovim] for you, as through them, you will take the blessings, and good for your descendants, as through them they will gain atonement on Yom Kippur, as it is written: “For on this day he shall atone…” (Leviticus 16:30).
“Jacob said to Rebecca his mother: Behold, Esau my brother is a hairy man, and I am a man of smooth skin” (Genesis 27:11).
“Jacob said to Rebecca his mother: Behold, Esau my brother is a hairy [sa’ir] man” – a demon-like man, just as it says: “Demons [se’irim] will dance there” (Isaiah 13:21). “And I am a man of smooth [ḥalak] skin” –just as it says: “For the Lord's portion [ḥelek] is His people” (Deuteronomy 32:9).
Rabbi Levi said: This is analogous to one with a full head of hair and a bald person who were standing at the edge of the threshing floor. The chaff went up onto the one with the full head of hair and became entangled in his hair. The chaff went up onto the bald person, and he placed his hand on his head and removed it. So, Esau the wicked is sullied with iniquities all the days of the year, and he has no means with which to gain atonement. But Jacob is sullied with iniquities all the days of the year, comes Yom Kippur, and he has the means with which to gain atonement, as it is stated: “For on this day he shall atone” (Leviticus 16:30).
Rabbi Yitzḥak said: This is not related to that and that is not related this. Rather, “the goat shall bear upon itself” (Leviticus 16:22) – this is Esau, as it is stated: “Behold, Esau my brother is a hairy [sa’ir] man.” “All their iniquities [avonotam]” (Leviticus 16:22) – the iniquities of the simple man [avonot tam], as it is stated: “Jacob was a simple [tam] man” (Genesis 25:27).
“Perhaps my father will feel me, and I will be in his eyes as a deceiver, and I will bring upon myself a curse, and not a blessing” (Genesis 27:12).
“Perhaps my father will feel me, and I will be in his eyes as a deceiver [metate’a]” – like a dead man [met], an aberration [to’eh], and an idolater.
“I will bring upon myself a curse” – even the one blessing that he is destined to bestow at the end, he will not bestow it upon me.
“His mother said to him: Your curse is upon me, my son; only heed my voice, and go, take for me” (Genesis 27:13).
“His mother said to him: Your curse is upon me, my son” – Rabbi Abba bar Kahana said: Adam, who sinned, was it not his mother that was cursed, as it is stated: “The ground is cursed on your account”? (Genesis 3:17). You, too, “your curse is upon me, my son.” Rabbi Yitzḥak said: [Rebecca said:] ‘It is incumbent upon me to enter and say to your father: Jacob is righteous and Esau is wicked.’
“He went, took, and brought to his mother, and his mother made tasty food, like that his father likes” (Genesis 27:14).
“He went, took, and brought to his mother” – compelled, coerced, and weeping.
“Rebecca took the fine garments of Esau, her elder son, that were with her in the house, and she dressed Jacob her younger son” (Genesis 27:15).
“Rebecca took the fine [haḥamudot] garments of Esau, her elder son” – what he had coveted [sheḥamad] from Nimrod, and he killed him and took them. That is what is written: “The wicked covets the prey of the evil” (Proverbs 12:12).
“That were with her in the house” – in them he would attend his father. Rabban Shimon ben Gamliel said: I attended my father all my days, and I did not attend him one one-hundredth of what Esau attended his father. When I would attend my father, I attended him with dirty garments, but when I would go out on the road, I would go out with clean garments. But Esau, when he would attend his father, he would attend him only with royal garments. He said: ‘It is not in keeping with Father’s honor to attend him in anything other than royal garments.’ That is what is written: “That were with her in the house.”
How many wives did he [Esau] have, and you say: “That were with her in the house”? It is because he [Esau] knew what their [his wives’] actions were. Rabbi Abba bar Kahana said: There was an incident involving a group of scoundrels in that Kefar Ḥatya, who were accustomed to eat and drink in the synagogue every Shabbat eve. When they finished eating they would take the bones and cast them on the scribe. One of them was dying; they said to him: ‘To whom do you wish to entrust your son?’ He said to them: ‘To the scribe.’ But, how many friends did he have, but he said: ‘To the scribe’? It is, rather, that he knew what their actions were, and that the scribe was much better than they were. So, how many wives did he have, and the verse says: “That were with her in the house”? It is because he knew what their actions were.
“And the hides of the goat kids, she placed on his arms and on the smoothness of his neck” (Genesis 27:16).
“And the hides of the goat kids” – Rabbi Yoḥanan said: The two arms of our patriarch Jacob were like two pillars of marble, and you say “she placed on his arms”? It is, rather, that she sewed them. Rabbi Huna said in the name of Rabbi Yosei: The two daily offerings that Israel would sacrifice on the Festival, they would place them on young camels, and their legs would drag on the ground. Rabbi Huna said in the name of Rabbi Yosei: This cinnamon tree that would grow in the Land of Israel, and goats and gazelles would reach the top of the tree and eat from it. Rabbi Ḥanina said: But are calves not slaughtered in the Land of Israel, and olive trees hewn, and fertile soil on the mountains? These were miraculous acts. Rabbi Mona said: They are all miraculous acts.
“She gave the delicacies and the bread that she prepared into the hand of Jacob her son” (Genesis 27:17).
“She gave the delicacies and the bread” – she accompanied him until the entrance. She said: ‘To this point I was obligated to you, from here on, your Creator will stand with you.’
“He came to his father, and said: My father, and he said: Here I am; who are you, my son?” (Genesis 27:18).
“Jacob said to his father: I am Esau your firstborn; I did as you spoke to me. Arise please, sit and eat from my game, so that your soul will bless me” (Genesis 27:19).
“He came to his father, and said…I am Esau your firstborn” – Rabbi Levi said: I am destined to receive the Ten Commandments, but Esau is your firstborn.
“Arise please, sit” – the Holy One blessed be He said to Jacob: ‘You said: “Arise please, sit.” As you live, I will repay you,’ as it is stated: “Arise Lord, and may Your enemies be dispersed” (Numbers 10:35). “Some are swept away without justice” (Proverbs 13:23) – this is Esau. The Holy One blessed be He said to Esau: ‘You said: “let my father arise” (Genesis 27:31) – like an idolic talisman which you stand up? As you live, with that same expression, I will exact retribution against you’: “May God arise and His enemies scatter” (Psalms 68:2).
“Isaac said to his son: How is it that you were so quick to find it, my son? And he said: Because the Lord your God coordinated it before me” (Genesis 27:20).
“Isaac said to Jacob: Please approach, that I may feel you, my son, are you my son Esau or not?” (Genesis 27:21).
“Isaac said to his son: How is it that you were so quick to find it, my son?” – you were so quick to find the blessing, my son? Your father was blessed at seventy five years old, and you are sixty-three years old.
“And he said: Because the Lord your God coordinated it before me” – Rabbi Yoḥanan and Reish Lakish, one of them said: If for your offering, the Holy One blessed be He provided for you, as it is stated: “Abraham lifted his eyes and saw that behold, there was a ram” (Genesis 22:13); for your food, all the more so. The other said: If for your mate He provided for you, as it is stated: “Please arrange it for me today” (Genesis 24:12), and it is written: “Behold, he saw camels coming” (Genesis 24:63); for your food, all the more so.
“And he said: Because the Lord your God coordinated it before me” – Rabbi Yoḥanan said: This is analogous to a raven that brought fire to its nest. When he said: “Because the Lord your God coordinated it before me,” Isaac said: ‘I know that Esau would not mention the name of the Holy One blessed be He; this one mentions. This is not Esau, but Jacob.’ When Isaac said to Jacob: “Please approach, that I may feel you, my son,” water spilled on his [Jacob's] thighs, and his heart was as soft as wax. The Holy One blessed be He appointed two angels for him, one to his right and one to his left, and they were holding his elbow so he would not fall. That is what is written: “Do not waver [tishta], as I am your God” (Isaiah 41:10) – do not become wax [tishva].
“Jacob approached 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” (Genesis 27:22).
“Jacob approached Isaac…The voice is the voice of Jacob” – this voice is the voice of a wise man, but his hands are those that flay dead animals.
Another matter, “the voice is the voice of Jacob” – Jacob rules only with his voice. “The voice is the voice of Jacob, but the hands are the hands of Esau” – Esau rules only with his hands.
Another matter, “the voice is the voice of Jacob” – Rabbi Pinḥas said: The voice of Jacob withdraws into itself. “But the hands are the hands of Esau” – He signals to him and he comes.
Another matter, “the voice is the voice of Jacob” – Rabbi Berekhya said: When Jacob murmurs with his voice, the hands of Esau dominate, as it is written: “the people complained,” (Exodus 15:24), “Amalek came” (Exodus 17:8). But when he calls loudly with his voice, the hands are not the hands of Esau, the hands of Esau do not dominate. Rabbi Abba bar Kahana said: No philosophers stood in the world like Bilam son of Beor and like Avnimos the weaver. All the idolaters gathered before him. They said to him: ‘Do you say that we can confront this nation?’ He said: ‘Go and circulate among their synagogues and study halls; if you find children there crying out, you will not be able to confront them, as this is what their ancestor promised them: “The voice is the voice of Jacob” – when the voice of Jacob is found in the synagogues, the hands are not the hands of Esau, but if not, “the hands are the hands of Esau” – you can overcome them.’
“The voice is the voice of Jacob” – in the case of the concubine in Giva –“cursed is he who gives a wife to Benjamin” (Judges 21:18).
“The voice is the voice of Jacob” – in the days of Yerovam. The sound of weeping because they killed five hundred thousand among them, as it is written – “Yerovam did not gain strength again [in the days of Aviya; and the Lord afflicted him, and he died]” (II Chronicles 13:20). Rabbi Shmuel bar Naḥman said: What do you think; that Yerovam was afflicted? But was it not Aviya who was afflicted? Why was he afflicted? Rabbi Abba bar Kahana said: It is because he defaced the identifying features of Israel’s faces, as it is written: “The expression of their faces testifies against them” (Isaiah 3:9). Rabbi Levi said: Because he positioned guards over them for three days until their form decayed, as we learned: One may testify only about the countenance of the face with the nose, even if there are distinguishing marks on his body and his belongings…and one may testify only up to three days. In their regard he says: “Their widows proliferated for Me beyond the sand of the seas” (Jeremiah 15:8). Rabbi Yoḥanan, Reish Lakish, and the Rabbis, Rabbi Yoḥanan said: Because he denigrated Aḥiya the Shilonite, as it is stated: "[Worthless and] wicked people [gathered around him]” (II Chronicles 13:7) – he called Aḥiya the Shilonite wicked. Reish Lakish said: Because he humiliated them publicly, as it is stated: “You are a great multitude, and with you are the golden calves” (II Chronicles 13:8). The Rabbis said: It is because an idol came into his possession and he did not nullify it, as it is stated: “Aviya pursued Yerovam” (II Chronicles 13:19), and it is written: “And captured cities from him: Beit El and its environs” (II Chronicles 13:19), and it is written: “He placed one in Beit El” (I Kings 12:29). The matters can be derived a fortiori: If a king, because he mistreated a king like him, the verse punished him and he was defeated, a commoner who mistreats a commoner, all the more so.
Rabbi Shmuel bar Naḥman said: It is written: “A wind lifted me, and I heard behind me the sound of a great noise…” (Ezekiel 3:12). “Great noise” – I wonder. Rather, after I and my counterparts lauded, then, “ I heard behind me the sound of a great noise: Blessed is the glory of the Lord from His place.” What do they recite? Blessed is the name. Rabbi Yehuda bar Ilai would expound: “The voice is the voice of Jacob” screaming because of what “the hands are the hands of Esau” did to him. Rabbi Yoḥanan said: The voice [of Jacob, due to] the emperor Hadrian who killed eight hundred million people in Beitar.
“He did not recognize him, because his hands were hairy like the hands of his brother Esau, and he blessed him” (Genesis 27:23).
“He did not recognize him” – when wicked people were produced from him, he [Isaac] did not recognize them.
“His father Isaac said to him: Approach and kiss me, my son” (Genesis 27:26).
“Approach and kiss me” – he said to him: ‘You will be adjacent to me in burial, but no other will be adjacent to me in burial.’
“He approached and kissed him, and he smelled the scent of his garments, and blessed him, and said: See, the scent of my son is as the scent of a field that the Lord blessed” (Genesis 27:27).
“He approached and kissed him, and he smelled the scent of his garments” – Rabbi Yoḥanan said: There is nothing whose odor is viler than this goat hide, and you say: “He smelled the scent of his garments, and blessed him”? It is, rather, that when our patriarch Jacob entered to his father, the Garden of Eden entered with him. That is what he said to him: “See, the scent of my son is as the scent of a field.” But when Esau entered to his father, Gehenna entered with him, just as it says: “With the arrival of spite, disgrace arrives” (Proverbs 11:2).
Another matter, “he smelled the scent of his garments [begadav], and blessed him” – e.g., Yosef Meshita and Yakum of Tzerorot. Yosef Meshita, when the enemies sought to enter the Temple Mount, they said: ‘Let one of them enter, and it will begin with them.’ They said to him: ‘Enter, and whatever you take out is yours.’ He entered and took out a golden candelabrum. They said to him: ‘It is not appropriate for a commoner to make use of this. Instead, enter again, and what you take out is yours.’ He refused. Rabbi Pinḥas said: They offered him taxes for three years, but he refused. He said: ‘Is it not enough that I angered my God once, that I would anger Him a second time?’ What did they do to him? They placed him on a carpenter’s sawhorse and were sawing him. He was shouting and saying: ‘Woe is me that I angered my Creator.’
Yakum of Tzerorot was the son of the sister of Rabbi Yosei ben Yoezer of Tzereida. He was riding a horse on Shabbat. In front of him, a cross on which Jews who observed Shabbat would be crucified was being dragged. He [Yakum of Tzerorot] said to him [Yosei ben Yoezer]: ‘Look at the horse on which my master has me riding, and look at the horse on which your Master has you riding.’ He told him: ‘If so it is for those who anger Him, all the more so for those who perform His will.’ He [also] said to him: ‘If it is so for those who perform his will, all the more so for those who anger him.’ It [his uncle’s words] penetrated him like the venom of a serpent. He went and fulfilled in himself the four court-imposed death penalties – stoning, burning, beheading, and strangulation. What did he do? He brought a beam and stuck it into the ground. He tied a string to it, arranged wood, and surrounded it with a stone fence. He kindled a bonfire before it, stuck a sword in the middle, kindled the fire under the stones, hanged himself from the beam and was strangled. The fire reached him, it severed the string, he fell into the fire, the sword reached him, the fence fell on him, and he was burned. Yosei ben Yoezer of Tzereida dozed and saw his bier floating in the air. He said: ‘That one preceded me by a small amount of time into the Garden of Eden.’
“The Shulamite” – the nation that the One who is peace of the worlds resides in its midst, as it is stated: “They shall craft for Me a Sanctuary, and I will dwell in their midst” (Exodus 25:8).
“The Shulamite” – the nation that I am destined to instill peace into it, as it is stated: “I will grant peace in the Land” (Leviticus 26:6).
“The Shulamite” – the nation toward which I will direct peace; that is what is written: “So said the Lord: Behold, I will direct peace to her like a river” (Isaiah 66:12).
Rabbi Shmuel bar Tanḥum and Rabbi Ḥana in the name of Rabbi Idi: A nation that made peace between Me and My world, as were it not for it, I would destroy My world. Rav Huna in the name of Rav Aḥa began: “The earth and all its inhabitants melted away” (Psalms 75:4) – just as it says: “All the inhabitants of Canaan have melted away” (Exodus 15:15). “I set firm” (Psalms 75:4) – I, once they accepted upon themselves, “I am the Lord your God” (Exodus 20:2), “I set firm its pillars, Selah” (Psalms 75:4) – and the world was filled with joy [venitbasem].
Rabbi Elazar ben Maron says: The nation that preserves [meshalema] the stability of the world, both in this world, and in the World to Come. Rabbi Levi said: A nation that all the good that comes into the world comes only due to its merit. Rains fall only due to its merit, dews fall only due to its merit, as it is stated: “And may God give you from the dew of the heavens” – to you, due to your merit, and the matter is dependent upon you.
“From the dew of the heavens” – this is the manna, as it is stated: “The Lord said to Moses: Behold, I am raining food for you from the heavens” (Exodus 16:4). “And from the fat of the land” – this is the well that would bring up for them types of fish that were exceedingly fat. “And from the fat of the land” – these are the offerings, as it is written: “I will offer up to You burnt offerings of fattened animals” (Psalms 66:15). “And an abundance of grain” – these are the lads, as it is written: “For how good and how beautiful it is, there will be grain for the young men” (Zechariah 9:17). “And wine” – these are the maidens, as it is written: “and new wine will make the maidens talk” (Zechariah 9:17).
Another matter, “from the dew of the heavens” – this is Zion, as it is stated: “Like the dew of Hermon descending upon the mountains of Zion” (Psalms 133:3). “And from the fat of the land” – these are the offerings. “Grain” – these are the first fruits. “Wine” – these are the libations. Alternatively, “from the dew of the heavens” – this is the Bible; “and from the fat of the land” – this is Mishna; “grain” – this is Talmud; “wine” – this is aggada.
“Peoples will serve you, and nations will prostrate themselves to you. Be a lord to your brethren, and your mother’s sons will prostrate themselves to you. Cursed be one who curses you, and blessed be one who blesses you” (Genesis 27:29).
“Peoples will serve you” – these are the seventy nations. “And nations will prostrate themselves to you” – these are the descendants of Ishmael and the sons of Ketura, in whose regard it is written: “Ashurim, Letushim, and Leumim” (Genesis 25:3). “Be a lord to your brethren” – this is Esau and his chieftains. “And your mother’s sons will prostrate themselves to you” – here it says: “And your mother’s sons will prostrate themselves to you,” but elsewhere it says: “And your father’s sons will prostrate themselves to you” (Genesis 49:8). It is that Jacob, because he took four wives, Leah, Rachel, Zilpa, and Bilha, he says: “Your father’s sons.” Isaac took Rebecca, he said: “Your mother’s sons.”
“Cursed be one who curses you…” – and elsewhere it says: “Those who bless you are blessed, and those who curse you are cursed” (Numbers 24:9). It is that Bilam, because he was a hater, began with a blessing and concluded with a curse. Yitzḥak, who was a lover, opened with a curse and concluded with a blessing.
Rabbi Yitzḥak bar Rabbi Ḥiyya said: The wicked, because their beginning is tranquility and their end is suffering, they begin with blessing and end with curse. The righteous, because their beginning is suffering and their end is tranquility, they begin with curse and end with blessing: “Cursed be one who curses you, and blessed be one who blesses you.”
“He, too, prepared delicacies, and brought them to his father, and said to his father: Let my father arise, and eat from his son’s game, so that your soul will bless me” (Genesis 27:31).
“He, too, prepared delicacies, and brought them to his father, and said to his father: Let my father arise” – that is what is written: “The spider grasps with hands” (Proverbs 30:28). Rabbi Ḥama bar Ḥanina said: By virtue of what merit does the spider grasp? It is due to the merit of those hands – “he, too, prepared delicacies.”
“Let my father arise” – because he said to him: “Let [my father] arise,” I will exact retribution against him with that same expression: “May God arise…His enemies scatter” (Psalms 68:2).
He said: “Who [then], is” the one who became an intermediary between me and the Omnipresent so that Jacob would receive the blessings? He said it regarding Rebecca.
Rabbi Yoḥanan said: One who has two sons, one leaving and one entering, trembles? I wonder. It is, rather, that when Esau entered to his father, Gehenna entered with him.
Rabbi Aḥa said: The walls of the house began seething. That is what is written: “Who then [mi efo],” who is that who is destined to be baked here, is it me, or my son Jacob? The Holy One blessed be He said to him: ‘It is neither you nor your son, but rather, “he who hunted game.”’
“He who hunted game” – Rabbi Elazar bar Shimon said: Hunter, how did they trap you? Conqueror of gates, how are your gates conquered and ruined? That is what is written: “The deceitful will not scorch [yaḥarokh] his prey” (Proverbs 12:27). The Rabbis say: The Holy One blessed be He does not delay [yeaḥer] and does not extend [yaarikh] for the deceitful one and his deceit. Rabbi Eliezer the son of Rabbi Yosei said: What is “will not scorch [lo yaḥarokh]”? the Holy One Blessed be He does not extend [yaarikh] for the deceitful one and his deceit, as Rabbi Yehoshua ben Levi said: That entire day, Esau was trapping gazelles and binding them, and an angel came and untied them, [trapping] birds, and tied their wings, and an angel would come and free them. Why to that extent? “But the wealth of a worthy [yakar] man is precious” (Proverbs 12:27) – so that Jacob, who was the glory of [yekaro] the world, would come and take the blessings, as from the outset of the world they were designated [ḥarutzot] for him.
Rabbi Ḥanina bar Pappa asked Rabbi Aḥa, he said to him: ‘What is what is written: “But the wealth of a worthy [yakar] man is precious [ḥarutz]”?’ He said: ‘It is designated [ḥarutza] in the hands of the righteous, who do not receive in this world any of the glory they have coming to them in the World to Come.’
“And I ate from all [mikol]” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: Of everything [mikol] that was created during the six days of Creation. Rabbi Neḥemya says: Of all [mikol] the goodness that is reserved for the World to Come.
He [Esau] said to him [Isaac]: ‘What was the main course that he fed you?’ He said to him: ‘I do not know, but I tasted the taste of bread, the taste of meat, the taste of fish, the taste of grasshoppers, the taste of all the delicacies of the world.’ Rabbi Berekhya said: When he [Isaac] mentioned meat, he [Esau] immediately cried. He said: ‘He fed me one bowl of lentils and took my birthright. You, to whom he fed meat, all the more so.’ Rabbi Levi said: Because our patriarch Isaac was afraid and saying: ‘Did I, perhaps, not act properly, in that I rendered one who was not firstborn, firstborn?’ When he said: “He took my birthright” (Genesis 27:36), he said: ‘I gave the blessing properly.’ Rabbi Elazar said: Ratification of a document is only by its signatories, so that you will not say that had Jacob not deceived Isaac, he would not have received the blessings. The verse states: “Indeed, he shall be blessed.”
“When Esau heard the words of his father, he cried out, a very great and bitter cry, and he said to his father: Bless me too, my father” (Genesis 27:34).
“When Esau heard the words of his father” – Rabbi Ḥanina said: Anyone who says that the Holy One blessed be He is lax, may his intestines become lax. Rather, He shows patience and collects His due. Jacob caused Esau to cry out one cry, as it is written: “When Esau heard the words of his father, he cried out.” Where did He punish him [Jacob]? It was in the Shushan citadel, as it is stated: “[When Mordekhai learned what had happened…] and cried out an exceedingly loud and bitter cry” (Esther 4:1).
“He said: Your brother came in cunning, and he took your blessing” (Genesis 27:35).
“Your brother came in cunning [bemirma]” – Rabbi Yoḥanan said: He came with the wisdom of his Torah.
“He said: It is for this that his name was called Jacob [Yaakov], as he deceived me these two times; he took my birthright and, behold, now he took my blessing. And he said: Have you not reserved a blessing for me?” (Genesis 27:36).
“He said: It is for this [hakhi] that his name was called Jacob [Yaakov], as he deceived me [vayakveni]” – Reish Lakish said: He began clearing his throat, like one who clears his throat [meḥakekh] and expectorates from his mouth. “He said: Hakhi.”
“He deceived me…he took my birthright” – and I said nothing to him. “Behold, now he took my blessing” – shall I say nothing to him?
“Have you not reserved a blessing for me?” – from the inferior ones.
“Isaac answered and said to Esau: Behold, I have placed him a lord to you, and all his brethren I have given to him as servants, and I have supported him with grain and wine, and for you then, what shall I do, my son?” (Genesis 27:37).
“Isaac answered and said to Esau: Behold, I have [placed him] a lord” – Rabbi Berekhya said: “Behold, I have placed him a lord to you” – that was the seventh blessing, why does he say it to him first? He said to him: ‘I rendered him king over you, and your blessings are his.’ The slave belongs to whom, his belongings belong to whom? A slave, everything that is his belongs to his master.
“All his brethren I have given to him as servants…and for you, then [lekha efo]” – however, for you, your bread is baked [afuya].
Rabbi Yoḥanan and Reish Lakish, Rabbi Yoḥanan said: [“Lekha efo”] Let me be, as an oven is baking for you everywhere. Reish Lakish said: Let me be, as fury and wrath [af veḥema] are within his purview.
Rabbi Simlai and some say in the name of Rabbi Abahu: The Holy One blessed be He said to him: ‘Did you say to him: “For you, then”?’ He said to Him: “Grant him grace” (Isaiah 26:10). He said to him: ‘He is “wicked”’ (Isaiah 26:10). He said to Him: ‘“Did he not learn righteousness?” (Isaiah 26:10) – did he not honor his parents?’ The Holy One blessed be He said to him: ‘“In the land of the upright he will perform evil” (Isaiah 26:10) – he is destined to extend his hand against the Temple.’ He said to Him: ‘If so, grant him tranquility in this world, “and let him not see the majesty of the Lord” (Isaiah 26:10) – in the future.’
“Isaac his father answered and said to him: Behold, from the fat of the earth will be your dwelling, and from the dew of the heavens from above” (Genesis 27:39).
“Isaac [his father] answered and said [to him: Behold, from the fat of the earth will be your dwelling” – this is Italy. “And from the dew of the heavens from above” – this is Beit Guvrin.
Another matter, “Behold, from the fat of the earth” – from the fat cats of the earth. What renders the earth fat? It becomes fat from the dew. Antoninos sent [an emissary] to Rabbeinu [Yehuda HaNasi], he said to him: ‘Because my royal treasuries are depleted, what can we do to fill them?’ He took the emissary and brought him into a garden. He began uprooting large radishes and planted small ones. He said to him: ‘Give me an answer.’ He said: ‘You do not need one.’ He ascended to him. He said to him: ‘Where is the response?’ He said to him: ‘He did not give me anything.’ He said to him: ‘What did he say to you?’ He said to him: ‘He did not say anything.’ He said to him: ‘Did he not do anything in your presence?’ He said to him: ‘He took me and had me enter into a garden. He uprooted large radishes and planted small ones; large beets and planted small ones; large lettuce, and planted small ones.’ He understood immediately. He began dismissing officers and appointing officers, until the coffers were filled.
“By your sword you will live, and you will serve your brother; it will be when you will revolt, you will remove his yoke from your neck” (Genesis 27:40).
“By [ve’al] your sword you will live” – Rabbi Levi said: Insert [ul] your sword and you will live.
“And you will serve your brother” – Rav Huna said: If he merits, you will serve; if not, you will eradicate. “It will be when you will revolt” – you have fairs and markets and he has markets; you have laws and customs and he has laws and customs. Rabbi Yosei bar Ḥalafta said: If you see your brother throwing the yoke of Torah from upon him, decree upon him persecutions and you will dominate him. That is what is written: “For You are our Father; although Abraham does not know us and Israel does not recognize us” (Isaiah 63:16). Where is Isaac? One who says to him: ‘Decree upon him persecutions,’ do you mention him along with the [other] patriarchs?
“Esau hated Jacob because of the blessing that his father blessed him. Esau said in his heart: The days of mourning for my father will approach, and I will kill my brother Jacob” (Genesis 27:41).
“Esau hated [vayistom]” – Rabbi Elazar bar Rabbi Yosei said: A senator – he became toward him a hater [soneh], an avenger [nokem], and a bearer of a grudge [noter]; to this day they are called the senators of Rome.
“Esau said in his heart” – the wicked are subject to the heart. “The scoundrel says in his heart” (Psalms 14:1); “Yerovam said in his heart” (I Kings 12:26); “Haman said in his heart” (Esther 6:6). But the righteous, their heart is subject to them. “Hannah, she was speaking in her heart” (I Samuel 1:13); “David said in his heart” (I Samuel 27:1); “Daniel resolved in his heart” (Daniel 1:8). They are like their Creator: “The Lord said in his heart” (Genesis 8:21).
“The days of mourning for my father will approach” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: Esau acted with patience. He said: ‘What, will I cause my father to break down?’ Instead, “the days of mourning for my father will approach, and I will kill” him. Rabbi Neḥemya said: A Divine Voice said: ‘Many young donkeys have died and their hides have been spread over their mothers.’ The Rabbis say: [Esau said:] ‘If I kill him, there are Shem and Ever who will sit in judgment over me, and say to me: Why did you kill your brother? Instead, I will go and marry into Ishmael’s family, and he will come and dispute with him [Jacob] over the birthright and kill him, and I will stand against him [Ishmael] as a blood redeemer and kill him, and I will be the heir of two families.’ That is what is written: “Because you said: The two nations and the two countries will be mine, and we will inherit it, and the Lord was there” (Ezekiel 35:10). Who is it that said so? Rabbi Yudan said: It was the Holy One blessed be He: “and the Lord was there.” Rabbi Berekhya said: Esau denied and said: ‘I did not say that statement.’ The Holy One blessed be He said to him: ‘Do you not know that I am the prober of hearts? “I, the Lord, probe the heart”’ (Jeremiah 17:10).
“The words of Esau her elder son were told to Rebecca, and she sent and summoned Jacob her younger son, and said to him: Behold, your brother Esau consoles himself [mitnaḥem] in your regard to kill you” (Genesis 27:42).
“Were told to Rebecca…” – who told her? Rabbi Ḥagai in the name of Rabbi Yitzḥak: The matriarchs were prophets, and Rebecca was one of the matriarchs. Rabbi Yitzḥak said: Even a layman does not plow a furrow within a furrow, but prophets plow a furrow within a furrow? And you say: “Do not touch My anointed ones; do not harm My prophets” (Psalms 105:15).
“She sent and summoned Jacob” – she said to him: ‘This wicked one, how much he regrets about you, how much he is accepting condolences [mitnaḥem] in your regard, and he has already drunk a cup of consolation over you.’
“Now my son, heed my voice and arise, flee to Laban my brother, to Haran” (Genesis 27:43).
“Live with him a few years, until your brother’s anger will subside” (Genesis 27:44).
“Now my son, heed my voice and arise, flee…live with him a few [aḥadim] years.” It is written: “Jacob worked seven years for Rachel; they were in his eyes but a few [aḥadim] days, in his love of her” (Genesis 29:20). Rabbi Ḥanina bar Pazi said: Aḥadim is written here and aḥadim is written elsewhere. Just as elsewhere, aḥadim is seven years, so, too aḥadim that is stated here is seven years.
“Until your brother’s anger will subside from you, and he will forget that which you did to him, and I will send and take you from there; why should I be bereaved of both of you on one day?” (Genesis 27:45).
“Until your brother’s anger will subside” – his mother in her righteousness said: “Until your brother’s anger will subside,” but he did not do so, but rather: “His wrath mauled perpetually and his fury kept forever” (Amos 1:11). Reish Lakish said: His fury and his wrath did not move from his mouth – “why should I be bereaved of both of you?”
“Rebecca said to Isaac: I loathe my life due to the daughters of Ḥet. If Jacob takes a wife from the daughters of Ḥet, like these, from the daughters of the land, why do I need life?” (Genesis 27:46).
“Rebecca said to Isaac: I loathe my life [due to the daughters of Ḥet]” – Rav Huna said: She began collecting mucus from her nose and casting it down. “If Jacob takes…from the daughters of Ḥet, like these” – she was striking this one, then that one, and that one, then this one.
“Isaac summoned Jacob and he blessed him. He commanded him and said to him: Do not take a wife from the daughters of Canaan” (Genesis 28:1).
“Isaac summoned Jacob and he blessed him” – Rabbi Abahu said: Because the blessings were uncertain in his hand. Where were they reinforced in his hand? It is here, “Isaac summoned Jacob.” Rabbi Elazar said: Ratification of a document is only by its signatories, so that you will not say that had Jacob not deceived Isaac, he would not have received his blessings. The verse states: “Isaac summoned Jacob and he blessed him.”
Rabbi Berekhya said: This is analogous to the son of kings who was digging to take a pound of gold. He [the king] said to him: ‘Why clandestinely? Come and take it openly.’ “Isaac summoned Jacob and he blessed him.”
“He commanded him” – he cautioned him against the daughters of Aner, Eshkol, and Mamre.
“Jacob heeded his father and his mother, and he went to Padan Aram” (Genesis 28:7).
“Jacob heeded his father and his mother.” That is what is written: “Every way of a man is fitting in his own eyes” (Proverbs 21:2). Every way of a man is fitting in his own eyes – this is Samson: “Samson said to his father: Take her for me, as she is fitting in my eyes” (Judges 14:3). “And one who heeds counsel is wise” (Proverbs 12:15) – this is Jacob: “Jacob heeded his father and his mother, and he went.”
“Esau saw that the daughters of Canaan were objectionable in the eyes of Isaac his father” (Genesis 28:8).
“Esau went to Ishmael, and took Maḥalat the daughter of Ishmael, son of Abraham, sister of Nevayot, in addition to his wives, as his wife” (Genesis 28:9).
“Esau saw that the daughters of Canaan…Esau went to Ishmael” – Rabbi Yehoshua ben Levi said: He gave consideration to converting. “Maḥalat” – as the Holy One blessed be He forgave [mahal] him for his iniquities. “Basmat” (Genesis 36:3) – as his mind was now satisfied [nitbasma]. Rabbi Elazar said: Had he divorced the first ones, it would have been correct, but, “in addition to his wives” – pain upon pain. Another matter, thorn upon thorn – it was an addition to a full house.
“Jacob departed from Beersheba, and went to Haran” (Genesis 28:10).
Rabbi Yudan said in the name of Rabbi Aivu: “In the transgression of the lips is an evil snare, but the righteous emerges from trouble” (Proverbs 12:13). “In the transgression of the lips is an evil snare” – due to the rebellion that Esau and Ishmael rebelled against the Holy One blessed be He, and angered him, and, likewise, his wives angered Him, they encountered a snare. “But the righteous emerges [vayetze] from trouble” – this is Jacob, “Jacob departed from Beersheba, and went to Haran.”
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Chapter 63
וְאֵלֶּה תּוֹלְדֹת יִצְחָק בֶּן אַבְרָהָם (בראשית כה, יט), (משלי כג, כד): גִּיל יָגִיל אֲבִי צַדִּיק וְיוֹלֵד חָכָם יִשְׂמַח בּוֹ, גִּילָה אַחַר גִּילָה, בִּזְמַן שֶׁהַצַּדִּיק נוֹלַד (ישעיה ז, א): וַיְהִי בִּימֵי אָחָז וגו', אָמַר רַבִּי הוֹשַׁעְיָא אָמְרוּ מַלְאֲכֵי הַשָּׁרֵת לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא רִבּוֹן כָּל הָעוֹלָמִים וַוי שֶׁמָּלַךְ אָחָז, אָמַר לָהֶן בֶּן יוֹתָם הוּא, וְאָבִיו צַדִּיק וְאֵינִי יָכוֹל לִפְשֹׁט אֶת יָדִי בּוֹ. וְיוֹלֵד חָכָם יִשְׂמַח בּוֹ, רַבִּי לֵוִי אָמַר מִנַיִן אַתָּה אוֹמֵר שֶׁכָּל מִי שֶׁיֵּשׁ לוֹ בֵּן יָגֵעַ בַּתּוֹרָה שֶׁהוּא מִתְמַלֵּא עָלָיו רַחֲמִים, תַּלְמוּד לוֹמַר (משלי כג, טו): בְּנִי אִם חָכַם לִבֶּךָ יִשְׂמַח לִבִּי גַּם אָנִי. רַבִּי שִׁמְעוֹן בֶּן מְנַסְיָא אוֹמֵר, אֵין לִי אֶלָּא לֵב אָבִיו שֶׁל בָּשָׂר וָדָם, מִנַּיִן שֶׁאֲפִלּוּ הַקָּדוֹשׁ בָּרוּךְ הוּא מִתְמַלֵּא רַחֲמִים עָלָיו בְּשָׁעָה שֶׁהוּא יָגֵעַ בַּתּוֹרָה, תַּלְמוּד לוֹמַר יִשְׂמַח לִבִּי גַּם אָנִי, גִּילָה אַחַר גִּילָה בִּזְמַן שֶׁהוּא צַדִּיק בֶּן צַדִּיק, וְאֵלֶּה תּוֹלְדֹת יִצְחָק בֶּן אַבְרָהָם.
“This is the legacy of Isaac, Abraham’s son.” “The father of the righteous will exult with happiness [gil yagil], and the begetter of the wise will rejoice in him” (Proverbs 23:24) – happiness [gila] after happiness when the righteous one is born. “It was in the days of Aḥaz…” (Isaiah 7:1) – Rabbi Hoshaya said: The ministering angels said before the Holy One blessed be He: ‘Master of the universe, woe that Aḥaz reigned.’ He said to them: ‘He is Yotam’s son. His father was righteous, and I cannot extend my hand against him.’ “And the begetter of the wise will rejoice in him” – Rabbi Levi said: From where do you say that anyone who has a son who diligently engages in Torah, that he becomes filled with mercy upon him? The verse states: “My son, if your heart is wise, my heart too will rejoice” (Proverbs 23:15). Rabbi Shimon ben Menasya says: I have derived only the heart of his flesh and blood father, from where is it derived that even the Holy One blessed be He becomes filled with mercy upon him when he diligently engages in Torah? The verse states: “My heart too will rejoice.” Happiness after happiness – when he is a righteous one, son of a righteous one; “this is the legacy of Isaac, Abraham’s son.”
עֲטֶרֶת זְקֵנִים בְּנֵי בָנִים (משלי יז, ו), הָאָבוֹת עֲטָרָה לַבָּנִים, וְהַבָּנִים עֲטָרָה לָאָבוֹת. הָאָבוֹת עֲטָרָה לַבָּנִים, שֶׁנֶּאֱמַר (משלי יז, ו): וְתִפְאֶרֶת בָּנִים אֲבוֹתָם. הַבָּנִים עֲטָרָה לָאָבוֹת, דִּכְתִיב: עֲטֶרֶת זְקֵנִים בְּנֵי בָנִים. רַבִּי שְׁמוּאֵל בַּר רַב יִצְחָק אָמַר אַבְרָהָם לֹא נִצֹּל מִכִּבְשַׁן הָאֵשׁ אֶלָּא בִּזְכוּת שֶׁל יַעֲקֹב, מָשָׁל לְאֶחָד שֶׁהָיָה לוֹ דִּין לִפְנֵי הַשִּׁלְטוֹן וְיָצָא דִינוֹ מִלִּפְנֵי הַשִּׁלְטוֹן לִשָּׂרֵף, וְצָפָה אוֹתוֹ הַשִּׁלְטוֹן בְּאַסְטְרוֹלוֹגְיָאה שֶׁלּוֹ שֶׁהוּא עָתִיד לְהוֹלִיד בַּת וְהִיא נִשַּׂאת לַמֶּלֶךְ, אָמַר כְּדַאי הוּא לְהִנָּצֵל בִּזְכוּת בִּתּוֹ שֶׁהוּא עָתִיד לְהוֹלִיד וְהִיא נִשַּׂאת לַמֶּלֶךְ. כָּךְ אַבְרָהָם יָצָא דִינוֹ מִלִּפְנֵי נִמְרוֹד לִשָּׂרֵף, וְצָפָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁיַּעֲקֹב עָתִיד לַעֲמֹד מִמֶּנּוּ, אָמַר כְּדַאי הוּא אַבְרָהָם לְהִנָּצֵל בִּזְכוּתוֹ שֶׁל יַעֲקֹב, הֲדָא הוּא דִכְתִיב (ישעיה כט, כב): לָכֵן כֹּה אָמַר ה' אֶל בֵּית יַעֲקֹב אֲשֶׁר פָּדָה אֶת אַבְרָהָם, יַעֲקֹב פָדָה אֶת אַבְרָהָם. דָּבָר אַחֵר, עֲטֶרֶת זְקֵנִים בְּנֵי בָנִים, (בראשית כה, יט): וְאֵלֶּה תּוֹלְדֹת יִצְחָק בֶּן אַבְרָהָם.
“The crown of elders is grandchildren” (Proverbs 17:6). The fathers are the crown of their children, and the children are the crown of their fathers. The fathers are the crown of their children, as it is stated: “And the glory of children is their fathers” (Proverbs 17:6). And the children are the crown of their fathers, as it is written: “The crown of elders is grandchildren.” Rabbi Shmuel bar Rav Yitzḥak said: Abraham was rescued from the fiery furnace due only to the merit of Jacob. This is analogous to one who had a judgment before the governor, and his sentence, issued by the governor, was that he was to be burned. That governor foresaw through astrology that he [the defendant] was destined to beget a daughter and she would marry the king. He said: ‘He is worthy to be spared due to the merit of his daughter that he is destined to beget, and she will marry the king.’ So, Abraham, his sentence issued by Nimrod was that he was to be burned. The Holy One blessed be He foresaw that Jacob was destined to emerge from him. He said: ‘Abraham is worthy of being spared due to the merit of Jacob.’ That is what is written: “Therefore, so says the Lord to the house of Jacob, who redeemed Abraham…” (Isaiah 29:22). Alternatively, “the crown of elders is grandchildren” – “this is the legacy of Isaac, Abraham’s son.”
אַבְרָם נִקְרָא אַבְרָהָם. יִצְחָק, נִקְרָא אַבְרָהָם, דִּכְתִיב (בראשית כה, יט): וְאֵלֶּה תּוֹלְדֹת יִצְחָק בֶּן אַבְרָהָם, אַבְרָהָם. יַעֲקֹב נִקְרָא שְׁמוֹ יִשְׂרָאֵל, דִּכְתִיב (בראשית לב, כט): לֹא יַעֲקֹב יֵאָמֵר עוֹד שִׁמְךָ כִּי אִם יִשְׂרָאֵל, יִצְחָק נִקְרָא שְׁמוֹ יִשְׂרָאֵל, דִּכְתִיב (שמות א, א): וְאֵלֶּה שְׁמוֹת בְּנֵי יִשְׂרָאֵל הַבָּאִים מִצְרָיְמָה אֵת יַעֲקֹב. אַבְרָהָם נִקְרָא יִשְׂרָאֵל, רַבִּי נָתָן אָמַר מִלְּתָא עֲמִיקְתָּא הִיא (שמות יב, מ): וּמוֹשַׁב בְּנֵי יִשְׂרָאֵל אֲשֶׁר יָשְׁבוּ בְּמִצְרָיִם וּבְאֶרֶץ כְּנַעַן וּבְאֶרֶץ גּוֹשֶׁן שְׁלשִׁים שָׁנָה וְאַרְבַּע מֵאוֹת שָׁנָה.
Abram was called Abraham. Isaac was called Abraham, as it is stated: “This is the legacy of Isaac, Abraham’s son; Abraham.” Jacob was called Israel, as it is written: “He said: No longer will Jacob be said to be your name, but rather, Israel” (Genesis 32:29). Isaac was called Israel, as it is written: “These are the names of the children of Israel who came to Egypt with Jacob [et Yaakov]” (Exodus 1:1). Abraham was called Israel. Rabbi Natan said: It is a profound matter. “The dwelling of the children of Israel that they dwelled in Egypt” (Exodus 12:40), in the land of Canaan, and in the land of Goshen “was four hundred and thirty years” (Exodus 12:40).
