Bereshit Rabbah Reader

“These are the descendants of Ishmael son of Abraham, whom Hagar the Egyptian, Sarah’s maidservant, bore to Abraham” (Genesis 25:12). “These are the descendants of Ishmael son of Abraham” – Rabbi Ḥama bar Ukva and the Rabbis were sitting and finding difficulty [with this passage]: ‘Why did the verse see fit to describe the lineage of the wicked man [Ishmael] here, [as well as his age at death]?’ [Just then] Rabbi Levi passed by.

They said: ‘Here comes the master of halakha, let us ask him.’ Rabbi Levi said: ‘It is in order to tell you at what age your ancestor [Jacob] was blessed.’16From knowing the age of Ishmael when he died (see the next verse), it can be derived that Jacob was sixty-three years old when he received his father’s blessing. See Megilla 17a. “These are the years of the life of Ishmael, one hundred and thirty-seven years, and he expired and died and he was gathered to his people” (Genesis 25:17).

“These are the years of the life of Ishmael” – why did the verse see fit to recount the years of the wicked one here? It is because he came from the far reaches of the desert to perform kindness for his father [in attending his funeral]. “They dwelled from Ḥavila to Shur, that is adjacent to Egypt, all the way to Assyria: he settled among all his brethren” (Genesis 25:18). “They dwelled from Ḥavila…” – here it says: “he settled [among all his brethren]” [nafal, literally, fell down], but elsewhere it says [of Ishmael]: “He will dwell [yishkon] [among all his brethren]” (Genesis 16:12).

The explanation is that all the days our patriarch Abraham was alive – yishkon. When our patriarch Abraham died – nafal.17He fell in stature. Before he extended his hand against the Temple – yishkon; once he extended his hand against it18See Psalms 83:3–19. – nafal. In this world – yishkon; but in the future – nafal.

“This is the legacy of Isaac, Abraham’s son. Abraham begot Isaac” (Genesis 25:19). “This is the legacy of Isaac, Abraham’s son.” “The father of the righteous will exult with happiness [gil yagil], and the begetter of the wise will rejoice in him” (Proverbs 23:24) – happiness [gila] after happiness when the righteous one is born.

“It was in the days of Aḥaz…” (Isaiah 7:1) – Rabbi Hoshaya said: The ministering angels said before the Holy One blessed be He: ‘Master of the universe, woe that Aḥaz reigned.’1Ahaz was a wicked king. See II Kings 16:1–4. He said to them: ‘He is Yotam’s son. His father was righteous, and I cannot extend my hand against him.’

“And the begetter of the wise will rejoice in him” – Rabbi Levi said: From where do you say that anyone who has a son who diligently engages in Torah, that he becomes filled with mercy upon him? The verse states: “My son, if your heart is wise, my heart too will rejoice” (Proverbs 23:15). Rabbi Shimon ben Menasya says: I have derived only the heart of his flesh and blood father, from where is it derived that even the Holy One blessed be He becomes filled with mercy upon him when he diligently engages in Torah?

The verse states: “My heart too2The midrash is explaining that the verse says "too" as a reference to God, who rejoices with him. will rejoice.” Happiness after happiness – when he is a righteous one, son of a righteous one; “this is the legacy of Isaac, Abraham’s son.”

“The crown of elders is grandchildren” (Proverbs 17:6). The fathers are the crown of their children, and the children are the crown of their fathers. The fathers are the crown of their children, as it is stated: “And the glory of children is their fathers” (Proverbs 17:6). And the children are the crown of their fathers, as it is written: “The crown of elders is grandchildren.”

Rabbi Shmuel bar Rav Yitzḥak said: Abraham was rescued from the fiery furnace due only to the merit of Jacob. This is analogous to one who had a judgment before the governor, and his sentence, issued by the governor, was that he was to be burned. That governor foresaw through astrology that he [the defendant] was destined to beget a daughter and she would marry the king. He said: ‘He is worthy to be spared due to the merit of his daughter that he is destined to beget, and she will marry the king.’

So, Abraham, his sentence issued by Nimrod was that he was to be burned. The Holy One blessed be He foresaw that Jacob was destined to emerge from him. He said: ‘Abraham is worthy of being spared due to the merit of Jacob.’ That is what is written: “Therefore, so says the Lord to the house of Jacob, who redeemed Abraham…” (Isaiah 29:22).3The order of the Hebrew words allows for "who" to be interpreted as referring to Jacob. Alternatively, “the crown of elders is grandchildren” – “this is the legacy of Isaac, Abraham’s son.”

Abram was called Abraham. Isaac was called Abraham, as it is stated: “This is the legacy of Isaac, Abraham’s son; Abraham.” Jacob was called Israel, as it is written: “He said: No longer will Jacob be said to be your name, but rather, Israel” (Genesis 32:29). Isaac was called Israel, as it is written: “These are the names of the children of Israel who came to Egypt with Jacob [et Yaakov]” (Exodus 1:1).4The midrash interprets the verse as saying that Jacob is included in “the children of Israel.”

If so, Israel in this verse is Isaac. Abraham was called Israel. Rabbi Natan said: It is a profound matter. “The dwelling of the children of Israel that they dwelled in Egypt” (Exodus 12:40), in the land of Canaan, and in the land of Goshen “was four hundred and thirty years” (Exodus 12:40).5The total starts from the Covenant of the Pieces, which God made with Abraham before Isaac was born, and the Torah refers to it as: “The dwelling of the children of Israel.”

“Isaac was forty years old when he took Rebecca, daughter of Betuel the Aramean, from Padan Aram, sister of Laban the Aramean, to be his wife” (Genesis 25:20). “Isaac was forty years old [when he took Rebecca, daughter of Betuel the Aramean, from Padan Aram, sister of Laban the Aramean, to be his wife]” – Rabbi Yitzḥak said: If it is to teach that she is from Aram Naharayim, and is it not already stated: “From Padan Aram,” why does the verse state “Aramean” – “daughter of Betuel the Aramean [haarami]”?6Somebody who lived in Padan Aram was called an Aramean.

Why does the verse state “sister of Laban the Aramean”? Rather, it is coming to teach you: Her father was a charlatan [ramai], her brother was a charlatan, and the residents of her place were likewise so, but this righteous woman who emerged from their midst, to what is she comparable? It is to a “lily among the thorns” (Song of Songs 2:2). “He went to Padan Aram” (Genesis 28:5). Why does the verse state: “To Laban the Aramean”? (Genesis 28:5).It teaches that he included them all in deceit.

“Isaac entreated the Lord opposite his wife, because she was barren, and the Lord acceded to his entreaty, and Rebecca his wife conceived” (Genesis 25:21). “Isaac entreated [vayetar] the Lord opposite his wife” – Rabbi Yoḥanan and Reish Lakish, Rabbi Yoḥanan said: Because he poured out prayers abundantly [beosher].7In Aramaic, the root ayin tav reish is parallel to the Hebrew ayin shin reish. Reish Lakish said: Because he overturned the decree.

On that basis they call a pitchfork atra, as it overturns the grain. “Opposite his wife” – it teaches that Isaac was prostrated here and she was prostrated there, and he was saying: Master of the universe, all the children that You are giving me will be from this righteous woman.’ She, too, said so: ‘All the children that You are destined to give me will be from this righteous man.’ “Because she was barren” – Rabbi Yudan in the name of Rabbi Lakish: She did not have a uterus, and the Holy One blessed be He fashioned a uterus for her.

“The Lord acceded [vayeater] to his entreaty” – Rabbi Levi said: This is analogous to the son of kings, who was tunneling under his father in order to take a litra of gold. This one was tunneling from inside,8The king sought to enable his son to gain access to the gold. and that one was tunneling from outside, as in Arabia they call tunneling atirata.

“The children were agitated within her, and she said: If this is so, why do I exist? She went to inquire of the Lord” (Genesis 25:22). “The children were agitated [vayitrotzetzu] within her” – Rabbi Yoḥanan and Reish Lakish, Rabbi Yoḥanan said: This one ran [ratz] to kill that one and that one ran to kill this one. Reish Lakish said: This one permitted the command of [matir tzivuyo] that one, and that one permitted the command of this one.9Each of them permitted himself to do what the other deemed prohibited.

Rabbi Berekhya in the name of Rabbi Levi: So that you will not say that it was after he [Esau] emerged from his mother’s womb that he confronted him, but rather, while he was still in his mother’s womb, his fist [zirte] was outstretched toward him. That is what is written: “The wicked are corrupt [zoru] from the womb” (Psalms 58:4). “The children were agitated within her” – when she would stand adjacent to synagogues and study halls, Jacob would convulse to emerge.

That is what is written: “Before I formed you in the belly I knew you” (Jeremiah 1:5). When she would pass houses of idol worship, Esau would run and convulse to emerge. That is what is written: “The wicked are corrupt from the womb.” “The Lord said to her: Two peoples are in your womb, and two nations will be separated from your innards; one nation will prevail over the other nation, and the elder will serve the younger” (Genesis 25:23).

