The Targum Pseudo-Jonathan does not let Rebekah's instruction pass as a simple culinary request. She tells Jacob, "Go now to the house of the flock, and take me from thence two fat kids of the goats; one for the pascha, and one for the oblation of the feast" (Genesis 27:9).
Two kids. One for the pascha — the Passover offering. One for the festival korban — the offering of the holiday that surrounds it. Rebekah, in Pseudo-Jonathan's telling, is running a full festival meal in miniature, centuries before the Exodus.
Anachronism or prophecy?
On the surface, it looks anachronistic — Passover does not yet exist. But the rabbis read the patriarchs as living Torah before it was given at Sinai. The Talmud in Yoma teaches that Abraham kept the commandments, including the rabbinic eruv tavshilin, even before they were spoken from the mountain. Pseudo-Jonathan is weaving Rebekah into that same tapestry.
The two kids also echo a detail from the later Torah: on certain holidays, two offerings are brought — one as a chatat (sin offering) and one as an olah (elevation offering). The dual structure of Jewish sacred time — sin lifted, celebration completed — is being enacted in Isaac's tent before it has a name.
The taste Isaac loved
The Targum also notes what the Hebrew implies: Isaac loved this taste. Whatever Rebekah did with those goats — the spices, the wine, the preparation — it was prepared with the memory of every meal she had made for her husband. Her maternal intuition becomes the instrument of prophecy.
The takeaway: holy endings use ordinary ingredients. The Pesach offering of the Exodus begins, in Pseudo-Jonathan's reading, in a grandmother's kitchen in Beersheba.