Bereishis
Book 1: Genesis
TOLDOS - RASHI COMMENTARY
Chapter 25 - Rashi
Verse 19: These are the descendants of Yitzchok.
[ {Hebrew Ref} refers to:] Yaakov and Eisov
who are discussed in this parshah.1
Avraham was the father of Yitzchok.2
After G-d [re]named him Avraham,
[only] then did he have Yitzchok.
An alternate explanation:
since the verse was written
"Yitzchok son of Avraham,"
it became necessary to say,
"Avraham was the father of Yitzchok,"
because the scoffers of the generations were saying
that Sarah conceived by Avimelech,
for she had lived with Avraham many years
and did not conceive by him.
What did G-d do?
He shaped Yitzchok's facial features
similar to Avraham's
so that everyone would testify
that "Avraham was the father of Yitzchok."
This is [the meaning of] what is written here:
"Yitzchok, son of Avraham"
for here is proof
that "Avraham was Yitzchok's father."3
Verse 20: Forty years old.4
For when Avraham returned from Mount Moriah
he received the news that Rivkah was born.
And Yitzchok was then thirty-seven years old,
for it was at that time that Sarah died.
And from Yitzchok's birth until the Akeidah5
when Sarah died,
there were thirty-seven years;
because she was ninety at Yitzchok's birth
and one hundred and twenty-seven at her death.
For it is said: "The lifetime of Sarah etc.,"
making Yitzchok thirty-seven years old,
and at that time6 Rivkah was born.
He waited for her until she was fit for marriage---
three years---whereupon he married her.
The daughter of Besueil, the Aramite, of Padan Aram,
sister of Lavan.
But, has is not already been written
that she was Besueil's daughter
and Lavan's sister from Padan Aram?
[This is written] only to relate her praise
that she was the daughter of a wicked person
and the sister of a wicked person
and her dwelling place was one of wicked people
[yet] she did not learn from their deeds.7
Of Padan Aram.8
Because there were two Arams---
Aram Nahariyum and Aram Zovah.
It is called [collectively] Padan [pair],
derived from {Hebrew Ref} [a pair of oxen]9
which the Targum translates {Hebrew Ref} .
Others explain {Hebrew Ref}
as "The field of Aram"10
because in Arabic
a field is called Padan.
Verse 21: [He] prayed.
[Meaning:] he [Yitzchok] did much praying and entreating.
[He] granted his prayer.
[Meaning:] He [G-d] allowed himself to be entreated
and to be placated and swayed by him.
It is my opinion
that wherever a form of the word {Hebrew Ref} is used
it means imploring and increasing.
Similarly, "[ {Hebrew Ref} ] And a thick cloud of smoke,"11
[meaning] an increasing amount of ascending smoke.
And similarly: [ {Hebrew Ref} ] "You increased
your words against me."12
And similarly: "Exorbitant are the kisses of the enemy,"13
meaning, they seem exorbitant
and are burdensome,14
encreisement15 in Old French.
On behalf of his wife.
He was standing in one corner and praying,
while she was standing in the other corner and praying.16
[He] granted his prayer.17
"His" but not hers.
For it is not comparable---
the prayer of a righteous person,
[who is] the child of a righteous person,
to the prayer of a righteous person
who is the child of an evil person.
Therefore, "his" and not hers.18
Verse 22: [They] clashed.
You must [admit] that this verse
asks for a Midrashic explanation,
for it does not clarify
what this struggle was,
and it is written [regarding her exclaiming],
"If this is so, why did I desire this?"
Our Sages19 explain it [i.e., {Hebrew Ref} ]
as having the meaning of {Hebrew Ref} [moving quickly]:
When she would pass
the doorways of Torah study
of Sheim and Eiver,
Yaakov would agitate and rush to come out.
When she would pass doorways of idol-worshipers,
Eisov would agitate to come out.
Another explanation:
They struggled with one another
and argued over how the two worlds20 should be inherited.
21
She said, if this is so.
[That] the pain of pregnancy is so great...
Why did I desire this?
Why did I long and pray to conceive?
