וַיֶּחֱרַד יִצְחָק חֲרָדָה גְדֹלָה (בראשית כז, לג), כְּתִיב (משלי כט, כה): חֶרְדַּת אָדָם יִתֵּן מוֹקֵשׁ וּבוֹטֵחַ בַּה' יְשֻׂגָּב, חֲרָדָה שֶׁחָרְדָה רוּת לְבֹעַז, שֶׁנֶּאֱמַר (רות ג, ח): וַיֶּחֱרַד הָאִישׁ וַיִּלָּפֵת. יִתֵּן מוֹקֵשׁ, בְּדִין הָיָה לְקַלְּלָהּ, אֶלָּא וּבוֹטֵחַ בַּה' יְשֻׂגָּב, נָתַן בְּלִבּוֹ וּבֵרְכָהּ, (רות ג, י): וַיֹּאמֶר בְּרוּכָה אַתְּ לַה' בִּתִּי. חֲרָדָה שֶׁהֶחֱרִיד יַעֲקֹב לְיִצְחָק, שֶׁנֶּאֱמַר: וַיֶּחֱרַד יִצְחָק חֲרָדָה גְדֹלָה עַד מְֹאד. יִתֵּן מוֹקֵשׁ, בְּדִין הָיָה לְקַלְּלוֹ, אֶלָּא וּבוֹטֵחַ בַּה' יְשֻׂגָּב, שֶׁבֵּרְכוֹ וְאָמַר (בראשית כז, לג): גַּם בָּרוּךְ יִהְיֶה. “Isaac was overcome with great trembling, and he said: Who then is he who hunted game, and brought it me, and I ate from all before you came, and I blessed him? Indeed, he shall be blessed” (Genesis 27:33).
“Isaac was overcome with great trembling.” It is written: “A man’s trembling sets a snare, and one who trusts the Lord will be exalted” (Proverbs 29:25) – the trembling that Ruth caused Boaz, as it is stated: “He trembled and recoiled” (Ruth 3:8), “sets a snare” – by right he should have cursed her. However, “one who trusts the Lord will be exalted” – he considered it, and blessed her: “He said: May you be blessed to the Lord, my daughter” (Ruth 3:10). The trembling that Jacob caused Isaac, as it is stated: “Isaac was overcome with great trembling,” “sets a snare” – by right he should have cursed him. However, “one who trusts the Lord will be exalted” – he blessed him and said: “Indeed, he shall be blessed.”
וַיֶּחֱרַד יִצְחָק חֲרָדָה גְדֹלָה עַד מְאֹד (בראשית כז, לג), אָמַר רַבִּי חָמָא בְּרַבִּי חֲנִינָא מְאֹד, מֵחֲרָדָה שֶׁחָרַד עַל גַּבֵּי הַמִּזְבֵּחַ. אָמַר מִי הוּא זֶה שֶׁנַּעֲשָׂה סַרְסוּר בֵּינִי לְבֵין הַמָּקוֹם שֶׁיִּטֹּל יַעֲקֹב אֶת הַבְּרָכוֹת, כְּלַפֵּי רִבְקָה אֲמָרוֹ. אָמַר רַבִּי יוֹחָנָן מִי שֶׁיֵּשׁ לוֹ שְׁנֵי בָנִים אֶחָד יוֹצֵא וְאֶחָד נִכְנַס, חָרֵיד, אֶתְמְהָא, אֶלָּא בְּשָׁעָה שֶׁנִּכְנַס עֵשָׂו אֵצֶל אָבִיו נִכְנְסָה עִמּוֹ גֵּיהִנֹּם. רַבִּי אֲחָא אָמַר הִתְחִילוּ כָּתְלֵי הַבַּיִת מַרְתִיתִים, הֲדָא הוּא דְהוּא אָמַר (בראשית כז, לג): מִי אֵפוֹא, מִי הוּא זֶה שֶׁהוּא עָתִיד לֵיאָפוֹת כָּאן אֲנִי אוֹ בְנִי יַעֲקֹב. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא אַתְּ וְלֹא בִּנְךָ, אֶלָּא (בראשית כז, לג): הוּא הַצָּד צַיִד. הוּא הַצָּד צַיִד, אָמַר רַבִּי אֶלְעָזָר בַּר שִׁמְעוֹן צַיָּדָא הֵיךְ צָדוּךְ, פָּכוֹר תַּרְעַיָּא הֵיךְ תַּרְעָךְ פָּכוּר וּמְקֻלְקָל, הֲדָא הוּא דִכְתִיב (משלי יב, כז): לֹא יַחֲרֹךְ רְמִיָּה צֵידוֹ, רַבָּנָן אָמְרֵי לֹא יְאַחֵר וְלֹא יַאֲרִיךְ הַקָּדוֹשׁ בָּרוּךְ הוּא לְרַמַּאי וּלְצֵידוֹ. רַבִּי אֱלִיעֶזֶר בְּנוֹ שֶׁל רַבִּי יוֹסֵי אוֹמֵר מַהוּ לֹא יַחֲרֹךְ, לֹא יַאֲרִיךְ הַקָּדוֹשׁ בָּרוּךְ הוּא לְרַמַּאי וּלְצֵידוֹ, דְּאָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי כָּל אוֹתוֹ הַיּוֹם הָיָה עֵשָׂו צָד צְבָאִים וְכוֹפְתָן וּמַלְאָךְ בָּא וּמַתִּירָן, וְעוֹפוֹת וּמְסַכְסְכָן, וּמַלְאָךְ בָּא וּמַפְרִיחָן. וְכָל כָּךְ לָמָּה (משלי יב, כז): וְהוֹן אָדָם יָקָר חָרוּץ, כְּדֵי שֶׁיָּבוֹא יַעֲקֹב שֶׁהוּא יְקָרוֹ שֶׁל עוֹלָם וְיִטֹּל אֶת הַבְּרָכוֹת, שֶׁמֵּעִקַּר הָעוֹלָם חֲרוּצוֹת לוֹ. רַבִּי חֲנִינָא בַּר פַּפָּא שָׁאַל אֶת רַבִּי אַחָא, אֲמַר לֵיהּ מַהוּ דִּכְתִיב: הוֹן אָדָם יָקָר חָרוּץ, אֲמַר לֵיהּ חֲרוּצָה הִיא בְּיַד הַצַּדִּיקִים, שֶׁאֵינָם נוֹטְלִים מִן יְקָרָם שֶׁל עָתִיד לָבוֹא בָּעוֹלָם הַזֶּה. (בראשית כז, לג): וָאֹכַל מִכֹּל, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אוֹמֵר מִכָּל מַה שֶּׁנִּבְרָא בְּשֵׁשֶׁת יְמֵי בְרֵאשִׁית. רַבִּי נְחֶמְיָה אוֹמֵר מִכָּל טוּב שֶׁהוּא מְתֻקָּן לֶעָתִיד לָבוֹא. אָמַר לוֹ עִקְּרוֹ שֶׁל דְּבַר מָה הֶאֱכִילְךָ, אָמַר לוֹ אֵינִי יוֹדֵעַ, אֶלָּא טוֹעֵם הָיִיתִי טַעַם פַּת, טַעַם בָּשָׂר, טַעַם דָּגִים, טַעַם חֲגָבִים, טַעַם כָּל מַעֲדַנִּים שֶׁבָּעוֹלָם. אָמַר רַבִּי בֶּרֶכְיָה כֵּיוָן שֶׁהִזְכִּיר בָּשָׂר מִיָּד בָּכָה, אָמַר אֲנִי קְעָרָה אַחַת שֶׁל עֲדָשִׁים