## Chizkuni, Genesis

###### Chizkuni, Genesis 26:1:1
[Chizkuni, Genesis 26:1:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/26:1:1)

**ויהי רעב בארץ** וכסבור היה יצחק שמיד היה מתחיל גלות מצרים אמר לו הקב״‎ה אל תרד מצרימה, כלומר אין הגלות העתיד להיות במצרים מתחיל מעכשיו.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ויהי רעב בארץ, there was a famine in the land (Canaan); Yitzchok thought [that this was a signal] that the exile of Avraham’s descendants [predicted to him] was about to begin; this is why he headed for Egypt. G-d told him not to proceed to Egypt but to remain within the boundaries of the land of Canaan. (Philistine region) He indicated to him that the exile in Egypt was not yet about to commence.


###### Chizkuni, Genesis 26:1:2
[Chizkuni, Genesis 26:1:2](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/26:1:2)

**מלבד הרעב הראשון** למדך הכתוב שזה שני היה וכן תרגם רב יוסף במגילת רות.

**Chizkuni, translated and annotated by Eliyahu Munk:**
מלבד הרעב הראשון, “in addition to the previous famine,” (in his father’s lifetime) According to some commentators this was already the second famine in Yitzchok’s lifetime.


###### Chizkuni, Genesis 26:1:3
[Chizkuni, Genesis 26:1:3](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/26:1:3)

**וילך יצחק אל אבימלך** שהיה בעל ברית של אביו.

**Chizkuni, translated and annotated by Eliyahu Munk:**
וילך יצחק אל אבימלך, “Yitzchok went to Avimelech” (whose land had not been affected, and with whom Avraham had made a reciprocal treaty.)


###### Chizkuni, Genesis 26:1:4
[Chizkuni, Genesis 26:1:4](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/26:1:4)

**מלך פלשתים גררה** דעתו של יצחק היה לירד במצרים דרך ארץ פלשתים כי קרוב הוא.

**Chizkuni, translated and annotated by Eliyahu Munk:**
מלך פלשתים גררה, “the King of the Philistines whose capital was in G’ror.” At that time it had still been Yitzchok’s intention to use the land of the Philistines as a shortcut to Egypt. (Compare Exodus 13,17 where G-d did not use the land of the Philistines as a shortcut to lead the Israelites to the land of Canaan.)


###### Chizkuni, Genesis 26:3:1
[Chizkuni, Genesis 26:3:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/26:3:1)

**והקמתי את השבועה** וגו׳‎ ונתתי לזרעך וגו', ולא לישמעאל אעפ״‎י שהוא מזרעו של אברהם אביך.

**Chizkuni, translated and annotated by Eliyahu Munk:**
והקימותי את השבועה וגו, “and I will keep My oath,etc.” 'ונתתי לזרעך וגו, “I will give to your descendants, etc;” by repeating this oath, G-d specifically excluded Yishmael’s descendants from this promise. This was in spite of the fact that Yishmael was a descendant of Yitzchok’s father Avraham.


###### Chizkuni, Genesis 26:4:1
[Chizkuni, Genesis 26:4:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/26:4:1)

**הארצת האל** שהרי ארץ פלשתים אף בכלל ארץ ישראל היא כמו שפירשו בפרשת וארא.

**Chizkuni, translated and annotated by Eliyahu Munk:**
הארצות האל, “these lands;” this was to make plain that the lands over which the King of the Philistines ruled at that time were included in the land G-d had promised to the descendants of Avraham. Our author had already explained this in his commentary on Genesis 22,1.


###### Chizkuni, Genesis 26:4:2
[Chizkuni, Genesis 26:4:2](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/26:4:2)

**האל** רמז לל״‎א מלכים שכבש יהושע.

**Chizkuni, translated and annotated by Eliyahu Munk:**
The word: האל, is an allusion to the 31 Kings Joshua would defeat and whose lands he would conquer after Moses’ death.


###### Chizkuni, Genesis 26:4:3
[Chizkuni, Genesis 26:4:3](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/26:4:3)

**והתברכו בזרעך** אמר רב יוסף בן טוביה בזרעך יתערבו כל גויי הארץ כדתנן אחד המבריך ואחד המרכיב.

**Chizkuni, translated and annotated by Eliyahu Munk:**
והתברכו בזרעך, “and through your descendants will be blessed;” Rabbi Yoseph son of Tuviah said: “through your descendants all the nations of the world will receive genetic input.” As we learned in the Mishnah (Sotah 43) אחד המבריך ואחד המרכיב, it does not matter whether he bends or grafts the vine.