She went to inquire.
To the house of study of Sheim.22
To inquire of Ad-noy.
To tell her what would happen in the end.
Verse 23: Ad-noy said to her.23
Through an intermediary.
Sheim was told through Divine inspiration
whereupon, he told her.24
Two nations are in your womb.
[ {Hebrew Ref} ] is written as {Hebrew Ref} .25
This refers to Antoninus26 and Rabbi27
whose tables never lacked
neither radish nor lettuce
neither during summer nor during winter.28
And two Kingdoms.
The word {Hebrew Ref} always means kingdom.29
Will separate from within you.
[I.e.,] already from the womb they are separated,30
one to his evil ways,
and the other to his wholesomeness.
Will be mightier than the other [government].
They will not be equally great.
When one rises the other falls.
Similarly it is said:
"I shall be filled by her that is destroyed,"31
[i.e.] Tyre was not filled [built up]
but from Yerushalayim's destruction.32
Verse 24: When her days were completed.
Whereas, concerning Tamar33 it is written:34
"When the time came for her to give birth"35
because her [pregnancy] days were not completed
for she gave birth to them after seven months.
Behold, there were twins.
[ {Hebrew Ref} is spelled with the letter {Hebrew Ref} ] missing.
Whereas concerning Tamar [it is spelled]
{Hebrew Ref} ---"full" [with the {Hebrew Ref} ]
because [there,] they [the twins] were both righteous,
whereas, here, one was righteous and the other evil.36
Verse 25: Reddish [complexion].
A sign that he will be a murderer.37
Covered completely
with what was like a hairy robe.
[Meaning] full of hair like a woolen garment
which is full of hair.
Flocheide, in Old French.
And they named him Eisov.38
Everyone called him so
because he was made39 and developed with hair,
as one who is much older.
Verse 26: After that his brother came out, etc.40
I heard an Aggadaic exposition
that interprets [the verse] according to its plain meaning:
He [Yaakov] rightfully held onto him
to [attempt to] hold him [Eisov] back.
[For] Yaakov was conceived from the first drop
and Eisov from the second.
Go and learn this from a narrow tube,
insert two stones, one behind the other.
The one inserted first will come out last
and the one inserted last will come out first.
Consequently, Eisov, who was conceived last came out first
and Yaakov, who was conceived first came out last.
Yaakov, thus, attempted to hold him back
so that he [Yaakov] would be born first
as he was the first conceived
and be the first out of the womb
so that he would rightfully gain his birthright.41
The heel of Eisov.42
A sign that this one [Eisov] will not yet
have completed his dominion
before the other one will rise up
and take it from him.
And he named him Yaakov.43
G-d [called him by this name].44
Another explanation:
his father called him Yaakov
on account of his holding the heel [ {Hebrew Ref} ].
Sixty years old.
Ten years from when she was married
until she became thirteen years old
and capable of conceiving,
and the following ten years
he hoped and waited for her
as his father did regarding Sarah.
When she [still] did not become pregnant,
he realized that she was barren
and prayed for her.
[But,] he refused to marry a hand-maid45
because he was sanctified at Mount Moriah46
to be a burnt-offering without blemish.47
Verse 27: The lads grew up---Eisov became.48
As long as they were little
they were indistinguishable by their deeds
and no one could know their exact character.
Once they turned thirteen,
one [Yaakov] went his way to houses of study
and the other went his way to worshipping idols.49
A skilled trapper.
[I.e.,] how to entrap and deceive his father50
with his mouth, and he would ask him:
"Father, how are salt and hay tithed?"51
His father would thereby think
that he meticulously observes the mitzvos.
A man of the field.
Should be explained literally:
A man with no occupation---
who uses his bow to capture animals and birds.
Without fault.
[Meaning:] one who is not an expert in all those [matters],
as his heart is, so is his mouth.
One who is not shrewd at deceiving
is referred to as {Hebrew Ref} .
Living in tents.52
[Referring to:] the tent of Sheim and the tent of Eiver.53
Verse 28: He ate. [Lit. in his mouth.]54
As Onkelos translates it:
In [or into] the mouth of Yitzchok.55
But, its Midrashic interpretation is:
With the mouth of Eisov.
