## Radak on Genesis Chapter 25

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

**וַיֹּסֶף אַבְרָהָם.** הוֹסִיף לָקַחַת עוֹד אִשָּׁה כִּי כְּבָר הָיוּ לוֹ שְׁתַּיִם וְעוֹד הוֹסִיף וְלָקַח הַשְּׁלִישִׁית כְּדֵי לְשַׁמְּשׁוֹ לְעֵת זִקְנוּתוֹ, וּלְהוֹלִיד גַּם כֵּן לְהַרְבּוֹת זַרְעוֹ בָּעוֹלָם, וְלֹא הִקְפִּיד בָּזוֹ מֵאֵיזֶה עַם וּמֵאֵיזֶה מִשְׁפָּחָה תִּהְיֶה כֵּיוָן שֶׁזַּרְעוֹ הַמְיֻחָד שֶׁהוּא יִצְחָק הָיָה מֵאִשָּׁה שֶׁהָיְתָה מַמָּשׁ מִמִּשְׁפַּחְתּוֹ, וְהִשִּׂיא לְיִצְחָק גַּם כֵּן אִשָּׁה מִמִּשְׁפַּחְתּוֹ וְלֹא חָשַׁשׁ עַל שְׁאָר הַבָּנִים מֵאֵיזֶה עַם יִהְיוּ. אֲבָל וַדַּאי אִשָּׁה כְּשֵׁרָה בִּקֵּשׁ לוֹ שֶׁלֹּא תִהְיֶה מָרַת רוּחַ בְּזִקְנוּתוֹ וְשָׁמַר גַּם כֵּן שֶׁלֹּא תִהְיֶה מִבְּנוֹת כְּנַעַן, כִּי הָגָר מִצְרִית הָיְתָה וְלֹא כְּנַעֲנִית, וְהָגָר הָיְתָה אִשָּׁה לְאַבְרָהָם כְּמוֹ שֶׁאָמַר ״לוֹ לְאִשָּׁה״ (בראשית טז:ג), וּקְטוּרָה גַּם כֵּן הָיְתָה לוֹ לְאִשָּׁה כְּמוֹ שֶׁאָמַר **וַיִּקַּח אִשָּׁה**. וּמִלְּבַד אֵלּוּ הָיוּ לוֹ פִּילַגְשִׁים וּמֵהֶם בָּנִים וְלֹא זָכַר אֶלָּא בְּנֵי הַנָּשִׁים, וְהַנָּשִׁים הָיוּ בְּנִשּׂוּאִין בְּחֻפָּה וּבְמִשְׁתֶּה וְהַפִּילַגְשִׁים בְּיִחוּד לְבַד שֶׁהָיוּ מְיֻחָדוֹת לוֹ לְמִשְׁכָּבוֹ. וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: אִשָּׁה בִּכְתֻבָּה וּבְקִדּוּשִׁין, פִּילֶגֶשׁ בְּלֹא כְתֻבָּה וּבְלֹא קִדּוּשִׁין. וְהֵם אָמְרוּ (בראשית רבה סא) קְטוּרָה זוֹ הָגָר וְאָמְרוּ כִּי לֹא הָיְתָה לְאַבְרָהָם אֶלָּא פִּילֶגֶשׁ אַחַת וְהִיא הָגָר, וְדָרְשׁוּ זֶה בַּעֲבוּר שֶׁמָּצְאוּ ״הַפִּילַגְשִׁם״ (בראשית כה:ו) חָסֵר יוּ״ד. וַאֲנַחְנוּ מְצָאנוּהוּ מָלֵא בְּיוּ״ד בְּכָל הַסְּפָרִים הַמְדֻיָּקִים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויסף אברהם, he took another wife although he already had had two wives. He meant to continue siring children in his old age in order to comply with the blessing/command to increase the world’s population. Seeing that the continuity of his own seed [the Jewish people having originated in seed from both a Jewish father and a Jewish other, Ed.] had been assured, he was not concerned with the antecedents of Keturah. We can be certain, however, that he selected a woman who personally possessed all the good qualities he would have desired also for a wife for his son. The only thing he did not insist on was such a woman’s national background. He was certainly not looking for experiencing disappointments with any children from Keturah, having experienced enough disappointment with Ishmael. We may safely assume that Keturah was not of Canaanitic descent, seeing that even Hagar the Egyptian had not been of such descent. (compare 17,3) Keturah was not a concubine, This is why the Torah writes ויקח אשה, as apposed to the mention of פלגשים, concubines, (verse 5). The sons of the concubines are not mentioned by name whereas the sons of Keturah are all mentioned by their names. This fact alone clearly shows that their status was superior to the sons of Avraham’s concubines. The essential difference between a wife and a concubine is that though both are exclusive partners of the men with whom they live, the former, when becoming wives, underwent the ceremony known as chuppah, and the union was celebrated with a wedding party, whereas a concubine was not accorded all this pomp and ceremony. [after the Torah was given, the essential; difference in status was that no financial settlement, ketuvah, was made when a concubine was taken by a man as his companion.


###### Radak on Genesis 25:3:1
[Radak on Genesis 25:3:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/25:3:1)

**וְיָקְשָׁן.** בְּמִקְצָתָם זָכַר לְבָנִים בָּנִים, וְעוֹד לִדְדָן שֶׁהָיָה בֶּן הַבֵּן זָכַר בָּנָיו, וּלְמִקְצָתָם לֹא זָכַר בָּנִים כְּלָל, אֶפְשָׁר שֶׁלֹּא הָיוּ לָהֶם אוֹ הָיוּ לָהֶם וּמֵתוּ. וְאָמַר ״כָּל אֵלֶּה בְּנֵי קְטוּרָה״ (בראשית כה:ד), בָּנִים וּבְנֵי בָנִים שֶׁזָּכַר, כָּל אֵלֶּה אָמַר אוֹתָם לְפִי שֶׁהָיוּ רַבִּים כִּי שֵׁשׁ עֶשְׂרֵה הָיוּ בֵּין בָּנִים וּבְנֵי בָנִים, וְאִם כֵּן לָמָּה לֹא זָכַר כָּל הַנּוֹלָדִים מִבְּנֵי הַבָּנִים וְאֵין לַדָּבָר סוֹף, אֶלָּא מִן הַדּוֹמֶה כִּי זָכַר בְּנֵי קְטוּרָה שֶׁהָיוּ שִׁשָּׁה וְזָכַר מִבְּנֵי בָנֶיהָ כָּל אֲשֶׁר הָיוּ בְּחַיֶּיהָ וְכֵן יָכוֹל שֶׁהָיוּ בִּימֵי אַבְרָהָם, כִּי מִשֶּׁנָּשָׂא יִצְחָק אִשָּׁה אִם מִיָּד לָקַח אַבְרָהָם אִשָּׁה נוֹתְרוּ מִשְּׁנוֹתָיו שְׁלֹשִׁים וְחָמֵשׁ שָׁנָה וְהָיָה יָכוֹל לִרְאוֹת מִקְּטוּרָה בָּנִים וּבְנֵי בָנִים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויקשן, The Torah mentions only some of the children of Keturah’s sons. In the case of Yokshon even a grandson of Keturah is mentioned. Altogether the Torah mentions by name 16 such sons and grandsons. We are hard-pressed to know the reason for the Torah’s selectivity in mentioning only part of the many grandsons, etc. Perhaps those whom Avraham or at least Keturah still knew before they died, are mentioned by name, whereas those who were born by his/her sons after he had died were not mentioned. Considering that Avraham had married Keturah when he was 140 years old or older, he lived for only another 35 years, it would have been unlikely that he saw grandchildren from Keturah, considering that we have no record of anyone marrying below the age of 29 in those days.


###### Radak on Genesis 25:3:2
[Radak on Genesis 25:3:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/25:3:2)

**אַשּׁוּרִים וּלְטוּשִׁים וּלְאֻמִּים.** אֵלֶּה שְׁלֹשָׁה בָנִים הָיוּ לוֹ, וְלֹא יָדַעְנוּ לָמָּה קָרָא שְׁמָם בְּיוֹ״ד מֵ״ם הָרִבּוּי, אוּלַי הָיָה זֶה לְעִנְיָן יָדוּעַ אֶצְלָם, וְכֵן מִצְרַיִם קָרָא לְבָנָיו בְּיוֹ״ד מֵ״ם הָרִבּוּי, וּלְדַעַת אֻנְקְלוֹס לֹא הָיוּ אֵלֶּה שְׁמוֹתָם, שֶׁתִּרְגֵּם ״לְמַשְׁרַיִּן וּלְשַׁכּוּנִין וּלְנַגְוָן״.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אשורים ולטושים ולאמים, we do not know why the names of these three sons appear with the plural ending ים at the end. Possibly, these sons knew why they had been named thus. It is interesting that מצרים, a son of Cham, also gave his sons names ending with the ים plural ending. According to Onkelos, the names mentioned here were not their real names, as he translates their names as למשריין, ולשכונין, ולנגון.


###### Radak on Genesis 25:5:1
[Radak on Genesis 25:5:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/25:5:1)

**וַיִּתֵּן.** חִלֵּק נְכָסָיו בְּחַיָּיו כְּדֵי שֶׁלֹּא יָבֹאוּ לִידֵי מַחֲלֹקֶת בִּירֻשָּׁה אַחַר מוֹתוֹ, וְנָתַן כָּל אֲשֶׁר לוֹ לְיִצְחָק, וְעָשָׂה אוֹתוֹ יוֹרֵשׁ כְּמוֹ שֶׁאָמַר לוֹ הָאֵל ״כִּי בְיִצְחָק יִקָּרֵא לְךָ זָרַע״ (בראשית כא:יב).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויתן, he distributed his wealth during his lifetime in order to forestall quarrels about his inheritance after his death. כל אשר לו ליצחק, he had appointed Yitzchok as his heir as he had been commanded to do by G’d when Ishmael had been expelled. (21,12) Anything the other sons received was in the nature of “gifts,” not “inheritance.”