וַיְהִי יִצְחָק בֶּן אַרְבָּעִים שָׁנָה וגו' (בראשית כה, כ), אָמַר רַבִּי יִצְחָק אִם לְלַמֵּד שֶׁהִיא מֵאֲרַם נַהֲרַיִם וַהֲלוֹא כְּבָר נֶאֱמַר: מִפַּדַן אֲרָם, מַה תַּלְמוּד לוֹמַר אֲרַמִּי, בַּת בְּתוּאֵל הָאֲרַמִּי, מַה תַּלְמוּד לוֹמַר אֲחוֹת לָבָן הָאֲרַמִּי, אֶלָּא בָּא לְלַמֶּדְךָ אָבִיהָ רַמַּאי וְאָחִיהָ רַמַּאי וְאַף אַנְשֵׁי מְקוֹמָהּ כֵּן, וְהַצַּדֶּקֶת הַזּוֹ שֶׁהִיא יוֹצְאָה מִבֵּינֵיהֶם לְמָה הִיא דּוֹמָה, לְשׁוֹשַׁנָּה בֵּין הַחוֹחִים. רַבִּי פִּנְחָס אָמַר כְּתִיב (בראשית כח, ז): וַיֵּלֶךְ פַּדֶּנָה אֲרָם, מַה תַּלְמוּד לוֹמַר (בראשית כח, ה): אֶל לָבָן הָאֲרַמִּי, מְלַמֵּד שֶׁכֻּלָּן כְּלָלָן בָּרַמָּאוּת.
“Isaac was forty years old [when he took Rebecca, daughter of Betuel the Aramean, from Padan Aram, sister of Laban the Aramean, to be his wife]” – Rabbi Yitzḥak said: If it is to teach that she is from Aram Naharayim, and is it not already stated: “From Padan Aram,” why does the verse state “Aramean” – “daughter of Betuel the Aramean [haarami]”? Why does the verse state “sister of Laban the Aramean”? Rather, it is coming to teach you: Her father was a charlatan [ramai], her brother was a charlatan, and the residents of her place were likewise so, but this righteous woman who emerged from their midst, to what is she comparable? It is to a “lily among the thorns” (Song of Songs 2:2). “He went to Padan Aram” (Genesis 28:5). Why does the verse state: “To Laban the Aramean”? (Genesis 28:5).It teaches that he included them all in deceit.
וַיֶּעְתַּר יִצְחָק לַה' לְנֹכַח אִשְׁתּוֹ (בראשית כה, כא), רַבִּי יוֹחָנָן וְרֵישׁ לָקִישׁ, רַבִּי יוֹחָנָן אָמַר שֶׁשָּׁפַךְ תְּפִלּוֹת בְּעשֶׁר. רֵישׁ לָקִישׁ אָמַר שֶׁהִפֵּךְ אֶת הַגְּזֵרָה, וּלְפוּם כֵּן קָרְיִן לֵיהּ עַתְרָא דְּאַפֵּךְ אִדְּרָא. לְנֹכַח אִשְׁתּוֹ, מְלַמֵּד שֶׁהָיָה יִצְחָק שָׁטוּחַ כָּאן, וְהִיא שְׁטוּחָה כָּאן, וְאוֹמֵר רִבּוֹנוֹ שֶׁל עוֹלָם כָּל בָּנִים שֶׁאַתָּה נוֹתֵן לִי יִהְיוּ מִן הַצַּדֶּקֶת הַזּוֹ, אַף הִיא אָמְרָה כֵּן, כָּל בָּנִים שֶׁאַתְּ עָתִיד לִתֵּן לִי יִהְיוּ מִן הַצַּדִּיק הַזֶּה. (בראשית כה, כא): כִּי עֲקָרָה הִוא, רַבִּי יוּדָן בְּשֵׁם רַבִּי לָקִישׁ, עִקַּר מַטְרִין לָא הֲוָה לָהּ וְגָלַף לָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא עִקַּר מַטְרִין. (בראשית כה, כא): וַיֵּעָתֶר לוֹ ה', רַבִּי לֵוִי אָמַר מָשָׁל לְבֶן מְלָכִים שֶׁהָיָה חוֹתֵר עַל אָבִיו לִטֹּל לִיטְרָא שֶׁל זָהָב, וְהָיָה זֶה חוֹתֵר מִבִּפְנִים, וְזֶה חוֹתֵר מִבַּחוּץ, שֶׁכֵּן בַּעֲרָבְיָא קוֹרִין לַחֲתִירְתָא עֲתִירְתָא.
“Isaac entreated [vayetar] the Lord opposite his wife” – Rabbi Yoḥanan and Reish Lakish, Rabbi Yoḥanan said: Because he poured out prayers abundantly [beosher]. Reish Lakish said: Because he overturned the decree. On that basis they call a pitchfork atra, as it overturns the grain.
“Opposite his wife” – it teaches that Isaac was prostrated here and she was prostrated there, and he was saying: Master of the universe, all the children that You are giving me will be from this righteous woman.’ She, too, said so: ‘All the children that You are destined to give me will be from this righteous man.’
“Because she was barren” – Rabbi Yudan in the name of Rabbi Lakish: She did not have a uterus, and the Holy One blessed be He fashioned a uterus for her.
“The Lord acceded [vayeater] to his entreaty” – Rabbi Levi said: This is analogous to the son of kings, who was tunneling under his father in order to take a litra of gold. This one was tunneling from inside, and that one was tunneling from outside, as in Arabia they call tunneling atirata.
וַיִתְרֹצֲצוּ הַבָּנִים בְּקִרְבָּהּ (בראשית כה, כב), רַבִּי יוֹחָנָן וְרֵישׁ לָקִישׁ, רַבִּי יוֹחָנָן אָמַר זֶה רָץ לַהֲרֹג אֶת זֶה וְזֶה רָץ לַהֲרֹג אֶת זֶה. רֵישׁ לָקִישׁ אָמַר זֶה מַתִּיר צִוּוּיוֹ שֶׁל זֶה וְזֶה מַתִּיר צִוּוּיוֹ שֶׁל זֶה. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי לֵוִי שֶׁלֹא תֹאמַר מִשֶּׁיָּצָא מִמְּעֵי אִמּוֹ נִזְדַּוֵּג לוֹ, אֶלָּא עַד שֶׁהוּא בִּמְעֵי אִמּוֹ זִרְתֵּהּ מְתוּחָה לְקִבְלֵיהּ, הֲדָא הוּא דִכְתִיב (תהלים נח, ד): זֹרוּ רְשָׁעִים מֵרָחֶם. וַיִּתְרֹצֲצוּ הַבָּנִים בְּקִרְבָּהּ, בְּשָׁעָה שֶׁהָיְתָה עוֹמֶדֶת עַל בָּתֵּי כְנֵסִיּוֹת וּבָתֵּי מִדְרָשׁוֹת יַעֲקֹב מְפַרְכֵּס לָצֵאת, הֲדָא הוּא דִכְתִיב (ירמיה א, ה): בְּטֶרֶם אֶצָּרְךָ בַבֶּטֶן יְדַעְתִּיךָ, וּבְשָׁעָה שֶׁהָיְתָה עוֹבֶרֶת עַל בָּתֵּי עֲבוֹדַת כּוֹכָבִים עֵשָׂו רָץ וּמְפַרְכֵּס לָצֵאת, הֲדָא הוּא דִכְתִיב: זֹרוּ רְשָׁעִים מֵרָחֶם. וַתֹּאמֶר אִם כֵּן לָמָּה זֶה אָנֹכִי, רַבִּי יִצְחָק אָמַר מְלַמֵּד שֶׁהָיְתָה אִמֵּנוּ רִבְקָה מְחַזֶּרֶת עַל פִּתְחֵיהֶן שֶׁל נָשִׁים וְאוֹמֶרֶת לָהֶן הִגִּיעַ לָכֶם הַצַּעַר הַזֶּה בִּימֵיכֶם, אִם כָּךְ הוּא צַעֲרוֹ שֶׁל בָּנִים וְהַלְוַאי לֹא עִבַּרְתִּי. רַבִּי הוּנָא אָמַר אִם כָּךְ אֲנִי עָתִיד לְהַעֲמִיד שְׁנֵים עָשָׂר שְׁבָטִים הַלְּוַאי לֹא עִבַּרְתִּי מִנְיַן זֶה. תָּנֵי בְּשֵׁם רַבִּי נְחֶמְיָה רְאוּיָה הָיְתָה רִבְקָה שֶׁיַּעַמְדוּ מִמֶּנָּה שְׁנֵים עָשָׂר שְׁבָטִים, הֲדָא הוּא דִכְתִיב (בראשית כה, כג): וַיֹּאמֶר ה' לָהּ שְׁנֵי גוֹיִם בְּבִטְנֵךְ, דָּא תְּרֵין, (בראשית כה, כג): וּשְׁנֵי לְאֻמִּים, הָא אַרְבָּעָה, (בראשית כה, כג): וּלְאֹם מִלְאֹם יֶאֱמָץ, הָא שִׁתָּא, (בראשית כה, כג): וְרַב יַעֲבֹד צָעִיר, הָא תְּמַנְיָא, (בראשית כה, כד): וַיִּמְלְאוּ יָמֶיהָ לָלֶדֶת, הָא עֲשָׂרָה, (בראשית כה, כה): וַיֵּצֵא הָרִאשׁוֹן אַדְמוֹנִי, הָא חַד עֲשַׂר, (בראשית כה, כו): וְאַחֲרֵי כֵן יָצָא אָחִיו, הָא תְּרֵין עֲשַׂר. וְאִית דְּמַיְתִין לָהּ מִן הָדֵין קְרָא, (בראשית כה, כב): וַתֹּאמֶר אִם כֵּן לָמָּה זֶּה אָנֹכִי, ז' שִׁבְעָה, ה' חֲמִשָּׁה, הָא תְּרֵין עֲשַׂר, מִנְיַן זֶה. (בראשית כה, כב): וַתֵּלֶךְ לִדְרשׁ אֶת ה', וְכִי בָּתֵּי כְנֵסִיּוֹת וּבָתֵּי מִדְרָשׁוֹת הָיוּ בְּאוֹתָן הַיָּמִים, וַהֲלוֹא לֹא הָלְכָה אֶלָּא לַמִּדְרָשׁ שֶׁל שֵׁם וְעֵבֶר, אֶלָּא לְלַמֶּדְךָ שֶׁכָּל מִי שֶׁהוּא מַקְבִּיל פְּנֵי זָקֵן כְּמַקְבִּיל פְּנֵי שְׁכִינָה.
“The children were agitated [vayitrotzetzu] within her” – Rabbi Yoḥanan and Reish Lakish, Rabbi Yoḥanan said: This one ran [ratz] to kill that one and that one ran to kill this one. Reish Lakish said: This one permitted the command of [matir tzivuyo] that one, and that one permitted the command of this one.
Rabbi Berekhya in the name of Rabbi Levi: So that you will not say that it was after he [Esau] emerged from his mother’s womb that he confronted him, but rather, while he was still in his mother’s womb, his fist [zirte] was outstretched toward him. That is what is written: “The wicked are corrupt [zoru] from the womb” (Psalms 58:4).
“The children were agitated within her” – when she would stand adjacent to synagogues and study halls, Jacob would convulse to emerge. That is what is written: “Before I formed you in the belly I knew you” (Jeremiah 1:5). When she would pass houses of idol worship, Esau would run and convulse to emerge. That is what is written: “The wicked are corrupt from the womb.”
“The Lord said to her: Two peoples are in your womb, and two nations will be separated from your innards; one nation will prevail over the other nation, and the elder will serve the younger” (Genesis 25:23).
“Her days to give birth were complete, and behold, there were twins in her womb” (Genesis 25:24).
“The first emerged ruddy, all of him like a cloak of hair, and they called his name Esau” (Genesis 25:25).
“Then his brother emerged, his hand grasping Esau’s heel, and he called his name Jacob. And Isaac was sixty years old when she bore them” (Genesis 25:26).
“She said: If this is so, why do I exist [lama zeh anokhi]?” Rabbi Yitzḥak said: It teaches that our matriarch Rebecca was circulating around the entrances of women’s houses and saying to them: ‘In your days, did you experience this suffering? If this is the suffering that comes with children; had I only not conceived.’ Rav Huna said: [She said:] ‘If this is how I am destined to produce twelve tribes, would I only not conceive the numerical value of zeh.’ It is taught in the name of Rabbi Neḥemya: Rebecca was worthy to have twelve tribes emerge from her. That is what is written: “The Lord said to her: Two peoples are in your womb” – these are two; “and two nations” – that is four; “and one nation will prevail over the other nation” – that is six; “and the elder will serve the younger” – that is eight. “Her days to give birth were complete” – that is ten. “The first emerged ruddy” – that is eleven; “then his brother emerged” – that is twelve. There are some who derive it from this verse: “She said: If this is so, why do I exist [lama zeh anokhi]?” Zayin – seven, heh – 5, that is twelve, the numerical value of zeh.
“She went to inquire of the Lord” (Genesis 25:22) – were there synagogues and study halls in those days? Did she not go only to the academy of Shem and Ever? It is, rather, to teach you that anyone who enters before a Torah scholar, it is as though he enters before the Divine Presence.
“וַיֹּאמֶר ה' לָהּ (בראשית כה, כג), רַבִּי יְהוּדָה בַּר רַבִּי סִימוֹן וְרַבִּי יוֹחָנָן בְּשֵׁם רַבִּי אֱלִיעֶזֶר בֶּן רַבִּי שִׁמְעוֹן מֵעוֹלָם לֹא נִזְקַק הַקָּדוֹשׁ בָּרוּךְ הוּא לְהָשִׂיחַ עִם אִשָּׁה אֶלָּא עִם אוֹתָהּ הַצַּדֶּקֶת, וְאַף הִיא עַל יְדֵי עִלָּה. רַבִּי אַבָּא בַּר כַּהֲנָא אוֹמֵר כַּמָּה כִּרְכּוּרִין כִּרְכֵּר בִּשְׁבִיל לְהָשִׂיחַ עִמָּהּ, שֶׁנֶּאֱמַר (בראשית יח, טו): וַיֹּאמֶר לֹא כִּי צָחָקְתְּ. וְהָכְתִיב (בראשית טז, יג): וַתִּקְרָא שֵׁם ה' הַדֹּבֵר אֵלֶיהָ, רַבִּי לֵוִי בְּשֵׁם רַבִּי אַבָּא חָמָא בַּר חֲנִינָא אָמַר עַל יְדֵי מַלְאָךְ. רַבִּי אֶלְעָזָר אָמַר עַל יְדֵי שֵׁם בֶּן נֹחַ. (בראשית טז, יג): שְׁנֵי גוֹיִם בְּבִטְנֵךְ, שְׁנֵי גֵאֵי גוֹיִם בְּבִטְנֵךְ, זֶה מִתְגָּאֶה בְּעוֹלָמוֹ וְזֶה מִתְגָּאֶה בְּמַלְכוּתוֹ. שְׁנֵי גֵאֵי גוֹיִם בְּבִטְנֵךְ, אַדְרִיָּאנוֹס בְּעוֹבְדֵי כּוֹכָבִים, שְׁלֹמֹה בְּיִשְׂרָאֵל. דָּבָר אַחֵר שְׁנֵי שׂוֹנְאֵי גוֹיִם בְּבִטְנֵךְ, כָּל הָעוֹבְדֵי כּוֹכָבִים שׂוֹנְאִים אֶת עֵשָׂו, וְכָל הָעוֹבְדֵי כּוֹכָבִים שׂוֹנְאִים אֶת יִשְׂרָאֵל, סְנָאֵיהוֹן דִּבְנַיָא בְּמֵעַיִךְ, דִּכְתִיב (מלאכי א, ג): וְאֶת עֵשָׂו שָׂנֵאתִי. וּשְׁנֵי לְאֻמִּים מִמֵּעַיִךְ יִפָּרֵדוּ, אָמַר רַבִּי בֶּרֶכְיָה מִכָּאן שֶׁנּוֹלַד מָהוּל. וּלְאֹם מִלְאֹם יֶאֱמָץ, רַבִּי חֶלְבּוֹ אָמַר עַד כָּאן קְרָיָין (בראשית י, ז): סַבְתָּה וְרַעְמָה וְסַבְתְּכָא, מִינָךְ יְקוּמוּן יְהוּדָאִין וְאַרְמָאִין. וְרַב יַעֲבֹד צָעִיר, אָמַר רַבִּי הוּנָא אִם זָכָה יַעֲבֹד, וְאִם לָאו
יֵעֲבֵד.
יֵעֲבֵד.
“Two peoples [goyim] are in your womb” (Genesis 25:23) – two of the proudest of peoples are in your womb. This one is proud of his world and that one is proud of his empire. Two of the proudest of peoples are in your womb – Hadrian among the idolaters and Solomon in Israel.
Another matter, two of those hated by the peoples are in your womb. All the idolaters hate Esau, and all the idolaters hate Israel. [Alternately] the most hated of the sons is in your womb, as it is written: “But I hated Esau” (Malachi 1:3).
“And two nations will be separated from your innards” (Genesis 25:23) – from here it is derived that he was born circumcised.
“One nation will prevail over the other nation” (Genesis 25:23) – Rabbi Ḥelbo said: To this point, they would be called: “Savta, Raama, and Savtekha” (Genesis 10:7). From you, Jews and Romans would arise.
“The elder will serve the younger” (Genesis 25:23) – Rabbi Huna said: If he [Jacob] merits, he [Esau] will serve, but if not, he [Esau] will be served.
וַיִּמְלְאוּ יָמֶיהָ לָלֶדֶת (בראשית כה, כד), לְהַלָּן חֲסֵרִים וְכָאן מְלֵאִים, לְהַלָּן כְּתִיב (בראשית לח, כז): תְאוֹמִים, פֶּרֶץ וְזֶרַח שְׁנֵיהֶם צַדִּיקִים, וְכָאן תוֹמִם, יַעֲקֹב צַדִּיק וְעֵשָׂו רָשָׁע. (בראשית כה, כה): וַיֵּצֵא הָרִאשׁוֹן אַדְמוֹנִי, אָמַר רַבִּי חַגַּי בְּשֵׁם רַבִּי יִצְחָק בִּזְכוּת (ויקרא כג, מ): וּלְקַחְתֶּם לָכֶם בַּיּוֹם הָרִאשׁוֹן, אֲנִי נִגְלֶה לָכֶם רִאשׁוֹן, שֶׁנֶּאֱמַר (ישעיה מד, ו): אֲנִי רִאשׁוֹן וַאֲנִי אַחֲרוֹן, וּפוֹרֵעַ לָכֶם מִן הָרִאשׁוֹן, זֶה עֵשָׂו, דִּכְתִיב: וַיֵּצֵא הָרִאשׁוֹן, וּבוֹנֶה לָכֶם רִאשׁוֹן, זֶה בֵּית הַמִּקְדָּשׁ, דִּכְתִיב בֵּיהּ (ירמיה יז, יב): כִּסֵּא כָבוֹד מָרוֹם מֵרִאשׁוֹן, וְאָבִיא לָכֶם רִאשׁוֹן, זֶה מֶלֶךְ הַמָּשִׁיחַ, דִּכְתִיב בֵּיהּ (ישעיה מא, כז): רִאשׁוֹן לְצִיּוֹן הִנֵּה הִנָּם. דָּבָר אַחֵר, וַיֵּצֵא הָרִאשׁוֹן אַדְמוֹנִי, לָמָה יָצָא עֵשָׂו תְּחִלָּה כְּדֵי שֶׁיֵּצֵא הוּא וְתֵצֵא סַרְיוּתוֹ עִמּוֹ, אָמַר רַבִּי אַבָּהוּ כְּהָדֵין פָּרָבִיטָא שֶׁהוּא מְשַׁטֵּף אֶת בֵּית הַמֶּרְחָץ וְאַחַר כָּךְ מַרְחִיץ בְּנוֹ שֶׁל מֶלֶךְ, כָּךְ לָמָּה יָצָא עֵשָׂו תְּחִלָּה כְּדֵי שֶׁיֵּצֵא הוּא וְתֵצֵא סַרְיוּתוֹ עִמּוֹ. מַטְרוֹנָא שָׁאֲלָה אֶת רַבִּי יוֹסֵי בֶּן חֲלַפְתָּא אָמְרָה לֵיהּ לָמָּה יָצָא עֵשָׂו תְּחִלָּה, אָמַר לָהּ, טִפָּה רִאשׁוֹנָה שֶׁל יַעֲקֹב הָיְתָה, אָמַר לָהּ מָשָׁל אִם תַּנִּיחוּ שְׁתֵּי מַרְגָּלִיּוֹת בִּשְׁפוֹפֶרֶת אַחַת, לֹא זוֹ שֶׁאַתְּ נוֹתְנָהּ רִאשׁוֹנָה יוֹצְאָה אַחֲרוֹנָה, כָּךְ טִפָּה רִאשׁוֹנָה שֶׁל יַעֲקֹב הָיְתָה. אַדְמוֹנִי, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא כְּאִלּוּ שׁוֹפֵךְ דָּמִים, וְכֵיוָן שֶׁרָאָה שְׁמוּאֵל אֶת דָּוִד אַדְמוֹנִי, דִּכְתִיב (שמואל א טז, יב): וַיִּשְׁלַח וַיְבִיאֵהוּ וְהוּא אַדְמוֹנִי, נִתְיָרֵא וְאָמַר אַף זֶה שׁוֹפֵךְ דָּמִים כְּעֵשָׂו. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (שמואל א טז, יב): עִם יְפֵה עֵינַיִם, עֵשָׂו מִדַּעַת עַצְמוֹ הוּא הוֹרֵג אֲבָל זֶה מִדַּעַת סַנְהֶדְרִין הוּא הוֹרֵג. דִּקְלִיטְיָינוֹס מַלְכָּא הֲוָה רָעֵי חֲזִירִין בַּהֲדָא טְבֶרְיָה, וְכֵיוָן דַּהֲוָה מָטֵי סִדְרֵיהּ דְּרַבִּי הֲוֵי מֵינוֹקָא נָפְקִין וּמָחֲיִין לֵיהּ, לְבָתַר יוֹמִין אִיתְעֲבֵד מֶלֶךְ, נְחַת וִיתֵיב לֵיהּ בַּהֲדָא פַּנְיָיס נ"א: פַּמְיָיס, וּשְׁלַח כְּתָבִים לִטְבֶרְיָא מִפְּנֵי רַמְשָׁא דַעֲרוֹבְתָה, אֲמַר אֲנָא יָהֵיב קֵלֶווֹן דְּיֶהֱווֹן רַבְרְבָנֵי דִּיהוּדָאֵי קָיְימִין קֳדָמִי בְּצַפְרָא דְחַד בְּשַׁבָּא. פַּקְדֵּיהּ לִשְׁלִיחָא אֲמַר לֵיהּ לָא תִתֵּן יָתְהוֹן לְהוֹן אֶלָּא עִם מַטְעֲמֵי יוֹמָא דַעֲרוֹבְתָא. נְחַת רַבִּי שְׁמוּאֵל בַּר נַחְמָן לְמִיסְחֵי, חַמְתֵי לְרַבִּי דַּהֲוָה קָאֵים קוֹמֵי סִדְרָא רַבָּה רָאָה פָּנָיו חוֹלָנִיּוֹת, אָמַר לוֹ לָמָּה פָנֶיךָ חוֹלָנִיּוֹת, אֲמַר כֵּן וְכֵן אִשְׁתַּדַּר לִי כְּתָבִין מִן מַלְכוּתָא. אֲמַר לֵיהּ אִיתָא סְחֵי דְּבָרְיָיךְ עֲבֵיד לָנָא נִסִּין. עָלוֹן לְמִסְחֵי וַאֲתָא הָדֵין אַרְגִּינִיטוֹן מְגַחֵךְ וּמְרַקֵּד קֳדָמֵיהוֹן. בְּעָא רַבִּי דְּיִזְעוֹף בֵּיהּ, אֲמַר לֵיהּ רַבִּי שְׁמוּאֵל בַּר נַחְמָן רַבִּי שַׁבְקֵיהּ דְּזִמְנִין עַל נִסִּין הוּא מִתְחֲמָא. אֲמַר לֵיהּ מָרָיךְ בְּעָקָא וְאַתְּ קָאֵים גָּחֵךְ וּמְרַקֵּד. אֲמַר לְהוֹן אֲזַלוּן וְאַכְלוּן וּשְׁתוֹן וְעַבְדוּן שַׁבָּא טָבָא דְּמָרֵיכוֹן עָבֵיד לְכוֹן נִסִּין וַאֲנָא מְקִים לְכוֹן קֳדָמוֹי בְּצַפְרָא דְחַד בְּשַׁבְּתָא. בַּאֲפוּקֵי שַׁבְּתָא בָּתַר סִידְרָא, נְסַבוֹן וַאֲקִימוֹן קֳדָם פְּיָילֵי דְּפַנְיָיס. עָלוּן וְאָמְרִין לֵיהּ הָא קָיְימִין קֳדָם פְּיָילֵי. אֲמַר סִגְרוּן פְּיָילִי. נְסַבוּהוֹן וַאֲקִימוֹן עַל מְטַכְּסָא דִּמְדִינְתָּא. עָלוּן וְאָמְרִין לֵיהּ, אֲמַר אֲנָא קֵלֶווֹן אֲנָא דְּיִתְּזוּן בֵּי בַּנֵּי תְּלָתָא יוֹמֵי וְיַעֲלוּן וְיִסְחוּן וְיֶאֱתוֹן לְגַבָּאי, אֲזַלוּן וְאִתְּזוּן בֵּי בַּנֵּי תְּלָתָא יוֹמִין וְעָאל חַד אַרְגִינִיטוֹן וּמוֹזְגָהּ קֳדָמֵיהוֹן וְעָלוּ וּסְחוּן וַאֲתוֹן לְגַבֵּיהּ. אֲמַר לְהוֹן בְּגִין דְּאַתּוּן יָדְעִין דֵּאלָהֵיכוֹן עָבֵיד לְכוֹן נִסִּין אַתּוּן מְקִילִין לְמַלְכָּא. אָמְרִין לֵיהּ לְדִיקְלֵיטְיָינוֹס רָעֵי חֲזִירִין אֲקֵילֵינַן, בְּרַם לְדִיקְלֵיטְיָינוּס מַלְכָּא אֲנַן מְשֻׁעְבָּדִים. אֲמַר לְהוֹן אֲפִלּוּ כֵּן לָא תִבְזוֹן לָא בְּרוֹמִי זְעֵיר וְלָא בְּגוּלְיָיר זְעֵיר. (בראשית כה, כה): כֻּלּוֹ כְּאַדֶּרֶת שֵׂעָר, אָמַר רַבִּי חֲנִינָה כֻּלּוֹ רָאוּי לְאַדֶּרֶת. רַבָּנָן דָּרוֹמָאֵי בְּשֵׁם רַבִּי אֲלֶכְּסַנְדְּרִי וְרַחֲבָה בְּשֵׁם רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר יָצָא כֻּלּוֹ מְפֹזָר וּמְפֹרָד כְּאַדֶּרֶת, לִזְרוֹתוֹ כְּמוֹץ וּכְקַשׁ מֵאִדְּרָא, הֲדָא הוּא דִכְתִיב (דניאל ב, לה): בֵּאדַיִן דָּקוּ כַחֲדָה פַּרְזְלָא וגו' וַהֲווֹ כְּעוּר מִן אִדְּרֵי קַיִט, רַבִּי חֲנִינָא בַּר יִצְחָק אָמַר מִי גָרַם לָהֶם לְהֵעָשׂוֹת כְּעוּר, מִן אִדְּרֵי קַיִט, עַל שֶׁפָּשְׁטוּ יְדֵיהֶם בָּאַדִּירִים. (בראשית כה, כה): וַיִּקְרְאוּ שְׁמוֹ עֵשָׂו, הֵא שָׁוְא שֶׁבָּרָאתִי בְּעוֹלָמִי. אָמַר רַבִּי יִצְחָק אַתּוּן קְרֵיתוּן לַחֲזִירַתְכוֹן שֵׁם, אַף אֲנָא קוֹרֵא לִבְנִי בְכוֹרִי שֵׁם, (שמות ד, כב): כֹּה אָמַר ה' בְּנִי בְּכֹרִי יִשְׂרָאֵל.
“Her days to give birth were complete” (Genesis 25:24) – elsewhere they are incomplete, and here they are complete. Elsewhere it is written: “Twins [teomim]” (Genesis 38:27) – Peretz and Zeraḥ were both righteous, but here, “tomim” – Jacob was righteous, Esau, wicked.
“The first emerged ruddy” (Genesis 25:25) – Rabbi Ḥagai said in the name of Rabbi Yitzḥak: Due to the merit of: “You shall take for you on the first day” (Leviticus 23:40), I reveal myself to you first, as it is stated: “I am first and I am last” (Isaiah 44:6); I will exact retribution on your behalf from the first – that is Esau, as it is written: “The first emerged”; I will build for you the first – this is the Temple, in whose regard it is written: “Throne of glory, exalted from the first, [is the place of our Temple]” (Jeremiah 17:12); and I will bring you the first, this is the messianic king, in whose regard it is written: “The first to Zion, behold, here it is” (Isaiah 41:27).
Another matter, “the first emerged ruddy” – why did Esau emerge first? It was so he would emerge and his corruption would depart with him. Rabbi Abahu said: It is like that bathhouse attendant who washes the bathhouse and then bathes the king’s son. So, why did Esau emerge first? It was so he would emerge and his corruption would depart with him.
A noblewoman asked Rabbi Yosei ben Ḥalafta, she said to him: ‘Why did Esau emerge first?’ He said to her: ‘The first droplet was Jacob’s.’ He said to her: ‘This is analogous to an instance where you place two pearls into one tube, is it not the one that you placed first that will emerge last? So, the first droplet was Jacob’s.’
“Ruddy,” Rabbi Abba bar Kahana said: As though he were a shedder of blood. When Samuel saw that David was ruddy, as it is written: “He sent and brought him and he was ruddy” (I Samuel 16:12), he was afraid and said: ‘This is a shedder of blood like Esau.’ The Holy One blessed be He said to him: “With beautiful eyes” (I Samuel 16:12). Esau killed at his own initiative, but this one kills at the initiative of Sanhedrin.
The emperor Diocletian was a swineherd near Tiberias. When he would come to the study hall of Rabbi, the children would go out and strike him. Sometime later, he became emperor, and he descended and resided near the Panyas; variant reading: Pamyas, and he sent directives to Tiberias just before nightfall on Thursday: ‘I decree that the prominent leaders of the Jews shall appear before me before morning on Sunday.’ He commanded the emissary and said to him: ‘Do not deliver them [the directives] to them until sunset on Friday.’ Rabbi Shmuel bar Naḥman went down to bathe. He saw Rabbi standing before the great study hall, and he saw that his face was sickly. He said to him: ‘Why is your face sickly?’ ‘Such and such directives were sent to me by the empire.’ He said to him: ‘Come and bathe, as your Creator performs miracles on our behalf.’ They entered to bathe, and the demon Arginiton came, and was laughing and dancing before them. Rabbi wanted to scold him. Rabbi Shmuel bar Naḥman said to him: ‘Leave him alone, as sometimes he appears for the purpose of miracles.’ He said to him: ‘Your master is in distress and you are standing, laughing, and dancing.’ He [the demon] said to them: ‘Go eat and drink and observe a fine Shabbat, as your Master will perform miracles on your behalf, and I will have you stand before him on Sunday morning.’ At the conclusion of Shabbat, after the service, he took them and stood them outside the gates of Panyas.
They [servants] entered and said to him [Diocletian]: ‘They are standing before the gates.’ He said: ‘Close the gates.’ He [the demon] took them [the Rabbis] and placed them on the city wall. They [servants] entered and told him [Diocletian]. He said: ‘I decree that they should heat the bathhouse for three days, and then they will enter, bathe, and come before me.’ They went and heated the bathhouse for three days, and one of the Arginiton demons entered and diluted it for them. They entered, bathed, and came before him. He said to them: ‘Because you know that your God performs miracles on your behalf, you belittle the emperor.’ They said to him: ‘We belittle Diocletian the swineherd, but we are subjugated to Diocletian the emperor.’ He said to them: ‘Even so, do not demean a young Roman, and not a low ranking soldier.’ “All of him like a cloak of [kaaderet] hair” (Genesis 25:25) – all of him is worthy of the cloak.
The Rabbis of the South in the name of Rabbi Alexandri, and Raḥava in the name of Rabbi Kahana said: He came out all unkempt and scattered like an aderet – like the chaff and the straw from the threshing floor [idera]. That is what is written: “Then the iron…were pulverized, and became like the chaff from the threshing floors [idrei] of summer” (Daniel 2:35). Rabbi Hanina bar Yithak said: What caused them to be pulverized? “From the threshing floors [me’idera] of the summer” (Daniel 2:35) – it is because they extended their hands against the great [adirim].
“They called his name Esau [Esav]” (Genesis 25:25) – this is the falsehood [heh shav] that I created in My world. Rabbi Yitzḥak said: You called your swine a name, I, too, call My firstborn son a name: “So said the Lord: My son, My firstborn, is Israel” (Exodus 4:22).
וְאַחֲרֵי כֵן יָצָא אָחִיו (בראשית כה, כו), הֶגְמוֹן אֶחָד שָׁאַל לְחַד מִן אִילֵין דְּבֵית סִלוֹנִי, אָמַר לוֹ מִי תּוֹפֵס הַמַּלְכוּת אַחֲרֵינוּ. הֵבִיא נְיָיר חָלָק וְנָטַל קוּלְמוֹס וְכָתַב עָלָיו וְאַחֲרֵי כֵן יָצָא אָחִיו וְיָדוֹ אֹחֶזֶת בַּעֲקֵב, אָמְרוּ רְאוּ דְּבָרִים יְשָׁנִים מִפִּי זָקֵן חָדָשׁ, לְהוֹדִיעֲךָ כַּמָּה צַעַר נִצְטָעֵר אוֹתוֹ צַדִּיק.
“Then his brother emerged” (Genesis 25:26) – a certain officer asked one of the Sages in Beit Seloni. He said to him: ‘Who will assume the kingdom after us?’ He took a blank paper, took a quill, and wrote on it: “Then his brother emerged, his hand grasping…heel” (Genesis 25:26). They said: ‘See ancient matters from the mouth of a modern Sage, to inform you how much pain that righteous one suffered.’
וַיִּגְדְּלוּ הַנְּעָרִים (בראשית כה, כז), רַבִּי לֵוִי אָמַר מָשָׁל לַהֲדַס וְעִצְבוֹנִית שֶׁהָיוּ גְּדֵלִים זֶה עַל גַּבֵּי זֶה, וְכֵיוָן שֶׁהִגְדִּילוּ וְהִפְרִיחוּ זֶה נוֹתֵן רֵיחוֹ וְזֶה חוֹחוֹ, כָּךְ כָּל י"ג שָׁנָה שְׁנֵיהֶם הוֹלְכִים לְבֵית הַסֵּפֶר וּשְׁנֵיהֶם בָּאִים מִבֵּית הַסֵּפֶר, לְאַחַר י"ג שָׁנָה זֶה הָיָה הוֹלֵךְ לְבָתֵּי מִדְרָשׁוֹת וְזֶה הָיָה הוֹלֵךְ לְבָתֵּי עֲבוֹדַת כּוֹכָבִים. אָמַר רַבִּי אֶלְעָזָר צָרִיךְ אָדָם לְהִטָּפֵל בִּבְנוֹ עַד י"ג שָׁנָה, מִיכָּן וָאֵילָךְ צָרִיךְ שֶׁיֹּאמַר בָּרוּךְ שֶׁפְּטָרַנִּי מֵעָנְשׁוֹ שֶׁל זֶה. (בראשית כה, כז): וַיְהִי עֵשָׂו אִישׁ יֹדֵעַ צַיִד, צָד אֶת הַבְּרִיּוֹת בְּפִיו, לָא גְנַבְתְּ מַאן גְּנַב עִמָּךְ, וְלָא קְטַלִית מַאן קְטַל עִמָּךְ. אָמַר רַבִּי אַבָּהוּ שׂוֹדָנִי, צַיְדָנִי. צָד בַּבַּיִת, צָד בַּשָּׂדֶה. בַּבַּיִת, הֵיךְ מְתַקְנִין מִלְחָא. בַּשָּׂדֶה, הֵיךְ מְתַקְנִין תִּבְנָא. רַבִּי חִיָּא אָמַר הִפְקִיר עַצְמוֹ כַּשָּׂדֶה. אָמְרוּ יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא רִבּוֹן כָּל הָעוֹלָמִים לֹא דַיֵּינוּ שֶׁנִּשְׁתַּעְבַּדְנוּ לְשִׁבְעִים אֻמּוֹת, אֶלָּא אַף לֹא זוֹ שֶׁנִּבְעֶלֶת כַּנָּשִׁים. אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, אַף אֲנִי בּוֹ בַּלָּשׁוֹן אֲנִי פּוֹרֵעַ הֵימֶנּוּ, הֲדָא הוּא דִכְתִיב (ירמיה מט, כב): וְהָיָה לֵב גִּבּוֹרֵי מוֹאָב בַּיּוֹם הַהוּא כְּלֵב אִשָּׁה מְצֵרָה. (בראשית כה, כז): וְיַעֲקֹב אִישׁ תָּם ישֵׁב אֹהָלִים, שְׁנֵי אֹהָלִים, בֵּית מִדְרָשׁוֹ שֶׁל שֵׁם וּבֵית מִדְרָשׁוֹ שֶׁל עֵבֶר. (בראשית כה, כח): וַיֶּאֱהַב יִצְחָק אֶת עֵשָׂו כִּי צַיִד בְּפִיו, קוֹפַּרָא טָבָא לְפוּמֵיהּ, וְכַסָּא טָבָא לְפוּמֵיהּ. (בראשית כה, כח): וְרִבְקָה אֹהֶבֶת אֶת יַעֲקֹב, כָּל שֶׁהָיְתָה שׁוֹמַעַת קוֹלוֹ הָיְתָה מוֹסֶפֶת לוֹ אַהֲבָה עַל אַהֲבָתוֹ.
“The lads grew” – Rabbi Levi said: This is analogous to a myrtle and a thorn bush that grew adjacent to one another. When they grew and blossomed, this one produced its fragrance and that one produced its thorns. So, all thirteen years, both of them would go to school and both of them would come from school. After thirteen years, this one would go to study halls, and that one would go to houses of idol worship. Rabbi Elazar said: A person must be responsible for his son until age thirteen. From there on, he must say: ‘Blessed that He has absolved me from the punishment of this one.’
“Esau was a man who knows hunting [tzayid]” – he would ensnare [tzad] people with his mouth. You [say you] did not steal; who stole with you? You [say you] did not kill, who killed with you?
Rabbi Abahu said: He was a field person, a hunting person. He hunted in the house and hunted in the field. In the house, [he said]: ‘How does one prepare salt?’ In the field, [he said:] ‘How does one prepare straw?’
Rabbi Ḥiyya said: He abandoned himself like a field. Israel said before the Holy One blessed be He: ‘Master of the universe, is it not enough that you subjugated us to seventy nations, but even to this one, that engages in relations like a woman?’ The Holy One blessed be He said to them: ‘I, too, will exact retribution against him with that expression.’ That is what is written: “The heart of the valiant of Edom will be on that day like the heart of a woman in anguish” (Jeremiah 49:22).
“Jacob was a simple man, a dweller in tents” – two tents; the study hall of Shem, and the study hall of Ever.
“Isaac loved Esau because of the game in his mouth, and Rebecca loved Jacob” (Genesis 25:28).
“Isaac loved Esau because of the game in his mouth” – good meat for his mouth and a good cup for his mouth.
“And Rebecca loved Jacob” – the more she would hear his voice, the more she would add love onto her love for him.
וַיָּזֶד יַעֲקֹב נָזִיד (בראשית כה, כט), אָמַר לוֹ, מַה טִּיבוֹ שֶׁל נָזִיד זֶה. אָמַר לוֹ, שֶׁמֵּת אוֹתוֹ זָקֵן. אָמַר, בְּאוֹתוֹ הַזָּקֵן פָּגְעָה מִדַּת הַדִּין, אָמַר לוֹ, הֵן. אָמַר, אִם כֵּן לֹא מַתַּן שָׂכָר וְלֹא תְּחִיַּת הַמֵּתִים. וְרוּחַ הַקֹּדֶשׁ צוֹוַחַת (ירמיה כב, י): אַל תִּבְכּוּ לְמֵת וְאַל תָּנֻדוּ לוֹ, זֶה אַבְרָהָם. (ירמיה כב, יד): בְּכוּ בָכוֹ לַהֹלֵךְ, זֶה עֵשָׂו.
“Jacob cooked a stew” – he [Esau] said to him: ‘What is the nature of this stew?’ He said to him: ‘It is because that elder died.’ He said: ‘Did the attribute of justice strike that elder?’ He said to him: ‘Yes.’ He said: ‘If so, there is no granting of reward and no revival of the dead.’ The Divine Spirit screams: “Do not weep for the dead, and do not be moved for him” (Jeremiah 22:10) – this is Abraham; “Weep for one who is leaving” (Jeremiah 22:10) – this is Esau.