I.e., he would entrap him
and trick him with his words.56
Verse 29: Simmering.
Has the meaning of cooking
as Onkelos translates it.
[He was] exhausted.
As a result of committing murder
as it states:
"For my soul is fatigued before the murderers."57
Verse 30: A swallow.
[Meaning:] I will open my mouth
and pour a lot into it,58
as we have learned in a Mishnah:59
"A camel may not be force-fed [on Shabbos]
but food may be poured into him."
Of this red [pottage].
Red lentils.
On that day Avraham died
so that he would not see Eisov, his grandson,
falling into bad ways,
[for] this would not be "the good old age"60
that G-d had promised him.
It is for this reason that
G-d shortened his life by five years,
for Yitzchok lived 180 years
whereas, he [Avraham] 175.
[Thus,] Yaakov cooked lentils
as a first-meal for the mourner.
Why [are] lentils [food for a mourner]?
Because they are [round] as a wheel,
for mourning is a wheel
that revolves in the world.61
(Another reason: Just as lentils
have no mouth [i.e., an opening]
so, too, a mourner has no mouth,
for it is prohibited for him to speak.62
It is for this reason that it is customary
to feed eggs to a mourner for his first meal
for they are round and have no "mouth."
So, too, a mourner has no "mouth"
as is discussed in Mo'ed Koton:63
"A mourner---the first three days---
may not respond to anyone's greeting,
and, certainly, may not initiate a greeting.
From the third until the seventh [day]
he may respond but may not greet, etc.
---from an old text of Rashi).
Verse 31: As of this day, sell.
As Onkelos translates it:
"As this day,"
i.e., as this day is absolutely clear,
so sell it to me, as an absolutely sure sale.
Your birthright.64
Since the [sacrificial] service was performed by the firstborn,
Yaakov thought, this evil person is not fit
to perform [sacrificial] service to G-d.65
Verse 32: Here I am about to die.66
( [I.e.,] the birthright is unstable and transient
for the firstborn will not always perform the sacrifice service
for the tribe of Levi will ultimately take it over.
Furthermore,) said Eisov [to Yaakov]:
"What is the nature of this Service?"
He [Yaakov] responded:
"There are many prohibitions, punishments,
[even] punishments by death that are involved with it---
as we learned [in the Mishnah,]67
'The following are punishable by death:
[those performing the service] having drunk wine,
or without a haircut.68' "
So he [Eisov] said,
"I will eventually die
as a result of it [my birthright];
if so, why should I desire it?"
Verse 34: Eisov scorned.
Scripture testifies to his wickedness,
that he was contemptuous of G-d's Service.
Chapter 26 - Rashi
Verse 2: Do not go down to Egypt.
Because he [Yitzchok] intended to go down to Egypt
as his father had gone down
during the days of the famine.69
He [G-d] said to him,
"Do not go down to Egypt
for you are a burnt-offering without blemish
and being outside the [Holy] land does not befit you."70
Verse 3: These.
[ {Hebrew Ref} is] the same as {Hebrew Ref} [these].
Verse 4: Through your descendants shall be blessed.71
[Meaning:] a man will say to his son,
"May your children be like the children of Yitzchok."
This [phrase] has similar meaning in all Scripture.
And the following [verse] is the archetype of all:
"Through you shall [the People of] Israel bless, saying:
'May El-him make you [as Ephraim and Menasheh].' "72
We also find this concerning a curse:
"And the woman shall be a curse"73
whereby one who curses his enemy says,
"May you be like that particular woman."
Similarly: "May you leave your name
as an oath to my chosen,"74
whereby one who takes an oath says,
"May I be as that particular person
if I did such and such."
Verse 5: Avraham listened to my voice.
When I put him to the test.75
Minded My mandate.
[Referring to] precautionary measures
for the purpose of avoiding [transgressing]
on prohibitions [set forth] in the Torah,
such as [the prohibition to marry] "second-degree" relations
and the Rabbinic prohibitions concerning Shabbos.
