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el ▁Harris . ▁In ▁ 1 8 6 4 , ▁Smith ▁married ▁Az ub ah ▁Scott . ▁He ▁was ▁elected ▁to ▁the ▁provincial ▁assembly ▁in ▁an ▁ 1 8 7 4 ▁by - e lection ▁but ▁defeated ▁in ▁the ▁general ▁election ▁that ▁followed ▁later ▁that ▁same ▁year . ▁He ▁died ▁in ▁ 1 9 3 3 . ▁ ▁Publications ▁ ▁Young ▁Lion ▁of ▁the ▁Wood s , ▁A ▁Story ▁of ▁Early ▁Col onial ▁Days ▁( 1 8 8 9 ) ▁also ▁available ▁at ▁http :// www . can ad iana . org / E CO / mt q ? doc = 1 5 2 2 2 ▁ ▁Back ward ▁gl ances ▁( 1 8 9 8 ) ▁ ▁A ▁ser aph ▁on ▁the ▁sea , ▁or , ▁The ▁career ▁of ▁a ▁High land ▁drum mer ▁boy ▁( 1 8 9 1 ) ▁ ▁References ▁▁ ▁The ▁Canadian ▁bi ographical ▁dictionary ▁and ▁portrait ▁gallery ▁of ▁em inent ▁and ▁self - made ▁men ▁... ▁( 1 8 8 1 ) ▁ ▁External ▁links ▁▁▁▁▁▁▁▁ ▁Category : 1 8 3 9 ▁birth s ▁Category : Progress ive ▁Conserv ative ▁Association ▁of ▁Nova ▁Scot ia ▁ML As ▁Category : W rit ers ▁from ▁Nova ▁Scot ia ▁Category : Pe ople ▁from ▁W inds or , ▁Nova ▁Scot ia ▁Category : 1 9 3 3 ▁death s <0x0A> </s> ▁S ok ół ▁S ok ół ka ▁is ▁a ▁Polish ▁football ▁club ▁that ▁is ▁based ▁in ▁S ok ół ka , ▁Poland . ▁It ▁currently ▁plays ▁in ▁Polish ▁Second |
▁League ▁east ▁division . ▁The ▁team ' s ▁colors ▁are ▁blue ▁and ▁red . ▁ ▁External ▁links ▁ ▁Category : Associ ation ▁football ▁clubs ▁established ▁in ▁ 1 9 4 6 ▁Category : 1 9 4 6 ▁establish ments ▁in ▁Poland ▁Category : S ok ół ▁Category : S ok ół ka ▁County ▁Category : Foot ball ▁clubs ▁in ▁Pod l ask ie ▁Vo iv odes hip <0x0A> </s> ▁Th att ath um ala ▁is ▁a ▁town ▁in ▁T riv and rum ▁district ▁of , ▁Ker ala , ▁India . ▁It ▁is ▁situated ▁ 3 km ▁from ▁Kil im ano or ▁city ▁center ▁on ▁the ▁MC / SH ▁ 1 ▁Road . With ▁Near est ▁Railway ▁Station — ▁Chi ray ank iz h . ▁Near est ▁Airport ▁- ▁T riv and rum ▁International ▁Airport ▁ ▁References ▁ ▁External ▁links ▁ ▁Ker ala ▁G ov t ▁Th ir u van anth ap ur am ▁district ▁Website ▁N I LA ME L ▁official ▁website ▁ ▁Category : V ill ages ▁in ▁Th ir u van anth ap ur am ▁district <0x0A> </s> ▁W ra ith ▁is ▁a ▁Scottish ▁dialect al ▁word ▁for ▁" g host " ▁or ▁" sp irit ". ▁ ▁W ra ith ▁or ▁The ▁W ra ith ▁may ▁refer ▁to : ▁ ▁Arts ▁and ▁entertain ment ▁ ▁Char acters ▁ ▁W ra ith ▁( A mal g am ▁Comics ) ▁( T odd ▁Le Be au ), ▁an ▁Am alg am ▁Comics ▁character ▁from ▁J L X ▁ ▁W ra |
ith ▁( G . I . ▁Joe ), ▁a ▁Cob ra ▁mer cen ary ▁in ▁the ▁com ic ▁book ▁G . I . ▁Joe : ▁America ' s ▁El ite ▁ ▁W ra ith ▁( H ector ▁R endo za ), ▁a ▁one - time ▁member ▁of ▁the ▁X - Men ▁ ▁W ra ith ▁( Image ▁Comics ), ▁a ▁com ic ▁book ▁super h ero ▁ ▁W ra ith ▁( Mar vel ▁Comics ), ▁a ▁super villa in ▁advers ary ▁of ▁Spider - Man ▁ ▁W ra ith , ▁a ▁character ▁in ▁the ▁video ▁game ▁Dead ▁by ▁Day light ▁ ▁W ra ith , ▁a ▁fun ny - an imal ▁detect ive ▁created ▁by ▁Michael ▁T . ▁Gilbert ▁ ▁W ra ith , ▁the ▁g host ▁w olf ▁" ch ained " ▁to ▁N est ▁ro hit ▁Fre emark ▁in ▁the ▁Word ▁& ▁Void ▁novel ▁series ▁ ▁Jim ▁W ra ith , ▁a ▁character ▁in ▁the ▁R PG ▁In az uma ▁Ele ven ▁K est rel ▁( Mar vel ▁Comics ), ▁a ▁supporting ▁character ▁in ▁the ▁X - Men ▁com ic ▁books ▁known ▁as ▁John ▁W ra ith ▁ ▁F ict ional ▁races ▁ ▁W ra ith ▁( D unge ons ▁& ▁Drag ons ), ▁a ▁type ▁of ▁und ead ▁in ▁the ▁Dun ge ons ▁& ▁Drag ons ▁game ▁ ▁W ra ith ▁( St arg ate ), ▁a ▁host ile ▁al ien ▁race ▁in ▁St arg ate ▁Atl ant is ▁ ▁W ra ith , ▁a ▁col lo qu ial ▁name |
▁for ▁the ▁Def el , ▁an ▁al ien ▁race ▁in ▁Star ▁Wars ▁ ▁W ra ith , ▁a ▁sent ient ▁shape ▁sh ifting ▁tele path ic ▁species ▁in ▁the ▁Star ▁Tre k : ▁Enter prise ▁episode ▁" R og ue ▁Planet " ▁( Star ▁Tre k : ▁Enter prise ) ▁ ▁W ra ith s , ▁wand ering ▁h ood ed ▁figures ▁prom oting ▁Th ir teen ▁( roller ▁co aster ) ▁at ▁Al ton ▁Tow ers ▁am usement ▁park ; ▁also ▁appearing ▁as ▁theme ▁elements ▁on ▁the ▁ride ▁itself ▁ ▁Ring w ra ith s , ▁a ▁term ▁for ▁the ▁Naz g û l ▁in ▁Tol k ien ' s ▁legend arium ▁Water w ra ith / Pl asm ▁W ra ith , ▁b oss ▁and ▁final ▁b oss ▁of ▁P ik min ▁ 2 ▁and ▁P ik min ▁ 3 , ▁respectively ▁ ▁W ra ith , ▁a ▁type ▁of ▁mon ster ▁in ▁E vol ve ▁( video ▁game ) ▁ ▁W ra ith , ▁a ▁character ▁class ▁in ▁the ▁video ▁game ▁Dead ▁by ▁Day light ▁ ▁Time ▁wra ith , ▁a ▁being ▁in ▁The ▁Flash ▁( 2 0 1 4 ▁TV ▁series ) ▁that ▁hun ts ▁down ▁speed sters ▁who ▁ups et ▁or ▁disturb ▁the ▁Speed ▁Force ▁ ▁W ra ith , ▁a ▁Ter ran ▁air ▁unit ▁Star C raft : ▁Bro od ▁War ▁ ▁P ah - W ra ith s , ▁non - cor p ore al ▁be ings ▁and ▁enemies ▁of ▁the ▁B aj or an ▁Pro |
ph ets ▁in ▁Star ▁Tre k : ▁Deep ▁Space ▁N ine ▁ ▁F ict ional ▁vehicles ▁ ▁CF / A - 1 7 ▁W ra ith ▁Class ▁space ▁superior ity ▁f ighter , ▁a ▁Ter ran ▁star fig h ter ▁in ▁the ▁Star C raft ▁series ▁ ▁Type - 2 6 ▁Ass ault ▁Gun ▁Car riage , ▁W ra ith , ▁a ▁pl asma ▁mort ar ▁tank ▁used ▁by ▁the ▁" C oven ant " ▁in ▁the ▁video ▁game ▁H alo ▁ ▁W ra ith , ▁a ▁clo aking ▁all - ter rain - ve h icle ▁in ▁the ▁game ▁Planet Side ▁ ▁W ra ith ▁Squadron , ▁a ▁star fig h ter ▁squad ron ▁in ▁the ▁Star ▁Wars ▁universe ▁ ▁Other ▁uses ▁in ▁arts ▁and ▁entertain ment ▁ ▁The ▁W ra ith , ▁a ▁ 1 9 8 6 ▁movie ▁st arring ▁Charlie ▁She en ▁ ▁The ▁W ra ith ▁( 1 9 5 7 ▁film ), ▁an ▁Australian ▁live ▁television ▁play ▁ ▁W ra ith ▁( song ), ▁by ▁Peace ▁from ▁the ▁album ▁In ▁Love ▁ ▁W ra ith : ▁The ▁O bl iv ion , ▁a ▁role - play ing ▁game ▁ ▁The ▁W ra ith : ▁Rem ix ▁Albums , ▁a ▁two ▁CD ▁collection ▁by ▁the ▁Ins ane ▁C low n ▁Pos se ▁ ▁The ▁W ra ith : ▁Shang ri - La , ▁a ▁ 2 0 0 2 ▁album ▁by ▁the ▁rap ▁group ▁Ins ane ▁C low n ▁Pos se ▁ ▁W ra ith : ▁Welcome ▁to |
▁Christmas land , ▁a ▁com ic ▁book ▁series ▁by ▁Joe ▁Hill ▁ ▁W ra ith , ▁a ▁ 2 0 1 7 ▁independent ▁film ▁ ▁W ra ith , ▁second ▁song ▁from ▁the ▁album ▁An om al ies ▁by ▁Ce phal ic ▁Car n age ▁ ▁Transport ation ▁Roll s - Ro y ce ▁W ra ith ▁( 1 9 3 8 ), ▁an ▁autom obile ▁built ▁by ▁Roll s - Ro y ce ▁from ▁ 1 9 3 8 ▁to ▁ 1 9 3 9 ▁Roll s - Ro y ce ▁W ra ith ▁( 2 0 1 3 ), ▁an ▁autom obile ▁built ▁by ▁Roll s - Ro y ce ▁as ▁of ▁ 2 0 1 3 ▁B 1 2 0 ▁W ra ith , ▁a ▁motor cycle ▁built ▁by ▁the ▁Confeder ate ▁Motor ▁Company ▁ ▁See ▁also ▁ ▁G hosts ▁in ▁European ▁culture ▁ ▁W r ath ▁( disambiguation ) ▁ ▁W re ath ▁ ▁W ra ith ▁( com ics ) <0x0A> </s> ▁Peter ▁Bo yle ▁de ▁Bla qu ière ▁( A pril ▁ 2 6 , ▁ 1 7 8 3 ▁– ▁October ▁ 2 3 , ▁ 1 8 6 0 ) ▁was ▁a ▁political ▁figure ▁in ▁Upper ▁Canada ▁and ▁the ▁first ▁ch an cell or ▁of ▁the ▁University ▁of ▁Toronto . ▁ ▁Life ▁ ▁He ▁was ▁born ▁in ▁Dublin , ▁Ireland ▁in ▁ 1 7 8 3 , ▁the ▁son ▁of ▁John ▁Bla qui ere , ▁himself ▁son ▁of ▁Jean ▁de ▁Bla qui ere ▁who ▁em |
igr ated ▁from ▁France . ▁He ▁served ▁in ▁the ▁Royal ▁Navy ▁ab o ard ▁ ▁under ▁Captain ▁William ▁Bl igh , ▁was ▁forced ▁off ▁Director ▁at ▁the ▁N ore ▁with ▁Bl igh ▁in ▁ 1 7 9 7 ▁and ▁later ▁fought ▁at ▁the ▁Battle ▁of ▁Cam per down . ▁After ▁he ▁retired ▁from ▁the ▁Navy , ▁he ▁settled ▁in ▁South am pton , ▁England . ▁He ▁came ▁to ▁Upper ▁Canada ▁in ▁ 1 8 3 7 ▁and ▁settled ▁in ▁the ▁town ▁of ▁Wood stock . ▁ ▁He ▁served ▁as ▁a ▁lieutenant - col onel ▁in ▁the ▁Oxford ▁milit ia ▁during ▁the ▁Upper ▁Canada ▁Reb ell ion . ▁He ▁was ▁appointed ▁to ▁the ▁Legisl ative ▁Council ▁in ▁ 1 8 3 9 ▁and , ▁in ▁ 1 8 4 1 , ▁became ▁a ▁member ▁of ▁the ▁Legisl ative ▁Council ▁of ▁the ▁un ited ▁Province ▁of ▁Canada . ▁In ▁ 1 8 4 2 , ▁he ▁became ▁w arden ▁for ▁the ▁Bro ck ▁District . ▁ ▁In ▁ 1 8 4 9 , ▁King ' s ▁College , ▁affili ated ▁with ▁the ▁Church ▁of ▁England , ▁became ▁the ▁University ▁of ▁Toronto , ▁independent ▁of ▁the ▁church , ▁and , ▁in ▁ 1 8 5 0 , ▁de ▁Bla qu ière ▁became ▁ch an cell or . ▁In ▁response , ▁Bishop ▁John ▁Stra chan ▁established ▁Tr inity ▁College ▁as ▁a ▁church ▁university ▁in ▁ 1 8 5 2 ; ▁it ▁would ▁later ▁join ▁with ▁the ▁University ▁of ▁Toronto . ▁ ▁He ▁res igned ▁as ▁ch an |
cell or ▁in ▁ 1 8 5 3 ▁to ▁protest ▁changes ▁to ▁the ▁University ' s ▁structure . ▁He ▁died ▁in ▁York ville , ▁Toronto ▁in ▁ 1 8 6 0 . ▁ ▁External ▁links ▁ ▁Biography ▁at ▁the ▁Dictionary ▁of ▁Canadian ▁Biography ▁Online ▁ ▁De ▁Bla qui ere , ▁Peter ▁Bo yle ▁De ▁Bla qui ere , ▁Peter ▁Bo yle ▁Category : 1 9 th - century ▁Irish ▁people ▁Category : Pe ople ▁from ▁Wood stock , ▁Ontario ▁Deb la q ▁De ▁Bla q ▁De ▁Bla qui ere , ▁Peter ▁Bo yle ▁De ▁Bla qui ere , ▁Peter ▁Bo yle ▁De ▁Bla qui ere , ▁Peter ▁Bo yle ▁De ▁Bla q ▁Category : You ng er ▁sons ▁of ▁bar ons ▁Category : Im migr ants ▁to ▁Upper ▁Canada ▁De ▁Bla q <0x0A> </s> ▁Tol ' dot , ▁T old os , ▁or ▁Tol ' d oth ▁( ▁— ▁Heb rew ▁for ▁" gener ations " ▁or ▁" desc end ants ," ▁the ▁second ▁word ▁and ▁the ▁first ▁distinct ive ▁word ▁in ▁the ▁par ash ah ) ▁is ▁the ▁sixth ▁week ly ▁Tor ah ▁portion ▁( , ▁par ash ah ) ▁in ▁the ▁annual ▁Jewish ▁cycle ▁of ▁Tor ah ▁reading . ▁The ▁par ash ah ▁tells ▁of ▁the ▁conflict ▁between ▁Jacob ▁and ▁Es au , ▁Isaac ' s ▁passing ▁off ▁his ▁wife ▁Reb ek ah ▁as ▁his ▁sister , ▁and ▁Isaac ' s ▁bless ing ▁of ▁his ▁sons . ▁▁ ▁It ▁constit utes ▁ ▁The ▁par ash ah ▁is ▁made ▁up ▁of ▁ |
5 , 4 2 6 ▁Heb rew ▁letters , ▁ 1 , 4 3 2 ▁Heb rew ▁words , ▁ 1 0 6 ▁vers es , ▁and ▁ 1 7 3 ▁lines ▁in ▁a ▁Tor ah ▁Scroll ▁( , ▁Se fer ▁Tor ah ). ▁Jews ▁read ▁it ▁the ▁sixth ▁S abb ath ▁after ▁Sim chat ▁Tor ah , ▁generally ▁in ▁November , ▁or ▁rarely ▁in ▁early ▁December . ▁ ▁Read ings ▁In ▁traditional ▁S abb ath ▁Tor ah ▁reading , ▁the ▁par ash ah ▁is ▁divided ▁into ▁seven ▁read ings , ▁or ▁, ▁ali y ot . ▁In ▁the ▁Mas or etic ▁Text ▁of ▁the ▁Tan akh ▁( H eb rew ▁Bible ), ▁Par ash at ▁To led ot ▁has ▁two ▁" open ▁portion " ▁( , ▁pet uch ah ) ▁divisions ▁( rough ly ▁equivalent ▁to ▁paragraph s , ▁often ▁abbre vi ated ▁with ▁the ▁Heb rew ▁letter ▁ ▁( pe h )). ▁Par ash at ▁To led ot ▁has ▁three ▁" closed ▁portion " ▁( , ▁set um ah ) ▁divisions ▁( ab bre vi ated ▁with ▁the ▁Heb rew ▁letter ▁ ▁( same kh )), ▁that ▁further ▁divide ▁the ▁second ▁open ▁portion ▁( , ▁pet uch ah ). ▁The ▁first ▁open ▁portion ▁( , ▁pet uch ah ) ▁div ides ▁the ▁first ▁reading ▁( , ▁ali y ah ). ▁The ▁second ▁open ▁portion ▁( , ▁pet uch ah ) ▁sp ans ▁the ▁balance ▁of ▁the ▁par ash ah . ▁Two ▁closed ▁portion ▁( , ▁set um ah ) ▁divisions ▁further |
▁divide ▁the ▁fifth ▁reading ▁( , ▁ali y ah ), ▁setting ▁apart ▁the ▁discussion ▁of ▁Es au ' s ▁marriage ▁to ▁the ▁two ▁H itt ite ▁women . ▁ ▁First ▁reading ▁— ▁Gen esis ▁ 2 5 : 1 9 – 2 6 : 5 ▁In ▁the ▁first ▁reading ▁( , ▁ali y ah ), ▁Isaac ▁was ▁ 4 0 ▁years ▁old ▁when ▁he ▁married ▁Reb ek ah , ▁and ▁when ▁she ▁proved ▁bar ren , ▁Isaac ▁ple aded ▁with ▁God ▁on ▁her ▁beh alf , ▁and ▁God ▁allowed ▁Reb ek ah ▁to ▁conce ive . ▁As ▁tw ins ▁strugg led ▁in ▁her ▁w omb , ▁she ▁in quired ▁of ▁God , ▁who ▁answered ▁her ▁that ▁two ▁separate ▁nations ▁were ▁in ▁her ▁w omb , ▁one ▁might ier ▁than ▁the ▁other , ▁and ▁the ▁older ▁would ▁serve ▁the ▁younger . ▁When ▁Reb ek ah ▁gave ▁birth , ▁the ▁first ▁tw in ▁emer ged ▁red ▁and ▁hair y , ▁so ▁they ▁named ▁him ▁Es au , ▁and ▁his ▁brother ▁emer ged ▁holding ▁Es au ' s ▁he el , ▁so ▁they ▁named ▁him ▁Jacob . ▁Isaac ▁was ▁ 6 0 ▁years ▁old ▁when ▁they ▁were ▁born . ▁Es au ▁became ▁a ▁skill ful ▁h unter ▁and ▁out do ors man , ▁but ▁Jacob ▁remained ▁a ▁m ild ▁man ▁and ▁camp - bound . ▁Isaac ▁fav ored ▁Es au ▁for ▁his ▁game , ▁but ▁Reb ek ah ▁fav ored ▁Jacob . ▁Once ▁when ▁Jacob ▁was ▁cook ing , ▁Es au ▁returned ▁to ▁the ▁camp ▁fam |
ished ▁and ▁demanded ▁some ▁of ▁Jacob ' s ▁red ▁ste w . ▁Jacob ▁demanded ▁that ▁Es au ▁first ▁sell ▁him ▁his ▁birth right , ▁and ▁Es au ▁did ▁so ▁with ▁an ▁o ath , ▁sp urn ing ▁his ▁birth right . ▁The ▁first ▁open ▁portion ▁( , ▁pet uch ah ) ▁ends ▁here ▁with ▁the ▁end ▁of ▁chapter ▁▁ ▁As ▁the ▁reading ▁continues ▁in ▁chapter ▁ ▁another ▁fam ine ▁struck ▁the ▁land , ▁and ▁Isaac ▁went ▁to ▁the ▁house ▁of ▁the ▁Phil ist ine ▁King ▁Ab ime le ch ▁in ▁Ger ar . ▁God ▁told ▁Isaac ▁not ▁to ▁go ▁down ▁to ▁Egypt , ▁but ▁to ▁stay ▁in ▁the ▁land ▁that ▁God ▁would ▁show ▁him , ▁for ▁God ▁would ▁remain ▁with ▁him , ▁bless ▁him , ▁and ▁assign ▁the ▁land ▁to ▁him ▁and ▁his ▁numerous ▁he irs , ▁as ▁God ▁had ▁sw orn ▁to ▁Abraham , ▁who ▁had ▁obey ed ▁God ▁and ▁kept ▁God ' s ▁command ments . ▁The ▁first ▁reading ▁( , ▁ali y ah ) ▁ends ▁here . ▁ ▁Second ▁reading ▁— ▁Gen esis ▁ 2 6 : 6 – 1 2 ▁In ▁the ▁second ▁reading ▁( , ▁ali y ah ), ▁Isaac ▁settled ▁in ▁Ger ar , ▁and ▁when ▁the ▁men ▁of ▁Ger ar ▁asked ▁Isaac ▁about ▁his ▁beautiful ▁wife , ▁he ▁said ▁that ▁she ▁was ▁his ▁sister ▁out ▁of ▁fear ▁that ▁the ▁men ▁might ▁kill ▁him ▁on ▁account ▁of ▁her . ▁But ▁looking ▁out ▁of ▁the ▁window , ▁Ab ime le ch ▁saw ▁Isaac ▁fond ling ▁Reb ek ah |
