וְהָיָה֙ בִּקְרָב־אִ֔ישׁ לְהִשְׁתַּחֲוֺ֖ת ל֑וֹ וְשָׁלַ֧ח אֶת־יָד֛וֹ וְהֶחֱזִ֥יק ל֖וֹ וְנָ֥שַׁק לֽוֹ׃
Y acontecía que, cuando alguno se llegaba para inclinarse á él, él extendía su mano, y lo tomaba, y lo besaba.
Ramban
AND HE CALLED ‘LO’ (IT) E-IL-ELOKEI-ISRAEL. It does not mean that the altar was called “The G-d of Israel,” but because the Holy One, blessed be He, had been with him to deliver him, he named the altar in honor of the miracle so that the praise of the Holy One, blessed be He, would be recalled when people referred to the altar. Thus it would mean, “He Who is E-il is the G-d of me whose name is Israel.” Similarly we find in the case of Moses: And he called its [the altar’s] name Adonai-nissi.108Exodus 17:15. It is not that the altar was called by the Divine Name Adonai but rather that he named the altar in honor of the miracle so that the praise of the Holy One, blessed be He, might be mentioned: “G-d — He is my banner.” Our Rabbis expounded that the Holy One, blessed be He, called Jacob eil (a great and mighty man). [According to this, the verse should be interpreted as follows: “And the G-d of Israel called Jacob eil].” The words of the Torah are thus as a hammer splitting the rock into many different pieces, admitting many different explanations. I, however, make it my aim to render the plain sense of Scripture. All of this is the language of Rashi.
Now the words of the Rabbi [Rashi] are correct as regards the plain sense of Scripture. And the meaning of the word lo will then be [not “it,” which would refer to the altar, but “him,” which refers to Jacob], just as is the meaning of the same word in the verses: And his father called ‘lo’ (him) Benjamin;109Genesis, 35:18. ‘Vekarei lecha’ (and thou shalt be called) The repairer of the breach.110Isaiah 58:12.
Know that it was the custom in Israel that names be called which are indicative of the praises of G-d, such as Zuriel111Numbers 3:35. (G-d is my rock), Zurishaddai112Ibid., 7:36. (The Almighty is my rock), for the one who calls that name declares that G-d is his rock and the Almighty is his rock. Likewise, Immanuel113Isaiah 7:14. (G-d is with us). And so also the name of the Messiah, who will be called, The Eternal is our righteousness,114Jeremiah 23:6. and the name of Jerusalem will be, The Eternal is there.115Ezekiel 48:35. And so did they do with the names of the angels: Gabriel116Daniel 8:16. (G-d is my strength), Michael117Ibid., 10:13. (Who is like unto G-d?), for because of their great power they proclaim with their very name that the strength belongs to G-d and who is like unto Him!
Onkelos however said: “And he worshipped on it before G-d, the G-d of Israel.” In that case the meaning of the word lo will be as bo (“in it” or “on it”), in the same manner as: That thou hast chosen ‘l’ben’ (the son) of Jesse;118I Samuel 20:30. And he took hold ‘lo’ (of him);119II Samuel 15:5. ‘L’mei’ (In the waters) of Meribah.120Numbers 20:24. It may be that Scripture is saying, “And he called Him G-d, the G-d of Israel,” and the meaning of the word lo is similar to the usage in these verses: I will get me unto the great men;121Jeremiah 5:5. Get thee out of thy country.122Above, 12:1.
And by way of the Truth, [that is, the mystic lore of the Cabala, the verse is to be understood] as being in accord with the Midrash which the Rabbis have expounded in Tractate Megillah:12318a. “Whence do we know that the Holy One, blessed be He, called Jacob eil? It is said, And He — the G-d of Israel — called him ‘eil.’ “ There is in this matter a great secret, which the Sages have additionally mentioned in Bereshith Rabbah12479:10. in another way: “Jacob said to G-d, ‘Thou art the G-d of those on high, and I am the master of those down below.’” The Sages thereby alluded to that which they constantly say: the likeness of Jacob is engraved in the Heavenly Throne.125Tanchuma Numbers 19. The intent [of Jacob’s statement quoted in the Midrash — “I am the master of those down below”] — is that the Divine Glory rests in the Land of Israel. The student learned in the mystic lore of the Cabala will understand.
Now the words of the Rabbi [Rashi] are correct as regards the plain sense of Scripture. And the meaning of the word lo will then be [not “it,” which would refer to the altar, but “him,” which refers to Jacob], just as is the meaning of the same word in the verses: And his father called ‘lo’ (him) Benjamin;109Genesis, 35:18. ‘Vekarei lecha’ (and thou shalt be called) The repairer of the breach.110Isaiah 58:12.
Know that it was the custom in Israel that names be called which are indicative of the praises of G-d, such as Zuriel111Numbers 3:35. (G-d is my rock), Zurishaddai112Ibid., 7:36. (The Almighty is my rock), for the one who calls that name declares that G-d is his rock and the Almighty is his rock. Likewise, Immanuel113Isaiah 7:14. (G-d is with us). And so also the name of the Messiah, who will be called, The Eternal is our righteousness,114Jeremiah 23:6. and the name of Jerusalem will be, The Eternal is there.115Ezekiel 48:35. And so did they do with the names of the angels: Gabriel116Daniel 8:16. (G-d is my strength), Michael117Ibid., 10:13. (Who is like unto G-d?), for because of their great power they proclaim with their very name that the strength belongs to G-d and who is like unto Him!