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

**וְלִבְנֵי הַפִּילַגְשִׁים.** לֹא הָיוּ פִּילַגְשָׁיו שֶׁהָיוּ לוֹ בָּנִים מֵהֶם, אֶלָּא פִּילַגְשֵׁי בֵּיתוֹ הָיוּ מֵעֲבָדָיו בְּנֵי בֵיתוֹ, וְאוֹתָם הַבָּנִים הָיוּ יְלִידֵי בֵיתוֹ וְנִמֹּלוּ עִמּוֹ וְאוֹחֲזִים דַּרְכּוֹ וְנָתַן לָהֶם מַתָּנֹת מִכֶּסֶף וְזָהָב וּמִקְנֶה כְּפִי מַה שֶּׁרָאוּי, וְכָל שֶׁכֵּן שֶׁנָּתַן לְיִשְׁמָעֵאל וְלִבְנֵי קְטוּרָה אַף עַל פִּי שֶׁלֹּא זָכַר אוֹתָם, כִּי אַחַר שֶׁלִּילִידֵי בֵיתוֹ נָתַן כָּל שֶׁכֵּן לְבָנָיו.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ולבני הפילגשים he had no concubines from whom he had fathered children, but the concubines in his household were concubines of male servants in his household. Their children were, of course, members of Avraham’s household who had been of service to Avraham and who had adopted his lifestyle. He gave them gifts consisting of silver and gold and livestock according to his own evaluation of who deserved how much. He most certainly gave even more valuable gifts to Ishmael and to the sons of Keturah even though the Torah does not specifically mentions this. If he gave gifts to people towards whom he had no legal obligation at all, it is obvious that people towards whom he did have such an obligation would receive their due.


###### Radak on Genesis 25:6:2
[Radak on Genesis 25:6:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/25:6:2)

**מֵעַל יִצְחָק בְּנוֹ.** כְּדֵי שֶׁלֹּא יִהְיוּ עָלָיו לְטֹרַח וְלֹא יָרִיבוּ עִמּוֹ עַל דְּבַר הַיְרֻשָּׁה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
מעל יצחק בנו, in order that they should not interfere with him after his death and could not quarrel with him about the inheritance.


###### Radak on Genesis 25:6:3
[Radak on Genesis 25:6:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/25:6:3)

**קֵדְמָה, אֶל־אֶרֶץ קֶדֶם.** אוֹמֵר שֶׁשְּׁלָחָם כְּלַפֵּי מִזְרָח, וּפֵרֵשׁ אַחַר כֵּן לְאֵיזוֹ אֶרֶץ מֵאַרְצוֹת הַמִּזְרָח שְׁלָחָם, וְאָמַר אֶל־אֶרֶץ קֶדֶם וְהִיא חָרָן וְאוּר כַּשְׂדִּים, וְאוֹתָן גְּלִילוֹת שֶׁנִּקְרָאוֹת בִּסְתָם אֶרֶץ קֶדֶם וְאֶרֶץ בְּנֵי קֶדֶם, וְאוֹתָהּ הָאָרֶץ הָיְתָה לְמִשְׁפַּחַת אַבְרָהָם לְפִיכָךְ שְׁלָחָם לִשְׁכֹּן שָׁם כִּי לְאַהֲבָתוֹ יְקָרְבוּם אַנְשֵׁי מִשְׁפַּחְתּוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
קדמה אל ארץ קדם, he sent them off in an easterly direction. According to another interpretation, the words refer to a specific country among the countries of the East. It could well refer to Charan or Ur Casdim or both, regions which were generally loosely known as ארץ קדם, [just as we speak about the regions of the Middle East, or the Far East in our time. Ed.]


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

**אֲשֶׁר־חָי.** פֹּעַל עָבָר, שָׁרְשׁוֹ חי״י אוֹ חי״ה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ואלה...חי, a verbal construction in the past tense. The root of the verb is either חיי or חיה.


###### Radak on Genesis 25:8:1
[Radak on Genesis 25:8:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/25:8:1)

**וַיִּגְוַע וַיָּמָת.** גְּוִיעָה מִיתָה קַלָּה שֶׁאֵינָהּ בַּאֲרִיכוּת חֹלִי.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויגוע וימות, whenever the Torah speaks of גויעה this refers to an easy, painless kind of death not preceded by lengthy illness.


###### Radak on Genesis 25:8:2
[Radak on Genesis 25:8:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/25:8:2)

**בְּשֵׂיבָה טוֹבָה.** שֶׁרָאָה לוֹ בָּנִים וּבְנֵי בָנִים, וְהָיָה בְּטוֹבָה וּבְכָבוֹד כָּל יְמֵי חַיָּיו. וּבִדְרָשׁ (בבא בתרא טז) שֶׁעָשָׂה יִשְׁמָעֵאל תְּשׁוּבָה בְּחַיָּיו.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
בשיבה טובה, having seen children and grandchildren and having been treated with respect and dignity all his life. According to a Midrash quoted by Rashi, it means that he lived to see his son Ishmael return to the fold as a baal teshuvah.


###### Radak on Genesis 25:8:3
[Radak on Genesis 25:8:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/25:8:3)

**זָקֵן וְשָׂבֵעַ.** שְׂבַעַ יָמִים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
זקן ושבע, satisfied with the number of his years he had been granted to live on earth.


###### Radak on Genesis 25:8:4
[Radak on Genesis 25:8:4](https://torahapp.org/share/book/Radak%20on%20Genesis/r/25:8:4)

**וַיֵּאָסֶף אֶל־עַמָּיו.** אֶל בְּנֵי מִשְׁפַּחְתּוֹ שֶׁמֵּתוּ וְאָסַף אֲלֵיהֶם, וְזֶה הַלָּשׁוֹן נָהוּג בַּמִּקְרָא יִהְיוּ הָאָבוֹת צַדִּיקִים אוֹ רְשָׁעִים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויאסף אל עמיו, to join the members of his family who had preceded him in death. The Torah applies this expression to one’s family regardless of whether they were righteous people or sinners.


###### Radak on Genesis 25:9:1
[Radak on Genesis 25:9:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/25:9:1)

**וַיִּקְבְּרוּ יִצְחָק וְיִשְׁמָעֵאל בָּנָיו.** כִּי הָיוּ גְּדוֹלִים וְנִכְבָּדִים מֵהַשְּׁאָר וְהָיוּ אֲהוּבִים לוֹ, לְפִיכָךְ הִתְעַסְּקוּ בּוֹ, וְאַף עַל פִּי שֶׁהָיוּ שָׁם בְּנֵי קְטוּרָה. אוֹ אֶפְשָׁר שֶׁשִּׁלְּחָם בְּחַיָּיו כְּמוֹ שֶׁשִּׁלַּח בְּנֵי הַפִּילַגְשִׁים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויקברו אותו יצחק וישמעאל בניו, seeing they were more honoured than his other sons and had been more beloved by him. This is why they took upon them themselves the procedures connected with their father’s burial even though the sons of Keturah were also in this region. Alternately, Avraham had already sent those sons away during his lifetime so that only Yitzchok and Ishmael remained in the region.


###### Radak on Genesis 25:9:2
[Radak on Genesis 25:9:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/25:9:2)

**אֶל מְעָרַת, אֶל שְׂדֵה.** כְּלוֹמַר בִּמְעָרַת בַּשָּׂדֶה, וְכֵן ״וְאֶל הָאָרֹן תִּתֵּן אֶת הָעֵדוּת״ (שמות כה:כא) כְּמוֹ וּבָאָרוֹן; וְהַדּוֹמִים לָהֶם רַבִּים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
'אל מרת המכפלה אל שדה וגו, the expression אל מערת is equivalent to the word במערת “in the cave of.” We find a similar expression in Exodus 25,21 concerning the Holy Ark. There are many more examples of this formulation.


###### Radak on Genesis 25:9:3
[Radak on Genesis 25:9:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/25:9:3)

**עַל־פְּנֵי מַמְרֵא.** פֵּרַשְׁנוּהוּ (בראשית כג:יז).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
על פני ממרא, we have explained this term already on 23,17.


###### Radak on Genesis 25:10:1
[Radak on Genesis 25:10:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/25:10:1)

**הַשָּׂדֶה אֲשֶׁר־קָנָה.** בְּכָל מָקוֹם שֶׁזָּכַר הַקְּבוּרָה בָּזֶה הַמְּעָרָה זָכַר הַמִּקְנָה, לְהוֹדִיעַ חִבָּתוֹ שֶׁל אַבְרָהָם שֶׁלֹּא מָצָא מָקוֹם לִקְבוּרָה עַד שֶׁקָּנָה אוֹתוֹ, וְאַף עַל פִּי כֵן לֹא הִרְהֵר אַחַר הָאֵל שֶׁאָמַר לוֹ ״כִּי אֶת כָּל הָאָרֶץ אֲשֶׁר אַתָּה רֹאֶה לְךָ אֶתְּנֶנָּה״ (בראשית יג:טו).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
השדה, every time the burial in this cave is mentioned in the Torah the fact that Avraham had purchased the cave and the field is mentioned also. It is to pay tribute to the love for G’d by Avraham, who in spite of G’d’s promises of owning the entire land, had been unable to bury even his own wife in that land until had had purchased a burial plot for her. Avraham never for a moment queried G’d about this problem he had been forced to cope with.


###### Radak on Genesis 25:10:2
[Radak on Genesis 25:10:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/25:10:2)

**מֵאֵת בְּנֵי־חֵת.** פֵּרַשְׁנוּהוּ (בראשית כג:כ).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
מאת בני חת, we have explained this on 23,20.