הֶאֱכִילַנִּי וְנָטַל אֶת בְּכוֹרָתִי, אַתָּה שֶׁהֶאֱכִילְךָ בָּשָׂר עַל אַחַת כַּמָּה וְכַמָּה. אָמַר רַבִּי לֵוִי לְפִי שֶׁהָיָה אָבִינוּ יִצְחָק מִתְפַּחֵד וְאוֹמֵר תֹּאמַר שֶׁלֹא עָשִׂיתִי כַּשּׁוּרָה שֶׁעָשִׂיתִי אֶת שֶׁאֵינוֹ בְּכוֹר בְּכוֹר, כֵּיוָן שֶׁאָמַר (בראשית כז, לו): אֶת בְּכֹרָתִי לָקָח, אָמַר יָאוּת בֵּרַכְתִּי. אָמַר רַבִּי אֶלְעָזָר אֵין קִיּוּם הַגֵּט אֶלָּא בְּחוֹתְמָיו, שֶׁלֹא תֹאמַר אִלּוּלֵי שֶׁרִמָּה יַעֲקֹב בְּאָבִיו לֹא נָטַל אֶת הַבְּרָכוֹת, תַּלְמוּד לוֹמַר: גַּם בָּרוּךְ יִהְיֶה. “Isaac was overcome with great trembling” – Rabbi Ḥama ben Rabbi Ḥanina said: “Great” – more than the trembling that he trembled atop the altar.
He said: “Who [then], is” the one who became an intermediary between me and the Omnipresent so that Jacob would receive the blessings? He said it regarding Rebecca.
Rabbi Yoḥanan said: One who has two sons, one leaving and one entering,1One receiving a blessing and one not receiving a blessing. trembles? I wonder. It is, rather, that when Esau entered to his father, Gehenna entered with him.
Rabbi Aḥa said: The walls of the house began seething. That is what is written: “Who then [mi efo],” who is that who is destined to be baked here, is it me, or my son Jacob? The Holy One blessed be He said to him: ‘It is neither you nor your son, but rather, “he who hunted game.”’2Esau.
“He who hunted game” – Rabbi Elazar bar Shimon said: Hunter, how did they trap you? Conqueror of gates, how are your gates conquered and ruined? That is what is written: “The deceitful will not scorch [yaḥarokh] his prey” (Proverbs 12:27). The Rabbis say: The Holy One blessed be He does not delay [yeaḥer] and does not extend [yaarikh] for the deceitful one and his deceit. Rabbi Eliezer the son of Rabbi Yosei said: What is “will not scorch [lo yaḥarokh]”? the Holy One Blessed be He does not extend [yaarikh] for the deceitful one and his deceit, as Rabbi Yehoshua ben Levi said: That entire day, Esau was trapping gazelles and binding them, and an angel came and untied them, [trapping] birds, and tied their wings, and an angel would come and free them. Why to that extent? “But the wealth of a worthy [yakar] man is precious” (Proverbs 12:27) – so that Jacob, who was the glory of [yekaro] the world, would come and take the blessings, as from the outset of the world they were designated [ḥarutzot] for him.
Rabbi Ḥanina bar Pappa asked Rabbi Aḥa, he said to him: ‘What is what is written: “But the wealth of a worthy [yakar] man is precious [ḥarutz]”?’ He said: ‘It is designated [ḥarutza] in the hands of the righteous, who do not receive in this world any of the glory they have coming to them in the World to Come.’
“And I ate from all [mikol]” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: Of everything [mikol] that was created during the six days of Creation. Rabbi Neḥemya says: Of all [mikol] the goodness that is reserved for the World to Come.
He [Esau] said to him [Isaac]: ‘What was the main course that he fed you?’ He said to him: ‘I do not know, but I tasted the taste of bread, the taste of meat, the taste of fish, the taste of grasshoppers, the taste of all the delicacies of the world.’ Rabbi Berekhya said: When he [Isaac] mentioned meat, he [Esau] immediately cried. He said: ‘He fed me one bowl of lentils and took my birthright. You, to whom he fed meat, all the more so.’ Rabbi Levi said: Because our patriarch Isaac was afraid and saying: ‘Did I, perhaps, not act properly, in that I rendered one who was not firstborn, firstborn?’ When he said: “He took my birthright” (Genesis 27:36), he said: ‘I gave the blessing properly.’ Rabbi Elazar said: Ratification of a document is only by its signatories, so that you will not say that had Jacob not deceived Isaac, he would not have received the blessings. The verse states: “Indeed, he shall be blessed.”
