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Toledot, Toldot, Toldos, or Toldoth (—
Hebrew Hebrew (; ; ) is a Northwest Semitic language of the Afroasiatic language family. Historically, it is one of the spoken languages of the Israelites and their longest-surviving descendants, the Jews and Samaritans. It was largely preserved ...
for "generations" or "descendants," the second word and the first distinctive word in the ''
parashah The term ''parashah'' ( he, פָּרָשָׁה ''Pārāšâ'', "portion", Tiberian , Sephardi , plural: ''parashot'' or ''parashiyot'', also called ''parsha'') formally means a section of a biblical book in the Masoretic Text of the Tanakh (He ...
'') is the sixth
weekly Torah portion It is a custom among religious Jewish communities for a weekly Torah portion to be read during Jewish prayer services on Monday, Thursday, and Saturday. The full name, ''Parashat HaShavua'' ( he, פָּרָשַׁת הַשָּׁבוּעַ), is p ...
(, ''parashah'') in the annual
Jewish Jews ( he, יְהוּדִים, , ) or Jewish people are an ethnoreligious group and nation originating from the Israelites Israelite origins and kingdom: "The first act in the long drama of Jewish history is the age of the Israelites""The ...
cycle of
Torah reading Torah reading (; ') is a Jewish religious tradition that involves the public reading of a set of passages from a Torah scroll. The term often refers to the entire ceremony of removing the scroll (or scrolls) from the Torah ark, chanting th ...
. The parashah tells of the conflict between
Jacob Jacob (; ; ar, يَعْقُوب, Yaʿqūb; gr, Ἰακώβ, Iakṓb), later given the name Israel, is regarded as a patriarch of the Israelites and is an important figure in Abrahamic religions, such as Judaism, Christianity, and Islam. ...
and
Esau Esau ''Ēsaû''; la, Hesau, Esau; ar, عِيسَوْ ''‘Īsaw''; meaning "hairy"Easton, M. ''Illustrated Bible Dictionary'', (, , 2006, p. 236 or "rough".Mandel, D. ''The Ultimate Who's Who in the Bible'', (.), 2007, p. 175 is the elder son o ...
,
Isaac Isaac; grc, Ἰσαάκ, Isaák; ar, إسحٰق/إسحاق, Isḥāq; am, ይስሐቅ is one of the three patriarchs of the Israelites and an important figure in the Abrahamic religions, including Judaism, Christianity, and Islam. He was ...
's passing off his wife
Rebekah Rebecca, ; Syriac: , ) from the Hebrew (lit., 'connection'), from Semitic root , 'to tie, couple or join', 'to secure', or 'to snare') () appears in the Hebrew Bible as the wife of Isaac and the mother of Jacob and Esau. According to biblic ...
as his sister, and Isaac's
blessing In religion, a blessing (also used to refer to bestowing of such) is the impartation of something with grace, holiness, spiritual redemption, or divine will. Etymology and Germanic paganism The modern English language term ''bless'' likely ...
of his sons. It constitutes . The parashah is made up of 5,426 Hebrew letters, 1,432 Hebrew words, 106 verses, and 173 lines in a Torah Scroll (, ''
Sefer Torah A ( he, סֵפֶר תּוֹרָה; "Book of Torah"; plural: ) or Torah scroll is a handwritten copy of the Torah, meaning the five books of Moses (the first books of the Hebrew Bible). The Torah scroll is mainly used in the ritual of To ...
'').
Jew Jews ( he, יְהוּדִים, , ) or Jewish people are an ethnoreligious group and nation originating from the Israelites Israelite origins and kingdom: "The first act in the long drama of Jewish history is the age of the Israelites""T ...
s read it the sixth
Sabbath In Abrahamic religions, the Sabbath () or Shabbat (from Hebrew ) is a day set aside for rest and worship. According to the Book of Exodus, the Sabbath is a day of rest on the seventh day, commanded by God to be kept as a holy day of rest, as ...
after
Simchat Torah Simchat Torah or Simhat Torah (, lit., "Rejoicing with/of the Torah", Ashkenazi: ''Simchas Torah'') is a Jewish holiday that celebrates and marks the conclusion of the annual cycle of public Torah readings, and the beginning of a new cycle. Simch ...
, generally in November, or rarely in early December.


Readings

In traditional Sabbath Torah reading, the parashah is divided into seven readings, or , '' aliyot''. In the
Masoretic Text The Masoretic Text (MT or 𝕸; he, נֻסָּח הַמָּסוֹרָה, Nūssāḥ Hammāsōrā, lit. 'Text of the Tradition') is the authoritative Hebrew and Aramaic text of the 24 books of the Hebrew Bible (Tanakh) in Rabbinic Judaism. ...
of the
Tanakh The Hebrew Bible or Tanakh (;"Tanach"
'' Hebrew Bible The Hebrew Bible or Tanakh (;"Tanach"
'' peh'')). Parashat Toledot has three "closed portion" (, ''setumah'') divisions (abbreviated with the Hebrew letter (''
samekh Samekh (Phoenician ''sāmek'' ; Hebrew ''samekh'' , Syriac ''semkaṯ'') is the fifteenth letter of the Semitic abjads, including the Hebrew alphabet. Samekh represents a voiceless alveolar fricative . Unlike most Semitic consonants, the p ...
'')), that further divide the second open portion. The first open portion divides the first reading. The second open portion spans the balance of the parashah. Two closed portion divisions further divide the fifth reading, setting apart the discussion of Esau's marriage to the two Hittite women.


First reading—Genesis 25:19–26:5

In the first reading, Isaac was 40 years old when he married Rebekah, and when the couple proved unable to conceive, Isaac pleaded with
God In monotheistic thought, God is usually viewed as the supreme being, creator, and principal object of faith. Swinburne, R.G. "God" in Honderich, Ted. (ed)''The Oxford Companion to Philosophy'', Oxford University Press, 1995. God is typically ...
on Rebekah's behalf, and God allowed Rebekah to conceive. As
twin Twins are two offspring produced by the same pregnancy.MedicineNet > Definition of TwinLast Editorial Review: 19 June 2000 Twins can be either ''monozygotic'' ('identical'), meaning that they develop from one zygote, which splits and forms two em ...
s struggled in her womb, she inquired of God, who answered her that two separate nations were in her womb, one mightier than the other, and the older would serve the younger. When Rebekah gave birth, the first twin emerged red and hairy, so they named him Esau, and his brother emerged holding Esau's heel, so they named him Jacob. Isaac was 60 years old when they were born. Esau became a skillful
hunter Hunting is the human activity, human practice of seeking, pursuing, capturing, or killing wildlife or feral animals. The most common reasons for humans to hunt are to harvest food (i.e. meat) and useful animal products (fur/hide (skin), hide, ...
and outdoorsman, but Jacob remained a mild man and camp-bound. Isaac favored Esau for his game, but Rebekah favored Jacob. Once when Jacob was cooking, Esau returned to the camp famished and demanded some of Jacob's red stew. Jacob demanded that Esau first sell him his birthright, and Esau did so with an oath, spurning his birthright. The first open portion ends here with the end of chapter . As the reading continues in chapter , another
famine A famine is a widespread scarcity of food, caused by several factors including war, natural disasters, crop failure, population imbalance, widespread poverty, an economic catastrophe or government policies. This phenomenon is usually accompan ...
struck the land, and Isaac went to the house of the
Philistine The Philistines ( he, פְּלִשְׁתִּים, Pəlīštīm; Koine Greek ( LXX): Φυλιστιείμ, romanized: ''Phulistieím'') were an ancient people who lived on the south coast of Canaan from the 12th century BC until 604 BC, when ...
King
Abimelech Abimelech (also spelled Abimelek or Avimelech; ) was the generic name given to all Philistine kings in the Hebrew Bible from the time of Abraham through King David. In the Book of Judges, Abimelech, son of Gideon, of the Tribe of Manasseh, ...
in
Gerar Gerar ( ''Gərār'', "lodging-place") was a Philistine town and district in what is today south central Israel, mentioned in the Book of Genesis and in the Second Book of Chronicles of the Hebrew Bible. Identification According to the Internati ...
. God told Isaac not to go down to
Egypt Egypt ( ar, مصر , ), officially the Arab Republic of Egypt, is a List of transcontinental countries, transcontinental country spanning the North Africa, northeast corner of Africa and Western Asia, southwest corner of Asia via a land bridg ...
, but to stay in the land that God would show him, for God would remain with him, bless him, and assign the land to him and his numerous heirs, as God had sworn to
Abraham Abraham, ; ar, , , name=, group= (originally Abram) is the common Hebrew patriarch of the Abrahamic religions, including Judaism, Christianity, and Islam. In Judaism, he is the founding father of the special relationship between the Je ...
, who had obeyed God and kept God's commandments. The first reading ends here.


Second reading—Genesis 26:6–12

In the second reading, Isaac settled in Gerar, and when the men of Gerar asked Isaac about his beautiful wife, he said that she was his sister out of fear that the men might kill him on account of her. But looking out of the window, Abimelech saw Isaac fondling Rebekah, and Abimelech summoned Isaac to complain that Isaac had called her his sister. Isaac explained that he had done so to save his life. Abimelech complained that one of the people might have lain with her, and Isaac would have brought guilt upon the Philistines, and Abimelech charged the people not to molest Isaac or Rebekah, on pain of death. God blessed Isaac, who reaped bountiful harvests. The second reading ends here.


Third reading—Genesis 26:13–22

In the third reading, Isaac grew very wealthy, to the envy of the Philistines. The Philistines stopped up all the wells that Abraham's servants had dug, and Abimelech sent Isaac away, for his household had become too big. So Isaac left to settle in the wadi of Gerar, where he dug anew the wells that Abraham's servants had dug and called them by the same names that his father had. But when Isaac's servants dug two new wells, the herdsmen of Gerar quarreled with Isaac's herdsmen and claimed them for their own, so Isaac named those wells Esek and Sitnah. Isaac moved on and dug a third well, and they did not quarrel over it, so he named it Rehoboth. The third reading ends here.


Fourth reading—Genesis 26:23–29

In the fourth reading, Isaac went to
Beersheba Beersheba or Beer Sheva, officially Be'er-Sheva ( he, בְּאֵר שֶׁבַע, ''Bəʾēr Ševaʿ'', ; ar, بئر السبع, Biʾr as-Sabʿ, Well of the Oath or Well of the Seven), is the largest city in the Negev desert of southern Israel. ...
, and that night God appeared to Isaac, telling Isaac not to fear, for God was with him, and would bless him and increase his offspring for Abraham's sake. So Isaac built an altar and invoked the Lord by name.. And Isaac pitched his tent there and his servants began digging a well. Then Abimelech, Ahuzzath his councilor, and Phicol his general came to Isaac, and Isaac asked them why they had come, since they had driven Isaac away. They answered that they now recognized that God had been with Isaac, and sought a treaty that neither would harm the other. The fourth reading ends here.


Fifth reading—Genesis 26:30–27:27

In the fifth reading, Isaac threw a feast for the Philistines, and the next morning, they exchanged oaths and the Philistines departed from him in peace. Later in the day, Isaac's servants told him that they had found water, and Isaac named the well Shibah, so that place became known as Beersheba. A closed portion ends here.See, e.g., Menachem Davis, editor, ''Schottenstein Edition Interlinear Chumash: Bereishis/Genesis'', page 145. In the continuation of the reading, when Esau was 40 years old, he married two Hittite women, Judith and Basemath, causing bitterness for Isaac and Rebekah. Another closed portion ends here with the end of chapter . As the reading continues in chapter , when Isaac was old and his sight had dimmed, he called Esau and asked him to hunt some game and prepare a dish, so that Isaac might give him his innermost blessing before he died. Rebekah had been listening, and when Esau departed, she instructed Jacob to fetch her two choice kids so that she might prepare a dish that Jacob could take to Isaac and receive his blessing. Jacob complained to Rebekah that since Esau was hairy, Isaac might touch him, discover him to be a trickster, and curse him. But Rebekah called the curse upon herself, insisting that Jacob do as she directed. So Jacob got the kids, and Rebekah prepared a dish, had Jacob put on Esau's best clothes, and covered Jacob's hands and neck with the kid's skins. When Jacob went to Isaac, he asked which of his sons had arrived, and Jacob said that he was Esau and asked for Isaac's blessing. Isaac asked him how he had succeeded so quickly, and he said that God had granted him good fortune. Isaac asked Jacob to come closer that Isaac might feel him to determine whether he was really Esau. Isaac felt him and wondered that the voice was Jacob's, but the hands were Esau's. Isaac questioned if it was really Esau, and when Jacob assured him, Isaac asked for the game and Jacob served him the kids and wine. Isaac bade his son to come close and kiss him, and Isaac smelled his clothes, remarking that he smelled like the fields. The fifth reading ends here.