, ▁and ▁Ab ime le ch ▁sum mon ed ▁Isaac ▁to ▁comp lain ▁that ▁Isaac ▁had ▁called ▁her ▁his ▁sister . ▁Isaac ▁explained ▁that ▁he ▁had ▁done ▁so ▁to ▁save ▁his ▁life . ▁Ab ime le ch ▁compla ined ▁that ▁one ▁of ▁the ▁people ▁might ▁have ▁la in ▁with ▁her , ▁and ▁Isaac ▁would ▁have ▁brought ▁gu ilt ▁upon ▁the ▁Phil ist ines , ▁and ▁Ab ime le ch ▁charged ▁the ▁people ▁not ▁to ▁mol est ▁Isaac ▁or ▁Reb ek ah , ▁on ▁pain ▁of ▁death . ▁God ▁bl essed ▁Isaac , ▁who ▁re aped ▁b ount iful ▁har v ests . ▁The ▁second ▁reading ▁( , ▁ali y ah ) ▁ends ▁here . ▁ ▁Third ▁reading ▁— ▁Gen esis ▁ 2 6 : 1 3 – 2 2 ▁In ▁the ▁third ▁reading ▁( , ▁ali y ah ), ▁Isaac ▁grew ▁very ▁wealth y , ▁to ▁the ▁env y ▁of ▁the ▁Phil ist ines . ▁The ▁Phil ist ines ▁stopped ▁up ▁all ▁the ▁well s ▁that ▁Abraham ' s ▁servants ▁had ▁d ug , ▁and ▁Ab ime le ch ▁sent ▁Isaac ▁away , ▁for ▁his ▁household ▁had ▁become ▁too ▁big . ▁So ▁Isaac ▁left ▁to ▁sett le ▁in ▁the ▁w adi ▁of ▁Ger ar , ▁where ▁he ▁d ug ▁an ew ▁the ▁well s ▁that ▁Abraham ' s ▁servants ▁had ▁d ug ▁and ▁called ▁them ▁by ▁the ▁same ▁names ▁that ▁his ▁father ▁had . ▁But ▁when ▁Isaac ' s ▁servants ▁d ug ▁two ▁new ▁well s , ▁the ▁her ds men ▁of ▁Ger |
ar ▁quar re led ▁with ▁Isaac ' s ▁her ds men ▁and ▁claimed ▁them ▁for ▁their ▁own , ▁so ▁Isaac ▁named ▁those ▁well s ▁E se k ▁and ▁Sit nah . ▁Isaac ▁moved ▁on ▁and ▁d ug ▁a ▁third ▁well , ▁and ▁they ▁did ▁not ▁quar rel ▁over ▁it , ▁so ▁he ▁named ▁it ▁Re h ob oth . ▁The ▁third ▁reading ▁( , ▁ali y ah ) ▁ends ▁here . ▁ ▁Four th ▁reading ▁— ▁Gen esis ▁ 2 6 : 2 3 – 2 9 ▁In ▁the ▁fourth ▁reading ▁( , ▁ali y ah ), ▁Isaac ▁went ▁to ▁Be ers he ba , ▁and ▁that ▁night ▁God ▁appeared ▁to ▁Isaac , ▁telling ▁Isaac ▁not ▁to ▁fear , ▁for ▁God ▁was ▁with ▁him , ▁and ▁would ▁bless ▁him ▁and ▁increase ▁his ▁off spring ▁for ▁Abraham ' s ▁sake . ▁So ▁Isaac ▁built ▁an ▁alt ar ▁and ▁invoked ▁the ▁Lord ▁by ▁name . ▁And ▁Isaac ▁pitch ed ▁his ▁tent ▁there ▁and ▁his ▁servants ▁began ▁dig ging ▁a ▁well . ▁Then ▁Ab ime le ch , ▁Ah uzz ath ▁his ▁council or , ▁and ▁Ph icol ▁his ▁general ▁came ▁to ▁Isaac , ▁and ▁Isaac ▁asked ▁them ▁why ▁they ▁had ▁come , ▁since ▁they ▁had ▁driven ▁Isaac ▁away . ▁They ▁answered ▁that ▁they ▁now ▁recognized ▁that ▁God ▁had ▁been ▁with ▁Isaac , ▁and ▁sought ▁a ▁treat y ▁that ▁neither ▁would ▁harm ▁the ▁other . ▁The ▁fourth ▁reading ▁( , ▁ali y ah ) ▁ends ▁here . ▁ ▁Fif th ▁reading ▁— ▁Gen esis ▁ 2 |
6 : 3 0 – 2 7 : 2 7 ▁In ▁the ▁fifth ▁reading ▁( , ▁ali y ah ), ▁Isaac ▁threw ▁a ▁fe ast ▁for ▁the ▁Phil ist ines , ▁and ▁the ▁next ▁morning , ▁they ▁ex changed ▁o ath s ▁and ▁the ▁Phil ist ines ▁depart ed ▁from ▁him ▁in ▁peace . ▁Later ▁in ▁the ▁day , ▁Isaac ' s ▁servants ▁told ▁him ▁that ▁they ▁had ▁found ▁water , ▁and ▁Isaac ▁named ▁the ▁well ▁Sh ib ah , ▁so ▁that ▁place ▁became ▁known ▁as ▁Be ers he ba . ▁A ▁closed ▁portion ▁( , ▁set um ah ) ▁ends ▁here . ▁ ▁In ▁the ▁continu ation ▁of ▁the ▁reading , ▁when ▁Es au ▁was ▁ 4 0 ▁years ▁old , ▁he ▁married ▁two ▁H itt ite ▁women , ▁Jud ith ▁and ▁Bas em ath , ▁causing ▁bit tern ess ▁for ▁Isaac ▁and ▁Reb ek ah . ▁Another ▁closed ▁portion ▁( , ▁set um ah ) ▁ends ▁here ▁with ▁the ▁end ▁of ▁chapter ▁▁ ▁As ▁the ▁reading ▁continues ▁in ▁chapter ▁ ▁when ▁Isaac ▁was ▁old ▁and ▁his ▁sight ▁had ▁dim med , ▁he ▁called ▁Es au ▁and ▁asked ▁him ▁to ▁h unt ▁some ▁game ▁and ▁prepare ▁a ▁d ish , ▁so ▁that ▁Isaac ▁might ▁give ▁him ▁his ▁inn erm ost ▁bless ing ▁before ▁he ▁died . ▁Reb ek ah ▁had ▁been ▁listening , ▁and ▁when ▁Es au ▁depart ed , ▁she ▁instruct ed ▁Jacob ▁to ▁fetch ▁her ▁two ▁choice ▁k ids ▁so ▁that ▁she ▁might ▁prepare ▁a ▁d ish ▁that ▁Jacob ▁could |
▁take ▁to ▁Isaac ▁and ▁receive ▁his ▁bless ing . ▁Jacob ▁compla ined ▁to ▁Reb ek ah ▁that ▁since ▁Es au ▁was ▁hair y , ▁Isaac ▁might ▁touch ▁him , ▁discover ▁him ▁to ▁be ▁a ▁trick ster , ▁and ▁cur se ▁him . ▁But ▁Reb ek ah ▁called ▁the ▁cur se ▁upon ▁herself , ▁ins isting ▁that ▁Jacob ▁do ▁as ▁she ▁directed . ▁So ▁Jacob ▁got ▁the ▁k ids , ▁and ▁Reb ek ah ▁prepared ▁a ▁d ish , ▁had ▁Jacob ▁put ▁on ▁Es au ' s ▁best ▁clothes , ▁and ▁covered ▁Jacob ' s ▁hands ▁and ▁neck ▁with ▁the ▁kid ' s ▁sk ins . ▁When ▁Jacob ▁went ▁to ▁Isaac , ▁he ▁asked ▁which ▁of ▁his ▁sons ▁had ▁arrived , ▁and ▁Jacob ▁said ▁that ▁he ▁was ▁Es au ▁and ▁asked ▁for ▁Isaac ' s ▁bless ing . ▁Isaac ▁asked ▁him ▁how ▁he ▁had ▁succeeded ▁so ▁quickly , ▁and ▁he ▁said ▁that ▁God ▁had ▁granted ▁him ▁good ▁fortune . ▁Isaac ▁asked ▁Jacob ▁to ▁come ▁closer ▁that ▁Isaac ▁might ▁feel ▁him ▁to ▁determine ▁whether ▁he ▁was ▁really ▁Es au . ▁Isaac ▁felt ▁him ▁and ▁wonder ed ▁that ▁the ▁voice ▁was ▁Jacob ' s , ▁but ▁the ▁hands ▁were ▁Es au ' s . ▁Isaac ▁question ed ▁if ▁it ▁was ▁really ▁Es au , ▁and ▁when ▁Jacob ▁assured ▁him , ▁Isaac ▁asked ▁for ▁the ▁game ▁and ▁Jacob ▁served ▁him ▁the ▁k ids ▁and ▁wine . ▁Isaac ▁b ade ▁his ▁son ▁to ▁come ▁close ▁and ▁kiss ▁him , ▁and ▁Isaac ▁sm elled ▁his ▁clothes , ▁remark ing |
▁that ▁he ▁sm elled ▁like ▁the ▁fields . ▁The ▁fifth ▁reading ▁( , ▁ali y ah ) ▁ends ▁here . ▁ ▁Six th ▁reading ▁— ▁Gen esis ▁ 2 7 : 2 8 – 2 8 : 4 ▁In ▁the ▁sixth ▁reading ▁( , ▁ali y ah ), ▁Isaac ▁bl essed ▁Jacob , ▁asking ▁God ▁to ▁give ▁him ▁abund ance , ▁make ▁pe op les ▁serve ▁him , ▁make ▁him ▁master ▁over ▁his ▁brothers , ▁cur se ▁those ▁who ▁curs ed ▁him , ▁and ▁bless ▁those ▁who ▁bl essed ▁him . ▁Just ▁as ▁Jacob ▁left , ▁Es au ▁returned ▁from ▁the ▁h unt , ▁prepared ▁a ▁d ish ▁for ▁Isaac , ▁and ▁asked ▁Isaac ▁for ▁his ▁bless ing . ▁Isaac ▁asked ▁who ▁he ▁was , ▁and ▁Es au ▁said ▁that ▁it ▁was ▁he . ▁Isaac ▁trem bled ▁and ▁asked ▁who ▁it ▁was ▁then ▁who ▁had ▁served ▁him , ▁received ▁his ▁bless ing , ▁and ▁now ▁must ▁remain ▁bl essed . ▁Es au ▁burst ▁into ▁so bb ing , ▁and ▁asked ▁Isaac ▁to ▁bless ▁him ▁too , ▁but ▁Isaac ▁answered ▁that ▁Jacob ▁had ▁taken ▁Es au ' s ▁bless ing ▁with ▁gu ile . ▁Es au ▁asked ▁whether ▁Jacob ▁had ▁been ▁so ▁named ▁that ▁he ▁might ▁supp lant ▁Es au ▁twice , ▁first ▁taking ▁his ▁birth right ▁and ▁now ▁his ▁bless ing . ▁Es au ▁asked ▁Isaac ▁whether ▁he ▁had ▁not ▁reserved ▁a ▁bless ing ▁for ▁Es au , ▁but ▁Isaac ▁answered ▁that ▁he ▁had ▁made ▁Jacob ▁master ▁over ▁him ▁and ▁sust ained ▁him |
▁with ▁gra in ▁and ▁wine , ▁and ▁asked ▁what , ▁then , ▁he ▁could ▁still ▁do ▁for ▁Es au . ▁Es au ▁we pt ▁and ▁pressed ▁Isaac ▁to ▁bless ▁him , ▁too , ▁so ▁Isaac ▁bl essed ▁him ▁to ▁enjoy ▁the ▁fat ▁of ▁the ▁earth ▁and ▁the ▁de w ▁of ▁heaven , ▁to ▁live ▁by ▁his ▁sword ▁and ▁to ▁serve ▁his ▁brother , ▁but ▁also ▁to ▁break ▁his ▁y oke . ▁Es au ▁har bor ed ▁a ▁grud ge ▁against ▁Jacob , ▁and ▁told ▁himself ▁that ▁he ▁would ▁kill ▁Jacob ▁upon ▁Isaac ' s ▁death . ▁When ▁Es au ' s ▁words ▁reached ▁Reb ek ah , ▁she ▁told ▁Jacob ▁to ▁fle e ▁to ▁Har an ▁and ▁her ▁brother ▁L aban ▁and ▁remain ▁there ▁until ▁Es au ' s ▁f ury ▁subs ided ▁and ▁Reb ek ah ▁fetch ed ▁him ▁from ▁there , ▁so ▁that ▁Reb ek ah ▁would ▁not ▁lose ▁both ▁sons ▁in ▁one ▁day . ▁Reb ek ah ▁told ▁Isaac ▁her ▁dis g ust ▁with ▁the ▁idea ▁that ▁Jacob ▁might ▁marry ▁a ▁H itt ite ▁woman , ▁so ▁Isaac ▁sent ▁for ▁Jacob , ▁bl essed ▁him , ▁and ▁instruct ed ▁him ▁not ▁to ▁take ▁a ▁C ana an ite ▁wife , ▁but ▁to ▁go ▁to ▁Pad an - aram ▁and ▁the ▁house ▁of ▁Beth uel ▁to ▁take ▁a ▁wife ▁from ▁among ▁L aban ' s ▁daughters . ▁And ▁Isaac ▁bl essed ▁Jacob ▁with ▁fert ility ▁and ▁the ▁bless ing ▁of ▁Abraham , ▁that ▁he ▁might ▁possess ▁the ▁land ▁that ▁God ▁had |
▁assigned ▁to ▁Abraham . ▁The ▁sixth ▁reading ▁( , ▁ali y ah ) ▁ends ▁here . ▁ ▁Se vent h ▁reading ▁— ▁Gen esis ▁ 2 8 : 5 – 9 ▁In ▁the ▁sevent h ▁reading ▁( , ▁ali y ah ), ▁when ▁Es au ▁saw ▁that ▁Isaac ▁had ▁bl essed ▁Jacob ▁and ▁charged ▁him ▁not ▁to ▁take ▁a ▁C ana an ite ▁wife , ▁Es au ▁realized ▁that ▁the ▁C ana an ite ▁women ▁dis ple ased ▁Isaac , ▁and ▁Es au ▁married ▁I sh ma el ' s ▁daughter ▁Mah al ath . ▁The ▁sevent h ▁reading ▁( , ▁ali y ah ), ▁a ▁closed ▁portion ▁( , ▁set um ah ), ▁the ▁closing ▁ma ft ir ▁() ▁reading ▁of ▁ ▁and ▁the ▁par ash ah ▁all ▁end ▁here . ▁ ▁Read ings ▁according ▁to ▁the ▁tri enn ial ▁cycle ▁Jews ▁who ▁read ▁the ▁Tor ah ▁according ▁to ▁the ▁tri enn ial ▁cycle ▁of ▁Tor ah ▁reading ▁read ▁the ▁par ash ah ▁according ▁to ▁the ▁following ▁schedule : ▁ ▁In ▁inner - bib lic al ▁interpretation ▁The ▁par ash ah ▁has ▁par alle ls ▁or ▁is ▁discussed ▁in ▁these ▁Bib lic al ▁sources : ▁ ▁Gen esis ▁chapter ▁ 2 5 ▁H ose a ▁taught ▁that ▁God ▁once ▁pun ished ▁Jacob ▁for ▁his ▁conduct , ▁requ iting ▁him ▁for ▁his ▁de eds , ▁including ▁that ▁( as ▁reported ▁in ▁) ▁in ▁the ▁w omb ▁he ▁tried ▁to ▁supp lant ▁his ▁brother . ▁ ▁Gen esis ▁chapter ▁ 2 6 ▁In ▁ |
▁God ▁rem ind ed ▁Isaac ▁that ▁God ▁had ▁promised ▁Abraham ▁that ▁God ▁would ▁make ▁his ▁he irs ▁as ▁numerous ▁as ▁the ▁stars . ▁In ▁ ▁God ▁promised ▁that ▁Abraham ' s ▁descend ants ▁would ▁as ▁numerous ▁as ▁the ▁stars ▁of ▁heaven . ▁Similarly , ▁in ▁ ▁God ▁promised ▁that ▁Abraham ' s ▁descend ants ▁would ▁as ▁numerous ▁as ▁the ▁stars ▁of ▁heaven ▁and ▁the ▁s ands ▁on ▁the ▁se ash ore . ▁In ▁ ▁Jacob ▁rem ind ed ▁God ▁that ▁God ▁had ▁promised ▁that ▁Jacob ' s ▁descend ants ▁would ▁be ▁as ▁numerous ▁as ▁the ▁s ands . ▁In ▁ ▁Mos es ▁rem ind ed ▁God ▁that ▁God ▁had ▁promised ▁to ▁make ▁the ▁Patri arch ' s ▁descend ants ▁as ▁numerous ▁as ▁the ▁stars . ▁In ▁ ▁Mos es ▁reported ▁that ▁God ▁had ▁multip lied ▁the ▁Israel ites ▁until ▁they ▁were ▁then ▁as ▁numerous ▁as ▁the ▁stars . ▁In ▁ ▁Mos es ▁reported ▁that ▁God ▁had ▁made ▁the ▁Israel ites ▁as ▁numerous ▁as ▁the ▁stars . ▁And ▁ ▁for et old ▁that ▁the ▁Israel ites ▁would ▁be ▁reduced ▁in ▁number ▁after ▁having ▁been ▁as ▁numerous ▁as ▁the ▁stars . ▁ ▁God ' s ▁reference ▁to ▁Abraham ▁as ▁" my ▁servant " ▁( , ▁av di ) ▁in ▁ ▁is ▁echo ed ▁in ▁God ' s ▁application ▁of ▁the ▁same ▁term ▁to ▁Mos es , ▁C ale b , ▁David , ▁Isa iah , ▁El ia kim ▁the ▁son ▁of ▁Hil k iah , ▁Israel , ▁Neb uch ad ne zz ar , ▁Z |
er ub babel , ▁the ▁Branch , ▁and ▁Job . ▁ ▁Gen esis ▁chapter ▁ 2 7 – 2 8 ▁In ▁ ▁Jacob ▁receives ▁three ▁bless ings : ▁( 1 ) ▁by ▁Isaac ▁when ▁Jacob ▁is ▁dis gu ised ▁as ▁Es au ▁in ▁ ▁( 2 ) ▁by ▁Isaac ▁when ▁Jacob ▁is ▁depart ing ▁for ▁Har an ▁in ▁ ▁and ▁( 3 ) ▁by ▁God ▁in ▁Jacob ' s ▁dream ▁at ▁Beth el ▁in ▁ ▁Where as ▁the ▁first ▁bless ing ▁is ▁one ▁of ▁material ▁well be ing ▁and ▁domin ance , ▁only ▁the ▁second ▁and ▁third ▁bless ings ▁convey ▁fert ility ▁and ▁the ▁Land ▁of ▁Israel . ▁The ▁first ▁and ▁the ▁third ▁bless ings ▁explicitly ▁design ate ▁Jacob ▁as ▁the ▁convey or ▁of ▁bless ing , ▁although ▁arg u ably ▁the ▁second ▁bless ing ▁does ▁that ▁as ▁well ▁by ▁giving ▁Jacob ▁" the ▁bless ing ▁of ▁Abraham ." ▁( See ▁) ▁Only ▁the ▁third ▁bless ing ▁v ouch s af es ▁God ' s ▁Pres ence ▁with ▁Jacob . ▁ ▁In ▁classical ▁rabb in ic ▁interpretation ▁The ▁par ash ah ▁is ▁discussed ▁in ▁these ▁rabb in ic ▁sources ▁from ▁the ▁era ▁of ▁the ▁M ish nah ▁and ▁the ▁Tal m ud : ▁ ▁Gen esis ▁chapter ▁ 2 5 ▁Rab bi ▁Jud ah ▁taught ▁that ▁Reb ek ah ▁was ▁bar ren ▁for ▁ 2 0 ▁years . ▁After ▁ 2 0 ▁years , ▁Isaac ▁took ▁Reb ek ah ▁to ▁Mount ▁Mor iah , ▁to ▁the ▁place ▁where ▁he ▁had ▁been ▁bound , |
▁and ▁he ▁pray ed ▁on ▁her ▁beh alf ▁concerning ▁conception , ▁and ▁God ▁was ▁entre ated , ▁as ▁ ▁says , ▁" And ▁Isaac ▁entre ated ▁the ▁Lord ." ▁ ▁R ava ▁argued ▁that ▁one ▁may ▁dedu ce ▁from ▁Isaac ' s ▁example ▁that ▁a ▁man ▁may ▁remain ▁for ▁ 2 0 ▁years ▁with ▁an ▁infer t ile ▁wife . ▁For ▁of ▁Isaac , ▁ ▁says , ▁" And ▁Isaac ▁was ▁ 4 0 ▁years ▁old ▁when ▁he ▁took ▁Reb ek ah ▁. ▁. ▁. ▁to ▁be ▁his ▁wife ," ▁and ▁ ▁says , ▁" And ▁Isaac ▁was ▁ 6 0 ▁years ▁old ▁when ▁she ▁bore ▁them " ▁( which ▁shows ▁that ▁Isaac ▁waited ▁ 2 0 ▁years ). ▁Rav ▁Nach man ▁replied ▁that ▁Isaac ▁was ▁infer t ile ▁( and ▁he ▁knew ▁that ▁the ▁couple ▁was ▁child less ▁because ▁of ▁him ). ▁Rab bi ▁Isaac ▁dedu ced ▁that ▁Isaac ▁was ▁infer t ile ▁from ▁ ▁which ▁says , ▁" And ▁Isaac ▁entre ated ▁the ▁Lord ▁opposite ▁his ▁wife ." ▁Rab bi ▁Isaac ▁taught ▁that ▁ ▁does ▁not ▁say ▁" for ▁his ▁wife " ▁but ▁" opp os ite ▁his ▁wife ." ▁Rab bi ▁Isaac ▁dedu ced ▁from ▁this ▁that ▁both ▁were ▁bar ren ▁( as ▁he ▁had ▁to ▁pray ▁for ▁himself ▁as ▁well ▁as ▁her ). ▁The ▁Gem ara ▁counter ed ▁that ▁if ▁this ▁were ▁so , ▁then ▁ ▁should ▁not ▁read , ▁" And ▁the ▁Lord ▁let ▁Him self ▁be ▁entre ated ▁by ▁him ," ▁but ▁rather ▁should ▁read , ▁" |
