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id="toc-Fourth_reading—Genesis_26:23–29-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-Fifth_reading—Genesis_26:30–27:27" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" href="#Fifth_reading—Genesis_26:30–27:27"> <div class="vector-toc-text"> 1.5 Fifth reading—Genesis 26:30–27:27 </div> </a> <ul id="toc-Fifth_reading—Genesis_26:30–27:27-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-Sixth_reading—Genesis_27:28–28:4" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" href="#Sixth_reading—Genesis_27:28–28:4"> <div class="vector-toc-text"> 1.6 Sixth reading—Genesis 27:28–28:4 </div> </a> <ul id="toc-Sixth_reading—Genesis_27:28–28:4-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-Seventh_reading—Genesis_28:5–9" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" href="#Seventh_reading—Genesis_28:5–9"> <div class="vector-toc-text"> 1.7 Seventh reading—Genesis 28:5–9 </div> </a> <ul id="toc-Seventh_reading—Genesis_28:5–9-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-Readings_according_to_the_triennial_cycle" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" href="#Readings_according_to_the_triennial_cycle"> <div class="vector-toc-text"> 1.8 Readings according to the triennial cycle </div> </a> <ul id="toc-Readings_according_to_the_triennial_cycle-sublist" class="vector-toc-list"> </ul> </li> </ul> </li> <li id="toc-In_inner-biblical_interpretation" class="vector-toc-list-item vector-toc-level-1"> <a class="vector-toc-link" href="#In_inner-biblical_interpretation"> <div class="vector-toc-text"> 2 In inner-biblical interpretation </div> </a> <button aria-controls="toc-In_inner-biblical_interpretation-sublist" class="cdx-button cdx-button--weight-quiet cdx-button--icon-only vector-toc-toggle"> Toggle In inner-biblical interpretation subsection </button> <ul id="toc-In_inner-biblical_interpretation-sublist" class="vector-toc-list"> <li id="toc-Genesis_chapter_25" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" href="#Genesis_chapter_25"> <div class="vector-toc-text"> 2.1 Genesis chapter 25 </div> </a> <ul id="toc-Genesis_chapter_25-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-Genesis_chapter_26" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" href="#Genesis_chapter_26"> <div class="vector-toc-text"> 2.2 Genesis chapter 26 </div> </a> <ul id="toc-Genesis_chapter_26-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-Genesis_chapter_27–28" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" href="#Genesis_chapter_27–28"> <div class="vector-toc-text"> 2.3 Genesis chapter 27–28 </div> </a> <ul id="toc-Genesis_chapter_27–28-sublist" class="vector-toc-list"> </ul> </li> </ul> </li> <li id="toc-In_classical_rabbinic_interpretation" class="vector-toc-list-item vector-toc-level-1"> <a class="vector-toc-link" href="#In_classical_rabbinic_interpretation"> <div class="vector-toc-text"> 3 In classical rabbinic interpretation </div> </a> <button aria-controls="toc-In_classical_rabbinic_interpretation-sublist" class="cdx-button cdx-button--weight-quiet cdx-button--icon-only vector-toc-toggle"> Toggle In classical rabbinic interpretation subsection </button> <ul id="toc-In_classical_rabbinic_interpretation-sublist" class="vector-toc-list"> <li id="toc-Genesis_chapter_25_2" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" href="#Genesis_chapter_25_2"> <div class="vector-toc-text"> 3.1 Genesis chapter 25 </div> </a> <ul id="toc-Genesis_chapter_25_2-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-Genesis_chapter_26_2" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" href="#Genesis_chapter_26_2"> <div class="vector-toc-text"> 3.2 Genesis chapter 26 </div> </a> <ul id="toc-Genesis_chapter_26_2-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-Genesis_chapter_27" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" href="#Genesis_chapter_27"> <div class="vector-toc-text"> 3.3 Genesis chapter 27 </div> </a> <ul id="toc-Genesis_chapter_27-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-Genesis_chapter_28" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" href="#Genesis_chapter_28"> <div class="vector-toc-text"> 3.4 Genesis chapter 28 </div> </a> <ul id="toc-Genesis_chapter_28-sublist" class="vector-toc-list"> </ul> </li> </ul> </li> <li id="toc-In_medieval_Jewish_interpretation" class="vector-toc-list-item vector-toc-level-1"> <a class="vector-toc-link" href="#In_medieval_Jewish_interpretation"> <div class="vector-toc-text"> 4 In medieval Jewish interpretation </div> </a> <button aria-controls="toc-In_medieval_Jewish_interpretation-sublist" class="cdx-button cdx-button--weight-quiet cdx-button--icon-only vector-toc-toggle"> Toggle In medieval Jewish interpretation subsection </button> <ul id="toc-In_medieval_Jewish_interpretation-sublist" class="vector-toc-list"> <li id="toc-Genesis_chapter_25_3" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" href="#Genesis_chapter_25_3"> <div class="vector-toc-text"> 4.1 Genesis chapter 25 </div> </a> <ul id="toc-Genesis_chapter_25_3-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-Genesis_chapter_27_2" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" href="#Genesis_chapter_27_2"> <div class="vector-toc-text"> 4.2 Genesis chapter 27 </div> </a> <ul id="toc-Genesis_chapter_27_2-sublist" class="vector-toc-list"> </ul> </li> </ul> </li> <li id="toc-In_modern_interpretation" class="vector-toc-list-item vector-toc-level-1"> <a class="vector-toc-link" href="#In_modern_interpretation"> <div class="vector-toc-text"> 5 In modern interpretation </div> </a> <button aria-controls="toc-In_modern_interpretation-sublist" class="cdx-button cdx-button--weight-quiet cdx-button--icon-only vector-toc-toggle"> Toggle In modern interpretation subsection </button> <ul id="toc-In_modern_interpretation-sublist" class="vector-toc-list"> <li id="toc-Genesis_chapters_25–33" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" href="#Genesis_chapters_25–33"> <div class="vector-toc-text"> 5.1 Genesis chapters 25–33 </div> </a> <ul id="toc-Genesis_chapters_25–33-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-Genesis_chapter_25_4" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" href="#Genesis_chapter_25_4"> <div class="vector-toc-text"> 5.2 Genesis chapter 25 </div> </a> <ul id="toc-Genesis_chapter_25_4-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-Genesis_chapter_26_3" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" href="#Genesis_chapter_26_3"> <div class="vector-toc-text"> 5.3 Genesis chapter 26 </div> </a> <ul id="toc-Genesis_chapter_26_3-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-Genesis_chapter_27_3" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" href="#Genesis_chapter_27_3"> <div class="vector-toc-text"> 5.4 Genesis chapter 27 </div> </a> <ul id="toc-Genesis_chapter_27_3-sublist" class="vector-toc-list"> </ul> </li> </ul> </li> <li id="toc-Commandments" class="vector-toc-list-item vector-toc-level-1"> <a class="vector-toc-link" href="#Commandments"> <div class="vector-toc-text"> 6 Commandments </div> </a> <ul id="toc-Commandments-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-In_the_liturgy" class="vector-toc-list-item vector-toc-level-1"> <a class="vector-toc-link" href="#In_the_liturgy"> <div class="vector-toc-text"> 7 In the liturgy </div> </a> <ul id="toc-In_the_liturgy-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-The_Weekly_Maqam" class="vector-toc-list-item vector-toc-level-1"> <a class="vector-toc-link" href="#The_Weekly_Maqam"> <div class="vector-toc-text"> 8 The Weekly Maqam </div> </a> <ul id="toc-The_Weekly_Maqam-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-Haftarah" class="vector-toc-list-item vector-toc-level-1"> <a class="vector-toc-link" href="#Haftarah"> <div class="vector-toc-text"> 9 Haftarah </div> </a> <button aria-controls="toc-Haftarah-sublist" class="cdx-button cdx-button--weight-quiet cdx-button--icon-only vector-toc-toggle"> Toggle Haftarah subsection </button> <ul id="toc-Haftarah-sublist" class="vector-toc-list"> <li id="toc-Connection_to_the_parshah" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" href="#Connection_to_the_parshah"> <div class="vector-toc-text"> 9.1 Connection to the parshah </div> </a> <ul id="toc-Connection_to_the_parshah-sublist" class="vector-toc-list"> </ul> </li> </ul> </li> <li id="toc-Notes" class="vector-toc-list-item vector-toc-level-1"> <a class="vector-toc-link" href="#Notes"> <div class="vector-toc-text"> 10 Notes </div> </a> <ul id="toc-Notes-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-Further_reading" class="vector-toc-list-item vector-toc-level-1"> <a class="vector-toc-link" href="#Further_reading"> <div class="vector-toc-text"> 11 Further reading </div> </a> <button aria-controls="toc-Further_reading-sublist" class="cdx-button cdx-button--weight-quiet cdx-button--icon-only vector-toc-toggle"> Toggle Further reading subsection </button> <ul id="toc-Further_reading-sublist" class="vector-toc-list"> <li id="toc-Biblical" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" href="#Biblical"> <div class="vector-toc-text"> 11.1 Biblical </div> </a> <ul id="toc-Biblical-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-Early_nonrabbinic" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" href="#Early_nonrabbinic"> <div class="vector-toc-text"> 11.2 Early nonrabbinic </div> </a> <ul id="toc-Early_nonrabbinic-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-Classical_rabbinic" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" href="#Classical_rabbinic"> <div class="vector-toc-text"> 11.3 Classical rabbinic </div> </a> <ul id="toc-Classical_rabbinic-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-Medieval" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" href="#Medieval"> <div class="vector-toc-text"> 11.4 Medieval </div> </a> <ul id="toc-Medieval-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-Modern" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" href="#Modern"> <div class="vector-toc-text"> 11.5 Modern </div> </a> <ul id="toc-Modern-sublist" class="vector-toc-list"> </ul> </li> </ul> </li> <li id="toc-External_links" class="vector-toc-list-item vector-toc-level-1"> <a class="vector-toc-link" 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Ashkenaz","Frank Ruehl CLM","Keter Aram Tsova","Taamey David CLM","Keter YG","Shofar","David CLM","Hadasim CLM","Simple CLM","Nachlieli",Cardo,Alef,"Noto Serif Hebrew","Noto Sans Hebrew","David Libre",David,"Times New Roman",Gisha,Arial,FreeSerif,FreeSans}</style>תּוֹלְדֹת‎—<a href="/wiki/Hebrew_language" title="Hebrew language">Hebrew</a> for "generations" or "descendants," the second word and the <a href="/wiki/Incipit" title="Incipit">first distinctive word</a> in the <a href="/wiki/Parashah" title="Parashah">parashah</a>) is the sixth <a href="/wiki/Weekly_Torah_portion" title="Weekly Torah portion">weekly Torah portion</a> (<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">פָּרָשָׁה‎, parashah) in the annual <a href="/wiki/Judaism" title="Judaism">Jewish</a> cycle of <a href="/wiki/Torah_reading" title="Torah reading">Torah reading</a>. The parashah tells of the conflict between <a href="/wiki/Jacob" title="Jacob">Jacob</a> and <a href="/wiki/Esau" title="Esau">Esau</a>, <a href="/wiki/Isaac" title="Isaac">Isaac</a>'s <a href="/wiki/Wife-sister_narratives_in_Genesis" class="mw-redirect" title="Wife-sister narratives in Genesis">passing off his wife</a> <a href="/wiki/Rebecca" title="Rebecca">Rebekah</a> as his sister, and Isaac's <a href="/wiki/Blessing" title="Blessing">blessing</a> of his sons. It constitutes <a href="/wiki/Book_of_Genesis" title="Book of Genesis">Genesis</a> 25:19–28:9. The parashah is made up of 5,426 Hebrew letters, 1,432 Hebrew words, 106 <a href="/wiki/Chapters_and_verses_of_the_Bible" title="Chapters and verses of the Bible">verses</a>, and 173 lines in a Torah Scroll (<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">סֵפֶר תּוֹרָה‎, <a href="/wiki/Sefer_Torah" class="mw-redirect" title="Sefer Torah">Sefer Torah</a>).<a href="#cite_note-1">[1]</a> <a href="/wiki/Jew" class="mw-redirect" title="Jew">Jews</a> read it the sixth <a href="/wiki/Shabbat" title="Shabbat">Sabbath</a> after <a href="/wiki/Simchat_Torah" title="Simchat Torah">Simchat Torah</a>, generally in November, or rarely in early December.<a href="#cite_note-2">[2]</a> <figure class="mw-halign-right" typeof="mw:File/Thumb"><a href="/wiki/File:Jos%C3%A9_de_Ribera_012.jpg" class="mw-file-description"><img src="//upload.wikimedia.org/wikipedia/commons/thumb/8/82/Jos%C3%A9_de_Ribera_012.jpg/400px-Jos%C3%A9_de_Ribera_012.jpg" decoding="async" width="400" height="152" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/8/82/Jos%C3%A9_de_Ribera_012.jpg/600px-Jos%C3%A9_de_Ribera_012.jpg 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/8/82/Jos%C3%A9_de_Ribera_012.jpg/800px-Jos%C3%A9_de_Ribera_012.jpg 2x" data-file-width="3051" data-file-height="1157" /></a><figcaption>Isaac Blessing Jacob (1637 painting by <a href="/wiki/Giuseppe_Ribera" class="mw-redirect" title="Giuseppe Ribera">Giuseppe Ribera</a>)</figcaption></figure> <meta property="mw:PageProp/toc" /> <div class="mw-heading mw-heading2"><h2 id="Readings">Readings</h2>[<a href="/w/index.php?title=Toledot&action=edit&section=1" title="Edit section: Readings">edit</a>]</div> In traditional Sabbath Torah reading, the parashah is divided into seven readings (<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">עליות‎, <a href="/wiki/Aliyah_(Torah)" title="Aliyah (Torah)">aliyot</a>). In the <a href="/wiki/Masoretic_Text" title="Masoretic Text">Masoretic Text</a> of the <a href="/wiki/Tanakh" class="mw-redirect" title="Tanakh">Tanakh</a> (<a href="/wiki/Hebrew_Bible" title="Hebrew Bible">Hebrew Bible</a>), Parashat Toledot has two "open portion" (<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">פתוחה‎, petuchah) divisions (roughly equivalent to paragraphs, often abbreviated with the Hebrew letter <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">פ‎ (<a href="/wiki/Pe_(Semitic_letter)" title="Pe (Semitic letter)">peh</a>)). Parashat Toledot has three "closed portion" (<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">סתומה‎, setumah) divisions (abbreviated with the Hebrew letter <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">ס‎ (<a href="/wiki/Samekh" title="Samekh">samekh</a>)), that further divide the second open portion. The first open portion divides the first reading. The second open portion spans the balance of the parashah. Two closed portion divisions further divide the fifth reading, setting apart the discussion of Esau's marriage to the two Hittite women.<a href="#cite_note-3">[3]</a> <figure class="mw-halign-right" typeof="mw:File/Thumb"><a href="/wiki/File:Esau_and_Jacob_Presented_to_Isaac.jpg" class="mw-file-description"><img src="//upload.wikimedia.org/wikipedia/commons/thumb/7/70/Esau_and_Jacob_Presented_to_Isaac.jpg/300px-Esau_and_Jacob_Presented_to_Isaac.jpg" decoding="async" width="300" height="216" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/7/70/Esau_and_Jacob_Presented_to_Isaac.jpg 1.5x" data-file-width="404" data-file-height="291" /></a><figcaption>Esau and Jacob Presented to Isaac (painting circa 1779–1801 by <a href="/wiki/Benjamin_West" title="Benjamin West">Benjamin West</a>)</figcaption></figure> <div class="mw-heading mw-heading3"><h3 id="First_reading—Genesis_25:19–26:5">First reading—Genesis 25:19–26:5</h3>[<a href="/w/index.php?title=Toledot&action=edit&section=2" title="Edit section: First reading—Genesis 25:19–26:5">edit</a>]</div> In the first reading, Isaac was 40 years old when he married Rebekah, and when the couple proved <a href="/wiki/Infertility" title="Infertility">unable to conceive</a>, Isaac pleaded with <a href="/wiki/God_in_Judaism" title="God in Judaism">God</a> on Rebekah's behalf, and God allowed Rebekah to <a href="/wiki/Fertilisation" title="Fertilisation">conceive</a>.<a href="#cite_note-4">[4]</a> As <a href="/wiki/Twin" title="Twin">twins</a> struggled in her womb, she inquired of God, who answered her that two separate nations were in her womb, one mightier than the other, and the older would serve the younger.<a href="#cite_note-5">[5]</a> When Rebekah gave birth, the first twin emerged red and hairy, so they named him Esau, and his brother emerged holding Esau's heel, so they named him Jacob.<a href="#cite_note-6">[6]</a> Isaac was 60 years old when they were born.<a href="#cite_note-7">[7]</a> Esau became a skillful <a href="/wiki/Hunting" title="Hunting">hunter</a> and outdoorsman, but Jacob was a mild man and camp-bound.<a href="#cite_note-8">[8]</a> Isaac favored Esau for his game, but Rebekah favored Jacob.<a href="#cite_note-9">[9]</a> Once when Jacob was cooking, Esau returned to the camp famished and demanded some of Jacob's red stew.<a href="#cite_note-10">[10]</a> Jacob demanded that Esau first sell him his birthright, and Esau did so with an oath, spurning his birthright.<a href="#cite_note-11">[11]</a> The first open portion ends here with the end of chapter 25.<a href="#cite_note-12">[12]</a> <figure class="mw-halign-left" typeof="mw:File/Thumb"><a href="/wiki/File:Brugghen,_Hendrick_ter_-_Esau_Selling_His_Birthright_-_c._1627.jpg" class="mw-file-description"><img src="//upload.wikimedia.org/wikipedia/commons/thumb/1/10/Brugghen%2C_Hendrick_ter_-_Esau_Selling_His_Birthright_-_c._1627.jpg/200px-Brugghen%2C_Hendrick_ter_-_Esau_Selling_His_Birthright_-_c._1627.jpg" decoding="async" width="200" height="153" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/1/10/Brugghen%2C_Hendrick_ter_-_Esau_Selling_His_Birthright_-_c._1627.jpg/300px-Brugghen%2C_Hendrick_ter_-_Esau_Selling_His_Birthright_-_c._1627.jpg 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/1/10/Brugghen%2C_Hendrick_ter_-_Esau_Selling_His_Birthright_-_c._1627.jpg/400px-Brugghen%2C_Hendrick_ter_-_Esau_Selling_His_Birthright_-_c._1627.jpg 2x" data-file-width="1044" data-file-height="800" /></a><figcaption>Esau Selling His Birthright (painting circa 1627 by <a href="/wiki/Hendrick_ter_Brugghen" title="Hendrick ter Brugghen">Hendrick ter Brugghen</a>)</figcaption></figure> As the reading continues in chapter 26, another <a href="/wiki/Famine" title="Famine">famine</a> struck the land, and Isaac went to the house of the <a href="/wiki/Philistines" title="Philistines">Philistine</a> King <a href="/wiki/Abimelech" title="Abimelech">Abimelech</a> in <a href="/wiki/Gerar" title="Gerar">Gerar</a>.<a href="#cite_note-13">[13]</a> God told Isaac not to go down to <a href="/wiki/Ancient_Egypt" title="Ancient Egypt">Egypt</a>, but to stay in <a href="/wiki/Land_of_Israel" title="Land of Israel">the land</a> that God would show him, for God would remain with him, bless him, and assign the land to him and his numerous heirs, as God had sworn to <a href="/wiki/Abraham" title="Abraham">Abraham</a>, who had obeyed God and kept God's commandments.<a href="#cite_note-14">[14]</a> The first reading ends here.<a href="#cite_note-15">[15]</a> <div class="mw-heading mw-heading3"><h3 id="Second_reading—Genesis_26:6–12">Second reading—Genesis 26:6–12</h3>[<a href="/w/index.php?title=Toledot&action=edit&section=3" title="Edit section: Second reading—Genesis 26:6–12">edit</a>]</div> In the second reading, Isaac settled in Gerar, and when the men of Gerar 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.<a href="#cite_note-16">[16]</a> But looking out of the window, Abimelech saw Isaac fondling Rebekah, and Abimelech summoned Isaac to complain that Isaac had called her his sister.<a href="#cite_note-17">[17]</a> Isaac explained that he had done so to save his life.<a href="#cite_note-18">[18]</a> Abimelech complained that one of the people might have lain with her, and Isaac would have brought guilt upon the Philistines, and Abimelech charged the people not to molest Isaac or Rebekah, on pain of death.<a href="#cite_note-19">[19]</a> God blessed Isaac, who reaped bountiful harvests.<a href="#cite_note-20">[20]</a> The second reading ends here.<a href="#cite_note-21">[21]</a> <figure class="mw-halign-left" typeof="mw:File/Thumb"><a href="/wiki/File:Isaac_a_Lover_of_Peace.jpg" class="mw-file-description"><img src="//upload.wikimedia.org/wikipedia/commons/thumb/4/4f/Isaac_a_Lover_of_Peace.jpg/175px-Isaac_a_Lover_of_Peace.jpg" decoding="async" width="175" height="200" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/4/4f/Isaac_a_Lover_of_Peace.jpg/263px-Isaac_a_Lover_of_Peace.jpg 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/4/4f/Isaac_a_Lover_of_Peace.jpg/350px-Isaac_a_Lover_of_Peace.jpg 2x" data-file-width="767" data-file-height="876" /></a><figcaption>Isaac, A Lover of Peace (illustration from a Bible card published 1906 by the Providence Lithograph Company)</figcaption></figure> <figure class="mw-halign-right" typeof="mw:File/Thumb"><a href="/wiki/File:Figures_Isaac_and_Abimelech_Swear_Friendship.jpg" class="mw-file-description"><img src="//upload.wikimedia.org/wikipedia/commons/thumb/a/a0/Figures_Isaac_and_Abimelech_Swear_Friendship.jpg/200px-Figures_Isaac_and_Abimelech_Swear_Friendship.jpg" decoding="async" width="200" height="308" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/a/a0/Figures_Isaac_and_Abimelech_Swear_Friendship.jpg/300px-Figures_Isaac_and_Abimelech_Swear_Friendship.jpg 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/a/a0/Figures_Isaac_and_Abimelech_Swear_Friendship.jpg/400px-Figures_Isaac_and_Abimelech_Swear_Friendship.jpg 2x" data-file-width="640" data-file-height="986" /></a><figcaption>Isaac and Abimilech Swear an Oath of Friendship to Each Other (illustration from the 1728 Figures de la Bible)</figcaption></figure> <div class="mw-heading mw-heading3"><h3 id="Third_reading—Genesis_26:13–22">Third reading—Genesis 26:13–22</h3>[<a href="/w/index.php?title=Toledot&action=edit&section=4" title="Edit section: Third reading—Genesis 26:13–22">edit</a>]</div> In the third reading, Isaac grew very wealthy, to the envy of the Philistines.<a href="#cite_note-22">[22]</a> The Philistines stopped up all the wells that Abraham's servants had dug, and Abimelech sent Isaac away, for his household had become too big.<a href="#cite_note-23">[23]</a> So Isaac left to settle in the wadi of Gerar, where he dug anew the wells that Abraham's servants had dug and called them by the same names that his father had.<a href="#cite_note-24">[24]</a> But when Isaac's servants dug two new wells, the herdsmen of Gerar quarreled with Isaac's herdsmen and claimed them for their own, so Isaac named those wells Esek and Sitnah.<a href="#cite_note-25">[25]</a> Isaac moved on and dug a third well, and they did not quarrel over it, so he named it <a href="/wiki/Rehoboth_(Bible)" title="Rehoboth (Bible)">Rehoboth</a>.<a href="#cite_note-26">[26]</a> The third reading ends here.<a href="#cite_note-27">[27]</a> <div class="mw-heading mw-heading3"><h3 id="Fourth_reading—Genesis_26:23–29">Fourth reading—Genesis 26:23–29</h3>[<a href="/w/index.php?title=Toledot&action=edit&section=5" title="Edit section: Fourth reading—Genesis 26:23–29">edit</a>]</div> In the fourth reading, Isaac went to <a href="/wiki/Beersheba" title="Beersheba">Beersheba</a>, and that night God appeared to Isaac, telling Isaac not to fear, for God was with him, and would bless him and increase his offspring for Abraham's sake.<a href="#cite_note-28">[28]</a> So Isaac built an altar and invoked the Lord by name.<a href="#cite_note-Bibleverse||Genesis|26:25.|HE-29">[29]</a> And Isaac pitched his tent there and his servants began digging a well.<a href="#cite_note-Bibleverse||Genesis|26:25.|HE-29">[29]</a> Then Abimelech, Ahuzzath his councilor, and <a href="/wiki/Phicol" title="Phicol">Phicol</a> his general came to Isaac, and Isaac asked them why they had come, since they had driven Isaac away.<a href="#cite_note-30">[30]</a> They answered that they now recognized that God had been with Isaac, and sought a treaty that neither would harm the other.<a href="#cite_note-31">[31]</a> The fourth reading ends here.<a href="#cite_note-32">[32]</a> <div class="mw-heading mw-heading3"><h3 id="Fifth_reading—Genesis_26:30–27:27">Fifth reading—Genesis 26:30–27:27</h3>[<a href="/w/index.php?title=Toledot&action=edit&section=6" title="Edit section: Fifth reading—Genesis 26:30–27:27">edit</a>]</div> In the fifth reading, Isaac threw a feast for the Philistines, and the next morning, they exchanged oaths and the Philistines departed from him in peace.<a href="#cite_note-33">[33]</a> Later in the day, Isaac's servants told him that they had found water, and Isaac named the well Shibah, so that place became known as Beersheba.<a href="#cite_note-34">[34]</a> A closed portion ends here.<a href="#cite_note-Schottenstein145-35">[35]</a> In the continuation of the reading, when Esau was 40 years old, he married two Hittite women, <a href="/wiki/Judith_(Genesis)" class="mw-redirect" title="Judith (Genesis)">Judith</a> and <a href="/wiki/Basemath" title="Basemath">Basemath</a>, causing bitterness for Isaac and Rebekah.<a href="#cite_note-36">[36]</a> Another closed portion ends here with the end of chapter 26.<a href="#cite_note-Schottenstein145-35">[35]</a> <figure class="mw-halign-left" typeof="mw:File/Thumb"><a href="/wiki/File:Holman_esau_going_for_venison.jpg" class="mw-file-description"><img src="//upload.wikimedia.org/wikipedia/commons/thumb/4/4f/Holman_esau_going_for_venison.jpg/250px-Holman_esau_going_for_venison.jpg" decoding="async" width="250" height="177" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/4/4f/Holman_esau_going_for_venison.jpg/375px-Holman_esau_going_for_venison.jpg 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/4/4f/Holman_esau_going_for_venison.jpg/500px-Holman_esau_going_for_venison.jpg 2x" data-file-width="1372" data-file-height="972" /></a><figcaption>Esau Going for Venison (illustration from the 1890 Holman Bible)</figcaption></figure> <figure class="mw-halign-right" typeof="mw:File/Thumb"><a href="/wiki/File:Isaac_blessing_Jacob.png" class="mw-file-description"><img src="//upload.wikimedia.org/wikipedia/commons/thumb/8/81/Isaac_blessing_Jacob.png/275px-Isaac_blessing_Jacob.png" decoding="async" width="275" height="352" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/8/81/Isaac_blessing_Jacob.png 1.5x" data-file-width="337" data-file-height="431" /></a><figcaption>Isaac Blessing Jacob (engraving by <a href="/wiki/Gustave_Dor%C3%A9" title="Gustave Doré">Gustave Doré</a> from the 1865 La Sainte Bible)</figcaption></figure> As the reading continues in chapter 27, when Isaac was old and his sight had dimmed, he called Esau and asked him to hunt some game and prepare a dish, so that Isaac might give him his innermost blessing before he died.<a href="#cite_note-37">[37]</a> Rebekah had been listening, and when Esau departed, she instructed Jacob to fetch her two choice kids so that she might prepare a dish that Jacob could take to Isaac and receive his blessing.<a href="#cite_note-38">[38]</a> Jacob complained to Rebekah that since Esau was hairy, Isaac might touch him, discover him to be a trickster, and curse him.<a href="#cite_note-39">[39]</a> But Rebekah called the curse upon herself, insisting that Jacob do as she directed.<a href="#cite_note-40">[40]</a> So Jacob got the kids, and Rebekah prepared a dish, had Jacob put on Esau's best clothes, and covered Jacob's hands and neck with the kid's skins.<a href="#cite_note-41">[41]</a> When Jacob went to Isaac, he asked which of his sons had arrived, and Jacob said that he was Esau and asked for Isaac's blessing.<a href="#cite_note-42">[42]</a> Isaac asked him how he had succeeded so quickly, and he said that God had granted him good fortune.<a href="#cite_note-43">[43]</a> Isaac asked Jacob to come closer that Isaac might feel him to determine whether he was really Esau.<a href="#cite_note-44">[44]</a> Isaac felt him and wondered that the voice was Jacob's, but the hands were Esau's.<a href="#cite_note-45">[45]</a> Isaac questioned if it was really Esau, and when Jacob assured him, Isaac asked for the game and Jacob served him the kids and wine.<a href="#cite_note-46">[46]</a> Isaac bade his son to come close and kiss him, and Isaac smelled his clothes, remarking that he smelled like the fields.<a href="#cite_note-47">[47]</a> The fifth reading ends here.