Sixth reading—Genesis 27:28–28:4

In the sixth reading, Isaac blessed Jacob, asking God to give him abundance, make peoples serve him, make him master over his brothers, curse those who cursed him, and bless those who blessed him. Just as Jacob left, Esau returned from the hunt, prepared a dish for Isaac, and asked Isaac for his blessing. Isaac asked who he was, and Esau said that it was he. Isaac trembled and asked who it was then who had served him, received his blessing, and now must remain blessed. Esau burst into sobbing, and asked Isaac to bless him too, but Isaac answered that Jacob had taken Esau's blessing with guile. Esau asked whether Jacob had been so named that he might supplant Esau twice, first taking his birthright and now his blessing. Esau asked Isaac whether he had not reserved a blessing for Esau, but Isaac answered that he had made Jacob master over him and sustained him with grain and wine, and asked what, then, he could still do for Esau. Esau wept and pressed Isaac to bless him, too, so Isaac blessed him to enjoy the fat of the earth and the dew of heaven, to live by his sword and to serve his brother, but also to break his yoke. Esau harbored a grudge against Jacob, and told himself that he would kill Jacob upon Isaac's death. When Esau's words reached Rebekah, she told Jacob to flee to
Haran Haran or Aran ( he, הָרָן ''Hārān'') is a man in the Book of Genesis in the Hebrew Bible. He died in Ur of the Chaldees, was a son of Terah, and brother of Abraham. Through his son Lot, Haran was the ancestor of the Moabites and Ammoni ...
and her brother Laban and remain there until Esau's fury subsided and Rebekah fetched him from there, so that Rebekah would not lose both sons in one day. Rebekah told Isaac her disgust with the idea that Jacob might marry a Hittite woman, so Isaac sent for Jacob, blessed him, and instructed him not to take a
Canaan Canaan (; Phoenician: 𐤊𐤍𐤏𐤍 – ; he, כְּנַעַן – , in pausa – ; grc-bib, Χανααν – ;The current scholarly edition of the Greek Old Testament spells the word without any accents, cf. Septuaginta : id est Vetus T ...
ite wife, but to go to Padan-aram and the house of
Bethuel Bethuel ( – ''Bəṯūʾēl''), in the Hebrew Bible, was an Aramean man, the youngest son of Nahor and Milcah, the nephew of Abraham, and the father of Laban and Rebecca. Bethuel was also a town in the territory of the tribe of Simeon, ...
to take a wife from among Laban's daughters. And Isaac blessed Jacob with fertility and the blessing of Abraham, that he might possess the land that God had assigned to Abraham. The sixth reading ends here.


Seventh reading—Genesis 28:5–9

In the seventh reading, when Esau saw that Isaac had blessed Jacob and charged him not to take a Canaanite wife, Esau realized that the Canaanite women displeased Isaac, and Esau married
Ishmael Ishmael ''Ismaḗl''; Classical/Qur'anic Arabic: إِسْمَٰعِيْل; Modern Standard Arabic: إِسْمَاعِيْل ''ʾIsmāʿīl''; la, Ismael was the first son of Abraham, the common patriarch of the Abrahamic religions; and is cons ...
's daughter Mahalath. The seventh reading, a closed portion, the closing ''
maftir Maftir ( he, מפטיר, , concluder) is the last person called up to the Torah on Shabbat and holiday mornings: this person also reads (or at least recites the blessings overs) the ''haftarah'' portion from a related section of the Nevi'im (pro ...
'' () reading of , and the parashah all end here.


Readings according to the triennial cycle

Jews who read the Torah according to the
triennial cycle The Triennial cycle of Torah reading may refer to either * The historical practice in ancient Israel by which the entire Torah was read in serial fashion over a three-year period, or * The practice adopted by many Reform, Conservative, Reconstruct ...
of Torah reading read the parashah according to the following schedule:


In inner-biblical interpretation

The parashah has parallels or is discussed in these Biblical sources:


Genesis chapter 25

reports that Rebekah "went to inquire (, ''lidrosh'') of the Lord."
1 Samuel The Book of Samuel (, ''Sefer Shmuel'') is a book in the Hebrew Bible, found as two books (1–2 Samuel) in the Old Testament. The book is part of the narrative history of Ancient Israel called the Deuteronomistic history, a series of books ( Jo ...
explains, "Formerly in Israel, when a man went to inquire (, ''lidrosh'') of God, he said: 'Come and let us go to the seer'; for he who is now called a prophet was formerly called a seer."
Hosea In the Hebrew Bible, Hosea ( or ; he, הוֹשֵׁעַ – ''Hōšēaʿ'', 'Salvation'; gr, Ὡσηέ – ''Hōsēé''), son of Beeri, was an 8th-century BCE prophet in Israel and the nominal primary author of the Book of Hosea. He is t ...
taught that God once punished Jacob for his conduct, requiting him for his deeds, including that (as reported in ) in the womb he tried to supplant his brother.


Genesis chapter 26

In , God reminded Isaac that God had promised Abraham that God would make his heirs as numerous as the stars. In , God promised that Abraham's descendants would as numerous as the stars of heaven. Similarly, in , God promised that Abraham's descendants would as numerous as the stars of heaven and the sands on the seashore. In , Jacob reminded God that God had promised that Jacob's descendants would be as numerous as the sands. In , Moses reminded God that God had promised to make the Patriarch's descendants as numerous as the stars. In , Moses reported that God had multiplied the Israelites until they were then as numerous as the stars. In , Moses reported that God had made the Israelites as numerous as the stars. And foretold that the Israelites would be reduced in number after having been as numerous as the stars. God's reference to Abraham as "my servant" (, ''avdi'') in is echoed in God's application of the same term to
Moses Moses hbo, מֹשֶׁה, Mōše; also known as Moshe or Moshe Rabbeinu ( Mishnaic Hebrew: מֹשֶׁה רַבֵּינוּ, ); syr, ܡܘܫܐ, Mūše; ar, موسى, Mūsā; grc, Mωϋσῆς, Mōÿsēs () is considered the most important pr ...
,
Caleb Caleb (), sometimes transliterated as Kaleb ( he, כָּלֵב, ''Kalev'', ; Tiberian vocalization: Kālēḇ; Hebrew Academy: Kalev), is a figure who appears in the Hebrew Bible as a representative of the Tribe of Judah during the Israelite ...
,
David David (; , "beloved one") (traditional spelling), , ''Dāwūd''; grc-koi, Δαυΐδ, Dauíd; la, Davidus, David; gez , ዳዊት, ''Dawit''; xcl, Դաւիթ, ''Dawitʿ''; cu, Давíдъ, ''Davidŭ''; possibly meaning "beloved one". w ...
,
Isaiah Isaiah ( or ; he, , ''Yəšaʿyāhū'', "God is Salvation"), also known as Isaias, was the 8th-century BC Israelite prophet after whom the Book of Isaiah is named. Within the text of the Book of Isaiah, Isaiah himself is referred to as "the ...
, Eliakim the son of Hilkiah,
Israel Israel (; he, יִשְׂרָאֵל, ; ar, إِسْرَائِيل, ), officially the State of Israel ( he, מְדִינַת יִשְׂרָאֵל, label=none, translit=Medīnat Yīsrāʾēl; ), is a country in Western Asia. It is situated ...
,
Nebuchadnezzar Nebuchadnezzar II (Babylonian cuneiform: ''Nabû-kudurri-uṣur'', meaning "Nabu, watch over my heir"; Biblical Hebrew: ''Nəḇūḵaḏneʾṣṣar''), also spelled Nebuchadrezzar II, was the second king of the Neo-Babylonian Empire, ruling ...
,
Zerubbabel According to the biblical narrative, Zerubbabel, ; la, Zorobabel; Akkadian: 𒆰𒆍𒀭𒊏𒆠 ''Zērubābili'' was a governor of the Achaemenid Empire's province Yehud Medinata and the grandson of Jeconiah, penultimate king of Judah. Zeru ...
, the Branch, and Job.


Genesis chapter 27–28

In , Jacob receives three blessings: (1) by Isaac when Jacob is disguised as
Esau Esau ''Ēsaû''; la, Hesau, Esau; ar, عِيسَوْ ''‘Īsaw''; meaning "hairy"Easton, M. ''Illustrated Bible Dictionary'', (, , 2006, p. 236 or "rough".Mandel, D. ''The Ultimate Who's Who in the Bible'', (.), 2007, p. 175 is the elder son o ...
in , (2) by Isaac when Jacob is departing for Haran in , and (3) by God in Jacob's dream at
Bethel Bethel ( he, בֵּית אֵל, translit=Bēṯ 'Ēl, "House of El" or "House of God",Bleeker and Widegren, 1988, p. 257. also transliterated ''Beth El'', ''Beth-El'', ''Beit El''; el, Βαιθήλ; la, Bethel) was an ancient Israelite sanc ...
in . Whereas the first blessing is one of material wellbeing and dominance, only the second and third blessings convey fertility and the Land of Israel. The first and the third blessings explicitly designate Jacob as the conveyor of blessing, although arguably the second blessing does that as well by giving Jacob "the blessing of Abraham." (See .) Only the third blessing vouchsafes God's Presence with Jacob.


In classical rabbinic interpretation

The parashah is discussed in these
rabbi A rabbi () is a spiritual leader or religious teacher in Judaism. One becomes a rabbi by being ordained by another rabbi – known as '' semikha'' – following a course of study of Jewish history and texts such as the Talmud. The basic form o ...
nic sources from the era of the
Mishnah The Mishnah or the Mishna (; he, מִשְׁנָה, "study by repetition", from the verb ''shanah'' , or "to study and review", also "secondary") is the first major written collection of the Jewish oral traditions which is known as the Oral Tor ...
and the
Talmud The Talmud (; he, , Talmūḏ) is the central text of Rabbinic Judaism and the primary source of Jewish religious law ('' halakha'') and Jewish theology. Until the advent of modernity, in nearly all Jewish communities, the Talmud was the ce ...
:


Genesis chapter 25

Rabbi Judah taught that Rebekah was barren for 20 years. After 20 years, Isaac took Rebekah to Mount Moriah, to the place where he had been bound, and he prayed on her behalf concerning conception, and God was entreated, as says, "And Isaac entreated the Lord." Rava argued that one may deduce from Isaac's example that a man may remain for 20 years with an infertile wife. For of Isaac, says, "And Isaac was 40 years old when he took Rebekah . . . to be his wife," and says, "And Isaac was 60 years old when she bore them" (which shows that Isaac waited 20 years).
Rav Nachman Rav Nachman bar Yaakov ( he, רב נחמן בר יעקב; died 320) was a Jewish Talmudist who lived in Babylonia, known as an Amora of the third generation. It is generally accepted that references to Rav Nachman in the Talmud refer to Rav Nach ...
replied that Isaac was infertile (and he knew that the couple was childless because of him). Rabbi Isaac deduced that Isaac was infertile from , which says, "And Isaac entreated the Lord opposite his wife." Rabbi Isaac taught that does not say "''for'' his wife" but "''opposite'' his wife." Rabbi Isaac deduced from this that both were barren (as he had to pray for himself as well as her). The
Gemara The Gemara (also transliterated Gemarah, or in Yiddish Gemo(r)re; from Aramaic , from the Semitic root ג-מ-ר ''gamar'', to finish or complete) is the component of the Talmud comprising rabbinical analysis of and commentary on the Mishnah ...
countered that if this were so, then should not read, "And the Lord let Himself be entreated ''by him''," but rather should read, "And the Lord let Himself be entreated ''by them''" (as Isaac's prayer was on behalf of them both). But the Gemara explained that reads, "And the Lord let Himself be entreated ''by him''," because the prayer of a righteous person who is the child of a righteous person (Isaac son of Abraham) is even more effective than the prayer of a righteous person who is the child of a wicked person (Rebekah daughter of Bethuel). Rabbi Isaac taught that the
Patriarchs The highest-ranking bishops in Eastern Orthodoxy, Oriental Orthodoxy, the Catholic Church (above major archbishop and primate), the Hussite Church, Church of the East, and some Independent Catholic Churches are termed patriarchs (and in certa ...
and Matriarchs were infertile because God longs to hear the prayer of the righteous. Noting that the three-letter root used in can mean either "entreat" or "pitchfork," Rabbi Eleazar (or others say Rabbi Isaac or
Resh Lakish Shim‘on ben Lakish ( he, שמעון בן לקיש; arc, שמעון בר לקיש ''Shim‘on bar Lakish'' or ''bar Lakisha''), better known by his nickname Reish Lakish (c. 200 — c. 275), was an amora who lived in the Roman province of Judae ...
) taught that the prayers of the righteous are like a pitchfork. Just as the pitchfork turns the grain from place to place in the barn, so the prayers of the righteous turn the mind of God from the attribute of harshness to that of mercy. Rabbi Johanan interpreted the words "And Isaac entreated (, ''vaye'tar'') the Lord" in to mean that Isaac poured out petitions in abundance (as in
Aramaic The Aramaic languages, short Aramaic ( syc, ܐܪܡܝܐ, Arāmāyā; oar, 𐤀𐤓𐤌𐤉𐤀; arc, 𐡀𐡓𐡌𐡉𐡀; tmr, אֲרָמִית), are a language family containing many varieties (languages and dialects) that originated i ...
, , tar'', means "wealth"). The
Midrash ''Midrash'' (;"midrash"
''Random House Webster's Unabridged Dictionary''.
he, מִדְרָשׁ; ...
taught that the words "for (, ''lenokhach'') his wife" taught that Isaac prostrated himself in one spot and Rebekah in another (opposite him), and he prayed to God that all the children whom God would grant him would come from this righteous woman, and Rebekah prayed likewise. Reading the words, "Because she was barren," in , Rabbi Judan said in the name of Resh Lakish that Rebekah lacked an
ovary The ovary is an organ in the female reproductive system that produces an ovum. When released, this travels down the fallopian tube into the uterus, where it may become fertilized by a sperm. There is an ovary () found on each side of the body. ...
, whereupon God fashioned one for her. And reading the words, "And the Lord let Himself be entreated (, ''vayei'ater'') of him," in , Rabbi Levi compared this to the son of a king who was digging through to his father to receive a pound of gold from him, and thus the king dug from inside while his son dug from outside. The Pesikta de-Rav Kahana taught that Rebekah was one of seven barren women about whom says (speaking of God), "He . . . makes the barren woman to dwell in her house as a joyful mother of children." The Pesikta de-Rav Kahana also listed
Sarah Sarah (born Sarai) is a biblical matriarch and prophetess, a major figure in Abrahamic religions. While different Abrahamic faiths portray her differently, Judaism, Christianity, and Islam all depict her character similarly, as that of a pio ...
,
Rachel Rachel () was a Biblical figure, the favorite of Jacob's two wives, and the mother of Joseph and Benjamin, two of the twelve progenitors of the tribes of Israel. Rachel's father was Laban. Her older sister was Leah, Jacob's first wife. Her aun ...
,
Leah Leah ''La'ya;'' from (; ) appears in the Hebrew Bible as one of the two wives of the Biblical patriarch Jacob. Leah was Jacob's first wife, and the older sister of his second (and favored) wife Rachel. She is the mother of Jacob's first son ...
,
Manoah Manoah ( ''Mānoaḥ'') is a figure from the Book of Judges 13:1-23 and 14:2-4 of the Hebrew Bible. His name means "rest". Family According to the Bible, Manoah was of the tribe of Dan and lived in the city of Zorah. He married one woman, who ...
's wife, Hannah, and
Zion Zion ( he, צִיּוֹן ''Ṣīyyōn'', LXX , also variously Romanization of Hebrew, transliterated ''Sion'', ''Tzion'', ''Tsion'', ''Tsiyyon'') is a placename in the Hebrew Bible used as a synonym for Jerusalem as well as for the Land of Isra ...
. The Pesikta de-Rav Kahana taught that the words of , "He . . . makes the barren woman to dwell in her house," apply to Rebekah, for reports that "Isaac entreated the Lord for his wife, because she was barren." And the words of , "a joyful mother of children," apply to Rebekah, as well, for also reports that "the Lord let Himself be entreated of him, and Rebekah his wife conceived."
Rabbi Berekiah R. Berekiah (or R. Berekhyah; he, רבי ברכיה, read as ''Rabbi Berekhyah'') was an '' Amora'' of the Land of Israel, of the fourth generation of the Amora era. He is known for his work on the Aggadah Aggadah ( he, ''ʾAggāḏā'' or ' ...
and Rabbi Levi in the name of Rabbi Hama ben Haninah taught that God answered Isaac's prayer for children in , rather than the prayer of Rebekah's family in . Rabbi Berekiah in Rabbi Levi's name read to say, "The blessing of the destroyer (, ''oved'') came upon me," and interpreted "The blessing of the destroyer (, ''oved'')" to allude to Laban the Syrian. Rabbi Berekiah in Rabbi Levi's name thus read to say, "An
Aramean The Arameans ( oar, 𐤀𐤓𐤌𐤉𐤀; arc, 𐡀𐡓𐡌𐡉𐡀; syc, ܐܪ̈ܡܝܐ, Ārāmāyē) were an ancient Semitic-speaking people in the Near East, first recorded in historical sources from the late 12th century BCE. The Aramean ...
(Laban) sought to destroy (, ''oved'') my father (Jacob)." (Thus Laban sought to destroy Jacob by, perhaps among other things, cheating Jacob out of payment for his work, as Jacob recounted in . This interpretation thus reads , ''oved'', as a transitive verb.) Rabbi Berekiah and Rabbi Levi in the name of Rabbi Hama ben Haninah thus explained that Rebekah was remembered with the blessing of children only after Isaac prayed for her, so that the heathens in Rebekah's family might not say that their prayer in caused that result. Rather, God answered Isaac's prayer, as reports, "And Isaac entreated the Lord for his wife . . . and his wife Rebekah conceived." It was taught in
Rabbi Nehemiah Rabbi Nehemiah was a rabbi who lived circa 150 AD (fourth generation of tannaim). He was one of the great students of Rabbi Akiva, and one of the rabbis who received semicha from R' Judah ben Baba The Talmud equated R' Nechemiah with Rabbi Ne ...
's name that Rebekah merited that the twelve tribes should spring directly from her.Genesis Rabbah 63:6, in, e.g., ''Midrash Rabbah: Genesis''. Translated by Harry Freedman and Maurice Simon, volume 2, pages 559–60. Reading the words of , "and the children struggled together with in her," a Midrash taught that they sought to run within her. When she stood near synagogues or schools, Jacob struggled to come out, while when she passed idolatrous temples, Esau struggled to come out. Reading the words, "and she went to inquire of the Lord," in , a Midrash wondered how Rebekah asked God about her pregnancy, and whether there were synagogues and houses of study in those days. The Midrash concluded that Rebekah went to the school of
Shem Shem (; he, שֵׁם ''Šēm''; ar, سَام, Sām) ''Sḗm''; Ge'ez: ሴም, ''Sēm'' was one of the sons of Noah in the book of Genesis and in the book of Chronicles, and the Quran. The children of Shem were Elam, Ashur, Arphaxad, Lu ...
and
Eber Eber ( he, , ʿĒḇer; grc-x-biblical, Ἔβερ, Éber; ar, عٰابِر, ʿĀbir) is an ancestor of the Ishmaelites and the Israelites according to the "Table of Nations" in the Book of Genesis () and the Books of Chronicles (). Lineage ...
to inquire. The Midrash deduced that this teaches that to visit a Sage is like visiting the Divine Presence. Reading , "the Lord said to her," Rabbi Iddi taught that God spoke to her through the medium of an angel. Rabbi Ba bar Kahana said that God’s word came to her through an intermediary. Rabbi Haggai said in Rabbi Isaac's name that Rebekah was a prophet, as were all of the matriarchs. The Rabbis of the Talmud read
Edom Edom (; Edomite: ; he, אֱדוֹם , lit.: "red"; Akkadian: , ; Ancient Egyptian: ) was an ancient kingdom in Transjordan, located between Moab to the northeast, the Arabah to the west, and the Arabian Desert to the south and east.N ...
to stand for
Rome , established_title = Founded , established_date = 753 BC , founder = King Romulus ( legendary) , image_map = Map of comune of Rome (metropolitan city of Capital Rome, region Lazio, Italy).svg , map_caption ...
. Thus, Rav Nahman bar Isaac interpreted the words, "and the one people shall be stronger than the other people," in to teach that at any one time, one of Israel and Rome will be ascendant, and the other will be subjugated. Reading the words, "And Esau was a cunning hunter," in , a Midrash taught that Esau ensnared people by their words. Reading the words, "and Jacob was a quiet man, dwelling in tents," the Midrash taught that Jacob dwelt in two tents, the academy of Shem and the academy of Eber. And reading the words, "And Rebekah loved Jacob," in , the Midrash taught that the more Rebekah heard Jacob's voice (engaged in study), the stronger her love grew for him. Rabbi Haninah taught that Esau paid great attention to his parent (''horo''), his father, whom he supplied with meals, as reports, "Isaac loved Esau, because he ate of his venison." Rabbi Samuel the son of Rabbi Gedaliah concluded that God decided to reward Esau for this. When Jacob offered Esau gifts, Esau answered Jacob in , "I have enough (, ''rav''); do not trouble yourself." So God declared that with the same expression that Esau thus paid respect to Jacob, God would command Jacob's descendants not to trouble Esau's descendants, and thus God told the Israelites in , "You have circled this mountain (, ''har'') long enough (, ''rav'')."
Bar Kappara Bar Kappara ( he, בר קפרא) was a rabbi of the late 2nd and early 3rd century CE, during the period between the '' tannaim'' and '' amoraim''. He was active in Caesarea in the Land of Israel, from around 180 to 220 CE. His name, meaning "S ...
and Rabbi Jose bar Patros referred to to explain why, in , just before heading down to Egypt, Jacob "offered sacrifices to the God of his father Isaac," and not to the God of Abraham and Isaac. Bar Kappara discussed the question with Rabbi Jose bar Patros. One of them said that Jacob declared that as Isaac had been eager for his food (for, as reports, Isaac loved Esau because Esau brought Isaac venison), so Jacob was eager for his food (and thus was headed to Egypt to avoid the famine). The other explained that as Isaac had distinguished between his sons (as reports, loving Esau more than Jacob), so Jacob would distinguish among his sons (going to Egypt for Joseph's account alone). But then Jacob noted on reconsideration that Isaac was responsible for only one soul, whereas Jacob was responsible for 70 souls. A Tanna taught in a
Baraita ''Baraita'' ( Aramaic: "external" or "outside"; pl. ''Barayata'' or ''Baraitot''; also Baraitha, Beraita; Ashkenazi: Beraisa) designates a tradition in the Jewish oral law not incorporated in the Mishnah. ''Baraita'' thus refers to teachings ...
that the day recounted in on which Esau spurned his birthright was also the day on which Abraham died, and Jacob was cooking lentils to comfort Isaac. In the Land of Israel they taught in the name of Rabbah bar Mari that it was appropriate to cook lentils because just as the lentil has no mouth (no groove like other legumes), so the mourner has no mouth to talk but sits silently. Others explained that just as the lentil is round, so mourning comes round to all people.Babylonian Talmud Bava Batra 16b
in, e.g., ''Talmud Bavli: Tractate Bava Basra: Volume 1'', elucidated by Yosaif Asher Weiss, edited by Hersh Goldwurm (Brooklyn: Mesorah Publications, 1992), volume 44, page 16b.
Rabbi Johanan taught that Esau committed five sins on the day recounted in . Rabbi Johanan deduced from the similar use of the words "the field" in and in connection with the betrothed maiden in that Esau dishonored a betrothed maiden. Rabbi Johanan deduced from the similar use of the word "faint" in and in connection with murderers in that Esau committed a murder. Rabbi Johanan deduced from the similar use of the word "this" in and in the words "This is my God" in that Esau denied belief in God. Rabbi Johanan deduced from Esau's words, "Behold, I am on the way to die," in that Esau denied the resurrection of the dead. And for Esau's fifth sin, Rabbi Johanan cited the report of that "Esau despised his birthright."