אָמַר רַבִּי יִצְחָק בָּא לְקַלְּלוֹ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא הִזָּהֵר שֶׁאִם אַתְּ מְקַלְּלוֹ לְנַפְשְׁךָ אַתְּ מְקַלֵּל, דַּאֲמַרְתְּ (בראשית כז, כט): אֹרְרֶיךָ אָרוּר. אָמַר רַבִּי לֵוִי שִׁשָּׁה דְבָרִים מְשַׁמְּשִׁין אֶת הָאָדָם, שְׁלשָׁה בִּרְשׁוּתוֹ וּשְׁלשָׁה אֵינָן בִּרְשׁוּתוֹ, הָעַיִן וְהָאֹזֶן וְחֹטֶם, שֶׁלֹא בִּרְשׁוּתוֹ, חָמֵי מַה דְּלָא בָעֵי, שְׁמַע מַה דְּלָא בָעֵי, מְרִיחַ מַה דְּלָא בָעֵי. הַפֶּה וְהַיָּד וְהָרֶגֶל, בִּרְשׁוּתוֹ, אִין בָּעֵי הוּא לָעֵי בְּאוֹרָיְיתָא, אִין בָּעֵי לִשָּׁנָא בִישָׁא, אִין בָּעֵי מְחָרֵף וּמְגַדֵּף. הַיָּד אִין בָּעֵי הוּא עָבֵיד מִצְוָתָא, אִין בָּעֵי הוּא גָנֵב, וְאִי בָּעֵי הוּא קָטֵיל. הָרֶגֶל אִי בָּעֵי הוּא אָזֵיל לְבָתֵּי טְרַטְסִיָאוֹת וּלְבָתֵּי קִרְקַסְיָאוֹת, וְאִין בָּעֵי הוּא אָזֵיל לְבָתֵּי כְנֵסִיּוֹת וּבָתֵּי מִדְרָשׁוֹת. וּבְשָׁעָה שֶׁהוּא זוֹכֶה הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה אוֹתָן שֶׁבִּרְשׁוּתוֹ שֶׁלֹא בִּרְשׁוּתוֹ, הַיָּד (מלכים א יג, ד): וַתִּיבַשׁ יָדוֹ אֲשֶׁר שָׁלַח עָלָיו. הַפֶּה, (בראשית כז, לג): גַּם בָּרוּךְ יִהְיֶה. הָרֶגֶל (משלי א, טו טז): בְּנִי אַל תֵּלֵךְ בַּדֶּרֶךְ אִתָּם, כִּי רַגְלֵיהֶם לָרַע יָרוּצוּ: Rabbi Yitzḥak said: He [Isaac] sought to curse him [Jacob]. The Holy One blessed be He said to him: ‘Be careful, if you curse him, you are cursing yourself, as you said: “Cursed be one who curses you”’ (Genesis 27:29).
Rabbi Levi said: Six items serve a person; three are in his control, and three are not in his control. The eye, the ear, and the nose are not in his control – he sees what he does not wish, he hears what he does not wish, and he smells what he does not wish. The mouth, the hand, and the foot are in his control – [the mouth,] if he wishes he toils in Torah; if he wishes, [he speaks] evil speech; if he wishes, he curses and blasphemes. The hand, if he wishes, he performs a mitzva; if he wishes, he steals; if he wishes, he kills. His foot, if he wishes, he goes to theaters and circuses; and if he wishes, he goes to synagogues and study halls. When he merits, the Holy One blessed be He renders the ones in his control to be not in his control. The hand – “his hand that he had extended toward him shriveled” (I Kings 13:4); the mouth, “indeed, he shall be blessed” (Genesis 27:33); the foot, “My son, do not walk on the way with them…for their feet run to evil” (Proverbs 1:15–16).
כִּשְׁמֹעַ עֵשָׂו אֶת דִּבְרֵי אָבִיו (בראשית כז, לד), אָמַר רַבִּי חֲנִינָא כָּל מִי שֶׁהוּא אוֹמֵר שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא וַתְּרָן הוּא יִתְוַתְּרוּן בְּנֵי מְעוֹהִי, אֶלָּא מַאֲרִיךְ אַפֵּיהּ וְגָבֵי דִּילֵיהּ, זְעָקָה אַחַת הִזְעִיק יַעֲקֹב לְעֵשָׂו, דִּכְתִיב: כִּשְׁמֹעַ עֵשָׂו אֶת דִּבְרֵי אָבִיו וַיִּזְעַק זְעָקָה, וְהֵיכָן נִפְרַע לוֹ בְּשׁוּשַׁן הַבִּירָה, שֶׁנֶּאֱמַר (אסתר ד, א): וַיִּזְעַק זְעָקָה גְדוֹלָה וּמָרָה עַד מְאֹד. (בראשית כז, לה): בָּא אָחִיךָ בְּמִרְמָה, רַבִּי יוֹחָנָן אָמַר בָּא בְּחָכְמַת תּוֹרָתוֹ. (בראשית כז, לו): וַיֹּאמֶר הֲכִי קָרָא שְׁמוֹ יַעֲקֹב וַיַּעְקְבֵנִי, רֵישׁ לָקִישׁ אָמַר הִתְחִיל מְחַכֵּךְ בִּגְרוֹנוֹ כְּמַאן דִּמְחַיֵּיךְ וְזוֹרֵק רֹק מִפִּיו. וַיֹּאמֶר הֲכִי, וַיַּעְקְבֵנִי, אֶת בְּכֹרָתִי לָקָח וְשָׁתַקְתִּי לוֹ, וְהִנֵּה עַתָּה לָקַח בִּרְכָתִי וְשָׁתַקְתִּי לוֹ, הֲלֹא אָצַלְתָּ לִּי בְּרָכָה, מִן הַנִּצֹּלֶת. “When Esau heard the words of his father, he cried out, a very great and bitter cry, and he said to his father: Bless me too, my father” (Genesis 27:34).
“When Esau heard the words of his father” – Rabbi Ḥanina said: Anyone who says that the Holy One blessed be He is lax, may his intestines become lax. Rather, He shows patience and collects His due. Jacob caused Esau to cry out one cry, as it is written: “When Esau heard the words of his father, he cried out.” Where did He punish him [Jacob]? It was in the Shushan citadel, as it is stated: “[When Mordekhai learned what had happened…] and cried out an exceedingly loud and bitter cry” (Esther 4:1).
“He said: Your brother came in cunning, and he took your blessing” (Genesis 27:35).
“Your brother came in cunning [bemirma]” – Rabbi Yoḥanan said: He came with the wisdom of his Torah.3This is expounded from the fact that the Torah used the word mirma, not sheker, rama’ut, or honaa. Cunning [mirma] is not necessarily negative.
“He said: It is for this that his name was called Jacob [Yaakov], as he deceived me these two times; he took my birthright and, behold, now he took my blessing. And he said: Have you not reserved a blessing for me?” (Genesis 27:36).
