Tafsiran yang Mengutip untuk Kejadian 27:34

Wir folgen, wie schon wiederholt bemerkt, unseren Weisen, und halten es nicht für unsere Aufgabe, die Apologeten unserer großen Männer und Frauen zu sein, so wenig wie das Gotteswort es unterlässt, auch Verirrungen und Schwächen von ihnen zu berichten. Hat Rebekka Jakob veranlasst, den Vater zu täuschen, so steht da ungeschminkt: בא אחיך במרמה. R. Chanina äußert sich ( 67, 4 ב"ר) über die in diesem Kapitel erzählten Vorgänge: כל מי שאומר הב"ה וותרן הוא, "wer etwa sagt, Gott lasse seinen Frommen etwas hingehen, "fromme" Männer dürfen sich schon etwas erlauben, יותרון מעיר, dem sollen die Eingeweide umgewendet, (eigentlich losgerissen) werden", אלא מאריך רוחיה וגבי דיליה ,זעקה אחת הזעיק יעקב אבינו לעשו אימתי נפרע לו בשושן הבירה ויזעק זעקה גדולה ומרה Gottes Langmut (Esther 4, 1 wie Bereschit 27, 34) borgt lange und fordert doch zuletzt das ihre, einen Schrei ließ Vater Jakob den Esau schreien, und der ward in Susa bezahlt, wo Jakobs Enkel über Esaus Enkel ebenso bitter schreien mußte". ג׳ דמעות, "drei Tränen׳, heißt es im Tanchuma, ג׳ דמעות הוריד עשו אחת מימינו ואחת משמאלו ואחת נסתלקה בתוך עינו והיא האכילתם לחם דמעה ותשקמו ברמעות שליש ,"drei Tränen weinte Esau, eine entquoll seinem rechte, eine seinem linken Auge und eine unterdrückte er, und sie, die bitterste, die nichtgeweinte hat uns das Brot des Exils mit Tränen gesalzen und uns die Tränen in vollem Dreimaß zu kosten gegeben". — Allein wenn eine besonnene, ruhige Betrachtung dieses Ereignisses eine Überzeugung aufnötigen sollte, bei welcher daßelbe viel von seinem Herben verlieren dürfte, so glauben wir nicht dieselbe deshalb unterdrücken zu müssen, um nicht als Apologeten zu erscheinen. Wird ja immer noch genug übrig bleiben, das sich der Billigung entzieht, zumal wenn es an dem Charaktermaßstab eines Volkes gemessen wird, dessen Ehrennamen, "ישורן" lautet, das nur auf "geradem" Wege alle seine Ziele erreichen, und dem jede Krümme für jedes Ziel widerstehen soll. —

Accordingly, he cries out bitterly (Genesis 27:34) that since he is compelled to act as he does, he receives no reward for his righteousness; that he has been handed over to the occurrences and evils which the signs of his horoscope have prescribed for him; that God should desist and allow him freedom over his acts so that he might receive his reward, like an employee who does his work faithfully, and not labor in vain...and in terror (Isaiah 65:23). (Ch.14:5)
Furthermore, since a human being's days are few and evil (Genesis 47:9) and by the nature of his birth he is prone to uncleanliness and corruption, and must battle with his instincts, he should at least be free to act as he chooses until, like a hired laborer, he completes his day (Job 14:6). (Ch.14:1-5)

And so he returns to his original argument that God does not govern individuals and everything depends on the stars. He cries out bitterly against this (Genesis 27:34): Why was he not cut off by darkness (Job 23:17), his non-existence being preferable to his existence (Ch.26:16-17)?¹Since he considers himself to be blameless, Job does not see why he has to repent as suggested by Eliphaz. He wishes to approach God as he is. Eliphaz is convinced that the answer to Job's affliction is to be found in an understanding of the workings of Governance. In his opinion, Job is not a special case but just another person who is not quite as righteous as his own estimate of himself. But Job insists that he is a special case. He really is righteous and wants God to explain why he has been picked out for such harsh and undeserved treatment.

and You have given them to drink tears in large measure Heb. שליש. In Babylon, where they were for seventy years, a third (שליש) of the two hundred and ten of Egypt. I learned this from the work of Rabbi Moshe Hadarshan. It may also be interpreted as regards the kingdom of Greece, which represents the third trouble. If you ask, is that [not] the fourth, because Persia and Media came before, all the seventy years of the Babylonian exile are only one exile. Menachem (p. 175) interprets שליש as the name of a drinking vessel. So he explained (Isa. 40:12): “and He measured with a ‘shalish’ the dust of the earth.” Our Sages explained it (Mid. Ps. 80: 4) as referring to the three tears that Esau shed, concerning whom it is said (Gen. 27:34): “and he cried a cry.” That is one. “A great one.” That is two. “And a bitter one.” That is three. Because of them, he merited to live by his sword, as it is said (Gen. 27:40): “and it will come to pass when you complain, etc.”

צדה is a term denoting “lying in wait”; similarly it says, (I Samuel 24:12) “yet thou liest in wait (צדה) for my soul to take it”. It is, however, not correct to say that צדה is of the same derivation as, (Genesis 27:34) הצד ציד “he that hath hunted (הצד) venison”, for a ה has no place in the verbal forms of the term denoting “hunting beasts”. Then again, the noun form of the latter is צַיִד and that of the former צְדִיָה, whilst the participle of the verb “lying in wait” is צוֹדֶה and that of the other is צָד. I therefore say that its meaning is as the Targum gives it: “and if he did not lie in ambush for him”. Menachem ben Seruk placed it in the same section as הצד ציד (i. e. he held that the root is צד and that it has the meaning of “hunting”), but I do not agree with him. If it is to be placed in one of the sections of צד we had better place it in the same section as, (Isaiah 66:12) על צד תנשאו “ye shall be borne upon her side (צד)” and (I Samuel 20:20) “and I will shoot [three arrows] on the side thereof (צדה)”, and (Daniel 7:25) “and he shall speak towards the side of (against) the Most High”. Thus, here, the words אשד לא צדה could be taken to mean, “he did not turn aside (צִדֵּד)” to seek some side (occasion) for killing him. But there are objections even to this explanation. At any rate, even if it be connected with צד in this sense, it would still have the meaning “lying in wait”.

they retreat Heb. נצמתו, retrait in Old French, shrink, contract, as “and the vinegar shrinks them (צומתן), (Pesachim 41a) in Talmudic Hebrew. [In the word יְזֹרָבוּ], the “zaddi” is converted to a “zayin,” like צעקה and זעקה, a cry.