meta: {"file": "/data/tomer/Sefaria-Export/txt/Tanakh/Commentary/Ramban/Torah/Ramban on Genesis/English/Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009.txt"}
text: Ramban on Genesis
  רמב"ן על בראשית
  Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009
  
  
  Ramban on Genesis
  
  Introduction
  
  
  
  Foreword
  
  
  
  
  
  
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  Elokim said. “Saying,” in this context, signifies desiring in a purposeful way. And there was light. Regarding the rest of creation Scripture merely states, “It was so.” It could not do so in this instance, however, because unlike the rest of creation the light did not remain in its initial form. The “days” mentioned in this passage were actual days, comprised of hours and minutes; nevertheless, there is a deeper significance to them as well, known in part to the Kabbalists .
  
  Verse 4
  
  Elokim saw. The act of bringing a thing into being is called “saying,” while sustaining it is called “seeing.” This is said after each act of creation in order to teach that nothing can continue to exist unless the Creator wills it.
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  Verse 14
  
  And for years. The word <i>shannah</i> — “year” — derives from a root signifying repetition. Thus a <i>shannah</i> is the time that it takes for an astronomical body to repeat its cycle, as the sun does every 365 days and the moon every 30 days.
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
  
  
  Verse 20
  
  
  
  Verse 21
  
  
  
  Verse 22
  
  
  
  Verse 23
  
  
  
  Verse 24
  
  Animals (<i>beheimah</i>). These are the herbivores, both domesticated and wild. Beasts (<i>chayah</i>). These are carnivores.
  
  Verse 25
  
  
  
  Verse 26
  
  Let us make man. Hashem made man with the help of the earth that He had already created; the earth produced the body while Hashem furnished the soul. In our image. The human being would resemble the earth in his bodily characteristics and the immortal, intangible spiritual world in the attributes of his soul.
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  Ad-noy Elokim planted. This does not mean that He took trees from elsewhere and planted them here. Rather it means that even before any vegetation had sprouted Hashem designated the site of each tree in the Garden, in contrast to other places where they were allowed to grow with no particular order. Moreover, He decreed that these trees would be eternal.
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  You shall not eat from it. That is, from its fruit, for the tree itself was not edible. For on the day you eat from it you will certainly die. That is, you will have incurred the death penalty, not that you will die immediately. A similar usage appears in I <i>Melachim</i> 2:42. According to the Sages, however, if Adam had not sinned he would have indeed been immortal, for the soul is capable of sustaining the body forever and this is what the Creator originally intended.
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  That the tree was good for food. She originally thought that Hashem warned against eating it because it was poisonous and bitter, but now she saw that it was healthy and delicious.
  
  Verse 7
  
  
  
  Verse 8
  
  Moving (or “walking”) in the Garden. There are numerous verses in which Hashem is said to “walk” among the righteous (see, for example, <i>Vayikra</i> 26:12) or to depart from them (<i>Bereishis</i> 18:33). These statements refer to the revelation of the Divine Presence and its subsequent departure.
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  The woman that You gave. “Since You gave her to me I assumed that whatever she said would be for my good.” In response Hashem tells him, “Because you listened to your wife” (v. 17). That is, “You should not have heeded her advice in violation of My command.” According to the Sages, however, Adam was showing his ingratitude by throwing the responsibility for his sin upon Hashem.
  
  Verse 13
  
  
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
  
  
  Verse 20
  
  
  
  Verse 21
  
  
  
  Verse 22
  
  From reaching out his hand. The fruit of the Tree of Life would have counteracted Adam’s decree of death by prolonging his life either indefinitely or at least beyond his allotted span. Before the sin there was no need to guard the tree because Adam would not have done anything he was not commanded to do.
  
  
  
  
  
  Verse 1
  
  I have obtained a man with Ad-noy. That is, an heir to serve Hashem in our stead after we are gone.
  