Genesis chapter 26

A Midrash cited to show that there is double rejoicing in the case of a righteous one who is the child of a righteous one. The Mishnah and
Tosefta The Tosefta ( Jewish Babylonian Aramaic: תוספתא "supplement, addition") is a compilation of the Jewish oral law from the late 2nd century, the period of the Mishnah. Overview In many ways, the Tosefta acts as a supplement to the Mishnah ( ...
deduced from that Abraham kept the entire Torah even before it was revealed. The Tosefta deduced from the contrast between the plenty indicated in and the famine indicated in that God gave the people food and drink and a glimpse of the world to come while the righteous Abraham was alive, so that the people might understand what they had lost when he was gone. The Tosefta reported that when Abraham was alive, the wells gushed forth water, but the Philistines filled the wells with earth (as reported in ), for after Abraham died the wells no longer gushed forth water, and the Philistines filled them so that they would not provide cover for invaders. But when Isaac came along, the wells gushed water again (as indicated in ) and there was plenty again (as indicated in ) Interpreting God's command to Isaac in not to go to Egypt, Rabbi Hoshaya taught that God told Isaac that he was (by virtue of his near sacrifice in ) a burnt-offering without blemish, and as a burnt offering became unfit if it was taken outside of the Temple grounds, so would Isaac become unfit if he went outside of the Promised Land. Rabbi Eliezer taught that the five Hebrew letters of the Torah that alone among Hebrew letters have two separate shapes (depending whether they are in the middle or the end of a word)— (Kh, M, N, P, Z)—all relate to the mystery of the redemption, including to Isaac's redemption from the Philistines in . With the letter ''
kaph Kaph (also spelled kaf) is the eleventh letter of the Semitic abjads, including Phoenician kāp , Hebrew kāf , Aramaic kāp , Syriac kāp̄ , and Arabic kāf (in abjadi order). The Phoenician letter gave rise to the Greek kappa (Κ), ...
'' (), God redeemed Abraham from
Ur of the Chaldees Ur Kasdim ( he, ''ʾūr Kaśdīm''), commonly translated as Ur of the Chaldeans, is a city mentioned in the Hebrew Bible as the birthplace of the Israelite and Ishmaelite patriarch Abraham. In 1862, Henry Rawlinson identified Ur Kaśdim with ...
, as in , God says, "Get you (, ''lekh lekha'') out of your country, and from your kindred . . . to the land that I will show you." With the letter ''
mem Mem (also spelled Meem, Meme, or Mim) is the thirteenth letter of the Semitic abjads, including Hebrew mēm , Aramaic Mem , Syriac mīm ܡ, Arabic mīm and Phoenician mēm . Its sound value is . The Phoenician letter gave rise to the Greek ...
'' (), Isaac was redeemed from the land of the Philistines, as in , the Philistine king Abimelech told Isaac, "Go from us: for you are much mightier (, ''mimenu m'od'') than we." With the letter ''
nun A nun is a woman who vows to dedicate her life to religious service, typically living under vows of poverty, chastity, and obedience in the enclosure of a monastery or convent.''The Oxford English Dictionary'', vol. X, page 599. The term is o ...
'' (), Jacob was redeemed from the hand of Esau, as in , Jacob prayed, "Deliver me, I pray (, ''hazileini na''), from the hand of my brother, from the hand of Esau." With the letter ''pe'' (), God redeemed Israel from Egypt, as in , God told Moses, "I have surely visited you, (, ''pakod pakadeti'') and (seen) that which is done to you in Egypt, and I have said, I will bring you up out of the affliction of Egypt." With the letter ''
tsade Tsade (also spelled , , , , tzadi, sadhe, tzaddik) is the eighteenth letter of the Semitic abjads, including Phoenician ṣādē , Hebrew ṣādi , Aramaic ṣāḏē , Syriac ṣāḏē ܨ, Ge'ez ṣädäy ጸ, and Arabic . Its oldest phone ...
'' (), God will redeem Israel from the oppression of the kingdoms, and God will say to Israel, I have caused a branch to spring forth for you, as says, "Behold, the man whose name is the Branch (, ''zemach''); and he shall grow up (, ''yizmach'') out of his place, and he shall build the temple of the Lord." These letters were delivered to Abraham. Abraham delivered them to Isaac, Isaac delivered them to Jacob, Jacob delivered the mystery of the Redemption to Joseph, and Joseph delivered the secret of the Redemption to his brothers, as in , Joseph told his brothers, "God will surely visit (, ''pakod yifkod'') you." Jacob's son Asher delivered the mystery of the Redemption to his daughter Serah. When Moses and
Aaron According to Abrahamic religions, Aaron ''′aharon'', ar, هارون, Hārūn, Greek (Septuagint): Ἀαρών; often called Aaron the priest ()., group="note" ( or ; ''’Ahărōn'') was a prophet, a high priest, and the elder brother of ...
came to the elders of Israel and performed signs in their sight, the elders told Serah. She told them that there is no reality in signs. The elders told her that Moses said, "God will surely visit (, ''pakod yifkod'') you" (as in ). Serah told the elders that Moses was the one who would redeem Israel from Egypt, for she heard (in the words of ), "I have surely visited (, ''pakod pakadeti'') you." The people immediately believed in God and Moses, as says, "And the people believed, and when they heard that the Lord had visited the children of Israel." Reading , “And Isaac sowed in that land, and found in that year a hundredfold (, ''she'arim''),” a Midrash taught that the words, “a hundred , ''she'arim''” indicate that they estimated it, but it produced a hundred times the estimate, for blessing does not rest upon that which is weighed, measured, or counted. They measured solely on account of the tithes. Rabbi Dosetai ben Yannai said in the name of
Rabbi Meir Rabbi Meir ( he, רַבִּי מֵאִיר) was a Jewish sage who lived in the time of the Mishnah. He was considered one of the greatest of the Tannaim of the fourth generation (139-163). He is the third most frequently mentioned sage in the Mis ...
that when God told Isaac that God would bless him for Abraham's sake (in ), Isaac interpreted that one earns a blessing only through one's actions, and he arose and sowed, as reported in . A Midrash reread , "Then Abimelech went to him from Gerar (, ''mi-gerar'')," to say that Abimelech came "wounded" (, ''megorar''), teaching that ruffians entered Abimelech's house and assailed him all night. Alternatively, the Midrash taught that he came "scraped" (, ''megurad''), teaching that eruptions broke out on Abimelech and he kept scraping himself. The
Sifre Sifre ( he, סִפְרֵי; ''siphrēy'', ''Sifre, Sifrei'', also, ''Sifre debe Rab'' or ''Sifre Rabbah'') refers to either of two works of '' Midrash halakha'', or classical Jewish legal biblical exegesis, based on the biblical books of Number ...
cited Isaac's reproof of Abimelech, Ahuzzath, and Phicol in as an example of a tradition of admonition near death. The Sifre read to indicate that Moses spoke to the Israelites in rebuke. The Sifre taught that Moses rebuked them only when he approached death, and the Sifre taught that Moses learned this lesson from Jacob, who admonished his sons in only when he neared death. The Sifre cited four reasons why people do not admonish others until the admonisher nears death: (1) so that the admonisher does not have to repeat the admonition, (2) so that the one rebuked would not suffer undue shame from being seen again, (3) so that the one rebuked would not bear ill will to the admonisher, and (4) so that the one may depart from the other in peace, for admonition brings peace. The Sifre cited as further examples of admonition near death: (1) when Abraham reproved Abimelech in , (2) when Isaac reproved Abimelech, Ahuzzath, and Phicol in , (3) when
Joshua Joshua () or Yehoshua ( ''Yəhōšuaʿ'', Tiberian: ''Yŏhōšuaʿ,'' lit. 'Yahweh is salvation') ''Yēšūaʿ''; syr, ܝܫܘܥ ܒܪ ܢܘܢ ''Yəšūʿ bar Nōn''; el, Ἰησοῦς, ar , يُوشَعُ ٱبْنُ نُونٍ '' Yūšaʿ ...
admonished the Israelites in , (4) when
Samuel Samuel ''Šəmūʾēl'', Tiberian: ''Šămūʾēl''; ar, شموئيل or صموئيل '; el, Σαμουήλ ''Samouḗl''; la, Samūēl is a figure who, in the narratives of the Hebrew Bible, plays a key role in the transition from the bib ...
admonished the Israelites in , and (5) when David admonished
Solomon Solomon (; , ),, ; ar, سُلَيْمَان, ', , ; el, Σολομών, ; la, Salomon also called Jedidiah (Hebrew language, Hebrew: , Modern Hebrew, Modern: , Tiberian Hebrew, Tiberian: ''Yăḏīḏăyāh'', "beloved of Yahweh, Yah"), ...
in . In Isaac's case, the Sifre read the report of to teach that Abimelech, Ahuzzath, and Phicol made peace with Isaac because Isaac had justly reproved them. Reading the verb "to see" repeated (, ''ra'o ra'iynu'') in the passage "We saw plainly" in , a Midrash taught that Abimelech and his party had seen two things—Isaac's deeds and the deeds of his parents. A Midrash taught that Abimelech first sent Phicol, the captain of his host, but he was unable to pacify Isaac. Then Abimelech sent his friend Ahuzzath, but Isaac still remained unpacified. When Abimelech then went himself, Isaac allowed himself to be appeased. Hence, the Sages taught that one need not ask another's forgiveness more than three times. If the other does not forgive the third time, then the other becomes the wrongdoer. The Pirke De-Rabbi Eliezer told how Isaac made a covenant with the Philistines, when he sojourned there. Isaac noticed that the Philistines turned their faces away from him. So Isaac left them in peace, and Abimelech and his magnates came after him. Paraphrasing , the Pirke De-Rabbi Eliezer told that Isaac asked them why they came to him, after having turned aside their faces from him. Paraphrasing , the Pirke De-Rabbi Eliezer told that the Philistines replied that they knew that God would give the Land of Israel to Isaac's descendants, and thus they asked him to make a covenant with them that his descendants would not take possession of the land of the Philistines. And so Isaac made a covenant with them. He cut off one
cubit The cubit is an ancient unit of length based on the distance from the elbow to the tip of the middle finger. It was primarily associated with the Sumerians, Egyptians, and Israelites. The term ''cubit'' is found in the Bible regarding ...
of the bridle of the donkey upon which he was riding, and he gave it to them so that they might thereby have a sign of the covenant. Reading the report of Esau's marriage to two Hittite women in , a Midrash found signs of the duplicity of Esau and his spiritual descendants, the Romans. Rabbi Phinehas (and other say Rabbi Helkiah) taught in Rabbi Simon's name that Moses and Asaph (author of ) exposed the Romans' deception. Asaph said in "The boar of the wood ravages it." While Moses said in "you shall not eat of . . . the swine, because he parts the hoof but does not chew the cud." The Midrash explained that Scripture compares the Roman Empire to a swine, because when the swine lies down, it puts out its parted hoofs, as if to advertise that it is clean. And so the Midrash taught that the wicked Roman Empire robbed and oppressed, yet pretended to execute justice. So the Midrash taught that for 40 years, Esau would ensnare married women and violate them, yet when he reached the age of 40, he compared himself to his righteous father Isaac, telling himself that as his father Isaac was 40 years old when he married (as reported in ), so he too would marry at the age of 40.