My commandments.
[Referring to] things that even if they were not written,
would be fit to be included in the commandments,
such as [the prohibitions against] robbing and killing.76
My decrees.
[Referring to] things
that the evil inclination and the nations of the world
argue against,
such as [the prohibitions against] eating pork
and wearing garments of wool and linen
for which there [apparently] are no reasons,
but are the edicts of the King
and His decrees upon His subjects.77
And My teachings.78
To include the Oral Law---79
laws given by G-d to Moshe at Sinai.80
Verse 7: About his wife.
[I.e.,] concerning his wife81
as in, "Say to me, 'he is my brother.' "82
Verse 8: A long while.
He thought, "From now on I have no need to worry
since they have not molested us till now"83
and he was no longer careful to take precautions.
Avimelech looked.
He saw him having marital relations.84
Verse 10: One of the people.
[Refers to] the one singled out amongst the people,
meaning, the king.
And you would have brought guilt upon us.
[Meaning:] had he had relations,
you already would have brought guilt upon us.
Verse 12: In that land.85
Despite the fact that it [Gerar]
is not as esteemed as Eretz Yisrael itself,
i.e., the land of the Seven Nations.86
That year.
Despite the fact that it [the year] was abnormal
for it was a famine year.
In that land, that year.
Why are both [the land and the year] mentioned?
To tell us that the earth was hard
and that the year was a hard one.87
A hundred fold.
For they had estimated the amount it ought to produce
and for every one estimated, it produced one hundred.88
Our Sages said,89
the purpose of this estimate was for tithing.
Verse 13: He became very great.
So that people would say:
"[Rather] the dung of Yitzchok's mules
than the silver and gold of Avimelech."90
Verse 14: And many slaves.
[Meaning:] a great deal of work [or production],
ovreine in Old French.
{Hebrew Ref} denotes one particular labor
[whereas] {Hebrew Ref} denotes a great deal of production.
Verse 15: The Philistines plugged them.
Because they said,
"They are a danger to us
because they will [provoke] armies to come upon us."91
[Onkelos renders it:] {Hebrew Ref}
meaning stopping up.
[We find the] expression in the Talmud92
"Stops up the heart."
Verse 17: In the valley of Gerar.93
Far away from the city.
Verse 18: Returned, excavated.
[Meaning:] those wells that they had dug
in the days of his father Avraham
and which the Philistines had stopped up,
before Yitzchok departed from Gerar
he again dug them.94
Verse 20: Eisek.
[Meaning] dispute.
Because they had quarreled with him.
They disputed with him over it
with strife and contention.
Verse 21: Sitnah.
Nuisement [in Old French] [obstacle].
Verse 22: And we shall be fruitful in the land.
As Onkelos translates it:
"And we shall increase in the land."95
Verse 26: Along with a group of his friends.
As Onkelos translates it {Hebrew Ref}
meaning: a group [formed] from96 his friends.
There are some who explain {Hebrew Ref}
the letter {Hebrew Ref} being part of the root of the word
as in: {Hebrew Ref} , "thirty friends"97 of Shimshon,
so that the word {Hebrew Ref} be in the construct state.98
However, it would be improper
to speak of a king in this manner
"his group of friends"
because this would imply
that he brought along his entire group of friends
and that he had only one group of friends.
It is therefore preferable to explain it
in the first way.99
You need not wonder about the letter {Hebrew Ref}
of the word {Hebrew Ref} ;
though the word is not in the construct state100
we [nevertheless] find similar cases in Scripture:
{Hebrew Ref} ---"Help against the oppressor,"101
{Hebrew Ref} ---"Drunk, but not from wine."102
A group.
Has the meaning of a gathering or group
who are {Hebrew Ref} ---held together.
Verse 28: We have indeed seen.103
[Meaning:] "We saw it concerning your father,
and we saw it concerning yourself."104
Let there now be an oath between us.105
[Meaning:] that oath that exists between us
since your father's times
should now continue between us and yourself.
Verse 29: We did not touch you.106
When we said to you,
"Leave us."