  Verse 2
  
  
  
  Verse 3
  
  Kayin brought. The intellectual giants of those early generations understood the real significance of the sacrifices.
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  If you improve, there is forgiveness. Alternatively, “If you improve you will rise [i.e. above your brother].” And after all, it was only jealousy of him that caused you to be angry in the first place. But if you do not improve. Not only will you suffer on account of your brother, but the evil inclination will lead you astray in everything you do. Its desire is unto you. It wishes to cling to you, but you can overcome it. In this passage Hashem teaches Kayin that a person can repent whenever he chooses to.
  
  Verse 8
  
  Kayin said. See Rashi. Alternatively, he said to him, “Let us go out to the field.” Kayin’s intention was that mankind would all be descended from him, or at least not from Hevel, whose offering Hashem had accepted.
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  
  
  Verse 13
  
  My sin is greater. My sin was indeed unforgivable and Your decree just, nevertheless, whoever finds me will kill me, and You did not sentence me to die. Here Kayin acknowledged that human beings require Divine protection.
  
  Verse 14
  
  
  
  Verse 15
  
  Ad-noy placed a mark (or <i>sign</i>). The implication is that the sign was with him at all times. It may have been a Providential device informing him of the safe path. According to the <i>Midrash</i> it was a guide dog.
  
  Verse 16
  
  And settled in the land of Nod. He did not wander about the entire earth but only in the land of Nod. The name “Nod” means “wandering.” The region retained this name thereafter on Kayin’s account.
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
  
  
  Verse 20
  
  
  
  Verse 21
  
  
  
  Verse 22
  
  Who sharpened. According to the <i>Targum</i> he was the “father” (i.e. forerunner) of those who fashioned copper and iron tools. The sister of Tuval Kayin. According to the <i>Midrash</i> she was Noach’s wife, who was called <i>Naamah</i> — “pleasant one” — because of her righteous deeds. If this is the case then Kayin left progeny in the world.
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  And he had a son in his likeness. It is usual for offspring to resemble their progenitors. However, since Adam was created in the image of Hashem it was necessary to state that this was true in his case as well.
  
  Verse 4
  
  All the days that Adam lived. Adam was long lived because he was created directly by Hashem in the most perfect form. Something of this perfection remained even after the sin and was passed down to his immediate offspring. After the flood, however, the environment was altered and the life spans of his descendants began to decrease.
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  The sons of the rulers. According to this rendering those who were charged with establishing justice trampled it openly.
  And they took for themselves wives. By force. From whomever they chose. Even married women. Nevertheless, Scripture cites only violent crime (v. 11) as the reason for the flood because it is prohibited by reason alone. My spirit will not continue to judge. Or, “My spirit will not remain within man forever because he is flesh.” If man had sanctified himself, then My spirit would indeed have remained within him. But because he allowed his physical nature to predominate, My spirit will not remain within him. His days shall be. Hashem would nevertheless grant them time to repent.
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  
  
  Verse 13
  
  Violent crime. Specifically, banditry and injustice. Hashem mentioned to Noach only their violent deeds and not their moral corruption because the former were more commonly known. According to the Sages it was only on account of these that their verdict was sealed. This is because they are proscribed even by unaided reason. Moreover, they offend both God and man.
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
  From all flesh. The numbers of species is enormous and many are of great size. Considering also the provisions required to feed them it is clear that the ark could not have held them all without a miracle. This being the case it could have been smaller, but Hashem wanted people to see it and inquire and perhaps repent. He also wanted to minimize the miracle. Some have suggested that the <i>amohs</i> (forearm lengths) mentioned here were proportional to Noach’s body. But if Noach’s <i>amah</i> was larger than today’s, so were the people and animals, so nothing is gained. In any event, the <i>amohs</i> referred to were standard Torah <i>amohs</i>. To keep them alive with you. He was required not only to bring them to the ark but to see to their welfare just as he saw to his own.
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
  
  
  Verse 20
  
  
  
  Verse 21
  
  
  
  Verse 22
  
  
  
  Verse 23
  
  [He] obliterated (<i>vayimach</i>). After stating that all flesh perished and that everything on dry land died, Scripture adds that even the bodies were obliterated. The word <i>vayimach</i> signifies dissolving.
  