Genesis chapter 27

Rabbi Hama bar
Hanina Rav Hanina (or Hananiah, sometimes spelled: Hananyah; he, רב חנינא or ) was second and third generation Amora Sage of the Land of Israel. Biography He was a student of Rabbi Yannai and R. Yochanan bar Nafcha. He was the scion of a fa ...
taught that our ancestors were never without a scholars' council. Abraham was an elder and a member of the scholars' council, as says, "And Abraham was an elder (, ''zaken'') well stricken in age."
Eliezer Eliezer (, "Help/Court of El") was the name of at least three different individuals in the Bible. Eliezer of Damascus Eliezer of Damascus () was, according to the Targums, the son of Nimrod. Eliezer was head of the patriarch Abraham's house ...
, Abraham's servant, was an elder and a member of the scholars' council, as says, "And Abraham said to his servant, the elder of his house, who ruled over all he had," which Rabbi Eleazar explained to mean that he ruled over—and thus knew and had control of—the Torah of his master. Isaac was an elder and a member of the scholars' council, as says: "And it came to pass when Isaac was an elder (, ''zaken'')." Jacob was an elder and a member of the scholars' council, as says, "Now the eyes of Israel were dim with age (, ''zoken'')." In Egypt they had the scholars' council, as says, "Go and gather the elders of Israel together." And in the Wilderness, they had the scholars' council, as in , God directed Moses to "Gather . . . 70 men of the elders of Israel." Rabbi Eleazar taught that Isaac's blindness, reported in , was caused by his looking at the wicked Esau. But Rabbi Isaac taught that Abimelech's curse of Sarah caused her son Isaac's blindness. Rabbi Isaac read the words, "it is for you a covering (''kesut'') of the eyes," in not as ''kesut'', "covering," but as ''kesiyat'', "blinding." Rabbi Isaac concluded that one should not consider a small matter the curse of even an ordinary person. Alternatively, a Midrash interpreted the words "his eyes were dim from seeing" in to teach that Isaac's eyesight dimmed as a result of his near sacrifice in , for when Abraham bound Isaac, the ministering angels wept, as says, "Behold, their valiant ones cry without, the angels of peace weep bitterly," and tears dropped from the angels' eyes into Isaac's, leaving their mark and causing Isaac's eyes to dim when he became old. Rabbi Eleazar taught that deceptive speech is like idolatry. Rabbi Eleazar deduced the similarity from the common use of the word "deceiver" to describe Jacob's deception his father in , where Jacob says, "I shall seem to him as a deceiver," and to describe idols in , where idols are described as "the work of deceivers." But the Gemara cited Jacob as the exemplar of one who, in the words of , "has no slander on his tongue," as Jacob's protest to Rebekah in , "I shall seem to him as a deceiver," demonstrated that Jacob did not take readily to deception. Rabbi Johanan taught that when Jacob explained his rapid success in obtaining the meat by saying in that it was "because the Lord your God sent me good speed," he was like a raven bringing fire to his nest, courting disaster. For when Jacob said "the Lord your God sent me good speed," Isaac thought to himself that he knew that Esau did not customarily mention the name of God, and if the person before him did so, he must not have been Esau but Jacob. Consequently, Isaac told him in , "Come near, I pray, that I may feel you, my son." Reading Isaac's observation in , "See, the smell of my son is as the smell of a field that the Lord has blessed," Rav Judah the son of Rav Samuel bar Shilat said in the name of
Rav ''Rav'' (or ''Rab,'' Modern Hebrew: ) is the Hebrew generic term for a person who teaches Torah; a Jewish spiritual guide; or a rabbi. For example, Pirkei Avot (1:6) states that: The term ''rav'' is also Hebrew for ''rabbi''. (For a more nuan ...
that Jacob smelled like an apple orchard. Rabbi Judah ben Pazi interpreted Isaac's blessing of Jacob with dew in merely to pass along to his son what God had deeded to his father Abraham for all time. And
Rabbi Ishmael Rabbi Yishmael ben Elisha Nachmani (Hebrew: רבי ישמעאל בן אלישע), often known as Rabbi Yishmael and sometimes given the title "Ba'al HaBaraita" (Hebrew: בעל הברייתא), was a rabbi of the 1st and 2nd centuries (third gener ...
deduced from Isaac's curse of those who cursed Jacob and blessing of those who blessed Jacob in that Jews need not respond to those who curse or bless them, for the Torah has already decreed the response. Rabbi Judan said that Jacob declared that Isaac blessed him with five blessings, and God correspondingly appeared five times to Jacob and blessed him (, , , , and ). And thus, in , Jacob "offered sacrifices to the God of his father Isaac," and not to the God of Abraham and Isaac. Rabbi Judan also said that Jacob wanted to thank God for permitting Jacob to see the fulfillment of those blessings. And the blessing that was fulfilled was that of , "Let people serve you, and nations bow down to you," which was fulfilled with regard to Joseph. (And thus Jacob mentioned Isaac then on going down to witness Joseph's greatness.) The Pirke De-Rabbi Eliezer saw in Isaac's two blessings of Jacob in and an application of the teaching of , "Better is the end of a thing than the beginning." The Pirke De-Rabbi Eliezer noted that the first blessings with which Isaac blessed Jacob in concerned dew and grain—material blessings. The final blessings in concerned the foundation of the world, and were without interruption either in this world or in the world to come, for says, "And God Almighty bless you." And Isaac further added the blessing of Abraham, as says, "And may He give you the blessing of Abraham, to you and to your seed with you." Therefore, the Pirke De-Rabbi Eliezer concluded that the end of the thing—Isaac's final blessing of Jacob—was better than the beginning thereof. Interpreting why in "Isaac trembled very exceedingly," Rabbi Johanan observed that it was surely unusual for a man who has two sons to tremble when one goes out and the other comes in. Rabbi Johanan taught that Isaac trembled because when Esau came in,
Gehenna The Valley of Hinnom ( he, , lit=Valley of the son of Hinnom, translit=Gēʾ ḇen-Hīnnōm) is a historic valley surrounding Ancient Jerusalem from the west and southwest. The valley is also known by the name Gehinnom ( ''Gēʾ-Hīnnōm'' ...
came in with him. Rabbi Aha said that the walls of the house began to seethe from the heat of Gehenna. Hence asks, "who then (, ''eifo'')?" for Isaac asked who would be roast (''leafot'') in Gehenna, him or Jacob? Rabbi Hama bar Hanina interpreted the question "who then?" in to ask who then intervened between Isaac and God that Jacob should receive the blessings. Rabbi Hama bar Hanina taught that Isaac thereby hinted at Rebekah's intervention. The Gemara read Isaac's words in , "And I have eaten from everything," to support the Sages' teaching that God gave three people in this world a taste of the
World To Come The world to come, age to come, heaven on Earth, and the Kingdom of God are eschatological phrases reflecting the belief that the current world or current age is flawed or cursed and will be replaced in the future by a better world, age, or ...
—Abraham, Isaac, and Jacob. Of Abraham, says, "And the Lord blessed Abraham with everything." And of Jacob, says, "Because I have everything." Thus, already in their lifetimes, they merited everything, perfection. The Gemara read these three verses also to teach that Abraham, Isaac, and Jacob were three people over whom the evil inclination had no sway, as Scripture says about them, respectively, "with everything," "from everything," and "everything," and the completeness of their blessings meant that they did not have to contend with their evil inclinations. And the Gemara read these same three verses to teach that Abraham, Isaac, and Jacob were three of six people over whom the Destroying angel (Bible), Angel of Death had no sway in their demise—Abraham, Isaac, Jacob, Moses, Aaron, and Miriam. As Abraham, Isaac, and Jacob were blessed with everything, the Gemara reasoned, they were certainly spared the anguish of the Angel of Death. Rabbi Tarfon taught that Isaac's blessing of Esau in , "By your sword shall you live," helped to define Edom's character. Rabbi Tarfon taught that God came from Mount Sinai (or others say Mount Seir) and was revealed to the children of Esau, as says, "The Lord came from Sinai, and rose from Seir to them," and "Seir" means the children of Esau, as says, "And Esau dwelt in Mount Seir." God asked them whether they would accept the Torah, and they asked what was written in it. God answered that it included (in (20:13 in the NJPS) and (5:17 in the NJPS)), "You shall do no murder." The children of Esau replied that they were unable to abandon the blessing with which Isaac blessed Esau in , "By your sword shall you live." From there, God turned and was revealed to the children of Ishmael, as says, "He shined forth from Desert of Paran, Mount Paran," and "Paran" means the children of Ishmael, as says of Ishmael, "And he dwelt in the wilderness of Paran." God asked them whether they would accept the Torah, and they asked what was written in it. God answered that it included (in (20:13 in the NJPS) and (5:17 in the NJPS)), "You shall not steal." The children of Ishamel replied that they were unable to abandon their fathers’ custom, as Joseph said in (referring to the Ishamelites’ transaction reported in ), "For indeed I was stolen away out of the land of the Hebrews." From there, God sent messengers to all the nations of the world asking them whether they would accept the Torah, and they asked what was written in it. God answered that it included (in (20:3 in the NJPS) and (5:7 in the NJPS)), "You shall have no other gods before me." They replied that they had no delight in the Torah, therefore let God give it to God's people, as says, "The Lord will give strength [identified with the Torah] to His people; the Lord will bless His people with peace." From there, God returned and was revealed to the children of Israel, as says, "And he came from the ten thousands of holy ones," and the expression "ten thousands" means the children of Israel, as says, "And when it rested, he said, ‘Return, O Lord, to the ten thousands of the thousands of Israel.’" With God were thousands of chariots and 20,000 angels, and God’s right hand held the Torah, as says, "At his right hand was a fiery law to them." The Midrash Tehillim told the circumstances in which Esau sought to carry out his desire that reports, "Let the days of mourning for my father be at hand; then will I slay my brother Jacob." The Midrash Tehillim interpreted , "You have given me the necks of my enemies," to allude to Judah, because Rabbi Joshua ben Levi reported an oral tradition that Judah slew Esau after the death of Isaac. Esau, Jacob, and all Jacob's children went to bury Isaac, as reports, "Esau, Jacob, and his sons buried him," and they were all in the Cave of the Patriarchs, Cave of Machpelah sitting and weeping. At last Jacob's children stood up, paid their respects to Jacob, and left the cave so that Jacob would not be humbled by weeping exceedingly in their presence. But Esau reentered the cave, thinking that he would kill Jacob, as reports, "And Esau said in his heart: ‘Let the days of mourning for my father be at hand; then will I slay my brother Jacob.’" But Judah saw Esau go back and perceived at once that Esau meant to kill Jacob in the cave. Quickly Judah slipped after him and found Esau about to slay Jacob. So Judah killed Esau from behind. The neck of the enemy was given into Judah’s hands alone, as Jacob blessed Judah in saying, "Your hand shall be on the neck of your enemies." And thus David declared in , "You have given me the necks of my enemies," as if to say that this was David's patrimony, since said it of his ancestor Judah. Reading , Rabbi Eleazar contrasted Esau's jealousy with Reuben (Bible), Reuben's magnanimity. As reports, Esau voluntarily sold his birthright, but as says, "Esau hated Jacob," and as says, "And he said, ‘Is not he rightly named Jacob? for he has supplanted me these two times.'" In Reuben's case, Joseph (Hebrew Bible), Joseph took Reuben's birthright from him against his will, as reports, "for as much as he defiled his father's couch, his birthright was given to the sons of Joseph." Nonetheless, Reuben was not jealous of Joseph, as reports, "And Reuben heard it, and delivered him out of their hand." In verse 27:46 where Rebecca expresses her displeasure, the is small.


Genesis chapter 28

A Tanna taught in a Baraita that the exalted position of a groom atones for his sins. The Gemara cited as a proof text. The Gemara noted that reports that "Esau went to Ishmael, and took Machalat the daughter of Ishmael, as a wife," but identifies Esau's wife as "Basemat, Ishmael's daughter." The Gemara explained that the name Machalat is cognate with the Hebrew word for forgiveness, ''mechilah'', and thus deduced that teaches that Esau's sins were forgiven upon his marriage. The Pirke De-Rabbi Eliezer expanded on the circumstances under which Esau went to be with Ishmael, as reported in . Expanding on , the Pirke De-Rabbi Eliezer told that Jacob took his sons, grandsons, and wives, and went to Kiryat Arba to be near Isaac. Jacob found Esau and his sons and wives there dwelling in Isaac's tents, so Jacob spread his tent apart from Esau's. Isaac rejoiced at seeing Jacob. Rabbi Levi said that in the hour when Isaac was dying, he left his cattle, possessions, and all that he had to his two sons, and therefore they both loved him, and thus reports, "And Esau and Jacob his sons buried him." The Pirke De-Rabbi Eliezer told that after that, Esau told Jacob to divide Isaac's holdings into two portions, and Esau would choose first between the two portions as a right of being the older. Perceiving that Esau had his eye set on riches, Jacob divided the land of Israel and the Cave of Machpelah in one part and all the rest of Isaac's holdings in the other part. Esau went to consult with Ishmael, as reported in . Ishmael told Esau that the Amorite and the Canaanite were in the land, so Esau should take the balance of Isaac's holdings, and Jacob would have nothing. So Esau took Isaac's wealth and gave Jacob the land of Israel and the Cave of Machpelah, and they wrote a perpetual deed between them. Jacob then told Esau to leave the land, and Esau took his wives, children, and all that he had, as reports, "And Esau took his wives . . . and all his possessions which he had gathered in the land of Canaan, and went into a land away from his brother Jacob." As a reward, God gave Esau a hundred provinces from Seir to Magdiel, as reports, and Magdiel is Rome. Then Jacob dwelt safely and in peace in the land of Israel. Notwithstanding Esau's conflicts with Jacob in , a Baraita taught that the descendants of Esau's descendant Haman (Bible), Haman studied Torah in Beneberak, Benai Berak.


In medieval Jewish interpretation

The parashah is discussed in these Middle Ages, medieval Jewish sources:


Genesis chapter 25

Maimonides read the words "And she went to inquire of the Lord" in as an example of a phrase employed by the Torah where a person was not really addressed by the Lord, and did not receive any prophecy, but was informed of a certain thing through a prophet. Maimonides cited the explanation of the Sages that Rebekah went to the college of Eber, and Eber gave her the answer, and this is expressed by the words, "And the Lord said to her" in . Maimonides noted that others have explained these words by saying that God spoke to Rebekah through an angel. Maimonides taught that by "angel" Eber is meant, as a prophet is sometimes called an "angel." Alternatively, Maimonides taught that may refer to the angel that appeared to Eber in his vision.


Genesis chapter 27

In the ''Zohar'', Rabbi Simeon saw a reference to Isaac's blessing of Jacob in , "Then shall you delight in the Lord, and I will make you to ride upon the high places of the earth, and I will feed you with the heritage of Jacob your father." Rabbi Simeon interpreted the words of , "And God give you of the dew of heaven," to mean "the heritage of Jacob" in . Rabbi Simeon taught that with these words, Isaac indicated that Jacob's children would rise again from the dead at the time to come, by means of heavenly dew that shall issue forth from God. Rabbi Abba responded to Rabbi Simeon that there was more significance to Isaac's blessing than he had thought. Nachmanides taught that from the moment that Isaac blessed Jacob, Isaac knew from Divine inspiration that his blessing rested on Jacob. This was then the reason for his violent trembling, for he knew that his beloved son Esau had lost the blessing forever. After he said (in ) "Who then is he who came," Isaac realized that Jacob had been the one who came before him to receive the blessing. Notwithstanding Esau's conflicts with Jacob in , the Jacob ben Asher, Baal HaTurim, reading the Priestly Blessing of , noted that the numerical value (gematria) of the Hebrew word for "peace" (, ''shalom'') equals the numerical value of the word "Esau" (, ''Eisav''). The Baal HaTurim concluded that this hints at the Mishnaic dictum (i
Avot 4:15
that one should always reach out to be the first to greet any person, even an adversary.


In modern interpretation

The parashah is discussed in these modern sources:


Genesis chapters 25–33

Hermann Gunkel wrote that the legend cycle of Jacob-Esau-Laban divided clearly into the legends (1) of Jacob and Esau (; ; ; ; ), (2) of Jacob and Laban (; ), (3) of the origin of the twelve tribes (), and (4) of the origin of ritual observances (;
22–32
. Walter Brueggemann suggested a Chiasmus, chiastic structure to the Jacob narrative (shown in the chart below), moving from conflict with Esau to reconciliation with Esau. Within that is conflict with Laban moving to covenant with Laban. And within that, at the center, is the narrative of births, in which the birth of Joseph (at ) marks the turning point in the entire narrative, after which Jacob looks toward the Land of Israel and his brother Esau. In the midst of the conflicts are the two major encounters with God, which occur at crucial times in the sequence of conflicts. Acknowledging that some interpreters view Jacob's two encounters with God in and as parallel, Terence E. Fretheim, Terence Fretheim argued that one may see more significant levels of correspondence between the two Bethel stories in and , and one may view the oracle to Rebekah in regarding "struggling" as parallel to Jacob's struggle at the Zarqa River, Jabbok in . Fretheim concluded that these four instances of Divine speaking link to each other in complex ways.