Onkelos however said: “And he worshipped on it before G-d, the G-d of Israel.” In that case the meaning of the word lo will be as bo (“in it” or “on it”), in the same manner as: That thou hast chosen ‘l’ben’ (the son) of Jesse;118I Samuel 20:30. And he took hold ‘lo’ (of him);119II Samuel 15:5. ‘L’mei’ (In the waters) of Meribah.120Numbers 20:24. It may be that Scripture is saying, “And he called Him G-d, the G-d of Israel,” and the meaning of the word lo is similar to the usage in these verses: I will get me unto the great men;121Jeremiah 5:5. Get thee out of thy country.122Above, 12:1.
And by way of the Truth, [that is, the mystic lore of the Cabala, the verse is to be understood] as being in accord with the Midrash which the Rabbis have expounded in Tractate Megillah:12318a. “Whence do we know that the Holy One, blessed be He, called Jacob eil? It is said, And He — the G-d of Israel — called him ‘eil.’ “ There is in this matter a great secret, which the Sages have additionally mentioned in Bereshith Rabbah12479:10. in another way: “Jacob said to G-d, ‘Thou art the G-d of those on high, and I am the master of those down below.’” The Sages thereby alluded to that which they constantly say: the likeness of Jacob is engraved in the Heavenly Throne.125Tanchuma Numbers 19. The intent [of Jacob’s statement quoted in the Midrash — “I am the master of those down below”] — is that the Divine Glory rests in the Land of Israel. The student learned in the mystic lore of the Cabala will understand.
Rashbam
It would be spitting and a shame for the Egyptians to eat with the people from across the river [ever hanahar], since those people were contemptible in their eyes, and the Egyptians were haughty, as it is written (Isa. 30:7), "I call this, 'They are a threat that has ceased.'" Similarly (Gen. 46:34), "For all shepherds are abhorrent to Egyptians" -- they despised shepherds because sheep were contemptible in their eyes, as it is written (Exod. 8:22), "If we sacrifice that which is untouchable to the Egyptians before their very eyes, will they not stone us!" That which is repulsive to the Egyptians and disgusting, if we sacrifice it before their eyes to our Rock, won't they despise us, stoning us in a shaming way, as we find (II Sam. 15:5-6), "Shim'i ben Geira came out from there, hurling insults as he came. He threw stones" He cursed David and stoned with dirt, in a shaming way.
Ramban
HE DOTH COMFORT HIMSELF (‘LECHA’) TO SLAY THEE. “He comforts himself for the loss of the blessings by killing you.” Thus the language of Rashi.
But the simple interpretation is that “he comforts himself with you.”257According to Rashi, the comfort is for the blessings Esau lost. Thus the verse states that “his comfort for the loss he suffered is to slay thee.” But according to Ramban the comfort is for his own personal sake, and the meaning of the word lecha (to you) is as if it were written becha (with you), and the thought of the verse is that “his comfort with you is to kill you.” Similar cases [of the letter lamed having the meaning of a beth] are found in the verses, Thou hast chosen the son of Jesse,258I Samuel 20:30. The Hebrew: l’ben Yishai (to the son of Jesse). The verse thus means that “your choice lies with the son of Jesse.” And he took hold of him,259II Samuel 15:5. The Hebrew vehechezik lo here means vehechezik bo. and many similar cases.
Perhaps the interpretation is that “he is comforting himself concerning you,” just as in the verses: And the men of the place asked him of his wife;260Above, 26:7. The Hebrew word le’ishto in this verse does not mean “to his wife,” but “concerning his wife.” And he fell on his face;261I Samuel 20:41. The Hebrew word le’apav in this verse does not mean “to his face,” but “on his face.” For the king had so commanded concerning him.262Esther 3:2. The word lo (to him) here means alav (concerning him). Onkelos, however, translates it as kemin lecha, meaning, “he lies in wait for you.” It would appear from his opinion that the meaning of the Hebrew expression, mithnachem lecha, is that “Esau effects the appearance of having been consoled about the matter of the blessings as if he no longer cares for them, but in truth he lies in wait for you and acts this way so that you should not be on guard.” Now Onkelos translated according to the intent of the verse but not according to the language.
But the simple interpretation is that “he comforts himself with you.”257According to Rashi, the comfort is for the blessings Esau lost. Thus the verse states that “his comfort for the loss he suffered is to slay thee.” But according to Ramban the comfort is for his own personal sake, and the meaning of the word lecha (to you) is as if it were written becha (with you), and the thought of the verse is that “his comfort with you is to kill you.” Similar cases [of the letter lamed having the meaning of a beth] are found in the verses, Thou hast chosen the son of Jesse,258I Samuel 20:30. The Hebrew: l’ben Yishai (to the son of Jesse). The verse thus means that “your choice lies with the son of Jesse.” And he took hold of him,259II Samuel 15:5. The Hebrew vehechezik lo here means vehechezik bo. and many similar cases.
Perhaps the interpretation is that “he is comforting himself concerning you,” just as in the verses: And the men of the place asked him of his wife;260Above, 26:7. The Hebrew word le’ishto in this verse does not mean “to his wife,” but “concerning his wife.” And he fell on his face;261I Samuel 20:41. The Hebrew word le’apav in this verse does not mean “to his face,” but “on his face.” For the king had so commanded concerning him.262Esther 3:2. The word lo (to him) here means alav (concerning him). Onkelos, however, translates it as kemin lecha, meaning, “he lies in wait for you.” It would appear from his opinion that the meaning of the Hebrew expression, mithnachem lecha, is that “Esau effects the appearance of having been consoled about the matter of the blessings as if he no longer cares for them, but in truth he lies in wait for you and acts this way so that you should not be on guard.” Now Onkelos translated according to the intent of the verse but not according to the language.