  
  
  
  
  Verse 1
  
  Elokim remembered. That is, He called to mind Noach’s righteousness. Noach’s sons are not mentioned because they were saved only in his merit. The “remembering” of the animals, however, cannot refer to merit, since this is relevant only to human beings. Rather it means that Hashem recalled His initial desire in creating the world and His desire that it endure.
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  The dove found no rest. Birds do not usually alight upon barren mountaintops. That is why it found no suitable resting place until the treetops were exposed.
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
  Verse 3
  
  Every moving creature. This included beasts, birds and fish.
  
  Verse 4
  
  
  
  Verse 5
  
  From the hand of every beast. This seems to imply that they would be punished, yet reward and punishment are only relevant with regard to intelligent beings. Apparently it is simply Divine fiat that any creature that kills a human being shall be killed.
  
  Verse 6
  
  
  
  Verse 7
  
  Be fruitful and multiply. The similar statements to Adam (1:28) and to Noach (9:1) were merely blessings, but this one is a command. The continuation, “spread … and multiply,” is an exhortation to fulfill the command with all one’s power. Alternatively, it is an injunction to populate the entire globe.
  
  Verse 8
  
  To Noach and to his sons. Noach’s sons were not prophets but Hashem spoke to them through their father.
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  This is the sign. This seems to imply that there was never a rainbow before this time. Alternatively, the rainbow always existed but from now on it would serve as a sign. The “bow” is directed upward rather than downward to indicate that Heaven will not shoot its “arrows” at mankind.
  
  Verse 13
  
  
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
  
  
  Verse 20
  
  Noach … planted a vineyard. While earlier generations had planted grapevines, Noach, motivated by his desire for wine, was the first to plant an entire vineyard.
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  
  
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  Verse 8
  
  
  
  Verse 9
  
  He was a mighty hunter. He was the first to make war and to rule over others through force. He began by setting himself up as king over Babylon and from there extended his dominion over other regions, establishing in them fortified cities.
  
  
  
  
  
  Verse 1
  
  
  
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  Verse 12
  
  
  
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  Verse 14
  
  
  
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  Verse 27
  
  
  
  Verse 28
  
  In the land of his birth. Only Haran was born in Ur Kasdim. Terach was originally from Aram where his older sons Avram and Nachor were born. Afterwards Terach took Avram with him to Ur Kasdim while Nachor remained behind. That is why when Terach left to return to Aram (v. 31) Nachor is not mentioned.
  
  
  
  
  
  Verse 1
  
  
  In the land of his birth. Only Haran was born in Ur Kasdim. Terach was originally from Aram where his older sons Avram and Nachor were born. Afterwards Terach took Avram with him to Ur Kasdim while Nachor remained behind. That is why when Terach left to return to Aram (v. 31) Nachor is not mentioned.
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  To Ad-noy Who had appeared. That is, to give thanks to God for appearing to him. This was the first actual vision he had experienced. The command to go to Canaan came to him in a dream or some lesser form of prophecy.
  
  Verse 8
  
  And he proclaimed. He proclaimed God’s Name aloud so that all would hear it. Yitzchak did the same when he came to Beer Sheva (26:25). Yaakov, however, did not need to publicize God’s name in this way because the mere presence of his large family was publicity enough.
  
  Verse 9
  
  
  
  Verse 10
  
  There was a famine. This foreshadowed what was to befall Avraham’s descendants: They too were to descend into Egypt because of famine. Their women would be taken as Pharaoh had taken Sarah. The Egyptians would be stricken with plagues as Pharaoh was in Avraham’s time, after which the Israelites would leave with great wealth as Avraham did, with the Egyptians actually urging them to go.
  
  Verse 11
  
  
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  Verse 14
  
  
  
  Verse 15
  
  Pharaoh’s official’s saw her. They declared that she was fitting for Pharaoh. The official’s were afraid to touch her themselves, knowing that Pharaoh would desire her.
  
  Verse 16
  
  
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
  That I should take her to myself. He had intended to make her his queen, not just another concubine. He told Avraham this so that if she was really his sister he would admit it.
  
  
  
  
  
  Verse 1
  
  He, his wife and all that he had. Miraculously, the Egyptians did not take back the gifts they had given him in exchange for Sarah, even though they could have claimed they were given under false pretenses.
  