“Her days to give birth were complete, and behold, there were twins in her womb” (Genesis 25:24). “The first emerged ruddy, all of him like a cloak of hair, and they called his name Esau” (Genesis 25:25). “Then his brother emerged, his hand grasping Esau’s heel, and he called his name Jacob. And Isaac was sixty years old when she bore them” (Genesis 25:26).

“She said: If this is so, why do I exist [lama zeh anokhi]?” Rabbi Yitzḥak said: It teaches that our matriarch Rebecca was circulating around the entrances of women’s houses and saying to them: ‘In your days, did you experience this suffering? If this is the suffering that comes with children; had I only not conceived.’ Rav Huna said: [She said:] ‘If this is how I am destined to produce twelve tribes, would I only not conceive the numerical value of zeh.’10See the end of the paragraph.

It is taught in the name of Rabbi Neḥemya: Rebecca was worthy to have twelve tribes emerge from her. That is what is written: “The Lord said to her: Two peoples are in your womb” – these are two; “and two nations” – that is four; “and one nation will prevail over the other nation” – that is six; “and the elder will serve the younger” – that is eight. “Her days to give birth were complete” – that is ten.

“The first emerged ruddy” – that is eleven; “then his brother emerged” – that is twelve. There are some who derive it from this verse: “She said: If this is so, why do I exist [lama zeh anokhi]?” Zayin – seven, heh – 5, that is twelve, the numerical value of zeh. “She went to inquire of the Lord” (Genesis 25:22) – were there synagogues and study halls in those days?11Had there been, she could have gone to pray there to God; where, then, did she go?

She could have prayed at home. Did she not go only to the academy of Shem and Ever? It is, rather, to teach you that anyone who enters before a Torah scholar, it is as though he enters before the Divine Presence.

“The Lord said to her” (Genesis 25:23) – Rabbi Yehuda ben Rabbi Simon and Rabbi Yoḥanan in the name of Rabbi Eliezer ben Rabbi Shimon:: The Holy One blessed be He never deigned to speak with a woman except for that righteous woman,12Sarah, see Bereshit Rabba 48:20. and that, too, was for a reason. Rabbi Abba bar Kahana said: How much did He go in a roundabout manner in order to speak with her: “No, but you did laugh” (Genesis 18:15).

But is it not written: “She13Hagar. called the name of the Lord who spoke to her”? (Genesis 16:13). Rabbi Levi said in the name of Rabbi Abba Ḥama bar Ḥanina: It was by means of an angel. Rabbi Elazar said: By means of Shem son of Noah. “Two peoples [goyim] are in your womb” (Genesis 25:23) – two of the proudest of peoples are in your womb.

This one is proud of his world14His world that exists for the sake of Torah and leads to the World to Come. and that one is proud of his empire. Two of the proudest of peoples are in your womb – Hadrian among the idolaters and Solomon in Israel. Another matter, two of those hated by the peoples are in your womb.15The word “two” is extraneous, as unless otherwise indicated, the plural “peoples” connotes two.

The word “two [shenei]” is expounded as sonei or senuei – those hated by peoples. All the idolaters hate Esau, and all the idolaters hate Israel. [Alternately] the most hated of the sons is in your womb, as it is written: “But I hated Esau” (Malachi 1:3). “And two nations will be separated from your innards” (Genesis 25:23) – from here it is derived that he was born circumcised.16They were already different while they were in the womb.

Jacob was circumcised and Esau was not. “One nation will prevail over the other nation” (Genesis 25:23) – Rabbi Ḥelbo said: To this point, they would be called: “Savta, Raama, and Savtekha” (Genesis 10:7).17Small nations and families were counted. From you, Jews and Romans would arise. “The elder will serve the younger” (Genesis 25:23) – Rabbi Huna said: If he [Jacob] merits, he [Esau] will serve, but if not, he [Esau] will be served.

“Her days to give birth were complete” (Genesis 25:24) – elsewhere18When Tamar gave birth (Genesis 38:27). they19The days of pregnancy. are incomplete, and here they are complete. Elsewhere it is written: “Twins [teomim]” (Genesis 38:27) – Peretz and Zeraḥ were both righteous, but here, “tomim” – Jacob was righteous, Esau, wicked.20The regular spelling is teomim. The midrash explains that a letter missingfrom the word indicates that something is amiss.

“The first emerged ruddy” (Genesis 25:25) – Rabbi Ḥagai said in the name of Rabbi Yitzḥak: Due to the merit of: “You shall take for you on the first day” (Leviticus 23:40),21The mitzva of the four species. I reveal myself to you first, as it is stated: “I am first and I am last” (Isaiah 44:6); I will exact retribution on your behalf from the first – that is Esau, as it is written: “The first emerged”; I will build for you the first – this is the Temple, in whose regard it is written: “Throne of glory, exalted from the first, [is the place of our Temple]” (Jeremiah 17:12); and I will bring you the first, this is the messianic king, in whose regard it is written: “The first to Zion, behold, here it is” (Isaiah 41:27).

Another matter, “the first emerged ruddy” – why did Esau emerge first? It was so he would emerge and his corruption would depart with him. Rabbi Abahu said: It is like that bathhouse attendant who washes the bathhouse and then bathes the king’s son. So, why did Esau emerge first?

It was so he would emerge and his corruption would depart with him.22The womb would remain clean for Jacob. A noblewoman asked Rabbi Yosei ben Ḥalafta, she said to him: ‘Why did Esau emerge first?’ He said to her: ‘The first droplet23Of semen. was Jacob’s.’ He said to her: ‘This is analogous to an instance where you place two pearls into one tube, is it not the one that you placed first that will emerge last?

So, the first droplet was Jacob’s.’ “Ruddy,” Rabbi Abba bar Kahana said: As though he were a shedder of blood. When Samuel saw that David was ruddy, as it is written: “He sent and brought him and he was ruddy” (I Samuel 16:12), he was afraid and said: ‘This is a shedder of blood like Esau.’ The Holy One blessed be He said to him: “With beautiful eyes” (I Samuel 16:12).

Esau killed at his own initiative, but this one kills at the initiative of Sanhedrin. The emperor Diocletian was a swineherd near Tiberias. When he would come to the study hall of Rabbi,24Rabbi Yehuda Nesia, grandson of Rabbi Yehuda HaNasi. the children would go out and strike him. Sometime later, he became emperor, and he descended and resided near the Panyas; variant reading: Pamyas, and he sent directives to Tiberias just before nightfall on Thursday: ‘I decree that the prominent leaders of the Jews shall appear before me before morning on Sunday.’

He commanded the emissary and said to him: ‘Do not deliver them [the directives] to them until sunset on Friday.’ Rabbi Shmuel bar Naḥman went down to bathe. He saw Rabbi standing before the great study hall, and he saw that his face was sickly. He said to him: ‘Why is your face sickly?’ ‘Such and such directives were sent to me by the empire.’

He said to him: ‘Come and bathe, as your Creator performs miracles on our behalf.’ They entered to bathe, and the demon Arginiton came, and was laughing and dancing before them. Rabbi wanted to scold him. Rabbi Shmuel bar Naḥman said to him: ‘Leave him alone, as sometimes he appears for the purpose of miracles.’

He said to him: ‘Your master is in distress and you are standing, laughing, and dancing.’ He [the demon] said to them: ‘Go eat and drink and observe a fine Shabbat, as your Master will perform miracles on your behalf, and I will have you stand before him on Sunday morning.’ At the conclusion of Shabbat, after the service, he took them and stood them outside the gates of Panyas. They [servants] entered and said to him [Diocletian]: ‘They are standing before the gates.’

He said: ‘Close the gates.’ He [the demon] took them [the Rabbis] and placed them on the city wall. They [servants] entered and told him [Diocletian]. He said: ‘I decree that they should heat the bathhouse for three days, and then they will enter, bathe, and come before me.’

They went and heated the bathhouse for three days, and one of the Arginiton demons entered and diluted it25With cold water. for them. They entered, bathed, and came before him. He said to them: ‘Because you know that your God performs miracles on your behalf, you belittle the emperor.’ They said to him: ‘We belittle Diocletian the swineherd, but we are subjugated to Diocletian the emperor.’

He said to them: ‘Even so, do not demean a young Roman, and not a low ranking soldier.’ “All of him like a cloak of [kaaderet] hair” (Genesis 25:25) – all of him is worthy of the cloak. The Rabbis of the South in the name of Rabbi Alexandri, and Raḥava in the name of Rabbi Kahana said: He came out all unkempt and scattered like an aderet – like the chaff and the straw from the threshing floor [idera].