###### Radak on Genesis 25:10:3
[Radak on Genesis 25:10:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/25:10:3)

**קֻבַּר אַבְרָהָם וְשָׂרָה.** כְּבָר כָּתַבְנוּ כִּי זֵכֶר הַפְּעֻלָּה עַל הַדָּבֵק בּוֹ (בראשית כד:נה).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
קבר אברהם ושרה אשתו, compare what we wrote on 24,55.


###### Radak on Genesis 25:11:1
[Radak on Genesis 25:11:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/25:11:1)

**וַיְבָרֶךְ.** הִצְלִיחוֹ בְּמַעֲשֶׂה כְּמוֹ שֶׁהִצְלִיחַ אָבִיו.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויהי...ויברך, he made Yitzchok as successful in his undertakings as He made his father Avraham.


###### Radak on Genesis 25:11:2
[Radak on Genesis 25:11:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/25:11:2)

**עִם־בְּאֵר לַחַי רֹאִי.** כְּמוֹ בִּבְאֵר, וְכֵן ״וְיָדַעְתָּ עִם לְבָבֶךָ״ (דברים ח:ה) כְּמוֹ בִּלְבָבֶךָ, ״תַּחַת הָאֵלָה אֲשֶׁר עִם שְׁכֶם״ (בראשית לה:ד), כְּמוֹ בִּשְׁכֶם, וְהַדּוֹמִים לָהֶם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
עם באר לחי ראי, as if the Torah had written בבאר, “at the well.” We have a similar construction in Deuteronomy 8,5 וידעת עם לבבך, “you shall know in your heart.” Or, compare Genesis 35,4 תחת האלה אשר עם שכם, “under the terebinth in Shechem.” Or, compare Samuel II 19,38 עם קבר אבו ואמי “by the graves of my father and mother.”


###### Radak on Genesis 25:12:1
[Radak on Genesis 25:12:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/25:12:1)

**וְאֵלֶּה תֹּלְדֹת יִשְׁמָעֵאל.** זָכַר תּוֹלְדֹת יִשְׁמָעֵאל לִכְבוֹד אַבְרָהָם לְפִי שֶׁהָיָה בְּכוֹרוֹ, לְהוֹדִיעַ כִּי הָיוּ לוֹ שְׁנֵים עָשָׂר נְשִׂיאִים, כְּמוֹ שֶׁאָמַר הָאֵל לְאַבְרָהָם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ואלה תלדות ישמעאל, the Torah mentions Ishmael’s descendants as a tribute to his father Avraham, seeing he had been Avraham’s firstborn son. The Torah also wanted to inform us that Ishmael produced 12 princes in accordance with the promise made to Avraham by G’d.


###### Radak on Genesis 25:12:2
[Radak on Genesis 25:12:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/25:12:2)

וְסִפּוּר **אֲשֶׁר יָלְדָה הָגָר.** כִּי אַף עַל פִּי שֶׁהָיָה בֶּן הַשִּׁפְחָה, אַבְרָהָם אֲהָבוֹ לְפִי שֶׁהָיָה בְּכוֹרוֹ וּבֵרְכוֹ הָאֵל בַּעֲבוּרוֹ, וְהִצְלִיחוֹ, כְּמוֹ שֶׁאָמַר ״וַיְהִי אֱלֹהִים אֶת הַנַּעַר וַיִּגְדָּל״ (בראשית כא:כ) וְהוֹלִיד שְׁנֵים עָשָׂר נְשִׂיאִים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
The repetition of the fact that אשר ילדה הגר, was to emphasise that although Ishmael had been the son of a slave-woman, he rose to such eminence. Avraham loved him because he was his firstborn son, and G’d blessed him on account of Avraham, and this was why He made him so successful. (compare 21,20)


###### Radak on Genesis 25:13:1
[Radak on Genesis 25:13:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/25:13:1)

**לְתוֹלְדֹתָם.** כְּסֵדֶר תּוֹלְדוֹתָם כְּמוֹ שֶׁנּוֹלְדוּ זִכְרָם, וְהַבְּכוֹר הָיָה נְבָיֹת.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ואלה...לתולדותם, in the chronological order of their birth. The firstborn of them all was Nevayot.


###### Radak on Genesis 25:16:1
[Radak on Genesis 25:16:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/25:16:1)

**אֵלֶּה הֵם.** כְּלָל אַחַר הַפְּרָט, וְכֵן מִנְהַג הַכָּתוּב בִּמְקוֹמוֹת רַבִּים, וְהִיא תּוֹסֶפֶת בֵּיאוּר.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אלה, the general rule follows the individual components of the general rule. This is a method employed by the Torah on many occasions.


###### Radak on Genesis 25:16:2
[Radak on Genesis 25:16:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/25:16:2)

**וְאֵלֶּה שְׁמֹתָם.** לְהוֹדִיעַ כִּי בְּכָל מָקוֹם שֶׁיִּשָּׁמַע אָדָם אוֹ עַם נִקְרָאִים בְּזֶה הַשֵּׁם, יֵדַע כִּי מִבְּנֵי יִשְׁמָעֵאל הֵם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ואלה שמותם, the Torah reminds us that whenever a person or a people mentioned in Scripture bears any of these names of the princes of Ishmael, he or they are descendants of Ishmael even if many generations previous.


###### Radak on Genesis 25:16:3
[Radak on Genesis 25:16:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/25:16:3)

**בְּחַצְרֵיהֶם וּבְטִירֹתָם.** בִּמְקוֹם שֶׁנָּפְלָה נַחֲלָתָם הָיוּ שָׁם בִּגְדוּלָּה וּבְכָבוֹד, יוֹשְׁבִים בְּחַצְרֵיהֶם וּבְטִירֹתָם, וְהַחֲצֵרִים הֵם עָרֵי הַפְּרָזוֹת, וְהַטִּירוֹת הֵם הַכְּרַכִּים וְהַמִּבְצָרִים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
בחצריהם ובטירותם, wherever they had claimed their ancestral inheritance they existed in splendour and numerical prominence. The word חצר refers to an open, unwalled city, whereas the word טירות refers to cities which were surrounded by walls.


###### Radak on Genesis 25:16:4
[Radak on Genesis 25:16:4](https://torahapp.org/share/book/Radak%20on%20Genesis/r/25:16:4)

**שְׁנֵים־עָשָׂר נְשִׂיאִם לְאֻמֹּתָם.** לְמִשְׁפְּחוֹתָם, כָּל אֶחָד מִן הַנִּזְכָּרִים הָיָה נָשִׂיא וְרֹאשׁ לְמִשְׁפָּחָה גְּדוֹלָה שֶׁיָּצְאָה מִמֶּנּוּ וְהָיְתָה אוֹתָהּ הַמִּשְׁפָּחָה נִקְרֵאת עַל שְׁמוֹ, כְּמוֹ שֶׁמָּצָאנוּ ״וִיטוּר נָפִישׁ״ בְּמִלְחֶמֶת הַהַגְרִיאִים (דברי הימים א ה:יט), וְכֵן קֵדָר דּוּמָה וּמַשָּׂא וְתֵימָא כֻּלָּם נִזְכָּרִים בַּנְּבִיאִים אֻמָּה בִּפְנֵי עַצְמָהּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
שנים עשר נשיאים לאומתם, twelve princes corresponding to the number of their families (tribes). Each one of the ones named by the Torah was a tribal chief, member of a family which grew into a mighty tribe bearing the name of their first founder. We find further detailed examples of these tribes in Chronicles I 5,19. A number of these tribes have been mentioned in different contexts in the Books of the Prophets.


###### Radak on Genesis 25:17:1
[Radak on Genesis 25:17:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/25:17:1)

**וְאֵלֶּה שְׁנֵי.** זָכַר שְׁנוֹתָיו לִכְבוֹד אַבְרָהָם כְּמוֹ שֶׁכָּתַבְנוּ. וּבְדִבְרֵי רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (מגילה יז) לֹא נִזְכְּרוּ שְׁנוֹתָיו אֶלָּא לְיַחֵס בָּהֶם שְׁנוֹתָיו שֶׁל יַעֲקֹב.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ואלה, The Torah mentions Ishmael’s age at death also as a form of tribute to his father Avraham as we have already mentioned (verse 12). According to our sages in Megillah 17 this information also serves us to calculate how old Yaakov was during certain episodes which occurred during his life.


###### Radak on Genesis 25:18:1
[Radak on Genesis 25:18:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/25:18:1)

**וַיִּשְׁכְּנוּ.** אֵלֶּה בָּנָיו הַנִּזְכָּרִים וְתוֹלְדוֹתָם שָׁכְנוּ מֵחֲוִילָה עַד־שׁוּר, כִּי שָׁם נָפְלָה לָהֶם נַחֲלָתָם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וישכבו, the descendants of Ishmael mentioned by name in this paragraph resided in different regions extending from Chavilah as far as Shur, as these were the regions which became their ancestral holdings.


###### Radak on Genesis 25:18:2
[Radak on Genesis 25:18:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/25:18:2)

**עַל־פְּנֵי כׇל־אֶחָיו נָפָל.** כְּמוֹ שֶׁאָמַר הַמַּלְאָךְ לְהָגָר ״וְעַל־פְּנֵי כָל־אֶחָיו יִשְׁכֹּן״ (בראשית טז:יב), וְשָׁם פֵּרַשְׁנוּהוּ. וְ**נָפָל** פֵּרוּשׁוֹ שָׁכַן, כְּמוֹ ״נֹפְלִים בָּעֵמֶק״ (שופטים ז:יב).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
על פני כל אחיו נפל, in accordance with the prediction of the angel in 16,12 foretold to his mother even before he had been born. We explained the meaning of the phrase there. The word ונפל is to be understood as similar in meaning to the same word in Judges 7,12, (נופלים) where it means “falling in battle.”