  
  
  
  
  Verse 1
  
  This happened in the days. These four kings foreshadowed the four kingdoms that would have dominion over Israel — Babylon, Persia, Greece and Rome. But in the end Israel would be victorious over them.
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  
  
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  Verse 11
  
  
  
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  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  
  
  Verse 18
  
  King of Shaleim. I.e., Yerushalayim; see <i>Tehillim</i> 76:3. “Malki Zedek” means “King of Righteousness”; see also <i>Yehoshua</i> 10:1. People knew even then that this place was special.
  
  Verse 19
  
  
  
  Verse 20
  
  
  
  Verse 21
  
  
  
  Verse 22
  
  I have lifted my hand. Avraham vowed that whatever he took from the spoils would be dedicated to God, like the tithe he gave to Malki Zedek.
  
  
  
  
  
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  Verse 14
  
  But also that nation. Even though God Himself decreed enslavement and oppression for Avram’s descendants, their oppressors would be punished for overstepping the sentence. If, on the other hand, they had only intended to carry out the sentence they would have been rewarded.
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  Sarai … took. Avram waited until Sarah herself brought Hagar to him. Avram hearkened to the voice of Sarai. Even though Avram was eager for an heir he did not take a second wife until Sarah gave permission and even then his intention was only to please her or to give her the merit of bringing a competitor into the house so that she herself might conceive. The wife of Avram … to Avram her husband. Sarah did not despair of bearing children herself but continued acting as Avram’s wife. To be his wife. Sarah, out of concern for her husband’s dignity, did not want Hagar to be a concubine but a wife.
  
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  Verse 11
  
  You shall name him Yishmael. See verse 15. The angel told Hagar to name him herself but as a mere concubine she was afraid that would be too audacious. So she revealed the matter to Avram and he named him.
  
  
  
  
  
  Verse 1
  
  Shaddai. That is, the One who is able to manipulate the astrological framework. This is the Name through which Hashem performs hidden miracles and it was through this name that He would grant Avraham offspring.
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  And I will make you into nations. See Rashi. It does not seem likely, however, that Hashem would have mentioned Avraham’s uncircumcised Edomite descendants just as Avraham was about to undergo circumcision. Rather, the Israelites themselves are referred to as “nations” (35:11) and “peoples” (<i>Devarim</i> 33:19).
  
  Verse 5
  
  
  
  Verse 6
  
  
  
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  Verse 17
  
  And laughed. Avraham did not laugh in disbelief but in joy at the wondrous news. Can a hundred year old man. There is nothing miraculous about an elderly man fathering a child. It was only surprising in this case because they had been childless for so long.
  
  Verse 18
  
  May it be granted that Yishmael live. God had promised Avraham a single heir (15:4), whom Avraham presumed to be Yishmael. Now that he heard that his heir was to come from Sarah he was afraid that Yishmael would die.
  
  
  
  
  
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  Because it is for this reason. Since your journey takes you this way it is only fitting that you stop to rest in my home. Do as you have said. They politely assured him that plain bread was indeed sufficient. Alternatively, they accepted his suggestion that they rest for a short while and then continue on, but insisted that he not delay them longer.
  
  Verse 6
  
  
  
  Verse 7
  
  Avraham ran to the cattle. Avraham had at least 318 servants (14:14) and was elderly and weak from his circumcision, yet he tended to all these matters personally out of his love of kindness.
  
  Verse 8
  
  
  
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  Verse 11
  
  Well on in years. Literally, “coming in years.” A young person is said to “stand” in his years, but one who has outlived his contemporaries is said to “come” into years as a traveler comes into a new town.
  
  Verse 12
  
  
  
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  Is anything too far removed. After all, everything is in Hashem’s hands. Onkelos, however, renders this phrase, “Is anything <i>hidden</i> from Hashem?”.
  
  Verse 15
  
  Sarah denied it. She did not realize that they were angels. In fact, she may not have seen them at all.
  
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  Avraham is indeed to become. In view of what he is to become, how can I conceal what I am about to do? Future generations will wonder why I did so and might even suppose that he knew but did not act! Moreover, only good can come of his knowing — either he will find merit for the sinners and pray that I spare them, or he will find none and then he too will desire that justice be done.
  