Genesis chapter 25

James Kugel wrote that Gunkel's concept of the Pourquoi story, etiological tale led 20th century scholars to understand the stories of the rivalry of Jacob and Esau in , , and to explain something about the national character (or national stereotype) of Israel and Edom at the time of the stories’ composition, a kind of projection of later reality back to the "time of the founders." In this etiological reading, that Esau and Jacob were twins explained the close connection between Edom and Israel, their similar dialects, and cultural and kinship ties, while the competition between Esau and Jacob explained the off-and-on enmity between Edom and Israel in the Biblical period. Kugel reported that some biblical scholars saw an analogue in Israelite history: Esau's descendants, the Edomites, had been a sovereign nation while the future Israel was still in formation (see ), making Edom the "older brother" of Israel. But then, in the 10th century BCE, David unified Israel and conquered Edom (see ; ; and ), and that is why the oracle gave Rebekah during her pregnancy said that "the older will end up serving the younger." Kugel reported that scholars thus view the stories of the young Jacob and Esau as created to reflect a political reality that came about in the time of David, indicating that these narratives were first composed in the early 10th century BCE, before the Edomites succeeded in throwing off their Israelite overlords, at that time when Israel might feel "like a little kid who had ended up with a prize that was not legitimately his." When Edom regained its independence, the stolen blessing story underwent a change (or perhaps was created out of whole cloth to reflect Edom's resurgence). For while Israel still dominated Edom, the story ought to have ended with Isaac's blessing of Jacob in . But Isaac's blessing of Esau in , "By your sword you will live, and you will indeed serve your brother; but then it will happen that you will break loose and throw his yoke from off your neck," reflects a reformulation (or perhaps new creation) of the story in the light of the new reality that developed half a century later. Gary A. Rendsburg, Gary Rendsburg read in —which personifies Edom, a Transjordanian state ruled by David and Solomon, as the brother of Jacob/Israel—to indicate that the author of Genesis sought to portray the ancestor of this country as related to the patriarchs in order to justify Israelite rule over Edom. Rendsburg noted that during the United Monarchy, Israel governed most firmly the nations geographically closest to Israel. 2 Samuel reports that while Israel permitted the native kings of Moab and Ammon to rule as tributary vassals, Israel deposed the king of Edom, and David and Solomon exercised direct rule over their southeastern neighbor. Rendsburg deduced that this explains why Edom, in the character of Esau, is seen as a twin brother of Israel, in the character of Jacob, while Moab and Ammon, as portrayed in by Lot's two sons, were more distantly related. Rendsburg also noted that in , Isaac predicted that Esau would throw off the yoke of Jacob, reflecting the Edomite rebellion against Israel during Solomon's reign reported in . Rendsburg concluded that royal scribes living in Jerusalem during the reigns of David and Solomon in the tenth century BCE were responsible for Genesis; their ultimate goal was to justify the monarchy in general, and the kingship of David and Solomon in particular; and Genesis thus appears as a piece of political propaganda. Rendsburg noted that Genesis often repeats the motif of the younger son. God favored Cain and Abel, Abel over Cain in ; Isaac superseded Ishmael in ; Jacob superseded Esau in ; Judah (fourth among Jacob's sons, last of the original set born to Leah) and Joseph (eleventh in line) superseded their older brothers in ; Perez (son of Judah), Perez superseded Zerah in and ; and Ephraim superseded Manasseh (tribal patriarch), Manasseh in . Rendsburg explained Genesis's interest with this motif by recalling that David was the youngest of Jesse (biblical figure), Jesse’s seven sons (see ), and Solomon was among the youngest, if not the youngest, of David’s sons (see ). The issue of who among David’s many sons would succeed him dominates the Succession Narrative in through . Amnon was the firstborn, but was killed by his brother Absalom (David’s third son) in . After Absalom rebelled, David’s general Joab killed him in . The two remaining candidates were Adonijah (David’s fourth son) and Solomon, and although Adonijah was older (and once claimed the throne when David was old and feeble in ), Solomon won out. Rendsburg argued that even though firstborn royal succession was the norm in the ancient Near East, the authors of Genesis justified Solomonic rule by imbedding the notion of ultimogeniture into Genesis’s national epic. An Israelite could thus not criticize David’s selection of Solomon to succeed him as king over Israel, because Genesis reported that God had favored younger sons since Abel and blessed younger sons of Israel—Isaac, Jacob, Judah, Joseph, Perez, and Ephraim—since the inception of the covenant. Reading the words of , "why do I live," Robert Alter wrote that Rebekah's "cry of perplexity and anguish" over her difficult pregnancy was "terse to the point of being elliptical." Alter suggested that Rebekah's words might even be construed as a broken-off sentence—"Then why am I . . . ?" Fretheim observed an ambiguity in the language of The brother who would be stronger was not necessarily the brother who would be served. Fretheim wrote that predicted either that the older (Esau) would be the weaker of the two and would serve the younger (Jacob), or, more likely, that the older would be the stronger and would serve the younger. And Richard Elliott Friedman noted that readers usually take to convey that God told Rebekah that her younger son, Jacob, would dominate her older son, Esau. Thus some have argued that Rebekah did not manipulate the succession when she sent Jacob to pose as Esau, but simply fulfilled God's will. But Friedman called this reading of a misunderstanding of the "subtle, exquisitely ambiguous" wording of the verse. Friedman wrote that in Biblical Hebrew, the subject may either precede or follow the verb, and the object may either precede or follow the verb. Thus, Friedman argued that it is sometimes impossible to tell which word is the subject and which is the object, especially in poetry. Friedman argued that this is the case in , which he argued can mean either, "the elder will serve the younger," or, "the elder, the younger will serve." Friedman concluded that "like the Delphic oracles in Greece, this prediction contains two opposite meanings, and thus the person who receives it—Rebekah—can hear whatever she wants (consciously or subconsciously) to hear." Ephraim Avigdor Speiser, Ephraim Speiser wrote that originally the name Jacob, rather than as explained in , was likely from ''Y‘qb-'l'', and meant something like "may God protect." Reading the characterization of Jacob as "a simple man" (, ''ish tam'') in , Alter suggested that the Hebrew adjective "simple" (, ''tam'') suggests integrity or even innocence. Alter pointed out that in Biblical idiom, as in , the heart can be "crooked" (, ''‘akov''), the same root as Jacob's name, and the idiomatic antonym is "pureness" or "innocence"—, ''tam''—of heart, as in . Alter concluded that there may well be a complicating irony in the use of this epithet for Jacob in , as Jacob's behavior is far from simple or innocent as Jacob bargains for Esau's birthright in the very next scene. Reading , "Jacob cooked food," Chaim ibn Attar, Ohr ha-Chaim suggested that Jacob did so because he saw how effective Esau's providing Isaac with delicious meals had been in cementing Isaac's love for Esau, and thus Jacob tried to emulate Esau's success.


Genesis chapter 26

In , God reminded Isaac that God had promised Abraham that God would make his heirs as numerous as the stars. In , God promised that Abraham's descendants would be as numerous as the stars of heaven. In , God promised that the Abraham's descendants would be as numerous as the stars of heaven and the sands on the seashore. Carl Sagan reported that there are more stars in the universe than sands on all the beaches on the Earth. Baruch Spinoza read the report of that Abraham observed the worship, precepts, statutes, and laws of God to mean that Abraham observed the worship, statutes, precepts, and laws of king Melchizedek. Spinoza read to relate that Melchizedek was king of Jerusalem and priest of the Most High God, that in the exercise of his priestly functions (like those describes) he blessed Abraham, and that Abraham gave to this priest of God a tithe of all his spoils. Spinoza deduced from this that before God founded the Israelite nation, God constituted kings and priests in Jerusalem, and ordained for them rites and laws. Spinoza deduced that while Abraham sojourned in the city, he lived scrupulously according to these laws, for Abraham had received no special rites from God. Reading the three instances of the wife-sister motif in (a) ; (b) ; and (c) , Speiser argued that in a work by a single author, these three cases would present serious contradictions: Abraham would have learned nothing from his narrow escape in Egypt, and so tried the same ruse in Gerar; and Abimelech would have been so little sobered by his perilous experience with Abraham and Sarah that he fell into the identical trap with Isaac and Rebekah. Speiser concluded (on independent grounds) that the Jahwist was responsible for incidents (a) and (c), while the Elohist was responsible for incident (b). If the Elohist had been merely an annotator of the Jahwist, however, the Elohist would still have seen the contradictions for Abimelech, a man of whom the Elohist clearly approved. Speiser concluded that the Jahwist and the Elohist therefore must have worked independently.


Genesis chapter 27

Speiser read the details of Jacob's behavior in to show that, although the outcome favored Jacob, the Jahwist's personal sympathies lay with Isaac and Esau, the victims of the ruse. Speiser read the unintended blessing of Jacob by Isaac in to teach that no one may grasp God's complete design, which remains reasonable and just no matter who the chosen agent may be at any given point. Gunther Plaut argued that Isaac was not really deceived. Reading the story with close attention to the personality of Isaac, Plaut concluded that throughout the episode, Isaac was subconsciously aware of Jacob's identity, but, as he was unable to admit this knowledge, he pretended to be deceived. Plaut thus saw a plot within a plot, as Rebekah and Jacob laid elaborate plans for deceiving Isaac, while unknown to them Isaac looked for a way to deceive himself, in order to carry out God's design to bless his less-loved son. Plaut argued that Isaac was old but not senile. In his heart, Isaac had long known that Esau could not carry on the burden of Abraham and that, instead, he had to choose his quiet and complicated younger son Jacob. In Plaut's reading, weak and indecisive man and father that Isaac was, he did not have the courage to face Esau with the truth. His own blindness and Rebekah's ruse came literally as a godsend. Plaut noted that Isaac did not reprimand Jacob. Plaut concluded that no one, not even Esau, was deceived, for even Esau knew that Jacob was the chosen one. Noting that the name Jacob can mean "he will deceive" and that in , Jacob's father Isaac accused Jacob of acting "deceitfully" (, ''bemirmah''), a word that derives from the same root as the adjective "crafty" (, ''arum'') applied to the serpent in , Karen Armstrong argued that Jacob's example makes clear that God does not choose one person over another because of the person's moral virtue.


Commandments

According to Maimonides and Sefer ha-Chinuch, there are no Mitzvah, commandments in the parashah.


In the liturgy

In the Blessing after Meals (''Birkat Hamazon''), at the close of the fourth blessing (of thanks for God's goodness), Jews allude to God's blessing of the Patriarchs described in , , and .


The Weekly Maqam

In the Weekly Maqam, Sephardi Jews each week base the songs of the services on the content of that week's parashah. For Parashat Toledot, Sephardi Jews apply Maqam Mahour, the maqam that portrays emotional instability and anger. This maqam is similar to Maqam Rast in tone. It is appropriate, because in this parashah, Esau portrays these character traits as he loses out on the major blessings.See Mark L. Kligman. "The Bible, Prayer, and Maqam: Extra-Musical Associations of Syrian Jews." ''Society for Ethnomusicology, Ethnomusicology'', volume 45 (number 3) (Autumn 2001): pages 443–479. Mark L. Kligman. ''Maqam and Liturgy: Ritual, Music, and Aesthetics of Syrian Jews in Brooklyn''. Detroit: Wayne State University Press, 2009.


Haftarah

A haftarah is a text selected from the books of Nevi'im ("The Prophets") that is read publicly in the synagogue after the reading of the Torah on Sabbath and holiday mornings. The haftarah usually has a thematic link to the Torah reading that precedes it. The specific text read following Parashat Toledot varies according to Haftarah#Toledot (25:19–28:9), different traditions within Judaism. Examples are: :*for Ashkenazi Jews and Sephardi Jews: :*for Karaite Judaism, Karaite Jews:


Connection to the parshah

Malachi 1 opens with God noting "I loved Jacob, and I hated Esau," before promising retribution on Esau's descendants, the people of
Edom Edom (; Edomite: ; he, אֱדוֹם , lit.: "red"; Akkadian: , ; Ancient Egyptian: ) was an ancient kingdom in Transjordan, located between Moab to the northeast, the Arabah to the west, and the Arabian Desert to the south and east.N ...
.


Notes


Further reading

The parashah has parallels or is discussed in these sources:


Biblical

* (numerous as stars); (numerous as stars). * (numerous as stars); (not to go to Egypt). *. * (not to go to Egypt). *.


Early nonrabbinic

*Josephus. ''Antiquities of the Jews'
1:18:1–2, 4–8
Circa 93–94. In, e.g., ''The Works of Josephus: Complete and Unabridged, New Updated Edition''. Translated by William Whiston. Peabody, Massachusetts: Hendrickson Publishers, 1987. *Epistle to the Romans, Romans *Epistle to the Hebrews, Hebrews


Classical rabbinic

*
Mishnah The Mishnah or the Mishna (; he, מִשְׁנָה, "study by repetition", from the verb ''shanah'' , or "to study and review", also "secondary") is the first major written collection of the Jewish oral traditions which is known as the Oral Tor ...
: s:Mishnah/Seder Nashim/Tractate Kiddushin/Chapter 4/13, Mishnah Kiddushin 4:14. Land of Israel, circa 200 C.E. In, e.g., ''The Mishnah: A New Translation''. Translated by Jacob Neusner, page 499. New Haven: Yale University Press, 1988. *
Tosefta The Tosefta ( Jewish Babylonian Aramaic: תוספתא "supplement, addition") is a compilation of the Jewish oral law from the late 2nd century, the period of the Mishnah. Overview In many ways, the Tosefta acts as a supplement to the Mishnah ( ...
: Berakhot 6:8; Sotah 10:5–6; Kiddushin 5:21. Land of Israel, circa 250 C.E. In, e.g., ''The Tosefta: Translated from the Hebrew, with a New Introduction''. Translated by Jacob Neusner, volume 1, pages 39, 876, 947. Peabody, Massachusetts: Hendrickson Publishers, 2002. *
Sifre Sifre ( he, סִפְרֵי; ''siphrēy'', ''Sifre, Sifrei'', also, ''Sifre debe Rab'' or ''Sifre Rabbah'') refers to either of two works of '' Midrash halakha'', or classical Jewish legal biblical exegesis, based on the biblical books of Number ...
to Deuteronomy 2:3. Land of Israel, circa 250–350 C.E. In, e.g., ''Sifre to Deuteronomy: An Analytical Translation''. Translated by Jacob Neusner, volume 1, page 26. Atlanta: Scholars Press, 1987. *Jerusalem Talmud: Berakhot 55b, 85b; Bikkurim 23b; Sukkah 21a; Taanit 1b, 27b; Megillah 16a, 17b; Sotah 28b, 31b; Sanhedrin 62a; Avodah Zarah 3a. Tiberias, Land of Israel, circa 400 CE. In, e.g., ''Talmud Yerushalmi''. Edited by Chaim Malinowitz, Yisroel Simcha Schorr, and Mordechai Marcus, volumes 2, 12, 22, 25–26, 36–37, 45, 47. Brooklyn: Mesorah Publications, 2006–2020. And in, e.g., ''The Jerusalem Talmud: A Translation and Commentary''. Edited by Jacob Neusner and translated by Jacob Neusner, Tzvee Zahavy, B. Barry Levy, and Edward Goldman (professor), Edward Goldman. Peabody, Massachusetts: Hendrickson Publishers, 2009. *Genesis Rabbah 63:1–67:13. Land of Israel, 5th Century. In, e.g., ''Midrash Rabbah: Genesis''. Translated by Harry Freedman (rabbi), Harry Freedman and Maurice Simon. London: Soncino Press, 1939. *Babylonian
Talmud The Talmud (; he, , Talmūḏ) is the central text of Rabbinic Judaism and the primary source of Jewish religious law ('' halakha'') and Jewish theology. Until the advent of modernity, in nearly all Jewish communities, the Talmud was the ce ...