<a href="#cite_note-48">[48]</a> <figure class="mw-halign-left" typeof="mw:File/Thumb"><a href="/wiki/File:Giotto_di_Bondone_080.jpg" class="mw-file-description"><img src="//upload.wikimedia.org/wikipedia/commons/thumb/4/42/Giotto_di_Bondone_080.jpg/250px-Giotto_di_Bondone_080.jpg" decoding="async" width="250" height="261" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/4/42/Giotto_di_Bondone_080.jpg/375px-Giotto_di_Bondone_080.jpg 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/4/42/Giotto_di_Bondone_080.jpg/500px-Giotto_di_Bondone_080.jpg 2x" data-file-width="2590" data-file-height="2709" /></a><figcaption>Isaac upon Esau's Return (fresco circa 1292–1294 by <a href="/wiki/Giotto_di_Bondone" class="mw-redirect" title="Giotto di Bondone">Giotto di Bondone</a>)</figcaption></figure> <div class="mw-heading mw-heading3"><h3 id="Sixth_reading—Genesis_27:28–28:4">Sixth reading—Genesis 27:28–28:4</h3>[<a href="/w/index.php?title=Toledot&action=edit&section=7" title="Edit section: Sixth reading—Genesis 27:28–28:4">edit</a>]</div> In the sixth reading, Isaac blessed Jacob, asking God to give him abundance, make peoples serve him, make him master over his brothers, curse those who cursed him, and bless those who blessed him.<a href="#cite_note-49">[49]</a> Just as Jacob left, Esau returned from the hunt, prepared a dish for Isaac, and asked Isaac for his blessing.<a href="#cite_note-50">[50]</a> Isaac asked who he was, and Esau said that it was he.<a href="#cite_note-51">[51]</a> Isaac trembled and asked who it was then who had served him, received his blessing, and now must remain blessed.<a href="#cite_note-52">[52]</a> Esau burst into sobbing, and asked Isaac to bless him too, but Isaac answered that Jacob had taken Esau's blessing with guile.<a href="#cite_note-53">[53]</a> Esau asked whether Jacob had been so named that he might supplant Esau twice, first taking his birthright and now his blessing.<a href="#cite_note-54">[54]</a> Esau asked Isaac whether he had not reserved a blessing for Esau, but Isaac answered that he had made Jacob master over him and sustained him with grain and wine, and asked what, then, he could still do for Esau.<a href="#cite_note-55">[55]</a> Esau wept and pressed Isaac to bless him, too, so Isaac blessed him to enjoy the fat of the earth and the dew of heaven, to live by his sword and to serve his brother, but also to break his yoke.<a href="#cite_note-56">[56]</a> Esau harbored a grudge against Jacob, and told himself that he would kill Jacob upon Isaac's death.<a href="#cite_note-57">[57]</a> When Esau's words reached Rebekah, she told Jacob to flee to <a href="/wiki/Haran" title="Haran">Haran</a> and her brother <a href="/wiki/Laban_(Bible)" title="Laban (Bible)">Laban</a> and remain there until Esau's fury subsided and Rebekah fetched him from there, so that Rebekah would not lose both sons in one day.<a href="#cite_note-58">[58]</a> Rebekah told Isaac her disgust with the idea that Jacob might marry a Hittite woman, so Isaac sent for Jacob, blessed him, and instructed him not to take a <a href="/wiki/Canaan" title="Canaan">Canaanite</a> wife, but to go to <a href="/wiki/Padan-aram" class="mw-redirect" title="Padan-aram">Padan-aram</a> and the house of <a href="/wiki/Bethuel" title="Bethuel">Bethuel</a> to take a wife from among Laban's daughters.<a href="#cite_note-59">[59]</a> And Isaac blessed Jacob with fertility and the blessing of Abraham, that he might possess the land that God had assigned to Abraham.<a href="#cite_note-60">[60]</a> The sixth reading ends here.<a href="#cite_note-61">[61]</a> <div class="mw-heading mw-heading3"><h3 id="Seventh_reading—Genesis_28:5–9">Seventh reading—Genesis 28:5–9</h3>[<a href="/w/index.php?title=Toledot&action=edit&section=8" title="Edit section: Seventh reading—Genesis 28:5–9">edit</a>]</div> In the seventh reading, when Esau saw that Isaac had blessed Jacob and charged him not to take a Canaanite wife, Esau realized that the Canaanite women displeased Isaac, and Esau married <a href="/wiki/Ishmael" title="Ishmael">Ishmael</a>'s daughter <a href="/wiki/Mahalath" title="Mahalath">Mahalath</a>.<a href="#cite_note-62">[62]</a> The seventh reading, a closed portion, the closing <a href="/wiki/Maftir" title="Maftir">maftir</a> (<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">מפטיר‎) reading of Genesis 28:7–9, and the parashah all end here.<a href="#cite_note-63">[63]</a> <div class="mw-heading mw-heading3"><h3 id="Readings_according_to_the_triennial_cycle">Readings according to the triennial cycle</h3>[<a href="/w/index.php?title=Toledot&action=edit&section=9" title="Edit section: Readings according to the triennial cycle">edit</a>]</div> Jews who read the Torah according to the <a href="/wiki/Triennial_cycle" title="Triennial cycle">triennial cycle</a> of Torah reading read the parashah according to the following schedule:<a href="#cite_note-64">[64]</a> <table class="wikitable" style="background:Ivory; text-align:center"> <tbody><tr> <th style="background:Navajowhite;"> </th> <th style="background:Navajowhite;">Year 1 </th> <th style="background:Navajowhite;">Year 2 </th> <th style="background:Navajowhite;">Year 3 </th></tr> <tr> <th style="background:Navajowhite;"> </th> <th style="background:Navajowhite;">2022, 2025, 2028 . . . </th> <th style="background:Navajowhite;">2023, 2026, 2029 . . . </th> <th style="background:Navajowhite;">2024, 2027, 2030 . . . </th></tr> <tr> <th style="background:Navajowhite;">Reading </th> <th style="background:Navajowhite;">25:19–26:22 </th> <th style="background:Navajowhite;">26:23–27:27 </th> <th style="background:Navajowhite;">27:28–28:9 </th></tr> <tr> <td>1 </td> <td>25:19–22 </td> <td>26:23–29 </td> <td>27:28–30 </td></tr> <tr> <td>2 </td> <td>25:23–26 </td> <td>26:30–33 </td> <td>27:31–33 </td></tr> <tr> <td>3 </td> <td>25:27–34 </td> <td>26:34–27:4 </td> <td>27:34–37 </td></tr> <tr> <td>4 </td> <td>26:1–5 </td> <td>27:5–13 </td> <td>27:38–40 </td></tr> <tr> <td>5 </td> <td>26:6–12 </td> <td>27:14–17 </td> <td>27:41–46 </td></tr> <tr> <td>6 </td> <td>26:13–16 </td> <td>27:18–23 </td> <td>28:1–4 </td></tr> <tr> <td>7 </td> <td>26:17–22 </td> <td>27:24–27 </td> <td>28:5–9 </td></tr> <tr> <td>Maftir </td> <td>26:19–22 </td> <td>27:24–27 </td> <td>28:7–9 </td></tr></tbody></table> <div class="mw-heading mw-heading2"><h2 id="In_inner-biblical_interpretation">In inner-biblical interpretation</h2>[<a href="/w/index.php?title=Toledot&action=edit&section=10" title="Edit section: In inner-biblical interpretation">edit</a>]</div> The parashah has parallels or is discussed in these Biblical sources:<a href="#cite_note-65">[65]</a> <div class="mw-heading mw-heading3"><h3 id="Genesis_chapter_25">Genesis chapter 25</h3>[<a href="/w/index.php?title=Toledot&action=edit&section=11" title="Edit section: Genesis chapter 25">edit</a>]</div> Genesis 25:26 reports that Rebekah "went to inquire (<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">לִדְרֹשׁ‎, lidrosh) of the Lord." <a href="/wiki/Books_of_Samuel" title="Books of Samuel">1 Samuel</a> 9:9 explains, "Formerly in Israel, when a man went to inquire (<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">לִדְרוֹשׁ‎, lidrosh) of God, he said: 'Come and let us go to the seer'; for he who is now called a prophet was formerly called a seer." <a href="/wiki/Hosea" title="Hosea">Hosea</a> taught that God once punished Jacob for his conduct, requiting him for his deeds, including that (as reported in Genesis 25:26) in the womb he tried to supplant his brother.<a href="#cite_note-66">[66]</a> <div class="mw-heading mw-heading3"><h3 id="Genesis_chapter_26">Genesis chapter 26</h3>[<a href="/w/index.php?title=Toledot&action=edit&section=12" title="Edit section: Genesis chapter 26">edit</a>]</div> In Genesis 26:4, God reminded Isaac that God had promised Abraham that God would make his heirs as numerous as the stars. In Genesis 15:5, God promised that Abraham's descendants would as numerous as the stars of heaven. Similarly, in Genesis 22:17, God promised that Abraham's descendants would as numerous as the stars of heaven and the sands on the seashore. In Genesis 32:13, Jacob reminded God that God had promised that Jacob's descendants would be as numerous as the sands. In Exodus 32:13, Moses reminded God that God had promised to make the Patriarch's descendants as numerous as the stars. In Deuteronomy 1:10, Moses reported that God had multiplied the Israelites until they were then as numerous as the stars. In Deuteronomy 10:22, Moses reported that God had made the Israelites as numerous as the stars. And Deuteronomy 28:62 foretold that the Israelites would be reduced in number after having been as numerous as the stars. God's reference to Abraham as "my servant" (<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">עַבְדִּי‎, avdi) in Genesis 26:24 is echoed in God's application of the same term to <a href="/wiki/Moses" title="Moses">Moses</a>,<a href="#cite_note-67">[67]</a> <a href="/wiki/Caleb" title="Caleb">Caleb</a>,<a href="#cite_note-68">[68]</a> <a href="/wiki/David" title="David">David</a>,<a href="#cite_note-69">[69]</a> <a href="/wiki/Isaiah" title="Isaiah">Isaiah</a>,<a href="#cite_note-70">[70]</a> <a href="/wiki/Eliakim_(Bible)" class="mw-redirect" title="Eliakim (Bible)">Eliakim</a> the son of Hilkiah,<a href="#cite_note-71">[71]</a> <a href="/wiki/Israelites" title="Israelites">Israel</a>,<a href="#cite_note-72">[72]</a> <a href="/wiki/Nebuchadnezzar_II" title="Nebuchadnezzar II">Nebuchadnezzar</a>,<a href="#cite_note-73">[73]</a> <a href="/wiki/Zerubbabel" title="Zerubbabel">Zerubbabel</a>,<a href="#cite_note-74">[74]</a> the Branch,<a href="#cite_note-75">[75]</a> and <a href="/wiki/Job_(biblical_figure)" title="Job (biblical figure)">Job</a>.<a href="#cite_note-76">[76]</a> <div class="mw-heading mw-heading3"><h3 id="Genesis_chapter_27–28">Genesis chapter 27–28</h3>[<a href="/w/index.php?title=Toledot&action=edit&section=13" title="Edit section: Genesis chapter 27–28">edit</a>]</div> In Genesis 27–28, Jacob receives three blessings: (1) by Isaac when Jacob is disguised as <a href="/wiki/Esau" title="Esau">Esau</a> in Genesis 27:28–29, (2) by Isaac when Jacob is departing for Haran in Genesis 28:3–4, and (3) by God in Jacob's dream at <a href="/wiki/Bethel" title="Bethel">Bethel</a> in Genesis 28:13–15. Whereas the first blessing is one of material wellbeing and dominance, only the second and third blessings convey fertility and the Land of Israel. The first and the third blessings explicitly designate Jacob as the conveyor of blessing, although arguably the second blessing does that as well by giving Jacob "the blessing of Abraham." (See Genesis 12:2–3.) Only the third blessing promises God's Presence with Jacob. <table class="wikitable" style="background:Ivory;"> <tbody><tr> <th style="background:Navajowhite;">Genesis 27:28–29 Isaac Blessing the Disguised Jacob </th> <th style="background:Navajowhite;">Genesis 28:3–4 Isaac Blessing Jacob on Departure </th> <th style="background:Navajowhite;">Genesis 28:13–15 God Blessing Jacob at Bethel </th></tr> <tr> <td>28 God give you of the dew of heaven, and of the fat places of the earth, and plenty of corn and wine. 29 Let peoples serve you, and nations bow down to you. Be lord over your brethren, and let your mother's sons bow down to you. Cursed be everyone who curses you, and blessed be everyone who blesses you. </td> <td>3 God Almighty bless you, and make you fruitful, and multiply you, that you may be a congregation of peoples; 4 and give you the blessing of Abraham, to you, and to your seed with you; that you may inherit the land of your sojournings, which God gave to Abraham. </td> <td>13 I am the Lord, the God of Abraham your father, and the God of Isaac. The land on which you lie, to you will I give it, and to your seed. 14 And your seed shall be as the dust of the earth, and you shall spread abroad to the west, and to the east, and to the north, and to the south. And in you and in your seed shall all the families of the earth be blessed. 15 And, behold, I am with you, and will keep you wherever you go, and will bring you back into this land; for I will not leave you, until I have done that of which I have spoken to you. </td></tr></tbody></table> <div class="mw-heading mw-heading2"><h2 id="In_classical_rabbinic_interpretation">In classical rabbinic interpretation</h2>[<a href="/w/index.php?title=Toledot&action=edit&section=14" title="Edit section: In classical rabbinic interpretation">edit</a>]</div> The parashah is discussed in these <a href="/wiki/Rabbi" title="Rabbi">rabbinic</a> sources from the era of the <a href="/wiki/Mishnah" title="Mishnah">Mishnah</a> and the <a href="/wiki/Talmud" title="Talmud">Talmud</a>:<a href="#cite_note-77">[77]</a> <div class="mw-heading mw-heading3"><h3 id="Genesis_chapter_25_2">Genesis chapter 25</h3>[<a href="/w/index.php?title=Toledot&action=edit&section=15" title="Edit section: Genesis chapter 25">edit</a>]</div> A Midrash cited Genesis 25:19 to illustrate that there is double rejoicing in the case of a righteous one who is the child of a righteous one.<a href="#cite_note-78">[78]</a> Rabbi Levi taught that Isaac's face looked so exactly like Abraham's that everyone said (in the words of Genesis 25:19), "Abraham fathered Isaac."<a href="#cite_note-79">[79]</a> <a href="/wiki/Judah_bar_Ilai" title="Judah bar Ilai">Rabbi Judah</a> taught that Rebekah was barren for 20 years. After 20 years, Isaac took Rebekah to Mount Moriah, to the place where he had been bound, and he prayed on her behalf concerning conception, as Genesis 25:21 says, "And Isaac entreated the Lord."<a href="#cite_note-80">[80]</a> <a href="/wiki/Rava_(amora)" title="Rava (amora)">Rava</a> argued that one may deduce from Isaac's example that a man may remain for 20 years with an infertile wife. For of Isaac, Genesis 25:20 says, "And Isaac was 40 years old when he took Rebekah . . . to be his wife," and Genesis 25:26 says, "And Isaac was 60 years old when she bore them." <a href="/wiki/Rav_Nachman" title="Rav Nachman">Rav Naḥman</a> replied that Isaac was infertile (and he knew that the couple was childless because of him). <a href="/wiki/Rabbi_Isaac_the_smith" class="mw-redirect" title="Rabbi Isaac the smith">Rabbi Isaac</a> deduced that Isaac was infertile from Genesis 25:21, which says, "And Isaac entreated the Lord opposite his wife." Rabbi Isaac noted that Genesis 25:21 does not say "for his wife" but "opposite his wife" and deduced from this that both were infertile (as Isaac had to pray for himself as well as Rebekah). The <a href="/wiki/Gemara" title="Gemara">Gemara</a> countered that if this were so, then Genesis 25:21 should not read, "And the Lord let Himself be entreated by him," but rather should read, "And the Lord let Himself be entreated by them" (as Isaac's prayer was on behalf of them both). But the Gemara explained that Genesis 25:21 reads, "And the Lord let Himself be entreated by him," because the prayer of a righteous person who is the child of a righteous person (Isaac son of Abraham) is even more effective than the prayer of a righteous person who is the child of a wicked person (Rebekah daughter of Bethuel). Rabbi Isaac taught that the <a href="/wiki/Patriarchs_(Bible)" title="Patriarchs (Bible)">Patriarchs</a> and Matriarchs were infertile because God longs to hear the prayer of the righteous.<a href="#cite_note-81">[81]</a> <figure class="mw-halign-right" typeof="mw:File/Thumb"><a href="/wiki/File:Book_of_Genesis_Chapter_25-3_(Bible_Illustrations_by_Sweet_Media).jpg" class="mw-file-description"><img src="//upload.wikimedia.org/wikipedia/commons/thumb/3/34/Book_of_Genesis_Chapter_25-3_%28Bible_Illustrations_by_Sweet_Media%29.jpg/150px-Book_of_Genesis_Chapter_25-3_%28Bible_Illustrations_by_Sweet_Media%29.jpg" decoding="async" width="150" height="111" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/3/34/Book_of_Genesis_Chapter_25-3_%28Bible_Illustrations_by_Sweet_Media%29.jpg/225px-Book_of_Genesis_Chapter_25-3_%28Bible_Illustrations_by_Sweet_Media%29.jpg 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/3/34/Book_of_Genesis_Chapter_25-3_%28Bible_Illustrations_by_Sweet_Media%29.jpg/300px-Book_of_Genesis_Chapter_25-3_%28Bible_Illustrations_by_Sweet_Media%29.jpg 2x" data-file-width="822" data-file-height="610" /></a><figcaption>The Lord said, "Two nations are within you." (1984 illustration by Jim Padgett, courtesy of Sweet Publishing)</figcaption></figure> Reading Genesis 25:20, "Isaac . . . took Rebekah, daughter of Bethuel the Aramean, from Padan Aram, sister of Laban the Aramean, to be his wife," Rabbi Isaac asked: Since the verse already said that Rebekah was "from Padan Aram," why does the verse also say "sister of Laban the Aramean (<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">הָאֲרַמִּי‎, ha-arami)"? Rabbi Isaac concluded that the verse thus teaches that her father was a charlatan (<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">רַמַּאי‎, ramai), her brother was a charlatan, and the residents of Padan Aram were charlatans, but Rebekah was a righteous woman who emerged from their midst like a "lily among the thorns" (in the words of Song of Songs 2:2).<a href="#cite_note-82">[82]</a> Noting that the three-letter root <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">עתר‎ used in Genesis 25:21 can mean either "entreat" or "pitchfork," <a href="/wiki/Eleazar_ben_Shammua" title="Eleazar ben Shammua">Rabbi Eleazar</a> (or others say Rabbi Isaac or <a href="/wiki/Shimon_ben_Lakish" title="Shimon ben Lakish">Resh Lakish</a>) taught that the prayers of the righteous are like a pitchfork. Just as the pitchfork turns grain from place to place in a barn, so the prayers of the righteous turn the mind of God from harshness to mercy.<a href="#cite_note-83">[83]</a> <a href="/wiki/Yochanan_bar_Nafcha" class="mw-redirect" title="Yochanan bar Nafcha">Rabbi Joḥanan</a> interpreted the words "And Isaac entreated (<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">וַיֶּעְתַּר‎, vaye'tar) the Lord" in Genesis 25:21 to mean that Isaac poured out petitions in abundance (as in <a href="/wiki/Aramaic_language" class="mw-redirect" title="Aramaic language">Aramaic</a>, <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">עתר‎, 'tar, means "wealth"). The <a href="/wiki/Midrash" title="Midrash">Midrash</a> taught that the words "for (<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">לְנֹכַח‎, lenokhach) his wife" taught that Isaac prostrated himself in one spot and Rebekah in another (opposite him), and he prayed to God that all the children whom God would grant him would come from this righteous woman, and Rebekah prayed likewise. Reading the words, "Because she was barren," in Genesis 25:21, Rabbi Judan said in the name of Resh Lakish that Rebekah lacked an <a href="/wiki/Ovary" title="Ovary">ovary</a>, whereupon God fashioned one for her. And reading the words, "And the Lord let Himself be entreated (<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">וַיֵּעָתֶר‎, vayei'ater) of him," in Genesis 25:21, Rabbi Levi compared this to the son of a king who was digging through to his father to receive a pound of gold from him, and thus the king dug from inside while his son dug from outside.<a href="#cite_note-84">[84]</a> <figure class="mw-halign-left" typeof="mw:File/Thumb"><a href="/wiki/File:Book_of_Genesis_Chapter_25-2_(Bible_Illustrations_by_Sweet_Media).jpg" class="mw-file-description"><img src="//upload.wikimedia.org/wikipedia/commons/thumb/8/89/Book_of_Genesis_Chapter_25-2_%28Bible_Illustrations_by_Sweet_Media%29.jpg/175px-Book_of_Genesis_Chapter_25-2_%28Bible_Illustrations_by_Sweet_Media%29.jpg" decoding="async" width="175" height="129" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/8/89/Book_of_Genesis_Chapter_25-2_%28Bible_Illustrations_by_Sweet_Media%29.jpg/263px-Book_of_Genesis_Chapter_25-2_%28Bible_Illustrations_by_Sweet_Media%29.jpg 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/8/89/Book_of_Genesis_Chapter_25-2_%28Bible_Illustrations_by_Sweet_Media%29.jpg/350px-Book_of_Genesis_Chapter_25-2_%28Bible_Illustrations_by_Sweet_Media%29.jpg 2x" data-file-width="827" data-file-height="610" /></a><figcaption>Rebecca was going to be the mother of twins! (1984 illustration by Jim Padgett, courtesy of Sweet Publishing)</figcaption></figure> The <a href="/wiki/Pesikta_de-Rav_Kahana" title="Pesikta de-Rav Kahana">Pesikta de-Rav Kahana</a> taught that Rebekah was one of seven barren women about whom Psalm 113:9 says (speaking of God), "He . . . makes the barren woman to dwell in her house as a joyful mother of children." The Pesikta de-Rav Kahana also listed <a href="/wiki/Sarah" title="Sarah">Sarah</a>, <a href="/wiki/Rachel" title="Rachel">Rachel</a>, <a href="/wiki/Leah" title="Leah">Leah</a>, <a href="/wiki/Manoah" title="Manoah">Manoah</a>'s wife, <a href="/wiki/Hannah_(Bible)" class="mw-redirect" title="Hannah (Bible)">Hannah</a>, and <a href="/wiki/Zion" title="Zion">Zion</a>. The Pesikta de-Rav Kahana taught that the words of Psalm 113:9, "He . . . makes the barren woman to dwell in her house," apply to Rebekah, for Genesis 25:21 reports that "Isaac entreated the Lord for his wife, because she was barren." And the words of Psalm 113:9, "a joyful mother of children," apply to Rebekah, as well, for Genesis 25:21 also reports that "the Lord let Himself be entreated of him, and Rebekah his wife conceived."<a href="#cite_note-85">[85]</a> <a href="/wiki/Rabbi_Berekiah" class="mw-redirect" title="Rabbi Berekiah">Rabbi Berekiah</a> and Rabbi Levi in the name of Rabbi Ḥama ben Ḥaninah taught that God answered Isaac's prayer for children in Genesis 25:21, rather than the prayer of Rebekah's family in Genesis 24:60. Rabbi Berekiah in Rabbi Levi's name read Job 29:13 to say, "The blessing of the destroyer (<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">אֹבֵד‎, oved) came upon me," and interpreted "The blessing of the destroyer (<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">אֹבֵד‎, oved)" to allude to Laban the Syrian. Rabbi Berekiah in Rabbi Levi's name thus read <a href="/wiki/Book_of_Deuteronomy" title="Book of Deuteronomy">Deuteronomy</a> 26:5 to say, "An <a href="/wiki/Aram_(biblical_region)" class="mw-redirect" title="Aram (biblical region)">Aramean</a> (Laban) sought to destroy (<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">אֹבֵד‎, oved) my father (Jacob)." (Thus Laban sought to destroy Jacob by, perhaps among other things, cheating Jacob out of payment for his work, as Jacob recounted in Genesis 31:40–42. This interpretation thus reads <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">אֹבֵד‎, oved, as a transitive verb.) Rabbi Berekiah and Rabbi Levi in the name of Rabbi Ḥama ben Ḥaninah thus explained that Rebekah was remembered with the blessing of children only after Isaac prayed for her, so that the heathens in Rebekah's family might not say that their prayer in Genesis 24:60 caused that result. Rather, God answered Isaac's prayer, as Genesis 25:21 reports, "And Isaac entreated the Lord for his wife . . . and his wife Rebekah conceived."<a href="#cite_note-86">[86]</a> <figure class="mw-halign-right" typeof="mw:File/Thumb"><a href="/wiki/File:Maitre_Birth_of_Esau_and_Jacob_(detail).jpg" class="mw-file-description"><img src="//upload.wikimedia.org/wikipedia/commons/thumb/5/58/Maitre_Birth_of_Esau_and_Jacob_%28detail%29.jpg/170px-Maitre_Birth_of_Esau_and_Jacob_%28detail%29.jpg" decoding="async" width="170" height="243" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/5/58/Maitre_Birth_of_Esau_and_Jacob_%28detail%29.jpg/255px-Maitre_Birth_of_Esau_and_Jacob_%28detail%29.jpg 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/5/58/Maitre_Birth_of_Esau_and_Jacob_%28detail%29.jpg/340px-Maitre_Birth_of_Esau_and_Jacob_%28detail%29.jpg 2x" data-file-width="553" data-file-height="792" /></a><figcaption>Birth of Esau and Jacob (illumination circa 1475–1480 by François Maitre from <a href="/wiki/Augustine_of_Hippo" title="Augustine of Hippo">Augustine's</a> <a href="/wiki/City_of_God_(book)" class="mw-redirect" title="City of God (book)">La Cité de Dieu</a>, at the <a href="/wiki/Museum_Meermanno-Westreenianum" class="mw-redirect" title="Museum Meermanno-Westreenianum">Museum Meermanno-Westreenianum</a>)</figcaption></figure> It was taught in <a href="/wiki/Rabbi_Nehemiah" title="Rabbi Nehemiah">Rabbi Nehemiah</a>'s name that Rebekah merited that the twelve tribes should spring directly from her.<a href="#cite_note-GenRab636-87">[87]</a> Reading the words of Genesis 25:22, "and the children struggled together with in her," a Midrash taught that they sought to run within her. When she stood near synagogues or schools, Jacob struggled to come out, while when she passed idolatrous temples, Esau struggled to come out.<a href="#cite_note-GenRab636-87">[87]</a> Reading Rebekah's lament in Genesis 25:22, "why am I like this?" Rabbi Isaac taught that Rebekah went to other women's houses and asked them whether they had experienced such suffering.<a href="#cite_note-GenRab636-87">[87]</a> Reading the words, "and she went to inquire of the Lord," in Genesis 25:22, a Midrash wondered how Rebekah asked God about her pregnancy, and whether there were synagogues and houses of study in those days. The Midrash taught that Rebekah went to the school of <a href="/wiki/Shem" title="Shem">Shem</a> and <a href="/wiki/Eber" title="Eber">Eber</a> to inquire. The Midrash concluded that to visit a <a href="/wiki/Wise_old_man" title="Wise old man">Sage</a> is like visiting the Divine Presence.<a href="#cite_note-GenRab636-87">[87]</a> <figure class="mw-halign-left" typeof="mw:File/Thumb"><a href="/wiki/File:Master_of_Jean_de_Mandeville_The_Birth_of_Esau_and_Jacob.jpg" class="mw-file-description"><img src="//upload.wikimedia.org/wikipedia/commons/e/e2/Master_of_Jean_de_Mandeville_The_Birth_of_Esau_and_Jacob.jpg" decoding="async" width="223" height="146" class="mw-file-element" data-file-width="223" data-file-height="146" /></a><figcaption>The Birth of Esau and Jacob (illumination by Master of Jean de Mandeville, Paris, from a <a href="/wiki/Bible_Historiale" title="Bible Historiale">Bible Historiale</a> circa 1360–1370, at the <a href="/wiki/J._Paul_Getty_Museum" title="J. Paul Getty Museum">J. Paul Getty Museum</a>)</figcaption></figure> Reading Genesis 25:23, "the Lord said to her," <a href="/wiki/Idi_b._Abin_Naggara" title="Idi b. Abin Naggara">Rabbi Iddi</a> taught that God spoke to her through the medium of an angel.<a href="#cite_note-88">[88]</a> Rabbi Ba bar Kahana said that God’s word came to her through an intermediary.<a href="#cite_note-89">[89]</a> Rabbi Haggai said in Rabbi Isaac's name that Rebekah was a prophet, as were all of the matriarchs.<a href="#cite_note-90">[90]</a> The Rabbis of the Talmud read <a href="/wiki/Edom" title="Edom">Edom</a> to stand for <a href="/wiki/Ancient_Rome" title="Ancient Rome">Rome</a>. Thus, <a href="/wiki/Rav_Nachman_bar_Yitzchak" title="Rav Nachman bar Yitzchak">Rav Naḥman bar Isaac</a> interpreted the words, "and the one people shall be stronger than the other people," in Genesis 25:23 to teach that at any one time, one of Israel and Rome will be ascendant, and the other will be subjugated.<a href="#cite_note-91">[91]</a> Reading the words of Genesis 25:23, "Two nations (<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">גּוֹיִם‎, goyim) are in your womb," the Gemara suggested that one not read the word as <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">גּוֹיִם‎, goyim, "nations," but as <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">גֵּיִים‎, gayim, "proud ones." And Rav Judah said that <a href="/wiki/Abba_Arikha" title="Abba Arikha">Rav</a> said that this verse was fulfilled in two great individuals who descended from Rebekah—Antoninus (who descended from Esau) and Rabbi <a href="/wiki/Judah_ha-Nasi" title="Judah ha-Nasi">Judah ha-Nasi</a> (who descended from Jacob), both of whose tables, because of their wealth, never lacked for radishes, lettuce, or cucumbers—either in summer or in the rainy season.<a href="#cite_note-92">[92]</a> Reading the words of Genesis 25:23, "Two peoples shall be separated from your body," a Midrash taught that Jacob was born circumcised.<a href="#cite_note-GenR637-93">[93]</a> Rabbi Huna interpreted the words of Genesis 25:23, "the older shall serve the younger," to mean that if Jacob merited, then Esau would serve, but if not, then Esau would be served.