  Verse 19
  
  For I have given him special attention. Alternatively, “I have raised him up.” Because he commands. Alternatively, “In order that he will command” — Thus, Hashem raised him up in order that his descendants would serve Him.
  
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  Within the city. Even if they are originally from elsewhere. Avraham was hoping that there were other righteous immigrants like Lot.
  
  
  
  
  
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  Get up early and continue. Knowing what his neighbors were like Lot warned them not to remain in the town after daybreak, not imagining they would be accosted at night. Alternatively, he assumed his guests would wish to set out early to reach their destination.
  
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  I will bring them. In contrast with his admirable concern for his guests, Lot apparently did not consider the abuse of his daughters a serious matter.
  
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  Elokim remembered. Because Lot accompanied Avraham on all his travels he was saved in Avraham’s merit. Moreover, if he had not gone with Avraham he would still be safe in Charan rather in Sedom.
  
  Verse 30
  
  
  
  Verse 31
  
  
  
  Verse 32
  
  That we may give life … from our father. Perhaps Hashem will have mercy upon us and grant us a boy and a girl to replenish the earth. Although a Noachide is permitted to marry his daughter they were too modest to ask him to do so directly. Alternatively, even then it was considered disgraceful.
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  She is my sister. Unlike the Egyptians, Avimelech and his people were trustworthy, so Avraham’s precaution was unnecessary. Avimelech … sent. When Pharaoh took Sarah she was only sixty-five but by now she was ninety! Apparently youth was restored to her when the angel informed her of her impending conception.
  
  
  
  
  
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  On account of his son. Avraham was concerned only about the banishment of his son, not the loss of his concubine.
  
  Verse 12
  
  
  
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  In the place where he is. Hashem provided their deliverance right where they were, without the need to travel elsewhere to find water.
  
  
  
  
  
  Verse 1
  
  Elokim tested Avraham. Hashem knows whether a person will pass a test or not, but He tests the righteous for their own benefit, because the reward for deed is greater than for intention.
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  And saw the place. He saw the cloud attached to the mountain and took it to be the fulfillment of Hashem’s statement, “which I will designate to you.” Alternatively, he saw ahead of him the land of Moriah, with which he was already familiar. (22:9) "And they came to the place that the Lord said to him" now, which is Mount Moriah. For He said to him, "Behold, this is the mountain that I told you."
  
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  Verse 16
  
  Because you performed this deed. Although he was already promised that his offspring would be like the stars (15:5) and the dust (13:16), Hashem now swore that they would inherit their enemies. Thus even if they sinned they would never be destroyed and would eventually be redeemed.
  
  Verse 17
  
  
  
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  Verse 20
  
  It was told to Avraham. These were especially glad tidings because not only was Nachor his older brother, but Milkah was the daughter of his deceased brother Haran (11:29). Milkah has also born children. If they were born to Nachor in his youth Avraham would have known about them already, because he did not leave Charan until he was seventy-five and in any event Canaan was not far away. Thus Nachor and Milkah were also granted children in their old age.
  
  
  
  
  
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  If it is really your will. I will not bury my dead anywhere else, so if you wish to help me — intercede for me with Ephron. Which is at the end of his field. Avraham noted that Ephron did not use it as a burial ground but considered it simply part of his field.
  
  
  
  
  
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  The son of Milkah. And not the son of Nachor’s concubine, Re’umah. Since Rivkah mentions her grandmother before her grandfather, Scripture does as well (see v. 15). But Eliezer tactfully emends her statement when relating it to her family in verse 47.
  
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  Suddenly Rivkah came out. He had learned her name by then, having heard it mentioned by her family. Alternatively, Rivkah had told him her name, even though Scripture does not mention it.
  
  
  
  
  
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  His sons Yitzchok and Yishmael. Avraham informed Yishmael of Hashem’s decree that although he was his son in all other ways, with respect to Yitzchok it was as if he was a stranger. From the fact that he accepted this bitter message the Sages derived that he was a true penitent.
  
