Listen Up Ya-Ya Sinwar by Ari Lesser
4 hours ago
20:18 Vayomer lo Yehonatan machar chodesh venifkadetaki yipaked moshavechaYonatan returned to the plan which he and David were discussing. He reviewed the details which had already been spelled out, and reassured David that he would reveal everything he discovered. Yonatan also proposed how exactly this should be done, which is what David asked before they went out to the field to speak in private (v20:11).
Yehonatan said to him, "Tomorrow is the New Moon, and you will be missed because your seat will be empty."
19 Veshilashta teired me'od uvata el-hamakom asher-nistarta sham beyom hama'aseh veyashavta etzel ha'even ha'azel"On the third day you will be missed even more. Then go to the place where you hid on the day of the deed, and stay near the marker stone."The opening words of the verse, veshilashta teired me'od, has been translated according to rendition of Yonatan ben Uziel. The word teired, which usually means "go down," is thus explained as "missed even more." If Shaul had not been intending to harm David, then David's absence would not arouse in Shaul any more than a bit of annoyance. But if Shaul had been ready to kill David, then after two days of David's not appearing before the king, he would be sorely missed. He would "go down" even further in Shaul's estimation, and Shaul would certainly see in David's fleeing yet another pretext for putting him to death.
20 Va'ani shloshet hachitzim tzidah oreh leshalach-li lematarahBy suggesting the shooting of arrows as a sign between them, Yonatan was adding to the plan which David had originally outlined (20:5-7). The three arrows were symbolic of the three days which David would hide.
"I will shoot three arrows on the side of it, as if I shot at a target."
21 Vehineh eshlach et-hana'ar lech metza et-hachitzim im-amor omar lana'ar hineh hachitzim mimecha vahenah kachenu vavo'ah ki-shalom lecha ve'ein davar chai-HASHEM"Behold, I will send the youth, saying, 'Go find the arrows.' If I repeatedly say to the youth, 'Behold, the arrows are on this side of you,' take it and come, for peace is to you and the matter is naught; as HASHEM lives."It was customary for nobility to engage in this sport of shooting arrows at some distant target, and then having their servants fetch them. Sometimes, the servant would stop before reaching the spot where the arrow landed and his master had to instruct him to keep going. Other times, the servant would pass by the spot and he would have be called back.
22 Ve'im-koh omar la'elem hineh hachitzim mimecha vahal'ah lech ki shilachacha HASHEMBut if I say this to the young man: 'Behold, the arrows are beyond you!' then go, for [this is a signal that] HASHEM has sent you away.There are those who explain that if Yonatan called to the servant, saying, "The arrows are on this side of you," it would mean that even though Shaul was angry, his anger was on this side - i.e., under his control. In other words, there was no threat to David's life. Not so if he said, "The arrows are farther on than you." This would mean that his anger had gone further than it should have - i.e., out of Shaul's control. In that case, David would understand that he was being sent away.
23 Vehadavar asher dibarnu ani va'atah hineh HASHEM beini uveinecha ad-olamBut this matter of which you and I spoke, behold, HASHEM remains [witness] between me and you forever."
24 Vayisater David basadeh vayehi hachodesh vayeshev hamelech el-halechem le'echolDavid concealed himself in the field. It was the New Moon and the king sat at the meal to eat.Shaul sat with his back to the wall, which was the seat at the head of the table. Others explain that "on a seat next to the wall" indicates that they sat in a semicircle, as the judges in the Sanhedrin. The king, because he sat at the center, the height of the arc, was closest to the wall.
25 Vayeshev hamelech al-moshavo kefa'am befa'am el-moshav hakir vayakom Yehonatan vayeshev Avner mitzad Shaul vayipaked mekom DavidThe king sat at his seat as at other times, at the seat by the wall; Yehonatan stood up and Avner sat at Shaul's side, and David's seat was empty.