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

**וְאֵלֶּה תּוֹלְדֹת יִצְחָק.** זָכַר תּוֹלְדֹת יִשְׁמָעֵאל וְנַחֲלָתָם דֶּרֶךְ קְצָרָה, וְעַתָּה בָּא לִזְכֹּר תּוֹלְדֹת יִצְחָק עִם הַקֹּרוֹת שֶׁקָּרוּהוּ בַּאֲרֻכָּה, וְתוֹלְדוֹתָיו, יַעֲקֹב וְעֵשָׂו וְתוֹלְדוֹתֵיהֶם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ואלה תולדת אברהם יצחק בן אברהם אברהם. Whereas the Torah when listing Ishmael’s descendants had restricted itself to a brief summary, now when reporting about Yitzchok, the Torah elaborates a great deal more both about Yaakov and about his brother Esau.


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

**אַבְרָהָם הוֹלִיד אֶת־יִצְחָק.** אָמְרוּ (בבא מציעא פז) כִּי קְלַסְתֵּר פָּנָיו שֶׁל יִצְחָק דּוֹמֶה לְאַבְרָהָם, עַד שֶׁהַכֹּל אוֹמְרִים אַבְרָהָם הוֹלִיד אֶת־יִצְחָק, שֶׁלֹּא יֹאמַר אָדָם לְפִי שֶׁנּוֹלַד לְעֵת זִקְנַת אָבִיו וְאִמּוֹ כִּי אֲסוּפִי הוּא. וְיֵשׁ לְפָרֵשׁ עוֹד שֶׁהָיָה יָשָׁר וְנֶאֱמָן וְהוֹלֵךְ בְּדֶרֶךְ טוֹבָה וְאוֹהֵב לַבְּרִיּוֹת כְּמוֹ אָבִיו עַד שֶׁהַכֹּל אוֹמְרִים אַבְרָהָם הוֹלִיד אֶת־יִצְחָק.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אברהם הוליד את יצחק, we are told in Baba Metzia 86 that Yitzchok’s facial features were so similar to those of his father that anyone ever encountering Yitzchok immediately knew that he must be the son of Avraham. The reason that this had been arranged so by G’d was that when someone claims to have become a father in his old age, some people tend to doubt the “father’s” claim, assuming that the woman who had born that child must have been unfaithful to her husband, or that at least the baby now presented as this father’s was in fact a foundling. Yitzchok’s amazing similarity to his father precluded anyone from making such spurious accusations. Another reason that the Torah repeated something which we all knew, i.e. that Avraham had sired Yitzchok, was that Yitzchok possessed the same virtues and wonderful qualities which Avraham excelled in, so that it was clear who must have been his father not only physically, but that the same father also transmitted a spiritual legacy to his son.


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

**וַיְהִי וְגוֹ׳.** לְהוֹדִיעַ כִּי גַּם עִמּוֹ עָשָׂה הָאֵל טוֹבָה גְּדוֹלָה כִּי אִשְׁתּוֹ הָיְתָה עֲקָרָה וְלֹא הָיְתָה רְאוּיָה לָלֶדֶת כִּי אִם עַל יְדֵי נֵס, כִּי הוּא הָיָה בֶּן־אַרְבָּעִים שָׁנָה כְּשֶׁלְּקָחָהּ וְעָמְדָה עַד עֶשְׂרִים שֶׁלֹּא יָלְדָה, וְהָיְתָה סִבָּה מֵאֵת הָאֵל לִהְיוֹת הָאִמָּהוֹת עֲקָרוֹת לְהַרְאוֹת לִבְנֵי הָעוֹלָם שֶׁהָאֵל הָיָה אוֹהֵב אֶת אַבְרָהָם וְיִצְחָק וְעָשָׂה עִמָּהֶם נֵס. וְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה אָמְרוּ (יבמות סד) מְלַמֵּד שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְאַוֶּה לִתְפִלָּתָן שֶׁל צַדִּיקִים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויהי יצחק, the verse tells us that G’d intervened benevolently in Yitzchok‘s life just as He had done in the life of his father; Rivkah too was barren, unable to conceive children unless through a miracle. The fact is proven when we consider that Yitzchok married her at 40 and until he was sixty he could not father a child. G’d had deliberately intervened in the bodies of our matriarchs in order to demonstrate to the nations of the world that He loved Avraham and Yitzchok and therefore He performed miracles to enable their wives to bear children for them. Our sages in Yevamot 64 conclude from the above that G’d so looked forward to the prayers of the patriarchs that He quasi provoked them into praying for the gift of children.


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

**מִפַּדַּן אֲרָם.** מִשְּׂדֵה אֲרָם, כְּמוֹ שֶׁאָמַר: ״וְיַעֲקֹב בָּרַח שְׂדֵה אֲרָם״ (הושע יב:יג), וְכֵן נִקְרָא בִּלְשׁוֹן יִשְׁמָעֵאל שְׂדֵה פַּדָּן. אוֹ יִהְיֶה פַּדָּן עִנְיַן זוּג מִדִּבְרֵי רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (בבא קמא צו) פַּדְנָא דְתוֹרֵי, שֶׁפֵּרוּשׁוֹ זוּג שְׁוָרִים, וְהָיוּ שְׁתֵּי אֲרָצוֹת סְמוּכוֹת זוֹ לָזוֹ כָּל אַחַת שְׁמָהּ אֲרָם, אַחַת אֲרַם נַהֲרַיִם וְאַחַת אֲרַם צוֹבָה, לְפִיכָךְ הָיָה קוֹרֵא כָּל אַחַת בִּלְשׁוֹן זוּג. וְהָיוּ גַם כֵּן אֲחֵרוֹת אֲרַם דַּמֶּשֶׂק וַאֲרַם בֵּית רְחֹב (שמואל ב י:ו), אֶלָּא שֶׁאֵלֶּה הָיוּ סְמוּכוֹת לְפִיכָךְ כִּנָּה אוֹתָן בִּלְשׁוֹן זוּג פַּדַּן אֲרָם, ״פַּדֶּנָה אֲרָם״ (בראשית כח:ב). וּפַדַּן אֲרָם כְּלָל לְאוּר כַּשְׂדִּים וּלְחָרָן וּלַעֲיָרוֹת אֲחֵרוֹת.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
מפדן ארם, from the fields of Aram. Padan Aram is referred to as the field of Aram in Hoseah 12,13. Also in Arabic, the place is known as “the field of Padan.” Alternatively, according to Bab Kama 96, it is possible that the word פדן describes a pair of something, such as a pair of oxen being referred to in the Talmud as פדנא דתורי. There were two countries [according to our author. Ed.] both of which straddle the river Euphrates, one being Aram Tzova, the other Aram Naharayim. This is why each is described as if it were a pair. We know of other “Arams” that are “pairs,” such as ארם דמשק and ארם בית רחב, (Samuel II 10,6). Seeing these localities were each very close to the other they are referred to as if they were twin cities, pairs. It appears that פדן ארם was part of the land known as אור כשדים, whereas ארם נהרים was part of the region known as חרן.


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

**אֲחוֹת לָבָן.** לְפִי שֶׁהָיָה בַּעַל שֵׁם, וְהוּא הָיָה עִקַּר הַבַּיִת כְּמוֹ שֶׁכָּתַבְנוּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אחות לבן הארמי, because the family was known through him and he conducted the affairs of that house, as we have explained at the time.


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

**וַיֶּעְתַּר יִצְחָק.** הִרְבָּה בִּתְפִלָּה עַל אִשְׁתּוֹ שֶׁתֵּלֵד, לְפִי שֶׁהָיָה אוֹהֵב אוֹתָהּ אַהֲבָה יְתֵרָה כְּמוֹ שֶׁפֵּרַשְׁנוּ, וּמֵאַהֲבָתָהּ לֹא רָצָה לָקַחַת אִשָּׁה אַחֶרֶת עָלֶיהָ וְלֹא אַחַת מִנַּעֲרוֹתֶיהָ, לְפִיכָךְ הִרְבָּה מְאֹד בִּתְפִלָּה עַד שֶׁנֶּעְתַּר לוֹ הָאֵל.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויעתר, he prayed long and hard asking that his wife should bear a child, seeing that he loved her very dearly [and would not consider marrying anyone in addition to her. Ed.] He would not even consider taking any of Rivkah’s handmaids as a partner, as had his father Avraham who had married Hagar. As a result of all this prayer, Rivkah did finally become pregnant.


###### Radak on Genesis 25:21:2
[Radak on Genesis 25:21:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/25:21:2)

**לְנֹכַח אִשְׁתּוֹ.** לְעֻמַּת אִשְׁתּוֹ, כְּלוֹמַר בַּעֲבוּרָהּ, שֶׁלֹּא יִצְטָרֵךְ לָקַחַת אִשָּׁה אַחֶרֶת לְהוֹלִיד מִמֶּנָּה, לְפִיכָךְ הִתְפַּלֵּל מְאֹד בַּעֲבוּרָהּ שֶׁיִּתֵּן לוֹ הָאֵל מִמֶּנָּה בֵּן. אוֹ פֵּרֵשׁ **לְנֹכַח אִשְׁתּוֹ**, כִּי בִּשְׁעַת הַתְּפִלָּה הָיָה עוֹמֵד לְנָכְחָהּ כְּדֵי שֶׁיְּכַוֵּן לִבּוֹ עָלֶיהָ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
לנכח אשתו, on behalf of his wife, explaining that the reason for his intense prayer was that he did not want to marry anyone else. His prayer did not so much concern his becoming a father as his becoming a father of a child born by his wife Rivkah. He prayed in the presence of his wife so that he would be better able to concentrate on her problem. [whereas the Torah had written that both Avraham and Sarah had been barren, nothing about Yitzchok being sterile had been written anywhere. Ed.]