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  These are the descendants. The Torah did not give a similar genealogy for Avraham’s descendants to avoid having to include Yishmael and the offspring of Keturah. Instead it began Yitzchok’s genealogy with Avraham, indicating that Yitzchok alone is considered his seed.
  
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  He was therefore named Edom. He was called this deridingly because he sold his birthright for a morsel of food.
  
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  Swear to me. Yaakov made him swear that he would not ask him to return the birthright in the future. Afterwards the transaction was completed and Yaakov paid him either with cash or the pottage. Alternatively, Yaakov made him swear that he would never challenge the validity of the sale.
  
  
  
  
  
  Verse 1
  
  Yitzchok went to Avimelech. Yitzchok hoped that Avimelech, as his father’s ally, would offer him refuge so that he would not have to go to Egypt. As it turned out, Avimelech did refrain from abusing him. Moreover, although people asked about Rivkah they did not touch her because they recalled the incident with Sarah.
  
  Verse 2
  
  
  
  Verse 3
  
  I will keep (or, “establish”) the oath. Hashem did not need to assure him that He would keep His oath. Rather, this was a way of extending the oath to Yitzchok as well. In fact, Scripture records that He swore to all three Patriarchs (<i>Shemos</i> 33:1). This was to show that each of them was worthy on his own. It also enabled their descendants to draw upon the merits of all three.
  
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  My mandate (literally, “My guarding”). That is, he guarded the true faith in his heart, in the name of which he disputed the idolaters and called upon others to worship Hashem. My commandments. He had done whatever Hashem had commanded him — including leaving his homeland, sacrificing his son and banishing his maidservant and her son. My decrees. He had emulated Hashem’s ways through the performance of mercy and justice, etc., and had instructed his children to do likewise. My teachings (“Toros” in Hebrew). He had circumcised himself and his sons and observed the seven Noachide laws, which for those generations was the “Torah”.
  
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  You have become much more powerful than us. Even the king did not possess as many flocks as Yitzchok, which was an embarrassment to his entire kingdom.
  
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  Do not fear. After his difficulties with Avimelech and the shepherds, Yitzchok was afraid they might join together to attack him, but Hashem reassured him and blessed him, after which He induced Avimelech to show him even greater honor than he had shown his father.
  
  
  
  
  
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  In the presence of Ad-noy. Rivkah added these words to hint that Yitzchok’s blessing would be a Divinely inspired one that Eisov’s offspring would benefit from for all generations, so that Yaakov’s descendants would be unable to withstand them.
  
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  Her elder son. This is mentioned to highlight Rivkah’s selflessness in advancing her second son over her first on account of the former’s righteousness and the latter’s wickedness.
  
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  He shall be blessed. This was not an additional blessing but a statement of fact — Yitzchok sensed that his deceiver was already blessed or that his own blessings had taken effect whether he wanted them to or not. Thus the reason for his trembling was that he realized that his beloved son Eisov had lost the blessings forever.
  
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  Verse 40
  
  You shall live by your sword. The blessing was not that he would earn his livelihood through plunder, since he had already been blessed with the fatness of the earth. Rather it was a blessing that he would survive all his battles. And you shall serve your brother. He would be victorious in all his battles except for those with his brother.
  
  Verse 41
  
  The days … are approaching. Eisov did not wish to pain his father by killing his brother in his lifetime. Alternatively, he was afraid that his father would curse him. Nevertheless, Rivkah was afraid that Yitzchok might die suddenly or that Eisov would find an opportune moment to kill Yaakov.
  
  Verse 42
  
  And she sent to call. Yaakov was already in hiding, either out of shame or fear.
  
  
  
  
  
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  And behold Hashem stood. Hashem showed him that while everything else was in the hands of angels, he was in the hands of Hashem alone.
  
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  As a monument (<i>matzeivah</i>). This is an altar made from a single stone, whereas a <i>mizbe’ach</i> comprised of many. Moreover, a <i>matzeivah</i> is only used for libations, not for animal sacrifices. <i>Matzeivos</i> were later forbidden to Bnei Yisroel.
  
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  And Hashem will be my God. Yaakov was not putting conditions on his allegiance to Hashem but proclaiming a vow to worship Him on this spot if he returned safely.
  