26 Velo-diber Shaul me'umah bayom hahu ki amar mikreh hu bilti tahor hu ki-lo tahorShaul said nothing on that day, for he thought, "He had an accident, he is without purity; [he did not come] for he is not pure."Shaul said nothing about David being absent because he presumed that David had experienced a nocturnal emission. This presumption was characteristic of Shaul's enmity for David.
27 Vayehi mimocharat hachodesh hasheni vayipaked mekom David vayomer Shaul el-Yehonatan beno madua lo-va ven-Yishai gam-temol gam-hayom el-halachemUntil the time of Hillel the son of Rabbi Yehudah the Prince (359 c.e.), who was the first to establish the lunar calendar according to astronomic calculations, Rosh Chodesh was determined by the court making a formal declaration after receiving testimony from witness who had seen the new moon. This was based on the verse (Shemot 12:2), "This chodesh shall be for you" - G-d, as it were, pointed to the new moon and said to Moshe, "When it appears like this, sanctify the moon." In other words, it was a mitzvah to establish Rosh Chodesh based on human sighting and declaration. When this was no longer possible, for reasons brought in the Talmud, the Jews were forced to institute the fixed calendar in its stead.
It was the day following the New Moon, the second, and David's place was empty. So Shaul said to Yehonatan, his son, "Why did the son of Yishai not come to the meal either yesterday or today?"
28 Vaya'an Yehonatan et-Shaul nish'ol nish'al David me'imadi ad-Beit-lechemYehonatan answered Shaul, "David asked me for permission to go to Beit-lechem.A careful reading of the verses, including those which follow, shows that Shaul intentionally avoided referring to David by name, calling him "the son of Yishai," instead. Yonatan, on the other hand, did not have to mention David by name. It was understood of whom they spoke. But he did so intentionally, out of his great love for David.
29 Vayomer shalcheni na ki zevach mishpachah lanu ba'ir vehu tzivah-li achi ve'atah im-matzati chen be'eineicha imaltah na ve'er'eh et-echai al-ken lo-va el-shulchan hamelechHe said, 'Please grant me leave, for we have a family feast-offering in the city, and he - my brother - summoned me; so now, if I have found favor in your eyes, please let me be excused that I may see my brothers.' That is why he did not come to the king's table."
30 Vayichar-af Shaul biYehonatan vayomer lo ben-na'avat hamardut halo yadati ki-vocher atah leven-Yishai levashtecha ulvoshet ervat imechaShaul anger flared up at Yehonatan, and he said to him, "you are the son of a wanton and rebellious woman! Do I not know that you choose the son of Yishai, to your own shame and the shame of your mother's nakedness?An alternative reading of "ben na'avat hamardut" suggests that Shaul's accusation was not directed primarily at Yonatan, but at his mother - "you are the son of a wanton and rebellious woman!" Shaul charged that Yonataon had inherited these traits from his mother, who had been unfaithful to him. Or else, that she had not allowed Shaul to discipline Yonatan when he was a child, and as a result he had grown into a rebellious son of rebellious mother.
31 Ki chol-hayamim asher-ben-Yishai chai al-ha'adamah lo tikon atah umalchutecha ve'atah shlach vekach oto elai ki ven-mavet huFor all the days that the son of Yishai is alive on the earth, you and your kingdom will not be established! And now send and bring him to me, for he is deserving of death!"Shaul said to Yonatan, "Since you will not establish your rule because of David, it is only right that he be eliminated."
32 Vaya'an Yehonatan et-Shaul aviv vayomer elav lamah yumat meh asahBut Yehonatan spoke up to his father Shaul, and said to him, "Why should he die? What has he done?"Yonatan sought to defend David. "What has David done that you accuse him of rebellion? G-d Himself has chosen him as king."
33 Vayatel Shaul et-hachanit alav lehakoto vayeda Yehonatan ki-chalah hi me'im aviv lehamit et-DavidShaul hurled his spear at him to strike him. Yehonatan then realized that his father had decided to kill David.