###### Chizkuni, Genesis 26:5:1
[Chizkuni, Genesis 26:5:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/26:5:1)

**עקב אשר שמע אברהם בקלי** זו עקידה וכן הוא אומר שם עקב אשר שמעת בקולי.

**Chizkuni, translated and annotated by Eliyahu Munk:**
עקב אשר שמע אברהם בקולי, “as a consequence of Avraham having listened to My voice;” a reference to the binding of Yitzchok. The same formulation occurs also in Genesis 22,18: עקב אשר שמעת בקולי, “(G-d to Avraham) “as a consequence of your having listened to My voice.”


###### Chizkuni, Genesis 26:5:2
[Chizkuni, Genesis 26:5:2](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/26:5:2)

**וישמר משמרתי** זו מילה שקבלה מיד כדכתיב זאת בריתי אשר תשמרו וגו'

**Chizkuni, translated and annotated by Eliyahu Munk:**
וישמור משמרתי, “he observed My commandments;” this is a reference to the commandment of circumcising himself which he immediately accepted as recorded in Genesis 7,10: 'זאת בריתי אשר תשמרו וגו, “this is My covenant that you are to observe;”


###### Chizkuni, Genesis 26:5:3
[Chizkuni, Genesis 26:5:3](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/26:5:3)

**מצותי** זו מילה לשמנה כדכתיב וימל אברהם את יצחק בנו בן שמונת ימים כאשר צוה אותו אלקים.

**Chizkuni, translated and annotated by Eliyahu Munk:**
מצותי, “My directive;” a reference to circumcision to be performed on the eighth day after the baby’s birth, as is recorded: וימל אברהם את יצחק בנו בן שמונת ימים כאשר צוה אותו אלוקים, “Avraham circumcised his son Yitzchok on the eighth day as G-d had commanded him.”


###### Chizkuni, Genesis 26:5:4
[Chizkuni, Genesis 26:5:4](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/26:5:4)

**חקותי** שיצוה כמו כן זרעו אחריו שיהיו נמולים. כדכתיב והיתה בריתי בבשרכם לברית עולם, ואומר ויעמידה ליעקב לחק וגו'

**Chizkuni, translated and annotated by Eliyahu Munk:**
חקותי, “My statutes,” a reference to his commanding his children to continue the tradition he had commenced of circumcising himself, as is recorded: והיתה בריתי בבשרכם לברית עולם, ”My covenant shall be on your flesh as an eternalcovenant.” (17,13) Also compare Psalms 105,10: ויעמידיה ליעקב לחוק, “He confirmed it in a decree for Yaakov.”


###### Chizkuni, Genesis 26:5:5
[Chizkuni, Genesis 26:5:5](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/26:5:5)

**ותורתי** שאמרתי לו לך לך אל הארץ אשר אראך, וראיה לדבר אשכילך ואורך בדרך זו תלך. וכן יורנו בדרך יבחר וכן כל תורה לשון הוראה. ולפי הפשט **מצותי חקותי** הן שבע מצוות שנצטוו בני נח.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ותורותי, “and My teachings;” this is a reference to the beginning of chapter 12 where G-d instructs Avraham to leave home and to proceed to a land that He will show him. As proof that this interpretation is correct, the author quotes Psalms 32,8: אשכילך ואורך בדרך זו, “Let me enlighten you and show you which way to go.” [The subject speaking in that verse is the Holy Spirit. (Alshich) He quotes a similar verse from Psalms 32,8.] Whenever the word תורה occurs, it refers to teaching [as a prelude to commanding the listener to conduct himself in accordance with it.] But the plain sense of the verse is that it refers to the 7 universal laws that apply to all of mankind.


