Lang: he;
Title: פרשת תולדות;
Content:
פרק כה
(יט) וְאֵלֶּה תּוֹלְדֹת יִצְחָק בֶּן אַבְרָהָם אַבְרָהָם הוֹלִיד אֶת יִצְחָק.
(כ) וַיְהִי יִצְחָק בֶּן אַרְבָּעִים שָׁנָה בְּקַחְתּוֹ אֶת רִבְקָה בַּת בְּתוּאֵל הָאֲרַמִּי מִפַּדַּן אֲרָם אֲחוֹת לָבָן הָאֲרַמִּי לוֹ לְאִשָּׁה.
(כא) וַיֶּעְתַּר יִצְחָק לַי״י לְנֹכַח אִשְׁתּוֹ כִּי עֲקָרָה הִוא וַיֵּעָתֶר לוֹ י״י וַתַּהַר רִבְקָה אִשְׁתּוֹ.
(כב) וַיִּתְרֹצְצוּ הַבָּנִים בְּקִרְבָּהּ וַתֹּאמֶר אִם כֵּן לָמָּה זֶּה אָנֹכִי וַתֵּלֶךְ לִדְרֹשׁ אֶת י״י.
(כג) וַיֹּאמֶר י״י לָהּ שְׁנֵי [גוֹיִם] (גיים) בְּבִטְנֵךְ וּשְׁנֵי לְאֻמִּים מִמֵּעַיִךְ יִפָּרֵדוּ וּלְאֹם מִלְאֹם יֶאֱמָץ וְרַב יַעֲבֹד צָעִיר.
(כד) וַיִּמְלְאוּ יָמֶיהָ לָלֶדֶת וְהִנֵּה תוֹמִם בְּבִטְנָהּ.
(כה) וַיֵּצֵא הָרִאשׁוֹן אַדְמוֹנִי כֻּלּוֹ כְּאַדֶּרֶת שֵׂעָר וַיִּקְרְאוּ שְׁמוֹ עֵשָׂו.
(כו) וְאַחֲרֵי כֵן יָצָא אָחִיו וְיָדוֹ אֹחֶזֶת בַּעֲקֵב עֵשָׂו וַיִּקְרָא שְׁמוֹ יַעֲקֹב וְיִצְחָק בֶּן שִׁשִּׁים שָׁנָה בְּלֶדֶת אֹתָם.
(כז) וַיִּגְדְּלוּ הַנְּעָרִים וַיְהִי עֵשָׂו אִישׁ יֹדֵעַ צַיִד אִישׁ שָׂדֶה וְיַעֲקֹב אִישׁ תָּם יֹשֵׁב אֹהָלִים.
(כח) וַיֶּאֱהַב יִצְחָק אֶת עֵשָׂו כִּי צַיִד בְּפִיו וְרִבְקָה אֹהֶבֶת אֶת יַעֲקֹב.
(כט) וַיָּזֶד יַעֲקֹב נָזִיד וַיָּבֹא עֵשָׂו מִן הַשָּׂדֶה וְהוּא עָיֵף.
(ל) וַיֹּאמֶר עֵשָׂו אֶל יַעֲקֹב הַלְעִיטֵנִי נָא מִן הָאָדֹם הָאָדֹם הַזֶּה כִּי עָיֵף אָנֹכִי עַל כֵּן קָרָא שְׁמוֹ אֱדוֹם.
(לא) וַיֹּאמֶר יַעֲקֹב מִכְרָה כַיּוֹם אֶת בְּכֹרָתְךָ לִי.
(לב) וַיֹּאמֶר עֵשָׂו הִנֵּה אָנֹכִי הוֹלֵךְ לָמוּת וְלָמָּה זֶּה לִי בְּכֹרָה.
(לג) וַיֹּאמֶר יַעֲקֹב הִשָּׁבְעָה לִּי כַּיּוֹם וַיִּשָּׁבַע לוֹ וַיִּמְכֹּר אֶת בְּכֹרָתוֹ לְיַעֲקֹב.
(לד) וְיַעֲקֹב נָתַן לְעֵשָׂו לֶחֶם וּנְזִיד עֲדָשִׁים וַיֹּאכַל וַיֵּשְׁתְּ וַיָּקׇם וַיֵּלַךְ וַיִּבֶז עֵשָׂו אֶת הַבְּכֹרָה.
פרק כו
(א) וַיְהִי רָעָב בָּאָרֶץ מִלְּבַד הָרָעָב הָרִאשׁוֹן אֲשֶׁר הָיָה בִּימֵי אַבְרָהָם וַיֵּלֶךְ יִצְחָק אֶל אֲבִימֶלֶךְ מֶלֶךְ פְּלִשְׁתִּים גְּרָרָה.
(ב) וַיֵּרָא אֵלָיו י״י וַיֹּאמֶר אַל תֵּרֵד מִצְרָיְמָה שְׁכֹן בָּאָרֶץ אֲשֶׁר אֹמַר אֵלֶיךָ.
(ג) גּוּר בָּאָרֶץ הַזֹּאת וְאֶהְיֶה עִמְּךָ וַאֲבָרְכֶךָּ כִּי לְךָ וּלְזַרְעֲךָ אֶתֵּן אֶת כׇּל הָאֲרָצֹת הָאֵל וַהֲקִמֹתִי אֶת הַשְּׁבֻעָה אֲשֶׁר נִשְׁבַּעְתִּי לְאַבְרָהָם אָבִיךָ.
(ד) וְהִרְבֵּיתִי אֶת זַרְעֲךָ כְּכוֹכְבֵי הַשָּׁמַיִם וְנָתַתִּי לְזַרְעֲךָ אֵת כׇּל הָאֲרָצֹת הָאֵל וְהִתְבָּרְכוּ בְזַרְעֲךָ כֹּל גּוֹיֵי הָאָרֶץ.
(ה) עֵקֶב אֲשֶׁר שָׁמַע אַבְרָהָם בְּקֹלִי וַיִּשְׁמֹר מִשְׁמַרְתִּי מִצְוֺתַי חֻקּוֹתַי וְתוֹרֹתָי.
(ו) וַיֵּשֶׁב יִצְחָק בִּגְרָר.
(ז) וַיִּשְׁאֲלוּ אַנְשֵׁי הַמָּקוֹם לְאִשְׁתּוֹ וַיֹּאמֶר אֲחֹתִי הִוא כִּי יָרֵא לֵאמֹר אִשְׁתִּי פֶּן יַהַרְגֻנִי אַנְשֵׁי הַמָּקוֹם עַל רִבְקָה כִּי טוֹבַת מַרְאֶה הִוא.
(ח) וַיְהִי כִּי אָרְכוּ לוֹ שָׁם הַיָּמִים וַיַּשְׁקֵף אֲבִימֶלֶךְ מֶלֶךְ פְּלִשְׁתִּים בְּעַד הַחַלּוֹן וַיַּרְא וְהִנֵּה יִצְחָק מְצַחֵק אֵת רִבְקָה אִשְׁתּוֹ.
(ט) וַיִּקְרָא אֲבִימֶלֶךְ לְיִצְחָק וַיֹּאמֶר אַךְ הִנֵּה אִשְׁתְּךָ הִוא וְאֵיךְ אָמַרְתָּ אֲחֹתִי הִוא וַיֹּאמֶר אֵלָיו יִצְחָק כִּי אָמַרְתִּי פֶּן אָמוּת עָלֶיהָ.
(י) וַיֹּאמֶר אֲבִימֶלֶךְ מַה זֹּאת עָשִׂיתָ לָּנוּ כִּמְעַט שָׁכַב אַחַד הָעָם אֶת אִשְׁתֶּךָ וְהֵבֵאתָ עָלֵינוּ אָשָׁם.
(יא) וַיְצַו אֲבִימֶלֶךְ אֶת כׇּל הָעָם לֵאמֹר הַנֹּגֵעַ בָּאִישׁ הַזֶּה וּבְאִשְׁתּוֹ מוֹת יוּמָת.
