Generations Part 6 (Gen 27:30-33)
30 As soon
as Isaac had finished blessing Jacob, when Jacob had scarcely gone out from the
presence of Isaac his father, Esau his brother came in from his hunting.
Had scarcely gone out—This means, as one went out the other came in (Midrash Tanchuma, Toldot 11).
Sukkah 5b:1
of a bird called bar Yokhani, whose face
is significantly larger than a handbreadth? The Gemara rejects this suggestion:
If you grasped many, you did not grasp anything; if you grasped few, you
grasped something. The Gemara asks: If so, say that it is like the face
of a bird, which is extremely small? Rav Aḥa bar Ya’akov said: Rav Huna derives
that the thickness of the mercy seat was one handbreadth not through an actual
comparison to the real faces of different creatures but rather by means of a
verbal analogy between the terms penei and penei
written in different places in the law. It is written here: “Before [penei]
the mercy seat” (Lev 16:2), and
it is written there: “From the presence of [penei] Isaac his father” (Gen 27:30). The dimension of
the mercy seat is like that of the face of a person, a handbreadth.
33 Then
Isaac trembled very violently and said, “Who was it then that hunted game and brought it to me, and I ate it all before you came, and I have blessed him?
Yes, and he shall be blessed.”
Dinner
Then Isaac trembled—Explain it as the Targum renders it וּתְוָה, which means he was perplexed. According to the Midrash, however, he saw Gehinnom opening beneath him (Esau). From Midrash Tanchuma, Toldot 11
Who . . . then—The word אֵפוֹא is an independent particle having no etymological connection with any other Hebrew word and is used with many different shades of meaning Another explanation of אֵפוֹא is that it is a combination of אַיּה where and פֹּה here, so that means “Who is he and where is he, who hunted game?”
And I ate it all—All tastes that I desired to find in it I indeed found in it (Bereishit Rabbah 67:2).
Yes, and he
shall be blessed—In order that you
may not say “If Jacob had not deceived his father he would never have received
the blessing,” he, therefore, confirmed it and blessed him now of his own free
will (Bereishit Rabbah 67:2).
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Bava Batra 15a:12
The Gemara comments: But
if that is the proof, say that Job lived in the time of Isaac, as it
is written in connection with Isaac: “Who
was it then that has hunted game”
(Gen 27:33). Or say that he lived in the time of Jacob, as it is written
with respect to Jacob: “If it must be so, then do this” (Gen 43:11). Or say that he lived in
the time of Joseph, as it is written with respect to Joseph: “Tell me,
please, where are they pasturing their flocks?” (Gen 37:16).
Bava Batra 17a:1
a taste of the
world-to-come. They are: Abraham, Isaac, and Jacob. Abraham, as it is written
with regard to him: “And the Lord blessed Abraham in all things” (Gen 24:1).
Isaac, as it is written with regard to him: “And I ate from
everything” (Gen 27:33). Jacob, as it is written with regard to
him: “Because I have everything” (Gen 33:11). This teaches
that already in their lifetimes they merited everything, i.e., perfection.
Sotah 5a:5
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He continues the interpretation: But if he repents from his arrogance, he is gathered in death at his proper time like Abraham our forefather, as it is stated: “Yes, they are brought low and gathered up like all [kakkol] others” (Job 24:24), indicating that when he repents from his arrogance he will die like Abraham, Isaac, and Jacob, as it is written about them that they were blessed with the term “all,” as in the verse above. With regard to Abraham, the verse states: “And the Lord had blessed Abraham in all things [bakkol]” (Gen 24:1). With regard to Isaac, the verse states: “And I ate it all [mikkol]” (Gen 27:33). With regard to Jacob, the verse states: “And because I have enough [khol]” (Gen 33:11). And if one does not repent, then, the verse in Job continues: “They are cut off like the heads of the husk.”
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