Because of the smoke of these. This follows its simple meaning: smoke is bad for the eyes. But Rivkah was used to it, as explained in the previous entry. It seems to me that all three reasons are needed, as follows. First Rashi explains that Yitzchok’s blindness was from the smoke, as Scripture juxtaposed it right afterward. But this raises the question: Why did Hashem bring this misfortune on him? [Rashi answers:] Perforce, Hashem did not save him from this cause [of blindness] so that Yaakov could receive the blessing. But a question remains: In any case, if there was smoke, why did not Rivkah, too, become blind? Thus Rashi explains that Yitzchok’s eyes were already weakened from the akeidah, and the smoke caused him to lose his sight altogether. (Maharshal)

Sharpen your knife and slaughter properly... Meaning: there should not be a nick in the knife. Re’m asks: Granted that Yitzchok relied on Eisov, as he held him to be a good person. Nevertheless, since Eisov slaughtered birds in flight [with his bow], why was Yitzchok not concerned that the slaughter would be invalid because of chaladah [when the simonim — windpipe or esophagus — are cut under the cover of the feathers or skin]? Re’m answers as in Chulin 31a, [that the feathers around the neck were cut; see there]. But Re’m’s discussion is unnecessary, as Yitzchok never asked Eisov to bring fowl, only animals [such as deer]. This is as Rashi explains in v. 9: “The taste of kid is similar to the taste of deer.” Although our verse mentions the bow, which implies that Eisov was asked to shoot arrows at birds, however, the bow could be used for animals: he could shoot the animal so it cannot flee, but in a manner that does not render it a treifah, and then he would slaughter it with a sword. (Nachalas Yaakov)

From the ownerless and not from the robbedtherwise, why does it say, “For me,” when it is written (v. 4), “Bring it to me”? Thus Rashi explains: “From ownerless....”

With His consent... Question: How could Rivkah say, “In the presence of Hashem,” something which Yitzchok never said? The answer is that Rashi had a question: If Yitzchok considered Eisov righteous, why did he warn him so much on this day about neveilah and robbery? Rashi, [by explaining, “With His consent,”] answers that Yitzchok intended the blessings to be with Hashem’s consent — that He should grant His approval. This is why Yitzchok especially exhorted Eisov on this day. [And when Rivkah heard his exhortation, she understood that Yitzchok intended to bless Eisov “in the presence of Hashem.”] Rivkah said [to herself] about this: Since Eisov is going to bring any animal, even a stolen one [see Rashi on v. 5], he also will not obey his father regarding neveilah. If so, Hashem surely will not grant His approval. Thus she told Yaakov (v. 9, see Rashi there): “Take for me from there,” i.e., they are not stolen ones. (Nachalas Yaakov)

One ... his Paschal offering and one ... as delicious food... You might ask: How does Rashi know it was Pesach? It seems the answer is: Yitzchok was born on Pesach, as Rashi explains in Parshas Vayeira (18:10). And Hashem completes the days of the righteous — they die on the same day they were born. This is as it says about Moshe (Devarim 31:2): “Today I am one hundred and twenty years old,” and Rashi explains: “Today, my days became complete. On this day I was born, and on this day I will die.” Since Yitzchok said (v. 2), “I do not know the day of my death,” i.e., perhaps I will die today, it must have been Pesach. (Maharshal)

The ones he coveted from Nimrod. Meaning: These garments bore pictures of all kinds of animals, and when Nimrod would wear them and go out to the field, the animals would think the pictures were animals, and would approach him. Eisov killed Nimrod and took the garments.

I am the one who brings you, and Eisov is your first-born. Otherwise, Yaakov lied. You might object: He still lied, for Eisov had sold him the birthright. How could he say, “Eisov is your first-born”? The answer is: Yaakov bought only the rights, i.e., the sacrificial service entitled by the birthright, not the birthright itself. Eisov remained the first-born for the double inheritance. Another answer: Eisov was indeed the one born first [although he sold the accompanying rights].

It is unusual for Eisov to readily mention God’s Name... You might ask: Did not Yitzchok consider Eisov completely righteous? The answer is: For the very reason that he was completely righteous, he would not mention Hashem’s Name needlessly! [You might object:] This surely should be true of Yaakov, and Yitzchok considered him more righteous than Eisov, as explained above. [The answer is:] Yitzchok reasoned that Eisov cannot avoid filthy places, thus he is more careful than Yaakov about mentioning Hashem’s Name. For Yaakov dwelled in tents [of Torah study] and did not enter filthy places.

He spoke gently and entreatingly... [Rashi knows this] because if it follows its simple meaning, i.e., Yitzchok recognized his voice, then Yitzchok immediately should have commented when hearing him say, “It is I, Eisov your first-born.” Furthermore, when Yaakov said to his mother, “Suppose my father touches me” (v. 12), why was he not worried [also] about being recognized by voice? Perforce, their voices were similar, and this is why Rashi explains “the voice of Yaakov” as speaking entreatingly.

Spoke stridently... Although Yitzchok considered Eisov completely righteous, this does not show Eisov’s wickedness. There are many people who speak stridently although they are good people.

This teaches that the smell of the Garden of Eden entered with him. This is because Eisov coveted these garments [and took them] from Nimrod, who inherited them from Adam, who wore them in the Garden of Eden.