(יב) וַיִּזְרַע יִצְחָק בָּאָרֶץ הַהִוא וַיִּמְצָא בַּשָּׁנָה הַהִוא מֵאָה שְׁעָרִים וַיְבָרְכֵהוּ י״י.
(יג) וַיִּגְדַּל הָאִישׁ וַיֵּלֶךְ הָלוֹךְ וְגָדֵל עַד כִּי גָדַל מְאֹד.
(יד) וַיְהִי לוֹ מִקְנֵה צֹאן וּמִקְנֵה בָקָר וַעֲבֻדָּה רַבָּה וַיְקַנְאוּ אֹתוֹ פְּלִשְׁתִּים.
(טו) וְכׇל הַבְּאֵרֹת אֲשֶׁר חָפְרוּ עַבְדֵי אָבִיו בִּימֵי אַבְרָהָם אָבִיו סִתְּמוּם פְּלִשְׁתִּים וַיְמַלְאוּם עָפָר.
(טז) וַיֹּאמֶר אֲבִימֶלֶךְ אֶל יִצְחָק לֵךְ מֵעִמָּנוּ כִּי עָצַמְתָּ מִמֶּנּוּ מְאֹד.
(יז) וַיֵּלֶךְ מִשָּׁם יִצְחָק וַיִּחַן בְּנַחַל גְּרָר וַיֵּשֶׁב שָׁם.
(יח) וַיָּשׇׁב יִצְחָק וַיַּחְפֹּר אֶת בְּאֵרֹת הַמַּיִם אֲשֶׁר חָפְרוּ בִּימֵי אַבְרָהָם אָבִיו וַיְסַתְּמוּם פְּלִשְׁתִּים אַחֲרֵי מוֹת אַבְרָהָם וַיִּקְרָא לָהֶן שֵׁמוֹת כַּשֵּׁמֹת אֲשֶׁר קָרָא לָהֶן אָבִיו.
(יט) וַיַּחְפְּרוּ עַבְדֵי יִצְחָק בַּנָּחַל וַיִּמְצְאוּ שָׁם בְּאֵר מַיִם חַיִּים.
(כ) וַיָּרִיבוּ רֹעֵי גְרָר עִם רֹעֵי יִצְחָק לֵאמֹר לָנוּ הַמָּיִם וַיִּקְרָא שֵׁם הַבְּאֵר עֵשֶׂק כִּי הִתְעַשְּׂקוּ עִמּוֹ.
(כא) וַיַּחְפְּרוּ בְּאֵר אַחֶרֶת וַיָּרִיבוּ גַּם עָלֶיהָ וַיִּקְרָא שְׁמָהּ שִׂטְנָה.
(כב) וַיַּעְתֵּק מִשָּׁם וַיַּחְפֹּר בְּאֵר אַחֶרֶת וְלֹא רָבוּ עָלֶיהָ וַיִּקְרָא שְׁמָהּ רְחֹבוֹת וַיֹּאמֶר כִּי עַתָּה הִרְחִיב י״י לָנוּ וּפָרִינוּ בָאָרֶץ.
(כג) וַיַּעַל מִשָּׁם בְּאֵר שָׁבַע.
(כד) וַיֵּרָא אֵלָיו י״י בַּלַּיְלָה הַהוּא וַיֹּאמֶר אָנֹכִי אֱלֹהֵי אַבְרָהָם אָבִיךָ אַל תִּירָא כִּי אִתְּךָ אָנֹכִי וּבֵרַכְתִּיךָ וְהִרְבֵּיתִי אֶת זַרְעֲךָ בַּעֲבוּר אַבְרָהָם עַבְדִּי.
(כה) וַיִּבֶן שָׁם מִזְבֵּחַ וַיִּקְרָא בְּשֵׁם י״י וַיֶּט שָׁם אׇהֳלוֹ וַיִּכְרוּ שָׁם עַבְדֵי יִצְחָק בְּאֵר.
(כו) וַאֲבִימֶלֶךְ הָלַךְ אֵלָיו מִגְּרָר וַאֲחֻזַּת מֵרֵעֵהוּ וּפִיכֹל שַׂר צְבָאוֹ.
(כז) וַיֹּאמֶר אֲלֵהֶם יִצְחָק מַדּוּעַ בָּאתֶם אֵלָי וְאַתֶּם שְׂנֵאתֶם אֹתִי וַתְּשַׁלְּחוּנִי מֵאִתְּכֶם.
(כח) וַיֹּאמְרוּ רָאוֹ רָאִינוּ כִּי הָיָה י״י עִמָּךְ וַנֹּאמֶר תְּהִי נָא אָלָה בֵּינוֹתֵינוּ בֵּינֵינוּ וּבֵינֶךָ וְנִכְרְתָה בְרִית עִמָּךְ.
(כט) אִם תַּעֲשֵׂה עִמָּנוּ רָעָה כַּאֲשֶׁר לֹא נְגַעֲנוּךָ וְכַאֲשֶׁר עָשִׂינוּ עִמְּךָ רַק טוֹב וַנְּשַׁלֵּחֲךָ בְּשָׁלוֹם אַתָּה עַתָּה בְּרוּךְ י״י.
(ל) וַיַּעַשׂ לָהֶם מִשְׁתֶּה וַיֹּאכְלוּ וַיִּשְׁתּוּ.
(לא) וַיַּשְׁכִּימוּ בַבֹּקֶר וַיִּשָּׁבְעוּ אִישׁ לְאָחִיו וַיְשַׁלְּחֵם יִצְחָק וַיֵּלְכוּ מֵאִתּוֹ בְּשָׁלוֹם.
(לב) וַיְהִי בַּיּוֹם הַהוּא וַיָּבֹאוּ עַבְדֵי יִצְחָק וַיַּגִּדוּ לוֹ עַל אֹדוֹת הַבְּאֵר אֲשֶׁר חָפָרוּ וַיֹּאמְרוּ לוֹ מָצָאנוּ מָיִם.
(לג) וַיִּקְרָא אֹתָהּ שִׁבְעָה עַל כֵּן שֵׁם הָעִיר בְּאֵר שֶׁבַע עַד הַיּוֹם הַזֶּה.
(לד) וַיְהִי עֵשָׂו בֶּן אַרְבָּעִים שָׁנָה וַיִּקַּח אִשָּׁה אֶת יְהוּדִית בַּת בְּאֵרִי הַחִתִּי וְאֶת בָּשְׂמַת בַּת אֵילֹן הַחִתִּי.
(לה) וַתִּהְיֶיןָ מֹרַת רוּחַ לְיִצְחָק וּלְרִבְקָה.
פרק כז
(א) וַיְהִי כִּי זָקֵן יִצְחָק וַתִּכְהֶיןָ עֵינָיו מֵרְאֹת וַיִּקְרָא אֶת עֵשָׂו בְּנוֹ הַגָּדֹל וַיֹּאמֶר אֵלָיו בְּנִי וַיֹּאמֶר אֵלָיו הִנֵּנִי.
(ב) וַיֹּאמֶר הִנֵּה נָא זָקַנְתִּי לֹא יָדַעְתִּי יוֹם מוֹתִי.
(ג) וְעַתָּה שָׂא נָא כֵלֶיךָ תֶּלְיְךָ וְקַשְׁתֶּךָ וְצֵא הַשָּׂדֶה וְצוּדָה לִּי [צָיִד] (צידה).
(ד) וַעֲשֵׂה לִי מַטְעַמִּים כַּאֲשֶׁר אָהַבְתִּי וְהָבִיאָה לִּי וְאֹכֵלָה בַּעֲבוּר תְּבָרֶכְךָ נַפְשִׁי בְּטֶרֶם אָמוּת.
(ה) וְרִבְקָה שֹׁמַעַת בְּדַבֵּר יִצְחָק אֶל עֵשָׂו בְּנוֹ וַיֵּלֶךְ עֵשָׂו הַשָּׂדֶה לָצוּד צַיִד לְהָבִיא.
