## Ramban on Genesis Chapter 25

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

**אַשּׁוּרִים וּלְטוּשִׁים וּלְאֻמִּים** לְשׁוֹן רַשִׁ"י (רש"י על בראשית כ"ה:ג') שֶׁהֵם רָאשֵׁי אֻמּוֹת, וְתַרְגּוּמוֹ שֶׁל אוּנְקְלוֹס (תרגום אונקלוס על בראשית כ"ה:ג') אֵין לְיַשְּׁבוֹ עִם לְשׁוֹן הַמִּקְרָא. וְלִי נִרְאֶה שֶׁסָּבַר אוּנְקְלוֹס בְּ"אַשּׁוּרִים" שֶׁהֵם הַמַּחֲנוֹת שַׁיָּרוֹת הוֹלְכֵי דֶּרֶךְ מֵעִיר לְעִיר, כְּמוֹ שֶׁאָמַר "אֹרְחַת יִשְׁמְעֵאלִים" (בראשית ל"ז:כ"ה), עֲשָׂאוֹ מִלְּשׁוֹן "בַּאֲשֻׁרוֹ אָחֲזָה רַגְלִי" (איוב כג יא), "לֹא תִמְעַד אֲשׁוּרָיו" (תהלים לז לא), וְסָבַר בְּ"לְטוּשִׁים" שֶׁהֵם הַשּׁוֹכְנִים בְּאֹהָלִים שֶׁהֵם נְטֻשִׁים עַל פְּנֵי הָאֲדָמָה, הַיּוֹם יִשְׁכְּנוּ בַּמָּקוֹם הַהוּא וּלְמָחָר בְּמָקוֹם אַחֵר, כִּי הַלָּמֶ"ד וְהַנּוּ"ן יוּמְרוּ בִּמְקוֹמוֹת רַבִּים, כְּמוֹ לִשְׁכָּה וְנִשְׁכָּה, "וַיִּפָּקְדוּ בַיּוֹם הַהוּא אֲנָשִׁים עַל הַנְּשָׁכוֹת" (נחמיה יב מד), וּמִזֶּה "חֶרֶב נְטוּשָׁה" (ישעיהו כא טו), כְּמוֹ לְטוּשָׁה. וְאָמַר בְּ"לְאֻמִּים" "וְלִנְגָוָן", בִּלְשׁוֹן אִיִּים, וּמִלַּת "הָיוּ" עוֹרְרָה אוֹתוֹ בָּזֶה, שֶׁהָיָה רָאוּי שֶׁיֹּאמַר כְּמוֹ שֶׁאָמַר (בראשית י':י"ג) "וּמִצְרַיִם יָלַד אֶת לוּדִים וְאֶת עֲנָמִים וְאֶת לְהָבִים וְאֶת נַפְתֻּחִים". וּבִבְרֵאשִׁית רַבָּה (בראשית רבה ס"א:ה') רַבִּי שְׁמוּאֵל בַּר רַב נַחְמָן אָמַר, אַף עַל גַּב דַּאֲנַן מְתַרְגְּמִינַן וְאָמְרִין תַּגָּרִין וְלַפָּדִין וְרָאשֵׁי אֻמִּים, כֻּלָּם רָאשֵׁי אֻמּוֹת הֵן. וְהָעִנְיָן כְּמוֹ שֶׁפֵּרַשְׁתִּי, כִּי הָיוּ הַמְתַרְגְּמִין עוֹשִׂים אַשּׁוּרִים תַּגָּרִין הוֹלְכֵי דֶּרֶךְ, וְהָיוּ עוֹשִׂין מִן לְטוּשִׁים אַנְשֵׁי רֶשַׁע פְּנֵיהֶם פְּנֵי לְהָבִים בּוֹעֲרִים כַּלַּפִּידִים, מִן "לִלְטוֹשׁ אֶת מַחֲרַשְׁתּוֹ וְאֶת אֵתוֹ" (שמואל א יג כ), "יִלְטֹשׁ עֵינָיו לִי" (איוב טז ט), וְאָמַר רַבִּי שְׁמוּאֵל בַּר רַב נַחְמָן שֶׁאַף עַל פִּי שֶׁנָּהֲגוּ לְתַרְגֵּם כֵּן, אֵינָם אֶלָּא רָאשֵׁי אֻמּוֹת, אֵין בָּהֶם שֵׁם תֹּאַר כְּלָל. וְכָךְ הַדָּבָר:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
ASSHURIM, AND LETUSHIM, AND LEUMMIM. Rashi comments: “These were the names of clan chieftains. But I cannot reconcile Onkelos’ translation with the language of the text.”¹⁵⁰ as meaning “camps,” *Letushim* as “owners of tents who spread about in all directions,” and *Leumim* as “islands” or “sea-districts.” Upon this Rashi comments that he cannot make Onkelos’ translation fit in exactly with the words of the text. Ramban now proceeds to explain Onkelos’ understanding on the verse and also the reason why he was forced to make this translation.
It appears to me that Onkelos was of the opinion that *Asshurim* means camps, companies that travel the roads from city to city, just as it says, *a company of Ishmaelites*.¹⁵¹ Onkelos thus considered *Asshurim* as being derived from the expressions, *To His steps (‘ba’ashuro’) hath my foot held fast;*¹⁵² *His steps (‘ashurav’) do not slide*.¹⁵³ And Onkelos’ opinion of *Letushim* is that they are the ones who dwell in tents that are scattered over the face of the earth, resting today in one place and tomorrow in another, for the letter *lamed* and *nun* interchange in many places, [thus *Letushim* would be like *Netushim* (scattered ones)] just like *lishchah* and *nishchah*,¹⁵⁴ [both of which mean “chamber”]; *And on that day men were appointed over ‘haneshachoth’ (the chambers)*.¹⁵⁵, 12:44. From this root is derived the expression, *a sword ‘netushah,’*¹⁵⁶ which is the same as *letushah* (sharpened). And of the word *Le’ummim* Onkelos said *ulenagvon*, [which is Aramaic for the Hebrew word] *iyim* (islands).¹⁵⁷
Onkelos was stirred to this translation by the word *hayu* [*and the children of Dedan ‘hayu’ (were) Asshurim, and Letushim, and Leummim*], when it would have been proper to express it similarly to the verse, *And Mitzraim begot Ludim, and Ananim, and Lehabim, and Naphtihim*.¹⁵⁸
And in Bereshith Rabbah we find:¹⁵⁹ “Rabbi Shmuel the son of Rav Nachman said that even though we translate these names and say, ‘Merchants, flaming ones, and heads of peoples,’ all of them were heads of peoples.” The matter is as I have explained. The translators rendered *Asshurim* as “merchants, those who walk the road.” From the word *Letushim* (sharp, shiny) they derived “men of wickedness,” *their faces are faces of flame*,¹⁶⁰ burning as torches, from the roots: to *sharpen ( liltosh ) his plowshare, and his coulter;*¹⁶¹ *He sharpened ( yiltosh ) his eyes upon me*.¹⁶² But Rabbi Shmuel the son of Rav Nachman said that even though they are accustomed to thus translate these names, they are still only the proper names of the heads of people, there being no descriptive name among them at all. And such is the case.

footnotes:
¹⁵⁰ Onkelos translates Asshurim
¹⁵¹ Further, 37:25.
¹⁵² Job 23:11.
¹⁵³ Psalms 37:31.
¹⁵⁴ Nehemiah 13:7.
¹⁵⁵ Ibid.
¹⁵⁶ Isaiah 21:15.
¹⁵⁷ See Isaiah 41:1 and Targum.
¹⁵⁸ Above, 10:13.
¹⁵⁹ 61:4.
¹⁶⁰ Isaiah 13:8.
¹⁶¹ I Samuel 13:20.
¹⁶² Job 16:9.


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

**וְלִבְנֵי הַפִּילַגְשִׁים אֲשֶׁר לְאַבְרָהָם** עַל דֶּרֶךְ הַפְּשָׁט, בַּעֲבוּר שֶׁנֶּאֱמַר לוֹ (בראשית כ"א:י"ב) "כִּי בְיִצְחָק יִקָּרֵא לְךָ זָרַע", לֹא בְּזֶרַע אַחֵר, הָיוּ כָּל נָשָׁיו אֶצְלוֹ פִּילַגְשִׁים, לֹא הָיוּ נֶחְשָׁבוֹת לְנָשִׁים, שֶׁאֵין זַרְעָן בְּיוֹרְשָׁיו, כִּי הָגָר שִׁפְחַת שָׂרָה פִּילַגְשׁוֹ הָיְתָה, אֲבָל קְטוּרָה לְאִשָּׁה לָקַח לוֹ, וְאִם הָיְתָה שִׁפְחָה בְּבֵיתוֹ וּלְקָחָהּ לְפִילֶגֶשׁ לֹא הָיָה אוֹמֵר "וַיִּקַּח אִשָּׁה וּשְׁמָהּ קְטוּרָה", רַק תִּקָּרֵא פִּילֶגֶשׁ בַּכָּתוּב, מִפְּנֵי הַטַּעַם שֶׁפֵּרַשְׁתִּי. וּבְדִבְרֵי הַיָּמִים (א א לב) כָּתוּב "וּבְנֵי קְטוּרָה פִּילֶגֶשׁ אַבְרָהָם". וְהִנֵּה אַבְרָהָם לָקַח לוֹ אִשָּׁה מִבְּנוֹת כְּנַעַן, וְאִם תֹּאמַר שֶׁהָיְתָה מִצְרִית אוֹ מֵאֶרֶץ פְּלִשְׁתִּים, הִנֵּה לֹא שָׁלַח אֶל אַרְצוֹ וְאֶל מוֹלַדְתּוֹ כַּאֲשֶׁר עָשָׂה בִּבְנוֹ, כִּי אֵינֶנּוּ שׁוֹמֵר רַק זֶרַע יִצְחָק כִּי עָלָיו נִכְרַת הַבְּרִית. וְעוֹד שֶׁלֹּא אָמַר הַכָּתוּב "וַיִּקַּח אִשָּׁה קְטוּרָה בַּת פְּלוֹנִי הַחִוִּי אוֹ הַפְּלִשְׁתִּי וְהַמִּצְרִי מֵאֶרֶץ פְּלוֹנִית" כַּאֲשֶׁר אָמַר בִּנְשֵׁי עֵשָׂו (בראשית כ"ו:ל"ד) וְזוּלָתָן, אֲבָל הִזְכִּיר שְׁמָהּ בִּלְבַד כִּי הִיא כְּנַעֲנִית, וְקִצֵּר בְּיִחוּסָהּ, וְכֵן יַעֲשֶׂה בִּמְקוֹמוֹת רַבִּים כְּשֶׁלֹּא יַקְפִּיד בַּיִּחוּס שֶׁלָּהֶן. וְאוּלַי תִּקָּרֵא פִּילֶגֶשׁ בַּעֲבוּר הֱיוֹתָהּ שִׁפְחָה מִמִּשְׁפַּחַת הָעֲבָדִים, וְאִם הָיְתָה שִׁפְחָה בְּבֵיתוֹ וּבָא אֵלֶיהָ לֹא יַזְכִּיר יִחוּסָהּ, כִּי אֵין דֶּרֶךְ הַכָּתוּב לְהַזְכִּיר בָּאִמָּהוֹת רַק שְׁמָן, כָּעִנְיָן בְּזִלְפָּה וּבִלְהָה. וְרַשִׁ"י כָּתַב (רש"י על בראשית כ"ה:ו') נָשִׁים בִּכְתֻבָּה פִּילַגְשִׁים שֶׁלֹּא בִּכְתֻבָּה, כִּדְאָמַר בְּנָשִׁים וּפִילַגְשִׁים דְּדָוִד בְּסַנְהֶדְרִין (כא). וְאֵין הַדָּבָר כֵּן, כִּי לֹא תִּקָּרֵא פִּילֶגֶשׁ אֶלָּא כְּשֶׁהִיא בְּלֹא קִדּוּשִׁין, כִּי הַכְּתֻבָּה מִדִּבְרֵי סוֹפְרִים. וְהַגִּרְסָא בְּסַנְהֶדְרִין פִּילֶגֶשׁ בְּלֹא כְּתֻבָּה וְקִדּוּשִׁין. אֲבָל אֶפְשָׁר שֶׁגַּם בְּנֵי נֹחַ כַּאֲשֶׁר יִשְׂאוּ לָהֶם נָשִׁים כְּמִשְׁפָּטָן בִּבְעִילָה הָיוּ נוֹהֲגִים לִכְתֹּב לָהֶן מֹהַר וּמַתָּן, וַאֲשֶׁר רְצוֹנָם שֶׁתִּהְיֶה לָהֶם פִּילֶגֶשׁ וְיִשְׁלַח אוֹתָהּ כַּאֲשֶׁר יִרְצֶה, וְלֹא יִהְיוּ בָּנֶיהָ בַּנּוֹחֲלִים אֶת שֶׁלּוֹ, לֹא הָיָה כּוֹתֵב לָהּ כְּלוּם. וְעַל דַּעַת רַבּוֹתֵינוּ (ב"ר סא ד) שֶׁהִיא הָגָר הִנֵּה הִיא פִּילֶגֶשׁ וַדַּאי:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
BUT UNTO THE SONS OF THE CONCUBINES, THAT ABRAHAM HAD. By way of the plain meaning of Scripture, since it was said to Abraham, *For in Isaac shall seed be called to thee*,¹⁶³ and in no other seed, all his consorts were concubines to him, not as wives since their children would not be among his heirs. Thus, Hagar, Sarah’s handmaid, was his concubine. However, Keturah he took unto himself as a wife for if she whom he took as a concubine had been a handmaid in his house, Scripture would not have said, *And Abraham took a wife, and her name was Keturah*.¹⁶⁴ She is called “concubine” in Scripture — it is written in Chronicles, *And the sons of Keturah, Abraham’s concubine*¹⁶⁵ — only for the reason that I have explained, [namely, that it had been said to Abraham, *For in Isaac shall seed be called to thee*]. Thus we note that Abraham took unto himself a wife from the daughters of Canaan! And should you say that she was an Egyptian or from the land of the Philistines, we may yet question why he did not send to his country and to his kindred as he did in the case of his son. But the answer is that he guarded only the seed of Isaac since it was concerning him that the Covenant was made. Furthermore, Scripture does not say, “And Abraham took a wife by the name of Keturah, the daughter of a certain Hivite or Philistine or Egyptian from a certain land,” as it says concerning Esau’s wives¹⁶⁶ and similar cases. Rather, Scripture mentions only Keturah’s name because she was a Canaanite, and therefore it cut short her genealogy. Scripture does so in many places where it is not concerned with the genealogy.
Perhaps Keturah was called “concubine” because she was a handmaid who was descended from a family of slaves. And if she was a handmaid in his [Abraham’s] household and he had connection with her, Scripture would not mention her genealogy since even among the matriarchs, such as Zilpah and Bilhah, it mentions only their names.
Now Rashi wrote, “Wives are those whom a man marries with a marriage-contract; concubines have no marriage-contract, as it says in reference to the wives and concubines of David, in Tractate Sanhedrin.”¹⁶⁷ But the matter is not so. A woman is called a concubine only when there is no betrothal, for a marriage-contract is only a Rabbinic ordinance. And the correct text in Tractate Sanhedrin is: “A concubine has no marriage-contract or betrothal.” However, it is possible that the sons of Noah¹⁶⁸, Note 222. too when they married wives, as is their law, by intercourse, were accustomed to write them a marriage-contract which granted *dowry and gift*.¹⁶⁹ However, for one who wished to be a concubine to them, whom he could send away when he pleased and whose children would not be among his heirs, he would not write anything. But according to the opinion of our Rabbis that Keturah is Hagar,¹⁷⁰ she was certainly a concubine [since it clearly says that Hagar was Sarah’s handmaid].¹⁷¹