###### Chizkuni, Genesis 26:7:1
[Chizkuni, Genesis 26:7:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/26:7:1)

**וישאלו אנשי המקום לאשתו** מה שלא נלקחה רבקה לאלתר כמו שנלקחה שרה היינו לפי שהוכיחם אברהם כבר כדאמרינן לעיל בפרשת וירא שאמר להם אכסנאי שבא לעיר וכו'

**Chizkuni, translated and annotated by Eliyahu Munk:**
וישאלו אנשי המקום לאשתו, “The inhabitants of that place enquired about the marital status of the woman accompanying him.” The reason why Rivkah was not abducted immediately, as had been Sarah when Avraham had stayed in Avimelech’s country, is that Avraham had at the time warned the Philistines by saying to them at the time: “since when is the first thing you ask a stranger about the status of the people who accompany him?” Compare Talmud Baba Kamma 92.


###### Chizkuni, Genesis 26:7:2
[Chizkuni, Genesis 26:7:2](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/26:7:2)

**פן יהרגני** אבל אברהם לא היה ירא לסוף הדברים לומר אשתי היא כי היו יראים אותו מפני מלחמת אמרפל וחביריו שנצחם. אבל את יצחק לא היו יראים, לכך נתירא יצחק.

**Chizkuni, translated and annotated by Eliyahu Munk:**
פן יהרגוני, “lest they kill me;” Avraham at the time had ultimately not been afraid to tell Avimelech that Sarah was his wife as it had become known how he and a few men had defeated Amrafel and his mighty armies in battle. At this point they had no reason to be afraid of Yitzchok[, seeing he had not performed any deeds of valour]. This is why he was afraid to tell the people [there that Rivkah was his wife].


###### Chizkuni, Genesis 26:7:3
[Chizkuni, Genesis 26:7:3](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/26:7:3)

**כי טובת מראה היא** ולא כתיב מאד לפי שילדה אבל קודם שילדה בפרשת חיי כתיב בה מאד.

**Chizkuni, translated and annotated by Eliyahu Munk:**
כי טובת מראה היא, “for she was goodlooking;” the word מאד, “very much,” is absent here whereas it had appeared in connection with Rivkah before she had mothered twins. (Compare 24,16)


###### Chizkuni, Genesis 26:8:1
[Chizkuni, Genesis 26:8:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/26:8:1)

**ויהי כי ארכו לו שם הימים** ימי תשמיש ולכך הותר לו לשמש מטתו וכן מצינו בחלקיהו הכהן אביו של ירמיהו שבא על אשתו ביום לפי שלא בא עליה מימים רבים.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ויהי כי ארכו לו הימים, “it happened that his days were lengthened” seeing that Yitzchok had to abstain from marital relations for an extended period; it had become permissible for him to indulge in such relations even in daytime [to prevent involuntary ejaculation.] (Compare Bereshit Rabbah 64,5);


###### Chizkuni, Genesis 26:8:2
[Chizkuni, Genesis 26:8:2](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/26:8:2)

**וישקף אבימלך, בעד החלון** י״‎מ לא שהיה החלון פתוח אלא שמתוך שהיה נעול הבין אבימלך המעשה שכן בבית אפל מותר לשמש אפילו ביום ולפי שלא היה רעב רק בארץ ההיא לבדה הותר לו תשמיש.

**Chizkuni, translated and annotated by Eliyahu Munk:**
וישקף אבימלן בעד החלון, “Avimelech took a look through the window;” according to some commentators the window had not been open but had in fact been securely locked. This fact led Avimelech to conclude that Yitzchok and his wife were engaged in activities that were extremely private. Even when marital intercourse is permitted in daytime, the room in which it takes place must be dark. Yizchak was permitted to engage in marital relations [which are generally prohibited in times of famine] because there was no famine in this country.


###### Chizkuni, Genesis 26:8:3
[Chizkuni, Genesis 26:8:3](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/26:8:3)

**וירא והנה יצחק מצחק** צחוק שלפני הבעילה כדכתיב הביא לנו איש עברי לצחק בנו ואחריו כתיב לשכב עמי. ואין לומר שראהו בועל שלא היה יצחק עושה כך לפני רואים וביום.

**Chizkuni, translated and annotated by Eliyahu Munk:**
וירא, והנה יצחק מצחק את רבקה, “he looked and here he saw that Yitzchok was engaged in intimacies with Rivkah.” This expression for describing intimacies with the opposite sex is found when the wife of Potiphar tells the servants in her husband’s household that this is what the Hebrew slave tried to do to her. (Genesis 39,14). In that verse the next words are: לשכב עמי, “to sleep with me;” from this we are able to deduce that Avimelech did not witness actual intercourse but only foreplay. Yitzchok most certainly would not have engaged in marital relations unless he was sure that no peeping Tom could witness this.