And ▁the ▁Lord ▁let ▁Him self ▁be ▁entre ated ▁by ▁them " ▁( as ▁Isaac ' s ▁prayer ▁was ▁on ▁beh alf ▁of ▁them ▁both ). ▁But ▁the ▁Gem ara ▁explained ▁that ▁ ▁reads , ▁" And ▁the ▁Lord ▁let ▁Him self ▁be ▁entre ated ▁by ▁him ," ▁because ▁the ▁prayer ▁of ▁a ▁r igh te ous ▁person ▁who ▁is ▁the ▁child ▁of ▁a ▁r igh te ous ▁person ▁( Is a ac ▁son ▁of ▁Abraham ) ▁is ▁even ▁more ▁effective ▁than ▁the ▁prayer ▁of ▁a ▁r igh te ous ▁person ▁who ▁is ▁the ▁child ▁of ▁a ▁w icked ▁person ▁( R eb ek ah ▁daughter ▁of ▁Beth uel ). ▁Rab bi ▁Isaac ▁taught ▁that ▁the ▁Patri arch s ▁and ▁Mat ri arch s ▁were ▁infer t ile ▁because ▁God ▁long s ▁to ▁hear ▁the ▁prayer ▁of ▁the ▁r igh te ous . ▁ ▁Not ing ▁that ▁the ▁three - letter ▁root ▁ ▁used ▁in ▁ ▁can ▁mean ▁either ▁" entre at " ▁or ▁" p itch f ork ," ▁Rab bi ▁Ele azar ▁( or ▁others ▁say ▁Rab bi ▁Isaac ▁or ▁Res h ▁Lak ish ) ▁taught ▁that ▁the ▁pray ers ▁of ▁the ▁r igh te ous ▁are ▁like ▁a ▁pitch f ork . ▁Just ▁as ▁the ▁pitch f ork ▁turns ▁the ▁gra in ▁from ▁place ▁to ▁place ▁in ▁the ▁bar n , ▁so ▁the ▁pray ers ▁of ▁the ▁r igh te ous ▁turn ▁the ▁mind ▁of ▁God ▁from ▁the ▁attribute ▁of ▁har sh ness ▁to ▁that ▁of ▁mer cy . ▁ |
▁Rab bi ▁Johan an ▁interpreted ▁the ▁words ▁" And ▁Isaac ▁entre ated ▁( , ▁v aye ' tar ) ▁the ▁Lord " ▁in ▁ ▁to ▁mean ▁that ▁Isaac ▁pou red ▁out ▁pet itions ▁in ▁abund ance ▁( as ▁in ▁Ar ama ic , ▁, ▁' tar , ▁means ▁" wealth "). ▁The ▁Mid r ash ▁taught ▁that ▁the ▁words ▁" for ▁( , ▁len ok h ach ) ▁his ▁wife " ▁taught ▁that ▁Isaac ▁pro str ated ▁himself ▁in ▁one ▁spot ▁and ▁Reb ek ah ▁in ▁another ▁( opp os ite ▁him ), ▁and ▁he ▁pray ed ▁to ▁God ▁that ▁all ▁the ▁children ▁whom ▁God ▁would ▁grant ▁him ▁would ▁come ▁from ▁this ▁r igh te ous ▁woman , ▁and ▁Reb ek ah ▁pray ed ▁like wise . ▁Reading ▁the ▁words , ▁" B ecause ▁she ▁was ▁bar ren ," ▁in ▁ ▁Rab bi ▁Jud an ▁said ▁in ▁the ▁name ▁of ▁Res h ▁Lak ish ▁that ▁Reb ek ah ▁lack ed ▁an ▁ov ary , ▁where up on ▁God ▁fashion ed ▁one ▁for ▁her . ▁And ▁reading ▁the ▁words , ▁" And ▁the ▁Lord ▁let ▁Him self ▁be ▁entre ated ▁( , ▁v ay ei ' ater ) ▁of ▁him ," ▁in ▁ ▁Rab bi ▁Le vi ▁compared ▁this ▁to ▁the ▁son ▁of ▁a ▁king ▁who ▁was ▁dig ging ▁through ▁to ▁his ▁father ▁to ▁receive ▁a ▁p ound ▁of ▁gold ▁from ▁him , ▁and ▁thus ▁the ▁king ▁d ug ▁from ▁inside ▁while ▁his ▁son ▁d ug ▁from ▁outside . ▁ ▁The ▁P es ik |
ta ▁de - R av ▁K ah ana ▁taught ▁that ▁Reb ek ah ▁was ▁one ▁of ▁seven ▁bar ren ▁women ▁about ▁whom ▁ ▁says ▁( spe aking ▁of ▁God ), ▁" He ▁. ▁. ▁. ▁makes ▁the ▁bar ren ▁woman ▁to ▁dwell ▁in ▁her ▁house ▁as ▁a ▁joy ful ▁mother ▁of ▁children ." ▁The ▁P es ik ta ▁de - R av ▁K ah ana ▁also ▁listed ▁Sarah , ▁Rach el , ▁Le ah , ▁M ano ah ' s ▁wife , ▁Hann ah , ▁and ▁Z ion . ▁The ▁P es ik ta ▁de - R av ▁K ah ana ▁taught ▁that ▁the ▁words ▁of ▁ ▁" He ▁. ▁. ▁. ▁makes ▁the ▁bar ren ▁woman ▁to ▁dwell ▁in ▁her ▁house ," ▁apply ▁to ▁Reb ek ah , ▁for ▁ ▁reports ▁that ▁" Is a ac ▁entre ated ▁the ▁Lord ▁for ▁his ▁wife , ▁because ▁she ▁was ▁bar ren ." ▁And ▁the ▁words ▁of ▁ ▁" a ▁joy ful ▁mother ▁of ▁children ," ▁apply ▁to ▁Reb ek ah , ▁as ▁well , ▁for ▁ ▁also ▁reports ▁that ▁" the ▁Lord ▁let ▁Him self ▁be ▁entre ated ▁of ▁him , ▁and ▁Reb ek ah ▁his ▁wife ▁conce ived ." ▁ ▁Rab bi ▁Bere k iah ▁and ▁Rab bi ▁Le vi ▁in ▁the ▁name ▁of ▁Rab bi ▁H ama ▁ben ▁Han in ah ▁taught ▁that ▁God ▁answered ▁Isaac ' s ▁prayer ▁for ▁children ▁in ▁ ▁rather ▁than ▁the ▁prayer ▁of ▁Reb ek ah ' s ▁family ▁in ▁ ▁Rab bi ▁Bere k iah ▁in |
▁Rab bi ▁Le vi ' s ▁name ▁read ▁ ▁to ▁say , ▁" The ▁bless ing ▁of ▁the ▁destroy er ▁( , ▁o ved ) ▁came ▁upon ▁me ," ▁and ▁interpreted ▁" The ▁bless ing ▁of ▁the ▁destroy er ▁( , ▁o ved )" ▁to ▁all ude ▁to ▁L aban ▁the ▁Sy rian . ▁Rab bi ▁Bere k iah ▁in ▁Rab bi ▁Le vi ' s ▁name ▁thus ▁read ▁ ▁to ▁say , ▁" An ▁Ar ame an ▁( L aban ) ▁sought ▁to ▁destroy ▁( , ▁o ved ) ▁my ▁father ▁( Jac ob ). " ▁( Th us ▁L aban ▁sought ▁to ▁destroy ▁Jacob ▁by , ▁perhaps ▁among ▁other ▁things , ▁che ating ▁Jacob ▁out ▁of ▁payment ▁for ▁his ▁work , ▁as ▁Jacob ▁rec ount ed ▁in ▁ ▁This ▁interpretation ▁thus ▁reads ▁, ▁o ved , ▁as ▁a ▁trans itive ▁verb .) ▁Rab bi ▁Bere k iah ▁and ▁Rab bi ▁Le vi ▁in ▁the ▁name ▁of ▁Rab bi ▁H ama ▁ben ▁Han in ah ▁thus ▁explained ▁that ▁Reb ek ah ▁was ▁remembered ▁with ▁the ▁bless ing ▁of ▁children ▁only ▁after ▁Isaac ▁pray ed ▁for ▁her , ▁so ▁that ▁the ▁he ath ens ▁in ▁Reb ek ah ' s ▁family ▁might ▁not ▁say ▁that ▁their ▁prayer ▁in ▁ ▁caused ▁that ▁result . ▁R ather , ▁God ▁answered ▁Isaac ' s ▁prayer , ▁as ▁ ▁reports , ▁" And ▁Isaac ▁entre ated ▁the ▁Lord ▁for ▁his ▁wife ▁. ▁. ▁. ▁and ▁his ▁wife ▁Reb ek ah ▁conce ived ." ▁ ▁It ▁was ▁taught |
▁in ▁Rab bi ▁Ne hem iah ' s ▁name ▁that ▁Reb ek ah ▁mer ited ▁that ▁the ▁twelve ▁tribes ▁should ▁spring ▁directly ▁from ▁her . ▁ ▁Reading ▁the ▁words ▁of ▁ ▁" and ▁the ▁children ▁strugg led ▁together ▁with ▁in ▁her ," ▁a ▁Mid r ash ▁taught ▁that ▁they ▁sought ▁to ▁run ▁within ▁her . ▁When ▁she ▁stood ▁near ▁syn agog ues ▁or ▁schools , ▁Jacob ▁strugg led ▁to ▁come ▁out , ▁while ▁when ▁she ▁passed ▁id ol atr ous ▁tem ples , ▁Es au ▁strugg led ▁to ▁come ▁out . ▁ ▁Reading ▁the ▁words , ▁" and ▁she ▁went ▁to ▁in quire ▁of ▁the ▁Lord ," ▁in ▁ ▁a ▁Mid r ash ▁wonder ed ▁how ▁Reb ek ah ▁asked ▁God ▁about ▁her ▁pre gn ancy , ▁and ▁whether ▁there ▁were ▁syn agog ues ▁and ▁houses ▁of ▁study ▁in ▁those ▁days . ▁The ▁Mid r ash ▁concluded ▁that ▁Reb ek ah ▁went ▁to ▁the ▁school ▁of ▁Sh em ▁and ▁E ber ▁to ▁in quire . ▁The ▁Mid r ash ▁dedu ced ▁that ▁this ▁teach es ▁that ▁to ▁visit ▁a ▁S age ▁is ▁like ▁visit ing ▁the ▁Div ine ▁Pres ence . ▁ ▁Reading ▁ ▁" the ▁Lord ▁said ▁to ▁her ," ▁Rab bi ▁I dd i ▁taught ▁that ▁God ▁spoke ▁to ▁her ▁through ▁the ▁medium ▁of ▁an ▁ang el . ▁Rab bi ▁H agg ai ▁said ▁in ▁Rab bi ▁Isaac ' s ▁name ▁that ▁Reb ek ah ▁was ▁a ▁proph et , ▁as ▁were ▁all ▁of ▁the ▁mat ri arch s . ▁ |
▁The ▁R abb is ▁of ▁the ▁Tal m ud ▁read ▁Ed om ▁to ▁stand ▁for ▁Rome . ▁Thus , ▁Rav ▁N ah man ▁bar ▁Isaac ▁interpreted ▁the ▁words , ▁" and ▁the ▁one ▁people ▁shall ▁be ▁stronger ▁than ▁the ▁other ▁people ," ▁in ▁ ▁to ▁teach ▁that ▁at ▁any ▁one ▁time , ▁one ▁of ▁Israel ▁and ▁Rome ▁will ▁be ▁asc endant , ▁and ▁the ▁other ▁will ▁be ▁sub j ug ated . ▁ ▁Reading ▁the ▁words , ▁" And ▁Es au ▁was ▁a ▁c unning ▁h unter ," ▁in ▁ ▁a ▁Mid r ash ▁taught ▁that ▁Es au ▁ens n ared ▁people ▁by ▁their ▁words . ▁Reading ▁the ▁words , ▁" and ▁Jacob ▁was ▁a ▁quiet ▁man , ▁dwell ing ▁in ▁t ents ," ▁the ▁Mid r ash ▁taught ▁that ▁Jacob ▁dw elt ▁in ▁two ▁t ents , ▁the ▁a cademy ▁of ▁Sh em ▁and ▁the ▁a cademy ▁of ▁E ber . ▁And ▁reading ▁the ▁words , ▁" And ▁Reb ek ah ▁loved ▁Jacob ," ▁in ▁ ▁the ▁Mid r ash ▁taught ▁that ▁the ▁more ▁Reb ek ah ▁heard ▁Jacob ' s ▁voice ▁( eng aged ▁in ▁study ), ▁the ▁stronger ▁her ▁love ▁grew ▁for ▁him . ▁ ▁Rab bi ▁Han in ah ▁taught ▁that ▁Es au ▁paid ▁great ▁attention ▁to ▁his ▁parent ▁( hor o ), ▁his ▁father , ▁whom ▁he ▁supplied ▁with ▁me als , ▁as ▁ ▁reports , ▁" Is a ac ▁loved ▁Es au , ▁because ▁he ▁a te ▁of ▁his ▁ven ison ." ▁Rab bi ▁Samuel ▁the ▁son |
▁of ▁Rab bi ▁Ged alia h ▁concluded ▁that ▁God ▁decided ▁to ▁reward ▁Es au ▁for ▁this . ▁When ▁Jacob ▁offered ▁Es au ▁g ifts , ▁Es au ▁answered ▁Jacob ▁in ▁ ▁" I ▁have ▁enough ▁( , ▁rav ); ▁do ▁not ▁trouble ▁yourself ." ▁So ▁God ▁declared ▁that ▁with ▁the ▁same ▁expression ▁that ▁Es au ▁thus ▁paid ▁respect ▁to ▁Jacob , ▁God ▁would ▁command ▁Jacob ' s ▁descend ants ▁not ▁to ▁trouble ▁Es au ' s ▁descend ants , ▁and ▁thus ▁God ▁told ▁the ▁Israel ites ▁in ▁ ▁" You ▁have ▁circ led ▁this ▁mountain ▁( , ▁har ) ▁long ▁enough ▁( , ▁rav ). " ▁ ▁Bar ▁K app ara ▁and ▁Rab bi ▁Jose ▁bar ▁Pat ros ▁referred ▁to ▁ ▁to ▁explain ▁why , ▁in ▁ ▁just ▁before ▁heading ▁down ▁to ▁Egypt , ▁Jacob ▁" of fer ed ▁sacrific es ▁to ▁the ▁God ▁of ▁his ▁father ▁Isaac ," ▁and ▁not ▁to ▁the ▁God ▁of ▁Abraham ▁and ▁Isaac . ▁Bar ▁K app ara ▁discussed ▁the ▁question ▁with ▁Rab bi ▁Jose ▁bar ▁Pat ros . ▁One ▁of ▁them ▁said ▁that ▁Jacob ▁declared ▁that ▁as ▁Isaac ▁had ▁been ▁eager ▁for ▁his ▁food ▁( for , ▁as ▁ ▁reports , ▁Isaac ▁loved ▁Es au ▁because ▁Es au ▁brought ▁Isaac ▁ven ison ), ▁so ▁Jacob ▁was ▁eager ▁for ▁his ▁food ▁( and ▁thus ▁was ▁head ed ▁to ▁Egypt ▁to ▁avoid ▁the ▁fam ine ). ▁The ▁other ▁explained ▁that ▁as ▁Isaac ▁had ▁distinguished ▁between ▁his ▁sons ▁( as ▁ ▁reports , ▁lov ing ▁Es au ▁more ▁than ▁Jacob |
), ▁so ▁Jacob ▁would ▁distinguish ▁among ▁his ▁sons ▁( going ▁to ▁Egypt ▁for ▁Joseph ' s ▁account ▁alone ). ▁But ▁then ▁Jacob ▁noted ▁on ▁re cons ider ation ▁that ▁Isaac ▁was ▁responsible ▁for ▁only ▁one ▁soul , ▁whereas ▁Jacob ▁was ▁responsible ▁for ▁ 7 0 ▁sou ls . ▁ ▁A ▁T anna ▁taught ▁in ▁a ▁Bar ait a ▁that ▁the ▁day ▁rec ount ed ▁in ▁ ▁on ▁which ▁Es au ▁sp urn ed ▁his ▁birth right ▁was ▁also ▁the ▁day ▁on ▁which ▁Abraham ▁died , ▁and ▁Jacob ▁was ▁cook ing ▁l ent ils ▁to ▁comfort ▁Isaac . ▁In ▁the ▁Land ▁of ▁Israel ▁they ▁taught ▁in ▁the ▁name ▁of ▁R abb ah ▁bar ▁Mari ▁that ▁it ▁was ▁appropriate ▁to ▁cook ▁l ent ils ▁because ▁just ▁as ▁the ▁l ent il ▁has ▁no ▁mouth ▁( no ▁gro ove ▁like ▁other ▁leg umes ), ▁so ▁the ▁m our ner ▁has ▁no ▁mouth ▁to ▁talk ▁but ▁s its ▁sil ently . ▁O thers ▁explained ▁that ▁just ▁as ▁the ▁l ent il ▁is ▁round , ▁so ▁m our ning ▁comes ▁round ▁to ▁all ▁people . ▁ ▁Rab bi ▁Johan an ▁taught ▁that ▁Es au ▁committed ▁five ▁s ins ▁on ▁the ▁day ▁rec ount ed ▁in ▁ ▁Rab bi ▁Johan an ▁dedu ced ▁from ▁the ▁similar ▁use ▁of ▁the ▁words ▁" the ▁field " ▁in ▁ ▁and ▁in ▁connection ▁with ▁the ▁bet ro th ed ▁ma iden ▁in ▁ ▁that ▁Es au ▁d ish on ored ▁a ▁bet ro th ed ▁ma iden . ▁Rab bi ▁Johan an ▁dedu |
ced ▁from ▁the ▁similar ▁use ▁of ▁the ▁word ▁" f aint " ▁in ▁ ▁and ▁in ▁connection ▁with ▁murder ers ▁in ▁ ▁that ▁Es au ▁committed ▁a ▁murder . ▁Rab bi ▁Johan an ▁dedu ced ▁from ▁the ▁similar ▁use ▁of ▁the ▁word ▁" this " ▁in ▁ ▁and ▁in ▁the ▁words ▁" This ▁is ▁my ▁God " ▁in ▁ ▁that ▁Es au ▁denied ▁belief ▁in ▁God . ▁Rab bi ▁Johan an ▁dedu ced ▁from ▁Es au ' s ▁words , ▁" Be hold , ▁I ▁am ▁on ▁the ▁way ▁to ▁die ," ▁in ▁ ▁that ▁Es au ▁denied ▁the ▁res urre ction ▁of ▁the ▁dead . ▁And ▁for ▁Es au ' s ▁fifth ▁sin , ▁Rab bi ▁Johan an ▁c ited ▁the ▁report ▁of ▁ ▁that ▁" Es au ▁des pis ed ▁his ▁birth right ." ▁ ▁Gen esis ▁chapter ▁ 2 6 ▁A ▁Mid r ash ▁c ited ▁ ▁to ▁show ▁that ▁there ▁is ▁double ▁rejo icing ▁in ▁the ▁case ▁of ▁a ▁r igh te ous ▁one ▁who ▁is ▁the ▁child ▁of ▁a ▁r igh te ous ▁one . ▁The ▁M ish nah ▁and ▁T ose ft a ▁dedu ced ▁from ▁ ▁that ▁Abraham ▁kept ▁the ▁entire ▁Tor ah ▁even ▁before ▁it ▁was ▁revealed . ▁ ▁The ▁T ose ft a ▁dedu ced ▁from ▁the ▁contrast ▁between ▁the ▁plenty ▁indicated ▁in ▁ ▁and ▁the ▁fam ine ▁indicated ▁in ▁ ▁that ▁God ▁gave ▁the ▁people ▁food ▁and ▁drink ▁and ▁a ▁g limp se ▁of ▁the ▁world ▁to ▁come ▁while ▁the ▁r igh te |
ous ▁Abraham ▁was ▁alive , ▁so ▁that ▁the ▁people ▁might ▁understand ▁what ▁they ▁had ▁lost ▁when ▁he ▁was ▁gone . ▁The ▁T ose ft a ▁reported ▁that ▁when ▁Abraham ▁was ▁alive , ▁the ▁well s ▁g ushed ▁forth ▁water , ▁but ▁the ▁Phil ist ines ▁filled ▁the ▁well s ▁with ▁earth ▁( as ▁reported ▁in ▁), ▁for ▁after ▁Abraham ▁died ▁the ▁well s ▁no ▁longer ▁g ushed ▁forth ▁water , ▁and ▁the ▁Phil ist ines ▁filled ▁them ▁so ▁that ▁they ▁would ▁not ▁pose ▁a ▁ha z ard ▁to ▁travel ers . ▁But ▁when ▁Isaac ▁came ▁along , ▁the ▁well s ▁g ushed ▁water ▁again ▁( as ▁indicated ▁in ▁) ▁and ▁there ▁was ▁plenty ▁again ▁( as ▁indicated ▁in ▁) ▁ ▁Inter pre ting ▁God ' s ▁command ▁to ▁Isaac ▁in ▁ ▁not ▁to ▁go ▁to ▁Egypt , ▁Rab bi ▁H osh aya ▁taught ▁that ▁God ▁told ▁Isaac ▁that ▁he ▁was ▁( by ▁virtue ▁of ▁his ▁near ▁sacrifice ▁in ▁) ▁a ▁bur nt - of fer ing ▁without ▁b lem ish , ▁and ▁as ▁a ▁bur nt ▁offering ▁became ▁un fit ▁if ▁it ▁was ▁taken ▁outside ▁of ▁the ▁Temple ▁grounds , ▁so ▁would ▁Isaac ▁become ▁un fit ▁if ▁he ▁went ▁outside ▁of ▁the ▁Prom ised ▁Land . ▁ ▁Rab bi ▁El ie zer ▁taught ▁that ▁the ▁five ▁Heb rew ▁letters ▁of ▁the ▁Tor ah ▁that ▁alone ▁among ▁Heb rew ▁letters ▁have ▁two ▁separate ▁shapes ▁( dep ending ▁whether ▁they ▁are ▁in ▁the ▁middle ▁or ▁the ▁end ▁of ▁a ▁word ) ▁— ▁ ▁( K |
