## Or HaChaim on Genesis Chapter 25

###### Or HaChaim on Genesis 25:6:1
[Or HaChaim on Genesis 25:6:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/25:6:1)

**וְלִבְנֵי הַפִּילַגְשִׁים וְגוֹ׳.** וּלְיִשְׁמָעֵאל לֹא אָמַר הַכָּתוּב שֶׁנָּתַן לוֹ מַתָּנוֹת וְשִׁלְּחוֹ, כִּי לְפִי מַה שֶׁכָּתַבְנוּ (בראשית ט״ז:ה׳) כִּי יִשְׁמָעֵאל מִשְׁפַּט קְנִיָּה יֵשׁ בּוֹ לְיִצְחָק, מְשֻׁלָּח וְעוֹמֵד הוּא. וְיֵשׁ יוֹם לָאֵל אָיוֹם מִשְׁפָּט יַעֲשֶׂה וְיַכִּיר נִקְנֶה לְקוֹנָיו.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ולבני הפילגשים, And to the sons of the concubines, etc.** The Torah does not mention that Abraham bequeathed any gifts to Ishmael when he expelled him. We have explained on Genesis 17,5 that Ishmael was himself a slave and as such anything that would be given to him would automatically not be his but his master Isaac's who was the rightful heir of Abraham and Sarah.


###### Or HaChaim on Genesis 25:7:1
[Or HaChaim on Genesis 25:7:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/25:7:1)

**וְאֵלֶּה יְמֵי שְׁנֵי חַיֵּי אַבְרָהָם אֲשֶׁר חָי.** דִּקְדֵּק לוֹמַר ״[אֲשֶׁר] חָי״ עַל פִּי דִּבְרֵיהֶם זִכְרוֹנָם לִבְרָכָה (בראשית רבה ס״ג) שֶׁאָמְרוּ כִּי חָסְרוּ לוֹ חָמֵשׁ שָׁנִים קוֹדֶם יוֹם שֶׁבּוֹ עָשָׂה עֵשָׂו חָמֵשׁ עֲבֵירוֹת, וְלָזֶה אָמַר **אֲשֶׁר חָי** פֵּרוּשׁ: לֹא שָׁנִים שֶׁקָּצְבוּ לוֹ כִּי יוֹתֵר הָיוּ, אֶלָּא אֵלֶּה הֵם מַה שֶׁחָי.


###### Or HaChaim on Genesis 25:7:2
[Or HaChaim on Genesis 25:7:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/25:7:2)

**חסלת פרשת חיי שרה**


###### Or HaChaim on Genesis 25:19:1
[Or HaChaim on Genesis 25:19:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/25:19:1)

**וְאֵלֶּה תּוֹלְדוֹת וְגוֹ׳.** צָרִיךְ לָדַעַת: א׳ בִּמְקוֹם שֶׁיַּזְכִּיר תּוֹלְדוֹת יִצְחָק, הִזְכִּיר לֵידַת יִצְחָק, ב׳ לֹא הָיָה צָרִיךְ לְהוֹדִיעַ כִּי אַבְרָהָם הוֹלִיד אֶת יִצְחָק.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ואלה תולדת, And these are the developments, etc.** Why did the Torah mention the birth of Isaac instead of the birth of his children at this point? Why did the Torah need to tell us here that Abraham fathered Isaac?


###### Or HaChaim on Genesis 25:19:2
[Or HaChaim on Genesis 25:19:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/25:19:2)

**אָכֵן** כַּוָּנַת הַכָּתוּב הִיא עַל זֶה הַדֶּרֶךְ: **וְאֵלֶּה תּוֹלְדוֹת יִצְחָק** פֵּרוּשׁ הָאֲמוּרִים בְּסוֹף הַפָּרָשָׁה, וְכֵיוָן שֶׁזָּכַר בָּנָיו שֶׁל יִצְחָק, וּכְבָר קָדַם לָנוּ כִּי יִצְחָק כְּשֶׁנּוֹלַד לֹא הָיָה בְּמַדְרֵגָה שֶׁיּוֹלִיד כִּי בָּא מִסִּטְרָא דְּנוּקְבָּא, וּכְמוֹ שֶׁכָּתַבְנוּ (בראשית כ״ב:ב׳), אִם כֵּן מִנַּיִן לוֹ תּוֹלָדוֹת? לָזֶה גָּמַר אוֹמֶר: **אַבְרָהָם הוֹלִיד אֶת יִצְחָק**, פֵּרוּשׁ הִפְעִיל כֹּחַ הַלֵּידָה בְּיִצְחָק, שֶׁהִמְשִׁיךְ אֵלָיו נֶפֶשׁ שֶׁהִיא בְּמַדְרֵגַת הַמּוֹלִיד, וְזֶה הָיָה בְּאֶמְצָעוּת הָעֲקֵדָה כְּמוֹ שֶׁכָּתַבְנוּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
The intent of the Torah may be understood thus. "And these are Isaac's developments," refers to events that are mentioned later on in this פרשה. Seeing the Torah will speak about the sons of Isaac, and Isaac himself was not originally capable of siring children since his own existence had been rooted in the "left" side of the emanations [until the fact that he submitted to the binding on the altar resulted in his "graduating" to the status of someone born under the aegis of the "right" side of the emanations (kabbalistic concept) compare 22,2 Ed.], the reader might have asked how Isaac could sire children at all? The Torah therefore hints in this way that the fact that **Abraham** had fathered Isaac enabled him to bestow upon Isaac the ability to beget children.


###### Or HaChaim on Genesis 25:19:3
[Or HaChaim on Genesis 25:19:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/25:19:3)

**עוֹד** יִרְצֶה עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה (יבמות סד.) ״וַיֵּעָתֶר לוֹ ה׳״ לְפִי שֶׁאֵין דּוֹמֶה וְכוּ׳ לִתְפִלַּת צַדִּיק בֶּן צַדִּיק, עַד כָּאן. הָא לָמַדְתָּ כִּי לְצַד הֱיוֹת לוֹ אָב צַדִּיק נִתְרַצָּה ה׳ לוֹ וְנָתַן לוֹ בָּנִים, וְהוּא אָמְרוֹ **אַבְרָהָם הוֹלִיד** וְגוֹ׳, פֵּרוּשׁ בְּאֶמְצָעוּת זְכוּת אַבְרָהָם הוֹלִיד וְגוֹ׳:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Alternately, the Torah may refer to *Yevamot* 64, where we learn that when two righteous people offer a prayer simultaneously, if one of them is also the son of a righteous person G'd will listen to his prayer first. This is why the Torah described G'd as listening to Isaac's prayer in 25,22. Accordingly, the words: אברהם הוליד את יצחק means that Abraham's righteousness was a factor in G'd enabling Isaac to have children.


###### Or HaChaim on Genesis 25:19:4
[Or HaChaim on Genesis 25:19:4](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/25:19:4)

**עוֹד** יִרְצֶה עַל פִּי דִּבְרֵיהֶם זִכְרוֹנָם לִבְרָכָה (בראשית רבה ס״ג) בְּפָסוּק (ישעיהו כט:כב) ״אֶל בֵּית יַעֲקֹב אֲשֶׁר פָּדָה אֶת אַבְרָהָם״, כִּי בִּזְכוּת יַעֲקֹב נִצּוֹל אַבְרָהָם מִכִּבְשַׁן הָאֵשׁ, וְזוּלָתוֹ כְּבָר הָיָה חָס וְשָׁלוֹם אַבְרָהָם נִשְׂרָף בְּאוּר כַּשְׂדִּים. וְהוּא אָמְרוֹ **אֵלֶּה תּוֹלְדוֹת יִצְחָק בֶּן אַבְרָהָם**, שֶׁבְּאֶמְצָעוּתוֹ אַבְרָהָם הוֹלִיד אֶת יִצְחָק, כִּי זוּלַת יַעֲקֹב שֶׁהוּא תּוֹלְדוֹת יִצְחָק כְּבָר הָיָה אַבְרָהָם נִשְׂרָף קוֹדֶם שֶׁיּוֹלִיד יִצְחָק.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
A further meaning may be connected to *Bereshit Rabbah* 63,2 which explains Isaiah 29,22, where the prophet describes the as yet unborn Jacob as having redeemed Abraham, i.e. saved him from Nimrod's furnace. Had it not been for Jacob's merit Abraham might not have survived that experience. Our verse then would hint that it was only the combined merit of Jacob and Isaac that enabled Abraham to live long enough to beget Isaac.