footnotes:
¹⁶³ Above, 21:12.
¹⁶⁴ Verse 1 here.
¹⁶⁵ I Chronicles 1:32.
¹⁶⁶ Further, 26:34 and 28:9.
¹⁶⁷ 21a.
¹⁶⁸ See Seder Bereshith
¹⁶⁹ Further, 34:12.
¹⁷⁰ Bereshith Rabbah 61:4.
¹⁷¹ Above, 16:1.


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

**זָקֵן וְשָׂבֵעַ** שֶׁרָאָה כָּל מִשְׁאֲלוֹת לִבּוֹ וְשָׂבַע כָּל טוֹבָה, וְכֵן "וּשְׂבַע יָמִים" (בראשית ל"ה:כ"ט), שֶׁשָּׂבְעָה נַפְשׁוֹ בַּיָּמִים וְלֹא יִתְאַוֶּה שֶׁיְּחַדְּשׁוּ בּוֹ הַיָּמִים דָּבָר, וּכְעִנְיָן שֶׁנֶּאֱמַר בְּדָוִד "וַיָּמָת בְּשֵׂיבָה טוֹבָה שְׂבַע יָמִים עֹשֶׁר וְכָבוֹד" (דהי"א כט כח), וְהוּא סִפּוּר חַסְדֵי הַשֵּׁם בַּצַּדִּיקִים וּמִדָּה טוֹבָה בָּהֶם שֶׁלֹּא יִתְאַוּוּ בַּמּוֹתָרוֹת, כְּעִנְיָן שֶׁנֶּאֱמַר בָּהֶם "תַּאֲוַת לִבּוֹ נָתַתָּ לּוֹ" (תהלים כא ג), וְלֹא כְּמוֹ שֶׁנֶּאֱמַר בִּשְׁאָר הָאֲנָשִׁים "אֹהֵב כֶּסֶף לֹא יִשְׂבַּע כֶּסֶף" (קהלת ה ט) וְאָמְרוּ בּוֹ (קהלת רבה א יג), אֵין אָדָם יוֹצֵא מִן הָעוֹלָם וַחֲצִי תַּאֲוָתוֹ בְּיָדוֹ, יֵשׁ בְּיָדוֹ מָנֶה מִתְאַוֶּה מָאתַיִם, הִשִּׂיגָה יָדוֹ לְמָאתַיִם מִתְאַוֶּה לַעֲשׂוֹת אַרְבַּע מֵאוֹת, שֶׁנֶּאֱמַר "אֹהֵב כֶּסֶף לֹא יִשְׂבַּע כֶּסֶף" (בראשית רבה ס"ב:א'), אָמְרוּ הקב"ה מַרְאֶה לָהֶם לַצַּדִּיקִים מַתַּן שְׂכָרָן שֶׁהוּא עָתִיד לִתֵּן לָהֶם לָעוֹלָם הַבָּא, וְנַפְשָׁם שְׂבֵעָה וְהֵם יְשֵׁנִים. נִתְעוֹרְרוּ הַחֲכָמִים בָּזֶה וּפֵרְשׁוּ הַכָּתוּב שֶׁאוֹמֵר "וְשָׂבֵעַ" בַּמַּרְאָה הַזּוֹ:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
OLD AND FULL OF YEARS. He witnessed the fulfillment of all the desires of his heart and was sated with all good things. In a similar sense is [the verse written in connection with Isaac’s life], *and full of days*,¹⁷² which means that his soul was sated with days, and he had no desire that the future days should bring something new. This is as it is said of David: *And he died in a good old age, full of days, riches and honor*.¹⁷³ This is a story of *the mercies of the Eternal*¹⁷⁴ towards the righteous ones, and of their attribute of goodness by virtue of which they do not desire luxuries, just as it is said of them, *Thou hast given him his heart’s desire*,¹⁷⁵ and not as it is said of other people, *He that loveth money shall not be satisfied with money*,¹⁷⁶ and as the Rabbis have commented thereon:¹⁷⁷ “No man leaves the world having amassed half of his desires. If he has a hundred, he desires two hundred. If he succeeds in acquiring two hundred, he desires to make of it four hundred, as it is said, *He that loveth money shall not be satisfied with money*.”¹⁷⁶ In Bereshith Rabbah the Rabbis have said:¹⁷⁸ “The Holy One, blessed be He, shows the righteous in this world the reward He is destined to give them in the Coming World, and their souls become full and they fall asleep.”¹⁷⁹ The Sages were stirred by this and they explained the verse which says, *and full of years*, with this vision [of the reward that G-d shows the righteous before they die].

footnotes:
¹⁷² Further, 35:29.
¹⁷³ I Chronicles 29:28.
¹⁷⁴ Isaiah 63:7.
¹⁷⁵ Psalms 21:3.
¹⁷⁶ Ecclesiastes 5:9.
¹⁷⁷ Koheleth Rabbah 1:34.
¹⁷⁶ Ecclesiastes 5:9.
¹⁷⁸ 62:3.
¹⁷⁹ I.e., they die without pain.


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

**וַיִּקְבְּרוּ אֹתוֹ יִצְחָק וְיִשְׁמָעֵאל בָּנָיו** לְשׁוֹן בְּרֵאשִׁית רַבָּה (ס"ב:ב') כָּאן בֶּן הָאָמָה חוֹלֵק כָּבוֹד לְבֶן הַגְּבִירָה:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND HIS SONS ISAAC AND ISHMAEL BURIED HIM. In the language of Bereshith Rabbah,¹⁸⁰ “Here the son of the handmaid bestowed respect upon the son of the mistress” [since he yielded precedence to Isaac].

footnotes:
¹⁸⁰ 62:6.


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

**וַיֵּשֶׁב יִצְחָק עִם בְּאֵר לַחַי רֹאִי** קָרוֹב אֶל הַמָּקוֹם הַהוּא, אוֹ בַּעֲבוּר שֶׁאֵינֶנּוּ עִיר אָמַר כִּי נָטָה אָהֳלוֹ אֵצֶל הַבְּאֵר:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND ISAAC DWELLED BY THE WELL LAHAI-ROI. I.e., near that place, or perhaps because it was not a city,¹⁸¹. It was thus not a city. Scripture says that he pitched his tent near the well.

footnotes:
¹⁸¹ See above, 16:14, for the origin of the name “the well of Lahai-roi,” and there it expressly says that it was by a fountain of water in the wilderness


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

**וְאֵלֶּה שְׁנֵי חַיֵּי יִשְׁמָעֵאל** הַקָּרוֹב בְּדֶרֶךְ הַפְּשָׁט כִּי הַכָּתוּב יְסַפֵּר בִּבְנֵי הַצַּדִּיקִים תּוֹלְדֹתָם וּמִסְפַּר חַיֵּיהֶם, לְהוֹדִיעַ כִּי זֶרַע צַדִּיקִים יְבֹרָךְ. וְלֹא סִפֵּר יְמֵי עֵשָׂו כִּי חָיָה יוֹתֵר מִיַּעֲקֹב, וּכְבָר נִשְׁלַם הַסִּפּוּר בְּמוֹת יַעֲקֹב, וְלֹא רָצָה לַחְזֹר אֵלֶּה חַיֵּי עֵשָׂו שֶׁכְּבָר הִזְכִּיר תּוֹלְדוֹתָיו בַּמָּקוֹם הָרָאוּי לָהֶם. וּבְמִדְרָשׁ רַבּוֹתֵינוּ בְּסִפּוּר יְמֵי יִשְׁמָעֵאל טְעָמִים רַבִּים (עיין מגילה יז), וְהַנָּכוֹן שֶׁבָּהֶם שֶׁהָיָה צַדִּיק בַּעַל תְּשׁוּבָה, וְסִפֵּר בּוֹ כְּדֶרֶךְ הַצַּדִּיקִים:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND THESE ARE THE YEARS OF THE LIFE OF ISHMAEL. It appears plausible in line with the simple explanation that Scripture relates, in the case of the sons of the righteous, their generations and the number of their years in order to inform us that the seed of the righteous shall be blessed.¹⁸² However, it did not relate the number of Esau’s years for he outlived Jacob,¹⁸³ and the narrative was concluded with the death of Jacob. Hence, Scripture did not want to return to the life of Esau since it had already mentioned his generations in their appropriate place.¹⁸⁴
In the Midrash of our Rabbis¹⁸⁵ there are many reasons for the Scriptural account of Ishmael’s years. The correct one among them is that he was righteous, a man of repentance, and Scripture tells of him as it does with all righteous people.

footnotes:
¹⁸² See Psalms 112:2.
¹⁸³ See my Hebrew commentary, p. 42, Note 90.
¹⁸⁴ Further, Chapter 36.
¹⁸⁵ Megillah 17 a; Bereshith Rabbah 62:8.