(ו) וְרִבְקָה אָמְרָה אֶל יַעֲקֹב בְּנָהּ לֵאמֹר הִנֵּה שָׁמַעְתִּי אֶת אָבִיךָ מְדַבֵּר אֶל עֵשָׂו אָחִיךָ לֵאמֹר.
(ז) הָבִיאָה לִּי צַיִד וַעֲשֵׂה לִי מַטְעַמִּים וְאֹכֵלָה וַאֲבָרֶכְכָה לִפְנֵי י״י לִפְנֵי מוֹתִי.
(ח) וְעַתָּה בְנִי שְׁמַע בְּקֹלִי לַאֲשֶׁר אֲנִי מְצַוָּה אֹתָךְ.
(ט) לֶךְ נָא אֶל הַצֹּאן וְקַח לִי מִשָּׁם שְׁנֵי גְּדָיֵי עִזִּים טֹבִים וְאֶעֱשֶׂה אֹתָם מַטְעַמִּים לְאָבִיךָ כַּאֲשֶׁר אָהֵב.
(י) וְהֵבֵאתָ לְאָבִיךָ וְאָכָל בַּעֲבֻר אֲשֶׁר יְבָרֶכְךָ לִפְנֵי מוֹתוֹ.
(יא) וַיֹּאמֶר יַעֲקֹב אֶל רִבְקָה אִמּוֹ הֵן עֵשָׂו אָחִי אִישׁ שָׂעִר וְאָנֹכִי אִישׁ חָלָק.
(יב) אוּלַי יְמֻשֵּׁנִי אָבִי וְהָיִיתִי בְעֵינָיו כִּמְתַעְתֵּעַ וְהֵבֵאתִי עָלַי קְלָלָה וְלֹא בְרָכָה.
(יג) וַתֹּאמֶר לוֹ אִמּוֹ עָלַי קִלְלָתְךָ בְּנִי אַךְ שְׁמַע בְּקֹלִי וְלֵךְ קַח לִי.
(יד) וַיֵּלֶךְ וַיִּקַּח וַיָּבֵא לְאִמּוֹ וַתַּעַשׂ אִמּוֹ מַטְעַמִּים כַּאֲשֶׁר אָהֵב אָבִיו.
(טו) וַתִּקַּח רִבְקָה אֶת בִּגְדֵי עֵשָׂו בְּנָהּ הַגָּדֹל הַחֲמֻדֹת אֲשֶׁר אִתָּהּ בַּבָּיִת וַתַּלְבֵּשׁ אֶת יַעֲקֹב בְּנָהּ הַקָּטָן.
(טז) וְאֵת עֹרֹת גְּדָיֵי הָעִזִּים הִלְבִּישָׁה עַל יָדָיו וְעַל חֶלְקַת צַוָּארָיו.
(יז) וַתִּתֵּן אֶת הַמַּטְעַמִּים וְאֶת הַלֶּחֶם אֲשֶׁר עָשָׂתָה בְּיַד יַעֲקֹב בְּנָהּ.
(יח) וַיָּבֹא אֶל אָבִיו וַיֹּאמֶר אָבִי וַיֹּאמֶר הִנֶּנִּי מִי אַתָּה בְּנִי.
(יט) וַיֹּאמֶר יַעֲקֹב אֶל אָבִיו אָנֹכִי עֵשָׂו בְּכֹרֶךָ עָשִׂיתִי כַּאֲשֶׁר דִּבַּרְתָּ אֵלָי קוּם נָא שְׁבָה וְאׇכְלָה מִצֵּידִי בַּעֲבוּר תְּבָרְכַנִּי נַפְשֶׁךָ.
(כ) וַיֹּאמֶר יִצְחָק אֶל בְּנוֹ מַה זֶּה מִהַרְתָּ לִמְצֹא בְּנִי וַיֹּאמֶר כִּי הִקְרָה י״י אֱלֹהֶיךָ לְפָנָי.
(כא) וַיֹּאמֶר יִצְחָק אֶל יַעֲקֹב גְּשָׁה נָּא וַאֲמֻשְׁךָ בְּנִי הַאַתָּה זֶה בְּנִי עֵשָׂו אִם לֹא.
(כב) וַיִּגַּשׁ יַעֲקֹב אֶל יִצְחָק אָבִיו וַיְמֻשֵּׁהוּ וַיֹּאמֶר הַקֹּל קוֹל יַעֲקֹב וְהַיָּדַיִם יְדֵי עֵשָׂו.
(כג) וְלֹא הִכִּירוֹ כִּי הָיוּ יָדָיו כִּידֵי עֵשָׂו אָחִיו שְׂעִרֹת וַיְבָרְכֵהוּ.
(כד) וַיֹּאמֶר אַתָּה זֶה בְּנִי עֵשָׂו וַיֹּאמֶר אָנִי.
(כה) וַיֹּאמֶר הַגִּשָׁה לִּי וְאֹכְלָה מִצֵּיד בְּנִי לְמַעַן תְּבָרֶכְךָ נַפְשִׁי וַיַּגֶּשׁ לוֹ וַיֹּאכַל וַיָּבֵא לוֹ יַיִן וַיֵּשְׁתְּ.
(כו) וַיֹּאמֶר אֵלָיו יִצְחָק אָבִיו גְּשָׁה נָּא וּשְׁקָה לִּי בְּנִי.
(כז) וַיִּגַּשׁ וַיִּשַּׁק לוֹ וַיָּרַח אֶת רֵיחַ בְּגָדָיו וַיְבָרְכֵהוּ וַיֹּאמֶר רְאֵה רֵיחַ בְּנִי כְּרֵיחַ שָׂדֶה אֲשֶׁר בֵּרְכוֹ י״י.
(כח) וְיִתֶּן לְךָ הָאֱלֹהִים מִטַּל הַשָּׁמַיִם וּמִשְׁמַנֵּי הָאָרֶץ וְרֹב דָּגָן וְתִירֹשׁ.
(כט) יַעַבְדוּךָ עַמִּים [וְיִשְׁתַּחֲווּ] (וישתחו) לְךָ לְאֻמִּים הֱוֵה גְבִיר לְאַחֶיךָ וְיִשְׁתַּחֲווּ לְךָ בְּנֵי אִמֶּךָ אֹרְרֶיךָ אָרוּר וּמְבָרְכֶיךָ בָּרוּךְ.
(ל) וַיְהִי כַּאֲשֶׁר כִּלָּה יִצְחָק לְבָרֵךְ אֶת יַעֲקֹב וַיְהִי אַךְ יָצֹא יָצָא יַעֲקֹב מֵאֵת פְּנֵי יִצְחָק אָבִיו וְעֵשָׂו אָחִיו בָּא מִצֵּידוֹ.
(לא) וַיַּעַשׂ גַּם הוּא מַטְעַמִּים וַיָּבֵא לְאָבִיו וַיֹּאמֶר לְאָבִיו יָקֻם אָבִי וְיֹאכַל מִצֵּיד בְּנוֹ בַּעֲבֻר תְּבָרְכַנִּי נַפְשֶׁךָ.
(לב) וַיֹּאמֶר לוֹ יִצְחָק אָבִיו מִי אָתָּה וַיֹּאמֶר אֲנִי בִּנְךָ בְכֹרְךָ עֵשָׂו.
(לג) וַיֶּחֱרַד יִצְחָק חֲרָדָה גְּדֹלָה עַד מְאֹד וַיֹּאמֶר מִי אֵפוֹא הוּא הַצָּד צַיִד וַיָּבֵא לִי וָאֹכַל מִכֹּל בְּטֶרֶם תָּבוֹא וָאֲבָרְכֵהוּ גַּם בָּרוּךְ יִהְיֶה.