That is what is written: “Then the iron…were pulverized, and became like the chaff from the threshing floors [idrei] of summer” (Daniel 2:35). Rabbi Hanina bar Yithak said: What caused them to be pulverized? “From the threshing floors [me’idera] of the summer” (Daniel 2:35) – it is because they extended their hands against the great [adirim].26Israel. “They called his name Esau [Esav]” (Genesis 25:25) – this is the falsehood [heh shav] that I created in My world.

Rabbi Yitzḥak said: You called your swine a name, I, too, call My firstborn son a name: “So said the Lord: My son, My firstborn, is Israel” (Exodus 4:22).

“Then his brother emerged” (Genesis 25:26) – a certain officer asked one of the Sages in Beit Seloni. He said to him: ‘Who will assume the kingdom after us?’ He took a blank paper, took a quill, and wrote on it: “Then his brother emerged, his hand grasping…heel” (Genesis 25:26). They said: ‘See ancient matters from the mouth of a modern Sage, to inform you how much pain that righteous one suffered.’

“The lads grew; Esau was a man who knows hunting, a man of the field; Jacob was a simple man, a dweller in tents” (Genesis 25:27). “The lads grew” – Rabbi Levi said: This is analogous to a myrtle and a thorn bush that grew adjacent to one another. When they grew and blossomed, this one produced its fragrance and that one produced its thorns. So, all thirteen years, both of them would go to school and both of them would come from school. After thirteen years, this one would go to study halls, and that one would go to houses of idol worship. Rabbi Elazar said: A person must be responsible for his son until age thirteen. From there on, he must say: ‘Blessed that He has absolved me from the punishment of this one.’ “Esau was a man who knows hunting [tzayid]” – he would ensnare [tzad] people with his mouth. You [say you] did not steal; who stole with you? You [say you] did not kill, who killed with you?27The Romans, the descendants of Esau, would ignore the denials of the accused. Rabbi Abahu said: He was a field person, a hunting person.28The verse does not say he worked the field or engaged in hunting, but rather, he was “a man of the field.” He hunted in the house and hunted in the field. In the house, [he said]: ‘How does one prepare salt?’29He asked about separating teruma and tithes from salt and straw, in an effort to create a devout impression, although he knew that there is no such obligation. In the field, [he said:] ‘How does one prepare straw?’ Rabbi Ḥiyya said: He abandoned himself like a field.30Engaging in homosexual relations. Israel said before the Holy One blessed be He: ‘Master of the universe, is it not enough that you subjugated us to seventy nations, but even to this one, that engages in relations like a woman?’ The Holy One blessed be He said to them: ‘I, too, will exact retribution against him with that expression.’ That is what is written: “The heart of the valiant of Edom will be on that day like the heart of a woman in anguish” (Jeremiah 49:22). “Jacob was a simple man, a dweller in tents” – two tents; the study hall of Shem, and the study hall of Ever. “Isaac loved Esau because of the game in his mouth, and Rebecca loved Jacob” (Genesis 25:28). “Isaac loved Esau because of the game in his mouth” – good meat for his mouth and a good cup for his mouth. “And Rebecca loved Jacob” – the more she would hear his voice, the more she would add love onto her love for him.

“Jacob cooked a stew, and Esau came from the field and he was weary” (Genesis 25:29). “Jacob cooked a stew” – he [Esau] said to him: ‘What is the nature of this stew?’ He said to him: ‘It is because that elder31Abraham. died.’ He said: ‘Did the attribute of justice strike that elder?’ He said to him: ‘Yes.’ He said: ‘If so, there is no granting of reward and no revival of the dead.’32Esau was claiming that if the righteous Abraham died at a young age relative to Adam and Noah, that proved that there was no reward for righteousness. (Etz Yosef) The Divine Spirit screams: “Do not weep for the dead, and do not be moved for him” (Jeremiah 22:10) – this is Abraham; “Weep for one who is leaving” (Jeremiah 22:10) – this is Esau.

"And Esau came in from the field" (Genesis 25:29). Rabbi Yudan in the name of Rabbi Aybu, and Rabbi Pinchas in the name of Rabbi Levi, and the Rabbis in the name of Rabbi Simon: You find that Abraham lived one hundred and seventy-five years, and Isaac one hundred and eighty. But those five years that the Holy One, blessed be He, withheld from his life were because Esau committed two transgressions on that day, for Esau lay with a betrothed maiden, as it is said (Deuteronomy 22:27): "For he found her in the field." "And he was faint" (Genesis 25:29) - because he had killed a person, as you say (Jeremiah 4:31): "For my soul faints before the murderers." Rabbi said: He also stole, as you say (Obadiah 1:5): "If thieves came to you, if robbers by night." The Holy One, blessed be He, said: Thus I promised Abraham and said to him (Genesis 15:15): "And you shall come to your fathers in peace" - this is a good old age - yet he sees his grandson worshipping idols, uncovering nakedness, and shedding blood. Better that he should depart in peace. This is what is written (Psalms 63:4): "For your lovingkindness is better than life." (Genesis 25:30): "And Esau said: Let me gulp down some of that red, red stuff." Rabbi Ze'ira said: That wicked one opened his mouth like a camel. He said to him: I open my mouth and you keep loading it in and going on, like that which we learned: One does not stuff the camel nor force-feed it, but one may cram it (i.e., let it gulp). (Genesis 25:30): "of that red, red stuff" - Rabbi Yochanan and Resh Lakish. Rabbi Yochanan said: from it and from its source. Resh Lakish said: from it and from its like. He is red, and his dish is red, his land is red, his mighty men are red, his garments are red, the one who punishes him is red, in red garments. "He is red" (Genesis 25:25): "And the first came out ruddy." His dish is red: "Let me gulp down some of that red." His land is red (Genesis 32:4): "to the land of Seir, the field of Edom." His mighty men are red (Nahum 2:4): "The shield of his mighty men is made red," his garments are red, as it is said (Nahum 2:4): "the men of valor are clad in crimson." The one who punishes him is red (Song of Songs 5:10): "My beloved is white and ruddy." In red garments (Isaiah 63:2): "Why is your apparel red?"

“Esau came from the field” – Rabbi Yudan in the name of Rabbi Aivu, Rabbi Pinḥas in the name of Rabbi Levi, and the Rabbis in the name of Rabbi Simon: You find that Abraham lived one hundred and seventy-five years, and Isaac one hundred and eighty. Those five years that the Holy One blessed be He withheld from his life, it is because Esau violated two transgressions: He consorted with a betrothed young woman, as it is stated: “For he found her in the field”33This verse refers to a betrothed woman who was raped. (Deuteronomy 22:27); “and he was weary” – he killed a person, just as it says: “For my soul is wearied by the killers” (Jeremiah 4:31).

Rabbi said: He stole as well, just as it says: “If thieves came for you, if plunderers of the night…” (Obadiah 1:5). The Holy One blessed be He said: ‘This is what I promised to Abraham, and said to him: “You shall go to your fathers in peace; [you shall be buried at a good old age]” (Genesis 15:15) – is this “a good old age,” that he sees his grandson engaging in idol worship, engaging in forbidden sexual relations, and shedding blood?

It is preferable that he leave the world [without seeing it].’ That is what is written: “For Your kindness is better than life” (Psalms 63:4). “Esau said to Jacob: Feed me now from that red, red [haadom haadom] dish, as I am weary. Therefore, his name is called Edom” (Genesis 25:30).

“Esau said to Jacob: Feed me [haliteni] now from that red” – Rabbi Ze’eira said: That wicked one opened his mouth wide like a camel. He said to him: ‘I will open my mouth and you continuously pour,’ like what we learned: One may not forcibly overfeed a camel and one may not force feed it. However, one may place food into its mouth [malitin].34Shabbat 155b. “From that red, red [ha’adom ha’adom]” – Rabbi Yoḥanan and Reish Lakish, Rabbi Yoḥanan said: From him and from his Patron.35God is the Patron of Jacob.

Esau sought to consume the stew, and the Temples of Jacob’s God. Reish Lakish said: From him, and from those like him [hadomin lo].36His righteous descendants, who are similar to him. He is red, his cooked food is red, his land is red, his warriors are red, his garments are red, One who is red exacts retribution against him, in red garments.37See Isaiah 63:1–2. He is red – “the first emerged ruddy” (Genesis 25:25).

His cooked food is red – “feed me now from [that] red.” His land is red – “to the land of Se’ir, to the field of Edom" (Genesis 32:4). His mighty ones are red –“his warriors’ shields are reddened” (Nahum 2:4). His garments are red – “his soldiers are colored scarlet” (Nahum 2:4).

One who is red exacts retribution against him – “my beloved is clear and ruddy” (Song of Songs 5:10). In red attire – “why is there red in Your attire?” (Isaiah 63:2).

“Jacob said: Sell me your birthright this day” (Genesis 25:31). “Jacob said: Sell me…this day” – he said to him: ‘Sell me one day38The one day is the length of God’s day, based on an interpretation of the verse: “One thousand years in Your eyes are like yesterday [keyom etmol]” (Psalms 90:4). of yours.’ Rabbi Aḥa said: Anyone who knows how to calculate the days of the exile will find that Jacob sat one day in tranquility in the shadow of Esau.