<a href="#cite_note-GenR637-93">[93]</a> Noting that in Genesis 25:24, regarding Jacob and Esau, the word "twins" is written <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">תוֹמִ֖ם‎, defectively (without an <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">א‎ or a <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">י‎), whereas in Genesis 38:27, regarding Peretz and Zeraḥ, the word "twins" is written <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">תְאוֹמִ֖ים‎, more completely (with an <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">א‎ and a <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">י‎), a Midrash taught that the text signals that Peretz and Zeraḥ were both righteous, but Jacob was righteous and Esau was wicked.<a href="#cite_note-94">[94]</a> <figure class="mw-halign-right" typeof="mw:File/Thumb"><a href="/wiki/File:Stom,_Matthias_-_Selling_the_Birthright_-_1640.jpg" class="mw-file-description"><img src="//upload.wikimedia.org/wikipedia/commons/thumb/8/83/Stom%2C_Matthias_-_Selling_the_Birthright_-_1640.jpg/250px-Stom%2C_Matthias_-_Selling_the_Birthright_-_1640.jpg" decoding="async" width="250" height="186" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/8/83/Stom%2C_Matthias_-_Selling_the_Birthright_-_1640.jpg/375px-Stom%2C_Matthias_-_Selling_the_Birthright_-_1640.jpg 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/8/83/Stom%2C_Matthias_-_Selling_the_Birthright_-_1640.jpg/500px-Stom%2C_Matthias_-_Selling_the_Birthright_-_1640.jpg 2x" data-file-width="700" data-file-height="521" /></a><figcaption>Selling the Birthright (1640 painting by <a href="/wiki/Matthias_Stom" title="Matthias Stom">Matthias Stom</a>)</figcaption></figure> Reading the words of Genesis 25:27, "And Esau was a cunning hunter," a Midrash taught that Esau ensnared people by their words. Reading the words, "and Jacob was a quiet man, dwelling in tents," the Midrash taught that Jacob dwelt in two tents, the academy of Shem and the academy of Eber. And reading the words of Genesis 25:28, "And Rebekah loved Jacob," the Midrash taught that the more Rebekah heard Jacob's voice (engaged in study), the stronger her love grew for him.<a href="#cite_note-95">[95]</a> <figure class="mw-halign-left" typeof="mw:File/Thumb"><a href="/wiki/File:Tissot_The_Mess_of_Pottage.jpg" class="mw-file-description"><img src="//upload.wikimedia.org/wikipedia/commons/thumb/0/05/Tissot_The_Mess_of_Pottage.jpg/275px-Tissot_The_Mess_of_Pottage.jpg" decoding="async" width="275" height="218" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/0/05/Tissot_The_Mess_of_Pottage.jpg/413px-Tissot_The_Mess_of_Pottage.jpg 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/0/05/Tissot_The_Mess_of_Pottage.jpg/550px-Tissot_The_Mess_of_Pottage.jpg 2x" data-file-width="3000" data-file-height="2380" /></a><figcaption>The Mess of Pottage (watercolor circa 1896–1902 by <a href="/wiki/James_Tissot" title="James Tissot">James Tissot</a>)</figcaption></figure> Rabbi <a href="/wiki/Haninah" class="mw-redirect" title="Haninah">Ḥaninah</a> taught that Esau paid great attention to his parent (horo), his father, whom he supplied with meals, as Genesis 25:28 reports, "Isaac loved Esau, because he ate of his venison." Rabbi Samuel the son of Rabbi Gedaliah concluded that God decided to reward Esau for this. When Jacob offered Esau gifts, Esau answered Jacob in Genesis 33:9, "I have enough (<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">רָב‎, rav); do not trouble yourself." So God declared that with the same expression that Esau thus paid respect to Jacob, God would command Jacob's descendants not to trouble Esau's descendants, and thus God told the Israelites in Deuteronomy 2:3, "You have circled this mountain (<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">הָר‎, har) long enough (<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">רַב‎, rav)."<a href="#cite_note-96">[96]</a> <a href="/wiki/Bar_Kappara" title="Bar Kappara">Bar Kappara</a> and Rabbi Jose bar Patros referred to Genesis 25:28 to explain why, in Genesis 46:1, just before heading down to Egypt, Jacob "offered sacrifices to the God of his father Isaac," and not to the God of Abraham and Isaac. Bar Kappara discussed the question with Rabbi Jose bar Patros. One of them said that Jacob declared that as Isaac had been eager for his food (for, as Genesis 25:28 reports, Isaac loved Esau because Esau brought Isaac venison), so Jacob was eager for his food (and thus was headed to Egypt to avoid the famine). The other explained that as Isaac had distinguished between his sons (as Genesis 25:28 reports, loving Esau more than Jacob), so Jacob would distinguish among his sons (going to Egypt for Joseph's account alone). But then Jacob noted on reconsideration that Isaac was responsible for only one soul, whereas Jacob was responsible for 70 souls.<a href="#cite_note-GenR945-97">[97]</a> <figure class="mw-halign-right" typeof="mw:File/Thumb"><a href="/wiki/File:Figures_Esau_Sells_His_Birthright_for_Pottage_of_Lentils.jpg" class="mw-file-description"><img src="//upload.wikimedia.org/wikipedia/commons/thumb/6/62/Figures_Esau_Sells_His_Birthright_for_Pottage_of_Lentils.jpg/225px-Figures_Esau_Sells_His_Birthright_for_Pottage_of_Lentils.jpg" decoding="async" width="225" height="345" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/6/62/Figures_Esau_Sells_His_Birthright_for_Pottage_of_Lentils.jpg/338px-Figures_Esau_Sells_His_Birthright_for_Pottage_of_Lentils.jpg 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/6/62/Figures_Esau_Sells_His_Birthright_for_Pottage_of_Lentils.jpg/450px-Figures_Esau_Sells_His_Birthright_for_Pottage_of_Lentils.jpg 2x" data-file-width="628" data-file-height="962" /></a><figcaption>Esau Sells His Birthright for Pottage of Lentils (illustration from the 1728 Figures de la Bible)</figcaption></figure> A <a href="/wiki/Tannaim" title="Tannaim">Tanna</a> taught in a <a href="/wiki/Baraita" title="Baraita">Baraita</a> that the day recounted in Genesis 25:29–34 on which Esau spurned his birthright was also the day on which Abraham died, and Jacob was cooking lentils to comfort Isaac. In the Land of Israel, they taught in the name of Rabbah bar Mari that it was appropriate to cook lentils because just as the lentil has no mouth (no groove like other legumes), so the mourner has no mouth to talk but sits silently. Others explained that just as the lentil is round, so mourning comes round to all people.<a href="#cite_note-98">[98]</a> A Midrash also taught that these lentils had aspects of both mourning and rejoicing—mourning because Abraham died, and rejoicing because Jacob secured the birthright.<a href="#cite_note-99">[99]</a> <figure class="mw-halign-left" typeof="mw:File/Thumb"><a href="/wiki/File:Gioacchino_Assereto_-_Esau_sells_his_birthright.jpg" class="mw-file-description"><img src="//upload.wikimedia.org/wikipedia/commons/thumb/8/80/Gioacchino_Assereto_-_Esau_sells_his_birthright.jpg/225px-Gioacchino_Assereto_-_Esau_sells_his_birthright.jpg" decoding="async" width="225" height="178" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/8/80/Gioacchino_Assereto_-_Esau_sells_his_birthright.jpg/338px-Gioacchino_Assereto_-_Esau_sells_his_birthright.jpg 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/8/80/Gioacchino_Assereto_-_Esau_sells_his_birthright.jpg/450px-Gioacchino_Assereto_-_Esau_sells_his_birthright.jpg 2x" data-file-width="1021" data-file-height="807" /></a><figcaption>Esau sells his birthright, by <a href="/wiki/Gioacchino_Assereto" title="Gioacchino Assereto">Gioacchino Assereto</a>, circa 1645</figcaption></figure> Rabbi Joḥanan taught that Esau committed five sins on the day recounted in Genesis 25:29–34. Rabbi Joḥanan deduced from the similar use of the words "the field" in Genesis 25:29 and in connection with the betrothed maiden in Deuteronomy 22:27 that Esau dishonored a betrothed maiden. Rabbi Joḥanan deduced from the similar use of the word "faint" in Genesis 25:29 and in connection with murderers in Jeremiah 4:31 that Esau committed a murder. Rabbi Joḥanan deduced from the similar use of the word "this" in Genesis 25:32 and in the words "This is my God" in <a href="/wiki/Book_of_Exodus" title="Book of Exodus">Exodus</a> 15:2 that Esau denied belief in God. Rabbi Joḥanan deduced from Esau's words, "Behold, I am on the way to die," in Genesis 25:32 that Esau denied the resurrection of the dead. And for Esau's fifth sin, Rabbi Joḥanan cited Genesis 25:34, that "Esau despised his birthright."<a href="#cite_note-100">[100]</a> Reading Genesis 25:30, "Esau said to Jacob: 'Feed me now from that red, red dish,'" Rabbi Ze’eira said that Esau opened his mouth wide like a camel and told Jacob, "I will open my mouth and you continuously pour."<a href="#cite_note-101">[101]</a> A Midrash taught that Jacob dedicated himself to acquiring the birthright because before the Tabernacle was established, private altars were permitted and service was performed by the firstborn, and Jacob did not want Esau to conduct the sacrificial services.<a href="#cite_note-102">[102]</a> <div class="mw-heading mw-heading3"><h3 id="Genesis_chapter_26_2">Genesis chapter 26</h3>[<a href="/w/index.php?title=Toledot&action=edit&section=16" title="Edit section: Genesis chapter 26">edit</a>]</div> The Tosefta deduced from the contrast between the plenty indicated in Genesis 24:1 and the famine indicated in Genesis 26:1 that God gave the people food and drink and a glimpse of the world to come while the righteous Abraham was alive, so that the people might understand what they had lost when he was gone.<a href="#cite_note-103">[103]</a> The Tosefta reported that when Abraham was alive, the wells gushed forth water, but the Philistines filled the wells with earth (as reported in Genesis 26:15), for after Abraham died the wells no longer gushed forth water, and the Philistines filled them so that they would not provide cover for invaders. But when Isaac came along, the wells gushed water again (as indicated in Genesis 26:18–19) and there was plenty again (as indicated in Genesis 26:12)<a href="#cite_note-104">[104]</a> A Midrash counted the famine in Genesis 26:1 among ten famines cited in Scripture.<a href="#cite_note-105">[105]</a> Interpreting God's command to Isaac in Genesis 26:2 not to go to Egypt, Rabbi Hoshaya taught that God told Isaac that he was (by virtue of his near sacrifice in Genesis 22) a burnt-offering without blemish, and as a burnt offering became unfit if it was taken outside of the Temple grounds, so would Isaac become unfit if he went outside of the Promised Land.<a href="#cite_note-106">[106]</a> The Gemara cited the accounts of Genesis 26 to demonstrate Isaac's unquestioning loyalty to God. The Gemara taught that God punished Moses for complaining to God in Exodus 5:23, "Since I came to Pharaoh to speak in Your name, he has done evil to this people, neither have You delivered Your people at all." The Gemara told that God replied to Moses by lamenting that the Patriarchs were gone, as several times God had revealed God's Self to Abraham, Isaac, and Jacob as God Almighty (El Shaddai), and they did not question God's ways as Moses had. With regard to Isaac, God noted that God had promised Isaac (in Genesis 26:3): "Sojourn in this land, and I will be with you and will bless you." But Isaac's servants sought water to drink and they did not find it until they started a quarrel, as Genesis 26:20 says, "And the herdsmen of Gerar quarreled with Isaac's herdsmen saying: 'The water is ours,'" and still Isaac did not question God's ways.<a href="#cite_note-107">[107]</a> Rabbi Joḥanan in the name of Rabbi Jose cited Genesis 26:3 as part of his argument that the delight of the Sabbath is specifically the portion of the descendants of Israel, not those of Abraham or Isaac. Rabbi Joḥanan taught in the name of Rabbi Jose that God gives a boundless portion—a very large reward—to anyone who delights in the Sabbath, for Isaiah 58:13–14 promises: "If you keep your feet from violating the Sabbath, from pursuing your affairs on My holy day, and you call the Sabbath a delight, the Lord's holy day honored, and you honor it by not going your own way, or attending to your own matters or speaking idle words, then you shall delight in the Lord and I will cause you to ride on the heights of the world, and to feast on the inheritance of Jacob your father, as the mouth of God has spoken." The reward for delighting in the Sabbath is thus specifically the portion of Jacob, not that of Abraham, about whom Genesis 13:17 says, "Rise, walk through the land through its length and its width because I have given it to you"—that is, the land of Israel alone. And not that of Isaac, about whom Genesis 26:3 says, "Dwell in this land and I will be with you and I will bless you because I will give all of these lands to you and your offspring"—meaning those lands and no others. Rather, it is the inheritance of Jacob, about whom Genesis 28:14 says, "And your offspring will be like the dust of the earth, and you will spread out to the west and to the east and to the north and to the south, and all of the families of the land will be blessed through you and your offspring"—implying that there are no boundaries to Jacob's portion.<a href="#cite_note-108">[108]</a> Reading Genesis 26:5, "Abraham obeyed My voice and kept My charge, My commandments, My statutes, and My laws," the Mishnah, <a href="/wiki/Tosefta" title="Tosefta">Tosefta</a>, and Talmud deduced that Abraham kept the entire Torah even before it was revealed.<a href="#cite_note-109">[109]</a> Rav (or some say Rav Ashi) noted that Genesis 26:5 says that Abraham kept "My Torahs"—in the plural—and concluded that Abraham kept two Torahs—both the Written Torah and the <a href="/wiki/Oral_Torah" title="Oral Torah">Oral Torah</a>.<a href="#cite_note-110">[110]</a> Reading "Because (<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">עֵקֶב‎, ekev) Abraham obeyed My voice," Rabbi Ami bar Abba concluded that Abraham recognized his Creator at the age of 3 years, for the numerical value (<a href="/wiki/Gematria" title="Gematria">gematria</a>) of the letters of the word <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">עֵקֶב‎, ekev, is 172, and Rabbi Ami inferred from this that Abraham observed the commandments for 172 years. As Genesis 25:7 tells that Abraham lived until he was 175 years old, Abraham's first recognition of the Creator must have been at the age of 3.<a href="#cite_note-111">[111]</a> <figure class="mw-halign-left" typeof="mw:File/Thumb"><a href="/wiki/File:Loggia_di_raffaello_07.jpg" class="mw-file-description"><img src="//upload.wikimedia.org/wikipedia/commons/thumb/8/85/Loggia_di_raffaello_07.jpg/240px-Loggia_di_raffaello_07.jpg" decoding="async" width="240" height="187" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/8/85/Loggia_di_raffaello_07.jpg/360px-Loggia_di_raffaello_07.jpg 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/8/85/Loggia_di_raffaello_07.jpg/480px-Loggia_di_raffaello_07.jpg 2x" data-file-width="3246" data-file-height="2528" /></a><figcaption>Isaac and Rebecca Spied upon by Abimelech (fresco circa 1518–1519 by <a href="/wiki/Raphael" title="Raphael">Raphael</a> in the loggia on the second floor of the <a href="/wiki/Palazz%C3%AD_Pontific%C3%AD" class="mw-redirect" title="Palazzí Pontificí">Palazzí Pontificí</a> in <a href="/wiki/Vatican_City" title="Vatican City">Vatican City</a>)</figcaption></figure> <a href="/wiki/Eliezer_ben_Hurcanus" title="Eliezer ben Hurcanus">Rabbi Eliezer</a> taught that the five Hebrew letters of the Torah that alone among Hebrew letters have two separate shapes (depending whether they are in the middle or the end of a word)—<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">צ פ נ מ כ‎ (Kh, M, N, P, Z)—all relate to the mystery of the redemption, including to Isaac's redemption from the Philistines in Genesis 26:16. With the letter <a href="/wiki/Kaph" title="Kaph">kaph</a> (<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">כ‎), God redeemed Abraham from <a href="/wiki/Ur_of_the_Chaldees" title="Ur of the Chaldees">Ur of the Chaldees</a>, as in Genesis 12:1, God says, "Get you (<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">לֶךְ-לְךָ‎, lekh lekha) out of your country, and from your kindred . . . to the land that I will show you." With the letter <a href="/wiki/Mem" title="Mem">mem</a> (<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">מ‎), Isaac was redeemed from the land of the Philistines, as in Genesis 26:16, the Philistine king Abimelech told Isaac, "Go from us: for you are much mightier (<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">מִמֶּנּוּ, מְאֹד‎, mimenu m'od) than we." With the letter <a href="/wiki/Nun_(letter)" title="Nun (letter)">nun</a> (<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">נ‎), Jacob was redeemed from the hand of Esau, as in Genesis 32:12, Jacob prayed, "Deliver me, I pray (<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">הַצִּילֵנִי נָא‎, hazileini na), from the hand of my brother, from the hand of Esau." With the letter pe (<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">פ‎), God redeemed Israel from Egypt, as in Exodus 3:16–17, God told Moses, "I have surely visited you, (<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">פָּקֹד פָּקַדְתִּי‎, pakod pakadeti) and (seen) that which is done to you in Egypt, and I have said, I will bring you up out of the affliction of Egypt." With the letter <a href="/wiki/Tsade" title="Tsade">tsade</a> (<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">צ‎), God will redeem Israel from the oppression of the kingdoms, and God will say to Israel, I have caused a branch to spring forth for you, as Zechariah 6:12 says, "Behold, the man whose name is the Branch (<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">צֶמַח‎, zemach); and he shall grow up (<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">יִצְמָח‎, yizmach) 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 Redemption to Joseph, and Joseph delivered the secret of the Redemption to his brothers, as in Genesis 50:24, Joseph told his brothers, "God will surely visit (<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">פָּקֹד יִפְקֹד‎, pakod yifkod) you." Jacob's son Asher delivered the mystery of the Redemption to his daughter <a href="/wiki/Serah" title="Serah">Serah</a>. When Moses and <a href="/wiki/Aaron" title="Aaron">Aaron</a> came to the elders of Israel and performed signs in their sight, the elders told Serah. She told them that there is no reality in signs. The elders told her that Moses said, "God will surely visit (<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">פָּקֹד יִפְקֹד‎, pakod yifkod) you" (as in Genesis 50:24). Serah told the elders that Moses was the one who would redeem Israel from Egypt, for she heard (in the words of Exodus 3:16), "I have surely visited (<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">פָּקֹד פָּקַדְתִּי‎, pakod pakadeti) you." The people immediately believed in God and Moses, as Exodus 4:31 says, "And the people believed, and when they heard that the Lord had visited the children of Israel."<a href="#cite_note-112">[112]</a> Reading Genesis 26:12, “And Isaac sowed in that land, and found in that year a hundredfold (<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">שְׁעָרִים‎, she'arim),” a Midrash taught that the words, “a hundred <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">שְׁעָרִים‎, she'arim” indicate that they estimated it, but it produced a hundred times the estimate, for blessing does not rest upon that which is weighed, measured, or counted. They measured solely on account of the tithes.<a href="#cite_note-113">[113]</a> Rabbi <a href="/wiki/Dosetai" title="Dosetai">Dosetai</a> ben Yannai said in the name of <a href="/wiki/Rabbi_Meir" title="Rabbi Meir">Rabbi Meir</a> that when God told Isaac that God would bless him for Abraham's sake (in Genesis 26:24), Isaac interpreted that one earns a blessing only through one's actions, and he arose and sowed, as reported in Genesis 26:12.<a href="#cite_note-114">[114]</a> A Midrash reread Genesis 26:26, "Then Abimelech went to him from Gerar (<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">מִגְּרָר‎, mi-gerar)," to say that Abimelech came "wounded" (<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">מגורר‎, megorar), teaching that ruffians entered Abimelech's house and assailed him all night. Alternatively, the Midrash taught that he came "scraped" (<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">מְגוּרָד‎, megurad), teaching that eruptions broke out on Abimelech and he kept scraping himself.<a href="#cite_note-115">[115]</a> The <a href="/wiki/Sifre" title="Sifre">Sifre</a> cited Isaac's reproof of Abimelech, Ahuzzath, and Phicol in Genesis 26:27 as an example of a tradition of admonition near death. The Sifre read Deuteronomy 1:3–4 to indicate that Moses spoke to the Israelites in rebuke. The Sifre taught that Moses rebuked them only when he approached death, and the Sifre taught that Moses learned this lesson from Jacob, who admonished his sons in Genesis 49 only when he neared death. The Sifre cited four reasons why people do not admonish others until the admonisher nears death: (1) so that the admonisher does not have to repeat the admonition, (2) so that the one rebuked would not suffer undue shame from being seen again, (3) so that the one rebuked would not bear ill will to the admonisher, and (4) so that the one may depart from the other in peace, for admonition brings peace. The Sifre cited as further examples of admonition near death: (1) when Abraham reproved Abimelech in Genesis 21:25, (2) when Isaac reproved Abimelech, Ahuzzath, and Phicol in Genesis 26:27, (3) when <a href="/wiki/Joshua" title="Joshua">Joshua</a> admonished the Israelites in Joshua 24:15, (4) when <a href="/wiki/Samuel" title="Samuel">Samuel</a> admonished the Israelites in 1 Samuel 12:34–35, and (5) when David admonished <a href="/wiki/Solomon" title="Solomon">Solomon</a> in 1 Kings 2:1. In Isaac's case, the Sifre read the report of Genesis 26:31 to teach that Abimelech, Ahuzzath, and Phicol made peace with Isaac because Isaac had justly reproved them.<a href="#cite_note-116">[116]</a> Reading the verb "to see" repeated (<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">רָאוֹ רָאִינוּ‎, ra'o ra'iynu) in the passage "We saw plainly" in Genesis 26:28, a Midrash taught that Abimelech and his party had seen two things—Isaac's deeds and the deeds of his parents.<a href="#cite_note-117">[117]</a> A Midrash taught that Abimelech first sent Phicol, the captain of his host, but he was unable to pacify Isaac. Then Abimelech sent his friend Ahuzzath, but Isaac still remained unpacified. When Abimelech then went himself, Isaac allowed himself to be appeased. Hence, the Sages taught that one need not ask another's forgiveness more than three times. If the other does not forgive the third time, then the other becomes the wrongdoer.<a href="#cite_note-118">[118]</a> The <a href="/wiki/Pirke_De-Rabbi_Eliezer" class="mw-redirect" title="Pirke De-Rabbi Eliezer">Pirke De-Rabbi Eliezer</a> told how Isaac made a covenant with the Philistines, when he sojourned there. Isaac noticed that the Philistines turned their faces away from him. So Isaac left them in peace, and Abimelech and his magnates came after him. Paraphrasing Genesis 26:27, the Pirke De-Rabbi Eliezer told that Isaac asked them why they came to him, after having turned aside their faces from him. Paraphrasing Genesis 26:28, the Pirke De-Rabbi Eliezer told that the Philistines replied that they knew that God would give the Land of Israel to Isaac's descendants, and thus they asked him to make a covenant with them that his descendants would not take possession of the land of the Philistines. And so Isaac made a covenant with them. He cut off one <a href="/wiki/Cubit" title="Cubit">cubit</a> of the bridle of the donkey upon which he was riding, and he gave it to them so that they might thereby have a sign of the covenant.<a href="#cite_note-119">[119]</a> Reading the report of Esau's marriage to two Hittite women in Genesis 26:34, a Midrash found signs of the duplicity of Esau and his spiritual descendants, the Romans. Rabbi Phinehas (and other say Rabbi Helkiah) taught in <a href="/wiki/Simeon_bar_Yochai" class="mw-redirect" title="Simeon bar Yochai">Rabbi Simon's</a> name that Moses and <a href="/wiki/Psalms_of_Asaph" title="Psalms of Asaph">Asaph</a> (author of Psalm 80) exposed the Romans' deception. Asaph said in Psalm 80:14: "The boar of the wood ravages it." While Moses said in Deuteronomy 14:7–8: "you shall not eat of . . . the swine, because he parts the hoof but does not chew the cud." The Midrash explained that Scripture compares the Roman Empire to a swine, because when the swine lies down, it puts out its parted hoofs, as if to advertise that it is clean. And so the Midrash taught that the wicked Roman Empire robbed and oppressed, yet pretended to execute justice. So the Midrash taught that for 40 years, Esau would ensnare married women and violate them, yet when he reached the age of 40, he compared himself to his righteous father Isaac, telling himself that as his father Isaac was 40 years old when he married (as reported in Genesis 25:19), so he too would marry at the age of 40.<a href="#cite_note-120">[120]</a> <figure class="mw-halign-right" typeof="mw:File/Thumb"><a href="/wiki/File:Jacob_and_Rebekah.jpg" class="mw-file-description"><img src="//upload.wikimedia.org/wikipedia/commons/thumb/d/d5/Jacob_and_Rebekah.jpg/215px-Jacob_and_Rebekah.jpg" decoding="async" width="215" height="246" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/d/d5/Jacob_and_Rebekah.jpg/323px-Jacob_and_Rebekah.jpg 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/d/d5/Jacob_and_Rebekah.jpg/430px-Jacob_and_Rebekah.jpg 2x" data-file-width="774" data-file-height="885" /></a><figcaption>Jacob and Rebekah (illustration from a Bible card published 1906 by the Providence Lithograph Company)</figcaption></figure> <div class="mw-heading mw-heading3"><h3 id="Genesis_chapter_27">Genesis chapter 27</h3>[<a href="/w/index.php?title=Toledot&action=edit&section=17" title="Edit section: Genesis chapter 27">edit</a>]</div> Rabbi Ḥama bar Ḥaninah taught that our ancestors were never without a scholars' council. Abraham was an elder and a member of the scholars' council, as Genesis 24:1 says, "And Abraham was an elder (<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">זָקֵן‎, zaken) well stricken in age." <a href="/wiki/Eliezer" title="Eliezer">Eliezer</a>, Abraham's servant, was an elder and a member of the scholars' council, as Genesis 24:2 says, "And Abraham said to his servant, the elder of his house, who ruled over all he had," which <a href="/wiki/Eleazar_ben_Shammua" title="Eleazar ben Shammua">Rabbi Eleazar</a> explained to mean that he ruled over—and thus knew and had control of—the Torah of his master. Isaac was an elder and a member of the scholars' council, as Genesis 27:1 says: "And it came to pass when Isaac was an elder (<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">זָקֵן‎, zaken)." Jacob was an elder and a member of the scholars' council, as Genesis 48:10 says, "Now the eyes of Israel were dim with age (<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">זֹּקֶן‎, zoken)." In Egypt they had the scholars' council, as Exodus 3:16 says, "Go and gather the elders of Israel together." And in the Wilderness, they had the scholars' council, as in Numbers 11:16, God directed Moses to "Gather . . . 70 men of the elders of Israel."<a href="#cite_note-121">[121]</a> <figure class="mw-halign-left" typeof="mw:File/Thumb"><a href="/wiki/File:Tissot_Jacob_Deceives_Isaac.jpg" class="mw-file-description"><img src="//upload.wikimedia.org/wikipedia/commons/thumb/3/3b/Tissot_Jacob_Deceives_Isaac.jpg/310px-Tissot_Jacob_Deceives_Isaac.jpg" decoding="async" width="310" height="209" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/3/3b/Tissot_Jacob_Deceives_Isaac.jpg/465px-Tissot_Jacob_Deceives_Isaac.jpg 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/3/3b/Tissot_Jacob_Deceives_Isaac.jpg/620px-Tissot_Jacob_Deceives_Isaac.jpg 2x" data-file-width="3000" data-file-height="2020" /></a><figcaption>Jacob Deceives Isaac (watercolor circa 1896–1902 by James Tissot)</figcaption></figure> Rabbi Eleazar taught that Isaac's blindness, reported in Genesis 27:1, was caused by his looking at the wicked Esau. But Rabbi Isaac taught that Abimelech's curse of Sarah caused her son Isaac's blindness. Rabbi Isaac read the words, "it is for you a covering (kesut) of the eyes," in Genesis 20:16 not as kesut, "covering," but as kesiyat, "blinding." Rabbi Isaac concluded that one should not consider a small matter the curse of even an ordinary person.