## Rashi on Genesis Chapter 26

###### Rashi on Genesis 26:2:1
[Rashi on Genesis 26:2:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/26:2:1)

**אל תרד מצרימה.** שֶׁהָיָה דַּעְתּוֹ לָרֶדֶת מִצְרַיְמָה, כְּמוֹ שֶׁיָּרַד אָבִיו בִּימֵי הָרָעָב; אָמַר לוֹ: אַל תֵּרֵד מִצְרָיְמָה, שֶׁאַתָּה עוֹלָה תְמִימָה, וְאֵין חוּצָה לָאָרֶץ כְּדַאי לְךָ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אל תרד מצרימה GO NOT DOWN INTO EGYPT — Because he thought of going down to Egypt as his father had gone down in time of famine. He said to him, “Do not go down to Egypt for you are a burnt-offering without blemish and residence outside the Holy Land is not befitting you” (Genesis Rabbah 64:3).


###### Rashi on Genesis 26:3:1
[Rashi on Genesis 26:3:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/26:3:1)

**האל.** כְּמוֹ הָאֵלֶּה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
האל is the same as האלה THESE.


###### Rashi on Genesis 26:4:1
[Rashi on Genesis 26:4:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/26:4:1)

**והתברכו בזרעך.** אָדָם אוֹמֵר לִבְנוֹ יְהֵא זַרְעֲךָ כְּזַרְעוֹ שֶׁל יִצְחָק, וְכֵן בְּכָל הַמִּקְרָא, וְזֶה אָב לְכֻלָּן בְּךָ יְבָרֵךְ יִשְׂרָאֵל לֵאמֹר יְשִׂמְךָ וְגוֹ' (בראשית מ״ח:כ׳); וְאַף לְעִנְיַן הַקְּלָלָה מָצִינוּ כֵן וְהָיְתָה הָאִשָּׁה לְאָלָה (במדבר ה'), שֶׁהַמְקַלֵּל שׂוֹנְאוֹ אוֹמֵר תְּהֵא כִּפְלוֹנִית, וְכֵן וְהִנַּחְתֶּם שִׁמְכֶם לִשְׁבוּעָה לִבְחִירַי (ישעיהו ס"ה), שֶׁהַנִּשְׁבָּע אוֹמֵר אֱהֵא כִפְלוֹנִי אִם עָשִׂיתִי כָּךְ וְכָךְ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
והתברכו בזרעך AND IN THY SEED SHALL BLESS THEMSELVES — A man will say to his son, “May your seed be as the seed of Isaac”. Such is the meaning of this phrase wherever it occurs in the entire Scriptures. The following passage is that from which this meaning may be derived for all such passages: (48:20) “By thee shall all Israel bless their children saying, “May God make thee [as Ephraim and Manasseh]”. So, too, in the case of a curse do we find a similar idea: (Numbers 5:27) “And the woman shall become a curse”, meaning that one who curses his enemy will say “May you be like such and such a woman”. Similar, also, is (Isaiah 65:15) “And ye shall leave your name for a curse unto mine elect”, meaning that one who takes an oath will say “May I be like such-and-such a person if I have really done so-and-so”.


###### Rashi on Genesis 26:5:1
[Rashi on Genesis 26:5:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/26:5:1)

**שמע אברהם בקולי.** כְּשֶׁנִּסִּיתִי אוֹתוֹ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
שמע אברהם בקלי ABRAHAM HEARKENED TO MY VOICE when I put him to the test.


###### Rashi on Genesis 26:5:2
[Rashi on Genesis 26:5:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/26:5:2)

**וישמר משמרתי.** גְּזֵרוֹת לְהַרְחָקָה עַל הָאַזְהָרוֹת שֶׁבַּתּוֹרָה, כְּגוֹן שְׁנִיּוֹת לָעֲרָיוֹת וּשְׁבוּת לַשַּׁבָּת (יבמות כ"א):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וישמר משמרתי AND KEPT MY CHARGE — This refers to precautionary measures which are intended to make us avoid the infringement of Biblical prohibitions: such are the Rabbinical inhibition of marriage between relatives in the second degree and the Rabbinical regulations regarding not doing certain acts on the Sabbath (cf. Yevamot 21a).