34 Vayakom Yehonatan me'im hashulchan bachari-af velo-achal beyom hachodesh hasheni lechem ki netzav el-David ki hichlimo avivYehonatan arose from the table enraged; he did not partake of food on that second day of the month, for he was saddened over David, and because his father had humiliated him.The verse gives two reasons for why Yonatan did not eat. One, he was worried about David. Yonatan understood that if his father was ready to kill his own son for befriending David, he would certainly not hesitate to kill David himself. He thus rose from the table in anger and could not eat. The second reason, which reads the verse as though the word and appears between the two reason, was that Yonatan's father had shamed him with word and deed, and so he could not eat.
35 Vayehi vaboker vayetze Yehonatan hasadeh lemo'ed David vena'ar katon imoIt happened in the morning that Yonatan went out to the field which David had designated, and a small youth accompanied him.Yonatan went out in the morning. He did not go at night, lest he arouse suspicion. He went as though he were going for a walk, and he did not go alone but took his servant. This small youth would suspect nothing of the plan Yonatan had devised with David and his presence would belie any suggestion that Yonatan had gone to secretly meet with David.
36 Vayomer lena'aro rutz metza-na et-hachitzim asher anochi moreh hana'ar ratz vehu-yarah hachetsi leha'aviroHe said to his youth, "Run, please find the arrows that I shoot." The youth ran, and he shot the arrow to go past him.Yonatan provided David with the agreed upon sign that Shau's heart was set against him.
37 Vayavo hana'ar ad-mekom hachetzi asher yarah Yehonatan vayikra Yehonatan acharei hana'ar vayomer halo hachetzi mimecha vahal'ahThe youth arrived at the place of the arrow that Yonatan had shot, and Yonatan called after the youth and said, "Is not the arrow beyond you?"
38 Vayikra Yehonatan acharei hana'ar meherah chushah al-ta'amod vayelaket na'ar Yehonatan et-hachitzim vayavo el-adonavYehonatan then called out after the attendant, "Quickly, hurry, do not stand still!" Yehonatan's attendant gathered the arrows and came to his master.The scripted form of the word chetz (arrow) in this verse is singular, however, according to tradition it is read in the plural, chitzim (arrows). This further highlights the uncertainty surrounding the amount of arrows Yonatan actually shot. One suggestion is that although all three were shot, the youth gathered them up as quickly as if there had been only one.
39 Vehana'ar lo-yada me'umah ach Yehonatan veDavid yad'u et-hadavarThe attendant knew nothing; only Yehonatan and David understood the matter.
40 Vayiten Yehonatan et-kelav el-hana'ar asher-lo vayomer lo lech havei ha'irYehonatan gave his equipment to his attendant and said to him, "Go, bring it to the city."The "southern side" refers to the southern region, and arid and rocky area in which travelers found refuge from the even harsher conditions of the desert.
41 Hana'ar ba veDavid kam me'etzel hanegev vayipol le'apav artzah vayishtachu shalosh pe'amim vayishku ish et-re'ehu vayivku ish et-re'ehu ad-David higdilThe attendant went and David stood up from the southern side and he fell on his face to the ground and prostrated himself three times. Then they kissed one another and cried one with the other until David exceeded.
42 Vayomer Yehonatan le-David lech leshalom asher nishbanu shneinu anachnu beshem HASHEM lemor HASHEM yihyeh beini uveinecha uvein zar'i uvein zar'acha ad-olamYehonatan said to David, "Go to peace. What the two of us have sworn in the Name of HASHEM - saying, 'HASHEM will be [a witness] between me and you, and between my offspring and your offspring' - shall be forever!"Yonatan assured David that through they were parting, their bond of love would not be severed.