(לד) כִּשְׁמֹעַ עֵשָׂו אֶת דִּבְרֵי אָבִיו וַיִּצְעַק צְעָקָה גְּדֹלָה וּמָרָה עַד מְאֹד וַיֹּאמֶר לְאָבִיו בָּרְכֵנִי גַם אָנִי אָבִי.
(לה) וַיֹּאמֶר בָּא אָחִיךָ בְּמִרְמָה וַיִּקַּח בִּרְכָתֶךָ.
(לו) וַיֹּאמֶר הֲכִי קָרָא שְׁמוֹ יַעֲקֹב וַיַּעְקְבֵנִי זֶה פַעֲמַיִם אֶת בְּכֹרָתִי לָקָח וְהִנֵּה עַתָּה לָקַח בִּרְכָתִי וַיֹּאמַר הֲלֹא אָצַלְתָּ לִּי בְּרָכָה.
(לז) וַיַּעַן יִצְחָק וַיֹּאמֶר לְעֵשָׂו הֵן גְּבִיר שַׂמְתִּיו לָךְ וְאֶת כׇּל אֶחָיו נָתַתִּי לוֹ לַעֲבָדִים וְדָגָן וְתִירֹשׁ סְמַכְתִּיו וּלְכָה אֵפוֹא מָה אֶעֱשֶׂה בְּנִי.
(לח) וַיֹּאמֶר עֵשָׂו אֶל אָבִיו הַבְרָכָה אַחַת הִוא לְךָ אָבִי בָּרְכֵנִי גַם אָנִי אָבִי וַיִּשָּׂא עֵשָׂו קֹלוֹ וַיֵּבְךְּ.
(לט) וַיַּעַן יִצְחָק אָבִיו וַיֹּאמֶר אֵלָיו הִנֵּה מִשְׁמַנֵּי הָאָרֶץ יִהְיֶה מוֹשָׁבֶךָ וּמִטַּל הַשָּׁמַיִם מֵעָל.
(מ) וְעַל חַרְבְּךָ תִחְיֶה וְאֶת אָחִיךָ תַּעֲבֹד וְהָיָה כַּאֲשֶׁר תָּרִיד וּפָרַקְתָּ עֻלּוֹ מֵעַל צַוָּארֶךָ.
(מא) וַיִּשְׂטֹם עֵשָׂו אֶת יַעֲקֹב עַל הַבְּרָכָה אֲשֶׁר בֵּרְכוֹ אָבִיו וַיֹּאמֶר עֵשָׂו בְּלִבּוֹ יִקְרְבוּ יְמֵי אֵבֶל אָבִי וְאַהַרְגָה אֶת יַעֲקֹב אָחִי.
(מב) וַיֻּגַּד לְרִבְקָה אֶת דִּבְרֵי עֵשָׂו בְּנָהּ הַגָּדֹל וַתִּשְׁלַח וַתִּקְרָא לְיַעֲקֹב בְּנָהּ הַקָּטָן וַתֹּאמֶר אֵלָיו הִנֵּה עֵשָׂו אָחִיךָ מִתְנַחֵם לְךָ לְהׇרְגֶךָ.
(מג) וְעַתָּה בְנִי שְׁמַע בְּקֹלִי וְקוּם בְּרַח לְךָ אֶל לָבָן אָחִי חָרָנָה.
(מד) וְיָשַׁבְתָּ עִמּוֹ יָמִים אֲחָדִים עַד אֲשֶׁר תָּשׁוּב חֲמַת אָחִיךָ.
(מה) עַד שׁוּב אַף אָחִיךָ מִמְּךָ וְשָׁכַח אֵת אֲשֶׁר עָשִׂיתָ לּוֹ וְשָׁלַחְתִּי וּלְקַחְתִּיךָ מִשָּׁם לָמָה אֶשְׁכַּל גַּם שְׁנֵיכֶם יוֹם אֶחָד.
(מו) וַתֹּאמֶר רִבְקָה אֶל יִצְחָק קַצְתִּי בְחַיַּי מִפְּנֵי בְּנוֹת חֵת אִם לֹקֵחַ יַעֲקֹב אִשָּׁה מִבְּנוֹת חֵת כָּאֵלֶּה מִבְּנוֹת הָאָרֶץ לָמָּה לִּי חַיִּים.
פרק כח
(א) וַיִּקְרָא יִצְחָק אֶל יַעֲקֹב וַיְבָרֶךְ אֹתוֹ וַיְצַוֵּהוּ וַיֹּאמֶר לוֹ לֹא תִקַּח אִשָּׁה מִבְּנוֹת כְּנָעַן.
(ב) קוּם לֵךְ פַּדֶּנָה אֲרָם בֵּיתָה בְתוּאֵל אֲבִי אִמֶּךָ וְקַח לְךָ מִשָּׁם אִשָּׁה מִבְּנוֹת לָבָן אֲחִי אִמֶּךָ.
(ג) וְאֵל שַׁדַּי יְבָרֵךְ אֹתְךָ וְיַפְרְךָ וְיַרְבֶּךָ וְהָיִיתָ לִקְהַל עַמִּים.
(ד) וְיִתֶּן לְךָ אֶת בִּרְכַּת אַבְרָהָם לְךָ וּלְזַרְעֲךָ אִתָּךְ לְרִשְׁתְּךָ אֶת אֶרֶץ מְגֻרֶיךָ אֲשֶׁר נָתַן אֱלֹהִים לְאַבְרָהָם.
(ה) וַיִּשְׁלַח יִצְחָק אֶת יַעֲקֹב וַיֵּלֶךְ פַּדֶּנָה אֲרָם אֶל לָבָן בֶּן בְּתוּאֵל הָאֲרַמִּי אֲחִי רִבְקָה אֵם יַעֲקֹב וְעֵשָׂו.
(ו) וַיַּרְא עֵשָׂו כִּי בֵרַךְ יִצְחָק אֶת יַעֲקֹב וְשִׁלַּח אֹתוֹ פַּדֶּנָה אֲרָם לָקַחַת לוֹ מִשָּׁם אִשָּׁה בְּבָרְכוֹ אֹתוֹ וַיְצַו עָלָיו לֵאמֹר לֹא תִקַּח אִשָּׁה מִבְּנוֹת כְּנָעַן.
(ז) וַיִּשְׁמַע יַעֲקֹב אֶל אָבִיו וְאֶל אִמּוֹ וַיֵּלֶךְ פַּדֶּנָה אֲרָם.
(ח) וַיַּרְא עֵשָׂו כִּי רָעוֹת בְּנוֹת כְּנָעַן בְּעֵינֵי יִצְחָק אָבִיו.
(ט) וַיֵּלֶךְ עֵשָׂו אֶל יִשְׁמָעֵאל וַיִּקַּח אֶת מָחֲלַת בַּת יִשְׁמָעֵאל בֶּן אַבְרָהָם אֲחוֹת נְבָיוֹת עַל נָשָׁיו לוֹ לְאִשָּׁה.
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Lang: en;
Title: Parashat Toledot;
Content:
Chapter 25
(19) These are the descendantsdescendants | תּוֹלְדֹת – The Hebrew word carries a dual connotation of both descendants and family history. Compare Rashbam and Ibn Ezra on Bereshit 37:2. of Yitzchak, Avraham's son. Avraham fathered Yitzchak.
(20) Yitzchak was forty years old when he took Rivka, the daughter of Betuel the Aramean, from Padan Aram, the sister of Lavan the Aramean, as a wife.
(21) Yitzchak entreated Hashem on behalf of his wifeon behalf of his wife | לְנֹכַח אִשְׁתּוֹ – See Rashbam and R"Y Bekhor Shor. Literally: "facing his wife", leading Rashi and Radak (in his second explanation) to understand that Yitzchak prayed while physically facing Rivka, in her presence. because she was barren. Hashem answered his entreaties, and Rivka, his wife, conceived.