You.
You, also, do with us likewise.107
Verse 33: Shiva.
so called because of the covenant.108
Verse 34: Forty years old.109
Eisov is compared to a pig110
as it is said: "The boar of the forest ravages it."111
When the pig lies down
it stretches out its hooves
as if to say, "See, I am a clean animal."112
So, too, these, the descendants of Eisov,
rob and extort
and make pretensions of being honorable.
For [the first] forty years
Eisov would kidnap wives from their husbands
and take them forcibly;
when he turned forty he said,
"Father was forty when he married
and I will do likewise."
Verse 35: A source of spiritual bitterness.
An expression meaning: causing resentment [or bitterness],
as in: "[ {Hebrew Ref} ] You were rebellious."113
All their deeds were to anger and cause grief
to Yitzchok and to Rivkah
because they worshiped idols.114
Chapter 27 - Rashi
Verse 1: His eyesight faded.115
Because of the smoke of these [women]116
who would burn incense
for idol worship.
Another explanation:
When he was bound on the altar
and his father intended to slaughter him,
at that moment the heavens opened
and the ministering angels saw and cried.
Their tears descended
and fell upon his eyes.
As a result his eyesight dimmed.117
Another explanation:
To enable Yaakov to receive the blessings.118
Verse 2: I do not know the day of my death.119
R. Yehoshua b. Korcho said,
when a person nears the age [of the death] of his parents,
he should be concerned five years before
and five afterwards.
Yitzchok was [now] one hundred and twenty-three120
and he said, "Perhaps I will reach my mother's age
and she died at one hundred and twenty-seven
and I am thus within five years of her age.
Therefore, "I do not know the day of my death---"
perhaps at the age of my mother,
perhaps at the age of my father.
Verse 3: Please take.
[ {Hebrew Ref} ] is a term meaning sharpen121
as we have learned [in the Mishnah]:122
A knife may not be sharpened [on a sharpening stone]123
but, [ {Hebrew Ref} ] may be passed over another knife.124
[Yitzchok said,] "Sharpen your knife
and slaughter [the animal] properly
so that you will not feed me {Hebrew Ref} .125 126
Your sword.
[Meaning] your sword
[so called] because it is usually hung [ {Hebrew Ref} ].
And trap for me.
From [animals that are] ownerless
and not from that which was robbed.
Verse 5: To trap [deer] to bring it [home].127
What is the intent of the word {Hebrew Ref} ?
[He intended] that if he will not find [meat] from the hunt
he will bring [meat] acquired through robbery.128 129
Verse 7: In the presence of Ad-noy.
[Meaning:] with His consent---
that He should approve of what I do.
Verse 9: And take for me.130
{Hebrew Ref} means "from that which belongs to me"
and are not stolen property,
because Yitzchok wrote this provision
into her marriage contract,
that each day she may take two kids from the goats.131
Two choice young goats.
Did two kids make up Yitzchok's meal?
But, [the explanation is that] it was Pesach.
One [kid] he brought as his Paschal offering
and one he prepared as delicious food.
[This explanation is] in Pirkei d'R. Eliezer.132
As he likes.133
For the taste of a kid
is similar to the taste of deer.
Verse 11: A hairy person.
[Meaning] hirsute.
Verse 12: Touches me.
[ {Hebrew Ref} is] similar to {Hebrew Ref} .134
Verse 15: Precious.
[Meaning:] the clean ones,
as Onkelos translates it: {Hebrew Ref} [clean ones].
Another explanation:
The ones he coveted [ {Hebrew Ref} ] from Nimrod.135
That were in her keeping in her house.136
But, did not Eisov have many wives?
Yet he gave them to his mother for safekeeping!
But [the reason is] that he was familiar
with their practices and, therefore, was suspicious of them.137
Verse 19: It is I, Eisov your firstborn.138
[He meant:] "I am the one who brings you [food],
and Eisov is your first-born."139
I have done.
Many things as you told me.140
Sit up.
Meaning to sit at the table.
Therefore, Onkelos translates it {Hebrew Ref} .