“Esau said: Behold, I am going to die, and why do I need [lama zeh li] a birthright?” (Genesis 25:32). “Esau said: Behold, I am going to die” – Reish Lakish said: He began cursing and blaspheming. “Lama li”39That would have been enough to convey his rhetorical question: “Why do I need a birthright?” is not written here, but rather, “lama zeh li.” It teaches that he denied: “This is [zeh] my God” (Exodus 15:2).

Another matter, “behold, I am going to die” – as Nimrod was seeking to kill him because of that garment that had belonged to Adam the first man. When he would don it and go out to the field, all the beasts and the birds in the world would come and gather near him. “Jacob said: Take an oath to me this day, and he took an oath to him, and he sold his birthright to Jacob” (Genesis 25:23). “[Jacob] said: Take an oath to me” – what did Jacob our patriarch see that led him to dedicate himself to acquiring the birthright?

It is as we learned: until the Tabernacle was established, private altars were permitted, and service was performed by the firstborn. From the time that the Tabernacle was established, private altars were prohibited, and service was performed by the priests.40Zevaḥim 112b. He said: ‘Will this evil one stand and sacrifice?’ That is why he dedicated himself to acquiring the birthright. That is what is written: “For I will render you blood, and blood will pursue you; surely, you hated blood, and blood will pursue you” (Ezekiel 35:6).

Did Esau hate blood? Rabbi Shmuel bar Naḥman said: This is the blood of birthright and offerings. Rabbi Levi said: This is the blood of circumcision. The Rabbis said: You hated a person’s blood in his body.

That is what is written: “He loved curses, and they will now come upon him. [He had no desire for blessing, and it will now be far from him]” (Psalms 109:17). Rabbi Levi said in the name of Rabbi Ḥama: “He had no desire for blessing” – and no desire for birthright. Rabbi Huna said: This is the blood of the offerings, as it is called blessing, just as it says: “You shall craft for Me an altar of earth…[in every place where I mention my name, I will come to you and I will bless you]” (Exodus 20:21).

“Jacob gave Esau bread and a stew of lentils; he ate, he drank, he arose, and he went, and Esau scorned the birthright” (Genesis 25:34). “Jacob gave Esau bread and a stew of lentils” – just as this lentil is shaped like a circle, so, the world is cyclical. Just as this lentil has no opening, so, it is prohibited for a mourner to speak. Just as this lentil has aspects of mourning and rejoicing, so, mourning because our patriarch Abraham died; rejoicing, because Jacob took the birthright.

“He ate, he drank” – he brought a group of immoral people in with him. They said: ‘We will eat his food and mock him.’ But the Divine Spirit was saying: “Set the table” (Isaiah 21:5) – prepare the table; “set the lookout to watch [tzafo hatzafit]” (Isaiah 21:5) – prepare the candelabrum. Rabbi Abba bar Kahana said: There is a place where they call the candelabrum tzafita.

“Arise princes” (Isaiah 21:5) – this is Mikhael and Gavriel. “Anoint a shield” (Isaiah 21:5) – write that the birthright is to Jacob. Bar Kappara said: Because they were mocking Jacob, the Holy One blessed be He agreed, and mocked them, and authorized the birthright to Jacob. From where is it derived?

It is as it is written: “So said the Lord: My firstborn son is Israel” (Exodus 4:22). “He arose, and he went” – Rabbi Levi said: He departed from his world.41He lost his share in the World to Come. “Esau scorned the birthright [et habekhora]” – what did he scorn with it?42The word et is expounded as an amplification, indicating that he scorned something else as well. Rabbi Levi said: He scorned the revival of the dead with it.

That is what is written: “With the coming of the wicked, comes also scorn” (Proverbs 18:3). “With the coming of the wicked” – this is Esau, as it is stated: “They will be called the region of the wicked” (Malachi 1:4). “Comes also scorn [buz]” – as his disgrace [bizyono] comes with him. “And with shame [kalon], humiliation [ḥerpa]” (Proverbs 18:3) – as the shame of famine accompanies him. Ḥerpa is nothing other than famine, just as it says: “So that you will no longer be subject to the humiliation of [ḥerpat] famine among the nations” (Ezekiel 36:30).

“There was a famine in the land, besides the first famine that was during the days of Abraham, and Isaac went to Avimelekh king of the Philistines, to Gerar” (Genesis 26:1). “There was a famine in the land.” “The Lord knows the days of the faultless” (Psalms 37:18) – this is Isaac. “Their inheritance will last forever” (Psalms 37:18), “Reside in this land [and I will be with you, and I will bless you]” (Genesis 26:3), “They are not put to shame in difficult times” (Psalms 37:19) – the difficulty of Avimelekh. “And in days of famine they are sated” (Psalms 37:19) – “There was a famine in the land.”

“The Lord will not starve the soul of the righteous” (Proverbs 10:3) – this is Isaac. “Reside in this land.” “And He averts the devastation of the wicked” (Proverbs 10:3) – this is Avimelekh. “There was a famine” – Ten famines came to the world.

One during the days of Adam the first man – “accursed is the ground because of you” (Genesis 3:17); one during the days of Lemekh – “from the ground that the Lord had cursed” (Genesis 5:29); one during the days of Abraham – “there was famine in the land and Abram descended to Egypt” (Genesis 12:10); one during the days of Isaac: “there was a famine in the land”; one during the days of Jacob – “for these two years there has been famine” (Genesis 45:6); one during the days when the judges judged – “It was in the days when the judges judged, there was a famine in the land” (Ruth 1:1); one during the days of Elijah, as it is stated: “As the Lord God of Israel [lives…there will not be dew or rain these years, except by my word]” (I Kings 17:1); one during the days of David – “there was a famine during the days of David” (II Samuel 21:1); one during the days of Elisha – “there was a great famine in Samaria” (II Kings 6:25); and one that is progressing and coming to the world and one in the future, as it is stated: “I will send famine in the land, not famine for bread, not thirst for water…” (Amos 8:11).

Rabbi Shmuel bar Naḥman said: The primary brunt of them was during the days of David, but it would have been appropriate for them to have been during the days of Saul, but because Saul was an offshoot of a sycamore tree1The sycamore tree is frail. the Holy One blessed be He transferred it and brought it during the days of David. Shila sinned and Yoḥana is punished?2The phrase means how can one person sin and another be punished.

Rabbi Ḥiyya Rabba said: This is analogous to a glazier who had a basket filled with cut, ornate glassware. When he sought to hang his basket, he would bring a peg, implant it into the wall, and then hang his basket. Therefore, all of them did not befall lowly people,3Major catastrophes did not befall people who would not be able to withstand them. They befell mighty people, who could withstand them. but rather, mighty people.

Rabbi Berekhya would read in their regard:4Regarding David’s generation. “He gives strength to the weary” (Isaiah 40:29). Rabbi Ḥelbo said: Two [famines] came during the days of Abraham. Rabbi Aḥa said: One during the days of Abraham and one during the days of Lemekh.

The famine that came during the days of Elijah was a famine of drought; one year it produced and one year it did not produce.5There was a small amount of rain, and there was some produce (See Mishna Avot 5:8). The famine that came during the days of Elisha was one of panic – “until the head of a donkey was sold for eighty silver pieces” (II Kings 6:25). The famine that was during the days that the judges judged – Rabbi Huna said in the name of Rabbi Aḥa: Forty-one se’a were sold for the price of forty-two se’a. But was it not taught: A person may not leave the Land of Israel unless two se’a of wheat go for one sela.

Rabbi Shimon said: When? It is at a time that one cannot find any to acquire, but if he can find any to acquire, even if it is one se’a for a sela, he may not leave the Land of Israel. Because Elimelekh left the Land of Israel, he was punished that he and his sons died.

“Isaac went to Avimelekh [king of the Philistines], to Gerar” – to Gardiki.6The name of that area in Roman times. Rabbi Dostai in the name of Rabbi Shmuel bar Naḥman: Why did they [not]7Radal and Etz Yosef add the word "not" based on Yerushalmi, Sheviit 6:1. decree impurity on the abode in Gardiki?8Even though they decreed impurity on places outside of Israel, on this place, which is close to the border they did not decree impurity since people would not go there anyway.

It is because it is a poor abode. Until where? It is until the ravine of Egypt. “The Lord appeared to him, and said: Do not go down to Egypt; dwell in the land that I will tell you” (Genesis 26:2).

“The Lord appeared to him, and said: Do not go down to Egypt; dwell [shekhon] in the land” – establish permanent residence [shekhuna] in the Land of Israel; plant, sow, graft branches9See Matnot Kehuna. on trees. Alternatively, “shekhon in the land” – cause the Divine Presence [haShekhina] to rest in the land. “Reside in this land, and I will be with you, and I will bless you, for I will give all these lands to you, and to your descendants, and I will keep the oath that I took to Abraham your father” (Genesis 26:3).