Parashat Toledot
Bereishit 25:19 - 28.:9
25:19 Ve'eleh toldot Yitzchak ben-Avraham Avraham holid et-YitzchakThe Torah teaches us that when a man leaves behind a virtuous son who keeps the Torah, it is very precious in G-d's eyes. This is especially true in the case of a tzaddik who is the son of a tzaddik. His status is extremely high. The Torah says, "These are the descendants of Yitzchak son of Avraham. Avraham was the father of Yitzchak." This might appear redundant. The Torah is teaching us that Yitzchak was very happy to have a father like Avraham; and Avraham was very glad to have a precious son like Yitzchak. (Bereishit Rabbah)
These are the descendants of Yitzchak son of Avraham. Avraham was the father of Yitzchak.
25:21 Vaye'etar Yitzchak l'HASHEM lenochach ishto ki akarah hi vaye'ater lo HASHEM vatahar Rivkah ishtoAlthough Yitzchak and Rivkah were both tzaddikim, G-d did not allow them to have children. She was as barren as a stone, and just as unlikely to have children. There were four reasons for this:
Yitzchak prayed to HASHEM on behalf of his wife, for she was barren. HASHEM granted his prayer and his wife, Rivkah, conceived.
When Rivkah entered her seventh month, the two infants began to show signs of being very different. One appeared to be good, while the other seemed to be bad. (Sefer HaYashar) Rivkah was very grieved by this, because the two fetuses seemed to be wrestling with each other, as if one was trying to kill the other. (Bereishit Rabbah; Rashi; Zohar) The two fetuses were fighting over their inheritance; who would inherit this world, and who, the Olam HaBah (World to Come). Obviously, the two fetuses themselves were not arguing. The archangel Micha'el had been appointed guardian of Yaakov, while the wicked Sama'el was Esav's guardian angel. These two angels wrestled with each other. Sama'el attempted to kill the good child, but Micha'el came to the rescue, and was bout to consume Sama'el with fire. Since the angels consist of fire, a greater angel can consume a lesser one. (Yalkut Shimoni) G-d, however, separated the two angels, and He Himself divided the inheritance between them. Esav was given this world, while Yaakov was given the Olam HaBah. Since this was decided from on high, the two could no longer argue. (Pirkei Rabbi Eliezer)
25:22 Vayitrotzatzu habanim bekirbah vatomer im-ken lamah zeh anochi vatelech lidrosh et-HASHEM
The children clashed inside her, and when this happened she said, "If this is so, why did I desire this?" She [then] went to inquire of HASHEM.
25:23 Vayomer HASHEM lah shnei goyim bevitnech ushnei le'umim mime'aych yiparedu ule'om mil'om ye'ematz verav ya'avod tza'ir
HASHEM said to her, "Two nations are in your womb, and two Kingdoms will separate from within you. One government will be mightier than the other, but the greater one will serve the smaller one."
25:24 Vayimle'u yameyha laledet vehineh tomim bevitnahYaakov and Esav were born in the year 2108 (1653 b.c.e.). The name עֵשָׂו (Esav) in Hebrew comes from the root עשה (Asah) meaning to "make" or "complete." Everyone present immediately saw that he was "complete" and fully developed with a covering of hair in his mother's womb. (Rashi)
When her days of pregnancy were completed, behold, there were twins in her womb.
25 Vayetze harishon admoni kulo ke'aderet se'ar vayikre'u shmo Esav
The first one came out with a reddish complexion, covered completely with what was like a hairy robe, and they named him 'Esav.
25:26 Ve'acharei-chen yatza achiv veyado ochezet ba'akev Esav vayikra shmo Ya'akov veYitzchak ben-shishim shanah beledet otam
After that his brother came out, his hand grasping the heel of 'Esav, and he [Yitzchak] named him Yaakov. Yitzchak was sixty years old when she [Rivkah] gave birth to them.
25:27 Vayigdelu hane'arim vayehi Esav ish yodea tza'id ish sadeh veYa'akov ish tam yoshev ohalim
The lads grew up. 'Esav became a skilled trapper, a man of the field. Yaakov was a man without fault, living in tents.