Berakhot 5b7b56b57bEruvin 104bPesachim 5a42bYoma 28bSukkah 5b14aTaanit 8b29bMegillah 6a28aMoed Katan 2aYevamot 64aKetubot 112aNedarim 32aSotah 11a12b13a41bGittin 57bKiddushin 82aBava Kamma 92b–93aBava Batra 15a16b123aSanhedrin 12a37a69a92a96b105aMakkot 10a24aAvodah Zarah 2b11a
Sasanian Empire, 6th Century. In, e.g., ''Talmud Bavli''. Edited by Yisroel Simcha Schorr, Chaim Malinowitz, and Mordechai Marcus, 72 volumes. Brooklyn: Mesorah Pubs., 2006.


Medieval

*Rashi. ''Commentary''
Genesis 25–28
Troyes, France, late 11th Century. In, e.g., Rashi. ''The Torah: With Rashi's Commentary Translated, Annotated, and Elucidated''. Translated and annotated by Yisrael Isser Zvi Herczeg, volume 1, pages 271–307. Brooklyn: Mesorah Publications, 1995. *Rashbam. ''Commentary on the Torah''. Troyes, early 12th century. In, e.g., ''Rabbi Samuel Ben Meir's Commentary on Genesis: An Annotated Translation''. Translated by Martin I. Lockshin, pages 130–62. Lewiston, New York: Edwin Mellen Press, The Edwin Mellen Press, 1989. *Yehuda Halevi, Judah Halevi. ''Kuzari''. s:Kitab al Khazari/Part Two, 2:80. Toledo, Spain, Toledo, Spain, 1130–1140. In, e.g., Jehuda Halevi. ''Kuzari: An Argument for the Faith of Israel.'' Introduction by Henry Slonimsky, page 128. New York: Schocken, 1964. *Abraham ibn Ezra. ''Commentary on the Torah''. Mid-12th century. In, e.g., ''Ibn Ezra's Commentary on the Pentateuch: Genesis (Bereshit)''. Translated and annotated by H. Norman Strickman and Arthur M. Silver, pages 247–73. New York: Menorah Publishing Company, 1988. *Hezekiah ben Manoah. ''Hizkuni''. France, circa 1240. In, e.g., Chizkiyahu ben Manoach. ''Chizkuni: Torah Commentary''. Translated and annotated by Eliyahu Munk, volume 1, pages 187–214. Jerusalem: Ktav Publishers, 2013. *Nahmanides, Nachmanides. ''Commentary on the Torah''. Jerusalem, circa 1270. In, e.g., ''Ramban (Nachmanides): Commentary on the Torah: Genesis.'' Translated by Charles B. Chavel, volume 1, pages 313–48. New York: Shilo Publishing House, 1971. *''Midrash ha-Ne'lam (The Midrash of the Concealed)''. Spain, 13th century. In, e.g., ''Zohar'', part 1, pages 134b–40a. Mantua, 1558–1560. In, e.g., ''The Zohar: Pritzker Edition''. Translation and commentary by Nathan Wolski, volume 10, pages 402–24. Stanford, California: Stanford University Press, 2016. *''Zohar'', part 1, pages 134a–46b. Spain, late 13th Century. In, e.g., ''The Zohar''. Translated by Harry Sperling and Maurice Simon. 5 volumes. London: Soncino Press, 1934. *"Collection for the Poll Tax." Egypt, 14th century. In Mark R. Cohen. ''The Voice of the Poor in the Middle Ages: An Anthology of Documents from the Cairo Geniza'', page 174. Princeton: Princeton University Press, 2005. *Nissim of Gerona (The Ran). ''Derashos HaRan (Discourses of the Ran)'', discourse 2. Barcelona, Catalonia, 14th century. In, e.g., Yehuda Meir Keilson. ''Derashos HaRan: Discourses of the Ran, Rabbeinu Nissim ben Reuven of Gerona, Translated, Annotated, and Elucidated''. Volume 1, pages 110–97. Brooklyn: Mesorah Publications, 2019. *Mattathias Yizhari. "Sermon on ''Toledot''." Spain, circa 1400. In Marc Saperstein. ''Jewish Preaching, 1200–1800: An Anthology'', pages 156–66. New Haven: Yale University Press, 1989. *Isaac ben Moses Arama. ''Akedat Yizhak (The Binding of Isaac)''. Late 15th century. In, e.g., Yitzchak Arama. ''Akeydat Yitzchak: Commentary of Rabbi Yitzchak Arama on the Torah''. Translated and condensed by Eliyahu Munk, volume 1, pages 177–95. New York, Lambda Publishers, 2001.


Modern

*Isaac Abravanel. ''Commentary on the Torah''. Italy, between 1492 and 1509. In, e.g., ''Abarbanel: Selected Commentaries on the Torah: Volume 1: Bereishis/Genesis''. Translated and annotated by Israel Lazar, pages 147–84. Brooklyn: CreateSpace, 2015. *Obadiah ben Jacob Sforno. ''Commentary on the Torah''. Venice, 1567. In, e.g., ''Sforno: Commentary on the Torah''. Translation and explanatory notes by Raphael Pelcovitz, pages 130–47. Brooklyn: Mesorah Publications, 1997. *Solomon ben Isaac Levi. "Sermon on ''Toledot''." Salonika, 1573. In Marc Saperstein. ''Jewish Preaching, 1200–1800: An Anthology'', pages 240–52. New Haven: Yale University Press, 1989. *Moshe Alshich. ''Commentary on the Torah''. Safed, circa 1593. In, e.g., Moshe Alshich. ''Midrash of Rabbi Moshe Alshich on the Torah''. Translated and annotated by Eliyahu Munk, volume 1, pages 163–83. New York, Lambda Publishers, 2000. *Avraham Yehoshua Heschel. ''Commentaries on the Torah''. Kraków, Cracow, Poland, mid 17th century. Compiled as ''Chanukat HaTorah''. Edited by Chanoch Henoch Erzohn. Piotrków Trybunalski, Piotrkow, Poland, 1900. In Avraham Yehoshua Heschel. ''Chanukas HaTorah: Mystical Insights of Rav Avraham Yehoshua Heschel on Chumash''. Translated by Avraham Peretz Friedman, pages 70–77. Southfield, Michigan: Targum Press/Feldheim Publishers, 2004. *Thomas Hobbes. ''Leviathan (Hobbes book), Leviathan'', s:Leviathan/The Third Part#Chapter XXXVI: Of the Word of God, and of Prophets, 3:36. England, 1651. Reprint edited by C. B. Macpherson, page 460. Harmondsworth, England: Penguin Classics, 1982. *Chaim ibn Attar. ''Ohr ha-Chaim''. Venice, 1742. In Chayim ben Attar. ''Or Hachayim: Commentary on the Torah''. Translated by Eliyahu Munk, volume 1, pages 200–34. Brooklyn: Lambda Publishers, 1999. *Samuel David Luzzatto (Shadal). ''Commentary on the Torah.'' Padua, 1871. In, e.g., Samuel David Luzzatto. ''Torah Commentary''. Translated and annotated by Eliyahu Munk, volume 1, pages 241–71. New York: Lambda Publishers, 2012. *Yehudah Aryeh Leib Alter. ''Sefat Emet''. Góra Kalwaria (Ger), Poland, before 1906. Excerpted in ''The Language of Truth: The Torah Commentary of Sefat Emet''. Translated and interpreted by Arthur Green, pages 37–41. Philadelphia: Jewish Publication Society, 1998. Reprinted 2012. *John Edgar McFadyen, John E. McFadyen
"Expository Studies in the Old Testament: III. Isaac and Jacob."
''The Biblical World'', volume 29 (number 3) (March 1907): pages 219–30. *Abraham Isaac Kook. ''The Moral Principles''. Early 20th Century. In ''Abraham Isaac Kook: the Lights of Penitence, the Moral Principles, Lights of Holiness, Essays, Letters, and Poems''. Translated by Ben Zion Bokser, pages 142, 162. Mahwah, New Jersey: Paulist Press 1978. *Lewis B. Paton, Lewis Bayles Paton
"Archaeology and the Book of Genesis."
''The Biblical World'', volume 46 (number 1) (July 1915): pages 25–32. *Alexander Alan Steinbach. ''Sabbath Queen: Fifty-four Bible Talks to the Young Based on Each Portion of the Pentateuch'', pages 17–19. New York: Behrman's Jewish Book House, 1936. *Irving Fineman. ''Jacob, An Autobiographical Novel'', pages 11–13, 16–18. New York: Random House, 1941. *David Daube. "How Esau Sold his Birthright." ''Cambridge Law Journal'', volume 8 (1942): pages 70–75. *Thomas Mann. ''Joseph and His Brothers''. Translated by John E. Woods (translator), John E. Woods, pages 37, 91, 97–100, 103–08, 113–14, 116–17, 134, 150, 153–73, 192–94, 242, 257, 298–99, 335, 340–41, 404, 414, 417, 428–30, 449, 524, 538, 669–70, 693, 806, 809. New York: Alfred A. Knopf, 2005. Originally published as ''Joseph und seine Brüder''. Stockholm: Bermann-Fischer Verlag, 1943. *Josiah Mitchell Morse, J. Mitchell Morse
"Jacob and Esau in ‘Finnegans Wake.’"
''Modern Philology'', volume 52 (number 2) (November 1954): pages 123–30. *David Noel Freedman, David N. Freedman. "The Original Name of Jacob." ''Israel Exploration Journal'', volume 13 (1963): pages 125–26. *Walter Orenstein and Hertz Frankel. ''Torah and Tradition: A Bible Textbook for Jewish Youth: Volume I: Bereishis'', pages 61–71. New York: Hebrew Publishing Company, 1964. *Delmore Schwartz
"Jacob."
In ''Selected Poems: Summer Knowledge'', pages 233–35. New York: New Directions, 1967. *Samuel Greengus
"Sisterhood Adoption at Nuzi and the ‘Wife-Sister’ in Genesis."
''Hebrew Union College Annual'', volume 46 (1975): pages 5–31. *Seän M. Warner
“The Patriarchs and Extra-Biblical Sources.”
''Journal for the Study of the Old Testament'', volume 1, number 2 (June 1976): pages 50–61. *J. Maxwell Miller (biblical scholar), J. Maxwell Miller
“The Patriarchs and Extra-Biblical Sources: a Response.”
''Journal for the Study of the Old Testament'', volume 1, number 2 (June 1976): pages 62–66. *John R. Bartlett
“The Brotherhood of Edom.”
''Journal for the Study of the Old Testament'', volume 2, number 4 (February 1977): pages 2–27. (;