“Reside in this land” – Rabbi Hoshaya said: [God said:] ‘You are an unblemished burnt offering; just as a burnt offering, if it goes outside the curtains, it is disqualified, you, too, if you go out of the Land of Israel, you are disqualified.’ “To you, and to your descendants, I will give all these [ha’el] lands – the mighty; just as it says: “He took the mighty of [eilei] the land” (Ezekiel 17:13).

Another matter, why does it not state haeleh, but rather, ha’el? It is to say: I will give you some of them. When will I give you the rest? It will be in the future.

“Because Abraham heeded My voice, and observed My commission, My commandments, My statutes, and My Torahs” (Genesis 26:5). “Because [ekev] Abraham heeded My voice” – Rabbi Yoḥanan and Rabbi Ḥanina, both of them say: Abraham was forty-eight years old when he acknowledged his Creator. Reish Lakish said: Abraham was three years old when he acknowledged his Creator, the numerical value of ekev,10Ayin – 70 + kof – 100 + bet – 2 = 172.

Abraham died at age one hundred and seventy-five, which means that he heeded God’s voice for one hundred and seventy-two years – from age three. Abraham heeded the voice of his Creator. “And observed My commission, My commandments, My statutes, and My Torahs” – Rabbi Yonatan said in the name of Rabbi Yoḥanan: Abraham knew even the laws of Eiruv Hatzerot.11If there are several houses which open to a joint courtyard which is fenced in, an Eiruv Hatzerot is required to allow moving objects from the houses to the courtyard.

See Rambam Hilkhot Eiruvin 1:1–7. “My Torahs” – two Torahs; he fulfilled even minor mitzvot of the Oral Law. Rabbi Simon said: Abraham knew even the new name that the Holy One blessed be He is destined to call Jerusalem, as it is written: “Abraham called the name of that place The Lord will see” (Genesis 22:14), and it is written: “The name of the city from that day shall be: The Lord is there” (Ezekiel 48:35); and it is written: On that day12The language of the verse is: “At that time” despite the fact that the midrash cites it as “on that day.” “they will call Jerusalem the Throne of the Lord” (Jeremiah 3:17).

Rabbi Berekhya said in the name of Rabbi Yehuda: There is no day that the Holy One blessed be He does not introduce a new halakha in the supernal court. What is the source? “Hear the fury of His voice, the sound [vehegeh] that emerges from His mouth” (Job 37:2) – and hegeh means nothing other than Torah, like the matter that is stated: “You shall ponder [vehagita] it day and night” (Joshua 1:8).

“It was when the time he was there was extended, Avimelekh king of the Philistines looked through the window, and behold, he saw Isaac playing with Rebecca his wife” (Genesis 26:8). “It was when the time he was there was extended” – Rabbi Yoḥanan said: A bad dream, a harsh prophecy, and disproportionate mourning are nullified by the passage of extended time. A harsh prophecy, from where is it derived?

It is as Israel would say to the prophet: “The days will lengthen, and every vision will be void” (Ezekiel 12:22). Disproportionate mourning, the passage of extended time nullifies, from Isaac,13Isaac had been mourning for Abraham. as it is written: “It was when the time he was there was extended,” and immediately, “behold…Isaac was playing.” Rabbi Ḥiyya bar Abba said: Because extended time had passed, you began engaging in this matter?14A reference to conjugal relations.

This is the way the midrash interprets "playing." Did Rabbi Yoḥanan not say: One who engages in conjugal relations during the day, it is indecent, as Rabbi Yoḥanan said: Conjugal relations are only at night, as it is stated: “In the evening she would come and in the morning she would return” (Esther 2:14). Job cursed the day of his birth and the evening of his conception. That is what is written: “Perish the day I was born, and the night it was said: [A man has been conceived [hora gaver]]” (Job 3:3).

Rabbi Marinos bar Hoshaya said: Job said: ‘If only my mother had been a menstruant when he came to consort with her, as it is stated: “Hora gaver” – this is not the time to be impregnated [hora] by a man [gaver].’ Jeremiah curses the day of his birth and the day of conception, as it is stated: “Cursed be the day on which I was born” (Jeremiah 20:14) – this is the day of birth; “the day on which my mother bore me” (Jeremiah 20:14) – this is the day of conception.

Is it possible that Ḥilkiyahu,15The father of Jeremiah. See Jeremiah 1:1. a righteous man, would engage in conjugal relations during the day? It is, rather, because Jezebel was killing prophets, he came and engaged in conjugal relations during the day, and fled.

“Avimelekh commanded all the people, saying: Anyone who touches this man or his wife will be put to death” (Genesis 26:11). “Isaac sowed in that land, and found in that year one hundredfold, and the Lord blessed him” (Genesis 26:12). “Isaac sowed in that land” – Rabbi Ḥelbo said: “In that land…in that year” – the land was harsh and the year was difficult; had it been favorable, all the more so. “And found in that year one hundredfold” – one hundred kor;16Kor is a measurement of volume which contains more than 200 liters. “one hundredfold” – one hundred times.17The yield was one hundred times the seeds that he sowed.

“One hundredfold” – it teaches that it produced one hundred times more than they had estimated for it. Is it not so that blessing does not rest upon an item that is weighed, measured, or counted? Why, then, did he measure it? It was due to the tithes.

“Avimelekh commanded all the people” – Rabi Aivu said: No person should even cast a rock at them; that is what is written: “They lie in wait in their dwelling places; they watch my footsteps in hopes of taking my life” (Psalms 56:7). “The man grew wealthy, and continued to grow until he became very wealthy” (Genesis 26:13). “The man grew wealthy, and continued to grow” – Rabbi Ḥanin said: To the extent that they would say: The manure of Isaac’s mules, and not Avimelekh’s silver and gold.18The manure from Isaac's mules was worth more than the Avimelekh’s gold and silver.

“He had livestock of flocks, and livestock of cattle, and a great household, and the Philistines envied him” (Genesis 26:14). “He had livestock of flocks, and livestock of cattle, and a great household [vaavuda].” Daniyel the tailor said: Ve’avda is written – if a person does not render himself like a slave with his slave, he does not acquire it,19If he does not oversee the work of his slaves and workers, he will not see a benfit from the property he has. as it is stated: “Better to be lightly esteemed with a slave” (Proverbs 12:9).20It is better to work like a slave when you have a slave, otherwise you will only lose from having a slave.

The way of the world is that a person must toil and seek the expenditures of his household, and they sit in his home.21The slaves sit idly at home. Avimelekh said to Isaac: Leave us, for you have grown much mightier than we” (Genesis 26:16). “Avimelekh said to Isaac: Leave us, for you have grown…mightier than we” – he said to him: ‘All that growth that you have grown, did it not come to you from us? In the past you had only one flock and now you have many flocks.’

“Isaac again dug the wells of water that they had dug in the days of Abraham his father, but the Philistines had sealed them after the death of Abraham. He called them names like the names that his father called them” (Genesis 26:18). “Isaac again dug…” – how many wells did our patriarch Isaac dig in Beersheba? Rabbi Yehuda said: Four.

Corresponding to that, his descendants were arrayed into four banners in the wilderness.22The tribes of Israel were divided into four camps, or banners, in the wilderness (Numbers 2:1–32). The Rabbis say: Five, corresponding to the five books of the Torah. “The herdsmen of Gerar quarreled with Isaac’s herdsmen, saying: The water is ours. He called the name of the well Esek, because they involved themselves with him” (Genesis 26:20).

“He called the name of the well Esek [because they involved themselves [hitaseku] with him]” – corresponding to the book of Genesis, in which the Holy One blessed be He became involved and created the world. “Isaac's servants dug in the valley, and they found there a well of fresh water” (Genesis 26:19). “They dug another well, and they quarreled over it as well. He called it Sitna” (Genesis 26:21).

“He called it Sitna”23Enmity. – corresponding to the book of Exodus, after, “they embittered their lives with hard work” (Exodus 1:14). “They found there a well of fresh water” – corresponding to the book of Leviticus, which is filled with many halakhot. “He called it Shiva; therefore, the name of the city is Beersheba to this day” (Genesis 26:33). “He called it Shiva” – corresponding to the book of Numbers,24The book of Numbers is divided into three books, which is why there are seven books. which completes the seven [shiva] books of the Torah.

But are they not five? Ben Kappara made Numbers into three books: From: “And He spoke” (Numbers 1:1) until: “It was when the Ark traveled” (Numbers 10:35) – a book in and of itself; from “it was when the Ark traveled” and the verse after it – a book in and of itself; and from the end of that passage until the end of the book – a book in and of itself. “He moved from there and dug another well and they did not quarrel over it.