25:28 Vaye'ehav Yitzchak et-Esav ki-tza'id befiv veRivkah ohevet et-Ya'akov
Yitzchak loved 'Esav because he ate of his trappings, but Rivkah loved Yaakov.
25:30 Vayomer Esav el-Ya'akov hal'iteni na min-ha'adom ha'adom hazeh ki ayef anochi al-ken kara-shmo EdomIn Hebrew the expression, "Please give me a swallow" is הַלְעִיטֵנִי נָא (hal'iteni na). Although the word נָא (na) is translated "please," it also means "raw," as in the verse, "Do not eat (the Pesach Lamb) raw (na)" (Shemot 12:9) Esav thus said, "Let me swallow it raw."
'Esav said to Yaakov, "Please give me a swallow of this red [pottage], for I am exhausted." He was therefore named Edom [Red].
25:31 Vayomer Ya'akov michrah chayom et-bechoratecha liBefore the Mishkan was erected in the desert, the law was that sacrifices were offered by the eldest son. This was the birthright of the firstborn. When the Mishkan was built, G-d commanded that this privilege be given to the hereditary kohen-priests, the descendants of Aharon. The firstborn sons rushed to worship the Golden Calf and to offer sacrifices to it. G-d therefore took the priesthood away from them and gave it to the sons of Aharon.
Yaakov said, "As of this day, sell your birthright to me."
33 Vayomer Yaakov hishave'ah li kayom vayishava lo vayimkor et-bechorato le-YaakovThe Torah says, "He was therefore given the name Edom" (25:30). If the name was given to him only because of the red food, it should have been Adom, meaning red. The name Edom literally means, "I shall be silent" from the root damam.
Yaakov said, "As of today, make an oath to me." [Esav] made the oath and sold his birthright to Yaakov.
34 VeYaakov natan le-Esav lechem unezid adashim vayochal vayesht vayakom vayelach vayivez Esav et-habechorah
Yaakov gave Esave bread and lentils stew. [Esav] ate, drank, got up and left Esav thus rejected the birthright.
26:1 Vayehi ra'av ba'aretz milvad hara'av harishon asher hayah bimei Avraham vayelech Yitzchak el-Avimelech melech-Plishtim GerarahIn the Parashat Bereishit we learned that there were ten major famines in the world. The famine that occurred in Yitzchak's time was the fourth of these.
There was famine in the land, aside from the first famine that was in the days of Avraham. Yitzchak went to Avimelech king of the Pelishtim in Gerar.
2 Vayera elav HASHEM vayomer al-tered Mitzraymah shechon ba'aretz asher omar eleicha"From the time that you were bound on the altar, you were considered as a burnt offering, and like an offering, you cannot leave the Holy Land. (Yafeh Toar, p. 379) I am therefore telling you to settle in the Holy Land, which is the place where I can speak to you." (Ramban)
HASHEM appeared to [Yitzchak] and said, "Do not go down to Egypt. Settle in the land that I shall designate to you."
3 Gur ba'arets hazot ve'eheyeh imecha va'avaracheka ki-lecha ulezar'acha eten et-kol-ha'aratsot ha'El vahakimoti et-hashvuah asher nishbati le-Avraham avicha"The land of Kenaan belongs to ten nations. Seven of these will become the inheritance of your offspring. The last three, however will not be inherited until the Ultimate Future." In the Torah, "These lands" is ha-aratzot ha-el, where the word for "these" is el rather than the usual eleh. This abbreviation of a key word indicates that the inheritance will also be abbreviated, and will not be complete until the Messianic Age. (Bereishit Rabbah)
"Stay awhile in this land. I will be with you and bless you, for to you and to your offspring I shall give all these lands, and I will keep the oath that I made to Avraham your father."
4 Vehirbeiti et-zar'acha kechochevei hashamayim venatati lezar'acha et kol-ha'aratzot ha'El vehitbarachu vezar'acha kol goyei ha'aretzIf a person wishes to grant another the greatest possible blessing, he will say, "May you be blessed like Yitzchak's offspring." This will be a reward for Avraham. (Rashi)
"I will make your offspring as numerous as the stars in the sky, and I will give your offspring all these lands. All the nations on earth shall bless themselves through your offspring.