וַיָּבֹא עֵשָׂו מִן הַשָּׂדֶה (בראשית כה, כט), רַבִּי יוּדָן בְּשֵׁם רַבִּי אַיְּבוּ וְרַבִּי פִּינְחָס בְּשֵׁם רַבִּי לֵוִי וְרַבָּנָן בְּשֵׁם רַבִּי סִימוֹן אַתְּ מוֹצֵא אַבְרָהָם חָיָה קע"ה שָׁנָה, וְיִצְחָק ק"פ, אֶלָּא אוֹתָן חָמֵשׁ שָׁנִים שֶׁמָּנַע הַקָּדוֹשׁ בָּרוּךְ הוּא מֵחַיָּיו מִפְּנֵי שֶׁעָבַר עֵשָׂו שְׁתֵּי עֲבֵרוֹת, שֶׁבָּא עֵשָׂו עַל נַעֲרָה הַמְאֹרָסָה, שֶׁנֶּאֱמַר (דברים כב, כז): כִּי בַשָּׂדֶה מְצָאָהּ. (בראשית כה, כט): וְהוּא עָיֵף, שֶׁהָרַג אֶת הַנֶּפֶשׁ, הֵיךְ מָה דְאַתְּ אָמַר (ירמיה ד, לא): כִּי עָיְפָה נַפְשִׁי לְהֹרְגִים. רַבִּי אָמַר אַף גָּנַב, הֵיךְ מָה דְאַתְּ אָמַר (עובדיה א, ה): אִם גַּנָּבִים בָּאוּ לְךָ אִם שׁוֹדְדֵי לַיְלָה, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא כָּךְ הִבְטַחְתִּי אֶת אַבְרָהָם וְאָמַרְתִּי לוֹ (בראשית טו, טו): וְאַתָּה תָּבוֹא אֶל אֲבֹתֶיךָ בְּשָׁלוֹם, זוֹ הִיא שֵׂיבָה טוֹבָה וְהוּא רוֹאֶה לְבֶן בְּנוֹ עוֹבֵד עֲבוֹדַת כּוֹכָבִים וּמְגַלֶּה עֲרָיוֹת וְשׁוֹפֵךְ דָּמִים, מוּטָב לוֹ שֶׁיִּפָּטֵר בְּשָׁלוֹם, זֶה הוּא שֶׁכָּתוּב (תהלים סג, ד): כִּי טוֹב חַסְדְּךָ מֵחַיִּים. (בראשית כה, ל): וַיֹּאמֶר עֵשָׂו הַלְעִיטֵנִי נָא מִן הָאָדֹם, אָמַר רַבִּי זְעִירָא פָּעַר פִּיו אוֹתוֹ הָרָשָׁע כַּגָּמָל, אֲמַר לֵיהּ אֲנָא פָּתַח פּוּמִי תְּהֵי מְשַׁתְּדֵר וְאָזֵיל, כַּהֲדָא דִּתְנֵינַן אֵין אוֹבְסִין אֶת הַגָּמָל וְלֹא דוֹרְסִין, אֲבָל מַלְעִיטִין. (בראשית כה, ל): מִן הָאָדֹם הָאָדֹם, רַבִּי יוֹחָנָן וְרֵישׁ לָקִישׁ, רַבִּי יוֹחָנָן אָמַר מִינֵיהּ וּמִן פַּטְרוֹנֵיהּ. רֵישׁ לָקִישׁ אָמַר מִינֵיהּ וּמִן דִּכְוָתֵיהּ, הוּא אָדֹם וְתַבְשִׁילוֹ אָדֹם, אַרְצוֹ אֲדֻמָּה, גִּבּוֹרָיו אֲדֻמִּים, לְבוּשָׁיו אֲדֻמִּים, פּוֹרֵעַ מִמֶּנּוּ אָדֹם, בִּלְבוּשׁ אָדֹם. הוּא אָדֹם (בראשית כה, כה): וַיֵּצֵא הָרִאשׁוֹן אַדְמוֹנִי. תַּבְשִׁילוֹ אָדֹם: הַלְעִיטֵנִי נָא מִן הָאָדֹם. אַרְצוֹ אֲדֻמָּה, (בראשית לב, ד): אַרְצָה שֵׂעִיר שְׂדֵה אֱדוֹם. גִּבּוֹרָיו אֲדֻמִּים (נחום ב, ד): מָגֵן גִּבֹּרֵיהוּ מְאָדָּם, לְבוּשָׁיו אֲדֻמִּים, שֶׁנֶּאֱמַר (נחום ב, ד): אַנְשֵׁי חַיִל מְתֻלָּעִים. פּוֹרֵעַ מִמֶּנּוּ אָדֹם, (שיר השירים ה, י): דּוֹדִי צַח וְאָדוֹם. בִּלְבוּשׁ אָדֹם (ישעיה סג, ב): מַדּוּעַ אָדֹם לִלְבוּשֶׁךָ.
“Esau came from the field” – Rabbi Yudan in the name of Rabbi Aivu, Rabbi Pinḥas in the name of Rabbi Levi, and the Rabbis in the name of Rabbi Simon: You find that Abraham lived one hundred and seventy-five years, and Isaac one hundred and eighty. Those five years that the Holy One blessed be He withheld from his life, it is because Esau violated two transgressions: He consorted with a betrothed young woman, as it is stated: “For he found her in the field” (Deuteronomy 22:27); “and he was weary” – he killed a person, just as it says: “For my soul is wearied by the killers” (Jeremiah 4:31). Rabbi said: He stole as well, just as it says: “If thieves came for you, if plunderers of the night…” (Obadiah 1:5). The Holy One blessed be He said: ‘This is what I promised to Abraham, and said to him: “You shall go to your fathers in peace; [you shall be buried at a good old age]” (Genesis 15:15) – is this “a good old age,” that he sees his grandson engaging in idol worship, engaging in forbidden sexual relations, and shedding blood? It is preferable that he leave the world [without seeing it].’ That is what is written: “For Your kindness is better than life” (Psalms 63:4).
“Esau said to Jacob: Feed me now from that red, red [haadom haadom] dish, as I am weary. Therefore, his name is called Edom” (Genesis 25:30).
“Esau said to Jacob: Feed me [haliteni] now from that red” – Rabbi Ze’eira said: That wicked one opened his mouth wide like a camel. He said to him: ‘I will open my mouth and you continuously pour,’ like what we learned: One may not forcibly overfeed a camel and one may not force feed it. However, one may place food into its mouth [malitin].
“From that red, red [ha’adom ha’adom]” – Rabbi Yoḥanan and Reish Lakish, Rabbi Yoḥanan said: From him and from his Patron. Reish Lakish said: From him, and from those like him [hadomin lo].
He is red, his cooked food is red, his land is red, his warriors are red, his garments are red, One who is red exacts retribution against him, in red garments. He is red – “the first emerged ruddy” (Genesis 25:25). His cooked food is red – “feed me now from [that] red.” His land is red – “to the land of Se’ir, to the field of Edom" (Genesis 32:4). His mighty ones are red –“his warriors’ shields are reddened” (Nahum 2:4). His garments are red – “his soldiers are colored scarlet” (Nahum 2:4). One who is red exacts retribution against him – “my beloved is clear and ruddy” (Song of Songs 5:10). In red attire – “why is there red in Your attire?” (Isaiah 63:2).
וַיֹּאמֶר יַעֲקֹב מִכְרָה כַיּוֹם (בראשית כה, לא), אָמַר לוֹ זַבֵּין לִי חַד יוֹם מִן דִּידָךְ, אָמַר רַבִּי אַחָא כָּל מִי שֶׁהוּא יוֹדֵעַ לְחַשֵּׁב יְמֵי הַגָּלוּת, יִמְצָא שֶׁיּוֹם אֶחָד יָשַׁב יַעֲקֹב בְּשַׁלְוָה בְּצִלּוֹ שֶׁל עֵשָׂו. (בראשית כב, לב): וַיֹּאמֶר עֵשָׂו הִנֵּה אָנֹכִי הוֹלֵךְ לָמוּת, רֵישׁ לָקִישׁ אָמַר הִתְחִיל מְחָרֵף וּמְגַדֵּף, לָמָּה לִי אֵין כְּתִיב כָּאן, אֶלָּא (בראשית כב, לב): לָמָּה זֶּה לִי, מְלַמֵּד שֶׁכָּפַר בְּזֶה אֵלִי (שמות טו, ב). דָּבָר אַחֵר, הִנֵּה אָנֹכִי הוֹלֵךְ לָמוּת, שֶׁהָיָה נִמְרוֹד מְבַקֵּשׁ לְהָמִית אוֹתוֹ בִּשְׁבִיל אוֹתוֹ הַבֶּגֶד שֶׁהָיָה לְאָדָם הָרִאשׁוֹן, שֶׁבְּשָׁעָה שֶׁהָיָה לוֹבְשׁוֹ וְיוֹצֵא לַשָּׂדֶה הָיוּ בָּאִים כָּל חַיָּה וָעוֹף שֶׁבָּעוֹלָם וּמִתְקַבְּצִין אֶצְלוֹ. (בראשית כה, לג): וַיֹּאמֶר הִשְּׁבְעָה לִי, מָה רָאָה אָבִינוּ יַעֲקֹב שֶׁנָּתַן נַפְשׁוֹ עַל הַבְּכוֹרָה, דִּתְנֵינַן עַד שֶׁלֹא הוּקַם הַמִּשְׁכָּן הָיוּ הַבָּמוֹת מֻתָּרוֹת וַעֲבוֹדָה בַּבְּכוֹרִים, מִשֶּׁהוּקַם הַמִּשְׁכָּן נֶאֶסְרוּ הַבָּמוֹת וַעֲבוֹדָה בַּכֹּהֲנִים, אָמַר יִהְיֶה רָשָׁע זֶה עוֹמֵד וּמַקְרִיב, לְפִיכָךְ נָתַן נַפְשׁוֹ עַל הַבְּכוֹרָה, הֲדָא הוּא דִכְתִיב (יחזקאל לה, ו): כִּי לְדָם אֶעֶשְׂךָ וְדָם יִרְדֳּפֶךָ אִם לֹא דָם שָׂנֵאתָ וְדָם יִרְדֳּפֶךָ, וְעֵשָׂו הוּא שׂוֹנֵא אֶת הַדָּם. רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר זֶה דַּם בְּכוֹרָה וְקָרְבָּנוֹת. רַבִּי לֵוִי אָמַר זֶה דַּם שֶׁל מִילָה. רַבָּנָן אָמְרֵי שָׂנֵאתָ דָּמוֹ שֶׁל אָדָם בְּגוּפוֹ, הֲדָא הוּא דִכְתִיב (תהלים קט, יז): וַיֶּאֱהַב קְלָלָה וַתְּבוֹאֵהוּ. רַבִּי לֵוִי בְּשֵׁם רַבִּי חָמָא אָמַר לֹא חָפֵץ בִּבְרָכָה וְלֹא חָפֵץ בְּכוֹרָה. רַבִּי הוּנָא אָמַר זֶה דַּם הַקָּרְבָּנוֹת שֶׁהוּא קָרוּי בְּרָכָה, הֵיךְ מָה דְאַתְּ אָמַר (שמות כ, כד): מִזְבַּח אֲדָמָה תַּעֲשֶׂה לִי.
“Jacob said: Sell me…this day” – he said to him: ‘Sell me one day of yours.’ Rabbi Aḥa said: Anyone who knows how to calculate the days of the exile will find that Jacob sat one day in tranquility in the shadow of Esau.
“Esau said: Behold, I am going to die, and why do I need [lama zeh li] a birthright?” (Genesis 25:32).
“Esau said: Behold, I am going to die” – Reish Lakish said: He began cursing and blaspheming. “Lama li” is not written here, but rather, “lama zeh li.” It teaches that he denied: “This is [zeh] my God” (Exodus 15:2).
Another matter, “behold, I am going to die” – as Nimrod was seeking to kill him because of that garment that had belonged to Adam the first man. When he would don it and go out to the field, all the beasts and the birds in the world would come and gather near him.
“Jacob said: Take an oath to me this day, and he took an oath to him, and he sold his birthright to Jacob” (Genesis 25:23).
“[Jacob] said: Take an oath to me” – what did Jacob our patriarch see that led him to dedicate himself to acquiring the birthright? It is as we learned: until the Tabernacle was established, private altars were permitted, and service was performed by the firstborn. From the time that the Tabernacle was established, private altars were prohibited, and service was performed by the priests. He said: ‘Will this evil one stand and sacrifice?’ That is why he dedicated himself to acquiring the birthright. That is what is written: “For I will render you blood, and blood will pursue you; surely, you hated blood, and blood will pursue you” (Ezekiel 35:6). Did Esau hate blood? Rabbi Shmuel bar Naḥman said: This is the blood of birthright and offerings. Rabbi Levi said: This is the blood of circumcision. The Rabbis said: You hated a person’s blood in his body. That is what is written: “He loved curses, and they will now come upon him. [He had no desire for blessing, and it will now be far from him]” (Psalms 109:17). Rabbi Levi said in the name of Rabbi Ḥama: “He had no desire for blessing” – and no desire for birthright. Rabbi Huna said: This is the blood of the offerings, as it is called blessing, just as it says: “You shall craft for Me an altar of earth…[in every place where I mention my name, I will come to you and I will bless you]” (Exodus 20:21).
וְיַעֲקֹב נָתַן לְעֵשָׂו לֶחֶם וּנְזִיד עֲדָשִׁים (בראשית כה, לד), מָה עֲדָשָׁה זוֹ עֲשׂוּיָה כְגַלְגַּל, כָּךְ הָעוֹלָם עָשׂוּי כְגַלְגַּל. מָה עֲדָשָׁה זוֹ אֵין לָהּ פֶּה, כָּךְ אָבֵל אָסוּר לוֹ לְדַבֵּר. מָה עֲדָשָׁה זוֹ יֵשׁ בָּהּ אֵבֶל וְיֵשׁ בָּהּ שִׂמְחָה, כָּךְ אֵבֶל, שֶׁמֵּת אָבִינוּ אַבְרָהָם, שִׂמְחָה, שֶׁנָּטַל יַעֲקֹב אֶת הַבְּכוֹרָה. (בראשית כה, לד): וַיֹּאכַל וַיֵּשְׁתְּ, הִכְנִיס עִמּוֹ כַּתְ שֶׁל פָּרִיצִים, אָמְרִין נֵיכוֹל דִּידֵיהּ וְנֵיחוּךְ עָלָיו, וְרוּחַ הַקֹּדֶשׁ אוֹמֶרֶת (ישעיה כא, ה): עָרֹךְ הַשֻּׁלְחָן, סְדַר פָּתוֹרָא. (ישעיה כא, ה): צָפֹה הַצָּפִית, סְדַר מְנַרְתָּא. אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא אִית אַתְרָא דְּקָרְיִין לִמְנַרְתָּא צָפִיתָא. (ישעיה כא, ה): קוּמוּ הַשָּׂרִים, זֶה מִיכָאֵל וְגַבְרִיאֵל. (ישעיה כא, ה): מִשְׁחוּ מָגֵן, כִּתְבוּ שֶׁהַבְּכוֹרָה לְיַעֲקֹב, תָּנֵי בַּר קַפָּרָא וּלְפִי שֶׁהָיוּ כִּמְשַׂחֲקִים, הִסְכִּים הַקָּדוֹשׁ בָּרוּךְ הוּא וְשָׂחַק עִמָּהֶם וְקִיֵּים הַבְּכוֹרָה לְיַעֲקֹב, מִנַּיִן, דִּכְתִיב (שמות ד, כב): כֹּה אָמַר ה' בְּנִי בְּכֹרִי יִשְׂרָאֵל. (בראשית כה, לד): וַיָּקָם וַיֵּלַךְ, רַבִּי לֵוִי אָמַר מֵעוֹלָמוֹ יָצָא. (בראשית כה, לד): וַיִּבֶז עֵשָׂו אֶת הַבְּכֹרָה, וּמַה בִּזָּה עִמָּהּ, אָמַר רַבִּי לֵוִי תְּחִיַּת הַמֵּתִים בִּזָּה עִמָּהּ, הֲדָא הוּא דִכְתִיב (משלי יח, ג): בְּבוֹא רָשָׁע בָּא גַם בּוּז. בְּבוֹא רָשָׁע, זֶה עֵשָׂו, שֶׁנֶּאֱמַר (מלאכי א, ד): וְקָרְאוּ לָהֶם גְּבוּל רִשְׁעָה. בָּא גַם בּוּז, שֶׁבָּא בִּזְיוֹנוֹ עִמּוֹ. (משלי יח, ג): וְעִם קָלוֹן חֶרְפָּה, שֶׁנִּתְלַוָּה לוֹ קְלוֹנוֹ שֶׁל רָעָב, וְאֵין חֶרְפָּה אֶלָּא רָעָב, הֵיךְ מָה דְאַתְּ אָמַר (יחזקאל לו, ל): אֲשֶׁר לֹא תִקְחוּ עוֹד חֶרְפַּת רָעָב בַּגּוֹיִם.
“Jacob gave Esau bread and a stew of lentils” – just as this lentil is shaped like a circle, so, the world is cyclical. Just as this lentil has no opening, so, it is prohibited for a mourner to speak. Just as this lentil has aspects of mourning and rejoicing, so, mourning because our patriarch Abraham died; rejoicing, because Jacob took the birthright.
“He ate, he drank” – he brought a group of immoral people in with him. They said: ‘We will eat his food and mock him.’ But the Divine Spirit was saying: “Set the table” (Isaiah 21:5) – prepare the table; “set the lookout to watch [tzafo hatzafit]” (Isaiah 21:5) – prepare the candelabrum. Rabbi Abba bar Kahana said: There is a place where they call the candelabrum tzafita. “Arise princes” (Isaiah 21:5) – this is Mikhael and Gavriel. “Anoint a shield” (Isaiah 21:5) – write that the birthright is to Jacob. Bar Kappara said: Because they were mocking Jacob, the Holy One blessed be He agreed, and mocked them, and authorized the birthright to Jacob. From where is it derived? It is as it is written: “So said the Lord: My firstborn son is Israel” (Exodus 4:22).
“He arose, and he went” – Rabbi Levi said: He departed from his world.
“Esau scorned the birthright [et habekhora]” – what did he scorn with it? Rabbi Levi said: He scorned the revival of the dead with it. That is what is written: “With the coming of the wicked, comes also scorn” (Proverbs 18:3). “With the coming of the wicked” – this is Esau, as it is stated: “They will be called the region of the wicked” (Malachi 1:4). “Comes also scorn [buz]” – as his disgrace [bizyono] comes with him. “And with shame [kalon], humiliation [ḥerpa]” (Proverbs 18:3) – as the shame of famine accompanies him. Ḥerpa is nothing other than famine, just as it says: “So that you will no longer be subject to the humiliation of [ḥerpat] famine among the nations” (Ezekiel 36:30).
Chapter 64
וַיְהִי רָעָב בָּאָרֶץ (בראשית כו, א), (תהלים לז, יח): יוֹדֵעַ ה' יְמֵי תְמִימִם, זֶה יִצְחָק. (תהלים לז, יח): וְנַחֲלָתָם לְעוֹלָם תִּהְיֶה, (בראשית כו, ג): גּוּר בָּאָרֶץ הַזֹּאת, (תהלים לז, יט): לֹא יֵבשׁוּ בְּעֵת רָעָה, בְּרָעָתוֹ שֶׁל אֲבִימֶלֶךְ. (תהלים לז, יט): וּבִימֵי רְעָבוֹן יִשְׂבָּעוּ, וַיְהִי רָעָב בָּאָרֶץ.
“There was a famine in the land.” “The Lord knows the days of the faultless” (Psalms 37:18) – this is Isaac. “Their inheritance will last forever” (Psalms 37:18), “Reside in this land [and I will be with you, and I will bless you]” (Genesis 26:3), “They are not put to shame in difficult times” (Psalms 37:19) – the difficulty of Avimelekh. “And in days of famine they are sated” (Psalms 37:19) – “There was a famine in the land.”
לֹא יַרְעִיב ה' נֶפֶשׁ צַדִּיק (משלי י, ג), זֶה יִצְחָק, (בראשית כו, ג): גּוּר בָּאָרֶץ הַזֹּאת. (משלי י, ג): וְהַוַּת רְשָׁעִים יֶהְדֹּף, זֶה אֲבִימֶלֶךְ. וַיְהִי רָעָב, עֲשָׂרָה רְעָבוֹן בָּאוּ לָעוֹלָם, אֶחָד בִּימֵי אָדָם הָרִאשׁוֹן (בראשית ג, יז): אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ. אֶחָד בִּימֵי לֶמֶךְ (בראשית ה, כט): מִן הָאֲדָמָה אֲשֶׁר אֵרֲרָהּ ה', אֶחָד בִּימֵי אַבְרָהָם (בראשית יב, י): וַיְהִי רָעָב בָּאָרֶץ וַיֵּרֶד אַבְרָם מִצְרַיְמָה. וְאֶחָד בִּימֵי יִצְחָק, וַיְהִי רָעָב בָּאָרֶץ. וְאֶחָד בִּימֵי יַעֲקֹב (בראשית מה, ו): כִּי זֶה שְׁנָתַיִם הָרָעָב. וְאֶחָד בִּימֵי שְׁפֹט הַשּׁוֹפְטִים, שֶׁנֶּאֱמַר (רות א, א): וַיְהִי בִּימֵי שְׁפֹט הַשֹּׁפְטִים וַיְהִי רָעָב בָּאָרֶץ. וְאֶחָד בִּימֵי דָּוִד (שמואל ב כא, א): וַיְהִי רָעָב בִּימֵי דָּוִד. וְאֶחָד בִּימֵי אֵלִיָּהוּ (מלכים א יז, א): חַי ה' אֱלֹהִים וגו'. וְאֶחָד בִּימֵי אֱלִישָׁע (מלכים ב ו, כה): וַיְהִי רָעָב גָּדוֹל בְּשֹׁמְרוֹן. וְאֶחָד שֶׁהוּא מִתְגַּלְגֵּל וּבָא לָעוֹלָם, וְאֶחָד לֶעָתִיד, שֶׁנֶּאֱמַר (עמוס ח, יא): וְהִשְׁלַחְתִּי רָעָב בָּאָרֶץ לֹא רָעָב לַלֶּחֶם וְלֹא צָמָא לַמַּיִם וגו'. רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר עִקַּר אַוְתֶּנְטְיָאָה שֶׁלּוֹ הָיָה בִּימֵי דָוִד וְלֹא הָיָה רָאוּי לָבוֹא אֶלָּא בִּימֵי שָׁאוּל, אֶלָּא עַל יְדֵי שֶׁהָיָה שָׁאוּל גְּרוֹפִית שֶׁל שִׁקְמָה, גִּלְגְּלוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא וֶהֱבִיאוֹ בִּימֵי דָּוִד. שִׁילֹא חָטָא וְיוֹחָנָא מִשְׁתַּלְּמָא, אָמַר רַבִּי חִיָּא רַבָּה מָשָׁל לְזַגָּג שֶׁהָיָה בְּיָדוֹ קֻפָּה מְלֵאָה כּוֹסוֹת וּדְיַטְרוֹטִין וּבְשָׁעָה שֶׁמְבַקֵּשׁ לִתְלוֹת אֶת קֻפָּתוֹ הָיָה מֵבִיא יָתֵד וְתוֹקְעָהּ וְנִתְלָה בָּהּ וְאַחַר כָּךְ הָיָה תּוֹלֶה אֶת קֻפָּתוֹ, לְפִיכָךְ כֻּלָּם לֹא בָאוּ בִּימֵי בְּנֵי אָדָם שְׁפוּפִים, אֶלָּא בִּימֵי בְּנֵי אָדָם גִּבּוֹרִים שֶׁיְכוֹלִים לַעֲמֹד. רַבִּי בֶּרֶכְיָה הֲוָה קָרֵי עֲלֵיהֶן (ישעיה מ, כט): נֹתֵן לַיָּעֵף כֹּחַ. רַבִּי חֶלְבּוֹ אָמַר שְׁנַיִם בָּאוּ בִּימֵי אַבְרָהָם. רַב אַחָא אָמַר אֶחָד בִּימֵי אַבְרָהָם, וְאֶחָד בִּימֵי לֶמֶךְ. וְרָעָב שֶׁבָּא בִּימֵי אֵלִיָּהוּ רָעָב שֶׁל בַּצּוֹרֶת הָיָה, שָׁנָה עָבְדָא וְשָׁנָה לֹא עָבְדָא. רָעָב שֶׁבָּא בִּימֵי אֱלִישָׁע רָעָב שֶׁל מְהוּמָה הָיָה (מלכים ב ו, כה): עַד הֱיוֹת רֹאשׁ חֲמוֹר בִּשְׁמֹנִים כֶּסֶף. רָעָב שֶׁבָּא בִּימֵי שְׁפֹט הַשּׁוֹפְטִים, רַבִּי הוּנָא בְּשֵׁם רַבִּי אַחָא אָמַר אַרְבָּעִים וּשְׁתַּיִם סְאִין הָיוּ, וְנַעֲשִׂים אַרְבָּעִים וְאַחַת, וְהָא תָּנֵי לֹא יֵצֵא אָדָם לְחוּץ לָאָרֶץ אֶלָּא אִם כֵּן הָיוּ סָאתַיִם שֶׁל חִטִּים הוֹלְכִים בְּסֶלַע, אָמַר רַבִּי שִׁמְעוֹן אֵימָתַי בִּזְמַן שֶׁאֵינוֹ מוֹצֵא לִקַּח, אֲבָל מוֹצֵא לִקַּח אֲפִלּוּ סְאָה בְּסֶלַע לֹא יֵצֵא לְחוּץ לָאָרֶץ, וּלְפִי שֶׁיָּצָא אֱלִימֶלֶךְ לְחוּץ לָאָרֶץ נֶעֱנַשׁ שֶׁמֵּת הוּא וּבָנָיו.
“The Lord will not starve the soul of the righteous” (Proverbs 10:3) – this is Isaac. “Reside in this land.” “And He averts the devastation of the wicked” (Proverbs 10:3) – this is Avimelekh.
“There was a famine” – Ten famines came to the world. One during the days of Adam the first man – “accursed is the ground because of you” (Genesis 3:17); one during the days of Lemekh – “from the ground that the Lord had cursed” (Genesis 5:29); one during the days of Abraham – “there was famine in the land and Abram descended to Egypt” (Genesis 12:10); one during the days of Isaac: “there was a famine in the land”; one during the days of Jacob – “for these two years there has been famine” (Genesis 45:6); one during the days when the judges judged – “It was in the days when the judges judged, there was a famine in the land” (Ruth 1:1); one during the days of Elijah, as it is stated: “As the Lord God of Israel [lives…there will not be dew or rain these years, except by my word]” (I Kings 17:1); one during the days of David – “there was a famine during the days of David” (II Samuel 21:1); one during the days of Elisha – “there was a great famine in Samaria” (II Kings 6:25); and one that is progressing and coming to the world and one in the future, as it is stated: “I will send famine in the land, not famine for bread, not thirst for water…” (Amos 8:11). Rabbi Shmuel bar Naḥman said: The primary brunt of them was during the days of David, but it would have been appropriate for them to have been during the days of Saul, but because Saul was an offshoot of a sycamore tree the Holy One blessed be He transferred it and brought it during the days of David. Shila sinned and Yoḥana is punished? Rabbi Ḥiyya Rabba said: This is analogous to a glazier who had a basket filled with cut, ornate glassware. When he sought to hang his basket, he would bring a peg, implant it into the wall, and then hang his basket. Therefore, all of them did not befall lowly people, but rather, mighty people. Rabbi Berekhya would read in their regard: “He gives strength to the weary” (Isaiah 40:29).
Rabbi Ḥelbo said: Two [famines] came during the days of Abraham. Rabbi Aḥa said: One during the days of Abraham and one during the days of Lemekh.
The famine that came during the days of Elijah was a famine of drought; one year it produced and one year it did not produce. The famine that came during the days of Elisha was one of panic – “until the head of a donkey was sold for eighty silver pieces” (II Kings 6:25). The famine that was during the days that the judges judged – Rabbi Huna said in the name of Rabbi Aḥa: Forty-one se’a were sold for the price of forty-two se’a. But was it not taught: A person may not leave the Land of Israel unless two se’a of wheat go for one sela. Rabbi Shimon said: When? It is at a time that one cannot find any to acquire, but if he can find any to acquire, even if it is one se’a for a sela, he may not leave the Land of Israel. Because Elimelekh left the Land of Israel, he was punished that he and his sons died.
וַיֵּלֶךְ יִצְחָק אֶל אֲבִימֶלֶךְ גְּרָרָה (בראשית כו, א), לְגַרְדִּיקִי. רַבִּי דּוֹסְתָּאי בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן מִפְּנֵי מָה גָזְרוּ עַל הַנָּוֶה שֶׁבְּגַרְדִּיקִי, מִפְּנֵי שֶׁהוּא נָוֶה רָע. וְעַד הֵיכָן, רַבִּי חָנִין אָמַר עַד נַחַל מִצְרָיִם. (בראשית כו, ב): וַיֵּרָא אֵלָיו ה' וַיֹּאמֶר אַל תֵּרֵד מִצְרָיְמָה שְׁכֹן בָּאָרֶץ, עֲשֵׂה שְׁכוּנָה בְּאֶרֶץ יִשְׂרָאֵל, הֱוֵי נוֹטֵעַ, הֱוֵי זוֹרֵעַ, הֱוֵי נָצִיב. דָּבָר אַחֵר שְׁכֹן בָּאָרֶץ, שַׁכֵּן אֶת הַשְּׁכִינָה בָּאָרֶץ. (בראשית כו, ג): גּוּר בָּאָרֶץ הַזֹּאת, אָמַר רַבִּי הוֹשַׁעְיָה אַתְּ עוֹלָה תְּמִימָה, מָה עוֹלָה אִם יָצָאת חוּץ לַקְּלָעִים הִיא נִפְסֶלֶת, אַף אַתְּ אִם יָצָאת חוּץ לָאָרֶץ נִפְסַלְתָּ. (בראשית כו, ג): כִּי לְךָ וּלְזַרְעֲךָ אֶתֵּן אֶת כָּל הָאֲרָצֹת הָאֵל, קָשׁוֹת, כְּמָה דְאַתְּ אָמַר (יחזקאל יז, יג): וְאֶת אֵילֵי הָאָרֶץ לָקָח. דָּבָר אַחֵר, לָמָּה לֹא נֶאֱמַר הָאֵלֶּה, אֶלָּא הָאֵל, לוֹמַר מִקְצָתָן אֲנִי נוֹתֵן לָךְ, וְאֵימָתַי אֲנִי נוֹתֵן לָךְ אֶת הַשְּׁאָר, לֶעָתִיד לָבוֹא.
“Isaac went to Avimelekh [king of the Philistines], to Gerar” – to Gardiki. Rabbi Dostai in the name of Rabbi Shmuel bar Naḥman: Why did they [not] decree impurity on the abode in Gardiki? It is because it is a poor abode. Until where? It is until the ravine of Egypt.
“The Lord appeared to him, and said: Do not go down to Egypt; dwell in the land that I will tell you” (Genesis 26:2).
“The Lord appeared to him, and said: Do not go down to Egypt; dwell [shekhon] in the land” – establish permanent residence [shekhuna] in the Land of Israel; plant, sow, graft branches on trees. Alternatively, “shekhon in the land” – cause the Divine Presence [haShekhina] to rest in the land.
“Reside in this land, and I will be with you, and I will bless you, for I will give all these lands to you, and to your descendants, and I will keep the oath that I took to Abraham your father” (Genesis 26:3).
“Reside in this land” – Rabbi Hoshaya said: [God said:] ‘You are an unblemished burnt offering; just as a burnt offering, if it goes outside the curtains, it is disqualified, you, too, if you go out of the Land of Israel, you are disqualified.’
“To you, and to your descendants, I will give all these [ha’el] lands – the mighty; just as it says: “He took the mighty of [eilei] the land” (Ezekiel 17:13). Another matter, why does it not state haeleh, but rather, ha’el? It is to say: I will give you some of them. When will I give you the rest? It will be in the future.
עֵקֶב אֲשֶׁר שָׁמַע אַבְרָהָם בְּקֹלִי (בראשית כו, ה), רַבִּי יוֹחָנָן וְרַבִּי חֲנִינָא, תַּרְוֵיהוֹן אָמְרֵי בֶּן אַרְבָּעִים וּשְׁמוֹנָה שָׁנָה הִכִּיר אַבְרָהָם אֶת בּוֹרְאוֹ. רֵישׁ לָקִישׁ אָמַר בֶּן שָׁלשׁ שָׁנִים הִכִּיר אַבְרָהָם אֶת בּוֹרְאוֹ, מִנְיַן עֵקֶ"ב שָׁמַע אַבְרָהָם בְּקוֹל בּוֹרְאוֹ. (בראשית כו, ה): וַיִּשְׁמֹר מִשְׁמַרְתִּי מִצְוֹתַי חֻקּוֹתַי וְתוֹרֹתָי, רַבִּי יוֹנָתָן מִשֵּׁם רַבִּי יוֹחָנָן אָמַר אֲפִלּוּ הִלְכוֹת עֵרוּבֵי חֲצֵרוֹת הָיָה אַבְרָהָם יוֹדֵעַ. תּוֹרֹתָי, שְׁתֵּי תוֹרוֹת, שֶׁקִּיֵּם אֲפִלּוּ מִצְוָה קַלָּה שֶׁבְּעַל פֶּה. רַבִּי סִימוֹן אָמַר אֲפִלּוּ שֵׁם חָדָשׁ שֶׁעָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לִקְרוֹא לִירוּשָׁלַיִם הָיָה אַבְרָהָם יוֹדֵעַ, דִּכְתִיב (בראשית כב, יד): וַיִּקְרָא שֵׁם הַמָּקוֹם ה' יִרְאֶה, וּכְתִיב (יחזקאל מח, לה): וְשֵׁם הָעִיר מִיּוֹם ה' שָׁמָּה, וּכְתִיב (ירמיה ג, יז): בַּיּוֹם הַהוּא יִקְרְאוּ לִיְרוּשָׁלָיִם כִּסֵּא ה'. רַבִּי בֶּרֶכְיָה אָמַר בְּשֵׁם רַבִּי יְהוּדָה אֵין כָּל יוֹם וָיוֹם שֶׁאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְחַדֵּשׁ הֲלָכָה בְּבֵית דִּין שֶׁל מַעְלָה, מַאי טַעְמֵיהּ (איוב לז, ב): שִׁמְעוּ שָׁמוֹעַ בְּרֹגֶז קֹלוֹ וְהֶגֶה מִפִּיו יֵצֵא, וְאֵין הֶגֶה אֶלָּא תוֹרָה, כָּעִנְיָן שֶׁנֶּאֱמַר (יהושע א, ח): וְהָגִיתָ בוֹ יוֹמָם וָלָיְלָה.
“Because [ekev] Abraham heeded My voice” – Rabbi Yoḥanan and Rabbi Ḥanina, both of them say: Abraham was forty-eight years old when he acknowledged his Creator. Reish Lakish said: Abraham was three years old when he acknowledged his Creator, the numerical value of ekev, Abraham heeded the voice of his Creator.
“And observed My commission, My commandments, My statutes, and My Torahs” – Rabbi Yonatan said in the name of Rabbi Yoḥanan: Abraham knew even the laws of Eiruv Hatzerot. “My Torahs” – two Torahs; he fulfilled even minor mitzvot of the Oral Law.
Rabbi Simon said: Abraham knew even the new name that the Holy One blessed be He is destined to call Jerusalem, as it is written: “Abraham called the name of that place The Lord will see” (Genesis 22:14), and it is written: “The name of the city from that day shall be: The Lord is there” (Ezekiel 48:35); and it is written: On that day “they will call Jerusalem the Throne of the Lord” (Jeremiah 3:17). Rabbi Berekhya said in the name of Rabbi Yehuda: There is no day that the Holy One blessed be He does not introduce a new halakha in the supernal court. What is the source? “Hear the fury of His voice, the sound [vehegeh] that emerges from His mouth” (Job 37:2) – and hegeh means nothing other than Torah, like the matter that is stated: “You shall ponder [vehagita] it day and night” (Joshua 1:8).
וַיְהִי כִּי אָרְכוּ לוֹ שָׁם הַיָּמִים (בראשית כו, ח), אָמַר רַבִּי יוֹחָנָן חֲלוֹם קָשֶׁה וּנְבוּאָה קָשָׁה, אֵבֶל שׁוֹטֶה אֲרִיכוּת יָמִים מְבַטֶּלֶת. נְבוּאָה קָשָׁה מִנַּיִן, שֶׁכָּךְ הָיוּ יִשְׂרָאֵל אוֹמְרִים לַנָּבִיא (יחזקאל יב, כב): יַאַרְכוּ הַיָּמִים וְאָבַד כָּל חָזוֹן. אֵבֶל שׁוֹטֶה אֲרִיכוּת יָמִים מְבַטֶּלֶת, מִיִּצְחָק, דִּכְתִיב: וַיְהִי כִּי אָרְכוּ לוֹ שָׁם הַיָּמִים, מִיָּד וְהִנֵּה יִצְחָק מְצַחֵק, רַבִּי חִיָּא בַּר אַבָּא אָמַר בִּשְׁבִיל שֶׁהֶעֱלוּ לְךָ יָמִים רַבִּים הָיִיתָ עוֹשֶׂה אֶת הַדָּבָר הַזֶּה, לֹא כָּךְ אָמַר רַבִּי יוֹחָנָן הַמְשַׁמֵּשׁ מִטָּתוֹ בַּיּוֹם הֲרֵי זֶה מְגֻנֶּה, דְּאָמַר רַבִּי יוֹחָנָן אֵין תַּשְׁמִישׁ הַמִּטָּה אֶלָּא בַּלַּיְלָה, שֶׁנֶּאֱמַר (אסתר ב, יד): בָּעֶרֶב הִיא בָאָה וּבַבֹּקֶר הִיא שָׁבָה. אִיּוֹב מְקַלֵּל יוֹם לֵידָתוֹ וְלֵיל עִבּוּרוֹ, הֲדָא הוּא דִכְתִיב (איוב ג, ג): יֹאבַד יוֹם אִוָּלֶד בּוֹ וְהַלַּיְלָה אָמַר וגו'. אָמַר רַבִּי מָרִינוֹס בַּר הוֹשַׁעְיָה אָמַר אִיּוֹב הַלְּוַאי הָיְתָה אִמִּי נִדָּה בְּשָׁעָה שֶׁבָּא לְהִזְדַּקֵּק לָהּ, שֶׁתֹּאמַר לוֹ (איוב ג, ג): הֹרָה גָבֶר, אֵין עַכְשָׁיו עֵת הֵרָיוֹן מִגָּבֶר. יִרְמְיָה מְקַלֵּל יוֹם לֵידָתוֹ וְיוֹם עִבּוּרוּ, שֶׁנֶּאֱמַר (ירמיה כ, יד): אָרוּר הַיּוֹם אֲשֶׁר יֻלַּדְתִּי בּוֹ, זֶה יוֹם לֵידָה. (ירמיה כ, יד): יוֹם אֲשֶׁר יְלָדַתְנִי אִמִּי, זֶה יוֹם הָעִבּוּר. אֶפְשָׁר חִלְקִיָּהוּ אָדָם צַדִּיק וְהָיָה מְשַׁמֵּשׁ מִטָּתוֹ בַּיּוֹם, אֶלָּא לְפִי שֶׁהָיְתָה אִיזֶבֶל הוֹרֶגֶת הַנְּבִיאִים, בָּא וְשִׁמֵּשׁ מִטָּתוֹ בַּיּוֹם, וּבָרָח.
“It was when the time he was there was extended, Avimelekh king of the Philistines looked through the window, and behold, he saw Isaac playing with Rebecca his wife” (Genesis 26:8).
“It was when the time he was there was extended” – Rabbi Yoḥanan said: A bad dream, a harsh prophecy, and disproportionate mourning are nullified by the passage of extended time. A harsh prophecy, from where is it derived? It is as Israel would say to the prophet: “The days will lengthen, and every vision will be void” (Ezekiel 12:22). Disproportionate mourning, the passage of extended time nullifies, from Isaac, as it is written: “It was when the time he was there was extended,” and immediately, “behold…Isaac was playing.” Rabbi Ḥiyya bar Abba said: Because extended time had passed, you began engaging in this matter? Did Rabbi Yoḥanan not say: One who engages in conjugal relations during the day, it is indecent, as Rabbi Yoḥanan said: Conjugal relations are only at night, as it is stated: “In the evening she would come and in the morning she would return” (Esther 2:14). Job cursed the day of his birth and the evening of his conception. That is what is written: “Perish the day I was born, and the night it was said: [A man has been conceived [hora gaver]]” (Job 3:3). Rabbi Marinos bar Hoshaya said: Job said: ‘If only my mother had been a menstruant when he came to consort with her, as it is stated: “Hora gaver” – this is not the time to be impregnated [hora] by a man [gaver].’ Jeremiah curses the day of his birth and the day of conception, as it is stated: “Cursed be the day on which I was born” (Jeremiah 20:14) – this is the day of birth; “the day on which my mother bore me” (Jeremiah 20:14) – this is the day of conception. Is it possible that Ḥilkiyahu, a righteous man, would engage in conjugal relations during the day? It is, rather, because Jezebel was killing prophets, he came and engaged in conjugal relations during the day, and fled.
וַיִּזְרַע יִצְחָק בָּאָרֶץ הַהִוא (בראשית כו, יב), אָמַר רַבִּי חֶלְבּוֹ, בָּאָרֶץ הַהִיא, בַּשָּׁנָה הַהִיא, הָאָרֶץ קָשָׁה וְהַשָּׁנָה קָשָׁה, וְאִלּוּ הָיְתָה יָפָה עַל אַחַת כַּמָּה וְכַמָּה. (בראשית כו, יב): וַיִּמְצָא בַּשָּׁנָה הַהִוא מֵאָה שְׁעָרִים, מֵאָה כּוֹרִים. מֵאָה שְׁעָרִים, מֵאָה מִנְיָנִים. מֵאָה שְׁעָרִים, מְלַמֵּד שֶׁהֶאֱמִידוּ אוֹתָהּ וְעָשָׂת מֵאָה כַּמָּה שֶׁהֶאֱמִידוּהָ, וַהֲלוֹא אֵין הַבְּרָכָה שׁוֹרָה עַל דָּבָר שֶׁהוּא בְּמִשְׁקָל וּבְמִדָּה וּבְמִנְיָן, מִפְּנֵי מָה מָדַד אוֹתָהּ, מִפְּנֵי הַמַּעַשְׂרוֹת.
“Isaac sowed in that land, and found in that year one hundredfold, and the Lord blessed him” (Genesis 26:12).
“Isaac sowed in that land” – Rabbi Ḥelbo said: “In that land…in that year” – the land was harsh and the year was difficult; had it been favorable, all the more so.
“And found in that year one hundredfold” – one hundred kor; “one hundredfold” – one hundred times. “One hundredfold” – it teaches that it produced one hundred times more than they had estimated for it. Is it not so that blessing does not rest upon an item that is weighed, measured, or counted? Why, then, did he measure it? It was due to the tithes.
וַיְצַו אֲבִימֶלֶךְ אֶת כָּל הָעָם (בראשית כו, יא), אָמַר רַבִּי אַיְּבוּ אֲפִלּוּ צְרוֹר אַל יִזְרֹק בָּהֶם אָדָם, הֲדָא הוּא דִכְתִיב (תהלים נו, ז): יָגוּרוּ יִצְפֹּנוּ הֵמָּה עֲקֵבַי יִשְׁמֹרוּ כַּאֲשֶׁר קִוּוּ נַפְשִׁי. (בראשית כו, יג): וַיִּגְדַּל הָאִישׁ וַיֵּלֶךְ הָלוֹךְ וְגָדֵל, אָמַר רַבִּי חָנִין עַד שֶׁהָיוּ אוֹמְרִים זֶבֶל פִּרְדוֹתָיו שֶׁל יִצְחָק וְלֹא כַסְפּוֹ וּזְהָבוֹ שֶׁל אֲבִימֶלֶךְ. (בראשית כו, יד): וַיְהִי לוֹ מִקְנֵה צֹאן וּמִקְנֵה בָקָר וַעֲבֻדָּה רַבָּה, דָּנִיֵּאל חַיָּטָא אָמַר וְעַבְדָהּ כְּתִיב, אִם אֵין אָדָם עוֹשֶׂה עַצְמוֹ כְּמוֹ עֶבֶד לְעַבְדּוֹ, אֵינוֹ קוֹנֶה אוֹתוֹ, כְּעִנְיַן שֶׁנֶּאֱמַר (משלי יב, ט): טוֹב נִקְלֶה וְעֶבֶד לוֹ. בְּנֹהַג שֶׁבָּעוֹלָם אָדָם צָרִיךְ לִטְרֹחַ וּלְבַקֵּשׁ יְצִיאוֹת בֵּיתוֹ, וְהֵם יוֹשְׁבִים בְּבֵיתוֹ. (בראשית כו, טז): וַיֹּאמֶר אֲבִימֶלֶךְ אֶל יִצְחָק לֵךְ מֵעִמָּנוּ כִּי עָצַמְתָּ מִמֶּנּוּ, אָמַר לוֹ כָּל אוֹתָן עֲצֻמוֹת שֶׁעָצַמְתָּ לֹא מִמֶּנּוּ הָיָה לָךְ, לְשֶׁעָבַר הָיָה לָךְ חָדָא קְוַקַיָא וְכַדּוּן אִית לָךְ קְוַקַיָא סַגִּין.