###### Rashi on Genesis 26:5:3
[Rashi on Genesis 26:5:3](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/26:5:3)

**מצותי.** דְּבָרִים שֶׁאִלּוּ לֹא נִכְתְּבוּ רְאוּיִן הֵם לְהִצְטַוּוֹת, כְּגוֹן גֶּזֶל וּשְׁפִיכוּת דָּמִים:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
מצותי MY COMMANDMENTS — those matters which, had they not been written in the Torah, we would nevertheless hold that they are fitting matters to be the subject of a commandment, such as robbery and murder (cf. Yoma 67b).


###### Rashi on Genesis 26:5:4
[Rashi on Genesis 26:5:4](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/26:5:4)

**חקותי.** דְּבָרִים שֶׁיֵּצֶר הָרָע וְאֻמּוֹת הָעוֹלָם מְשִׁיבִין עֲלֵיהֶם, כְּגוֹן אֲכִילַת חֲזִיר וּלְבִישַׁת שַׁעַטְנֵז, שֶׁאֵין טַעַם בַּדָּבָר, אֶלָּא גְּזֵרַת הַמֶּלֶךְ וְחֻקּוֹתָיו עַל עֲבָדָיו:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
חקותי MY ORDINANCES — matters which our evil inclination and the heathen nations argue against the necessity of prohibiting, such as the eating of swine’s flesh and the wearing of garments made of a mixture of wool and linen — things for which there are no apparent reasons but which are the King’s decrees and enactments imposed on His subjects (Yoma 67b).


###### Rashi on Genesis 26:5:5
[Rashi on Genesis 26:5:5](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/26:5:5)

**ותורתי.** לְהָבִיא תּוֹרָה שֶׁבְּעַל פֶּה הֲלָכָה לְמֹשֶׁה מִסִּינַי (בראשית רבה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ותורתי AND MY LAWS — The plural serves to include with the written Law also the Oral Law which prescribes commands that are an ancient institution given by God to Moses from Sinai (cf. Genesis Rabbah 64:4).


###### Rashi on Genesis 26:7:1
[Rashi on Genesis 26:7:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/26:7:1)

**לאשתו.** עַל אִשְׁתּוֹ, כְּמוֹ אִמְרִי לִי אָחִי הוּא (בראשית כ׳:י״ג):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
לאשתו means CONCERNING HIS WIFE, just as (20:13) “Say about me (לי), He is my brother”.


###### Rashi on Genesis 26:8:1
[Rashi on Genesis 26:8:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/26:8:1)

**כי ארכו.** אָמַר, מֵעַתָּה אֵין לִי לִדְאֹג, מֵאַחַר שֶׁלֹּא אֲנָסוּהָ עַד עַכְשָׁו, וְלֹא נִזְהַר לִהְיוֹת נִשְׁמָר:


###### Rashi on Genesis 26:8:2
[Rashi on Genesis 26:8:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/26:8:2)

**וישקף אבימלך וגומר.** רָאָהוּ מְשַׁמֵּשׁ מִטָּתוֹ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וישקף אבימלך וגומר AND AVIMELEKH OBSERVED, ET CETERA — He saw him having sexual relations (Genesis Rabbah 64:5).


###### Rashi on Genesis 26:10:1
[Rashi on Genesis 26:10:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/26:10:1)

**אחד העם.** הַמְיֻחָד בָּעָם, זֶה הַמֶּלֶךְ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אחד העם ONE OF THE PEOPLE — the one singled out from the people — viz., the king (cf. Targum).


###### Rashi on Genesis 26:10:2
[Rashi on Genesis 26:10:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/26:10:2)

**והבאת עלינו אשם.** אִם שָׁכַב כְּבָר, הֵבֵאתָ עָלֵינוּ אָשָׁם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
והבאת עלינו אשם AND YOU WOULD HAVE BROUGHT GUILT UPON US — If he had lain with her already, YOU WOULD HAVE BROUGHT GUILT UPON US.


###### Rashi on Genesis 26:12:1
[Rashi on Genesis 26:12:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/26:12:1)

**בארץ ההוא.** אַעַ"פִּ שֶׁאֵינוֹ חֲשׁוּבָה כְּאֶרֶץ יִשְׂרָאֵל עַצְמָהּ, כְּאֶרֶץ שִׁבְעָה גוֹיִם (בראשית רבה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
בארץ ההוא IN THAT LAND although it (Gerar) had not the sacred importance of Erez Yisroel proper — i. e., as the territory of the seven nations, and is therefore not as fertile as the Holy Land (cf. Ketubot 112a).