###### Or HaChaim on Genesis 25:19:5
[Or HaChaim on Genesis 25:19:5](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/25:19:5)

**עוֹד** יִרְמֹז עַל עִקַּר תּוֹלְדוֹת הַצַּדִּיקִים שֶׁהֵם מִצְווֹת וּמַעֲשִׂים טוֹבִים, כִּי לֶהֱיוֹת שֶׁיִּצְחָק לֹא נוֹדְעוּ נִסְיוֹנוֹתָיו וְגֶדֶר צִדְקוּתוֹ, וַהֲגַם שֶׁפָּשַׁט צַוָּארוֹ עַל גַּבֵּי הַמִּזְבֵּחַ אֵין דָּבָר זֶה מְבֹאָר בַּתּוֹרָה, וְעַד הַיּוֹם יֵשׁ מְפָרְשִׁים (אבן עזרא כב:ד) כִּי בְּעַל כָּרְחוֹ נֶעֱקַד, לָזֶה מוֹדִיעַ הַכָּתוּב בְּאָמְרוֹ ״וְאֵלֶּה תּוֹלְדוֹת יִצְחָק בֶּן אַבְרָהָם״ – הַבֵּט וּרְאֵה הַמּוֹלִיד וְהַמּוּרָם כַּיּוֹצֵא בּוֹ. וְרָמַז גַּם כֵּן בְּתֵבַת **בֶּן אַבְרָהָם** עַל דֶּרֶךְ אָמְרוֹ (משלי י) ״בֵּן חָכָם״, פֵּרוּשׁ כִּי הוּא אַבְרָהָם בִּבְחִינַת הַצִּדְקוּת וְהַפְלָגַת חִבָּתוֹ יִתְבָּרַךְ. וּכְפִי זֶה יְדֻיַּק גַּם כֵּן אָמְרוֹ **וְאֵלֶּה** בְּתוֹסֶפֶת וָא״ו, לוֹמַר מוֹסִיף עַל תּוֹלְדוֹתָיו שֶׁל אַבְרָהָם הַמְּפֻרְסָם לְטוֹבָה בְּכַמָּה נִסְיוֹנוֹת, גַּם תּוֹלְדוֹתָיו שֶׁל יִצְחָק בְּדוֹמִין.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
The wording of our verse contains an additional meaning of the word תולדת, "developments, offspring, generations." The true "offspring" of the righteous are their good deeds. The various trials Isaac underwent during his life are not specifically described as such by the Torah, although it was he who offered his life to G'd on the altar at Moriah. There are even commentators (such as *lbn Ezra* 22,4) who claim that Isaac submitted only against his will. In order to prevent us from arriving at such a conclusion the Torah describes Isaac once more as a true offspring of Abraham, someone who was in no way inferior to his father in his love for and obedience to G'd. This is stressed both by the word **בן** אברהם and the conjunctive letter ו before the word אלה. Isaac continued to accumulate meritorious deeds just as Abraham had done before him.


###### Or HaChaim on Genesis 25:19:6
[Or HaChaim on Genesis 25:19:6](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/25:19:6)

**עוֹד** יִרְמֹז עַל זֶה הַדֶּרֶךְ ״וְאֵלֶּה תּוֹלְדֹת יִצְחָק בֶּן״ – אֶחָד הָיָה אַבְרָהָם, פֵּרוּשׁ כַּדּוֹמֶה לוֹ, שֶׁלֹּא דָּמוּ לְאַבְרָהָם שְׁתֵּי תּוֹלְדוֹתָיו שֶׁל יִצְחָק.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
The Torah may also simply hint that Isaac had only one son who followed in the footsteps of Abraham, i.e. "and these are the generations of Isaac, the one who was a true son of Abraham."


###### Or HaChaim on Genesis 25:19:7
[Or HaChaim on Genesis 25:19:7](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/25:19:7)

**עוֹד** יִרְמֹז בְּאָמְרוֹ **אַבְרָהָם הוֹלִיד** וְגוֹ׳ עַל זֶה הַדֶּרֶךְ, שֶׁהֲגַם שֶׁדִּמָּה תּוֹלְדוֹת הַטּוֹב שֶׁל יִצְחָק לְשֶׁל אַבְרָהָם כָּרָמוּז בְּאָמְרוֹ ״וְאֵלֶּה״ בְּתוֹסֶפֶת וָא״ו, עִם כָּל זֶה לֹא תִשְׁוֶה מַעֲלָתוֹ לְשֶׁל אַבְרָהָם, כִּי הוּא הָאָב זִכָּה לוֹ. וְהוּא אָמְרוֹ **אַבְרָהָם הוֹלִיד אֶת יִצְחָק**, בְּחִינַת הַטּוֹב שֶׁבּוֹ בָּאָה מִכֹּחַ הַמּוֹלִיד, מַה שֶׁאֵין כֵּן אַבְרָהָם כִּי אָבִיו עוֹבֵד עֲבוֹדָה זָרָה הָיָה, וְהוּא נִתְעַצֵּם לְהַשִּׂיג בּוֹרְאוֹ וּמַעֲלַת אַבְרָהָם נִשְׂגָּבָה. וְלָזֶה נִקְרָא (ישעיהו מא:ח) אַבְרָהָם אוֹהֲבוֹ יִתְבָּרַךְ, פֵּירוּשׁ: הוּא קָדַם לִהְיוֹת אוֹהֵב לְקוֹנוֹ, קוֹדֶם שֶׁיָּאִיר ה׳ אֵלָיו אַהֲבָתוֹ בּוֹ הוּא רָדַף אַחֲרָיו בְּהִתְעַצְּמוּת נִפְלָא, מַה שֶׁאֵין כֵּן יִצְחָק, כִּי בָּנָה בוֹ אַבְרָהָם בִּנְיַן אַהֲבַת הַטּוֹב, וּכְשֶׁפָּקַח עֵינוֹ בָּעוֹלָם כְּבָר נָחָה עָלָיו רוּחַ ה׳.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Still another meaning may be gleaned from the wording "Abraham begat Isaac." Whereas Isaac did indeed match Abraham in good deeds, he could not receive the same credit since he had his father as an example and could model himself accordingly. Abraham was unique. He was "self-made," did not have a father who served as his role model. This was the reason that the prophet Isaiah (Isaiah 41,8) quotes G'd as describing Abraham as "the one who loved Him." Abraham had had to initiate this love towards his Creator without the Creator having served as a guiding light for him first.


###### Or HaChaim on Genesis 25:19:8
[Or HaChaim on Genesis 25:19:8](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/25:19:8)

**עוֹד** יִרְמֹז עַל זֶה הַדֶּרֶךְ, כִּי תּוֹלְדוֹת יִצְחָק הָיָה בִּבְחִינָה יוֹתֵר מְעֻלָּה מִתּוֹלְדוֹת אַבְרָהָם, כִּי אֵינוֹ דוֹמֶה צַדִּיק בֶּן צַדִּיק לְצַדִּיק בֶּן רָשָׁע (יבמות סד), שֶׁהוּא אַבְרָהָם בֶּן תֶּרַח. וַהֲגַם שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (בראשית רבה לח,יב) שֶׁעָשָׂה תְּשׁוּבָה, עִם כָּל זֶה בְּעֵת לֵידַת אַבְרָהָם עַד סָמוּךְ לְמִיתָתוֹ לֹא הָיָה אֶלָּא בְּמַדְרֵגַת רָשָׁע, וּפְעֻלַּת הָאָב רָשָׁע תַּחְשִׁיךְ מְאוֹר נֶפֶשׁ הַבֵּן. וּבִבְחִינָה זוֹ נִתְרַבֵּית הַכְשָׁרַת מַעֲשֵׂה יִצְחָק, וְהוּא אָמְרוֹ **וְאֵלֶּה** בְּתוֹסֶפֶת עַל הָרִאשׁוֹן, וְנָתַן טַעַם בְּאָמְרוֹ ״אַבְרָהָם הוֹלִיד״ וְגוֹ׳:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Another reason that Isaac is described as the son of Abraham here once again is to teach us that a צדיק who is himself the son of a צדיק is in class by himself, not to be compared to a צדיק who is the son of a רשע. Even though *Bereshit Rabbah* 38,12 states that Abraham's father Terach became a penitent before he died, he had been wicked for most of his life. The activities of a sinful father cast a pall over the spiritual light spread by the son. When looked at from that vantage point Isaac was better prepared for a pious life than his father. All this is included in the wording ואלה תולדת יצחק בך אברהם.


###### Or HaChaim on Genesis 25:19:9
[Or HaChaim on Genesis 25:19:9](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/25:19:9)

**עוֹד** נִתְכַּוֵּן לוֹמַר עַל זֶה הַדֶּרֶךְ: **אֵלֶּה תּוֹלְדֹת** – פֵּרוּשׁ מְאוֹרָעוֹת אֲשֶׁר עֲבָרוּהוּ לְיִצְחָק כַּמְּפֹרָשִׁים בְּסֵדֶר הַפָּרָשָׁה, וּכְאָמְרָם זִכְרוֹנָם לִבְרָכָה שֶׁכֻּלָּם שְׁלֵמִים בְּלֹא שׁוּם מְאוֹרָע שֶׁל צַעַר וּבְרֹב טוּב עֹשֶׁר וְכָבוֹד, וְכַמְּבֹאָר בְּפֵרוּשׁ רַמְבַּ״ן זִכְרוֹנוֹ לִבְרָכָה (בראשית כה:לד), מַה שֶׁלֹּא הָיָה כֵן לְאַבְרָהָם שֶׁכַּמָּה עֲבָרוּהוּ מֵהַצָּרוֹת. וְנָתַן הַכָּתוּב טַעַם לְצַד כִּי אַבְרָהָם הוֹלִיד אֶת יִצְחָק, וּלְצַד שֶׁאָבִיו צַדִּיק הָיָה וְזִכָּה לוֹ הָעֹשֶׁר וְהַכָּבוֹד וְכוּ׳, מַה שֶׁאֵין כֵּן אַבְרָהָם שֶׁלֹּא הָיָה לוֹ אָב שֶׁיְּזַכֶּה לוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Isaac did not experience all the painful experiences that Abraham endured. The Torah explains the reason why by writing that he was the son of Abraham. He was the first beneficiary of his father Abraham's great and cumulative merit. If Abraham experienced far more turbulence in his life this was because it could not be said of him that a great man fathered him.