###### Chizkuni, Genesis 26:10:1
[Chizkuni, Genesis 26:10:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/26:10:1)

**אחד העם** כפשוטו אחד מן העם הן גדול הן קטן כמו כי בא אחד העם דשמואל.

**Chizkuni, translated and annotated by Eliyahu Munk:**
אחד העם, “one of the people;” whether an important person or a commoner; the word occurs in this sense in Samuel I 26,15.


###### Chizkuni, Genesis 26:10:2
[Chizkuni, Genesis 26:10:2](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/26:10:2)

**והבאת עלינו אשם** על ידי השבועה אם תשקור לי ולניני ולנכדי שכן חייבים אשם על עברת שבועה כמו שמצינו גבי כפר ונשבע והודה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
והבאת עלינו אשם, “and you would have brought guilt upon us.” He referred to the pact of friendship between Avraham and Avimelech’s father.” [The name “Avimelech,” presumably is a title, just as Pharaoh was a title for every King of Egypt. Ed.] Violating an oath requires a guilt offering in Jewish law, compare Leviticus 5, 2425.


###### Chizkuni, Genesis 26:12:1
[Chizkuni, Genesis 26:12:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/26:12:1)

**מאה שערים** פרש״‎י רבותינו אמרו אומד זה למעשרות היה, פי׳‎ שעשתה על אחד שאמדוה אלף.

**Chizkuni, translated and annotated by Eliyahu Munk:**
מאה שערים, Rashi writes that our sages said that the meaning of the expression (שער(ים here is “estimate” for the sake of tithing. [Either, according to Onkelos,] Yitzchok’s harvest was 100 times as much as could be expected, or that he had to tithe 100 times as much as he had expected.


###### Chizkuni, Genesis 26:15:1
[Chizkuni, Genesis 26:15:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/26:15:1)

**סתמום פלשתים** שלא יחזיק יצחק בהם להיות לו חזקה בארץ.

**Chizkuni, translated and annotated by Eliyahu Munk:**
סתמום פלשתים, “the Philistines had stopped up.” They had argued that their land had not been blessed on account of the famine they had experienced. Therefore they were jealous of Yitzchok’s success, and tried to limit it as much as was in their power. [Avraham had not been a farmer, so that he had dug wells from altruistic motives. If the land of the Philistines either in Avraham’s time or in Yitzchoks’ time had sufferedfrom a famine, why would either Avraham or Yitzchok have gone there, seeing they needed grazing for their sheep and herds? Ed.]


###### Chizkuni, Genesis 26:16:1
[Chizkuni, Genesis 26:16:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/26:16:1)

**לך מעמנו** אמרו, ארצותינו אינן מתברכות מפני גזירת הרעב וארצו של זה שבאה לו מנחלת אבותיו מתברכת מאה שערים ונתכוונו שילך לו יצחק וארצו תשאר בידם.

**Chizkuni, translated and annotated by Eliyahu Munk:**
לך מעמנו, “go from us;” they argued that the reason they wanted him to leave was that they felt their land had not been blessed due to the famine, as opposed to the piece of land on which Yitzchok had brought forth such an exceptionally good harvest. They assumed that as soon as Yitzchok would vacate the land he had worked they would appropriate it for themselves and reap the benefits.


###### Chizkuni, Genesis 26:18:1
[Chizkuni, Genesis 26:18:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/26:18:1)

**כשמת אשר קרא להן אביו** שיהיו לו השמות לשם ולראיה ולזכות כי מירושת אביו באו לידו שהרי אביו גר לו בגרר כדכתיב וישב בין קדש ובין שור וישב בגרר ועליהן כרת ברית.

**Chizkuni, translated and annotated by Eliyahu Munk:**
כשמות אשר קרא להן אביו, “as had been their names when his father had named them.” He wished to draw attention to the fact that the success of these wells had been and continued to be due to the merit of his father. In order to prove that this was so, when he left the vicinity of Avimelech’s capital and settled where Avraham had lived for a while and [demonstrated that the success depended not on the quality of the earth and the skill of its farmers, but on the goodwill enjoyed by them in the heavenly spheres and] based on this he concluded a treaty with Avimelech.