“Avimelekh commanded all the people” – Rabi Aivu said: No person should even cast a rock at them; that is what is written: “They lie in wait in their dwelling places; they watch my footsteps in hopes of taking my life” (Psalms 56:7).
“The man grew wealthy, and continued to grow until he became very wealthy” (Genesis 26:13). “The man grew wealthy, and continued to grow” – Rabbi Ḥanin said: To the extent that they would say: The manure of Isaac’s mules, and not Avimelekh’s silver and gold.
“He had livestock of flocks, and livestock of cattle, and a great household, and the Philistines envied him” (Genesis 26:14).
“He had livestock of flocks, and livestock of cattle, and a great household [vaavuda].” Daniyel the tailor said: Ve’avda is written – if a person does not render himself like a slave with his slave, he does not acquire it, as it is stated: “Better to be lightly esteemed with a slave” (Proverbs 12:9). The way of the world is that a person must toil and seek the expenditures of his household, and they sit in his home.
Avimelekh said to Isaac: Leave us, for you have grown much mightier than we” (Genesis 26:16).
“Avimelekh said to Isaac: Leave us, for you have grown…mightier than we” – he said to him: ‘All that growth that you have grown, did it not come to you from us? In the past you had only one flock and now you have many flocks.’
וַיָּשָׁב יִצְחָק וַיַּחְפֹּר וגו' (בראשית כו, יח), כַּמָּה בְּאֵרוֹת חָפַר אָבִינוּ יִצְחָק בִּבְאֵר שָׁבַע, רַבִּי יְהוּדָה אָמַר אַרְבַּע, כְּנֶגֶד כֵּן נַעֲשׂוּ בָנָיו אַרְבָּעָה דְגָלִים בַּמִּדְבָּר. וְרַבָּנָן אָמְרֵי חָמֵשׁ, כְּנֶגֶד חֲמִשָּׁה סִפְרֵי תוֹרָה. (בראשית כו, כ): וַיִּקְרָא שֵׁם הַבְּאֵר עֵשֶׂק, כְּנֶגֶד סֵפֶר בְּרֵאשִׁית, שֶׁבּוֹ נִתְעַסֵּק הַקָּדוֹשׁ בָּרוּךְ הוּא וּבָרָא אֶת הָעוֹלָם. (בראשית כו, כא): וַיִּקְרָא שְׁמָהּ שִׂטְנָה, כְּנֶגֶד סֵפֶר וְאֵלֶּה שְׁמוֹת, עַל שֵׁם (שמות א, יד): וַיְמָרֲרוּ אֶת חַיֵּיהֶם בַּעֲבֹדָה קָשָׁה. (בראשית כו, יט): וַיִּמְצְאוּ שָׁם בְּאֵר מַיִם חַיִּים, כְּנֶגֶד סֵפֶר וַיִּקְרָא, שֶׁהוּא מָלֵא הֲלָכוֹת רַבּוֹת. (בראשית כו, לג): וַיִּקְרָא אוֹתָהּ שִׁבְעָה, כְּנֶגֶד סֵפֶר וַיְדַבֵּר, שֶׁהוּא מַשְׁלִים שִׁבְעָה סִפְרֵי תוֹרָה. וַהֲלוֹא חֲמִשָּׁה הֵן, אֶלָּא בֶּן קַפָּרָא עָבֵיד וַיְדַבֵּר תְּלָתָא סְפָרִים, מִן וַיְדַבֵּר עַד (במדבר י, לה): וַיְהִי בִּנְסֹעַ הָאָרֹן סֵפֶר בִּפְנֵי עַצְמוֹ, מִן וַיְהִי בִּנְסֹעַ וּדְבַתְרֵיהּ סֵפֶר בִּפְנֵי עַצְמוֹ, וּמִן סוֹפֵיהּ דְּפִסְקָא וְעַד סוֹפֵיהּ דְּסִפְרָא סֵפֶר בִּפְנֵי עַצְמוֹ. (בראשית כו, כב): וַיִּקְרָא שְׁמָהּ רְחֹבוֹת, כְּנֶגֶד מִשְׁנֵה תוֹרָה, עַל שֵׁם (דברים יב, כ): כִּי יַרְחִיב, (בראשית כו, כח): כִּי עַתָּה הִרְחִיב ה' לָנוּ וּפָרִינוּ בָאָרֶץ.
“Isaac again dug the wells of water that they had dug in the days of Abraham his father, but the Philistines had sealed them after the death of Abraham. He called them names like the names that his father called them” (Genesis 26:18).
“Isaac again dug…” – how many wells did our patriarch Isaac dig in Beersheba? Rabbi Yehuda said: Four. Corresponding to that, his descendants were arrayed into four banners in the wilderness. The Rabbis say: Five, corresponding to the five books of the Torah.
“The herdsmen of Gerar quarreled with Isaac’s herdsmen, saying: The water is ours. He called the name of the well Esek, because they involved themselves with him” (Genesis 26:20).
“He called the name of the well Esek [because they involved themselves [hitaseku] with him]” – corresponding to the book of Genesis, in which the Holy One blessed be He became involved and created the world.
“Isaac's servants dug in the valley, and they found there a well of fresh water” (Genesis 26:19).
“They dug another well, and they quarreled over it as well. He called it Sitna” (Genesis 26:21).
“He called it Sitna” – corresponding to the book of Exodus, after, “they embittered their lives with hard work” (Exodus 1:14).
“They found there a well of fresh water” – corresponding to the book of Leviticus, which is filled with many halakhot.
“He called it Shiva; therefore, the name of the city is Beersheba to this day” (Genesis 26:33).
“He called it Shiva” – corresponding to the book of Numbers, which completes the seven [shiva] books of the Torah. But are they not five? Ben Kappara made Numbers into three books: From: “And He spoke” (Numbers 1:1) until: “It was when the Ark traveled” (Numbers 10:35) – a book in and of itself; from “it was when the Ark traveled” and the verse after it – a book in and of itself; and from the end of that passage until the end of the book – a book in and of itself.
“He moved from there and dug another well and they did not quarrel over it. He called its name Reḥovot and he said: As now the Lord has expanded [hirḥiv] for us, and we will be fruitful in the land” (Genesis 26:22).
“He called its name Reḥovot” – corresponding to the book of Deuteronomy, due to, “when the Lord your God will expand [yarḥiv]” (Deuteronomy 12:20) – “as now the Lord has expanded [hirḥiv] for us and we shall be fruitful in the land.”
“Isaac again dug…” – how many wells did our patriarch Isaac dig in Beersheba? Rabbi Yehuda said: Four. Corresponding to that, his descendants were arrayed into four banners in the wilderness. The Rabbis say: Five, corresponding to the five books of the Torah.
“The herdsmen of Gerar quarreled with Isaac’s herdsmen, saying: The water is ours. He called the name of the well Esek, because they involved themselves with him” (Genesis 26:20).
“He called the name of the well Esek [because they involved themselves [hitaseku] with him]” – corresponding to the book of Genesis, in which the Holy One blessed be He became involved and created the world.
“Isaac's servants dug in the valley, and they found there a well of fresh water” (Genesis 26:19).
“They dug another well, and they quarreled over it as well. He called it Sitna” (Genesis 26:21).
“He called it Sitna” – corresponding to the book of Exodus, after, “they embittered their lives with hard work” (Exodus 1:14).
“They found there a well of fresh water” – corresponding to the book of Leviticus, which is filled with many halakhot.
“He called it Shiva; therefore, the name of the city is Beersheba to this day” (Genesis 26:33).
“He called it Shiva” – corresponding to the book of Numbers, which completes the seven [shiva] books of the Torah. But are they not five? Ben Kappara made Numbers into three books: From: “And He spoke” (Numbers 1:1) until: “It was when the Ark traveled” (Numbers 10:35) – a book in and of itself; from “it was when the Ark traveled” and the verse after it – a book in and of itself; and from the end of that passage until the end of the book – a book in and of itself.
“He moved from there and dug another well and they did not quarrel over it. He called its name Reḥovot and he said: As now the Lord has expanded [hirḥiv] for us, and we will be fruitful in the land” (Genesis 26:22).
“He called its name Reḥovot” – corresponding to the book of Deuteronomy, due to, “when the Lord your God will expand [yarḥiv]” (Deuteronomy 12:20) – “as now the Lord has expanded [hirḥiv] for us and we shall be fruitful in the land.”
וַאֲבִימֶלֶךְ הָלַךְ אֵלָיו מִגְּרָר (בראשית כו, כו), מְגֹרָר, מְלַמֵּד שֶׁנִּכְנְסוּ לִסְטִים לְתוֹךְ בֵּיתוֹ וְהָיוּ מְקַרְקְרִים בּוֹ כָּל הַלָּיְלָה. דָּבָר אַחֵר, מִגְּרָר, מְגֹרָר, מְלַמֵּד שֶׁעָלוּ בוֹ צְמָחִים, כְּמָה דְאַתְּ אָמַר (איוב ב, ח): לְהִתְגָּרֵד בּוֹ. (בראשית כו, כו): וַאֲחֻזַּת מֵרֵעֵהוּ, רַבִּי יְהוּדָה אָמַר אֲחֻזַּת מֵרֵעֵהוּ הָיָה שְׁמוֹ. רַבִּי נְחֶמְיָה אָמַר סִיעַת מְרַחֲמוֹהִי. (בראשית כו, כו): וּפִיכֹל שַׂר צְבָאוֹ, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אָמַר פִּיכֹל שְׁמוֹ. רַבִּי נְחֶמְיָה אָמַר פֶּה שֶׁכָּל צִבְאוֹתָיו נוֹשְׁקִים לוֹ עַל פִּיו.
“Avimelekh went to him from Gerar [miGerar]” – megorar, it teaches that robbers entered into his house and were vandalizing it throughout the night. Alternatively, miGerar” – megorar, it teaches that boils developed on him, just as it says: “To scratch [lehitgared] with it” (Job 2:8).
“And a group of his associates [vaaḥuzat mere’ehu]” – Rabbi Yehuda said: His name was aḥuzat mere’ehu. Rabbi Neḥemya said: A group of his friends.
“And Fikhol the captain of his guard” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: Pikhol was his name. Rabbi Neḥemya said: The mouth that all his armies take action at his word [al piv].
וַיֹּאמְרוּ רָאוֹ רָאִינוּ (בראשית כו, כח), רָאִינוּ מַעֲשֶׂיךָ וּמַעֲשֵׂה אֲבוֹתֶיךָ, (בראשית כו, כח): וַנֹּאמֶר תְּהִי נָא אָלָה אִם תַּעֲשֵׂה עִמָּנוּ וגו', רַק מִעוּט שֶׁלֹא עָשׂוּ עִמּוֹ טוֹבָה שְׁלֵמָה. בִּימֵי רַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָה גָּזְרָה מַלְכוּת הָרְשָׁעָה שֶׁיִּבָּנֶה בֵּית הַמִּקְדָּשׁ, הוֹשִׁיבוּ פַּפּוּס וְלוּלְיָאנוּס טְרַפִּיזִין מֵעַכּוֹ עַד אַנְטוֹכְיָא וְהָיוּ מְסַפְּקִין לְעוֹלֵי גוֹלָה כֶּסֶף וְזָהָב וְכָל צָרְכָּם. אֲזַלִּין אִלֵּין כּוּתָאֵי וְאָמְרִין [עי' (עזרא ד, יב יג)]: יְדִיעַ לֶהֱוֵי לְמַלְכָּא דְּהָדֵין קַרְתָּא מָרָדְתָּא תִּתְבְּנֵא וְשׁוּרַיָּא יִשְׁתַּכְלְלוּן מִנְדָה בְלוֹ וַהֲלָךְ לָא יִתְּנוּן. מִנְדָה, זוֹ מִדַּת הָאָרֶץ. בְּלוֹ, זוֹ פְּרוֹבָגִירוֹן. וַהֲלָךְ, אַנְגְּרוֹטִינָה. וַאֲמַר לְהוֹן מַה נַּעֲבֵיד וּגְזָרִית, אָמְרִין לֵיהּ שְׁלַח וַאֲמַר לְהוֹן אוֹ יְשַׁנּוּן יָתֵיהּ מֵאַתְרֵיהּ, אוֹ יוֹסְפוּן עֲלֵיהּ חֲמֵשׁ אַמִּין, אוֹ יִבְצְרוּן מִנֵּיהּ חֲמֵשׁ אַמִּין, מִן גַּרְמֵיהוֹן אִינוּן חָזְרִין בְּהוֹן. וַהֲוָן קְהָלַיָּא מְצַתִין בַּהֲדָא בִּקְעֲתָא דְּבֵית רִמּוֹן, כֵּיוָן דַּאֲתוֹן כְּתִיבָא שְׁרוֹן בָּכְיִין. בָּעֲיִין לְמִמְרַד עַל מַלְכוּתָא, אָמְרִין יֵעוֹל חַד בַּר נַשׁ חַכִּימָא וִישַׁדֵּךְ צִבּוּרָא, אָמְרִין יֵעוֹל רַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָא דְּהוּא אַסְכּוֹלוֹסְטַקְיָא דְאוֹרָיְיתָא. עָאל וְדָרַשׁ אֲרִי טָרַף טֶרֶף וְעָמַד עֶצֶם בִּגְרוֹנוֹ, אֲמַר כָּל דַּאֲתֵי מַפֵּיק לֵיהּ אֲנָא יְהֵיב לֵיהּ אַגְרֵיהּ, אֲתָא הָדֵין קוֹרֵא מִצְרָאָה דְּמַקּוֹרֵיהּ אָרִיךְ, יְהֵיב מַקּוֹרֵיהּ וְאַפְקֵיהּ, אֲמַר לֵיהּ הַב לִי אַגְרִי, אֲמַר לֵיהּ זִיל תְּהֵא מְלַגְלֵג וְאוֹמֵר דְּעַיְלַת לְפוּמָא דְאַרְיֵה בִּשְׁלָם וּנְפָקַת בִּשְׁלָם, כָּךְ דַּיֵּינוּ שֶׁנִּכְנַסְנוּ לְאֻמָּה זוֹ בְּשָׁלוֹם וְיָצָאנוּ בְּשָׁלוֹם. (בראשית כו, לב): וַיָּבֹאוּ עַבְדֵי יִצְחָק, אֵין אָנוּ יוֹדְעִים אִם מָצְאוּ אִם לֹא מָצָאוּ, מִן מַה דִּכְתִיב (בראשית כו, יט): וַיִּמְצְאוּ שָׁם בְּאֵר מַיִם חַיִּים, הֱוֵי שֶׁמָּצְאוּ מַיִם חַיִּים.
“If you will do us no harm, just as we have not touched you, and just as we have done only [rak] good with you, and we sent you in peace; you are now the blessed of the Lord” (Genesis 26:29).
“They said: We saw” – we have seen your actions and the actions of your fathers.
“Let there now be an oath…if you will do us [no harm…and just as we have done only [rak] good with you]” – rak is restrictive, as they did not perform absolute good with him.
In the days of Rabbi Yehoshua ben Ḥananya, the evil empire decreed that the Temple should be constructed. Papus and Lulyanus set tables from Akko to Antioch, and they provided those ascending from the exile with silver and gold, and all their needs. The Samaritans went and said: “Let it be known to the king…that [if] this rebellious city is built, and its walls finished, they will not pay minda, belo, or halakh” (Ezra 4:12–13) – minda is property tax, belo is poll tax, and halakh is head tax. He said to them: ‘What can I do, I issued a decree.’ They said to him: ‘Send and say to them: Either move it from its place, or add five cubits to it, or subtract five cubits from it, and they will relent on their own.’ The assembly of Israel were gathered together in the Beit Rimon valley. When those missives arrived, they began weeping. They wanted to rebel against the empire. They said: ‘Let one Sage enter and calm the assembly.’ They said: ‘Let Rabbi Yehoshua ben Ḥananya, who is the greatest Torah scholar, enter.’ He entered and expounded: ‘A lion mauled prey and a bone was stuck in its throat. He [the lion] said: Anyone who extracts it, I will give him a reward. An Egyptian heron with a long beak inserted its beak and extracted it. It said to it [the lion]: Give me my reward. It [the lion] said to it: Go, boast, and say that you entered the mouth of a lion in peace and emerged in peace. So, it is sufficient that we entered into dealings with this nation in peace, and emerged in peace.’
“It was on that day that Isaac's servants came and told him regarding the well that they had dug, and said to him: We have found water” (Genesis 26:32).
“Isaac's servants came” – we do not know whether they found or did not find. From what is written: “They found there a well of fresh water” (Genesis 26:19) – that is, they found fresh water.
Chapter 65
וַיְהִי עֵשָׂו בֶּן אַרְבָּעִים שָׁנָה (בראשית כו, לד), הֲדָא הוּא דִכְתִיב (תהלים פ, יד): יְכַרְסְמֶנָּה חֲזִיר מִיָּעַר, רַבִּי פִּינְחָס בְּשֵׁם רַבִּי סִימוֹן, מִכָּל הַנְּבִיאִים לֹא פִּרְסְמוּהָ אֶלָּא שְׁנַיִם, משֶׁה וְאָסָף. משֶׁה אָמַר (דברים יד, ח): וְאֶת הַחֲזִיר כִּי מַפְרִיס פַּרְסָה הוּא. אָסָף אָמַר, יְכַרְסְמֶנָּה חֲזִיר מִיָּעַר. לָמָּה הוּא מוֹשְׁלָהּ בַּחֲזִיר, אֶלָּא מָה חֲזִיר הַזֶּה בְּשָׁעָה שֶׁהוּא רוֹבֵץ הוּא מְפַשֵׁט אֶת טְלָפָיו כְּלוֹמַר שֶׁאֲנִי טָהוֹר, כָּךְ מַלְכוּת הַזֹּאת הָרְשָׁעָה גּוֹזֶלֶת וְחוֹמֶסֶת נִרְאֵת כְּאִלּוּ מַצַּעַת אֶת הַבִּימָה. כָּךְ עֵשָׂו כָּל אַרְבָּעִים שָׁנָה צָד נְשֵׁי אֲנָשִׁים וּמְעַנֶּה אוֹתָם, וְכֵיוָן שֶׁהִגִּיעַ לְאַרְבָּעִים שָׁנָה דִּמָּה עַצְמוֹ לְאָבִיו, אָמַר מָה אַבָּא נָשָׂא אִשָּׁה בֶּן אַרְבָּעִים שָׁנָה אַף אֲנִי נוֹשֵׂא אִשָּׁה בֶּן אַרְבָּעִים שָׁנָה, הֲדָא הוּא דִכְתִיב: וַיְהִי עֵשָׂו בֶּן אַרְבָּעִים שָׁנָה.
“Esau was forty years old” – that is what is written: “The swine from the forest gnaws at it” (Psalms 80:14). Rabbi Pinḥas in the name of Rabbi Simon: Of all the prophets, only two of them publicized it – Moses and Asaf. Moses said: “The pig because it has a split hoof” (Deuteronomy 14:8). Asaf said: “The swine from the forest gnaws at it.” Why does he analogize it to a pig? Just as this pig, when it lies, it extends its hooves, saying: ‘I am pure,’ so, this evil empire robs and takes forcibly, [yet] it appears as though it is arranging the courtroom. So, Esau, all forty years, would ensnare married women and violate them. When he reached forty years of age, he likened himself to his father. He said: ‘Just as Father took a wife at forty years of age, I, too, will take a wife at forty years of age.’ That is what is written: “Esau was forty years old.”
וַיִּקַּח אִשָּׁה אֶת יְהוּדִית (בראשית כו, לד), רַבִּי יוּדָן פָּתַח (תהלים סח, ז): אֱלֹהִים מוֹשִׁיב יְחִידִים בַּיְתָה וגו', הִיא דַעְתֵּיהּ דְּרַבִּי יְהוּדָה, דְּאָמַר רַבִּי יְהוּדָה אֲפִלּוּ מַמְזֵר אֶחָד בְּסוֹף הָעוֹלָם וּמַמְזֶרֶת אַחַת בְּסוֹף הָעוֹלָם הַקָּדוֹשׁ בָּרוּךְ הוּא מְבִיאָן וּמְזַוְּגָן זֶה לָזֶה, מַאי טַעֲמֵיהּ אֱלֹהִים מוֹשִׁיב יְחִידִים בַּיְתָה, כָּךְ לְפִי שֶׁכָּתוּב (דברים כ, יז): הַחֲרֵם תַּחֲרִימֵם הַחִתִּי וְהָאֱמֹרִי, יֵיתֵי הָדֵין מְחֵיק שְׁמָא וְיִסַּב לַהֲדָא מְחִיקַת שְׁמָא.
“He took as a wife Yehudit” – Rabbi Yudan began: “God settles the lonely in a home…” (Psalms 68:7). This is the opinion of Rabbi Yehuda, as Rabbi Yehuda said: ‘Even if there is a mamzer at the end of the world and a mamzeret at the end of the world, the Holy One blessed be He brings them and matches them with one another.’ What is its source? “God settles the lonely in a home.” So, because it is written: “Rather, you shall destroy them: The Hittite, the Emorite” (Deuteronomy 20:17) – let this one, may his name be blotted out, come and marry that one, may her name be blotted out. “Esau was forty years old, and he took…”
וַיְהִי עֵשָׂו בֶּן אַרְבָּעִים שָׁנָה וַיִּקַּח וגו' (בראשית כו, לד), (ויקרא יא, טו): אֵת כָּל עֹרֵב לְמִינוֹ, בִּימֵי רַבִּי חִיָּא רַבָּה עָלָה זַרְזִיר אֶחָד לְאֶרֶץ יִשְׂרָאֵל, אֲתוֹן טְעִינִין לֵיהּ לְגַבֵּיהּ, אֲמָרוּ לֵיהּ מַהוּ דְּנֵיכְלִינֵיהּ, אֲמַר לוֹן אַזְלוּן יַהֲבוּ יָתֵיהּ עַל אִגָּרָא, וְכָל עוֹף דְּשָׁכַן עַל גַּבֵּיהּ מִן מִינֵיהּ הוּא, אֲזַלִין יַהֲבוּ יָתֵיהּ עַל אִגָּרָא וַאֲתָא הָדֵין עוֹרְבָא מִצְרָאָה שְׁכַן עַל גַּבֵּיה, אֲמַר מְסָאַב הוּא דְּמִן מִינֵּיהּ הוּא דִּכְתִיב: וְאֵת כָּל עֹרֵב לְמִינוֹ. אָמֵרוּ לֹא הָלַךְ עוֹרֵב אֵצֶל זַרְזִיר אֶלָּא שֶׁהוּא מִינוֹ. כָּךְ לְפִי שֶׁכָּתוּב בּוֹ (דברים כ, יז): כִּי הַחֲרֵם תַּחֲרִימֵם, יֵיתֵי הָדֵין מְחִיק שְׁמָא, וְיִסַּב לַהֲדָא מְחִיקַת שְׁמָא, וַיְהִי עֵשָׂו בֶּן אַרְבָּעִים שָׁנָה.
“Every raven after its kind” (Leviticus 11:15) – in the days of Rabbi Ḥiyya Rabba, a certain starling ascended to the Land of Israel. They took it and carried it to him. They said to him: ‘Is it permitted to eat it?’ He said to them: ‘Go and place it on the roof; any bird that comes and alights next to it, it is of that species.’ They went and placed it on the roof and an Egyptian raven alighted next to it. He said: ‘It is impure, as it is of that species. That is what is written: “Every raven after its kind.”’ They said: ‘The raven went to the starling only because it is of the same species.’ So, because it is written: “Rather, you shall destroy them” (Deuteronomy 20:17) – let this one, may his name be blotted out, come and marry that one, may her name be blotted out. “Esau was forty years old.”
וַתִּהְיֶיןָ מֹרַת רוּחַ (בראשית כו, לה), לָמָּה לְיִצְחָק תְּחִלָּה, אֶלָּא עַל יְדֵי שֶׁהָיְתָה רִבְקָה בַּת כְּמָרִים לֹא הָיְתָה מַקְפֶּדֶת עַל טִנֹּפֶת עֲבוֹדַת כּוֹכָבִים, וְזֶה עַל יְדֵי שֶׁהָיָה בֶּן קְדוֹשִׁים הָיָה מַקְפִּיד עַל טִנֹּפֶת עֲבוֹדַת כּוֹכָבִים, לְפִיכָךְ לְיִצְחָק תְּחִלָּה. דָּבָר אַחֵר, לָמָּה לְיִצְחָק תְּחִלָּה, אֶלָּא לְפִי שֶׁהַדָּבָר תָּלוּי בָּהּ, שֶׁנֶּאֱמַר (בראשית כה, כג): וַיֹּאמֶר ה' לָהּ שְׁנֵי גוֹיִם בְּבִטְנֵךְ, לְפִיכָךְ לְיִצְחָק תְּחִלָּה. דָּבָר אַחֵר, לָמָּה לְיִצְחָק תְּחִלָּה, אֶלָּא דַּרְכָּהּ שֶׁל אִשָּׁה לִהְיוֹת יוֹשֶׁבֶת בְּתוֹךְ בֵּיתָהּ וְדַרְכּוֹ שֶׁל אִישׁ לִהְיוֹת יוֹצֵא לַדֶּרֶךְ וְלָמֵד בִּינָה מִבְּנֵי אָדָם, וְזֶה עַל יְדֵי שֶׁכָּהוּ עֵינָיו וְהוּא יוֹשֵׁב בְּתוֹךְ הַבַּיִת, לְפִיכָךְ לְיִצְחָק תְּחִלָּה. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי גָּרַם לְהוֹרוֹ לְסַלֵּק מִמֶּנּוּ רוּחַ הַקֹּדֶשׁ.
“They were a source of bitterness” – why for Isaac first? Because Rebecca was the daughter of idolaters, she was not particular about the filth of idol worship. But this one, because he was the son of the holy, he was particular about the filth of idol worship. That is why it was for Isaac first.
Another matter, why for Isaac first? It is because the matter was attributable to her, as it is stated: “The Lord said to her: Two peoples are in your womb” (Genesis 25:23). That is why it was for Isaac first.
Another matter, why for Isaac first? It is because it is the way of women to sit inside the house, and the way of men to go out on the road and learn understanding from people. But this one, because his eyes dimmed, and he was sitting inside the house, that is why it was for Isaac first.
Rabbi Yehoshua ben Levi said: He [Esau] caused the Divine Spirit to depart from his parent.
וַיְהִי כִּי זָקֵן יִצְחָק (בראשית כז, א), רַבִּי יִצְחָק פָּתַח (ישעיה ה, כג): מַצְדִּיקֵי רָשָׁע עֵקֶב שֹׁחַד, כָּל מִי שֶׁנּוֹטֵל שֹׁחַד וּמַצְדִּיק אֶת הָרָשָׁע בְּעֵקֶב, (ישעיה ה, כג): וְצִדְקַת צַדִּיקִים יָסִירוּ מִמֶּנּוּ, וְצִדְקַת צַדִּיקִים, זֶה משֶׁה. יָסִירוּ מִמֶּנּוּ, זֶה יִצְחָק, עַל יְדֵי שֶׁהִצְדִּיק אֶת הָרָשָׁע כָּהוּ עֵינָיו, וַיְהִי כִּי זָקֵן יִצְחָק וגו'.
“It was when Isaac was old, and his eyes dimmed from seeing, he summoned Esau his elder son, and said to him: My son, and he said to him: Here I am” (Genesis 27:1).
“It was when Isaac was old” – Rabbi Yitzḥak began: “Those who exonerate the wicked due to [ekev] a bribe” (Isaiah 5:23) – anyone who takes a bribe and exonerates the wicked – ultimately. “And remove the innocence of the righteous from him” (Isaiah 5:23) – “the innocence of the righteous” – this is Moses. “Remove…from him” – this is Isaac. Because he exonerated the wicked, his eyes dimmed – “it was when Isaac was old, [and his eyes dimmed…].”
מַצְדִּיק רָשָׁע וּמַרְשִׁיעַ צַדִּיק תּוֹעֲבַת ה' גַּם שְׁנֵיהֶם (משלי יז, טו), אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי לֹא מִמַּה שֶּׁהָיְתָה רִבְקָה אוֹהֶבֶת אֶת יַעֲקֹב יוֹתֵר מֵעֵשָׂו עָשְׂתָה אֶת הַדָּבָר הַזֶּה, אֶלָא אָמְרָה לָא יֵעוֹל וְיִטְעֵי בְּהַהוּא סָבָא, עַל שֵׁם תּוֹעֲבַת ה' גַּם שְׁנֵיהֶם, וְעַל יְדֵי שֶׁהִצְדִּיק אֶת הָרָשָׁע כָּהוּ עֵינָיו, וַיְהִי כִּי זָקֵן יִצְחָק וַתִּכְהֶיןָ עֵינָיו.
“One who exonerates the wicked and one who condemns the righteous, both of them are an abomination to the Lord” (Proverbs 17:15) – Rabbi Yehoshua ben Levi said: It was not because Rebecca loved Jacob more than Esau that she performed this action, but she said: ‘Let him [Esau] not enter and mislead that elder [Isaac],’ based on: “Both of them are an abomination to the Lord.” Because he exonerated the wicked, his eyes dimmed – “it was when Isaac was old, and his eyes dimmed.”
רַבִּי יִצְחָק פָּתַח (שמות כג, ח): וְשֹׁחַד לֹא תִקָּח וגו', אָמַר רַבִּי יִצְחָק וּמַה אִם מִי שֶׁנָּטַל שֹׁחַד מִמִּי שֶׁהָיָה חַיָּב לוֹ כָּהוּ עֵינָיו, הַלּוֹקֵחַ שֹׁחַד מִמִּי שֶׁאֵינוֹ חַיָּב לוֹ עַל אַחַת כַּמָּה וְכַמָּה, וַיְהִי כִּי זָקֵן יִצְחָק וגו'.
Rabbi Yitzḥak began: “You shall not take a bribe [for bribes blind the clear-sighted…]” (Exodus 23:8) – Rabbi Yitzḥak said: If one who took a bribe from one who owed him, his eyes dimmed, one who takes a bribe from one who does not owe him, all the more so – “it was when Isaac was old.”
רַבִּי חֲנִינָא בַּר פַּפָּא פָּתַח (תהלים מ, ו): רַבּוֹת עָשִׂיתָ אַתָּה ה' אֱלֹהַי נִפְלְאֹתֶיךָ וגו', אָמַר רַבִּי חֲנִינָא כָּל פְּעֻלּוֹת וּמַחְשָׁבוֹת שֶׁפָּעַלְתָּ אֵלֵינוּ בִּשְׁבִילֵנוּ, לָמָּה כָּהוּ עֵינָיו שֶׁל יִצְחָק, כְּדֵי שֶׁיָּבוֹא יַעֲקֹב וְיִטֹּל אֶת הַבְּרָכוֹת, וַיְהִי כִּי זָקֵן יִצְחָק.
Rabbi Ḥanina bar Pappa began: “Much, Lord my God, You have done; Your wonders…” (Psalms 40:6) – Rabbi Ḥanina said: All the actions and thoughts that you performed on our behalf, were for our benefit. Why did Isaac’s eyes dim? It was so Jacob could come and take the blessings – “it was when Isaac was old.”
אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן אַבְרָהָם תָּבַע זִקְנָה, אָמַר לְפָנָיו רִבּוֹן הָעוֹלָמִים אָדָם וּבְנוֹ נִכְנָסִין לְמָקוֹם וְאֵין אָדָם יוֹדֵעַ לְמִי מְכַבֵּד, מִתּוֹךְ שֶׁאַתָּה מְעַטְּרוֹ בְּזִקְנָה אָדָם יוֹדֵעַ לְמִי מְכַבֵּד. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא חַיֶּיךָ דָּבָר טוֹב תָּבַעְתָּ וּמִמְּךָ הוּא מַתְחִיל. מִתְּחִלַּת הַסֵּפֶר וְעַד כָּאן אֵין כְּתִיב זִקְנָה, וְכֵיוָן שֶׁעָמַד אַבְרָהָם נָתַן לוֹ זִקְנָה, (בראשית כד, א): וְאַבְרָהָם זָקֵן בָּא בַּיָּמִים. יִצְחָק תָּבַע יִסּוּרִין, אָמַר לְפָנָיו רִבּוֹן כָּל הָעוֹלָמִים אָדָם מֵת בְּלֹא יִסּוּרִים מִדַּת הַדִּין מְתוּחָה כְּנֶגְדּוֹ, מִתּוֹךְ שֶׁאַתָּה מֵבִיא עָלָיו יִסּוּרִים אֵין מִדַּת הַדִּין מְתוּחָה כְּנֶגְדּוֹ. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא חַיֶּיךָ דָּבָר טוֹב תָּבַעְתָּ וּמִמְּךָ אֲנִי מַתְחִיל, מִתְּחִלַּת הַסֵּפֶר וְעַד כָּאן אֵין כְּתִיב יִסּוּרִין וְכֵיוָן שֶׁעָמַד יִצְחָק נָתַן לוֹ יִסּוּרִים, וַיְהִי כִּי זָקֵן יִצְחָק וַתִּכְהֶיןָ. יַעֲקֹב תָּבַע אֶת הַחוֹלִי, אָמַר לְפָנָיו רִבּוֹן הָעוֹלָמִים אָדָם מֵת בְּלֹא חוֹלִי וְאֵינוֹ מְיַשֵּׁב בֵּין בָּנָיו, מִתּוֹךְ שֶׁהוּא חוֹלֶה שְׁנַיִם אוֹ שְׁלשָׁה יָמִים הוּא מְיַשֵּׁב בֵּין בָּנָיו. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא חַיֶּיךָ דָּבָר טוֹב תָּבַעְתָּ וּמִמְּךָ הוּא מַתְחִיל (בראשית מח, א): וַיֹּאמֶר לְיוֹסֵף הִנֵּה אָבִיךָ חֹלֶה. אָמַר רַבִּי לֵוִי אַבְרָהָם חִדֵּשׁ זִקְנָה, יִצְחָק חִדֵּשׁ יִסּוּרִים, יַעֲקֹב חִדֵּשׁ חוֹלִי, חִזְקִיָּהוּ חִדֵּשׁ חוֹלִי שֶׁיִּתְרַפֵּא, אָמַר לוֹ הֶעֱמַדְתָּ אוֹתוֹ עַד יוֹם מוֹתוֹ, אֶלָּא מִתּוֹךְ שֶׁאָדָם חוֹלֶה וְעוֹמֵד, חוֹלֶה וְעוֹמֵד, הוּא עוֹשֶׂה תְּשׁוּבָה. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא חַיֶּיךָ דָּבָר טוֹב תָּבַעְתָּ וּמִמְּךָ אֲנִי מַתְחִיל, הֲדָא הוּא דִכְתִיב (ישעיה לח, ט): מִכְתָּב לְחִזְקִיָּהוּ מֶלֶךְ יְהוּדָה בַּחֲלֹתוֹ וַיְחִי מֵחָלְיוֹ, אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן מִכָּאן שֶׁהָיָה בֵּין חוֹלִי לְחוֹלִי חוֹלִי כָּבֵד מִשְּׁנֵיהֶם.
Rabbi Yehuda bar Simon said: Abraham demanded aging. He said before Him: ‘Master of the universe, a man and his son enter a place and no one knows which of them to honor. Because you adorn him with aging, a person knows whom to honor.’ The Holy One blessed be He said to him: ‘As you live, you have demanded a good thing, and it will begin with you.’ From the beginning of the book until that point, aging is not written. When Abraham stood, He granted him aging – “Abraham was old” (Genesis 24:1).
Isaac demanded suffering. He said before Him: ‘Master of the universe, a person dies without suffering, the attribute of justice is outstretched against him. When you bring suffering upon him, the attribute of justice is not outstretched against him.’ The Holy One blessed be He said to him: ‘As you live, you have demanded a good thing, and I will begin with you.’ From the beginning of the book until here, suffering is not written. When Isaac stood, He granted him suffering – “it was when Isaac was old, and [his eyes] dimmed.” Jacob demanded illness. He said before Him: ‘Master of the universe, a person dies without illness and does not settle matters between his children. When he is ill for two or three days, he settles matters between his children.’ The Holy One blessed be He said to him: ‘As you live, you have demanded a good thing, and it will begin with you’ – “One said to Joseph: Behold, your father is ill” (Genesis 48:1).
Rabbi Levi said: Abraham introduced aging, Isaac introduced suffering, Jacob introduced illness, Hezekiah introduced illness that is cured. He said to Him: ‘You would sustain one until the day of his death. But because a person is ill and recovers, is ill and recovers, he repents.’ The Holy One blessed be He said to him: ‘As you live, you have demanded a good thing.’ That is what is written: “A composition of Hezekiah king of Judah, when he became ill and recovered from his illness” (Isaiah 38:9). Rabbi Shmuel bar Naḥman said: From here [we learn], that between illness and illness, there was an illness that was more severe than both of them.
וַתִּכְהֶיןָ עֵינָיו מֵרְאֹת (בראשית כז, א), אָמַר רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה מֵרְאוֹת בְּרָע, מֵרְאוֹת בְּרָעָתוֹ שֶׁל רָשָׁע, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא יִהְיֶה יִצְחָק יוֹצֵא לַשּׁוּק וִיהוֹן בְּרִיָּתָא אָמְרִין דֵּין אֲבוּהּ דְּהַהוּא רַשִׁיעָא, אֶלָּא הֲרֵינִי מַכְּהֶה אֶת עֵינָיו וְהוּא יוֹשֵׁב בְּתוֹךְ בֵּיתוֹ, הֲדָא הוּא דִכְתִיב (משלי כח, כח): בְּקוּם רְשָׁעִים יִסָּתֵר אָדָם, מִכָּאן אָמְרוּ כָּל הַמַּעֲמִיד בֵּן רָשָׁע אוֹ תַּלְמִיד רָשָׁע סוֹף שֶׁעֵינָיו כֵּהוֹת. תַּלְמִיד רָשָׁע מֵאֲחִיָּה הַשִּׁילוֹנִי (מלכים א יד, ד): וַאֲחִיָּהוּ לֹא יָכֹל לִרְאוֹת כִּי קָמוּ עֵינָיו מִשֵּׂיבוֹ, שֶׁהֶעֱמִיד אֶת יָרָבְעָם תַּלְמִיד רָשָׁע. בֵּן רָשָׁע, מִיִּצְחָק, וַיְהִי כִּי זָקֵן יִצְחָק וַתִּכְהֶיןָ עֵינָיו. דָּבָר אַחֵר, מֵרְאֹת, מִכֹּחַ אוֹתָהּ רְאִיָּה, שֶׁבְּשָׁעָה שֶׁעָקַד אַבְרָהָם אָבִינוּ אֶת בְּנוֹ עַל גַּבֵּי הַמִּזְבֵּחַ בָּכוּ מַלְאֲכֵי הַשָּׁרֵת, הֲדָא הוּא דִכְתִיב (ישעיה לג, ז): הֵן אֶרְאֶלָּם צָעֲקוּ חֻצָה וגו', וְנָשְׁרוּ דְּמָעוֹת מֵעֵינֵיהֶם לְתוֹךְ עֵינָיו, וְהָיוּ רְשׁוּמוֹת בְּתוֹךְ עֵינָיו, וְכֵיוָן שֶׁהִזְקִין כָּהוּ עֵינָיו, הֲדָא הוּא דִכְתִיב: וַיְהִי כִּי זָקֵן יִצְחָק, וגו' דָּבָר אַחֵר, מֵרְאֹת, מִכֹּחַ אוֹתָהּ הָרְאִיָּה, שֶׁבְּשָׁעָה שֶׁעָקַד אַבְרָהָם אָבִינוּ אֶת יִצְחָק בְּנוֹ עַל גַּבֵּי הַמִּזְבֵּחַ, תָּלָה עֵינָיו בַּמָּרוֹם וְהִבִּיט בַּשְּׁכִינָה. מוֹשְׁלִים אוֹתוֹ מָשָׁל לְמָה הַדָּבָר דּוֹמֶה, לְמֶלֶךְ שֶׁהָיָה מְטַיֵּל בְּפֶתַח פָּלָטִין שֶׁלּוֹ וְתָלָה עֵינָיו וְרָאָה בְּנוֹ שֶׁל אוֹהֲבוֹ מֵצִיץ עָלָיו בְּעַד הַחַלּוֹן, אָמַר אִם הוֹרְגוֹ אֲנִי עַכְשָׁו מַכְרִיעַ אֲנִי אֶת אוֹהֲבִי, אֶלָּא גּוֹזְרַנִי שֶׁיִּסָּתְמוּ חַלּוֹנוֹתָיו. כָּךְ בְּשָׁעָה שֶׁהֶעֱקִיד אַבְרָהָם אָבִינוּ אֶת בְּנוֹ עַל גַּבֵּי הַמִּזְבֵּחַ תָּלָה עֵינָיו וְהִבִּיט בַּשְּׁכִינָה, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִם הוֹרְגוֹ אֲנִי עַכְשָׁו אֲנִי מַכְרִיעַ אֶת אַבְרָהָם אוֹהֲבִי, אֶלָּא גּוֹזֵר אֲנִי שֶׁיִּכְּהוּ עֵינָיו, וְכֵיוָן שֶׁהִזְקִין כָּהוּ עֵינָיו, וַיְהִי כִּי זָקֵן יִצְחָק וגו'.
“His eyes dimmed from seeing” – Rabbi Elazar ben Azarya said: From seeing evil– from seeing the evil of the wicked one. The Holy One blessed be He said: ‘Isaac will walk out to the marketplace and the people will say: This is the father of that wicked one. Instead, I will dim his eyes and he will remain inside his house.’ That is what is written: “With the rise of the wicked, a person should hide” (Proverbs 28:28). From here they said: Anyone who produces a wicked son or a wicked student, ultimately his eyes will dim. A wicked student, from Aḥiya the Shilonite – “Aḥiyahu was unable to see, for his eyes had dimmed due to his old age” (I Kings 14:4); he had produced Yerovam, a wicked student. A wicked son, from Isaac – “it was when Isaac was old, and his eyes dimmed.”