<a href="#cite_note-122">[122]</a> Alternatively, a Midrash interpreted the words "his eyes were dim from seeing" in Genesis 27:1 to teach that Isaac's eyesight dimmed as a result of his near sacrifice in Genesis 22, for when Abraham bound Isaac, the ministering angels wept, as Isaiah 33:7 says, "Behold, their valiant ones cry without, the angels of peace weep bitterly," and tears dropped from the angels' eyes into Isaac's, leaving their mark and causing Isaac's eyes to dim when he became old.<a href="#cite_note-123">[123]</a> Rabbi Eleazar taught that deceptive speech is like idolatry. Rabbi Eleazar deduced the similarity from the common use of the word "deceiver" to describe Jacob's deception his father in Genesis 27:12, where Jacob says, "I shall seem to him as a deceiver," and to describe idols in Jeremiah 10:15, where idols are described as "the work of deceivers."<a href="#cite_note-124">[124]</a> But the Gemara cited Jacob as the exemplar of one who, in the words of Psalm 15:3, "has no slander on his tongue," as Jacob's protest to Rebekah in Genesis 27:12, "I shall seem to him as a deceiver," demonstrated that Jacob did not take readily to deception.<a href="#cite_note-125">[125]</a> <figure class="mw-halign-right" typeof="mw:File/Thumb"><a href="/wiki/File:Schnorr_von_Carolsfeld_Bibel_in_Bildern_1860_031.png" class="mw-file-description"><img src="//upload.wikimedia.org/wikipedia/commons/thumb/8/81/Schnorr_von_Carolsfeld_Bibel_in_Bildern_1860_031.png/295px-Schnorr_von_Carolsfeld_Bibel_in_Bildern_1860_031.png" decoding="async" width="295" height="237" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/8/81/Schnorr_von_Carolsfeld_Bibel_in_Bildern_1860_031.png/443px-Schnorr_von_Carolsfeld_Bibel_in_Bildern_1860_031.png 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/8/81/Schnorr_von_Carolsfeld_Bibel_in_Bildern_1860_031.png/590px-Schnorr_von_Carolsfeld_Bibel_in_Bildern_1860_031.png 2x" data-file-width="1150" data-file-height="922" /></a><figcaption>Isaac Is Deceived by Jacob (woodcut by <a href="/wiki/Julius_Schnorr_von_Carolsfeld" title="Julius Schnorr von Carolsfeld">Julius Schnorr von Carolsfeld</a> from the 1860 Die Bibel in Bildern)</figcaption></figure> Rabbi Joḥanan taught that when Jacob explained his rapid success in obtaining the meat by saying in Genesis 27:20 that it was "because the Lord your God sent me good speed," he was like a raven bringing fire to his nest, courting disaster. For when Jacob said "the Lord your God sent me good speed," Isaac thought to himself that he knew that Esau did not customarily mention the name of God, and if the person before him did so, he must not have been Esau but Jacob. Consequently, Isaac told him in Genesis 27:21, "Come near, I pray, that I may feel you, my son."<a href="#cite_note-126">[126]</a> <figure class="mw-halign-left" typeof="mw:File/Thumb"><a href="/wiki/File:Isaak_zegent_Jakob_Rijksmuseum_SK-A-110.jpeg" class="mw-file-description"><img src="//upload.wikimedia.org/wikipedia/commons/thumb/4/43/Isaak_zegent_Jakob_Rijksmuseum_SK-A-110.jpeg/260px-Isaak_zegent_Jakob_Rijksmuseum_SK-A-110.jpeg" decoding="async" width="260" height="214" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/4/43/Isaak_zegent_Jakob_Rijksmuseum_SK-A-110.jpeg/390px-Isaak_zegent_Jakob_Rijksmuseum_SK-A-110.jpeg 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/4/43/Isaak_zegent_Jakob_Rijksmuseum_SK-A-110.jpeg/520px-Isaak_zegent_Jakob_Rijksmuseum_SK-A-110.jpeg 2x" data-file-width="5722" data-file-height="4720" /></a><figcaption>Isaac Blessing Jacob (1638 painting by <a href="/wiki/Govert_Flinck" title="Govert Flinck">Govert Flinck</a>)</figcaption></figure> Reading Isaac's observation in Genesis 27:27, "See, the smell of my son is as the smell of a field that the Lord has blessed," Rav Judah the son of Rav Samuel bar Shilat said in the name of Rav that Jacob smelled like an apple orchard.<a href="#cite_note-127">[127]</a> Rabbi Judah ben Pazi interpreted Isaac's blessing of Jacob with dew in Genesis 27:28 merely to pass along to his son what God had deeded to his father Abraham for all time.<a href="#cite_note-128">[128]</a> And <a href="/wiki/Ishmael_ben_Elisha" class="mw-redirect" title="Ishmael ben Elisha">Rabbi Ishmael</a> deduced from Isaac's curse of those who cursed Jacob and blessing of those who blessed Jacob in Genesis 27:29 that Jews need not respond to those who curse or bless them, for the Torah has already decreed the response.<a href="#cite_note-129">[129]</a> Rabbi Judan said that Jacob declared that Isaac blessed him with five blessings, and God correspondingly appeared five times to Jacob and blessed him (Genesis 28:13–15, 31:3, 31:11–13, 35:1, and 35:9–12). And thus, in Genesis 46:1, Jacob "offered sacrifices to the God of his father Isaac," and not to the God of Abraham and Isaac. Rabbi Judan also said that Jacob wanted to thank God for permitting Jacob to see the fulfillment of those blessings. And the blessing that was fulfilled was that of Genesis 27:29, "Let people serve you, and nations bow down to you," which was fulfilled with regard to Joseph. (And thus Jacob mentioned Isaac then on going down to witness Joseph's greatness.)<a href="#cite_note-GenR945-97">[97]</a> <figure class="mw-halign-right" typeof="mw:File/Thumb"><a href="/wiki/File:Foster_Bible_Pictures_0042-1_Isaac_Blesses_Jacob.jpg" class="mw-file-description"><img src="//upload.wikimedia.org/wikipedia/commons/thumb/f/f2/Foster_Bible_Pictures_0042-1_Isaac_Blesses_Jacob.jpg/200px-Foster_Bible_Pictures_0042-1_Isaac_Blesses_Jacob.jpg" decoding="async" width="200" height="264" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/f/f2/Foster_Bible_Pictures_0042-1_Isaac_Blesses_Jacob.jpg/300px-Foster_Bible_Pictures_0042-1_Isaac_Blesses_Jacob.jpg 1.5x, //upload.wikimedia.org/wikipedia/commons/f/f2/Foster_Bible_Pictures_0042-1_Isaac_Blesses_Jacob.jpg 2x" data-file-width="364" data-file-height="480" /></a><figcaption>Isaac Blesses Jacob (illustration from the 1897 Bible Pictures and What They Teach Us by Charles Foster)</figcaption></figure> The Pirke De-Rabbi Eliezer saw in Isaac's two blessings of Jacob in Genesis 27:28–29 and 28:1–4 an application of the teaching of <a href="/wiki/Ecclesiastes" title="Ecclesiastes">Ecclesiastes</a> 7:8, "Better is the end of a thing than the beginning." The Pirke De-Rabbi Eliezer noted that the first blessings with which Isaac blessed Jacob in Genesis 27:28–29 concerned dew and grain—material blessings. The final blessings in Genesis 28:1–4 concerned the foundation of the world, and were without interruption either in this world or in the world to come, for Genesis 28:3 says, "And God Almighty bless you." And Isaac further added the blessing of Abraham, as Genesis 28:4 says, "And may He give you the blessing of Abraham, to you and to your seed with you." Therefore, the Pirke De-Rabbi Eliezer concluded that the end of the thing—Isaac's final blessing of Jacob—was better than the beginning of it.<a href="#cite_note-130">[130]</a> Interpreting why in Genesis 27:33 "Isaac trembled very exceedingly," Rabbi Joḥanan observed that it was surely unusual for a man who has two sons to tremble when one goes out and the other comes in. Rabbi Joḥanan taught that Isaac trembled because when Esau came in, <a href="/wiki/Gehenna" title="Gehenna">Gehenna</a> came in with him. Rabbi Aha said that the walls of the house began to seethe from the heat of Gehenna. Hence Genesis 27:33 asks, "who then (<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">אֵפוֹא‎, eifo)?" for Isaac asked who would be roast (leafot) in Gehenna, him or Jacob?<a href="#cite_note-GenR672-131">[131]</a> Rabbi Ḥama bar Ḥaninah interpreted the question "who then?" in Genesis 27:33 to ask who then intervened between Isaac and God that Jacob should receive the blessings. Rabbi Ḥama bar Ḥaninah taught that Isaac thereby hinted at Rebekah's intervention.<a href="#cite_note-GenR672-131">[131]</a> The Gemara read Isaac's words in Genesis 27:33, "And I have eaten from everything," to support the Sages' teaching that God gave three people in this world a taste of the <a href="/wiki/Jewish_eschatology" title="Jewish eschatology">World To Come</a>—Abraham, Isaac, and Jacob. Of Abraham, Genesis 24:1 says, "And the Lord blessed Abraham with everything." And of Jacob, Genesis 33:11 says, "Because I have everything." Thus, already in their lifetimes, they merited everything, perfection. The Gemara read these three verses also to teach that Abraham, Isaac, and Jacob were three people over whom the evil inclination had no sway, as Scripture says about them, respectively, "with everything," "from everything," and "everything," and the completeness of their blessings meant that they did not have to contend with their evil inclinations. And the Gemara read these same three verses to teach that Abraham, Isaac, and Jacob were three of six people over whom the <a href="/wiki/Destroying_angel_(Bible)" title="Destroying angel (Bible)">Angel of Death</a> had no sway in their demise—Abraham, Isaac, Jacob, Moses, Aaron, and Miriam. As Abraham, Isaac, and Jacob were blessed with everything, the Gemara reasoned, they were certainly spared the anguish of the Angel of Death.<a href="#cite_note-132">[132]</a> <a href="/wiki/Rabbi_Tarfon" title="Rabbi Tarfon">Rabbi Tarfon</a> taught that Isaac's blessing of Esau in Genesis 27:40, "By your sword shall you live," helped to define Edom's character. Rabbi Tarfon taught that God came from <a href="/wiki/Mount_Sinai" title="Mount Sinai">Mount Sinai</a> (or others say <a href="/wiki/Mount_Seir" title="Mount Seir">Mount Seir</a>) and was revealed to the children of Esau, as Deuteronomy 33:2 says, "The Lord came from Sinai, and rose from Seir to them," and "Seir" means the children of Esau, as Genesis 36:8 says, "And Esau dwelt in Mount Seir." God asked them whether they would accept the Torah, and they asked what was written in it. God answered that it included (in Exodus 20:13 and Deuteronomy 5:17), "You shall do no murder." The children of Esau replied that they were unable to abandon the blessing with which Isaac blessed Esau in Genesis 27:40, "By your sword shall you live." From there, God turned and was revealed to the children of Ishmael, as Deuteronomy 33:2 says, "He shined forth from <a href="/wiki/Desert_of_Paran" title="Desert of Paran">Mount Paran</a>," and "Paran" means the children of Ishmael, as Genesis 21:21 says of Ishmael, "And he dwelt in the wilderness of Paran." God asked them whether they would accept the Torah, and they asked what was written in it. God answered that it included (in Exodus 20:13 and Deuteronomy 5:17), "You shall not steal." The children of Ishamel replied that they were unable to abandon their fathers’ custom, as <a href="/wiki/Joseph" title="Joseph">Joseph</a> said in Genesis 40:15 (referring to the Ishamelites’ transaction reported in Genesis 37:28), "For indeed I was stolen away out of the land of the Hebrews." From there, God sent messengers to all the nations of the world asking them whether they would accept the Torah, and they asked what was written in it. God answered that it included (in Exodus 20:3) and Deuteronomy 5:7), "You shall have no other gods before me." They replied that they had no delight in the Torah, therefore let God give it to God's people, as Psalm 29:11 says, "The Lord will give strength [identified with the Torah] to His people; the Lord will bless His people with peace." From there, God returned and was revealed to the children of Israel, as Deuteronomy 33:2 says, "And he came from the ten thousands of holy ones," and the expression "ten thousands" means the children of Israel, as Numbers 10:36 says, "And when it rested, he said, ‘Return, O Lord, to the ten thousands of the thousands of Israel.’" With God were thousands of chariots and 20,000 angels, and God’s right hand held the Torah, as Deuteronomy 33:2 says, "At his right hand was a fiery law to them."<a href="#cite_note-133">[133]</a> The <a href="/wiki/Midrash_Tehillim" title="Midrash Tehillim">Midrash Tehillim</a> told the circumstances in which Esau sought to carry out his desire that Genesis 27:41 reports, "Let the days of mourning for my father be at hand; then will I slay my brother Jacob." The Midrash Tehillim interpreted Psalm 18:41, "You have given me the necks of my enemies," to allude to Judah, because Rabbi Joshua ben Levi reported an oral tradition that Judah slew Esau after the death of Isaac. Esau, Jacob, and all Jacob's children went to bury Isaac, as Genesis 35:29 reports, "Esau, Jacob, and his sons buried him," and they were all in the <a href="/wiki/Cave_of_the_Patriarchs" title="Cave of the Patriarchs">Cave of Machpelah</a> sitting and weeping. At last Jacob's children stood up, paid their respects to Jacob, and left the cave so that Jacob would not be humbled by weeping exceedingly in their presence. But Esau reentered the cave, thinking that he would kill Jacob, as Genesis 27:41 reports, "And Esau said in his heart: ‘Let the days of mourning for my father be at hand; then will I slay my brother Jacob.’" But Judah saw Esau go back and perceived at once that Esau meant to kill Jacob in the cave. Quickly Judah slipped after him and found Esau about to slay Jacob. So Judah killed Esau from behind. The neck of the enemy was given into Judah’s hands alone, as Jacob blessed Judah in Genesis 49:8 saying, "Your hand shall be on the neck of your enemies." And thus David declared in Psalm 18:41, "You have given me the necks of my enemies," as if to say that this was David's patrimony, since Genesis 49:8 said it of his ancestor Judah.<a href="#cite_note-134">[134]</a> <figure class="mw-default-size mw-halign-right" typeof="mw:File/Thumb"><a href="/wiki/File:Toldot_3.jpg" class="mw-file-description"><img src="//upload.wikimedia.org/wikipedia/commons/thumb/5/50/Toldot_3.jpg/220px-Toldot_3.jpg" decoding="async" width="220" height="231" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/5/50/Toldot_3.jpg/330px-Toldot_3.jpg 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/5/50/Toldot_3.jpg/440px-Toldot_3.jpg 2x" data-file-width="1851" data-file-height="1944" /></a><figcaption>In a <a href="/wiki/Sefer_Torah" class="mw-redirect" title="Sefer Torah">Sefer Torah</a>, the word קַצְתִּי is spelled with a small <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">ק‎.</figcaption></figure> Reading Genesis 27:41, Rabbi Eleazar contrasted Esau's jealousy with <a href="/wiki/Reuben_(Bible)" class="mw-redirect" title="Reuben (Bible)">Reuben's</a> magnanimity. As Genesis 25:33 reports, Esau voluntarily sold his birthright, but as Genesis 27:41 says, "Esau hated Jacob," and as Genesis 27:36 says, "And he said, ‘Is not he rightly named Jacob? for he has supplanted me these two times.'" In Reuben's case, <a href="/wiki/Joseph_(Hebrew_Bible)" class="mw-redirect" title="Joseph (Hebrew Bible)">Joseph</a> took Reuben's birthright from him against his will, as 1 Chronicles 5:1 reports, "for as much as he defiled his father's couch, his birthright was given to the sons of Joseph." Nonetheless, Reuben was not jealous of Joseph, as Genesis 37:21 reports, "And Reuben heard it, and delivered him out of their hand."<a href="#cite_note-135">[135]</a> In Genesis 27:46, where Rebekah expresses her displeasure, the <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">ק‎ is small. <div class="mw-heading mw-heading3"><h3 id="Genesis_chapter_28">Genesis chapter 28</h3>[<a href="/w/index.php?title=Toledot&action=edit&section=18" title="Edit section: Genesis chapter 28">edit</a>]</div> A Tanna taught in a Baraita that the exalted position of a groom atones for his sins. The Gemara cited Genesis 28:9 as a proof text. The Gemara noted that Genesis 28:9 reports that "Esau went to Ishmael, and took Machalat the daughter of Ishmael, as a wife," but Genesis 36:3 identifies Esau's wife as "Basemat, Ishmael's daughter." The Gemara explained that the name Machalat is cognate with the Hebrew word for forgiveness, mechilah, and thus deduced that Genesis 28:9 teaches that Esau's sins were forgiven upon his marriage.<a href="#cite_note-136">[136]</a> The Pirke De-Rabbi Eliezer expanded on the circumstances under which Esau went to be with Ishmael, as reported in Genesis 28:9. Expanding on Genesis 35:27, the Pirke De-Rabbi Eliezer told that Jacob took his sons, grandsons, and wives, and went to Kiryat Arba to be near Isaac. Jacob found Esau and his sons and wives there dwelling in Isaac's tents, so Jacob spread his tent apart from Esau's. Isaac rejoiced at seeing Jacob. Rabbi Levi said that in the hour when Isaac was dying, he left his cattle, possessions, and all that he had to his two sons, and therefore they both loved him, and thus Genesis 35:29 reports, "And Esau and Jacob his sons buried him." The Pirke De-Rabbi Eliezer told that after that, Esau told Jacob to divide Isaac's holdings into two portions, and Esau would choose first between the two portions as a right of being the older. Perceiving that Esau had his eye set on riches, Jacob divided the land of Israel and the Cave of Machpelah in one part and all the rest of Isaac's holdings in the other part. Esau went to consult with Ishmael, as reported in Genesis 28:9. Ishmael told Esau that the Amorite and the Canaanite were in the land, so Esau should take the balance of Isaac's holdings, and Jacob would have nothing. So Esau took Isaac's wealth and gave Jacob the land of Israel and the Cave of Machpelah, and they wrote a perpetual deed between them. Jacob then told Esau to leave the land, and Esau took his wives, children, and all that he had, as Genesis 36:6 reports, "And Esau took his wives . . . and all his possessions which he had gathered in the land of Canaan, and went into a land away from his brother Jacob." As a reward, God gave Esau a hundred provinces from Seir to Magdiel, as Genesis 36:43 reports, and Magdiel is Rome. Then Jacob dwelt safely and in peace in the land of Israel.<a href="#cite_note-137">[137]</a> Notwithstanding Esau's conflicts with Jacob in Genesis 25–33, a Baraita taught that the descendants of Esau's descendant <a href="/wiki/Haman_(Bible)" class="mw-redirect" title="Haman (Bible)">Haman</a><a href="#cite_note-138">[138]</a> studied Torah in <a href="/wiki/Beneberak" title="Beneberak">Benai Berak</a>.<a href="#cite_note-139">[139]</a> <div class="mw-heading mw-heading2"><h2 id="In_medieval_Jewish_interpretation">In medieval Jewish interpretation</h2>[<a href="/w/index.php?title=Toledot&action=edit&section=19" title="Edit section: In medieval Jewish interpretation">edit</a>]</div> <figure class="mw-halign-right" typeof="mw:File/Thumb"><a href="/wiki/File:Maimonides-2.jpg" class="mw-file-description"><img src="//upload.wikimedia.org/wikipedia/commons/thumb/0/07/Maimonides-2.jpg/130px-Maimonides-2.jpg" decoding="async" width="130" height="173" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/0/07/Maimonides-2.jpg/195px-Maimonides-2.jpg 1.5x, //upload.wikimedia.org/wikipedia/commons/0/07/Maimonides-2.jpg 2x" data-file-width="198" data-file-height="264" /></a><figcaption>Maimonides</figcaption></figure> The parashah is discussed in these <a href="/wiki/Middle_Ages" title="Middle Ages">medieval</a> Jewish sources:<a href="#cite_note-140">[140]</a> <div class="mw-heading mw-heading3"><h3 id="Genesis_chapter_25_3">Genesis chapter 25</h3>[<a href="/w/index.php?title=Toledot&action=edit&section=20" title="Edit section: Genesis chapter 25">edit</a>]</div> <a href="/wiki/Maimonides" title="Maimonides">Maimonides</a> read the words "And she went to inquire of the Lord" in Genesis 25:22 as an example of a phrase employed by the Torah where a person was not really addressed by the Lord, and did not receive any prophecy, but was informed of a certain thing through a prophet. Maimonides cited the explanation of the Sages that Rebekah went to the college of Eber, and Eber gave her the answer, and this is expressed by the words, "And the Lord said to her" in Genesis 25:23. Maimonides noted that others have explained these words by saying that God spoke to Rebekah through an angel. Maimonides taught that by "angel" Eber is meant, as a prophet is sometimes called an "angel." Alternatively, Maimonides taught that Genesis 25:23 may refer to the angel that appeared to Eber in his vision.<a href="#cite_note-141">[141]</a> <figure class="mw-halign-left" typeof="mw:File/Thumb"><a href="/wiki/File:Zohar.png" class="mw-file-description"><img src="//upload.wikimedia.org/wikipedia/commons/thumb/2/21/Zohar.png/100px-Zohar.png" decoding="async" width="100" height="160" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/2/21/Zohar.png/150px-Zohar.png 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/2/21/Zohar.png/200px-Zohar.png 2x" data-file-width="450" data-file-height="718" /></a><figcaption>The Title Page of the Zohar</figcaption></figure> <div class="mw-heading mw-heading3"><h3 id="Genesis_chapter_27_2">Genesis chapter 27</h3>[<a href="/w/index.php?title=Toledot&action=edit&section=21" title="Edit section: Genesis chapter 27">edit</a>]</div> In the <a href="/wiki/Zohar" title="Zohar">Zohar</a>, Rabbi Simeon saw a reference to Isaac's blessing of Jacob in Isaiah 58:14, "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 heritage of Jacob your father." Rabbi Simeon interpreted the words of Genesis 27:28, "And God give you of the dew of heaven," to mean "the heritage of Jacob" in Isaiah 58:14. Rabbi Simeon 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 heavenly dew that shall issue forth from God. Rabbi Abba responded to Rabbi Simeon that there was more significance to Isaac's blessing than he had thought.<a href="#cite_note-142">[142]</a> <figure class="mw-halign-right" typeof="mw:File/Thumb"><a href="/wiki/File:Nahmanides_painting.jpg" class="mw-file-description"><img src="//upload.wikimedia.org/wikipedia/commons/thumb/1/1f/Nahmanides_painting.jpg/130px-Nahmanides_painting.jpg" decoding="async" width="130" height="156" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/1/1f/Nahmanides_painting.jpg/195px-Nahmanides_painting.jpg 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/1/1f/Nahmanides_painting.jpg/260px-Nahmanides_painting.jpg 2x" data-file-width="270" data-file-height="325" /></a><figcaption>Naḥmanides</figcaption></figure> <a href="/wiki/Nachmanides" title="Nachmanides">Naḥmanides</a> taught that from the moment that Isaac blessed Jacob, Isaac knew from Divine inspiration that his blessing rested on Jacob. This was then the reason for his violent trembling, for he knew that his beloved son Esau had lost the blessing forever. After he said (in Genesis 27:33) "Who then is he who came," Isaac realized that Jacob had been the one who came before him to receive the blessing.<a href="#cite_note-143">[143]</a> Notwithstanding Esau's conflicts with Jacob in Genesis 25–33, the <a href="/wiki/Jacob_ben_Asher" title="Jacob ben Asher">Baal HaTurim</a>, reading the <a href="/wiki/Priestly_Blessing" title="Priestly Blessing">Priestly Blessing</a> of Numbers 6:24–26, noted that the numerical value (gematria) of the Hebrew word for "peace" (<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">שָׁלוֹם‎, shalom) equals the numerical value of the word "Esau" (<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">עֵשָׂו‎, Eisav). The Baal HaTurim concluded that this hints at the Mishnaic dictum (in the <a href="/wiki/Pirkei_Avot" title="Pirkei Avot">Pirkei Avot</a><a href="#cite_note-144">[144]</a>) that one should always reach out to be the first to greet any person, even an adversary.<a href="#cite_note-145">[145]</a> <div class="mw-heading mw-heading2"><h2 id="In_modern_interpretation">In modern interpretation</h2>[<a href="/w/index.php?title=Toledot&action=edit&section=22" title="Edit section: In modern interpretation">edit</a>]</div> The parashah is discussed in these modern sources: <figure class="mw-halign-left" typeof="mw:File/Thumb"><a href="/wiki/File:Gunkel.jpg" class="mw-file-description"><img src="//upload.wikimedia.org/wikipedia/commons/thumb/5/54/Gunkel.jpg/80px-Gunkel.jpg" decoding="async" width="80" height="110" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/5/54/Gunkel.jpg/120px-Gunkel.jpg 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/5/54/Gunkel.jpg/160px-Gunkel.jpg 2x" data-file-width="240" data-file-height="329" /></a><figcaption>Gunkel</figcaption></figure> <div class="mw-heading mw-heading3"><h3 id="Genesis_chapters_25–33">Genesis chapters 25–33</h3>[<a href="/w/index.php?title=Toledot&action=edit&section=23" title="Edit section: Genesis chapters 25–33">edit</a>]</div> <a href="/wiki/Hermann_Gunkel" title="Hermann Gunkel">Hermann Gunkel</a> wrote that the legend cycle of Jacob-Esau-Laban divided clearly into the legends (1) of Jacob and Esau (Genesis 25:19–34; 27:1–45; 27:46–28:9; 32:3–21; 33:1–17), (2) of Jacob and Laban (Genesis 29:1–30; 30:25–31:55), (3) of the origin of the twelve tribes (Genesis 29:31–30:24), and (4) of the origin of ritual observances (Genesis 28:10–22; 32:1–2, 22–32).<a href="#cite_note-146">[146]</a> <a href="/wiki/Walter_Brueggemann" title="Walter Brueggemann">Walter Brueggemann</a> suggested a <a href="/wiki/Chiasmus" title="Chiasmus">chiastic structure</a> to the Jacob narrative (shown in the chart below), moving from conflict with Esau to reconciliation with Esau. Within that is conflict with Laban moving to covenant with Laban. And within that, at the center, is the narrative of births, in which the birth of Joseph (at Genesis 30:24) marks the turning point in the entire narrative, after which Jacob looks toward the Land of Israel and his brother Esau. In the midst of the conflicts are the two major encounters with God, which occur at crucial times in the sequence of conflicts.<a href="#cite_note-147">[147]</a> <table class="wikitable" style="text-align:center; border:1px white;"> <caption>The Jacob Narrative </caption> <tbody><tr> <td style="border:1px white; background:Ivory;">Conflict with Esau</td> <td style="border:1px white; background:Ivory;"></td> <td style="border:1px white; background:Ivory;"></td> <td style="border:1px white; background:Ivory;"></td> <td style="border:1px white; background:Ivory;"></td> <td style="border:1px white; background:Ivory;"></td> <td style="border:1px white; background:Ivory;">Reconciliation with Esau </td></tr> <tr> <td style="border:1px white; background:Ivory;">25:19–34; 27:1–45; 27:46–28:9</td> <td style="border:1px white; background:Ivory;"></td> <td style="border:1px white; background:Ivory;"></td> <td style="border:1px white; background:Ivory;"></td> <td style="border:1px white; background:Ivory;"></td> <td style="border:1px white; background:Ivory;"></td> <td style="border:1px white; background:Ivory;">32–33:17 </td></tr> <tr style="border:1px white; background:Ivory;"> <td style="border:1px white; background:Ivory;"></td> <td style="border:1px white; background:Navajowhite;">Meeting at Bethel</td> <td style="border:1px white; background:Navajowhite;"></td> <td style="border:1px white; background:Navajowhite;"></td> <td style="border:1px white; background:Navajowhite;"></td> <td style="border:1px white; background:Navajowhite;">Meeting at Penu'el</td> <td style="border:1px white; background:Ivory;"> </td></tr> <tr style="border:1px white; background:Ivory;"> <td style="border:1px white; background:Ivory;"></td> <td style="border:1px white; background:Navajowhite;">28:10–22</td> <td style="border:1px white; background:Navajowhite;"></td> <td style="border:1px white; background:Navajowhite;"></td> <td style="border:1px white; background:Navajowhite;"></td> <td style="border:1px white; background:Navajowhite;">32–33:17</td> <td style="border:1px white; background:Ivory;"> </td></tr> <tr style="border:1px white; background:Ivory;"> <td style="border:1px white; background:Ivory;"></td> <td style="border:1px white; background:Navajowhite;"></td> <td style="border:1px white; background:Ivory;">Conflict with Laban</td> <td style="border:1px white; background:Ivory;"></td> <td style="border:1px white; background:Ivory;">Covenant with Laban</td> <td style="border:1px white; background:Navajowhite;"></td> <td style="border:1px white; background:Ivory;"> </td></tr> <tr style="border:1px white; background:Ivory;"> <td style="border:1px white; background:Ivory;"></td> <td style="border:1px white; background:Navajowhite;"></td> <td style="border:1px white; background:Ivory;">29:1–30</td> <td style="border:1px white; background:Ivory;"></td> <td style="border:1px white; background:Ivory;">30:25–31:55</td> <td style="border:1px white; background:Navajowhite;"></td> <td style="border:1px white; background:Ivory;"> </td></tr> <tr style="border:1px white; background:Ivory;"> <td style="border:1px white; background:Ivory;"></td> <td style="border:1px white; background:Navajowhite;"></td> <td style="border:1px white; background:Ivory;"></td> <td style="border:1px white; background:tan;">Births</td> <td style="border:1px white; background:Ivory;"></td> <td style="border:1px white; background:Navajowhite;"></td> <td style="border:1px white; background:Ivory;"> </td></tr> <tr style="border:1px white; background:Ivory;"> <td style="border:1px white; background:Ivory;"></td> <td style="border:1px white; background:Navajowhite;"></td> <td style="border:1px white; background:Ivory;"></td> <td style="border:1px white; background:tan;">29:31–30:24</td> <td style="border:1px white; background:Ivory;"></td> <td style="border:1px white; background:Navajowhite;"></td> <td style="border:1px white; background:Ivory;"> </td></tr></tbody></table> Acknowledging that some interpreters view Jacob's two encounters with God in Genesis 28:10–22 and 32–33:17 as parallel, <a href="/wiki/Terence_E._Fretheim" title="Terence E. Fretheim">Terence Fretheim</a> argued that one may see more significant levels of correspondence between the two Bethel stories in Genesis 28:10–22 and 35:1–15, and one may view the oracle to Rebekah in Genesis 29:23 regarding "struggling" as parallel to Jacob's struggle at the <a href="/wiki/Zarqa_River" title="Zarqa River">Jabbok</a> in Genesis 32–33:17. Fretheim concluded that these four instances of Divine speaking link to each other in complex ways.