###### Chizkuni, Genesis 26:20:1
[Chizkuni, Genesis 26:20:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/26:20:1)

**לאמר לנו המים** לפי שהיו זוחלין מן הנחל שהיה שלהן וגם על השניה רבו אבל כשהרחיק משם לא רבו כענין שנאמר ויעתק משם ויחפור באר אחרת ולא רבו.

**Chizkuni, translated and annotated by Eliyahu Munk:**
לאמור לנו המים, saying: “the water is ours.” They argued that the water from the well had originally been flowing in the river that was theirs. They used the same argument with the second well Yitzchok’s servants brought in. When Yitzchok moved away further and again succeeded in bringing in a well, they did not argue about it [they finally realised that it was he who was blessed, and that he had not robbed them of anything (verse 22)].


###### Chizkuni, Genesis 26:21:1
[Chizkuni, Genesis 26:21:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/26:21:1)

**ויקרא שמה שטנה** אינו מפרש על מה קרא שמה שטנה, כמו שמפרש עשק כי התעשקו עמו, אלא מן הראשון אמר שמא כדין עירערו וכשראה שהיו מערערין בשני אמר ודאי שטנה ושנאה היא ומשום כך אינו מפרש.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ויקרא שמה שטנה, “he named that well: “hatred.” We must not understand the name of this well as reflecting the same sentiments as the previous well he had dug, as at that time the name עשק, “dispute,” reflected that he gave the Philistines the benefit of the doubt when they claimed that the waters that came out of that well had previously flowed in their river. When they disputed his right to the second well, he became convinced that their arguments were malicious and not based on a legitimate claim.


###### Chizkuni, Genesis 26:23:1
[Chizkuni, Genesis 26:23:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/26:23:1)

**ויעל משם באר שבע** היא באר שבע שעמד אביו שם וקרוב לחברון היה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ויעל משם באר שבע, “he moved uphill from there to B’eer Sheva. This was the B’eer Sheva where his father had stayed for many years, which is not far from Chevron.


###### Chizkuni, Genesis 26:24:1
[Chizkuni, Genesis 26:24:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/26:24:1)

**אל תירא כי אתך אנכי** לפי שהיה מטולטל בשביל קנאת פלשתים ובמריבת רועי גרר נגלה עליו הקב״‎ה ואמר לו אל תירא.

**Chizkuni, translated and annotated by Eliyahu Munk:**
אל תירא כי אתך אני, “Do not fear for I am with you;” G-d appeared to him at this point as he had been greatly disturbed by the hostile attitude displayed by the Philistines time and again.


###### Chizkuni, Genesis 26:26:1
[Chizkuni, Genesis 26:26:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/26:26:1)

**ואחזת** יש מפרשים שם אדם.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ואחוזת; some commentators (quoted by Baal Haturim) understand this word as being a personal name as opposed to a title or rank.


###### Chizkuni, Genesis 26:26:2
[Chizkuni, Genesis 26:26:2](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/26:26:2)

**מרעהו** חברו, והמ״‎ם בו יסוד כגון ויתנה למרעהו וכן מצינו במסורת, על ואחזת, לית שום בר אינש.

**Chizkuni, translated and annotated by Eliyahu Munk:**
מרעהו, a friend of Avimelech; the letter מ in this word would then be part of his name; an example of something similar is found in Judges 14,20: ויתנה לרעהו, “he (the father of Shimshon’s wife gave her to someone by the name of מרעהו.” (Pessikta zutrata) The word: אחוזת would then not be a personal name.


###### Chizkuni, Genesis 26:28:1
[Chizkuni, Genesis 26:28:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/26:28:1)

**ראו ראינו** ראינו כשעמדת בגרר שנתברכה הארץ מאה שערים, וראינו עכשיו אחרי שהלכת משם שפסקה ממנה ברכתה ואין הדבר תלוי אלא בך כי היה ה׳‎ עמך.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ראה ראינו, “we have seen repeatedly;” the fact that you have succeeded twice where we have failed has convinced us that your G-d is on your side;” clearly your success is due to you personally, and not to the quality of the earth that you have either planted seeds in or dug wells in. We have noted that since you departed this earth has failed to be blessed. It is clearly your G-d Who is the cause and Who is with you.