(22) The children were pushing against one anotherwere pushing against one other | יִּתְרֹצְצוּ – More literally: "were crushing one another", from the root "רצצ" (Targum Onkelos, R"Y Kara). Alternatively: "moved about", from the root "רוץ", to run (Rashbam, Ibn Ezra, Radak). within her, so she said, "If so, why am I?"why am I | לָמָּה זֶּה אָנֹכִי – Perhaps short for: "Why do I exist?" (Ramban), "Why am I pregnant, only to miscarry?" (R"Y Kara), or: "Why am I different?" (Ibn Ezra). and she went to seek Hashem.
(23) Hashem said to her, "Two nations are in your womb, and two peoples from your insides will be divided. One people will overpower the other, and the older will serve the younger."
(24) Her time to give birth came, and, behold, there were twins in her womb.
(25) The first emerged ruddy,ruddy | אַדְמוֹנִי – It is not clear if the verse is referring to a ruddy complexion (Radak) or perhaps to reddish hair (Shadal). R"Y Kara uniquely suggests that the word "אַדְמוֹנִי" is related to the root "אדם", man, rather than "אדום" (red) and refers to the fact that Esav was born fully formed and hairy, like an adult rather than an infant. all of him hairy, like a cloak,all of him hairy, like a cloak | כֻּלּוֹ כְּאַדֶּרֶת שֵׂעָר – See Ibn Ezra and Radak. Alternatively: "all of him like a cloak of fur" (Shadal). It is also possible that the word "כֻּלּוֹ" (all of him) modifies "ruddy". so they called him Esav.Esav | עֵשָׂו – Literally: "made" or "completed" (Rashbam). Cf. Shadal that in Arabic the word means hairy.
(26) Afterwards, his brother emerged, his hand holding on to the heel of Esav, so he called him Yaakov.Yaakov | יַעֲקֹב – From the root "עקב" (heel). Cf. Bereshit 27:36 where Esav gives the name a more negative meaning, connecting it to deceit and crookedness. And Yitzchak was sixty years old when they were born.
(27) The boys grew up. Esav was a man skilled in hunting, a man of the field, while Yaakov was a man of integrity,man of integrity | אִישׁ תָּם – See Rashi who emphasizes Yaakov's lack of guile. In about a third of the word's occurrences in Tanakh it is paired with "ישר", honest (Tehillim 37:37, Mishlei 29:10, Iyyov 1:1,8, and 2:3). Alternatively: "simple", "innocent", "peaceful" (Targum Onkelos, R. D"Z Hoffmann, quoting Philo), or "complete" (R. Avraham b. HaRambam, comparing it to the word "תמים"). a dweller in tents.dwelling in tents | יֹשֵׁב אֹהָלִים – Likely a reference to his shepherding profession (Rashbam, Ibn Ezra).
(28) Yitzchak loved Esav because he brought game to his mouth,because he brought game to his mouth | כִּי צַיִד בְּפִיו – Literally: "because the hunt was in his mouth", leading Targum Yerushalmi (Yonatan) to translate: "for words of deceit were in his (Esav's) mouth", understanding "צַיִד" metaphorically to refer to trickery. See, though, Ibn Ezra and Radak who suggest that the verb "brought" is simply assumed by the text, and see Ramban who note other similar formulations. while Rivka loved Yaakov.
(29) Yaakov cooked a stew and Esav came from the field, and he was famished.famished | עָיֵף – See Ibn Ezra, pointing to Yeshayahu 32:2 for similar usage of the word. See also Tehillim 63:2, Mishlei 25:25, and Iyyov 22:7. Alternatively: "exhausted" or "faint", but often due to lack of food or drink.
(30) Esav said to Yaakov, "Please,Please | נָא – Alternatively: "now", with Esav demanding the lentils immediately (and not politely requesting them). Cf. R. Moshe Leib Shachor in his commentary אבני שהם לתורה who suggests "raw", presenting Esav as being so ravenous that he asked for the stew when only partially cooked. Compare Onkelos and Rashi on Shemot 12:9 for another example where the root might take this meaning. For further discussion of the word, see נָא . give me to gulpgive me to gulp | הַלְעִיטֵנִי – This word appears only here, making it difficult to define precisely. In Mishnaic Hebrew, the root is related to feeding animals specifically, suggesting that it has a cruder connotation than regular feeding. from this red, this red stuff,this red, this red stuff | הָאָדֹם הָאָדֹם – Literally: "this red, red". Esav's broken, imprecise speech might reflect the halting speech of a man panting in hunger, or more negatively, the impatience of one trying to satiate his immediate desires (Radak, R. D"Z Hoffmann). as I am famished." Therefore, he was named Edom.
(31) Yaakov said, "Sell me, now,Sell… now | מִכְרָה כַיּוֹם – See Rashbam and Ramban. Literally: "sell as today" but Ramban notes that elsewhere the same formulation simply means "כעת הזאת" (at this time), citing Shemuel I 2:16, 9:13, and 9:27. Cf. Radak who suggests that the "כ"ף" is a "כ"ף האמתי", whose job is to emphasize the truth of an action, and renders the verse: "truly sell me today". Alternatively: "First, sell me…" (Shadal, citing Shemuel I 2:16, Melakhim I 1:51 and 22:5). your birthright."your birthright | בְּכֹרָתְךָ – It is not clear whether the birthright was a material or spiritual commodity, or perhaps simply a status symbol. See Sale of the Birthright for discussion.
(32) Esav said, "Behold, I am going to die,going to die | הוֹלֵךְ לָמוּת – Regarding whether Esav was literally on the verge of death and whether Yaakov was exploiting his hunger for his own benefit, see Sale of the Birthright. what need have I for a birthright?"
(33) Yaakov said, "Swear to me now."now | כַּיּוֹם – See the discussion on verse 31. He swore to him and sold his birthright to Yaakov.
(34) And Yaakov gave bread and lentil stew to Esav. He ate, drank, rose, and went, and Esav scorned the birthright.
Chapter 26
(1) There was a famine in the land, aside from the previousprevious | הָרִאשׁוֹן – Alternatively: "first". See Ramban who raises the possibility that the famine in Avraham's time was the first famine in the history of the world. famine that was in the days of Avraham, and Yitzchak went to Avimelekh,Avimelekh | אֲבִימֶלֶךְ – See Radak on verse 9, that Avimelekh is likely a title rather than a proper name, similar to "Paroh". [See Tehillim 34:1.] As such, this might be a different king than the Avimelekh with whom Avraham made a covenant. Cf. R"Y Bekhor Shor who disagrees. king of the Philistines, to Gerar.
(2) Hashem appeared to him and said, "Do not go down to Egypt. Live in the land that I will say to you.that I will say to you | אֲשֶׁר אֹמַר אֵלֶיךָ – This clause contains echoes both of Hashem's original command to Avraham to go to the land "that I will show you" (12:1) and to the directive to sacrifice Yitzchak "on the mountain I will say to you" (22:2). The chapter as a whole both explicitly and implicitly recalls the Avraham narratives, presenting Yitzchak's life as mirroring that of his father's. See Avraham and Yitzchak for discussion.
(3) Sojourn in this land, and I will be with you and bless you, for to you and your offspring I will give all these lands, and I will fulfill the oath I swore to your father, Avraham.
(4) I will multiply your offspring like the stars of the heavens and I will give your offspring all these lands. All the nations of the earth will be blessed through your offspring,
(5) because Avraham has listened to my voice and has kept My charge, My commandments, My statutes and My teachings."my teachings | וְתוֹרֹתָי – On the difference between each of the terms in the verse and to which laws they refer, and whether this verse implies that Avraham observed the Torah before it was given, compare Rashi and Rashbam and see Avot and Mitzvot.
(6) Yitzchak dwelled in Gerar.
(7) The people of the place asked about his wife,about his wife | לְאִשְׁתּוֹ – See Rashi, Ibn Ezra and Radak that often the preposition "ל" takes the meaning "על" (about). and he said, "She is my sister" because he feared to say, 'my wife', "lest the people of the place kill melest the people… kill me | פֶּן יַהַרְגֻנִי – See Ibn Ezra that the words "because he thought" which should logically precede this statement are simply assumed by the narrator, pointing to Bereshit 41:52 as another example of the phenomenon. on account of Rivka because she is beautiful."beautiful | טוֹבַת מַרְאֶה – Literally: "beautiful in appearance" or "good looking".