<a href="#cite_note-148">[148]</a> <div class="mw-heading mw-heading3"><h3 id="Genesis_chapter_25_4">Genesis chapter 25</h3>[<a href="/w/index.php?title=Toledot&action=edit&section=24" title="Edit section: Genesis chapter 25">edit</a>]</div> <figure class="mw-halign-right" typeof="mw:File/Thumb"><a href="/wiki/File:James_Kugel_cropped.jpg" class="mw-file-description"><img src="//upload.wikimedia.org/wikipedia/commons/thumb/a/ad/James_Kugel_cropped.jpg/80px-James_Kugel_cropped.jpg" decoding="async" width="80" height="120" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/a/ad/James_Kugel_cropped.jpg/120px-James_Kugel_cropped.jpg 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/a/ad/James_Kugel_cropped.jpg/160px-James_Kugel_cropped.jpg 2x" data-file-width="384" data-file-height="574" /></a><figcaption>Kugel</figcaption></figure> <a href="/wiki/James_Kugel" title="James Kugel">James Kugel</a> wrote that Gunkel's concept of the <a href="/wiki/Pourquoi_story" title="Pourquoi story">etiological tale</a> led 20th century scholars to understand the stories of the rivalry of Jacob and Esau in Genesis 25:19–26, Genesis 25:29–34, and Genesis 27 to explain something about the national character (or national stereotype) of Israel and Edom at the time of the stories’ composition, a kind of projection of later reality back to the "time of the founders." In this etiological reading, that Esau and Jacob were twins explained the close connection between Edom and Israel, their similar dialects, and cultural and kinship ties, while the competition between Esau and Jacob explained the off-and-on enmity between Edom and Israel in the Biblical period. Kugel reported that some biblical scholars saw an analogue in Israelite history: Esau's descendants, the Edomites, had been a sovereign nation while the future Israel was still in formation (see Genesis 36:31), making Edom the "older brother" of Israel. But then, in the 10th century BCE, David unified Israel and conquered Edom (see 2 Samuel 8:13–14; 1 Kings 11:15–16; and 1 Chronicles 18:12–13), and that is why the oracle Genesis 25:23 gave Rebekah during her pregnancy said that "the older will end up serving the younger." Kugel reported that scholars thus view the stories of the young Jacob and Esau as created to reflect a political reality that came about in the time of David, indicating that these narratives were first composed in the early 10th century BCE, before the Edomites succeeded in throwing off their Israelite overlords, at that time when Israel might feel "like a little kid who had ended up with a prize that was not legitimately his." When Edom regained its independence, the stolen blessing story underwent a change (or perhaps was created out of whole cloth to reflect Edom's resurgence). For while Israel still dominated Edom, the story ought to have ended with Isaac's blessing of Jacob in Genesis 27:28. But Isaac's blessing of Esau in Genesis 27:40, "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 yoke from off your neck," reflects a reformulation (or perhaps new creation) of the story in the light of the new reality that developed half a century later.<a href="#cite_note-149">[149]</a> <a href="/wiki/Gary_A._Rendsburg" title="Gary A. Rendsburg">Gary Rendsburg</a> read in Genesis 25:19–29—which personifies Edom, a Transjordanian state ruled by David and Solomon, as the brother of Jacob/Israel—to indicate that the author of Genesis sought to portray the ancestor of this country as related to the patriarchs in order to justify Israelite rule over Edom. Rendsburg noted that during the United Monarchy, Israel governed most firmly the nations geographically closest to Israel. 2 Samuel reports that while Israel permitted the native kings of Moab and Ammon to rule as tributary vassals, Israel deposed the king of Edom, and David and Solomon exercised direct rule over their southeastern neighbor. Rendsburg deduced that this explains why Edom, in the character of Esau, is seen as a twin brother of Israel, in the character of Jacob, while Moab and Ammon, as portrayed in Genesis 19:30–38 by Lot's two sons, were more distantly related. Rendsburg also noted that in Genesis 27:40, Isaac predicted that Esau would throw off the yoke of Jacob, reflecting the Edomite rebellion against Israel during Solomon's reign reported in 1 Kings 11:14–22. Rendsburg concluded that royal scribes living in Jerusalem during the reigns of David and Solomon in the tenth century BCE were responsible for Genesis; their ultimate goal was to justify the monarchy in general, and the kingship of David and Solomon in particular; and Genesis thus appears as a piece of political propaganda.<a href="#cite_note-150">[150]</a> Rendsburg noted that Genesis often repeats the motif of the younger son. God favored <a href="/wiki/Cain_and_Abel" title="Cain and Abel">Abel</a> over Cain in Genesis 4; Isaac superseded Ishmael in Genesis 16–21; Jacob superseded Esau in Genesis 25–27; Judah (fourth among Jacob's sons, last of the original set born to Leah) and Joseph (eleventh in line) superseded their older brothers in Genesis 37–50; <a href="/wiki/Perez_(son_of_Judah)" title="Perez (son of Judah)">Perez</a> superseded <a href="/wiki/Zerah" title="Zerah">Zerah</a> in Genesis 38 and Ruth 4; and <a href="/wiki/Ephraim" title="Ephraim">Ephraim</a> superseded <a href="/wiki/Manasseh_(tribal_patriarch)" title="Manasseh (tribal patriarch)">Manasseh</a> in Genesis 48. Rendsburg explained Genesis's interest with this motif by recalling that David was the youngest of <a href="/wiki/Jesse_(biblical_figure)" title="Jesse (biblical figure)">Jesse</a>’s seven sons (see 1 Samuel 16), and Solomon was among the youngest, if not the youngest, of David’s sons (see 2 Samuel 5:13–16). The issue of who among David’s many sons would succeed him dominates the Succession Narrative in 2 Samuel 13 through 1 Kings 2. <a href="/wiki/Amnon" title="Amnon">Amnon</a> was the firstborn, but was killed by his brother <a href="/wiki/Absalom" title="Absalom">Absalom</a> (David’s third son) in 2 Samuel 13:29. After Absalom rebelled, David’s general <a href="/wiki/Joab" title="Joab">Joab</a> killed him in 2 Samuel 18:14–15. The two remaining candidates were <a href="/wiki/Adonijah" title="Adonijah">Adonijah</a> (David’s fourth son) and Solomon, and although Adonijah was older (and once claimed the throne when David was old and feeble in 1 Kings 1), Solomon won out. Rendsburg argued that even though firstborn royal succession was the norm in the ancient Near East, the authors of Genesis justified Solomonic rule by imbedding the notion of ultimogeniture into Genesis’s national epic. An Israelite could thus not criticize David’s selection of Solomon to succeed him as king over Israel, because Genesis reported that God had favored younger sons since Abel and blessed younger sons of Israel—Isaac, Jacob, Judah, Joseph, Perez, and Ephraim—since the inception of the covenant.<a href="#cite_note-151">[151]</a> Reading the words of Genesis 25:22, "why do I live," <a href="/wiki/Robert_Alter" title="Robert Alter">Robert Alter</a> wrote that Rebekah's "cry of perplexity and anguish" over her difficult pregnancy was "terse to the point of being elliptical." Alter suggested that Rebekah's words might even be construed as a broken-off sentence—"Then why am I . . . ?"<a href="#cite_note-152">[152]</a> Fretheim observed an ambiguity in the language of Genesis 25:23: The brother who would be stronger was not necessarily the brother who would be served. Fretheim wrote that Genesis 25:23 predicted either that the older (Esau) would be the weaker of the two and would serve the younger (Jacob), or, more likely, that the older would be the stronger and would serve the younger.<a href="#cite_note-153">[153]</a> And <a href="/wiki/Richard_Elliott_Friedman" title="Richard Elliott Friedman">Richard Elliott Friedman</a> noted that readers usually take Genesis 25:23 to convey that God told Rebekah that her younger son, Jacob, would dominate her older son, Esau. Thus, some have argued that Rebekah did not manipulate the succession when she sent Jacob to pose as Esau, but simply fulfilled God's will. But Friedman called this reading of Genesis 25:23 a misunderstanding of the "subtle, exquisitely ambiguous" wording of the verse. Friedman wrote that in Biblical Hebrew, the subject may either precede or follow the verb, and the object may either precede or follow the verb. Thus, Friedman argued that it is sometimes impossible to tell which word is the subject and which is the object, especially in poetry. Friedman argued that this is the case in Genesis 25:23, which he argued can mean either, "the elder will serve the younger," or, "the elder, the younger will serve." Friedman concluded that "like the Delphic oracles in Greece, this prediction contains two opposite meanings, and thus the person who receives it—Rebekah—can hear whatever she wants (consciously or subconsciously) to hear."<a href="#cite_note-154">[154]</a> <a href="/wiki/Ephraim_Avigdor_Speiser" title="Ephraim Avigdor Speiser">Ephraim Speiser</a> wrote that originally the name Jacob, rather than as explained in Genesis 25:26, was likely from Y‘qb-'l, and meant something like "may God protect."<a href="#cite_note-155">[155]</a> Reading the characterization of Jacob as "a simple man" (<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">אִישׁ תָּם‎, ish tam) in Genesis 25:27, Alter suggested that the Hebrew adjective "simple" (<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">תָּם‎, tam) suggests integrity or even innocence. Alter pointed out that in Biblical idiom, as in Jeremiah 17:9, the heart can be "crooked" (<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">עָקֹב‎, ‘akov), the same root as Jacob's name, and the idiomatic antonym is "pureness" or "innocence"—<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">תָּם‎, tam—of heart, as in Genesis 20:5. Alter concluded that there may well be a complicating irony in the use of this epithet for Jacob in Genesis 25:27, as Jacob's behavior is far from simple or innocent as Jacob bargains for Esau's birthright in the very next scene.<a href="#cite_note-156">[156]</a> Reading Genesis 25:29, "Jacob cooked food," <a href="/wiki/Chaim_ibn_Attar" title="Chaim ibn Attar">Ohr ha-Chaim</a> suggested that Jacob did so because he saw how effective Esau's providing Isaac with delicious meals had been in cementing Isaac's love for Esau, and thus Jacob tried to emulate Esau's success.<a href="#cite_note-157">[157]</a> <figure class="mw-halign-right" typeof="mw:File/Thumb"><a href="/wiki/File:Carl_Sagan_Planetary_Society.JPG" class="mw-file-description"><img src="//upload.wikimedia.org/wikipedia/commons/thumb/b/be/Carl_Sagan_Planetary_Society.JPG/100px-Carl_Sagan_Planetary_Society.JPG" decoding="async" width="100" height="137" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/b/be/Carl_Sagan_Planetary_Society.JPG/150px-Carl_Sagan_Planetary_Society.JPG 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/b/be/Carl_Sagan_Planetary_Society.JPG/200px-Carl_Sagan_Planetary_Society.JPG 2x" data-file-width="328" data-file-height="448" /></a><figcaption>Sagan</figcaption></figure> <div class="mw-heading mw-heading3"><h3 id="Genesis_chapter_26_3">Genesis chapter 26</h3>[<a href="/w/index.php?title=Toledot&action=edit&section=25" title="Edit section: Genesis chapter 26">edit</a>]</div> In Genesis 26:4, God reminded Isaac that God had promised Abraham that God would make his heirs as numerous as the stars. In Genesis 15:5, God promised that Abraham's descendants would be as numerous as the stars of heaven. In Genesis 22:17, God promised that the Abraham's descendants would be as numerous as the stars of heaven and the sands on the seashore. <a href="/wiki/Carl_Sagan" title="Carl Sagan">Carl Sagan</a> reported that there are more stars in the universe than sands on all the beaches on the Earth.<a href="#cite_note-158">[158]</a> <figure class="mw-halign-left" typeof="mw:File/Thumb"><a href="/wiki/File:Spinoza.jpg" class="mw-file-description"><img src="//upload.wikimedia.org/wikipedia/commons/thumb/e/ea/Spinoza.jpg/100px-Spinoza.jpg" decoding="async" width="100" height="116" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/e/ea/Spinoza.jpg/150px-Spinoza.jpg 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/e/ea/Spinoza.jpg/200px-Spinoza.jpg 2x" data-file-width="1377" data-file-height="1600" /></a><figcaption>Spinoza</figcaption></figure> <a href="/wiki/Baruch_Spinoza" title="Baruch Spinoza">Baruch Spinoza</a> read the report of Genesis 26:5 that Abraham observed the worship, precepts, statutes, and laws of God to mean that Abraham observed the worship, statutes, precepts, and laws of king <a href="/wiki/Melchizedek" title="Melchizedek">Melchizedek</a>. Spinoza read Genesis 14:18–20 to relate that Melchizedek was king of Jerusalem and priest of the Most High God, that in the exercise of his priestly functions (like those Numbers 6:23 describes) he blessed Abraham, and that Abraham gave to this priest of God a tithe of all his spoils. Spinoza deduced from this that before God founded the Israelite nation, God constituted kings and priests in Jerusalem, and ordained for them rites and laws. Spinoza deduced that while Abraham sojourned in the city, he lived scrupulously according to these laws, for Abraham had received no special rites from God.<a href="#cite_note-159">[159]</a> Reading the three instances of the wife-sister motif in (a) Genesis 12:10–20; (b) Genesis 20:1–18; and (c) Genesis 26:6–11, Speiser argued that in a work by a single author, these three cases would present serious contradictions: Abraham would have learned nothing from his narrow escape in Egypt, and so tried the same ruse in Gerar; and Abimelech would have been so little sobered by his perilous experience with Abraham and Sarah that he fell into the identical trap with Isaac and Rebekah. Speiser concluded (on independent grounds) that the <a href="/wiki/Jahwist" title="Jahwist">Jahwist</a> was responsible for incidents (a) and (c), while the <a href="/wiki/Elohist" title="Elohist">Elohist</a> was responsible for incident (b). If the Elohist had been merely an annotator of the Jahwist, however, the Elohist would still have seen the contradictions for Abimelech, a man of whom the Elohist clearly approved. Speiser concluded that the Jahwist and the Elohist therefore must have worked independently.<a href="#cite_note-160">[160]</a> <div class="mw-heading mw-heading3"><h3 id="Genesis_chapter_27_3">Genesis chapter 27</h3>[<a href="/w/index.php?title=Toledot&action=edit&section=26" title="Edit section: Genesis chapter 27">edit</a>]</div> Speiser read the details of Jacob's behavior in Genesis 27:1–40 to show that, although the outcome favored Jacob, the Jahwist's personal sympathies lay with Isaac and Esau, the victims of the ruse.<a href="#cite_note-161">[161]</a> Speiser read the unintended blessing of Jacob by Isaac in Genesis 27 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.<a href="#cite_note-162">[162]</a> <figure class="mw-halign-left" typeof="mw:File/Thumb"><a href="/wiki/File:GuntherPlaut.jpg" class="mw-file-description"><img src="//upload.wikimedia.org/wikipedia/commons/thumb/e/e8/GuntherPlaut.jpg/120px-GuntherPlaut.jpg" decoding="async" width="120" height="155" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/e/e8/GuntherPlaut.jpg/180px-GuntherPlaut.jpg 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/e/e8/GuntherPlaut.jpg/240px-GuntherPlaut.jpg 2x" data-file-width="2550" data-file-height="3300" /></a><figcaption>Plaut</figcaption></figure> <a href="/wiki/Gunther_Plaut" title="Gunther Plaut">Gunther Plaut</a> argued that Isaac was not really deceived. Reading the story with close attention to the personality of Isaac, Plaut concluded that throughout the episode, Isaac was subconsciously aware of Jacob's identity, but, as he was unable to admit this knowledge, he pretended to be deceived. Plaut thus saw a plot within a plot, as Rebekah and Jacob laid elaborate plans for deceiving Isaac, while unknown to them Isaac looked for a way to deceive himself, in order to carry out God's design to bless his less-loved son. Plaut argued that Isaac was old but not senile. In his heart, Isaac had long known that Esau could not carry on the burden of Abraham and that, instead, he had to choose his quiet and complicated younger son Jacob. In Plaut's reading, weak and indecisive man and father that Isaac was, he did not have the courage to face Esau with the truth. His own blindness and Rebekah's ruse came literally as a godsend. Plaut noted that Isaac did not reprimand Jacob. Plaut concluded that no one, not even Esau, was deceived, for even Esau knew that Jacob was the chosen one.<a href="#cite_note-163">[163]</a> <figure class="mw-halign-right" typeof="mw:File/Thumb"><a href="/wiki/File:Karen_Armstrong.jpg" class="mw-file-description"><img src="//upload.wikimedia.org/wikipedia/commons/thumb/f/fc/Karen_Armstrong.jpg/120px-Karen_Armstrong.jpg" decoding="async" width="120" height="96" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/f/fc/Karen_Armstrong.jpg/180px-Karen_Armstrong.jpg 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/f/fc/Karen_Armstrong.jpg/240px-Karen_Armstrong.jpg 2x" data-file-width="3500" data-file-height="2800" /></a><figcaption>Armstrong</figcaption></figure> Noting that the name Jacob can mean "he will deceive" and that in Genesis 27:35, Jacob's father Isaac accused Jacob of acting "deceitfully" (<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">בְּמִרְמָה‎, bemirmah), a word that derives from the same root as the adjective "crafty" (<link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">עָרוּם‎, arum) applied to the serpent in Genesis 3:1, <a href="/wiki/Karen_Armstrong" title="Karen Armstrong">Karen Armstrong</a> argued that Jacob's example makes clear that God does not choose one person over another because of the person's moral virtue.<a href="#cite_note-164">[164]</a> <div class="mw-heading mw-heading2"><h2 id="Commandments">Commandments</h2>[<a href="/w/index.php?title=Toledot&action=edit&section=27" title="Edit section: Commandments">edit</a>]</div> According to Maimonides and <a href="/wiki/Sefer_ha-Chinuch" title="Sefer ha-Chinuch">Sefer ha-Chinuch</a>, there are no <a href="/wiki/Mitzvah" title="Mitzvah">commandments</a> in the parashah.<a href="#cite_note-165">[165]</a> <div class="mw-heading mw-heading2"><h2 id="In_the_liturgy">In the liturgy</h2>[<a href="/w/index.php?title=Toledot&action=edit&section=28" title="Edit section: In the liturgy">edit</a>]</div> In the Blessing after Meals (<a href="/wiki/Birkat_Hamazon" title="Birkat Hamazon">Birkat Hamazon</a>), at the close of the fourth blessing (of thanks for God's goodness), Jews allude to God's blessing of the Patriarchs described in Genesis 24:1, 27:33, and 33:11.<a href="#cite_note-166">[166]</a> <div class="mw-heading mw-heading2"><h2 id="The_Weekly_Maqam">The Weekly Maqam</h2>[<a href="/w/index.php?title=Toledot&action=edit&section=29" title="Edit section: The Weekly Maqam">edit</a>]</div> In <a href="/wiki/The_Weekly_Maqam" class="mw-redirect" title="The Weekly Maqam">the Weekly Maqam</a>, <a href="/wiki/Sephardi_Jews" class="mw-redirect" title="Sephardi Jews">Sephardi Jews</a> each week base the songs of the services on the content of that week's parashah. For Parashat Toledot, Sephardi Jews apply Maqam Mahour, the maqam that portrays emotional instability and anger. This maqam is similar to Maqam Rast in tone. It is appropriate, because in this parashah, Esau portrays these character traits as he loses out on the major blessings.<a href="#cite_note-167">[167]</a> <figure class="mw-halign-right" typeof="mw:File/Thumb"><a href="/wiki/File:Malachia.jpg" class="mw-file-description"><img src="//upload.wikimedia.org/wikipedia/commons/thumb/0/0a/Malachia.jpg/100px-Malachia.jpg" decoding="async" width="100" height="142" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/0/0a/Malachia.jpg/150px-Malachia.jpg 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/0/0a/Malachia.jpg/200px-Malachia.jpg 2x" data-file-width="423" data-file-height="600" /></a><figcaption><a href="/wiki/Malachi" title="Malachi">Malachi</a> (Greek Orthodox icon)</figcaption></figure> <div class="mw-heading mw-heading2"><h2 id="Haftarah">Haftarah</h2>[<a href="/w/index.php?title=Toledot&action=edit&section=30" title="Edit section: Haftarah">edit</a>]</div> A <a href="/wiki/Haftarah" class="mw-redirect" title="Haftarah">haftarah</a> is a text selected from the books of <a href="/wiki/Nevi%27im" title="Nevi'im">Nevi'im</a> ("The Prophets") that is read publicly in the synagogue after the reading of the Torah on Sabbath and holiday mornings. The haftarah usually has a thematic link to the Torah reading that precedes it. The specific text read following Parashat Toledot varies according to <a href="/wiki/Haftarah#Toledot_(25:19–28:9)" class="mw-redirect" title="Haftarah">different traditions</a> within Judaism. Examples are: <dl><dd><ul><li>for <a href="/wiki/Ashkenazi_Jews" title="Ashkenazi Jews">Ashkenazi Jews</a> and Sephardi Jews: Malachi 1:1–2:7</li> <li>for <a href="/wiki/Karaite_Judaism" title="Karaite Judaism">Karaite Jews</a>: Isaiah 65:23–66:18</li></ul></dd></dl> <div class="mw-heading mw-heading3"><h3 id="Connection_to_the_parshah">Connection to the parshah</h3>[<a href="/w/index.php?title=Toledot&action=edit&section=31" title="Edit section: Connection to the parshah">edit</a>]</div> Malachi 1 opens with God noting "I loved Jacob, and I hated Esau," before promising retribution on Esau's descendants, the people of <a href="/wiki/Edom" title="Edom">Edom</a>. <div class="mw-heading mw-heading2"><h2 id="Notes">Notes</h2>[<a href="/w/index.php?title=Toledot&action=edit&section=32" title="Edit section: Notes">edit</a>]</div> <style data-mw-deduplicate="TemplateStyles:r1239543626">.mw-parser-output .reflist{margin-bottom:0.5em;list-style-type:decimal}@media screen{.mw-parser-output .reflist{font-size:90%}}.mw-parser-output .reflist .references{font-size:100%;margin-bottom:0;list-style-type:inherit}.mw-parser-output .reflist-columns-2{column-width:30em}.mw-parser-output .reflist-columns-3{column-width:25em}.mw-parser-output .reflist-columns{margin-top:0.3em}.mw-parser-output .reflist-columns ol{margin-top:0}.mw-parser-output .reflist-columns li{page-break-inside:avoid;break-inside:avoid-column}.mw-parser-output .reflist-upper-alpha{list-style-type:upper-alpha}.mw-parser-output .reflist-upper-roman{list-style-type:upper-roman}.mw-parser-output .reflist-lower-alpha{list-style-type:lower-alpha}.mw-parser-output .reflist-lower-greek{list-style-type:lower-greek}.mw-parser-output .reflist-lower-roman{list-style-type:lower-roman}</style><div class="reflist reflist-columns references-column-width" style="column-width: 20em;"> <ol class="references"> <li id="cite_note-1"><a href="#cite_ref-1">^</a> <style data-mw-deduplicate="TemplateStyles:r1238218222">.mw-parser-output cite.citation{font-style:inherit;word-wrap:break-word}.mw-parser-output .citation q{quotes:"\"""\"""'""'"}.mw-parser-output .citation:target{background-color:rgba(0,127,255,0.133)}.mw-parser-output .id-lock-free.id-lock-free a{background:url("//upload.wikimedia.org/wikipedia/commons/6/65/Lock-green.svg")right 0.1em center/9px no-repeat}.mw-parser-output .id-lock-limited.id-lock-limited a,.mw-parser-output .id-lock-registration.id-lock-registration a{background:url("//upload.wikimedia.org/wikipedia/commons/d/d6/Lock-gray-alt-2.svg")right 0.1em center/9px no-repeat}.mw-parser-output .id-lock-subscription.id-lock-subscription a{background:url("//upload.wikimedia.org/wikipedia/commons/a/aa/Lock-red-alt-2.svg")right 0.1em center/9px no-repeat}.mw-parser-output .cs1-ws-icon a{background:url("//upload.wikimedia.org/wikipedia/commons/4/4c/Wikisource-logo.svg")right 0.1em center/12px no-repeat}body:not(.skin-timeless):not(.skin-minerva) .mw-parser-output .id-lock-free a,body:not(.skin-timeless):not(.skin-minerva) .mw-parser-output .id-lock-limited a,body:not(.skin-timeless):not(.skin-minerva) .mw-parser-output .id-lock-registration a,body:not(.skin-timeless):not(.skin-minerva) .mw-parser-output .id-lock-subscription a,body:not(.skin-timeless):not(.skin-minerva) .mw-parser-output .cs1-ws-icon a{background-size:contain;padding:0 1em 0 0}.mw-parser-output .cs1-code{color:inherit;background:inherit;border:none;padding:inherit}.mw-parser-output .cs1-hidden-error{display:none;color:var(--color-error,#d33)}.mw-parser-output .cs1-visible-error{color:var(--color-error,#d33)}.mw-parser-output .cs1-maint{display:none;color:#085;margin-left:0.3em}.mw-parser-output .cs1-kern-left{padding-left:0.2em}.mw-parser-output .cs1-kern-right{padding-right:0.2em}.mw-parser-output .citation .mw-selflink{font-weight:inherit}@media screen{.mw-parser-output .cs1-format{font-size:95%}html.skin-theme-clientpref-night .mw-parser-output .cs1-maint{color:#18911f}}@media screen and (prefers-color-scheme:dark){html.skin-theme-clientpref-os .mw-parser-output .cs1-maint{color:#18911f}}</style><cite class="citation web cs1"><a rel="nofollow" class="external text" href="http://www.akhlah.com/tanach/torah/bereshit/bereshit-torah-stats/">"Bereshit Torah Stats"</a>. Akhlah Inc. Retrieved July 6, 2013.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=unknown&rft.btitle=Bereshit+Torah+Stats&rft.pub=Akhlah+Inc.&rft_id=http%3A%2F%2Fwww.akhlah.com%2Ftanach%2Ftorah%2Fbereshit%2Fbereshit-torah-stats%2F&rfr_id=info%3Asid%2Fen.wikipedia.org%3AToledot" class="Z3988"> </li> <li id="cite_note-2"><a href="#cite_ref-2">^</a> <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite class="citation web cs1"><a rel="nofollow" class="external text" href="http://www.hebcal.com/sedrot/toldot">"Parashat Toldot"</a>. Hebcal. Retrieved November 13, 2014.