“He said: It is for this [hakhi] that his name was called Jacob [Yaakov], as he deceived me [vayakveni]” – Reish Lakish said: He began clearing his throat, like one who clears his throat [meḥakekh] and expectorates from his mouth. “He said: Hakhi.”4Hakhi which literally means "is it for this" is expounded as though it should be read ḥiki – as in the word meḥakekh.
“He deceived me…he took my birthright” – and I said nothing to him. “Behold, now he took my blessing” – shall I say nothing to him?
“Have you not reserved a blessing for me?” – from the inferior ones.5A less important blessing.
וַיַּעַן יִצְחָק וַיֹּאמֶר לְעֵשָׂו הֵן גְּבִיר (בראשית כז, לז), אָמַר רַבִּי בֶּרֶכְיָה הֵן גְּבִיר שַׂמְתִּיו לָךְ, בְּרָכָה שְׁבִיעִית, וְלָמָה הוּא אוֹמְרָהּ לוֹ תְּחִלָּה, אֶלָּא אָמַר לוֹ מֶלֶךְ עֲשִׂיתִיהוּ עָלֶיךָ וּבִרְכוֹתֶיךָ שֶׁלּוֹ הֵן, הֵן עַבְדָא דְּמַאן, נִכְסֵיהּ דְּמַאן, עַבְדָּא כָּל מַה דִּילֵיהּ לְמָרָא. (בראשית כז, לז): וְאֶת כָּל אֶחָיו נָתַתִּי לוֹ לַעֲבָדִים, וּלְכָה אֵפוֹא, בְּרַם לְךָ פִּתְּךָ אֲפוּיָה. רַבִּי יוֹחָנָן וְרֵישׁ לָקִישׁ, רַבִּי יוֹחָנָן אָמַר הֶרֶף מִמֶּנִּי שֶׁפּוּרְנִיתָה אֲפוּיָה לְךָ בְּכָל מָקוֹם. רֵישׁ לָקִישׁ אָמַר הֶרֶף מִמֶּנִּי שֶׁאַף וְחֵמָה מְסוּרִין לוֹ. רַבִּי שִׂמְלָאי וְאָמְרֵי לָהּ בְּשֵׁם רַבִּי אַבָּהוּ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא כָּךְ הָיִיתָ אוֹמֵר וּלְכָה אֵפוֹא אָמַר לוֹ (ישעיה כו, י): יֻחַן, אָמַר לוֹ (ישעיה כו, י): רָשָׁע הוּא, אָמַר לוֹ (ישעיה כו, י): בַּל לָמַד צֶדֶק, לֹא כִבֵּד אֶת הוֹרָיו, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (ישעיה כו, י): בְּאֶרֶץ נְכֹחוֹת יְעַוֵּל, עָתִיד הוּא לִפְשֹׁט יָדוֹ בְּבֵית הַמִּקְדָּשׁ. אָמַר לוֹ אִם כֵּן הַשְׁפַּע לוֹ שַׁלְוָה בָּעוֹלָם הַזֶּה (ישעיה כו, י): וּבַל יִרְאֶה גֵּאוּת ה' לֶעָתִיד לָבוֹא. “Isaac answered and said to Esau: Behold, I have placed him a lord to you, and all his brethren I have given to him as servants, and I have supported him with grain and wine, and for you then, what shall I do, my son?” (Genesis 27:37).
“Isaac answered and said to Esau: Behold, I have [placed him] a lord” – Rabbi Berekhya said: “Behold, I have placed him a lord to you” – that was the seventh blessing,6The blessing "be master over your brothers" is the seventh blessing. why does he say it to him first? He said to him: ‘I rendered him king over you, and your blessings are his.’ The slave belongs to whom, his belongings belong to whom? A slave, everything that is his belongs to his master.
“All his brethren I have given to him as servants…and for you, then [lekha efo]” – however, for you, your bread is baked [afuya].7You will always have enough to eat, at the expense of your master.
Rabbi Yoḥanan and Reish Lakish, Rabbi Yoḥanan said: [“Lekha efo”] Let me be,8The word lekha is being interpreted as meaning lekh – leave. as an oven is baking for you everywhere.9You will be burned by him. Reish Lakish said: Let me be, as fury and wrath [af veḥema]10Efo is an acronym for af veḥema. are within his purview.
Rabbi Simlai and some say in the name of Rabbi Abahu: The Holy One blessed be He said to him: ‘Did you say to him: “For you, then”?’11God asked Isaac: Did you intend to bless Esau? He said to Him: “Grant him grace”12Let me bless him. (Isaiah 26:10). He said to him: ‘He is “wicked”’ (Isaiah 26:10). He said to Him: ‘“Did he not learn righteousness?” (Isaiah 26:10) – did he not honor his parents?’ The Holy One blessed be He said to him: ‘“In the land of the upright he will perform evil” (Isaiah 26:10) – he is destined to extend his hand against the Temple.’ He said to Him: ‘If so, grant him tranquility in this world, “and let him not see the majesty of the Lord” (Isaiah 26:10) – in the future.’
