The Targum Pseudo-Jonathan adds a line that pulls the whole arc of Genesis together in one verse. The vestments Rebekah puts on Jacob, the Targum tells us, "had formerly been Adam's" (Genesis 27:15).
The garments Esau loved. The garments he kept with his mother in the house instead of in his own tent. Those garments, Pseudo-Jonathan reveals, reach all the way back to the first man in the garden.
The garments of Adam in Jewish tradition
The rabbis taught that the first garments Adam and Eve wore — the kotnot or, the garments of skin or light (the Hebrew can mean either) — did not disappear when Adam died. They were passed to Noah, and from Noah to Shem, and from Shem eventually to Nimrod, who used them to hunt because they gave their wearer power over animals. Pirkei DeRabbi Eliezer chapter 24 traces this genealogy of holy clothing.
How did Esau get them? The Midrash tells us he killed Nimrod and took them. Now they sit, folded, in his mother's tent.
Why this detail changes the story
When Rebekah dresses Jacob in these vestments, she is not just covering his smooth arms to fool Isaac. She is clothing him in the oldest sacred garments in human history. The blessing Isaac is about to give is not landing on some ordinary shepherd. It is landing on a man wearing the primal robes of Adam.
The Targum is making a cosmic claim. The covenant with Jacob is a restoration — the return of a sanctity that began in Eden and was scattered through the generations. Pesach night, Adam's clothes, and Isaac's blessing converge on one son.
The takeaway: in Pseudo-Jonathan's world, the past is never gone. Every garment carries a lineage, and every blessing lands on a history.