## Ramban on Genesis Chapter 27

###### Ramban on Genesis 27:4:1
[Ramban on Genesis 27:4:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/27:4:1)

**בַּעֲבוּר תְּבָרֶכְךָ נַפְשִׁי** הָיָה בְּדַעְתּוֹ לְבָרֵךְ אוֹתוֹ שֶׁיִּזְכֶּה הוּא בְּבִרְכַּת אַבְרָהָם, לִנְחֹל אֶת הָאָרֶץ וְלִהְיוֹת הוּא בַּעַל הַבְּרִית לֵאלֹהִים, כִּי הוּא הַבְּכוֹר. וְנִרְאֶה שֶׁלֹּא הִגִּידָה לוֹ רִבְקָה מֵעוֹלָם הַנְּבוּאָה אֲשֶׁר אָמַר ה' לָהּ "וְרַב יַעֲבֹד צָעִיר", כִּי אֵיךְ הָיָה יִצְחָק עוֹבֵר אֶת פִּי ה' וְהִיא לֹא תִצְלָח. וְהִנֵּה מִתְּחִלָּה לֹא הִגִּידָה לוֹ דֶּרֶךְ מוּסָר וּצְנִיעוּת, כִּי "וַתֵּלֶךְ לִדְרֹשׁ אֶת ה'", שֶׁהָלְכָה בְּלֹא רְשׁוּת יִצְחָק, אוֹ שֶׁאָמְרָה אֵין אָנֹכִי צְרִיכָה לְהַגִּיד נְבוּאָה לַנָּבִיא כִּי הוּא גָּדוֹל מִן הַמַּגִּיד לִי, וְעַתָּה לֹא רָצְתָה לֵאמֹר לוֹ כָּךְ הֻגַּד לִי מֵאֵת ה' טֶרֶם לֵדָתִי, כִּי אָמְרָה בְּאַהֲבָתוֹ אוֹתוֹ לֹא יְבָרֵךְ יַעֲקֹב וְיַנִּיחַ הַכֹּל בִּידֵי שָׁמַיִם, וְהִיא יָדְעָה כִּי בְּסִבַּת זֶה יִתְבָּרֵךְ יַעֲקֹב מִפִּיו בְּלֵב שָׁלֵם וְנֶפֶשׁ חֲפֵצָה. אוֹ הֵם סִבּוֹת מֵאֵת ה' כְּדֵי שֶׁיִּתְבָּרֵךְ יַעֲקֹב וְגַם עֵשָׂו בְּבִרְכַּת הַחֶרֶב, וְלוֹ לְבַדּוֹ נִתְכְּנוּ עֲלִילוֹת:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
THAT MY SOUL MAY BLESS THEE. It was Isaac’s intent to bless Esau that he merit the blessing of Abraham to inherit the land and to become the one with whom G-d would make the covenant since he was the firstborn.
It would appear that Rebekah never told Isaac of the prophecy which G-d had related to her, i.e., *And the elder shall serve the younger*,¹⁹⁹ else how would Isaac *transgress the commandment of the Eternal, seeing that it shall not prosper*.²⁰⁰ Now at first she did not tell it to him due to ethical modesty, for the verse, *And she went to inquire of the Eternal*,²⁰¹ suggests that she went without Isaac’s permission.²⁰² [Perhaps she did not tell him because] she said, “I need not relate a prophecy to a prophet for Isaac is greater than the one who told it to me.”²⁰³ And now she did not want to tell him, “So was it said to me in the name of G-d before I gave birth,” for she reasoned that because of his love for Esau he will not bless Jacob, but he will leave everything in the hands of Heaven. And she further knew that by this arrangement of hers, Jacob will be blessed from Isaac’s mouth by an undivided heart and a willing mind. Perhaps these are causes induced by G-d so that Jacob would be blessed, and Esau as well with the blessing of the sword, *And by Him* alone *actions are weighed*.²⁰⁴

footnotes:
¹⁹⁹ Above, 25:23.
²⁰⁰ Numbers 14:41.
²⁰¹ Above, 25:22.
²⁰² Hence due to ethical modesty she did not tell him of the prophecy for it would indicate a breach of wifely modesty for her to have gone without permission.
²⁰³ This is a reference to the tradition mentioned by Rashi (25:23), which says that the prophecy was told to Shem the son of Noah and he told it to Rebekah. Therefore Rebekah said: “There is no reason for me to tell Isaac since he is greater in prophecy than the one who told it to me.”
²⁰⁴ I Samuel 2:3.


###### Ramban on Genesis 27:7:1
[Ramban on Genesis 27:7:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/27:7:1)

**וַאֲבָרֶכְכָה לִפְנֵי ה' לִפְנֵי מוֹתִי** לֹא נִזְכַּר בְּכָל הַפָּרָשָׁה לִפְנֵי ה' רַק בַּמָּקוֹם הַזֶּה, כִּי אָמְרָה לוֹ אִמּוֹ הַבְּרָכָה לִפְנֵי ה' תִּהְיֶה בְּרוּחַ הַקֹּדֶשׁ, וְאִם יִתְבָּרֵךְ בָּהּ עֵשָׂו אָחִיךָ תִּתְקַיֵּם בּוֹ בְּזַרְעוֹ לְעוֹלָם וְאֵין לְךָ עֲמִידָה לְפָנָיו:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND I WILL BLESS THEE BEFORE THE ETERNAL BEFORE MY DEATH. In this entire section, the expression, *before the Eternal*, is not mentioned except in this place. This is because his mother said to Jacob, “The blessing will be *before the Eternal* with the *Ruach Hakodesh*,²⁰⁵ and if Esau your brother be blessed with it, it will remain with his children forever, and you will have no standing before him.”

footnotes:
²⁰⁵ See above, Note 90.