He called its name Reḥovot and he said: As now the Lord has expanded [hirḥiv] for us, and we will be fruitful in the land” (Genesis 26:22). “He called its name Reḥovot” – corresponding to the book of Deuteronomy, due to, “when the Lord your God will expand [yarḥiv]” (Deuteronomy 12:20) – “as now the Lord has expanded [hirḥiv] for us and we shall be fruitful in the land.”

“Avimelekh went to him from Gerar, and a group of his associates, and Fikhol the captain of his guard” (Genesis 26:26). “Avimelekh went to him from Gerar [miGerar]” – megorar, it teaches that robbers entered into his house and were vandalizing it throughout the night.25He came as a homeless stranger [ger]. Alternatively, miGerar” – megorar, it teaches that boils developed on him, just as it says: “To scratch [lehitgared] with it” (Job 2:8).

“And a group of his associates [vaaḥuzat mere’ehu]” – Rabbi Yehuda said: His name was aḥuzat mere’ehu. Rabbi Neḥemya said: A group of his friends. “And Fikhol the captain of his guard” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: Pikhol26Fikhol and Pikhol are the same word. The difference in the first letter is connected to the rules of punctuation in Hebrew. was his name. Rabbi Neḥemya said: The mouth that all his armies take action at his word [al piv].

“They said: We saw that the Lord was with you, and we said: Let there now be an oath between us, between us and you, and we will establish a covenant with you” (Genesis 26:28). “If you will do us no harm, just as we have not touched you, and just as we have done only [rak] good with you, and we sent you in peace; you are now the blessed of the Lord” (Genesis 26:29). “They said: We saw” – we have seen your actions and the actions of your fathers.

“Let there now be an oath…if you will do us [no harm…and just as we have done only [rak] good with you]” – rak is restrictive, as they did not perform absolute good with him. In the days of Rabbi Yehoshua ben Ḥananya, the evil empire27The evil empire is the Roman Empire. decreed that the Temple should be constructed. Papus and Lulyanus set tables from Akko to Antioch, and they provided those ascending from the exile with silver and gold, and all their needs.

The Samaritans went and said: “Let it be known to the king…that [if] this rebellious city is built, and its walls finished, they will not pay minda, belo, or halakh” (Ezra 4:12–13) – minda is property tax, belo is poll tax, and halakh is head tax. He said to them: ‘What can I do, I issued a decree.’ They said to him: ‘Send and say to them: Either move it from its place, or add five cubits to it, or subtract five cubits from it, and they will relent on their own.’

The assembly of Israel were gathered together in the Beit Rimon valley. When those missives arrived, they began weeping. They wanted to rebel against the empire. They said: ‘Let one Sage enter and calm the assembly.’

They said: ‘Let Rabbi Yehoshua ben Ḥananya, who is the greatest Torah scholar, enter.’ He entered and expounded: ‘A lion mauled prey and a bone was stuck in its throat. He [the lion] said: Anyone who extracts it, I will give him a reward. An Egyptian heron with a long beak inserted its beak and extracted it.

It said to it [the lion]: Give me my reward. It [the lion] said to it: Go, boast, and say that you entered the mouth of a lion in peace and emerged in peace. So, it is sufficient that we entered into dealings with this nation in peace, and emerged in peace.’ “It was on that day that Isaac's servants came and told him regarding the well that they had dug, and said to him: We have found water” (Genesis 26:32).

“Isaac's servants came” – we do not know whether they found or did not find.28We do not know whether they found a new source of water. From what is written: “They found there a well of fresh water” (Genesis 26:19) – that is, they found fresh water.

“Esau was forty years old, and he took as a wife Yehudit, daughter of Be'eri the Hitite, and Basmat, daughter of Elon the Hitite” (Genesis 26:34). “Esau was forty years old” – that is what is written: “The swine from the forest gnaws at it” (Psalms 80:14). Rabbi Pinḥas in the name of Rabbi Simon: Of all the prophets, only two of them publicized it1The qualities of the evil empire of Rome. – Moses and Asaf.

Moses said: “The pig because it has a split hoof” (Deuteronomy 14:8). Asaf said: “The swine from the forest gnaws at it.” Why does he analogize it to a pig? Just as this pig, when it lies, it extends its hooves, saying: ‘I am pure,’ so, this evil empire robs and takes forcibly, [yet] it appears as though it is arranging the courtroom.

So, Esau, all forty years, would ensnare married women and violate them. When he reached forty years of age, he likened himself to his father. He said: ‘Just as Father took a wife at forty years of age, I, too, will take a wife at forty years of age.’ That is what is written: “Esau was forty years old.”

“He took as a wife Yehudit” – Rabbi Yudan began: “God settles the lonely in a home…” (Psalms 68:7). This is the opinion of Rabbi Yehuda, as Rabbi Yehuda said: ‘Even if there is a mamzer at the end of the world and a mamzeret at the end of the world, the Holy One blessed be He brings them and matches them with one another.’ What is its source? “God settles the lonely in a home.” So, because it is written: “Rather, you shall destroy them: The Hittite, the Emorite” (Deuteronomy 20:17) – let this one, may his name be blotted out, come and marry that one, may her name be blotted out. “Esau was forty years old, and he took…”

“Every raven after its kind” (Leviticus 11:15) – in the days of Rabbi Ḥiyya Rabba, a certain starling ascended to the Land of Israel. They took it and carried it to him. They said to him: ‘Is it permitted to eat it?’ He said to them: ‘Go and place it on the roof; any bird that comes and alights next to it, it is of that species.’

They went and placed it on the roof and an Egyptian raven alighted next to it. He said: ‘It is impure, as it is of that species. That is what is written: “Every raven after its kind.”’ They said:2Meaning, this is a known phrase. ‘The raven went to the starling only because it is of the same species.’

So, because it is written: “Rather, you shall destroy them” (Deuteronomy 20:17) – let this one, may his name be blotted out, come and marry that one, may her name be blotted out. “Esau was forty years old.”

“They were a source of bitterness for Isaac and for Rebecca” (Genesis 26:35). “They were a source of bitterness” – why for Isaac first? Because Rebecca was the daughter of idolaters, she was not particular about the filth of idol worship. But this one, because he was the son of the holy, he was particular about the filth of idol worship.

That is why it was for Isaac first. Another matter, why for Isaac first? It is because the matter was attributable to her, as it is stated: “The Lord said to her: Two peoples are in your womb” (Genesis 25:23).3It was because of her lineage that one of the twins was wicked. That is why it was for Isaac first.

Another matter, why for Isaac first? It is because it is the way of women to sit inside the house, and the way of men to go out on the road and learn understanding from people. But this one, because his eyes dimmed, and he was sitting inside the house, that is why it was for Isaac first. Rabbi Yehoshua ben Levi said: He [Esau] caused the Divine Spirit to depart from his parent.

“It was when Isaac was old, and his eyes dimmed from seeing, he summoned Esau his elder son, and said to him: My son, and he said to him: Here I am” (Genesis 27:1). “It was when Isaac was old” – Rabbi Yitzḥak began: “Those who exonerate the wicked due to [ekev] a bribe” (Isaiah 5:23) – anyone who takes a bribe and exonerates the wicked – ultimately.4He will ultimately be punished. “And remove the innocence of the righteous from him” (Isaiah 5:23) – “the innocence of the righteous” – this is Moses.5The Matnot Kehuna explains that Moses did not justify an evil person.

Rather he called the person who wanted to strike his friend an evil person. See Exodus 2:13. “Remove…from him” – this is Isaac. Because he exonerated the wicked,6He loved Esau. his eyes dimmed – “it was when Isaac was old, [and his eyes dimmed…].”

“One who exonerates the wicked and one who condemns the righteous, both of them are an abomination to the Lord” (Proverbs 17:15) – Rabbi Yehoshua ben Levi said: It was not because Rebecca loved Jacob more than Esau that she performed this action, but she said: ‘Let him [Esau] not enter and mislead that elder [Isaac],’ based on: “Both of them are an abomination to the Lord.” Because he exonerated the wicked, his eyes dimmed – “it was when Isaac was old, and his eyes dimmed.”

Rabbi Yitzḥak began: “You shall not take a bribe [for bribes blind the clear-sighted…]” (Exodus 23:8) – Rabbi Yitzḥak said: If one who took a bribe from one who owed him,7Esau owed Isaac due to the mitzva of honoring one’s father. his eyes dimmed, one who takes a bribe from one who does not owe him, all the more so – “it was when Isaac was old.”

Rabbi Ḥanina bar Pappa began: “Much, Lord my God, You have done; Your wonders…” (Psalms 40:6) – Rabbi Ḥanina said: All the actions and thoughts that you performed on our behalf, were for our benefit. Why did Isaac’s eyes dim? It was so Jacob could come and take the blessings – “it was when Isaac was old.”