###### Ramban on Genesis 25:17:2
[Ramban on Genesis 25:17:2](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/25:17:2)

**וַיִּגְוַע** לְשׁוֹן רַשִׁ"י (רש"י על בראשית כ"ה:י"ז) לֹא נֶאֶמְרָה גְוִיעָה אֶלָּא בַּצַּדִּיקִים. וּבַגְּמָרָא (ב"ב טז) הִקְשׁוּ, וְהָא דּוֹר הַמַּבּוּל נֶאֱמַר בָּהֶם גְּוִיעָה, "וַיִּגְוַע כָּל בָּשָׂר הָרֹמֵשׂ עַל הָאָרֶץ וְגוֹ' וְכֹל הָאָדָם" (בראשית ז':כ"א), "כֹּל אֲשֶׁר בָּאָרֶץ יִגְוָע" (בראשית ו':י"ז), וּמְתָרֵץ גְּוִיעָה וַאֲסִיפָה קָאָמְרִינַן. כַּוָּנָתָם כִּי הַגְּוִיעָה – מִיתָה בְּלֹא חֹלִי מַכְאִיב וּבְלֹא יִסּוּרִין, וְאֵין זוֹכִין לָהּ אֶלָּא הַצַּדִּיקִים, וְאַנְשֵׁי דּוֹר הַמַּבּוּל הַהֲפוּכִים כְמוֹ רָגַע וְלֹא חָלוּ בָּהֶם יָדַיִם, וְכֵן מֵתֵי מִדְבָּר, וְעַל כֵּן אָמַר בָּהֶם גְּוִיעָה, "בִּגְוַע אַחֵינוּ" (במדבר כ ג), וְכֵן "וְהוּא אִישׁ אֶחָד לֹא גָוַע בַּעֲוֹנוֹ" (יהושע כב כ), שֶׁלֹּא הֵמִית אוֹתוֹ עֲוֹנוֹ פִּתְאוֹם. אֲבָל כְּשֶׁיַּזְכִּיר הַכָּתוּב כֵּן עִם זִכְרוֹן הַמִּיתָה, כְּמִלַּת וַיֵּאָסֵף אוֹ וַיָּמָת תִּרְמֹז לְמִיתַת הַצַּדִּיקִים. וּלְשׁוֹן (בראשית רבה ס"ב:א') "וַיִּגְוַע וַיָּמָת אַבְרָהָם" (בראשית כ"ה:ח') אָמַר רַבִּי יְהוּדָה בַּר אִלְעַי, הַחֲסִידִים הָרִאשׁוֹנִים הָיוּ מִתְיַסְּרִין בְּחֹלִי מֵעַיִם בַּעֲשָׂרָה וּבְעֶשְׂרִים יוֹם, לוֹמַר שֶׁהַחֹלִי מְמָרֵק. רַבִּי יְהוּדָה אוֹמֵר, כָּל מִי שֶׁנֶּאֱמְרָה בּוֹ גְּוִיעָה מֵת בְּחֹלִי מֵעַיִם. וְשָׁם (בראשית ו':י"ז) אָמְרוּ, בְּ"כֹּל אֲשֶׁר בָּאָרֶץ יִגְוָע" – יִצְמֹק. וְיֵרָאֶה שֶׁמִּלַּת גְּוִיעָה אֶצְלָם "הָמֵק בְּשָׂרוֹ וְהוּא עֹמֵד עַל רַגְלָיו" (זכריה יד יב), וְכֵן דַּעַת אוּנְקְלוֹס (תרגום אונקלוס על בראשית כ"ה:י"ז) שֶׁתִּרְגֵּם בְּכָאן "וְאִתְנְגִיד", וְהוּא הָעִלּוּף, כִּלְשׁוֹן אִתְנְגִיד וְאִתְּפַח (סנהדרין לט), יָכוֹל יְשַׁלֵּם חֲמִשָּׁה נְגִידִים (ב"ק סז), וְנֶאֱמַר כֵּן בַּמַּבּוּל, כְּמוֹ שֶׁאָמַר (בראשית ז':כ"ג) "וַיִּמַח אֶת כָּל הַיְקוּם", וְנֶאֱמַר "וַיִּגְוַע וַיָּמָת" כְּגֶבֶר יֶחֱלָשׁ וְיָמוּת, וְהִיא מִיתָה בַּצַּדִּיקִים:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND HE EXPIRED (‘VAYIGVA’). Rashi comments: “This expression — ‘expiring’ — is only mentioned in the case of righteous people.” But in the Gemara¹⁸⁶ (teaching) constitutes the collected discussions of the *Amoraim*, centering around the *Mishnah*. The Mishnah and Gemara combined are known as the Talmud. the Rabbis objected, “But it says ‘expiring’ with reference to the generation of the flood: *And all flesh expired that moved upon the earth*, etc., *and every man;*¹⁸⁷ *Every thing that is in the earth shall expire*.”¹⁸⁸, 6:17. And the Gemara answers: “We were referring to [those places where it mentions both] ‘expiring’ and ‘gathering,’” [as it says in the case of Abraham and in the present verse concerning Ishmael].
The intent of the Rabbis is that the expression “expiring” indicates death without prolonged sickness and without pains. This death is merited only by the righteous people, [and concerning their death both “expiring” and “gathering” are mentioned]. But the men of the generation of the flood, who were *overthrown as in a moment, and no hands fell upon* them,¹⁸⁹ as also those who died in the desert — with them Scripture therefore mentions only “expiring”: *when our brethren expired*.¹⁹⁰ And so is the sense of the verse, *And that man expired not alone in his iniquity*,¹⁹¹ meaning that his iniquity did not cause him instant death. But when Scripture so mentions the term “expiring” in reference to death together with the word *vayei’aseph* (and he was gathered [unto his people]) or *vayamoth* (and he died), it hints to the death of the righteous ones.
In the words of Bereshith Rabbah,¹⁹² “*And Abraham expired, and died*,¹⁹³ Rabbi Yehudah the son of Rabbi Ilai said, ‘The early pious men used to suffer with intestinal disease for about ten or twenty days before death, thus establishing the principle that illness cleanses from sin.’ Rabbi Yehudah said, ‘All who are said to have expired died of intestinal disease.’” There in Bereshith Rabbah the Rabbis also said,¹⁹⁴ “*Everything that is in the earth ‘yigva’*¹⁸⁸, 6:17. — will shrivel.”
It would appear that to the Rabbis, the word *gviyah* (expiring) was analogous to *Their flesh shall consume while they stand upon their feet*.¹⁹⁵ So also is the opinion of Onkelos who translated here *ve’isnagid*, meaning “fainting,” similar to the expressions: “*isnagid* (he became faint) and sighed”;¹⁹⁶ “You might think he may pay as a fine five *negidim* (emaciated) oxen.”¹⁹⁷) *‘tachtav’* “ — in its place. In other words each one of the five oxen must be equal in value to the stolen ox, “for otherwise he might pay him back five emaciated oxen which together will not equal even the value of the one stolen” (Meiri, Baba Kamma *ibid.*). It is so said in the case of the flood, as Scripture states, *And He blotted out every being*.¹⁹⁸ After having said, *And all flesh perished (‘vayigva’)*, and having said, *whatever was in the dry land, died*, Scripture continues to say, “*And He blotted out*, meaning etc.”(see above p. 112). Here in discussing the meaning of the word *gviyah*. Ramban brings proof to his theory that *gviyah* in itself does not mean death but fainting, emaciation, etc. For it is on this basis that we can understand why after having said *‘vayigva’ all flesh* Scripture continued to inform us further that it died and was blotted out, since these facts are not included in the term of *gviyah*. And in the case of Ishmael it is stated in the verse before us: *And he expired and died*, as a man who is powerless and dies, and this is the measure¹⁹⁹ meted out to righteous people.²⁰⁰
Toldoth

footnotes:
¹⁸⁶ Baba Bathra 16b. The Gemara
¹⁸⁷ Above, 7:21.
¹⁸⁸ Ibid.
¹⁸⁹ Lamentations 4:6.
¹⁹⁰ Numbers 20:3.
¹⁹¹ Joshua 22:20.
¹⁹² 62:2.
¹⁹³ Verse 8 here.
¹⁹⁴ 31:15.
¹⁸⁸ Ibid.
¹⁹⁵ Zechariah 14:12.
¹⁹⁶ Sanhedrin 39a.
¹⁹⁷ Baba Kamma 67b. In case of a thief who makes restitution for stolen oxen. See Exodus 21:37. Now “you might think that if he stole an ox worth one hundred (weights in gold or silver) he may pay as a fine five oxen emaciated (‘and in near-dying condition’ - Rashi). It is for this reason that Scripture says (he shall pay five oxen
¹⁹⁸ Above 7:23. Ramban’s intent here is to be understood in the light of what he has written above on that verse: “And He blotted out every living substance…”
¹⁹⁹ “A measure.” In the Lisbon edition of Ramban: “the death.”
²⁰⁰ For since in the present verse concerning Ishmael it says both “expired” and “died” the reference must be to the death of a righteous person, as explained in the text above. “It is based upon this (double expression) that the Sages of blessed memory have said that Ishmael repented of his evil ways” (Bachya, p. 219 in my edition).


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

**וְאֵלֶּה תּוֹלְדֹת יִצְחָק בֶּן אַבְרָהָם** עַל עֵשָׂו וְיַעֲקֹב בָּנָיו הָאֲמוּרִים לְמַטָּה, וְהִזְכִּיר הַכָּתוּב אֵיךְ הָיְתָה יְלִידָתָם:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND THESE ARE THE GENERATIONS OF ISAAC, ABRAHAM’s SON. Scripture says this of Esau and Jacob,¹ is not to be understood in the broad sense of “generations” but in the more specific sense of “children.” Thus the verse reads, *And these are the children of Isaac*, namely, Esau and Jacob mentioned further on. Compare Ramban at beginning of *Seder Noach*. Isaac’s sons who are mentioned further on. Scripture further mentions the circumstances of their birth.²

footnotes:
¹ Ramban’s intent is to teach us that the word toldoth
² Thus, in order to explain fully the story of Jacob and Esau, Scripture begins with an account of their genealogy.