###### Ramban on Genesis 27:12:1
[Ramban on Genesis 27:12:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/27:12:1)

**אוּלַי יְמֻשֵּׁנִי אָבִי** אֵין הַטַּעַם שֶׁיְּמֻשֵּׁהוּ לְהַכִּיר אוֹתוֹ, אֲבָל אָמַר אוּלַי יְקָרֵב אוֹתִי אֶל עַצְמוֹ לְנַשֵּׁק לִי אוֹ לָשׂוּם יָדוֹ עַל פָּנַי כְּדֶרֶךְ חִבַּת הָאָב עַל בְּנוֹ, וְיִמְצָא בַּמִּשּׁוּשׁ שֶׁאֲנִי חָלָק. וַאֲנִי תָּמֵהַּ אֵיךְ לֹא פָּחַד מֵהֶכֵּר הַקּוֹל, וְכָל בְּנֵי אָדָם נִכָּרִים בְּקוֹלָם, כְּמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ (גיטין כג) הֵיאַךְ סוֹמֵא מֻתָּר בְּאִשְׁתּוֹ וְהֵיאַךְ בְּנֵי אָדָם מֻתָּרִין בִּנְשׁוֹתֵיהֶן בַּלַּיְלָה, אֶלָּא בִּטְבִיעוּת עֵינָא דְּקָלָא, וְאִם סְתָם בְּנֵי אָדָם מַכִּירִין כֵּן, מָה יִהְיֶה בְּיִצְחָק הֶחָכָם וְהַבָּקִי לְהַכִּיר בֵּין בָּנָיו שֶׁתִּהְיֶה לוֹ בֶּאֱמֶת טְבִיעוּת בַּקּוֹל. אוּלַי הָיוּ הָאַחִים הָאֵלֶּה דּוֹמִים בְּקוֹלָם, וּלְכָךְ אָמְרוּ (ב"ר סה יט) כִּי "הַקּוֹל קוֹל יַעֲקֹב", דְּבָרָיו שֶׁמְּדַבֵּר בְּלָשׁוֹן רַכָּה וּמַזְכִּיר שֵׁם שָׁמַיִם. אוֹ שֶׁהָיָה מְשַׁנֶּה קוֹלוֹ לְדַבֵּר כִּלְשׁוֹן אָחִיו, כִּי יֵשׁ בִּבְנֵי אָדָם יוֹדְעִים לַעֲשׂוֹת כֵּן:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
PERHAPS MY FATHER WILL FEEL ME. The reason that Isaac will feel him is not for the purpose of recognition. Instead, Jacob said, “Perhaps he will bring me near him to kiss me or to put his hand on my face in the manner of a father demonstrating affection for his son, and in feeling me he will discover that I am smooth.”
Now I wonder why Jacob was not afraid of vocal recognition for all people are recognizable by their voice as our Rabbis have said, “How is a blind man permitted to live with his wife? And how are people permitted to live with their wives at nighttime? Only by vocal recognition.”²⁰⁶ Now if ordinary people have such power of recognition, what of Isaac, who was wise and expert in distinguishing between his sons?²⁰⁷ He should truly have the power of recognition by voice. Perhaps the brothers had similar voices, and therefore the Sages said that the verse, *The voice is the voice of Jacob*,²⁰⁸ refers not to Jacob’s voice but to his words, i.e., that he speaks gentle language and mentions the Name of Heaven.²⁰⁹, as referring to the kind of language Jacob used. It may be that he altered his voice in order to speak as his brother did, for there are people who know how to do this.

footnotes:
²⁰⁶ Chullin 96a.
²⁰⁷ As Scripture testifies (25:28), his love was centered on one.
²⁰⁸ Further, Verse 22.
²⁰⁹ Bereshith Rabbah 65:16. Due to the fact that the voices of the brothers were alike, it was necessary for the Sages to interpret the verse, The voice is the voice of Jacob


###### Ramban on Genesis 27:15:1
[Ramban on Genesis 27:15:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/27:15:1)

**עֵשָׂו בְּנָהּ הַגָּדוֹל וְיַעֲקֹב בְּנָהּ הַקָּטָן** לְהַפְלִיג בְּעִנְיַן הַצַּדֶּקֶת, כִּי הַמִּנְהָג בַּמּוֹלִידִים לְהַכִּיר אֶת הַבְּכוֹר בִּבְרָכָה וּבְכָבוֹד וּבְמַתָּן, וְהִיא מִדַּעְתָּהּ צִדְקַת הַקָּטָן וְרִשְׁעַת הַגָּדוֹל תִּשְׁתַּדֵּל בְּכָל הַטֹּרַח הַזֶּה לְהַעֲבִיר הַבְּרָכָה וְהַכָּבוֹד מִן הַגָּדוֹל אֶל הַקָּטָן. וְכֵן יֹאמַר לְמַטָּה (בראשית כ"ז:מ"ב) "וַיֻּגַּד לְרִבְקָה אֶת דִּבְרֵי עֵשָׂו בְּנָהּ הַגָּדֹל וַתִּשְׁלַח וַתִּקְרָא לְיַעֲקֹב בְּנָהּ הַקָּטָן":

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
ESAU HER ELDER SON, JACOB HER YOUNGER SON. The reason why Scripture mentions this is to accentuate the unusual action of the righteous one,²¹⁰ for parents customarily give recognition to the firstborn in blessing, honor, and gift,²¹¹ but she, knowing of the righteousness of the younger and the wickedness of the elder, went to all this trouble to transfer the blessing and the honor from the elder to the younger. Similarly, it says further on, *And the words of Esau her elder son were told to Rebekah, and she sent and called Jacob her younger son*.²¹²

footnotes:
²¹⁰ Rebekah.
²¹¹ See Ramban above, 25:34.
²¹² Further, Verse 42.


###### Ramban on Genesis 27:21:1
[Ramban on Genesis 27:21:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/27:21:1)

**גְּשָׁה נָּא וַאֲמֻשְׁךָ בְּנִי** לְשׁוֹן רַשִׁ"י (רש"י על בראשית כ"ז:כ"א), אָמַר בְּלִבּוֹ אֵין דֶּרֶךְ עֵשָׂו לִהְיוֹת שֵׁם שָׁמַיִם שָׁגוּר בְּפִיו, וְכֵן בִּבְרֵאשִׁית רַבָּה. וַאֲנִי תָּמֵהַּ כִּי לֹא הָיָה עֵשָׂו רָשָׁע בְּעֵינֵי אָבִיו, וְאוּלַי הָיָה חוֹשֵׁב בְּלִבּוֹ כִּי בַּעֲבוּר הֱיוֹתוֹ אִישׁ שָׂדֶה וְלִבּוֹ עַל הַצַּיִד אֵינֶנּוּ מַזְכִּיר שֵׁם שָׁמַיִם מִפַּחְדּוֹ שֶׁלֹּא יַזְכִּירֶנּוּ בְּמָקוֹם שֶׁאֵינוֹ טָהוֹר וּמִבְּלִי כַּוָּנָה, וְנֶחְשַׁב לוֹ זֶה בְּעֵינֵי אָבִיו לְיִרְאַת שָׁמַיִם. וְעַל דֶּרֶךְ הַפְּשָׁט יִהְיֶה זֶה בַּעֲבוּר טְבִיעוּת הַקּוֹל:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
COME NEAR, I PRAY THEE, THAT I MAY FEEL THEE. Rashi comments: “Isaac said to himself, ‘It is not Esau’s way to have the Name of Heaven so readily in his mouth.’” This interpretation is found in Bereshith Rabbah.²⁰⁹, as referring to the kind of language Jacob used.
But I wonder about this for Esau was not wicked in his father’s eyes!²¹³ Perhaps Isaac thought that since Esau is a man of the field and his heart is set on the hunt, he is not wont to mention the Name of Heaven for fear that he might mention it in some unclean place and without proper concentration. In the eyes of his father, this was considered a manifestation of his fear of Heaven. In line with the simple meaning of Scripture, this was because of vocal recognition.²¹⁴

footnotes:
²⁰⁹ Bereshith Rabbah 65:16. Due to the fact that the voices of the brothers were alike, it was necessary for the Sages to interpret the verse, The voice is the voice of Jacob
²¹³ This being so, how could the mention of G-d be a distinguishing mark for Jacob?
²¹⁴ Since the voice instilled doubt as to his identity, Isaac desired to feel him.


