Tafsiran yang Mengutip untuk Kejadian 28:10

And its Targum is: “you shall not cut off.” You might ask: Why does Rashi not [simply] explain, “Like its Targum?” The answer is: [He wanted to add] that it is also an expression found in Scripture, “as thorns cut off.” We find the same in parshas Vayeitzei (Bereishis 30:32) [regarding the word] חום (dark) where Rashi explains שחום (dark brown), which is [actually] like its Targum. [If so], why does Rashi not [simply] explain “Like its Targum”? Because [he wants to explain that] it is also an expression found in the Mishnah, “[It was sold as] dark brown (שחמתית) etc.”

THE BROTHER OF REBEKAH, JACOB’s AND ESAU’s MOTHER. Because it stated²⁶³It is obvious that Ramban has in mind the words of Rashi, whose comment upon the expression, Jacob’s and Esau’s mother, was, “I do not know what this intends to tell us.” Ramban then proceeds to offer an explanation. that Isaac commanded Jacob to get a wife from the daughters of Laban, his mother’s brother, Scripture mentions that he was also the brother of Esau’s mother. It would have been proper for Isaac to have commanded Esau likewise, but since he knew that the blessing of Abraham would apply only to Jacob and his seed, he did so only to Jacob. Now Scripture further mentions that Esau heard that his father had commanded Jacob not to take a wife from among the daughters of Canaan²⁶⁴Verse 1 here. and that he should go to his mother’s brother Laban. He [Esau] heeded his father’s will that one not take a wife from among the daughters of Canaan, but he did not act properly and take a wife from the daughters of Laban, despite his [Laban’s] being his mother’s brother. Scripture further mentions that he took her²⁶⁵Mahalath, the daughter of Ishmael. (Verse 9 here.) besides his former wives, and he did not divorce the evil wives since he followed his heart’s desire more than he followed the will of his father.
Vayeitzei

Our sages say that when Jacob came to Haran, he became frightened that he had passed Mount Moriah and had not prayed at the place where his ancestors had prayed. The Holy One brought him in one hour to Mount Moriah, in the expectation that he would pray and he did not need to go back.⁵Bahya, Genesis, 28:10.

She left the place. Why is this stated? It is already stated, “and she returned from the fields of Mo’av,”¹³Above, verse 6. and from where could she return if not from the place where she had been? Rather the phrase tells us that the departure of a righteous person from a place is noticeable and makes an impression; its splendor departs, its glory departs, the praise of the city departs. And similarly, “And Yaakov left Be’er Sheva.”¹⁴Bereishis 28:10.