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Abook&rft.genre=unknown&rft.btitle=Parashat+Toldot&rft.pub=Hebcal&rft_id=http%3A%2F%2Fwww.hebcal.com%2Fsedrot%2Ftoldot&rfr_id=info%3Asid%2Fen.wikipedia.org%3AToledot" class="Z3988"> </li> <li id="cite_note-3"><a href="#cite_ref-3">^</a> See, e.g., Menachem Davis, editor, The Schottenstein Edition Interlinear Chumash: Bereishis/Genesis (<a href="/wiki/Brooklyn" title="Brooklyn">Brooklyn</a>: <a href="/wiki/ArtScroll" title="ArtScroll">Mesorah Publications</a>, 2006), pages 135–56. </li> <li id="cite_note-4"><a href="#cite_ref-4">^</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0125.htm#20">Genesis 25:20–21</a>. </li> <li id="cite_note-5"><a href="#cite_ref-5">^</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0125.htm#22">Genesis 25:22–23</a>. </li> <li id="cite_note-6"><a href="#cite_ref-6">^</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0125.htm#24">Genesis 25:24–26</a>. </li> <li id="cite_note-7"><a href="#cite_ref-7">^</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0125.htm#26">Genesis 25:26</a>. </li> <li id="cite_note-8"><a href="#cite_ref-8">^</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0125.htm#27">Genesis 25:27</a>. </li> <li id="cite_note-9"><a href="#cite_ref-9">^</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0125.htm#28">Genesis 25:28</a>. </li> <li id="cite_note-10"><a href="#cite_ref-10">^</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0125.htm#29">Genesis 25:29–30</a>. </li> <li id="cite_note-11"><a href="#cite_ref-11">^</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0125.htm#31">Genesis 25:31–34</a>. </li> <li id="cite_note-12"><a href="#cite_ref-12">^</a> See, e.g., Menachem Davis, editor, Schottenstein Edition Interlinear Chumash: Bereishis/Genesis, page 139. </li> <li id="cite_note-13"><a href="#cite_ref-13">^</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0126.htm#1">Genesis 26:1</a>. </li> <li id="cite_note-14"><a href="#cite_ref-14">^</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0126.htm#2">Genesis 26:2–5</a>. </li> <li id="cite_note-15"><a href="#cite_ref-15">^</a> See, e.g., Menachem Davis, editor, Schottenstein Edition Interlinear Chumash: Bereishis/Genesis, page 140. </li> <li id="cite_note-16"><a href="#cite_ref-16">^</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0126.htm#6">Genesis 26:6–7</a>. </li> <li id="cite_note-17"><a href="#cite_ref-17">^</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0126.htm#8">Genesis 26:8–9</a>. </li> <li id="cite_note-18"><a href="#cite_ref-18">^</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0126.htm#9">Genesis 26:9</a>. </li> <li id="cite_note-19"><a href="#cite_ref-19">^</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0126.htm#10">Genesis 26:10–11</a>. </li> <li id="cite_note-20"><a href="#cite_ref-20">^</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0126.htm#12">Genesis 26:12</a>. </li> <li id="cite_note-21"><a href="#cite_ref-21">^</a> See, e.g., Menachem Davis, editor, Schottenstein Edition Interlinear Chumash: Bereishis/Genesis, page 141. </li> <li id="cite_note-22"><a href="#cite_ref-22">^</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0126.htm#13">Genesis 26:13–14</a>. </li> <li id="cite_note-23"><a href="#cite_ref-23">^</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0126.htm#15">Genesis 26:15–16</a>. </li> <li id="cite_note-24"><a href="#cite_ref-24">^</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0126.htm#17">Genesis 26:17–18</a>. </li> <li id="cite_note-25"><a href="#cite_ref-25">^</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0126.htm#19">Genesis 26:19–21</a>. </li> <li id="cite_note-26"><a href="#cite_ref-26">^</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0126.htm#22">Genesis 26:22</a>. </li> <li id="cite_note-27"><a href="#cite_ref-27">^</a> See, e.g., Menachem Davis, editor, Schottenstein Edition Interlinear Chumash: Bereishis/Genesis, page 143. </li> <li id="cite_note-28"><a href="#cite_ref-28">^</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0126.htm#23">Genesis 26:23–24</a>. </li> <li id="cite_note-Bibleverse||Genesis|26:25.|HE-29">^ <a href="#cite_ref-Bibleverse||Genesis|26:25.|HE_29-0">a</a> <a href="#cite_ref-Bibleverse||Genesis|26:25.|HE_29-1">b</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0126.htm#25">Genesis 26:25</a>. </li> <li id="cite_note-30"><a href="#cite_ref-30">^</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0126.htm#26">Genesis 26:26–27</a>. </li> <li id="cite_note-31"><a href="#cite_ref-31">^</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0126.htm#28">Genesis 26:28–29</a>. </li> <li id="cite_note-32"><a href="#cite_ref-32">^</a> See, e.g., Menachem Davis, editor, Schottenstein Edition Interlinear Chumash: Bereishis/Genesis, page 144. </li> <li id="cite_note-33"><a href="#cite_ref-33">^</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0126.htm#30">Genesis 26:30–31</a>. </li> <li id="cite_note-34"><a href="#cite_ref-34">^</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0126.htm#32">Genesis 26:32–33</a>. </li> <li id="cite_note-Schottenstein145-35">^ <a href="#cite_ref-Schottenstein145_35-0">a</a> <a href="#cite_ref-Schottenstein145_35-1">b</a> See, e.g., Menachem Davis, editor, Schottenstein Edition Interlinear Chumash: Bereishis/Genesis, page 145. </li> <li id="cite_note-36"><a href="#cite_ref-36">^</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0126.htm#34">Genesis 26:34–35</a>. </li> <li id="cite_note-37"><a href="#cite_ref-37">^</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0127.htm#1">Genesis 27:1–4</a>. </li> <li id="cite_note-38"><a href="#cite_ref-38">^</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0127.htm#5">Genesis 27:5–10</a>. </li> <li id="cite_note-39"><a href="#cite_ref-39">^</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0127.htm#11">Genesis 27:11–12</a>. </li> <li id="cite_note-40"><a href="#cite_ref-40">^</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0127.htm#13">Genesis 27:13</a>. </li> <li id="cite_note-41"><a href="#cite_ref-41">^</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0127.htm#14">Genesis 27:14–17</a>. </li> <li id="cite_note-42"><a href="#cite_ref-42">^</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0127.htm#18">Genesis 27:18–19</a>. </li> <li id="cite_note-43"><a href="#cite_ref-43">^</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0127.htm#20">Genesis 27:20</a>. </li> <li id="cite_note-44"><a href="#cite_ref-44">^</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0127.htm#21">Genesis 27:21</a>. </li> <li id="cite_note-45"><a href="#cite_ref-45">^</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0127.htm#22">Genesis 27:22</a>. </li> <li id="cite_note-46"><a href="#cite_ref-46">^</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0127.htm#24">Genesis 27:24–25</a>. </li> <li id="cite_note-47"><a href="#cite_ref-47">^</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0127.htm#26">Genesis 27:26–27</a>. </li> <li id="cite_note-48"><a href="#cite_ref-48">^</a> See, e.g., Menachem Davis, editor, Schottenstein Edition Interlinear Chumash: Bereishis/Genesis, page 150. </li> <li id="cite_note-49"><a href="#cite_ref-49">^</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0127.htm#27">Genesis 27:27–29</a>. </li> <li id="cite_note-50"><a href="#cite_ref-50">^</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0127.htm#30">Genesis 27:30–31</a>. </li> <li id="cite_note-51"><a href="#cite_ref-51">^</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0127.htm#32">Genesis 27:32</a>. </li> <li id="cite_note-52"><a href="#cite_ref-52">^</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0127.htm#33">Genesis 27:33</a>. </li> <li id="cite_note-53"><a href="#cite_ref-53">^</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0127.htm#34">Genesis 27:34–35</a>. </li> <li id="cite_note-54"><a href="#cite_ref-54">^</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0127.htm#36">Genesis 27:36</a>. </li> <li id="cite_note-55"><a href="#cite_ref-55">^</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0127.htm#37">Genesis 27:37</a>. </li> <li id="cite_note-56"><a href="#cite_ref-56">^</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0127.htm#38">Genesis 27:38–40</a>. </li> <li id="cite_note-57"><a href="#cite_ref-57">^</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0127.htm#41">Genesis 27:41</a>. </li> <li id="cite_note-58"><a href="#cite_ref-58">^</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0127.htm#42">Genesis 27:42–45</a>. </li> <li id="cite_note-59"><a href="#cite_ref-59">^</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0127.htm#46">Genesis 27:46–28:2</a>. </li> <li id="cite_note-60"><a href="#cite_ref-60">^</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0128.htm#3">Genesis 28:3–4</a>. </li> <li id="cite_note-61"><a href="#cite_ref-61">^</a> See, e.g., Menachem Davis, editor, Schottenstein Edition Interlinear Chumash: Bereishis/Genesis, page 155. </li> <li id="cite_note-62"><a href="#cite_ref-62">^</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0128.htm#5">Genesis 28:5–9</a>. </li> <li id="cite_note-63"><a href="#cite_ref-63">^</a> See, e.g., Menachem Davis, editor, Schottenstein Edition Interlinear Chumash: Bereishis/Genesis, pages 155–56. </li> <li id="cite_note-64"><a href="#cite_ref-64">^</a> See, e.g., Richard Eisenberg, <a rel="nofollow" class="external text" href="https://www.rabbinicalassembly.org/sites/default/files/public/halakhah/teshuvot/19861990/eisenberg_triennial.pdf">"A Complete Triennial Cycle for Reading the Torah,"</a> in Proceedings of the Committee on Jewish Law and Standards of the Conservative Movement: 1986–1990 (<a href="/wiki/New_York_City" title="New York City">New York</a>: The <a href="/wiki/Rabbinical_Assembly" title="Rabbinical Assembly">Rabbinical Assembly</a>, 2001), pages 383–418. </li> <li id="cite_note-65"><a href="#cite_ref-65">^</a> For more on inner-Biblical interpretation, see, e.g., Benjamin D. Sommer, "Inner-biblical Interpretation," in <a href="/wiki/Adele_Berlin" title="Adele Berlin">Adele Berlin</a> and <a href="/wiki/Marc_Zvi_Brettler" title="Marc Zvi Brettler">Marc Zvi Brettler</a>, editors, The Jewish Study Bible, 2nd edition (New York: <a href="/wiki/Oxford_University_Press" title="Oxford University Press">Oxford University Press</a>, 2014), pages 1835–41. </li> <li id="cite_note-66"><a href="#cite_ref-66">^</a> <a href="/wiki/Book_of_Hosea" title="Book of Hosea">Hosea</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt1312.htm#3">12:3–5</a>. </li> <li id="cite_note-67"><a href="#cite_ref-67">^</a> <a href="/wiki/Book_of_Numbers" title="Book of Numbers">Numbers</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0412.htm#7">12:7</a> and <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0412.htm#8">12:8</a>; <a href="/wiki/Book_of_Joshua" title="Book of Joshua">Joshua</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0601.htm#2">1:2</a> and <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0601.htm#7">1:7</a>; <a href="/wiki/Books_of_Kings" title="Books of Kings">2 Kings</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt09b21.htm#8">21:8</a> and <a href="/wiki/Book_of_Malachi" title="Book of Malachi">Malachi</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt2403.htm#22">3:22</a>. </li> <li id="cite_note-68"><a href="#cite_ref-68">^</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0414.htm#24">Numbers 14:24</a>. </li> <li id="cite_note-69"><a href="#cite_ref-69">^</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt08b03.htm#18">2 Samuel 3:18</a>; <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt08b07.htm#5">7:5</a>; and <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt08b07.htm#8">7:8</a>; <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt09a11.htm#13">1 Kings 11:13</a>; <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt09a11.htm#32">11:32</a>; <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt09a11.htm#34">11:34</a>; <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt09a11.htm#36">11:36</a>; <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt09a11.htm#38">11:38</a>; and <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt09a14.htm#8">14:8</a>; <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt09b19.htm#34">2 Kings 19:34</a> and <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt09b20.htm#6">20:6</a>; <a href="/wiki/Book_of_Isaiah" title="Book of Isaiah">Isaiah</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt1037.htm#35">37:35</a>; <a href="/wiki/Book_of_Jeremiah" title="Book of Jeremiah">Jeremiah</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt1133.htm#21">33:21</a>; <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt1133.htm#22">33:22</a>; and <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt1133.htm#26">33:26</a>; <a href="/wiki/Book_of_Ezekiel" title="Book of Ezekiel">Ezekiel</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt1234.htm#23">34:23</a>; <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt1234.htm#24">34:24</a>; and <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt1237.htm#24">37:24</a>; <a href="/wiki/Psalms" title="Psalms">Psalm</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt2689.htm#3">89:3</a> and <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt2689.htm#20">89:20</a>; and <a href="/wiki/Books_of_Chronicles" title="Books of Chronicles">1 Chronicles</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt25a17.htm#4">17:4</a> and <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt25a17.htm#7">17:7</a>. </li> <li id="cite_note-70"><a href="#cite_ref-70">^</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt1020.htm#3">Isaiah 20:3</a>. </li> <li id="cite_note-71"><a href="#cite_ref-71">^</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt1022.htm#20">Isaiah 22:20</a>. </li> <li id="cite_note-72"><a href="#cite_ref-72">^</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt1041.htm#8">Isaiah 41:8</a>; <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt1041.htm#9">41:9</a>; <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt1042.htm#1">42:1</a>; <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt1042.htm#19">42:19</a>; <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt1043.htm#10">43:10</a>; <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt1044.htm#1">44:1</a>; <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt1044.htm#2">44:2</a>; <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt1044.htm#21">44:21</a>; <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt1049.htm#3">49:3</a>; <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt1049.htm#6">49:6</a>; and <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt1052.htm#13">52:13</a>; and <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt1130.htm#10">Jeremiah 30:10</a>; <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt1146.htm#27">46:27</a>; and <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt1146.htm#27">46:27</a>; and <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt1228.htm#25">Ezekiel 28:25</a> and <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt1237.htm#25">37:25</a>. </li> <li id="cite_note-73"><a href="#cite_ref-73">^</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt1125.htm#9">Jeremiah 25:9</a>; <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt1127.htm#6">27:6</a>; and <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt1143.htm#10">43:10</a>. </li> <li id="cite_note-74"><a href="#cite_ref-74">^</a> <a href="/wiki/Book_of_Haggai" title="Book of Haggai">Haggai</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt2202.htm#23">2:23</a>. </li> <li id="cite_note-75"><a href="#cite_ref-75">^</a> <a href="/wiki/Book_of_Zechariah" title="Book of Zechariah">Zechariah</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt2303.htm#8">3:8</a>. </li> <li id="cite_note-76"><a href="#cite_ref-76">^</a> <a href="/wiki/Book_of_Job" title="Book of Job">Job</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt2701.htm#8">1:8</a>; <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt2702.htm#3">2:3</a>; <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt2742.htm#7">42:7</a>; and <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt2742.htm#8">42:8</a>. </li> <li id="cite_note-77"><a href="#cite_ref-77">^</a> For more on classical rabbinic interpretation, see, e.g., <a href="/wiki/Yaakov_Elman" title="Yaakov Elman">Yaakov Elman</a>, "Classical Rabbinic Interpretation," in Adele Berlin and Marc Zvi Brettler, editors, Jewish Study Bible, 2nd edition, pages 1859–78. </li> <li id="cite_note-78"><a href="#cite_ref-78">^</a> <a rel="nofollow" class="external text" href="https://www.sefaria.org/Bereshit_Rabbah.63.1">Genesis Rabbah 63:1</a>. </li> <li id="cite_note-79"><a href="#cite_ref-79">^</a> <a rel="nofollow" class="external text" href="https://www.sefaria.org/Bava_Metzia.87a.13">Babylonian Talmud Bava Metzia 87a</a>. </li> <li id="cite_note-80"><a href="#cite_ref-80">^</a> <a href="/wiki/Pirke_De-Rabbi_Eliezer" class="mw-redirect" title="Pirke De-Rabbi Eliezer">Pirke De-Rabbi Eliezer</a>, <a rel="nofollow" class="external text" href="https://www.sefaria.org/Pirkei_DeRabbi_Eliezer.32.11">chapter 32</a>. </li> <li id="cite_note-81"><a href="#cite_ref-81">^</a> <a rel="nofollow" class="external text" href="https://www.sefaria.org/Yevamot.64a">Babylonian Talmud Yevamot 64a</a>. </li> <li id="cite_note-82"><a href="#cite_ref-82">^</a> <a rel="nofollow" class="external text" href="https://www.sefaria.org/Bereshit_Rabbah.63.4">Genesis Rabbah 63:4</a>. </li> <li id="cite_note-83"><a href="#cite_ref-83">^</a> <a rel="nofollow" class="external text" href="https://www.sefaria.org/Sukkah.14a">Babylonian Talmud Sukkah 14a</a> (Rabbi Eleazar); <a rel="nofollow" class="external text" href="https://www.sefaria.org/Yevamot.64a">Babylonian Talmud Yevamot 64a</a> (Rabbi Isaac); <a href="/wiki/Genesis_Rabbah" title="Genesis Rabbah">Genesis Rabbah</a> <a rel="nofollow" class="external text" href="https://www.sefaria.org/Bereshit_Rabbah.63.5">63:5</a> (Resh Lakish). </li> <li id="cite_note-84"><a href="#cite_ref-84">^</a> <a rel="nofollow" class="external text" href="https://www.sefaria.org/Bereshit_Rabbah.63.5">Genesis Rabbah 63:5</a>. </li> <li id="cite_note-85"><a href="#cite_ref-85">^</a> <a rel="nofollow" class="external text" href="https://www.sefaria.org/Pesikta_DeRav_Kahanna.20.1">Pesikta de-Rav Kahana, piska 20, paragraph 1</a>. </li> <li id="cite_note-86"><a href="#cite_ref-86">^</a> <a rel="nofollow" class="external text" href="https://www.sefaria.org/Bereshit_Rabbah.60.13">Genesis Rabbah 60:13</a>. </li> <li id="cite_note-GenRab636-87">^ <a href="#cite_ref-GenRab636_87-0">a</a> <a href="#cite_ref-GenRab636_87-1">b</a> <a href="#cite_ref-GenRab636_87-2">c</a> <a href="#cite_ref-GenRab636_87-3">d</a> <a rel="nofollow" class="external text" href="https://www.sefaria.org/Bereshit_Rabbah.63.6">Genesis Rabbah 63:6</a>. </li> <li id="cite_note-88"><a href="#cite_ref-88">^</a> <a href="/wiki/Midrash_Tadshe" title="Midrash Tadshe">Midrash Tadshe</a> 21, in <a href="/wiki/Menachem_Mendel_Kasher" title="Menachem Mendel Kasher">Menahem M. Kasher</a>, Torah Sheleimah, 25, 95–96 (Jerusalem, 1927), in Hyman Klein, translator, Encyclopedia of Biblical Interpretation (New York: American Biblical Encyclopedia Society, 1959), volume 4, page 6. </li> <li id="cite_note-89"><a href="#cite_ref-89">^</a> <a href="/wiki/Jerusalem_Talmud" title="Jerusalem Talmud">Jerusalem Talmud</a> <a rel="nofollow" class="external text" href="https://www.sefaria.org/Jerusalem_Talmud_Sotah.7.1.3">Sotah 31b (7:1)</a>. </li> <li id="cite_note-90"><a href="#cite_ref-90">^</a> <a rel="nofollow" class="external text" href="https://www.sefaria.org/Bereshit_Rabbah.67.9">Genesis Rabbah 67:9</a>. </li> <li id="cite_note-91"><a href="#cite_ref-91">^</a> <a rel="nofollow" class="external text" href="https://www.sefaria.org/Megillah.6a">Babylonian Talmud Megillah 6a</a>. </li> <li id="cite_note-92"><a href="#cite_ref-92">^</a> <a rel="nofollow" class="external text" href="https://www.sefaria.org/Berakhot.57b.17">Babylonian Talmud Berakhot</a>; <a rel="nofollow" class="external text" href="https://www.sefaria.org/Avodah_Zarah.11a.6">Avodah Zarah 11a</a>. </li> <li id="cite_note-GenR637-93">^ <a href="#cite_ref-GenR637_93-0">a</a> <a href="#cite_ref-GenR637_93-1">b</a> <a rel="nofollow" class="external text" href="https://www.sefaria.org/Bereshit_Rabbah.63.7">Genesis Rabbah 63:7</a>. </li> <li id="cite_note-94"><a href="#cite_ref-94">^</a> <a rel="nofollow" class="external text" href="https://www.sefaria.org/Bereshit_Rabbah.63.8">Genesis Rabbah 63:8</a>. </li> <li id="cite_note-95"><a href="#cite_ref-95">^</a> <a rel="nofollow" class="external text" href="https://www.sefaria.org/Bereishit_Rabbah.63.10">Genesis Rabbah 63:10</a>. </li> <li id="cite_note-96"><a href="#cite_ref-96">^</a> <a href="/wiki/Deuteronomy_Rabbah" title="Deuteronomy Rabbah">Deuteronomy Rabbah</a> 1:17. </li> <li id="cite_note-GenR945-97">^ <a href="#cite_ref-GenR945_97-0">a</a> <a href="#cite_ref-GenR945_97-1">b</a> <a rel="nofollow" class="external text" href="https://www.sefaria.org/Bereshit_Rabbah.94.5">Genesis Rabbah 94:5</a>. </li> <li id="cite_note-98"><a href="#cite_ref-98">^</a> <a rel="nofollow" class="external text" href="https://www.sefaria.org/Bava_Batra.16b">Babylonian Talmud Bava Batra 16b</a>; see also <a rel="nofollow" class="external text" href="https://www.sefaria.org/Bereshit_Rabbah.63.14">Genesis Rabbah 63:14</a>. </li> <li id="cite_note-99"><a href="#cite_ref-99">^</a> <a rel="nofollow" class="external text" href="https://www.sefaria.org/Bereshit_Rabbah.63.14">Genesis Rabbah 63:14</a>. </li> <li id="cite_note-100"><a href="#cite_ref-100">^</a> <a rel="nofollow" class="external text" href="https://www.sefaria.org/Bava_Batra.16b">Babylonian Talmud Bava Batra 16b</a>. </li> <li id="cite_note-101"><a href="#cite_ref-101">^</a> <a rel="nofollow" class="external text" href="https://www.sefaria.org/Bereshit_Rabbah.63.12">Genesis Rabbah 63:12</a>. </li> <li id="cite_note-102"><a href="#cite_ref-102">^</a> <a rel="nofollow" class="external text" href="https://www.sefaria.org/Bereshit_Rabbah.63.13">Genesis Rabbah 63:13</a>. </li> <li id="cite_note-103"><a href="#cite_ref-103">^</a> Tosefta Sotah 10:5. </li> <li id="cite_note-104"><a href="#cite_ref-104">^</a> Tosefta Sotah 10:6. </li> <li id="cite_note-105"><a href="#cite_ref-105">^</a> <a rel="nofollow" class="external text" href="https://www.sefaria.org/Bereshit_Rabbah.64.2">Genesis Rabbah 64:2</a> (citing <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0103.htm#17">Genesis 3:17</a>, <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0105.htm#29">5:29</a>, <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0112.htm#10">12:10</a>, <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0126.htm#1">26:1</a>, <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0145.htm#6">45:6</a>; <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt08b21.htm#1">2 Samuel 21:1</a>; <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt09a17.htm#1">1 Kings 17:1</a>; <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt09b06.htm#25">2 Kings 6:25</a>; <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt1508.htm#11">Amos 8:11</a>; <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt2901.htm#1">Ruth 1:1</a>). </li> <li id="cite_note-106"><a href="#cite_ref-106">^</a> <a rel="nofollow" class="external text" href="https://www.sefaria.org/Bereshit_Rabbah.64.3">Genesis Rabbah 64:3</a>. </li> <li id="cite_note-107"><a href="#cite_ref-107">^</a> <a rel="nofollow" class="external text" href="https://www.sefaria.org/Sanhedrin.111a.7">Babylonian Talmud Sanhedrin 111a</a>. </li> <li id="cite_note-108"><a href="#cite_ref-108">^</a> <a rel="nofollow" class="external text" href="https://www.sefaria.org/Shabbat.118a.8">Babylonian Talmud Shabbat 118a–b</a>. </li> <li id="cite_note-109"><a href="#cite_ref-109">^</a> <a href="https://en.wikisource.org/wiki/Mishnah/Seder_Nashim/Tractate_Kiddushin/Chapter_4/13" class="extiw" title="s:Mishnah/Seder Nashim/Tractate Kiddushin/Chapter 4/13">Mishnah Kiddushin 4:14</a>; Tosefta Kiddushin 5:21; <a rel="nofollow" class="external text" href="https://www.sefaria.org/Jerusalem_Talmud_Kiddushin.4.12.1">Jerusalem Talmud Kiddushin 4:12</a>; <a rel="nofollow" class="external text" href="https://www.sefaria.org/Yoma.28b.9">Babylonian Talmud Yoma 28b</a>; <a rel="nofollow" class="external text" href="https://www.sefaria.org/Kiddushin.82a">Kiddushin 82a</a>. </li> <li id="cite_note-110"><a href="#cite_ref-110">^</a> <a rel="nofollow" class="external text" href="https://www.sefaria.org/Yoma.28b.10">Babylonian Talmud Yoma 28b</a>. </li> <li id="cite_note-111"><a href="#cite_ref-111">^</a> <a rel="nofollow" class="external text" href="https://www.sefaria.org/Nedarim.32a.18">Babylonian Talmud Nedarim 32a</a>. </li> <li id="cite_note-112"><a href="#cite_ref-112">^</a> <a rel="nofollow" class="external text" href="https://www.sefaria.org/Pirkei_DeRabbi_Eliezer.48.17">Pirke De-Rabbi Eliezer, chapter 48</a>. </li> <li id="cite_note-113"><a href="#cite_ref-113">^</a> <a rel="nofollow" class="external text" href="https://www.sefaria.org/Bereishit_Rabbah.64.6">Genesis Rabbah 64:6</a>; see also <a rel="nofollow" class="external text" href="https://www.sefaria.org/Taanit.8b">Babylonian Talmud Taanit 8b</a>. </li> <li id="cite_note-114"><a href="#cite_ref-114">^</a> Tosefta Berakhot 6:8. </li> <li id="cite_note-115"><a href="#cite_ref-115">^</a> <a rel="nofollow" class="external text" href="https://www.sefaria.org/Bereshit_Rabbah.64.9">Genesis Rabbah 64:9</a>. </li> <li id="cite_note-116"><a href="#cite_ref-116">^</a> Sifre to Deuteronomy 2:3. </li> <li id="cite_note-117"><a href="#cite_ref-117">^</a> <a rel="nofollow" class="external text" href="https://www.sefaria.org/Bereshit_Rabbah.64.10">Genesis Rabbah 64:10</a>. </li> <li id="cite_note-118"><a href="#cite_ref-118">^</a> Saadiah ben David Tha'azi of Yemen, Midrash Habiur (14th century), in Menahem M. Kasher, Torah Sheleimah, 26, 110–11 (Jerusalem, 1927), in <a href="/wiki/Harry_Freedman_(rabbi)" title="Harry Freedman (rabbi)">Harry Freedman</a>, translator, Encyclopedia of Biblical Interpretation (New York: American Biblical Encyclopedia Society, 1965), volume 4, page 34. </li> <li id="cite_note-119"><a href="#cite_ref-119">^</a> <a rel="nofollow" class="external text" href="https://www.sefaria.org/Pirkei_DeRabbi_Eliezer.36.21">Pirke De-Rabbi Eliezer, chapter 36</a>. </li> <li id="cite_note-120"><a href="#cite_ref-120">^</a> <a rel="nofollow" class="external text" href="https://www.sefaria.org/Bereshit_Rabbah.65.1">Genesis Rabbah 65:1</a>. </li> <li id="cite_note-121"><a href="#cite_ref-121">^</a> <a rel="nofollow" class="external text" href="https://www.sefaria.org/Yoma.28b">Babylonian Talmud Yoma 28b</a>. </li> <li id="cite_note-122"><a href="#cite_ref-122">^</a> <a rel="nofollow" class="external text" href="https://www.sefaria.org/Megillah.28a">Babylonian Talmud Megillah 28a</a>; see also <a rel="nofollow" class="external text" href="https://www.sefaria.org/Bava_Kamma.93a">Babylonian Talmud Bava Kamma 93a</a>. </li> <li id="cite_note-123"><a href="#cite_ref-123">^</a> <a rel="nofollow" class="external text" href="https://www.sefaria.org/Bereshit_Rabbah.65.10">Genesis Rabbah 65:10</a>. </li> <li id="cite_note-124"><a href="#cite_ref-124">^</a> <a rel="nofollow" class="external text" href="https://www.sefaria.org/Sanhedrin.92a">Babylonian Talmud Sanhedrin 92a</a>. </li> <li id="cite_note-125"><a href="#cite_ref-125">^</a> <a rel="nofollow" class="external text" href="https://www.sefaria.org/Makkot.24a.7">Babylonian Talmud Makkot 24a</a>. </li> <li id="cite_note-126"><a href="#cite_ref-126">^</a> <a rel="nofollow" class="external text" href="https://www.sefaria.org/Bereshit_Rabbah.65.19">Genesis Rabbah 65:19</a>. </li> <li id="cite_note-127"><a href="#cite_ref-127">^</a> <a rel="nofollow" class="external text" href="https://www.sefaria.org/Taanit.29b">Babylonian Talmud Taanit 29b</a>. </li> <li id="cite_note-128"><a href="#cite_ref-128">^</a> Jerusalem Talmud Berakhot 55b. </li> <li id="cite_note-129"><a href="#cite_ref-129">^</a> Jerusalem Talmud Berakhot 85b. </li> <li id="cite_note-130"><a href="#cite_ref-130">^</a> <a rel="nofollow" class="external text" href="https://www.sefaria.org/Pirkei_DeRabbi_Eliezer.35.1">Pirke De-Rabbi Eliezer, chapter 35</a>. </li> <li id="cite_note-GenR672-131">^ <a href="#cite_ref-GenR672_131-0">a</a> <a href="#cite_ref-GenR672_131-1">b</a> <a rel="nofollow" class="external text" href="https://www.sefaria.org/Bereshit_Rabbah.67.2">Genesis Rabbah 67:2</a>. </li> <li id="cite_note-132"><a href="#cite_ref-132">^</a> <a rel="nofollow" class="external text" href="https://www.sefaria.org/Bava_Batra.16b.18">Babylonian Talmud Bava Batra 16b–17a</a>. </li> <li id="cite_note-133"><a href="#cite_ref-133">^</a> <a rel="nofollow" class="external text" href="https://www.sefaria.org/Pirkei_DeRabbi_Eliezer.41.2">Pirke De-Rabbi Eliezer, chapter 41</a>. </li> <li id="cite_note-134"><a href="#cite_ref-134">^</a> <a rel="nofollow" class="external text" href="https://www.sefaria.org/Midrash_Tehillim.18.32">Midrash Tehillim 18:32</a>. </li> <li id="cite_note-135"><a href="#cite_ref-135">^</a> <a rel="nofollow" class="external text" href="https://www.sefaria.org/Berakhot.7b">Babylonian Talmud Berakhot 7b</a>. </li> <li id="cite_note-136"><a href="#cite_ref-136">^</a> <a rel="nofollow" class="external text" href="https://www.sefaria.org/Jerusalem_Talmud_Bikkurim.3.3.16">Jerusalem