###### Ramban on Genesis 27:28:1
[Ramban on Genesis 27:28:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/27:28:1)

**מִטַּל הַשָּׁמַיִם** אֵין הַבְּרָכָה שֶׁיִּתֵּן לוֹ הָאֱלֹהִים מִטַּל הַשָּׁמַיִם, כִּי הַטַּל יֵרֵד בְּכָל מָקוֹם, וְאִלּוּ אָמַר שֶׁיִּתֵּן רִבּוּי טַל אוֹ שֶׁיֵּרֵד בְּעִתּוֹ, כְּעִנְיָן "וְנָתַתִּי גִשְׁמֵיכֶם בְּעִתָּם" (ויקרא כו ד), הָיְתָה בְּרָכָה, אֲבָל פֵּרוּשׁוֹ כִּי הִזְכִּיר בּוֹ בִּרְכַּת ה' כְּרֵיחַ שָׂדֶה אֲשֶׁר בֵּרֲכוֹ ה', וְהַטַּעַם אֲשֶׁר בֵּרְכוֹ ה' לִבְנִי, כִּי הַשֵּׁם בֵּרַךְ אוֹתוֹ בַּשָּׂדֶה, לוֹמַר שֶׁיַּצְלִיחֶנּוּ שָׁם בְּצֵידוֹ וְלֹא יָמוּת וְלֹא תְּבוֹאֵהוּ בּוֹ רָעָה. וְאָמַר **וְיִתֶּן לְךָ הָאֱלֹהִים מִטַּל הַשָּׁמַיִם וּמִשְׁמַנֵּי הָאָרֶץ**, וְהַבְּרָכָה תּוֹסֶפֶת וְרִבּוּי, אוֹ שֶׁיִּהְיֶה "וְרֹב דָּגָן וְתִירֹשׁ" בְּתוֹסֶפֶת הַוָּא"ו, וְשִׁעוּרוֹ וְיִתֶּן לְךָ הָאֱלֹהִים מִטַּל הַשָּׁמַיִם וּמִשְׁמַנֵּי הָאָרֶץ רֹב דָּגָן וְתִירוֹשׁ. וְהַנָּכוֹן בְּעֵינַי כִּי מַתַּת הָאֱלֹהִים תָּמִיד הוּא וְאֵין לוֹ הֶפְסֵק לְעוֹלָם, וְלָכֵן אָמַר וְיִתֶּן לְךָ הָאֱלֹהִים כָּל יָמֶיךָ עַל אַדְמָתֶךָ מִטַּל הַשָּׁמַיִם, וְיִתֵּן לְךָ מִשְׁמַנֵּי הָאָרֶץ, כְּלוֹמַר הַשְּׁמֵנָה בְּכָל הָאֲרָצוֹת, כְּעִנְיָן שֶׁכָּתוּב (יחזקאל כ ו) "צְבִי הִיא לְכָל הָאֲרָצוֹת". וְרַבִּי אַבְרָהָם אָמַר (אבן עזרא על בראשית כ"ז:כ"ח) כִּי מֵ"ם מִטַּל מוֹשֵׁךְ עַצְמוֹ וְאַחֵר עִמּוֹ, וּמִמִּשְׁמַנֵּי הָאָרֶץ, וּלְעֵשָׂו לֹא נִתְּנוּ בְּמַתַּת אֱלֹהִים וְלֹא בְּרִבּוּי, אֲבָל אָמַר גַּם לְךָ אָצַלְתִּי אַחֲרָיו, וּמִשְׁמַנֵּי הָאָרֶץ וּמִטַּל הַשָּׁמַיִם יִהְיֶה מוֹשָׁבֶיךָ, בְּעוֹד אֲשֶׁר תֵּשֵׁב שָׁם, יִרְמֹז כִּי יִכְלֶה וְיֹאבַד אַךְ בְּעוֹדוֹ יִהְיֶה חֶלְקוֹ טוֹב:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
OF THE DEW OF HEAVEN. The blessing is not that G-d give him of the dew of heaven for the dew descends in all places. Now had he said that G-d give him an abundance of dew, or that it come in its season, even as it says, *Then I will give your rains in their season*,²¹⁵ that would have constituted a blessing. Instead, its meaning is as follows: Since above he mentioned G-d’s blessing, *As the odor of a field which the Eternal hath blessed*,²¹⁶ meaning “which G-d had blessed for my son”²¹⁷, as referring back to the word *b’ni* (my son), thus making it “the field which G-d had blessed for my son.” Isaac thus continues his blessing by saying, “Just as He has blessed the field for you, my son, may He also give you another blessing, namely, of the dew of the heavens.” — that is, since G-d blessed him in the field by giving him success there in his hunt and by guarding him from death or any mishap — he now says, *So G-d give thee*, [as an additional blessing], *of the dew of heaven, and of the fat places of the earth*. It is thus a blessing of addition and abundance. It may be that the expression, *And plenty (‘verov’) of corn and wine*, is written in the Torah with an extra *vav*, [which should not affect the meaning], with the sense of the verse being: “So G-d give thee of the dew of heaven and of the places of the earth, i.e., plenty of corn and wine.”
In my opinion the correct interpretation is that G-d’s gift is steady and there is never any interruption in it. Therefore he says, “*So G-d give thee* for the extent of your days upon your land *of the dew of heaven*, and give thee *of the fat places of the earth*,” meaning the fattest of all lands, even as it is written, *The beauty of all lands*.²¹⁸
Now Rabbi Abraham ibn Ezra says that the prefix *mem* in the word *mital*, (of the dew) applies to itself and yet to another word, [namely, *mishmanei* (the fat places of the earth), which is then to be understood as] *umimishmanei ha’aretz* and from the fat places of the earth.²¹⁹
To Esau, on the other hand, he gave a blessing which mentions neither through a gift of G-d nor with abundance. Rather he said, “For you too I have reserved a blessing after him: of the fat places of the earth and of the dew of heaven shall your dwelling be.”²²⁰ That is “as long as you will dwell there,” thereby alluding that he will ultimately be destroyed and lost, for only as long as he will live will his lot be good.

footnotes:
²¹⁵ Leviticus 26:4.
²¹⁶ Verse 27 here.
²¹⁷ Ramban interprets the phrase, which the Eternal hath blessed
²¹⁸ Ezekiel 20:6.
²¹⁹ According to Ibn Ezra, reference is thus to the fruits from the fat places of the earth.
²²⁰ Based on Verse 39 here.