###### Or HaChaim on Genesis 25:20:1
[Or HaChaim on Genesis 25:20:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/25:20:1)

**וַיְהִי יִצְחָק בֶּן אַרְבָּעִים וְגוֹ׳.** טַעַם שֶׁהֻצְרַךְ לְהוֹדִיעַ זְמַן נִשּׂוּאָיו מַה שֶׁלֹּא נָהַג כֵּן בְּאַבְרָהָם, בָּא לָתֵת טַעַם לְעִכּוּב הַזְּמַן שֶׁשָּׁהָה יִצְחָק בְּלֹא נִשּׂוּאִין עַד עֲבוֹר אַרְבָּעִים שָׁנָה, וְאָמַר הַטַּעַם **בְּקַחְתּוֹ אֶת רִבְקָה** בִּשְׁבִיל קִיחַת רִבְקָה שָׁהָה עַד אַרְבָּעִים שָׁנָה, וּכְמוֹ שֶׁגָּמַר אוֹמֶר **לוֹ לְאִשָּׁה** פֵּרוּשׁ לוֹ מְיֻחֶדֶת הִיא בַּת זוּגוֹ. הָא לָמַדְתָּ שֶׁקּוֹדֶם לָהּ לֹא הָיְתָה לוֹ בַּת זוּג, וּכְמוֹ שֶׁכָּתַבְנוּ בַּפָּרָשָׁה הַקּוֹדֶמֶת, וְהִיא קְטַנָּה הָיְתָה שֶׁנּוֹלְדָה בָּעֲקֵדָה כְּשֶׁהֻכְשַׁר לְהוֹלִיד. וּמֵעַתָּה אֵין תַּרְעוֹמֶת עַל יִצְחָק שֶׁשָּׁהָה עַד אַרְבָּעִים שָׁנָה, גַּם עַל אַבְרָהָם שֶׁעִכֵּב עַד אַרְבָּעִים שָׁנָה, כִּי אָז הָיְתָה בַּת שָׁלֹשׁ שָׁנִים כְּפִי הַחֶשְׁבּוֹן.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויהי יצחק בן ארבעים שנה, When Isaac was forty years old, etc.** The reason the Torah reports the age at which Isaac married, something that we were not told concerning Abraham, is in order to to explain why Isaac married so late. The words בקחתו את רבקה, explain that he had to wait that long in order to marry this particular girl. The words: "לו לאשה" "for him as a wife," spell out that only this woman could have fulfilled the role of becoming Isaac's wife. Prior to Rebeccah's birth no בת זוג, suitable potential wife, had existed for Isaac. We have explained in the last פרשה that Rebeccah was very young, having only been born when Isaac lay bound on the altar (at the age of 37) and thus became capable of fathering issue. Under the circumstances no criticism can be levelled at Isaac for not getting married earlier. Rebeccah was only three years old when Isaac married her.


###### Or HaChaim on Genesis 25:20:2
[Or HaChaim on Genesis 25:20:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/25:20:2)

**בַּת בְּתוּאֵל הָאֲרַמִּי וְגוֹ׳ אֲחוֹת וְגוֹ׳.** טַעַם שֶׁחָזַר הַכָּתוּב לְהוֹדִיעַ זֶה – לֹא לְהַשְׁמִיעֵנוּ בַּת מִי הִיא, אֶלָּא לְלַמֵּד סָנֵגוֹרְיָא עַל רִבְקָה, לְפִי שֶׁאוֹמֵר בְּסָמוּךְ ״וַיֵּעָתֶר לוֹ ה׳״ – לוֹ וְלֹא לָהּ, וְתָבֹא הַסְּבָרָא לוֹמַר כִּי טַעַם הַדָּבָר לְצַד פְּחִיתוּת רִבְקָה חַס וְשָׁלוֹם, כִּי לֹא רְאוּיָה הִיא לִשְׁמֹעַ אֵלֶיהָ אֱלֹהִים. לָזֶה הִקְדִּים לוֹמַר **בַּת בְּתוּאֵל**, לוֹמַר כִּי זוֹ הִיא סִבָּה לְמָה שֶׁהֶעְתִּיר ה׳ לְיִצְחָק, כִּי הוּא בֶּן אַבְרָהָם וְהִיא בַּת בְּתוּאֵל. וְכָפַל לוֹמַר **הָאֲרַמִּי מִפַּדַּן אֲרָם** לְהָעִיר כִּי נִתְכַּוֵּן בְּאָמְרוֹ ״הָאֲרַמִּי״ לוֹמַר הָרַמַּאי, כִּי אִם נִתְכַּוֵּן לְכַנּוֹתוֹ לְשֵׁם עִירוֹ הֲרֵי הוּא אָמוּר. וְהַכַּוָּנָה בָּזֶה, לְצַד שֶׁלֹּא נִתְפַּרְסֵם רִשְׁעוּתוֹ בָּעוֹלָם, בָּא לְהוֹדִיעוֹ כִּי רָשָׁע הָיָה, וּבְאֶמְצָעוּתוֹ לֹא הֻכְשְׁרָה תְּפִלַּת רִבְקָה כִּתְפִלַּת יִצְחָק.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**בת בתואל הארמי…אחות לבן, the daughter of Bethuel from Aram,..sister of Laban.** The Torah does not repeat this information in order to remind us who Rebeccah was but in order to defend Rebeccah against possible accusations. Inasmuch as the Torah tells us in the next verse that G'd responded to Isaac's prayer (though both of them prayed simultaneously), someone might have concluded that Rebeccah did not merit that her prayer should be answered by G'd; the Torah explains therefore that the **only** reason G'd did not respond to her prayer at the time was the fact that her father was the wicked Bethuel. Repeating the information that this Bethuel was an ארמי, is an allusion to the other way of spelling these letters, i.e. רמאי, swindler. The Torah deliberately did not mention the town Bethuel lived in in order to have a chance to allude to the fact that the man was a swindler.


###### Or HaChaim on Genesis 25:20:3
[Or HaChaim on Genesis 25:20:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/25:20:3)

וְאָמְרוֹ **אֲחוֹת לָבָן** לְלֹא צֹרֶךְ, וְנוֹסָף שֶׁכְּבָר יָדַעְנוּ, אֶלָּא הַטַּעַם הוּא שֶׁבָּא לְלַמֵּד זְכוּת עַל רִבְקָה בִּרְאוֹתֵנוּ שֶׁיָּלְדָה בֵּן רָשָׁע מֻבְהָק, וְתֹאמַר אֵיךְ מִבֶּטֶן בָּרוּךְ יָצָא אָרוּר, לָזֶה אָמַר כִּי זֶה הוּא סִבָּה לַדָּבָר הֱיוֹתָהּ אֲחוֹת לָבָן הָאֲרַמִּי, פֵּרוּשׁ הָרַמַּאי בְּתוֹסֶפֶת רֶשַׁע עַל אָבִיו, וּכְבָר קָדְמוּ חֲזַ״ל (בבא בתרא קי.) רוֹב הַבָּנִים, לַטַּעַם הַיָּדוּעַ, וְלָזֶה יָצָא עֵשָׂו, וְזוּלַת זֶה צֶאֱצָאֶיהָ צַדִּיקִים הָיוּ יוֹצְאִים מִמֶּנָּה, כִּי צַדֶּקֶת גְּמוּרָה הָיְתָה, וְהָעֵד ״לְנֹכַח אִשְׁתּוֹ״, וְאָמְרוּ זַ״ל (בראשית רבה פס״ג) וְכוּ׳. וְשֶׁלֹּא תֹּאמַר וְאִם כֵּן וְלָמָּה לֹא נָתַן לֵב יִצְחָק לִבְדֹּק בְּאָחִיהָ, לָזֶה גָּמַר אוֹמֶר **לוֹ לְאִשָּׁה** וּכְמוֹ שֶׁפֵּרַשְׁתִּי לְמַעְלָה, וְזוּלַת זֶה לֹא הָיָה נוֹשֵׂא אֲחוֹת רָשָׁע.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
The reason that the Torah again mentions that Rebeccah was a sister of Laban, something we already knew from the encounter of Eliezer and Laban at the well, is in order explain why such a fine woman gave birth to the wicked Esau. Having both a father who was a swindler and a brother who was a master swindler in her background, the marvel was Rebeccah's innocence, not the fact that one of her sons might turn out to be wicked. *Baba Batra* 110 already remarks that most sons turn out to have a character resembling that of their mother's brothers. The Torah attests that Rebeccah herself was an absolutely righteous woman when Isaac her husband is described as praying in the presence of his wife. Should you ask why Isaac did not examine Rebeccah's brother's character before he decided to marry her, we have already answered that she was the **only** woman who was his בת זוג, divinely appointed to become his wife. Had this not been so Isaac would never have married the sister of a wicked person such as Laban.