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

**אַבְרָהָם הוֹלִיד אֶת יִצְחָק** לְשׁוֹן רַשִׁ"י (רש"י על בראשית כ"ה:י"ט), עַל יְדֵי שֶׁכָּתוּב יִצְחָק בֶּן אַבְרָהָם הֻזְקַק לוֹמַר אַבְרָהָם הוֹלִיד אֶת יִצְחָק, לְפִי שֶׁהָיוּ לֵיצָנֵי הַדּוֹר אוֹמְרִים מֵאֲבִימֶלֶךְ נִתְעַבְּרָה שָׂרָה, לְכָךְ צָר הקב"ה קְלַסְתֵּר פָּנָיו דּוֹמֶה לְאַבְרָהָם שֶׁיֹּאמְרוּ הַכֹּל אַבְרָהָם הוֹלִיד אֶת יִצְחָק. וְרַבִּי אַבְרָהָם אָמַר (אבן עזרא על בראשית כ"ה:י"ט) עוֹד, שֶׁטַּעַם הוֹלִיד – גִּדֵּל וְרִבָּה, כְּמוֹ "יֻלְּדוּ עַל בִּרְכֵּי יוֹסֵף", כְּמוֹ שֶׁאָמַר "וַיְשַׁלְּחֵם מֵעַל יִצְחָק בְּנוֹ". וְהַנָּכוֹן בְּעֵינַי כִּי חָזַר עַתָּה וְהֵחֵל בְּאַב הַיַּחַס, כְּמִנְהַג הַכָּתוּב לַחְזֹר בְּאַנְשֵׁי הַמַּעֲלָה אֶל רֹאשׁ הַיַּחַס, וְכֵן בְּדִבְרֵי הַיָּמִים (א א יז יח) כָּתוּב "בְּנֵי שֵׁם עֵילָם וְאַשּׁוּר וְאַרְפַּכְשַׁד וְלוּד וַאֲרָם וְאַרְפַּכְשַׁד יָלַד אֶת שָׁלַח", וְכַאֲשֶׁר הִשְׁלִים חָזַר וְאָמַר (שם כד) "שֵׁם אַרְפַּכְשָׁד שָׁלַח" עַד "אַבְרָם הוּא אַבְרָהָם", וְכֵן בְּיִחוּס בִּנְיָמִין חָזַר לְמַפְרֵעַ וְהֵחֵל "וְנֵר הוֹלִיד אֶת קִישׁ וְקִישׁ הוֹלִיד אֶת שָׁאוּל" (שם ח לג ט לט), אַף כָּאן אַבְרָהָם הוֹלִיד אֶת יִצְחָק וְיִצְחָק הוֹלִיד אֶת יַעֲקֹב כַּאֲשֶׁר יַזְכִּיר. וְחָזַר לְסַפֵּר זֶה בַּעֲבוּר שֶׁאָמַר (בראשית רבה ס"ב:א') "וְאֵלֶּה תֹּלְדֹת יִשְׁמָעֵאל בֶּן אַבְרָהָם", שֶׁאִם אָמַר גַּם כֵּן "וְאֵלֶּה תּוֹלְדֹת יִצְחָק בֶּן אַבְרָהָם" בִּלְבַד, הִנֵּה הִשְׁוָה שְׁנֵיהֶם בְּיִחוּס וּבְמַעְלָה, וְאַף כִּי הִקְדִּים הַבְּכוֹר. וְעוֹד שֶׁהָיָה רָאוּי שֶׁיַּתְחִיל בְּאַבְרָהָם וְיֹאמַר "אֵלֶּה תּוֹלְדוֹת אַבְרָהָם", אֲבָל לֹא רָצָה לַעֲשׂוֹת כֵּן שֶׁלֹּא יִמְנֶה יִשְׁמָעֵאל וּבְנֵי קְטוּרָה, וּלְכָךְ חָזַר וְהִשְׁלִים "אַבְרָהָם הוֹלִיד אֶת יִצְחָק" לוֹמַר כִּי הוּא לְבַדּוֹ תּוֹלְדוֹתָיו וּכְאִלּוּ לֹא הוֹלִיד אַחֵר יֵחָשֵׁב, כְּמוֹ שֶׁנֶּאֱמַר לוֹ (בראשית כ"א:י"ב) "כִּי בְיִצְחָק יִקָּרֵא לְךָ זָרַע", וּלְכָךְ אָמַר לְמַעְלָה (כה יב) גַּם כֵּן "אֲשֶׁר יָלְדָה הָגָר הַמִּצְרִית שִׁפְחַת שָׂרָה לְאַבְרָהָם" לִכְבוֹד יִצְחָק, לוֹמַר שֶׁאֵין אֵלּוּ תּוֹלְדוֹת הַיַּחַס לְאַבְרָהָם רַק הֵם בְּנֵי הָאָמָה, וּכְמוֹ שֶׁאָמַר (בראשית כ"א:י"ג) "וְגַם אֶת בֶּן הָאָמָה לְגוֹי אֲשִׂימֶנּוּ". וְכֵן עָשָׂה הַכָּתוּב אַף בְּדִבְרֵי הַיָּמִים (א א כח), כִּי אָמַר מִתְּחִלָּה "בְּנֵי אַבְרָהָם יִצְחָק וְיִשְׁמָעֵאל וְאֵלֶּה תֹּלְדוֹתָם בְּכוֹר יִשְׁמָעֵאל נְבָיוֹת", וְהִזְכִּיר "וּבְנֵי קְטוּרָה פִּילֶגֶשׁ אַבְרָהָם יָלְדָה אֶת זִמְרָן", וְהָיָה רָאוּי שֶׁיֹּאמַר "בְּנֵי יִצְחָק" וְחָזַר וְהֵחֵל "וַיּוֹלֶד אַבְרָהָם אֶת יִצְחָק בְּנֵי יִצְחָק עֵשָׂו וְיִשְׂרָאֵל":

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
ABRAHAM BEGOT ISAAC. Rashi comments: “Since it was written, *Isaac, Abraham’s son*, it became necessary for Scripture to say, *Abraham begot Isaac*, since the scoffers of the generation³ were saying, ‘It was from Abimelech that Sarah became pregnant.’ Therefore the Holy One, blessed be He, formed Isaac’s facial features similar to those of Abraham so that all should say,⁴ *Abraham begot Isaac*.”
Rabbi Abraham ibn Ezra further says that the meaning of the word *holid* (begot) is “bring up and raise,” as is the expression, *‘Yuldu’ (were raised) upon Joseph’s knees*,⁵ there could not mean “were born,” for it would then mean that Joseph’s great grandchildren were actually born upon his knees. It must mean “raised.” Similarly, it means here, “Abraham *raised* Isaac.” even as it says, *And he sent them away from Isaac his son*.⁶
In my opinion the correct reason [that Scripture states here, *Abraham begot Isaac*], is that it now reverts and begins the genealogy with the founding father, in consonance with Scriptural custom, which is to revert to the head of the ancestry when dealing with people of distinction.⁷, which literally means “men of elevation,” refers to spiritual or political distinction. Similarly, it is written in the book of Chronicles, *The sons of Shem: Elam and Asshur, and Arpachshad, and Lud, and Aram, and Uz, and Hul, and Gether, and Meshech. And Arpachshad begot Shelah, and Shelah begot Eber*.⁸ After Scripture concluded this listing, it began again by saying, *Shem, Arpachshad, Shelah*,⁹, Verse 24. This is explained by the fact that Shem is the head of Abraham’s ancestry. Hence Scripture reverts to him in tracing the generations. until, *Abram, the same is Abraham*.¹⁰, Verse 27. So also in the genealogy of Benjamin in the book of Chronicles, Scripture reverts to previous generations and begins, *And Ner begot Kish, and Kish begot Saul*.¹¹, 9:39. Saul was king of Israel. Hence Scripture reverts to his founding ancestor. Here also [the Torah reverts to the founding father and says], *Abraham begot Isaac*, and Isaac begot Jacob, as Scripture will soon mention.
It is necessary that Scripture return to relate this¹². For the purpose of indicating Jacob’s distinction it would have been sufficient to mention, *And these are the generations of Isaac, Abraham’s son*. Merely mentioning Abraham in this connection would have satisfied the Scriptural principle of reverting to the founding father in the case of “people of distinction.” Why then did the Torah continue, *Abraham begot Isaac?* Ramban proceeds to resolve this difficulty in accordance with Scriptural textual principles as opposed to Rashi, quoted above, who resorted to an Aggadic explanation: “Since the scoffers of the generation were saying etc.” since it said, *And these are the generations of Ishmael, Abraham’s son*.¹³ Now, had it only said, *And these are the generations of Isaac, Abraham’s son*, it would appear that Scripture equated Ishmael and Isaac with respect to genealogy and distinction, all the more so since it mentioned the firstborn first.¹⁴. Furthermore it would have been fitting that it begin with Abraham¹⁵, it would have been proper that Scripture begin with Abraham, but Scripture had to avoid this for reasons explained further on in the text. and say, “These are the generations of Abraham.” But Scripture did not wish to do this in order to avoid listing Ishmael and the children of Keturah.¹⁶ It is for this reason that Scripture returns and completes the verse by stating, *Abraham begot Isaac*, as if to say that it is he [Isaac] alone who is Abraham’s offspring. It is considered as if he [Abraham] did not beget anyone else, just as it says, *For in Isaac shall seed be called to thee*.¹⁷, 21:12. It is for this reason that it also says above, *And these are the generations of Ishmael, Abraham’s son, whom Hagar the Egyptian, Sarah’s handmaid, bore unto Abraham:*¹³ the phrase, *whom Hagar*, etc., is for the honor of Isaac, as if to say that the genealogy of these generations is not traceable to Abraham, rather they are the children of the handmaid, even as it says, *And also of the son of the bondwoman will I make a nation*.¹⁸, Verse 13. Scripture does also similarly in the book of Chronicles. At first it states: *The sons of Abraham; Isaac and Ishmael. These are their generations: the first born of Ishmael, Nebaioth*.¹⁹ Then it mentions, *And the sons of Keturah, Abraham’s concubine: she bore Zimran*.²⁰, Verse 32. Now it would have been logical to follow this by saying, “the sons of Isaac,” but instead it reverts and begins: *And Abraham begot Isaac. The sons of Isaac: Esau, and Israel*.²¹, Verse 34. The repetition, *And Abraham begot Isaac*, is necessary lest we equate “the sons of Ishmael” with “the sons of Isaac.”

footnotes:
³ Those who did not believe in the Divine Providence that guided Abraham’s destiny.
⁴ “Say.” In our text of Rashi: “testify.”
⁵ Further, 50:23. The word yuldu
⁶ Above, 25:6, referring to the other children that Abraham sent away. Thus it is clear that only Isaac was raised by Abraham.
⁷ The Hebrew anshei hama’alah
⁸ I Chronicles 1:17-18.
⁹ Ibid.
¹⁰ Ibid.
¹¹ Ibid.
¹² “This” refers to the statement, Abraham begot Isaac
¹³ Above, 25:12.
¹⁴ Thus, Ishmael, the firstborn son of Abraham, would seem to be more significant than Isaac since he was referred to in exactly the same manner as Isaac and additionally he was mentioned first. Hence it became necessary to augment Isaac’s distinction by saying, Abraham begot Isaac
¹⁵ In other words, instead of saying, And these are the generations of Isaac
¹⁶ Above, 25:1-4.
¹⁷ Ibid.
¹³ Above, 25:12.
¹⁸ Ibid.
¹⁹ I Chronicles 1:28-29.
²⁰ Ibid.
²¹ Ibid.


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

**וַתֹּאמֶר אִם כֵּן לָמָּה זֶּה אָנֹכִי** אִם כֵּן גָּדוֹל צַעַר הָעִבּוּר לָמָּה זֶה אָנֹכִי מִתְפַּלֶּלֶת וּמִתְאַוָּה עַל הַהֵרָיוֹן, לְשׁוֹן רַשִׁ"י (רש"י על בראשית כ"ה:כ"ב), וְאֵינֶנּוּ נָכוֹן. וְרַבִּי אַבְרָהָם אָמַר (אבן עזרא על בראשית כ"ה:כ"ב) כִּי שָׁאֲלָה אֶת הַנָּשִׁים אִם אֵרַע לָהֶם כָּכָה, וַתֹּאמַרְנָה לֹא, וַתֹּאמֶר אִם כֵּן הַדָּבָר וְהַמִּנְהָג לָמָּה זֶה אָנֹכִי בְּהֵרָיוֹן מְשֻׁנֶּה. וְהִנֵּה הַכָּתוּב חָסֵר וְאֵינֶנּוּ שָׁלֵם בַּפֵּרוּשׁ הַזֶּה. וְהַנָּכוֹן בְּעֵינַי כִּי אָמְרָה אִם כֵּן יִהְיֶה לִי, לָמָּה זֶה אָנֹכִי בָּעוֹלָם, הַלְוַאי אֵינֶנִּי שֶׁאָמוּת אוֹ שֶׁלֹּא הָיִיתִי, כְּטַעַם "כַּאֲשֶׁר לֹא הָיִיתִי אֶהְיֶה" (איוב י יט):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND SHE SAID: IF IT BE SO, ‘LAMAH ZEH ANOCHI?’”If the pain of pregnancy is so great, *lamah zeh anochi* (why did I) pray for and aspire to pregnancy?” Thus Rashi. But it is not correct.²² (I), according to Rashi, implies “I prayed for pregnancy.” And this, comments Ramban, is not correct. (Gur Aryeh.) Rabbi Abraham ibn Ezra says that she asked the women if they had experienced such pains, and they said, “No,” whereupon she said, “If the matter and custom of pregnancy be as they said, *lamah zeh anochi*, why am I beset with an unusual pregnancy?” Now according to this exposition, the verse is missing and not complete.²³
The correct interpretation in my opinion is that she said, “If it shall be so with me, *lamah zeh anochi*, [why am I in the world]? Would that I did not exist, that I should die or never have come into existence.”²⁴, follows Ramban’s interpretation. This is similar to the verse, *I should have been as though I had not been*.²⁵

footnotes:
²² For the word anochi
²³ Her inquiring of other women as to their experiences with pregnancy is not even mentioned explicitly although it is central to the thought expressed in the verse, according to Ibn Ezra.
²⁴ The J. P. S. translation, If it be so, wherefore do I live?
²⁵ Job 10:19.