###### Ramban on Genesis 27:29:1
[Ramban on Genesis 27:29:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/27:29:1)

**אֹרְרֶיךָ אָרוּר וּמְבָרֲכֶיךָ בָּרוּךְ** וּבְבִלְעָם הוּא אוֹמֵר (במדבר כד ט) "מְבָרֲכֶיךָ בָרוּךְ וְאֹרְרֶיךָ אָרוּר", הַצַּדִּיקִים תְּחִלָּתָן יִסּוּרִין וְסוֹפָן שַׁלְוָה וְאוֹרְרֵיהֶן קוֹדְמִין לִמְבָרְכֵיהֶן, וְהָרְשָׁעִים תְּחִלָּתָן שַׁלְוָה וְסוֹפָן יִסּוּרִין, לְפִיכָךְ הִקְדִּים בִּלְעָם בְּרָכָה לִקְלָלָה, לְשׁוֹן רַשִׁ"י (רש"י על בראשית כ"ז:כ"ט) מִבְּרֵאשִׁית רַבָּה (בראשית רבה ס"ו:ד'). וְאִם כֵּן, לָמָּה אָמַר הקב"ה לְאַבְרָהָם (בראשית י"ב:ג') "וַאֲבָרֲכָה מְבָרְכֶיךָ וּמְקַלֶּלְךָ אָאֹר", וְזֶה אֵינֶנּוּ קָשֶׁה, כִּי חָזַר שָׁם "וְנִבְרְכוּ בְךָ", וְהִנֵּה הַבְּרָכָה בָּרֹאשׁ וּבַסּוֹף. אוֹ בַּעֲבוּר מָה שֶׁפֵּרַשְׁנוּ שָׁם דִּבֵּר בִּלְשׁוֹן יָחִיד וְרַבִּים, כִּי הַכֹּל יְבָרְכוּהוּ וְהַיָּחִיד אֲשֶׁר יְקַלֵּל אוֹתוֹ יוּאָר:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
CURSED BE EVERY ONE THAT CURSETH THEE, AND BLESSED BE EVERY ONE THAT BLESSETH THEE. But in the case of Balaam it says, *Blessed be every one that blesseth thee, and cursed be every one that curseth thee*.²²¹ [The reason for this change in order is that] the righteous begin with affliction and ultimately attain tranquility, so that those who curse them precede those who bless them.²²² But the wicked experience tranquility first and their end is affliction. Hence Balaam mentioned the blessing before the curse. This is Rashi’s language quoting Bereshith Rabbah.²²³
But if this be so, why did the Holy One, blessed be He, say to Abraham, *And I will bless them that bless thee, and curse him that curseth thee?*²²⁴ This however is no difficulty since He concludes there, *And in thee shall all families of the earth be blessed*. Thus there is a blessing at the beginning and at the end. It may be, as we have explained it there, that He speaks in terms of both an individual and many,²²⁵ — while the curse is expressed in singular form — *and curse ‘him’ that curseth thee*. suggesting that Abraham will be universally blessed, and the single person who will curse him will be cursed.²²⁶

footnotes:
²²¹ Numbers 24:9. The question thus arises: Why did Isaac mention first the curse and then the blessing while Balaam did the opposite?
²²² Therefore, Isaac, himself a righteous man, speaks first of those who afflict the righteous, and then mentions those who bless them. The opposite is true in the case of Balaam.
²²³ Bereshith Rabbah 66:5.
²²⁴ Above, 12:3. Now here in the case of the righteous, it still mentions the blessing first!
²²⁵ The blessing is expressed in plural form — And I will bless ‘those’ who bless thee
²²⁶ Hence He mentions the blessing first as there will be many who will bless Abraham.


###### Ramban on Genesis 27:32:1
[Ramban on Genesis 27:32:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/27:32:1)

**מִי אָתָּה** כַּאֲשֶׁר אָמַר לוֹ "יָקוּם אָבִי" הָיָה חוֹשֵׁב שֶׁהוּא יַעֲקֹב, וְיָדַע שֶׁאָכַל מִצֵּיד עֵשָׂו וּבֵרַךְ אוֹתוֹ, וְעָשָׂה גַּם הוּא מַטְעַמִּים שֶׁיְּבָרֵךְ גַּם אוֹתוֹ, וְלָכֵן שְׁאָלוֹ מִי אָתָּה, לָדַעַת הָאֱמֶת:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
WHO ART THOU? When Esau said to him, *Let my father arise*,²²⁷ Isaac thought that it was Jacob, i.e., that because Jacob knew that he had eaten of Esau’s venison and blessed Esau, he too prepared savory meats so that he should bless him also. Therefore he asked, *Who art thou?*, in order to know the truth.²²⁸

footnotes:
²²⁷ Verse 31 here.
²²⁸ If Isaac did not think him to be Jacob, why should he ask, “Who art thou?” He himself had told Esau to make him savory food, and now he came and said, “Let my father arise.” However, since Ramban explains that Isaac thought him to be Jacob, the question is understandable.