###### Rashi on Genesis 26:12:2
[Rashi on Genesis 26:12:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/26:12:2)

**בשנה ההיא.** אַעַ"פִּ שֶׁאֵינָהּ כְּתִקְנָהּ, שֶׁהָיְתָה שְׁנַת רְעָבוֹן (בראשית רבה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
בשנה ההיא IN THAT YEAR although it was not a normal year, being a year of famine.


###### Rashi on Genesis 26:12:3
[Rashi on Genesis 26:12:3](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/26:12:3)

**בארץ ההיא בשנה ההיא.** שְׁנֵיהֶם לָמָּה? לוֹמַר, שֶׁהָאָרֶץ קָשָׁה וְהַשָּׁנָה קָשָׁה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
בארץ ההיה בשנה ההיא In that land and in that year. — Why is there mention of the two — that land and that year? To tell you that that soil was hard and that year was a hard one (Genesis Rabbah 64:6).


###### Rashi on Genesis 26:12:4
[Rashi on Genesis 26:12:4](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/26:12:4)

**מאה שערים.** שֶׁאֲמָדוּהָ כַּמָּה רְאוּיָה לַעֲשׂוֹת, וְעָשְׂתָה עַל אַחַת שֶׁאֲמָדוּהָ מֵאָה. וְרַבּוֹתֵינוּ אָמְרוּ אֹמֶד זֶה לְמַעַשְׂרוֹת הָיָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
מאה שערים AN HUNDREDFOLD — for they had estimated how much it should have yielded and it yielded one hundred for every measure which they had estimated. Our Rabbis said that the estimate was made for the purpose of the tithe (Genesis Rabbah 64:6).


###### Rashi on Genesis 26:13:1
[Rashi on Genesis 26:13:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/26:13:1)

**כי גדל מאוד.** שֶׁהָיוּ אוֹמְרִים זֶבֶל פִּרְדּוֹתָיו שֶׁל יִצְחָק וְלֹא כַסְפּוֹ וּזְהָבוֹ שֶׁל אֲבִימֶלֶךְ (בראשית רבה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כי גדל מאד UNTIL HE BECAME VERY GREAT — so that people used to say, “Rather the dung of Isaac’s mules than all Abimelech’s gold and silver’’(Genesis Rabbah 64:7).


###### Rashi on Genesis 26:14:1
[Rashi on Genesis 26:14:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/26:14:1)

**ועבדה רבה.** פְּעֻלָּה רַבָּה בִּלְשׁוֹן לע"ז אוברי"נא, עֲבוֹדָה מַשְׁמָע עֲבוֹדָה אַחַת; עֲבֻדָּה מַשְׁמָע פְּעֻלָּה רַבָּה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וְעֲבֻדָּה רבה means a great many things to do (i. e. great undertakings) O. F. ouvraine. The word עֲבוׂדָה denotes one thing to be done whereas עֲבֻדָּה denotes many things to be done (a collective noun)


###### Rashi on Genesis 26:15:1
[Rashi on Genesis 26:15:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/26:15:1)

**סתמום פלשתים.** מִפְּנֵי שֶׁאָמְרוּ תַּקָּלָה הֵם לָנוּ מִפְּנֵי הַגְּיָסוֹת הַבָּאוֹת עָלֵינוּ, טַמּוֹנוּן פְּלִשְׁתָּאֵי לְשׁוֹן סְתִימָה, וּבִלְשׁוֹן הַתַּלְמוּד מְטַמְטֵם אֶת הַלֵּב:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
סתמום פלשתים THE PHILISTINES STOPPED THEM, saying, “They may become a source of danger to us because of marauding troops that may invade us” (i.e.,they may invade our country to obtain possession of the wells, or if they invade us for any other reason they will be able to find a supply of water). (Tosafot Sotah 10.) The rendering of the Targum טמונין means “stopping up” and we find it in the language of the Talmud (Pesachim 42a) “Chokes up (מטמטם) the heart”.


###### Rashi on Genesis 26:17:1
[Rashi on Genesis 26:17:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/26:17:1)

**בנחל גרר.** רָחוֹק מִן הָעִיר:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
בנחל גרר IN THE VALLEY OF GERAR — far away from the city.