###### Or HaChaim on Genesis 25:20:4
[Or HaChaim on Genesis 25:20:4](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/25:20:4)

**עוֹד** רֶמֶז בְּהוֹדָעַת **אֲחוֹת לָבָן** עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה (בראשית רבה ס:יג) שֶׁטַּעַם רִבְקָה שֶׁהָיְתָה עֲקָרָה הוּא לְצַד בִּרְכַּת לָבָן, כְּדֵי שֶׁלֹּא יֵרָאֶה כִּי בִּרְכָתוֹ תַּעֲשֶׂה מַעֲשֶׂה טוֹב. לָזֶה קוֹדֶם שֶׁאָמַר הַכָּתוּב כִּי עֲקָרָה הִיא, קָדַם לוֹמַר טַעַם הַדָּבָר וְאָמַר ״אֲחוֹת לָבָן״, וְזוֹ הָיְתָה סִבָּה שֶׁנֶּעֶקְרָה רִבְקָה עַד שֶׁהֻצְרְכוּ לִתְפִלָּה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
The words אחות לבן also allude to the reason that Rebeccah was barren for so many years. According to *Bereshit Rabbah* 60,13 this was in order that her fertility could not be credited to the blessings bestowed upon her by her brother Laban in 24,60. The Torah therefore alludes to the cause of barrenness **before** mentioning the fact that she could not conceive. It was because she was Laban's sister that she needed to wait to conceive until her husband's prayer.


###### Or HaChaim on Genesis 25:21:1
[Or HaChaim on Genesis 25:21:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/25:21:1)

**וַיֵּעָתֶר לוֹ וְגוֹ׳.** טַעַם שֶׁלֹּא אָמַר ״וַיֵּדַע יִצְחָק אֶת״ וְגוֹ׳, כְּאָמְרוֹ (בראשית ד:א) ״וְהָאָדָם יָדַע״, (שמואל א א:יט) ״וַיֵּדַע אֶלְקָנָה״ וְגוֹ׳, אוּלַי שֶׁהָיְתָה הַתְּפִלָּה אַחַר שֶׁיָּדַע (ברכות ס.) תּוֹךְ שְׁלֹשָׁה יָמִים הָרִאשׁוֹנִים, כְּאָמְרָם זִכְרוֹנָם לִבְרָכָה (ברכות ס.) שְׁלֹשָׁה יָמִים הָרִאשׁוֹנִים יִתְפַּלֵּל שֶׁלֹּא יַסְרִיחַ, וְזוֹ הָיְתָה תְּפִלָּתוֹ שֶׁל יִצְחָק.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויעתר לו, "He responded to his entreaty."** The reason that the Torah does not mention the customary "Isaac knew his wife" (as in Genesis 4,1, or Samuel I 1,19) prior to reporting her pregnancy may have been that they prayed within three days of having had marital relations. Their prayer was that the semen should not go to waste (compare *Berachot* 60 on the subject of semen turning unfit for conception).


###### Or HaChaim on Genesis 25:22:1
[Or HaChaim on Genesis 25:22:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/25:22:1)

**וַיִּתְרֹצְצוּ הַבָּנִים וְגוֹ׳.** צָרִיךְ לָדַעַת אָמְרוֹ **וַיִּתְרֹצְצוּ**, גַּם אָמְרָהּ **לָמָּה זֶּה אָנֹכִי.** וְרַשִׁ״י פֵּרֵשׁ: אִם כֵּן גָּדוֹל צַעַר הָעִבּוּר, לָמָּה זֶּה אָנֹכִי מִתְאַוָּה וּמִתְפַּלֶּלֶת עַל הַהֵרָיוֹן, עַד כָּאן. וּפֵרוּשׁוֹ זִכְרוֹנוֹ לִבְרָכָה אֵין הַדַּעַת מַסְכֶּמֶת עָלָיו שֶׁתִּמְאַס הַצַּדֶּקֶת בְּהֵרָיוֹנָהּ לְצַד הַצַּעַר, גַּם בְּמַה נָחָה דַּעְתָּהּ בֶּאֱמוֹר לָהּ הָאֱלֹהִים ״שְׁנֵי גוֹיִם״ וְגוֹ׳ וּבָזֶה לֹא יוּסַר צַעֲרָהּ. וְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה דָּרְשׁוּ דְּרָשׁוֹת הַרְבֵּה, אֲבָל פְּשַׁט הַכָּתוּב לֹא נוֹדַע. אָכֵן פְּשַׁט הַכָּתוּב הוּא **וַיִּתְרֹצְצוּ** לְשׁוֹן רִצּוּץ, פֵּרוּשׁ הָיוּ נִדְחָקִים בְּיוֹתֵר כְּשִׁעוּר שֶׁיִּהְיוּ מִתְרוֹצְצִים וְלֹא יִתְקַיְּמוּ בְּמֵעֶיהָ, וְזֶה יוֹרֶה כִּי הֶרְיוֹנָהּ אֵינוֹ מִתְקַיֵּם. **וַתֹּאמֶר אִם כֵּן לָמָּה זֶּה אָנֹכִי** פֵּרוּשׁ ׳זֶה׳ מוֹרֶה בָּאֶצְבַּע חוֹזֵר אֶל הַהֵרָיוֹן, לָמָּה אָנֹכִי הָרָה לָרִיק יָגַעְתִּי. **וַתֵּלֶךְ לִדְרֹשׁ אֶת ה׳** פֵּרוּשׁ לְבַקֵּשׁ רַחֲמִים עַל קִיּוּם הֶרְיוֹנָהּ וְלָדַעַת דָּבָר הַסּוֹבֵב הֶפְסֵדָם, כִּי מִן הַשָּׁמַיִם לֹא יַעֲשׂוּ נֵס לְשֶׁקֶר, שֶׁתִּפָּקֵד בְּדָבָר שֶׁאֵינוֹ מִתְקַיֵּם. וּלְעוֹלָם לֹא הִקְפִּידָה עַל צַעַר הַהֵרָיוֹן, כִּי הַצַּדִּיקִים יִסְבְּלוּ צַעַר גָּדוֹל בָּעוֹלָם הַזֶּה לְתַכְלִית טוֹב הַנִּצְחִי.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויתרצצו הבנים בקרבה, The children were quarrelling inside her, etc.** Both the expression ויתרצצו, "they quarrelled" and the words למה זה אנכי, "why am I therefore" need examination. Rashi explains that "if the pain involved in giving birth is so intense, why did I bother to pray to become pregnant?" It is difficult to reconcile our image of the pious and righteous Rebeccah with Rashi's comment, i.e. that she did not think the pain worth her while in order to become a mother. Also, if that had been her real concern, how did G'd's response alleviate her problem? Our rabbis have offered many and various explanations none of which are acceptable as the plain meaning of the verse. The plain meaning of the word ויתרצצו is based on the root רצץ, to crush. Since there were two fetuses in her womb she felt as if her womb was being crushed. She was afraid that she could not complete her pregnancy and would have a miscarriage as a result. Her question then was rhetorical, i.e. "what good was my becoming pregnant if this pregnancy will not be completed successfully?" The words: "she went to ask G'd," mean that she prayed to G'd to let her complete her pregnancy without mishap. She felt that the miracle of her becoming pregnant after all these years surely should not be wasted by her not giving birth to a healthy child.