###### Ramban on Genesis 27:33:1
[Ramban on Genesis 27:33:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/27:33:1)

**בְּטֶרֶם תָּבֹא וָאֲבָרֲכֵהוּ גַּם בָּרוּךְ יִהְיֶה** אֵין דֶּרֶךְ הֶחָרֵד חֲרָדָה גְּדֹלָה עַד מְאֹד וְצוֹעֵק "מִי הוּא אֲשֶׁר רִמַּנִי לְבָרֵךְ אוֹתוֹ" שֶׁיַּשְׁלִים צַעֲקָתוֹ לֵאמֹר מִיָּד "גַּם בָּרוּךְ יִהְיֶה", אֲבָל הָיָה רָאוּי שֶׁיְּקַלְּלֵהוּ. וְעוֹד כִּי הָיָה עֵשָׂו צוֹעֵק עָלָיו לֵאמֹר "וְלָמָּה תְּבָרְכֵהוּ עַתָּה אָבִי", וְאֵיךְ יַאֲמִין עֵשָׂו כִּי בְּמִרְמָה הָיָה מִתְּחִלָּה בִּרְאוֹתוֹ כִּי עַתָּה יְבָרֵךְ אוֹתוֹ בִּרְצוֹנוֹ. וְהַנָּכוֹן בְּעֵינַי שֶׁהוּא לָשׁוֹן הוֹוֶה, יֹאמַר מִי אֵפוֹא הוּא הַצָּד צַיִד אֲשֶׁר הָיָה יָכוֹל לְרַמּוֹתִי שֶׁאֲבָרְכֵהוּ וְגַם שֶׁיִּהְיֶה בָּרוּךְ עַל כָּל פָּנִים, כִּי יָדַעְתִּי כִּי בָּרוּךְ הוּא. אוֹ טַעְמוֹ וְגַם בָּרוּךְ יִהְיֶה עַל כָּרְחִי, שֶׁאִי אֶפְשָׁר לִי לְהַעֲבִיר הַבְּרָכָה מִמֶּנּוּ, כִּי מֵאָז שֶׁבֵּרַךְ אוֹתוֹ יָדַע בְּרוּחַ הַקֹּדֶשׁ שֶׁחָלָה בִּרְכָתוֹ עָלָיו. וְזֶהוּ טַעַם הַחֲרָדָה הַגְּדוֹלָה אֲשֶׁר חָרַד, כִּי יָדַע שֶׁאִבֵּד בְּנוֹ הָאָהוּב לוֹ בִּרְכָתוֹ לְעוֹלָם. וְזֶה טַעַם "בָּא אָחִיךָ בְּמִרְמָה", כִּי אַחַר שֶׁאָמַר "מִי אֵפוֹא", נָתַן דַּעְתּוֹ שֶׁהַבָּא אֵלָיו הָיָה יַעֲקֹב, שֶׁאִי אֶפְשָׁר שֶׁתָּחוּל הַבְּרָכָה רַק בְּזַרְעוֹ:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND ISAAC TREMBLED VERY EXCEEDINGLY, AND SAID, WHO THEN IS HE THAT HATH TAKEN VENISON AND BROUGHT IT TO ME, AND I HAVE EATEN OF ALL BEFORE THOU COMEST AND HAVE BLESSED HIM? YEA, AND HE SHALL BE BLESSED. It is not natural for a person who just trembled violently and complained, “Who was it that subtly made me bless him?” to conclude his complaint by immediately saying, *Yea, and he shall be blessed*! Rather, it would have been proper that he curse him! Moreover, Esau would then complain to his father, saying, “But why do you bless him now, my father?” And how would Esau believe his father that it was originally done through subtlety²²⁹ when he saw that he was now blessing him willingly!
The correct interpretation appears to me to be that it is in the present tense.²³⁰, generally understood as a future tense — *and he shall be blessed* — is here to be understood as a present tense, as explained below in the text. Isaac is saying, “*Who then is he that hath hunted venison*, who could have beguiled me so that I should bless him and that he should remain blessed under all circumstances for I knew that he is a blessed one?” Or it may be that the expression, *Yea, and he shall be blessed*, means “against my will, since it is impossible for me to transfer the blessing from him.” From the moment he blessed him, Isaac knew by *Ruach Hakodesh*²³¹ that his blessings indeed rested upon Jacob. This then is the reason for his violent trembling for he knew that his beloved son Esau had lost his blessing forever. This also is the explanation for his saying, *Thy brother came with subtlety*,²²⁹ meaning that after he said, *Who then is he* etc. he realized that Jacob had been the one who came before him to receive the blessing for it would have been impossible for the blessing to rest on any but his offspring, [and, as mentioned above, Isaac knew by *Ruach Hakodesh* that the blessing had taken effect. Hence he was sure that it was Jacob who had come before him.]

footnotes:
²²⁹ Verse 35 here.
²³⁰ The word yihyeh
²³¹ See above, Note 90.
²²⁹ Verse 35 here.


###### Ramban on Genesis 27:37:1
[Ramban on Genesis 27:37:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/27:37:1)

**וְאֶת כָּל אֶחָיו נָתַתִּי לוֹ לַעֲבָדִים** אֵינֶנּוּ בִּרְכַּת "הֱוֵה גְבִיר לְאַחֶיךָ", שֶׁכְּבָר אָמַר "הֵן גְּבִיר שַׂמְתִּיו לָךְ", אֲבָל יִתָּכֵן שֶׁיִּהְיֶה הוּא הַגְּבִיר וְלֹא יִהְיוּ הֵם עֲבָדִים, כְּעִנְיָן "כִּי יְהוּדָה גָּבַר בְּאֶחָיו" (דהי"א ה ב), אֲבָל אָמַר "נָתַתִּי לוֹ לַעֲבָדִים" מִמַּאֲמָרוֹ "וְיִשְׁתַּחֲווּ לְךָ בְּנֵי אִמֶּךָ", כִּי הוּא הִשְׁתַּחֲוָאַת הָעֶבֶד לַאֲדוֹנָיו, כְּמוֹ שֶׁאָמַר "יַעַבְדוּךָ עַמִּים" וְיִכְפֹּל "וְיִשְׁתַּחֲווּ לְךָ לְאֻמִּים". וְטַעַם "וְאֶת כָּל אֶחָיו" כְּטַעַם "אַחֶיךָ" וּ"בְנֵי אִמֶּךָ", יַזְכִּירֵם בִּלְשׁוֹן רַבִּים לִרְמֹז עַל כָּל זַרְעוֹ שֶׁל עֵשָׂו. וְרַבִּי אַבְרָהָם אָמַר, בְּנֵי הַפִּילַגְשִׁים:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND ALL HIS BRETHREN HAVE I GIVEN HIM AS SERVANTS. This is not the blessing, *Be lord over thy brethren*,²³² for Isaac had already said, *Behold, I have made him thy lord*.²³³ However, it is possible that Jacob be the lord and they not be his servants, just as the verse says, *For Judah ‘gavar’ above his brethren*.²³⁴ does not indicate a master and servant relationship. Similarly, the word *gvir* (lord) does not indicate such a relationship. But the source for his saying, *I have given to him as servants*, comes from his expression, *And let thy mother’s sons bow down to thee*,²³² for this refers to the bowing of the servant to his masters, just as he says, *Let people serve thee*,²³² and then repeats, *And nations bow down to thee*.²³²
The meaning of the expression, *And all his brothers*,²³⁵ is the same as that of *thy brothers* and *thy mother’s sons*.²³² These he mentions in the plural in order to allude to all of Esau’s offspring. And Rabbi Abraham ibn Ezra says that it refers to the children of Abraham’s concubines.²³⁶

footnotes:
²³² Verse 29 here.
²³³ In the beginning of the present verse.
²³⁴ I Chronicles 5:2. There the word gavar
²³² Verse 29 here.
²³² Verse 29 here.
²³² Verse 29 here.
²³⁵ Jacob had only one brother. Why then does Isaac use the plural form, “his brothers?”
²³² Verse 29 here.
²³⁶ See above, 25:6.


