Rashi on TanakhGenesis 25

Keturah. This is Hagar. She was called קְטוּרָה because her deeds were as beautiful as קְטוֹרֶת [the incense in the Temple] and because she “tied her womb” and did not mate with any man from the time she separated from Avraham.

Ashurim, Letushim. The name of the heads of nations. As for the translation of Onkelos, I cannot reconcile it with the words of the text (for he translates it לְמַשִּׁרְיָן, meaning “camps.” If you will claim that is not so— because the letter א' is not part of the root— we do have words that do not take an א' at the beginning [yet] an א' is added at the beginning, as in חוֹמַת אֲנָךְ [a wall made by a plumbline] which is [derived] from נְכֵה רַגְלַיִם [crippled in the legs] and as in אָסוּךְ שֶׁמֶן [a can of oil], which is [derived] from וְרָחַצְתְּ וָסַכְתְּ [Wash and anoint yourself].

Letushim. They are tent-dwellers who spread out everywhere each traveling in his own tent. Similarly, it is said, “Behold they are spread over all the earth,” for ל' and נ' are interchangeable.)

Avraham gave. R. Nechemia said: [He gave him] the blessings [and] a legal certificate. For God had said to Avraham “And you will be a blessing,” [i.e.,] the blessings are entrusted to you so that you may bless whomever you wish. Avraham, then, entrusted them to Yitzchok.

The concubines. It is written lacking [the letter י' to denote] that there was only one concubine, [for] Hagar was identical with Keturah. Wives are [those that are married] with a kesubah. Concubines are those who have no kesubah. As is explained in Sanhedrin concerning the wives and concubines of Dovid.

Avraham gave gifts. Our sages explained that he transmitted to them “impure names.” Another explanation: All that was given to him on account of Sarah, as well as other gifts that were given to him. He gave them all to them for he did not wish to benefit from them.

One hundred years, seventy years and five years. When he was one hundred he was [as strong] as a seventy-year-old, and when he was seventy he was as a five-year-old without sin.

Yitzchok and Yishmael. From here we may derive that Yishmael repented and allowed Yitzchok to go ahead of him. This is the reference to the “good old age” which is said concerning Avraham.

After Avraham died, [God] blessed. He comforted him [with the words used] for comforting the bereaved. Another explanation: Though God gave Avraham the ability to bless others he was afraid to give the blessings to Yitzchok for he foresaw that Eisav would be born from him. So he said, “Let the Master of the blessings come and bless whomever He pleases,” whereupon God came and blessed him.

By their names according to their birth. [Meaning:] in order of their birth, one after another.

In their open villages. [These are] unwalled cities, as Onkelos translates it בְּפַצְחֵהוֹן for they are מְפוּצָּחִים, meaning open, as in פִּצְחוּ וְרַנְּנוּ “Open [your mouths] and sing!”

These are the years of Yishmael’s life, etc. R. Chiya bar Abba said: Why are the years of Yishmael enumerated? In order to trace the years of Yaakov. From the years of Yishmael we can derive that Yaakov studied at the House of Eiver for fourteen years after he left his father before arriving at [the house of] Lavan. For when Yaakov parted from his father Yishmael died, as it is said, “Eisav went to Yishmael, etc.” as is explained in [the chapter] “The Megillah is Read.”

He expired. [The term] expire is only used [with reference to] the righteous.

He lived. [Meaning:] he dwelt, as in: “The Midianites and the Amelekites and all the people of the East dwelt in the valley.” Here the term נְפִילָה [fall] is used, whereas earlier it states: “In the presence of all his brothers [יִשְׁכּוֹן] he shall dwell.” [This is so because] as long as Avraham did not die he would “dwell” [יִשְׁכּוֹן]. Once Avraham died, he “fell” [נָפָל].

These are the descendants of Yitzchok. [תּוֹלְדֹת יִצְחָק refers to:] Yaakov and Eisov who are discussed in this parshah.

Avraham was the father of Yitzchok. After God [re]named him Avraham, [only] then did he have Yitzchok. An alternate explanation: since the verse was written “Yitzchok son of Avraham,” it became necessary to say, “Avraham was the father of Yitzchok,” because the scoffers of the generations were saying that Sarah conceived by Avimelech, for she had lived with Avraham many years and did not conceive by him. What did God do? He shaped Yitzchok’s facial features similar to Avraham’s so that everyone would testify that “Avraham was the father of Yitzchok.” This is [the meaning of] what is written here: “Yitzchok, son of Avraham” for here is proof that “Avraham was Yitzchok’s father.”