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

**וַתֵּלֶךְ לִדְרֹשׁ אֶת ה'** לְשׁוֹן רַשִׁ"י (רש"י על בראשית כ"ה:כ"ב) לְהַגִּיד מָה יְהֵא בְּסוֹפָהּ. וְלֹא מָצָאתִי דְּרִישָׁה אֵצֶל ה' רַק לְהִתְפַּלֵּל, כְּטַעַם "דָּרַשְׁתִּי אֶת ה' וְעָנָנִי" (תהלים לד ה), "דִּרְשׁוּנִי וִחְיוּ" (עמוס ה ד), "חַי אָנִי אִם אִדָּרֵשׁ לָכֶם" (יחזקאל כ ג):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND SHE WENT ‘LIDROSH’ (TO INQUIRE) OF THE ETERNAL. Rashi comments: “To tell²⁶ what her outcome will be.” Now I have not discovered the word *drishah* [*lidrosh*, to inquire] in relation to G-d except in the context of prayer, as in the verses: *I sought (‘darashti’) the Eternal and He answered me;*²⁷ *seek ye Me, (‘dirshuni’) and live;*²⁸ *As I live, saith G-d the Eternal, I will not be inquired of (‘edareish’) by you*.²⁹

footnotes:
²⁶ “To tell.” Our text of Rashi reads: “that He should tell her.”
²⁷ Psalms 34:5.
²⁸ Amos 5:4.
²⁹ Ezekiel 20:3. See Ramban on Exodus 18:15.


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

וְטַעַם **שְׁנֵי גּוֹיִם בְּבִטְנֵךְ** הוֹדִיעַ לָהּ שֶׁלֹּא תְּפַחֵד, כִּי בַּעֲבוּר שֶׁהָיְתָה מְעֻבֶּרֶת תְּאוֹמִים הוּא הָרִצּוּץ הַזֶּה בְּבִטְנָהּ, כִּי דֶּרֶךְ נָשִׁים לָהּ. וְיִתָּכֵן שֶׁיֹּאמַר עוֹד כִּי בַּעֲבוּר הֱיוֹתָם שְׁנֵי גּוֹיִם שׂוֹנְאִים וְנִלְחָמִים זֶה בָּזֶה, עָשׂוּ בִּתְחִלַּת יְצִירָתָם מְרִיבָה רֶמֶז לְמָה שֶׁיִּהְיֶה בֵּינֵיהֶם בַּסּוֹף, וְעַתָּה יָנוּחוּ וְתִמְצָא מָנוֹחַ וְהַשְׁקֵט לְנַפְשָׁהּ:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
TWO NATIONS ARE IN THY WOMB. The intent of this is that He informed her that she should not fear, for the reason that the struggle in her womb is that she is pregnant with twins, this being the customary way among women who are pregnant with twins.
It is possible that He is also saying that since they are destined to be two peoples, hating and warring with each other, at the very beginning of their creation they initiated a quarrel, thus intimating at the situation which will ultimately exist between them. But He assured her that now they will rest, and she will find rest and quiet for herself.


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

**כִּי צַיִד בְּפִיו** אָמְרוּ הַמְּפָרְשִׁים (הראב"ע והרד"ק) כִּי יִתֵּן צַיִד בְּפִיו שֶׁל יִצְחָק אוֹ יָבִיא, וְיֶחְסַר הַמַּעֲשֶׂה, וְכֵן "לַמּוֹעֵד אֲשֶׁר שְׁמוּאֵל" (שמואל א יג ח), "וַה' אוֹתִי כְּגִבּוֹר עָרִיץ" (ירמיהו כ יא), נָתַן אוֹ שָׂם אוֹתִי. וְיִתָּכֵן לְפָרֵשׁ וַיֶּאֱהַב יִצְחָק אֶת עֵשָׂו בַּעֲבוּר כִּי בְּפִיו שֶׁל יִצְחָק צַיִד תָּמִיד כָּל הַיּוֹם יִתְאַוֶּה לֶאֱכֹל אֶת הַצַּיִד וְתָמִיד הוּא בְּפִיו, לֹא יֹאכַל דָּבָר אַחֵר, וְהוּא הַמֵּבִיא לוֹ, כַּאֲשֶׁר אָמַר "אִישׁ יוֹדֵעַ צַיִד". וְהַנָּכוֹן בְּעֵינַי כִּי הִיא מְלִיצָה, כִּי עֵשָׂו צַיִד בְּפִי אָבִיו, יְכַנֶּה הָאִישׁ בַּמַּעֲשֶׂה לִתְדִירוּתוֹ, וְכָמוֹהוּ "שִׁבְתְּךָ בְּתוֹךְ מִרְמָה" (ירמיהו ט ה), וְכֵן "וַאֲנִי תְּפִלָּה" (תהלים קט ד), וְכֵן אָמְרוּ (בראשית רבה ס"ג:י') קֻפְרָא טָבָא לְפֻמֵּהּ כָּסָא טָבָא לְפֻמֵּהּ:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
BECAUSE THERE WAS VENISON IN HIS MOUTH. The commentators³⁰ explained it as meaning either that he [Esau] gave venison into Isaac’s mouth, or that he brought Isaac venison. The act of giving or bringing is thus missing from the verse. Similarly: *The set time which Samuel;*³¹ *But the Lord* — presented or made — *me as a mighty warrior*.³²
It is possible to explain that *Isaac loved Esau* because there was always venison in the mouth of Isaac. All day he would desire to eat the venison, and it was always in his mouth. He would not eat anything else, and Esau was the one who brought it to him, as Scripture said, *A cunning hunter*.³³
In my opinion the correct interpretation is that it is a metaphor which tells us that Esau, in the mouth of his father, was a hunter,³⁴ as a person is surnamed by his constant occupation. Similarly, *Thy habitation is in the midst of deceit;*³⁵ of deceit.” But the verse refers to the people by their constant practice. likewise, *But I am all prayer*.³⁶ of constant prayer.” And so they said in Bereshith Rabbah,³⁷ “Good meat for his mouth, good drink for his mouth.”³⁸

footnotes:
³⁰ Ibn Ezra and R’dak.
³¹ I Samuel 13:5. Here the word “appointed” is missing, the meaning of the verse being “at the set time which Samuel had appointed.”
³² Jeremiah 20:11.
³³ Above, Verse 27.
³⁴ Instead of calling him by his name, Isaac would call him “hunter.”
³⁵ Jeremiah 9:5. Meaning “in the midst of people
³⁶ Psalms 109:4. Meaning, “But I am a man
³⁷ Bereshith Rabbah 63:15.
³⁸ If he would find good meat or drink, he would bring it to his father. This Midrash thus indicates that Esau was constantly engaged in bringing food and drink to his father. Hence Isaac came to call him “hunter” because of his steady preoccupation with bringing him food.


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

**מִן הָאָדֹם הָאָדֹם הַזֶּה** הָיָה הַתַּבְשִׁיל מְאָדָּם מִן הָעֲדָשִׁים שֶׁהָיוּ אֲדֻמּוֹת, אוֹ שֶׁרְקָחוֹ בִּדְבָרִים אֲדֻמִּים, וְעֵשָׂו לֹא יָדַע מָה הוּא וְקָרָא שְׁמוֹ אָדֹם, עַל כֵּן קָרָא שְׁמוֹ אֱדוֹם, כִּי לָעֲגוּ עָלָיו שֶׁמָּכַר בְּכוֹרָה נִכְבֶּדֶת בַּעֲבוּר תַּבְשִׁיל מְעַט, "כִּי סֹבֵא וְזוֹלֵל יִוָּרֵשׁ" (משלי כג כא):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
OF THIS RED, RED POTTAGE. The dish was either reddened by the lentils which were red, or it had been compounded with some red substance, and Esau, not knowing what it was, called it *edom* (red). *Therefore was his name called Edom* since they mocked at him for having sold an honorable birthright for a small dish. *For the drunkard and the glutton shall come to poverty*.³⁹

footnotes:
³⁹ Proverbs 23:21. Esau was thus mocked that because of his gluttony he would be reduced to poverty.