Talmud Bikkurim 23b (3:3)</a>. </li> <li id="cite_note-137"><a href="#cite_ref-137">^</a> <a rel="nofollow" class="external text" href="https://www.sefaria.org/Pirkei_DeRabbi_Eliezer.38.4">Pirke De-Rabbi Eliezer, chapter 38</a>. </li> <li id="cite_note-138"><a href="#cite_ref-138">^</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0136.htm#12">Genesis 36:12</a> identifies <a href="/wiki/Amalek" title="Amalek">Amalek</a> as Esau’s grandson. <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt0424.htm#7">Numbers 24:7</a> identifies the Amalekites with the <a href="/wiki/Agagite" title="Agagite">Agagites</a>. <a href="/wiki/Book_of_Esther" title="Book of Esther">Esther</a> <a rel="nofollow" class="external text" href="https://mechon-mamre.org/p/pt/pt3303.htm#1">3:1</a> identifies Haman as an Agagite. </li> <li id="cite_note-139"><a href="#cite_ref-139">^</a> <a rel="nofollow" class="external text" href="https://www.sefaria.org/Sanhedrin.96b">Babylonian Talmud Sanhedrin 96b</a>. </li> <li id="cite_note-140"><a href="#cite_ref-140">^</a> For more on medieval Jewish interpretation, see, e.g., Barry D. Walfish, "Medieval Jewish Interpretation," in Adele Berlin and Marc Zvi Brettler, editors, Jewish Study Bible, 2nd edition, pages 1891–915. </li> <li id="cite_note-141"><a href="#cite_ref-141">^</a> Maimonides, <a href="/wiki/The_Guide_for_the_Perplexed" title="The Guide for the Perplexed">The Guide for the Perplexed</a>, <a href="https://en.wikisource.org/wiki/Page:Guideforperplexed.djvu/304" class="extiw" title="s:Page:Guideforperplexed.djvu/304">part 2, chapter 41</a> (<a href="/wiki/Cairo" title="Cairo">Cairo</a>, Egypt, 1190), in, e.g., Moses Maimonides, The Guide for the Perplexed, translated by <a href="/wiki/Michael_Friedl%C3%A4nder" title="Michael Friedländer">Michael Friedländer</a> (New York: Dover Publications, 1956), page 236. </li> <li id="cite_note-142"><a href="#cite_ref-142">^</a> Zohar, Shemot, section 2, page 83a (Spain, late 13th century), in, e.g., <a href="/wiki/Daniel_C._Matt" title="Daniel C. Matt">Daniel C. Matt</a>, translator, The Zohar: Pritzker Edition (Stanford: Stanford University Press, 2007), volume 4, pages 459–60. </li> <li id="cite_note-143"><a href="#cite_ref-143">^</a> Naḥmanides, Commentary on the Torah (Jerusalem, circa 1270), in, e.g., Charles B. Chavel, translator, Ramban (Nachmanides): Commentary on the Torah. (New York: Shilo Publishing House, 1971), page 343. </li> <li id="cite_note-144"><a href="#cite_ref-144">^</a> <a rel="nofollow" class="external text" href="http://www.sefaria.org/Pirkei_Avot.4.15">Avot 4:15</a>. </li> <li id="cite_note-145"><a href="#cite_ref-145">^</a> Jacob ben Asher (The Baal Ha-Turim), Rimze Ba'al ha-Turim (14th century), in, e.g., Baal Haturim Chumash: Bamidbar/Numbers, translated by Eliyahu Touger; edited and annotated by Avie Gold, volume 4, page 1419. Brooklyn: Mesorah Publications, 2003. </li> <li id="cite_note-146"><a href="#cite_ref-146">^</a> Hermann Gunkel, Genesis: Translated and Explained (Göttingen: Vandenhoeck & Ruprecht, 1901), introduction reprinted as William H. Carruth, translator, The Legends of Genesis: The Biblical Saga and History (1901), reprinted with an introduction by <a href="/wiki/William_F._Albright" title="William F. Albright">William F. Albright</a> (New York: Schocken Books 1964; reissue edition, 1987), page 45; see also Walter Brueggemann, Genesis: Interpretation: A Bible Commentary for Teaching and Preaching (Atlanta: John Knox Press, 1982), page 205 (identifying verses of these legends). </li> <li id="cite_note-147"><a href="#cite_ref-147">^</a> Walter Brueggemann, Genesis, pages 211–13; see also Gary A. Rendsburg, The Great Courses: The Book of Genesis: Part 2 (<a href="/wiki/Chantilly,_Virginia" title="Chantilly, Virginia">Chantilly, Virginia</a>: <a href="/wiki/The_Great_Courses" class="mw-redirect" title="The Great Courses">The Teaching Company</a>, 2006), page 13 (similar chiastic structure). </li> <li id="cite_note-148"><a href="#cite_ref-148">^</a> Terence E. Fretheim, "The Book of Genesis," in Leander E. Keck, editor, The New Interpreter's Bible (Nashville: Abingdon Press, 1994), volume 1, page 519. </li> <li id="cite_note-149"><a href="#cite_ref-149">^</a> James L. Kugel. How To Read the Bible: A Guide to Scripture, Then and Now, pages 143–46. New York: Free Press, 2007. </li> <li id="cite_note-150"><a href="#cite_ref-150">^</a> Gary A. Rendsburg, <a rel="nofollow" class="external text" href="https://jewishstudies.rutgers.edu/docman/rendsburg/183-bible-review-reading-david-in-genesis/file">"Reading David in Genesis: How we know the Torah was written in the tenth century B.C.E."</a> <a href="/wiki/Bible_Review" class="mw-redirect" title="Bible Review">Bible Review</a>, volume 17, number 1 (February 2001): pages 20, 23, 26–27. </li> <li id="cite_note-151"><a href="#cite_ref-151">^</a> Gary Rendsburg, <a rel="nofollow" class="external text" href="https://jewishstudies.rutgers.edu/docman/rendsburg/183-bible-review-reading-david-in-genesis/file">"Reading David in Genesis"</a> Bible Review, volume 17, number 1 (February 2001): pages 20, 28–30. </li> <li id="cite_note-152"><a href="#cite_ref-152">^</a> Robert Alter, The Five Books of Moses: A Translation with Commentary (New York: W.W. Norton & Co., 2004), page 129. </li> <li id="cite_note-153"><a href="#cite_ref-153">^</a> Terence Fretheim, "Book of Genesis," in New Interpreter's Bible, volume 1, page 521. </li> <li id="cite_note-154"><a href="#cite_ref-154">^</a> Richard Elliott Friedman. Commentary on the Torah: With a New English Translation, page 88. New York: Harper San Francisco, 2001. See also Robert Alter, Five Books of Moses, page 129. </li> <li id="cite_note-155"><a href="#cite_ref-155">^</a> Ephraim A. Speiser, Genesis: Introduction, Translation, and Notes (New York: <a href="/wiki/Anchor_Bible_Series" title="Anchor Bible Series">Anchor Bible</a>, 1964), page 197; see also W. Gunther Plaut, The Torah: A Modern Commentary (New York: Union of American Hebrew Congregations, 1981), page 173 ("May El protect"); Victor P. Hamilton, The Book of Genesis: Chapters 18–50 (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1995), pages 178–79 ("May El protect (him)" or "El will protect (him)"); Robert Alter, Five Books of Moses, page 130 ("God protects" or "God follows after"). </li> <li id="cite_note-156"><a href="#cite_ref-156">^</a> Robert Alter, Five Books of Moses, page 130. </li> <li id="cite_note-157"><a href="#cite_ref-157">^</a> Chaim ibn Attar. Ohr ha-Chaim. Venice, 1742, in Chayim Ben Attar. Or Hachayim: Commentary on the Torah. Translated by Eliyahu Munk, page 206. Brooklyn, New York: Lambda Publishers, 1999. </li> <li id="cite_note-158"><a href="#cite_ref-158">^</a> Carl Sagan. “Journeys in Space and Time.” <a href="/wiki/Cosmos:_A_Personal_Voyage" title="Cosmos: A Personal Voyage">Cosmos: A Personal Voyage</a>, episode 8. Cosmos Studios, 1980. </li> <li id="cite_note-159"><a href="#cite_ref-159">^</a> Baruch Spinoza. <a href="/wiki/Tractatus_Theologico-Politicus" title="Tractatus Theologico-Politicus">Theologico-Political Treatise</a>, <a href="https://en.wikisource.org/wiki/Theologico-Political_Treatise_1862/Chapter_3" class="extiw" title="s:Theologico-Political Treatise 1862/Chapter 3">chapter 3</a>. <a href="/wiki/Amsterdam" title="Amsterdam">Amsterdam</a>, 1670, in, e.g., Baruch Spinoza. Theological-Political Treatise. Translated by Samuel Shirley, page 39. <a href="/wiki/Indianapolis" title="Indianapolis">Indianapolis</a>: <a href="/wiki/Hackett_Publishing_Company" title="Hackett Publishing Company">Hackett Publishing Company</a>, second edition, 2001. </li> <li id="cite_note-160"><a href="#cite_ref-160">^</a> Ephraim Speiser, Genesis, pages xxxi–xxxii. </li> <li id="cite_note-161"><a href="#cite_ref-161">^</a> Ephraim Speiser, Genesis, page xxvii. </li> <li id="cite_note-162"><a href="#cite_ref-162">^</a> Ephraim Speiser, Genesis, page xxviii. </li> <li id="cite_note-163"><a href="#cite_ref-163">^</a> Gunther Plaut, The Torah: A Modern Commentary, pages 190–91. </li> <li id="cite_note-164"><a href="#cite_ref-164">^</a> Karen Armstrong, In the Beginning: A New Interpretation of Genesis (New York: Knopf, 1996), page 75. </li> <li id="cite_note-165"><a href="#cite_ref-165">^</a> Maimonides, <a href="/wiki/Mishneh_Torah" title="Mishneh Torah">Mishneh Torah</a> (<a href="/wiki/Cairo" title="Cairo">Cairo</a>, Egypt, 1170–1180), in Maimonides, The Commandments: Sefer Ha-Mitzvoth of Maimonides, translated by Charles B. Chavel, 2 volumes (London: Soncino Press, 1967); Charles Wengrov, translator, Sefer HaHinnuch: The Book of [Mitzvah] Education (1991), volume 1, page 87. </li> <li id="cite_note-166"><a href="#cite_ref-166">^</a> Menachem Davis, editor, The Schottenstein Edition Siddur for the Sabbath and Festivals with an Interlinear Translation (Brooklyn: Mesorah Publications, 2002), page 172; Reuven Hammer, Or Hadash: A Commentary on <a href="/wiki/Siddur_Sim_Shalom" title="Siddur Sim Shalom">Siddur Sim Shalom</a> for Shabbat and Festivals (New York: The Rabbinical Assembly, 2003), page 342. </li> <li id="cite_note-167"><a href="#cite_ref-167">^</a> See Mark L. Kligman, "The Bible, Prayer, and Maqam: Extra-Musical Associations of Syrian Jews," <a href="/wiki/Society_for_Ethnomusicology" title="Society for Ethnomusicology">Ethnomusicology</a>, volume 45, number 3 (Autumn 2001): pages 443–479; Mark L. Kligman, Maqam and Liturgy: Ritual, Music, and Aesthetics of Syrian Jews in Brooklyn (<a href="/wiki/Detroit" title="Detroit">Detroit</a>: <a href="/wiki/Wayne_State_University_Press" title="Wayne State University Press">Wayne State University Press</a>, 2009). </li> </ol></div> <div class="mw-heading mw-heading2"><h2 id="Further_reading">Further reading</h2>[<a href="/w/index.php?title=Toledot&action=edit&section=33" title="Edit section: Further reading">edit</a>]</div> The parashah has parallels or is discussed in these sources: <div class="mw-heading mw-heading3"><h3 id="Biblical">Biblical</h3>[<a href="/w/index.php?title=Toledot&action=edit&section=34" title="Edit section: Biblical">edit</a>]</div> <ul><li>Genesis 15:5 (numerous as stars); 22:17 (numerous as stars).</li> <li>Deuteronomy 1:10 (numerous as stars); 17:16 (not to go to Egypt).</li> <li>Joshua 24:4.</li> <li>Jeremiah 42:13-22 (not to go to Egypt).</li> <li>Malachi 1:2–3.</li></ul> <div class="mw-heading mw-heading3"><h3 id="Early_nonrabbinic">Early nonrabbinic</h3>[<a href="/w/index.php?title=Toledot&action=edit&section=35" title="Edit section: Early nonrabbinic">edit</a>]</div> <ul><li><a href="/wiki/Josephus" title="Josephus">Josephus</a>. <a href="/wiki/Antiquities_of_the_Jews" title="Antiquities of the Jews">Antiquities of the Jews</a> <a rel="nofollow" class="external text" href="http://www.interhack.net/projects/library/antiquities-jews/b1c18.html">1:18:1–2, 4–8</a>, <a rel="nofollow" class="external text" href="http://www.interhack.net/projects/library/antiquities-jews/b1c19.html">19:1</a>; <a rel="nofollow" class="external text" href="http://www.interhack.net/projects/library/antiquities-jews/b2c1.html">2:1:1</a>. Circa 93–94. In, e.g., The Works of Josephus: Complete and Unabridged, New Updated Edition. Translated by <a href="/wiki/William_Whiston" title="William Whiston">William Whiston</a>. Peabody, Massachusetts: Hendrickson Publishers, 1987.</li> <li><a href="/wiki/Epistle_to_the_Romans" title="Epistle to the Romans">Romans</a> 9:6–13.</li> <li><a href="/wiki/Epistle_to_the_Hebrews" title="Epistle to the Hebrews">Hebrews</a> 11:20; 12:16–17.</li></ul> <div class="mw-heading mw-heading3"><h3 id="Classical_rabbinic">Classical rabbinic</h3>[<a href="/w/index.php?title=Toledot&action=edit&section=36" title="Edit section: Classical rabbinic">edit</a>]</div> <ul><li><a href="/wiki/Mishnah" title="Mishnah">Mishnah</a>: <a href="https://en.wikisource.org/wiki/Mishnah/Seder_Nashim/Tractate_Kiddushin/Chapter_4/13" class="extiw" title="s:Mishnah/Seder Nashim/Tractate Kiddushin/Chapter 4/13">Mishnah Kiddushin 4:14</a>. Land of Israel, circa 200 C.E. In, e.g., The Mishnah: A New Translation. Translated by <a href="/wiki/Jacob_Neusner" title="Jacob Neusner">Jacob Neusner</a>, page 499. New Haven: Yale University Press, 1988.</li> <li><a href="/wiki/Tosefta" title="Tosefta">Tosefta</a>: Berakhot 6:8; Sotah 10:5–6; Kiddushin 5:21. Land of Israel, circa 250 C.E. In, e.g., The Tosefta: Translated from the Hebrew, with a New Introduction. Translated by Jacob Neusner, volume 1, pages 39, 876, 947. Peabody, Massachusetts: Hendrickson Publishers, 2002.</li> <li><a href="/wiki/Sifre" title="Sifre">Sifre</a> to Deuteronomy 2:3. Land of Israel, circa 250–350 C.E. In, e.g., Sifre to Deuteronomy: An Analytical Translation. Translated by Jacob Neusner, volume 1, page 26. Atlanta: Scholars Press, 1987.</li></ul> <figure class="mw-halign-right" typeof="mw:File/Thumb"><a href="/wiki/File:First_page_of_the_first_tractate_of_the_Talmud_(Daf_Beis_of_Maseches_Brachos).jpg" class="mw-file-description"><img src="//upload.wikimedia.org/wikipedia/commons/thumb/f/f2/First_page_of_the_first_tractate_of_the_Talmud_%28Daf_Beis_of_Maseches_Brachos%29.jpg/60px-First_page_of_the_first_tractate_of_the_Talmud_%28Daf_Beis_of_Maseches_Brachos%29.jpg" decoding="async" width="60" height="85" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/f/f2/First_page_of_the_first_tractate_of_the_Talmud_%28Daf_Beis_of_Maseches_Brachos%29.jpg/90px-First_page_of_the_first_tractate_of_the_Talmud_%28Daf_Beis_of_Maseches_Brachos%29.jpg 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/f/f2/First_page_of_the_first_tractate_of_the_Talmud_%28Daf_Beis_of_Maseches_Brachos%29.jpg/120px-First_page_of_the_first_tractate_of_the_Talmud_%28Daf_Beis_of_Maseches_Brachos%29.jpg 2x" data-file-width="572" data-file-height="808" /></a><figcaption>Talmud</figcaption></figure> <ul><li><a href="/wiki/Jerusalem_Talmud" title="Jerusalem Talmud">Jerusalem Talmud</a>: Berakhot 55b, 85b; <a rel="nofollow" class="external text" href="https://www.sefaria.org/Jerusalem_Talmud_Bikkurim.3.3.16">Bikkurim 23b</a>; Sukkah 21a; Taanit 1b, 27b; Megillah 16a, 17b; Sotah 28b, 31b; Sanhedrin 62a; Avodah Zarah 3a. <a href="/wiki/Tiberias" title="Tiberias">Tiberias</a>, Land of Israel, circa 400 CE. In, e.g., Talmud Yerushalmi. Edited by <a href="/wiki/Chaim_Malinowitz" title="Chaim Malinowitz">Chaim Malinowitz</a>, Yisroel Simcha Schorr, and Mordechai Marcus, volumes 2, 12, 22, 25–26, 36–37, 45, 47. Brooklyn: Mesorah Publications, 2006–2020.</li> <li><a href="/wiki/Genesis_Rabbah" title="Genesis Rabbah">Genesis Rabbah</a> <a rel="nofollow" class="external text" href="https://www.sefaria.org/Bereshit_Rabbah.60.13">60:13</a>; <a rel="nofollow" class="external text" href="https://www.sefaria.org/Bereshit_Rabbah.63.1">63:1–67:13</a>. Land of Israel, 5th Century. In, e.g., Midrash Rabbah: Genesis. Translated by <a href="/wiki/Harry_Freedman_(rabbi)" title="Harry Freedman (rabbi)">Harry Freedman</a> and Maurice Simon. London: Soncino Press, 1939.</li> <li>Babylonian <a href="/wiki/Talmud" title="Talmud">Talmud</a>: <a rel="nofollow" class="external text" href="https://www.sefaria.org/Berakhot.5b">Berakhot 5b</a>, <a rel="nofollow" class="external text" href="https://www.sefaria.org/Berakhot.7b">7b</a>, <a rel="nofollow" class="external text" href="https://www.sefaria.org/Berakhot.56b">56b</a>, <a rel="nofollow" class="external text" href="https://www.sefaria.org/Berakhot.57b.17">57b</a>; <a rel="nofollow" class="external text" href="https://www.sefaria.org/Shabbat.118a.8">Shabbat 118a–b</a>; <a rel="nofollow" class="external text" href="https://www.sefaria.org/Eruvin.104b">Eruvin 104b</a>; <a rel="nofollow" class="external text" href="https://www.sefaria.org/Pesachim.5a">Pesachim 5a</a>, <a rel="nofollow" class="external text" href="https://www.sefaria.org/Pesachim.42b">42b</a>; <a rel="nofollow" class="external text" href="https://www.sefaria.org/Yoma.28b">Yoma 28b</a>; <a rel="nofollow" class="external text" href="https://www.sefaria.org/Sukkah.5b">Sukkah 5b</a>, <a rel="nofollow" class="external text" href="https://www.sefaria.org/Sukkah.14a">14a</a>; <a rel="nofollow" class="external text" href="https://www.sefaria.org/Taanit.8b">Taanit 8b</a>, <a rel="nofollow" class="external text" href="https://www.sefaria.org/Taanit.29b">29b</a>; <a rel="nofollow" class="external text" href="https://www.sefaria.org/Megillah.6a">Megillah 6a</a>, <a rel="nofollow" class="external text" href="https://www.sefaria.org/Megillah.28a">28a</a>; <a rel="nofollow" class="external text" href="https://www.sefaria.org/Moed_Katan.2a">Moed Katan 2a</a>; <a rel="nofollow" class="external text" href="https://www.sefaria.org/Yevamot.64a">Yevamot 64a</a>; <a rel="nofollow" class="external text" href="https://www.sefaria.org/Ketubot.112a">Ketubot 112a</a>; <a rel="nofollow" class="external text" href="https://www.sefaria.org/Nedarim.32a.18">Nedarim 32a</a>; <a rel="nofollow" class="external text" href="https://www.sefaria.org/Sotah.11a">Sotah 11a</a>, <a rel="nofollow" class="external text" href="https://www.sefaria.org/Sotah.12b">12b</a>, <a rel="nofollow" class="external text" href="https://www.sefaria.org/Sotah.13a">13a</a>, <a rel="nofollow" class="external text" href="https://www.sefaria.org/Sotah.41b">41b</a>; <a rel="nofollow" class="external text" href="https://www.sefaria.org/Gittin.57b">Gittin 57b</a>; <a rel="nofollow" class="external text" href="https://www.sefaria.org/Kiddushin.82a">Kiddushin 82a</a>; <a rel="nofollow" class="external text" href="https://www.sefaria.org/Bava_Kamma.92b">Bava Kamma 92b–93a</a>; <a rel="nofollow" class="external text" href="https://www.sefaria.org/Bava_Metzia.87a.13">Bava Metzia 87a</a>; <a rel="nofollow" class="external text" href="https://www.sefaria.org/Bava_Batra.15a">Bava Batra 15a</a>, <a rel="nofollow" class="external text" href="https://www.sefaria.org/Bava_Batra.16b">16b</a>, <a rel="nofollow" class="external text" href="https://www.sefaria.org/Bava_Batra.123a">123a</a>; <a rel="nofollow" class="external text" href="https://www.sefaria.org/Sanhedrin.12a">Sanhedrin 12a</a>, <a rel="nofollow" class="external text" href="https://www.sefaria.org/Sanhedrin.37a">37a</a>, <a rel="nofollow" class="external text" href="https://www.sefaria.org/Sanhedrin.69a">69a</a>, <a rel="nofollow" class="external text" href="https://www.sefaria.org/Sanhedrin.92a">92a</a>, <a rel="nofollow" class="external text" href="https://www.sefaria.org/Sanhedrin.96b">96b</a>, <a rel="nofollow" class="external text" href="https://www.sefaria.org/Sanhedrin.105a">105a</a>, <a rel="nofollow" class="external text" href="https://www.sefaria.org/Sanhedrin.111a.7">111a</a>; <a rel="nofollow" class="external text" href="https://www.sefaria.org/Makkot.10a">Makkot 10a</a>, <a rel="nofollow" class="external text" href="https://www.sefaria.org/Makkot.24a.7">24a</a>; <a rel="nofollow" class="external text" href="https://www.sefaria.org/Avodah_Zarah.2b">Avodah Zarah 2b</a>, <a rel="nofollow" class="external text" href="https://www.sefaria.org/Avodah_Zarah.11a.6">11a</a>. <a href="/wiki/Sasanian_Empire" title="Sasanian Empire">Sasanian Empire</a>, 6th Century. In, e.g., Talmud Bavli. Edited by Yisroel Simcha Schorr, Chaim Malinowitz, and Mordechai Marcus, 72 volumes. Brooklyn: Mesorah Publications, 2006.</li></ul> <figure class="mw-halign-right" typeof="mw:File/Thumb"><a href="/wiki/File:Rashi_woodcut_cropped.jpg" class="mw-file-description"><img src="//upload.wikimedia.org/wikipedia/commons/thumb/e/e8/Rashi_woodcut_cropped.jpg/60px-Rashi_woodcut_cropped.jpg" decoding="async" width="60" height="71" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/e/e8/Rashi_woodcut_cropped.jpg/90px-Rashi_woodcut_cropped.jpg 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/e/e8/Rashi_woodcut_cropped.jpg/120px-Rashi_woodcut_cropped.jpg 2x" data-file-width="121" data-file-height="144" /></a><figcaption>Rashi</figcaption></figure> <div class="mw-heading mw-heading3"><h3 id="Medieval">Medieval</h3>[<a href="/w/index.php?title=Toledot&action=edit&section=37" title="Edit section: Medieval">edit</a>]</div> <ul><li><a href="/wiki/Rashi" title="Rashi">Rashi</a>. Commentary. <a rel="nofollow" class="external text" href="http://www.chabad.org/library/article.asp?AID=8220&showrashi=true">Genesis 25–28</a>. <a href="/wiki/Troyes" title="Troyes">Troyes</a>, France, late 11th Century. In, e.g., Rashi. The Torah: With Rashi's Commentary Translated, Annotated, and Elucidated. Translated and annotated by Yisrael Isser Zvi Herczeg, volume 1, pages 271–307. Brooklyn: Mesorah Publications, 1995.</li> <li><a href="/wiki/Rashbam" title="Rashbam">Rashbam</a>. Commentary on the Torah. Troyes, early 12th century. In, e.g., Rabbi Samuel Ben Meir's Commentary on Genesis: An Annotated Translation. Translated by Martin I. Lockshin, pages 130–62. <a href="/wiki/Lewiston,_New_York" title="Lewiston, New York">Lewiston, New York</a>: <a href="/wiki/Edwin_Mellen_Press" title="Edwin Mellen Press">The Edwin Mellen Press</a>, 1989.</li></ul> <figure class="mw-halign-right" typeof="mw:File/Thumb"><a href="/wiki/File:%D7%A8%D7%99%D7%94%D7%9C_%D7%A8%D7%90%D7%9C%D7%99.jpg" class="mw-file-description"><img src="//upload.wikimedia.org/wikipedia/commons/thumb/4/42/%D7%A8%D7%99%D7%94%D7%9C_%D7%A8%D7%90%D7%9C%D7%99.jpg/60px-%D7%A8%D7%99%D7%94%D7%9C_%D7%A8%D7%90%D7%9C%D7%99.jpg" decoding="async" width="60" height="129" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/4/42/%D7%A8%D7%99%D7%94%D7%9C_%D7%A8%D7%90%D7%9C%D7%99.jpg/90px-%D7%A8%D7%99%D7%94%D7%9C_%D7%A8%D7%90%D7%9C%D7%99.jpg 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/4/42/%D7%A8%D7%99%D7%94%D7%9C_%D7%A8%D7%90%D7%9C%D7%99.jpg/120px-%D7%A8%D7%99%D7%94%D7%9C_%D7%A8%D7%90%D7%9C%D7%99.jpg 2x" data-file-width="1046" data-file-height="2251" /></a><figcaption>Judah Halevi</figcaption></figure> <ul><li><a href="/wiki/Yehuda_Halevi" class="mw-redirect" title="Yehuda Halevi">Judah Halevi</a>. <a href="/wiki/Kuzari" title="Kuzari">Kuzari</a>. <a href="https://en.wikisource.org/wiki/Kitab_al_Khazari/Part_Two" class="extiw" title="s:Kitab al Khazari/Part Two">2:80</a>. <a href="/wiki/Toledo,_Spain" title="Toledo, Spain">Toledo</a>, Spain, 1130–1140. In, e.g., Jehuda Halevi. Kuzari: An Argument for the Faith of Israel. Introduction by Henry Slonimsky, page 128. New York: Schocken, 1964.</li> <li><a href="/wiki/Abraham_ibn_Ezra" title="Abraham ibn Ezra">Abraham ibn Ezra</a>. Commentary on the Torah. Mid-12th century. In, e.g., Ibn Ezra's Commentary on the Pentateuch: Genesis (Bereshit). Translated and annotated by H. Norman Strickman and Arthur M. Silver, pages 247–73. New York: Menorah Publishing Company, 1988.</li> <li><a href="/wiki/Hezekiah_ben_Manoah" title="Hezekiah ben Manoah">Hezekiah ben Manoah</a>. Hizkuni. France, circa 1240. In, e.g., Chizkiyahu ben Manoach. Chizkuni: Torah Commentary. Translated and annotated by Eliyahu Munk, volume 1, pages 187–214. Jerusalem: Ktav Publishers, 2013.</li> <li><a href="/wiki/Nahmanides" class="mw-redirect" title="Nahmanides">Naḥmanides</a>. Commentary on the Torah. Jerusalem, circa 1270. In, e.g., Ramban (Nachmanides): Commentary on the Torah: Genesis. Translated by Charles B. Chavel, volume 1, pages 313–48. New York: Shilo Publishing House, 1971.</li> <li>Midrash ha-Ne'lam (The Midrash of the Concealed). <a href="/wiki/Spain" title="Spain">Spain</a>, 13th century. In, e.g., Zohar, part 1, pages 134b–40a. <a href="/wiki/Mantua" title="Mantua">Mantua</a>, 1558–1560. In, e.g., The Zohar: Pritzker Edition. Translation and commentary by Nathan Wolski, volume 10, pages 402–24. <a href="/wiki/Stanford,_California" title="Stanford, California">Stanford, California</a>: <a href="/wiki/Stanford_University_Press" title="Stanford University Press">Stanford University Press</a>, 2016.</li> <li><a href="/wiki/Zohar" title="Zohar">Zohar</a>, part 1, pages 134a–46b. Spain, late 13th Century. In, e.g., The Zohar. Translated by Harry Sperling and Maurice Simon. 5 volumes. London: Soncino Press, 1934.</li> <li>"Collection for the Poll Tax." Egypt, 14th century. In <a href="/wiki/Mark_R._Cohen" title="Mark R. Cohen">Mark R. Cohen</a>. The Voice of the Poor in the Middle Ages: An Anthology of Documents from the Cairo Geniza, page 174. Princeton: Princeton University Press, 2005.</li> <li><a href="/wiki/Nissim_of_Gerona" title="Nissim of Gerona">Nissim of Gerona</a> (The Ran). Derashos HaRan (Discourses of the Ran), discourse 2. <a href="/wiki/Barcelona" title="Barcelona">Barcelona</a>, <a href="/wiki/Catalonia" title="Catalonia">Catalonia</a>, 14th century. In, e.g., Yehuda Meir Keilson. Derashos HaRan: Discourses of the Ran, Rabbeinu Nissim ben Reuven of Gerona, Translated, Annotated, and Elucidated. Volume 1, pages 110–97. Brooklyn: Mesorah Publications, 2019.</li> <li>Mattathias Yizhari. "Sermon on Toledot." <a href="/wiki/Spain" title="Spain">Spain</a>, circa 1400. In Marc Saperstein. Jewish Preaching, 1200–1800: An Anthology, pages 156–66. New Haven: Yale University Press, 1989.</li> <li><a href="/wiki/Isaac_ben_Moses_Arama" title="Isaac ben Moses Arama">Isaac ben Moses Arama</a>. Akedat Yizhak (The Binding of Isaac). Late 15th century. In, e.g., Yitzchak Arama. Akeydat Yitzchak: Commentary of Rabbi Yitzchak Arama on the Torah. Translated and condensed by Eliyahu Munk, volume 1, pages 177–95. New York, Lambda Publishers, 2001.</li></ul> <div class="mw-heading mw-heading3"><h3 id="Modern">Modern</h3>[<a href="/w/index.php?title=Toledot&action=edit&section=38" title="Edit section: Modern">edit</a>]</div> <ul><li><a href="/wiki/Isaac_Abravanel" class="mw-redirect" title="Isaac Abravanel">Isaac Abravanel</a>. Commentary on the Torah. Italy, between 1492 and 1509. In, e.g., Abarbanel: Selected Commentaries on the Torah: Volume 1: Bereishis/Genesis. Translated and annotated by Israel Lazar, pages 147–84. Brooklyn: CreateSpace, 2015.</li> <li><a href="/wiki/Obadiah_ben_Jacob_Sforno" title="Obadiah ben Jacob Sforno">Obadiah ben Jacob Sforno</a>. Commentary on the Torah. Venice, 1567. In, e.g., Sforno: Commentary on the Torah. Translation and explanatory notes by Raphael Pelcovitz, pages 130–47. Brooklyn: Mesorah Publications, 1997.</li> <li>Solomon ben Isaac Levi. "Sermon on Toledot." <a href="/wiki/Salonika" class="mw-redirect" title="Salonika">Salonika</a>, 1573. In Marc Saperstein. Jewish Preaching, 1200–1800: An Anthology, pages 240–52. New Haven: Yale University Press, 1989.</li> <li><a href="/wiki/Moshe_Alshich" title="Moshe Alshich">Moshe Alshich</a>. Commentary on the Torah. <a href="/wiki/Safed" title="Safed">Safed</a>, circa 1593. In, e.g., Moshe Alshich. Midrash of Rabbi Moshe Alshich on the Torah. Translated and annotated by Eliyahu Munk, volume 1, pages 163–83. New York, Lambda Publishers, 2000.</li></ul> <figure class="mw-halign-right" typeof="mw:File/Thumb"><a href="/wiki/File:Thomas_Hobbes_(portrait).jpg" class="mw-file-description"><img src="//upload.wikimedia.org/wikipedia/commons/thumb/d/d8/Thomas_Hobbes_%28portrait%29.jpg/60px-Thomas_Hobbes_%28portrait%29.jpg" decoding="async" width="60" height="63" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/d/d8/Thomas_Hobbes_%28portrait%29.jpg/90px-Thomas_Hobbes_%28portrait%29.jpg 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/d/d8/Thomas_Hobbes_%28portrait%29.jpg/120px-Thomas_Hobbes_%28portrait%29.jpg 2x" data-file-width="1109" data-file-height="1169" /></a><figcaption>Hobbes</figcaption></figure> <ul><li>Avraham Yehoshua Heschel. Commentaries on the Torah. <a href="/wiki/Krak%C3%B3w" title="Kraków">Cracow</a>, Poland, mid 17th century. Compiled as Chanukat HaTorah. Edited by Chanoch Henoch Erzohn. <a href="/wiki/Piotrk%C3%B3w_Trybunalski" title="Piotrków Trybunalski">Piotrkow</a>, Poland, 1900. In Avraham Yehoshua Heschel. Chanukas HaTorah: Mystical Insights of Rav Avraham Yehoshua Heschel on Chumash. Translated by Avraham Peretz Friedman, pages 70–77. <a href="/wiki/Southfield,_Michigan" title="Southfield, Michigan">Southfield, Michigan</a>: <a href="/wiki/Targum_Press" class="mw-redirect" title="Targum Press">Targum Press</a>/<a href="/wiki/Feldheim_Publishers" title="Feldheim Publishers">Feldheim Publishers</a>, 2004.</li> <li><a href="/wiki/Thomas_Hobbes" title="Thomas Hobbes">Thomas Hobbes</a>. <a href="/wiki/Leviathan_(Hobbes_book)" title="Leviathan (Hobbes book)">Leviathan</a>, <a href="https://en.wikisource.org/wiki/Leviathan/The_Third_Part#Chapter_XXXVI:_Of_the_Word_of_God,_and_of_Prophets" class="extiw" title="s:Leviathan/The Third Part">3:36</a>. England, 1651. Reprint edited by <a href="/wiki/C._B._Macpherson" title="C. B. Macpherson">C. B. Macpherson</a>, page 460. Harmondsworth, England: Penguin Classics, 1982.