Comentario citado sobre Génesis 27:5

כאשר אהב SUCH AS HE LOVETH (Genesis 27:5) — For the taste of a kid is similar to the taste of a deer.

OF TURTLEDOVES OR OF YOUNG PIGEONS. Scripture chose these two species [of birds] because they are accessible and can be more easily caught than other [birds], just as our Rabbis have mentioned¹⁶⁵Vayikra Rabbah 27:6. with reference to any of the sheep, and any of the goats,¹⁶⁶Deuteronomy 14:4. that [Scripture chose these species so that] a person should be able to bring an offering from those animals that feed at his crib, and should not have to take his weapons, quiver and bow, to go out on the hunt to bring it.¹⁶⁷Genesis 27:5. See also ibid., Verse 3. He chose grown-up turtledoves¹⁶⁸Turtledoves may be offered only after their neck-feathers have turned bright yellow. Pigeons may be brought only when they are still so young that when their feathers are plucked blood is drawn (Mishneh Torah, Hilchoth Isurei Mizbeiach 3:2). because they abstain [from pairing with strangers] and attach themselves only to their mates, and once they lose their companions they never associate with others. So Israel cleave to the Eternal their G-d,¹⁶⁹See Deuteronomy 4:4. and never attach themselves to another deity, Pigeons, on the other hand, are very jealous and as a result of their jealousy they part [from their previous mates] and take on other mates. Therefore He chose them [as offerings] only when they are young, before their mating begins, for as long as the pigeon is young it is attached with greater love to the nest where it is reared than are all other fowls. Our Rabbis have mentioned¹⁷⁰Shir Hashirim Rabbah 1:5. that if a person touches the nest of all other fowls to take therefrom the young ones or the eggs, they leave it and never nest therein again, but the pigeon never abandons it under any condition. And so is [the people of] Israel. They will never exchange their Creator and His Torah, but “either Jews or nailed to the stake.” He did not choose cocks [as offerings although they are readily accessible] because of their inclination to lewdness.
Now the Rabbi [Moshe ben Maimon] wrote in the Moreh Nebuchim¹⁷¹Guide of the Perplexed III, 46. that the reason for choosing grown-up turtledoves and young pigeons as offerings is that these are the best of their species, since old pigeons are less tasty. But this is not true, for young pigeons are almost inedible as a result of their excessive moistness. If, however, we are to take into consideration their natural tendencies as far as eating them is concerned, it is possible that they were chosen for their special qualities; for turtledoves have a propensity to sharpening of the mind, and young pigeons have a propensity to benefit greatly those who are not fully-matured physically, such as youths in the intermediate stage between boyhood and maturity, and the like.

FOR I HEARD THEY ARE SAYING. “I heard that they were saying.”⁶²Ramban’s intent is to explain that the Hebrew shamati omrim, literally, “I heard they are saying,” is as if it were written, shamati shehayu omrim, “I heard that they were saying,” thus referring to a past event. Similarly the expression, Rebekah hears,⁶³Above, 27:5. means that she heard. It is possible that he is saying: “The shepherds have gone from here for I heard people saying,⁶⁴According to this interpretation, Gabriel spoke concerning people in general as if he did not recognize that these shepherds were his brothers. ‘Let us go to Dothan.’ Perhaps they were your brothers.” The man thus spoke with him as if he were avoiding the subject.

וישמעו AND THEY HEARKENED — The Targum renders this by “and they accepted it from him” (i.e., they agreed with him). Wherever the verb שמע means agreeing with a person’s statement — obeying — as here, and as (28:7) “and Jacob had hearkened (וישמע) to his father”, and (Exodus 24:7) “We will do and we will obey (ונשמע)” it is translated in the Targum by קבל “accepting”, but wherever it merely means hearing with the ear, as e. g. (3:8) “And they heard (וישמעו) the voice of the Lord God walking in the garden”, and (27:5) “and Rebecca heard (שומעת;”, and (31:1) “And Israel heard (וישמע)”, and (Exodus 16:12) “I have heard (שמעתי) the murmurings of the children of Israel”, — all such cases are rendered by various forms of ושמעו: שמע “and they heard“, ושמעת “and she heard”, ושמע “and he heard”,שמיע ,קדמי “there is heard before Me” (I have heard).