  
  
  
  
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  There was a large stone. It was so large that the shepherds of all the flocks were required to move it. Nevertheless, with heaven’s aid Yaakov was able to move it alone, even though he had just completed a long and arduous journey.
  
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  The son of Nachor. Lavan was identified by his grandfather’s name because he was more distinguished than his father. Alternatively, the family traced themselves to Nachor to emphasize their connection with Avraham.
  
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  Must you work for me. Yaakov had been tending the flocks ever since he arrived so that Rochel would not have to do so.
  
  
  
  
  
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  Leah realized. Leah knew prophetically that Yaakov was to father twelve children and hoped that the majority would derive from her, otherwise she would never have urged her husband to take an additional wife.
  
  
  
  
  
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  Where you anointed. You vowed to worship Me in the Holy Land, to build a temple to Me on the place where you slept and to separate a tithe for Me there. Now if you delay your vow any further I will become angry with you.
  
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  Rochel stole the idols (<i>terafim</i>). <i>Terafim</i> were not always objects of worship. So too in this case, it is possible that they were merely used for divination.
  
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  I cannot rise before you. Her arms and legs were weary, as often occurs during menstruation.
  
  
  
  
  
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  Yaakov sent. See Rashi v. 9. This episode is a hint that the Jewish people must prepare to use the same three strategies that Yaakov used whenever they must deal with Eisov’s descendants/
  
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  To my master, Eisov. It is usual for a younger sibling to speak with deference to the first born. Yaakov, however, had purchased the right of the firstborn, which is why Eisov hated him. Therefore he now spoke to him deferentially — as if the sale was meaningless — in the hope of placating him.
  
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  Keep a space. See Rashi. According to the <i>Midrash</i> this was a prayer that Hashem would put spaces between the sorrows that were to befall his descendants.
  
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  And took his two wives. First he crossed alone to test the depth of the water, then he took his family across and finally he brought over his possessions.
  
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  Why then do you ask. There is no benefit in knowing my name because only Hashem has the power to answer your prayers.
  
  
  
  
  
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  Yaakov arrived safely. Until he arrived in Canaan proper, where he would enjoy his father’s patronage and the merit of the Holy Land, he was still afraid of Eisov. Only after he reached Shechem did he feel safe.
  
  
  
  
  
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  Yaakov remained silent. He realized that nothing could be accomplished through the ordinary channels of justice, but to apply force he would need the help of his sons.
  
  
  
  
  
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  Devorah, Rivkah’s nurse, died. See Rashi in the name of the <i>Aggadah</i>. This explains why in v. 27 only Yitzchok is mentioned. Another explanation for the concealing of Rivkah’s death is that her funeral was not an honorable one: Yaakov was absent, Eisov hated her and Yitzchok was blind.
  
  
  
  
  
  
  
  
  
  Verse 1
  
  In the land of his father’s residence (<i>megurim).</i> <i>Megurim</i> implies residing as a foreigner. In contrast to Eisov, Yitzchok and Yaakov preferred dwelling in the Holy Land even as foreigners to living abroad. This was a fulfillment of the decree that Avraham’s descendants would be “foreigners in a land that is not theirs” (15:13).
  
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  A son of his old age. Actually, <i>all</i> of Yaakov’s sons were born to him in his old age. It was the custom, however, that an elderly father would take one of his younger sons to serve him. That is why Yoseif did not tend the flocks like the others.
  
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  Behold my sheaf rose. Hashem showed him that they would bow to him on account of grain. Your sheaves surrounded it. Like a king encamped in the field with his servants encamped around him.
  
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  They were plotting against him. First they schemed to bring about his death from afar. Only when this failed did they say, “Come let us kill him”.
  
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  The pit was empty. If it had contained water they would not have cast him in, since they had already resolved not to kill him.
  
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  They knew who the caravan belonged to and where it was headed because that was its regular route, which is why Yehudah thought of selling Yoseif to them.
  