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

**וַיִּתְרֹצְצוּ.** כְּשֶׁנּוֹצְרוּ וְהִגִּיעוּ לִזְמַן הַתְּנוּעָה הָיוּ מִתְנוֹעֲעִים מְאֹד עַד שֶׁנִּדְמֶה לָהּ שֶׁהָיוּ רָצִים זֶה לְעֻמַּת זֶה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויתרוצצו, as soon as the fetuses had developed to the point where they were able to move, they moved far more violently than is the custom, so that Rivkah had the impression that quarrelling was going on inside her.


###### Radak on Genesis 25:22:2
[Radak on Genesis 25:22:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/25:22:2)

**וַתֹּאמֶר אִם־כֵּן.** אַחַר שֶׁהִרְגִּישָׁה בְּעַצְמָהּ זֶה הַשִּׁנּוּי, תָּמְהָה בְּעַצְמָהּ וְשָׁאֲלָה לִשְׁאָר הַנָּשִׁים אִם יֵשׁ אִשָּׁה שֶׁיִּקְרֶה לָהּ כָּךְ, וְאָמְרוּ לָא, אָמְרָה **אִם־כֵּן לָמָּה זֶּה אָנֹכִי** מְשֻׁנָּה מִשְּׁאָר הַנָּשִׁים בָּזֶה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ותאמר אם כן, after she felt these strange movements she consulted with other women who were pregnant or who had born children if they too had experienced such a phenomenon. After they all denied ever having experienced such feelings, she burst out asking: אם כן למה זה אנכי, why should such a thing be reserved for me?


###### Radak on Genesis 25:22:3
[Radak on Genesis 25:22:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/25:22:3)

**וַתֵּלֶךְ לִדְרֹשׁ אֶת ה׳.** יֵשׁ בְּדִבְרֵי חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (בראשית רבה סג) שֶׁהָלְכָה לְבֵית מִדְרָשׁוֹ שֶׁל שֵׁם לִדְרֹשׁ אֶת ה׳ מֵאֵת שֵׁם מַהוּ הַדָּבָר הַזֶּה שֶׁקָּרָה לָהּ; וְיֵאָמֵן כִּי שֵׁם הָיָה חַי שֶׁהֲרֵי הָיָה אַחַר אַבְרָהָם אָבִינוּ שְׁלוֹשִׁים וְאַחַת שָׁנָה; וְאִם הוּא מַלְכִּי צֶדֶק הָיָה בִּירוּשָׁלַיִם, וְלָמָּה נֶאֱמַר שֶׁהִנִּיחָה אַבְרָהָם אָבִינוּ שֶׁהָיְתָה עִמּוֹ וְהָיָה נָבִיא גָּדוֹל וְהָלְכָה לִירוּשָׁלַיִם אֶל שֵׁם **לִדְרֹשׁ אֶת ה׳**, כִּי אַבְרָהָם אָבִינוּ חַי עַד שֶׁהָיוּ יַעֲקֹב וְעֵשָׂו בְּנֵי חֲמֵשׁ עֶשְׂרֵה שָׁנָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
'ותלך לדרוש את ה, some of our sages (quoted by Rashi) say that she went to the academy of Shem in order to inquire from him about the meaning of such strange goings on inside her. The truth is that Shem was still alive at that time for he survived Avraham by 31 years. If Shem was identical with Malki Tzedek he would have resided in Jerusalem at that time. Why are we told all this? To draw our attention to the fact that she bypassed her father-in-law Avraham, who we would think, was better qualified than Shem to answer her question. Avraham remained alive until Esau and Yaakov were 15 years of age.


###### Radak on Genesis 25:22:4
[Radak on Genesis 25:22:4](https://torahapp.org/share/book/Radak%20on%20Genesis/r/25:22:4)

וּמַה שֶּׁאָמַר **וַתֵּלֶךְ לִדְרֹשׁ אֶת ה׳.** אוּלַי אַבְרָהָם הָיָה יוֹשֵׁב בְּבַיִת אֶחָד עִם קְטוּרָה וּבָנֶיהָ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ותלך, perhaps Avraham and Keturah lived in the same house together with Keturah’s children.


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

**וַיֹּאמֶר ה׳ לָהּ.** עַל־יְדֵי הַנָּבִיא, הָיָה אַבְרָהָם אוֹ שֵׁם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויאמר ה' לה, by means of the prophet who was either Shem or Avraham.


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

**שְׁנֵי גוֹיִים.** בִּשְׁנֵי יוֹדִי״ן וּקְרִי בְּוָי״ו יוֹ״ד. וְדָרְשׁוּ (עבודה זרה יא) הַכְּתָב כְּמוֹ גֵּאִים, זֶהוּ רַבִּי וְאַנְטוֹנִינוּס, וְהַקְּרִי כְּמַשְׁמָעוֹ גּוֹיִם כְּמוֹ שֶׁאָמַר **וּשְׁנֵי לְאֻמִּים**.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
שני גויים, the word is written with two letters י and a letter ו which is read but does not appear in the text, something which has been explained in the Talmud Avodah Zarah 11 as affording us the opportunity to read it as גיים, or גאים, a reference to both the Roman Emperor Antoninus as well as Rabbi Yehudah Hanassi, who both occupied lofty positions and were so wealthy that vegetables which have a limited season were never absent from their table all year round. The reading of the text (as opposed to the spelling) would represent the plain meaning then, i.e. peoples.


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

וְיִתָּכֵן שֶׁיֹּאמַר גַּם כֵּן **גוֹיִים.** בִּשְׁנֵי יוֹדִי״ן בְּשֶׁקֶל אִיִּים, אֶלָּא שֶׁלֹּא מְצָאנוּהוּ בִּקְרִי. וְהִנֵּה רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה נִשְׁתַּמְּשׁוּ בַּשֵּׁם בְּהַנָּעַת הַיּוּ״ד עֵין הַפֹּעַל וְאָמְרוּ (יבמות עו) אֲבָל בְּגִיּוּתָן לֵית בְּהוֹן. וְאָמְרוּ גִּיּוּת בְּשֶׁקֶל אַלְמְנוּת חַיּוֹת. וְאָמַר לָהּ הַנָּבִיא בְּשֵׁם ה׳ כִּי זֶה הַשִּׁנּוּי שֶׁמָּצְאָה בְּעַצְמָהּ סִימָן עַל שְׁנֵי עוּבָּרֶיהָ לְמַה שֶּׁעֲתִידִין לִהְיוֹת כִּי שְׁנֵי גוֹיִם יִהְיוּ, וְלֹא יִהְיוּ לְגוֹי אֶחָד כְּמוֹ שֶׁהֵם בְּרֹב הַנּוֹלָדִים מֵאָב אֶחָד וּמֵאֵם אַחַת, וְהַסִּימָן כִּי גַּם בַּבֶּטֶן רָצִים זֶה כְּנֶגֶד זֶה וְהוּא לְאוֹת כִּי כֵן יַעֲשׂוּ מִשֶּׁיִּוָּלְדוּ וְיַעַמְדוּ עַל דַּעְתָּם יִהְיוּ לְעוֹלָם זֶה כְּנֶגֶד זֶה וְזֶה אוֹיֵב לָזֶה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ושני לאומים, in view of this word here, i.e. a second word referring to nations, it is possible that the spelling of the word גיים is parallel to a plural ending as found in the word איים, from אי, “wild beasts.” The problem is that we do not find לאומיים spelled with two letters י anywhere so that we cannot use it as describing the nature of Esau and the Romans descended from him. Our sages in Yevamot 76 view the spelling as teaching that marriage, i.e. weddings in the accepted sense are not legally possible when only one party to such a union is Jewish, i.e. has already converted. The word גיות is also understood in the sense of widowhood during the lifetime of their husbands. (Samuel II 20,3) The prophet told Rivkah that the strange phenomenon she was experiencing in her womb was a sign that two totally different nations would develop from the twins she was about to give birth to. Most children born by the same father and mother will grow up as part of one and the same nation. Not so in the case of Rivkah’s children. The proof that this interpretation was correct was the very fact that they were already quarrelling with one another even before having been born into this world.


###### Radak on Genesis 25:23:4
[Radak on Genesis 25:23:4](https://torahapp.org/share/book/Radak%20on%20Genesis/r/25:23:4)

**וּשְׁנֵי לְאֻמִּים.** כְּבָר כָּתַבְנוּ כַּמָּה פְּעָמִים (בראשית כא:א) כִּי מִנְהַג הַכָּתוּב בְּכִפּוּל הָעִנְיָן שֶׁיְּשַׁנֶּה הַמִּלּוֹת.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ושני לאומים, we have already mentioned several times (21,1) that it is the practice of the Torah when repeating something to use different words to say basically the same thing.


###### Radak on Genesis 25:23:5
[Radak on Genesis 25:23:5](https://torahapp.org/share/book/Radak%20on%20Genesis/r/25:23:5)

**מִמֵּעַיִךְ יִפָּרֵדוּ.** מִשֶּׁיֵּצְאוּ מִמֵּעַיִךְ יֵרָאֶה בָּהֶם שֶׁהֵם נִפְרָדִים זֶה מִזֶּה, שֶׁהָאֶחָד יָצָא אַדְמוֹנִי כֻּלּוֹ כְּאַדֶּרֶת שֵׂעָר וְהָאֶחָד כִּשְׁאָר הַבָּנִים, וְכֵן יִהְיוּ נִפְרָדִים בְּמַעֲשֵׂיהֶם כְּשֶׁיִּגְדְּלוּ, כְּמוֹ שֶׁאָמַר כִּי זֶה יִהְיֶה אִישׁ צַיִד וְזֶה יִהְיֶה אִישׁ תָּם, וְכֵן יִהְיוּ נִפְרָדִים בְּלִבָּבוֹת כִּי זֶה יִשְׂנָא אֶת זֶה לְעוֹלָם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ממעיך יפרדו, as soon as they come out of your womb they will each develop in a different way, even physically. One would be hairy, his skin reddish looking, whereas the other would have smooth skin like normal babies. They would be different in their deeds and choice of occupations as soon as they would be old enough to make such choices. The Torah testifies to this by describing Esau as כי ציד בפיו, being a hunter, whereas Yaakov is described as יושב אהלים, a dweller of tents, i.e. studious bookish type. They would also hate one another as a matter of course.