Another matter. “from seeing [mereot]” – as a result of that sight [re’iya]; when Abraham our patriarch bound his son atop the altar, the ministering angels wept. That is what is written: “Behold, their angels cry out outside…” (Isaiah 33:7). Tears fell from their eyes into his eyes, and they had an effect inside his eyes. When he grew old, his eyes dimmed. That is what is written: “It was when Isaac was old…” Another matter. “from seeing [mereot]” – as a result of that sight [re’iya]; when Abraham our patriarch bound his son atop the altar, he [Isaac] directed his eyes heavenward and looked at the Divine Presence. They say a parable, to what is the matter comparable? It is comparable to a king who was strolling at the entrance of his palace and glanced and saw his friend’s son peering at him through the window. He said: ‘If I kill him, I will now cause my friend to collapse. Instead, I will decree that his windows should be sealed.’ So, when Abraham our patriarch bound his son atop the altar, he directed his eyes and looked at the Divine Presence. The Holy One blessed be He said: ‘If I kill him, I will now cause Abraham my friend to collapse. Instead, I decree that his eyes will dim.’ When he grew old, his eyes dimmed – “it was when Isaac was old…”
וַיִּקְרָא אֶת עֵשָׂו בְּנוֹ הַגָּדֹל (בראשית כז, א), אָמַר רַבִּי אֶלְעָזָר בַּר שִׁמְעוֹן לִמְדִינָה שֶׁהָיְתָה מַכְתֶּבֶת עֲנָקְמוֹן לַמֶּלֶךְ וְהָיְתָה שָׁם אִשָּׁה אַחַת וְהָיָה לָהּ בֵּן נַנָּס, וְהָיְתָה קוֹרְאָה אוֹתוֹ מַקְּרוֹא לַפְּרוֹס, אָמְרָה בְּנִי מַקְּרוֹא לַפְּרוֹס אֵין אַתֶּם מַכְתִּיבִין אוֹתוֹ, אָמְרוּ אִם בְּעֵינַיִךְ מַקְּרוֹא לַפְּרוֹס, בְּעֵינֵינוּ הוּא נַנָּס שֶׁבַּנַּנָּסִים. כָּךְ אָבִיו קוֹרֵא אוֹתוֹ גָדוֹל, וַיִּקְרָא אֶת עֵשָׂו בְּנוֹ הַגָּדֹל. אִמּוֹ קָרָאת אוֹתוֹ גָּדוֹל, (בראשית כז, טו): וַתִּקַּח רִבְקָה אֶת בִּגְדֵי עֵשָׂו בְּנָהּ הַגָּדֹוֹל הַחֲמֻדֹת. אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא אִם בְּעֵינֵיכֶם הוּא גָּדוֹל בְּעֵינַי הוּא קָטָן, (עובדיה א, ב): הִנֵּה קָטֹן נְתַתִּיךָ בַּגּוֹיִם בָּזוּי אַתָּה מְאֹד. אָמַר רַבִּי בֶּרֶכְיָה לָקֳבֵל תּוֹרָא טַבָּחָא, הֲדָא הוּא דִכְתִיב (ישעיה לד, ו): כִּי זֶבַח לַה' בְּבָצְרָה וְטֶבַח גָּדוֹל בְּאֶרֶץ אֱדוֹם. (בראשית כז, א): וַיֹּאמֶר אֵלָיו בְּנִי וַיֹּאמֶר אֵלָיו הִנֵּנִי, הֲדָא הוּא דִכְתִיב (משלי כו, כה): כִּי יְחַנֵּן קוֹלוֹ אַל תַּאֲמֶן בּוֹ וגו'. חִזְקִיָּהוּ תּוּרְגָּמִינָא אֲמַר (משלי כו, כה): כִּי שֶׁבַע תּוֹעֵבוֹת בְּלִבּוֹ, אַתְּ מוֹצֵא תּוֹעֵבָה אַחַת כְּתִיב בַּתּוֹרָה וְכָתוּב בָּהּ עֶשֶׂר (דברים יח, י יב): לֹא יִמָּצֵא בְךָ מַעֲבִיר בְּנוֹ וּבִתּוֹ בָּאֵשׁ וגו' וְחוֹבֵר חָבֶר וְשֹׁאֵל אוֹב וְיִדְעֹנִי וגו', כָּאן שֶׁכָּתוּב שֶׁבַע, עַל אַחַת כַּמָּה וְכַמָּה, הֱוֵי כִּי שֶׁבַע תּוֹעֵבוֹת, כִּי שִׁבְעִים תּוֹעֵבוֹת בְּלִבּוֹ, וַיֹּאמֶר אֵלָיו הִנֵּנִי.
“He summoned Esau his elder son” – Rabbi Elazar bar Shimon said: This is analogous to a province that made a list of mighty people for the king. There was a certain woman there who gave birth to a puny son, and she would call her son: Tall and Quick. She said to them: 'My son is tall and quick, but you do not conscript him?' They said: 'If, in your eyes, he is tall and quick, in our eyes he is puniest of the puny.' So, his father called him great [gadol], as it is stated: “He called Esau, his elder [hagadol] son” (Genesis 27:1). His mother called him great [gadol], as it is stated: “The garments of Esau, her elder [hagadol] son” (Genesis 27:15). The Holy One blessed be He said to them: ‘If, in your eyes, he is great, in My eyes, he is insignificant,’ as it is stated: “Behold, I rendered you insignificant among the nations, you are greatly despised” (Obadiah 1:2). Rabbi Berekhya said: The slaughterer corresponds to the bull. That is what is written: “There is a sacrifice for the Lord in Botzra and a great [gadol] slaughter in the land of Edom” (Isaiah 34:6).
“And said to him: My son, and he said to him: Here I am” – that is what is written: “When he ingratiates with his voice, do not trust him…” (Proverbs 26:25). Ḥizkiyahu the translator said: “As there are seven abominations in his heart” (Proverbs 26:25). [When] you find one “abomination” written in the Torah, ten [sins] are written in its regard: “There shall not be found among you anyone who passes his son or his daughter through the fire…an enchanter, a medium, an oracle, [or a necromancer, one who casts spells, or one who consults ghosts or familiar spirits, or one who inquires of the dead; for anyone who performs these things is an abomination to the Lord]” (Deuteronomy 18:10–12). Here, where “seven” is written, all the more so. That is, “as there are seven abominations,” [means that] there are seventy abominations “in his heart.” אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה הִגִּיעַ אָדָם לְפֶרֶק אֲבוֹתָיו קֹדֶם לְחָמֵשׁ שָׁנִים וּלְאַחַר חָמֵשׁ שָׁנִים יִדְאַג מִן הַמִּיתָה, שֶׁכֵּן יִצְחָק אָמַר אִם לְשָׁנָיו שֶׁל אַבָּא אֲנִי מַגִּיעַ עַד עַכְשָׁיו מִתְבַּקֵּשׁ לִי, אִם לַשָּׁנִים שֶׁל אִמִּי אֲנִי מַגִּיעַ, (בראשית כז, ב): וַיֹּאמֶר אֵלָיו הִנֵּה נָא זָקַנְתִּי לֹא יָדַעְתִּי יוֹם מוֹתִי, תָּנֵי שִׁבְעָה דְּבָרִים מְכוּסִים מִבְּנֵי אָדָם, וְאֵלּוּ הֵן: יוֹם הַמִּיתָה, וְיוֹם הַנֶּחָמָה, וְעֹמֶק הַדִּין, וְאֵין אָדָם יוֹדֵעַ בַּמֶּה הוּא מִשְׂתַּכֵּר, וְאֵין אָדָם יוֹדֵעַ מַה בְּלִבּוֹ שֶׁל חֲבֵרוֹ, וְאֵין אָדָם יוֹדֵעַ מַה בְּעִבּוּרָהּ שֶׁל אִשָּׁה, וּמַלְכוּת הָרְשָׁעָה אֵימָתַי נוֹפֶלֶת. יוֹם הַמִּיתָה מִנַּיִן, דִּכְתִיב (קהלת ט, יב): כִּי גַּם לֹא יֵדַע הָאָדָם אֶת עִתּוֹ. יוֹם הַנֶּחָמָה מִנַיִן, דִּכְתִיב (ישעיה ס, כב): אֲנִי ה' בְּעִתָּהּ אֲחִישֶׁנָּה. וְאֵין אָדָם יוֹדֵעַ מַה בְּעוֹמְקוֹ שֶׁל דִּין, שֶׁנֶּאֱמַר (דברים א, יז): כִּי הַמִּשְׁפָּט לֵאלֹהִים הוּא. וְאֵין אָדָם יוֹדֵעַ בַּמֶּה הוּא מִשְׂתַּכֵּר, דִּכְתִיב (קהלת ג, יג): מַתַּת אֱלֹהִים הִיא. וְאֵין אָדָם יוֹדֵעַ מַה בְּלִבּוֹ שֶׁל חֲבֵרוֹ, דִּכְתִיב (ירמיה יז, י): אֲנִי ה' חֹקֵר לֵב. וְאֵין אָדָם יוֹדֵעַ מַה בְּעִבּוּרָהּ שֶׁל אִשָּׁה, דִּכְתִיב (קהלת יא, ה): כַּעֲצָמִים בְּבֶטֶן הַמְּלֵאָה. וּמַלְכוּת הָרְשָׁעָה אֵימָתַי נוֹפֶלֶת, דִּכְתִיב (ישעיה סג, ד): כִּי יוֹם נָקָם בְּלִבִּי.
Rabbi Yehoshua ben Korḥa said: When a person reaches the age of his parents, five years before or five years after, he should be concerned about death, as Isaac said: ‘If I will reach the years of Father, now there are many remaining; if I will reach the years of my mother: “He said [to him]: Behold, I have now grown old; I do not know the day of my death.”
It is taught: There are seven matters that are obscured from people: The day of [their] death; the day of consolation; the profundity of justice; a person does not know through what he will profit; a person does not know what is in the heart of another; a person does not know what the woman is carrying in her pregnancy; and when the evil empire will fall. The day of death, from where is it derived? It is as it is written: “For a person, too, does not know his time” (Ecclesiastes 9:12). The day of consolation, from where is it derived? It is as it is written: “At its time, I will hasten it” (Isaiah 60:22). A person does not know the profundity of justice, as it is stated: “For judgment is God’s” (Deuteronomy 1:17). A person does not know through what he will profit, as it is written: “It is the gift of God” (Ecclesiastes 3:13). A person does not know what is in the heart of another, as it is written: “I, the Lord, probe the heart” (Jeremiah 17:10). A person does not know what the woman is carrying in her pregnancy, as it is written: “[You do not know]…how the fetuses grow in a womb of the pregnant” (Ecclesiastes 11:5). And when the evil empire will fall, as it is written: “For a day of vengeance is in My heart” (Isaiah 63:4).
וְעַתָּה שָׂא נָא כֵלֶיךָ (בראשית כז, ג), שְׁחוֹז מָאנֵי זֵינָךְ, שֶׁלֹא תַאֲכִילֵנִי נְבֵלוֹת וּטְרֵפוֹת, סַב מָאנֵי זֵינָךְ שֶׁלֹא תַאֲכִילֵנִי גְּזֵלוֹת וַחֲמָסִים. (בראשית כז, ג): תֶּלְיְךָ, אָמַר לוֹ הֲרֵי הַבְּרָכוֹת תְּלוּיוֹת לְמַאן דְּחָמֵי לֵיהּ לְמִתְבָּרְכָא הוּא מִתְבָּרֵךְ. דָּבָר אַחֵר, שָׂא נָא כֵלֶיךָ, זוֹ בָּבָל (דניאל א, ב): וְאֶת הַכֵּלִים הֵבִיא בֵּית אוֹצַר אֱלֹהָיו, תֶּלְיְךָ, זוֹ מָדַי (אסתר ז, י): וַיִּתְלוּ אֶת הָמָן עַל הָעֵץ. קַשְׁתֶּךָ, זוֹ יָוָן, שֶׁנֶּאֱמַר (זכריה ט, יג): כִּי דָרַכְתִּי לִי יְהוּדָה קֶשֶׁת. וְצֵא הַשָּׂדֶה, זוֹ אֱדוֹם (בראשית לב, ד): אַרְצָה שֵׂעִיר שְׂדֵה אֱדוֹם. וַעֲשֵׂה לִי מַטְעַמִּים, רַבִּי אֱלִיעֶזֶר בְּשֵׁם רַבִּי יוֹסֵי בַּר זִמְרָא אָמַר, שְׁלשָׁה דְבָרִים נֶאֶמְרוּ בּוֹ בָּעֵץ שֶׁאָכַל אָדָם הָרִאשׁוֹן, טוֹב לְמַאֲכָל, וְיָפֶה לָעֵינַיִם, וּמוֹסִיף חָכְמָה. וּשְׁלָשְׁתָּן נֶאֶמְרוּ בְּפָסוּק אֶחָד, שֶׁנֶּאֱמַר (בראשית ג, ו): וַתֵּרֶא הָאִשָּׁה כִּי טוֹב הָעֵץ לְמַאֲכָל, מִכָּאן שֶׁהוּא טוֹב לְמַאֲכָל. (בראשית ג, ו): וְכִי תַּאֲוָה הוּא לָעֵינַיִם, מִכָּאן שֶׁהוּא יָפֶה לָעֵינַיִם. (בראשית ג, ו): לְהַשְׂכִּיל, מִכָּאן שֶׁהוּא מוֹסִיף חָכְמָה. הֵיאַךְ מָה דְאַתְּ אָמַר (תהלים פט, א): מַשְׂכִּיל לְאֵיתָן, וְכֵן יִצְחָק אָמַר וַעֲשֵׂה לִי מַטְעַמִּים, אָמַר לוֹ בַּתְּחִלָּה הָיִיתִי נֶהֱנֶה מִן הָרְאִיָּה, וְעַכְשָׁיו אֵינִי נֶהֱנָה אֶלָּא מִן הַטַּעַם. וְכֵן שְׁלֹמֹה אוֹמֵר (קהלת ה, י): בִּרְבוֹת הַטּוֹבָה רַבּוּ אוֹכְלֶיהָ, מִכָּאן לְסוּמִין שֶׁאֵינָם שְׂבֵעִים, לֹא דָמֵי הַהוּא דְּחָמֵי סוּלְגִיתָא פַּנְיָא וְכָפֵן, לְהַהוּא דְּחָמֵי סוּלְגִיתָא מַלְיָא וְשָׂבַע. (בראשית כז, ה): וַיֵּלֶךְ עֵשָׂו הַשָּׂדֶה לָצוּד צַיִד לְהָבִיא, אִם מָצָא הֲרֵי מוּטָב וְאִם לָאו לְהָבִיא מִן הַגְּזֵלוֹת וּמִן הַחֲמָסִין.
“Now, please take your gear” – sharpen your hunting tools, so you will not feed me unslaughtered carcasses or mauled animals. Take your hunting tools, so you will not feed me stolen or forcibly-taken items.
“Your quiver [telyekha]” – he said to him: ‘The blessings are pending [teluyot]. The one who is worthy to be blessed, he will be blessed.’
Another matter, “please take your gear [kelekha],” this is Babylon – “and he brought the vessels to the treasure house of his god” (Daniel 1:2). “Your quiver [telyekha],” this is Media – “they hanged [vayitlu] Haman on the gibbet” (Esther 7:10). “Your bow,” this is Greece [Yavan] – “for I bend Judah for Me as a bow […on your children Yavan]” (Zechariah 9:13). “And go out to the field,” this is Edom – “to the land of Se’ir, the field of Edom” (Genesis 32:4).
“Prepare for me delicacies, as I like, and bring it to me, and I will eat; so that my soul will bless you before I die” (Genesis 27:4).
“Prepare for me delicacies” – Rabbi Eliezer said in the name of Rabbi Yosei bar Zimra: Three matters were stated regarding the tree from which Adam, the first man, ate: Good for eating, beautiful to the eyes, and adds wisdom. The three of them were stated in one verse: “The woman saw that the tree was good for eating” (Genesis 3:6) – from here [we learn] that it is good for eating; “and that it was enticing to the eyes” (Genesis 3:6) – from here [we learn] that it was beautiful to the eyes; “a source of wisdom [lehaskil]” (Genesis 3:6) – from here [we learn] that it adds wisdom, just as it says: “A contemplation [maskil] by Eitan” (Psalms 89:1). Likewise, Isaac said: “Prepare for me delicacies [matamim].” He said to him: ‘Initially, I would enjoy the sight, but now I enjoy only the taste [hataam].’ Likewise, Solomon said: “With the increase of goodness, its eaters increase; [and what use is it to its owner other than the sight of his eyes?]” (Ecclesiastes 5:10) – from here [we learn] that the blind are not sated. One who sees an empty basket and is hungry is unlike one who sees a full basket and is sated.
“Rebecca heard as Isaac spoke to Esau his son. Esau went to the field to hunt game to bring” (Genesis 27:5).
“Esau went to the field to hunt game to bring” – if he finds, excellent, but if not, “to bring” – from stolen or forcibly-taken items.
וְרִבְקָה אָמְרָה אֶל יַעֲקֹב, הָבִיאָה לִי צַיִד, וְעַתָּה בְּנִי שְׁמַע בְּקֹלִי, לֶךְ נָא אֶל הַצֹּאן (בראשית כז, ו ט), אָמַר רַבִּי לֵוִי לֵךְ וְקַדֵּם אֶת הָאֻמָּה שֶׁמְשׁוּלָה לְצֹאן, הֵאיךְ מָה דְאַתְּ אָמַר (יחזקאל לד, לא): וְאַתֵּן צֹאנִי צֹאן מַרְעִיתִי. (בראשית כז, ט): וּלְקַח לִי מִשָּׁם שְׁנֵי גְּדָיֵי עִזִּים טֹבִים, אָמַר רַבִּי לֵוִי אִם מָצָאתָ הֲרֵי מוּטָב וְאִם לָאו הָבֵא לִי מִפְּרָפּוֹרְנִין שֶׁלִּי, שֶׁכָּךְ כָּתַב לָהּ שֶׁהוּא מַעֲלֶה לָהּ שְׁנֵי גְּדָיִים בְּכָל יוֹם. טֹבִים, רַבִּי חֶלְבּוֹ אָמַר טוֹבִים לְךָ, שֶׁעַל יָדָן אַתְּ נוֹטֵל אֶת הַבְּרָכוֹת. וְטוֹבִים לְבָנֶיךָ, שֶׁעַל יָדָן הוּא מִתְכַּפֵּר לָהֶם בְּיוֹם הַכִּפּוּרִים, דִּכְתִיב (ויקרא טז, ל): כִּי בַיּוֹם הַזֶּה יְכַפֵּר וגו'.
“Bring me game, and prepare me tasty food and I will eat, and I will bless you before the Lord before my death” (Genesis 27:7).
“Now, my son, heed my voice to what I am commanding you” (Genesis 27:8).
“Go now to the flock, and take for me from there two fine goat kids, and I will make of them tasty food for your father, like that he likes” (Genesis 27:9).
“Rebecca said to Jacob…. Bring me game…. Now, my son, heed my voice…. Go now to the flock” – Rabbi Levi said: Go and see to the advancement of the nation that is likened to a flock, just as it says: “You are My flock, flock of My pasture” (Ezekiel 34:31).
“Take for me from there two fine goat kids” – Rabbi Levi said: [Rebecca said:] ‘If you find, excellent, but if not, go and bring me from my dowry,’ as, so he [Isaac] wrote to her, that he would provide her with two goat kids each day.
“Fine [tovim]” – Rabbi Ḥelbo said: Good [tovim] for you, as through them, you will take the blessings, and good for your descendants, as through them they will gain atonement on Yom Kippur, as it is written: “For on this day he shall atone…” (Leviticus 16:30).
וַיֹּאמֶר יַעֲקֹב אֶל רִבְקָה אִמּוֹ הֵן עֵשָׂו אָחִי אִישׁ שָׂעִר (בראשית כז, יא), גְּבַר שֵׁדִין, כְּמָה דְאַתְּ אָמַר (ישעיה יג, כא): וּשְׂעִירִים יְרַקְּדוּ שָׁם, (בראשית כז, יא): וְאָנֹכִי אִישׁ חָלָק, כְּמָה דְאַתְּ אָמַר (דברים לב, ט): כִּי חֵלֶק ה' עַמּוֹ. רַבִּי לֵוִי אָמַר מָשָׁל לְקַוָּץ וְקֵרֵחַ, שֶׁהָיוּ עוֹמְדִין עַל שְׂפַת הַגֹּרֶן, וְעָלָה הַמּוֹץ בַּקַּוָּץ וְנִסְתַּבֵּךְ בִּשְׂעָרוֹ, עָלָה הַמּוֹץ בַּקֵּרֵחַ וְנָתַן יָדוֹ עַל רֹאשׁוֹ וְהֶעֱבִירוֹ. כָּךְ עֵשָׂו הָרָשָׁע מִתְלַכְלֵךְ בַּעֲוֹנוֹת כָּל יְמוֹת הַשָּׁנָה וְאֵין לוֹ בַּמֶּה יְכַפֵּר, אֲבָל יַעֲקֹב מִתְלַכְלֵךְ בַּעֲווֹנוֹת כָּל יְמוֹת הַשָּׁנָה וּבָא יוֹם הַכִּפּוּרִים וְיֶשׁ לוֹ בַּמֶּה יְכַפֵּר, שֶׁנֶּאֱמַר (ויקרא טז, ל): כִּי בַיּוֹם הַזֶּה יְכַפֵּר. רַבִּי יִצְחָק אָמַר לֹא שָׁאוּל הוּא לָהּ וְלֹא שְׁאוּלָה הִיא לֵיהּ, אֶלָּא (ויקרא טז, כב): וְנָשָׂא הַשָּׂעִיר עָלָיו, זֶה עֵשָׂו, שֶׁנֶּאֱמַר: הֵן עֵשָׂו אָחִי אִישׁ שָׂעִר. (ויקרא טז, כב): אֶת כָּל עֲוֹנֹתָם, עֲוֹנוֹת תַּם, שֶׁנֶּאֱמַר (בראשית כה, כז): וְיַעֲקֹב אִישׁ תָּם. (בראשית כז, יב): אוּלַי יְמֻשֵּׁנִי אָבִי וְהָיִיתִי בְעֵינָיו כִּמְתַעְתֵּעַ, כְּמֵת וּכְתוֹעֶה וּכְעוֹבֵד עֲבוֹדַת כּוֹכָבִים. (בראשית כז, יב): וְהֵבֵאתִי עָלַי קְלָלָה וגו', אֲפִלּוּ בְּרָכָה אַחַת שֶׁהוּא עָתִיד לִתֵּן בַּסוֹף אֵינוֹ נוֹתְנָהּ לִי. (בראשית כז, יג): וַתֹּאמֶר לוֹ אִמּוֹ עָלַי קִלְלָתְךָ בְּנִי, רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר אָדָם שֶׁחָטָא לֹא אִמּוֹ נִתְקַלְּלָה, שֶׁנֶּאֱמַר (בראשית ג, יז): אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ, אַף אַתָּה עָלַי קִלְלָתְךָ בְּנִי. אָמַר רַבִּי יִצְחָק עָלַי לִכָּנֵס וְלוֹמַר לְאָבִיךָ יַעֲקֹב צַדִּיק וְעֵשָׂו רָשָׁע. (בראשית כז, יד): וַיֵּלֶךְ וַיִּקַּח וַיָּבֵא לְאִמּוֹ, אָנוּס וְכָפוּף וּבוֹכֶה.
“Jacob said to Rebecca his mother: Behold, Esau my brother is a hairy [sa’ir] man” – a demon-like man, just as it says: “Demons [se’irim] will dance there” (Isaiah 13:21). “And I am a man of smooth [ḥalak] skin” –just as it says: “For the Lord's portion [ḥelek] is His people” (Deuteronomy 32:9).
Rabbi Levi said: This is analogous to one with a full head of hair and a bald person who were standing at the edge of the threshing floor. The chaff went up onto the one with the full head of hair and became entangled in his hair. The chaff went up onto the bald person, and he placed his hand on his head and removed it. So, Esau the wicked is sullied with iniquities all the days of the year, and he has no means with which to gain atonement. But Jacob is sullied with iniquities all the days of the year, comes Yom Kippur, and he has the means with which to gain atonement, as it is stated: “For on this day he shall atone” (Leviticus 16:30).
Rabbi Yitzḥak said: This is not related to that and that is not related this. Rather, “the goat shall bear upon itself” (Leviticus 16:22) – this is Esau, as it is stated: “Behold, Esau my brother is a hairy [sa’ir] man.” “All their iniquities [avonotam]” (Leviticus 16:22) – the iniquities of the simple man [avonot tam], as it is stated: “Jacob was a simple [tam] man” (Genesis 25:27).
“Perhaps my father will feel me, and I will be in his eyes as a deceiver, and I will bring upon myself a curse, and not a blessing” (Genesis 27:12).
“Perhaps my father will feel me, and I will be in his eyes as a deceiver [metate’a]” – like a dead man [met], an aberration [to’eh], and an idolater.
“I will bring upon myself a curse” – even the one blessing that he is destined to bestow at the end, he will not bestow it upon me.
“His mother said to him: Your curse is upon me, my son; only heed my voice, and go, take for me” (Genesis 27:13).
“His mother said to him: Your curse is upon me, my son” – Rabbi Abba bar Kahana said: Adam, who sinned, was it not his mother that was cursed, as it is stated: “The ground is cursed on your account”? (Genesis 3:17). You, too, “your curse is upon me, my son.” Rabbi Yitzḥak said: [Rebecca said:] ‘It is incumbent upon me to enter and say to your father: Jacob is righteous and Esau is wicked.’
“He went, took, and brought to his mother, and his mother made tasty food, like that his father likes” (Genesis 27:14).
“He went, took, and brought to his mother” – compelled, coerced, and weeping.
וַתִּקַּח רִבְקָה אֶת בִּגְדֵי עֵשָׂו בְּנָהּ הַגָּדֹל הַחֲמֻדֹת (בראשית כז, טו), מַה שֶּׁחָמַד מִנִּמְרֹד וַהֲרָגוֹ וּנְטָלָן, הֲדָא הוּא דִכְתִיב (משלי יב, יב): חָמַד רָשָׁע מְצוֹד רָעִים. (בראשית כז, טו): אֲשֶׁר אִתָּהּ בַּבָּיִת, שֶׁבָּהֶן הָיָה מְשַׁמֵּשׁ אֶת אָבִיו. אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל כָּל יָמַי הָיִיתִי מְשַׁמֵּשׁ אֶת אַבָּא וְלֹא שִׁמַּשְׁתִּי אוֹתוֹ אֶחָד מִמֵּאָה שֶׁשִּׁמֵּשׁ עֵשָׂו אֶת אָבִיו, אֲנִי בְּשָׁעָה שֶׁהָיִיתִי מְשַׁמֵּשׁ אֶת אַבָּא הָיִיתִי מְשַׁמְּשׁוֹ בִּבְגָדִים מְלֻכְלָכִין, וּבְשָׁעָה שֶׁהָיִיתִי יוֹצֵא לַדֶּרֶךְ הָיִיתִי יוֹצֵא בִּבְגָדִים נְקִיִּים, אֲבָל עֵשָׂו בְּשָׁעָה שֶׁהָיָה מְשַׁמֵּשׁ אֶת אָבִיו לֹא הָיָה מְשַׁמְּשׁוֹ אֶלָּא בְּבִגְדֵי מַלְכוּת, אָמַר אֵין כְּבוֹדוֹ שֶׁל אַבָּא לִהְיוֹת מְשַׁמְּשׁוֹ אֶלָּא בְּבִגְדֵי מַלְכוּת, הֲדָא הוּא דִכְתִיב: אֲשֶׁר אִתָּה בַּבָּיִת, כַּמָּה נָשִׁים הָיוּ לוֹ וְאַתְּ אֲמַרְתְּ אֲשֶׁר אִתָּהּ בַּבָּיִת, אֶלָּא דַּהֲוָה יָדַע מַאי עוֹבָדֵיהוֹן. אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא עוֹבָדָא הֲוָה בַּהֲדָא סִיעָא דִּפְרִיצִין בַּהֲדָהּ כְּפַר חַטְיָאה, דַּהֲווֹן נְהִיגִין אָכְלִין וְשָׁתִין בִּכְנִשְׁתָּא כָּל פַּתֵּי רַמְשָׁא דְּשַׁבָּא, מִן דַּהֲווֹן אָכְלִין הֲווֹ נָסְבִין גַּרְמַיָּא וּמְסַלְּקֵי יַתְהוֹן עַל סָפְרָא, חַד מִנְּהוֹן דְּמַךְ, אֲמַרוּ לֵיהּ לְמַאן אַתְּ מַפְקֵיד עַל בְּנָךְ לְשָׁמְרוֹ, אֲמַר לְהוֹן לְסָפְרָא. וַהֲלֹא כַּמָּה רְחִימִין הָיוּ לוֹ וְהוּא אוֹמֵר לְסָפְרָא, אֶלָּא דַּהֲוָה יָדַע מָה עוֹבָדֵיהוֹן וּדְסָפְרָא הֵיךְ מִנְּהוֹן טָב, כָּךְ כַּמָּה נָשִׁים הָיוּ לוֹ וְאַתְּ אֲמַרְתְּ אֲשֶׁר אִתָּהּ בַּבָּיִת, אֶלָּא דַּהֲוָה יָדַע מָה עוֹבָדֵיהוֹן.
“Rebecca took the fine [haḥamudot] garments of Esau, her elder son” – what he had coveted [sheḥamad] from Nimrod, and he killed him and took them. That is what is written: “The wicked covets the prey of the evil” (Proverbs 12:12).
“That were with her in the house” – in them he would attend his father. Rabban Shimon ben Gamliel said: I attended my father all my days, and I did not attend him one one-hundredth of what Esau attended his father. When I would attend my father, I attended him with dirty garments, but when I would go out on the road, I would go out with clean garments. But Esau, when he would attend his father, he would attend him only with royal garments. He said: ‘It is not in keeping with Father’s honor to attend him in anything other than royal garments.’ That is what is written: “That were with her in the house.”
How many wives did he [Esau] have, and you say: “That were with her in the house”? It is because he [Esau] knew what their [his wives’] actions were. Rabbi Abba bar Kahana said: There was an incident involving a group of scoundrels in that Kefar Ḥatya, who were accustomed to eat and drink in the synagogue every Shabbat eve. When they finished eating they would take the bones and cast them on the scribe. One of them was dying; they said to him: ‘To whom do you wish to entrust your son?’ He said to them: ‘To the scribe.’ But, how many friends did he have, but he said: ‘To the scribe’? It is, rather, that he knew what their actions were, and that the scribe was much better than they were. So, how many wives did he have, and the verse says: “That were with her in the house”? It is because he knew what their actions were.
וְאֵת עֹרֹת גְּדָיֵי הָעִזִּים (בראשית כז, טז), אָמַר רַבִּי יוֹחָנָן תְּרֵי אֶדְרָעִין דַּאֲבוּנַן יַעֲקֹב כִּתְרֵין עַמּוּדִין דִּיפָרָא סוֹפָא, וְאַתְּ אֲמַרְתְּ הִלְבִּישָׁה עַל יָדָיו, אֶלָּא חַיְטַתְהוֹן. רַבִּי הוּנָא בְּשֵׁם רַבִּי יוֹסֵי אָמַר שְׁנֵי תְּמִידִים שֶׁהָיוּ יִשְׂרָאֵל מַקְרִיבִים בֶּחָג, הָיוּ מַרְכִּיבִין אוֹתָן עַל שְׁנֵי הוֹגְנִין, וְהָיוּ רַגְלֵיהֶם שְׁפוּפוֹת בָּאָרֶץ. רַב הוּנָא בְּשֵׁם רַבִּי יוֹסֵי אָמַר, קִנָּמוֹן הַזֶּה הָיָה גָּדוֹל בְּאֶרֶץ יִשְׂרָאֵל וְהָיוּ עִזִּים וּצְבָיִים מַגִּיעִים לְרֹאשׁוֹ שֶׁל אִילָן וְאוֹכְלִים מִמֶּנּוּ. אָמַר רַבִּי חֲנִינָא וַהֲלֹא עֲגָלִים נִשְׁחָטִים בְּאֶרֶץ יִשְׂרָאֵל, וְזֵיתִים נִקְצָצִים, וְעָפָר שֶׁבֶּהָרִים, מַעֲשֵׂה נִסִּים הֵם. אָמַר רַבִּי מוֹנָא הַכֹּל מַעֲשֵׂי נִסִּים. (בראשית כז, יז): וַתִּתֵּן אֶת הַמַּטְעַמִּים וְאֶת הַלֶּחֶם, לִוְתָה אוֹתוֹ עַד הַפֶּתַח, אָמְרָה עַד כָּאן הָיִיתִי חַיֶּבֶת לְךָ, מִכָּאן וָאֵילָךְ בָּרְיָךְ יְקוּם לָךְ.
“And the hides of the goat kids” – Rabbi Yoḥanan said: The two arms of our patriarch Jacob were like two pillars of marble, and you say “she placed on his arms”? It is, rather, that she sewed them. Rabbi Huna said in the name of Rabbi Yosei: The two daily offerings that Israel would sacrifice on the Festival, they would place them on young camels, and their legs would drag on the ground. Rabbi Huna said in the name of Rabbi Yosei: This cinnamon tree that would grow in the Land of Israel, and goats and gazelles would reach the top of the tree and eat from it. Rabbi Ḥanina said: But are calves not slaughtered in the Land of Israel, and olive trees hewn, and fertile soil on the mountains? These were miraculous acts. Rabbi Mona said: They are all miraculous acts.
“She gave the delicacies and the bread that she prepared into the hand of Jacob her son” (Genesis 27:17).
“She gave the delicacies and the bread” – she accompanied him until the entrance. She said: ‘To this point I was obligated to you, from here on, your Creator will stand with you.’
וַיָּבֹא אֶל אָבִיו וַיֹּאמֶר אָבִי וגו' אָנֹכִי עֵשָׂו בְּכֹרֶךְ (בראשית כז, יח יט), אָמַר רַבִּי לֵוִי אָנֹכִי עָתִיד לְקַבֵּל עֲשֶׂרֶת הַדִּבְּרוֹת, אֲבָל עֵשָׂו בְּכֹרֶךְ. (בראשית כז, יט): קוּם נָא שְׁבָה, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְיַעֲקֹב אַתָּה אָמַרְתָּ קוּם נָא שְׁבָה, חַיֶּיךָ בּוֹ בַּלָּשׁוֹן אֲנִי פּוֹרֵעַ לְךָ, שֶׁנֶּאֱמַר (במדבר י, לה): קוּמָה ה' וְיָפֻצוּ אֹיְבֶיךָ. (משלי יג, כג): וְיֵשׁ נִסְפֶּה בְּלֹא מִשְׁפָּט, זֶה עֵשָׂו, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְעֵשָׂו, אַתָּה אָמַרְתָּ (בראשית כז, לא): יָקֻם אָבִי, גַּדָּא דַּעֲבוֹדַת כּוֹכָבִים דְּאַתְּ קָאֵים, חַיֶּיךָ בּוֹ אַף אֲנִי בּוֹ בַּלָּשׁוֹן אֲנִי פּוֹרֵעַ לְךָ (תהלים סח, ב): יָקוּם אֱלֹהִים יָפוּצוּ אוֹיְבָיו.
“Jacob said to his father: I am Esau your firstborn; I did as you spoke to me. Arise please, sit and eat from my game, so that your soul will bless me” (Genesis 27:19).
“He came to his father, and said…I am Esau your firstborn” – Rabbi Levi said: I am destined to receive the Ten Commandments, but Esau is your firstborn.
“Arise please, sit” – the Holy One blessed be He said to Jacob: ‘You said: “Arise please, sit.” As you live, I will repay you,’ as it is stated: “Arise Lord, and may Your enemies be dispersed” (Numbers 10:35). “Some are swept away without justice” (Proverbs 13:23) – this is Esau. The Holy One blessed be He said to Esau: ‘You said: “let my father arise” (Genesis 27:31) – like an idolic talisman which you stand up? As you live, with that same expression, I will exact retribution against you’: “May God arise and His enemies scatter” (Psalms 68:2).
וַיֹּאמֶר יִצְחָק אֶל בְּנוֹ מַה זֶּה מִהַרְתָּ לִמְצֹא בְּנִי (בראשית כז, כ), מִהַרְתָּ לִמְצֹא אֶת הַבְּרָכָה בְּנִי, אָבִיךָ נִתְבָּרֵךְ בֶּן שִׁבְעִים וְחָמֵשׁ שָׁנִים, וְאַתָּה בֶּן שִׁשִּׁים וְשָׁלשׁ שָׁנִים, (בראשית כז, כ): וַיֹּאמֶר כִּי הִקְרָה ה' אֱלֹהֶיךָ לְפָנָי, רַבִּי יוֹחָנָן וְרֵישׁ לָקִישׁ, חַד מִנְּהוֹן אֲמַר אִם לְקָרְבָּנְךָ הִמְצִיא לְךָ הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (בראשית כב, יג): וַיִּשָּׂא אַבְרָהָם אֶת עֵינָיו וַיַּרְא וְהִנֵּה אַיִל, לְמַאֲכָלְךָ עַל אַחַת כַּמָּה וְכַמָּה. וְאוֹחֲרָנָא אֲמַר אִם לְזִוּוּגְךָ הִמְצִיא לְךָ, דִּכְתִיב (בראשית כד, יב): הַקְרֵה נָא לְפָנַי הַיּוֹם, וּכְתִיב (בראשית כד, סג): וַיַּרְא וְהִנֵּה גְמַלִּים בָּאִים, לְמַאֲכָלְךָ עַל אַחַת כַּמָּה וְכַמָּה, כִּי הִקְרָה ה' אֱלֹהֶיךָ לְפָנָי, רַבִּי יוֹחָנָן אָמַר לְעוֹרְבָא דְּאַיְתֵי נוּרָא עַל קִנֵּיהּ, בְּשָׁעָה שֶׁאָמַר כִּי הִקְרָה ה' אֱלֹהֶיךָ לְפָנָי, אָמַר יִצְחָק יוֹדֵעַ אֲנִי שֶׁאֵין עֵשָׂו מַזְכִּיר שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, זֶה מַזְכִּיר, אֵין זֶה עֵשָׂו אֶלָּא יַעֲקֹב, כֵּיוָן שֶׁאָמַר יִצְחָק לְיַעֲקֹב (בראשית כז, כא): גְּשָׁה נָּא וַאֲמֻשְׁךָ בְּנִי, נִשְׁפְּכוּ מַיִם עַל שׁוֹקָיו וְהָיָה לִבּוֹ רָפֶה כַּשַּׁעֲוָה, וְזִמֵּן לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא שְׁנֵי מַלְאָכִים אֶחָד מִימִינוֹ וְאֶחָד מִשְּׂמֹאלוֹ, וְהָיוּ אוֹחֲזִין אוֹתוֹ בְּמַרְפֵּקוֹ כְּדֵי שֶׁלֹא יִפֹּל, הֲדָא הוּא דִכְתִיב (ישעיה מא, י): אַל תִּשְׁתָּע כִּי אֲנִי אֱלֹהֶיךָ, אַל תִּשְׁוָע.
“Isaac said to Jacob: Please approach, that I may feel you, my son, are you my son Esau or not?” (Genesis 27:21).
“Isaac said to his son: How is it that you were so quick to find it, my son?” – you were so quick to find the blessing, my son? Your father was blessed at seventy five years old, and you are sixty-three years old.
“And he said: Because the Lord your God coordinated it before me” – Rabbi Yoḥanan and Reish Lakish, one of them said: If for your offering, the Holy One blessed be He provided for you, as it is stated: “Abraham lifted his eyes and saw that behold, there was a ram” (Genesis 22:13); for your food, all the more so. The other said: If for your mate He provided for you, as it is stated: “Please arrange it for me today” (Genesis 24:12), and it is written: “Behold, he saw camels coming” (Genesis 24:63); for your food, all the more so.
“And he said: Because the Lord your God coordinated it before me” – Rabbi Yoḥanan said: This is analogous to a raven that brought fire to its nest. When he said: “Because the Lord your God coordinated it before me,” Isaac said: ‘I know that Esau would not mention the name of the Holy One blessed be He; this one mentions. This is not Esau, but Jacob.’ When Isaac said to Jacob: “Please approach, that I may feel you, my son,” water spilled on his [Jacob's] thighs, and his heart was as soft as wax. The Holy One blessed be He appointed two angels for him, one to his right and one to his left, and they were holding his elbow so he would not fall. That is what is written: “Do not waver [tishta], as I am your God” (Isaiah 41:10) – do not become wax [tishva].