וַיַּעַן יִצְחָק וַיֹּאמֶר הִנֵּה מִשְׁמַנֵּי הָאָרֶץ יִהְיֶה מוֹשָׁבֶךָ (בראשית כז, לט), זוֹ אִיטַלְיָאָה. (בראשית כז, לט): וּמִטַּל הַשָּׁמַיִם מֵעָל, זוֹ בֵּית גּוּבְרִין. דָּבָר אַחֵר, הִנֵּה מִשְׁמַנֵּי הָאָרֶץ, מִן שְׁמֵנַיָּא דְאַרְעָא, מִן הֵן מִתְעַבְּדָא אַרְעָא שְׁמֵנַיָּא, שְׁמֵנִין מִן טַלָּא. וּמִטַּל הַשָּׁמַיִם מֵעָל, אַנְטוֹנִינוֹס שָׁלַח לְרַבֵּינוּ אֲמַר לֵיהּ בְּגִין דְּתִסַּוְרָתָא חַסְרִין מַה נַּעֲבֵיד וּנְמַלֵּא יַתְהוֹן, נַסְבֵיהּ לִשְׁלוּחָא וְעַיְלֵיהּ לְגוֹ פַּרְדֵּסָא שָׁרֵי עָקַר פֻּגְלִין רַבְרְבִין וְשָׁתֵיל דְּקִיקִין, אֲמַר לֵיהּ הַב לִי אַנְטוֹגְרָפָא, אֲמַר לֵיהּ לֵית אַתְּ צְרִיךְ, סְלֵיק לְגַבֵּיהּ, אֲמַר לֵיהּ דֵּין הָן אַנְטוֹגְרָפָא, אֲמַר לֵיהּ לָא יְהִיב לִי כְּלוּם. אֲמַר לֵיהּ וּמָה אֲמַר לָךְ, אֲמַר לֵיהּ לָא אֲמַר לִי כְלוּם. אֲמַר לֵיהּ וְלָא עֲבַד קוֹדָמָיךְ כְּלוּם. אֲמַר לֵיהּ נַסְבַנִי וְאַעֲלַנִי לְגוֹ פַּרְדֵּסָא שָׁרֵי עָקַר פֻּגְלִין רַבְרְבִין וְשָׁתֵיל דְּקִיקִין, תְּרָדִין רַבְרְבִין וְשָׁתֵל דְּקִיקִין, חַסִּין רַבְרְבִין וְשָׁתֵל דְּקִיקִין, מִיָּד הֵבִין, שָׁרֵי מַפִּיק דֻּכָּסִין וּמְעַיֵּיל דֻּכָּסִין עַד זְמַן דְּאִתְמַלְיָּן תִּסַּוְרָתָא. “Isaac his father answered and said to him: Behold, from the fat of the earth will be your dwelling, and from the dew of the heavens from above” (Genesis 27:39).
“Isaac [his father] answered and said [to him: Behold, from the fat of the earth will be your dwelling” – this is Italy.13Rome is viewed as being the descendant of Esau. “And from the dew of the heavens from above” – this is Beit Guvrin.
Another matter, “Behold, from the fat of the earth” – from the fat cats of the earth. What renders the earth fat? It becomes fat from the dew. Antoninos sent [an emissary] to Rabbeinu [Yehuda HaNasi], he said to him: ‘Because my royal treasuries are depleted, what can we do to fill them?’ He took the emissary and brought him into a garden. He began uprooting large radishes and planted small ones. He said to him: ‘Give me an answer.’ He said: ‘You do not need one.’ He ascended to him.14The emissary returned to Antoninos. He said to him: ‘Where is the response?’ He said to him: ‘He did not give me anything.’ He said to him: ‘What did he say to you?’ He said to him: ‘He did not say anything.’ He said to him: ‘Did he not do anything in your presence?’ He said to him: ‘He took me and had me enter into a garden. He uprooted large radishes and planted small ones; large beets and planted small ones; large lettuce, and planted small ones.’ He understood immediately. He began dismissing officers and appointing officers, until the coffers were filled.15Both the dismissed officers and the appointed officers paid higher taxes because they feared him, and the coffers were filled.
וְעַל חַרְבְּךָ תִחְיֶה (בראשית כז, מ), רַבִּי לֵוִי אָמַר עוּל חַרְבָּךְ וְאַתְּ חָיֵי. (בראשית כז, מ): וְאֶת אָחִיךָ תַּעֲבֹד, אָמַר רַב הוּנָא אִם זָכָה תַּעֲבֹד, וְאִם לָאו תְּאַבֵּד. (בראשית כז, מ): וְהָיָה כַּאֲשֶׁר תָּרִיד, אַתְּ יֵשׁ לְךָ יְרִידִים שְׁוָקִים וְהוּא יֵשׁ לוֹ שְׁוָקִים, אַתְּ יֵשׁ לָךְ נִימוֹסוֹת וְהוּא יֵשׁ לוֹ נִימוֹסוֹת. אָמַר רַבִּי יוֹסֵי בַּר חֲלַפְתָּא אִם רָאִיתָ אָחִיךָ פּוֹרֵק עֻלָּהּ שֶׁל תּוֹרָה מֵעָלָיו, גְּזֹר עָלָיו שְׁמָדִים וְאַתָּה שׁוֹלֵט בּוֹ, הֲדָא הוּא דִכְתִיב (ישעיה סג, טז): כִּי אַתָּה אָבִינוּ כִּי אַבְרָהָם לֹא יְדָעָנוּ וְיִשְׂרָאֵל לֹא יַכִּירָנוּ, וְיִצְחָק הֵיכָן הוּא, מִי שֶׁהוּא אוֹמֵר לוֹ גְּזֹר עָלָיו שְׁמָדִים אַתְּ מַתְכִּיפוֹ לָאָבוֹת. “By your sword you will live, and you will serve your brother; it will be when you will revolt, you will remove his yoke from your neck” (Genesis 27:40).
“By [ve’al] your sword you will live” – Rabbi Levi said: Insert [ul] your sword and you will live.16Insert your sword into its sheath and do not draw it, because if you attack Jacob you will be defeated.
“And you will serve your brother” – Rav Huna said: If he merits, you will serve; if not, you will eradicate. “It will be when you will revolt” – you have fairs and markets and he has markets; you have laws and customs and he has laws and customs. Rabbi Yosei bar Ḥalafta said: If you see your brother throwing the yoke of Torah from upon him, decree upon him persecutions and you will dominate him. That is what is written: “For You are our Father; although Abraham does not know us and Israel does not recognize us” (Isaiah 63:16). Where is Isaac? One who says to him:17Isaac said to Esau. ‘Decree upon him persecutions,’ do you18The prophet. mention him along with the [other] patriarchs?