Verse 21: Come close, if you please,
and let me touch you.141
Yitzchok thought to himself,
"It is unusual for Eisov
to readily mention G-d's Name,
and this one has said,
"Because Ad-noy, your G-d, [brought it about]."142
Verse 22: The voice of Yaakov.143
[Meaning] that he spoke gently and entreatingly:
"Rise, if you please."144
Whereas Eisov spoke stridently,
"Let my father rise!"145
Verse 24: [Yaakov] said, "I am."146
He did not say, "I am Eisov," but, "I am."
Verse 27: He [Yitzchok] smelled, etc..
Is it not so
that there is no odor worse
than that of washed goat-skins?
But, this teaches
that the smell of the Garden of Eden entered with him.147
Like the fragrance of a field blessed by Ad-noy.
That He had given it a pleasant scent
which is that of an apple-orchard.148
So have our Sages explained it.149
Verse 28: And may [He] give you.150
Meaning: May he give repeatedly.151 152
But, according to the plain meaning,
it refers back to the preceding statement:
"See my son's fragrance" which G-d has given him
"is like the fragrance of a field," etc.
And may He also give you
"of the dew of heaven," etc.
Of the dew of heaven.
[Interpret this] in its usual manner.
There are [also] various Aggadaic interpretations.
(Another explanation:
G-d.
Why the use of {Hebrew Ref} ?153
[G-d will act towards you] with Justice.
If you deserve it "He will give to you"
but, if not, He will not "give to you."154
Whereas, to Eisov he said,
"The fatness of the earth shall be your dwelling,"155
[meaning] whether you be righteous or evil,
He will give you.
From this Shlomo learned when he built the Temple,
he composed his prayer [thus:]
A Jew who is a believer
and accepts the righteousness of punishment,
will not complain about You,
therefore, "Give to man according to all his ways,
for You know what is in his heart."156
But, a gentile, is lacking in faith,
therefore, he [Shlomo] said,
"May You accept [the prayer] in the heavens---
and do whatever the gentile asks for,"157
i.e., whether he is deserving or not deserving
give it to him,
so that he may not complain about You.)
Verse 29: Your mother's sons.
Whereas, Yaakov said to Yehudah,
"Your father's children."158
This is because he [Yaakov] had children
from several mothers,
whereas, here, that he married only one woman
he says, "Your mother's sons."159
Those who curse you are cursed
and those who bless you are blessed.
Whereas, in the narrative of Bilam it states,160
"Those who bless you are blessed
and those who curse you are cursed."161
[The reason for this is] the righteous
at first [endure] suffering
and in the end [enjoy] tranquility;
thus, those who curse them and cause them pain
[in point of time] precede those who bless them.
Yitzchok, therefore, first mentioned
the curse of those who curse
[before] the blessings of those who bless.
Evildoers, [however,] at first [enjoy] tranquility
and in the end [endure] suffering.
Bilam, therefore, mentioned the blessing
and then the curse.162
Verse 30: Just left.
I.e., as one went out the other came in.163
Verse 33: Trembled.
As Onkelos translates it {Hebrew Ref} ,
a term meaning surprise.164
But, its Midrashic165 interpretation is:
He saw Gehinom open beneath him.166
Who, then.
[The word {Hebrew Ref} ] is an independent word167
and is used with many situations.168
[In this context] {Hebrew Ref} is [a contraction of] {Hebrew Ref} ,169
[i.e.,] who is he and where is he
who has trapped some game?
I ate all of it.170
[Meaning:] any taste that I wished to taste
I was actually able to taste.171
He shall be blessed.172
So that you may not say
that had Yaakov not tricked his father
he would not have received the blessings,
therefore he affirmed it
and [now] knowingly blessed him.
Verse 35: With cunning.
[Meaning] with cleverness.173
Verse 36: Is he not rightly called?
This [ {Hebrew Ref} ] is a term for an incredulous question174
as in "Just because you are my relative."175
[I.e.,] perhaps that is why he is called {Hebrew Ref}
based on the future
because he is destined to treat me treacherously [ {Hebrew Ref} ].