*Mitchell Dahood
"Poetry versus a Hapax in Genesis 27,3."
''Biblica (journal), Biblica'', volume 58 (number 3) (1977): pages 422–23. *Peter D. Miscall
“The Jacob and Joseph Stories as Analogies.”
''Journal for the Study of the Old Testament'', volume 3, number 6 (April 1978): pages 28–40. *Donald Wiseman, Donald J. Wiseman. "They Lived in Tents." In ''Biblical and Near Eastern Studies: Essays in Honor of William Sanford La Sor''. Edited by Gary A. Tuttle, pages 195–200. Grand Rapids: Eerdmans, 1978. *C.G. Allen. "On Me Be the Curse, My Son." In ''Encounter with the Text: Form and History in the Hebrew Bible''. Edited by Martin J. Buss, pages 159–72. Philadelphia: Fortress, 1979. *Michael Fishbane. "Genesis 25:19–35:22/The Jacob Cycle." In ''Text and Texture: Close Readings of Selected Biblical Texts'', pages 40–62. New York: Schocken Books, 1979. *John G. Gammie. "Theological Interpretation by Way of Literary and Tradition Analysis: Genesis 25–36." In ''Encounter with the Text: Form and History in the Hebrew Bible''. Edited by Martin J. Buss, pages 117–34. Philadelphia: Fortress, 1979. *Reuben Ahroni. "Why Did Esau Spurn the Birthright? A Study in Biblical Interpretation." ''Judaism'', volume 29 (1980): pages 323–31. *Roland de Vaux. "The Separate Traditions of Abraham and Jacob." ''Biblical Archaeology Review'', volume 6 (number 4) (July/August 1980). *Katherine Paterson. ''Jacob Have I Loved''. New York: HarperCollins, 1980. *Amy K. Blank. ''"I Know Four" and Other Things''. 1981. (poem about Rebekah). *Nechama Leibowitz, Nehama Leibowitz. ''Studies in Bereshit (Genesis)'', pages 257–97. Jerusalem: The World Zionist Organization, 1981. Reprinted as ''New Studies in the Weekly Parasha''. Lambda Publishers, 2010. *Walter Brueggemann. ''Genesis: Interpretation: A Bible Commentary for Teaching and Preaching'', pages 204–41. Atlanta: John Knox Press, 1982. *Izak Cornelius. "Genesis XXVI and Mari: The Dispute over Water and the Socio-Economic Way of Life of the Patriarchs." ''Journal of Northwest Semitic Languages'', volume 12 (1984): pages 53–61. *Frederick Buechner. ''The Magnificent Defeat'', pages 10–18. Seabury Press, 1966. Reprinted San Francisco: Harper & Row, 1985. *Carl D. Evans. "The Jacob Cycle in Genesis: The Patriarch Jacob—An ‘Innocent Man': Moral ambiguity in the biblical portrayal." ''Bible Review'', volume 2 (number 1) (Spring 1986). *Victor H. Matthews
"The Wells of Gerar."
''Near Eastern Archaeology (journal), The Biblical Archaeologist'', volume 49 (number 2) (June 1986): pages 118–26. *Pinchas Hacohen Peli, Pinchas H. Peli. ''Torah Today: A Renewed Encounter with Scripture'', pages 25–28. Washington, D.C.: B'nai B'rith Books, 1987. *Louis Feldman, Louis H. Feldman
"Josephus' Portrait of Jacob."
''The Jewish Quarterly Review'', New Series, volume 79 (number 2/3) (October 1988–January 1989): pages 101–51. *Marc Gellman. "The Strong Man Who Cried." In ''Does God Have a Big Toe? Stories About Stories in the Bible'', pages 57–59. New York: HarperCollins, 1989. *Nahum M. Sarna. ''The JPS Torah Commentary: Genesis: The Traditional Hebrew Text with the New JPS Translation'', pages 177–97, 396–403. Philadelphia: Jewish Publication Society, 1989. *Mark E. Biddle
"The ‘Endangered Ancestress’ and Blessing for the Nations."
''Journal of Biblical Literature'', volume 109 (number 4) (Winter 1990): pages 599–611. *Mark S. Smith. ''The Early History of God: Yahweh and the Other Deities in Ancient Israel'', pages 17, 23, 67. New York: HarperSanFrancisco, 1990. *Ktziah Spanier
"Rachel's Theft of the Teraphim: Her Struggle for Family Primacy."
''Vetus Testamentum'', volume 42 (number 3) (July 1992): pages 404–12. *Susan Ackerman (biblical scholar), Susan Ackerman. "Child Sacrifice: Returning God's Gift: Barren women give birth to exceptional children." ''Bible Review'', volume 9 (number 3) (June 1993). *Robert Hayward
"Targum Pseudo-Jonathan to Genesis 27:31."
''The Jewish Quarterly Review'', volume 84 (number 2/3) (October 1993–January 1994): pages 177–88. *Aaron Wildavsky. ''Assimilation versus Separation: Joseph the Administrator and the Politics of Religion in Biblical Israel'', pages 5–6, 8, 13, 15, 17–29. New Brunswick, N.J.: Transaction Publishers, 1993. *Judith S. Antonelli. "Rivkah: Existential Struggle." In ''In the Image of God: A Feminist Commentary on the Torah'', pages 60–71. Northvale, New Jersey: Jason Aronson, 1995. *Naomi H. Rosenblatt and Joshua Horwitz. ''Wrestling With Angels: What Genesis Teaches Us About Our Spiritual Identity, Sexuality, and Personal Relationships'', pages 228–58. Delacorte Press, 1995. *Savina J. Teubal. "Naming is Creating: Biblical women hold the power." ''Bible Review'', volume 11 (number 4) (August 1995). *Avivah Gottlieb Zornberg. ''The Beginning of Desire: Reflections on Genesis'', pages 144–79. New York: Image Books/Doubelday, 1995. *Ellen Frankel. ''The Five Books of Miriam: A Woman’s Commentary on the Torah'', pages 39–48. New York: G. P. Putnam's Sons, 1996. *Marc Gellman. "Bless Me, Too!" In ''God's Mailbox: More Stories About Stories in the Bible'', pages 75–79. New York: Morrow Junior Books, 1996. *Gunther Plaut, W. Gunther Plaut. ''The Haftarah Commentary'', pages 54–63. New York: UAHC Press, 1996. *Sorel Goldberg Loeb and Barbara Binder Kadden. ''Teaching Torah: A Treasury of Insights and Activities'', pages 39–45. Denver: A.R.E. Publishing, 1997. *Elie Wiesel. "Supporting Roles: Esau." ''Bible Review'', volume 14 (number 2) (April 1998). *Jack Miles. "Supporting Roles: Jacob's Wrestling Match: Was it an angel or Esau?" ''Bible Review'', volume 14 (number 5) (October 1998). *Susan Freeman. ''Teaching Jewish Virtues: Sacred Sources and Arts Activities'', pages 69–84, 136–48. Springfield Township, Union County, New Jersey, Springfield, New Jersey: A.R.E. Publishing, 1999. (; ). *John S. Kselman. "Genesis." In ''The HarperCollins Bible Commentary''. Edited by James Luther Mays, James L. Mays, pages 97–100. New York: HarperCollins Publishers, revised edition, 2000. *Tamara Goshen-Gottstein. “The Souls that They Made: Physical Infertility and Spiritual Fecundity.” In ''Torah of the Mothers: Contemporary Jewish Women Read Classical Jewish Texts''. Edited by Ora Wiskind Elper and Susan Handelman, pages 123–54. New York and Jerusalem: Urim Publications, 2000. (). *Israel Finkelstein and Neil Asher Silberman. "Searching for the Patriarchs." In ''The Bible Unearthed: Archaeology's New Vision of Ancient Israel and the Origin of Its Sacred Texts'', pages 27–47. New York: Free Press (publisher), The Free Press, 2001. *Tamar Hordes, Ami Hordes, and Joel B. Wolowelsky
"Kibbud Av and Kibbud Avot."
''Tradition (journal), Tradition: A Journal of Orthodox Jewish Thought'', volume 35 (number 2) (Summer 2001): pages 91–94. *Lainie Blum Cogan and Judy Weiss. ''Teaching Haftarah: Background, Insights, and Strategies'', pages 602–09. Denver: A.R.E. Publishing, 2002. *Michael Fishbane. ''The JPS Bible Commentary: Haftarot'', pages 34–40. Philadelphia: Jewish Publication Society, 2002. *Tikva Frymer-Kensky. "The Hand that Rocks the Cradle: The Rivka Stories." In ''Reading the Women of the Bible'', pages 5–23. New York: Schocken Books, 2002. *Peter Addinall
"Genesis XLVI 8–27."
''Vetus Testamentum'', volume 54 (number 3) (July 2004): pages 289–300. *Robert Alter. ''The Five Books of Moses: A Translation with Commentary'', pages 129–48. New York: W.W. Norton & Co., 2004. *Jon D. Levenson. "Genesis." In ''The Jewish Study Bible''. Edited by Adele Berlin and Marc Zvi Brettler, pages 53–58. New York: Oxford University Press, 2004. *Don Seeman
"The Watcher at the Window: Cultural Poetics of a Biblical Motif."
''Prooftexts (journal), Prooftexts'', volume 24 (number 1) (Winter 2004): pages 1–50. *''Professors on the Parashah: Studies on the Weekly Torah Reading'' Edited by Leib Moscovitz, pages 54–55. Jerusalem: Urim Publications, 2005 *Frank Anthony Spina. "Esau: The Face of God." In ''The Faith of the Outsider: Exclusion and Inclusion in the Biblical Story'', pages 14–34. William B. Eerdmans Publishing Company, 2005. *W. Gunther Plaut. ''The Torah: A Modern Commentary: Revised Edition''. Revised edition edited by David E. Stern, David E.S. Stern, pages 172–93. New York: Union for Reform Judaism, 2006. *Suzanne A. Brody. "Esau's Prediction." In ''Dancing in the White Spaces: The Yearly Torah Cycle and More Poems'', page 67. Shelbyville, Kentucky: Wasteland Press, 2007. *James Kugel, James L. Kugel. ''How To Read the Bible: A Guide to Scripture, Then and Now'', pages 39, 101, 133–51, 166, 197, 524. New York: Free Press, 2007. *Susan Niditch. ''"My Brother Esau Is a Hairy Man": Hair and Identity in Ancient Israel''. New York: Oxford University Press, 2008. *Dennis Sylva
"The Blessing of a Wounded Patriarch: Genesis 27.1–40."
''Journal for the Study of the Old Testament'', volume 32 (number 3) (March 2008): pages 267–86. *Joachim J. Krause
"Tradition, History, and Our Story: Some Observations on Jacob and Esau in the Books of Obadiah and Malachi."
''Journal for the Study of the Old Testament'', volume 32 (number 4) (June 2008): pages 475–86. *''The Torah: A Women's Commentary''. Edited by Tamara Cohn Eskenazi and Andrea Weiss (rabbi), Andrea L. Weiss, pages 133–56. New York: Union for Reform Judaism, URJ Press, 2008. *Jonathan Goldstein (author), Jonathan Goldstein. "Jacob and Esau." In ''Ladies and Gentlemen, the Bible!'' pages 79–114. New York: Riverhead Books, 2009. *Reuven Hammer. ''Entering Torah: Prefaces to the Weekly Torah Portion'', pages 35–39. New York: Gefen Publishing House, 2009. *Sarra Lev. "Esau’s Gender Crossing: Parashat Toldot (Genesis 25:19–28:9)." In ''Torah Queeries: Weekly Commentaries on the Hebrew Bible''. Edited by Gregg Drinkwater, Joshua Lesser, and David Shneer; foreword by Judith Plaskow, pages 38–42. New York: New York University Press, 2009. *Timothy J. Keller, Timothy Keller. "The End of Counterfeit Gods." In ''Counterfeit Gods: The Empty Promises of Money, Sex, and Power, and the Only Hope that Matters''. Dutton Adult, 2009. (Jacob and Esau). *Jonathan Sacks. ''Covenant & Conversation: A Weekly Reading of the Jewish Bible: Genesis: The Book of Beginnings'', pages 145–75. New Milford, Connecticut: Maggid Books, 2009. *Carolyn J. Sharp. "Pharaoh and Abimelech as Innocents Ensnared." In ''Irony and Meaning in the Hebrew Bible'', pages 51–54. Bloomington, Indiana: Indiana University Press, 2009. *John H. Walton. "Genesis." In ''Zondervan Illustrated Bible Backgrounds Commentary''. Edited by John H. Walton, volume 1, pages 104–06. Grand Rapids, Michigan: Zondervan, 2009. *Raymond Westbrook. "Good as His Word: Jacob Manipulates Justice." ''Biblical Archaeology Review'', volume 35 (number 3) (May/June 2009): pages 50–55, 64. *Bradford A. Anderson
“The Inversion of the Birth Order and the Title of the Firstborn.”
''Vetus Testamentum'', volume 60 (number 4) (2010): pages 655–58. *David J. Zucker
"The Deceiver Deceived: Rereading Genesis 27."
''Jewish Bible Quarterly'', volume 39 (number 1) (January–March 2011): pages 46–58. *Calum Carmichael. ''The Book of Numbers: A Critique of Genesis'', pages 4, 19–20, 91, 100–01, 103–05, 110, 112, 114–15, 118, 120–21, 123–24, 126–27, 130, 132, 135–36, 147, 149, 156, 162–63. New Haven: Yale University Press, 2012. *William G. Dever. ''The Lives of Ordinary People in Ancient Israel: When Archaeology and the Bible Intersect'', page 173. Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 2012. *Chee-Chiew Lee
"Once Again: The Niphal and the Hithpael of in the Abrahamic Blessing for the Nations."
''Journal for the Study of the Old Testament'', volume 36 (number 3) (March 2012): pages 279–96. (). *Shmuel Herzfeld. "A Crowning Achievement." In ''Fifty-Four Pick Up: Fifteen-Minute Inspirational Torah Lessons'', pages 29–34. Jerusalem: Gefen Publishing House, 2012. *Josh Feigelson. "Knowledge, power and abuse." ''The Jerusalem Report'', volume 25 (number 17) (December 1, 2014): page 47. *Jonathan Sacks. ''Lessons in Leadership: A Weekly Reading of the Jewish Bible'', pages 27–30. New Milford, Connecticut: Maggid Books, 2015. *"The Hittites: Between Tradition and History." ''Biblical Archaeology Review'', volume 42 (number 2) (March/April 2016): pages 28–40, 68. *Jean-Pierre Isbouts. ''Archaeology of the Bible: The Greatest Discoveries From Genesis to the Roman Era'', pages 58–62. Washington, D.C.: National Geographic Society, National Geographic, 2016. *Jonathan Sacks. ''Essays on Ethics: A Weekly Reading of the Jewish Bible'', pages 33–39. New Milford, Connecticut: Maggid Books, 2016. *Shai Held. ''The Heart of Torah, Volume 1: Essays on the Weekly Torah Portion: Genesis and Exodus'', pages 49–59. Philadelphia: Jewish Publication Society, 2017. *Steven Levy and Sarah Levy. ''The JPS Rashi Discussion Torah Commentary'', pages 18–20. Philadelphia: Jewish Publication Society, 2017. *Jeffrey K. Salkin. ''The JPS B'nai Mitzvah Torah Commentary'', pages 25–30. Philadelphia: Jewish Publication Society, 2017. *Pallant Ramsundar
"Biblical Mistranslations to 'Euphrates' and the Impact on the Borders of Israel."
''American Journal of Biblical Theology'' (2019). *Liana Finck. ''Let There Be Light: The Real Story of Her Creation'', pages 237–48. New York: Random House, 2022.


External links


Texts


Masoretic text and 1917 JPS translationHear the parashah chanted


Commentaries


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