창세기 27:36의 Kabbalah
וַיֹּ֡אמֶר הֲכִי֩ קָרָ֨א שְׁמ֜וֹ יַעֲקֹ֗ב וַֽיַּעְקְבֵ֙נִי֙ זֶ֣ה פַעֲמַ֔יִם אֶת־בְּכֹרָתִ֣י לָקָ֔ח וְהִנֵּ֥ה עַתָּ֖ה לָקַ֣ח בִּרְכָתִ֑י וַיֹּאמַ֕ר הֲלֹא־אָצַ֥לְתָּ לִּ֖י בְּרָכָֽה׃
에서가 가로되 그의 이름을 야곱이라 함이 합당치 아니하니이까 그가 나를 속임이 이것이 두번째니이다 전에는 나의 장자의 명분을 빼앗고 이제는 내 복을 빼앗았나이다 또 가로되 아버지께서 나를 위하여 빌 복을 남기지 아니하셨나이까
Zohar
"And he called his name Jacob," the Holy One, blessed be He, assuredly called him 'Jacob'. Come and behold, it is written, "and he called his name 'Jacob'" (Gen. 27:36), and not, 'and his name was called Jacob'. But "Did he not rightly call him "Jacob?' for he has supplanted me (Heb. יַּעַקְבֵנִי)?" (Ibid.). Surely the Holy One, blessed be He, saw that the primordial serpent was wise in an evil way. When Jacob came, (Hashem) said that he must be wiser than the serpent. Therefore He called him 'Jacob',
Ask RabbiBookmarkShareCopy
Zohar
"For he has supplanted these (Heb. zeh; lit. 'this') two times." Why Zeh to modify "supplanted two times?" It means two matters are contained in one. The word bechorati (my birthright) became at another time birchati (my blessing). In the same manner, the verse "surely now we had returned this (Heb. zeh) second time" (Beresheet 43:10), that two matters are in one: 1) we would have returned (Heb. shavnu) by now and not be put to shame (Heb. boshnu) by that man, and 2) we would have been back already. [The Hebrew letters of shavnu are the same as of boshnu].
Ask RabbiBookmarkShareCopy