[From the] Tanchuma:176
Why did Yitzchok tremble?
He said, "Perhaps there is some sin within me
that caused me to bless the younger one
before the older one
exchanging the order of their relationship."
Eisov then began shouting,
"This one has cheated me twice!"
[Whereupon] his father said to him,
"What did he do to you?"
He [Eisov] responded, "He took away my birthright!"
He [Yitzchok, then] said:
"Now that is why I was grieved and trembled,
for perhaps I had transgressed strict justice,
but, now, I have actually blessed the firstborn
then 'he shall be blessed.' "
He has deceived me.
As Onkelos translates it {Hebrew Ref} ---
[meaning] he lied in wait to ambush me.
[The word] {Hebrew Ref} [is translated by Onkelos] {Hebrew Ref} .
Other versions of the Targum have it {Hebrew Ref}
[meaning] he outwitted me.
Saved.
A term meaning setting aside,
as in {Hebrew Ref} "And he set aside."177
Verse 37: Behold, a master.
This is the seventh blessing178 [that was given to Yaakov]
179
yet, he makes of it the major blessing!
But, [the explanation is]
he was [in effect] saying to him,
"What benefit will you derive from being blessed?
For if you will obtain properties
they will belong to him,
for I have made him a master over you
and whatever a servant acquires is owned by his master.180
Where---what can I do for you?
[ {Hebrew Ref} meaning:] "Where here
shall I search for something to do for you?"
Verse 38: Do you have only one blessing?
The letter {Hebrew Ref} here [ {Hebrew Ref} ] is used to indicate
an expression of incredulity
as in {Hebrew Ref} ---"Whether in the camps
[unwalled cities]?"181
{Hebrew Ref} ---"Whether it is fat?"182
{Hebrew Ref} ---"Should he die as a scoundrel?"183
Verse 39: The fatness of the earth, etc.
This refers to the part of Italy belonging to Greece.184
Verse 40: By your sword.
[ {Hebrew Ref} is] the same as {Hebrew Ref} [by the sword].
Sometimes {Hebrew Ref} is a substitute for the letter {Hebrew Ref}
as in "You stand [ {Hebrew Ref} ] by your sword."185
[ {Hebrew Ref} is the same as] {Hebrew Ref} ,
[ {Hebrew Ref} ] "By their host"186
[is the same as] {Hebrew Ref} .
When you have cause to be grieved.
[ {Hebrew Ref} ] denotes grief or pain
as in {Hebrew Ref} ---"I lament in my prayer."187
He meant to say:
"When the Israelites will transgress the Torah
and you will have reason
to grieve over the blessings which he took188
[then] 'You will throw off his yoke, etc.' "189
Verse 41: Mourning days for my father are approaching.
190
As it evidently means:
"So that I will not grieve my father."
There are various explanations in Midrash Aggadah.
Verse 42: Rivkah was informed.
She was told by Divine Inspiration
as to what Eisov was planning.191
Is consoled through you.192
[Meaning:] "He regrets the brother relationship,
making other [than brotherly] plans,
to become estranged from you
and to kill you."
The Midrash Aggadah193 explains:
"In his eyes you are already dead
and he has drunk for you the cup of consolation.194
According to the plain explanation
it has the meaning of consolation,
[i.e.,] he will comfort himself for [losing] the blessings
by killing you.
Verse 44: Short [time].
[Meaning] a few.
Verse 45: Why should I lose?
[Meaning] I will be bereft of both of you.195
One who buries his children is called {Hebrew Ref} [bereft].
Similarly concerning Yaakov it is said:
"If I'll be [ {Hebrew Ref} ] bereft, [ {Hebrew Ref} ]---let
me be bereft."196
Both of you.197
[I.e.,] "Should he rise up against you
and you kill him,
then his children will rise up and kill you."
Here she had an inspiration of the Divine Spirit
and she prophesied
that they would die on the same day
as is explained in the Chapter {Hebrew Ref} .198
Verse 46: I am disgusted with my life.
[Meaning:] "I have become disgusted with my life."