Rabbi Yehuda bar Simon said: Abraham demanded aging. He said before Him: ‘Master of the universe, a man and his son enter a place and no one knows which of them to honor. Because you adorn him with aging, a person knows whom to honor.’ The Holy One blessed be He said to him: ‘As you live, you have demanded a good thing, and it will begin with you.’ From the beginning of the book until that point, aging is not written. When Abraham stood, He granted him aging – “Abraham was old” (Genesis 24:1). Isaac demanded suffering. He said before Him: ‘Master of the universe, a person dies without suffering, the attribute of justice is outstretched against him. When you bring suffering upon him, the attribute of justice is not outstretched against him.’ The Holy One blessed be He said to him: ‘As you live, you have demanded a good thing, and I will begin with you.’ From the beginning of the book until here, suffering is not written. When Isaac stood, He granted him suffering – “it was when Isaac was old, and [his eyes] dimmed.” Jacob demanded illness. He said before Him: ‘Master of the universe, a person dies without illness and does not settle matters between his children. When he is ill for two or three days, he settles matters between his children.’ The Holy One blessed be He said to him: ‘As you live, you have demanded a good thing, and it will begin with you’ – “One said to Joseph: Behold, your father is ill” (Genesis 48:1). Rabbi Levi said: Abraham introduced aging, Isaac introduced suffering, Jacob introduced illness, Hezekiah introduced illness that is cured. He said to Him: ‘You would sustain one until the day of his death.8In good health. But because a person is ill and recovers, is ill and recovers, he repents.’ The Holy One blessed be He said to him: ‘As you live, you have demanded a good thing.’ That is what is written: “A composition of Hezekiah king of Judah, when he became ill and recovered from his illness” (Isaiah 38:9). Rabbi Shmuel bar Naḥman said: From here [we learn], that between illness and illness, there was an illness that was more severe than both of them.

“His eyes dimmed from seeing” – Rabbi Elazar ben Azarya said: From seeing evil– from seeing the evil of the wicked one. The Holy One blessed be He said: ‘Isaac will walk out to the marketplace and the people will say: This is the father of that wicked one. Instead, I will dim his eyes and he will remain inside his house.’ That is what is written: “With the rise of the wicked, a person should hide” (Proverbs 28:28).

From here they said: Anyone who produces a wicked son or a wicked student, ultimately his eyes will dim. A wicked student, from Aḥiya the Shilonite – “Aḥiyahu was unable to see, for his eyes had dimmed due to his old age” (I Kings 14:4); he had produced Yerovam, a wicked student. A wicked son, from Isaac – “it was when Isaac was old, and his eyes dimmed.” Another matter. “from seeing [mereot]” – as a result of that sight [re’iya]; when Abraham our patriarch bound his son atop the altar, the ministering angels wept.

That is what is written: “Behold, their angels cry out outside…” (Isaiah 33:7). Tears fell from their eyes into his eyes, and they had an effect inside his eyes. When he grew old, his eyes dimmed. That is what is written: “It was when Isaac was old…” Another matter. “from seeing [mereot]” – as a result of that sight [re’iya]; when Abraham our patriarch bound his son atop the altar, he [Isaac] directed his eyes heavenward and looked at the Divine Presence.

They say a parable, to what is the matter comparable? It is comparable to a king who was strolling at the entrance of his palace and glanced and saw his friend’s son peering at him through the window.9It was forbidden to look at the king. He said: ‘If I kill him, I will now cause my friend to collapse. Instead, I will decree that his windows should be sealed.’

So, when Abraham our patriarch bound his son atop the altar, he directed his eyes and looked at the Divine Presence. The Holy One blessed be He said: ‘If I kill him, I will now cause Abraham my friend to collapse. Instead, I decree that his eyes will dim.’ When he grew old, his eyes dimmed – “it was when Isaac was old…”

“He summoned Esau his elder son” – Rabbi Elazar bar Shimon said: This is analogous to a province that made a list of mighty people for the king.10To serve in his army. There was a certain woman there who gave birth to a puny son, and she would call her son: Tall and Quick. She said to them: 'My son is tall and quick, but you do not conscript him?' They said: 'If, in your eyes, he is tall and quick, in our eyes he is puniest of the puny.'

So, his father called him great [gadol], as it is stated: “He called Esau, his elder [hagadol] son” (Genesis 27:1). His mother called him great [gadol], as it is stated: “The garments of Esau, her elder [hagadol] son” (Genesis 27:15). The Holy One blessed be He said to them: ‘If, in your eyes, he is great, in My eyes, he is insignificant,’ as it is stated: “Behold, I rendered you insignificant among the nations, you are greatly despised” (Obadiah 1:2).11The prophecy was given with respect to Edom, the nation descended from Esau.

Rabbi Berekhya said: The slaughterer corresponds to the bull.12He is called great based on the fact that his slaughterer, the Holy One blessed be He, is great. That is what is written: “There is a sacrifice for the Lord in Botzra and a great [gadol] slaughter in the land of Edom” (Isaiah 34:6). “And said to him: My son, and he said to him: Here I am” – that is what is written: “When he ingratiates with his voice, do not trust him…” (Proverbs 26:25). Ḥizkiyahu the translator said: “As there are seven abominations in his heart” (Proverbs 26:25). [When] you find one “abomination” written in the Torah, ten [sins] are written in its regard: “There shall not be found among you anyone who passes his son or his daughter through the fire…an enchanter, a medium, an oracle, [or a necromancer, one who casts spells, or one who consults ghosts or familiar spirits, or one who inquires of the dead; for anyone who performs these things is an abomination to the Lord]”13The list consists of nine categories, rather than ten; Maharzu explains that the son and the daughter passed through fire are counted separately, to make ten. (Deuteronomy 18:10–12).

Here, where “seven” is written, all the more so. That is, “as there are seven abominations,” [means that] there are seventy abominations “in his heart.”

“He said: Behold, I have now grown old; I do not know the day of my death” (Genesis 27:2). Rabbi Yehoshua ben Korḥa said: When a person reaches the age of his parents, five years before or five years after, he should be concerned about death, as Isaac said: ‘If I will reach the years of Father, now there are many remaining; if I will reach the years of my mother: “He said [to him]: Behold, I have now grown old; I do not know the day of my death.”14Isaac was 123 years old.

Abraham died at age 175 and Sarah died at age 127. It is taught: There are seven matters that are obscured from people: The day of [their] death; the day of consolation;15The redemption (Etz Yosef). the profundity of justice; a person does not know through what he will profit; a person does not know what is in the heart of another; a person does not know what the woman is carrying in her pregnancy; and when the evil empire will fall.

The day of death, from where is it derived? It is as it is written: “For a person, too, does not know his time” (Ecclesiastes 9:12). The day of consolation, from where is it derived? It is as it is written: “At its time, I will hasten it” (Isaiah 60:22).

A person does not know the profundity of justice, as it is stated: “For judgment is God’s” (Deuteronomy 1:17). A person does not know through what he will profit, as it is written: “It is the gift of God” (Ecclesiastes 3:13). A person does not know what is in the heart of another, as it is written: “I, the Lord, probe the heart” (Jeremiah 17:10). A person does not know what the woman is carrying in her pregnancy, as it is written: “[You do not know]…how the fetuses grow in a womb of the pregnant” (Ecclesiastes 11:5). And when the evil empire will fall, as it is written: “For a day of vengeance is in My heart” (Isaiah 63:4).

“Now, please take your gear, your quiver and your bow, and go out to the field, and hunt game for me” (Genesis 27:3). “Now, please take your gear” – sharpen your hunting tools, so you will not feed me unslaughtered carcasses or mauled animals. Take your hunting tools, so you will not feed me stolen or forcibly-taken items. “Your quiver [telyekha]” – he said to him: ‘The blessings are pending [teluyot].

The one who is worthy to be blessed, he will be blessed.’ Another matter, “please take your gear [kelekha],” this is Babylon – “and he brought the vessels to the treasure house of his god” (Daniel 1:2). “Your quiver [telyekha],” this is Media – “they hanged [vayitlu] Haman on the gibbet” (Esther 7:10). “Your bow,” this is Greece [Yavan] – “for I bend Judah for Me as a bow […on your children Yavan]” (Zechariah 9:13).

“And go out to the field,” this is Edom – “to the land of Se’ir, the field of Edom” (Genesis 32:4). “Prepare for me delicacies, as I like, and bring it to me, and I will eat; so that my soul will bless you before I die” (Genesis 27:4). “Prepare for me delicacies” – Rabbi Eliezer said in the name of Rabbi Yosei bar Zimra: Three matters were stated regarding the tree from which Adam, the first man, ate: Good for eating, beautiful to the eyes, and adds wisdom.

The three of them were stated in one verse: “The woman saw that the tree was good for eating” (Genesis 3:6) – from here [we learn] that it is good for eating; “and that it was enticing to the eyes” (Genesis 3:6) – from here [we learn] that it was beautiful to the eyes; “a source of wisdom [lehaskil]” (Genesis 3:6) – from here [we learn] that it adds wisdom, just as it says: “A contemplation [maskil] by Eitan” (Psalms 89:1).

