Tafsiran yang Mengutip untuk Kejadian 36:21

עשו לקח את נשיו מבנות כנען, people who read the text carefully cannot help noting that when Esau’s wives’ names are mentioned for the first time in 26,34 they were referred to as יהודית בת בארי החתי and בשמת בת אלון החתי, as well as מחלת בת ישמעאל. In our paragraph no one by the name of בת בארי is mentioned at all, neither the woman’s name nor her father’s name. However אלון as well as ישמעאל the fathers of two of Esau’s wives have been mentioned here also. The names of the daughters have been inverted as happens in many instances. בשמת daughter of אלון is here referred to as עדה בת אלון whereas. It is therefore reasonable to assume that יהודית בת בארי died childless, whereas the other two wives of Esau bore children for him as is enumerated here. Esau took אהליבמה בת ענה בת צבעון החוי as a wife after his move to Seir, when he wanted to strengthen his political ties with the local inhabitants through intermarriage with them. This is why the Torah gave such a detailed account of Oholivamah’s genealogy. Timnah, concubine of Eliphaz, Esau’s firstborn, was also from the original inhabitants of the region of Mount Seir, The reasom why she is mentioned ast, is that the marriage of Esau to Oholivamah occurred last. Chronologically, she belonged to an earlier generation.

AND THESE ARE THE CHILDREN OF DISHAN: HEMDAN AND ESHBAN. This Dishan is identical with Dishon, the fifth son of Se’ir,²⁹⁹Verse 21 here. it being of no consequence whether he is called Dishan or Dishon, except when both names are mentioned in one verse²⁹⁹Verse 21 here. in order to distinguish between them. Similarly, And Hirom made the pots…³⁰²I Kings 7:40. So Hiram made an end of doing all the work.³⁰³In the same verse. Since Hirom and Hiram refer to the same person, there is no objection even if both names are used in the same verse. The case is different with Dishon and Dishan, who are two persons. It was necessary for Scripture to call him Dishan here so that it should not be thought that he is identical with Dishon the son of Anah mentioned nearby [in Verse 25] for the purpose of ascribing his children to him, for so it would have appeared.

בארץ המישור לראובני, “in the land of the plain of the tribe of Reuven.” The reason this is mentioned first is that Reuven had tried to save the life of Joseph at the time when he prevailed on his brothers not to kill him (Genesis 36,21-22). This is why the first city of refuge was situated in Reuven’s part of the east bank. This is the meaning of Proverbs 28,17: “a man oppressed by blood guilt will flee to a pit, let none give him support.” The “pit” mentioned in that verse is a reference to the territory of Reuven of whom the Torah writes in Genesis 37,29: “Reuven returned to the pit.”