  
  
  
  
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  Until my son Sheilah is of age. Although he was not yet ten he was already capable of performing the <i>yibum</i> rite. Nevertheless, Yehudah was afraid that in his youthfulness he would sin like his brothers, who were also less than twelve when they died. For she saw. Although Yehudah wanted to wait until Sheilah was older and would heed his instruction, in her eyes he was old enough and she was eager to bear the offspring of this holy lineage.
  
  
  
  
  
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  His master saw that Hashem was with him. He saw that he was more successful than was natural and recognized that it was due to the hand of Hashem.
  
  
  
  
  
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  There is no interpreter of it. They had already inquired of the sorcerers or of those who were with them in prison and no one could say what the dreams presaged. Alternatively, they believed that no one in the <i>world</i> could interpret such dreams.
  
  
  
  
  
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  They stood next to the cows. The proximity of the two groups of cows indicated that the years of famine would commence immediately upon the conclusion of the years of plenty.
  
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  A man of understanding. He would have to reckon how much the Egyptians themselves required so that the rest could be sold to other countries for Pharaoh’s enrichment. And wisdom. He would have to know how to store the grain in such a way that it would not spoil.
  
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  There was famine in all the lands. That is, those close to Egypt, for if distant lands also suffered they would have no place to turn to for relief.
  
  
  
  
  
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  Why would you have everyone gazing at you. Or, “Why do you [still] show yourselves [here]?” That is, why have you not yet gone?
  
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  You are spies. He argued that such men of distinction could have sent their servants to buy the grain in their stead. Alternatively, since they were among the first to arrive from Canaan they must have come to spy.
  
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  We saw the anguish. They considered their callous deafness to Yoseif’s pleas to be a greater wrong than the actual sale.
  
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  One of them opened his sack. Only one brother opened his sack at the inn. The others gave their animals straw instead so that they would not consume all the grain along the way.
  
  
  
  
  
  
  
  
  
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  For how shall I go up. Do not think that I wish to trade places with him because I am better able to escape. Rather it is that I prefer to remain here as a slave than return without the lad and witness my father’s inconsolable mourning.
  
  
  
  
  
  
  
  
  
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  Yaakov, Yaakov. Although he has been referred to as “Yisrael” several times in this portion, here Hashem calls him “Yaakov” to hint that he is about to go into exile, where his offspring will remain enslaved until they are redeemed.
  
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  The men are shepherds. He did not mean that they tended the animals personally but that their wealth was in the form of flocks, as he explains, “for they are owners, etc.”.
  
  
  
  
  
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  Since there is no pasture. Although the main decree was on Egypt, the people of Canaan had devoured the grass themselves out of desperation. Alternatively, in Egypt the flocks could graze on the reeds growing in the rivers and marshes.
  
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  Your father and your brothers. Settle your father in the best of the land — since all he requires is rest and good air — but let your brothers go to Goshen where there is pasture.
  
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  Few and troublesome. Yaakov appeared even older than he was, which is what had prompted Pharaoh to inquire. I have not attained. After he revealed to him his age he told Pharaoh not to be amazed, since his fathers lived much longer.
  
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  Yoseif settled. They had said, “We have come to live in the land temporarily” (v. 4), but Pharaoh said, “Let them settle” (v. 6). Therefore Yoseif gave them a permanent holding so that they would not be like transients.
  
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  Swear to me. Yaakov did not doubt that Yoseif would keep his word but made him swear to give his promise more binding force in Pharaoh’s eyes so that he would permit him to leave the country to bury him and so that he would not insist that the prophet be buried in Egypt.
  
  
  
  
  
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  From the hand of the Amorite. The first wars for the Holy Land were with the Amorites. Moreover, both Ephraim and Menasheh received portions taken from them; see <i>Bamidbar</i> 32:39 and <i>Shoftim</i> 1:35.
  
  
  
  
  
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  The rod will not depart. Four sons of Matisyahu HaKohein Hashmonai, initiator of the Maccabean revolt, ruled Israel one after the other and all met violent deaths because they usurped the prerogative of Yehudah. In the end their entire lineage was extirpated by their Edomite servant Herod.
  
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  A viper. See Rashi. Shimshon is likened to a snake because he did not meet his enemies in pitched battles like other judges but attacked them single-handedly.