h , ▁M , ▁N , ▁P , ▁Z ) ▁— ▁all ▁relate ▁to ▁the ▁mystery ▁of ▁the ▁re dem ption , ▁including ▁to ▁Isaac ' s ▁re dem ption ▁from ▁the ▁Phil ist ines ▁in ▁. ▁With ▁the ▁letter ▁kap h ▁( ), ▁God ▁re de emed ▁Abraham ▁from ▁Ur ▁of ▁the ▁Chal de es , ▁as ▁in ▁ ▁God ▁says , ▁" Get ▁you ▁( , ▁le kh ▁le k ha ) ▁out ▁of ▁your ▁country , ▁and ▁from ▁your ▁kind red ▁. ▁. ▁. ▁to ▁the ▁land ▁that ▁I ▁will ▁show ▁you ." ▁With ▁the ▁letter ▁mem ▁( ), ▁Isaac ▁was ▁re de emed ▁from ▁the ▁land ▁of ▁the ▁Phil ist ines , ▁as ▁in ▁ ▁the ▁Phil ist ine ▁king ▁Ab ime le ch ▁told ▁Isaac , ▁" Go ▁from ▁us : ▁for ▁you ▁are ▁much ▁might ier ▁( , ▁m im enu ▁m ' od ) ▁than ▁we ." ▁With ▁the ▁letter ▁nun ▁( ), ▁Jacob ▁was ▁re de emed ▁from ▁the ▁hand ▁of ▁Es au , ▁as ▁in ▁ ▁Jacob ▁pray ed , ▁" Del iver ▁me , ▁I ▁pray ▁( , ▁ha z ile ini ▁na ), ▁from ▁the ▁hand ▁of ▁my ▁brother , ▁from ▁the ▁hand ▁of ▁Es au ." ▁With ▁the ▁letter ▁pe ▁( ), ▁God ▁re de emed ▁Israel ▁from ▁Egypt , ▁as ▁in ▁ ▁God ▁told ▁Mos es , ▁" I ▁have ▁surely ▁visited ▁you , ▁( , ▁pak od ▁pak ad eti ) ▁and ▁( seen ) ▁that ▁which ▁is ▁done |
▁to ▁you ▁in ▁Egypt , ▁and ▁I ▁have ▁said , ▁I ▁will ▁bring ▁you ▁up ▁out ▁of ▁the ▁aff lic tion ▁of ▁Egypt ." ▁With ▁the ▁letter ▁ts ade ▁( ), ▁God ▁will ▁re de em ▁Israel ▁from ▁the ▁opp ression ▁of ▁the ▁kingdom s , ▁and ▁God ▁will ▁say ▁to ▁Israel , ▁I ▁have ▁caused ▁a ▁branch ▁to ▁spring ▁forth ▁for ▁you , ▁as ▁ ▁says , ▁" Be hold , ▁the ▁man ▁whose ▁name ▁is ▁the ▁Branch ▁( , ▁zem ach ); ▁and ▁he ▁shall ▁grow ▁up ▁( , ▁y iz m ach ) ▁out ▁of ▁his ▁place , ▁and ▁he ▁shall ▁build ▁the ▁temple ▁of ▁the ▁Lord ." ▁These ▁letters ▁were ▁delivered ▁to ▁Abraham . ▁Abraham ▁delivered ▁them ▁to ▁Isaac , ▁Isaac ▁delivered ▁them ▁to ▁Jacob , ▁Jacob ▁delivered ▁the ▁mystery ▁of ▁the ▁Red em ption ▁to ▁Joseph , ▁and ▁Joseph ▁delivered ▁the ▁secret ▁of ▁the ▁Red em ption ▁to ▁his ▁brothers , ▁as ▁in ▁ ▁Joseph ▁told ▁his ▁brothers , ▁" G od ▁will ▁surely ▁visit ▁( , ▁pak od ▁y if k od ) ▁you ." ▁Jacob ' s ▁son ▁Ash er ▁delivered ▁the ▁mystery ▁of ▁the ▁Red em ption ▁to ▁his ▁daughter ▁Ser ah . ▁When ▁Mos es ▁and ▁A aron ▁came ▁to ▁the ▁el ders ▁of ▁Israel ▁and ▁performed ▁signs ▁in ▁their ▁sight , ▁the ▁el ders ▁told ▁Ser ah . ▁She ▁told ▁them ▁that ▁there ▁is ▁no ▁reality ▁in ▁signs . ▁The ▁el ders ▁told ▁her ▁that ▁Mos es ▁said , ▁" G od ▁will |
▁surely ▁visit ▁( , ▁pak od ▁y if k od ) ▁you " ▁( as ▁in ▁). ▁Ser ah ▁told ▁the ▁el ders ▁that ▁Mos es ▁was ▁the ▁one ▁who ▁would ▁re de em ▁Israel ▁from ▁Egypt , ▁for ▁she ▁heard ▁( in ▁the ▁words ▁of ▁), ▁" I ▁have ▁surely ▁visited ▁( , ▁pak od ▁pak ad eti ) ▁you ." ▁The ▁people ▁immediately ▁believed ▁in ▁God ▁and ▁Mos es , ▁as ▁ ▁says , ▁" And ▁the ▁people ▁believed , ▁and ▁when ▁they ▁heard ▁that ▁the ▁Lord ▁had ▁visited ▁the ▁children ▁of ▁Israel ." ▁ ▁Rab bi ▁D os eta i ▁ben ▁Y ann ai ▁said ▁in ▁the ▁name ▁of ▁Rab bi ▁Me ir ▁that ▁when ▁God ▁told ▁Isaac ▁that ▁God ▁would ▁bless ▁him ▁for ▁Abraham ' s ▁sake ▁( in ▁), ▁Isaac ▁interpreted ▁that ▁one ▁ear ns ▁a ▁bless ing ▁only ▁through ▁one ' s ▁actions , ▁and ▁he ▁arose ▁and ▁sow ed , ▁as ▁reported ▁in ▁▁ ▁A ▁Mid r ash ▁r ere ad ▁ ▁" Then ▁Ab ime le ch ▁went ▁to ▁him ▁from ▁Ger ar ▁( , ▁mi - ger ar ), " ▁to ▁say ▁that ▁Ab ime le ch ▁came ▁" w ounded " ▁( , ▁meg or ar ), ▁teaching ▁that ▁r uff ians ▁entered ▁Ab ime le ch ' s ▁house ▁and ▁ass a iled ▁him ▁all ▁night . ▁Alternatively , ▁the ▁Mid r ash ▁taught ▁that ▁he ▁came ▁" sc rap ed " ▁( , ▁meg ur ad ), ▁teaching ▁that ▁er u |
ptions ▁broke ▁out ▁on ▁Ab ime le ch ▁and ▁he ▁kept ▁sc rap ing ▁himself . ▁ ▁The ▁S if re ▁c ited ▁Isaac ' s ▁re proof ▁of ▁Ab ime le ch , ▁Ah uzz ath , ▁and ▁Ph icol ▁in ▁ ▁as ▁an ▁example ▁of ▁a ▁tradition ▁of ▁ad mon ition ▁near ▁death . ▁The ▁S if re ▁read ▁ ▁to ▁indicate ▁that ▁Mos es ▁spoke ▁to ▁the ▁Israel ites ▁in ▁re bu ke . ▁The ▁S if re ▁taught ▁that ▁Mos es ▁re bu ked ▁them ▁only ▁when ▁he ▁approached ▁death , ▁and ▁the ▁S if re ▁taught ▁that ▁Mos es ▁learned ▁this ▁less on ▁from ▁Jacob , ▁who ▁ad mon ished ▁his ▁sons ▁in ▁ ▁only ▁when ▁he ▁ne ared ▁death . ▁The ▁S if re ▁c ited ▁four ▁reasons ▁why ▁people ▁do ▁not ▁ad mon ish ▁others ▁until ▁the ▁ad mon isher ▁ne ars ▁death : ▁( 1 ) ▁so ▁that ▁the ▁ad mon isher ▁does ▁not ▁have ▁to ▁repeat ▁the ▁ad mon ition , ▁( 2 ) ▁so ▁that ▁the ▁one ▁re bu ked ▁would ▁not ▁suffer ▁und ue ▁shame ▁from ▁being ▁seen ▁again , ▁( 3 ) ▁so ▁that ▁the ▁one ▁re bu ked ▁would ▁not ▁bear ▁ill ▁will ▁to ▁the ▁ad mon isher , ▁and ▁( 4 ) ▁so ▁that ▁the ▁one ▁may ▁depart ▁from ▁the ▁other ▁in ▁peace , ▁for ▁ad mon ition ▁brings ▁peace . ▁The ▁S if re ▁c ited ▁as ▁further ▁examples ▁of ▁ad mon ition ▁near ▁death : ▁( 1 |
) ▁when ▁Abraham ▁repro ved ▁Ab ime le ch ▁in ▁ ▁( 2 ) ▁when ▁Isaac ▁repro ved ▁Ab ime le ch , ▁Ah uzz ath , ▁and ▁Ph icol ▁in ▁ ▁( 3 ) ▁when ▁Josh ua ▁ad mon ished ▁the ▁Israel ites ▁in ▁ ▁( 4 ) ▁when ▁Samuel ▁ad mon ished ▁the ▁Israel ites ▁in ▁ ▁and ▁( 5 ) ▁when ▁David ▁ad mon ished ▁Sol omon ▁in ▁ ▁In ▁Isaac ' s ▁case , ▁the ▁S if re ▁read ▁the ▁report ▁of ▁ ▁to ▁teach ▁that ▁Ab ime le ch , ▁Ah uzz ath , ▁and ▁Ph icol ▁made ▁peace ▁with ▁Isaac ▁because ▁Isaac ▁had ▁just ly ▁repro ved ▁them . ▁ ▁Reading ▁the ▁verb ▁" to ▁see " ▁repeated ▁( , ▁ra ' o ▁ra ' i yn u ) ▁in ▁the ▁passage ▁" We ▁saw ▁plain ly " ▁in ▁ ▁a ▁Mid r ash ▁taught ▁that ▁Ab ime le ch ▁and ▁his ▁party ▁had ▁seen ▁two ▁things ▁— ▁Isaac ' s ▁de eds ▁and ▁the ▁de eds ▁of ▁his ▁parents . ▁ ▁A ▁Mid r ash ▁taught ▁that ▁Ab ime le ch ▁first ▁sent ▁Ph icol , ▁the ▁captain ▁of ▁his ▁host , ▁but ▁he ▁was ▁unable ▁to ▁pac ify ▁Isaac . ▁Then ▁Ab ime le ch ▁sent ▁his ▁friend ▁Ah uzz ath , ▁but ▁Isaac ▁still ▁remained ▁un p ac ified . ▁When ▁Ab ime le ch ▁then ▁went ▁himself , ▁Isaac ▁allowed ▁himself ▁to ▁be ▁appe ased . ▁Hence , ▁the ▁S ages ▁taught ▁that |
▁one ▁need ▁not ▁ask ▁another ' s ▁forg iveness ▁more ▁than ▁three ▁times . ▁If ▁the ▁other ▁does ▁not ▁forg ive ▁the ▁third ▁time , ▁then ▁the ▁other ▁becomes ▁the ▁wrong do er . ▁ ▁The ▁Pir ke ▁De - R ab bi ▁El ie zer ▁told ▁how ▁Isaac ▁made ▁a ▁c oven ant ▁with ▁the ▁Phil ist ines , ▁when ▁he ▁so j ourn ed ▁there . ▁Isaac ▁noticed ▁that ▁the ▁Phil ist ines ▁turned ▁their ▁faces ▁away ▁from ▁him . ▁So ▁Isaac ▁left ▁them ▁in ▁peace , ▁and ▁Ab ime le ch ▁and ▁his ▁magn ates ▁came ▁after ▁him . ▁Par ap hr asing ▁ ▁the ▁Pir ke ▁De - R ab bi ▁El ie zer ▁told ▁that ▁Isaac ▁asked ▁them ▁why ▁they ▁came ▁to ▁him , ▁after ▁having ▁turned ▁aside ▁their ▁faces ▁from ▁him . ▁Par ap hr asing ▁ ▁the ▁Pir ke ▁De - R ab bi ▁El ie zer ▁told ▁that ▁the ▁Phil ist ines ▁replied ▁that ▁they ▁knew ▁that ▁God ▁would ▁give ▁the ▁Land ▁of ▁Israel ▁to ▁Isaac ' s ▁descend ants , ▁and ▁thus ▁they ▁asked ▁him ▁to ▁make ▁a ▁c oven ant ▁with ▁them ▁that ▁his ▁descend ants ▁would ▁not ▁take ▁possession ▁of ▁the ▁land ▁of ▁the ▁Phil ist ines . ▁And ▁so ▁Isaac ▁made ▁a ▁c oven ant ▁with ▁them . ▁He ▁cut ▁off ▁one ▁cub it ▁of ▁the ▁brid le ▁of ▁the ▁don key ▁upon ▁which ▁he ▁was ▁r iding , ▁and ▁he ▁gave ▁it ▁to ▁them ▁so ▁that ▁they ▁might ▁thereby ▁have |
▁a ▁sign ▁of ▁the ▁c oven ant . ▁ ▁Reading ▁the ▁report ▁of ▁Es au ' s ▁marriage ▁to ▁two ▁H itt ite ▁women ▁in ▁ ▁a ▁Mid r ash ▁found ▁signs ▁of ▁the ▁dup licity ▁of ▁Es au ▁and ▁his ▁spiritual ▁descend ants , ▁the ▁Rom ans . ▁Rab bi ▁Ph ine has ▁( and ▁other ▁say ▁Rab bi ▁Hel k iah ) ▁taught ▁in ▁Rab bi ▁Simon ' s ▁name ▁that ▁Mos es ▁and ▁As aph ▁( author ▁of ▁) ▁exposed ▁the ▁Rom ans ' ▁de ception . ▁As aph ▁said ▁in ▁ ▁" The ▁bo ar ▁of ▁the ▁wood ▁rav ages ▁it ." ▁While ▁Mos es ▁said ▁in ▁ ▁" you ▁shall ▁not ▁eat ▁of ▁. ▁. ▁. ▁the ▁sw ine , ▁because ▁he ▁parts ▁the ▁hoof ▁but ▁does ▁not ▁che w ▁the ▁c ud ." ▁The ▁Mid r ash ▁explained ▁that ▁Script ure ▁comp ares ▁the ▁Roman ▁Empire ▁to ▁a ▁sw ine , ▁because ▁when ▁the ▁sw ine ▁lies ▁down , ▁it ▁puts ▁out ▁its ▁part ed ▁hoof s , ▁as ▁if ▁to ▁advert ise ▁that ▁it ▁is ▁clean . ▁And ▁so ▁the ▁Mid r ash ▁taught ▁that ▁the ▁w icked ▁Roman ▁Empire ▁ro bb ed ▁and ▁opp ress ed , ▁yet ▁pret ended ▁to ▁execute ▁justice . ▁So ▁the ▁Mid r ash ▁taught ▁that ▁for ▁ 4 0 ▁years , ▁Es au ▁would ▁ens n are ▁married ▁women ▁and ▁viol ate ▁them , ▁yet ▁when ▁he ▁reached ▁the ▁age ▁of ▁ 4 0 , ▁he ▁compared ▁himself ▁to |
▁his ▁r igh te ous ▁father ▁Isaac , ▁telling ▁himself ▁that ▁as ▁his ▁father ▁Isaac ▁was ▁ 4 0 ▁years ▁old ▁when ▁he ▁married ▁( as ▁reported ▁in ▁), ▁so ▁he ▁too ▁would ▁marry ▁at ▁the ▁age ▁of ▁ 4 0 . ▁ ▁Gen esis ▁chapter ▁ 2 7 ▁Rab bi ▁H ama ▁bar ▁Han ina ▁taught ▁that ▁our ▁ancest ors ▁were ▁never ▁without ▁a ▁sch ol ars ' ▁council . ▁Abraham ▁was ▁an ▁elder ▁and ▁a ▁member ▁of ▁the ▁sch ol ars ' ▁council , ▁as ▁ ▁says , ▁" And ▁Abraham ▁was ▁an ▁elder ▁( , ▁z aken ) ▁well ▁str icken ▁in ▁age ." ▁El ie zer , ▁Abraham ' s ▁servant , ▁was ▁an ▁elder ▁and ▁a ▁member ▁of ▁the ▁sch ol ars ' ▁council , ▁as ▁ ▁says , ▁" And ▁Abraham ▁said ▁to ▁his ▁servant , ▁the ▁elder ▁of ▁his ▁house , ▁who ▁ruled ▁over ▁all ▁he ▁had ," ▁which ▁Rab bi ▁Ele azar ▁explained ▁to ▁mean ▁that ▁he ▁ruled ▁over ▁— ▁and ▁thus ▁knew ▁and ▁had ▁control ▁of ▁— ▁the ▁Tor ah ▁of ▁his ▁master . ▁Isaac ▁was ▁an ▁elder ▁and ▁a ▁member ▁of ▁the ▁sch ol ars ' ▁council , ▁as ▁ ▁says : ▁" And ▁it ▁came ▁to ▁pass ▁when ▁Isaac ▁was ▁an ▁elder ▁( , ▁z aken ). " ▁Jacob ▁was ▁an ▁elder ▁and ▁a ▁member ▁of ▁the ▁sch ol ars ' ▁council , ▁as ▁ ▁says , ▁" Now ▁the ▁eyes ▁of ▁Israel ▁were ▁dim ▁with ▁age ▁( , ▁z oken ). |
" ▁In ▁Egypt ▁they ▁had ▁the ▁sch ol ars ' ▁council , ▁as ▁ ▁says , ▁" Go ▁and ▁gather ▁the ▁el ders ▁of ▁Israel ▁together ." ▁And ▁in ▁the ▁W ilder ness , ▁they ▁had ▁the ▁sch ol ars ' ▁council , ▁as ▁in ▁ ▁God ▁directed ▁Mos es ▁to ▁" G ather ▁. ▁. ▁. ▁ 7 0 ▁men ▁of ▁the ▁el ders ▁of ▁Israel ." ▁ ▁Rab bi ▁Ele azar ▁taught ▁that ▁Isaac ' s ▁blind ness , ▁reported ▁in ▁ ▁was ▁caused ▁by ▁his ▁looking ▁at ▁the ▁w icked ▁Es au . ▁But ▁Rab bi ▁Isaac ▁taught ▁that ▁Ab ime le ch ' s ▁cur se ▁of ▁Sarah ▁caused ▁her ▁son ▁Isaac ' s ▁blind ness . ▁Rab bi ▁Isaac ▁read ▁the ▁words , ▁" it ▁is ▁for ▁you ▁a ▁covering ▁( kes ut ) ▁of ▁the ▁eyes ," ▁in ▁ ▁not ▁as ▁k es ut , ▁" cover ing ," ▁but ▁as ▁k esi y at , ▁" bl inding ." ▁Rab bi ▁Isaac ▁concluded ▁that ▁one ▁should ▁not ▁consider ▁a ▁small ▁matter ▁the ▁cur se ▁of ▁even ▁an ▁ordinary ▁person . ▁Alternatively , ▁a ▁Mid r ash ▁interpreted ▁the ▁words ▁" his ▁eyes ▁were ▁dim ▁from ▁seeing " ▁in ▁ ▁to ▁teach ▁that ▁Isaac ' s ▁eyes ight ▁dim med ▁as ▁a ▁result ▁of ▁his ▁near ▁sacrifice ▁in ▁ ▁for ▁when ▁Abraham ▁bound ▁Isaac , ▁the ▁minister ing ▁ang els ▁we pt , ▁as ▁ ▁says , ▁" Be hold , ▁their ▁val i ant ▁ones ▁cry |
▁without , ▁the ▁ang els ▁of ▁peace ▁we ep ▁bitter ly ," ▁and ▁tears ▁dropped ▁from ▁the ▁ang els ' ▁eyes ▁into ▁Isaac ' s , ▁leaving ▁their ▁mark ▁and ▁causing ▁Isaac ' s ▁eyes ▁to ▁dim ▁when ▁he ▁became ▁old . ▁ ▁Rab bi ▁Ele azar ▁taught ▁that ▁de cept ive ▁speech ▁is ▁like ▁id ol at ry . ▁Rab bi ▁Ele azar ▁dedu ced ▁the ▁similarity ▁from ▁the ▁common ▁use ▁of ▁the ▁word ▁" de ce iver " ▁to ▁describe ▁Jacob ' s ▁de ception ▁his ▁father ▁in ▁ ▁where ▁Jacob ▁says , ▁" I ▁shall ▁seem ▁to ▁him ▁as ▁a ▁dece iver ," ▁and ▁to ▁describe ▁id ols ▁in ▁ ▁where ▁id ols ▁are ▁described ▁as ▁" the ▁work ▁of ▁dece ivers ." ▁ ▁But ▁the ▁Gem ara ▁c ited ▁Jacob ▁as ▁the ▁exempl ar ▁of ▁one ▁who , ▁in ▁the ▁words ▁of ▁ ▁" has ▁no ▁s land er ▁on ▁his ▁tongue ," ▁as ▁Jacob ' s ▁protest ▁to ▁Reb ek ah ▁in ▁ ▁" I ▁shall ▁seem ▁to ▁him ▁as ▁a ▁dece iver ," ▁demonstrated ▁that ▁Jacob ▁did ▁not ▁take ▁readily ▁to ▁de ception . ▁ ▁Rab bi ▁Johan an ▁taught ▁that ▁when ▁Jacob ▁explained ▁his ▁rapid ▁success ▁in ▁obtain ing ▁the ▁meat ▁by ▁saying ▁in ▁ ▁that ▁it ▁was ▁" because ▁the ▁Lord ▁your ▁God ▁sent ▁me ▁good ▁speed ," ▁he ▁was ▁like ▁a ▁ra ven ▁bringing ▁fire ▁to ▁his ▁nest , ▁cour ting ▁dis aster . ▁For ▁when ▁Jacob ▁said ▁" the ▁Lord ▁your ▁God ▁sent |
▁me ▁good ▁speed ," ▁Isaac ▁thought ▁to ▁himself ▁that ▁he ▁knew ▁that ▁Es au ▁did ▁not ▁custom arily ▁mention ▁the ▁name ▁of ▁God , ▁and ▁if ▁the ▁person ▁before ▁him ▁did ▁so , ▁he ▁must ▁not ▁have ▁been ▁Es au ▁but ▁Jacob . ▁Con sequently , ▁Isaac ▁told ▁him ▁in ▁ ▁" Come ▁near , ▁I ▁pray , ▁that ▁I ▁may ▁feel ▁you , ▁my ▁son ." ▁ ▁Reading ▁Isaac ' s ▁observation ▁in ▁ ▁" See , ▁the ▁sm ell ▁of ▁my ▁son ▁is ▁as ▁the ▁sm ell ▁of ▁a ▁field ▁that ▁the ▁Lord ▁has ▁bl essed ," ▁Rav ▁Jud ah ▁the ▁son ▁of ▁Rav ▁Samuel ▁bar ▁Sh il at ▁said ▁in ▁the ▁name ▁of ▁Rav ▁that ▁Jacob ▁sm elled ▁like ▁an ▁apple ▁orch ard . ▁ ▁Rab bi ▁Jud ah ▁ben ▁P azi ▁interpreted ▁Isaac ' s ▁bless ing ▁of ▁Jacob ▁with ▁de w ▁in ▁ ▁merely ▁to ▁pass ▁along ▁to ▁his ▁son ▁what ▁God ▁had ▁de eded ▁to ▁his ▁father ▁Abraham ▁for ▁all ▁time . ▁And ▁Rab bi ▁I sh ma el ▁dedu ced ▁from ▁Isaac ' s ▁cur se ▁of ▁those ▁who ▁curs ed ▁Jacob ▁and ▁bless ing ▁of ▁those ▁who ▁bl essed ▁Jacob ▁in ▁ ▁that ▁Jews ▁need ▁not ▁respond ▁to ▁those ▁who ▁cur se ▁or ▁bless ▁them , ▁for ▁the ▁Tor ah ▁has ▁already ▁decre ed ▁the ▁response . ▁ ▁Rab bi ▁Jud an ▁said ▁that ▁Jacob ▁declared ▁that ▁Isaac ▁bl essed ▁him ▁with ▁five ▁bless ings , ▁and ▁God ▁corresponding ly ▁appeared ▁five ▁times ▁to ▁Jacob |