(8) AsAs | וַיְהִי כִּי – Literally: "It was when…" his days there stretched on,his days there stretched on | אָרְכוּ לוֹ שָׁם הַיָּמִים – In other words: "when he had been there a long time". Avimelekh, king of the Philistines, looked out the window and saw, and there was Yitzchak playfully interactingplayfully interacting | מְצַחֵק – Literally: "laughing", with a play on the word "Yitzchak" which immediately precedes it. In context, the word has a sexual connotation, perhaps meaning "caressing" or even actual sexual play (Rashi and Rashbam, citing Bereshit 39:17). with his wife, Rivka!
(9) Avimelekh called Yitzchak, and said, "But,But | אַךְ – See Radak. Alternatively: "Surely" (Shadal). behold, she is your wife! How did you say, 'she is my sister!" Yitzchak said to him, "because I thought,I thought | אָמַרְתִּי – Literally: "I said", but from context the verse refers to inner speech. 'lest I die on her account.'"
(10) Avimelekh said, "What have you done to us! One of the people might have easily lain with your wife and you would have brought guilt upon us!"
(11) Avimelekh commanded all the people saying, "Whoever touches this man or his wife will surely be put to death!"
(12) Yitzchak sowed in that land, and he reapedreaped | וַיִּמְצָא – Literally: "found". in that year one hundredfoldone hundredfold | מֵאָה שְׁעָרִים – This noun appears only here, but is likely related to the verb "לשער", to estimate or reckon. "שער", thus, is equivalent to the modern "שיעור", a measure. because Hashem had blessed him.
(13) The manThe man | הָאִישׁ – R. Hirsch notes that Yitzchak is referred to as "the man" rather than by name since the verse is speaking from the perspective of the jealous Philistines. grew wealthy and he continued to prosper until he was very wealthy.was very wealthy | גָדַל מְאֹד – Literally: "he grew great", but in context "great in wealth" (Radak). See Bereshit 24:35 where Avraham is described in the same language. Note that here the Hebrew text employs the same verb "גדל" three times, emphasizing the point.
(14) He had flocks of sheep, herds of cattle, and much livestocklivestock | וַעֲבֻדָּה – See Ramban, though he also includes servants in the term. The word appears only here and in Iyyov 1:3, both times in the context of animal wealth. It might be parallel to the term "מלאכה", as used in Bereshit 33:14, which similarly appears to refer to both work and livestock. Alternatively: "agricultural work" (Rashbam and Radak) or "a retinue of servants" (Ibn Ezra), all picking up on the root "עבד", to serve or work. and the Philistines envied him.
(15) All the wells that his father's servants had dug in the days of his father, Avraham, the Philistines had stopped uphad stopped up | סִתְּמוּם – See R"Y Kara that the plugging of the wells had occurred earlier, and was not a consequence of the Philistine's jealousy. It is told here to introduce what is to come, not as a conclusion to what came before. and filled with earth.
(16) Avimelekh said to Yitzchak, "Go from us since you have become much mightier than we."
(17) Yitzchak went from there. He encamped in the Wadi of Gerar and dwelled there.
(18) Yitzchak dug again the wells of water that had been dug in the days of his father, Avraham, which the Philistines had stopped up after Avraham's death, and he called them by the names his father had given them.
(19) Yitzchak's servants dug in the wadi and found there a well of flowing water.flowing water | מַיִם חַיִּים – See Ibn Ezra and Vayikra 14:5, Zekharya 15:8, and Shir HaShirim 4:15. Literally: "living waters".
(20) The shepherds of Gerar quarreled with Yitzchak's shepherds saying, "The water is ours." He named the well "Esek"Esek | עֵשֶׂק – This root appears only in our verse, but from context and its usage in Rabbinic Hebrew (see Bavli Bava Kama 9a), it means "contention" or "dispute" (Ibn Ezra). because they contended with him.
(21) They dug another well and quarreled over it, too. He named it "Sitnah".Sitnah | שִׂטְנָה – Perhaps: "opposition" (R. Avraham b. HaRambam, pointing to the related root "שטן" which refers to an adversary). Alternatively: "hatred" (Chizkuni), or: "accusation", as in Ezra 4: or Zechraya 3:1.
(22) He moved on from there and dug another well and they did not quarrel over it. He named it "Rechovot"Rechovot | רְחֹבוֹת – The name means "spaces". and said, "Because now Hashem has given us space and we will be fruitfulwe will be fruitful | וּפָרִינוּ – As the context is not one of having progeny, Shadal suggests that here the word connotes being successful (as when an endeavor "bears fruit"). in the land."
(23) He ascended from there to Be'er Sheva.
(24) Hashem appeared to him that night, and said, "I am the God of your father Avraham. Do not be afraid, as I am with you, and I will bless you and multiply your offspring on account of my servant Avraham."
(25) He built an altar there and called out in the name of Hashem. He pitched his tent there and, there, Yitzchak's servants dugdug | וַיִּכְרוּ – The rest of the chapter utilizes the verb "חפר" for "dig" while this verse uniquely uses the root "כרה". It is not clear how the two verbs differ in meaning, but see R. Hirsch who suggests that "כרה" refers to the beginning stages of the process and "חפר" to the completion. a well.
(26) And Avimelekh went to him from Gerar, with Achuzat, his advisor,and Achuzat, his advisor | וַאֲחֻזַּת מֵרֵעֵהוּ – This translation assumes that "אֲחֻזַּת" is a proper name and that "מֵרֵעֵהוּ" relates to the word "רע", used in Melakhim I 4:5 and Divrei HaYamim I 27:33 in the context of a king's councilor or other officer (Radak). Alternatively: "Achuzat, his companion" (R"Y Bekhor Shor), or: "a company of his friends", with "אחוזה" meaning "group" or "band" (Targum Onkelos). Rashi explains that according to the Targum the "ת" is not in a construct state, but simply extraneous, citing similar examples in Tehillim 80:13 and Yeshayahu 51:21. and Pikhol,Pikhol | וּפִיכֹל – This might be a title rather than a proper name (Bereshit Rabbah 54:2), allowing for the possibility that it is a different individual than the Pikhol who interacted with Avraham. [See the note on verse 1.] commander of his army.
(27) Yitzchak said to them, "Why have you come to me when you hate me and have cast me outcast me out | וַתְּשַׁלְּחוּנִי – Alternatively, less harshly: "sent me forth". Though the pi'el form of the verb often acts an intensifier, with regards to the root "שלח", the verbal form might serve only to distinguish "sending forth" from "sending", As such, it can be used for either "casting out" or simply "sending away". Here, Yitzchak might view and refer to Avimelekh's act as one of banishment, while Avimelekh declares that it was meant in good faith (v. 29). from you?"
(28) They said, "We have seen clearly that Hashem has been with you, so we said, 'Please, let there be an oathoath | אָלָה – The word "אָלָה" refers to an oath that is accompanied by a curse, as per its usage in Bemidbar 5:21-23. between us, between us and you,between us and you | בֵּינֵינוּ וּבֵינֶךָ – Targum Onkelos explains away the apparent redundancy in the verse by translating, "Let the oath which was between our fathers be now confirmed between us and you". Alternatively, the doubling might simply be for emphasis (Ibn Ezra). and let us make a treaty with you,make a treaty | וְנִכְרְתָה בְרִית – Literally: "cut a covenant". See note on Bereshit 15:18.
(29) that you will do us no harm,that you will do us no harm | אִם תַּעֲשֵׂה עִמָּנוּ רָעָה– Literally: "if you do us harm". This formulation is common for oaths taken in Tanakh and holds an implicit, unstated warning of the harm that will come if the party is wronged (if you harm, then…). just as we have not touched you and have done to you only good, and sent you away in peace.' You, now, are blessed of Hashem."