Forty years old. For when Avraham returned from Mount Moriah he received the news that Rivkah was born. And Yitzchok was then thirty-seven years old, for it was at that time that Sarah died. And from Yitzchok’s birth until the Akeidah when Sarah died, there were thirty-seven years; because she was ninety at Yitzchok’s birth and one hundred and twenty-seven at her death. For it is said: “The lifetime of Sarah etc.,” making Yitzchok thirty-seven years old, and at that time Rivkah was born. He waited for her until she was fit for marriage—three years—whereupon he married her.

The daughter of Besueil, the Aramite, of Padan Aram, sister of Lavan. But, has is not already been written that she was Besueil’s daughter and Lavan’s sister from Padan Aram? [This is written] only to relate her praise that she was the daughter of a wicked person and the sister of a wicked person and her dwelling place was one of wicked people [yet] she did not learn from their deeds.

Of Padan Aram. Because there were two Arams—Aram Nahariyum and Aram Zovah. It is called [collectively] Padan [pair], derived from צֶמֶד בָּקָר [a pair of oxen] which the Targum translates פַּדַּן תּוֹרִין. Others explain פַּדַּן אֲרָם as “The field of Aram” because in Arabic a field is called Padan.

[He] prayed. [Meaning:] he [Yitzchok] increased his imploring and praying.

[He] granted his prayer. [Meaning:] He [God] allowed Himself to be implored and to be placated and swayed by him. It is my opinion that wherever a form of the word עתר is used it means imploring and increasing. Similarly, “[וַעֲתַר] And a thick cloud of smoke,” [meaning] an increasing amount of ascending smoke. And similarly: [וְהַעְתַּרְתֶּם] “You increased your words against me.” And similarly: “Exorbitant are the kisses of the enemy,” meaning, they seem exorbitant and are burdensome, encreisement in Old French.

Across from his wife. He was standing in one corner and praying, while she was standing in the other corner and praying.

[He] granted his prayer. “His” but not hers. For it is not comparable—the prayer of a righteous person, [who is] the child of a righteous person, to the prayer of a righteous person who is the child of an evil person. Therefore, “his” and not hers.

[They] clashed. You must [admit] that this verse asks for a Midrashic explanation, for it does not clarify what this struggle was, and it is written [regarding her exclaiming], “If this is so, why did I desire this?” Our Sages explain it [i.e., וַיִּתְרֹצֲצוּ] as having the meaning of רִיצָה [moving quickly]: When she would pass the doorways of Torah study of Sheim and Eiver, Yaakov would agitate and rush to come out. When she would pass doorways of idol-worshipers, Eisov would agitate to come out. Another explanation: They struggled with one another and argued over how the two worlds should be inherited.

She said, if this is so. [That] the pain of pregnancy is so great…

Why did I desire this? Why did I long and pray to conceive?

She went to inquire. To the house of study of Sheim.

To inquire of Adonoy. To tell her what would happen in the end.

Adonoy said to her. Through an intermediary. Sheim was told through Divine inspiration whereupon, he told her.

Two nations are in your womb. [גוֹיִם] is written as גיים. This refers to Antoninus and Rabbi whose tables never lacked radish or lettuce neither during summer nor during winter.

And two Kingdoms. The word לְאוֹם always means kingdom.

Will separate from within you. [I.e.,] already from the womb they are separated, one to his evil ways, and the other to his wholesomeness.

Will be mightier than the other [government]. They will not be equally great. When one rises the other falls. Similarly it is said: “I shall be filled by her that is destroyed,” [i.e.] Tyre was not filled [built up] but from Yerushalayim’s destruction.

When her days were completed. Whereas, concerning Tamar it is written: “When the time came for her to give birth” because her [pregnancy] days were not completed for she gave birth to them after seven months.

Behold, there were twins. [תּוֹמִם is spelled with the letter א'] missing. Whereas concerning Tamar [it is spelled] תְּאוֹמִים —“full” [with the א'] because [there,] they [the twins] were both righteous, whereas, here, one was righteous and the other evil.

Reddish [complexion]. A sign that he will be a murderer.

Covered completely with what was like a hairy robe. [Meaning] full of hair like a woolen garment which is full of hair. Flocheide, in Old French.

And they named him Eisov. Everyone called him so because he was made and developed with hair, as one who is much older.

