Rashi on TanakhGenesis 36

Adah, the daughter of Eylon. She is [also called] Bosmas the daughter of Eylon. and she is called Bosmas because she would burn incense—besamim to idols.

Oholivomoh. She is [also called] Yehudis. He [Eisov] called her by the name Yehudis [meaning Jewess] to indicate that she denies idolatry in order to mislead his father.

The daughter of Anoh, daughter of Tzivon. If she was the daughter of Anoh then she was not the daughter of Tzivon! [But the explanation is] Anoh was the son of Tzivon, as it is said: “These are the sons of Tzivon: Ayoh and Anoh,” thus telling us that Tzivon came upon his daughter-in-law, Anoh’s wife, and Ohilovomoh was born as a result of both. Scripture thereby informs you that they were all of illegitimate birth.

Bosmas, the daughter of Yishmael. In another place she is referred to as Machalas. We find in the Aggadah of the Book of Shmuel: There are three whose sins are forgiven: 1) A convert upon converting, 2) one who is elevated to a high position, and 3) when one takes a wife. The source for the latter is derived from here—it is for this reason that she is called Machalas because his [Eisov’s] sins were forgiven [נִמְחֲלוּ].

The sister of Nevayos. Because he [Nevayos] married her off to him [Eisov] after Yishmael died, she is called by his name.

Oholivomoh bore, etc. This Korach was of illegitimate birth and was fathered by Eliphaz who came upon his father’s wife, Oholivomoh, the wife of Eisov, for he is listed among the chiefs of Eliphaz. at the end of this narrative.

And went to a land. To reside wherever he might find [room].

Land in which they lived temporarily could not provide sufficient pasture for their animals. A Midrashic explanation is: Away from his brother, Yaakov. [I.e.,] because of the bill of indebtedness [implied] in the decree: “That your descendants will be foreigners,” that was imposed on the descendants of Yitzchok. He [therefore] thought, “I will leave here, I want no share in the gift-± this land which has been given to him—nor in the payment of the bill [of indebtedness]. [Another reason for his leaving:] Due to the shame [of the fact] that he sold his birthright.

These. The children that were born to his sons at this time, after he had left for Seir.

Timna became a concubine. This is to inform us of the greatness of Avraham to what degree they desired to relate to his descendants. This Timna was a daughter of chiefs as is written: “Lotan’s sister was Timna,” and Lotan was one of the chiefs inhabiting Seir. He was one of the Chorites that settled there earlier. She [Timna] said [to Eliphaz]: “I may not merit being married to you, but, if only I could be [your] concubine.” In Divrei Hayamim she is listed among the children of Eliphaz indicating that he came upon Seir’s wife and Timna was born from this union and when she grew up she became his concubine. This is why it states, “Lotan’s sister was Timna,” [yet] she is not listed with Seir’s children, because she was his sister from his mother but not from his father.

These are the chiefs of the sons of Eisov. [I.e.] heads of families.

The inhabitants of the land. Because they were its inhabitants before Eisov arrived there. Our Sages explained [the phrase to mean] that they were knowledgeable in settling the land. [They said,] “Fill this tract with olive trees, fill this tract with vineyards.” They would taste the soil and know what was suitable for planting there.

Ayoh and Anoh. The letter vav [of וְאַיָה] is extra. It is equivalent to אַיָּה וַעֲנָה. There are many [such instances] in Scripture: “To allow the Sanctuary and Host to be trampled,” [or] “They are cast into a deep sleep—chariot and horse.”

He is the same Anoh. Who is mentioned above as Tzivon’s brother, yet here he is referred to as his son, indicating that Tzivon came upon his mother and bore [from her] Anoh.

The mules. [אֶת הַיֵמִים] means the mules. He crossbred a donkey and a mare and she bore a mule. [Since] he himself was illegitimate he brought illegitimate offspring into the world. Why are they called יֵמִים? Because they instill fear [אֵימָה] in people. As R. Chanina said, “No person has ever consulted me about a wound caused by a white mule and lived.” (But, have we not seen that one does live? [Therefore,] do not read it וְחָיָה —has lived, but, rather וְחָיְתָה —has been cured, because the wound will never heal. From an old Rashi manuscript.) It would have been unnecessary to write for us the genealogy of the Chorites but for Timna and to make known the greatness of Avraham, as I have explained above.

These are the kings, etc. There were [a total of] eight. Yaakov established a corresponding number in whose days Eisov’s kingdom ceased. They are: Shaul, Ishboshes, Dovid, Shlomo, Rechavam, Aviyah, Asa and Yehoshaphat. About the days of Yoram, his [Yehoshaphat’s] son it is written: “In his days Edom [Eisov] revolted from under the rule of Yehudah and appointed a king over themselves.” And about the days of Shaul it is written: “There was no king in Edom, an officer was king.”

Yovav, son of Zerach, from Botzroh. Botzroh is one of the cities of Moav as it is said: “And on Kiryos and on Botzroh.” Because it [Botzroh] provided a king for Edom it is destined to be smitten together with them, as it is said: “For there is a slaughter to God in Botzroh.”

Who attacked Midian in the field of Moav. For Midian came to war on Moav and the king of Edom went to help Moav. From here we learn that Midian and Moav were in conflict with each other and in the day of Bilam they made peace in order to band together against Israel.

Daughter of Mei-Zahav. [So named] because he would say מַהוּ זָהָב —what is gold? [I.e.,] he was wealthy and gold had no value in his eyes.

These are the names of the chiefs of Eisov. That are called by the names of their states after the death of Hadar whereby their kingdom ended. The previous [chiefs] mentioned above [v.15] are their family names. This is specifically stated in Divrei Hayamim: “And Hadad died, and the chiefs of Edom were, the chief of Timna, etc.”

Magdiel. This is Rome.