###### Or HaChaim on Genesis 25:23:1
[Or HaChaim on Genesis 25:23:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/25:23:1)

**וַיֹּאמֶר ה׳ לָהּ וְגוֹ׳.** מִקְרָא זֶה רַבּוּ בּוֹ הַפֵּרוּשִׁים, וְעוֹדֶנּוּ בַּר נְתִינַת טַעַם וְתַבְלִין בְּדֶרֶךְ אוֹר יָשָׁר, וְהוּא כִּי בָא לַהֲשִׁיבָהּ עַל חֲשָׁשָׁתָהּ שֶׁאֵין הֶרְיוֹנָהּ מִתְקַיֵּם לְרֹב דָּחְקָם, וְהוֹדִיעָהּ סִבַּת הַדּוֹחַק אֲשֶׁר יִדְחֲקוּ זֶה אֶת זֶה וְיִתְעַצְּמוּ זֶה עַל זֶה, כִּי מְשֻׁנֶּה הֵרָיוֹן זֶה מִכָּל הֵרָיוֹן שֶׁבָּעוֹלָם, כִּי כָּל הֵרָיוֹן שֶׁיִּהְיֶה מִשְּׁנַיִם יִהְיוּ הַשְּׁנַיִם נוֹחִים וְטִבְעָם שָׁוֶה, כְּאָמְרוֹ (שיר השירים ז:ד) ״תְּאוֹמֵי צְבִיָּה״, וְיָדוּרוּ יַחַד בַּבֶּטֶן, מַה שֶׁאֵין כֵּן הֶרְיוֹנֵךְ. וְהַטַּעַם הוּא **כִּי שְׁנֵי גוֹיִם בְּבִטְנֵךְ**, כָּל אֶחָד מֵהֶם הוּא בְּחִינַת גּוֹי אֶחָד, וְעוֹד לָהֶם שֶׁהֵם עַצְמָם הֵם מְלָכִים וּמַלְכוּתָם נִמְשֶׁכֶת לְעוֹלָם, וְהוּא אָמְרוֹ **וּשְׁנֵי לְאֻמִּים.** וְכָל זֶה לֹא יְסוֹבֵב לְהִתְרוֹצֵץ בַּבֶּטֶן אִם הָיוּ בְּמֶזֶג אֶחָד כְּטֶבַע הַתְּאוֹמִים, אֶלָּא שֶׁהֵם מְשֻׁנִּים מִטֶּבַע הַתְּאוֹמִים, כִּי מֵהַבֶּטֶן עַצְמוֹ אֵינָם נוֹחִים זֶה לָזֶה וּמְשֻׁנֶּה מִזְגָּם וְטִבְעָם, וְהוּא אָמְרוֹ **מִמֵּעַיִךְ יִפָּרֵדוּ**, וְאָמַר **מִמֵּעַיִךְ** וְלֹא אָמַר בְּמֵעַיִךְ, לוֹמַר כִּי תָּמִיד הֵם מְפֹרָדִים וְהַתְחָלַת הַפֵּרוּד מִמֵּעַיִם, וּבְאֶמְצָעוּת עִנְיָן זֶה הוּא הַשִּׁנּוּי הַמֻּפְלָא, לֹא לְצַד כִּי אֵין בִּטְנָהּ רָאוּי לְהֵרָיוֹן מִתְרוֹצְצִים הַבָּנִים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויאמר ה׳ לה, G'd said to her, etc.** Although this verse has been explained by many there is still no truly satisfactory answer. G'd responded to her fear that she would miscarry by explaining to her that there was nothing medically wrong in her womb but that she was carrying two instead of merely one fetus. Whereas normally, when a mother expects twins, the two fetuses get along inside the womb (compare Song of Songs 7,4), in Rebeccah's case they did not. Hence her feeling of being crushed. She did not merely carry twins but each one was destined to become a nation with very different characteristics from one another. Not only would each one be a king in his own right, but these respective nations would endure for thousands of years. All of this would not have resulted in her having a feeling of being crushed were it not for the fact that these twins did not conform to the usual pattern of twins. When G'd explained that ממעיך יפרדו, "they will be totally separate already while still inside of you," this meant that they would not only be separate inside of Rebeccah but their being separate would continue after they were born. At any rate, G'd reassured Rebeccah that there was nothing wrong with her womb.


###### Or HaChaim on Genesis 25:23:2
[Or HaChaim on Genesis 25:23:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/25:23:2)

וְאָמְרוֹ **וּלְאֹם מִלְּאֹם** וְגוֹ׳. פֵּרוּשׁ: עוֹד יֵשׁ לָהֶם דָּבָר שֶׁיִּגְרֹם הַרְחָקַת הֲכָנַת הַהִתְגּוֹרְרוּת יַחַד, כִּי כָל אֶחָד מֵהַשְּׁנֵי מְלָכִים חָזְקוֹ וְאִמּוּצוֹ הוּא מִלְּאֹם שֶׁכְּנֶגְדּוֹ, עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה (מגילה ו.) לֹא נִתְמַלְּאָה צוֹר אֶלָּא מֵחֻרְבָּנָהּ שֶׁל יְרוּשָׁלַיִם, וְכֵיוָן שֶׁכָּל אֶחָד מֵהֶם רוֹצֶה בְּמַפֶּלֶת חֲבֵרוֹ כְּדֵי שֶׁיִּגְדַּל מִמֶּנּוּ, זֶה יַרְחִיק הָאַחְוָה וְהַתֵּאוּם יַחַד.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ולאום מלאום יאמץ, "and one nation will be stronger than the other, etc."** This means that there is an additional factor preventing these two peoples from dwelling together in harmony; each one will derive its strength from the other (the defeat of the other). We find an example of this concept in a statement in *Megillah* 6 that the city of Tzor attained its true prominence only through the fall of Jerusalem. Seeing that each nation therefore anxiously awaits the downfall of the other, there is no hope that they will live together in brotherly harmony.


###### Or HaChaim on Genesis 25:23:3
[Or HaChaim on Genesis 25:23:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/25:23:3)

וְאָמְרוֹ **וְרַב** וְגוֹ׳. רַבּוּ בָּזֶה הַפֵּרוּשִׁים וְאֵין דָּבָר מַסְפִּיק בַּאֲמִתּוּת הַכָּתוּב. וּלְדַרְכֵּנוּ יָבֹא עַל נָכוֹן, הַכַּוָּנָה בָּא לוֹמַר כִּי מִלְּבַד שֶׁיִּתְגַּדֵּל אֶחָד בְּמַפֶּלֶת חֲבֵרוֹ גַּם צָרִיךְ הַנּוֹפֵל לְהִשְׁתַּעְבֵּד לִפְנֵי הַמִּתְגַּדֵּל מִמֶּנּוּ, וְלֹא דַי לוֹ נְפִילָתוֹ וּרְאוֹת טוּבוֹ בְּיַד אוֹיְבוֹ אֶלָּא שֶׁיָּכוֹף כְּאַגְמוֹן רֹאשׁוֹ לְעָבְדוֹ, וּבָזֶה תַּפְלִיג הַרְחָקַת הָאַחְוָה וְתַעֲצוּמַת הַשִּׂנְאָה. וְעַל זֶה נֶאֱמַר (כתובות עב:) אֵין אָדָם וְנָחָשׁ דָּרִים בִּכְפִיפָה אַחַת. וְזֹאת סִבַּת שִׁנּוּי הַהֵרָיוֹן. וּכְפִי דֶּרֶךְ זֶה אָמְרוֹ **וְרַב יַעֲבֹד צָעִיר** אֵין הַכַּוָּנָה בְּאָמְרוֹ רַב וְצָעִיר בְּיִחוּד עַל יַעֲקֹב אוֹ עַל עֵשָׂו, אֶלָּא עַל אֲשֶׁר יִהְיֶה רַב בִּזְמַנּוֹ וְעַל אֲשֶׁר צָעִיר בִּזְמַנּוֹ, כַּפְתּוֹר וָפֶרַח.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ורב יעבד צעיר, "and the senior one will serve the younger."** None of the many commentaries on this expression seem to do justice to the words. Our approach will solve the problem. Not only will one of these two nations attain its respective grandeur at the expense of the other, but the nation which is defeated will wind up in servitude to the respective victor. The victor will not content himself with having vanquished his antagonist and deprived him of his assets, but he will oppress him to boot. This will further inhibit any chance of reconciliation and will increase the degree of mutual hatred. This is what the Talmud (*Ketuvot* 72) had in mind when it stated that a human being and a snake cannot live together in cramped quarters. The words do not mean that Esau and Jacob respectively will live in such a dependence on each other; the meaning is that whoever will be the senior one of these two nations during different periods of history will relate to the other as a tyrannical overlord.


###### Or HaChaim on Genesis 25:26:1
[Or HaChaim on Genesis 25:26:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/25:26:1)

**וַיִּקְרָא שְׁמוֹ יַעֲקֹב.** פֵּרוּשׁ הַקָּדוֹשׁ בָּרוּךְ הוּא, לֹא אָבִיו, וְהָעֵד הַנֶּאֱמָן אָמְרוֹ ״וְיִצְחָק בֶּן שִׁשִּׁים״ וְגוֹ׳, וְאִם הוּא הַקּוֹרֵא הָיָה לוֹ לוֹמַר ״וְהוּא בֶּן שִׁשִּׁים״ וְגוֹ׳ שֶׁבּוֹ מִשְׁתָּעֵי קְרָא, וְהָבֵן:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויקרא שמו יעקב. He called his name Jacob.** The Torah refers to G'd, not to Isaac. Proof is that had Isaac been the subject in our verse, the Torah would not have continued : "and Isaac was sixty years, etc," but would have written: "and **he** was sixty years, etc."