וַיִּשְׂטֹם עֵשָׂו (בראשית כז, מא), אָמַר רַבִּי אֶלְעָזָר בַּר יוֹסֵי סֶנַטֵּרוֹ, וְנַעֲשָׂה לוֹ שׂוֹנֵא וְנוֹקֵם וְנוֹטֵר עַד כַּדֵּין קָרְיָן סֶנַטְרֵיה דְּרוֹמִי. (בראשית כז, מא): וַיֹּאמֶר עֵשָׂו בְּלִבּוֹ, הָרְשָׁעִים בִּרְשׁוּת לִבָּן (תהלים יד, א): אָמַר נָבָל בְּלִבּוֹ, וַיֹּאמֶר עֵשָׂו בְּלִבּוֹ, (מלכים א יב, כו): וַיֹּאמֶר יָרָבְעָם בְּלִבּוֹ, (אסתר ו, ו): וַיֹּאמֶר הָמָן בְּלִבּוֹ. אֲבָל הַצַּדִּיקִים לִבָּן בִּרְשׁוּתָן (שמואל א א, יג): וְחַנָּה הִיא מְדַבֶּרֶת עַל לִבָּהּ, (שמואל א כז, א): וַיֹּאמֶר דָּוִד אֶל לִבּוֹ, (דניאל א, ח): וַיָּשֶׂם דָּנִיֵּאל עַל לִבּוֹ, דּוֹמִין לְבוֹרְאָן (בראשית ח, כא): וַיֹּאמֶר ה' אֶל לִבּוֹ. (בראשית כז, מא): יִקְרְבוּ יְמֵי אֵבֶל אָבִי, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אוֹמֵר בָּא לוֹ עֵשָׂו בִּמְתִינָה, אָמַר מָה אֲנִי מַכְרִיעַ אֶת אַבָּא, אֶלָּא יִקְרְבוּ יְמֵי אֵבֶל אָבִי וְאַהַרְגֵּהוּ. רַבִּי נְחֶמְיָה אוֹמֵר בַּת קוֹל אוֹמֶרֶת הַרְבֵּה סְיָחִים מֵתוּ וְנַעֲשׂוּ עוֹרוֹתֵיהֶם עַל גַּבֵּי אִמּוֹתֵיהֶן. רַבָּנָן אָמְרֵי אִם הוֹרְגוֹ אֲנִי, יֵשׁ שֵׁם וָעֵבֶר יוֹשְׁבִין עָלַי בַּדִּין וְאוֹמְרִים לִי לָמָּה הָרַגְתָּ אֶת אָחִיךָ, אֶלָּא הֲרֵינִי הוֹלֵךְ וּמִתְחַתֵּן לְיִשְׁמָעֵאל וְהוּא בָּא וְעוֹרֵר עִמּוֹ עַל הַבְּכוֹרָה וְהוֹרְגוֹ, וַאֲנִי עוֹמֵד עָלָיו כְּגוֹאֵל הַדָּם וְהוֹרְגוֹ, וְיוֹרֵשׁ אֲנִי שְׁתֵּי מִשְׁפָּחוֹת. הֲדָא הוּא דִכְתִיב (יחזקאל לה, י): יַעַן אֲמָרְךָ אֶת שְׁנֵי הַגּוֹיִם וְאֶת שְׁתֵּי הָאֲרָצוֹת לִי תִהְיֶינָה וִירַשְׁנוּהָ וַה' שָׁם הָיָה, מַאן אֲמַר דַּאֲמַר כֵּן, אָמַר רַבִּי יוּדָן אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא וַה' שָׁם הָיָה. אָמַר רַבִּי בֶּרֶכְיָה כָּפַר עֵשָׂו וְאָמַר לֹא אָמַרְתִּי הֲדָא מִלְּתָא, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לֵית אַתְּ יָדַע דַּאֲנָא הוּא בּוֹדְקֵיהוֹן דִּלְבָבַיָא (ירמיה יז, י): אֲנִי ה' חֹקֵר לֵב. “Esau hated Jacob because of the blessing that his father blessed him. Esau said in his heart: The days of mourning for my father will approach, and I will kill my brother Jacob” (Genesis 27:41).
“Esau hated [vayistom]” – Rabbi Elazar bar Rabbi Yosei said: A senator19Senator is an acronym for soneh, nokem, noter, which the midrash will go on to explain. – he became toward him a hater [soneh], an avenger [nokem], and a bearer of a grudge [noter]; to this day they are called the senators of Rome.
“Esau said in his heart” – the wicked are subject to the heart. “The scoundrel says in his heart” (Psalms 14:1); “Yerovam said in his heart” (I Kings 12:26); “Haman said in his heart” (Esther 6:6). But the righteous, their heart is subject to them. “Hannah, she was speaking in her heart” (I Samuel 1:13); “David said in his heart” (I Samuel 27:1); “Daniel resolved in his heart” (Daniel 1:8). They are like their Creator: “The Lord said in his heart” (Genesis 8:21).
“The days of mourning for my father will approach” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: Esau acted with patience. He said: ‘What, will I cause my father to break down?’ Instead, “the days of mourning for my father will approach, and I will kill” him. Rabbi Neḥemya said: A Divine Voice said: ‘Many young donkeys have died and their hides have been spread over their mothers.’ The Rabbis say: [Esau said:] ‘If I kill him, there are Shem and Ever who will sit in judgment over me, and say to me: Why did you kill your brother? Instead, I will go and marry into Ishmael’s family, and he will come and dispute with him [Jacob] over the birthright and kill him, and I will stand against him [Ishmael] as a blood redeemer and kill him, and I will be the heir of two families.’ That is what is written: “Because you said: The two nations and the two countries will be mine, and we will inherit it, and the Lord was there” (Ezekiel 35:10). Who is it that said so? Rabbi Yudan said: It was the Holy One blessed be He: “and the Lord was there.” Rabbi Berekhya said: Esau denied and said: ‘I did not say that statement.’ The Holy One blessed be He said to him: ‘Do you not know that I am the prober of hearts? “I, the Lord, probe the heart”’ (Jeremiah 17:10).
וַיֻּגַּד לְרִבְקָה וגו' (בראשית כז, מב), מִי הִגִּיד לָהּ, רַבִּי חַגַּי בְּשֵׁם רַבִּי יִצְחָק, אִמָּהוֹת נְבִיאוֹת הָיוּ וְרִבְקָה הָיְתָה מִן הָאִמָּהוֹת. רַבִּי יִצְחָק אָמַר אֲפִלּוּ [תלם] הֶדְיוֹט אֵינוֹ חוֹרֵשׁ תֶּלֶם בְּתוֹךְ תֶּלֶם, וּנְבִיאִים חוֹרְשִׁים תֶּלֶם בְּתוֹךְ תֶּלֶם, וְאַתְּ אָמַר (תהלים קה, טו): אַל תִּגְעוּ בִמְשִׁיחָי וְלִנְבִיאַי אַל תָּרֵעוּ. וַתִּשְׁלַח וַתִּקְרָא לְיַעֲקֹב, אָמְרָה לוֹ הָרָשָׁע הַזֶּה כַּמָּה הוּא תּוֹהֶא עָלֶיךָ, כַּמָּה הוּא מִתְנַחֵם עָלֶיךָ וּכְבָר שָׁתָה עָלֶיךָ כּוֹס תַּנְחוּמִין. “The words of Esau her elder son were told to Rebecca, and she sent and summoned Jacob her younger son, and said to him: Behold, your brother Esau consoles himself [mitnaḥem] in your regard to kill you” (Genesis 27:42).