###### Chizkuni, Genesis 26:28:2
[Chizkuni, Genesis 26:28:2](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/26:28:2)

**בינותינו בינינו ובינך. בינותינו** השבועה שאנו נשבעים ביראתנו גם עתה, **בינינו ובינך** שתהיה אתה נשבע בהם.

**Chizkuni, translated and annotated by Eliyahu Munk:**
בינותינו בינינו וביניך, “between us; the oath that we swear by our deities shall now be binding both between us and you;” he meant that although Yitzchok swears in the name of his G-d, such an oath shall also be binding for them who swear in the name of their own deity. [The linguistic problem here is that the word בינינו, is otherwise completely superfluous. Ed].]


###### Chizkuni, Genesis 26:28:3
[Chizkuni, Genesis 26:28:3](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/26:28:3)

**ונכרתה ברית עמך** אעפ״‎י שכבר נשבעו אברהם ואבימלך עד שלשה דורות מכל מקום ביקש אבימלך לכרות ברית חדשה ביניהם לפי שהוא פשע בברית על דבר הבארות ועל ששלחו מאתו.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ונכרתה ברית עמך, “and we are willing to conclude a binding treaty with you;” an offer to renew the covenant Avraham had made with Avimelech’s predecessor for three generations.” They felt the need for this, since their having breached it when they claimed the wells and when the expelled Yitzchok[, they were afraid that Yitzchok might feel free to disregard it].


###### Chizkuni, Genesis 26:29:1
[Chizkuni, Genesis 26:29:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/26:29:1)

**לא נגענוך** לפי שאמר להם ואתם שנאתם אותי, השיבוהו אם שלחנוך לא נגענוך ונשלחך בשלום. לא קאי אף למטה כאשר לא נגענוך וכאשר לא עשינו עמך רק טוב. דוגמא כי לא לנצח ישכח אביון תקות עניים תאבד לעד.

**Chizkuni, translated and annotated by Eliyahu Munk:**
לא נגענוך, “we have not harmed you bodily;” this was the reply to Yitzchok’s accusation that they had displayed their hatred for him. (verse 27) They used the fact that they had allowed him to leave unharmed as proof that they had not hated him, as they had made no attempt to harm him or his family physically. We may understand the words: לא נגענוך, as well as the words: “we have only done good with you,” as referring to the past as well as to the future. We find a similar formulation in the Scriptures in Psalms 9,19: כי לא לנצח ישכח אביון תקוות עניים תאבד לעד, “not always shall the needy by ignored, nor the hope of the afflicted forever lost.”'


###### Chizkuni, Genesis 26:29:2
[Chizkuni, Genesis 26:29:2](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/26:29:2)

**אתה עתה ברוך ה'** שלא תאמר עד שאתם משביעים אותי השביעו את ישמעאל אתי. לכך נאמר **אתה עתה ברוך ה'** אין אנו צריכים להשביע רק אתה, לפי ש**אתה עתה ברוך ה'** שהקב״‎ה גזר שתירש הארץ. כדכתיב ויהי אחרי מות אברהם ויברך אלקים את יצחק בנו.

**Chizkuni, translated and annotated by Eliyahu Munk:**
אתה עתה ברוך ה, “you are now the one blessed by the Lord.” They wanted to forestall Yitzchok saying to them that before making him swear as the son of Avraham to keep the peace, they should first secure such a sworn undertaking from his brother Yishmael. [Yitzchok understood that the word עתה, “now,” reflected their worry about Yitzchok saying this to him. After all, when the Philistines breached the covenant made with Avraham for three generations they had also freed Yishmael from the obligation to observe its terms. Ed.] By using the words 'אתה עתה ברוך ה, they implied that they had reason to be afraid of him, whereas they had no reason to fear that they could not cope with Yishmael. G-d, after all, had not promised their land to Yishmael’s descendants. They were aware that G-d had bestowed the blessing He had given to Avraham, especially his power to bless and cure, to Yitzchok, as soon as Avraham had died. (25,11)


###### Chizkuni, Genesis 26:33:1
[Chizkuni, Genesis 26:33:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/26:33:1)

**על כן שם העיר באר שבע** וא״‎ת הרי מימות אברהם קרויה היא באר שבע. אלא הכי קאמר **ויקרא אתה** הבאר **שבעה, על** אשר קרא שם העיר באר שבע. מיהו בתחלה נקראת באר שבע על שם השבועה ועל ידי כך באו שם עכשיו לחדש השבועה. חז״‎ק. איך עשה יצחק שותפות עם אבימלך הא אמרינן במסכת ע״‎ז דאית ביה משום לפני עור לא תתן מכשול. דקעבר אלא ישמע על פיך.