After that his brother came out, etc. I heard an Aggadaic exposition that interprets [the verse] according to its plain meaning: He [Yaakov] rightfully held onto him to [attempt to] hold him [Eisov] back. [For] Yaakov was conceived from the first drop and Eisov from the second. Go and learn this from a narrow tube, insert two stones, one behind the other. The one inserted first will come out last and the one inserted last will come out first. Consequently, Eisov, who was conceived last came out first and Yaakov, who was conceived first came out last. Yaakov, thus, attempted to hold him back so that he [Yaakov] would be born first as he was the first conceived and be the first out of the womb so that he would rightfully gain his birthright.

The heel of Eisov. A sign that this one [Eisov] will not yet have completed his dominion before the other one will rise up and take it from him.

And he named him Yaakov. God [called him by this name]. Another explanation: his father called him Yaakov on account of his holding the heel [עֵקֶב].

Sixty years old. Ten years from when she was married until she became thirteen years old and capable of conceiving, and the following ten years he hoped and waited for her as his father did regarding Sarah. When she [still] did not become pregnant, he realized that she was barren and prayed for her. [But,] he refused to marry a hand-maid because he was sanctified at Mount Moriah to be a burnt-offering without blemish.

The lads grew up—Eisov became. As long as they were little they were indistinguishable by their deeds and no one could know their exact character. Once they turned thirteen, one [Yaakov] went his way to houses of study and the other went his way to worshipping idols.

A skilled trapper. [I.e.,] how to entrap and deceive his father with his mouth, and he would ask him: “Father, how are salt and hay tithed?” His father would thereby think that he meticulously observes the mitzvos.

A man of the field. Should be explained literally: A man with no occupation—who uses his bow to capture animals and birds.

Wholesome. [Meaning:] one who is not an expert in all those [matters], as his heart is, so is his mouth. One who is not shrewd at deceiving is referred to as תָם.

Living in tents. [Referring to:] the tent of Sheim and the tent of Eiver.

He ate. [Lit. in his mouth.] As Onkelos translates it: In [or into] the mouth of Yitzchok. But, its Midrashic interpretation is: With the mouth of Eisov. I.e., he would entrap him and trick him with his words.

Simmering. Has the meaning of cooking as Onkelos translates it.

[He was] exhausted. As a result of committing murder as it states: “For my soul is fatigued before the murderers.”

A swallow. [Meaning:] I will open my mouth and pour a lot into it, as we have learned in a Mishnah: “A camel may not be force-fed [on Shabbos] but food may be poured into him.”

Of this red [pottage]. Red lentils. On that day Avraham died so that he would not see Eisov, his grandson, falling into bad ways, [for] this would not be “the good old age” that God had promised him. It is for this reason that God shortened his life by five years, for Yitzchok lived 180 years whereas, he [Avraham] 175. [Thus,] Yaakov cooked lentils as a first-meal for the mourner. Why [are] lentils [food for a mourner]? Because they are [round] as a wheel, for mourning is a wheel that revolves in the world. (Another reason: Just as lentils have no mouth [i.e., an opening] so, too, a mourner has no mouth, for it is prohibited for him to speak. It is for this reason that it is customary to feed eggs to a mourner for his first meal for they are round and have no “mouth.” So, too, a mourner has no “mouth” as is discussed in Mo’ed Koton: “A mourner—the first three days—may not respond to anyone’s greeting, and, certainly, may not initiate a greeting. From the third until the seventh [day] he may respond but may not greet, etc.—from an old text of Rashi).

As of this day, sell. As Onkelos translates it: “As this day,” i.e., as this day is absolutely clear, so sell it to me, as an absolutely sure sale.

Your birthright. Since the [sacrificial] service was performed by the firstborn, Yaakov thought, this evil person is not fit to perform [sacrificial] service to God.

Here I am going to die. ([I.e.,] the birthright is unstable and transient for the firstborn will not always perform the sacrifice service for the tribe of Levi will ultimately take it over. Furthermore,) said Eisov [to Yaakov]: “What is the nature of this Service?” He [Yaakov] responded: “There are many prohibitions, punishments, [even] punishments by death that are involved with it—as we learned [in the Mishnah,] ‘The following are punishable by death: [those performing the service] having drunk wine, or without a haircut.’” So he [Eisov] said, “I will eventually die as a result of it [my birthright]; if so, why should I desire it?”

Eisov scorned. Scripture testifies to his wickedness, that he was contemptuous of God’s Service.