▁and ▁bl essed ▁him ▁( ▁▁▁ ▁and ▁). ▁And ▁thus , ▁in ▁ ▁Jacob ▁" of fer ed ▁sacrific es ▁to ▁the ▁God ▁of ▁his ▁father ▁Isaac ," ▁and ▁not ▁to ▁the ▁God ▁of ▁Abraham ▁and ▁Isaac . ▁Rab bi ▁Jud an ▁also ▁said ▁that ▁Jacob ▁wanted ▁to ▁thank ▁God ▁for ▁perm itting ▁Jacob ▁to ▁see ▁the ▁ful fill ment ▁of ▁those ▁bless ings . ▁And ▁the ▁bless ing ▁that ▁was ▁ful filled ▁was ▁that ▁of ▁ ▁" Let ▁people ▁serve ▁you , ▁and ▁nations ▁bow ▁down ▁to ▁you ," ▁which ▁was ▁ful filled ▁with ▁regard ▁to ▁Joseph . ▁( And ▁thus ▁Jacob ▁mentioned ▁Isaac ▁then ▁on ▁going ▁down ▁to ▁witness ▁Joseph ' s ▁great ness .) ▁ ▁The ▁Pir ke ▁De - R ab bi ▁El ie zer ▁saw ▁in ▁Isaac ' s ▁two ▁bless ings ▁of ▁Jacob ▁in ▁ ▁and ▁ ▁an ▁application ▁of ▁the ▁teaching ▁of ▁ ▁" B etter ▁is ▁the ▁end ▁of ▁a ▁thing ▁than ▁the ▁beginning ." ▁The ▁Pir ke ▁De - R ab bi ▁El ie zer ▁noted ▁that ▁the ▁first ▁bless ings ▁with ▁which ▁Isaac ▁bl essed ▁Jacob ▁in ▁ ▁concerned ▁de w ▁and ▁gra in ▁— ▁material ▁bless ings . ▁The ▁final ▁bless ings ▁in ▁ ▁concerned ▁the ▁foundation ▁of ▁the ▁world , ▁and ▁were ▁without ▁inter ruption ▁either ▁in ▁this ▁world ▁or ▁in ▁the ▁world ▁to ▁come , ▁for ▁ ▁says , ▁" And ▁God ▁Al m ight y ▁bless ▁you ." ▁And ▁Isaac ▁further ▁added ▁the ▁bless ing ▁of ▁Abraham , ▁as |
▁ ▁says , ▁" And ▁may ▁He ▁give ▁you ▁the ▁bless ing ▁of ▁Abraham , ▁to ▁you ▁and ▁to ▁your ▁seed ▁with ▁you ." ▁Therefore , ▁the ▁Pir ke ▁De - R ab bi ▁El ie zer ▁concluded ▁that ▁the ▁end ▁of ▁the ▁thing ▁— ▁Isaac ' s ▁final ▁bless ing ▁of ▁Jacob ▁— ▁was ▁better ▁than ▁the ▁beginning ▁there of . ▁ ▁Inter pre ting ▁why ▁in ▁ ▁" Is a ac ▁trem bled ▁very ▁exceed ingly ," ▁Rab bi ▁Johan an ▁observed ▁that ▁it ▁was ▁surely ▁unusual ▁for ▁a ▁man ▁who ▁has ▁two ▁sons ▁to ▁trem ble ▁when ▁one ▁goes ▁out ▁and ▁the ▁other ▁comes ▁in . ▁Rab bi ▁Johan an ▁taught ▁that ▁Isaac ▁trem bled ▁because ▁when ▁Es au ▁came ▁in , ▁Ge hen na ▁came ▁in ▁with ▁him . ▁Rab bi ▁A ha ▁said ▁that ▁the ▁walls ▁of ▁the ▁house ▁began ▁to ▁se ethe ▁from ▁the ▁heat ▁of ▁Ge hen na . ▁Hence ▁ ▁asks , ▁" who ▁then ▁( , ▁e if o ) ?" ▁for ▁Isaac ▁asked ▁who ▁would ▁be ▁ro ast ▁( leaf ot ) ▁in ▁Ge hen na , ▁him ▁or ▁Jacob ? ▁ ▁Rab bi ▁H ama ▁bar ▁Han ina ▁interpreted ▁the ▁question ▁" who ▁then ?" ▁in ▁ ▁to ▁ask ▁who ▁then ▁interven ed ▁between ▁Isaac ▁and ▁God ▁that ▁Jacob ▁should ▁receive ▁the ▁bless ings . ▁Rab bi ▁H ama ▁bar ▁Han ina ▁taught ▁that ▁Isaac ▁thereby ▁hint ed ▁at ▁Reb ek ah ' s ▁inter vention . ▁ ▁Rab bi ▁Tar fon |
▁taught ▁that ▁Isaac ' s ▁bless ing ▁of ▁Es au ▁in ▁ ▁" By ▁your ▁sword ▁shall ▁you ▁live ," ▁helped ▁to ▁define ▁Ed om ' s ▁character . ▁Rab bi ▁Tar fon ▁taught ▁that ▁God ▁came ▁from ▁Mount ▁S ina i ▁( or ▁others ▁say ▁Mount ▁Se ir ) ▁and ▁was ▁revealed ▁to ▁the ▁children ▁of ▁Es au , ▁as ▁ ▁says , ▁" The ▁Lord ▁came ▁from ▁S ina i , ▁and ▁rose ▁from ▁Se ir ▁to ▁them ," ▁and ▁" Se ir " ▁means ▁the ▁children ▁of ▁Es au , ▁as ▁ ▁says , ▁" And ▁Es au ▁dw elt ▁in ▁Mount ▁Se ir ." ▁God ▁asked ▁them ▁whether ▁they ▁would ▁accept ▁the ▁Tor ah , ▁and ▁they ▁asked ▁what ▁was ▁written ▁in ▁it . ▁God ▁answered ▁that ▁it ▁included ▁( in ▁ ▁( 2 0 : 1 3 ▁in ▁the ▁N J PS ) ▁and ▁ ▁( 5 : 1 7 ▁in ▁the ▁N J PS )), ▁" You ▁shall ▁do ▁no ▁murder ." ▁The ▁children ▁of ▁Es au ▁replied ▁that ▁they ▁were ▁unable ▁to ▁abandon ▁the ▁bless ing ▁with ▁which ▁Isaac ▁bl essed ▁Es au ▁in ▁ ▁" By ▁your ▁sword ▁shall ▁you ▁live ." ▁From ▁there , ▁God ▁turned ▁and ▁was ▁revealed ▁to ▁the ▁children ▁of ▁I sh ma el , ▁as ▁ ▁says , ▁" He ▁sh ined ▁forth ▁from ▁Mount ▁Par an ," ▁and ▁" Par an " ▁means ▁the ▁children ▁of ▁I sh ma el , ▁as ▁ ▁says ▁of ▁I sh ma el |
, ▁" And ▁he ▁dw elt ▁in ▁the ▁w ilder ness ▁of ▁Par an ." ▁God ▁asked ▁them ▁whether ▁they ▁would ▁accept ▁the ▁Tor ah , ▁and ▁they ▁asked ▁what ▁was ▁written ▁in ▁it . ▁God ▁answered ▁that ▁it ▁included ▁( in ▁ ▁( 2 0 : 1 3 ▁in ▁the ▁N J PS ) ▁and ▁ ▁( 5 : 1 7 ▁in ▁the ▁N J PS )), ▁" You ▁shall ▁not ▁ste al ." ▁The ▁children ▁of ▁I sh am el ▁replied ▁that ▁they ▁were ▁unable ▁to ▁abandon ▁their ▁f athers ’ ▁custom , ▁as ▁Joseph ▁said ▁in ▁ ▁( refer ring ▁to ▁the ▁I sh am el ites ’ ▁transaction ▁reported ▁in ▁), ▁" For ▁indeed ▁I ▁was ▁st olen ▁away ▁out ▁of ▁the ▁land ▁of ▁the ▁Heb rew s ." ▁From ▁there , ▁God ▁sent ▁mess engers ▁to ▁all ▁the ▁nations ▁of ▁the ▁world ▁asking ▁them ▁whether ▁they ▁would ▁accept ▁the ▁Tor ah , ▁and ▁they ▁asked ▁what ▁was ▁written ▁in ▁it . ▁God ▁answered ▁that ▁it ▁included ▁( in ▁ ▁( 2 0 : 3 ▁in ▁the ▁N J PS ) ▁and ▁ ▁( 5 : 7 ▁in ▁the ▁N J PS )), ▁" You ▁shall ▁have ▁no ▁other ▁gods ▁before ▁me ." ▁They ▁replied ▁that ▁they ▁had ▁no ▁delight ▁in ▁the ▁Tor ah , ▁therefore ▁let ▁God ▁give ▁it ▁to ▁God ' s ▁people , ▁as ▁ ▁says , ▁" The ▁Lord ▁will ▁give ▁strength ▁[ ident ified ▁with ▁the ▁Tor ah ] ▁to ▁His ▁people ; ▁the |
▁Lord ▁will ▁bless ▁His ▁people ▁with ▁peace ." ▁From ▁there , ▁God ▁returned ▁and ▁was ▁revealed ▁to ▁the ▁children ▁of ▁Israel , ▁as ▁ ▁says , ▁" And ▁he ▁came ▁from ▁the ▁ten ▁thousands ▁of ▁holy ▁ones ," ▁and ▁the ▁expression ▁" ten ▁thousands " ▁means ▁the ▁children ▁of ▁Israel , ▁as ▁ ▁says , ▁" And ▁when ▁it ▁rest ed , ▁he ▁said , ▁‘ Return , ▁O ▁Lord , ▁to ▁the ▁ten ▁thousands ▁of ▁the ▁thousands ▁of ▁Israel .’ " ▁With ▁God ▁were ▁thousands ▁of ▁ch ari ots ▁and ▁ 2 0 , 0 0 0 ▁ang els , ▁and ▁God ’ s ▁right ▁hand ▁held ▁the ▁Tor ah , ▁as ▁ ▁says , ▁" At ▁his ▁right ▁hand ▁was ▁a ▁fier y ▁law ▁to ▁them ." ▁ ▁The ▁Mid r ash ▁Te hill im ▁told ▁the ▁circumstances ▁in ▁which ▁Es au ▁sought ▁to ▁carry ▁out ▁his ▁desire ▁that ▁ ▁reports , ▁" Let ▁the ▁days ▁of ▁m our ning ▁for ▁my ▁father ▁be ▁at ▁hand ; ▁then ▁will ▁I ▁sl ay ▁my ▁brother ▁Jacob ." ▁The ▁Mid r ash ▁Te hill im ▁interpreted ▁ ▁" You ▁have ▁given ▁me ▁the ▁ne cks ▁of ▁my ▁enemies ," ▁to ▁all ude ▁to ▁Jud ah , ▁because ▁Rab bi ▁Josh ua ▁ben ▁Le vi ▁reported ▁an ▁or al ▁tradition ▁that ▁Jud ah ▁sle w ▁Es au ▁after ▁the ▁death ▁of ▁Isaac . ▁Es au , ▁Jacob , ▁and ▁all ▁Jacob ' s ▁children ▁went ▁to ▁b ury ▁Isaac , ▁as ▁ ▁reports , |
▁" Es au , ▁Jacob , ▁and ▁his ▁sons ▁buried ▁him ," ▁and ▁they ▁were ▁all ▁in ▁the ▁C ave ▁of ▁Mach pel ah ▁sitting ▁and ▁we eping . ▁At ▁last ▁Jacob ' s ▁children ▁stood ▁up , ▁paid ▁their ▁respect s ▁to ▁Jacob , ▁and ▁left ▁the ▁cave ▁so ▁that ▁Jacob ▁would ▁not ▁be ▁hum bled ▁by ▁we eping ▁exceed ingly ▁in ▁their ▁presence . ▁But ▁Es au ▁re enter ed ▁the ▁cave , ▁thinking ▁that ▁he ▁would ▁kill ▁Jacob , ▁as ▁ ▁reports , ▁" And ▁Es au ▁said ▁in ▁his ▁heart : ▁‘ Let ▁the ▁days ▁of ▁m our ning ▁for ▁my ▁father ▁be ▁at ▁hand ; ▁then ▁will ▁I ▁sl ay ▁my ▁brother ▁Jacob .’ " ▁But ▁Jud ah ▁saw ▁Es au ▁go ▁back ▁and ▁perce ived ▁at ▁once ▁that ▁Es au ▁meant ▁to ▁kill ▁Jacob ▁in ▁the ▁cave . ▁Quick ly ▁Jud ah ▁sli pped ▁after ▁him ▁and ▁found ▁Es au ▁about ▁to ▁sl ay ▁Jacob . ▁So ▁Jud ah ▁killed ▁Es au ▁from ▁behind . ▁The ▁neck ▁of ▁the ▁enemy ▁was ▁given ▁into ▁Jud ah ’ s ▁hands ▁alone , ▁as ▁Jacob ▁bl essed ▁Jud ah ▁in ▁ ▁saying , ▁" Your ▁hand ▁shall ▁be ▁on ▁the ▁neck ▁of ▁your ▁enemies ." ▁And ▁thus ▁David ▁declared ▁in ▁ ▁" You ▁have ▁given ▁me ▁the ▁ne cks ▁of ▁my ▁enemies ," ▁as ▁if ▁to ▁say ▁that ▁this ▁was ▁David ' s ▁pat rim ony , ▁since ▁ ▁said ▁it ▁of ▁his ▁ancest or ▁Jud ah . ▁ ▁Reading |
▁ ▁Rab bi ▁Ele azar ▁contrast ed ▁Es au ' s ▁je alous y ▁with ▁Re uben ' s ▁magn anim ity . ▁As ▁ ▁reports , ▁Es au ▁volunt arily ▁sold ▁his ▁birth right , ▁but ▁as ▁ ▁says , ▁" Es au ▁h ated ▁Jacob ," ▁and ▁as ▁ ▁says , ▁" And ▁he ▁said , ▁‘ Is ▁not ▁he ▁right ly ▁named ▁Jacob ? ▁for ▁he ▁has ▁supp l anted ▁me ▁these ▁two ▁times .' " ▁In ▁Re uben ' s ▁case , ▁Joseph ▁took ▁Re uben ' s ▁birth right ▁from ▁him ▁against ▁his ▁will , ▁as ▁ ▁reports , ▁" for ▁as ▁much ▁as ▁he ▁def iled ▁his ▁father ' s ▁c ouch , ▁his ▁birth right ▁was ▁given ▁to ▁the ▁sons ▁of ▁Joseph ." ▁Non eth eless , ▁Re uben ▁was ▁not ▁je alous ▁of ▁Joseph , ▁as ▁ ▁reports , ▁" And ▁Re uben ▁heard ▁it , ▁and ▁delivered ▁him ▁out ▁of ▁their ▁hand ." ▁ ▁Gen esis ▁chapter ▁ 2 8 ▁A ▁T anna ▁taught ▁in ▁a ▁Bar ait a ▁that ▁the ▁ex alt ed ▁position ▁of ▁a ▁gro om ▁at ones ▁for ▁his ▁s ins . ▁The ▁Gem ara ▁c ited ▁ ▁as ▁a ▁proof ▁text . ▁The ▁Gem ara ▁noted ▁that ▁ ▁reports ▁that ▁" Es au ▁went ▁to ▁I sh ma el , ▁and ▁took ▁Mach al at ▁the ▁daughter ▁of ▁I sh ma el , ▁as ▁a ▁wife ," ▁but ▁ ▁ident ifies ▁Es au ' s ▁wife ▁as ▁" Bas |
emat , ▁I sh ma el ' s ▁daughter ." ▁The ▁Gem ara ▁explained ▁that ▁the ▁name ▁Mach al at ▁is ▁cogn ate ▁with ▁the ▁Heb rew ▁word ▁for ▁forg iveness , ▁me ch il ah , ▁and ▁thus ▁dedu ced ▁that ▁ ▁teach es ▁that ▁Es au ' s ▁s ins ▁were ▁forg iven ▁upon ▁his ▁marriage . ▁ ▁The ▁Pir ke ▁De - R ab bi ▁El ie zer ▁expanded ▁on ▁the ▁circumstances ▁under ▁which ▁Es au ▁went ▁to ▁be ▁with ▁I sh ma el , ▁as ▁reported ▁in ▁ ▁Exp and ing ▁on ▁ ▁the ▁Pir ke ▁De - R ab bi ▁El ie zer ▁told ▁that ▁Jacob ▁took ▁his ▁sons , ▁grands ons , ▁and ▁w ives , ▁and ▁went ▁to ▁Kir y at ▁Ar ba ▁to ▁be ▁near ▁Isaac . ▁Jacob ▁found ▁Es au ▁and ▁his ▁sons ▁and ▁w ives ▁there ▁dwell ing ▁in ▁Isaac ' s ▁t ents , ▁so ▁Jacob ▁spread ▁his ▁tent ▁apart ▁from ▁Es au ' s . ▁Isaac ▁rejo iced ▁at ▁seeing ▁Jacob . ▁Rab bi ▁Le vi ▁said ▁that ▁in ▁the ▁hour ▁when ▁Isaac ▁was ▁dying , ▁he ▁left ▁his ▁cattle , ▁poss essions , ▁and ▁all ▁that ▁he ▁had ▁to ▁his ▁two ▁sons , ▁and ▁therefore ▁they ▁both ▁loved ▁him , ▁and ▁thus ▁ ▁reports , ▁" And ▁Es au ▁and ▁Jacob ▁his ▁sons ▁buried ▁him ." ▁The ▁Pir ke ▁De - R ab bi ▁El ie zer ▁told ▁that ▁after ▁that , ▁Es au ▁told ▁Jacob ▁to ▁divide ▁Isaac ' |
s ▁hold ings ▁into ▁two ▁port ions , ▁and ▁Es au ▁would ▁choose ▁first ▁between ▁the ▁two ▁port ions ▁as ▁a ▁right ▁of ▁being ▁the ▁older . ▁Per ce iving ▁that ▁Es au ▁had ▁his ▁eye ▁set ▁on ▁rich es , ▁Jacob ▁divided ▁the ▁land ▁of ▁Israel ▁and ▁the ▁C ave ▁of ▁Mach pel ah ▁in ▁one ▁part ▁and ▁all ▁the ▁rest ▁of ▁Isaac ' s ▁hold ings ▁in ▁the ▁other ▁part . ▁Es au ▁went ▁to ▁consult ▁with ▁I sh ma el , ▁as ▁reported ▁in ▁ ▁I sh ma el ▁told ▁Es au ▁that ▁the ▁Am or ite ▁and ▁the ▁C ana an ite ▁were ▁in ▁the ▁land , ▁so ▁Es au ▁should ▁take ▁the ▁balance ▁of ▁Isaac ' s ▁hold ings , ▁and ▁Jacob ▁would ▁have ▁nothing . ▁So ▁Es au ▁took ▁Isaac ' s ▁wealth ▁and ▁gave ▁Jacob ▁the ▁land ▁of ▁Israel ▁and ▁the ▁C ave ▁of ▁Mach pel ah , ▁and ▁they ▁wrote ▁a ▁perpet ual ▁de ed ▁between ▁them . ▁Jacob ▁then ▁told ▁Es au ▁to ▁leave ▁the ▁land , ▁and ▁Es au ▁took ▁his ▁w ives , ▁children , ▁and ▁all ▁that ▁he ▁had , ▁as ▁ ▁reports , ▁" And ▁Es au ▁took ▁his ▁w ives ▁. ▁. ▁. ▁and ▁all ▁his ▁poss essions ▁which ▁he ▁had ▁gathered ▁in ▁the ▁land ▁of ▁C ana an , ▁and ▁went ▁into ▁a ▁land ▁away ▁from ▁his ▁brother ▁Jacob ." ▁As ▁a ▁reward , ▁God ▁gave ▁Es au ▁a ▁hundred ▁provinces ▁from ▁Se ir ▁to ▁Mag d iel |
, ▁as ▁ ▁reports , ▁and ▁Mag d iel ▁is ▁Rome . ▁Then ▁Jacob ▁dw elt ▁safely ▁and ▁in ▁peace ▁in ▁the ▁land ▁of ▁Israel . ▁ ▁Not with standing ▁Es au ' s ▁conflicts ▁with ▁Jacob ▁in ▁ ▁a ▁Bar ait a ▁taught ▁that ▁the ▁descend ants ▁of ▁Es au ' s ▁desc endant ▁Ham an ▁studied ▁Tor ah ▁in ▁Ben ai ▁Ber ak . ▁ ▁In ▁medieval ▁Jewish ▁interpretation ▁ ▁The ▁par ash ah ▁is ▁discussed ▁in ▁these ▁medieval ▁Jewish ▁sources : ▁ ▁Gen esis ▁chapter ▁ 2 5 ▁Ma imon ides ▁read ▁the ▁words ▁" And ▁she ▁went ▁to ▁in quire ▁of ▁the ▁Lord " ▁in ▁ ▁as ▁an ▁example ▁of ▁a ▁phrase ▁employed ▁by ▁the ▁Tor ah ▁where ▁a ▁person ▁was ▁not ▁really ▁addressed ▁by ▁the ▁Lord , ▁and ▁did ▁not ▁receive ▁any ▁prop he cy , ▁but ▁was ▁informed ▁of ▁a ▁certain ▁thing ▁through ▁a ▁proph et . ▁Ma imon ides ▁c ited ▁the ▁explanation ▁of ▁the ▁S ages ▁that ▁Reb ek ah ▁went ▁to ▁the ▁college ▁of ▁E ber , ▁and ▁E ber ▁gave ▁her ▁the ▁answer , ▁and ▁this ▁is ▁expressed ▁by ▁the ▁words , ▁" And ▁the ▁Lord ▁said ▁to ▁her " ▁in ▁ ▁Ma imon ides ▁noted ▁that ▁others ▁have ▁explained ▁these ▁words ▁by ▁saying ▁that ▁God ▁spoke ▁to ▁Reb ek ah ▁through ▁an ▁ang el . ▁Ma imon ides ▁taught ▁that ▁by ▁" angel " ▁E ber ▁is ▁meant , ▁as ▁a ▁proph et ▁is ▁sometimes ▁called ▁an ▁" angel ." ▁Alternatively , |