###### Or HaChaim on Genesis 25:28:1
[Or HaChaim on Genesis 25:28:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/25:28:1)

**וַיֶּאֱהַב יִצְחָק וְגוֹ׳.** הִנֵּה לְדִבְרֵיהֶם זִכְרוֹנָם לִבְרָכָה (תנחומא) שֶׁאָמְרוּ שֶׁהָיָה צָד אָבִיו בִּדְבָרִים, הֵיאַךְ מְעַשְּׂרִין אֶת הַמֶּלַח, לֹא חָשׁ לַעֲשׂוֹת כֵּן אֶלָּא לְיִצְחָק וְלֹא לְרִבְקָה, כִּי לֹא לְצַד הַמִּצְוָה הָיָה חוֹשֵׁשׁ אֶלָּא לְצַד שֶׁהָיָה יָרֵא מִקִּלְלָתוֹ, גַּם לְתִקְוַת הַבְּרָכוֹת, מַה שֶׁאֵין כֵּן רִבְקָה. וְלָזֶה תִּמְצָא שֶׁלֹּא אָמַר ״יִקְרְבוּ יְמֵי אֵבֶל אָבִי וְאִמִּי״ אֶלָּא ״אָבִי״, וְטַעַם רִבְקָה שֶׁלֹּא הִגִּידָה לְיִצְחָק רִשְׁעוֹ, אֶפְשָׁר שֶׁהָיָה מְרַמֵּהוּ שֶׁלֹּא בְּפָנֶיהָ לְבַל דַּעַת סִבַּת אַהֲבָתוֹ אוֹתוֹ לַהֲסִירָהּ. וּלְפִי אוּנְקְלוֹס שֶׁתִּרְגֵּם ״אֲרֵי מִצֵּידֵיהּ הֲוָה אָכֵיל״, צָרִיךְ לָדַעַת לָמָּה לֹא יוֹעִיל טַעַם זֶה גַּם לְרִבְקָה, כִּי מִן הַסְּתָם לֹא יַפְלִיג עַצְמוֹ יִצְחָק מֵרִבְקָה. וְאוּלַי כִּי רִבְקָה חִיּוּבָהּ עַל יִצְחָק לְהַאֲכִילָהּ בָּשָׂר, וּכְמוֹ שֶׁכָּתַב מַהֲרִי״ק בְּאֶבֶן הָעֵזֶר (סימן ע׳ סעיף א׳) שֶׁחַיָּב בִּמְזוֹנוֹתֶיהָ, וְאִם בְּנֵי מִשְׁפַּחְתָּהּ רְגִילִים בִּגְדוֹלוֹת צָרִיךְ לְהַנְהִיגָהּ כֵּן, עַד כָּאן. וְיָדוּעַ כִּי בְּתוּאֵל שַׂר וְגָדוֹל לַאֲרָם, לָזֶה לֹא תַּחֲזִיק טוֹבָה לְטֶרֶף בְּפִיהָ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויאהב יצחק את עשו, And Isaac loved Esau.** According to the *Midrash Tanchuma* Esau snared the love of his father by misrepresenting his true character such as enquiring about the correct manner of tithing salt. He did not bother to engage in such trickery except when dealing with his father. This was because he was not concerned about the performance of good deeds but only wanted to ensure his father would have no reason to curse him. He also hoped to obtain blessings. His mother could not dispense either, therefore he made no effort to camouflage his true self when in his mother's presence. This is why we find later on (27,41) that Esau waited for the death of his father before killing Jacob, whereas he did not wait for his mother to die before committing murder. The reason Rebeccah did not inform Isaac of Esau's wickedness may have been that Esau was careful never to put on such a charade in her presence so as not to give his mother an excuse to challenge Isaac's love for him. According to Onkelos who renders the words כי ציד בפיו as ארי מצידה הוי אכיל, "that Isaac ate from the game Esau hunted," we must ask why this reason did not also cause Rebeccah to love Esau, for surely they took most of their meals together or at least Esau did not discriminate against her? Perhaps the reason is that in accordance with the commentary of the *Maharik on Even Ha-ezer* 70,1 Isaac was under an obligation to feed his wife a meat diet. When a wife comes from a family who is used to such a diet the husband must keep her in the style she was accustomed to. Bethuel was a wealthy and influential man in his town, and no doubt Rebeccah had been used to a high standard of living prior to her marriage. She would not therefore be particularly grateful for the venison, considering it merely as her due.


###### Or HaChaim on Genesis 25:29:1
[Or HaChaim on Genesis 25:29:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/25:29:1)

**וַיָּזֶד יַעֲקֹב.** אוּלַי כִּי לְצַד שֶׁרָאָה שֶׁהוֹעִילָה לְגִימָתוֹ שֶׁל עֵשָׂו לְיִצְחָק, לָקַח גַּם הוּא דֶּרֶךְ לְבַשֵּׁל תַּבְשִׁילִין לְקָרֵב לֵב אָבִיו אֵלָיו כְּעֵשָׂו.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויזד יעקב נזיד. Jacob cooked food.** Perhaps the reason Jacob did this was that he had observed how effective Esau's providing his father with delicious meals had been in cementing Isaac's love for him. He therefore tried to emulate his brother.


###### Or HaChaim on Genesis 25:30:1
[Or HaChaim on Genesis 25:30:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/25:30:1)

**עַל כֵּן קָרָא שְׁמוֹ וְגוֹ׳.** פֵּרוּשׁ, הוּא עֵשָׂו קָרָא שְׁמוֹ אֱדוֹם, וְהַטַּעַם לֹא לְצַד שֶׁקָּרָא ״הָאָדֹם הָאָדֹם״ שְׁנֵי פְּעָמִים, אֶלָּא לְצַד שֶׁהָיָה הוֹלֵךְ לָמוּת וּבוֹ הֶחֱיָה נַפְשׁוֹ, קָרָא שְׁמוֹ אֱדוֹם בִּשְׁמוֹ, וְעֵשָׂו בָּדֵק בִּשְׁמָא הָיָה, כְּאָמְרוֹ (בראשית כז:לו) ״הֲכִי קָרָא שְׁמוֹ״ וְגוֹ׳:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**על כן קרא שמו אדום, this is why he named him Edom** (the red one). Esau called the dish "Edom" not because he called something that was already of a reddish colour "red," but inasmuch as his lifestyle flirted with death and this food was bound to give him an additional lease on life, he called it by his own name. Esau was quite well versed in the significance of names as he himself said in 27,36: "has he (Jacob) not rightly been called יעקב, i.e. "crooked?"


###### Or HaChaim on Genesis 25:31:1
[Or HaChaim on Genesis 25:31:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/25:31:1)

**וַיֹּאמֶר יַעֲקֹב מִכְרָה כַיּוֹם וְגוֹ׳.** צָרִיךְ לָדַעַת אָמְרוֹ **כַיּוֹם** שֶׁאֵין לָהּ מַשְׁמָעוּת. וְנִרְאֶה כִּי לֶהֱיוֹת כִּי בְּכוֹרָה זוֹ שֶׁקּוֹנֶה מִמֶּנּוּ יֵשׁ בָּהּ פְּרָטִים שֶׁאֵינָם בַּמְּצִיאוּת אֶלָּא בְּמוֹת אָבִיו, וְהֵם דְּבָרִים שֶׁלֹּא בָּאוּ לָעוֹלָם, וּכְפִי תּוֹרָתֵנוּ הַקְּדוֹשָׁה אֵין אָדָם מַקְנֶה דָּבָר שֶׁלֹּא בָּא לָעוֹלָם, לָזֶה נִתְחַכֵּם לוֹמַר ״כַיּוֹם״ כְּדֵי שֶׁתִּתְקַיֵּם הַמְּכִירָה. וְהוּא עַל פִּי מַה שֶׁאָמְרוּ בְּמַסֶּכֶת מְצִיעָא דַּף ט״ז וּפְסָקוּהוּ הַפּוֹסְקִים (חושן משפט סימן רי״א סעיף ב׳): הַצַּיָּד עָנִי שֶׁאֵין לוֹ מַה יֹאכַל שֶׁאָמַר ״מַה שֶׁיַּעֲלֶה בִּמְצוּדָתִי הַיּוֹם מָכוּר לְךָ״ – מִמְכָּרוֹ קַיָּם, וְהַטַּעַם מִשּׁוּם כְּדֵי חַיָּיו. וְכָתְבוּ הַגְּאוֹנִים שֶׁאֵין הַטַּעַם תָּלוּי בְּאוֹמֵר ״הַיּוֹם״ אֶלָּא הוּא הַדִּין יוֹם אַחֵר מִמְכָּרוֹ קַיָּם, מִטַּעַם כְּדֵי חַיָּיו, וְלֹא אָמְרוּ ״הַיּוֹם״ אֶלָּא לִשְׁלֹל מַה שֶׁיַּעֲלֶה בִּמְצוּדָתוֹ שְׁלֹשִׁים יוֹם אוֹ שָׁנָה שֶׁהוּא יוֹתֵר מִכְּדֵי מִחְיַת יוֹם אֶחָד, אֲבָל מִחְיַת יוֹם אֶחָד בְּכָל מְצִיאוּת שֶׁיִּהְיֶה קַיָּם. וְהוּא אָמְרוֹ **מִכְרָה כַיּוֹם**, פֵּרוּשׁ כְּדִין יוֹם, שֶׁהֲרֵי עָיֵף הָיָה וּמִשּׁוּם כְּדֵי חַיָּיו מִמְכָּרוֹ מִמְכָּר הֲגַם שֶׁהוּא דָּבָר שֶׁלֹּא בָּא לָעוֹלָם. וְזוּלַת מְצִיאוּת זֶה אֵין דִּין שֶׁיָּכוֹל לִזְכּוֹת בְּמֶכֶר הַבְּכוֹרָה. וְהִצְדִּיק עֵשָׂו דִּבְרֵי יַעֲקֹב כְּאָמְרוֹ הִנֵּה הוּא הוֹלֵךְ לָמוּת וְאֵין לְךָ תַּקָּנַת מִשּׁוּם כְּדֵי חַיָּיו גְּדוֹלָה מִזּוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויאמר יעקב מכרה כיום, Jacob said: "Sell as of this day, etc."** The word "as of today," needs amplification. There are aspects to the birthright which do not become effective until after the death of the father, and as such they are legally considered as דבר שלא בא לעולם, something the eventual existence of which is still subject to doubt. The claim to such things cannot legally be established on an "if and when" basis. Jacob added the words "as of this day" in order to make the sale legal **at this time.** This is in accordance with *Baba Metzia* 16 and *Choshen Mishpat* 211,2. When someone who is poor and does not have what to eat goes hunting and offers the proceeds of his hunt for sale adding that such sale be effective "today," the sale is valid. The reason for this is that the poor man desperately needs the proceeds from such a sale. The Geonim write that the word "today" is not critical to the effectiveness of such a sale. Even if the sale was to be effective the day after it would still be valid. The decisive criterion is the critical need for the proceeds of the sale. The only reason the Talmud mentions the word "today" is to exclude dates such as "after thirty days or longer." As long as the time stipulated for the sale to take effect is within one day so that the seller can assure his survival during this space of time he has met the important criterion. When Jacob said "כיום," he did not mean "today" but "in accordance with the rule applying to sales that take effect within a day. He saw Esau was very tired and weak and providing this food for him at that time was a matter of survival. Had Esau not been in a temporarily desperate situation the sale would not have been legal.