###### Radak on Genesis 25:23:6
[Radak on Genesis 25:23:6](https://torahapp.org/share/book/Radak%20on%20Genesis/r/25:23:6)

**וּלְאֹם מִלְאֹם יֶאֱמָץ.** לְעוֹלָם לֹא יִהְיוּ שָׁוִים בִּיכֹלֶת, אֶלָּא הָאֶחָד יִגְבַּר עַל חֲבֵרוֹ לְעוֹלָם. לָמֶ״ד **מִלְאֹם** רָפָה וְדִינָהּ לְהִדָּגֵשׁ, וְכָמוֹהָ רַבִּים כְּמוֹ ״מִבְצִיר אֲבִיעֶזֶר״ (שופטים ח:ב), ״מִגְבוּרָתָם כּוּשִׁים״ (יחזקאל לב:ל), וְהַדּוֹמִים לָהֶם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ולאם מלאם יאמץ, they will never be evenly matched in strength, one of them always being stronger or weaker than the other. (Megillah 6) The letter ל in the word לאם is “weak,” spelled without the dagesh it ought to have. There are numerous such anomalies in Scripture, as for instance Judges 8,2 מבציר אביעזר, where the letter ב in the word mivtzir is unaccountably written without the dagesh. A similar anomaly exists in Ezekiel 32,30 מגבורים בושים, where the letter ג in the word מגבורים should have had a dagesh in it. There are other examples of this phenomenon.


###### Radak on Genesis 25:23:7
[Radak on Genesis 25:23:7](https://torahapp.org/share/book/Radak%20on%20Genesis/r/25:23:7)

**וְרַב יַעֲבֹד צָעִיר.** לֹא זָכַר עִמָּהֶם מִלַּת ״אֶת״ שֶׁהִיא מוֹרָה עַל הַפָּעוּל. וְהִנֵּה הַדָּבָר מְסֻפָּק וְלֹא בֵּאֵר מִי יַעֲבֹד אֶת חֲבֵרוֹ, הָרַב אֶת הַצָּעִיר אוֹ הַצָּעִיר אֶת הָרַב, אֶלָּא שֶׁיֵּשׁ בּוֹ מְעַט בֵּאוּר, כִּי בְּרֹב הַפּוֹעֵל הוּא הָרִאשׁוֹן אֶלָּא בִּדְבָרִים שֶׁאֵין לְסַפֵּק בָּהֶם, כְּמוֹ ״אֲבָנִים שָׁחֲקוּ מָיִם״ (איוב יד:יט), ״מַיִם תִּבְעֶה אֵשׁ״ (ישעיה סד:א), וְהָיָה זֶה שֶׁלֹּא הִתְבָּאֵר הָעִנְיָן בַּנְּבוּאָה הַזֹּאת לְפִי שֶׁפְּעָמִים יַעֲבֹד רַב אֶת הַצָּעִיר, כְּמוֹ שֶׁהָיָה בִּימֵי דָּוִד, וּפְעָמִים יַעֲבֹד הַצָּעִיר אֶת הָרַב כְּמוֹ שֶׁהוּא הַיּוֹם, וּמְעַט הַבֵּאוּר שֶׁיֵּשׁ בַּנְּבוּאָה זוֹ, כִּי רֹב הַיָּמִים הָרַב יַעֲבֹד אֶת הַצָּעִיר לְפִיכָךְ הָיָה הַפּוֹעֵל רִאשׁוֹן, וְכֵן יִהְיֶה אַחַר שׁוּב שְׁבִיתֵנוּ. וְ**רַב** רוֹצֶה לוֹמַר הַגָּדוֹל בַּזְּמַן יְצִיאָתוֹ לָעוֹלָם וְאַף עַל פִּי שֶׁהַזְּמַן מוּעָט קָרָא אוֹתוֹ הַיּוֹצֵא רִאשׁוֹן רַב וְהַשֵּׁנִי הַיּוֹצֵא אַחֲרָיו צָעִיר, וְכֵן, ״לֹא רַבִּים יֶחְכָּמוּ״ (איוב לב:ט) גְּדוֹלִים בְּשָׁנִים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ורב יעבוד צעיר, the word את which we would have expected before the word צעיר is missing. It is not clear who will serve whom, i.e. the predicate in such a construction as is before us. The only clue we have to determine who is meant as serving whom, is the fact that normally the active subject is written first in any verse. In other words, there is a hint that the senior brother (Esau) will eventually be subservient to the junior one (Yaakov). In some verses similarly constructed there is no doubt as to who is the active party. For instance in Job 14,19 אבנים שחקו מים, “water wears away stone,” there is no question that the stone does not wear away water, i.e. that the first subject mentioned is the active one. Similarly, in Isaiah 64,1 מים תבעה אש, “water drowned fire,” there can also be no doubt as to which subject is the active one. The reason we face the problem of meaning in our verse is that the future of the two peoples is not spelled out clearly, in the prophecy, seeing that history teaches that the Jewish people enjoyed distinct periods in which it was in the ascendancy, whereas over the last 1000 years plus the opposite is the case. The only part of the prophecy which is clear is that during most of history Esau was indeed subservient to Israel, hence Esau is mentioned first in this part of the verse, seeing that it is the principally active subject. Not only this, but after the arrival of the Messiah this situation will be restored with Edom/Esau serving his junior brother Israel. The word רב being applied to the older of the twins refers to his seniority at the time of birth, seeing he emerged first from Rivkah’s womb. It follows that the one who emerged last must be referred to as the צעיר, the younger one. We find another examples of the word רב or at least its plural רבים referring to chronological seniority in Job 32,9 לא רבים יחכמו, “it is not the seniors who are wise.”


###### Radak on Genesis 25:24:1
[Radak on Genesis 25:24:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/25:24:1)

**וַיִּמְלְאוּ יָמֶיהָ.** יְמֵי הָעִבּוּר.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וימלאו ימיה, the days of her pregnancy.


###### Radak on Genesis 25:24:2
[Radak on Genesis 25:24:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/25:24:2)

**וְהִנֵּה תוֹמִם בְּבִטְנָהּ.** וְהִנֵּה יָצְאוּ הַתְּאוֹמִים שֶׁהָיוּ בְּבִטְנָהּ. וְ**תוֹמִם** חָסֵר אָלֶף הַשֹּׁרֶשׁ שֶׁהוּא עֵי״ן הַפֹּעַל, וְיֵשׁ בּוֹ דְּרָשׁ, מִפְּנֵי שֶׁהָאֶחָד צַדִּיק וְהָאֶחָד רָשָׁע.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
והנה תומים בבטנה, the twins in her womb emerged. The word תומים is spelled defective with the letter א of the root, i.e. the middle letter missing. According to an aggadic interpretation the missing letter hints at the fact that only one of these twins would become a righteous Individual (quoted by Rashi).


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

**אַדְמוֹנִי.** וּבְרֹב הַנּוֹלָדִים יָצְאוּ אֲדֻמִּים, אֶלָּא רַצָּה לוֹמַר אַדְמוֹנִי חָזָק בְּאַדְמִימוּת.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויצא הראשון אדמוני, even though most newborn babies are reddish in colour, this was one was exceptionally so.


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

**כֻּלּוֹ כְּאַדֶּרֶת שֵׂעָר.** הָיָה כֻּלּוֹ מָלֵא שֵׂעָר כְּמוֹ הָאַדֶּרֶת שֶׁהִיא בַּעֲלַת שֵׂעָר, שֶׁתְּלוּיִים בָּהּ תַּלְתַּלֵּי שֵׂעָר הַצֶּמֶר, כְּאוֹתָהּ שֶׁקּוֹרִין קַלְצָא, וְהָיָה בִּשְׁנֵי דְּבָרִים אֵלּוּ מְשֻׁנֶּה מִשְּׁאָר הַנּוֹלָדִים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
כלו כאדרת שער, as hairy as a fur coat. He had tufts of hair all over him. In both of these regards he was different from other newly born babies.


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

**וַיִּקְרְאוּ.** הָרוֹאִים אוֹתוֹ, לְפִי שֶׁרָאוּ זֶה מַעֲשֶׂה זָר קָרְאוּהוּ כֵּן. וְאֶפְשָׁר **וַיִּקְרְאוּ**, יִצְחָק וְרִבְקָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויקראו שמו עשו, those who saw him spontaneously called him עשו, giving expression to something that was strange, unusual about this baby. [the name would somehow reflect the word מעשה זר. Ed.] It is also possible that Yitzchok and Rivkah are the ones naming this baby as Esau.


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

**וְיָדוֹ אֹחֶזֶת.** זֶה הָיָה גַם כֵּן סִימָן כִּי בָּאַחֲרוֹנָה יִשְׁלֹט בְּעֵשָׂו, כְּמוֹ שֶׁאָדָם שׁוֹלֵט בְּדָבָר שֶׁאוֹחֵז בְּיָדוֹ; וְעָקֵב הוּא סוֹף הַגּוּף.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ואחרי כן...וידו אוחזת בעקב עשו, this too, was an allusion that at the end of time he would dominate Esau, as a human being dominates something matters which he grabs with his hand. The heel is the lower end of the body. It was clearly a hint from G’d concerning the future, as a normal baby does not manage to extend his hand outside the placenta and make contact with its twin.


###### Radak on Genesis 25:26:2
[Radak on Genesis 25:26:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/25:26:2)

**וַיִּקְרָא.** יִצְחָק קָרָא שְׁמוֹ יַעֲקֹב.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויקרא שמו יעקב, Yitzchok named him thus.


