Tafsiran yang Mengutip untuk Kejadian 25:29

künstlich bewässerten Feldern. בית השלחין sind von Natur dürre und durstige Äcker, die durch Kunst bewässert werden (Drainage). In Genesis 25, 29 übersetzt Onkelos והוא משלהי = והוא עיף »Er war müde und durstig«. Die Verwechslung des ה mit ח wegen der Gutturale אחה״ע ist häufig. Vgl. Aruch.

ויאמר ה' לא ידון רוחי באדם לעולם, G’d either said this to Himself, or to Noach. My father of blessed memory (Joseph Kimchi) explained the line לא ידון in the same sense as the word מדון in Proverbs 15,18 as referring to a struggle, strife. The soul G’d had blown into Adam’s nostrils was meant as an antidote to the pull of the raw material man was made of. The body, basically is in tow of the animalistic urges of the animals, something natural, seeing that man’s own body is made of the same raw material as are the animals. G’d now decided to grant man an extension of 120 years to do תשובה, repentance, failing which He would wipe out mankind from the earth. Other commentators, including Ibn Ezra, explain the word ידון as related to נדנה in Chronicles I 21,27 וישב חרבו אל נדנה, “he returned his sword to its sheath.” Actually, if correct, the word ידון should have been spelled with a dagesh in the letterד, replacing the missing letter נ, however, in this instance, instead of such a dagesh, the Torah simply omitted the letter נ at the beginning, as it did in Genesis 25,29 ויזד יעקב נזיד where the letter נ in front of the letter ז has also been omitted. At any rate, the meaning of the expression is that G’d would not let His spirit rest until both man’s body and spirit would be wiped out.
Rabbi Yishmael son of Yossi, (Bereshit Rabbah 26,6) understood this verse as G’d saying that when the time would come to share out reward to the righteous, these people would not participate in it. He was speaking of ידון in the sense of “passing judgment.” Rabbi Shimon ben Lakish as well as his colleague Rabbi Yannai, said that there is no such thing as the popular concept of a hell, gehinnom, lasting a long time, but that at the time when G’d passes out judgment the wicked will be burned by the fiery heat of a flame. They based themselves on Maleachi 3,19 הנה יום בא בוער כתנור, “here a day will come when the fire will burn as in a furnace.” The other sages said that there most certainly is such a thing as gehinnom, as we have a verse in Isaiah 31,9 נאום ה' אשר אור לו בציון ותנור לו בירושלים, “says the Lord Who has a fire in Zion and an oven in Jerusalem.” Rabbi Yehudah bar Ila-i claims there is neither a specific day, nor a specific place such as gehinnom, but fire will come forth from the very bodies of the wicked and will consume them with its heat. He based himself on Isaiah 33,11 תהרו חשש תלדו קש רוחכם אש תאכלתם, “you shall conceive hay, give birth to straw; My breath will devour you like fire.”
We have also written what the sages of the Midrash wrote concerning the matter of gehinnom in connection with Genesis 1,31 וירא אלוקים את כל אשר עשה והנה טוב מאד, “G’d saw all that He had made and here it was very good;” the point made there was that the word טוב refers to Gan Eden, whereas the expression טוב מאד, refers to gehinnom. [refer to page 72 in my translation. Ed.] Rabbi Yehudah in the name of Rabbi Ila-i (also in Bereshit Rabbah 26,6) interprets the words לא ידון רוחי עוד, that “these wicked spirits of man will never be allowed to come to rest before Me.” Various sages concur that the generation destroyed during the deluge will neither be judged for an afterlife during the time that the world awaits its own rejuvenation, nor will it be judged (if any are fit) to be resurrected in the world following the interval between our present world being turned into chaos and the subsequent resurrection of the deserving from the former world. (Sanhedrin 107)

In the pot in which they cooked, they were cooked. . . [Rashi knows this] because it is not written אשר הרשיעו , [the more usual term. An alternative approach:] It seems to me that Rashi is answering the question: Why did our Sages (Sotah 11a) use cooking in a pot for their analogy? They could have said, “They fell into the pit that they themselves dug,” using Scripture’s own analogy in Koheles 10:8! Perforce, it is because they understood זדו as in ויזד יעקב נזיד (Bereishis 25:29).

אשר זדו means in which they had shown themselves wicked. Our Rabbis, however, explained it in the same sense as the root which we find in (Genesis 25:29) “And Jacob was boiling (ויזד) pottage (נזיד) (lit., something boiled)” — in the pot wherein they had boiled, therein were they themselves boiled (Sotah 11a).

Because he did not remember to do kindness to engage in the mourning of his father, as Jacob had made a pottage of lentils to console Isaac, for on that day Abraham had died.