###### Or HaChaim on Genesis 25:33:1
[Or HaChaim on Genesis 25:33:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/25:33:1)

**וַיֹּאמֶר הִשָּׁבְעָה לִּי.** טַעַם שֶׁהֻצְרַךְ לִשְׁבוּעָה, לֶהֱיוֹת כִּי יֵשׁ בַּבְּכוֹרָה פְּרָטִים שֶׁהֵם דְּבָרִים שֶׁאֵין בָּהֶם מַמָּשׁ, כְּמוֹ הַכָּבוֹד וְהַמַּעֲלָה, שֶׁעֲלֵיהֶם הִקְפִּיד יַעֲקֹב לַעֲבוֹדַת בֵּית אֱלֹהֵינוּ שֶׁהִיא בַּבְּכוֹרוֹת, וּכְפִי תּוֹרָתֵנוּ הַקְּדוֹשָׁה אֵין אָדָם מַקְנֶה לֹא בְּמֶכֶר וְלֹא בְּמַתָּנָה דָּבָר שֶׁאֵין בּוֹ מַמָּשׁ כַּיָּדוּעַ (רמב״ם הלכות מכירה פרק כ״ב), לָזֶה נִתְחַכֵּם לִזְכּוֹת בַּדָּבָר עַל יְדֵי שְׁבוּעָה. וְכֵן הוּא הַסְכָּמַת פּוֹסְקֵי הַתּוֹרָה (יורה דעה סימן רל״ט) כִּי הַשְּׁבוּעָה חָלָה בֵּין עַל דָּבָר שֶׁיֵּשׁ בּוֹ מַמָּשׁ בֵּין עַל דָּבָר שֶׁאֵין בּוֹ מַמָּשׁ, וְהוּא אָמְרוֹ **הִשָּׁבְעָה לִּי.**

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויאמר השעבה לי. He said: "swear it to me on an oath."** The reason that Jacob requested an oath from Esau was because the whole institution of the birthright contains many intangibles, such as the honour and dignity conferred on the firstborn. Jacob was particularly interested in the privilege of performing duties in the Temple, something which was the duty of the firstborn at that time. We are conversant with the rule that a person cannot transfer the right to intangibles either by sale or by gift (*Maimonides Hilchot Mechirah* chapter 22). This is why Jacob insisted on making such acquisition by means of an oath. *Yoreh Deah* 239 rules that both tangibles and intangibles may be acquired by means of an oath.


###### Or HaChaim on Genesis 25:33:2
[Or HaChaim on Genesis 25:33:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/25:33:2)

וְהִנֵּה שְׁבוּעָה זוֹ לֹא תַּסְפִּיק לְקִנְיַן דָּבָר שֶׁלֹּא בָּא לָעוֹלָם, כִּי טַעַם דְּאֵין אָדָם מַקְנֶה דָּבָר שֶׁלֹּא בָּא לָעוֹלָם הִיא לְצַד דְּלָא סָמְכָא דַּעְתֵּיהּ דְּלוֹקֵחַ וְכוּ׳, וְכֵן מוּכָח בִּמְצִיעָא דַּף ט״ז. אֲבָל אִם הָיָה דַּעְתּוֹ סוֹמֶכֶת הָיָה נִקְנֶה, וּשְׁבוּעָה לֹא תוֹעִיל בָּזֶה, וְלָכֵן הֻצְרַךְ לְטַעַם ״כַיּוֹם״ כְּמוֹ שֶׁפֵּרַשְׁתִּי. שׁוּב בָּא לְיָדִי סֵפֶר הָרִיבָ״שׁ סִימָן שכ״ח וְזֶה לְשׁוֹנוֹ: כָּתַבְתָּ שֶׁרָאִיתָ רַבִּי יַעֲקֹב בֶּן הָרֹא״שׁ שֶׁכָּתַב בְּשֵׁם אָבִיו דְּמַקְנֶה דָּבָר שֶׁלֹּא בָּא לָעוֹלָם אִם נִשְׁבַּע קָנָה וְכוּ׳, וּרְאָיָתוֹ מִמְּכִירַת בְּכוֹרָה שֶׁמָּכַר עֵשָׂו לְיַעֲקֹב וּכְתִיב ״הִשָּׁבְעָה לִּי״, עַד כָּאן. תְּשׁוּבָה: לֹא הָרֹא״שׁ וְלֹא רַבִּי יַעֲקֹב בְּנוֹ חֲתִימֵי עֲלָהּ, וְאֵין לִתְלוֹת בְּגַבְרֵי רַבְרְבֵי סְבָרָא כָּזוֹ שֶׁאֵין לָהּ עַל מַה שֶׁתִּסְמֹךְ, גַּם הָרְאָיָה שֶׁהֵבִיאוּ אֵין לָהּ עִקָּר לְפִי שֶׁהָיָה קֹדֶם הַדִּבּוּר, וּמַאן לֵימָא לָן שֶׁלֹּא הָיָה אָדָם מַקְנֶה דָּבָר שֶׁלֹּא בָּא לָעוֹלָם אָז, וְהַשְּׁבוּעָה הָיְתָה לְרַוְחָא דְּמִלְּתָא שֶׁלֹּא יְעַרְעֵר, לְפִי שֶׁהָיָה אִישׁ זְרוֹעַ, עַד כָּאן. וְהֵם דְּבָרֵינוּ עַצְמָן, אֶלָּא שֶׁהָרִיבָ״שׁ לֹא הִתְבּוֹנֵן לָתֵת טַעַם שֶׁהֻצְרַךְ שְׁבוּעַת עֵשָׂו כְּמוֹ שֶׁכָּתַבְתִּי.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Jacob used the words "swear it to me." Actually the oath is not sufficient to acquire an intangible which does not even exist yet such as becoming heir to one's father if the latter dies before the heir. The reason is that the purchaser cannot truly have convinced himself that he will ever obtain what he has purchased (*Baba Metzia* 16). If, however, the purchaser was absolutely certain in his mind, the object has indeed been acquired and the oath is quite irrelevant. This is why Jacob had to add the words כיום, as I have explained already. In the meantime I have found a book of the *Rivash* in which he writes as follows in the course of item number 328. "You have written that you have seen that the son of the *Rosh* wrote in the name of his father that if someone tried to acquire a "future" by means of an oath such an acquisition is legally valid. He proves the thesis from the sale of the birthright from Esau to Jacob and the fact that the latter insisted on an oath. Since we have neither the signature of the *Rosh* or his son Rabbi Yaakov to confirm such a theory, it is not admissible to place such theories in the mouths of great men [in order to lend them weight Ed.] seeing that the theory has absolutely no merit. The "so-called" proof from our story is no proof at all seeing that all this occurred before the Torah was given to the Jewish people. It is quite possible that in those days people did not distinguish between selling "futures" and selling "actuals." The oath then would merely have served to reinforce the sale, to protect oneself against the seller changing his mind at a later date. Esau was, after all, a man of violence." Thus far the *Rivash.* This is exactly in agreement with what we have written, the only difference being that the *Rivash* did not see fit to provide a reason **why** Jacob insisted on an oath.