▁Ma imon ides ▁taught ▁that ▁ ▁may ▁refer ▁to ▁the ▁ang el ▁that ▁appeared ▁to ▁E ber ▁in ▁his ▁vision . ▁ ▁Gen esis ▁chapter ▁ 2 7 ▁In ▁the ▁Z oh ar , ▁Rab bi ▁S ime on ▁saw ▁a ▁reference ▁to ▁Isaac ' s ▁bless ing ▁of ▁Jacob ▁in ▁ ▁" Then ▁shall ▁you ▁delight ▁in ▁the ▁Lord , ▁and ▁I ▁will ▁make ▁you ▁to ▁ride ▁upon ▁the ▁high ▁places ▁of ▁the ▁earth , ▁and ▁I ▁will ▁feed ▁you ▁with ▁the ▁her itage ▁of ▁Jacob ▁your ▁father ." ▁Rab bi ▁S ime on ▁interpreted ▁the ▁words ▁of ▁ ▁" And ▁God ▁give ▁you ▁of ▁the ▁de w ▁of ▁heaven ," ▁to ▁mean ▁" the ▁her itage ▁of ▁Jacob " ▁in ▁ ▁Rab bi ▁S ime on ▁taught ▁that ▁with ▁these ▁words , ▁Isaac ▁indicated ▁that ▁Jacob ' s ▁children ▁would ▁rise ▁again ▁from ▁the ▁dead ▁at ▁the ▁time ▁to ▁come , ▁by ▁means ▁of ▁heaven ly ▁de w ▁that ▁shall ▁issue ▁forth ▁from ▁God . ▁Rab bi ▁Abb a ▁respond ed ▁to ▁Rab bi ▁S ime on ▁that ▁there ▁was ▁more ▁significance ▁to ▁Isaac ' s ▁bless ing ▁than ▁he ▁had ▁thought . ▁ ▁Nach man ides ▁taught ▁that ▁from ▁the ▁moment ▁that ▁Isaac ▁bl essed ▁Jacob , ▁Isaac ▁knew ▁from ▁Div ine ▁insp iration ▁that ▁his ▁bless ing ▁rest ed ▁on ▁Jacob . ▁This ▁was ▁then ▁the ▁reason ▁for ▁his ▁violent ▁trem bling , ▁for ▁he ▁knew ▁that ▁his ▁bel oved ▁son ▁Es au ▁had ▁lost ▁the ▁bless ing ▁forever |
. ▁After ▁he ▁said ▁( in ▁) ▁" Who ▁then ▁is ▁he ▁who ▁came ," ▁Isaac ▁realized ▁that ▁Jacob ▁had ▁been ▁the ▁one ▁who ▁came ▁before ▁him ▁to ▁receive ▁the ▁bless ing . ▁ ▁Not with standing ▁Es au ' s ▁conflicts ▁with ▁Jacob ▁in ▁ ▁the ▁ 1 4 th - century ▁Cast ilian ▁comment ator ▁the ▁Ba al ▁Ha T ur im , ▁reading ▁the ▁Pri est ly ▁B less ing ▁of ▁ ▁noted ▁that ▁the ▁numerical ▁value ▁( g emat ria ) ▁of ▁the ▁Heb rew ▁word ▁for ▁" pe ace " ▁( , ▁sh alom ) ▁equals ▁the ▁numerical ▁value ▁of ▁the ▁word ▁" Es au " ▁( , ▁E is av ). ▁The ▁Ba al ▁Ha T ur im ▁concluded ▁that ▁this ▁hints ▁at ▁the ▁M ish na ic ▁dict um ▁( in ▁Av ot ▁ 4 : 1 5 ) ▁that ▁one ▁should ▁always ▁reach ▁out ▁to ▁be ▁the ▁first ▁to ▁gre et ▁any ▁person , ▁even ▁an ▁advers ary . ▁ ▁In ▁modern ▁interpretation ▁The ▁par ash ah ▁is ▁discussed ▁in ▁these ▁modern ▁sources : ▁ ▁Gen esis ▁chap ters ▁ 2 5 – 3 3 ▁The ▁early ▁ 2 0 th ▁century ▁German ▁scholar ▁Hermann ▁G unk el ▁wrote ▁that ▁ ▁the ▁legend ▁cycle ▁of ▁Jacob - Es au - L aban ▁divided ▁clearly ▁into ▁the ▁leg ends ▁( 1 ) ▁of ▁Jacob ▁and ▁Es au ▁( ▁▁▁ ▁), ▁( 2 ) ▁of ▁Jacob ▁and ▁L aban ▁( ▁), ▁( 3 ) ▁of ▁the ▁origin |
▁of ▁the ▁twelve ▁tribes ▁( ), ▁and ▁( 4 ) ▁of ▁the ▁origin ▁of ▁rit ual ▁observ ances ▁( ▁▁ 2 2 – 3 2 ). ▁ ▁Professor ▁Walter ▁Bru eg gem ann , ▁formerly ▁of ▁Columbia ▁The ological ▁Sem inary , ▁suggested ▁a ▁chi astic ▁structure ▁to ▁the ▁Jacob ▁narr ative ▁( sh own ▁in ▁the ▁chart ▁below ), ▁moving ▁from ▁conflict ▁with ▁Es au ▁to ▁recon c ili ation ▁with ▁Es au . ▁Within ▁that ▁is ▁conflict ▁with ▁L aban ▁moving ▁to ▁c oven ant ▁with ▁L aban . ▁And ▁within ▁that , ▁at ▁the ▁center , ▁is ▁the ▁narr ative ▁of ▁birth s , ▁in ▁which ▁the ▁birth ▁of ▁Joseph ▁( at ▁) ▁marks ▁the ▁turning ▁point ▁in ▁the ▁entire ▁narr ative , ▁after ▁which ▁Jacob ▁looks ▁toward ▁the ▁Land ▁of ▁Israel ▁and ▁his ▁brother ▁Es au . ▁In ▁the ▁midst ▁of ▁the ▁conflicts ▁are ▁the ▁two ▁major ▁enc oun ters ▁with ▁God , ▁which ▁occur ▁at ▁cru cial ▁times ▁in ▁the ▁sequence ▁of ▁conflicts . ▁ ▁A cknow led ging ▁that ▁some ▁interpre ters ▁view ▁Jacob ' s ▁two ▁enc oun ters ▁with ▁God ▁in ▁ ▁and ▁ ▁as ▁parallel , ▁Professor ▁Ter ence ▁Fre the im ▁of ▁the ▁Luther ▁Sem inary ▁argued ▁that ▁one ▁may ▁see ▁more ▁significant ▁levels ▁of ▁correspond ence ▁between ▁the ▁two ▁Beth el ▁stories ▁in ▁ ▁and ▁ ▁and ▁one ▁may ▁view ▁the ▁oracle ▁to ▁Reb ek ah ▁in ▁ ▁regarding ▁" stru gg ling " ▁as ▁parallel ▁to ▁Jacob ' s ▁struggle ▁at |
▁the ▁J abb ok ▁in ▁ ▁Fre the im ▁concluded ▁that ▁these ▁four ▁instances ▁of ▁Div ine ▁speaking ▁link ▁to ▁each ▁other ▁in ▁complex ▁ways . ▁ ▁Gen esis ▁chapter ▁ 2 5 ▁Professor ▁James ▁K ugel ▁of ▁Bar - I lan ▁University ▁wrote ▁that ▁G unk el ' s ▁concept ▁of ▁the ▁et i ological ▁tale ▁led ▁ 2 0 th ▁century ▁sch ol ars ▁to ▁understand ▁the ▁stories ▁of ▁the ▁rival ry ▁of ▁Jacob ▁and ▁Es au ▁in ▁▁▁ ▁and ▁ ▁to ▁explain ▁something ▁about ▁the ▁national ▁character ▁( or ▁national ▁s tere ot ype ) ▁of ▁Israel ▁and ▁Ed om ▁at ▁the ▁time ▁of ▁the ▁stories ’ ▁composition , ▁a ▁kind ▁of ▁projection ▁of ▁later ▁reality ▁back ▁to ▁the ▁" time ▁of ▁the ▁found ers ." ▁In ▁this ▁et i ological ▁reading , ▁that ▁Es au ▁and ▁Jacob ▁were ▁tw ins ▁explained ▁the ▁close ▁connection ▁between ▁Ed om ▁and ▁Israel , ▁their ▁similar ▁dialect s , ▁and ▁cultural ▁and ▁kin ship ▁t ies , ▁while ▁the ▁competition ▁between ▁Es au ▁and ▁Jacob ▁explained ▁the ▁off - and - on ▁en m ity ▁between ▁Ed om ▁and ▁Israel ▁in ▁the ▁Bib lic al ▁period . ▁K ugel ▁reported ▁that ▁some ▁bib lic al ▁sch ol ars ▁saw ▁an ▁analog ue ▁in ▁Israel ite ▁history : ▁Es au ' s ▁descend ants , ▁the ▁Ed om ites , ▁had ▁been ▁a ▁so ver eign ▁nation ▁while ▁the ▁future ▁Israel ▁was ▁still ▁in ▁formation ▁( see ▁), ▁making ▁Ed om ▁the ▁" older |
▁brother " ▁of ▁Israel . ▁But ▁then , ▁in ▁the ▁ 1 0 th ▁century ▁B CE , ▁David ▁un ified ▁Israel ▁and ▁conquer ed ▁Ed om ▁( see ▁▁ ▁and ▁), ▁and ▁that ▁is ▁why ▁the ▁oracle ▁ ▁gave ▁Reb ek ah ▁during ▁her ▁pre gn ancy ▁said ▁that ▁" the ▁older ▁will ▁end ▁up ▁serving ▁the ▁younger ." ▁K ugel ▁reported ▁that ▁sch ol ars ▁thus ▁view ▁the ▁stories ▁of ▁the ▁young ▁Jacob ▁and ▁Es au ▁as ▁created ▁to ▁reflect ▁a ▁political ▁reality ▁that ▁came ▁about ▁in ▁the ▁time ▁of ▁David , ▁indicating ▁that ▁these ▁narr atives ▁were ▁first ▁composed ▁in ▁the ▁early ▁ 1 0 th ▁century ▁B CE , ▁before ▁the ▁Ed om ites ▁succeeded ▁in ▁throwing ▁off ▁their ▁Israel ite ▁over l ords , ▁at ▁that ▁time ▁when ▁Israel ▁might ▁feel ▁" like ▁a ▁little ▁kid ▁who ▁had ▁ended ▁up ▁with ▁a ▁prize ▁that ▁was ▁not ▁legit imately ▁his ." ▁When ▁Ed om ▁reg ained ▁its ▁independence , ▁the ▁st olen ▁bless ing ▁story ▁under w ent ▁a ▁change ▁( or ▁perhaps ▁was ▁created ▁out ▁of ▁whole ▁cloth ▁to ▁reflect ▁Ed om ' s ▁res urg ence ). ▁ ▁For ▁while ▁Israel ▁still ▁domin ated ▁Ed om , ▁the ▁story ▁ought ▁to ▁have ▁ended ▁with ▁Isaac ' s ▁bless ing ▁of ▁Jacob ▁in ▁ ▁But ▁Isaac ' s ▁bless ing ▁of ▁Es au ▁in ▁ ▁" By ▁your ▁sword ▁you ▁will ▁live , ▁and ▁you ▁will ▁indeed ▁serve ▁your ▁brother ; ▁but ▁then ▁it ▁will ▁happen ▁that ▁you |
▁will ▁break ▁loose ▁and ▁throw ▁his ▁y oke ▁from ▁off ▁your ▁neck ," ▁reflect s ▁a ▁reform ulation ▁( or ▁perhaps ▁new ▁creation ) ▁of ▁the ▁story ▁in ▁the ▁light ▁of ▁the ▁new ▁reality ▁that ▁developed ▁half ▁a ▁century ▁later . ▁ ▁Reading ▁the ▁words ▁of ▁ ▁" why ▁do ▁I ▁live ," ▁Professor ▁Robert ▁Alter ▁of ▁the ▁University ▁of ▁California , ▁Ber keley , ▁wrote ▁that ▁Reb ek ah ' s ▁" c ry ▁of ▁per plex ity ▁and ▁an gu ish " ▁over ▁her ▁difficult ▁pre gn ancy ▁was ▁" ter se ▁to ▁the ▁point ▁of ▁being ▁elli pt ical ." ▁Alter ▁suggested ▁that ▁Reb ek ah ' s ▁words ▁might ▁even ▁be ▁constru ed ▁as ▁a ▁broken - off ▁sentence ▁— ▁" Then ▁why ▁am ▁I ▁. ▁. ▁. ▁? " ▁ ▁Fre the im ▁observed ▁an ▁ambigu ity ▁in ▁the ▁language ▁of ▁ ▁The ▁brother ▁who ▁would ▁be ▁stronger ▁was ▁not ▁necessarily ▁the ▁brother ▁who ▁would ▁be ▁served . ▁Fre the im ▁wrote ▁that ▁ ▁predicted ▁either ▁that ▁the ▁older ▁( Es au ) ▁would ▁be ▁the ▁we aker ▁of ▁the ▁two ▁and ▁would ▁serve ▁the ▁younger ▁( Jac ob ), ▁or , ▁more ▁likely , ▁that ▁the ▁older ▁would ▁be ▁the ▁stronger ▁and ▁would ▁serve ▁the ▁younger . ▁ ▁And ▁Professor ▁Richard ▁Elli ott ▁Fried man ▁of ▁the ▁University ▁of ▁Georgia ▁noted ▁that ▁readers ▁usually ▁take ▁ ▁to ▁convey ▁that ▁God ▁told ▁Reb ek ah ▁that ▁her ▁younger ▁son , ▁Jacob , ▁would ▁domin ate ▁her ▁older ▁son |
, ▁Es au . ▁Thus ▁some ▁have ▁argued ▁that ▁Reb ek ah ▁did ▁not ▁manipulate ▁the ▁succession ▁when ▁she ▁sent ▁Jacob ▁to ▁pose ▁as ▁Es au , ▁but ▁simply ▁ful filled ▁God ' s ▁will . ▁But ▁Fried man ▁called ▁this ▁reading ▁of ▁ ▁a ▁misunder standing ▁of ▁the ▁" sub t le , ▁ex quis it ely ▁ambigu ous " ▁word ing ▁of ▁the ▁verse . ▁Fried man ▁wrote ▁that ▁in ▁Bib lic al ▁Heb rew , ▁the ▁subject ▁may ▁either ▁preced e ▁or ▁follow ▁the ▁verb , ▁and ▁the ▁object ▁may ▁either ▁preced e ▁or ▁follow ▁the ▁verb . ▁Thus , ▁Fried man ▁argued ▁that ▁it ▁is ▁sometimes ▁impossible ▁to ▁tell ▁which ▁word ▁is ▁the ▁subject ▁and ▁which ▁is ▁the ▁object , ▁especially ▁in ▁poetry . ▁Fried man ▁argued ▁that ▁this ▁is ▁the ▁case ▁in ▁ ▁which ▁he ▁argued ▁can ▁mean ▁either , ▁" the ▁elder ▁will ▁serve ▁the ▁younger ," ▁or , ▁" the ▁elder , ▁the ▁younger ▁will ▁serve ." ▁Fried man ▁concluded ▁that ▁" like ▁the ▁Del ph ic ▁or acles ▁in ▁Greece , ▁this ▁prediction ▁contains ▁two ▁opposite ▁mean ings , ▁and ▁thus ▁the ▁person ▁who ▁receives ▁it ▁— ▁Reb ek ah ▁— ▁can ▁hear ▁whatever ▁she ▁wants ▁( cons ci ously ▁or ▁sub cons ci ously ) ▁to ▁hear ." ▁ ▁Professor ▁E ph ra im ▁Spe iser , ▁formerly ▁of ▁the ▁University ▁of ▁Pennsylvania , ▁wrote ▁that ▁originally ▁the ▁name ▁Jacob , ▁rather ▁than ▁as ▁explained ▁in ▁ ▁was ▁likely ▁from ▁Y ‘ q b |
- ' l , ▁and ▁meant ▁something ▁like ▁" may ▁God ▁protect ." ▁ ▁Reading ▁the ▁character ization ▁of ▁Jacob ▁as ▁" a ▁simple ▁man " ▁( , ▁is h ▁tam ) ▁in ▁ ▁Alter ▁suggested ▁that ▁the ▁Heb rew ▁ad jective ▁" simple " ▁( , ▁tam ) ▁suggests ▁integrity ▁or ▁even ▁innoc ence . ▁Alter ▁pointed ▁out ▁that ▁in ▁Bib lic al ▁id iom , ▁as ▁in ▁ ▁the ▁heart ▁can ▁be ▁" cro oked " ▁( , ▁‘ akov ), ▁the ▁same ▁root ▁as ▁Jacob ' s ▁name , ▁and ▁the ▁id iom atic ▁an ton ym ▁is ▁" p uren ess " ▁or ▁" inn oc ence " ▁— ▁, ▁tam ▁— ▁of ▁heart , ▁as ▁in ▁ ▁Alter ▁concluded ▁that ▁there ▁may ▁well ▁be ▁a ▁comp lic ating ▁ir ony ▁in ▁the ▁use ▁of ▁this ▁ep ith et ▁for ▁Jacob ▁in ▁ ▁as ▁Jacob ' s ▁behavior ▁is ▁far ▁from ▁simple ▁or ▁innoc ent ▁as ▁Jacob ▁b arg ains ▁for ▁Es au ' s ▁birth right ▁in ▁the ▁very ▁next ▁scene . ▁ ▁Reading ▁ ▁" Jac ob ▁cook ed ▁food ," ▁the ▁ 1 8 th - century ▁comment ator ▁O hr ▁ha - Ch a im ▁suggested ▁that ▁Jacob ▁did ▁so ▁because ▁he ▁saw ▁how ▁effective ▁Es au ' s ▁providing ▁Isaac ▁with ▁del icious ▁me als ▁had ▁been ▁in ▁c ement ing ▁Isaac ' s ▁love ▁for ▁Es au , ▁and ▁thus ▁Jacob ▁tried ▁to ▁em ulate ▁Es au ' s ▁success . ▁ ▁Gen |
esis ▁chapter ▁ 2 6 ▁In ▁ ▁God ▁rem ind ed ▁Isaac ▁that ▁God ▁had ▁promised ▁Abraham ▁that ▁God ▁would ▁make ▁his ▁he irs ▁as ▁numerous ▁as ▁the ▁stars . ▁In ▁ ▁God ▁promised ▁that ▁Abraham ' s ▁descend ants ▁would ▁be ▁as ▁numerous ▁as ▁the ▁stars ▁of ▁heaven . ▁In ▁ ▁God ▁promised ▁that ▁the ▁Abraham ' s ▁descend ants ▁would ▁be ▁as ▁numerous ▁as ▁the ▁stars ▁of ▁heaven ▁and ▁the ▁s ands ▁on ▁the ▁se ash ore . ▁The ▁astronom er ▁Carl ▁S agan ▁reported ▁that ▁there ▁are ▁more ▁stars ▁in ▁the ▁universe ▁than ▁s ands ▁on ▁all ▁the ▁be aches ▁on ▁the ▁Earth . ▁ ▁The ▁ 1 7 th - century ▁Dutch ▁phil os opher ▁Bar uch ▁Sp ino za ▁read ▁the ▁report ▁of ▁ ▁that ▁Abraham ▁observed ▁the ▁worship , ▁pre cept s , ▁stat utes , ▁and ▁laws ▁of ▁God ▁to ▁mean ▁that ▁Abraham ▁observed ▁the ▁worship , ▁stat utes , ▁pre cept s , ▁and ▁laws ▁of ▁king ▁Mel ch ized ek . ▁ ▁Sp ino za ▁read ▁ ▁to ▁relate ▁that ▁Mel ch ized ek ▁was ▁king ▁of ▁Jerusalem ▁and ▁priest ▁of ▁the ▁Most ▁High ▁God , ▁that ▁in ▁the ▁exercise ▁of ▁his ▁priest ly ▁functions ▁( like ▁those ▁ ▁describes ) ▁he ▁bl essed ▁Abraham , ▁and ▁that ▁Abraham ▁gave ▁to ▁this ▁priest ▁of ▁God ▁a ▁tit he ▁of ▁all ▁his ▁spo ils . ▁ ▁Sp ino za ▁dedu ced ▁from ▁this ▁that ▁before ▁God ▁founded ▁the ▁Israel ite ▁nation , ▁God ▁constit uted |
▁k ings ▁and ▁pri ests ▁in ▁Jerusalem , ▁and ▁ord ained ▁for ▁them ▁r ites ▁and ▁laws . ▁Sp ino za ▁dedu ced ▁that ▁while ▁Abraham ▁so j ourn ed ▁in ▁the ▁city , ▁he ▁lived ▁sc rup ul ously ▁according ▁to ▁these ▁laws , ▁for ▁Abraham ▁had ▁received ▁no ▁special ▁r ites ▁from ▁God . ▁ ▁Reading ▁the ▁three ▁instances ▁of ▁the ▁wife - s ister ▁mot if ▁in ▁( a ) ▁ ▁( b ) ▁ ▁and ▁( c ) ▁ ▁Spe iser ▁argued ▁that ▁in ▁a ▁work ▁by ▁a ▁single ▁author , ▁these ▁three ▁cases ▁would ▁present ▁serious ▁contradict ions : ▁ ▁Abraham ▁would ▁have ▁learned ▁nothing ▁from ▁his ▁narrow ▁escape ▁in ▁Egypt , ▁and ▁so ▁tried ▁the ▁same ▁r use ▁in ▁Ger ar ; ▁and ▁Ab ime le ch ▁would ▁have ▁been ▁so ▁little ▁so ber ed ▁by ▁his ▁per il ous ▁experience ▁with ▁Abraham ▁and ▁Sarah ▁that ▁he ▁fell ▁into ▁the ▁identical ▁trap ▁with ▁Isaac ▁and ▁Reb ek ah . ▁ ▁Spe iser ▁concluded ▁( on ▁independent ▁grounds ) ▁that ▁the ▁Jah w ist ▁was ▁responsible ▁for ▁inc idents ▁( a ) ▁and ▁( c ), ▁while ▁the ▁E lo h ist ▁was ▁responsible ▁for ▁incident ▁( b ). ▁ ▁If ▁the ▁E lo h ist ▁had ▁been ▁merely ▁an ▁annot ator ▁of ▁the ▁Jah w ist , ▁however , ▁the ▁E lo h ist ▁would ▁still ▁have ▁seen ▁the ▁contradict ions ▁for ▁Ab ime le ch , ▁a ▁man ▁of ▁whom ▁the ▁E lo h ist ▁clearly |