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

**מִכְרָה כַיּוֹם אֶת בְּכֹרָתְךָ לִי** כְּיוֹם דִּלְהֵן, כַּיּוֹם שֶׁהוּא בָרוּר כֵּן מְכֹר לִי מְכִירָה גְּמוּרָה, לְשׁוֹן רַשִׁ"י (רש"י על בראשית כ"ה:ל"א). וּפְשׁוּטוֹ כָּעֵת הַזֹּאת, וְכֵן "וְאַתָּה עֲמֹד כַּיּוֹם וְאַשְׁמִיעֲךָ אֶת דְּבַר אֱלֹהִים" (שמואל א ט כז), "אֹתוֹ כְהַיּוֹם תִּמְצְאוּן אֹתוֹ" (שם יג), "קַטֵּר יַקְטִירוּן כַּיּוֹם אֶת הַחֵלֶב" (שם ב טז), "וְלָנוּ בֹּשֶׁת הַפָּנִים כְּהַיּוֹם הַזֶּה" (דניאל ט ז). וְהַנִּרְאֶה מִדַּעַת אוּנְקְלוֹס (תרגום אונקלוס על בראשית כ"ה:ל"א) כִּי בַּעֲבוּר הֱיוֹת מְכִירַת הַבְּכוֹרָה לְאַחַר מִיתַת אֲבִיהֶם, אָמַר מִכְרָה לִי הַבְּכוֹרָה לְאֵיזֶה יוֹם שֶׁתִּפֹּל בּוֹ, וְזֶה שִׁמּוּשׁ "לְהֵן" בִּלְשׁוֹן אֲרָמִית, לְהֵן אַתְּ אָזֵל, לְאֵיזֶה מָקוֹם, מִן הֵן אַתְּ מוֹדַע לִי, וְכֵן בְּפָרָשַׁת וַיִּשְׁלַח (ב"ר עח א), וּלְהֵן אִינּוּן אָזְלִין, מִן הֵן דְּאִתְבְּרוּן, וְהוּא לָשׁוֹן מֻרְגָּל לָהֶם בִּמְקוֹמוֹת הַרְבֵּה. וּבְדָנִיֵּאל (ב יא) בְּפַתְחוּת הַלָּמֶד, כְּטַעַם אֱלָהֵן, "לָהֵן אֱלָהִין דִּי מְדָרְהוֹן עִם בִּשְׂרָא לָא אִיתוֹהִי", וְכֵן "לָהֵן מַלְכָּא מִלְכִּי יִשְׁפַּר עֲלָךְ" (שם ד כד). וְאֻנְקְלוֹס תִּרְגֵּם זוּלָתִי – "אֱלָהֵין", אֶלָּא הֵן. וּבְנֻסְחָאוֹת בְּדוּקוֹת וּמְדֻקְדָּקוֹת מִן הַתַּרְגּוּם "כְּיוֹם דִּלְהֵי", וְהוּא כְּמוֹ שֶׁפֵּרַשְׁתִּי, כִּי הֵי בִּלְשׁוֹנָם אֵיזֶה, כְּמוֹ שֶׁאוֹמֵר בַּתַּלְמוּד (ב"ק צט) הֵי רַבִּי מֵאִיר, הֵי רַבִּי יְהוּדָה (ב"ב קמא), וְזוּלָתָן. וְאֶפְשָׁר שֶׁעָשָׂה אוּנְקְלוֹס "כַּיּוֹם" כְּאִלּוּ הוּא "בַּיּוֹם", מִכְרָה בַּיּוֹם שֶׁתָּבֹא בּוֹ הַבְּכוֹרָה, כִּי כֵן מָצָאנוּ הַשִּׁמּוּשׁ הַזֶּה לַכָּ"ף "כַּאֲשֶׁר יֵלֵכוּ אֶפְרוֹשׂ עֲלֵיהֶם רִשְׁתִּי" (הושע ז יב), מִשְׁפָּטוֹ בַּאֲשֶׁר, "וְכִדְמֵי בָנַיִךְ אֲשֶׁר נָתַתְּ לָהֶם" (יחזקאל טז לו), "כִּי כְּאַרְבַּע רוּחוֹת הַשָּׁמַיִם פֵּרַשְׂתִּי אֶתְכֶם" (זכריה ב י). וְיֵשׁ אוֹמְרִים (הרד"ק בשם אביו) כִּי אֵין מְחִיר הַבְּכוֹרָה הַנָּזִיד, רַק הַכָּתוּב יְסַפֵּר כִּי בְּבַקְּשׁוֹ לֶאֱכֹל וְהוּא עָיֵף אָמַר לוֹ יַעֲקֹב מְכֹר לִי בְּכוֹרָתְךָ בְּכֶסֶף וְאַחַר כָּךְ אֱכֹל, וְעָנָה לוֹ בְּפַחֲזוּתוֹ עַל הָאֲכִילָה, לָמָּה זֶּה לִי בְּכוֹרָה, הֲרֵי הִיא מְכוּרָה לְךָ, וְנִשְׁבַּע עָלֶיהָ, וַיֵּשְׁבוּ לֶאֱכֹל וְלִשְׁתּוֹת, וְהַכָּתוּב לֹא פֵּרֵשׁ הַמְּחִיר. וְאֵין זוֹ דַּעְתִּי:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
SELL ME THIS DAY (‘KAYOM’) THY BIRTHRIGHT. “I.e., as this day.⁴⁰ (Explain it as the Targum rendered it), ‘as this day.’” Rashi now proceeds to interpret the Targum to mean, “just as this day is certain, etc.” Just as this day is certain, so make me a binding sale.” This is Rashi’s language.
The literal meaning of the word *kayom* is “at this time,” just as: *But stand thou still at this time (‘kayom’), that I may cause thee to hear the word of G-d;*⁴¹ *At this time (‘kayom’) you shall find him;*⁴², Verse 13. *Let the fat be made to smoke at this time (‘kayom’);*⁴³, 2:16. *But unto us belongeth confusion of face, as at this day (‘kayom’)*.⁴⁴
It would appear from the opinion of Onkelos⁴⁵, it would appear from this, etc. that because the sale of the birthright was to take effect after the death of his father Isaac, he [Jacob] said, “Sell me the birthright, with the sale to take effect on whatever day [our father’s death] may occur.”⁴⁶ This is a typical usage of *lahein* in the Aramaic language: “Wherever (*lahein*) are you going?”⁴⁷. This means, “To what place are you going?” This is derived from the expression, “Whatever (*hein*) you let me know.”⁴⁸ Similarly in Bereshith Rabbah, *Parshath Vayishlach*,⁴⁹ “Wherever (*velahein*) are they going?”⁵⁰. See, however, Theodore’s edition of this Midrash, p. 906, where he quotes from manuscript, *velahein*, as Ramban has it. is derived from the expression, “Whatever (*hein*) is broken.”⁴⁹ This is their⁵¹ customary usage of language in many places. And in the book of Daniel this form appears with a *patach*⁵². under the letter *lamed*, similar in meaning to the word *ilahin* (which): *Which ‘lohin’ the angels whose dwelling is not with flesh;*⁵³ *whatever*⁵⁴ *(‘lohin’), O king, let my counsel be acceptable unto thee*.⁵⁵, 4:24. Now Onkelos translated the Hebrew word *zulathi* as *ilahin*⁵⁶ (excepting Caleb) is translated by Onkelos as *elahin Caleb*. To the Aramaic root *lahin* which appears in the book of Daniel — (see my Hebrew text, p. 145 line 2 from bottom, covering Notes 53 and 55 here) — Onkelos added the letters *aleph* and *yod*, thus making it *elahin*. The intent of Ramban is to indicate that it should not surprise us that Onkelos added a *dalet* in the text before us, thus making it *dilhein*, for just as the original word *hen* was augmented to become *lahein* so he further expanded it to read *dilhein*. (Aboab.) its meaning being as the two words, *ila hin*.
Now in carefully edited texts of Onkelos I found the reading, *kayom dilhei*. This conforms with my interpretation, for *hei* in their language⁵⁷ means “which,” as it is said in the Talmud: “Which (*hei*) Rabbi Meir?”⁵⁸ “Which (*hei*) Rabbi Yehudah?”⁵⁹ and others.
It is possible that Onkelos understood the word *kayom* (as the day) as if it were *bayom* (on the day). The verse would then be stating, “Sell the birthright to me on the day it will come into your possession.” We find such usage of the letter *kaf* elsewhere: *As (‘Ka’asher’) they go, I will spread My net upon them*,⁶⁰ meaning *ba’asher* (wherever they go) rather than “whenever they go.” Similarly, *And for the blood (‘kidmei’) of thy children that thou didst give unto them;*⁶¹ is to be interpreted as *ubidmei* (and *in* the blood). *For I have spread you abroad as the four (‘ke’arba’) winds of the heavens*.⁶² is here to be interpreted as *be’arba* (*in* the four).
And some scholars say⁶³ that the price for the birthright was not the pottage at all. Rather, Scripture tells that when Esau, being faint, desired to eat, Jacob said to him, “Sell me your birthright for money and then eat,” and Esau, in his haste for food, answered him, “What is this birthright to me? It is sold to you.” He then swore to him upon it, and they sat down to eat and drink. Scripture however did not reveal the price. I do not agree with this interpretation.

footnotes:
⁴⁰ “As this day.” Our text of Rashi reads: “Ketargumo
⁴¹ I Samuel 9:27.
⁴² Ibid.
⁴³ Ibid.
⁴⁴ Daniel 9:7.
⁴⁵ Since Onkelos, the author of the Targum, added the word dilhein
⁴⁶ Ramban’s intent is as follows: Since Esau would not possess the birthright until after Isaac’s death —(see Ramban further, Verse 34, that the birthright carried with it no distinction except after the passing of the father)— if he were to attempt to sell it effective immediately, the sale would not be valid. But in this way, having stipulated “whenever that may be,” even though the death of Isaac and the subsequent acquisition of the birthright by Esau have not yet occurred, the sale by Esau is nevertheless valid since Jacob stipulated “whenever that may be.” See my Hebrew commentary, p. 145.
⁴⁷ Yerushalmi Berachoth II, 8: lahein yeizil lei
⁴⁸ Yalkut Shimoni Ezra 10:3.
⁴⁹ Bereshith Rabbah 78:1.
⁵⁰ Our Bereshith Rabbah reads: ule’an atun azlin
⁴⁹ Bereshith Rabbah 78:1.
⁵¹ Those conversing or writing in the Aramaic language.
⁵² That is our kametz
⁵³ Daniel 2:11.
⁵⁴ “Whatever, you do, O king….”
⁵⁵ Ibid.
⁵⁶ Deuteronomy 1:36. Zulathi Caleb
⁵⁷ Aramaic.
⁵⁸ Baba Kamma 99b.
⁵⁹ Baba Bathra 141a.
⁶⁰ Hosea 7:12.
⁶¹ Ezekiel 16:36. Ve’kidmei
⁶² Zechariah 2:10. Ke’arba
⁶³ Quoted by R’dak in his commentary in the name of his father. It is mentioned in Pesikta Zutrata, and a reference to it is also found in Bamidbar Rabbah 6:2.


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

**הִשָּׁבְעָה לִּי כַּיּוֹם** כַּאֲשֶׁר אָמַר עֵשָׂו לָמָּה זֶּה לִי בְּכוֹרָה, אֵינֶנִּי חָפֵץ בָּהּ, אָמַר לוֹ יַעֲקֹב הִשָּׁבְעָה לִי כִּי לֹא תַּחְפֹּץ בָּהּ וְלֹא תִּירָשֶׁנָּה לְעוֹלָם, וְנִשְׁבַּע לוֹ, וְאַחַר כֵּן מְכָרָהּ לוֹ וְנָתַן לוֹ הַמְּחִיר אוֹ הַנָּזִיד שֶׁבִּקֵּשׁ. וְיִתָּכֵן שֶׁאָמַר עֵשָׂו לָמָּה זֶּה לִי בְּכוֹרָה, הִנֵּה הִיא מְכוּרָה לְךָ, וַיֹּאמֶר הִשָּׁבְעָה לִי שֶׁלֹּא תְּעַרְעֵר עַל הַמְּכִירָה לְעוֹלָם, וְאָמַר הַכָּתוּב שֶׁנִּשְׁבַּע לוֹ וּמְכָרָהּ, כְּאִלּוּ אָמַר מְכָרָהּ וְנִשְׁבַּע לוֹ:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
SWEAR TO ME THIS DAY. When Esau said, “What is this birthright to me? I do not desire it,” Jacob said to him, “Swear to me that you will not desire it, nor will you inherit it forever.” Thereupon he swore to him, and following that he sold it to him, and Jacob gave him the purchase price⁶⁴ or the pottage he desired.
It is possible that Esau said, “What is this birthright to me? It is sold to you,” and Jacob said, “Swear to me that you will never complain about the sale.” And when Scripture says that first he swore to him and then he sold it to him, its intent is as if it said that he sold it to him first and then swore to him.

footnotes:
⁶⁴ That is, the money. This is in accordance with the opinion stated above. Although Ramban does not agree with it, he nevertheless mentions it as an alternate interpretation of the verse.