Likewise, Isaac said: “Prepare for me delicacies [matamim].” He said to him: ‘Initially, I would enjoy the sight, but now I enjoy only the taste [hataam].’ Likewise, Solomon said: “With the increase of goodness, its eaters increase; [and what use is it to its owner other than the sight of his eyes?]” (Ecclesiastes 5:10)16When someone is wealthy, his household is large and his food expenditures are great.

He enjoys only the sight of the food. – from here [we learn] that the blind are not sated. One who sees an empty basket and is hungry is unlike one who sees a full basket and is sated.17Somebody who sees an empty basket feels hungry, while somebody who sees a full basket does not feel hungry, since he knows that there will be food when he is hungry. “Rebecca heard as Isaac spoke to Esau his son. Esau went to the field to hunt game to bring” (Genesis 27:5).

“Esau went to the field to hunt game to bring” – if he finds, excellent, but if not, “to bring” – from stolen or forcibly-taken items.

“Rebecca said to Jacob her son, saying: Behold, I heard your father speak to Esau your brother, saying” (Genesis 27:6). “Bring me game, and prepare me tasty food and I will eat, and I will bless you before the Lord before my death” (Genesis 27:7). “Now, my son, heed my voice to what I am commanding you” (Genesis 27:8). “Go now to the flock, and take for me from there two fine goat kids, and I will make of them tasty food for your father, like that he likes” (Genesis 27:9).

“Rebecca said to Jacob…. Bring me game…. Now, my son, heed my voice…. Go now to the flock” – Rabbi Levi said: Go and see to the advancement of the nation that is likened to a flock, just as it says: “You are My flock, flock of My pasture” (Ezekiel 34:31).

“Take for me from there two fine goat kids” – Rabbi Levi said: [Rebecca said:] ‘If you find, excellent, but if not, go and bring me from my dowry,’ as, so he [Isaac] wrote to her, that he would provide her with two goat kids each day. “Fine [tovim]” – Rabbi Ḥelbo said: Good [tovim] for you, as through them, you will take the blessings, and good for your descendants, as through them they will gain atonement on Yom Kippur, as it is written: “For on this day he shall atone…” (Leviticus 16:30).18Atonement was achieved through the offering of two goats on Yom Kippur.

"And Jacob said to Rebekah his mother, Behold, Esau my brother is a hairy man" (Genesis 27:11), a man of demons, as you say, "and satyrs shall dance there" (Isaiah 13:21). "and I am a smooth man" (Genesis 27:11), [read as a man who is a portion] as you say, "For the LORD's portion is his people" (Deuteronomy 32:9). Rabbi Levi said: This may be compared to a man with thick curly hair and a bald man who were standing at the edge of the threshing floor. The chaff flew up onto the curly-haired man and became entangled in his hair; the chaff flew up onto the bald man, and he put his hand upon his head and brushed it off. So too, wicked Esau becomes soiled with sins all the days of the year and has nothing with which to atone, but Jacob becomes soiled with sins all the days of the year, and the Day of Atonement comes and he has that with which to atone, as it is said, "For on this day shall he make atonement for you" (Leviticus 16:30). Rabbi Isaac said: It (the Day of Atonement) is not lent by him to him (Esau), nor is it lent by him to him; rather, "And the goat shall bear upon him" (Leviticus 16:22), this is Esau, as it is said, "Behold, Esau my brother is a hairy (sa'ir) man." "all their iniquities" (Leviticus 16:22), [read as] the iniquities of the perfect one (avonot tam), as it is said, "And Jacob was a perfect (tam) man" (Genesis 25:27). "Peradventure my father will feel me, and I shall seem to him as a deceiver" (Genesis 27:12), like one dead, and like one gone astray, and like one who serves idolatry. "and I shall bring a curse upon me" (Genesis 27:12), even the one blessing that he is destined to give in the end, he will not give to me. "And his mother said unto him, Upon me be thy curse, my son" (Genesis 27:13). Rabbi Abba bar Kahana said: The man (Adam) who sinned, was it not his mother (the earth) that was cursed, as it is said, "Cursed is the ground for thy sake" (Genesis 3:17)? You too, "Upon me be thy curse, my son." Rabbi Isaac said: It is upon me to go in and say to your father, Jacob is righteous and Esau is wicked. "And he went, and fetched, and brought them to his mother" (Genesis 27:14), compelled, bent over, and weeping.

“Jacob said to Rebecca his mother: Behold, Esau my brother is a hairy man, and I am a man of smooth skin” (Genesis 27:11). “Jacob said to Rebecca his mother: Behold, Esau my brother is a hairy [sa’ir] man” – a demon-like man, just as it says: “Demons [se’irim] will dance there” (Isaiah 13:21). “And I am a man of smooth [ḥalak] skin” –just as it says: “For the Lord's portion [ḥelek] is His people” (Deuteronomy 32:9).

Rabbi Levi said: This is analogous to one with a full head of hair and a bald person who were standing at the edge of the threshing floor. The chaff went up onto the one with the full head of hair and became entangled in his hair. The chaff went up onto the bald person, and he placed his hand on his head and removed it. So, Esau the wicked is sullied with iniquities all the days of the year, and he has no means with which to gain atonement.

But Jacob is sullied with iniquities all the days of the year, comes Yom Kippur, and he has the means with which to gain atonement, as it is stated: “For on this day he shall atone” (Leviticus 16:30). Rabbi Yitzḥak said: This is not related to that and that is not related this.19The verse is not related to that interpretation and that interpretation is not related to the verse. Rather,20The same conclusion can be reached from a different source. “the goat shall bear upon itself” (Leviticus 16:22) – this is Esau, as it is stated: “Behold, Esau my brother is a hairy [sa’ir] man.”

“All their iniquities [avonotam]” (Leviticus 16:22) – the iniquities of the simple man [avonot tam], as it is stated: “Jacob was a simple [tam] man” (Genesis 25:27). “Perhaps my father will feel me, and I will be in his eyes as a deceiver, and I will bring upon myself a curse, and not a blessing” (Genesis 27:12). “Perhaps my father will feel me, and I will be in his eyes as a deceiver [metate’a]” – like a dead man [met], an aberration [to’eh],21Metate’a is an acronym for met and to’eh. and an idolater.22Anyone who distorts the truth in his speech it is as though he engages in idol worship (Sanhedrin 92a).

“I will bring upon myself a curse” – even the one blessing that he is destined to bestow at the end,23See Genesis 28:4. he will not bestow it upon me. “His mother said to him: Your curse is upon me, my son; only heed my voice, and go, take for me” (Genesis 27:13). “His mother said to him: Your curse is upon me, my son” – Rabbi Abba bar Kahana said: Adam, who sinned, was it not his mother that was cursed, as it is stated: “The ground is cursed on your account”? (Genesis 3:17).

You, too, “your curse is upon me, my son.” Rabbi Yitzḥak said: [Rebecca said:] ‘It is incumbent upon me to enter and say to your father: Jacob is righteous and Esau is wicked.’24It is incumbent upon me to see to it that there will be no curse at all. “He went, took, and brought to his mother, and his mother made tasty food, like that his father likes” (Genesis 27:14). “He went, took, and brought to his mother” – compelled, coerced, and weeping.

“Rebecca took the fine garments of Esau, her elder son, that were with her in the house, and she dressed Jacob her younger son” (Genesis 27:15). “Rebecca took the fine [haḥamudot] garments of Esau, her elder son” – what he had coveted [sheḥamad] from Nimrod, and he killed him and took them. That is what is written: “The wicked covets the prey of the evil” (Proverbs 12:12). “That were with her in the house” – in them he would attend his father.

Rabban Shimon ben Gamliel said: I attended my father all my days, and I did not attend him one one-hundredth of what Esau attended his father. When I would attend my father, I attended him with dirty garments, but when I would go out on the road, I would go out with clean garments. But Esau, when he would attend his father, he would attend him only with royal garments. He said: ‘It is not in keeping with Father’s honor to attend him in anything other than royal garments.’

That is what is written: “That were with her in the house.” How many wives did he [Esau] have, and you say: “That were with her in the house”? It is because he [Esau] knew what their [his wives’] actions were.25Esau did not trust his wives and therefore kept the special set of his clothing in his mother's house. Rabbi Abba bar Kahana said: There was an incident involving a group of scoundrels in that Kefar Ḥatya, who were accustomed to eat and drink in the synagogue every Shabbat eve.

When they finished eating they would take the bones and cast them on the scribe. One of them was dying; they said to him: ‘To whom do you wish to entrust your son?’ He said to them: ‘To the scribe.’ But, how many friends did he have, but he said: ‘To the scribe’?

It is, rather, that he knew what their actions were, and that the scribe was much better than they were. So, how many wives did he have, and the verse says: “That were with her in the house”? It is because he knew what their actions were.