(30) He made them a feast and they ate and drank.
(31) They rose early in the morning and swore to one another. Yitzchak sent them and they went from him in peace.
(32) On that day, Yitzchak's servants came and told him about the well that they had dug and said, "We found water."
(33) He called it "Shivah".Shivah | שִׁבְעָה – The name means "seven" but several exegetes suggest that the well was named after the "שבועה", the oath and treaty (Rashi, Radak). R. D"Z Hoffmann suggests that perhaps the treaty involved the taking of seven objects (as had Avraham's similar treaty). Therefore the name of the city is Be'er ShevaBe'er Sheva | בְּאֵר שֶׁבַע – On the relationship between Avraham's naming of the site and this naming, compare Rashbam, R"Y Bekhor Shor and R. D"Z Hoffmann. to this day.
(34) Esav was forty years old and he took to wife Yehudit, the daughter of Be'eri, the Hittite, and Basmat, the daughter of Eilon, the Hittite.
(35) They were a source of bitternesssource of bitterness | מֹרַת רוּחַ – Literally: "bitterness of spirit", assuming that the root is related to "מרר", to embitter (Ibn Ezra). Compare the similar term, "מרת נפש" in Shemuel I 1:10 and Mishlei 14:10. Alternatively: "a source of provocation", from the root "מרה", to be rebellious or contentious (Rashi, Rashbam). to Yitzchak and Rivka.
Chapter 27
(1) When Yitzchak grew old, and his eyesight faded,his eyesight faded | וַתִּכְהֶיןָ עֵינָיו מֵרְאֹת – Literally: "his eyes dimmed from seeing". he called his older son, Esav, and said to him, "My son." And he said to him, "Here I am."
(2) He said, "Behold, please,Behold please | הִנֵּה נָא – See Rashbam that the word "נָא" (please) refers to the request in the following verse, noting that often the word "נָא" will appear both in the beginning of one's speech and right before the actual request (see Bereshit 12:11-12 and Reconstructed Rashbam there for other examples). Alternatively: "Behold, now I have grown old…" (Ibn Ezra, understanding "נָא" to take the secondary meaning of "now". In this case, though, the word "וְעַתָּה" (and now) of the next verse might then be redundant.) I have grown old and I do not know the day of my death.
(3) Now, please, take up your gear,your gear | כֵלֶיךָ – Alternatively: "weapons", as in the phrase "כלי מלחמה" (weapons of war) or "armor", as in the phrase "נשא כלים" (armor-bearer). your quiverquiver | תֶּלְיְךָ – See Targum Yerushalmi (Yonatan), Rashbam and Ibn Ezra, who note that the word is related to the root "תלה, to hang, as a quiver hangs from the shoulder. Alternatively: "your sword", also something that is hung on the body (Targum Onkelos, Rashi). As the word appears only here it is difficult to define precisely. and bow, and go to the field and hunt me some game.
(4) And make delicacies for me, such that I like, and bring them to me that I may eat so that I may bless youI may bless you | תְּבָרֶכְךָ נַפְשִׁי – Literally: "my soul may bless you", but often in Tanakh "נפש" refers to the person himself rather than the life force. For discussion of the motivating factors that led each of Yitzchak and Rivka to want to bless the child that they did, see Why Bless Esav. before I die."
(5) And Rivka was listening when Yitzchak was speaking to his son Esav, and Esav went to the field to hunt game and bring.
(6) And Rivka saidRivka said | וְרִבְקָה אָמְרָה – Alternatively: "Rivka had said", as per the past perfect formulation. See R. D"Z Hoffmann (and Shadal on verse 5) that Rivka might have spoken to Yaakov even before Esav left to hunt. to her son Yaakov, saying, "Behold, I heard your father speak to Esav, saying,
(7) 'Bring me game and make me delicacies that I may eat, so that I may bless you before Hashembefore Hashem | לִפְנֵי יְהֹוָה – Perhaps meaning: "by the word (or prophecy) of Hashem" (R"Y Kara, comparing the phrase to Yehoshua 6:26 and Melakhim I 16:24), or: "in the name of Hashem" (Rashbam). Note that these words were not actually part of Yitzchak's speech to Esav and compare Radak and R. D"Z Hoffmann's explanation on why Rivka adds them. before my death.'
(8) Now, my son, listen to me,listen to me | שְׁמַע בְּקֹלִי – Literally: "Listen to my voice". to that which I am commanding you.
(9) Please, go to the flock, and bring me two choice kid goats and I will prepare them as delicacies for your father, such as he likes.
(10) And you will bring them to your father that he will eat, so that he will bless you before his death."
(11) Yaakov said to his mother, Rivka, "Behold, my brother Esav is a hairy man while I am a man of smooth skin.
(12) Perhaps my father will feel me and I will be like a trickstertrickster | כִּמְתַעְתֵּעַ – See Ibn Ezra who notes that the word derives from the root "תעה", to mislead. Alternatively: "as one who mocks" (Targum Yerushalmi (Yonatan) and see Divrei HaYamim II 36:16 where the word is parallel to the verb "בוזים", to scorn). in his eyes, and I will bring upon myself a curse and not a blessing!"
(13) His mother said to him, "Upon me shall be your curse, my son. Only, listen to me. Go and get them for me."
(14) He went, took, and brought them for his mother and his mother made delicacies such as his father liked.
(15) Rivka took the garments of Esav, her older son, the fine onesthe fine ones | הַחֲמֻדֹת – The word "חֶמְדָּה" refers to something precious or desirable, or perhaps something that is coveted, related to the verb "חמד" (R. Avraham b. HaRambam in the name of R. Maimon). which were with her in the house, and she dressed Yaakov, her younger son.
(16) And she placed the skins of the kid goats on his arms and on the smooth of his neck.
(17) She gave the delicacies and bread that she made into the hands of her son, Yaakov.
(18) He came to his father and said, "My father." He said, "Here I am. Who are you, my son?"
(19) Yaakov said to his father, "I am Esav, your firstborn. I have done as you have spoken to me. Rise, please, sit up and eatsit up and eat | שְׁבָה וְאׇכְלָה – Rashbam and Ibn Ezra note that this unusual grammatical form is simply an elongated imperative (the common form being "שֵׁב" or "אֱכֹל"). It is possible, though, that this is a volitive construction (a form expressing a wish) which functions similar to a cohortative: "may you eat". from my game, so that you may bless me."
(20) Yitzchak said to his son, "How did you find it so quickly, my son?" He said "Because Hashem, your God, invited it to me."invited it to me | הִקְרָה... לְפָנָי – See R"Y Bekhor Shor and R. D"Z Hoffmann, "להביא לקראת מישהו". Alternatively: "brought me good fortune", related to the noun "מקרה". See a variation of the phrase in Bereshit 24:12.
(21) Yitzchak said to Yaakov, "Please, approach, that I may feel you, my son. Are you indeed my son, Esav, or not?"
(22) Yaakov approached his father Yitzchak, and he felt him and said, "The voice is the voice of Yaakov, but the hands are the hands of Esav."
(23) And he did not recognize him because his hands were like the hands of his brother Esav, hairy. And he blessed him.he blessed him | וַיְבָרְכֵהוּ – As Yitzchak does not actively bless Yaakov until verse 27, this phrase must be viewed as an introduction to what is to come, or as an expression of the ultimate result of the successful deception.
(24) He said, "You are my son Esav?"You are my son Esav? | אַתָּה זֶה בְּנִי עֵשָׂו – See Radak that these words constitute a question even though the clause is missing a "ה"א השאלה" (a question marker). He points to a similar case in Melakhim I 1:24. R. D"Z Hoffmann adds that perhaps the א"ה is missing since the question is rhetorical. Alternatively: "You are my son, Esav", as a statement (Rashbam). He said, "It is I."
(25) He said, "Serve me that I may eat from the game of my son, so that I may bless you." He served him and he ate, and he brought him wine and he drank.