</li> <li><a href="/wiki/Chaim_ibn_Attar" title="Chaim ibn Attar">Chaim ibn Attar</a>. Ohr ha-Chaim. Venice, 1742. In Chayim ben Attar. Or Hachayim: Commentary on the Torah. Translated by Eliyahu Munk, volume 1, pages 200–34. Brooklyn: Lambda Publishers, 1999.</li></ul> <figure class="mw-halign-right" typeof="mw:File/Thumb"><a href="/wiki/File:Shadal.jpg" class="mw-file-description"><img src="//upload.wikimedia.org/wikipedia/commons/thumb/8/85/Shadal.jpg/60px-Shadal.jpg" decoding="async" width="60" height="82" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/8/85/Shadal.jpg/90px-Shadal.jpg 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/8/85/Shadal.jpg/120px-Shadal.jpg 2x" data-file-width="222" data-file-height="304" /></a><figcaption>Luzzatto</figcaption></figure> <ul><li><a href="/wiki/Samuel_David_Luzzatto" title="Samuel David Luzzatto">Samuel David Luzzatto</a> (Shadal). Commentary on the Torah. <a href="/wiki/Padua" title="Padua">Padua</a>, 1871. In, e.g., Samuel David Luzzatto. Torah Commentary. Translated and annotated by Eliyahu Munk, volume 1, pages 241–71. New York: Lambda Publishers, 2012.</li> <li><a href="/wiki/Yehudah_Aryeh_Leib_Alter" title="Yehudah Aryeh Leib Alter">Yehudah Aryeh Leib Alter</a>. Sefat Emet. <a href="/wiki/G%C3%B3ra_Kalwaria" title="Góra Kalwaria">Góra Kalwaria</a> (Ger), <a href="/wiki/Poland" title="Poland">Poland</a>, before 1906. Excerpted in The Language of Truth: The Torah Commentary of Sefat Emet. Translated and interpreted by <a href="/wiki/Arthur_Green" title="Arthur Green">Arthur Green</a>, pages 37–41. Philadelphia: Jewish Publication Society, 1998. Reprinted 2012.</li> <li><a href="/wiki/John_Edgar_McFadyen" title="John Edgar McFadyen">John E. McFadyen</a>. <a rel="nofollow" class="external text" href="https://www.jstor.org/stable/3140721">"Expository Studies in the Old Testament: III. Isaac and Jacob."</a> The Biblical World, volume 29, number 3 (March 1907): pages 219–30.</li></ul> <figure class="mw-halign-right" typeof="mw:File/Thumb"><a href="/wiki/File:Abraham_Isaac_Kook_1924.jpg" class="mw-file-description"><img src="//upload.wikimedia.org/wikipedia/commons/thumb/a/a7/Abraham_Isaac_Kook_1924.jpg/60px-Abraham_Isaac_Kook_1924.jpg" decoding="async" width="60" height="98" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/a/a7/Abraham_Isaac_Kook_1924.jpg/90px-Abraham_Isaac_Kook_1924.jpg 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/a/a7/Abraham_Isaac_Kook_1924.jpg/120px-Abraham_Isaac_Kook_1924.jpg 2x" data-file-width="2149" data-file-height="3515" /></a><figcaption>Kook</figcaption></figure> <ul><li><a href="/wiki/Abraham_Isaac_Kook" title="Abraham Isaac Kook">Abraham Isaac Kook</a>. The Moral Principles. Early 20th Century. In Abraham Isaac Kook: the Lights of Penitence, the Moral Principles, Lights of Holiness, Essays, Letters, and Poems. Translated by <a href="/wiki/Ben_Zion_Bokser" class="mw-redirect" title="Ben Zion Bokser">Ben Zion Bokser</a>, pages 142, 162. Mahwah, New Jersey: Paulist Press 1978.</li> <li><a href="/wiki/Lewis_B._Paton" title="Lewis B. Paton">Lewis Bayles Paton</a>. <a rel="nofollow" class="external text" href="https://www.jstor.org/stable/3142738">"Archaeology and the Book of Genesis."</a> The Biblical World, volume 46, number 1 (July 1915): pages 25–32.</li> <li>Alexander Alan Steinbach. Sabbath Queen: Fifty-four Bible Talks to the Young Based on Each Portion of the Pentateuch, pages 17–19. New York: Behrman's Jewish Book House, 1936.</li> <li>Irving Fineman. Jacob, An Autobiographical Novel, pages 11–13, 16–18. New York: Random House, 1941.</li> <li><a href="/wiki/David_Daube" title="David Daube">David Daube</a>. "How Esau Sold his Birthright." <a href="/wiki/Cambridge_Law_Journal" title="Cambridge Law Journal">Cambridge Law Journal</a>, volume 8 (1942): pages 70–75.</li></ul> <figure class="mw-halign-right" typeof="mw:File/Thumb"><a href="/wiki/File:Thomas_Mann_1937.jpg" class="mw-file-description"><img src="//upload.wikimedia.org/wikipedia/commons/thumb/9/92/Thomas_Mann_1937.jpg/60px-Thomas_Mann_1937.jpg" decoding="async" width="60" height="76" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/9/92/Thomas_Mann_1937.jpg/90px-Thomas_Mann_1937.jpg 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/9/92/Thomas_Mann_1937.jpg/120px-Thomas_Mann_1937.jpg 2x" data-file-width="1197" data-file-height="1517" /></a><figcaption>Mann</figcaption></figure> <ul><li><a href="/wiki/Thomas_Mann" title="Thomas Mann">Thomas Mann</a>. <a href="/wiki/Joseph_and_His_Brothers" title="Joseph and His Brothers">Joseph and His Brothers</a>. Translated by <a href="/wiki/John_E._Woods_(translator)" title="John E. Woods (translator)">John E. Woods</a>, pages 37, 91, 97–100, 103–08, 113–14, 116–17, 134, 150, 153–73, 192–94, 242, 257, 298–99, 335, 340–41, 404, 414, 417, 428–30, 449, 524, 538, 669–70, 693, 806, 809. New York: Alfred A. Knopf, 2005. Originally published as Joseph und seine Brüder. Stockholm: Bermann-Fischer Verlag, 1943.</li> <li><a href="/wiki/Josiah_Mitchell_Morse" title="Josiah Mitchell Morse">J. Mitchell Morse</a>. <a rel="nofollow" class="external text" href="https://www.jstor.org/stable/434720">"Jacob and Esau in ‘Finnegans Wake.’"</a> <a href="/wiki/Modern_Philology" title="Modern Philology">Modern Philology</a>, volume 52, number 2 (November 1954): pages 123–30.</li> <li><a href="/wiki/David_Noel_Freedman" title="David Noel Freedman">David N. Freedman</a>. 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"Good as His Word: Jacob Manipulates Justice." Biblical Archaeology Review, volume 35, number 3 (May/June 2009): pages 50–55, 64.</li> <li>Bradford A. Anderson. <a rel="nofollow" class="external text" href="https://www.jstor.org/stable/41062725">“The Inversion of the Birth Order and the Title of the Firstborn.”</a> Vetus Testamentum, volume 60, number 4 (2010): pages 655–58.</li> <li>David J. Zucker. <a rel="nofollow" class="external text" href="https://jbqnew.jewishbible.org/assets/Uploads/391/Deceiver.pdf">"The Deceiver Deceived: Rereading Genesis 27."</a> Jewish Bible Quarterly, volume 39, number 1 (January–March 2011): pages 46–58.</li> <li>Calum Carmichael. The Book of Numbers: A Critique of Genesis, pages 4, 19–20, 91, 100–01, 103–05, 110, 112, 114–15, 118, 120–21, 123–24, 126–27, 130, 132, 135–36, 147, 149, 156, 162–63. New Haven: Yale University Press, 2012.</li> <li><a href="/wiki/William_G._Dever" title="William G. Dever">William G. Dever</a>. The Lives of Ordinary People in Ancient Israel: When Archaeology and the Bible Intersect, page 173. <a href="/wiki/Grand_Rapids,_Michigan" title="Grand Rapids, Michigan">Grand Rapids, Michigan</a>: <a href="/wiki/William_B._Eerdmans_Publishing_Company" title="William B. Eerdmans Publishing Company">William B. Eerdmans Publishing Company</a>, 2012.</li> <li>Chee-Chiew Lee. <a rel="nofollow" class="external text" href="http://jot.sagepub.com/content/36/3/279.abstract">"Once Again: The Niphal and the Hithpael of <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1241449095">ברך‎ in the Abrahamic Blessing for the Nations."</a> Journal for the Study of the Old Testament, volume 36, number 3 (March 2012): pages 279–96. (Genesis 26:4).</li></ul> <figure class="mw-halign-right" typeof="mw:File/Thumb"><a href="/wiki/File:Shmuel_Herzfeld_at_House_of_Representatives_cropped.jpg" class="mw-file-description"><img src="//upload.wikimedia.org/wikipedia/commons/thumb/f/fd/Shmuel_Herzfeld_at_House_of_Representatives_cropped.jpg/60px-Shmuel_Herzfeld_at_House_of_Representatives_cropped.jpg" decoding="async" width="60" height="66" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/f/fd/Shmuel_Herzfeld_at_House_of_Representatives_cropped.jpg/90px-Shmuel_Herzfeld_at_House_of_Representatives_cropped.jpg 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/f/fd/Shmuel_Herzfeld_at_House_of_Representatives_cropped.jpg/120px-Shmuel_Herzfeld_at_House_of_Representatives_cropped.jpg 2x" data-file-width="194" data-file-height="212" /></a><figcaption>Herzfeld</figcaption></figure> <ul><li><a href="/wiki/Shmuel_Herzfeld" title="Shmuel Herzfeld">Shmuel Herzfeld</a>. "A Crowning Achievement." In Fifty-Four Pick Up: Fifteen-Minute Inspirational Torah Lessons, pages 29–34. Jerusalem: <a href="/wiki/Gefen_Publishing_House" title="Gefen Publishing House">Gefen Publishing House</a>, 2012.</li> <li>Jonathan Sacks. Lessons in Leadership: A Weekly Reading of the Jewish Bible, pages 27–30. New Milford, Connecticut: Maggid Books, 2015.</li> <li>"The Hittites: Between Tradition and History." Biblical Archaeology Review, volume 42, number 2 (March/April 2016): pages 28–40, 68.</li> <li><a href="/wiki/Jean-Pierre_Isbouts" title="Jean-Pierre Isbouts">Jean-Pierre Isbouts</a>. Archaeology of the Bible: The Greatest Discoveries From Genesis to the Roman Era, pages 58–62. <a href="/wiki/Washington,_D.C." title="Washington, D.C.">Washington, D.C.</a>: <a href="/wiki/National_Geographic_Society" title="National Geographic Society">National Geographic</a>, 2016.</li> <li>Jonathan Sacks. Essays on Ethics: A Weekly Reading of the Jewish Bible, pages 33–39. New Milford, Connecticut: Maggid Books, 2016.</li> <li><a href="/wiki/Shai_Held" title="Shai Held">Shai Held</a>. The Heart of Torah, Volume 1: Essays on the Weekly Torah Portion: Genesis and Exodus, pages 49–59. Philadelphia: Jewish Publication Society, 2017.</li></ul> <figure class="mw-halign-right" typeof="mw:File/Thumb"><a href="/wiki/File:Liana_Finck_(30817591717)_(cropped).jpg" class="mw-file-description"><img src="//upload.wikimedia.org/wikipedia/commons/thumb/1/1c/Liana_Finck_%2830817591717%29_%28cropped%29.jpg/60px-Liana_Finck_%2830817591717%29_%28cropped%29.jpg" decoding="async" width="60" height="80" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/1/1c/Liana_Finck_%2830817591717%29_%28cropped%29.jpg/90px-Liana_Finck_%2830817591717%29_%28cropped%29.jpg 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/1/1c/Liana_Finck_%2830817591717%29_%28cropped%29.jpg/120px-Liana_Finck_%2830817591717%29_%28cropped%29.jpg 2x" data-file-width="974" data-file-height="1300" /></a><figcaption>Finck</figcaption></figure> <ul><li>Steven Levy and Sarah Levy. The JPS Rashi Discussion Torah Commentary, pages 18–20. Philadelphia: Jewish Publication Society, 2017.</li> <li>Jeffrey K. Salkin. The JPS B'nai Mitzvah Torah Commentary, pages 25–30. Philadelphia: Jewish Publication Society, 2017.</li> <li><a href="/wiki/Liana_Finck" title="Liana Finck">Liana Finck</a>. Let There Be Light: The Real Story of Her Creation, pages 237–48. New York: Random House, 2022.</li></ul> <div class="mw-heading mw-heading2"><h2 id="External_links">External links</h2>[<a href="/w/index.php?title=Toledot&action=edit&section=39" title="Edit section: External links">edit</a>]</div> <figure class="mw-halign-right" typeof="mw:File"><a href="/wiki/File:Old_book_bindings.jpg" class="mw-file-description"><img src="//upload.wikimedia.org/wikipedia/commons/thumb/8/87/Old_book_bindings.jpg/150px-Old_book_bindings.jpg" decoding="async" width="150" height="100" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/8/87/Old_book_bindings.jpg/225px-Old_book_bindings.jpg 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/8/87/Old_book_bindings.jpg/300px-Old_book_bindings.jpg 2x" data-file-width="3072" data-file-height="2048" /></a><figcaption></figcaption></figure> <div class="mw-heading mw-heading3"><h3 id="Texts">Texts</h3>[<a href="/w/index.php?title=Toledot&action=edit&section=40" title="Edit section: Texts">edit</a>]</div> <ul><li><a rel="nofollow" class="external text" href="http://www.mechon-mamre.org/p/pt/pt0125.htm#19">Masoretic text and 1917 JPS translation</a></li> <li><a rel="nofollow" class="external text" href="http://bible.ort.org/books/torahd5.asp?action=displaypage&book=1&chapter=25&verse=19&portion=6">Hear the parashah chanted</a></li> <li><a rel="nofollow" class="external text" href="http://www.mechon-mamre.org/p/pt/ptmp3prq.htm#mp3">Hear the parashah read in Hebrew</a></li></ul> <div class="mw-heading mw-heading3"><h3 id="Commentaries">Commentaries</h3>[<a href="/w/index.php?title=Toledot&action=edit&section=41" title="Edit section: Commentaries">edit</a>]</div> <style data-mw-deduplicate="TemplateStyles:r1184024115">.mw-parser-output .div-col{margin-top:0.3em;column-width:30em}.mw-parser-output .div-col-small{font-size:90%}.mw-parser-output .div-col-rules{column-rule:1px solid #aaa}.mw-parser-output .div-col dl,.mw-parser-output .div-col ol,.mw-parser-output .div-col ul{margin-top:0}.mw-parser-output .div-col li,.mw-parser-output .div-col dd{page-break-inside:avoid;break-inside:avoid-column}</style><div class="div-col" style="column-width: 20em;"> <ul><li><a rel="nofollow" class="external text" href="http://ajrca.org/index.php?s=toldot&search.x=18&search.y=18">Academy for Jewish Religion, California</a></li> <li><a rel="nofollow" class="external text" href="http://ajrsem.org/tag/toldot/">Academy for Jewish Religion, New York</a></li> <li><a rel="nofollow" class="external text" href="http://www.aish.com/tp/43919097.html">Aish.com</a></li> <li><a rel="nofollow" class="external text" href="http://ziegler.aju.edu/Default.aspx?id=6686">American Jewish University—Ziegler School of Rabbinic Studies</a></li> <li><a rel="nofollow" class="external text" href="http://www.chabad.org/article.asp?AID=9172">Chabad.org</a></li> <li><a rel="nofollow" class="external text" href="https://web.archive.org/web/20131002192306/http://www.mechonhadar.org/search?p_p_id=3&p_p_lifecycle=0&p_p_state=maximized&p_p_mode=view&p_p_col_id=column-1&p_p_col_count=1&_3_struts_action=%2Fsearch%2Fsearch">Hadar Institute</a></li> <li><a rel="nofollow" class="external text" href="http://www.jtsa.edu/jts-torah-online?search=&genre=&parashah=2096">Jewish Theological Seminary</a></li> <li><a rel="nofollow" class="external text" href="https://www.myjewishlearning.com/torah-portions/parashat-toldot/">MyJewishLearning.com</a></li> <li><a rel="nofollow" class="external text" href="http://www.ou.org/torah/archive1.htm">Orthodox Union</a></li> <li><a rel="nofollow" class="external text" href="https://elmad.pardes.org/topics">Pardes from Jerusalem</a></li> <li><a rel="nofollow" class="external text" href="https://www.jewishrecon.org/divrei-torah#book-Genesis">Reconstructing Judaism</a></li> <li><a rel="nofollow" class="external text" href="http://www.reformjudaism.org/learning/torah-study/toldot">Union for Reform Judaism</a></li> <li><a rel="nofollow" class="external text" href="http://www.uscj.org/JewishLivingandLearning/WeeklyParashah/TorahSparks/Archive/Default.aspx">United Synagogue of Conservative Judaism</a></li> <li><a rel="nofollow" class="external text" href="http://www.yutorah.org/">Yeshiva University</a></li></ul> </div> <div class="navbox-styles"><style data-mw-deduplicate="TemplateStyles:r1129693374">.mw-parser-output .hlist dl,.mw-parser-output .hlist ol,.mw-parser-output .hlist ul{margin:0;padding:0}.mw-parser-output .hlist dd,.mw-parser-output .hlist dt,.mw-parser-output .hlist li{margin:0;display:inline}.mw-parser-output .hlist.inline,.mw-parser-output .hlist.inline dl,.mw-parser-output .hlist.inline ol,.mw-parser-output .hlist.inline ul,.mw-parser-output .hlist dl dl,.mw-parser-output .hlist dl ol,.mw-parser-output .hlist dl ul,.mw-parser-output .hlist ol dl,.mw-parser-output .hlist ol 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Sarah">Chayei Sarah</a></li> <li><a class="mw-selflink selflink">Toledot</a></li> <li><a href="/wiki/Vayetze" title="Vayetze">Vayetze</a></li> <li><a href="/wiki/Vayishlach" title="Vayishlach">Vayishlach</a></li> <li><a href="/wiki/Vayeshev" title="Vayeshev">Vayeshev</a></li> <li><a href="/wiki/Miketz" title="Miketz">Miketz</a></li> <li><a href="/wiki/Vayigash" title="Vayigash">Vayigash</a></li> <li><a href="/wiki/Vaychi" title="Vaychi">Vaychi</a></li></ul> </div></td><td class="noviewer navbox-image" rowspan="5" style="width:1px;padding:0 0 0 2px"><div><a href="/wiki/File:Torah2.jpg" class="mw-file-description"><img src="//upload.wikimedia.org/wikipedia/commons/thumb/b/b2/Torah2.jpg/70px-Torah2.jpg" decoding="async" width="70" height="104" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/b/b2/Torah2.jpg/105px-Torah2.jpg 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/b/b2/Torah2.jpg/140px-Torah2.jpg 2x" data-file-width="464" data-file-height="689" /></a></div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%"><a href="/wiki/Book_of_Exodus" title="Book of Exodus">Exodus</a></th><td class="navbox-list-with-group navbox-list navbox-even hlist" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Shemot_(parashah)" title="Shemot (parashah)">Shemot</a></li> <li><a href="/wiki/Va%27eira" title="Va'eira">Va'eira</a></li> <li><a href="/wiki/Bo_(parashah)" title="Bo (parashah)">Bo</a></li> <li><a href="/wiki/Beshalach" title="Beshalach">Beshalach</a></li> <li><a href="/wiki/Yitro" title="Yitro">Yitro</a></li> <li><a href="/wiki/Mishpatim" title="Mishpatim">Mishpatim</a></li> <li><a href="/wiki/Terumah_(parashah)" title="Terumah (parashah)">Terumah</a></li> <li><a href="/wiki/Tetzaveh" title="Tetzaveh">Tetzaveh</a></li> <li><a href="/wiki/Ki_Tissa" title="Ki Tissa">Ki Tissa</a></li> <li><a href="/wiki/Vayakhel" title="Vayakhel">Vayakhel</a></li> <li><a href="/wiki/Pekudei" title="Pekudei">Pekudei</a></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%"><a href="/wiki/Book_of_Leviticus" title="Book of Leviticus">Leviticus</a></th><td class="navbox-list-with-group navbox-list navbox-odd hlist" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Vayikra_(parashah)" title="Vayikra (parashah)">Vayikra</a></li> <li><a href="/wiki/Tzav" title="Tzav">Tzav</a></li> <li><a href="/wiki/Shemini_(parashah)" title="Shemini (parashah)">Shemini</a></li> <li><a href="/wiki/Tazria" title="Tazria">Tazria</a></li> <li><a href="/wiki/Metzora_(parashah)" title="Metzora (parashah)">Metzora</a></li> <li><a href="/wiki/Acharei_Mot" title="Acharei Mot">Acharei Mot</a></li> <li><a href="/wiki/Kedoshim" title="Kedoshim">Kedoshim</a></li> <li><a href="/wiki/Emor" title="Emor">Emor</a></li> <li><a href="/wiki/Behar" title="Behar">Behar</a></li> <li><a href="/wiki/Bechukotai" title="Bechukotai">Bechukotai</a></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%"><a href="/wiki/Book_of_Numbers" title="Book of Numbers">Numbers</a></th><td class="navbox-list-with-group navbox-list navbox-even hlist" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Bemidbar_(parashah)" title="Bemidbar (parashah)">Bemidbar</a></li> <li><a href="/wiki/Naso_(parashah)" title="Naso (parashah)">Naso</a></li> <li><a href="/wiki/Behaalotecha" title="Behaalotecha">Behaalotecha</a></li> <li><a href="/wiki/Shlach" title="Shlach">Shlach</a></li> <li><a href="/wiki/Korach_(parashah)" title="Korach (parashah)">Korach</a></li> <li><a href="/wiki/Chukat" title="Chukat">Chukat</a></li> <li><a href="/wiki/Balak_(parashah)" title="Balak (parashah)">Balak</a></li> <li><a href="/wiki/Pinechas_(parashah)" title="Pinechas (parashah)">Pinechas</a></li> <li><a href="/wiki/Matot" title="Matot">Matot</a></li> <li><a href="/wiki/Masei" title="Masei">Masei</a></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%"><a href="/wiki/Book_of_Deuteronomy" title="Book of Deuteronomy">Deuteronomy</a></th><td class="navbox-list-with-group navbox-list navbox-odd hlist" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Devarim_(parashah)" title="Devarim (parashah)">Devarim</a></li> <li><a href="/wiki/Va%27etchanan" title="Va'etchanan">Va'etchanan</a></li> <li><a href="/wiki/Eikev" title="Eikev">Eikev</a></li> <li><a href="/wiki/Re%27eh" title="Re'eh">Re'eh</a></li> <li><a href="/wiki/Shofetim_(parashah)" title="Shofetim (parashah)">Shofetim</a></li> <li><a href="/wiki/Ki_Teitzei" title="Ki Teitzei">Ki Teitzei</a></li> <li><a href="/wiki/Ki_Tavo" title="Ki Tavo">Ki Tavo</a></li> <li><a href="/wiki/Nitzavim" title="Nitzavim">Nitzavim</a></li> <li><a href="/wiki/Vayelech" title="Vayelech">Vayelech</a></li> <li><a href="/wiki/Haazinu" title="Haazinu">Haazinu</a></li> <li><a href="/wiki/V%27Zot_HaBerachah" title="V'Zot HaBerachah">V'Zot HaBerachah</a></li></ul> </div></td></tr></tbody></table></div> <div class="navbox-styles"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1129693374"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1236075235"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1129693374"></div><div role="navigation" class="navbox" aria-labelledby="Book_of_Genesis" style="padding:3px"><table class="nowraplinks hlist mw-collapsible autocollapse navbox-inner" style="border-spacing:0;background:transparent;color:inherit"><tbody><tr><th scope="col" class="navbox-title" colspan="2" style="font-weight:normal;"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1129693374"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1239400231"><div class="navbar plainlinks hlist navbar-mini"><ul><li class="nv-view"><a href="/wiki/Template:Book_of_Genesis" title="Template:Book of Genesis"><abbr title="View this template">v</abbr></a></li><li class="nv-talk"><a href="/wiki/Template_talk:Book_of_Genesis" title="Template talk:Book of Genesis"><abbr title="Discuss this template">t</abbr></a></li><li class="nv-edit"><a href="/wiki/Special:EditPage/Template:Book_of_Genesis" title="Special:EditPage/Template:Book of Genesis"><abbr title="Edit this template">e</abbr></a></li></ul></div><div id="Book_of_Genesis" style="font-size:114%;margin:0 4em"><div class="hlist"><ul><li><a href="/wiki/Book_of_Genesis" title="Book of Genesis">Book of Genesis</a></li></ul></div></div></th></tr><tr><th scope="row" class="navbox-group" style="width:1%"><a href="/wiki/Primeval_history" title="Primeval history">Primeval history</a> (1–11)</th><td class="navbox-list-with-group navbox-list navbox-odd hlist" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Genesis_creation_narrative" title="Genesis creation narrative">Genesis creation narratives</a> (1:1–2:3, 2:4–25) <ul><li><a href="/wiki/Adam_and_Eve" title="Adam and Eve">Adam and Eve</a></li></ul></li> <li><a href="/wiki/Fall_of_man" title="Fall of man">Fall of man</a> (3) <ul><li><a href="/wiki/Serpents_in_the_Bible" title="Serpents in the Bible">Serpents in the Bible</a></li></ul></li> <li><a href="/wiki/Cain_and_Abel" title="Cain and Abel">Cain and Abel</a> (4)</li> <li><a href="/wiki/Genealogies_of_Genesis" title="Genealogies of Genesis">Genealogies of Genesis</a> (5:1–6:8, 11:10–26)</li> <li><a href="/wiki/Genesis_flood_narrative" title="Genesis flood narrative">Genesis flood narrative</a> (6:1–9:28) <ul><li><a href="/wiki/Sons_of_God" title="Sons of God">Sons of God</a></li> <li><a href="/wiki/Noah%27s_Ark" title="Noah's Ark">Noah's Ark</a></li></ul></li> <li><a href="/wiki/Curse_of_Ham" title="Curse of Ham">Curse of Ham</a> (9:20–27)</li> <li><a href="/wiki/Generations_of_Noah" title="Generations of Noah">Generations of Noah</a> and the origin of nations (10:1–11:9)</li> <li><a href="/wiki/Tower_of_Babel" title="Tower of Babel">Tower of Babel</a> (11:1–9)</li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%"><a href="/wiki/Patriarchal_age" title="Patriarchal age">Patriarchal age</a> (12–50)</th><td class="navbox-list-with-group navbox-list navbox-even hlist" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Abraham" title="Abraham">Abraham</a> (12–23)</li> <li><a href="/wiki/Abraham_and_Lot%27s_conflict" title="Abraham and Lot's conflict">Abraham and Lot's conflict</a></li> <li><a href="/wiki/Battle_of_Siddim" title="Battle of Siddim">Battle of Siddim</a> (14:1–17)</li> <li><a href="/wiki/Covenant_of_the_pieces" title="Covenant of the pieces">Covenant of the pieces</a> (15)</li> <li><a href="/wiki/Sodom_and_Gomorrah" title="Sodom and Gomorrah">Sodom and Gomorrah</a> (19:1–28)</li> <li><a href="/wiki/Isaac" title="Isaac">Isaac</a> (21–35)</li> <li><a href="/wiki/Binding_of_Isaac" title="Binding of Isaac">Binding of Isaac</a> (22)</li> <li><a href="/wiki/Jacob" title="Jacob">Jacob</a> and <a href="/wiki/Sons_of_Jacob" class="mw-redirect" title="Sons of Jacob">his sons</a> (25–50)</li> <li><a href="/wiki/Jacob%27s_Ladder" title="Jacob's Ladder">Jacob's Ladder</a> (28)</li> <li><a href="/wiki/Jacob_wrestling_with_the_angel" title="Jacob wrestling with the angel">Jacob wrestling with the angel</a> (32:22–32)</li> <li><a href="/wiki/Joseph_(Genesis)" title="Joseph (Genesis)">Joseph</a> and the <a href="/wiki/Coat_of_many_colors" title="Coat of many colors">coat of many colors</a> (37–50)</li> <li><a href="/wiki/Blessing_of_Jacob" title="Blessing of Jacob">Blessing of Jacob</a> (49)</li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Notable verses</th><td class="navbox-list-with-group navbox-list navbox-odd hlist" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Genesis_1:1" title="Genesis 1:1">1:1</a> <ul><li><a href="/wiki/In_the_beginning_(phrase)" title="In the beginning (phrase)">In the beginning</a></li></ul></li> <li><a href="/wiki/Genesis_1:2" title="Genesis 1:2">1:2</a></li> <li><a href="/wiki/Genesis_1:3" title="Genesis 1:3">1:3</a></li> <li><a href="/wiki/Genesis_1:4" title="Genesis 1:4">1:4</a></li> <li><a href="/wiki/Genesis_1:5" title="Genesis 1:5">1:5</a></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%"><a href="/wiki/Weekly_Torah_portion" title="Weekly Torah portion">Torah readings</a></th><td class="navbox-list-with-group navbox-list navbox-even hlist" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Bereshit_(parashah)" title="Bereshit (parashah)">Bereshit</a> (1:1–6:8)</li> <li><a href="/wiki/Noach_(parashah)" class="mw-redirect" title="Noach (parashah)">Noach</a> (6:9–11:32)</li> <li><a href="/wiki/Lech-Lecha" title="Lech-Lecha">Lech-Lecha</a> (12:1–17:27)</li> <li><a href="/wiki/Vayeira" title="Vayeira">Vayeira</a> (18:1–22:24)</li> <li><a href="/wiki/Chayei_Sarah" title="Chayei Sarah">Chayei Sarah</a> (23:1–25:18)</li> <li><a class="mw-selflink selflink">Toledot</a> (25:19–28:9)</li> <li><a href="/wiki/Vayetze" title="Vayetze">Vayetze</a> (28:10–32:3)</li> <li><a href="/wiki/Vayishlach" title="Vayishlach">Vayishlach</a> (32:4–36:43)</li> <li><a href="/wiki/Vayeshev" title="Vayeshev">Vayeshev</a> (37:1–40:23)</li> <li><a href="/wiki/Miketz" title="Miketz">Miketz</a> (41:1–44:17)</li> <li><a href="/wiki/Vayigash" title="Vayigash">Vayigash</a> (44:18–47:27)</li> <li><a href="/wiki/Vaychi" title="Vaychi">Vayechi</a> (47:28–50:26)</li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Sources</th><td class="navbox-list-with-group navbox-list navbox-odd hlist" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Priestly_source" title="Priestly source">Priestly</a></li> <li><a href="/wiki/Jahwist" title="Jahwist">Jahwist</a></li> <li><a href="/wiki/Elohist" title="Elohist">Elohist</a></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Analysis</th><td class="navbox-list-with-group navbox-list navbox-even hlist" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Framework_interpretation_(Genesis)" class="mw-redirect" title="Framework interpretation (Genesis)">Framework interpretation</a></li> <li><a href="/wiki/Allegorical_interpretations_of_Genesis" title="Allegorical interpretations of Genesis">Allegorical interpretations</a></li> <li><a href="/wiki/Wife%E2%80%93sister_narratives_in_the_Book_of_Genesis" title="Wife–sister narratives in the Book of Genesis">Wife–sister narratives</a></li> <li><a href="/wiki/Arcana_C%C5%93lestia" title="Arcana Cœlestia">Arcana Cœlestia</a></li> <li><a href="/wiki/Pesher_on_Genesis" title="Pesher on Genesis">Pesher on Genesis</a></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Manuscripts</th><td class="navbox-list-with-group navbox-list navbox-odd hlist" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Papyrus_Berlin_17213" title="Papyrus Berlin 17213">Papyrus Berlin 17213</a></li> <li><a href="/wiki/Papyrus_Oxyrhynchus_656" title="Papyrus Oxyrhynchus 656">Papyrus Oxyrhynchus 656</a></li> <li><a href="/wiki/Papyrus_Oxyrhynchus_1007" title="Papyrus Oxyrhynchus 1007">Papyrus Oxyrhynchus 1007</a></li></ul> </div></td></tr><tr><th scope="row" class="navbox-group" style="width:1%">Text</th><td class="navbox-list-with-group navbox-list navbox-even hlist" style="width:100%;padding:0"><div style="padding:0 0.25em"> <ul><li><a href="/wiki/Textual_variants_in_the_Book_of_Genesis" title="Textual variants in the Book of Genesis">Textual variations</a></li></ul> </div></td></tr></tbody></table></div>    </div><noscript><img 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