###### Radak on Genesis 25:26:3
[Radak on Genesis 25:26:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/25:26:3)

**וְיִצְחָק בֶּן־שִׁשִּׁים שָׁנָה.** לְהוֹדִיעַ כִּי עֶשְׂרִים שָׁנָה עָמְדָה רִבְקָה מִלֶּדֶת.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויצחק בן ששים שנה, this is mentioned to let us know that Rivkah had been unable to bear a child during 20 years.


###### Radak on Genesis 25:27:1
[Radak on Genesis 25:27:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/25:27:1)

**וַיִּגְדְּלוּ.** מִשֶּׁגָּדְלוּ נִפְרְדוּ בְּמַעֲשֵׂיהֶם, זֶה נִתְעַסֵּק בְּמַעֲשֵׂה הָעוֹלָם וְזֶה נִתְעַסֵּק בַּחָכְמָה וְהָיָה הֶפְכּוֹ, כִּי זֶה יוֹצֵא הַשָּׂדֶה וְזֶה יֹשֵׁב אֹהָלִים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויגדלו הנערים, as soon as they grew up their activities diverged completely from one another, one concentrating on mundane activities, activities which showed immediate profitable results, the other concentrating on the acquisition of knowledge, wisdom, i.e. abstract matters. One was an extrovert, at home in the fields, mountains, etc, whereas the other was an introvert as reflected in the term יושב אהלים.


###### Radak on Genesis 25:27:2
[Radak on Genesis 25:27:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/25:27:2)

וְאָמַר **אֹהָלִים.** לְשׁוֹן רַבִּים, כִּי הָיָה לוֹמֵד עִם כָּל חָכָם שֶׁהָיָה מוֹצֵא, עִם זֶה וְעִם זֶה, כִּי כָל חֶפְצוֹ הָיָה בָּזֶה, וְהָיָה תָּם מִבְּלִי שׁוּם מִרְמָה וְעָוֶל.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אהלים, the reason why the Torah wrote this word in the plural mode is because Yaakov studied with any wise man he came across. He was indiscriminating in this regard, being totally devoid of deceit or evil, wanting only to amass knowledge.


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

**וַיֶּאֱהַב יִצְחָק אֶת־עֵשָׂו.** אֵין צָרִיךְ לוֹמַר כִּי יַעֲקֹב הָיָה אוֹהֵב, כִּי יוֹתֵר הָיָה אוֹהֵב יַעֲקֹב מֵעֵשָׂו, וְלֹא הָיָה אוֹהֵב עֵשָׂו אֶלָּא שֶׁהָיָה מֵבִיא צַיִד לְמַאֲכָלוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויאהב, there was no need to mention that Yitzchok loved Yaakov; clearly his love for Yaakov was constantly on the increase seeing that Yaakov was righteous, etc. Esau’s claim to his father’s love was due only to the venison he brought his father from his hunting expeditions.


###### Radak on Genesis 25:28:2
[Radak on Genesis 25:28:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/25:28:2)

זֶהוּ שֶׁאָמַר **בְּפִיו.** וּבְשַׂר הַצַּיִד הוּא מֻטְעָם, וְהוּא הָיָה זָקֵן יוֹתֵר מִשִּׁבְעִים שָׁנָה, כִּי לֹא הָיָה יוֹדֵעַ עֵשָׂו לָצוּד הַחַיּוֹת בְּקַשְׁתּוֹ וְתֶלְיוֹ אֶלָּא אִם הָיָה יוֹתֵר מֵעֶשֶׂר שָׁנִים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
בפיו. This meat was especially tasty. Moreover Yitzchok was already aged, being more than seventy years old, Clearly, unless Esau had been at least 12 years old at the time he would not have known how to hunt with bow and arrow.


###### Radak on Genesis 25:28:3
[Radak on Genesis 25:28:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/25:28:3)

**וְרִבְקָה.** הָיְתָה אוֹהֶבֶת אֶת **יַעֲקֹב** לְבַדּוֹ, לְפִי שֶׁהָיָה הוֹלֵךְ בְּדֶרֶךְ חַיִּים וְעֵשָׂו בְּדֶרֶךְ מָוֶת, כִּי לֹא דַי שֶׁלֹּא הָיָה מִתְעַסֵּק בְּחָכְמָה וּבְדַרְכֵי אֱלֹהִים, אֲבָל בָּחַר לוֹ מְלָאכָה לָשׂוּם עַצְמוֹ בְּסַכָּנָה בְּכָל יוֹם, וְהָיָה רַק פּוֹחֵז וּמְשֻׁלָּל. וְיִצְחָק, לְפִי שֶׁהָיָה זָקֵן וְיוֹשֵׁב בַּבַּיִת, הָיָה מִתְפַּתֶּה לְעֵשָׂו שֶׁהָיָה מֵבִיא לוֹ צַיִד וּמְתַקֵּן לוֹ מַאֲכָל בְּכָל יוֹם. וְזֶה הָיָה אַחַר שֶׁזָּקֵן יִצְחָק וּבָא בַּיָּמִים וְכָהוּ עֵינָיו, שֶׁהָיָה יוֹשֵׁב בַּבַּיִת וְלֹא הָיָה מִתְעַסֵּק בְּשׁוּם דָּבָר מֵעִסְקֵי הַבַּיִת, אֶלָּא שֶׁסִּפֵּר זֶה הָעִנְיָן בִּתְחִלַּת סִפּוּר גְּדוֹלָם וְסִפּוּר מַעֲשֵׂיהֶם וּמַה שֶּׁקָּרָה לְעֵשָׂו עִם יַעֲקֹב בְּעִנְיַן נְזִיד עֲדָשִׁים, לְהוֹדִיעַ פַּחֲזוּתוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ורבקה אוהבת את יעקב, exclusively; the reason was that Yaakov pursued a lifestyle that would lead to eternal life, whereas Esau did the opposite. Not only did he not lead a life leading to eternal life after death, but he actively forfeited even life on earth, exposing himself to needless dangers. Seeing that Yitzchok was aging and sitting at home most of the time, he was not aware of Esau’s doings and was easily led to believe that Esau led a virtuous life, basing his belief on the daily supply of venison his son provided for him. The story unfolds at a time when Yitzchok was already incapable of seeing well with his physical eyes. The story of the sale of the birthright is told primarily to illustrate the disdain with which Esau looked upon spiritual values as a valuable acquisition, something guaranteeing a person life beyond death.


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

**וַיָּזֶד.** מִשְׁפָּטוֹ עַל הַמִּנְהָג ״וַיִּזַּד״ (הַנָּח תְּמוּרַת הַדָּגֵשׁ) כִּי שָׁרְשׁוֹ נז״ד, אֶלָּא שֶׁלִּפְעָמִים יָבֹא הַנָּח מְקוֹם הַדָּגֵשׁ וְהַדָּגֵשׁ מְקוֹם הַנָּח, וּפֵרֵשׁ וַיְבַשֵּׁל נָזִיד, תַּבְשִׁיל. אָמַר, יוֹם אֶחָד הָיָה זֶה שֶׁבִּשֵּׁל יַעֲקֹב תַּבְשִׁיל וַיָּבֹא עֵשָׂו עָיֵף וּמָצָא תַּבְשִׁיל יַעֲקֹב מְתֻקָּן וּבִקֵּשׁ מִמֶּנּוּ שֶׁיַּאֲכִילֵנוּ מִמֶּנּוּ, וְהָיָה הַסִּפּוּר הַזֶּה לְהוֹדִיעַ מַעֲלַת יַעֲקֹב וּפְחִיזוּת עֵשָׂו וְקַלּוּת דַּעְתּוֹ, כִּי הָיָה גַּרְגְּרָן; וּמַעֲלַת יַעֲקֹב שֶׁלֹּא הָיָה אוֹהֵב תַּעֲנוּג הָעוֹלָם שֶׁבִּשֵּׁל לְעַצְמוֹ עֲדָשִׁים שֶׁאֵין תַּבְשִׁיל פָּחוּת מִמֶּנּוּ. וּמַה שֶּׁמָּנַע מִמֶּנּוּ שֶׁלֹּא נָתַן לוֹ אֶלָּא בִּמְכִירַת בְּכוֹרָתוֹ וְכָל שֶׁכֵּן שֶׁהָיָה אָחִיו גַּם זֶה מִמַּעֲלָתוֹ וּמֵחָכְמָתוֹ שֶׁלֹּא לִתֵּן מִמַּה שֶּׁטָּרַח בּוֹ וְשֶׁהֵכִין לְעַצְמוֹ לְאִישׁ רַק וּפוֹחֵז וְאֵינוֹ חָפֵץ בְּדֶרֶךְ חַיִּים; וּמֵרֹב גַּרְגְּרָנוּתוֹ לֹא שָׁמַר עַד שֶׁיְּבַשֵּׁל הוּא מִצִּדּוֹ וְיֹאכַל וְתָאֵב אֶל תַּבְשִׁיל הָעֲדָשִׁים שֶׁמָּצָא מְתֻקָּן, וּבָזֶה וּבַכַּיּוֹצֵא בָּזֶה אוֹמֵר, ״נוֹתֵן לְעָשִׁיר אַךְ לְמַחְסוֹר״ (משלי כב:טז).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויזד, the formulation of vayazed which normally should have been vayizad with a dagesh in the letter ז, the middle letter of the root, is not as unusual as it appears, [the author discussing this in detail in his grammar known as shoroshim. Ed] The meaning of the expression is that “he cooked a dish ויבשל נזיד;” the Torah reports that on a certain day when Yaakov had cooked a dish Esau returned from the hunt tired and found the dish Yaakov had cooked ready for eating. He requested to be given some of it so that he could eat it. The purpose of this story being recorded in the Torah is in order to contrast Yaakov’s virtues with Esau’s irresponsible way of looking at life. Not only that, but Esau considered the gobbling up of food as an end in itself, he was what our sages call a גרגרן, glutton. Yaakov, on the other hand, was so little concerned with the physical gratifications available on earth that when cooking for himself, he cooked a dish of lentils, the simplest undistinguished vegetable. If, in spite of his general outlook, Yaakov refused to share this dish with Esau unless the latter sold him his birthright, even though Essau was his brother, this demonstrates Yaakov’s intelligence and his moral principles which made it difficult for him to give something for which he had toiled to someone who was self-centered and who did not make any contribution to civilisation at all, assuming that whenever he felt ravenous he could demand to be gratified by what belonged to others. It is concerning people like Esau that Solomon said in Proverbs 22,16:נותן לעשיר אך למחסור, “(He who oppresses the poor) is like giving gifts to the rich. The end result is loss.”