▁approved . ▁ ▁Spe iser ▁concluded ▁that ▁the ▁Jah w ist ▁and ▁the ▁E lo h ist ▁therefore ▁must ▁have ▁worked ▁independently . ▁ ▁Gen esis ▁chapter ▁ 2 7 ▁Spe iser ▁read ▁the ▁details ▁of ▁Jacob ' s ▁behavior ▁in ▁ ▁to ▁show ▁that , ▁although ▁the ▁outcome ▁fav ored ▁Jacob , ▁the ▁Jah w ist ' s ▁personal ▁sympath ies ▁lay ▁with ▁Isaac ▁and ▁Es au , ▁the ▁vict ims ▁of ▁the ▁r use . ▁Spe iser ▁read ▁the ▁un int ended ▁bless ing ▁of ▁Jacob ▁by ▁Isaac ▁in ▁ ▁to ▁teach ▁that ▁no ▁one ▁may ▁grasp ▁God ' s ▁complete ▁design , ▁which ▁remains ▁reasonable ▁and ▁just ▁no ▁matter ▁who ▁the ▁chosen ▁agent ▁may ▁be ▁at ▁any ▁given ▁point . ▁ ▁The ▁ 2 0 th - century ▁Reform ▁ra bbi ▁and ▁author ▁Gun ther ▁Pla ut ▁argued ▁that ▁Isaac ▁was ▁not ▁really ▁dece ived . ▁Reading ▁the ▁story ▁with ▁close ▁attention ▁to ▁the ▁person ality ▁of ▁Isaac , ▁Pla ut ▁concluded ▁that ▁throughout ▁the ▁episode , ▁Isaac ▁was ▁sub cons ci ously ▁aware ▁of ▁Jacob ' s ▁identity , ▁but , ▁as ▁he ▁was ▁unable ▁to ▁admit ▁this ▁knowledge , ▁he ▁pret ended ▁to ▁be ▁dece ived . ▁Pla ut ▁thus ▁saw ▁a ▁plot ▁within ▁a ▁plot , ▁as ▁Reb ek ah ▁and ▁Jacob ▁laid ▁elaborate ▁plans ▁for ▁dece iving ▁Isaac , ▁while ▁unknown ▁to ▁them ▁Isaac ▁looked ▁for ▁a ▁way ▁to ▁dece ive ▁himself , ▁in ▁order ▁to ▁carry ▁out ▁God ' s ▁design ▁to ▁bless ▁his ▁less |
- lo ved ▁son . ▁Pla ut ▁argued ▁that ▁Isaac ▁was ▁old ▁but ▁not ▁sen ile . ▁In ▁his ▁heart , ▁Isaac ▁had ▁long ▁known ▁that ▁Es au ▁could ▁not ▁carry ▁on ▁the ▁bur den ▁of ▁Abraham ▁and ▁that , ▁instead , ▁he ▁had ▁to ▁choose ▁his ▁quiet ▁and ▁complicated ▁younger ▁son ▁Jacob . ▁In ▁Pla ut ' s ▁reading , ▁weak ▁and ▁inde cis ive ▁man ▁and ▁father ▁that ▁Isaac ▁was , ▁he ▁did ▁not ▁have ▁the ▁courage ▁to ▁face ▁Es au ▁with ▁the ▁truth . ▁His ▁own ▁blind ness ▁and ▁Reb ek ah ' s ▁r use ▁came ▁literally ▁as ▁a ▁god send . ▁Pla ut ▁noted ▁that ▁Isaac ▁did ▁not ▁repr im and ▁Jacob . ▁Pla ut ▁concluded ▁that ▁no ▁one , ▁not ▁even ▁Es au , ▁was ▁dece ived , ▁for ▁even ▁Es au ▁knew ▁that ▁Jacob ▁was ▁the ▁chosen ▁one . ▁ ▁Command ments ▁According ▁to ▁Ma imon ides ▁and ▁Se fer ▁ha - Ch in uch , ▁there ▁are ▁no ▁command ments ▁in ▁the ▁par ash ah . ▁ ▁In ▁the ▁lit ur gy ▁In ▁the ▁B less ing ▁after ▁Me als ▁( B irk at ▁Ham azon ), ▁at ▁the ▁close ▁of ▁the ▁fourth ▁bless ing ▁( of ▁thanks ▁for ▁God ' s ▁good ness ), ▁Jews ▁all ude ▁to ▁God ' s ▁bless ing ▁of ▁the ▁Patri arch s ▁described ▁in ▁, ▁, ▁and ▁. ▁ ▁The ▁Week ly ▁Ma q am ▁In ▁the ▁Week ly ▁Ma q am , ▁Se ph ardi ▁Jews ▁each |
▁week ▁base ▁the ▁songs ▁of ▁the ▁services ▁on ▁the ▁content ▁of ▁that ▁week ' s ▁par ash ah . ▁For ▁Par ash at ▁To led ot , ▁Se ph ardi ▁Jews ▁apply ▁Ma q am ▁Mah our , ▁the ▁ma q am ▁that ▁port ray s ▁emot ional ▁inst ability ▁and ▁anger . ▁This ▁ma q am ▁is ▁similar ▁to ▁Ma q am ▁R ast ▁in ▁tone . ▁It ▁is ▁appropriate , ▁because ▁in ▁this ▁par ash ah , ▁Es au ▁port ray s ▁these ▁character ▁tra its ▁as ▁he ▁los es ▁out ▁on ▁the ▁major ▁bless ings . ▁ ▁H aft ar ah ▁The ▁ha ft ar ah ▁for ▁the ▁par ash ah ▁is : ▁for ▁Ash ken azi ▁Jews ▁and ▁Se ph ardi ▁Jews : ▁ ▁for ▁K ara ite ▁Jews : ▁ ▁Connection ▁to ▁the ▁par sh ah ▁Mal achi ▁ 1 ▁opens ▁with ▁God ▁not ing ▁" I ▁loved ▁Jacob , ▁and ▁I ▁h ated ▁Es au ," ▁before ▁prom ising ▁ret ribution ▁on ▁Es au ' s ▁descend ants , ▁the ▁people ▁of ▁Ed om . ▁ ▁Notes ▁ ▁Further ▁reading ▁The ▁par ash ah ▁has ▁par alle ls ▁or ▁is ▁discussed ▁in ▁these ▁sources : ▁ ▁Bib lic al ▁ ▁( numer ous ▁as ▁stars ); ▁ ▁( numer ous ▁as ▁stars ). ▁ ▁( numer ous ▁as ▁stars ); ▁ ▁( not ▁to ▁go ▁to ▁Egypt ). ▁. ▁ ▁( not ▁to ▁go ▁to ▁Egypt ). ▁. ▁ ▁Early ▁non ra bb in ic ▁Joseph us |
. ▁Anti qu ities ▁of ▁the ▁Jews ▁ 1 : 1 8 : 1 – 2 , ▁ 4 – 8 , ▁ 1 9 : 1 ; ▁ 2 : 1 : 1 . ▁Cir ca ▁ 9 3 – 9 4 . ▁Re print ed ▁in , ▁e . g ., ▁The ▁Works ▁of ▁Joseph us : ▁Complete ▁and ▁Un ab rid ged , ▁New ▁Updated ▁Edition . ▁Trans l ated ▁by ▁William ▁Wh ist on . ▁Pe ab ody , ▁Massachusetts : ▁Hend rick son ▁Publish ers , ▁ 1 9 8 7 . ▁. ▁Rom ans ▁ ▁Heb rew s ▁ ▁Class ical ▁rabb in ic ▁M ish nah : ▁M ish nah ▁K idd ush in ▁ 4 : 1 4 . ▁Land ▁of ▁Israel , ▁circa ▁ 2 0 0 ▁C . E . ▁Re print ed ▁in , ▁e . g ., ▁The ▁M ish nah : ▁A ▁New ▁Trans lation . ▁Trans l ated ▁by ▁Jacob ▁Ne us ner , ▁page ▁ 4 9 9 . ▁New ▁H aven : ▁Y ale ▁University ▁Press , ▁ 1 9 8 8 . ▁. ▁T ose ft a : ▁Ber ak hot ▁ 6 : 8 ; ▁S ot ah ▁ 1 0 : 5 – 6 ; ▁K idd ush in ▁ 5 : 2 1 . ▁Land ▁of ▁Israel , ▁circa ▁ 3 0 0 ▁C . E . ▁Re print ed ▁in , ▁e . g ., ▁The ▁T ose ft a : ▁Trans |
l ated ▁from ▁the ▁Heb rew , ▁with ▁a ▁New ▁Introduction . ▁Trans l ated ▁by ▁Jacob ▁Ne us ner , ▁volume ▁ 1 , ▁pages ▁ 3 9 , ▁ 8 7 6 , ▁ 9 4 7 . ▁Pe ab ody , ▁Massachusetts : ▁Hend rick son ▁Publish ers , ▁ 2 0 0 2 . ▁. ▁S if re ▁to ▁De uter onomy ▁ 2 : 3 . ▁Land ▁of ▁Israel , ▁circa ▁ 2 5 0 – 3 5 0 ▁C . E . ▁Re print ed ▁in , ▁e . g ., ▁S if re ▁to ▁De uter onomy : ▁An ▁Anal yt ical ▁Trans lation . ▁Trans l ated ▁by ▁Jacob ▁Ne us ner , ▁volume ▁ 1 , ▁page ▁ 2 6 . ▁Atlanta : ▁Sch ol ars ▁Press , ▁ 1 9 8 7 . ▁. ▁ ▁Jerusalem ▁Tal m ud : ▁Ber ak hot ▁ 5 5 b , ▁ 8 5 b ; ▁B ik kur im ▁ 2 3 b ; ▁Su kk ah ▁ 2 1 a ; ▁Ta an it ▁ 1 b , ▁ 2 7 b ; ▁Meg illa h ▁ 1 6 a , ▁ 1 7 b ; ▁S ot ah ▁ 2 8 b , ▁ 3 1 b . ▁Land ▁of ▁Israel , ▁circa ▁ 4 0 0 ▁CE . ▁Re print ed ▁in , ▁e . g ., ▁Tal m ud ▁Y er ush al mi . ▁Ed ited ▁by ▁Cha im ▁Mal |
in ow itz , ▁Y is ro el ▁Sim cha ▁Sch orr , ▁and ▁Mor de ch ai ▁Marcus , ▁volumes ▁ 2 , ▁ 1 2 , ▁ 2 2 , ▁ 2 5 – 2 6 , ▁ 3 6 – 3 7 . ▁Brook lyn : ▁Mes or ah ▁Publications , ▁ 2 0 0 6 – 2 0 1 7 . ▁And ▁repr int ed ▁in , ▁e . g ., ▁The ▁Jerusalem ▁Tal m ud : ▁A ▁Trans lation ▁and ▁Comment ary . ▁Ed ited ▁by ▁Jacob ▁Ne us ner ▁and ▁translated ▁by ▁Jacob ▁Ne us ner , ▁T z vee ▁Z ah avy , ▁B . ▁Barry ▁Le vy , ▁and ▁Edward ▁Gold man . ▁Pe ab ody , ▁Massachusetts : ▁Hend rick son ▁Publish ers , ▁ 2 0 0 9 . ▁. ▁Gen esis ▁R abb ah ▁ 6 3 : 1 – 6 7 : 1 3 . ▁Land ▁of ▁Israel , ▁ 5 th ▁Century . ▁Re print ed ▁in , ▁e . g ., ▁Mid r ash ▁R abb ah : ▁Gen esis . ▁Trans l ated ▁by ▁Harry ▁Fre ed man ▁and ▁Maurice ▁Simon . ▁London : ▁Son c ino ▁Press , ▁ 1 9 3 9 . ▁. ▁Bab yl onian ▁Tal m ud : ▁Ber ak hot ▁ 5 b , ▁ 5 6 b , ▁ 5 7 b ; ▁E ru vin ▁ 1 0 4 b ; ▁P es achim ▁ 5 a , ▁ 4 |
2 b ; ▁Y oma ▁ 2 8 b ; ▁Su kk ah ▁ 5 b , ▁ 1 4 a ; ▁Ta an it ▁ 2 9 b ; ▁Meg illa h ▁ 6 a , ▁ 2 8 a ; ▁Mo ed ▁Kat an ▁ 2 a ; ▁Y ev am ot ▁ 6 4 a ; ▁K et ub ot ▁ 1 1 2 a ; ▁Ned ar im ▁ 3 2 a ; ▁S ot ah ▁ 1 1 a , ▁ 1 2 b , ▁ 1 3 a , ▁ 4 1 b ; ▁G itt in ▁ 5 7 b ; ▁B ava ▁K amma ▁ 9 2 b – 9 3 a ; ▁B ava ▁Bat ra ▁ 1 5 a , ▁ 1 6 b , ▁ 1 2 3 a ; ▁San hed rin ▁ 1 2 a , ▁ 3 7 a , ▁ 6 9 a , ▁ 9 2 a , ▁ 1 0 5 a ; ▁Mak k ot ▁ 1 0 a , ▁ 2 4 a ; ▁Av od ah ▁Zar ah ▁ 2 b , ▁ 1 1 a . ▁Bab yl onia , ▁ 6 th ▁Century . ▁Re print ed ▁in , ▁e . g ., ▁Tal m ud ▁Bav li . ▁Ed ited ▁by ▁Y is ro el ▁Sim cha ▁Sch orr , ▁Cha im ▁Mal in ow itz , ▁and ▁Mor de ch ai ▁Marcus , ▁ 7 2 ▁volumes . ▁Brook |
lyn : ▁Mes or ah ▁Pub s ., ▁ 2 0 0 6 . ▁ ▁Med ieval ▁R ashi . ▁Comment ary . ▁Gen esis ▁ 2 5 – 2 8 . ▁Tro yes , ▁France , ▁late ▁ 1 1 th ▁Century . ▁Re print ed ▁in , ▁e . g ., ▁R ashi . ▁The ▁Tor ah : ▁With ▁R ashi ' s ▁Comment ary ▁Trans l ated , ▁An not ated , ▁and ▁El uc id ated . ▁Trans l ated ▁and ▁annot ated ▁by ▁Y is rael ▁Is ser ▁Z vi ▁Her cz eg , ▁volume ▁ 1 , ▁pages ▁ 2 7 1 – 3 0 7 . ▁Brook lyn : ▁Mes or ah ▁Publications , ▁ 1 9 9 5 . ▁. ▁R ash b am . ▁Comment ary ▁on ▁the ▁Tor ah . ▁Tro yes , ▁early ▁ 1 2 th ▁century . ▁Re print ed ▁in , ▁e . g ., ▁Rab bi ▁Samuel ▁Ben ▁Me ir ' s ▁Comment ary ▁on ▁Gen esis : ▁An ▁An not ated ▁Trans lation . ▁Trans l ated ▁by ▁Martin ▁I . ▁Lock sh in , ▁pages ▁ 1 3 0 – 6 2 . ▁Lew ist on , ▁New ▁York : ▁The ▁Ed win ▁M ellen ▁Press , ▁ 1 9 8 9 . ▁. ▁ ▁Jud ah ▁H ale vi . ▁K uz ari . ▁ 2 : 8 0 . ▁To led o , ▁Spain , ▁ 1 1 3 0 – 1 1 4 |
0 . ▁Re print ed ▁in , ▁e . g ., ▁Je h uda ▁H ale vi . ▁K uz ari : ▁An ▁Argument ▁for ▁the ▁Fa ith ▁of ▁Israel . ▁Introduction ▁by ▁Henry ▁S lon im sky , ▁page ▁ 1 2 8 . ▁New ▁York : ▁Sch ock en , ▁ 1 9 6 4 . ▁. ▁Abraham ▁ibn ▁Ez ra . ▁Comment ary ▁on ▁the ▁Tor ah . ▁Mid - 1 2 th ▁century . ▁Re print ed ▁in , ▁e . g ., ▁I bn ▁Ez ra ' s ▁Comment ary ▁on ▁the ▁Pent ate uch : ▁Gen esis ▁( B eres hit ). ▁Trans l ated ▁and ▁annot ated ▁by ▁H . ▁Norman ▁Str ick man ▁and ▁Arthur ▁M . ▁Silver , ▁pages ▁ 2 4 7 – 7 3 . ▁New ▁York : ▁Men or ah ▁Publishing ▁Company , ▁ 1 9 8 8 . ▁. ▁He zek iah ▁ben ▁M ano ah . ▁H iz k uni . ▁France , ▁circa ▁ 1 2 4 0 . ▁Re print ed ▁in , ▁e . g ., ▁Ch iz ki y ahu ▁ben ▁M ano ach . ▁Ch iz k uni : ▁Tor ah ▁Comment ary . ▁Trans l ated ▁and ▁annot ated ▁by ▁Eli y ahu ▁M unk , ▁volume ▁ 1 , ▁pages ▁ 1 8 7 – 2 1 4 . ▁Jerusalem : ▁K t av ▁Publish ers , ▁ 2 0 1 3 . ▁. ▁Nach man ides . ▁Comment ary ▁on ▁the |
▁Tor ah . ▁Jerusalem , ▁circa ▁ 1 2 7 0 . ▁Re print ed ▁in , ▁e . g ., ▁R amb an ▁( N ach man ides ): ▁Comment ary ▁on ▁the ▁Tor ah : ▁Gen esis . ▁Trans l ated ▁by ▁Charles ▁B . ▁Ch avel , ▁volume ▁ 1 , ▁pages ▁ 3 1 3 – 4 8 . ▁New ▁York : ▁Sh ilo ▁Publishing ▁House , ▁ 1 9 7 1 . ▁. ▁Mid r ash ▁ha - Ne ' lam ▁( The ▁Mid r ash ▁of ▁the ▁Con ce aled ). ▁Spain , ▁ 1 3 th ▁century . ▁Re print ed ▁in , ▁e . g ., ▁Z oh ar , ▁part ▁ 1 , ▁pages ▁ 1 3 4 b – 4 0 a . ▁Mant ua , ▁ 1 5 5 8 – 1 5 6 0 . ▁Re print ed ▁in , ▁e . g ., ▁The ▁Z oh ar : ▁P ritz ker ▁Edition . ▁Trans lation ▁and ▁comment ary ▁by ▁Nathan ▁Wol ski , ▁volume ▁ 1 0 , ▁pages ▁ 4 0 2 – 2 4 . ▁Stan ford , ▁California : ▁Stan ford ▁University ▁Press , ▁ 2 0 1 6 . ▁. ▁Z oh ar , ▁part ▁ 1 , ▁pages ▁ 1 3 4 a – 4 6 b . ▁Spain , ▁late ▁ 1 3 th ▁Century . ▁Re print ed ▁in , ▁e . g ., ▁The ▁Z oh ar . ▁Trans l ated ▁by |
▁Harry ▁S per ling ▁and ▁Maurice ▁Simon . ▁ 5 ▁volumes . ▁London : ▁Son c ino ▁Press , ▁ 1 9 3 4 . ▁" Collection ▁for ▁the ▁Pol l ▁Tax ." ▁Egypt , ▁ 1 4 th ▁century . ▁In ▁Mark ▁R . ▁C ohen . ▁The ▁Vo ice ▁of ▁the ▁Po or ▁in ▁the ▁Middle ▁A ges : ▁An ▁Anth ology ▁of ▁Document s ▁from ▁the ▁C airo ▁Gen iza , ▁page ▁ 1 7 4 . ▁Pr inc eton : ▁Pr inc eton ▁University ▁Press , ▁ 2 0 0 5 . ▁. ▁Matt ath ias ▁Y iz h ari . ▁" S erm on ▁on ▁To led ot ." ▁Spain , ▁circa ▁ 1 4 0 0 . ▁In ▁Marc ▁S aper stein . ▁Jewish ▁Pre aching , ▁ 1 2 0 0 – 1 8 0 0 : ▁An ▁Anth ology , ▁pages ▁ 1 5 6 – 6 6 . ▁New ▁H aven : ▁Y ale ▁University ▁Press , ▁ 1 9 8 9 . ▁. ▁Isaac ▁ben ▁Mos es ▁Ar ama . ▁Ak ed at ▁Y iz h ak ▁( The ▁Binding ▁of ▁Isaac ). ▁Late ▁ 1 5 th ▁century . ▁Re print ed ▁in , ▁e . g ., ▁Y itz ch ak ▁Ar ama . ▁A key dat ▁Y itz ch ak : ▁Comment ary ▁of ▁Rab bi ▁Y itz ch ak ▁Ar ama ▁on ▁the ▁Tor ah . ▁Trans l ated ▁and ▁cond ensed ▁by ▁Eli y ahu ▁M unk , |
▁volume ▁ 1 , ▁pages ▁ 1 7 7 – 9 5 . ▁New ▁York , ▁L ambda ▁Publish ers , ▁ 2 0 0 1 . ▁. ▁ ▁Modern ▁Isaac ▁Ab ra van el . ▁Comment ary ▁on ▁the ▁Tor ah . ▁Italy , ▁between ▁ 1 4 9 2 – 1 5 0 9 . ▁Re print ed ▁in , ▁e . g ., ▁A bar ban el : ▁Selected ▁Comment aries ▁on ▁the ▁Tor ah : ▁Volume ▁ 1 : ▁Bere ish is / Gen esis . ▁Trans l ated ▁and ▁annot ated ▁by ▁Israel ▁Laz ar , ▁pages ▁ 1 4 7 – 8 4 . ▁Brook lyn : ▁Create Space , ▁ 2 0 1 5 . ▁. ▁Ob ad iah ▁ben ▁Jacob ▁S for no . ▁Comment ary ▁on ▁the ▁Tor ah . ▁Ven ice , ▁ 1 5 6 7 . ▁Re print ed ▁in , ▁e . g ., ▁S for no : ▁Comment ary ▁on ▁the ▁Tor ah . ▁Trans lation ▁and ▁explan atory ▁notes ▁by ▁Rap ha el ▁Pel cov itz , ▁pages ▁ 1 3 0 – 4 7 . ▁Brook lyn : ▁Mes or ah ▁Publications , ▁ 1 9 9 7 . ▁. ▁Sol omon ▁ben ▁Isaac ▁Le vi . ▁" S erm on ▁on ▁To led ot ." ▁Sal on ika , ▁ 1 5 7 3 . ▁In ▁Marc ▁S aper stein . ▁Jewish ▁Pre aching , ▁ 1 2 0 0 – 1 8 0 0 : |
▁An ▁Anth ology , ▁pages ▁ 2 4 0 – 5 2 . ▁New ▁H aven : ▁Y ale ▁University ▁Press , ▁ 1 9 8 9 . ▁. ▁Mos he ▁Al sh ich . ▁Comment ary ▁on ▁the ▁Tor ah . ▁Saf ed , ▁circa ▁ 1 5 9 3 . ▁Re print ed ▁in , ▁e . g ., ▁Mos he ▁Al sh ich . ▁Mid r ash ▁of ▁Rab bi ▁Mos he ▁Al sh ich ▁on ▁the ▁Tor ah . ▁Trans l ated ▁and ▁annot ated ▁by ▁Eli y ahu ▁M unk , ▁volume ▁ 1 , ▁pages ▁ 1 6 3 – 8 3 . ▁New ▁York , ▁L ambda ▁Publish ers , ▁ 2 0 0 0 . ▁. ▁ ▁Av raham ▁Ye h osh ua ▁H esch el . ▁Comment aries ▁on ▁the ▁Tor ah . ▁C rac ow , ▁Poland , ▁mid ▁ 1 7 th ▁century . ▁Comp iled ▁as ▁Chan uk at ▁Ha T or ah . ▁Ed ited ▁by ▁Ch ano ch ▁Hen och ▁Erz ohn . ▁Pi otr kow , ▁Poland , ▁ 1 9 0 0 . ▁Re print ed ▁in ▁Av raham ▁Ye h osh ua ▁H esch el . ▁Chan uk as ▁Ha T or ah : ▁Myst ical ▁Ins ights ▁of ▁Rav ▁Av raham ▁Ye h osh ua ▁H esch el ▁on ▁Ch um ash . ▁Trans l ated ▁by ▁Av raham ▁Per etz ▁Fried man , ▁pages ▁ 7 0 – 7 7 . ▁South field , |