###### Ramban on Genesis 27:39:1
[Ramban on Genesis 27:39:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/27:39:1)

**הִנֵּה מִשְׁמַנֵּי הָאָרֶץ יִהְיֶה מוֹשָׁבֶךָ** טַעַם "הִנֵּה" לֵאמֹר הִנֵּה אוּכַל לָתֵת לְךָ מִשְׁמַנֵּי הָאָרֶץ וּמִטַּל הַשָּׁמַיִם, כִּי לִשְׁנֵיכֶם יַסְפִּיק שֶׁיִּהְיֶה מִשְׁמַנֵּי הָאָרֶץ וְטַל הַשָּׁמַיִם, אֲבָל בְּעִנְיַן הַמֶּמְשָׁלָה, שֶׁלּוֹ תִּהְיֶה וְלוֹ תַּעֲבֹד. וְלֹא נָתַן לוֹ גַּם כֵּן רֹב דָּגָן וְתִירוֹשׁ כְּאָחִיו, כִּי רָצָה לְכַבֵּד הַמְּבֹרָךְ רִאשׁוֹנָה עָלָיו. וְאַחֲרֵי כֵן אָמַר לְיַעֲקֹב "וְיִתֶּן לְךָ אֶת בִּרְכַּת אַבְרָהָם לְרִשְׁתְּךָ אֶת אֶרֶץ מְגֻרֶיךָ" (בראשית כ"ח:ד'), לִהְיוֹת לוֹ רֹב הַדָּגָן וְהַתִּירוֹשׁ בְּאֶרֶץ כְּנַעַן מַתְּנַת אַבְרָהָם, וּלְעֵשָׂו יִהְיֶה הַטַּל וּמִשְׁמַנֵּי הָאָרֶץ בְּאֶרֶץ אַחֶרֶת:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
BEHOLD (‘HINEI’), OF THE FAT PLACES OF THE EARTH SHALL BE THY DWELLING. The intent of the word *hinei* (behold) is: “Now I could give you of the fat places of the earth and of the dew of heaven, for of these there is sufficient [abundance] for both of you to have of the fat places of the earth and of the dew of heaven, but in the matter of lordship, that will be his, and you shall serve him.” Isaac also did not give him *plenty of corn and wine* as he gave to his brother since he wanted to honor the one who had been blessed first above him. Later he said to Jacob, *And G-d Almighty give thee the blessing of Abraham… that thou mayest inherit the land of thy sojournings*,²³⁷ meaning that he should have the plentifulness of the corn and wine in the land of Canaan, which was Abraham’s gift, while Esau would have the dew and the fat places of the earth in another land.

footnotes:
²³⁷ Further, 28:4.


###### Ramban on Genesis 27:40:1
[Ramban on Genesis 27:40:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/27:40:1)

וְטַעַם **וְעַל חַרְבְּךָ תִחְיֶה** כְּמוֹ בְּחַרְבְּךָ, וְכֵן "כִּי לֹא עַל הַלֶּחֶם לְבַדּוֹ יִחְיֶה הָאָדָם" (דברים ח ג) בַּלֶּחֶם. וְאֵין הַבְּרָכָה שֶׁתִּהְיֶה מִחְיָתוֹ מִשְּׁלַל הָאוֹיְבִים בְּחַרְבּוֹ, כִּי הִנֵּה נָתַן לוֹ מִשְׁמַנֵּי הָאָרֶץ וּמִטַּל הַשָּׁמַיִם וּבָהּ יִחְיֶה, אֲבָל הָעִנְיָן לוֹמַר שֶׁיִּחְיֶה בְּמִלְחֲמוֹתָיו, כִּי יְנַצַּח וְלֹא יִפּוֹל בְּחֶרֶב אוֹיֵב, וְעַל כֵּן אָמַר "וְאֶת אָחִיךָ תַּעֲבֹד", שֶׁלֹּא תִּתְגַּבֵּר עָלָיו וְהוּא יִגְבַּר עָלֶיךָ:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND ON THY SWORD (‘VE’AL CHARBECHA’) YOU SHALL LIVE. The meaning of *ve’al charbecha* is as if it were written, *becharbecha* (*by* thy sword). A similar case is the verse, *For man does not live ‘al halechem’ (on bread) alone*,²³⁸ which means *belechem* (by bread). Now the blessing is not that he live on the booty he takes from his enemies by the sword, for he has already given him of the fat places of the earth and of the dew of heaven by which he shall live. Instead, the purport of the blessing is that he survive his battles and be victorious, and not fall by the sword of an enemy. It is for this reason that immediately following this he said, *And thou shall serve thy brother*, meaning, “but you will not prevail over him. Instead, he will prevail over you.”

footnotes:
²³⁸ Deuteronomy 8:3.


###### Ramban on Genesis 27:40:2
[Ramban on Genesis 27:40:2](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/27:40:2)

**וְהָיָה כַּאֲשֶׁר תָּרִיד** בְּשִׂיחֲךָ מִתִּגְרַת יָדוֹ, "וּפָרַקְתָּ עֻלּוֹ מֵעַל צַוָּארֶךָ", יִרְמֹז לְיִשְׂרָאֵל שֶׁלֹּא יִתְגָּרוּ בָּם יוֹתֵר מִדַּאי לַעֲשׂוֹת עִמָּם רָעָה. וְהוּא מָה שֶׁצִּוָּה הַכָּתוּב (דברים ב ד-ה) "וְנִשְׁמַרְתֶּם מְאֹד אַל תִּתְגָּרוּ בָם" וְגוֹ', וְכָךְ הִזְכִּירוּ רַבּוֹתֵינוּ (ירושלמי ר"ה א א) אָמְרוּ "כִּי שֵׁשֶׁת חֳדָשִׁים יָשַׁב שָׁם יוֹאָב וְכָל יִשְׂרָאֵל עַד הִכְרִית כָּל זָכָר בֶּאֱדוֹם" (מלכים א יא טז) אָמַר לוֹ הקב"ה, אֲנִי אָמַרְתִּי "אַל תִּתְגָּרוּ בָּם", וְאַתָּה הִתְגָּרֵיתָ בָּהֶם, חַיֶּיךָ שֶׁאֵין שִׁשָּׁה חֳדָשִׁים הַלָּלוּ נִמְנִין לְךָ וּלְמַלְכוּתְךָ, מִדִּכְתִיב (שם ב יא) "וְהַיָּמִים אֲשֶׁר מָלַךְ דָּוִד עַל יִשְׂרָאֵל אַרְבָּעִים שָׁנָה" וְהוּא מָלַךְ שִׁשָּׁה חֳדָשִׁים יוֹתֵר, דִּכְתִיב (ה ה) "בְּחֶבְרוֹן מָלַךְ עַל (ישראל) יְהוּדָה שֶׁבַע שָׁנִים וְשִׁשָּׁה חֳדָשִׁים". וְעוֹד אָמְרוּ (דב"ר א טז), אָמַר לוֹ הקב"ה, דָּוִד יָדֶיךָ חֲדוּדוֹת וַחֲרוּצוֹת וַאֲנִי מְבַקֵּשׁ לִרְדּוֹת בָּהֶם אֶת עוֹלָמִי וְכוּ':