וַיִּגַּשׁ יַעֲקֹב אֶל יִצְחָק וגו' הַקֹּל קוֹל יַעֲקֹב (בראשית כז, כב), הָא קוֹל דְּקָל חַכִּים וְיָדַיָּה דְּמַשְׁלַחִין מִיתִין. דָּבָר אַחֵר, הַקֹּל קוֹל יַעֲקֹב, אֵין יַעֲקֹב שׁוֹלֵט אֶלָּא בְּקוֹלוֹ, הַקֹּל קוֹל יַעֲקֹב וְהַיָּדַיִם יְדֵי עֵשָׂו, אֵין עֵשָׂו שׁוֹלֵט אֶלָּא בַּיָּדָיִם. דָּבָר אַחֵר, הַקֹּל קוֹל יַעֲקֹב, אָמַר רַבִּי פִּנְחָס קוֹלוֹ שֶׁל יַעֲקֹב מַכְנִיס, וְהַיָּדַיִם יְדֵי עֵשָׂו, מְרַמֵּז לֵיהּ וְהוּא אָתֵי. דָּבָר אַחֵר, הַקֹּל קוֹל יַעֲקֹב, אָמַר רַבִּי בֶּרֶכְיָה בְּשָׁעָה שֶׁיַּעֲקֹב מַרְכִּין בְּקוֹלוֹ, יְדֵי עֵשָׂו שׁוֹלְטוֹת, דִּכְתִיב (שמות טו, כד): וַיִּנוּ כָּל הָעֵדָה, (שמות יז, ח): וַיָּבֹא עֲמָלֵק, וּבְשָׁעָה שֶׁהוּא מְצַפְצֵף בְּקוֹלוֹ אֵין הַיָּדַיִם יְדֵי עֵשָׂו, אֵין יְדֵי עֵשָׂו שׁוֹלְטוֹת. אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא לֹא עָמְדוּ פִּילוֹסוֹפִין בָּעוֹלָם כְּבִלְעָם בֶּן בְּעוֹר וּכְאַבְנִימוֹס הַגַּרְדִּי, נִתְכַּנְסוּ כָּל עוֹבְדֵי כּוֹכָבִים אֶצְלוֹ, אָמְרוּ לוֹ תֹּאמַר שֶׁאָנוּ יְכוֹלִים לִזְדַּוֵּג לְאֻמָּה זוֹ, אָמַר לְכוּ וְחִזְּרוּ עַל בָּתֵּי כְנֵסִיּוֹת וְעַל בָּתֵּי מִדְרָשׁוֹת שֶׁלָּהֶן, וְאִם מְצָאתֶם שָׁם תִּינוֹקוֹת מְצַפְצְפִין בְּקוֹלָן אֵין אַתֶּם יְכוֹלִים לְהִזְדַּוֵּג לָהֶם, שֶׁכָּךְ הִבְטִיחָן אֲבִיהֶן וְאָמַר לָהֶם, הַקֹּל קוֹל יַעֲקֹב, בִּזְמַן שֶׁקּוֹלוֹ שֶׁל יַעֲקֹב מָצוּי בְּבָתֵּי כְנֵסִיּוֹת אֵין הַיָּדַיִם יְדֵי עֵשָׂו, וְאִם לָאו, הַיָּדַיִם יְדֵי עֵשָׂו, אַתֶּם יְכוֹלִים לָהֶם. הַקֹּל קוֹל יַעֲקֹב, בְּפִילֶגֶשׁ בַּגִּבְעָה (שופטים כא, יח): אָרוּר נֹתֵן אִשָּׁה לְבִנְיָמִין. הַקֹּל קוֹל יַעֲקֹב, בִּימֵי יָרָבְעָם, קוֹל בְּכִי שֶׁהָרְגוּ מֵהֶם חֲמֵשׁ מֵאוֹת אֶלֶף, הֲדָא הוּא דִכְתִיב (דברי הימים ב יג, כ): וְלֹא עָצַר כֹּחַ יָרָבְעָם, אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן מָה אַתְּ סָבוּר שֶׁיָּרָבְעָם נִגַף, וַהֲלֹא לֹא נִגַּף אֶלָּא אֲבִיָה, וְלָמָּה נִגַּף, רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר עַל יְדֵי שֶׁהֶעֱבִיר הַכָּרַת פָּנִים שֶׁל יִשְׂרָאֵל, דִּכְתִיב (ישעיה ג, ט): הַכָּרַת פְּנֵיהֶם עָנְתָה בָּם. וְרַבִּי לֵוִי אָמַר עַל יְדֵי שֶׁהֶעֱמִיד עֲלֵיהֶם שׁוֹמְרִים שְׁלשָׁה יָמִים עַד שֶׁנִּתְקַלְקְלָה צוּרָתָן, דִּתְנַן אֵין מְעִידִין אֶלָּא עַל פַּרְצוּף פָּנִים עִם הַחֹטֶם, אַף עַל פִּי שֶׁיֵּשׁ סִימָנִין בְּגוּפוֹ וּבְכֵלָיו. וְאֵין מְעִידִים אֶלָּא עַד שְׁלשָׁה יָמִים. עֲלֵיהֶם הוּא אוֹמֵר (ירמיה טו, ח): עָצְמוּ לִי אַלְמְנוֹתָו מֵחוֹל יַמִּים, רַבִּי יוֹחָנָן וְרֵישׁ לָקִישׁ וְרַבָּנָן, רַבִּי יוֹחָנָן אָמַר עַל שֶׁבִּזָּה לַאֲחִיָּה הַשִּׁילוֹנִי, שֶׁנֶּאֱמַר (מלכים א כא, י): וְעִמָּכֶם אֲנָשִׁים בְּנֵי בְלִיַּעַל, קָרָא לַאֲחִיָּה הַשִּׁילוֹנִי בְּלִיַּעַל. רֵישׁ לָקִישׁ אָמַר עַל שֶׁחִסְדָּם בָּרַבִּים, שֶׁנֶּאֱמַר (דברי הימים ב יג, ח): וְאַתֶּם הָמוֹן רָב וְעִמָּכֶם עֶגְלֵי זָהָב. וְרַבָּנָן אָמְרֵי עַל שֶׁבָּאת עֲבוֹדַת כּוֹכָבִים לְיָדוֹ וְלֹא בִּטְלָהּ, שֶׁנֶּאֱמַר (דברי הימים ב יג, יט): וַיִּרְדֹּף אֲבִיָּה אַחֲרֵי יָרָבְעָם, וּכְתִיב (דברי הימים ב יג, יט): וַיִּלְכֹּד מִמֶּנּוּ עָרִים אֶת בֵּית אֵל וְאֶת בְּנוֹתֶיהָ. וּכְתִיב (מלכים א יכ, כט): וַיָּשֶׂם אֶת הָאֶחָד בְּבֵית אֵל. וַהֲרֵי דְבָרִים קַל וָחֹמֶר, וּמָה אִם מֶלֶךְ עַל יְדֵי שֶׁהוֹנָה מֶלֶךְ כָּמוֹהוּ עֲנָשׁוֹ הַכָּתוּב וְנִגַּף, הֶדְיוֹט שֶׁהוּא מוֹנֶה הֶדְיוֹט עַל אַחַת כַּמָּה וְכַמָּה.
“Jacob approached Isaac…The voice is the voice of Jacob” – this voice is the voice of a wise man, but his hands are those that flay dead animals.
Another matter, “the voice is the voice of Jacob” – Jacob rules only with his voice. “The voice is the voice of Jacob, but the hands are the hands of Esau” – Esau rules only with his hands.
Another matter, “the voice is the voice of Jacob” – Rabbi Pinḥas said: The voice of Jacob withdraws into itself. “But the hands are the hands of Esau” – He signals to him and he comes.
Another matter, “the voice is the voice of Jacob” – Rabbi Berekhya said: When Jacob murmurs with his voice, the hands of Esau dominate, as it is written: “the people complained,” (Exodus 15:24), “Amalek came” (Exodus 17:8). But when he calls loudly with his voice, the hands are not the hands of Esau, the hands of Esau do not dominate. Rabbi Abba bar Kahana said: No philosophers stood in the world like Bilam son of Beor and like Avnimos the weaver. All the idolaters gathered before him. They said to him: ‘Do you say that we can confront this nation?’ He said: ‘Go and circulate among their synagogues and study halls; if you find children there crying out, you will not be able to confront them, as this is what their ancestor promised them: “The voice is the voice of Jacob” – when the voice of Jacob is found in the synagogues, the hands are not the hands of Esau, but if not, “the hands are the hands of Esau” – you can overcome them.’
“The voice is the voice of Jacob” – in the case of the concubine in Giva –“cursed is he who gives a wife to Benjamin” (Judges 21:18).
“The voice is the voice of Jacob” – in the days of Yerovam. The sound of weeping because they killed five hundred thousand among them, as it is written – “Yerovam did not gain strength again [in the days of Aviya; and the Lord afflicted him, and he died]” (II Chronicles 13:20). Rabbi Shmuel bar Naḥman said: What do you think; that Yerovam was afflicted? But was it not Aviya who was afflicted? Why was he afflicted? Rabbi Abba bar Kahana said: It is because he defaced the identifying features of Israel’s faces, as it is written: “The expression of their faces testifies against them” (Isaiah 3:9). Rabbi Levi said: Because he positioned guards over them for three days until their form decayed, as we learned: One may testify only about the countenance of the face with the nose, even if there are distinguishing marks on his body and his belongings…and one may testify only up to three days. In their regard he says: “Their widows proliferated for Me beyond the sand of the seas” (Jeremiah 15:8). Rabbi Yoḥanan, Reish Lakish, and the Rabbis, Rabbi Yoḥanan said: Because he denigrated Aḥiya the Shilonite, as it is stated: "[Worthless and] wicked people [gathered around him]” (II Chronicles 13:7) – he called Aḥiya the Shilonite wicked. Reish Lakish said: Because he humiliated them publicly, as it is stated: “You are a great multitude, and with you are the golden calves” (II Chronicles 13:8). The Rabbis said: It is because an idol came into his possession and he did not nullify it, as it is stated: “Aviya pursued Yerovam” (II Chronicles 13:19), and it is written: “And captured cities from him: Beit El and its environs” (II Chronicles 13:19), and it is written: “He placed one in Beit El” (I Kings 12:29). The matters can be derived a fortiori: If a king, because he mistreated a king like him, the verse punished him and he was defeated, a commoner who mistreats a commoner, all the more so.
דָּבָר אַחֵר, הַקֹּל קוֹל יַעֲקֹב, הָא קוֹלוֹ מְשַׁתֵּק אֶת הָעֶלְיוֹנִים וְאֶת הַתַּחְתּוֹנִים. רַבִּי רְאוּבֵן אָמַר כְּתִיב (יחזקאל א, כה): בְּעָמְדָם תְּרַפֶּינָה כַנְפֵיהֶן. בְּעָמְדָם וְכִי יֵשׁ יְשִׁיבָה לְמַעְלָה, לֹא כֵן אָמַר רַבִּי שְׁמוּאֵל אֵין יְשִׁיבָה לְמַעְלָה, שֶׁנֶּאֱמַר (יחזקאל א, ז): וְרַגְלֵיהֶם רֶגֶל יְשָׁרָה, אֵין לָהֶם קְפִיצִים (דניאל ז, טז): קִרְבֵת עַל חַד מִן קָאֲמַיָּא, מַה הוּא דֵין לְשׁוֹן קָאֲמַיָּא, קְיָמַיָּא. (ישעיה ו, ב): שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ, (דברי הימים ב יח, יח): וְכָל צְבָא הַשָּׁמַיִם עֹמְדִים, וְאַתְּ אֲמַרְתְּ בְּעָמְדָם, אֶתְמְהָא. וּמָה הִיא בְּעָמְדָם, בָּא עָם דֹּם. בְּשָׁעָה שֶׁיִּשְׂרָאֵל אוֹמְרִין שְׁמַע יִשְׂרָאֵל הַמַּלְאָכִים שׁוֹתְקִין, וְאַחַר כָּךְ תְּרַפֶּינָה כַנְפֵיהֶן, וּמָה הֵן אוֹמְרִין (יחזקאל ג, יב): בָּרוּךְ כְּבוֹד ה' מִמְּקוֹמוֹ, וּבָרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ. רַבִּי לֵוִי אָמַר (איוב לח, ז): בְּרָן יַחַד כּוֹכְבֵי בֹקֶר וַיָּרִיעוּ כָּל בְּנֵי אֱלֹהִים, מַה שֶּׁזַּרְעוֹ שֶׁל יַעֲקֹב שֶׁנִּמְשַׁל לַכּוֹכָבִים מְקַלְּסִין, דִּכְתִיב בְּהוֹן (דניאל יב, ג): וּמַצְדִּיקֵי הָרַבִּים כַּכּוֹכָבִים, וְאַחַר כָּךְ וַיָּרִיעוּ כָּל בְּנֵי אֱלֹהִים, אֵלּוּ מַלְאֲכֵי הַשָּׁרֵת, מָה הֵן אוֹמְרִין בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ. רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר כְּתִיב (יחזקאל ג, יב): וַתִּשָּׂאֵנִי רוּחַ וָאֶשְׁמַע אַחֲרַי קוֹל רַעַשׁ גָּדוֹל וגו'. רַעַשׁ גָּדוֹל, אֶתְמְהָא, אֶלָּא מִשֶּׁקִּלַּסְתִּי אֲנִי וַחֲבֵרִי, וְאַחַר כָּךְ וָאֶשְׁמַע אַחֲרַי קוֹל רַעַשׁ גָּדוֹל בָּרוּךְ כְּבוֹד ה' מִמְקוֹמוֹ, וּמָה הֵם אוֹמְרִים, בָּרוּךְ שֵׁם. רַבִּי יְהוּדָה בַּר אִלָּעִי הָיָה דוֹרֵשׁ הַקּוֹל קוֹלוֹ שֶׁל יַעֲקֹב מְצַוַּחַת מִמַּה שֶּׁעָשׂוּ לוֹ הַיָּדַיִם יְדֵי עֵשָׂו. אָמַר רַבִּי יוֹחָנָן קוֹלוֹ שֶׁל אַדְרִיָּנוּס קֵיסָר שֶׁהָרַג בְּבֵיתָר שְׁמוֹנִים אֶלֶף רִבּוֹא בְּנֵי אָדָם.
Another matter, “the voice is the voice of Jacob” – his voice silences the celestial beings and the earthly beings. Rabbi Reuven said: It is written: “When they stood, their wings would slacken” (Ezekiel 1:25). “When they stood” – is there sitting on High? Did Rabbi Shmuel not say: There is no sitting on High, as it is stated: “Their legs were a straight leg” (Ezekiel 1:7). They have no joints – “I approached one of those angels [kamaya]” (Daniel 7:16). What is this expression kamaya? It is standing [kayamaya]. “Seraphim were standing above Him” (Isaiah 6:2). “[He said: Therefore, hear the word of the Lord. I saw the Lord sitting on His throne,] and all the host of the heavens were standing [to His right and His left]” (II Chronicles 18:18), and you say: “When they stood”? I wonder. What is “when they stood [beomdam]”? When the nation comes, [there is] silence [ba am dom]. When Israel recites Shema Yisrael, the angels are silent, and then their wings would slacken. What do they recite? “Blessed is the glory of the Lord from His place” (Ezekiel 3:12), and blessed is the name of the glory of His kingdom.
Rabbi Levi said: “When the morning stars sang together, and all the children of the great shouted” (Job 38:7) what the offspring of Jacob, who was likened to the stars, laud, as it is written in their regard: “Those who lead the multitudes to righteousness, like the stars” (Daniel 12:3). Then, “all the children of the great shouted” – these are the ministering angels. What do they recite? “Blessed is the glory of the Lord from His place” (Ezekiel 3:12). Rabbi Shmuel bar Naḥman said: It is written: “A wind lifted me, and I heard behind me the sound of a great noise…” (Ezekiel 3:12). “Great noise” – I wonder. Rather, after I and my counterparts lauded, then, “ I heard behind me the sound of a great noise: Blessed is the glory of the Lord from His place.” What do they recite? Blessed is the name. Rabbi Yehuda bar Ilai would expound: “The voice is the voice of Jacob” screaming because of what “the hands are the hands of Esau” did to him. Rabbi Yoḥanan said: The voice [of Jacob, due to] the emperor Hadrian who killed eight hundred million people in Beitar.
וְלֹא הִכִּירוֹ (בראשית כז, כג), בְּשָׁעָה שֶׁהָיוּ רְשָׁעִים עוֹמְדִים מִמֶּנּוּ לֹא הִכִּירוֹ. (בראשית כז, כו): וַיֹּאמֶר גְּשָׁה נָּא וּשְׁקָה לִּי, אָמַר לוֹ אַתְּ נוֹשְׁקֵנִי בַּקְּבוּרָה וְאֵין אַחֵר נוֹשְׁקֵנִי בַּקְּבוּרָה. (בראשית כז, כז): וַיִּגַּשׁ וַיִּשַּׁק לוֹ וַיָּרַח אֶת רֵיחַ בְּגָדָיו, אָמַר רַבִּי יוֹחָנָן אֵין לְךָ דָּבָר שֶׁרֵיחוֹ קָשֶׁה מִן הַשֶּׁטֶף הַזֶּה שֶׁל עִזִּים וְאַתְּ אֲמַרְתְּ וַיָּרַח אֶת רֵיחַ בְּגָדָיו וַיְבָרֲכֵהוּ, אֶלָּא בְּשָׁעָה שֶׁנִּכְנַס אָבִינוּ יַעֲקֹב אֵצֶל אָבִיו נִכְנְסָה עִמּוֹ גַּן עֵדֶן, הֲדָא הוּא דַּאֲמַר לֵיהּ (בראשית כז, כז): רְאֵה רֵיחַ בְּנִי כְּרֵיחַ שָׂדֶה, וּבְשָׁעָה שֶׁנִּכְנַס עֵשָׂו אֵצֶל אָבִיו נִכְנְסָה עִמּוֹ גֵּיהִנֹּם, הֵיאךְ מָה דְאַתְּ אָמַר (משלי יא, ב): בָּא זָדוֹן וַיָּבֹא קָלוֹן. דָּבָר אַחֵר, וַיָּרַח אֶת רֵיחַ בְּגָדָיו וַיְבָרֲכֵהוּ, כְּגוֹן יוֹסֵף מְשִׁיתָא וְיָקוּם אִישׁ צְרוֹרוֹת. יוֹסֵף מְשִׁיתָא, בְּשָׁעָה שֶׁבִּקְּשׁוּ שׂוֹנְאִים לְהִכָּנֵס לְהַר הַבַּיִת אָמְרוּ יִכָּנֵס מֵהֶם וּבָהֶם תְּחִלָּה, אֲמָרִין לֵיהּ עוּל וּמַה דְּאַתְּ מַפִּיק דִּידָךְ, נִכְנַס וְהוֹצִיא מְנוֹרָה שֶׁל זָהָב, אָמְרוּ לוֹ אֵין דַּרְכּוֹ שֶׁל הֶדְיוֹט לְהִשְׁתַּמֵּשׁ בָּזוֹ, אֶלָּא עוּל זְמַן תִּנְיָנוּת וּמַה דְּאַתְּ מַפִּיק דִּידָךְ, וְלֹא קִבֵּל עָלָיו. אָמַר רַבִּי פִּינְחָס נָתְנוּ לוֹ מֶכֶס שָׁלשׁ שָׁנִים, וְלֹא קִבֵּל עָלָיו, אָמַר לֹא דַּיִּי שֶׁהִכְעַסְתִּי לֵאלֹהַי פַּעַם אַחַת אֶלָּא שֶׁאַכְעִיסֶנּוּ פַּעַם שְׁנִיָּה. מֶה עָשׂוּ לוֹ נָתְנוּ אוֹתוֹ בַּחֲמוֹר שֶׁל חָרָשִׁים וְהָיוּ מְנַסְּרִים בּוֹ, הָיָה מְצַוֵּחַ וְאוֹמֵר וַוי אוֹי אוֹי שֶׁהִכְעַסְתִּי לְבוֹרְאִי. וְיָקוּם אִישׁ צְרוֹרוֹת הָיָה בֶּן אֲחוֹתוֹ שֶׁל רַבִּי יוֹסֵי בֶּן יוֹעֶזֶר אִישׁ צְרֵידָה, וַהֲוָה רָכֵיב סוּסְיָא בְּשַׁבְּתָא אֲזַל קוֹמֵי שָׁרִיתָא לְמִצְטַבָּלָא, אֲמַר לֵיהּ חֲמֵי סוּסִי דְּאַרְכְּבִי מָרִי וַחֲמֵי סוּסָךָ דְּאַרְכְּבֵךְ מָרָךְ. אָמַר לוֹ אִם כָּךְ לְמַכְעִיסָיו קַל וָחֹמֶר לְעוֹשֵׂי רְצוֹנוֹ, אָמַר לוֹ עָשָׂה אָדָם רְצוֹנוֹ יוֹתֵר מִמְּךָ, אָמַר לוֹ וְאִם כָּךְ לְעוֹשֵׂי רְצוֹנוֹ קַל וָחֹמֶר לְמַכְעִיסָיו. נִכְנַס בּוֹ הַדָּבָר כְּאֶרֶס שֶׁל עַכְנָא, הָלַךְ וְקִיֵּם בְּעַצְמוֹ אַרְבַּע מִיתוֹת בֵּית דִּין, סְקִילָה, שְׂרֵפָה, הֶרֶג וְחֶנֶק, מֶה עָשָׂה, הֵבִיא קוֹרָה נְעָצָהּ בָּאָרֶץ וְקָשַׁר בָּהּ נִימָא וְעָרַךְ הָעֵצִים וְהִקִּיפָן גָּדֵר שֶׁל אֲבָנִים, וְעָשָׂה מְדוּרָה לְפָנֶיהָ וְנָעַץ אֶת הַחֶרֶב בָּאֶמְצַע וְהִצִּית הָאוּר תַּחַת הָעֵצִים מִתַּחַת הָאֲבָנִים, וְנִתְלָה בַּקּוֹרָה וְנֶחְנַק, קִדְּמַתּוֹ הָאֵשׁ, נִפְסְקָה הַנִּימָה, נָפַל לָאֵשׁ, קִדְּמַתּוֹ חֶרֶב וְנָפַל עָלָיו גָּדֵר וְנִשְׂרַף. נִתְנַמְנֵם יוֹסֵי בֶּן יוֹעֶזֶר אִישׁ צְרֵידָה וְרָאָה מִטָּתוֹ פָּרְחָה בָּאֲוִיר, אָמַר בְּשָׁעָה קַלָּה קְדָמַנִּי זֶה לְגַן עֵדֶן.
“He did not recognize him” – when wicked people were produced from him, he [Isaac] did not recognize them.
“His father Isaac said to him: Approach and kiss me, my son” (Genesis 27:26).
“Approach and kiss me” – he said to him: ‘You will be adjacent to me in burial, but no other will be adjacent to me in burial.’
“He approached and kissed him, and he smelled the scent of his garments, and blessed him, and said: See, the scent of my son is as the scent of a field that the Lord blessed” (Genesis 27:27).
“He approached and kissed him, and he smelled the scent of his garments” – Rabbi Yoḥanan said: There is nothing whose odor is viler than this goat hide, and you say: “He smelled the scent of his garments, and blessed him”? It is, rather, that when our patriarch Jacob entered to his father, the Garden of Eden entered with him. That is what he said to him: “See, the scent of my son is as the scent of a field.” But when Esau entered to his father, Gehenna entered with him, just as it says: “With the arrival of spite, disgrace arrives” (Proverbs 11:2).
Another matter, “he smelled the scent of his garments [begadav], and blessed him” – e.g., Yosef Meshita and Yakum of Tzerorot. Yosef Meshita, when the enemies sought to enter the Temple Mount, they said: ‘Let one of them enter, and it will begin with them.’ They said to him: ‘Enter, and whatever you take out is yours.’ He entered and took out a golden candelabrum. They said to him: ‘It is not appropriate for a commoner to make use of this. Instead, enter again, and what you take out is yours.’ He refused. Rabbi Pinḥas said: They offered him taxes for three years, but he refused. He said: ‘Is it not enough that I angered my God once, that I would anger Him a second time?’ What did they do to him? They placed him on a carpenter’s sawhorse and were sawing him. He was shouting and saying: ‘Woe is me that I angered my Creator.’
Yakum of Tzerorot was the son of the sister of Rabbi Yosei ben Yoezer of Tzereida. He was riding a horse on Shabbat. In front of him, a cross on which Jews who observed Shabbat would be crucified was being dragged. He [Yakum of Tzerorot] said to him [Yosei ben Yoezer]: ‘Look at the horse on which my master has me riding, and look at the horse on which your Master has you riding.’ He told him: ‘If so it is for those who anger Him, all the more so for those who perform His will.’ He [also] said to him: ‘If it is so for those who perform his will, all the more so for those who anger him.’ It [his uncle’s words] penetrated him like the venom of a serpent. He went and fulfilled in himself the four court-imposed death penalties – stoning, burning, beheading, and strangulation. What did he do? He brought a beam and stuck it into the ground. He tied a string to it, arranged wood, and surrounded it with a stone fence. He kindled a bonfire before it, stuck a sword in the middle, kindled the fire under the stones, hanged himself from the beam and was strangled. The fire reached him, it severed the string, he fell into the fire, the sword reached him, the fence fell on him, and he was burned. Yosei ben Yoezer of Tzereida dozed and saw his bier floating in the air. He said: ‘That one preceded me by a small amount of time into the Garden of Eden.’
דָּבָר אַחֵר, מְלַמֵּד שֶׁהֶרְאָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בֵּית הַמִּקְדָּשׁ בָּנוּי וְחָרֵב וּבָנוּי, רְאֵה רֵיחַ בְּנִי, הֲרֵי בָּנוּי. הָאֵיךְ מָה דְאַתְּ אָמַר (במדבר כח, ב): רֵיחַ נִיחֹחִי תִּשְׁמְרוּ. כְּרֵיחַ שָׂדֶה, הֲרֵי חָרֵב, כְּמָא דְאַתְּ אָמַר (מיכה ג, יב): צִיּוֹן שָׂדֶה תֵּחָרֵשׁ. אֲשֶׁר בֵּרֲכוֹ ה', בָּנוּי וּמְשׁוּכְלָל לֶעָתִיד לָבוֹא, כְּעִנְיַן שֶׁנֶּאֱמַר (תהלים קלג, ג): כִּי שָׁם צִוָּה ה' אֶת הַבְּרָכָה חַיִּים עַד הָעוֹלָם.
Another matter, it teaches that the Holy One blessed be He showed him the Temple built and destroyed and built. “See, the scent of my son” – that is built, just as it says: “My pleasing aroma; you shall observe” (Numbers 28:2). “Like the scent of a field” – that is destroyed, just as it says: “Zion will be plowed as a field” (Micah 3:12). “That the Lord blessed” – built and enhanced in the future, as it is stated: “For there the Lord commanded the blessing of life, for eternity” (Psalms 133:3).
##“And may God give you from the dew of the heavens, and from the fat of the land, and an abundance of grain and wine” (Genesis 27:28). Chapter 66
וְיִתֶּן לְךָ הָאֱלֹהִים מִטַּל הַשָּׁמַיִם (בראשית כז, כח), כְּתִיב (איוב כט, יט): שָׁרְשִׁי פָתוּחַ אֱלֵי מָיִם וְטַל יָלִין בִּקְצִירִי, אָמַר אִיוֹב עַל יְדֵי שֶׁהָיוּ דְּלָתַי פְּתוּחוֹת לִרְוָחָה הָיוּ הַכֹּל קוֹצְרִין יְבֵשׁוֹת וַאֲנִי קוֹצֵר מְלִילוֹת, מַה טַּעַם שָׁרְשִׁי פָתוּחַ אֱלֵי מָיִם, אָמַר יַעֲקֹב עַל יְדֵי שֶׁהָיִיתִי עוֹסֵק בַּתּוֹרָה שֶׁנִּמְשְׁלָה כַּמַּיִם, זָכִיתִי לְהִתְבָּרֵךְ בְּטַל, שֶׁנֶּאֱמַר: וְיִתֶּן לְךָ הָאֱלֹהִים מִטַּל הַשָּׁמַיִם.
“And may God give you from the dew of the heavens.” It is written: “My root will be open to water, and dew will lie on my branch” (Job 29:19) – Job said: ‘Because my doors were wide open, everyone would reap dry crops, and I would reap full, lush kernels.’ What is the source? “My root will be open to water.” Jacob said: ‘Because I was engaged in Torah that is likened to water, I was privileged to be blessed with dew,’ as it is stated: “And may God give you from the dew of the heavens.”
רַבִּי בֶּרֶכְיָה פָּתַח (שיר השירים ז, א): שׁוּבִי שׁוּבִי הַשּׁוּלַמִּית שׁוּבִי שׁוּבִי וְנֶחֱזֶה בָּךְ, אַרְבָּעָה פְּעָמִים כְּתִיב שׁוּבִי, כְּנֶגֶד אַרְבַּע מַלְכֻיּוֹת שֶׁיִּשְׂרָאֵל נִכְנָסִין לְתוֹכָן לְשָׁלוֹם וְיוֹצְאִין בְּשָׁלוֹם. הַשּׁוּלַמִּית, אֻמָּה שֶׁשְּׁלוֹם חַי הָעוֹלָמִים מִתְנַהֵג בָּהּ מֵאֹהֶל לְאֹהֶל. הַשּׁוּלַמִּית, אֻמָּה שֶׁהַכֹּהֲנִים מְשִׂימִין לָהּ שָׁלוֹם בְּכָל יוֹם, שֶׁנֶּאֱמַר (במדבר ו, כז): וְשָׂמוּ אֶת שְׁמִי, וּכְתִיב (במדבר ו, כו): וְיָשֵׂם לְךָ שָׁלוֹם. הַשּׁוּלַמִּית אֻמָּה שֶׁשְּׁלוֹם הָעוֹלָמִים דָּר בְּתוֹכָהּ, שֶׁנֶּאֱמַר (שמות כה, ח): וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם, הַשּׁוּלַמִּית, אֻמָּה שֶׁאֲנִי עָתִיד לִיתֵּן בָּהּ שָׁלוֹם, שֶׁנֶּאֱמַר (ויקרא כו, ו): וְנָתַתִּי שָׁלוֹם בָּאָרֶץ. הַשּׁוּלַמִּית, אֻמָּה שֶׁאֲנִי עָתִיד לִנְטוֹת אֵלֶיהָ שָׁלוֹם, הֲדָא הוּא דִכְתִיב (ישעיה סו, יב): כֹּה אָמַר ה' הִנְּנִי נוֹטֶה אֵלֶיהָ כְּנָהָר שָׁלוֹם. רַבִּי שְׁמוּאֵל בַּר תַּנְחוּם וְרַבִּי חָנָא בְּשֵׁם רַבִּי אִידִי אֻמָּה שֶׁעָשָׂת שָׁלוֹם בֵּינִי וּבֵין עוֹלָמִי, שֶׁאִלּוּלֵי הִיא הָיִיתִי מַחֲרִיב אֶת עוֹלָמִי. רַב הוּנָא בְּשֵׁם רַב אַחָא פָּתַח (תהלים עה, ד): נְמוֹגִים אֶרֶץ וְכָל ישְׁבֶיהָ, הֵיךְ מָה דְאַתְּ אָמַר (שמות טו, טו): נָמֹגוּ כֹּל ישְׁבֵי כְנָעַן. (תהלים עה, ד): אָנֹכִי תִּכַּנְתִּי, אָנֹכִי כֵּיוָן שֶׁקִּבְּלוּ עֲלֵיהֶם (שמות כ, ב): אָנֹכִי ה' אֱלֹהֶיךָ, (תהלים עה, ד): תִּכַּנְתִּי עַמּוּדֶיהָ סֶלָה, וְנִתְבַּשֵּׂם הָעוֹלָם. רַבִּי אֶלְעָזָר בֶּן מָרוֹן אוֹמֵר אֻמָּה שֶׁהִיא מְשַׁלְּמָה אִישְׂטַטְיוֹנוֹ שֶׁל עוֹלָם הֵן הֵן בָּעוֹלָם הַזֶּה, הֵן הֵן בָּעוֹלָם הַבָּא. רַבִּי לֵוִי אָמַר אֻמָּה שֶׁכָּל טוֹבָה שֶׁהִיא בָּאָה לָעוֹלָם אֵינָה בָּאָה אֶלָּא בִּזְכוּתָהּ, הַגְּשָׁמִים אֵינָם יוֹרְדִין אֶלָּא בִּזְכוּתָהּ, הַטְּלָלִים אֵינָם יוֹרְדִין אֶלָּא בִּזְכוּתָהּ, שֶׁנֶּאֱמַר: וְיִתֶּן לְךָ הָאֱלֹהִים מִטַּל הַשָּׁמַיִם, לְךָ בִּזְכוּתְךָ וּבְךָ הַדָּבָר תָּלוּי.
Rabbi Berekhya began: “Return, return, the Shulamite; return, return, and we will gaze upon you” (Song of Songs 7:1) – “return” is written four times, corresponding to the four kingdoms into which Israel entered whole and emerged whole. “The Shulamite” – it is a nation that the peace [shalom] of the One who lives forever moves with it, from tent to tent.
“The Shulamite” – the nation that the priests instill peace into it every day, as it is stated: “They shall place My name” (Numbers 6:27), and it is written: “And grant you peace” (Numbers 6:26). “The Shulamite” – the nation that the One who is peace of the worlds resides in its midst, as it is stated: “They shall craft for Me a Sanctuary, and I will dwell in their midst” (Exodus 25:8).
“The Shulamite” – the nation that I am destined to instill peace into it, as it is stated: “I will grant peace in the Land” (Leviticus 26:6).
“The Shulamite” – the nation toward which I will direct peace; that is what is written: “So said the Lord: Behold, I will direct peace to her like a river” (Isaiah 66:12).
Rabbi Shmuel bar Tanḥum and Rabbi Ḥana in the name of Rabbi Idi: A nation that made peace between Me and My world, as were it not for it, I would destroy My world. Rav Huna in the name of Rav Aḥa began: “The earth and all its inhabitants melted away” (Psalms 75:4) – just as it says: “All the inhabitants of Canaan have melted away” (Exodus 15:15). “I set firm” (Psalms 75:4) – I, once they accepted upon themselves, “I am the Lord your God” (Exodus 20:2), “I set firm its pillars, Selah” (Psalms 75:4) – and the world was filled with joy [venitbasem].
Rabbi Elazar ben Maron says: The nation that preserves [meshalema] the stability of the world, both in this world, and in the World to Come. Rabbi Levi said: A nation that all the good that comes into the world comes only due to its merit. Rains fall only due to its merit, dews fall only due to its merit, as it is stated: “And may God give you from the dew of the heavens” – to you, due to your merit, and the matter is dependent upon you.
וְיִתֶּן לְךָ, יִתֵּן וְיַחֲזֹר וְיִתֶּן לְךָ. יִתֶּן לְךָ בְּרָכוֹת, וְיִתֶּן לְךָ כְּבִישָׁן. יִתֶּן לְךָ שֶׁלְּךָ, וְיִתֶּן לְךָ שֶׁל אָבִיךָ. יִתֶּן לְךָ שֶׁלְּךָ, וְיִתֶּן לְךָ שֶׁל אָחִיךָ. רַבִּי אַחָא אָמַר יִתֶּן לְךָ וְיִתֶּן לְךָ אֱלָהוּתָא, אֵימָתַי לִכְשֶׁתִּצְטָרֵךְ לָהּ, הֲדָא הוּא דִכְתִיב (שופטים טז, כח): וַיֹּאמַר ה' אֱלֹהִים זָכְרֵנִי נָא וְחַזְּקֵנִי נָא, אָמַר לְפָנָיו רִבּוֹן הָעוֹלָמִים הֱוֵי זוֹכֵר לִי אוֹתָהּ הַבְּרָכָה שֶׁבֵּרְכַנִי אַבָּא יִתֶּן לְךָ וְיִתֶּן לְךָ אֱלָהוּתָא. מִטַּל הַשָּׁמַיִם, זֶה הַמָּן, שֶׁנֶּאֱמַר (שמות טז, ד): וַיֹּאמֶר ה' אֶל משֶׁה הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמָיִם. וּמִשְׁמַנֵּי הָאָרֶץ, זֶה הַבְּאֵר שֶׁהָיְתָה מַעֲלָה לָהֶם מִינֵי דָגִים שְׁמֵנִים יוֹתֵר מִדַּאי. וּמִשְׁמַנֵּי הָאָרֶץ, אֵלּוּ הַקָּרְבָּנוֹת, כְּדִכְתִיב (תהלים סו, טו): עֹלוֹת מֵחִים אַעֲלֶה לָךְ. וְרֹב דָּגָן, אֵלּוּ הַבַּחוּרִים, דִּכְתִיב (זכריה ט, יז): כִּי מַה טּוּבוֹ וּמַה יָּפְיוֹ דָּגָן בַּחוּרִים. וְתִירשׁ, אֵלּוּ הַבְּתוּלוֹת, דִּכְתִיב (זכריה ט, יז): וְתִירוֹשׁ יְנוֹבֵב בְּתֻלוֹת. דָּבָר אַחֵר, מִטַּל הַשָּׁמַיִם, זוֹ צִיּוֹן, שֶׁנֶּאֱמַר (תהלים קלג, ג): כְּטַל חֶרְמוֹן שֶׁיֹּרֵד עַל הַרְרֵי צִיּוֹן. וּמִשְׁמַנֵּי הָאָרֶץ, אֵלּוּ הַקָּרְבָּנוֹת. דָּגָן, אֵלּוּ הַבִּכּוּרִים. תִּירשׁ, אֵלּוּ הַנְּסָכִים. דָּבָר אַחֵר, מִטַּל הַשָּׁמַיִם, זוֹ מִקְרָא. וּמִשְׁמַנֵּי הָאָרֶץ, זוֹ מִשְׁנָה. דָּגָן, זוֹ תַּלְמוּד. תִּירשׁ, זֶה אַגָּדָה.
“May [God] give you [veyiten lekha]” – He will give, and give you again. He will give you blessings and He will give you a hidden place. “May [God] give you” – yours, and “may [God] give you” – your father’s. “May [God] give you” – yours, and “may [God] give you” – your brother’s.
Rabbi Aḥa said: May [God] give, “and may God give you” divine aid. When? It will be when you need it. That is what is written: “And said: My Lord God, please remember me and please strengthen me” (Judges 16:28) – he said before Him: ‘Master of the universe, remember for me that blessing that Father blessed me: May [God] give, “and may God give you” divine aid.’ “From the dew of the heavens” – this is the manna, as it is stated: “The Lord said to Moses: Behold, I am raining food for you from the heavens” (Exodus 16:4). “And from the fat of the land” – this is the well that would bring up for them types of fish that were exceedingly fat. “And from the fat of the land” – these are the offerings, as it is written: “I will offer up to You burnt offerings of fattened animals” (Psalms 66:15). “And an abundance of grain” – these are the lads, as it is written: “For how good and how beautiful it is, there will be grain for the young men” (Zechariah 9:17). “And wine” – these are the maidens, as it is written: “and new wine will make the maidens talk” (Zechariah 9:17).
Another matter, “from the dew of the heavens” – this is Zion, as it is stated: “Like the dew of Hermon descending upon the mountains of Zion” (Psalms 133:3). “And from the fat of the land” – these are the offerings. “Grain” – these are the first fruits. “Wine” – these are the libations. Alternatively, “from the dew of the heavens” – this is the Bible; “and from the fat of the land” – this is Mishna; “grain” – this is Talmud; “wine” – this is aggada.
יַעַבְדוּךָ עַמִּים (בראשית כז, כט), אֵלּוּ שִׁבְעִים אֻמּוֹת. (בראשית כז, כט): וְיִשְׁתַּחֲווּ לְךָ לְאֻמִּים, אֵלּוּ בְּנֵי יִשְׁמָעֵאל וּבְנֵי קְטוּרָה, דִּכְתִיב בְּהוֹן (בראשית כה, ג): אַשּׁוּרִם וּלְטוּשִׁם וּלְאֻמִּים. (בראשית, כז, כט): הֱוֵי גְבִיר לְאַחֶיךָ, זֶה עֵשָׂו וַאֲלוּפָיו. (בראשית כז, כט): וְיִשְׁתַּחֲווּ לְךָ בְּנֵי אִמֶּךָ, הָכָא אַתְּ אָמַר וְיִשְׁתַּחֲווּ לְךָ בְּנֵי אִמֶּךָ, וּלְהַלָּן אַתְּ אָמַר (בראשית מט, ח): וְיִשְׁתַּחֲווּ לְךָ בְּנֵי אָבִיךָ, אֶלָּא יַעֲקֹב עַל יְדֵי שֶׁנָּטַל אַרְבַּע נָשִׁים, לֵאָה וְרָחֵל זִלְפָּה וּבִלְהָה, הוּא אוֹמֵר בְּנֵי אָבִיךָ. יִצְחָק נָטַל רִבְקָה, אָמַר בְּנֵי אִמֶּךָ. (בראשית כז, כט): אֹרְרֶיךָ אָרוּר וגו', וּלְהַלָּן אוֹמֵר (במדבר כד, ט): מְבָרְכֶיךָ בָרוּךְ וְאֹרְרֶיךָ אָרוּר, אֶלָּא בִּלְעָם עַל יְדֵי שֶׁהָיָה שׂוֹנֵא פָּתַח בִּבְרָכָה וְסִיֵּם בִּקְלָלָה, וְיִצְחָק שֶׁהָיָה אוֹהֵב פָּתַח בִּקְלָלָה וְסִיֵּם בִּבְרָכָה. רַבִּי יִצְחָק בַּר רַבִּי חִיָּא אָמַר הָרְשָׁעִים עַל יְדֵי שֶׁתְּחִלָּתָן שַׁלְוָה וְסוֹפָן יִסּוּרִין, פּוֹתְחִין בִּבְרָכָה וְחוֹתְמִין בִּקְלָלָה, מְבָרְכֶיךָ בָּרוּךְ וְאֹרְרֶיךָ אָרוּר. הַצַּדִּיקִים עַל יְדֵי שֶׁתְּחִלָּתָן יִסּוּרִין וְסוֹפָן שַׁלְוָה הֵם פּוֹתְחִין בִּקְלָלָה וְחוֹתְמִין בִּבְרָכָה, אֹרְרֶיךָ אָרוּר וּמְבָרְכֶיךָ בָּרוּךְ.
“Peoples will serve you” – these are the seventy nations. “And nations will prostrate themselves to you” – these are the descendants of Ishmael and the sons of Ketura, in whose regard it is written: “Ashurim, Letushim, and Leumim” (Genesis 25:3). “Be a lord to your brethren” – this is Esau and his chieftains. “And your mother’s sons will prostrate themselves to you” – here it says: “And your mother’s sons will prostrate themselves to you,” but elsewhere it says: “And your father’s sons will prostrate themselves to you” (Genesis 49:8). It is that Jacob, because he took four wives, Leah, Rachel, Zilpa, and Bilha, he says: “Your father’s sons.” Isaac took Rebecca, he said: “Your mother’s sons.”
“Cursed be one who curses you…” – and elsewhere it says: “Those who bless you are blessed, and those who curse you are cursed” (Numbers 24:9). It is that Bilam, because he was a hater, began with a blessing and concluded with a curse. Yitzḥak, who was a lover, opened with a curse and concluded with a blessing.
Rabbi Yitzḥak bar Rabbi Ḥiyya said: The wicked, because their beginning is tranquility and their end is suffering, they begin with blessing and end with curse. The righteous, because their beginning is suffering and their end is tranquility, they begin with curse and end with blessing: “Cursed be one who curses you, and blessed be one who blesses you.”
וַיְהִי כַּאֲשֶׁר כִּלָּה יִצְחָק לְבָרֵךְ אֶת יַעֲקֹב (בראשית כז, ל), אָמַר רַבִּי אַיְּבוּ פּוּלְיוֹנוֹ שֶׁל אָבִינוּ יִצְחָק מְפֻלָּשׁ הָיָה, זֶה בָּא מִכָּאן וְזֶה בָּא מִכָּאן. רַבָּנָן אָמְרֵי כְּמִין אִיסְטְרִיפוֹמִיטָא, הַדְּלָתוֹת הָיוּ נִכְפָּלִין לַאֲחוֹרֵיהֶם, עָמַד לוֹ יַעֲקֹב אַחַר הַדֶּלֶת עַד שֶׁנִּכְנַס עֵשָׂו וְיָצָא לוֹ, הֲדָא הוּא דִכְתִיב (בראשית כז, ל): אַךְ יָצֹא יָצָא יַעֲקֹב, נִרְאָה כְּיוֹצֵא וְאֵינוֹ יוֹצֵא. (בראשית כז, ל): וְעֵשָׂו אָחִיו בָּא מִצֵּידוֹ, מְזֻיָּן לָצוּד נַפְשׁוֹ, כְּמָה דְאַתְּ אָמַר (שמות כא, יג): וַאֲשֶׁר לֹא צָדָה.
“It was when Isaac concluded to bless Jacob, and Jacob had just departed from the presence of Isaac his father, and Esau his brother came from his hunt” (Genesis 27:30).
“It was when Isaac concluded to bless Jacob” – Rabbi Aivu said: The tent of our patriarch Isaac was open on all sides. One came from here and one came from there. The Rabbis say: It was hinged, and the doors would fold backward. Jacob stood behind the door until Esau entered, and then he went out. That is what is written: “Jacob had just departed [Akh yatzo yatza]” – he appeared to go out but was not going out. “And Esau his brother came from his hunt [mitzeido]” – he was armed to hunt for his life, just as it says: “But if one did not have intent [tzada]” (Exodus 21:13).