▁Michigan : ▁T arg um ▁Press / F eld heim ▁Publish ers , ▁ 2 0 0 4 . ▁. ▁Thomas ▁Hob bes . ▁Le vi athan , ▁ 3 : 3 6 . ▁England , ▁ 1 6 5 1 . ▁Re print ▁edited ▁by ▁C . ▁B . ▁Mac ph erson , ▁page ▁ 4 6 0 . ▁Harm ond sw orth , ▁England : ▁P engu in ▁Class ics , ▁ 1 9 8 2 . ▁. ▁ ▁Cha im ▁ibn ▁Att ar . ▁O hr ▁ha - Ch a im . ▁Ven ice , ▁ 1 7 4 2 . ▁Re print ed ▁in ▁Ch ay im ▁ben ▁Att ar . ▁Or ▁H ach ay im : ▁Comment ary ▁on ▁the ▁Tor ah . ▁Trans l ated ▁by ▁Eli y ahu ▁M unk , ▁volume ▁ 1 , ▁pages ▁ 2 0 0 – 3 4 . ▁Brook lyn : ▁L ambda ▁Publish ers , ▁ 1 9 9 9 . ▁. ▁George ▁Eli ot . ▁Adam ▁B ede , ▁chapter ▁ 5 1 . ▁Edinburgh ▁and ▁London : ▁William ▁Black wood ▁and ▁S ons , ▁ 1 8 5 9 . ▁Re print ed , ▁e . g ., ▁edited ▁by ▁Carol ▁A . ▁Martin , ▁page ▁ 4 4 5 . ▁Oxford : ▁Oxford ▁University ▁Press , ▁ 2 0 0 8 . ▁( When ▁Adam ▁was ▁reading ▁his ▁Bible , ▁“ S ometimes ▁. ▁. ▁. ▁his ▁e y eb rows ▁would ▁be ▁raised , ▁and |
▁the ▁corners ▁of ▁his ▁mouth ▁would ▁qui ver ▁a ▁little ▁with ▁sad ▁sympathy ▁— ▁something , ▁perhaps ▁old ▁Isaac ’ s ▁meeting ▁with ▁his ▁son , ▁touched ▁him ▁closely ▁. ▁. ▁. ▁. ” ). ▁ ▁Samuel ▁David ▁Lu zz atto ▁( Sh adal ). ▁Comment ary ▁on ▁the ▁Tor ah . ▁Pad ua , ▁ 1 8 7 1 . ▁Re print ed ▁in , ▁e . g ., ▁Samuel ▁David ▁Lu zz atto . ▁Tor ah ▁Comment ary . ▁Trans l ated ▁and ▁annot ated ▁by ▁Eli y ahu ▁M unk , ▁volume ▁ 1 , ▁pages ▁ 2 4 1 – 7 1 . ▁New ▁York : ▁L ambda ▁Publish ers , ▁ 2 0 1 2 . ▁. ▁Ye h ud ah ▁A ry eh ▁Le ib ▁Alter . ▁Se f at ▁E met . ▁Gó ra ▁Kal war ia ▁( G er ), ▁Poland , ▁before ▁ 1 9 0 6 . ▁Ex cer pt ed ▁in ▁The ▁Language ▁of ▁Tr uth : ▁The ▁Tor ah ▁Comment ary ▁of ▁Se f at ▁E met . ▁Trans l ated ▁and ▁interpreted ▁by ▁Arthur ▁Green , ▁pages ▁ 3 7 – 4 1 . ▁Philadelphia : ▁Jewish ▁Public ation ▁Society , ▁ 1 9 9 8 . ▁. ▁Re print ed ▁ 2 0 1 2 . ▁. ▁John ▁E . ▁Mc F ady en . ▁" Ex pository ▁Studies ▁in ▁the ▁Old ▁Testament : ▁III . ▁Isaac ▁and ▁Jacob ." ▁The ▁Bib lic al ▁World , ▁volume ▁ 2 |
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▁A ▁Guide ▁to ▁Script ure , ▁Then ▁and ▁Now , ▁pages ▁ 3 9 , ▁ 1 0 1 , ▁ 1 3 3 – 5 1 , ▁ 1 6 6 , ▁ 1 9 7 , ▁ 5 2 4 . ▁New ▁York : ▁Free ▁Press , ▁ 2 0 0 7 . ▁. ▁Susan ▁N id itch . ▁" My ▁Bro ther ▁Es au ▁Is ▁a ▁H air y ▁Man ": ▁H air ▁and ▁Identity ▁in ▁An cient ▁Israel . ▁New ▁York : ▁Oxford ▁University ▁Press , ▁ 2 0 0 8 . ▁. ▁Dennis ▁Syl va . ▁" The ▁B less ing ▁of ▁a ▁W ounded ▁Patri arch : ▁Gen esis ▁ 2 7 . 1 – 4 0 ." ▁Journal ▁for ▁the ▁Study ▁of ▁the ▁Old ▁Testament , ▁volume ▁ 3 2 ▁( number ▁ 3 ) ▁( M arch ▁ 2 0 0 8 ): ▁pages ▁ 2 6 7 – 8 6 . ▁Jo achim ▁J . ▁Kra use . ▁" Tr ad ition , ▁History , ▁and ▁Our ▁Story : ▁Some ▁Observ ations ▁on ▁Jacob ▁and ▁Es au ▁in ▁the ▁Books ▁of ▁Ob ad iah ▁and ▁Mal achi ." ▁Journal ▁for ▁the ▁Study ▁of ▁the ▁Old ▁Testament , ▁volume ▁ 3 2 ▁( number ▁ 4 ) ▁( J une ▁ 2 0 0 8 ): ▁pages ▁ 4 7 5 – 8 6 . ▁ ▁The ▁Tor ah : ▁A ▁Women ' s ▁Comment ary . ▁Ed ited ▁by ▁Tam ara ▁C ohn ▁E |
sk en azi ▁and ▁Andrea ▁L . ▁We iss , ▁pages ▁ 1 3 3 – 5 6 . ▁New ▁York : ▁U R J ▁Press , ▁ 2 0 0 8 . ▁. ▁Jonathan ▁Gold stein . ▁" Jac ob ▁and ▁Es au ." ▁In ▁Lad ies ▁and ▁Gent le men , ▁the ▁Bible ! ▁pages ▁ 7 9 – 1 1 4 . ▁New ▁York : ▁River head ▁Books , ▁ 2 0 0 9 . ▁. ▁Re u ven ▁Ham mer . ▁Enter ing ▁Tor ah : ▁Pref aces ▁to ▁the ▁Week ly ▁Tor ah ▁Port ion , ▁pages ▁ 3 5 – 3 9 . ▁New ▁York : ▁Gef en ▁Publishing ▁House , ▁ 2 0 0 9 . ▁. ▁Sar ra ▁Lev . ▁" Es au ’ s ▁G ender ▁Cross ing : ▁Par ash at ▁T old ot ▁( Gen esis ▁ 2 5 : 1 9 – 2 8 : 9 ). " ▁In ▁Tor ah ▁Que eries : ▁Week ly ▁Comment aries ▁on ▁the ▁Heb rew ▁Bible . ▁Ed ited ▁by ▁Gre gg ▁Dr ink water , ▁Josh ua ▁L esser , ▁and ▁David ▁Sh ne er ; ▁for ew ord ▁by ▁Jud ith ▁Pl ask ow , ▁pages ▁ 3 8 – 4 2 . ▁New ▁York : ▁New ▁York ▁University ▁Press , ▁ 2 0 0 9 . ▁. ▁Tim othy ▁K eller . ▁" The ▁End ▁of ▁C ounter fe it ▁God s ." ▁In ▁C ounter fe it ▁God s : |
▁The ▁Em pty ▁Prom ises ▁of ▁M oney , ▁Sex , ▁and ▁Power , ▁and ▁the ▁Only ▁Hope ▁that ▁Mat ters . ▁D utton ▁Ad ult , ▁ 2 0 0 9 . ▁. ▁( Jac ob ▁and ▁Es au ). ▁ ▁Jonathan ▁S acks . ▁C oven ant ▁& ▁Con vers ation : ▁A ▁Week ly ▁Reading ▁of ▁the ▁Jewish ▁Bible : ▁Gen esis : ▁The ▁Book ▁of ▁Begin nings , ▁pages ▁ 1 4 5 – 7 5 . ▁New ▁Mil ford , ▁Connecticut : ▁Mag g id ▁Books , ▁ 2 0 0 9 . ▁. ▁Carol yn ▁J . ▁Sh arp . ▁" Ph ara oh ▁and ▁Ab ime le ch ▁as ▁In noc ents ▁En sn ared ." ▁In ▁Iron y ▁and ▁Mean ing ▁in ▁the ▁Heb rew ▁Bible , ▁pages ▁ 5 1 – 5 4 . ▁Blo om ington , ▁Indiana : ▁Indiana ▁University ▁Press , ▁ 2 0 0 9 . ▁. ▁John ▁H . ▁Wal ton . ▁" Gen esis ." ▁In ▁Z onder van ▁Illustr ated ▁Bible ▁Background s ▁Comment ary . ▁Ed ited ▁by ▁John ▁H . ▁Wal ton , ▁volume ▁ 1 , ▁pages ▁ 1 0 4 – 0 6 . ▁Grand ▁Rap ids , ▁Michigan : ▁Z onder van , ▁ 2 0 0 9 . ▁. ▁Raymond ▁West bro ok . ▁" Good ▁as ▁His ▁Word : ▁Jacob ▁Man ip ul ates ▁Justice ." ▁Bib lic al ▁Arch ae ology ▁Review , ▁volume ▁ 3 5 ▁( number |
▁ 3 ) ▁( May / J une ▁ 2 0 0 9 ): ▁pages ▁ 5 0 – 5 5 , ▁ 6 4 . ▁Brad ford ▁A . ▁Anderson . ▁“ The ▁In version ▁of ▁the ▁B irth ▁Order ▁and ▁the ▁Title ▁of ▁the ▁First born .” ▁V et us ▁Testament um , ▁volume ▁ 6 0 ▁( number ▁ 4 ) ▁( 2 0 1 0 ): ▁pages ▁ 6 5 5 – 5 8 . ▁David ▁J . ▁Z ucker . ▁" The ▁De ce iver ▁De ce ived : ▁R ere ading ▁Gen esis ▁ 2 7 ." ▁Jewish ▁Bible ▁Qu arter ly , ▁volume ▁ 3 9 ▁( number ▁ 1 ) ▁( J anu ary – M arch ▁ 2 0 1 1 ): ▁pages ▁ 4 6 – 5 8 . ▁Cal um ▁Car m ich ael . ▁The ▁Book ▁of ▁Num bers : ▁A ▁Crit ique ▁of ▁Gen esis , ▁pages ▁ 4 , ▁ 1 9 – 2 0 , ▁ 9 1 , ▁ 1 0 0 – 0 1 , ▁ 1 0 3 – 0 5 , ▁ 1 1 0 , ▁ 1 1 2 , ▁ 1 1 4 – 1 5 , ▁ 1 1 8 , ▁ 1 2 0 – 2 1 , ▁ 1 2 3 – 2 4 , ▁ 1 2 6 – 2 7 , ▁ 1 3 0 , ▁ 1 3 2 , ▁ 1 3 5 – 3 |
6 , ▁ 1 4 7 , ▁ 1 4 9 , ▁ 1 5 6 , ▁ 1 6 2 – 6 3 . ▁New ▁H aven : ▁Y ale ▁University ▁Press , ▁ 2 0 1 2 . ▁. ▁William ▁G . ▁De ver . ▁The ▁L ives ▁of ▁Ord inary ▁People ▁in ▁An cient ▁Israel : ▁When ▁Arch ae ology ▁and ▁the ▁Bible ▁Inter sect , ▁page ▁ 1 7 3 . ▁Grand ▁Rap ids , ▁Michigan : ▁William ▁B . ▁E erd mans ▁Publishing ▁Company , ▁ 2 0 1 2 . ▁. ▁Che e - Ch iew ▁Lee . ▁" Once ▁Again : ▁The ▁Ni phal ▁and ▁the ▁H ith pa el ▁of ▁ ▁in ▁the ▁Abraham ic ▁B less ing ▁for ▁the ▁Nations ." ▁Journal ▁for ▁the ▁Study ▁of ▁the ▁Old ▁Testament , ▁volume ▁ 3 6 ▁( number ▁ 3 ) ▁( M arch ▁ 2 0 1 2 ): ▁pages ▁ 2 7 9 – 9 6 . ▁( ). ▁ ▁Sh m uel ▁Herz feld . ▁" A ▁Crow ning ▁Ach iev ement ." ▁In ▁Fif ty - F our ▁Pick ▁Up : ▁Fif teen - Min ute ▁In sp ir ational ▁Tor ah ▁Less ons , ▁pages ▁ 2 9 – 3 4 . ▁Jerusalem : ▁Gef en ▁Publishing ▁House , ▁ 2 0 1 2 . ▁. ▁Josh ▁Fe ig el son . ▁" K now ledge , ▁power ▁and ▁ab use ." ▁The ▁Jerusalem ▁Report , ▁volume ▁ 2 5 ▁( |
number ▁ 1 7 ) ▁( Dec ember ▁ 1 , ▁ 2 0 1 4 ): ▁page ▁ 4 7 . ▁Jonathan ▁S acks . ▁Less ons ▁in ▁Le ad ership : ▁A ▁Week ly ▁Reading ▁of ▁the ▁Jewish ▁Bible , ▁pages ▁ 2 7 – 3 0 . ▁New ▁Mil ford , ▁Connecticut : ▁Mag g id ▁Books , ▁ 2 0 1 5 . ▁. ▁" The ▁H itt ites : ▁Between ▁Trad ition ▁and ▁History ." ▁Bib lic al ▁Arch ae ology ▁Review , ▁volume ▁ 4 2 ▁( number ▁ 2 ) ▁( M arch / A pril ▁ 2 0 1 6 ): ▁pages ▁ 2 8 – 4 0 , ▁ 6 8 . ▁Jean - Pierre ▁Is b outs . ▁Arch ae ology ▁of ▁the ▁Bible : ▁The ▁Great est ▁Disc over ies ▁From ▁Gen esis ▁to ▁the ▁Roman ▁Era , ▁pages ▁ 5 8 – 6 2 . ▁Washington , ▁D . C .: ▁National ▁Geographic , ▁ 2 0 1 6 . ▁. ▁Jonathan ▁S acks . ▁Ess ays ▁on ▁Eth ics : ▁A ▁Week ly ▁Reading ▁of ▁the ▁Jewish ▁Bible , ▁pages ▁ 3 3 – 3 9 . ▁New ▁Mil ford , ▁Connecticut : ▁Mag g id ▁Books , ▁ 2 0 1 6 . ▁. ▁ ▁External ▁links ▁ ▁Text s ▁Mas or etic ▁text ▁and ▁ 1 9 1 7 ▁J PS ▁translation ▁H ear ▁the ▁par ash ah ▁ch anted ▁H ear ▁the ▁par ash ah ▁read ▁in |
▁Heb rew ▁ ▁Comment aries ▁ ▁| ▁width =" 2 5 %" ▁align =" left " ▁val ign =" top " ▁style =" border : 0 " | ▁Academy ▁for ▁Jewish ▁Religion , ▁California ▁Academy ▁for ▁Jewish ▁Religion , ▁New ▁York ▁A ish . com ▁Ak h lah : ▁The ▁Jewish ▁Children ' s ▁Learning ▁Network ▁American ▁Jewish ▁University ▁- ▁Z ieg ler ▁School ▁of ▁Rab bin ic ▁Studies ▁An she ▁Em es ▁Syn agog ue , ▁Los ▁Angeles ▁Ari ▁Gold w ag ▁As cent ▁of ▁Saf ed ▁Bar - I lan ▁University ▁Ch abad . org ▁| ▁width =" 2 5 %" ▁align =" top " ▁style =" border : 0 " | ▁e par sha . com ▁Jewish ▁Agency ▁for ▁Israel ▁Jewish ▁The ological ▁Sem inary ▁G - d cast ▁The ▁Israel ▁Kos ch itz ky ▁Virtual ▁Beit ▁Mid r ash ▁Me ch on ▁Had ar ▁Mi ri am ▁A fl alo ▁My J ew ish L ear ning . com ▁O hr ▁Same ach ▁Orth odox ▁Union ▁O z T or ah ▁— ▁Tor ah ▁from ▁Australia ▁| ▁width =" 2 5 %" ▁align =" top " ▁style =" border : 0 " | ▁O z ▁Ve ▁Sh alom ▁— ▁Net ivot ▁Sh alom ▁P ard es ▁from ▁Jerusalem ▁Professor ▁James ▁L . ▁K ugel ▁Rab bi ▁D ov ▁Lin zer ▁Rab bi ▁Fab ian ▁Wer bin ▁Rab bi ▁Jonathan ▁S acks ▁Rab bi Sh imon . com ▁Rab bi ▁Sh l omo ▁R isk in ▁Rab bi ▁Sh m |
uel ▁Herz feld ▁Rab bi ▁Stan ▁Le vin ▁Re const ruction ist ▁J uda ism ▁Se ph ard ic ▁Institute ▁Sh i ur . com ▁| ▁width =" 2 5 %" ▁align =" top " ▁style =" border : 0 " | ▁ 6 1 3 . org ▁Jewish ▁Tor ah ▁Audio ▁Tan ach ▁Study ▁Center ▁Te ach 6 1 3 . org , ▁Tor ah ▁Education ▁at ▁Cher ry ▁Hill ▁The T or ah . com ▁Tor ah ▁from ▁D ix ie ▁Tor ah . org ▁Tor ah V ort . com ▁Union ▁for ▁Reform ▁J uda ism ▁United ▁Syn agog ue ▁of ▁Conserv ative ▁J uda ism ▁What ' s ▁B other ing ▁R ashi ? ▁Yes h iv at ▁Ch ove ve i ▁Tor ah ▁Yes h iva ▁University ▁ ▁Category : Week ly ▁Tor ah ▁read ings ▁in ▁Ch esh van ▁Category : Week ly ▁Tor ah ▁read ings ▁from ▁Gen esis <0x0A> </s> ▁Ram iro ▁Garc és ▁( Bas que : ▁Ram iro ▁G art zia ; ▁died ▁ 9 ▁July ▁ 9 8 1 ) ▁was ▁the ▁first ▁King ▁of ▁V igu era , ▁since ▁the ▁establishment ▁of ▁the ▁kingdom ▁in ▁ 9 7 0 ▁until ▁his ▁death ▁in ▁ 9 8 1 . ▁He ▁was ▁the ▁el dest ▁son ▁of ▁García ▁S ánchez ▁I ▁of ▁Pam pl ona ▁with ▁his ▁second ▁wife , ▁Ter esa ▁of ▁León . ▁It ▁is ▁suggested ▁that ▁while ▁Ter esa ▁pushed ▁for ▁the ▁dis in herit ance ▁of ▁García ' s |
▁el dest ▁son ▁San cho ▁II ▁of ▁Pam pl ona ▁in ▁favour ▁of ▁Ram iro , ▁García ▁comprom ised ▁and ▁w illed ▁the ▁region ▁of ▁V igu era ▁to ▁Ram iro ▁with ▁the ▁title ▁of ▁king . ▁ ▁Ram iro ▁was ▁a ▁sub reg ulus ▁and ▁v ass al ▁of ▁his ▁brother . ▁In ▁ 9 7 5 ▁he ▁tried ▁to ▁ra id ▁neighbour ing ▁Muslim ▁territory , ▁but ▁was ▁defeated ▁in ▁the ▁Battle ▁of ▁E ster c uel ▁on ▁ 6 ▁July . ▁ ▁The ▁precise ▁date ▁of ▁his ▁death ▁is ▁not ▁recorded . ▁A ▁surv iving ▁document ▁dated ▁ 9 8 1 ▁reports ▁that ▁he ▁had ▁already ▁died . ▁Arab ic ▁sources ▁report ▁that ▁he ▁died ▁in ▁the ▁Battle ▁of ▁Tor rev ic ente ▁in ▁ 9 8 1 , ▁where ▁he ▁and ▁García ▁Fernández ▁of ▁Cast ile ▁fought ▁Al man z ur ▁in ▁support ▁of ▁Cord ob an ▁re bel ▁Gal ib . ▁He ▁had ▁two ▁known ▁children , ▁San cho ▁and ▁García , ▁who ▁succeeded ▁him ▁in ▁turn . ▁ ▁References ▁ ▁S ources ▁ ▁B ish ko , ▁Charles ▁Julian . ▁" Sal v us ▁of ▁Al bel da ▁and ▁Front ier ▁Mon astic ism ▁in ▁T enth - Cent ury ▁Navar re ." ▁Spe cul um , ▁Vol . ▁ 2 3 , ▁No . ▁ 4 . ▁( Oct ober ▁ 1 9 4 8 ), ▁pp ▁ 5 5 9 – 5 9 0 . ▁C añ ada ▁Just e , ▁Alberto . ▁" Un |
▁mil enario ▁nav ar ro : ▁Ram iro ▁Garc és , ▁rey ▁de ▁V igu era ", ▁Pr ín cipe ▁de ▁V iana ▁ 4 2 ▁( 1 9 8 2 ), ▁pp . 2 1 – 3 7 . ▁U b iet o ▁Art eta , ▁Antonio . ▁" Mon arc as ▁nav ar ros ▁ol vid ados : ▁los ▁re yes ▁de ▁V igu era ", ▁His p ania ▁X ▁( 1 9 5 0 ), ▁pp . 8 – 2 5 . ▁ ▁Category : 9 8 1 ▁death s ▁Category : K ings ▁of ▁V igu era ▁Category : H ouse ▁of ▁Jim é nez ▁Category : 1 0 th - century ▁monarch s ▁in ▁Europe ▁Category : 1 0 th ▁century ▁in ▁Navar re <0x0A> </s> ▁John ▁Dow ling ▁( born ▁ 3 ▁April ▁ 1 9 5 3 ) ▁is ▁an ▁Australian ▁former ▁rugby ▁league ▁footballer ▁who ▁played ▁in ▁the ▁ 1 9 7 0 s ▁and ▁ 1 9 8 0 s . ▁ ▁Biography ▁Mur will umb ah ▁hook er ▁came ▁to ▁Br is b ane ▁East s ▁in ▁ 1 9 7 2 ▁before ▁joining ▁W yn num - Man ly ▁in ▁ 1 9 7 4 . ▁A ▁Queensland ▁rep ▁against ▁France ▁in ▁ 1 9 7 7 , ▁John ▁Dow ling ▁vent ured ▁to ▁the ▁St . ▁George ▁Drag ons ▁in ▁ 1 9 7 9 ▁under ▁the ▁co aching ▁of ▁Harry ▁Bath ▁but ▁missed ▁the ▁club ' s ▁grand |
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