“Were told to Rebecca…” – who told her? Rabbi Ḥagai in the name of Rabbi Yitzḥak: The matriarchs were prophets, and Rebecca was one of the matriarchs. Rabbi Yitzḥak said: Even a layman does not plow a furrow within a furrow, but prophets plow a furrow within a furrow?20Since a layman does not plow once and then plow a second time in a manner that destroys the first furrow, certainly the prophets do not perform an action which would be followed by an action which causes destruction. Rebecca told Jacob to take the blessings, and this led Esau to plan to kill him. Therefore, Rebecca, who was a prophetess, had been told by God of Esau's plan, and knew that what she did would not cause destruction (Matnot Kehuna). And you say: “Do not touch My anointed ones; do not harm My prophets” (Psalms 105:15).
“She sent and summoned Jacob” – she said to him: ‘This wicked one, how much he regrets about you, how much he is accepting condolences [mitnaḥem] in your regard, and he has already drunk a cup of consolation over you.’
וְעַתָּה בְנִי שְׁמַע בְּקֹלִי וְקוּם בְּרַח לְךָ, וְיָשַׁבְתָּ עִמּוֹ יָמִים אֲחָדִים (בראשית כז, מג מד), כְּתִיב (בראשית כט, כ): וַיַּעֲבֹד יַעֲקֹב בְּרָחֵל שֶׁבַע שָׁנִים וַיִּהְיוּ בְעֵינָיו כְּיָמִים אֲחָדִים, אָמַר רַבִּי חֲנִינָא בַּר פָּזִי נֶאֱמַר כָּאן אֲחָדִים וְנֶאֱמַר לְהַלָּן אֲחָדִים, מַה לְּהַלָּן אֲחָדִים שֶׁבַע שָׁנִים, אַף אֲחָדִים שֶׁנֶּאֱמַר כָּאן שֶׁבַע שָׁנִים. עַד אֲשֶׁר תָּשׁוּב חֲמַת אָחִיךָ, אִמּוֹ בְּצִדְקָתָהּ אָמְרָה עַד אֲשֶׁר תָּשׁוּב חֲמַת אָחִיךָ, וְהוּא לֹא עָשָׂה כֵן אֶלָּא (עמוס א, יא): וַיִּטְרֹף לָעַד אַפּוֹ וְעֶבְרָתוֹ שְׁמָרָה נֶצַח. רֵישׁ לָקִישׁ אָמַר עוֹבְרַתֵּיהּ וְנִחַרְתֵּיהּ לָא זִיעָא מִפּוּמֵיהּ (בראשית כז, מה): לָמָּה אֶשְׁכַּל גַּם שְׁנֵיכֶם. “Now my son, heed my voice and arise, flee to Laban my brother, to Haran” (Genesis 27:43).
“Live with him a few years, until your brother’s anger will subside” (Genesis 27:44).
“Now my son, heed my voice and arise, flee…live with him a few [aḥadim] years.” It is written: “Jacob worked seven years for Rachel; they were in his eyes but a few [aḥadim] days, in his love of her” (Genesis 29:20). Rabbi Ḥanina bar Pazi said: Aḥadim is written here and aḥadim is written elsewhere. Just as elsewhere, aḥadim is seven years, so, too aḥadim that is stated here is seven years.
“Until your brother’s anger will subside from you, and he will forget that which you did to him, and I will send and take you from there; why should I be bereaved of both of you on one day?” (Genesis 27:45).
“Until your brother’s anger will subside” – his mother in her righteousness said: “Until your brother’s anger will subside,” but he did not do so, but rather: “His wrath mauled perpetually and his fury kept forever” (Amos 1:11). Reish Lakish said: His fury and his wrath did not move from his mouth – “why should I be bereaved of both of you?”
וַתֹּאמֶר רִבְקָה אֶל יִצְחָק קַצְתִּי בְחַיַּי (בראשית כז, מו), אָמַר רַב הוּנָא הִתְחִילָה גּוֹרֶפֶת מֵחוֹטְמָהּ וּמַשְׁלֶכֶת, אִם לֹקֵחַ יַעֲקֹב מִבְּנוֹת חֵת כָּאֵלֶּה, קוֹפַחַת זוֹ לָזוֹ וְזוֹ לָזוֹ. “Rebecca said to Isaac: I loathe my life due to the daughters of Ḥet. If Jacob takes a wife from the daughters of Ḥet, like these, from the daughters of the land, why do I need life?” (Genesis 27:46).
“Rebecca said to Isaac: I loathe my life [due to the daughters of Ḥet]”21Esau’s wives. See Genesis 26:34–35. – Rav Huna said: She began collecting mucus from her nose and casting it down. “If Jacob takes…from the daughters of Ḥet, like these” – she was striking this one, then that one, and that one, then this one.22Esau’s wives were standing there.
