Comentario citado sobre Génesis 27:35

ואברהם זקן בא בימים, “Avraham had become old, advanced in years.” The Torah writes this comment at this point in order to inform us that as a result of the death of Sarah, symptoms of old age suddenly became manifest in Avraham’s whole demeanour. This is also what the sages had in mind when they said” “a wife’s death primarily affects her husband.” True, the Torah had already described both Avraham and Sarah as זקנים באים בימים, “old, advanced in years” (18,11), the matter has been repeated because as a result of Sarah having become pregnant and given birth to Yitzchok both she and her husband had become rejuvenated. Avraham now reverted to being an old man. It is also possible to justify the mention of Avraham having become an old man at this point in view of what follows, i.e. his empowering Eliezer to choose a wife for his son Yitzchok, seeing G’d’s promise that he would die at an old age בשלום, i.e. having seen his major hopes fulfilled, this could not occur until Yitzchok had been married and had produced an heir. We know from Psalms 128,6 וראה בנים לבניך שלום על ישראל, “and live to see children of your children, peace be unto Israel,” that until one has been blessed with grandchildren one does not consider oneself as having died בשלום. He therefore had concluded that the time was overdue to see to it that Yitzchok would marry. The Torah testifies that Avraham considered himself as blessed in all areas of life, i.e. וה' ברך את אברהם בכול, although he was too old now to undertake a strenuous journey to Aram Naharayim. The word בא in our verse is to be understood as being in the past tense as in Genesis 27,35 בא אחיך במרמה, “your brother has already come, deviously, etc.”

AND ABRAHAM WAS OLD, WELL STRICKEN IN AGE. Scripture reiterates [Abraham’s old age although it has already mentioned it]⁵⁷Above, 18:11. in order to inform us of the reason that he adjured his servant. Thus Scripture says that because Abraham saw himself to be very old and he thought that if he will send the servant to the land of his origin, perhaps before the messenger would return, he will have gone to his long home,⁵⁸Ecclesiastes 12:5. he therefore adjured his servant — whose counsel Isaac would follow since he ruled over all that he had⁵⁹Verse 2 here. — that he should not take for him a wife from the daughters of Canaan.
In Bereshith Rabbah,⁶⁰48:19. the Rabbis said: “Here⁶¹That is, above, 18:11, where Scripture says, Now Abraham and Sarah were old. it was old age combined with vitality; further on⁶²That is, in the verse before us. it was old age without vitality.” By this the Rabbis wanted to explain that ba’im [literally: “coming” in days — mentioned above]⁵⁷Above, 18:11. — means the beginning of the days of old age, as the word ba’im indicates the present, just as, ‘Haba’im’ (those that come) in at these gates.⁶³Jeremiah 7:2. But here it says that he was very old for already he was ba bayamim [literally: “he had come in days” — past tense], just as: Thy brother ‘ba’ (came) with subtlety.⁶⁴Further, 27:35.

And with this, the juxtaposition of “Remember what Amalek did to you” is resolved. Rashi explains: If you were deceitful with measures and weights, be concerned about enemy provocation, as it says Scales of deception are an abomination to the Lord (Proverbs 11:1). And it is written afterward When arrogance comes, then comes disgrace, but with the humble is wisdom (Proverbs 11:2).
However, this raises difficulties: What is the connection between enemy provocation and weights? Furthermore, did Amalek attack them because they were deceitful with weights? Also regarding the proof text, why call them scales of deception [mirmah] when “scales of falsehood” [sheker] would be more appropriate? What is this disgrace that is mentioned, and how does the end of the verse but with the humble is wisdom connect to its beginning?
Rather, surely he calls the large, correct stone scales of deception because one weighs with it in order to deceive, as mentioned. The person who uses such weights is hiding his wrongdoing from others and treating the Divine eye as if it doesn’t see. And so is God’s measure, as it says Though hatred is covered with deception, its wickedness will be exposed in the assembly (Proverbs 26:26). As they said regarding the Sotah (9a), “She acted in secret, so the Holy One, Blessed be He, reveals her disgrace.”
Similarly, He says to these deceivers: “You commit oppression and robbery in secret, so the Holy One, Blessed be He, sends the enemy who will take all that is yours openly, and then retroactively your disgrace will be revealed, for everyone will know in retrospect that you secretly accumulated wealth unjustly.” This is what it means: When arrogance comes — this refers to the enemy who comes with deliberate intent and openly — then comes disgrace — your disgrace will be brought to light.
This is what it concludes in the Yalkut in the name of the Mekhilta (Beshalach 1:8): “Rabbi Eliezer says: And Amalek came — he came openly, for all the troubles that came did not come except in secret, but this coming was with an open face.” These are his words. This is strong proof for our explanation that whatever Israel did in secret, Amalek came openly to bring their disgrace to light, for the Holy One, Blessed be He, does not execute judgment without justice.
When He sends the enemy to take what is yours, it was certainly because in secret you committed oppression and perversion. Those who do such things think they are wise in doing evil, just as in our generation people consider someone clever if they are shrewd in deception. But Scripture says Your brother came with deceit — not with wisdom — and took what was yours (Genesis 27:35).
However, whoever fulfills walk humbly with your God and does not deal falsely with his fellow even in private is called wise. This is what it means by but with the humble is wisdom, which is the opposite of the dishonest scales mentioned earlier.

Clandestinely. As in "cunningly,"¹²Bereishis, 27:35. "in deceit,"¹³Yirmiyahu, 8:5. meaning secretively, stealthily.