(26) His father Yitzchak said to him, "Please, approach and kiss me, my son."
(27) He approached and kissed him. He smelled the scent of his garments and blessed him, "See, the scent of my son is like the scent of the field which Hashem has blessed.
(28) May God grant you from the dew of the heavens and from the fat of the land, and much grain and wine.
(29) May peoples serve you and nations bow down to you. Be master over your brothers and may the sons of your mother bow down to you. Those who curse you will be cursed, and those who bless who will be blessed."
(30) WhenWhen | וַיְהִי כַּאֲשֶׁר – Literally: "It was when". Yitzchak finished blessing Yaakov, and Yaakov had just barely left from before his father Yitzchak, his brother Esav came from his hunt.
(31) He, too, made delicacies and brought them to his father. He said to his father, "May my father rise and eat from his son's game, so that you may bless me."
(32) His father Yitzchak said to him, "Who are you?" He said, "I am your son, your firstborn, Esav."
(33) Yitzchak trembled in a very great fit of trembling and said, "Who, then, is heWho, then, is he | מִי אֵפוֹא הוּא – See Rashbam that the word "אֵפוֹא" does not contain any intrinsic meaning and serves a purely rhetorical function. [Compare v. 37 here, Bereshit 43:11, and Shemot 33:16.] Alternatively: "Who? Where is he…", reading "אֵפוֹא" as if written: "איפה" (Ibn Ezra, Radak). that hunted game and brought it to me? And I ate of it all before you arrived and I blessed him! Even so, blessed he will be."
(34) When Esav heard his father's words, he cried a great and very bitter cry and he said to his father, "Bless me, me too, my father!"Bless me, me too, my father | בָּרְכֵנִי גַם אָנִי אָבִי – This translation preserves the doubling in the verse, assuming that it serves to emphasize Esav's pathos. It is possible, though, that the doubling has no intrinsic significance and that it is simply the way of the text.
(35) He said, "Your brother came in deceit and took your blessing."
(36) He said, "Is that whyIs that why? | הֲכִי – See Rashi who reads the sentence as a rhetorical question. Alternatively: "Truly", as statement of truth (Ibn Ezra and Radak). he is named Yaakov, because he deceived medeceived me | וַיַּעְקְבֵנִי – See Ibn Ezra, citing Melakhim II 10:19, Yirmeyahu 17:9 and Yeshayahu 40:4.. Alternatively: "supplanted me". twice!? He took my birthright and, behold, now he took my blessing!" He said, "Did you not save me a blessing?"
(37) Yitzchak replied and said to Esav, "Behold, I made him master over you, and all his brothers I gave him as servants, and with grain and wine I have sustained him. For you, then, what can I do, my son?"
(38) Esav said to his father, "Have you only one blessing, my father? Bless me, me too, my father!" And Esav raised his voice and wept.
(39) His father, Yitzchak, replied and said to him, "Behold, from the fat of the land will be your dwelling and from the dew of the heavens above.
(40) By your sword you shall live, and your brother you shall serve. But when you cry in distresscry in distress | תָּרִיד – See Rashi, citing Tehillim 55:3 and see also Eikhah 3:19 and Shofetim 11:37. Alternatively: "when it comes your time to rule" (Ibn Ezra, noting that the word is similar in meaning to the root "רדה"), or: "grow restive", as per the root's usage in Yirmeyahu 2:31. you will break his yoke from upon your neck."
(41) Esav harbored hatred against Yaakov for the blessing which his father had blessed him, and Esav said to himself, "The days of mourning for my father draw near; then I will killI will kill | וְאַהַרְגָה – This verbal form differs from the regular imperfect, with the additional "־ָה" at the end turning it into a cohortative. This form often highlights the determination underlying the action spoken of, in this case, Esav's strong resolve to kill his brother. my brother Yaakov."
(42) The words of Esav, her older son, were told to Rivka and she sent and called for Yaakov, her younger son, and said to him, "Behold, your brother Esav consoles himself with thoughts to kill you.consoles himself with thoughts to kill you | מִתְנַחֵם לְךָ לְהׇרְגֶךָ – Literally: "consoles himself regarding you, to kill you". Cf. Targum Onkelos: "lies in wait (ambush) to kill you". Ramban suggests that the Targum might be understanding the verse to mean: "Esav is pretending to be consoled so that he may kill you (when unexpected)".
(43) And, now, my son, listen to me, and rise, flee to my brother Lavan, to Charan!
(44) And stay with him for some timefor some time | יָמִים אֲחָדִים – Literally: "a few days". However, often in Tanakh "יָמִים" does not refer to twenty-four hour days but rather to an unspecified unit of time, which could last even years. See Ibn Ezra, citing Vayikra 25:29, and see the discussion on Bereshit 4:3, 21:34 and 24:55. until your brother's fury subsides,your brother's fury subsides | תָּשׁוּב חֲמַת אָחִיךָ – Literally: "your brother's fury turns away".
(45) until your brother's anger against you subsides and he forgets what you did to him, and I will send and fetch you from there. Why should I loselose | אֶשְׁכַּל – The verb refers specifically to a parent's loss of a child, suggesting that Rivka feared her sons would kill each other, or that another would avenge the death of the victim. Cf. Chizkuni, however, who suggests that Rivka is referring to the loss of both her husband and son. both of you in one day?"
(46) Rivka said to Yitzchak, "I loathe my life because of the Hittite women.Hittite women | בְּנוֹת חֵת – Literally: "daughters of Chet". If Yaakov takes a wife from one of the Hittite women such as these, from the women of the land, what reason have I for life?"
Chapter 28
(1) Yitzchak called Yaakov and blessed him. He commanded him and said to him, "Do not take a wife from the women of Canaan.
(2) Rise and goRise and go | קוּם לֵךְ – Cf. Radak who suggests that the word "rise" is not meant to be understood literally, but rather expresses an urging of the other to be diligent in a task. to Paddan Aram, to the house of Betuel, your mother's father, and take from there a wife for yourselfTake… for yourself | וְקַח לְךָ – It is also possible that the word "לְךָ" is insignificant and the verse should read as if written "take… a wife". See discussion on Bereshit 12:1. from the daughters of Lavan, your mother's brother.
(3) And may El ShaddaiEl Shaddai | וְאֵל שַׁדַּי – The name might mean: "God Almighty" (Ibn Ezra) or "God who is Sufficient" (R. Saadia Gaon, Rashi). bless you and make you fruitful and multiply you, and you will be an assembly of peoples.
(4) May He give you the blessing of Avraham, to you and your offspring with you, that you inherit the land of your sojourning which God gave to Avraham."
(5) Yitzchak sent Yaakov off and he went to Paddan Aram, to Lavan the son of Betuel the Aramean, the brother of Rivka, the mother of Yaakov and Esav.
(6) Esav saw that Yitzchak had blessed Yaakov and had sent him to Paddan Aram to take a wife for himself from there, and that when he blessed him,and that when he blessed him | בְּבָרְכוֹ אֹתוֹ – Literally: "when he blessed him". he commanded him, saying, "Do not take a wife from the women of Canaan",
(7) and that Yaakov had listenedand that Yaakov had listened | וַיִּשְׁמַע יַעֲקֹב – See Rashi that this verse is a continuation of Esav's thoughts in the previous verse. Cf. R. D"Z Hoffmann who disagrees, noting the different forms of the past tense in each verse ("בֵרַךְ" and "שִׁלַּח" versus "וַיִּשְׁמַע"), with the former implying a past perfect but not the latter. to his father and to his mother and went to Paddan Aram.
(8) Esav realized that the women of Canaan were displeasing towere displeasing to | כִּי רָעוֹת... בְּעֵינֵי – Literally: "were evil in the eyes of". his father Yitzchak.
(9) Esav went to Yishmael and took Machalat, the daughter of Yishmael, the son of Avraham the sister of Nevayot, in addition to his wives, as a wife.