###### Rashi on Genesis 26:18:1
[Rashi on Genesis 26:18:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/26:18:1)

**וישב ויחפר.** הַבְּאֵרוֹת אֲשֶׁר חָפְרוּ בִּימֵי אַבְרָהָם אָבִיו וּפְלִשְׁתִּים סִתְּמוּם, מִקֹּדֶם שֶׁנָּסַע יִצְחָק מִגְּרָר, חָזַר וַחֲפָרָן:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וישב ויחפר AND ISAAC DIGGED AGAIN — those wells which they had dug in the days of his father Abraham and which the Philistines had stopped up before Isaac left Gerar he once again dug.


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

**עשק.** עִרְעוּר:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
עשק means DISPUTE.


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

**כי התעשקו עמו.** נִתְעַשְּׂקוּ עִמּוֹ עָלֶיהָ בִּמְרִיבָה וְעִרְעוּר:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כי התעשקו עמו means THEY ENGAGED WITH HIM about it in strife and DISPUTE.


###### Rashi on Genesis 26:21:1
[Rashi on Genesis 26:21:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/26:21:1)

**שטנה.** נושימנ"ט:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
שטנה old French nuisement; English hindrance.


###### Rashi on Genesis 26:22:1
[Rashi on Genesis 26:22:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/26:22:1)

**ופרינו בארץ.** כְּתַרְגּוּמוֹ וְנֵיפוּשׁ בְּאַרְעָא:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ופרינו בארץ WE SHALL BE FRUITFUL IN THE LAND — as the Targum translates it וניפוש and we shall increase in the land).


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

**ואחזת מרעהו.** כְּתַרְגּוּמוֹ וְסִיעַת מֵרַחֲמוֹהִי, סִיעַת מֵאוֹהֲבָיו. וְיֵשׁ פּוֹתְרִין מֵרֵעֵהוּ מ' מִיסוֹד הַתֵּבָה, כְּמוֹ שְׁלֹשִׁים מֵרֵעִים דְּשִׁמְשׁוֹן, כְּדֵי שֶׁתִּהְיֶה תֵּבַת וַאֲחֻזַּת דְּבוּקָה; אֲבָל אֵין דֶּרֶךְ אֶרֶץ לְדַבֵּר עַל הַמַּלְכוּת כֵּן, סִיעַת אוֹהֲבָיו, שֶׁאִם כֵּן, כָּל סִיעַת אוֹהֲבָיו הוֹלִיךְ עִמּוֹ, וְלֹא הָיָה לוֹ אֶלָּא סִיעָה אַחַת שֶׁל אוֹהֲבִים – לָכֵן יֵשׁ לְפָתְרוֹ בַּלָּשׁוֹן הָרִאשׁוֹן; וְאַל תִּתְמַהּ עַל תָּי"ו שֶׁל אֲחֻזַּת וְאַעַ"פִּ שֶׁאֵין תֵּבָה סְמוּכָה, יֵשׁ דֻּגְמָתָהּ בַּמִּקְרָא עֶזְרָת מִצָּר (תהילים ס'), וּשְׁכֻרַת וְלֹא מִיָּיִן (ישעיהו נ"א):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ואחזת מרעהו —as the Targum renders it: וסיעת מרחמוחי which means a company formed from his friends, the מ meaning from סיעת ממאוהביו. There are some who explain that in מרעהו the מ is part of the noun מרע — just like (Judges 14:11) “Thirty companions (מרעים)” in the narrative of Samson — in order that the word ואחזת should be taken to be the construct state to מרעהו (the company of his friends). But it would not be a polite thing to speak thus of a king — the company of his friends — for if this were the meaning it would imply that he (Abimelech) took with him the whole company of his friends and that he had no more than one group of friends. For this reason it should be interpreted in the first way (that אחזת is not construct). And you need not be surprised at the ת of אחזת although the word is not in the construct state, for we have similar cases in Scripture: (Psalms 60:13) “help (עזרת) against the adversary”, and (Isaiah 51:21) “Drunken, (שכרת) but not with wine”.


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

**אחזת.** לְשׁוֹן קְבִיצָה וַאֲגֻדָּה שֶׁנֶּאֱחָזִין יַחַד:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אחזת signifies a collection and band, and a band is so called because the people who constitute it are held נאחזין together.


###### Rashi on Genesis 26:28:1
[Rashi on Genesis 26:28:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/26:28:1)

**ראו ראינו.** רָאִינוּ בְאָבִיךָ, רָאִינוּ בְךָ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ראו ראינו WE SAW PLAINLY (literally, seeing we have seen) — We saw it in the case of your father and we see it in the case of yourself (Genesis Rabbah 64:10).