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND IT SHALL COME TO PASS WHEN THOU SHALL BREAK LOOSE in thy suffering on account of Jacob’s transgression,²³⁹, as is explained further on. THEN THOU SHALT SHAKE HIS YOKE FROM OFF THY NECK. This is an indication to Israel that they should not contend with the children of Esau too much in order to do them evil. This is what Scripture commanded: *Take ye good heed, contend not with them*, etc.²⁴⁰ And so did our Rabbis²⁴¹ say: “*For Joab and all Israel remained there six months, until he had cut off every male in Edom*.²⁴² The Holy One, blessed be He, said to David, ‘I said, *Contend not with them*, and you did contend. By your life, these six months will not accrue to you and your reign.’ We know this was fulfilled since it is written, *And the days that David reigned over Israel were forty years*,²⁴³, 2:11. but in truth he reigned six more months, as it is written, *In Hebron he reigned over Judah seven years and six months*.”²⁴⁴ for a total of forty years and six months. Yet he is credited with only forty years. The Rabbis also said,²⁴⁵ “The Holy One, blessed be He, said to David, ‘Thy hands are sharp and pointed, and I seek to rule my world with them, etc’”²⁴⁶

footnotes:
²³⁹ Specifically, the transgression of the command, Contend not with them
²⁴⁰ Deuteronomy 2:4-5. referring to the children of Esau in the land of Se’ir.
²⁴¹ Yerushalmi Rosh Hashanah, I, 1.
²⁴² I Kings 11:16.
²⁴³ Ibid.
²⁴⁴ II Samuel 5:5. And in Jerusalem he reigned thirty and three years
²⁴⁵ Devarim Rabbah 1:15.
²⁴⁶ The Midrash concludes: “Moses your teacher has already desired to confront them, and I told him, ‘It is sufficient for you.’” (Deuteronomy 2:3).


###### Ramban on Genesis 27:41:1
[Ramban on Genesis 27:41:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/27:41:1)

**וַיֹּאמֶר עֵשָׂו בְּלִבּוֹ** אָמַר רַבִּי אַבְרָהָם (אבן עזרא על בראשית כ"ז:מ"א) יִתָּכֵן שֶׁגָּלָה סוֹדוֹ לְאֶחָד מֵאוֹהֲבָיו. וְאֵין צֹרֶךְ, כִּי הַהַסְכָּמָה בְּדָבָר אֲשֶׁר יִמָּלֵךְ אָדָם עִם לִבּוֹ תִּקָּרֵא אֲמִירָה עִם הַלֵּב, אַף עַל פִּי שֶׁיִּהְיֶה בָּהּ דִּבּוּר בַּשְּׂפָתַיִם. וְכֵן "בְּלֵב וָלֵב יְדַבֵּרוּ" (תהלים יב ג), כִּי הָרָצוֹן יִקָּרֵא "לֵב", "וְכָל יִשְׂרָאֵל לֵב אֶחָד לְהַמְלִיךְ אֶת דָּוִד" (דהי"א יב לח), שֶׁהָיוּ כֻּלָּם עַל אוֹתָהּ הַהַסְכָּמָה וְהָיוּ מְדַבְּרִים בָּהּ. וְכֵן "וַיֹּאמֶר יָרָבְעָם בְּלִבּוֹ" (מלכים א יב כו), וְכֵן אָמַר אֱלִיעֶזֶר (בראשית כ"ד:מ"ה) "אֲנִי טֶרֶם אֲכַלֶּה לְדַבֵּר אֶל לִבִּי", וְהָיְתָה שָׁם תְּפִלָּה בִּשְׂפָתָיו "וַיֹּאמַר ה' אֱלֹהֵי אֲדֹנִי אַבְרָהָם" (שם יב), אֲבָל "טֶרֶם אֲכַלֶּה לְדַבֵּר אֶל לִבִּי" – טֶרֶם הַשְׁלִימִי מָה שֶׁעָלָה בְּדַעְתִּי. וְיֹאמַר כָּאן כִּי כַּאֲשֶׁר בָּאָה מַשְׂטֵמָה גְּדוֹלָה בְּנֶפֶשׁ עֵשָׂו לִשְׂטֹם אֶת יַעֲקֹב עַל הַבְּרָכָה, עָלָה בְּלִבּוֹ שֶׁיַּהֲרֹג אֶת אָחִיו וְהָיָה מִתְנַחֵם בָּזֶה מֵרֹעַ לִבּוֹ. וְזֶה טַעַם "וַיֻּגַּד לְרִבְקָה אֶת דִּבְרֵי עֵשָׂו", וּלְכָךְ אָמְרָה "מִתְנַחֵם לְךָ". וְרַשִׁ"י כָּתַב (רש"י על בראשית כ"ז:מ"ב), בְּרוּחַ הַקֹּדֶשׁ הֻגַּד לָהּ מָה עֵשָׂו מְהַרְהֵר בְּלִבּוֹ. וְכֵן בִּבְרֵאשִׁית רַבָּה (בראשית רבה ס"ז:ט'). וְאִם כֵּן יִהְיֶה "דִּבְרֵי עֵשָׂו", מַחֲשַׁבְתּוֹ עִם הַלֵּב, כְּמוֹ "דִּבַּרְתִּי אֲנִי עִם לִבִּי" (קהלת א טז). וְהִנֵּה עֵשָׂו הָיָה אוֹמֵר "יִקְרְבוּ יְמֵי אֵבֶל אָבִי", כִּי בְּחַיָּיו לֹא יְצַעֲרֶנּוּ, אוֹ מִפַּחְדּוֹ שֶׁלֹּא יְקַלְּלֶנּוּ וְתֵהָפֵךְ בִּרְכָתוֹ לִקְלָלָה. וְרִבְקָה פָּחֲדָה שֶׁמָּא יָמוּת הַזָּקֵן פִּתְאוֹם וְיַהַרְגֶנּוּ, אוֹ שֶׁמָּא יִזְדַּמֵּן לוֹ בְּחַיָּיו וְיַהַרְגֶנּוּ:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND ESAU SAID IN HIS HEART. Rabbi Abraham ibn Ezra said, “It is possible that he revealed his secret to one of his friends.”²⁴⁷
But this is not necessarily so for any decision which a person reaches after deliberation is referred to in Hebrew as “speaking with the heart,” even when it also includes speech with the lips. A similar case is found in the verse, *And with a double heart do they speak*,²⁴⁸ for the will is synonymous with the heart. *And all Israel were of one heart to make David king*,²⁴⁹ meaning that they had all arrived at the same decision and were talking of it. Similarly, *And Jeroboam said in his heart*.²⁵⁰, (Verse 28). Here also there was speech which Scripture had referred to as being said in his heart. Similarly did Eliezer say, *And before I had finished speaking in my heart*,²⁵¹ whereas the prayer there was with his lips, as Scripture states, *And he said, O Eternal G-d of my lord Abraham*.²⁵², Verse 12. However it is possible that the expression, *before I had finished speaking in my heart*, means “before I had concluded the thought in my mind.”
Now here the verse states that when the great hatred of Jacob permeated Esau’s soul because of the blessing, he conceived the idea of murdering his brother, and with this he comforted himself from his depressed state. This explains the verse, *And the words of Esau were told to Rebekah*.²⁵³ This is why she said to Jacob, *Thy brother Esau comforts himself to slay thee*.²⁵⁴
Now Rashi comments, “She was told, through *Ruach Hakodesh*,²³¹ what Esau was thinking in his heart.” And so it is found in Bereshith Rabbah.²⁵⁵ If so, Esau’s words and thoughts were only in his heart, just as in the verse, *I spoke with my own heart*.²⁵⁶
The reason that Esau said, *Let the days of mourning for my father be at hand then will I slay my brother* is because he would not bring grief to his father during his lifetime. Perhaps it was due to his fear lest his father curse him, and his blessing would then turn into a curse. Rebekah, [who nevertheless advised Jacob to flee], feared that perhaps the elderly one would die suddenly, and Esau would then kill Jacob, or perhaps he might find occasion to kill him even during Isaac’s lifetime.