###### Or HaChaim on Genesis 25:33:3
[Or HaChaim on Genesis 25:33:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/25:33:3)

**וְטַעַם** אָמְרוֹ **הִשָּׁבְעָה לִּי** וְלֹא הִסְפִּיק לוֹמַר ״הִשָּׁבְעָה״ וְהַדָּבָר מוּבָן כִּי לוֹ הִיא הַמְּכִירָה, נִתְכַּוֵּן לוֹמַר כִּי שְׁבוּעָה זוֹ צְרִיכָה לִהְיוֹת עַל דַּעְתּוֹ שֶׁל יַעֲקֹב, שֶׁזּוּלַת זֶה יָכוֹל לְבַטְּלָהּ בְּלִבּוֹ, וְעִקַּר הַשְּׁבוּעָה צְרִיכָה לִהְיוֹת בַּלֵּב, כִּדְאָמַר רַבִּי עֲקִיבָא (ספרא, פרק י״ב): הָאָדָם בִּשְׁבוּעָה, שֶׁיִּהְיֶה פִּיו וְלִבּוֹ שָׁוִים בִּשְׁעַת הַשְּׁבוּעָה. לָזֶה אָמַר ״הִשָּׁבְעָה לִּי״, פֵּרוּשׁ: לְדַעְתִּי.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
The reason Jacob said: "swear an oath on it **to me,**" instead of merely "swear an oath on it," is so that it would be understood that the sale was for the benefit of Jacob (not for someone else). The oath had to be acceptable to Jacob else Esau could have annulled it in his heart. The essential element of an oath is the heart, i.e. what a person has in mind at the time of the oath (compare Rabbi Akiva in *Torat Kohanim* 12). Rabbi Akiva insists that at the time an oath is sworn the person undertaking it must have no reservations about the declaration he makes on oath. When Jacob said "swear it to me," he meant: "make your oath correspond to my will."


###### Or HaChaim on Genesis 25:33:4
[Or HaChaim on Genesis 25:33:4](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/25:33:4)

**גַּם** דִּקְדֵּק לוֹמַר **לִּי**, כִּי דַּוְקָא הוּא שֶׁיָּכוֹל לְהִתְקַיֵּם מֶכֶר הַבְּכוֹרָה בְּכָל חֲלָקָיו, אֲבָל לֹא לְזוּלַת, כִּי הַזּוּלַת אֵינוֹ בֶּן קְנִיָּה אֶלָּא דְּבָרִים שֶׁהֵם מָמוֹן, אֲבָל דְּבָרִים שֶׁהֵם יְרֻשָּׁה מַעֲלוֹת מֵאֲבִיהֶם, כְּגוֹן הָעֲבוֹדָה שֶׁבְּבֵית אֱלֹהִים וְהַכָּבוֹד, אֵינָם בְּאִישׁ נָכְרִי, וְלָאו כָּל כְּמִינֵיהּ לְמָכְרָם לְזָר.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Another reason Jacob was careful to add the word לי "to me," was that only he was able to acquire the birthright. Inasmuch as the benefits of the birthright include such intangibles as the duty to perform sacrificial service in the sanctuary, this was something that devolved from Isaac to his son. This privilege could not be sold to anyone who was not a son of Isaac. The dignity of the office of the priesthood (in those days equivalent to the birthright) could also not be transferred to an outsider.


###### Or HaChaim on Genesis 25:33:5
[Or HaChaim on Genesis 25:33:5](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/25:33:5)

**וַיִּמְכֹּר אֶת בְּכוֹרָתוֹ.** הִצְדִּיקָה הַתּוֹרָה הַמְּכִירָה שֶׁקַיֶּמֶת הִיא בְּיָדוֹ מִטְּעָמִים שֶׁכָּתַבְנוּ, וַהֲגַם שֶׁלֹּא מָכַר אֶלָּא לְאָנְסוֹ, וַהֲגַם שֶׁמָּכַר דָּבָר שָׁוֶה מֵאָה מָנֶה בְּמָנֶה. וְזֶה לְךָ לְשׁוֹן מהרי״ק (חושן משפט רכז): אִם מָכַר מִפְּנֵי דָחְקוֹ וְזִלְזֵל בִּמְכִירָתוֹ יוֹתֵר מִכְּדֵי שֶׁהַדַּעַת טוֹעָה, שֶׁנִּכָּר שֶׁמִּפְּנֵי דָחְקוֹ הֻצְרַךְ לְזַלְזֵל, אֵינוֹ יָכוֹל לַחְזוֹר בּוֹ, דְּיָדַע וּמָחַל, עַד כָּאן לְשׁוֹנוֹ. וּמֵעַתָּה, הֲגַם שֶׁמָּכַר דָּבָר מֻפְלָג הָעֵרֶךְ בִּלְגִימָה אַחַת שֶׁל נָזִיד, מִמְכָּרוֹ מֶכֶר, כְּמוֹ שֶׁגִּלָּה הוּא דַּעְתּוֹ בְּאָמְרוֹ הִנֵּה הוּא הוֹלֵךְ לָמוּת, וְאֵין לְךָ דּוֹחַק גָּדוֹל מִזֶּה, (איוב ב:ד) ״עוֹר בְּעַד עוֹר וְכָל אֲשֶׁר לָאִישׁ יִתֵּן בְּעַד נַפְשׁוֹ״. וְהִנֵּה זוּלַת הַמְצָאָה זוֹ לֹא הָיָה מְצִיאוּת לְיַעֲקֹב לִזְכּוֹת בַּבְּכוֹרָה מִיַּד עֵשָׂו. וְעַל עֵשָׂו אָמַר הַנָּבִיא (משלי ה:כב) ״עֲוֹנוֹתָיו יִלְכְּדֻנוֹ אֶת הָרָשָׁע״, שֶׁבְּסִבַּת עֲוֹנוֹתָיו שֶׁעָשָׂה בּוֹ בַּיּוֹם, כְּאָמְרָם זִכְרוֹנָם לִבְרָכָה (בראשית רבה סג,יד) בְּפֵרוּשׁ אָמְרוֹ ״וְהוּא עָיֵף״, זֶה הָיָה סִבָּה לְהוֹצִיא מִמֶּנּוּ הַבְּכוֹרָה וְתַעֲמוֹדְנָה בְּיַד הָרָאוּי לָהּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**וימכור את בכרתו, He sold his birthright, etc.** The Torah here had to state the validity of the sale a) because of the reasons we have explained, b) because Esau acted under some kind of duress, c) that Esau sold something for a mere fraction of its real worth. In his commentary on *Choshen Mishpat* item 227, the *Maharik* writes as follows: "if someone sold something due to pressing need even at a price significantly below its accepted market value, he cannot retract because he was aware of what he was doing and forgave the difference in value to the purchaser." In view of this ruling the fact that Esau sold the valuable birthright for a single swallow of Jacob's potage did not invalidate the sale. Esau had described his state of exhaustion as: "here I am about to die;" there is no greater emergency than a person selling something in order to save his life. We know from Job 2,4 that a person will give up all that he has for his life. Had Esau not been in such a state, Jacob could not have acquired the birthright from him. When Solomon said in Proverbs 5,22 that the wicked will be entrapped by their iniquities, he had Esau in mind. According to *Bereshit Rabbah* 63,14 Esau had committed a number of sins on that fateful day and this was the reason that he forfeited the birthright which was transferred to someone more deserving than he.


###### Or HaChaim on Genesis 25:34:1
[Or HaChaim on Genesis 25:34:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/25:34:1)

**וַיָּקָם וַיֵּלֶךְ וַיִּבֶז עֵשָׂו וְגוֹ׳.** פֵּירוּשׁ: הַתּוֹרָה מְעִידָה עָלָיו שֶׁבִּזָּה הַבְּכוֹרָה בְּדַעְתּוֹ. וְלָזֶה לֹא הִסְפִּיק לוֹמַר ״וַיִּבֶז״ וְחוֹזֵר אֶל עֵשָׂו הָאָמוּר בְּסָמוּךְ, וְהָבֵן. וְכַוָּנַת הוֹדָעָה זוֹ לוֹמַר גַּם בְּלֹא טַעַם דִּלְאָנְסוֹ גָּמַר, כִּי בְּעֵינָיו בְּזוּיָה הִיא וּמָכוֹר יִמְכְּרֶנָּה בִּדְבַר מָה, הֲגַם שֶׁלֹּא הָיָה צָרִיךְ לְהָשִׁיב נַפְשׁוֹ וְגָמַר וּמַקְנֶה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויקם וילך ויבז עשו את הבכורה, Esau arose, went on his way and despised the birthright.** The Torah stresses that Esau's despising the birthright was a conscious act. Had the Torah written: "He arose, he went and he despised the birthright," we could have thought that he merely did so unconsciously. The Torah added the word "Esau" here once more to tell us that Esau deliberately showed disdain for the birthright. Even if Esau had not desperately needed to trade something to obtain some of Jacob's potage he would have sold the birthright cheaply at any time if Jacob had asked him to.