וַיִּקְרָא יִצְחָק אֶל יַעֲקֹב וַיְבָרֶךְ אֹתוֹ (בראשית כח, א), רַבִּי אַבָּהוּ אָמַר לְפִי שֶׁהָיוּ הַבְּרָכוֹת מְפֻקְפָּקוֹת בְּיָדוֹ, וְהֵיכָן נִתְאוֹשְׁשׁוּ בְּיָדוֹ, כָּאן, וַיִּקְרָא יִצְחָק אֶל יַעֲקֹב. אָמַר רַבִּי אֶלְעָזָר אֵין קִיּוּם הַגֵּט אֶלָּא בְּחוֹתְמָיו, שֶׁלֹא תֹאמַר אִלּוּלֵי שֶׁרִמָּה יַעֲקֹב בְּאָבִיו לֹא נָטַל בִּרְכוֹתָיו, תַּלְמוּד לוֹמַר: וַיִּקְרָא יִצְחָק אֶל יַעֲקֹב וַיְבָרֶךְ אֹתוֹ, אָמַר רַבִּי בֶּרֶכְיָה מָשָׁל לְבֶן מְלָכִים שֶׁהָיָה חוֹתֵר לְאָבִיו לִטֹּל לִטְרָא אַחַת שֶׁל זָהָב, אָמַר לוֹ לָמָּה בְּמַטְמוֹנִיּוֹת בּוֹא וְטֹל לְךָ בְּפַרְהֶסְיָא, וַיִּקְרָא יִצְחָק אֶל יַעֲקֹב וַיְבָרֶךְ אֹתוֹ. וַיְצַוֵּהוּ, הִזְהִירוֹ עַל בְּנוֹת עָנֵר אֶשְׁכּוֹל וּמַמְרֵא. (בראשית כז, ז): וַיִּשְׁמַע יַעֲקֹב אֶל אָבִיו וְאֶל אִמּוֹ, הֲדָא הוּא דִכְתִיב (משלי כא, ב): כָּל דֶּרֶךְ אִישׁ יָשָׁר בְּעֵינָיו, כָּל דֶּרֶךְ אִישׁ יָשָׁר בְּעֵינָיו זֶה שִׁמְשׁוֹן, (שופטים יד, ג): וַיֹּאמֶר שִׁמְשׁוֹן אֶל אָבִיו אוֹתָהּ קַח לִי כִּי הִיא יָשְׁרָה בְעֵינָי. (משלי יב, טו): וְשֹׁמֵעַ לְעֵצָה חָכָם, זֶה יַעֲקֹב. וַיִּשְׁמַע יַעֲקֹב אֶל אָבִיו וְאֶל אִמּוֹ וַיֵּלֶךְ. “Isaac summoned Jacob and he blessed him. He commanded him and said to him: Do not take a wife from the daughters of Canaan” (Genesis 28:1).
“Isaac summoned Jacob and he blessed him” – Rabbi Abahu said: Because the blessings were uncertain in his hand.23The blessings which Jacob received when Isaac thought he was Esau were considered uncertain by Jacob. Where were they reinforced in his hand? It is here, “Isaac summoned Jacob.”24Isaac blessed him at his own initiative. Rabbi Elazar said: Ratification of a document is only by its signatories, so that you will not say that had Jacob not deceived Isaac, he would not have received his blessings. The verse states: “Isaac summoned Jacob and he blessed him.”
Rabbi Berekhya said: This is analogous to the son of kings who was digging to take a pound of gold. He [the king] said to him: ‘Why clandestinely? Come and take it openly.’ “Isaac summoned Jacob and he blessed him.”
“He commanded him” – he cautioned him against the daughters of Aner, Eshkol, and Mamre.25He cautioned him not to marry them. They were allies of Abraham. See Genesis 14:24.
“Jacob heeded his father and his mother, and he went to Padan Aram” (Genesis 28:7).
“Jacob heeded his father and his mother.” That is what is written: “Every way of a man is fitting in his own eyes” (Proverbs 21:2). Every way of a man is fitting in his own eyes – this is Samson: “Samson said to his father: Take her for me, as she is fitting in my eyes” (Judges 14:3). “And one who heeds counsel is wise” (Proverbs 12:15) – this is Jacob: “Jacob heeded his father and his mother, and he went.”
וַיַּרְא עֵשָׂו כִּי רָעוֹת בְּנוֹת כְּנָעַן וַיֵּלֶךְ עֵשָׂו אֶל יִשְׁמָעֵאל (בראשית כח, ח), רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר נָתַן דַּעְתּוֹ לְהִתְגַּיֵּר. (בראשית כז, ט): מָחֲלַת, שֶׁמָּחַל לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא עַל כָּל עֲוֹנוֹתָיו. (בראשית לו, ג): בָּשְׂמַת, שֶׁנִּתְבַּסְמָה דַּעְתּוֹ עָלָיו, אָמַר רַבִּי אֶלְעָזָר אִלּוּ הוֹצִיא אֶת הָרִאשׁוֹנוֹת יָפֶה הָיָה, אֶלָּא (בראשית כח, ט): עַל נָשָׁיו, כְּאֵב עַל כְּאֵב. דָּבָר אַחֵר, כּוּב עַל כּוּב, תּוֹסֶפֶת עַל בַּיִת מָלֵא. רַבִּי יוּדָן בְּשֵׁם רַבִּי אַיְּבוּ אָמַר (משלי יב, יג): בְּפֶשַׁע שְׂפָתַיִם מוֹקֵשׁ רָע וַיֵּצֵא מִצָּרָה צַדִּיק, בְּפֶשַׁע שְׂפָתַיִם מוֹקֵשׁ רָע, מִמֶּרֶד שֶׁמָּרְדוּ עֵשָׂו וְיִשְׁמָעֵאל בְּהַקָּדוֹשׁ בָּרוּךְ הוּא וְהִכְעִיסוּ אוֹתוֹ, וְכֵן נָשָׁיו שֶׁהִכְעִיסוּ אוֹתוֹ, בָּאת לָהֶם תַּקָּלָה, וַיֵּצֵא מִצָּרָה צַדִּיק, זֶה יַעֲקֹב, (בראשית כח, י): וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע וַיֵּלֶךְ חָרָנָה. “Esau saw that the daughters of Canaan were objectionable in the eyes of Isaac his father” (Genesis 28:8).
“Esau went to Ishmael, and took Maḥalat the daughter of Ishmael, son of Abraham, sister of Nevayot, in addition to his wives, as his wife” (Genesis 28:9).
“Esau saw that the daughters of Canaan26Ḥet was considered a Canaanite.…Esau went to Ishmael” – Rabbi Yehoshua ben Levi said: He gave consideration to converting.27The reference is to repenting. “Maḥalat” – as the Holy One blessed be He forgave [mahal] him for his iniquities. “Basmat” (Genesis 36:3) – as his mind was now satisfied [nitbasma]. Rabbi Elazar said: Had he divorced the first ones, it would have been correct, but, “in addition to his wives” – pain upon pain. Another matter, thorn upon thorn – it was an addition to a full house.
“Jacob departed from Beersheba, and went to Haran” (Genesis 28:10).
Rabbi Yudan said in the name of Rabbi Aivu: “In the transgression of the lips is an evil snare, but the righteous emerges from trouble” (Proverbs 12:13). “In the transgression of the lips is an evil snare” – due to the rebellion that Esau and Ishmael rebelled against the Holy One blessed be He, and angered him, and, likewise, his wives angered Him, they encountered a snare. “But the righteous emerges [vayetze] from trouble” – this is Jacob, “Jacob departed from Beersheba, and went to Haran.”