5 Ekev asher-shama Avraham bekoli vayishmor mishmarti mitzvotai chukotai vetorotai
All because Avraham listened to My voice, and kept My charge, My commandments, My decrees, and My Torahs."
6 Vayeshev Yitzchak biGrarYitzchak decided to remain in Gerar because of what G-d told him. At first, Yitzchak was very apprehensive. After a while, people stopped speaking about Rivkah, and Yitzchak stopped being careful.
Yitzchak settled in Gerar.
7 Vayish'alu anshei hamakom le'ishto vayomer achoti hi ki yare lemor ishti pen-yaharguni anshei hamakom al-Rivkah ki-tovat mar'eh hi
When the local men asked about his wife, he said, "She is my sister." He was afraid to say, "My wife - lest the local men kill me because of Rivkah, she is so good looking."
8 Vayehi ki archu-lo sham hayamim vayashkef Avimelech melech Plishtim be'ad hachalon vayar vehineh Yitzchak metzachek et Rivkah ishtoThis does not mean that Yitzchak and Rivkah were having marital relations during the day. Even if they normally did so, they would never have performed such an intimate act where Avimelech could see them. What actually happened was that Avimelech watched them from his window, and understood from their behavior that they were man and wife. (Zohar; Tzeror HaMor)
When [Yitzchak] had been there a long while, Avimelech, King of the Pelishtim, once looked out the window, and he saw Yitzchak having fun with Rivkah his wife.
9 Vayikra Avimelech le-Yitzchak vayomer ach hineh ishtecha hi ve'eich amarta achoti hi vayomer elav Yitzchak ki amarti pen-amut aleihaAvimelech had been punished severely when he took Sarah, and had suffered great torment, as we read in Parashat VaYera. He did not want a repetition of this episode. He therefore gave Yitzchak and Rivkah royal robes, had them placed on the finest horses, and had his men lead them through the city announcing, "This man and his wife are noble individuals. (Sefer HaYasher) Whoever dares even to throw a pebble at them will be put to death." (Bereishit Rabbah)
Avimelech summoned Yitzchak and said, "But she is your wife! How coul dyou say, 'She is my sister'?" Yitzchak said to him, 'I was apprehensive that I might die because of her."
10 Vayomer Avimelech mah-zot asita lanu kime'at shachav achad ha'am et-ishtecha veheveta aleinu asham
Avimelech said, "What have you done to us? One of the people could have easily slept with your wife. You would have brought guilt upon us!"
11 Vayetzav Avimelech et-kol-ha'am lemor hanogea ba'ish hazeh uve'ishto mot yumat
Avimelech issued an order to all the populace, "Whoever touches this man or his wife shall die!"
12 Vayizra Yitzchak ba'aretz hahi vayimtza bashanah hahi me'ah she'arim vayevarachehu HASHEMYitzchak was able to live in peace in Gerar. He planted a crop of grain. One should not think that Yitzchak planted in order to do business. Yitzchak tithed all his belongings; from the money he earned selling them, he bought grain. He took this grain and planted it, so that the entire crop would be given to the poor.
Yitzchak planted in that area. That year he reaped a hundredfold, for HASHEM had blessed him.
13 Vayigdal ha'ish vayelech haloch vegadel ad ki-gadal me'odThe Pelishtim were saying that the manure of Yitzchak's mules was worth more than Avimelech's gold. They considered Yitzchak more wealthy than their king. (Bereishit Rabbah)
The man prospered. He continually flourished, until he was very great.
14 Vayehi-lo mikneh-tzon umikneh vakar va'avudah rabah bayekane'u oto Plishtim
He had flocks of sheep, flocks of cattle, and a large retinue of slaves. The Pelishtim became jealous of him.