**Chizkuni, translated and annotated by Eliyahu Munk:**
על כן שם העיר באר שבע, “this is why the name of the town was B’eer sheva. If you were to question that that name for this well (site) had already been given to it by Avraham, so why does the Torah let us think that this was something new? We must understand the meaning of the verse as follows: Yitzchok named the well mentioned in verse 32 shivah, “seven,” because he had named the town B’eer sheva. Actually, originally the name was a reminder of the “oath” שבועה, not the “number” שבע. As to the question how Yitzchok could enter into a business arrangement with a pagan, the Talmud Avodah Zarah considers the prohibition based only on such deals leaving a wrong impression on other Jews, something that was not relevant as yet. This was also the reason that the Philistines came to Yitzchok there, as they wanted to renew the oath at the place it had been concluded originally. There is also the problem of Exodus 23,13 that “the name of an alien deity shall not cross your lips,” i.e. you must not be heard uttering it. [I have not understood how Yitzchok could have become guilty of this in this connection. Ed.]


###### Chizkuni, Genesis 26:35:1
[Chizkuni, Genesis 26:35:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/26:35:1)

**ותהיין מרת רוח** לפי שעתיד לומר אם לוקח יעקב אשה מבנות חת כאלה מבנות הארץ למה לי חיים קדם ולמדך כאן שלא היו נוחות ליצחק ולרבקה. ועוד אם היה לה ליצחק ולרבקה נחת רוח מהם היו יושבות בבית אחד וכשיבא יעקב ליטול את הברכות יהיו מודיעות ליצחק אין זה עשו בכורך לפיכך קדם ולימדך כאן שהיו מורת רוח ליצחק וגרשם מביתו. [מרת רוח מקנתרות]

**Chizkuni, translated and annotated by Eliyahu Munk:**
ותהיין מורת רוח, “both of these daughtersinlaw became sources of frustration to both Yitzchok and Rivkah. We see this from Rivkah’s justifying her wishing to take a wife from her family (27,46) by telling her husband that if Yaakov were to take wife from the local Hittite population she would get fed up with her very life. What can describe more graphically her and her husband’s frustration at the choice of wives Esau had made? Moreover, it is likely that if these daughtersinlaw had been compatible with them they would all of them have lived in one house. The fact that they did not live under one roof is clear, as Yaakov would never have gotten away with deceiving his father by pretending to be Esau if Esau’s wives had lived in the same house! He had expelled them from his house on account of their conduct. [I find this argument very weak, as in Genesis 2,24 already the Torah describes a son marrying and setting up house for himself and his wife as being the norm and not the exception. Ed.]


###### Chizkuni, Genesis 26:35:2
[Chizkuni, Genesis 26:35:2](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/26:35:2)

**ליצחק ולרבקה** ליצחק תחלה כדברי רבותינו לפי שרבקה היתה בת כומרים לא הזיק לה ע״‎ז כמו ליצחק בן קדושים.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ליצחק ולרבקה, “to Yitzchok and to Rivkah.” According to our sages in Bereshit Rabbah 65,4, Yitzchok was the first to experience this dissatisfaction with Esau’s wives’ conduct. It is explained that the reason is psychological. Rivkah, who had grown up in an environment of pagans, did not become affronted so easily by Hittite girls not yet having abandoned every nuance of their former pagan backgrounds, whereas Yitzchok, used be surrounded only to holiness,at least in his father’s house and his wife’s housewas far more sensitive to this. [Another exegesis: Normally, women spend most of their time in the home and therefore become aware of what other women in their homes do. Men, whose lifestyle usually requires them to spend more time outdoors, are not privy to what goes on inside the house. Yitzchok, being blind, and therefore housebound, not being preoccupied with mundane activities in the kitchen, etc., had a keener sense of hearing and overheard more inappropriate remarks made by his daughter in law than did Rivkah.]