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

**וַיִּבֶז עֵשָׂו אֶת הַבְּכֹרָה** "בָּז לְדָבָר יֵחָבֶל לוֹ" (משלי יג יג), אֲבָל כְּבָר אָמַר הַטַּעַם שֶׁבַּעֲבוּרוֹ נֵאוֹת לַמְּכִירָה, מִפְּנֵי שֶׁהָיָה הוֹלֵךְ לָמוּת בְּצוּדוֹ הַחַיּוֹת וְקָרוֹב הוּא שֶׁיָּמוּת בְּחַיֵּי אָבִיו, וְאֵין לַבְּכוֹרָה שׁוּם מַעֲלָה רַק אַחֲרֵי הָאָב, וּמָה תּוֹעִיל לוֹ הַבְּכוֹרָה. וְאָמַר "וַיֹּאכַל וַיֵּשְׁתְּ וַיָּקָם וַיֵּלַךְ וַיִּבֶז", כִּי אַחַר שֶׁאָכַל וְשָׁתָה חָזַר הַשָּׂדֶה אֶל צֵידוֹ, וְזוֹ סִבַּת בִּזּוּי הַבְּכוֹרָה, כִּי אֵין חֵפֶץ בַּכְּסִילִים רַק שֶׁיֹּאכְלוּ וְיִשְׁתּוּ וְיַעֲשׂוּ חֶפְצָם בְּעִתָּם, וְלֹא יָחוּשׁוּ לְיוֹם מָחָר. וְרַבִּי אַבְרָהָם מִשְׁתַּבֵּשׁ בְּכָאן מְאֹד, שֶׁאָמַר כִּי בִּזָּה הַבְּכוֹרָה בַּעֲבוּר שֶׁרָאָה שֶׁאֵין מָמוֹן לְאָבִיו, וְרַבִּים יִתְמְהוּ כִּי עָזַב לוֹ אַבְרָהָם מָמוֹן רָב, וּכְאִלּוּ לֹא רָאוּ בִּימֵיהֶם עָשִׁיר גָּדוֹל בִּנְעוּרָיו בָּא לִידֵי עֹנִי בִּזְקוּנָיו, וְהָעֵד שֶׁהָיָה יִצְחָק אוֹהֵב אֶת עֵשָׂו בַּעֲבוּר צֵידוֹ, וְאִלּוּ הָיָה לֶחֶם רַב בְּבֵית אָבִיו וְהוּא נִכְבָּד בְּעֵינָיו, לֹא מָכַר אֶת בְּכוֹרָתוֹ בַּעֲבוּר נָזִיד, וְאִם הָיָה אָבִיו בְּכָל יוֹם אוֹכֵל מַטְעַמִּים, מָה טַעַם יֹאמַר אֵלָיו "הָבִיאָה לִּי צַיִד", וְלָמָּה לֹא הָיוּ לְיַעֲקֹב בְּגָדִים חֲמוּדוֹת, וְלֹא נָתְנָה לוֹ אִמּוֹ כֶּסֶף וְזָהָב לַדֶּרֶךְ, שֶׁאָמַר (בראשית כ"ח:כ') "וְנָתַן לִי לֶחֶם לֶאֱכֹל וּבֶגֶד לִלְבֹּשׁ", לָמָּה לֹא שָׁלְחָה לוֹ הוֹן וְהִיא אוֹהֶבֶת אוֹתוֹ, כִּי הֻצְרַךְ לִשְׁמֹר הַצֹּאן. וְהַפָּסוּק שֶׁאָמַר (בראשית כ"ו:י"ג) "וַיִּגְדַּל הָאִישׁ", קֹדֶם זִקְנָתוֹ. וְעִוְּרֵי לֵב יַחְשְׁבוּ כִּי הָעֹשֶׁר מַעֲלָה גְּדוֹלָה לַצַּדִּיקִים, וְהִנֵּה אֵלִיָּהוּ יוֹכִיחַ. וְעוֹד יִשְׁאֲלוּ, לָמָּה חִסֵּר הַשֵּׁם מָמוֹן לְיִצְחָק, אוּלַי יוֹדִיעוּנוּ לָמָּה חִסֵּר מְאוֹר עֵינָיו. וְאַל יִדְחוּנוּ בְּקָנֶה שֶׁל דְּרָשׁ, כִּי יֵשׁ לוֹ סוֹד, וְאֵין לָנוּ לְחַפֵּשׂ כִּי עָמְקוּ מַחְשְׁבוֹת הַשֵּׁם וְאֵין כֹּחַ בָּאָדָם לַהֲבִינָם, כָּל אֵלּוּ דְּבָרָיו. וַאֲנִי תָּמֵהַּ, מִי עִוֵּר עֵינֵי שִׂכְלוֹ בָּזֶה, כִּי הִנֵּה אַבְרָהָם הִנִּיחַ לוֹ הוֹן רַב, וְאָבַד הָעֹשֶׁר הַהוּא מִיָּד קֹדֶם הָעִנְיָן הַזֶּה, וּמִפְּנֵי זֶה בִּזָּה אֶת הַבְּכוֹרָה, כִּי הַדָּבָר הַזֶּה הָיָה בִּנְעוּרֵיהֶם קֹדֶם הֱיוֹת לְעֵשָׂו נָשִׁים, כַּאֲשֶׁר יְסַפֵּר הַכָּתוּב, וְאַחֲרֵי כֵן חָזַר וְהֶעֱשִׁיר בְּאֶרֶץ פְּלִשְׁתִּים, עַד כִּי גָדַל מְאֹד וַיְקַנְאוּ בּוֹ שָׂרֵי פְּלִשְׁתִּים, וְאַחֲרֵי כֵן חָזַר לְעָנְיוֹ וְהִתְאַוָּה לְצֵיד בְּנוֹ וְהַמַּטְעַמִּים, וְאֵין אֵלּוּ רַק דִּבְרֵי שְׂחוֹק. וְעוֹד כִּי הַכָּתוּב אָמַר (בראשית כ"ה:י"א) "וַיְהִי אַחֲרֵי מוֹת אַבְרָהָם וַיְבָרֶךְ אֱלֹהִים אֶת יִצְחָק בְּנוֹ", וְהַבְּרָכָה תּוֹסֶפֶת בְּעֹשֶׁר וּבִנְכָסִים וְכָבוֹד, וְאַיֵּה בִּרְכָתוֹ שֶׁאִבֵּד הוֹן אָבִיו וְהֶעֱנִי, וְאַחֲרֵי כֵן (בראשית כ"ו:ג') "וְאֶהְיֶה עִמְּךָ וַאֲבָרְכֶךָּ" הֶעֱשִׁיר וְהֶעֱנִי אַחֲרֵי כֵן, וְאִם יֵשׁ צַדִּיקִים שֶׁמַּגִּיעַ אֲלֵיהֶם כְּמַעֲשֵׂה הָרְשָׁעִים בְּעִנְיַן הָעֹשֶׁר, אֵין זֶה בְּאוֹתָם שֶׁנִּתְבָּרְכוּ מִפִּי הקב"ה, כִּי "בִּרְכַּת ה' הִיא תַעֲשִׁיר וְלֹא יוֹסִף עֶצֶב עִמָּהּ" (משלי י כב). אֲבָל הָיוּ הָאָבוֹת כֻּלָּם כִּמְלָכִים, וּמַלְכֵי גּוֹיִם בָּאִים לִפְנֵיהֶם וְכוֹרְתִים עִמָּהֶם בְּרִית, וְכָתוּב (בראשית כ"ו:ל"א) "וַיִּשָּׁבְעוּ אִישׁ לְאָחִיו", וְאִם הָיָה יִצְחָק רַע הַמַּזָּל מְאַבֵּד נִכְסֵי אָבִיו, אֵיכָה אָמְרוּ "רָאוֹ רָאִינוּ כִּי הָיָה ה' עִמָּךְ" (שם כח) וּכְבָר הָיָה בְּעוֹכְרָיו. אֲבָל בִּזּוּי הַבְּכוֹרָה לְעֵשָׂו, לְאַכְזָרִיּוּת לִבּוֹ. וְיִתָּכֵן כִּי פִּי הַשְּׁנַיִם בַּבְּכוֹרָה מִמִּשְׁפְּטֵי הַתּוֹרָה לֹא הָיָה כֵן לְפָנִים, רַק לִנְחֹל מַעֲלַת הָאָב וּשְׂרָרָתוֹ שֶׁיִּהְיֶה לוֹ כָּבוֹד וּמַעֲלָה עַל צְעִירוֹ, וְלָכֵן הָיָה אוֹמֵר לְיִצְחָק "אֲנִי בִּנְךָ בְכוֹרְךָ" (בראשית כ"ז:ל"ב), לוֹמַר כִּי הוּא הַבְּכוֹר הָרָאוּי לְהִתְבָּרֵךְ, וְכֵן "כִּי זֶה הַבְּכֹר שִׂים יְמִינְךָ עַל רֹאשׁוֹ" (בראשית מ"ח:י"ח), לְהַקְדִּימוֹ בִּבְרָכָה, וְאוּלַי הָיָה נוֹטֵל גַּם בַּנַּחֲלָה יוֹתֵר מְעַט, כִּי דִּין פִּי שְׁנַיִם מֵחִדּוּשׁ מִשְׁפַּט הַתּוֹרָה. וְהַצַּיִד אֲשֶׁר הָיָה בְּפִיו, כֵּן יַעֲשׂוּ הַשָּׂרִים וְהַמְּלָכִים, בּוֹחֲרִים בַּצַּיִד מִכָּל מַאֲכָל, וְכָל הָעַמִּים יוֹבִילוּ מֵהֶם שַׁי לַמּוֹרָא. וְהָיָה עֵשָׂו מַחֲנִיף אֶת אָבִיו לְהָבִיא כָּל צֵידוֹ אֶל פִּיו לֶאֱכֹל מִמֶּנּוּ כִּרְצוֹנוֹ תָּמִיד, וְאַהֲבַת הָאָב לִבְנוֹ הַבְּכוֹר קַלָּה לְהָבִיא. וּמָה שֶׁאָמַר לְבָרֵךְ אוֹתוֹ אַחַר עֲשׂוֹת לוֹ הַמַּטְעַמִּים אֵינֶנּוּ שְׂכַר הָאֲכִילָה וְשֹׁחַד בָּהֶם, אֲבָל רָצָה לֵהָנוֹת מִמֶּנּוּ שֶׁתִּהְיֶה נַפְשׁוֹ קְשׁוּרָה בְּנַפְשׁוֹ בְּעֵת הַהֲנָאָה וִיבָרֵךְ אוֹתוֹ בְּחֵפֶץ מָלֵא וְרָצוֹן שָׁלֵם, אוֹ שֶׁהָיָה יוֹדֵעַ בְּנַפְשׁוֹ כִּי אַחַר הָאֲכִילָה הָיְתָה מִתְעַנֶּגֶת וּשְׂמֵחָה וְיָחוּל עָלֶיהָ רוּחַ הַקֹּדֶשׁ, כְּעִנְיָן "וְעַתָּה קְחוּ לִי מְנַגֵּן וְהָיָה כְּנַגֵּן הַמְנַגֵּן וַתְּהִי עָלָיו יַד ה'" (מלכים ב ג טו). וְלֹא נָתְנוּ בְּיַד יַעֲקֹב הוֹן כִּי בּוֹרֵחַ הָיָה, וּבְלֹא יְדִיעַת אָחִיו יָצָא מִן הָאָרֶץ לְבַדּוֹ, וְאִלּוּ נָתְנוּ לוֹ הוֹן וַעֲבָדִים וּגְמַלִּים הָיוּ מוֹסִיפִים בּוֹ קִנְאָה לֶאֱרֹב לוֹ וּלְהָרְגוֹ. וְרַבּוֹתֵינוּ אָמְרוּ (ב"ר סח ב) שֶׁגְּזָלוּהוּ מִמֶּנּוּ. וּמִי אָמַר לוֹ שֶׁלֹּא הָיוּ לְיַעֲקֹב בְּגָדִים חֲמוּדוֹת שֵׁשׁ וָמֶשִׁי וְרִקְמָה, אֲבָל הַכָּתוּב אָמַר כִּי עֵשָׂו בְּלֶכְתּוֹ הַשָּׂדֶה לָצוּד הָיָה מַחְלִיפָם בְּבִגְדֵי הַצַּיִד, וּמִפְּנֵי שֶׁיִּצְחָק מְמַשֵּׁשׁ תָּמִיד בִּבְנוֹ וּבִבְגָדָיו הִלְבִּישָׁה אוֹתָם אֶת יַעֲקֹב פֶּן יַכִּירֶנּוּ בָּהֶם. וַהֲלֹא אַתָּה רוֹאֶה שֶׁעָשָׂה כֵן, "וַיָּרַח אֶת רֵיחַ בְּגָדָיו" (בראשית כ"ז:כ"ז), כִּי הָיָה מֵשִׂים אוֹתָם בְּתוֹךְ נֵרְדְּ וְכַרְכֹּם, כְּעִנְיָן שֶׁכָּתוּב (תהלים מה ט) "מֹר וַאֲהָלוֹת קְצִיעוֹת כָּל בִּגְדֹתֶיךָ", וְהָיוּ הַבְּשָׂמִים צוֹמְחִים בְּאֶרֶץ יִשְׂרָאֵל, וְעַל כֵּן אָמַר "כְּרֵיחַ שָׂדֶה", כִּי בַּעֲבוּר הֱיוֹתוֹ אִישׁ שָׂדֶה הֵרִיחוּ בְּגָדָיו מֵהֶם, אוֹ רֵיחַ צִיצֵי הָאִילָנוֹת, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ (תענית כט) כְּרֵיחַ הַשָּׂדֶה שֶׁל תַּפּוּחִים. וְהַשְּׁאֵלָה עַל מְאוֹר עֵינָיו, שְׁאֵלַת עִוְּרֵי לֵב, כִּי אִם הָיְתָה סִבָּה מֵאֵת הַשֵּׁם הִנֵּה הִיא כְּדֵי שֶׁיְּבָרֵךְ אֶת יַעֲקֹב, וְהוּא סִפּוּר הַכָּתוּב (בראשית כ"ז:א') "וַתִּכְהֶיןָ עֵינָיו מֵרְאֹת וַיִּקְרָא אֶת עֵשָׂו". וְעַל דֶּרֶךְ הַפְּשָׁט אֵינֶנּוּ רַק עִנְיַן הַזִּקְנָה, וְטַעְמוֹ וַיְהִי כִּי זָקֵן יִצְחָק וַתִּכְהֶינָה עֵינָיו בְּזִקְנָתוֹ, קָרָא אֶת עֵשָׂו. וְהִנֵּה בְּיַעֲקֹב (בראשית מ"ח:י') "וְעֵינֵי יִשְׂרָאֵל כָּבְדוּ מִזֹּקֶן לֹא יוּכַל לִרְאוֹת", וְכָתוּב בַּאֲחִיָּה הַשִּׁילוֹנִי (מלכים א יד ד) "כִּי קָמוּ עֵינָיו מִשֵּׂיבוֹ", וִיסַפֵּר בְּמֹשֶׁה רַבֵּינוּ פֶּלֶא (דברים לד ז) "לֹא כָהֲתָה עֵינוֹ":