15 Vechol-habe'erot asher chafru avdei aviv bimei Avraham aviv sitmum Plishtim vayemale'um afarAvraham's servants dug a number of wells, as we saw in Parashat VaYera. The Pelishtim seized these wells by force and filled them with earth. They argued that these wells could be harmful; an invading army could use them as its water supply. (Rashi)
All the wells that his father's servants had dug in the days of his father Avraham - the Pelishtim plugged them up and filled them with earth.
16 Vayomer Avimelech el-Yitzchak lech me'imanu ki-atzamta mimenu me'od"I cannot endure this jealousy. I saw you come here with few possessions, and in a short time, you have become wealthier than I. Although I am king, I do not have as many flocks as you. I am humiliated when I see that you house is greater than my palace." (Ramban)
Avimelech said to Yitzchak, "Go away from us. You have become much too powerful for us!"
17 Vayelech misham Yitzchak vayichan beNachal-Grar vayeshev shamHe moved far from the city, to a valley between two large mountains. It was next to a wadi, in which water flows only during the rainy season.
Yitzchak went away from that area and campled in the wadi of Gerar. He settled there.
18 Vayashov Yitzchak vayachpor et-be'erot hamayim asher chafru bimei Avraham aviv vayesatmum Plishtim acharei mot Avraham vayikra lahen shemot kashemot asher-kara lahen avivYitzchak redug the wells which were dug in the days of his father Avraham, and were plugged by the Pelishtim after Avraham's death. He gave them the same names that his father had given them.After the Pelishtim disputed Yitzchak's shepherds, Yitzchak prayed that the well dry up. When they came to claim it, Yitzchak said, "I dug it with my own hands, and it filled with water on its own." They argued that the water was theirs, but when they took the well by force, it dried up. They returned it to Yitzchak, and it immediately became filled with water again.
19 Vayachperu avdei-Yitzchak banachal vayimtze'u-sham be'er mayim chayim
Yitzchak's servants dug in the wadi and found a well of living water.
20 Vayarivu ro'ei Gerar im-ro'ei Yitzchak lemor lanu hamayim vayikra shem-habe'er Esek ki hit'aseku imo
The shepherds of Gerar disputed with Yitzchak's shepherds, saying, "The water is ours." [Yitzchak] named the well Challenge (Esek) because they had challenged him.
21 Vayachperu be'er acheret vayarivu gam-aleiha vayikra shmah Sitnah
They dug another well and they also had a dispute regarding it. [Yitzchak] named it Obstruction (Sitnah).
22 Vayatek misham vayachpor be'er acheret velo ravu aleiha vayikra shemah Rechovot vayomer ki-atah hirchiv HASHEM lanu ufarinu va'aretz
He moved away from there and dug another well, and there was no dispute regarding it. He named it Wide Spaces (Rechovot), and said, "Now HASHEM will give us wide open space, and we have been fruitful in the land."
23 Vaya'al misham Be'er ShavaIn Beer Sheva, Yitzchak dug another four wells, paralleling the four camps that the Benei Yisrael had in the desert (BaMidbar 2). With the three wells already dug, this made a total of seven, hence the name Beer Sheva, which literally means "the seventh well."
From there, [Yitzchak] went up to Beer Sheva.
24 Vayera elav HASHEM balaylah hahu vayomer anochi Elokei Avraham avicha al-tira ki-itecha anochi uverachticha vehirbeyti et-zar'acha ba'avur Avraham avdiOn the night that Yitzchak arrived in Beer Sheva, G-d appeared to him. Hearing G-d's message that he would be blessed, Yitzchak built an altar in thanksgiving. (Targum) He prayed to G-d, and set up his tent in that place.
HASHEM appeared to [Yitzchak] that night and said, "I am the G-d of your father Avraham. Do not fear, for I am with you. I will bless you and make offspring numerous, because of My servant Avraham."
