Commentaire sur La Genèse 27:45

למה אשכל means WHY SHOULD I BE BEREAVED משניכם OF BOTH OF YOU? — The one who buries his children is termed שכול bereaved: so we find in the case of Jacob (43:14), “If I am to be bereaved (שכלתי) let me be bereaved”.

גם שניכם, if he will kill you he in turn will be executed by the blood avengers.

גם שניכם יום אחד. "both of you on the same day." Rebeccah said to Jacob: "even assuming that Esau would die in an act of self defense by you or an act of revenge by a relative of yours this would not give me any satisfaction at all." Rebeccah's concern was only for the life of Jacob; she did not care about Esau at all.

עד שוב...גם שניכם, one to include the other. We find a similar construction of lumping two people together when they share a single common denominator [such as death in this verse. Ed.] in Genesis 43,8 גם אנחנו גם אתה, “both we and you,” where the wordגם introduces two entities instead of merely adding one to another, and Yehudah tells his father that sending Binyamin with him will result in both his father and the brothers and their families being spared death from famine. The rationale of אשכול שניכם יום אחד, is simply that the death of one of the brothers will inevitably be followed immediately by the death of the other.

למה אשכול שניכם יום אחד?, “why should I be bereaved of both of you on the same day?” According to the plain meaning of the text she referred to the death of both Yaakov and Esau. Some commentators believe she was referring to the death of Yaakov and Yitzchok, as Esau had said he would kill Yaakov as soon as Yitzchok would die.

עד שוב אף אחיך, “until your brother’s wrath subsides.” This was a reference to the blessing Yaakov had stolen from him. This is the reason the Torah speaks of two different types of anger Esau was filled with.

עד שוב אף Es genügt nicht, dass sich die Hitze des Zornes gelegt. Ich werde warten, bis du ihm entgegenkommen kannst, ohne von ihm Unfreundlichkeit erwarten zu müssen. Man sieht, Rebekka hat die beste Vorstellung von Esaus Gemüt, dass er selbst das Unrecht, das ihm geschehen, und dessen Größe von seinem Standpunkt aus sie keineswegs verkennt, werde ganz vergessen können. "Soll ich euch denn auch verlieren an Einem Tage," wohl: wie ich euch an Einem Tage geboren? Den Gemordeten hätte sie nicht mehr, und der Mörder wäre nicht mehr ihr Sohn. Indem sie aber beide zu verlieren fürchtet, hat sie beide noch, hängt ihr Herz noch an beiden, und Esau ist ihr nicht minder Sohn als Jakob. Es sind dies alles Züge, die nicht zu übersehen sind.

למה אשכל גם שניכם יום אחד, “why should your father and I be bereft of both of you on a single day? Rivkah referred to her becoming widowed on the day Yitzchok would die, and immediately thereafter would also be bereft of Yaakov when Esau would carry out his threat. (verse 41) The principal commentary on this line is that of Rashi, who understands Rivkah as saying to Yaakov that even if he were to kill Esau first, his sons would avenge him by killing him. The word: גם, “also,” in this verse refers to herself, who meant that if she were to lose both her sons she would consider herself as dead.

גם שניכם OF YOU BOTH — If he attacks you and you kill him his children will rise and kill you. The Holy Spirit poured itself forth upon her and she prophesied (had a presage) that they would both die on one day just as it is stated in the Chapter המקנה לאשתו (Sotah 13a).

שכל: iKinderberaubtsein — und אשכל: die Traube! Vielleicht bedeutet אשכל nicht sowohl die Beeren, als vielmehr das kürze Stengelgeäste, an welchem die Beeren sitzen. So lange die Beeren daran sind, sieht man das Geäste nicht. Es wird nur sichtbar, wenn es der Beeren beraubt ist. אשתך כגפן פוריה: die kinderreiche Mutter ist ein fruchtgesegneter Weinstock. Sterben ihr ihre Kinder, so steht sie wie das nackte Traubengeäste da, dem man die Beeren abgepflückt.

יום אחד, even though they might not both die on the same day, they would be buried on the same day. (Based on the Talmud in Sotah 13)