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
SO ESAU DESPISED HIS BIRTHRIGHT. *Who so despiseth the word shall suffer thereby*.⁶⁵ since, as is clearly indicated in Scripture later on, Esau regretted his action and complained that *he* [Jacob] *took my birthright*. (Further, 27:36.) Scripture therefore justifies what befell Esau later on by saying here, *So Esau ‘despised’ the birthright*, and he who despises the word shall suffer thereby. But, indeed, Scripture has already explained the reason that Esau consented to the sale. This was because he was in mortal danger from his hunting animals, and it was likely that he would die while his father was alive, and the birthright carried with it no distinction except after the passing of the father. So of what benefit was the birthright to him? This then is what Scripture says: *And he did eat and drink, and he rose and went, and he despised*, for, after having eaten and drunk, he returned to his hunt in the field which was the cause of the despising of the birthright. *For there is no desire in fools*⁶⁶ except to eat and drink and to fulfill their momentary desire, not giving a care for tomorrow.
Now Rabbi Abraham ibn Ezra has erred here exceedingly by saying that Esau despised the birthright because he saw his father destitute of wealth. Now, [continues Ibn Ezra,] many wonder about Isaac’s poverty since Abraham left him with great wealth. But have they never seen a person who was wealthy in his younger years and became poor in his old age? An indication that Isaac was indeed poor is the fact that Isaac loved Esau because of his venison. Furthermore, had there been abundant food in his father’s house and he [Esau] “the honorable one in his sight,”⁶⁷ he would not have sold his birthright for pottage. Also, if his father ate savory meat every day, what reason was there for him to say to Esau, “Bring me some venison?”⁶⁸ Why did Jacob not have costly garments as Esau had?⁶⁹, Verse 15. Why did his mother not give Jacob some silver and gold for his journey when he fled to Haran so that he had to say, *And He will give me bread to eat, and a garment to put on?*⁷⁰, 28:20. Why did she not send him some money — since she loved him — so that he was required to tend Laban’s flock?⁷¹ The verse which states, *Thus the man grew*⁷² [in wealth], must refer to the period before he became old. Now ignorant people think that wealth is a great distinction for the righteous. Let Elijah prove the contrary.⁷³ These ignorant people further ask, “Why did G-d cause Isaac to lack wealth?” Perhaps they could also inform us why He caused Isaac’s vision to be diminished? And let them not dismiss me with a reply based upon a *d’rash*⁷⁴ (Aggadic) answer is that Isaac’s eyes became dim as a result of Esau’s wives offering incense to the idols. See Rashi further, 27:1, where this is one of several reasons mentioned. for there is indeed a secret⁷⁵ in the matter, and we must not probe since the thoughts of G-d are deep and no man has the power to understand them. All these are Abraham ibn Ezra’s words.
Now I wonder who has blinded Abraham ibn Ezra’s reasoning in this matter, causing him to say that Abraham left Isaac great wealth, and he lost it just prior to this event, [that is, the sale of the birthright], and for this reason, Esau despised the birthright, for this matter of the sale of the birthright took place when Jacob and Esau were still young, before Esau married, as Scripture tells,⁷⁶. (26:34). and after the sale of the birthright, Isaac again became wealthy in the land of the Philistines *until he became very great… and the Philistines were jealous of him*.⁷⁷ Following that, [according to Ibn Ezra, we must say that Isaac] again became poor, and he desired the venison of his son Esau and the savory meats. All this is laughable. Furthermore, the verse says, *And it came to pass after the death of Abraham, that G-d blessed his son Isaac*.⁷⁸ Now the blessing refers to increase of wealth, possessions and honor, but where was His blessing if he lost the wealth of his father and became impoverished? Afterwards it says, *And I will be with Thee, and I will bless thee*,⁷⁹ [but according to Ibn Ezra you will have to say that Isaac] became rich and then poor! And if it be true that in matters of wealth, *There are righteous men unto whom it happeneth according to the work of the wicked*,⁸⁰ this does not apply to those righteous men who have been expressly blessed by the Holy One, blessed be He, since *the blessing of the Eternal maketh rich, and no sorrow is added thereto*.⁸¹ Rather, the patriarchs all were as kings before whom kings of the nations came and with whom they made covenants. Now it is written concerning Isaac and Abimelech, *And they swore one to another*.⁸² But if Isaac had suffered bad fortune and lost his father’s wealth, how did [Abimelech, King of the Philistines, and Phichol, the head of his army], say, *we saw plainly that the Eternal was with thee*,⁸³, Verse 28. when he was already in financial difficulty? Rather, Esau’s disdain of the birthright was due to his brutal nature.
It is possible that the law of double portion to which the firstborn is entitled according to the statutes of the Torah⁸⁴ was not in effect in ancient times.⁸⁵ [At that time the birthright] was only a matter of inheriting the pre-eminence of the father and his authority so that he [the firstborn] would receive honor and distinction in relation to his younger brother. It is for this reason that Esau said to Isaac, *I am thy son, thy firstborn*,⁸⁶ meaning to say that he is the firstborn who deserves to be blessed. Similarly, [Joseph said to his father, Jacob], *For this is the firstborn; put thy hand upon his head*,⁸⁷, 48:18. thereby meaning that Jacob should give him precedence in the blessing. Perhaps the firstborn also took slightly more of the inheritance since the law of double portion is an innovation of the statutes of the Torah.⁸⁸ And as for the venison in his mouth which Isaac desired so strongly, this is in keeping with the custom of princes and kings. They prefer venison above all food, and out of fear, all nations bring them gifts of venison. Esau flattered his father by bringing him all the venison so that he may always eat of it to his heart’s content,⁸⁹ and the love of a father for his firstborn is easily understood.
As for Isaac’s saying that he would bless Esau after he had prepared the savory meats for him, that was not a reward or a recompense for the food. Instead, he wanted to derive some benefit from him so that his very soul would be bound up in his at the time that he brought him the food so that he would then bless him with a complete desire and a perfect will. Perhaps Isaac discerned in himself that following the meal his soul would be delighted and joyous, and then the *Ruach Hakodesh*⁹⁰ would come upon him, [as was the case with Elisha the prophet, who said], ‘*But now bring me a minstrel. And it came to pass, when the minstrel played, that the hand of the Eternal came upon him*.⁹¹
And as for not giving wealth to Jacob, that was [not due to Isaac’s poverty but rather] because Jacob was fleeing for his life. He left the country alone without his brother’s knowledge, and had he been given along wealth, servants and camels, they would have increased his enemies’ jealousy and resulted in their ambushing him and killing him. Our Rabbis do indeed say that Jacob was robbed [at the outset of his journey⁹² favor Ibn Ezra’s thesis that Isaac was poverty stricken is resolved. of whatever possessions he had].
And who has told Rabbi Abraham ibn Ezra that Jacob had no costly garments, *fine linen and silk and embroidered robes?*⁹³ Rather, Scripture states that when going to the field to hunt, Esau would change his garments for his hunting clothes, and due to the fact that [because of his dim eyesight], Isaac always touched his son and his clothes with his hands, Rebekah clothed Jacob with them lest he recognize him by his clothes. You see that this is precisely what Isaac did: *And he smelled the odor of his garments*⁹⁴ because he had put them among calamus and cinnamon, even as it is written, *Myrrh and aloes, and cassia are all thy garments*.⁹⁵ The spices grew in the Land of Israel, and it is for this reason that Isaac said, *The odor of my son is as the odor of a field*.⁹⁴ Because he was a man of the field⁹⁶ his garments had the odor of the field or that of the blossoms of the trees, just as our Rabbis explained it: *As the odor of a field*⁹⁴ of apples.⁹⁷
And as for the question raised above concerning the quality of Isaac’s lack of vision, it is a question raised by the ignorant, for if⁹⁸ it was brought about.” it was brought about especially by G-d, it was in order that Isaac bless Jacob, this being the purport of the verse, *And it came to pass, that when Isaac was old, and his eyes were dim, he called Esau*.⁹⁹ And in line with the natural meaning of Scripture, this was but a manifestation of old age, the explanation of the verse being as follows: *And it came to pass, that when Isaac was old, and his eyes were dim* in his old age, *he called Esau*. Now of Jacob himself it is said later on, *Now the eyes of Israel were dim for age, so that he could not see*.¹⁰⁰, 48:10. Of Achiyah the Shilonite it is also written, *Now Achiyah could not see; for his eyes were set by reason of his age*,¹⁰¹ and concerning Moses our teacher it is related with wonder that *his eye was not dim*.¹⁰²

footnotes:
⁶⁵ Proverbs 13:13. Ramban’s intent in quoting this verse is to explain why it was necessary for the verse before us to say, So Esau ‘despised,’
⁶⁶ Ecclesiastes 5:3.
⁶⁷ See Isaiah 43:4.
⁶⁸ See further, 27:3-4.
⁶⁹ See ibid.
⁷⁰ Ibid.
⁷¹ All these questions indicate that Isaac was indeed poor.
⁷² Further, 26:13.
⁷³ See I Kings 17:6, where Elijah’s poverty is depicted.
⁷⁴ The D’rash
⁷⁵ Interpreters of Ibn Ezra suggest that “the secret” referred to here is the fact that Isaac was a son of Abraham’s old age, and it was for this reason that his eyesight was weak.
⁷⁶ And Esau was forty years old when he took to wife
⁷⁷ Further, 26:13-14.
⁷⁸ Above, 25:11.
⁷⁹ Further, 26:3.
⁸⁰ Ecclesiastes 8:14.
⁸¹ Proverbs 10:22.
⁸² Further, 26:31.
⁸³ Ibid.
⁸⁴ Deuteronomy 21:17.
⁸⁵ That is, in the time of the patriarchs.
⁸⁶ Further, 27:32.
⁸⁷ Ibid.
⁸⁸ Thus even in ancient times it was customary that the firstborn inherit more than one share. However, the Torah established his portion to be two shares. This interpretation differs from Ramban’s original thesis that the firstborn originally had no preference whatever in inheritance, and that the Torah instituted this law.
⁸⁹ Ramban thus explains Isaac’s desire for venison without postulating Isaac’s poverty as Ibn Ezra did.
⁹⁰ “The holy spirit.” The expression refers to a degree of prophecy. See Moreh Nebuchim, II, 45 (2).
⁹¹ II Kings 3:15.
⁹² Bereshith Rabbah 68:2. Thus another difficulty tending to
⁹³ Ezekiel 16:13.
⁹⁴ Further, 27:27.
⁹⁵ Psalms 45:9.
⁹⁴ Further, 27:27.
⁹⁶ See above, Verse 27.
⁹⁴ Further, 27:27.
⁹⁷ Taanith 29b.
⁹⁸ Further in the text Ramban suggests that Isaac’s dim vision was a natural result of his old age. Hence he writes here: “If
⁹⁹ Further, 27:1.
¹⁰⁰ Ibid.
¹⁰¹ I Kings 14:4.
¹⁰² Deuteronomy 34:7.