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

**הַלְעִיטֵנִי.** כְּעִנְיַן הַאֲכִילֵנִי, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (שבת קנה:) ״אֵין מְמָרְאִין אֶת הָעֲגָלִים אֲבָל מַלְעִיטִים אוֹתָן״, וְכֵן אָמְרוּ (חולין נח:) שֶׁהַלְעָטָה חִלְתִּית.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויאמר...הלעיטני נא, the word הלעיטני is equivalent to האכילני, “feed me!” Our sages in Shabbat 155 in dealing with methods permissible to feed one’s livestock on the Sabbath, say אין ממארים את העגלים אבל מלעיטים אותן, “whereas it is forbidden to use mechanical devices to feed one’s animals one may do so by hand.” In other words, הלעטה describes the crudest form of introducing food into one’s mouth.


###### Radak on Genesis 25:30:2
[Radak on Genesis 25:30:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/25:30:2)

**מִן־הָאָדֹם הָאָדֹם הַזֶּה.** הָעֲדָשִׁים הַקְּלוּפִים הֵם אֲדֻמִּים, וְכָפַל הַדִּבּוּר לְרֹב תַּאֲוָתוֹ אֲלֵיהֶן. **עַל־כֵּן קָרָא־שְׁמוֹ אֱדוֹם**, לְפִי שֶׁהִתְאַוָּה מְאֹד הָאָדֹם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
מן האדם האדם הזה, a reference to the lentils, which when peeled, look reddish. The reason why he repeated the word האדם unnecessarily was that it reflects his intense desire for them. This is why he called his name Edom, to reflect the fact that he was always attracted, nay, fascinated by anything red.


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

**מִכְרָה כַיּוֹם.** זוֹ הַכָּ״ף תִּקָּרֵא כַּף הָאֱמֶת, כְּמוֹ ״כִּי אֹתוֹ כַהַיּוֹם תִּמְצָאֻן״ (שמואל א ט:יג), ״וַיְהִי הָעָם כְּמִתְאֹנְנִים״ (במדבר יא:א), ״לֵב רְשָׁעִים כִּמְעָט״ (משלי י:כ), ״כְּמַשִּׂיגֵי גְבוּל״ (הושע ה:י), רוֹצֶה לוֹמַר מְכִירָה גְמוּרָה תִּמְכְּרֶנָּה לִי הַיּוֹם. וְהַבְּכוֹרָה לְהַדְּרוֹ וּלְכַבְּדוֹ וְלָקוּם מִפָּנָיו לְפִי שֶׁהָיָה בְּכוֹר, וְהוּא לֹא הָיָה רָאוּי לְכָךְ, וְהָיָה קָשֶׁה בְּעֵינָיו לְכַבֵּד אָדָם כָּמוֹהוּ, אֶלָּא שֶׁלֹּא יָכוֹל לְהִמָּנַע מִזֶּה מִפְּנֵי מִנְהַג הָעוֹלָם. וְאָמְרוּ כִּי כֵן הָיָה מִנְהָג לִהְיוֹת לוֹ מַעֲלָה וְיִתְרוֹן בִּירֻשַּׁת אָבִיו, כָּעִנְיָן שֶׁצִּוְּתָה הַתּוֹרָה עַל פִּי שְׁנַיִם, וְכָל זֶה מָכַר לוֹ. וְאַף עַל פִּי כֵן נֶעֱנַשׁ בָּזֶה לְפִי שֶׁעָשָׂה בָּזֶה כְּנֶגֶד מִנְהַג הָעוֹלָם, וְכִבְּדוֹ כָּבוֹד גָּדוֹל אַחַר כֵּן מִפַּחַד אֱלֹהִים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויאמר יעקב מכרה כיום, the letter כ in the word כיום is known as the כ האמתי, a formulation we also encounter in Samuel I 9,13 כי אותו כהיום תמצאון אותו, “for truly today you will find him.” Other examples of this prefixכ being used to emphasise the truth of something are found in Numbers 11,1 and Proverbs 10,20, as well as in Hoseah 5,10. In our verse the letter כ means that Yaakov did not want Esau to sell him the birthright symbolically, but that he meant for a fully fledged legal transaction to be completed, his making a proper kinyan acquisition. [I believe this supports the view of our sages that what was at stake was not Esau’s share as a firstborn in an extra third of his father’s estate, something that at this point was only a potential claim as opposed to an actual claim, and therefore could not have been transferred legally in a binding manner. What was at stake were obligations a firstborn is duty bound to fulfill from the time he is physically and mentally capable of doing so. Yaakov felt that Esau was spiritually not equipped to perform such duties, hence he wanted to relieve him of them. Yaakov could not acquire the spiritual aspects of the birthright merely by pointing out to Esau that it was a burden for him anyway, as the position of the firstborn was something firmly entrenched in the culture of his time. Seeing that the world at that time was concerned with material wealth primarily, Yaakov had to compensate Esau according to the terms other people would understand as being appropriate. Ed.] In spite of Yaakov compensating his brother Esau in “real” terms for something to which his claim was thus far only potential, he was punished for initiating such a sale because he had upset the norms of civilised society by doing so. The fact that Esau rose to great prominence and distinction and hardly seems to have suffered any disadvantage for the deal Yaakov offered him, did not exonerate Yaakov from trying to upset the norms of society. [this view, i.e. that Yaakov paid Esau with money, not with a dish of lentils, is supported at least in part by Rashbam. Ed.]


###### Radak on Genesis 25:32:1
[Radak on Genesis 25:32:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/25:32:1)

**וַיֹּאמֶר.** אוֹמֵר בְּלִבּוֹ אוֹ אוֹמֵר לְיַעֲקֹב. **לָמוּת.** שֶׁהָיָה מִסְתַּכֵּן בְּכָל יוֹם בְּצוֹדוֹ הַחַיּוֹת שֶׁמָּא יִטְרְפוּהוּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויאמר עשו, it is not clear whether the Torah records Esau’s reflections on Yaakov’s demand, something Esau did not articulate, or whether Esau told Yaakov in so many words that the birthright was of no value to him as he did not expect to live long enough to benefit from it


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

**הִשָּׁבְעָה.** שֶׁמָּא אַחַר שֶׁתֹּאכַל תִּתְחָרֵט.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויאמר השבעה לי, he was afraid that Esau would have second thoughts after having eaten.


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

**וְיַעֲקֹב נָתַן לְעֵשָׂו.** בִּמְחִיר הַבְּכֹרָה לֶחֶם וּנְזִיד עֲדָשִׁים, וְלֹא זָכַר שֶׁנָּתַן לוֹ יַיִן כִּי שָׁתָה מִיֵּין הַבַּיִת, אֲבָל לֶחֶם חָם שֶׁעָשָׂה יַעֲקֹב לְעַצְמוֹ לִשְׁעָתוֹ נָתַן לוֹ עִם נְזִיד עֲדָשִׁים שֶׁבִּשֵּׁל גַּם כֵּן לְעַצְמוֹ. וַאֲבִי אֲדֹנִי זִכְרוֹנוֹ לִבְרָכָה כָּתַב כִּי מְחִיר כֶּסֶף נָתַן לוֹ עַל הַבְּכֹרָה, וּמַה שֶּׁנָּתַן לוֹ לֶחֶם וּנְזִיד עֲדָשִׁים שֶׁיֹּאכְלוּ שְׁנֵיהֶם עַל הַמְּכִירָה כְּדֵי לְקַיְּמָהּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויעקב נתן לעשו, as the price for the birthright. He is not reported as having given Esau wine, as the wine he drank was that belonging to the household of his father. However, fresh bread, which Yaakov had baked for himself, he did give him together with the dish of lentils. My father, of blessed memory, wrote that Yaakov positively compensated Esau with money, and that the dish of lentils and the bread he gave him and which they both ate together was only to seal the bargain between them, a custom to which we have already referred. [It is difficult to know whether our author adopted this interpretation, or whether he did not consider it as the plain meaning of the text as written. Personally, seeing that the author generally distinguishes between a past tense constructed with a letter ו when appearing as a prefix to a future mode, and the ordinary past tense, the word נתן instead of ויתן should have made him adopt his father’s interpretation as the plain meaning. Ed.]


###### Radak on Genesis 25:34:2
[Radak on Genesis 25:34:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/25:34:2)

**וַיֵּלַךְ.** שָׁב אֶל הַשָּׂדֶה לָצוּד עוֹד.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וילך, he returned to the field to continue hunting.


###### Radak on Genesis 25:34:3
[Radak on Genesis 25:34:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/25:34:3)

**וַיִּבֶז.** אֲפִלּוּ לְאַחַר שֶׁאָכַל וְשָׁתָה לֹא הִתְחָרֵט וּבָזָה אוֹתָהּ בְּלִבּוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויבז, even after he had eaten and drunk he did not feel that Yaakov had tricked him and taken advantage of him when he had felt hungry.