###### Rashi on Genesis 26:28:2
[Rashi on Genesis 26:28:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/26:28:2)

**תהי נא אלה בינותינו וגו'.** הָאָלָה אֲשֶׁר בֵּינוֹתֵינוּ מִימֵי אָבִיךָ תְּהִי גַּם עַתָּה **בינינו וביניך**:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
‘תהי נא אלה בינותינו וגו means LET THE OATH that has existed BETWEEN US since the days of your father CONTINUE NOW BETWEEN US AND YOU.


###### Rashi on Genesis 26:29:1
[Rashi on Genesis 26:29:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/26:29:1)

**לא נגענוך.** כְּשֶׁאָמַרְנוּ לֵךְ לְךָ מֵעִמָּנוּ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
לא נגענוך WE HAVE NOT TOUCHED THEE when we said to you “Go from us”.


###### Rashi on Genesis 26:29:2
[Rashi on Genesis 26:29:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/26:29:2)

**אתה.** גַּם אַתָּה עֲשֵׂה לָנוּ כְּמוֹ כֵן:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אתה THOU — thou, also, do with us in a like manner.


###### Rashi on Genesis 26:33:1
[Rashi on Genesis 26:33:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/26:33:1)

**שבעה.** עַל שֵׁם הַבְּרִית:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
שבעה [AND HE CALLED IT] SHIBAH (swearing), in allusion to the Covenant (cf. v.31; “And they swear” etc.).


###### Rashi on Genesis 26:34:1
[Rashi on Genesis 26:34:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/26:34:1)

**בן ארבעים שנה.** עֵשָׂו הָיָה נִמְשָׁל לַחֲזִיר, שֶׁנֶּאֱמַר יְכַרְסְמֶנָּה חֲזִיר מִיָּעַר (תהילים פ'), הַחֲזִיר הַזֶּה כְּשֶׁהוּא שׁוֹכֵב, פּוֹשֵׁט טְלָפָיו, לוֹמַר רְאוּ שֶׁאֲנִי טָהוֹר; כָּךְ אֵלּוּ גּוֹזְלִים וְחוֹמְסִים וּמַרְאִים עַצְמָם כְּשֵׁרִים; כָּל מ' שָׁנָה הָיָה עֵשָׂו צָד נָשִׁים מִתַּחַת בַּעֲלֵיהֶן וּמְעַנֶּה אוֹתָם, כְּשֶׁהָיָה בֶּן מ' אָמַר אַבָּא בֶּן מ' שָׁנָה נָשָׂא אִשָּׁה, אַף אֲנִי כֵן:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
בן ארבעים שנה [AND ESAU WAS] FORTY YEARS OLD —Esau is compared to a boar, as it is said, (Psalms 80:14) “The boar from the wood doth ravage it”. The boar when it lies down stretches forth its cloven hoof as much as to say, “See, I am a clean animal” (whilst really cloven hoofs are a feature of clean animals only in conjunction with another that is lacking in the swine). In the same way these dukes of Esau rob and extort and pretend to be honorable (Genesis Rabbah 65:1). For the whole forty years Esau enticed women from their husbands and ill-treated them; when he reached the age of forty he said, “My father took a wife when he was forty and I shall do the same” (Gen. R. 65).


###### Rashi on Genesis 26:35:1
[Rashi on Genesis 26:35:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/26:35:1)

**מרת רוח.** לְשׁוֹן הַמְרָאוֹת רוּחַ, כְּמוֹ מַמְרִים הֱיִיתֶם, כָּל מַעֲשֵׂיהֶן הָיוּ לְהַכְעִיס וּלְעִצָּבוֹן:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
מרת רוח [AND THEY WERE] A VEXATION OF SPIRIT — the expression means opposing the spirit of a person. The first word is of the same root as (Deuteronomy 9:24), “Ye have been rebellious (ממרים)”: all their actions tended to be a grief


###### Rashi on Genesis 26:35:2
[Rashi on Genesis 26:35:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/26:35:2)

**ליצחק ולרבקה.** שֶׁהָיוּ עוֹבְדוֹת עֲ"זָ (בראשית רבה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ליצחק ולרבקה TO ISAAC AND REBEKAH, because they worshipped idols (Genesis Rabbah 65:4).