“It was when Isaac concluded to bless Jacob” – Rabbi Aivu said: The tent of our patriarch Isaac was open on all sides. One came from here and one came from there. The Rabbis say: It was hinged, and the doors would fold backward. Jacob stood behind the door until Esau entered, and then he went out. That is what is written: “Jacob had just departed [Akh yatzo yatza]” – he appeared to go out but was not going out. “And Esau his brother came from his hunt [mitzeido]” – he was armed to hunt for his life, just as it says: “But if one did not have intent [tzada]” (Exodus 21:13).
דָּבָר אַחֵר, מְבָרֲכֶיךָ בָּרוּךְ, תָּנֵי עוֹבֵד כּוֹכָבִים הַמְבָרֵךְ אֶת הַשֵּׁם עוֹנִים אַחֲרָיו אָמֵן, בַּשֵּׁם אֵין עוֹנִין אַחֲרָיו אָמֵן. אָמַר רַבִּי תַּנְחוּמָא אִם בֵּרַכְךָ עוֹבֵד כּוֹכָבִים אֶחָד, עֲנֵה אַחֲרָיו אָמֵן, דִּכְתִיב (דברים ז, יד): בָּרוּךְ תִּהְיֶה מִכָּל הָעַמִּים. עוֹבֵד כּוֹכָבִים אֶחָד פָּגַע בְּרַבִּי יִשְׁמָעֵאל בֵּרְכוֹ, אָמַר לוֹ כְּבָר מִלָּתְךָ אֲמוּרָה. פָּגַע בּוֹ אֶחָד וְקִלְלוֹ, אָמַר לוֹ כְּבָר מִלָּתְךָ אֲמוּרָה. אֲמָרוּ לֵיהּ כְּמָה דַּאֲמַרְתְּ לְדֵין אֲמַרְתְּ לְדֵין, אֲמַר לְהוֹן כֵּן כְּתִיב (במדבר כד, ט): מְבָרְכֶיךָ בָּרוּךְ אֹרְרֶיךָ אָרוּר.
Another matter, “blessed be one who blesses you” – it is taught: An idol worshiper who blesses the Name, one answers amen after him; with the Name, one does not answer amen after him. Rabbi Tanḥuma said: If one idolater blesses you, answer amen after him, as it is written: “You shall be blessed more than all the peoples [mikol haamim]” (Deuteronomy 7:14). A certain idolater encountered Rabbi Yishmael and blessed him. He said to him: ‘The response is already stated.’ A certain idolater encountered Rabbi Yishmael and cursed him. He said to him: ‘The response is already stated.’ They said to him: ‘What you said to this one, you said to that one.’ He said to them: ‘So it is written: “Those who bless you are blessed, and those who curse you are cursed”’ (Numbers 24:9).
וַיַּעַשׂ גַּם הוּא מַטְעַמִּים וַיֹּאמֶר לְאָבִיו יָקֻם אָבִי (בראשית כז, לא), הֲדָא הוּא דִכְתִיב (משלי ל, כח): שְׂמָמִית בְּיָדַיִם תְּתַפֵּשׂ. אָמַר רַבִּי חָמָא בַּר חֲנִינָא בְּאֵיזוֹ זְכוּת הַשְּׂמָמִית מְתַפֶּשֶׂת, בִּזְכוּת אוֹתָן הַיָּדַיִם. וַיַּעַשׂ גַּם הוּא מַטְעַמִּים וגו' יָקֻם אָבִי, עַל יְדֵי שֶׁאָמַר לוֹ יָקֻם, אֲנִי נִפְרַע לוֹ בּוֹ בַּלָּשׁוֹן (תהלים סח, ב): יָקוּם אֱלֹהִים וגו' יָפוּצוּ אוֹיְבָיו.
“He, too, prepared delicacies, and brought them to his father, and said to his father: Let my father arise” – that is what is written: “The spider grasps with hands” (Proverbs 30:28). Rabbi Ḥama bar Ḥanina said: By virtue of what merit does the spider grasp? It is due to the merit of those hands – “he, too, prepared delicacies.”
“Let my father arise” – because he said to him: “Let [my father] arise,” I will exact retribution against him with that same expression: “May God arise…His enemies scatter” (Psalms 68:2).
Chapter 67
וַיֶּחֱרַד יִצְחָק חֲרָדָה גְדֹלָה (בראשית כז, לג), כְּתִיב (משלי כט, כה): חֶרְדַּת אָדָם יִתֵּן מוֹקֵשׁ וּבוֹטֵחַ בַּה' יְשֻׂגָּב, חֲרָדָה שֶׁחָרְדָה רוּת לְבֹעַז, שֶׁנֶּאֱמַר (רות ג, ח): וַיֶּחֱרַד הָאִישׁ וַיִּלָּפֵת. יִתֵּן מוֹקֵשׁ, בְּדִין הָיָה לְקַלְּלָהּ, אֶלָּא וּבוֹטֵחַ בַּה' יְשֻׂגָּב, נָתַן בְּלִבּוֹ וּבֵרְכָהּ, (רות ג, י): וַיֹּאמֶר בְּרוּכָה אַתְּ לַה' בִּתִּי. חֲרָדָה שֶׁהֶחֱרִיד יַעֲקֹב לְיִצְחָק, שֶׁנֶּאֱמַר: וַיֶּחֱרַד יִצְחָק חֲרָדָה גְדֹלָה עַד מְֹאד. יִתֵּן מוֹקֵשׁ, בְּדִין הָיָה לְקַלְּלוֹ, אֶלָּא וּבוֹטֵחַ בַּה' יְשֻׂגָּב, שֶׁבֵּרְכוֹ וְאָמַר (בראשית כז, לג): גַּם בָּרוּךְ יִהְיֶה.
“Isaac was overcome with great trembling, and he said: Who then is he who hunted game, and brought it me, and I ate from all before you came, and I blessed him? Indeed, he shall be blessed” (Genesis 27:33).
“Isaac was overcome with great trembling.” It is written: “A man’s trembling sets a snare, and one who trusts the Lord will be exalted” (Proverbs 29:25) – the trembling that Ruth caused Boaz, as it is stated: “He trembled and recoiled” (Ruth 3:8), “sets a snare” – by right he should have cursed her. However, “one who trusts the Lord will be exalted” – he considered it, and blessed her: “He said: May you be blessed to the Lord, my daughter” (Ruth 3:10). The trembling that Jacob caused Isaac, as it is stated: “Isaac was overcome with great trembling,” “sets a snare” – by right he should have cursed him. However, “one who trusts the Lord will be exalted” – he blessed him and said: “Indeed, he shall be blessed.” וַיֶּחֱרַד יִצְחָק חֲרָדָה גְדֹלָה עַד מְאֹד (בראשית כז, לג), אָמַר רַבִּי חָמָא בְּרַבִּי חֲנִינָא מְאֹד, מֵחֲרָדָה שֶׁחָרַד עַל גַּבֵּי הַמִּזְבֵּחַ. אָמַר מִי הוּא זֶה שֶׁנַּעֲשָׂה סַרְסוּר בֵּינִי לְבֵין הַמָּקוֹם שֶׁיִּטֹּל יַעֲקֹב אֶת הַבְּרָכוֹת, כְּלַפֵּי רִבְקָה אֲמָרוֹ. אָמַר רַבִּי יוֹחָנָן מִי שֶׁיֵּשׁ לוֹ שְׁנֵי בָנִים אֶחָד יוֹצֵא וְאֶחָד נִכְנַס, חָרֵיד, אֶתְמְהָא, אֶלָּא בְּשָׁעָה שֶׁנִּכְנַס עֵשָׂו אֵצֶל אָבִיו נִכְנְסָה עִמּוֹ גֵּיהִנֹּם. רַבִּי אֲחָא אָמַר הִתְחִילוּ כָּתְלֵי הַבַּיִת מַרְתִיתִים, הֲדָא הוּא דְהוּא אָמַר (בראשית כז, לג): מִי אֵפוֹא, מִי הוּא זֶה שֶׁהוּא עָתִיד לֵיאָפוֹת כָּאן אֲנִי אוֹ בְנִי יַעֲקֹב. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא אַתְּ וְלֹא בִּנְךָ, אֶלָּא (בראשית כז, לג): הוּא הַצָּד צַיִד. הוּא הַצָּד צַיִד, אָמַר רַבִּי אֶלְעָזָר בַּר שִׁמְעוֹן צַיָּדָא הֵיךְ צָדוּךְ, פָּכוֹר תַּרְעַיָּא הֵיךְ תַּרְעָךְ פָּכוּר וּמְקֻלְקָל, הֲדָא הוּא דִכְתִיב (משלי יב, כז): לֹא יַחֲרֹךְ רְמִיָּה צֵידוֹ, רַבָּנָן אָמְרֵי לֹא יְאַחֵר וְלֹא יַאֲרִיךְ הַקָּדוֹשׁ בָּרוּךְ הוּא לְרַמַּאי וּלְצֵידוֹ. רַבִּי אֱלִיעֶזֶר בְּנוֹ שֶׁל רַבִּי יוֹסֵי אוֹמֵר מַהוּ לֹא יַחֲרֹךְ, לֹא יַאֲרִיךְ הַקָּדוֹשׁ בָּרוּךְ הוּא לְרַמַּאי וּלְצֵידוֹ, דְּאָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי כָּל אוֹתוֹ הַיּוֹם הָיָה עֵשָׂו צָד צְבָאִים וְכוֹפְתָן וּמַלְאָךְ בָּא וּמַתִּירָן, וְעוֹפוֹת וּמְסַכְסְכָן, וּמַלְאָךְ בָּא וּמַפְרִיחָן. וְכָל כָּךְ לָמָּה (משלי יב, כז): וְהוֹן אָדָם יָקָר חָרוּץ, כְּדֵי שֶׁיָּבוֹא יַעֲקֹב שֶׁהוּא יְקָרוֹ שֶׁל עוֹלָם וְיִטֹּל אֶת הַבְּרָכוֹת, שֶׁמֵּעִקַּר הָעוֹלָם חֲרוּצוֹת לוֹ. רַבִּי חֲנִינָא בַּר פַּפָּא שָׁאַל אֶת רַבִּי אַחָא, אֲמַר לֵיהּ מַהוּ דִּכְתִיב: הוֹן אָדָם יָקָר חָרוּץ, אֲמַר לֵיהּ חֲרוּצָה הִיא בְּיַד הַצַּדִּיקִים, שֶׁאֵינָם נוֹטְלִים מִן יְקָרָם שֶׁל עָתִיד לָבוֹא בָּעוֹלָם הַזֶּה. (בראשית כז, לג): וָאֹכַל מִכֹּל, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אוֹמֵר מִכָּל מַה שֶּׁנִּבְרָא בְּשֵׁשֶׁת יְמֵי בְרֵאשִׁית. רַבִּי נְחֶמְיָה אוֹמֵר מִכָּל טוּב שֶׁהוּא מְתֻקָּן לֶעָתִיד לָבוֹא. אָמַר לוֹ עִקְּרוֹ שֶׁל דְּבַר מָה הֶאֱכִילְךָ, אָמַר לוֹ אֵינִי יוֹדֵעַ, אֶלָּא טוֹעֵם הָיִיתִי טַעַם פַּת, טַעַם בָּשָׂר, טַעַם דָּגִים, טַעַם חֲגָבִים, טַעַם כָּל מַעֲדַנִּים שֶׁבָּעוֹלָם. אָמַר רַבִּי בֶּרֶכְיָה כֵּיוָן שֶׁהִזְכִּיר בָּשָׂר מִיָּד בָּכָה, אָמַר אֲנִי קְעָרָה אַחַת שֶׁל עֲדָשִׁים הֶאֱכִילַנִּי וְנָטַל אֶת בְּכוֹרָתִי, אַתָּה שֶׁהֶאֱכִילְךָ בָּשָׂר עַל אַחַת כַּמָּה וְכַמָּה. אָמַר רַבִּי לֵוִי לְפִי שֶׁהָיָה אָבִינוּ יִצְחָק מִתְפַּחֵד וְאוֹמֵר תֹּאמַר שֶׁלֹא עָשִׂיתִי כַּשּׁוּרָה שֶׁעָשִׂיתִי אֶת שֶׁאֵינוֹ בְּכוֹר בְּכוֹר, כֵּיוָן שֶׁאָמַר (בראשית כז, לו): אֶת בְּכֹרָתִי לָקָח, אָמַר יָאוּת בֵּרַכְתִּי. אָמַר רַבִּי אֶלְעָזָר אֵין קִיּוּם הַגֵּט אֶלָּא בְּחוֹתְמָיו, שֶׁלֹא תֹאמַר אִלּוּלֵי שֶׁרִמָּה יַעֲקֹב בְּאָבִיו לֹא נָטַל אֶת הַבְּרָכוֹת, תַּלְמוּד לוֹמַר: גַּם בָּרוּךְ יִהְיֶה.
“Isaac was overcome with great trembling” – Rabbi Ḥama ben Rabbi Ḥanina said: “Great” – more than the trembling that he trembled atop the altar.
Rabbi Yoḥanan said: One who has two sons, one leaving and one entering, trembles? I wonder. It is, rather, that when Esau entered to his father, Gehenna entered with him.
Rabbi Aḥa said: The walls of the house began seething. That is what is written: “Who then [mi efo],” who is that who is destined to be baked here, is it me, or my son Jacob? The Holy One blessed be He said to him: ‘It is neither you nor your son, but rather, “he who hunted game.”’
“He who hunted game” – Rabbi Elazar bar Shimon said: Hunter, how did they trap you? Conqueror of gates, how are your gates conquered and ruined? That is what is written: “The deceitful will not scorch [yaḥarokh] his prey” (Proverbs 12:27). The Rabbis say: The Holy One blessed be He does not delay [yeaḥer] and does not extend [yaarikh] for the deceitful one and his deceit. Rabbi Eliezer the son of Rabbi Yosei said: What is “will not scorch [lo yaḥarokh]”? the Holy One Blessed be He does not extend [yaarikh] for the deceitful one and his deceit, as Rabbi Yehoshua ben Levi said: That entire day, Esau was trapping gazelles and binding them, and an angel came and untied them, [trapping] birds, and tied their wings, and an angel would come and free them. Why to that extent? “But the wealth of a worthy [yakar] man is precious” (Proverbs 12:27) – so that Jacob, who was the glory of [yekaro] the world, would come and take the blessings, as from the outset of the world they were designated [ḥarutzot] for him.
Rabbi Ḥanina bar Pappa asked Rabbi Aḥa, he said to him: ‘What is what is written: “But the wealth of a worthy [yakar] man is precious [ḥarutz]”?’ He said: ‘It is designated [ḥarutza] in the hands of the righteous, who do not receive in this world any of the glory they have coming to them in the World to Come.’
“And I ate from all [mikol]” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: Of everything [mikol] that was created during the six days of Creation. Rabbi Neḥemya says: Of all [mikol] the goodness that is reserved for the World to Come.
He [Esau] said to him [Isaac]: ‘What was the main course that he fed you?’ He said to him: ‘I do not know, but I tasted the taste of bread, the taste of meat, the taste of fish, the taste of grasshoppers, the taste of all the delicacies of the world.’ Rabbi Berekhya said: When he [Isaac] mentioned meat, he [Esau] immediately cried. He said: ‘He fed me one bowl of lentils and took my birthright. You, to whom he fed meat, all the more so.’ Rabbi Levi said: Because our patriarch Isaac was afraid and saying: ‘Did I, perhaps, not act properly, in that I rendered one who was not firstborn, firstborn?’ When he said: “He took my birthright” (Genesis 27:36), he said: ‘I gave the blessing properly.’ Rabbi Elazar said: Ratification of a document is only by its signatories, so that you will not say that had Jacob not deceived Isaac, he would not have received the blessings. The verse states: “Indeed, he shall be blessed.”
אָמַר רַבִּי יִצְחָק בָּא לְקַלְּלוֹ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא הִזָּהֵר שֶׁאִם אַתְּ מְקַלְּלוֹ לְנַפְשְׁךָ אַתְּ מְקַלֵּל, דַּאֲמַרְתְּ (בראשית כז, כט): אֹרְרֶיךָ אָרוּר. אָמַר רַבִּי לֵוִי שִׁשָּׁה דְבָרִים מְשַׁמְּשִׁין אֶת הָאָדָם, שְׁלשָׁה בִּרְשׁוּתוֹ וּשְׁלשָׁה אֵינָן בִּרְשׁוּתוֹ, הָעַיִן וְהָאֹזֶן וְחֹטֶם, שֶׁלֹא בִּרְשׁוּתוֹ, חָמֵי מַה דְּלָא בָעֵי, שְׁמַע מַה דְּלָא בָעֵי, מְרִיחַ מַה דְּלָא בָעֵי. הַפֶּה וְהַיָּד וְהָרֶגֶל, בִּרְשׁוּתוֹ, אִין בָּעֵי הוּא לָעֵי בְּאוֹרָיְיתָא, אִין בָּעֵי לִשָּׁנָא בִישָׁא, אִין בָּעֵי מְחָרֵף וּמְגַדֵּף. הַיָּד אִין בָּעֵי הוּא עָבֵיד מִצְוָתָא, אִין בָּעֵי הוּא גָנֵב, וְאִי בָּעֵי הוּא קָטֵיל. הָרֶגֶל אִי בָּעֵי הוּא אָזֵיל לְבָתֵּי טְרַטְסִיָאוֹת וּלְבָתֵּי קִרְקַסְיָאוֹת, וְאִין בָּעֵי הוּא אָזֵיל לְבָתֵּי כְנֵסִיּוֹת וּבָתֵּי מִדְרָשׁוֹת. וּבְשָׁעָה שֶׁהוּא זוֹכֶה הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה אוֹתָן שֶׁבִּרְשׁוּתוֹ שֶׁלֹא בִּרְשׁוּתוֹ, הַיָּד (מלכים א יג, ד): וַתִּיבַשׁ יָדוֹ אֲשֶׁר שָׁלַח עָלָיו. הַפֶּה, (בראשית כז, לג): גַּם בָּרוּךְ יִהְיֶה. הָרֶגֶל (משלי א, טו טז): בְּנִי אַל תֵּלֵךְ בַּדֶּרֶךְ אִתָּם, כִּי רַגְלֵיהֶם לָרַע יָרוּצוּ:
Rabbi Yitzḥak said: He [Isaac] sought to curse him [Jacob]. The Holy One blessed be He said to him: ‘Be careful, if you curse him, you are cursing yourself, as you said: “Cursed be one who curses you”’ (Genesis 27:29).
Rabbi Levi said: Six items serve a person; three are in his control, and three are not in his control. The eye, the ear, and the nose are not in his control – he sees what he does not wish, he hears what he does not wish, and he smells what he does not wish. The mouth, the hand, and the foot are in his control – [the mouth,] if he wishes he toils in Torah; if he wishes, [he speaks] evil speech; if he wishes, he curses and blasphemes. The hand, if he wishes, he performs a mitzva; if he wishes, he steals; if he wishes, he kills. His foot, if he wishes, he goes to theaters and circuses; and if he wishes, he goes to synagogues and study halls. When he merits, the Holy One blessed be He renders the ones in his control to be not in his control. The hand – “his hand that he had extended toward him shriveled” (I Kings 13:4); the mouth, “indeed, he shall be blessed” (Genesis 27:33); the foot, “My son, do not walk on the way with them…for their feet run to evil” (Proverbs 1:15–16). כִּשְׁמֹעַ עֵשָׂו אֶת דִּבְרֵי אָבִיו (בראשית כז, לד), אָמַר רַבִּי חֲנִינָא כָּל מִי שֶׁהוּא אוֹמֵר שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא וַתְּרָן הוּא יִתְוַתְּרוּן בְּנֵי מְעוֹהִי, אֶלָּא מַאֲרִיךְ אַפֵּיהּ וְגָבֵי דִּילֵיהּ, זְעָקָה אַחַת הִזְעִיק יַעֲקֹב לְעֵשָׂו, דִּכְתִיב: כִּשְׁמֹעַ עֵשָׂו אֶת דִּבְרֵי אָבִיו וַיִּזְעַק זְעָקָה, וְהֵיכָן נִפְרַע לוֹ בְּשׁוּשַׁן הַבִּירָה, שֶׁנֶּאֱמַר (אסתר ד, א): וַיִּזְעַק זְעָקָה גְדוֹלָה וּמָרָה עַד מְאֹד. (בראשית כז, לה): בָּא אָחִיךָ בְּמִרְמָה, רַבִּי יוֹחָנָן אָמַר בָּא בְּחָכְמַת תּוֹרָתוֹ. (בראשית כז, לו): וַיֹּאמֶר הֲכִי קָרָא שְׁמוֹ יַעֲקֹב וַיַּעְקְבֵנִי, רֵישׁ לָקִישׁ אָמַר הִתְחִיל מְחַכֵּךְ בִּגְרוֹנוֹ כְּמַאן דִּמְחַיֵּיךְ וְזוֹרֵק רֹק מִפִּיו. וַיֹּאמֶר הֲכִי, וַיַּעְקְבֵנִי, אֶת בְּכֹרָתִי לָקָח וְשָׁתַקְתִּי לוֹ, וְהִנֵּה עַתָּה לָקַח בִּרְכָתִי וְשָׁתַקְתִּי לוֹ, הֲלֹא אָצַלְתָּ לִּי בְּרָכָה, מִן הַנִּצֹּלֶת.
“When Esau heard the words of his father” – Rabbi Ḥanina said: Anyone who says that the Holy One blessed be He is lax, may his intestines become lax. Rather, He shows patience and collects His due. Jacob caused Esau to cry out one cry, as it is written: “When Esau heard the words of his father, he cried out.” Where did He punish him [Jacob]? It was in the Shushan citadel, as it is stated: “[When Mordekhai learned what had happened…] and cried out an exceedingly loud and bitter cry” (Esther 4:1).
“He said: Your brother came in cunning, and he took your blessing” (Genesis 27:35).
“Your brother came in cunning [bemirma]” – Rabbi Yoḥanan said: He came with the wisdom of his Torah.
“He said: It is for this that his name was called Jacob [Yaakov], as he deceived me these two times; he took my birthright and, behold, now he took my blessing. And he said: Have you not reserved a blessing for me?” (Genesis 27:36).
“He said: It is for this [hakhi] that his name was called Jacob [Yaakov], as he deceived me [vayakveni]” – Reish Lakish said: He began clearing his throat, like one who clears his throat [meḥakekh] and expectorates from his mouth. “He said: Hakhi.”
“He deceived me…he took my birthright” – and I said nothing to him. “Behold, now he took my blessing” – shall I say nothing to him?
“Have you not reserved a blessing for me?” – from the inferior ones.
וַיַּעַן יִצְחָק וַיֹּאמֶר לְעֵשָׂו הֵן גְּבִיר (בראשית כז, לז), אָמַר רַבִּי בֶּרֶכְיָה הֵן גְּבִיר שַׂמְתִּיו לָךְ, בְּרָכָה שְׁבִיעִית, וְלָמָה הוּא אוֹמְרָהּ לוֹ תְּחִלָּה, אֶלָּא אָמַר לוֹ מֶלֶךְ עֲשִׂיתִיהוּ עָלֶיךָ וּבִרְכוֹתֶיךָ שֶׁלּוֹ הֵן, הֵן עַבְדָא דְּמַאן, נִכְסֵיהּ דְּמַאן, עַבְדָּא כָּל מַה דִּילֵיהּ לְמָרָא. (בראשית כז, לז): וְאֶת כָּל אֶחָיו נָתַתִּי לוֹ לַעֲבָדִים, וּלְכָה אֵפוֹא, בְּרַם לְךָ פִּתְּךָ אֲפוּיָה. רַבִּי יוֹחָנָן וְרֵישׁ לָקִישׁ, רַבִּי יוֹחָנָן אָמַר הֶרֶף מִמֶּנִּי שֶׁפּוּרְנִיתָה אֲפוּיָה לְךָ בְּכָל מָקוֹם. רֵישׁ לָקִישׁ אָמַר הֶרֶף מִמֶּנִּי שֶׁאַף וְחֵמָה מְסוּרִין לוֹ. רַבִּי שִׂמְלָאי וְאָמְרֵי לָהּ בְּשֵׁם רַבִּי אַבָּהוּ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא כָּךְ הָיִיתָ אוֹמֵר וּלְכָה אֵפוֹא אָמַר לוֹ (ישעיה כו, י): יֻחַן, אָמַר לוֹ (ישעיה כו, י): רָשָׁע הוּא, אָמַר לוֹ (ישעיה כו, י): בַּל לָמַד צֶדֶק, לֹא כִבֵּד אֶת הוֹרָיו, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (ישעיה כו, י): בְּאֶרֶץ נְכֹחוֹת יְעַוֵּל, עָתִיד הוּא לִפְשֹׁט יָדוֹ בְּבֵית הַמִּקְדָּשׁ. אָמַר לוֹ אִם כֵּן הַשְׁפַּע לוֹ שַׁלְוָה בָּעוֹלָם הַזֶּה (ישעיה כו, י): וּבַל יִרְאֶה גֵּאוּת ה' לֶעָתִיד לָבוֹא.
“Isaac answered and said to Esau: Behold, I have [placed him] a lord” – Rabbi Berekhya said: “Behold, I have placed him a lord to you” – that was the seventh blessing, why does he say it to him first? He said to him: ‘I rendered him king over you, and your blessings are his.’ The slave belongs to whom, his belongings belong to whom? A slave, everything that is his belongs to his master.
“All his brethren I have given to him as servants…and for you, then [lekha efo]” – however, for you, your bread is baked [afuya].
Rabbi Yoḥanan and Reish Lakish, Rabbi Yoḥanan said: [“Lekha efo”] Let me be, as an oven is baking for you everywhere. Reish Lakish said: Let me be, as fury and wrath [af veḥema] are within his purview.
Rabbi Simlai and some say in the name of Rabbi Abahu: The Holy One blessed be He said to him: ‘Did you say to him: “For you, then”?’ He said to Him: “Grant him grace” (Isaiah 26:10). He said to him: ‘He is “wicked”’ (Isaiah 26:10). He said to Him: ‘“Did he not learn righteousness?” (Isaiah 26:10) – did he not honor his parents?’ The Holy One blessed be He said to him: ‘“In the land of the upright he will perform evil” (Isaiah 26:10) – he is destined to extend his hand against the Temple.’ He said to Him: ‘If so, grant him tranquility in this world, “and let him not see the majesty of the Lord” (Isaiah 26:10) – in the future.’
וַיַּעַן יִצְחָק וַיֹּאמֶר הִנֵּה מִשְׁמַנֵּי הָאָרֶץ יִהְיֶה מוֹשָׁבֶךָ (בראשית כז, לט), זוֹ אִיטַלְיָאָה. (בראשית כז, לט): וּמִטַּל הַשָּׁמַיִם מֵעָל, זוֹ בֵּית גּוּבְרִין. דָּבָר אַחֵר, הִנֵּה מִשְׁמַנֵּי הָאָרֶץ, מִן שְׁמֵנַיָּא דְאַרְעָא, מִן הֵן מִתְעַבְּדָא אַרְעָא שְׁמֵנַיָּא, שְׁמֵנִין מִן טַלָּא. וּמִטַּל הַשָּׁמַיִם מֵעָל, אַנְטוֹנִינוֹס שָׁלַח לְרַבֵּינוּ אֲמַר לֵיהּ בְּגִין דְּתִסַּוְרָתָא חַסְרִין מַה נַּעֲבֵיד וּנְמַלֵּא יַתְהוֹן, נַסְבֵיהּ לִשְׁלוּחָא וְעַיְלֵיהּ לְגוֹ פַּרְדֵּסָא שָׁרֵי עָקַר פֻּגְלִין רַבְרְבִין וְשָׁתֵיל דְּקִיקִין, אֲמַר לֵיהּ הַב לִי אַנְטוֹגְרָפָא, אֲמַר לֵיהּ לֵית אַתְּ צְרִיךְ, סְלֵיק לְגַבֵּיהּ, אֲמַר לֵיהּ דֵּין הָן אַנְטוֹגְרָפָא, אֲמַר לֵיהּ לָא יְהִיב לִי כְּלוּם. אֲמַר לֵיהּ וּמָה אֲמַר לָךְ, אֲמַר לֵיהּ לָא אֲמַר לִי כְלוּם. אֲמַר לֵיהּ וְלָא עֲבַד קוֹדָמָיךְ כְּלוּם. אֲמַר לֵיהּ נַסְבַנִי וְאַעֲלַנִי לְגוֹ פַּרְדֵּסָא שָׁרֵי עָקַר פֻּגְלִין רַבְרְבִין וְשָׁתֵיל דְּקִיקִין, תְּרָדִין רַבְרְבִין וְשָׁתֵל דְּקִיקִין, חַסִּין רַבְרְבִין וְשָׁתֵל דְּקִיקִין, מִיָּד הֵבִין, שָׁרֵי מַפִּיק דֻּכָּסִין וּמְעַיֵּיל דֻּכָּסִין עַד זְמַן דְּאִתְמַלְיָּן תִּסַּוְרָתָא.
“Isaac [his father] answered and said [to him: Behold, from the fat of the earth will be your dwelling” – this is Italy. “And from the dew of the heavens from above” – this is Beit Guvrin.
Another matter, “Behold, from the fat of the earth” – from the fat cats of the earth. What renders the earth fat? It becomes fat from the dew. Antoninos sent [an emissary] to Rabbeinu [Yehuda HaNasi], he said to him: ‘Because my royal treasuries are depleted, what can we do to fill them?’ He took the emissary and brought him into a garden. He began uprooting large radishes and planted small ones. He said to him: ‘Give me an answer.’ He said: ‘You do not need one.’ He ascended to him. He said to him: ‘Where is the response?’ He said to him: ‘He did not give me anything.’ He said to him: ‘What did he say to you?’ He said to him: ‘He did not say anything.’ He said to him: ‘Did he not do anything in your presence?’ He said to him: ‘He took me and had me enter into a garden. He uprooted large radishes and planted small ones; large beets and planted small ones; large lettuce, and planted small ones.’ He understood immediately. He began dismissing officers and appointing officers, until the coffers were filled.
וְעַל חַרְבְּךָ תִחְיֶה (בראשית כז, מ), רַבִּי לֵוִי אָמַר עוּל חַרְבָּךְ וְאַתְּ חָיֵי. (בראשית כז, מ): וְאֶת אָחִיךָ תַּעֲבֹד, אָמַר רַב הוּנָא אִם זָכָה תַּעֲבֹד, וְאִם לָאו תְּאַבֵּד. (בראשית כז, מ): וְהָיָה כַּאֲשֶׁר תָּרִיד, אַתְּ יֵשׁ לְךָ יְרִידִים שְׁוָקִים וְהוּא יֵשׁ לוֹ שְׁוָקִים, אַתְּ יֵשׁ לָךְ נִימוֹסוֹת וְהוּא יֵשׁ לוֹ נִימוֹסוֹת. אָמַר רַבִּי יוֹסֵי בַּר חֲלַפְתָּא אִם רָאִיתָ אָחִיךָ פּוֹרֵק עֻלָּהּ שֶׁל תּוֹרָה מֵעָלָיו, גְּזֹר עָלָיו שְׁמָדִים וְאַתָּה שׁוֹלֵט בּוֹ, הֲדָא הוּא דִכְתִיב (ישעיה סג, טז): כִּי אַתָּה אָבִינוּ כִּי אַבְרָהָם לֹא יְדָעָנוּ וְיִשְׂרָאֵל לֹא יַכִּירָנוּ, וְיִצְחָק הֵיכָן הוּא, מִי שֶׁהוּא אוֹמֵר לוֹ גְּזֹר עָלָיו שְׁמָדִים אַתְּ מַתְכִּיפוֹ לָאָבוֹת.
“By [ve’al] your sword you will live” – Rabbi Levi said: Insert [ul] your sword and you will live.
“And you will serve your brother” – Rav Huna said: If he merits, you will serve; if not, you will eradicate. “It will be when you will revolt” – you have fairs and markets and he has markets; you have laws and customs and he has laws and customs. Rabbi Yosei bar Ḥalafta said: If you see your brother throwing the yoke of Torah from upon him, decree upon him persecutions and you will dominate him. That is what is written: “For You are our Father; although Abraham does not know us and Israel does not recognize us” (Isaiah 63:16). Where is Isaac? One who says to him: ‘Decree upon him persecutions,’ do you mention him along with the [other] patriarchs?
וַיִּשְׂטֹם עֵשָׂו (בראשית כז, מא), אָמַר רַבִּי אֶלְעָזָר בַּר יוֹסֵי סֶנַטֵּרוֹ, וְנַעֲשָׂה לוֹ שׂוֹנֵא וְנוֹקֵם וְנוֹטֵר עַד כַּדֵּין קָרְיָן סֶנַטְרֵיה דְּרוֹמִי. (בראשית כז, מא): וַיֹּאמֶר עֵשָׂו בְּלִבּוֹ, הָרְשָׁעִים בִּרְשׁוּת לִבָּן (תהלים יד, א): אָמַר נָבָל בְּלִבּוֹ, וַיֹּאמֶר עֵשָׂו בְּלִבּוֹ, (מלכים א יב, כו): וַיֹּאמֶר יָרָבְעָם בְּלִבּוֹ, (אסתר ו, ו): וַיֹּאמֶר הָמָן בְּלִבּוֹ. אֲבָל הַצַּדִּיקִים לִבָּן בִּרְשׁוּתָן (שמואל א א, יג): וְחַנָּה הִיא מְדַבֶּרֶת עַל לִבָּהּ, (שמואל א כז, א): וַיֹּאמֶר דָּוִד אֶל לִבּוֹ, (דניאל א, ח): וַיָּשֶׂם דָּנִיֵּאל עַל לִבּוֹ, דּוֹמִין לְבוֹרְאָן (בראשית ח, כא): וַיֹּאמֶר ה' אֶל לִבּוֹ. (בראשית כז, מא): יִקְרְבוּ יְמֵי אֵבֶל אָבִי, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אוֹמֵר בָּא לוֹ עֵשָׂו בִּמְתִינָה, אָמַר מָה אֲנִי מַכְרִיעַ אֶת אַבָּא, אֶלָּא יִקְרְבוּ יְמֵי אֵבֶל אָבִי וְאַהַרְגֵּהוּ. רַבִּי נְחֶמְיָה אוֹמֵר בַּת קוֹל אוֹמֶרֶת הַרְבֵּה סְיָחִים מֵתוּ וְנַעֲשׂוּ עוֹרוֹתֵיהֶם עַל גַּבֵּי אִמּוֹתֵיהֶן. רַבָּנָן אָמְרֵי אִם הוֹרְגוֹ אֲנִי, יֵשׁ שֵׁם וָעֵבֶר יוֹשְׁבִין עָלַי בַּדִּין וְאוֹמְרִים לִי לָמָּה הָרַגְתָּ אֶת אָחִיךָ, אֶלָּא הֲרֵינִי הוֹלֵךְ וּמִתְחַתֵּן לְיִשְׁמָעֵאל וְהוּא בָּא וְעוֹרֵר עִמּוֹ עַל הַבְּכוֹרָה וְהוֹרְגוֹ, וַאֲנִי עוֹמֵד עָלָיו כְּגוֹאֵל הַדָּם וְהוֹרְגוֹ, וְיוֹרֵשׁ אֲנִי שְׁתֵּי מִשְׁפָּחוֹת. הֲדָא הוּא דִכְתִיב (יחזקאל לה, י): יַעַן אֲמָרְךָ אֶת שְׁנֵי הַגּוֹיִם וְאֶת שְׁתֵּי הָאֲרָצוֹת לִי תִהְיֶינָה וִירַשְׁנוּהָ וַה' שָׁם הָיָה, מַאן אֲמַר דַּאֲמַר כֵּן, אָמַר רַבִּי יוּדָן אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא וַה' שָׁם הָיָה. אָמַר רַבִּי בֶּרֶכְיָה כָּפַר עֵשָׂו וְאָמַר לֹא אָמַרְתִּי הֲדָא מִלְּתָא, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לֵית אַתְּ יָדַע דַּאֲנָא הוּא בּוֹדְקֵיהוֹן דִּלְבָבַיָא (ירמיה יז, י): אֲנִי ה' חֹקֵר לֵב.
“Esau hated [vayistom]” – Rabbi Elazar bar Rabbi Yosei said: A senator – he became toward him a hater [soneh], an avenger [nokem], and a bearer of a grudge [noter]; to this day they are called the senators of Rome.
“Esau said in his heart” – the wicked are subject to the heart. “The scoundrel says in his heart” (Psalms 14:1); “Yerovam said in his heart” (I Kings 12:26); “Haman said in his heart” (Esther 6:6). But the righteous, their heart is subject to them. “Hannah, she was speaking in her heart” (I Samuel 1:13); “David said in his heart” (I Samuel 27:1); “Daniel resolved in his heart” (Daniel 1:8). They are like their Creator: “The Lord said in his heart” (Genesis 8:21).
“The days of mourning for my father will approach” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: Esau acted with patience. He said: ‘What, will I cause my father to break down?’ Instead, “the days of mourning for my father will approach, and I will kill” him. Rabbi Neḥemya said: A Divine Voice said: ‘Many young donkeys have died and their hides have been spread over their mothers.’ The Rabbis say: [Esau said:] ‘If I kill him, there are Shem and Ever who will sit in judgment over me, and say to me: Why did you kill your brother? Instead, I will go and marry into Ishmael’s family, and he will come and dispute with him [Jacob] over the birthright and kill him, and I will stand against him [Ishmael] as a blood redeemer and kill him, and I will be the heir of two families.’ That is what is written: “Because you said: The two nations and the two countries will be mine, and we will inherit it, and the Lord was there” (Ezekiel 35:10). Who is it that said so? Rabbi Yudan said: It was the Holy One blessed be He: “and the Lord was there.” Rabbi Berekhya said: Esau denied and said: ‘I did not say that statement.’ The Holy One blessed be He said to him: ‘Do you not know that I am the prober of hearts? “I, the Lord, probe the heart”’ (Jeremiah 17:10).
וַיֻּגַּד לְרִבְקָה וגו' (בראשית כז, מב), מִי הִגִּיד לָהּ, רַבִּי חַגַּי בְּשֵׁם רַבִּי יִצְחָק, אִמָּהוֹת נְבִיאוֹת הָיוּ וְרִבְקָה הָיְתָה מִן הָאִמָּהוֹת. רַבִּי יִצְחָק אָמַר אֲפִלּוּ [תלם] הֶדְיוֹט אֵינוֹ חוֹרֵשׁ תֶּלֶם בְּתוֹךְ תֶּלֶם, וּנְבִיאִים חוֹרְשִׁים תֶּלֶם בְּתוֹךְ תֶּלֶם, וְאַתְּ אָמַר (תהלים קה, טו): אַל תִּגְעוּ בִמְשִׁיחָי וְלִנְבִיאַי אַל תָּרֵעוּ. וַתִּשְׁלַח וַתִּקְרָא לְיַעֲקֹב, אָמְרָה לוֹ הָרָשָׁע הַזֶּה כַּמָּה הוּא תּוֹהֶא עָלֶיךָ, כַּמָּה הוּא מִתְנַחֵם עָלֶיךָ וּכְבָר שָׁתָה עָלֶיךָ כּוֹס תַּנְחוּמִין.
“Were told to Rebecca…” – who told her? Rabbi Ḥagai in the name of Rabbi Yitzḥak: The matriarchs were prophets, and Rebecca was one of the matriarchs. Rabbi Yitzḥak said: Even a layman does not plow a furrow within a furrow, but prophets plow a furrow within a furrow? And you say: “Do not touch My anointed ones; do not harm My prophets” (Psalms 105:15).
“She sent and summoned Jacob” – she said to him: ‘This wicked one, how much he regrets about you, how much he is accepting condolences [mitnaḥem] in your regard, and he has already drunk a cup of consolation over you.’
וְעַתָּה בְנִי שְׁמַע בְּקֹלִי וְקוּם בְּרַח לְךָ, וְיָשַׁבְתָּ עִמּוֹ יָמִים אֲחָדִים (בראשית כז, מג מד), כְּתִיב (בראשית כט, כ): וַיַּעֲבֹד יַעֲקֹב בְּרָחֵל שֶׁבַע שָׁנִים וַיִּהְיוּ בְעֵינָיו כְּיָמִים אֲחָדִים, אָמַר רַבִּי חֲנִינָא בַּר פָּזִי נֶאֱמַר כָּאן אֲחָדִים וְנֶאֱמַר לְהַלָּן אֲחָדִים, מַה לְּהַלָּן אֲחָדִים שֶׁבַע שָׁנִים, אַף אֲחָדִים שֶׁנֶּאֱמַר כָּאן שֶׁבַע שָׁנִים. עַד אֲשֶׁר תָּשׁוּב חֲמַת אָחִיךָ, אִמּוֹ בְּצִדְקָתָהּ אָמְרָה עַד אֲשֶׁר תָּשׁוּב חֲמַת אָחִיךָ, וְהוּא לֹא עָשָׂה כֵן אֶלָּא (עמוס א, יא): וַיִּטְרֹף לָעַד אַפּוֹ וְעֶבְרָתוֹ שְׁמָרָה נֶצַח. רֵישׁ לָקִישׁ אָמַר עוֹבְרַתֵּיהּ וְנִחַרְתֵּיהּ לָא זִיעָא מִפּוּמֵיהּ (בראשית כז, מה): לָמָּה אֶשְׁכַּל גַּם שְׁנֵיכֶם.
“Live with him a few years, until your brother’s anger will subside” (Genesis 27:44).
“Now my son, heed my voice and arise, flee…live with him a few [aḥadim] years.” It is written: “Jacob worked seven years for Rachel; they were in his eyes but a few [aḥadim] days, in his love of her” (Genesis 29:20). Rabbi Ḥanina bar Pazi said: Aḥadim is written here and aḥadim is written elsewhere. Just as elsewhere, aḥadim is seven years, so, too aḥadim that is stated here is seven years.
“Until your brother’s anger will subside from you, and he will forget that which you did to him, and I will send and take you from there; why should I be bereaved of both of you on one day?” (Genesis 27:45).
“Until your brother’s anger will subside” – his mother in her righteousness said: “Until your brother’s anger will subside,” but he did not do so, but rather: “His wrath mauled perpetually and his fury kept forever” (Amos 1:11). Reish Lakish said: His fury and his wrath did not move from his mouth – “why should I be bereaved of both of you?”
וַתֹּאמֶר רִבְקָה אֶל יִצְחָק קַצְתִּי בְחַיַּי (בראשית כז, מו), אָמַר רַב הוּנָא הִתְחִילָה גּוֹרֶפֶת מֵחוֹטְמָהּ וּמַשְׁלֶכֶת, אִם לֹקֵחַ יַעֲקֹב מִבְּנוֹת חֵת כָּאֵלֶּה, קוֹפַּחַת זוֹ לָזוֹ וְזוֹ לָזוֹ.
