Halakhah su Genesi 25:44

Now the darkness proceeded the light, as it is written (Genesis 1:2). The great movement (diurnal movement) includes the time of darkness and light, and that is called “yom” (day), that is, a complete day of twenty-four hours.¹⁸ Thus “day” includes a period of darkness and a period of light, in that order. This does not conflict with the fact that Scripture first mentioned “God called the light ‘day’” (Genesis 1:5) before the night, for this is common with the Hebrew language, namely, when someone mentions two things he should begin with the latter.¹⁹ Verses 3 and 4 refer to the light, therefore verse 5 begins by calling the light “day.” For example, “I gave Jacob and Esau to Isaac, and I gave to Esau…” (Joshua 24:4). In the same way, “Your’s is the day also the night” (Psalms 74:16), and he mentions the minor luminary (the moon) that governs the night before the greater luminary (the sun), although the latter is more important than the former. Also, do not be perplexed when Scripture says “He formed the light and created darkness” (Isaiah 40:12). Scripture puts the light first because it has advantages over darkness, even though darkness came before the light. Similarly, in the verse “His sons Isaac and Ishmael” (Genesis 25:9).²⁰ Isaac is mentioned first, even though he was the younger son. Also, “There they buried Abraham and Sarah his wife” (ibid. 49:31), although he buried her.²¹ Abraham is mentioned first although Sarah was buried first.

If a Seifer Torah is found to be defective due to an error, if the error is a serious one we are not permitted to read from it, and another Seifer Torah must be taken out [of the ark] (see Chapter 79: 10). What constitutes a serious error? For example, [if there is] one letter too many, or one missing, or even if one letter is exchanged [with another] and as a result the pronunciation is changed, for example [if the word] tomim (twins)¹Genesis 25:24, 38:27. [is written with an added aleph, and would now be read] te'omim, or the word migresheihen²Numbers 35:3, 35:7. [with a nun at the end] [would be written] migresheihem [ending in a mem], even though the meaning of the word is the same, [i. e., their ground], nevertheless, since the pronunciation is not the same, it is considered a serious error. Likewise, if the error is such that the word could be pronounced, as though it were written correctly, but it was written in a way that changes its meaning; for instance, in the [weekly] portion Terumah³Exodus 25:10. [in the phrase] amah vacheitzi rochbo, the word rochbo (with a vav at the end) was instead written rochbah (with a hei at the end) although (even with the erroneous spelling) the beis can be pronounced with a cholam -o- (vocalized rochbo) nevertheless, since, as it is written [now] it is an error, because the meaning of the word is changed, it is also considered a serious mistake. And if the error is of the kind that it changes neither the pronunciation nor the meaning [of the word],⁴If massoretic rules regarding exceptions in the size or shape of certain letters are not complied with in the writing, no other Seifer Torah has to be taken out. (Mishnah Berurah 143:27) for example, if instead of the correct [spelling] of the word avosam with a vav after the beis, it is found [written] without a vav, or vice versa, or, if instead of the correct [spelling of a word] with an auxiliary yud [to indicate the plural], as for instance, if the word avoseichem is found written without a yud, or vice versa, or any similar case, we do not take out another Seifer Torah, (because [nowadays] our Sifrei Torah are not so exact that we can say [with certainty] that the other one will be more fit.) But if a Yud is missing that is part of the root [of the word], if, for instance, [in the verse] mah lach Hagar al tire'i,⁵Genesis 21:17. [what's the matter Hagar? Do not fear]. the word (tire'i) [would be written] without a yud after the tav, or if [in the verse] al tira Avraham [do not fear, Avraham]⁶Genesis 15:1. the word tira would be written [without a Yud], then another Seifer Torah should be taken out.

"Hal'itehu¹⁹This verb occurs but once in Scripture in Genesis 25:30: “Hal’iteni min ha-adom ha-adom ha-zeh -- Pour into me, I pray thee, some of this red, red [pottage].” Ibn Ezra comments that the term “hal’iteni” connotes “eating.” The various English translations render the phrase “Let me swallow” or “Let me gulp.” Neither of those translations captures the hif’il, or causative, voice of the verb. The Soncino translation of the talmudic dictum is “Stuff the wicked.” The Bet Yehudah Yiddish-language translation of the passage renders the phrase as “Pour into me.”
See also Bereshit Rabbah 63:30. That translation was originally preferred by this writer as most accurately capturing the nuanced meaning of the text. However, felicity of English style prompts translation as “Gorge the wicked.” la-rasha ve-yamot²⁰R. Judah Shaviv, Teḥumin, X (5748), p. 157, note 3, suggests that the phrase “until he dies” is a reference to Esau’s exclamation “Behold I am about to die” (Genesis 25:32) in conjunction with his demand “Pour into me.” – Gorge the wicked and let him die" is formulated as a principle of comportment by the Gemara, Bava Kamma 69a, with regard to thieves who steal fruit yielded by a sapling within the first four years after it has been planted. The fruit of the first three years is entirely forbidden as orlah; the fruit that grows during the fourth year, known as neta reva'i, or, in the case of grapes, as kerem reva'i, must either be transported to Jerusalem and consumed within the walls of the city or redeemed by exchanging the fruit for coins which must then be expended for the same purpose.

"Hal'itehu¹⁹This verb occurs but once in Scripture in Genesis 25:30: “Hal’iteni min ha-adom ha-adom ha-zeh -- Pour into me, I pray thee, some of this red, red [pottage].” Ibn Ezra comments that the term “hal’iteni” connotes “eating.” The various English translations render the phrase “Let me swallow” or “Let me gulp.” Neither of those translations captures the hif’il, or causative, voice of the verb. The Soncino translation of the talmudic dictum is “Stuff the wicked.” The Bet Yehudah Yiddish-language translation of the passage renders the phrase as “Pour into me.”
See also Bereshit Rabbah 63:30. That translation was originally preferred by this writer as most accurately capturing the nuanced meaning of the text. However, felicity of English style prompts translation as “Gorge the wicked.” la-rasha ve-yamot²⁰R. Judah Shaviv, Teḥumin, X (5748), p. 157, note 3, suggests that the phrase “until he dies” is a reference to Esau’s exclamation “Behold I am about to die” (Genesis 25:32) in conjunction with his demand “Pour into me.” – Gorge the wicked and let him die" is formulated as a principle of comportment by the Gemara, Bava Kamma 69a, with regard to thieves who steal fruit yielded by a sapling within the first four years after it has been planted. The fruit of the first three years is entirely forbidden as orlah; the fruit that grows during the fourth year, known as neta reva'i, or, in the case of grapes, as kerem reva'i, must either be transported to Jerusalem and consumed within the walls of the city or redeemed by exchanging the fruit for coins which must then be expended for the same purpose.