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.


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