“Rebecca said to Isaac: I loathe my life [due to the daughters of Ḥet]” – Rav Huna said: She began collecting mucus from her nose and casting it down. “If Jacob takes…from the daughters of Ḥet, like these” – she was striking this one, then that one, and that one, then this one.
וַיִּקְרָא יִצְחָק אֶל יַעֲקֹב וַיְבָרֶךְ אֹתוֹ (בראשית כח, א), רַבִּי אַבָּהוּ אָמַר לְפִי שֶׁהָיוּ הַבְּרָכוֹת מְפֻקְפָּקוֹת בְּיָדוֹ, וְהֵיכָן נִתְאוֹשְׁשׁוּ בְּיָדוֹ, כָּאן, וַיִּקְרָא יִצְחָק אֶל יַעֲקֹב. אָמַר רַבִּי אֶלְעָזָר אֵין קִיּוּם הַגֵּט אֶלָּא בְּחוֹתְמָיו, שֶׁלֹא תֹאמַר אִלּוּלֵי שֶׁרִמָּה יַעֲקֹב בְּאָבִיו לֹא נָטַל בִּרְכוֹתָיו, תַּלְמוּד לוֹמַר: וַיִּקְרָא יִצְחָק אֶל יַעֲקֹב וַיְבָרֶךְ אֹתוֹ, אָמַר רַבִּי בֶּרֶכְיָה מָשָׁל לְבֶן מְלָכִים שֶׁהָיָה חוֹתֵר לְאָבִיו לִטֹּל לִטְרָא אַחַת שֶׁל זָהָב, אָמַר לוֹ לָמָּה בְּמַטְמוֹנִיּוֹת בּוֹא וְטֹל לְךָ בְּפַרְהֶסְיָא, וַיִּקְרָא יִצְחָק אֶל יַעֲקֹב וַיְבָרֶךְ אֹתוֹ. וַיְצַוֵּהוּ, הִזְהִירוֹ עַל בְּנוֹת עָנֵר אֶשְׁכּוֹל וּמַמְרֵא. (בראשית כז, ז): וַיִּשְׁמַע יַעֲקֹב אֶל אָבִיו וְאֶל אִמּוֹ, הֲדָא הוּא דִכְתִיב (משלי כא, ב): כָּל דֶּרֶךְ אִישׁ יָשָׁר בְּעֵינָיו, כָּל דֶּרֶךְ אִישׁ יָשָׁר בְּעֵינָיו זֶה שִׁמְשׁוֹן, (שופטים יד, ג): וַיֹּאמֶר שִׁמְשׁוֹן אֶל אָבִיו אוֹתָהּ קַח לִי כִּי הִיא יָשְׁרָה בְעֵינָי. (משלי יב, טו): וְשֹׁמֵעַ לְעֵצָה חָכָם, זֶה יַעֲקֹב. וַיִּשְׁמַע יַעֲקֹב אֶל אָבִיו וְאֶל אִמּוֹ וַיֵּלֶךְ.
“Isaac summoned Jacob and he blessed him” – Rabbi Abahu said: Because the blessings were uncertain in his hand. Where were they reinforced in his hand? It is here, “Isaac summoned Jacob.” Rabbi Elazar said: Ratification of a document is only by its signatories, so that you will not say that had Jacob not deceived Isaac, he would not have received his blessings. The verse states: “Isaac summoned Jacob and he blessed him.”
Rabbi Berekhya said: This is analogous to the son of kings who was digging to take a pound of gold. He [the king] said to him: ‘Why clandestinely? Come and take it openly.’ “Isaac summoned Jacob and he blessed him.”
“He commanded him” – he cautioned him against the daughters of Aner, Eshkol, and Mamre.
“Jacob heeded his father and his mother, and he went to Padan Aram” (Genesis 28:7).
“Jacob heeded his father and his mother.” That is what is written: “Every way of a man is fitting in his own eyes” (Proverbs 21:2). Every way of a man is fitting in his own eyes – this is Samson: “Samson said to his father: Take her for me, as she is fitting in my eyes” (Judges 14:3). “And one who heeds counsel is wise” (Proverbs 12:15) – this is Jacob: “Jacob heeded his father and his mother, and he went.”
וַיַּרְא עֵשָׂו כִּי רָעוֹת בְּנוֹת כְּנָעַן וַיֵּלֶךְ עֵשָׂו אֶל יִשְׁמָעֵאל (בראשית כח, ח), רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר נָתַן דַּעְתּוֹ לְהִתְגַּיֵּר. (בראשית כז, ט): מָחֲלַת, שֶׁמָּחַל לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא עַל כָּל עֲוֹנוֹתָיו. (בראשית לו, ג): בָּשְׂמַת, שֶׁנִּתְבַּסְמָה דַּעְתּוֹ עָלָיו, אָמַר רַבִּי אֶלְעָזָר אִלּוּ הוֹצִיא אֶת הָרִאשׁוֹנוֹת יָפֶה הָיָה, אֶלָּא (בראשית כח, ט): עַל נָשָׁיו, כְּאֵב עַל כְּאֵב. דָּבָר אַחֵר, כּוּב עַל כּוּב, תּוֹסֶפֶת עַל בַּיִת מָלֵא. רַבִּי יוּדָן בְּשֵׁם רַבִּי אַיְּבוּ אָמַר (משלי יב, יג): בְּפֶשַׁע שְׂפָתַיִם מוֹקֵשׁ רָע וַיֵּצֵא מִצָּרָה צַדִּיק, בְּפֶשַׁע שְׂפָתַיִם מוֹקֵשׁ רָע, מִמֶּרֶד שֶׁמָּרְדוּ עֵשָׂו וְיִשְׁמָעֵאל בְּהַקָּדוֹשׁ בָּרוּךְ הוּא וְהִכְעִיסוּ אוֹתוֹ, וְכֵן נָשָׁיו שֶׁהִכְעִיסוּ אוֹתוֹ, בָּאת לָהֶם תַּקָּלָה, וַיֵּצֵא מִצָּרָה צַדִּיק, זֶה יַעֲקֹב, (בראשית כח, י): וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע וַיֵּלֶךְ חָרָנָה.
“Esau went to Ishmael, and took Maḥalat the daughter of Ishmael, son of Abraham, sister of Nevayot, in addition to his wives, as his wife” (Genesis 28:9).
“Esau saw that the daughters of Canaan…Esau went to Ishmael” – Rabbi Yehoshua ben Levi said: He gave consideration to converting. “Maḥalat” – as the Holy One blessed be He forgave [mahal] him for his iniquities. “Basmat” (Genesis 36:3) – as his mind was now satisfied [nitbasma]. Rabbi Elazar said: Had he divorced the first ones, it would have been correct, but, “in addition to his wives” – pain upon pain. Another matter, thorn upon thorn – it was an addition to a full house.
“Jacob departed from Beersheba, and went to Haran” (Genesis 28:10).
Rabbi Yudan said in the name of Rabbi Aivu: “In the transgression of the lips is an evil snare, but the righteous emerges from trouble” (Proverbs 12:13). “In the transgression of the lips is an evil snare” – due to the rebellion that Esau and Ishmael rebelled against the Holy One blessed be He, and angered him, and, likewise, his wives angered Him, they encountered a snare. “But the righteous emerges [vayetze] from trouble” – this is Jacob, “Jacob departed from Beersheba, and went to Haran.”
Midrash Tanchuma, Toldot 1-2
Midrash Tanhuma-Yelammedenu, trans. Samuel A. Berman
About This Text
Midrash TanchumaMidrashMidrash Tanchuma is a midrash on the five books of the Torah, structured as sermons on the opening verses of each paragraph in the Torah. Named for the talmudic sage Rabbi Tanchuma, who features prominently in the text, it is also referred to as “Tanchuma-Yelammedenu” because of the prevalence of legal passages that start with the words “yelamedenu rabeinu” (teach us, our Rabbi). The dating and composition history of the Tanchuma are matters of scholarly debate.Composed: Talmudic Babylon/Italy/Israel (c.500 – c.800 CE)נוצר/נערך: בבל / איטליה / ישראל התלמודית (500 – 800 לספירה בקירוב)
Midrash Tanchuma
Midrash
Midrash Tanchuma is a midrash on the five books of the Torah, structured as sermons on the opening verses of each paragraph in the Torah. Named for the talmudic sage Rabbi Tanchuma, who features prominently in the text, it is also referred to as “Tanchuma-Yelammedenu” because of the prevalence of legal passages that start with the words “yelamedenu rabeinu” (teach us, our Rabbi). The dating and composition history of the Tanchuma are matters of scholarly debate.
Composed: Talmudic Babylon/Italy/Israel (c.500 – c.800 CE)נוצר/נערך: בבל / איטליה / ישראל התלמודית (500 – 800 לספירה בקירוב)
Current Version
Current Translation
For commentary etc. (right side page under resources) click: Midrash Tanchuma, Toldot 1 with About (sefaria.org)
Toldot, Siman 1
יְלַמְּדֵנוּ רַבֵּנוּ, עַל מֶה הָיוּ הַשְּׁלָמִים בָּאִים? כָּךְ שָׁנָה רַבִּי חִיָּא בַּר אַבָּא בְּשֵׁם רַבִּי יְהוּדָה, כָּל הַמֵּבִיא שְׁלָמִים, מֵבִיא שָׁלוֹם לָעוֹלָם.
אָמַר רַבִּי אֱלִיעֶזֶר, בְּשָׁעָה שֶׁהָיוּ זְבָחִים בָּעוֹלָם, הָיָה שָׁלוֹם. מִשֶּׁחָרַב בֵּית הַזְּבָחִים, אֵין לְךָ יוֹם שֶׁאֵין בּוֹ קְלָלָה וּפֻרְעָנֻיּוֹת. אָמַר רַבִּי שִׁמְעוֹן בַּר יוֹחַאי, לְעוֹלָם הַשְּׁלָמִים לָשׂוּם שָׁלוֹם הֵן בָּאִין.
R. Eliezer stated: As long as sacrifices were brought, peace prevailed, but after the destruction of the Temple (when offerings were no longer brought) there has not been a single day that has lacked curses and catastrophes.
וְאָמַר רַבִּי שִׁמְעוֹן בַּר יוֹחַאי, גָּדוֹל הוּא הַשָּׁלוֹם, שֶׁדִּבְּרָה הַתּוֹרָה דִּבְרֵי בְדַאי בִּשְׁבִיל שָׁלוֹם. וְאֵי זֶה, כֹּה תֹאמְרוּ לְיוֹסֵף אָנָּא שָׂא נָא פֶּשַׁע אַחֶיךָ וְחַטָּאתָם (בראשית נ, יז). וְאֵין אָנוּ מוֹצְאִים שֶׁצִּוָּה כְּלוּם מִכָּל הַדְּבָרִים הָאֵלֶּה, אֶלָּא לְפִי שֶׁהָיָה יוֹדֵעַ חֲסִידוּתוֹ שֶׁל יוֹסֵף וְלֹא הָיָה חוֹשְׁדוֹ וּמַחֲזִיק אוֹתוֹ כְּשׁוֹפְכֵי דָמִים.
R. Simeon the son of Yohai insisted that peace-offerings were always brought for the sake of peace. R. Simeon added: Peace is considered of such importance that the Torah utters a falsehood for its sake. Where is this falsehood to be found? The Torah states: Thy father did command before he died, saying: So shall ye say unto Joseph: Forgive, I pray thee now, the transgression of thy brethren, and their sin (Gen. 50:16–17), but the fact is that we are unable to discover any such statement made by Jacob. He was aware of Joseph’s piety, and would not suspect that he would resort to bloodshed.
בֹּא וּרְאֵה כֹּחַ הַשָּׁלוֹם, שֶׁבְּשָׁעָה שֶׁנִּטַּלְטְלָה שָׂרָה מִיַּד פַּרְעֹה לְיַד אֲבִימֶלֶךְ וְנִתְעַבְּרָה בְּיִצְחָק, הָיוּ אֻמּוֹת הָעוֹלָם אוֹמְרִים: הַלְּבֶן מֵאָה שָׁנָה יִוָּלֵד, אֶלָּא הִיא מְעֻבֶּרֶת מֵאֲבִימֶלֶךְ אוֹ מִפַּרְעֹה, וְהָיְתָה חֲשָׁד בְּלִבּוֹ שֶׁל אַבְרָהָם עַל אֵלּוּ הַדְּבָרִים. מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמַר לַמַּלְאָךְ הַמְמֻנֶּה עַל יְצִירַת הַוָּלָד, עֲשֵׂה כָּל אִיקוֹנִין שֶׁלּוֹ כִּדְמוּת אָבִיו, כְּדֵי שֶׁיָּעִידוּ הַכֹּל שֶׁהוּא בְנוֹ שֶׁל אַבְרָהָם. מִנַּיִן? מִמַּה שֶּׁקָּרְאוּ בְּעִנְיַן אֵלֶּה תּוֹלְדֹת יִצְחָק בֶּן אַבְרָהָם. מִמַּשְׁמַע שֶׁהוּא אוֹמֵר, יִצְחָק בֶּן אַבְרָהָם, אֵינִי יוֹדֵעַ שֶׁאַבְרָהָם הוֹלִיד אֶת יִצְחָק. וּמַה תַּלְמוּד לוֹמַר? אַבְרָהָם הוֹלִיד אֶת יִצְחָק. שֶׁכָּל הָרוֹאֶה אַבְרָהָם, הָיָה אוֹמֵר בְּוַדַּאי שֶׁאַבְרָהָם הוֹלִיד אֶת יִצְחָק. מִמַּה שֶּׁהָיָה קְלַסְתֵּר פְּנֵיהֶן דּוֹמִין זֶה לָזֶה. לְכָךְ נֶאֱמַר: אַבְרָהָם הוֹלִיד אֶת יִצְחָק.
Come and observe the importance of peace: Between the time that Sarah left the control of Pharaoh and when she came under the authority of Abimelech, Isaac was conceived. Whereupon people asserted: “It is hardly likely that this centenarian could father a son, she must have conceived either from Pharaoh or Abimelech.” In fact, Abraham also had some misgivings. What did the Holy One, blessed be He, do? He ordered the angel responsible for the formation of embryos to fashion this embryo in the exact likeness of his father, so that everyone would be forced to acknowledge that he was Abraham’s son. We know that this was so from the verse These are the generations of Isaac, Abraham’s son: Abraham begot Isaac (Gen. 25:19). Since the verse states Isaac, Abraham’s son, could we not know from those words that Abraham begot Isaac? Why then does Scripture add the words Abraham begot Isaac? Because everyone who looked at Abraham would exclaim: “Without doubt Abraham begot Isaac, since their countenances are so much alike.” Hence Scripture says: Abraham begot Isaac.
Toldot, Siman 2
וְאֵלֶּה תּוֹלְדֹת יִצְחָק. זֶה שֶׁאָמַר הַכָּתוּב גִּיל יָגִיל אֲבִי צַדִּיק וְיוֹלֵד חָכָם יִשְׂמַח בּוֹ (משלי כג, כד). כְּנֶגֶד מִי אֲמָרוֹ שְׁלֹמֹה? לֹא אֲמָרוֹ אֶלָּא כְּנֶגֶד יִצְחָק, שֶׁבְּשָׁעָה שֶׁנּוֹלַד יִצְחָק, הָיוּ הַכֹּל שְׂמֵחִים, שָׁמַיִם וָאָרֶץ, חַמָּה וּלְבָנָה, כּוֹכָבִים וּמַזָּלוֹת. וּמִפְּנֵי מָה הָיוּ שְׂמֵחִים? שֶׁאִלְמָלֵא לֹא נִבְרָא יִצְחָק, לֹא הָיָה הָעוֹלָם מִתְקַיֵּם, שֶׁנֶּאֱמַר: אִם לֹא בְרִיתִי יוֹמָם וָלָיְלָה חֻקּוֹת שָׁמַיִם וָאָרֶץ לֹא שָׂמְתִּי (ירמיה לג, כה). וְאֵין בְּרִיתִי אֶלָּא יִצְחָק, שֶׁנֶּאֱמַר: וְאֶת בְּרִיתִי אָקִים אֶת יִצְחָק (בראשית יז, כא).
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Dr. Joshua Kulp
חֲמִשָּׁה קִנְיָנִים קָנָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בְעוֹלָמוֹ, וְאֵלּוּ הֵן, תּוֹרָה קִנְיָן אֶחָד, שָׁמַיִם וָאָרֶץ קִנְיָן אֶחָד, אַבְרָהָם קִנְיָן אֶחָד, יִשְׂרָאֵל קִנְיָן אֶחָד, בֵּית הַמִּקְדָּשׁ קִנְיָן אֶחָד. תּוֹרָה מִנַּיִן, דִּכְתִיב (משלי ח), ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז. שָׁמַיִם וָאָרֶץ קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (ישעיה סו), כֹּה אָמַר ה' הַשָּׁמַיִם כִּסְאִי וְהָאָרֶץ הֲדֹם רַגְלָי אֵי זֶה בַיִת אֲשֶׁר תִּבְנוּ לִי וְאֵי זֶה מָקוֹם מְנוּחָתִי, וְאוֹמֵר (תהלים קד) מָה רַבּוּ מַעֲשֶׂיךָ ה' כֻּלָּם בְּחָכְמָה עָשִׂיתָ מָלְאָה הָאָרֶץ קִנְיָנֶךָ. אַבְרָהָם קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (בראשית יד), וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ. יִשְׂרָאֵל קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (שמות טו), עַד יַעֲבֹר עַמְּךָ ה' עַד יַעֲבֹר עַם זוּ קָנִיתָ, וְאוֹמֵר (תהלים טז) לִקְדוֹשִׁים אֲשֶׁר בָּאָרֶץ הֵמָּה וְאַדִּירֵי כָּל חֶפְצִי בָם. בֵּית הַמִּקְדָּשׁ קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (שמות טו), מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ ה' מִקְּדָשׁ ה' כּוֹנְנוּ יָדֶיךָ. וְאוֹמֵר (תהלים עח) וַיְבִיאֵם אֶל גְּבוּל קָדְשׁוֹ הַר זֶה קָנְתָה יְמִינוֹ:
Five possessions did the Holy Blessed One, set aside as his own in this world, and these are they: The Torah, one possession; Heaven and earth, another possession; Abraham, another possession; Israel, another possession; The Temple, another possession. 1a) The Torah is one possession. From where do we know this? Since it is written, “The Lord possessed (usually translated as ‘created’) me at the beginning of his course, at the first of His works of old” (Proverbs 8:22). 2a) Heaven and earth, another possession. From where do we know this? Since it is said: “Thus said the Lord: The heaven is My throne and the earth is My footstool; Where could you build a house for Me, What place could serve as My abode? (Isaiah 66:1) And it says: “How many are the things You have made, O Lord; You have made them all with wisdom; the earth is full of Your possessions” (Psalms 104:24). 3a) Abraham is another possession. From where do we know this? Since it is written: “He blessed him, saying, “Blessed by Abram of God Most High, Possessor of heaven and earth” (Genesis 15:19). 4a) Israel is another possession. From where do we know this? Since it is written: “Till Your people cross over, O Lord, Till Your people whom You have possessed” (Exodus 15:16). And it says: “As to the holy and mighty ones that are in the land, my whole desire (possession) is in them” (Psalms 16:3). 5a) The Temple is another possession. From where do we know this? Since it is said: “The sanctuary, O lord, which your hands have established” (Exodus 15:17”, And it says: “And He brought them to His holy realm, to the mountain, which His right hand had possessed” (Psalms 78:54).
I like to call out to all my Jewish friends:
Zechariah 8:23
23So said the Lord of Hosts: In those days, when ten men of all the languages of the nations shall take hold of the skirt of a Jewish man, saying, "Let us go with you, for we have heard that God is with you."
כגכֹּֽה־אָמַר֘ יְהֹוָ֣ה צְבָאוֹת֒ בַּיָּמִ֣ים הָהֵ֔מָּה אֲשֶׁ֚ר יַֽחֲזִ֙יקוּ֙ עֲשָׂרָ֣ה אֲנָשִׁ֔ים מִכֹּ֖ל לְשֹׁנ֣וֹת הַגּוֹיִ֑ם וְֽהֶחֱזִ֡יקוּ בִּכְנַף֩ אִ֨ישׁ יְהוּדִ֜י לֵאמֹ֗ר נֵֽלְכָה֙ עִמָּכֶ֔ם כִּ֥י שָׁמַ֖עְנוּ אֱלֹהִ֥ים עִמָּכֶֽם:
ten men: from the seventy nations. This equals seven hundred for each corner. For the four corners of the tallith there will be two thousand and eight hundred.
עשרה אנשים: משבעים לשון הרי שבע מאות לכל כנף וכנף הרי לד' כנפי הטלית אלפים ושמונ' מאו':
That may come in fulfillment in our days:
Our souls are bearing the ‘sparks’ (divine aspects) of Messiah.It is forbidden to pray to bow down to any other (god), and/or messiah, and/or before any image or to lift up a human being as a god…… or to put any other (god), and/or messiah, and/or any image before or instead or between HaShem and us. ('It suf')“The redemption will come about only through the study of the Torah. And the essential redemption depends upon the study of the Kabbalah” According to: R. ELIYAHU, THE VILNA GAON (Evven Shelemah (a ‘complete, without defect stone’) 11:3)When Yehuda and Ephraim come to unity (again) Messiah Ben Joseph 'died' and Messiah Ben David shall be revealed and anointed by the Israeli people as the Messiah-King of Israel. As YeshaYahu is teaching:Isa 11:9 – 16 They do no evil nor destroy in all My set-apart mountain, for the earth shall be filled with the knowledge of Adonai as the waters cover the sea.Rashi: knowledge of the Lord: [lit.] to know the Lord.10 And on that day, there shall be a Root of Yishai, standing as a banner to the people. Unto Him the nations shall seek, and His rest shall be esteem.Rashi: as a banner for peoples: that peoples should raise a banner to gather to him.11 And it shall be in that day that Adonai sets His hand again a second time to recover the remnant of His people who are left, from Ashshur and from Mitsrayim, from Pathros and from Kush, from Ěylam and from Shin‛ar, from Ḥamath and from the islands of the sea.Rashi: a second time: Just as he acquired them from Egypt, when their redemption was absolute, without subjugation, but the redemption preceding the building of the Second Temple is not counted, since they were subjugated to Cyrus.and from the islands of the sea: the islands of the Kittim, the Romans, the descendants of Esau.And he shall raise a banner: Perka, perche in O.F. [i.e., the verse is literally referring to the pole upon which the banner is attached.] And it shall be for a sign to gather to him and to bring the exiles of Israel to Him as a present.12 And He shall raise a banner for the nations, and gather the outcasts of Yisra’ěl, and assemble the dispersed of Yehuḏa from the four corners of the earth.13 And the envy of Ephrayim shall turn aside, and the adversaries of Yehuḏa be cut off. Ephrayim shall not envy Yehuḏa, and Yehuḏa not trouble Ephrayim.Rashi: Ephraim shall not envy Judah: The Messiah, the son of David, and the Messiah, the son of Joseph, shall not envy each other.14 But they shall fly down upon the shoulder of the Philistines toward the west; together they plunder the people of the east, their hand stretching forth on Eḏom and Mo’aḇ, and the children of Ammon shall be subject to them.Rashi: And they shall fly of one accord against the Philistines in the west: Heb. בְכָתֵף. Israel will fly and run of one accord against the Philistines who are in the west of Eretz Israel and conquer their land. [כָּתֵף, lit. a shoulder, is used in this case to denote unity. The word שֶׁכֶם, also lit. a shoulder, is used in a similar sense.] Comp. (Hoshea 6:9) “They murder on the way in unison (שֶׁכְמָה) ”; (Zeph. 3:9) “One accord (שְׁכֶם אֶחָד).” And so did Jonathan rendered it: And they shall join in one accord to smite the Philistines who are in the west.and the children of Ammon shall obey them: As the Targum states: Will hearken to them. They will accept their commandments over them.15 And Adonai shall put under the ban the tongue of the Sea of Mitsrayim, and He shall wave His hand over the River with the might of His Spirit, and shall strike it in the seven streams, and shall cause men to tread it in sandals.Rashi: And… shall dry up: [lit. shall cut off] to dry it, so that the exiles of Israel will pass through it from Egypt.over the river: The Euphrates River, for the exiles from Assyria to cross.with the strength of His wind: Heb. בַּעְיָם. This is hapax legomenon in Scripture, and according to the context it can be interpreted as “with the strength of His wind.”into seven streams: into seven segments, for the aforementioned seven exiles: from Assyria and from Egypt, etc. Those from the islands of the sea are not from that side.and He shall lead: the exiles within it.with shoes: on dry land.16 And there shall be a highway for the remnant of His people, those left from Ashshur, as it was for Yisra’ěl in the day when he came up from the land of Mitsrayim.Rashi: And there shall be a highway: in the midst of the water for the remnant of His people.
Please Judah if a righteous gentile tries ‘to grasp your ‘tsi-sit’ and say: "Let me go with you, for I have heard that God is with you." Open your heart for him/her and share all our Torah. The Torah of Moshe Rabbeinu as it is written and spared and is teaches in the Tanach and all scripture of Rabbinical Judaism………
Read my story:
Dr. Joshua Kulp
חֲמִשָּׁה קִנְיָנִים קָנָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בְעוֹלָמוֹ, וְאֵלּוּ הֵן, תּוֹרָה קִנְיָן אֶחָד, שָׁמַיִם וָאָרֶץ קִנְיָן אֶחָד, אַבְרָהָם קִנְיָן אֶחָד, יִשְׂרָאֵל קִנְיָן אֶחָד, בֵּית הַמִּקְדָּשׁ קִנְיָן אֶחָד. תּוֹרָה מִנַּיִן, דִּכְתִיב (משלי ח), ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז. שָׁמַיִם וָאָרֶץ קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (ישעיה סו), כֹּה אָמַר ה' הַשָּׁמַיִם כִּסְאִי וְהָאָרֶץ הֲדֹם רַגְלָי אֵי זֶה בַיִת אֲשֶׁר תִּבְנוּ לִי וְאֵי זֶה מָקוֹם מְנוּחָתִי, וְאוֹמֵר (תהלים קד) מָה רַבּוּ מַעֲשֶׂיךָ ה' כֻּלָּם בְּחָכְמָה עָשִׂיתָ מָלְאָה הָאָרֶץ קִנְיָנֶךָ. אַבְרָהָם קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (בראשית יד), וַיְבָרְכֵהוּ וַיֹּאמַר בָּרוּךְ אַבְרָם לְאֵל עֶלְיוֹן קֹנֵה שָׁמַיִם וָאָרֶץ. יִשְׂרָאֵל קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (שמות טו), עַד יַעֲבֹר עַמְּךָ ה' עַד יַעֲבֹר עַם זוּ קָנִיתָ, וְאוֹמֵר (תהלים טז) לִקְדוֹשִׁים אֲשֶׁר בָּאָרֶץ הֵמָּה וְאַדִּירֵי כָּל חֶפְצִי בָם. בֵּית הַמִּקְדָּשׁ קִנְיָן אֶחָד מִנַּיִן, דִּכְתִיב (שמות טו), מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ ה' מִקְּדָשׁ ה' כּוֹנְנוּ יָדֶיךָ. וְאוֹמֵר (תהלים עח) וַיְבִיאֵם אֶל גְּבוּל קָדְשׁוֹ הַר זֶה קָנְתָה יְמִינוֹ:
Five possessions did the Holy Blessed One, set aside as his own in this world, and these are they: The Torah, one possession; Heaven and earth, another possession; Abraham, another possession; Israel, another possession; The Temple, another possession. 1a) The Torah is one possession. From where do we know this? Since it is written, “The Lord possessed (usually translated as ‘created’) me at the beginning of his course, at the first of His works of old” (Proverbs 8:22). 2a) Heaven and earth, another possession. From where do we know this? Since it is said: “Thus said the Lord: The heaven is My throne and the earth is My footstool; Where could you build a house for Me, What place could serve as My abode? (Isaiah 66:1) And it says: “How many are the things You have made, O Lord; You have made them all with wisdom; the earth is full of Your possessions” (Psalms 104:24). 3a) Abraham is another possession. From where do we know this? Since it is written: “He blessed him, saying, “Blessed by Abram of God Most High, Possessor of heaven and earth” (Genesis 15:19). 4a) Israel is another possession. From where do we know this? Since it is written: “Till Your people cross over, O Lord, Till Your people whom You have possessed” (Exodus 15:16). And it says: “As to the holy and mighty ones that are in the land, my whole desire (possession) is in them” (Psalms 16:3). 5a) The Temple is another possession. From where do we know this? Since it is said: “The sanctuary, O lord, which your hands have established” (Exodus 15:17”, And it says: “And He brought them to His holy realm, to the mountain, which His right hand had possessed” (Psalms 78:54).
I like to call out to all my Jewish friends:
Zechariah 8:23
23So said the Lord of Hosts: In those days, when ten men of all the languages of the nations shall take hold of the skirt of a Jewish man, saying, "Let us go with you, for we have heard that God is with you." | | כגכֹּֽה־אָמַר֘ יְהֹוָ֣ה צְבָאוֹת֒ בַּיָּמִ֣ים הָהֵ֔מָּה אֲשֶׁ֚ר יַֽחֲזִ֙יקוּ֙ עֲשָׂרָ֣ה אֲנָשִׁ֔ים מִכֹּ֖ל לְשֹׁנ֣וֹת הַגּוֹיִ֑ם וְֽהֶחֱזִ֡יקוּ בִּכְנַף֩ אִ֨ישׁ יְהוּדִ֜י לֵאמֹ֗ר נֵֽלְכָה֙ עִמָּכֶ֔ם כִּ֥י שָׁמַ֖עְנוּ אֱלֹהִ֥ים עִמָּכֶֽם: |
ten men: from the seventy nations. This equals seven hundred for each corner. For the four corners of the tallith there will be two thousand and eight hundred. | | עשרה אנשים: משבעים לשון הרי שבע מאות לכל כנף וכנף הרי לד' כנפי הטלית אלפים ושמונ' מאו': |
That may come in fulfillment in our days:
Our souls are bearing the ‘sparks’ (divine aspects) of Messiah.
It is forbidden to pray to bow down to any other (god), and/or messiah, and/or before any image or to lift up a human being as a god…… or to put any other (god), and/or messiah, and/or any image before or instead or between HaShem and us. ('It suf')
“The redemption will come about only through the study of the Torah. And the essential redemption depends upon the study of the Kabbalah” According to: R. ELIYAHU, THE VILNA GAON (Evven Shelemah (a ‘complete, without defect stone’) 11:3)
When Yehuda and Ephraim come to unity (again) Messiah Ben Joseph 'died' and Messiah Ben David shall be revealed and anointed by the Israeli people as the Messiah-King of Israel. As YeshaYahu is teaching:
Isa 11:9 – 16 They do no evil nor destroy in all My set-apart mountain, for the earth shall be filled with the knowledge of Adonai as the waters cover the sea.
Rashi: knowledge of the Lord: [lit.] to know the Lord.
10 And on that day, there shall be a Root of Yishai, standing as a banner to the people. Unto Him the nations shall seek, and His rest shall be esteem.
Rashi: as a banner for peoples: that peoples should raise a banner to gather to him.
11 And it shall be in that day that Adonai sets His hand again a second time to recover the remnant of His people who are left, from Ashshur and from Mitsrayim, from Pathros and from Kush, from Ěylam and from Shin‛ar, from Ḥamath and from the islands of the sea.
Rashi: a second time: Just as he acquired them from Egypt, when their redemption was absolute, without subjugation, but the redemption preceding the building of the Second Temple is not counted, since they were subjugated to Cyrus.
and from the islands of the sea: the islands of the Kittim, the Romans, the descendants of Esau.
And he shall raise a banner: Perka, perche in O.F. [i.e., the verse is literally referring to the pole upon which the banner is attached.] And it shall be for a sign to gather to him and to bring the exiles of Israel to Him as a present.
12 And He shall raise a banner for the nations, and gather the outcasts of Yisra’ěl, and assemble the dispersed of Yehuḏa from the four corners of the earth.
13 And the envy of Ephrayim shall turn aside, and the adversaries of Yehuḏa be cut off. Ephrayim shall not envy Yehuḏa, and Yehuḏa not trouble Ephrayim.
Rashi: Ephraim shall not envy Judah: The Messiah, the son of David, and the Messiah, the son of Joseph, shall not envy each other.
14 But they shall fly down upon the shoulder of the Philistines toward the west; together they plunder the people of the east, their hand stretching forth on Eḏom and Mo’aḇ, and the children of Ammon shall be subject to them.
Rashi: And they shall fly of one accord against the Philistines in the west: Heb. בְכָתֵף. Israel will fly and run of one accord against the Philistines who are in the west of Eretz Israel and conquer their land. [כָּתֵף, lit. a shoulder, is used in this case to denote unity. The word שֶׁכֶם, also lit. a shoulder, is used in a similar sense.] Comp. (Hoshea 6:9) “They murder on the way in unison (שֶׁכְמָה) ”; (Zeph. 3:9) “One accord (שְׁכֶם אֶחָד).” And so did Jonathan rendered it: And they shall join in one accord to smite the Philistines who are in the west.
and the children of Ammon shall obey them: As the Targum states: Will hearken to them. They will accept their commandments over them.
15 And Adonai shall put under the ban the tongue of the Sea of Mitsrayim, and He shall wave His hand over the River with the might of His Spirit, and shall strike it in the seven streams, and shall cause men to tread it in sandals.
Rashi: And… shall dry up: [lit. shall cut off] to dry it, so that the exiles of Israel will pass through it from Egypt.
over the river: The Euphrates River, for the exiles from Assyria to cross.
with the strength of His wind: Heb. בַּעְיָם. This is hapax legomenon in Scripture, and according to the context it can be interpreted as “with the strength of His wind.”
into seven streams: into seven segments, for the aforementioned seven exiles: from Assyria and from Egypt, etc. Those from the islands of the sea are not from that side.
and He shall lead: the exiles within it.
with shoes: on dry land.
16 And there shall be a highway for the remnant of His people, those left from Ashshur, as it was for Yisra’ěl in the day when he came up from the land of Mitsrayim.
Rashi: And there shall be a highway: in the midst of the water for the remnant of His people.
Please Judah if a righteous gentile tries ‘to grasp your ‘tsi-sit’ and say: "Let me go with you, for I have heard that God is with you." Open your heart for him/her and share all our Torah. The Torah of Moshe Rabbeinu as it is written and spared and is teaches in the Tanach and all scripture of Rabbinical Judaism………
Read my story:
Ariel your Representee, Representee of Ephraim and adviser (not a rabbi but friendly adviser) of Bet Yisrael international on the Har HaBayit.
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Beit Yisrael International (Ephraim, The Lost sheep from the House of Israel), Meditate and Realization of Chassidut Torah Teachings – The Strong foundation is based on Chabad teachings ( i.e The purpose of creation is to Bringing Heavens Down to Earth and to make Most High a dwelling place here on earth) and its pillars is based on the true concept of the Breslov Teachings ( in the context of Seventh Pillar of Tzaddik ) by following the Jewish Halacha Principles of Shulchan Aruch Halacha.
Beit Yisrael International (Ephraim, The Lost sheep from the House of Israel), Meditate and Realization of Chassidut Torah Teachings – The Strong foundation is based on Chabad teachings ( i.e The purpose of creation is to Bringing Heavens Down to Earth and to make Most High a dwelling place here on earth) and its pillars is based on the true concept of the Breslov Teachings ( in the context of Seventh Pillar of Tzaddik ) by following the Jewish Halacha Principles of Shulchan Aruch Halacha.
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Petition click: 1 Million for a Jewish Temple Mount!
It should be most honest:'Israeli MK proposes dividing Temple Mount between Jews and Muslims
Petition click: 1 Million for a Jewish Temple Mount!
It should be most honest:
'Israeli MK proposes dividing Temple Mount between Jews and Muslims
**AMIT HALEVI'S PLAN WOULD GIVE MUSLIMS CONTROL OF THE SOUTHERN END OF THE TEMPLE MOUNT COMPLEX, WHICH CONTAINS THE AL-AQSA MOSQUE, WHILE JEWS WOULD RECEIVE THE CENTRAL AND NORTHERN AREAS.
(JUNE 8, 2023 / JNS)**A Likud lawmaker is proposing a plan to divide Jerusalem’s Temple Mount between Muslims and Jews and to remove Jordan’s custodial status over the holy site.Speaking to the Zman Yisrael Hebrew news site, Knesset member Amit Halevi outlined a plan whereby Muslims would control the southern end of the 37-acre complex which contains the Al-Aqsa mosque, while Jews would receive the central and northern area, where the Dome of the Rock sits.According to Halevi, the reorganization makes sense from a religious point of view because that part of the Temple Mount is the holiest site in Judaism, where it is believed the First and Second Temples stood. The Foundation Stone at the center of the Dome of the Rock is where Jewish sources place the Holy of Holies.“This is the place of the First Temple and the place of the Second Temple built by Babylonian immigrants. No one needs to examine the stones to know that it is ours,” he said.Halevi also wants to end Israel’s agreement with the Jordanian Waqf whereby the Islamic trust controls and manages Islamic edifices on the Temple Mount.“Why not give them status in the Dizengoff Center [a large shopping mall in Tel Aviv] as well? This is a terrible mistake. This status should be abolished. I know it’s an agreement between countries, but we have to deal with it. It requires change, even if the process will take time,” he said.In addition, Halevi wants to give Jews the same access to the Temple Mount enjoyed by Muslims. Currently, the Waqf only allows Jews and non-Muslim tourists access to the Temple Mount via the Maghrebi Gate and only at certain hours when the gate is open.“We will take the northern end and pray there. The entire mountain is sacred to us, and the Dome of the Rock is the place on which the Temple stood. This should be our guideline,” he said. “Israel is leading. It will be a historical, religious and national statement. If this does not happen then you are not actually the owner of the house. You are a klutz. Why are you even going in there?”
Please let we all, Jews and all their friends, take the Har HaBayit and start building the Temple and restoring her service?כִּ֤י אִם־הֵיטֵיב֙ תֵּיטִ֔יבוּ אֶת־דַּרְכֵיכֶ֖ם וְאֶת־מַעַלְלֵיכֶ֑ם אִם־עָשׂ֤וֹ תַֽעֲשׂוּ֙ מִשְׁפָּ֔ט בֵּ֥ין אִ֖ישׁ וּבֵ֥ין רֵעֵֽהוּ׃
No, if you really mend your ways and your actions; if you execute justice between one party and another; גֵּ֣ר יָת֤וֹם וְאַלְמָנָה֙ לֹ֣א תַעֲשֹׁ֔קוּ וְדָ֣ם נָקִ֔י אַֽל־תִּשְׁפְּכ֖וּ בַּמָּק֣וֹם הַזֶּ֑ה וְאַחֲרֵ֨י אֱלֹהִ֧ים אֲחֵרִ֛ים לֹ֥א תֵלְכ֖וּ לְרַ֥ע לָכֶֽם׃
if you do not oppress the stranger, the orphan, and the widow; if you do not shed the blood of the innocent in this place; if you do not follow other gods, to your own hurt— וְשִׁכַּנְתִּ֤י אֶתְכֶם֙ בַּמָּק֣וֹם הַזֶּ֔ה בָּאָ֕רֶץ אֲשֶׁ֥ר נָתַ֖תִּי לַאֲבוֹתֵיכֶ֑ם לְמִן־עוֹלָ֖ם וְעַד־עוֹלָֽם׃
then only will I let you dwell in this place, in the land that I gave to your ancestors for all time.Ariel your Representee, Representee of Ephraim and adviser (not a rabbi but friendly adviser) of Bet Yisrael international on the Har HaBayit.
(JUNE 8, 2023 / JNS)**
A Likud lawmaker is proposing a plan to divide Jerusalem’s Temple Mount between Muslims and Jews and to remove Jordan’s custodial status over the holy site.
Speaking to the Zman Yisrael Hebrew news site, Knesset member Amit Halevi outlined a plan whereby Muslims would control the southern end of the 37-acre complex which contains the Al-Aqsa mosque, while Jews would receive the central and northern area, where the Dome of the Rock sits.
According to Halevi, the reorganization makes sense from a religious point of view because that part of the Temple Mount is the holiest site in Judaism, where it is believed the First and Second Temples stood. The Foundation Stone at the center of the Dome of the Rock is where Jewish sources place the Holy of Holies.
“This is the place of the First Temple and the place of the Second Temple built by Babylonian immigrants. No one needs to examine the stones to know that it is ours,” he said.
Halevi also wants to end Israel’s agreement with the Jordanian Waqf whereby the Islamic trust controls and manages Islamic edifices on the Temple Mount.
“Why not give them status in the Dizengoff Center [a large shopping mall in Tel Aviv] as well? This is a terrible mistake. This status should be abolished. I know it’s an agreement between countries, but we have to deal with it. It requires change, even if the process will take time,” he said.
In addition, Halevi wants to give Jews the same access to the Temple Mount enjoyed by Muslims. Currently, the Waqf only allows Jews and non-Muslim tourists access to the Temple Mount via the Maghrebi Gate and only at certain hours when the gate is open.
“We will take the northern end and pray there. The entire mountain is sacred to us, and the Dome of the Rock is the place on which the Temple stood. This should be our guideline,” he said. “Israel is leading. It will be a historical, religious and national statement. If this does not happen then you are not actually the owner of the house. You are a klutz. Why are you even going in there?”
Please let we all, Jews and all their friends, take the Har HaBayit and start building the Temple and restoring her service?
כִּ֤י אִם־הֵיטֵיב֙ תֵּיטִ֔יבוּ אֶת־דַּרְכֵיכֶ֖ם וְאֶת־מַעַלְלֵיכֶ֑ם אִם־עָשׂ֤וֹ תַֽעֲשׂוּ֙ מִשְׁפָּ֔ט בֵּ֥ין אִ֖ישׁ וּבֵ֥ין רֵעֵֽהוּ׃
No, if you really mend your ways and your actions; if you execute justice between one party and another;
גֵּ֣ר יָת֤וֹם וְאַלְמָנָה֙ לֹ֣א תַעֲשֹׁ֔קוּ וְדָ֣ם נָקִ֔י אַֽל־תִּשְׁפְּכ֖וּ בַּמָּק֣וֹם הַזֶּ֑ה וְאַחֲרֵ֨י אֱלֹהִ֧ים אֲחֵרִ֛ים לֹ֥א תֵלְכ֖וּ לְרַ֥ע לָכֶֽם׃
if you do not oppress the stranger, the orphan, and the widow; if you do not shed the blood of the innocent in this place; if you do not follow other gods, to your own hurt—
וְשִׁכַּנְתִּ֤י אֶתְכֶם֙ בַּמָּק֣וֹם הַזֶּ֔ה בָּאָ֕רֶץ אֲשֶׁ֥ר נָתַ֖תִּי לַאֲבוֹתֵיכֶ֑ם לְמִן־עוֹלָ֖ם וְעַד־עוֹלָֽם׃
then only will I let you dwell in this place, in the land that I gave to your ancestors for all time.
Ariel your Representee, Representee of Ephraim and adviser (not a rabbi but friendly adviser) of Bet Yisrael international on the Har HaBayit.
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