La Genèse 36:24 Midrash : Midrash Tanchuma & Bereshit Rabbah

You find likewise (that the expression sat also alludes to) the degeneracy of the descendants of Seir, since it is written: These are the sons of Seir the Horite, who sat on the land: Lotan and Shobal and Zibeon and Anah (Gen. 36:20). However, Anah is elsewhere called the son of Zibeon: And these are the children of Zibeon: Aiah and Anah (ibid., v. 24). We learn from this that Zibeon had sexual relations with his own mother, and conceived and begot Anah by her. Consequently, (Anah) was both (Zibeon’s) brother and his son. Later he had intercourse with his daughter-in-law, the wife of Anah, and Oholibamah was their child, as it is said: And these were the sons of Oholibamah the daughter of Anah, the daughter of Zibeon, Esau’s wife (ibid., v. 14), and Esau took her as a wife. Inasmuch as they were all products of incestuous relations, Scripture mentions them only to disclose their degeneracy.

“Timna was a concubine of Elifaz son of Esau, and she bore Amalek to Elifaz. These are the sons of Ada wife of Esau” (Genesis 36:12).
“Timna was a concubine of Elifaz son of Esau” – Rabbi Shimon ben Yoḥai taught: Why do I [need for the verse] to expound and say: “Timna was a concubine of Elifaz son of Esau”? It is to inform us of the praiseworthiness of the household of Abraham our patriarch, to what extent the kingdoms and realms wished to cleave to him. Who was Lotan? He was one of the rulers, as it is stated: “The chieftain of Lotan” (Genesis 36:29), and it is written: “Lotan’s sister was Timna” (Genesis 36:22). “Timna was a concubine…” She said: ‘Since I am not worthy to marry him as a wife, I will be his maidservant.’ The matters can be inferred a fortiori: If the wicked Esau, who had to his credit only one mitzva, because he honored his father, kingdoms and realms wish to cleave to him, all the more so that they would wish to cleave to the righteous Jacob, our patriarch, who fulfilled the Torah in its entirety.

“These are the children of Tzivon: Aya and Ana; he is Ana, who found the yemim in the wilderness, as he was herding the donkeys of Tzivon his father” (Genesis 36:24).
“These are the children of Tzivon: Aya..” “These are the children of Tzivon: Aya and Ana” – what did the verse see that led it to write Ana, Ana, twice?⁴³Why is Ana listed among the brothers of Tzivon (Genesis 36:20) and also among his sons? (Etz Yosef). Were they two? Actually, there was one; however, Tzivon consorted with his mother and she bore Ana, and he became the son of Ana, son of Tzivon, and son of Se’ir.⁴⁴Ana was listed among the sons of Se’ir because he was the son of Se’ir’s wife, but in actuality he was the son of Tzivon. The words “the son of Ana” appear to be out of place here. In any case, he was one.
It is taught: Fire and mixed breeds⁴⁵Animals that were crossbred. were not created during the six days of Creation, but it entered His mind for them to be created. When were the mixed breeds created? It was in the days of Ana. That is what is written: “He is Ana, who found the yemim in the wilderness.” Rabbi Yehuda bar Simon said: Mules [hamyonas]. The Rabbis say: Half-breeds [himisu] – half donkey and half horse. These are the signs: If its ears are small, its mother is a horse and its father is a donkey; if they are large, its mother is a donkey and its father is a horse. Rabbi Mana would command those of the household of the Nasi that they should purchase those with the small ears, because their mothers are horses and their fathers are donkeys. What did Ana do? He brought a female donkey, crossed it with a horse, and a mule emerged. The Holy One blessed be He said to him: ‘I did not create anything that causes damage, but you created something that causes damage. As you live, I will create for you something that causes damage.’ What did He do? He brought a serpent, crossed it with a starred agama lizard, and a poisonous lizard resulted. A person never said that he was bitten by a rabid dog and he lived, by a poisonous lizard and he lived, or by a white mule and he lived.
Fire: Rabbi Levi in the name of Rabbi Nezira: That light⁴⁶The light that was created on the first day of Creation. served for thirty-six hours, twelve on Shabbat eve,⁴⁷Friday. twelve on Shabbat night, and twelve on Shabbat. When the sun set on Shabbat night, the Holy One blessed be He sought to sequester the light, but He accorded honor to the Shabbat. That is what is written: “The Lord blessed the seventh day” (Genesis 2:3). With what did He bless it? With light. When the sun set on Shabbat night and the light began serving,⁴⁸The light created on the first day began to light up the world even without the sun. everything began lauding the Holy One blessed be He. That is what is written: “Under all the heavens they sing to Him”⁴⁹This verse is often translated “Under the heavens He sends it forth [yishrehu],” but the midrash interprets the word yishrehu to mean “they sing to Him [yashiru lo].” (Job 37:3) – why? Because “His light is to the ends of the earth” (Job 37:3). When the sun set at the conclusion of Shabbat, darkness began to set in. Adam the first man became fearful, as it is written: “And I say: Darkness will conceal me” (Psalms 139:11). What did the Holy One blessed be He do for him? He prepared for him two flint stones, and [Adam] struck one against the other. Fire emerged and he recited a blessing over it. That is what is written: “Night is light for me” (Psalms 139:11). This is in accordance with the opinion of Shmuel, [who said]: Why do we recite a blessing on a candle at the conclusion of Shabbat? Because then was the beginning of its creation. Rav Huna in the name of Rabbi Yoḥanan: One recites a blessing over it even at the conclusion of Yom Kippur because the fire rested that entire day.⁵⁰Since one is not permitted to use the fire on Yom Kippur, and once Yom Kippur is over one is permitted to use it, one appreciates fire and recites the blessing.