footnotes:
²⁴⁷ If not, how did Rebekah become aware of the fact that Esau was planning to kill Jacob? (Verse 42 here).
²⁴⁸ Psalms 12:3.
²⁴⁹ I Chronicles 12:39.
²⁵⁰ I Kings 12:26. Further on it says, And the king took counsel
²⁵¹ Above, 24:45.
²⁵² Ibid.
²⁵³ Verse 42 here. As Ramban explained, a decision in one’s heart, even though coupled with speech, is still referred to in Hebrew as “the speech of heart.” Therefore, the verse means that Esau decided upon a course of action, and he himself informed his mother of his decision.
²⁵⁴ Verse 42 here.
²³¹ See above, Note 90.
²⁵⁵ Bereshith Rabbah 67:9.
²⁵⁶ Ecclesiastes 1:16.


###### Ramban on Genesis 27:42:1
[Ramban on Genesis 27:42:1](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/27:42:1)

וְטַעַם **וַתִּשְׁלַח וַתִּקְרָא לְיַעֲקֹב** כִּי הָיָה יַעֲקֹב בְּמָקוֹם אַחֵר, אֵינֶנּוּ בְּאֹהֶל אָבִיו וְאִמּוֹ, כִּי הָיָה מִתְחַבֵּא מִפְּנֵי עֵשָׂו אָחִיו שֶׁהָיָה צוֹעֵק עָלָיו, וְהָיָה מִתְבַּיֵּשׁ מִמֶּנּוּ אוֹ מִתְפַּחֵד:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND SHE SENT AND CALLED JACOB. The meaning thereof is that Jacob was in another place, not in the tent of his father and mother, since he was hiding from his brother Esau who was complaining about him, and he was ashamed or afraid of him.


###### Ramban on Genesis 27:42:2
[Ramban on Genesis 27:42:2](https://torahapp.org/share/book/Ramban%20on%20Genesis/r/27:42:2)

**מִתְנַחֵם לְךָ לְהָרְגֶךָ** מִתְנַחֵם הוּא עַל הַבְּרָכוֹת בַּהֲרִיגָתְךָ, לְשׁוֹן רַשִׁ"י (רש"י על בראשית כ"ז:מ"ב). וּפְשׁוּטוֹ מִתְנַחֵם בְּךָ, וְכֵן "כִּי בֹחֵר אַתָּה לְבֶן יִשַׁי" (שמואל א כ ל), "וְהֶחֱזִיק לוֹ" (שם ב טו ה), וְרַבִּים כֵּן. אוֹ פֵּרוּשׁוֹ מִתְנַחֵם עָלֶיךָ, כְּמוֹ "כִּי כֵן צִוָּה לוֹ הַמֶּלֶךְ" (אסתר ג ב). אֲבָל אוּנְקְלוֹס (תרגום אונקלוס על בראשית כ"ז:מ"ב) אָמַר "כָּמֵן לָךְ" – אוֹרֵב לְךָ. וְנִרְאֶה מִדַּעְתּוֹ כִּי טַעַם מִתְנַחֵם לְךָ, שֶׁמַּרְאֶה עַצְמוֹ לְךָ מְנֻחָם עַל עִנְיַן הַבְּרָכוֹת וּכְאִלּוּ אֵינוֹ מַקְפִּיד בָּהֶן, וְהוּא מְאָרֵב כְּדֵי שֶׁלֹּא תִּשְׁתַּמֵּר מִמֶּנּוּ, וְתִרְגֵּם הָעִנְיָן לֹא הַלָּשׁוֹן:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
HE DOTH COMFORT HIMSELF (‘LECHA’) TO SLAY THEE. “He comforts himself for the loss of the blessings by killing you.” Thus the language of Rashi.
But the simple interpretation is that “he comforts himself with you.”²⁵⁷ (to you) is as if it were written *becha* (with you), and the thought of the verse is that “his comfort with you is to kill you.” Similar cases [of the letter *lamed* having the meaning of a *beth*] are found in the verses, *Thou hast chosen the son of Jesse*,²⁵⁸ (to the son of Jesse). The verse thus means that “your choice lies with the son of Jesse.” *And he took hold of him*,²⁵⁹ here means *vehechezik bo*. and many similar cases.
Perhaps the interpretation is that “he is comforting himself concerning you,” just as in the verses: *And the men of the place asked him of his wife;*²⁶⁰ in this verse does not mean “to his wife,” but “concerning his wife.” *And he fell on his face;*²⁶¹ in this verse does not mean “to his face,” but “on his face.” *For the king had so commanded concerning him*.²⁶² (to him) here means *alav* (concerning him). Onkelos, however, translates it as *kemin lecha*, meaning, “he lies in wait for you.” It would appear from his opinion that the meaning of the Hebrew expression, *mithnachem lecha*, is that “Esau effects the appearance of having been consoled about the matter of the blessings as if he no longer cares for them, but in truth he lies in wait for you and acts this way so that you should not be on guard.” Now Onkelos translated according to the intent of the verse but not according to the language.

footnotes:
²⁵⁷ According to Rashi, the comfort is for the blessings Esau lost. Thus the verse states that “his comfort for the loss he suffered is to slay thee.” But according to Ramban the comfort is for his own personal sake, and the meaning of the word lecha
²⁵⁸ I Samuel 20:30. The Hebrew: l’ben Yishai
²⁵⁹ II Samuel 15:5. The Hebrew vehechezik lo
²⁶⁰ Above, 26:7. The Hebrew word le’ishto
²⁶¹ I Samuel 20:41. The Hebrew word le’apav
²⁶² Esther 3:2. The word lo