Which is that of an apple-orchard. “Blessed by Hashem” refers to “field”, as if saying: Like the fragrance of a field to which Hashem has given a pleasant scent, i.e., an apple-orchard.

May he give repeatedly. Rashi is answering the question: Why is it written ויתן, with a ו? Perforce, it means as follows: He will give to you — and even if sins cause the blessing to cease, He will give again. This explanation follows the Midrash. But according to the simple meaning, the ו connects it to what preceded, saying: Hashem gave you one blessing; may He give you another. And where did Hashem bless Yaakov before? The answer is: It is written (v. 27), “Blessed by Hashem.” Here, Hashem blessed Yaakov, as this phrase refers back to, “My son,” written earlier in the verse. It is as if saying: “See that the fragrance of my son, whom Hashem has blessed, is like the fragrance of a field to which Hashem gave a pleasant fragrance.”

Whereas here that he married only one woman he says, “Your mother’s sons.” [Yitzchok said it in this manner] because he did not want to say that his sons will be slaves, relating the curse to himself. (Gur Aryeh)

Regarding Bilam it states, “Those who bless you... and those who curse you...” Meaning: Concerning the righteous, the troubles come first. Thus Yitzchok mentioned the curses of the cursers first. The Ramban asks: Why is it written in Lech Lecha (12:3), “I will bless those who bless you, and he who curses you, I will curse”? He answers: Because it is written afterward, “And through you, will be blessed...” Thus, the curses of the cursers indeed precede the blessings of those who bless. Although Bilam said to B’nei Yisrael, “Those who bless you are blessed,” he spoke as he did because he was accustomed to addressing the wicked. Alternatively, he blessed them with the reward of the wicked: B’nei Yisrael too, should have tranquility at the beginning.

As one went out the other came in. Otherwise, why does it repeat: יָצֹא יָצָא? Perforce, Yaakov left his father’s tent while Eisov left the field and came to the house. But Re’m explains that [Rashi knows this because] אך diminishes the leaving. [I.e., before Yaakov finished leaving, Eisov had come].

As Onkelos translates it ותוה, meaning surprise. But its Midrashic... According to the Midrash, ויחרד means fear of the opening of Gehinom. It does not mean what it sounds like, i.e., surprise. Yet even according to the simple meaning, the word ויחרד denotes “fear” and not “surprise.” Rather, Rashi is explaining that [according to the simple meaning,] the fear came from the surprise of, “Who, then, is he?” as the verse sounds like it is saying. Whereas according to the Midrash, the fear was of Gehinom.

He saw Gehinom open beneath him. It means beneath Eisov, [not beneath Yitzchok]. Yaakov entered accompanied by the Garden of Eden, and Eisov was accompanied by Gehinom. (Gur Aryeh)

An independent word, used with many situations... I.e., it is not [always] a compound word from איה and פה. Rather, it [often] is a word on its own and has various meanings depending on its context.

Any taste that I wished to taste... Otherwise, why does it say מכל?

So you may not say: had Yaakov not tricked his father... Question: [If so, why] was “He has deceived me” (v. 36) written after “He shall be blessed”? It seems the answer is: Eisov surely wailed immediately, “What has this brother done to me? He has deceived me twice!” Upon hearing this, his father said, “He shall be blessed.” When Eisov heard his father respond, “He shall be blessed,” to the claim of, “He has deceived me twice,” paying him no heed, Eisov exclaimed (ibid): “Is he not rightly called Yaakov?” I.e., I see that you like his deceit and trickery, and that is why you named him יעקב [“He will deceive”], in the future tense, rather than עקב [“he held the heel”] — because he would deceive me twice! (Maharshal)

Therefore he affirmed it and knowingly blessed him. Otherwise, why does it say, “He shall be blessed”? He had already blessed him!

With cleverness. Otherwise, [if it meant deceit], why should he be blessed?

As in “Is it because you are my relative?” From what was said after “You shall work for me without pay,” it is clear [that it was an incredulous question,] and Lavan was not actually requesting this. For Lavan said right after: “Tell me, what should your wages be?”

This refers to the part of Italy belonging to Greece. It was previously stated (v. 28), “Of the dew of heaven and of the fatness of the land,” referring to the fruit of the land. I.e., the grain and produce of your land should be rich and good. But here it refers to the place. I.e., that it should be located in the richness of the earth. Thus, here it says, “Your dwelling,” meaning the place he dwells in. Otherwise, [if it meant rich produce,] the question arises: Yitzchok had already given to Yaakov the blessing of the fatness of the land. [How then could Yitzchok now give it to Eisov?]

And you will have reason to grieve over the blessings... You might object: It does not say anywhere that Yitzchok placed conditions on his blessings to Yaakov. The answer is: It is written, “And may האלהים give you” (v. 28). The word האלהים implies justice: “If you deserve it, ‘He will give to you.’” (R. Noson)

So that I will not grieve my father... Although he was wicked, he would never grieve his father. He treated his father with honor, as proved by (28:8): “Eisov realized that the daughters of Canaan were evil in the eyes of Yitzchok, his father...”

The meaning of consolation... You might ask: Does it not mean consolation according to the Midrash as well? The answer is: Rashi is saying that if we explain it as the Midrash does, meaning consolation — rather than as regret — then the verse can be explained [quite simply]: Eisov will comfort and console himself over losing the blessings by killing you. Thus, we need not explain it as referring to the cup of consolation.