Chapter 28 - Rashi
Verse 2: To Padan.
Is the same as {Hebrew Ref} .
To the house of Besueil.
[The same as] {Hebrew Ref} .
Any word that requires a {Hebrew Ref} prefix
may [instead] have a {Hebrew Ref} put at the end of it.199
Verse 3: [May] the Almighty, Sh-ddai.200
"He who has sufficient201 blessings
for those who are blessed by Him,
may He bless you."
Verse 4: The blessing of Avraham.202
[This applies to that] which He told him:
"And I will make you into a great nation.203
Through your children will be blessed."204
May those blessings have been said regarding you.
May that nation descend from you
as well as that blessed seed."
Verse 5: Mother of Yaakov and Eisov.
I do not know what this teaches us.205
Verse 7: And Yaakov listened to.
This is connected to the previous statement:
When Eisov saw that Yitzchok blessed, etc.,
and that he sent him to Padan Aram
and that Yaakov obeyed his father
and went to Padan Aram,
and that the daughters of Canaan were evil,
then he, too, went to Yishmael.206
Verse 9: Sister of Nevayos.
By inference from the phrase "The daughter of Yishmael"
do I not know that she is Nevayos' sister.207
But, [we are told this]
to teach us
that Yishmael had died after betrothing her to Eisov
before her marriage
and she was given in marriage by her brother Nevayos.
We also learn from this
that Yaakov was sixty-three at that time.
For Yishmael was seventy-four at Yaakov's birth:
Yishmael was fourteen years older than Yitzchok208
and Yitzchok was sixty when they were born,
giving you seventy-four, [the age of Yishmael].
He lived a total of 137 years
as it is said: "These are the years of Yishmael's life."209
Consequently, Yaakov was sixty-three at Yishmael's death.
We learn from this
that he hid in the house of Eiver for fourteen years
and afterwards went to Charan,
for he had not yet been at Lavan's house
before Yoseif's birth, but only fourteen years.
As it is said: "I served you fourteen years
for your two daughters, and six years for your sheep."210
And his receiving of the sheep as wages211
took place after Yoseif 's birth,
as it is said "When Rochel had given birth to Yoseif."212
Now, Yoseif was thirty when he became ruler213
and from then until Yaakov went down to Egypt
took nine years---seven years of plenty
and two years of hunger.
[At that time] Yaakov said to Pharaoh:
"The years of my temporary residence
are one hundred and thirty years."214
Now go and calculate:
Fourteen years prior to Yoseif 's birth,
plus the thirty years of Yoseif['s age]215
plus the nine years from when he became ruler
until the arrival of Yaakov
make a total of
fifty-three years.216
Now, when he left his father
he was sixty-three, making it one hundred and sixteen.217
Yet he says [to Pharaoh,
I am] one hundred and thirty years
so there are fourteen years missing.
Thus, you have learned
that after receiving the blessings
he hid at the house of Eiver for fourteen years.
(However, he was not punished for them218
because of the merit [of having studied] Torah219
for Yoseif was not separated from his father
but for twenty-two years,
that is,
from when he was seventeen till he was thirty-nine,
corresponding to the twenty-two years
that Yaakov was separated from his father
[during which time] he did not honor him,220
which are twenty years in Lavan's house
plus the two years that he was enroute.
As is written: "[He] built himself a house
and for his livestock he made shelters."221
The Sages inferred from this verse
that he spent eighteen months enroute,
for the house was for the rainy season
and the booths for the summer.
And according to the calculation, based on the text,
that we made above,
from the time he left his father
until he went down to Egypt,
that he was one hundred and thirty years old
where we find an additional fourteen years.
So, it is certain that
he hid in the house of Eiver
on his way to the house of Lavan
to learn Torah from him [Eiver].
And due to the merit of the Torah
he was not punished for them [those years],
and Yoseif was not separated from him
but for twenty-two years---
measure for measure.
Up to here is from an old text of Rashi.)
In addition to his other wives.222
He added evil to his already evil ways,
that he did not divorce the first ones.
Return to Main Search Form
Sources