25 Vayiven sham mizbe'ach vayikra beshem HASHEM vayet-sham aholo vayichru-sham avdei-Yitzchak be'er
[Yitzchak] built an altar there and called in HASHEM's name. He pitched his tent there, and Yitzchak's servants dug a well in that place.
26 Va'Avimelech halach elav miGrar ve'achuzat mere'ehu uFichol sar-tseva'oWhen Avimelech exiled Yitzchak from his land, he was punished in two ways.
Avimelech traveled from Gerar to [Yitzchak] along with a group of friends and his general Pichol.
27 Vayomer alehem Yitschak madua batem elay ve'atem snetem oti vateshalchuni me'itchem
Yitzchak said to them, "Why have you come to me? You hate me and drove me away from you."
28 Vayomru ra'o ra'inu ki-hayah HASHEM imach vanomer tehi na alah beinoteinu beineinu uveinecha venichretah verit imachIt is not fitting that a king should fear a mere commoner, especially Yitzchak. He was not a man of war, who could battle against Avimelech. But since Yitzchak was Avraham's son, Avimelech was concerned lest he treat him ill. Avimelech had exiled Yitzchak from his city Gerar, thus violating the oath that he had made to Avraham. He was now concerned that Yitzchak's descendants would do the same to his children and drive them away. Avimelech knew that G-d had promised the entire land of Kenaan to Yitzchak. He therefore wished to renew the oath.
They said, "We have indeed seen that HASHEM is with you. We propose that there now be dread oath between us - between ourselves and you - and let us make a pact with you.
29 Im-ta'aseh imanu ra'ah ka'asher lo nega'anucha vecha'asher asinu imcha rak-tov vaneshalechacha beshalom atah atah beruch HASHEM
that you will do no evil to us, just as we did not touch you; just as we did only good to you and sent you away in peace. Now you are blessed one of HASHEM.
30 Vaya'as lahem mishteh vayochlu vayishtuBefore they left, Yitzchak accompanied them and blessed them. (Targum Yonatan)
[Yitzchak] made a feast for them, and they ate and drank.
31 Vayashkimu vaboker vayishave'u ish le'achiv vayeshalechem Yitzchak vayelechu me'ito beshalom
They awoke early in the morning, and each made an oath to the other. Yitzchak sent them on their way, and they left in peace.
32 Vayehi bayom hahu vayavo'u avdei Yitzchak vayagidu lo al-odot habe'er asher chafaru vayomeru lo matzanu mayim
On that very day, Yitzchak's servants came and told him about the well they had dug, and they said, "We have found water."
33 Vayikra otah Shiv'ah al-ken shem ha'ir Be'er Sheva ad hayom hazeh
He named it Sheva. That city is therefore called Beer Sheva until this very day.
34 Vayehi Esav ben-arba'im shanah vayikach ishah et-Yehudit bat-Be'eri haChiti ve'et-Basemat bat-Eylon haChitiEsav tried to make himself appear very pious. Since Yitzchak had married at the age of forty, Esav did the same. Before Esav married, however, he engaged in all sorts of sexual immorality. (Rashi; Bereishit Rabbah)
Esav was forty years old, and he married Yehudit daughter of Beeri the Chiti, and Basemat daughter of Eylon the Chiti.
35 Vatihyena morat ruach le-Yitzchak ule-Rivkah
They became a source of spiritual embitterment to Yitzchak and Rivkah.
27:1 Vayehi ki-zaken Yitzchak vatichheinah einav mer'ot vayikra et-Esav beno hagadol vayomer elav beni vayomer elav hineniWhen Yitzchak was 123 years old in the year 2171 (1590 b.c.e.), his eyesight faded. Actually, he was not all that old; in those days, people did not suffer from the infirmities of old age, not even from headaches. (Yafeh Toar, p. 382) There were, however, nine reasons that Yitzchak lost his eyesight:
Yitzchak grew old, and his eyesight faded. He summoned his elder son Esav and said to him, "My son!" [Esav] said, "Here I am."
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