Comentário sobre Gênesis 33:10
וַיֹּ֣אמֶר יַעֲקֹ֗ב אַל־נָא֙ אִם־נָ֨א מָצָ֤אתִי חֵן֙ בְּעֵינֶ֔יךָ וְלָקַחְתָּ֥ מִנְחָתִ֖י מִיָּדִ֑י כִּ֣י עַל־כֵּ֞ן רָאִ֣יתִי פָנֶ֗יךָ כִּרְאֹ֛ת פְּנֵ֥י אֱלֹהִ֖ים וַתִּרְצֵֽנִי׃
Replicou-lhe Jacó: Não, mas se agora tenho achado graça aos teus olhos, aceita o presente da minha mão; porquanto tenho visto o teu rosto, como se tivesse visto <span class="x" onmousemove="Show('perush','“Como ver a face do anjo que vi ontem na visão.” - Os anjos são forças espirituais que movem segundo os desígnios de Deus, as nações e seus governantes, pelo que disseram os sábios que cada nação tem um anjo, e o anjo de Edom é Samael, o anjo da morte. O encontro de Jacob com o anjo, e o encontro dele com seu irmão, tem a ver com o futuro, onde as forças contrárias serão em ambos os planos contra Israel. Edom, ou Esaú, são as potências ocidentais em geral, que nasceram do antigo domínio dos descendentes de Edom em Roma. O próprio nome “Roma” tem a ver com o nome do que se levantará contra o descendente de David, lembrado por r. Abraham Ibn-’Ezrá em Zc 12:10, em sua exegese.');" onmouseout="Hide('perush');">o rosto de Deus</span>,e tu te agradaste de mim.
Rashi on Genesis
אל נא NAY, I PRAY THEE — Do not, I pray thee, speak to me thus.
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Ramban on Genesis
FORASMUCH AS I HAVE SEEN THY FACE. Jacob said to him: “Take my present from me because I have seen your face, which to me is as one seeth the sight of an angel, ‘vatirtzeini’ (and thou wast pleased with me), as you indicated by accepting the present,” just as G-d ‘rotzeh’ (taketh pleasure) in them that fear Him,80Psalms 147:11. by accepting their offerings and sacrifices. This is similar to the verses: ‘Venirtzah’ (And it shall be favourably accepted) for him;81Leviticus 1:3. Their burnt-offerings and their sacrifices shall be ‘leratzon’ (acceptable) upon Mine altar,82Isaiah 56:7. this being associated with the expressions: Let him be ‘retzui’ (the favoured) of his brethren,83Deuteronomy 33:24. And the light of Thy countenance, for ‘ratzitham’ (Thou wast favourable to them),84Psalms 44:4. For Thy servants ‘ratzu’ (take pleasure) in her stones.85Ibid., 102:15. All these forms of ratzah connote desire and pleasure in a matter. But Rashi wrote, “Because you have agreed to pardon my offense. Vatirtzeini, you are reconciled with me.” But I have already said86Above, 32:21. that it was not advisable for Jacob to bring iniquity to remembrance.87See Ezekiel 21:28.
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Sforno on Genesis
כראות פני אלוקים, as is the custom when one is granted an audience by the people in high office. The Torah already commanded that when appearing in Jerusalem three times a year, the Israelite fulfilling this commandment must not appear before G’d empty-handed. (Exodus 23,15)
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Radak on Genesis
ויאמר יעקב...כי על כן ראיתי, this is precisely why it is appropriate that you accept my gift for I give it to you wholeheartedly. When I looked at your face I recognised that it bears the same features as the angel whom I have encountered and who has blessed me. Yaakov alluded to that nocturnal encounter in order to make Esau afraid to harm him. Yaakov had learned from the effect an encounter with angel- albeit it in a nocturnal vision- had had upon Lavan, who had not dared to attack him (29.31) Esau was well aware that Yaakov was a righteous man ever since his youth and he did not hesitate to believe him when told that Yaakov had encounters with angels. When Yaakov flattered Esau that the latter’s features reminded him of the features of the angel he had had a dialogue with, this was an exaggeration, of course. We find a similar exaggeration in Samuel II 14,20 where the woman from Tekoah says to King David that “my lord is wise as an angel of G’d and he knows all that goes on in the land.”
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Tur HaArokh
כראות פני אלוקים ותרצני, “having seen you is like seeing an angel of G’d, and for becoming reconciled with me.” According to Rashi, Yaakov acknowledged Esau’s generosity in voluntarily reconciling himself with him.
According to Nachmanides this was not the occasion when Yaakov mentioned any guilt at all. He simply told Esau that he would consider his accepting his gift as a source of great satisfaction, something comparable to being granted the vision of an angel. Looking at his brother’s face when it was well disposed towards him, was worth a great deal to him.
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Rabbeinu Bahya
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HaKtav VeHaKabalah
Because I have seen your face. That is, I have merited to be reunited with you in such a manner.
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Siftei Chakhamim
Do not tell me this. [Rashi knows this] because אַל always prefaces an order [not to do something]. Thus Rashi explains it as, “Please do not tell me this.” [Rashi is also explaining] that we should not think that “Please no” relates to Eisov’s concession of the blessings, as that cannot be. Rather, “Please no” relates only to Eisov’s statement that he has plenty and does not want the gift. (Maharshal)
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Rav Hirsch on Torah
(10-11) Jakob gesteht es geradezu: ich muss dich in diesem Augenblicke als den sittlich und geistig Höhern erkennen, du hast den höchsten Sieg über dich errungen, einen Adel der Gesinnung, vor dem ich mich beuge, בכורה und ברכה waren die beiden Punkte, die sie entzweit hatten. Über beide spricht sich Jakob aus. Hinsichtlich der בכורה, dieses geistig sittlichen Momentes, reicht er in dem מנחה dem Bruder die huldigende Anerkennung seines Seelenadels. Hinsichtlich der ברכה spricht er es aus, dass er aus ihr keinen materiellen Vorteil gezogen; was er habe, habe Gott ihm gewährt, und mit diesem durch Gottes Segen Selbsterrungenen habe er alles, und weiter gehen seine Wünsche nicht. Damit war beides gesühnt.
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Chizkuni
כי על כן ראיתי פניך , “for I have made a special effort to meet you face to face in order to present you with this gift. The word: ראיתי, in the past tense, although at the time described Yaakov had not yet met Esau face to face, may be understood in the same way as when Avraham said to Efron, concerning the money for the field and cave of Machpelah, “נתתי כסף השדה, “I have given the money for the field;” (he had not yet given it though he kept it at hand) (Compare 23,13) Compare also the expression: הרימותי ידי ,“I have raised my hand in an oath,”(14,23) where Avraham is prepared to swear that he will not accept any loot from the King of Sodom. He was about to swear this oath, but had not yet done so.
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Rashi on Genesis
אם נא מצאתי חן בעיניך ולקחת מנחתי מידי כי על כן ראיתי פניך וגו' IF NOW I HAVE FOUND FAVOUR IN THY EYES THEN TAKE MY PRESENT AT MY HAND: FOR THEREFORE I HAVE SEEN THY FACE etc. — Accept my present because (כי) it is fitting and proper for you to accept my present, for that (על כן) I have seen your face which is as dear to me as the sight of the angel — for I have seen your guardian angel. And a further reason why you should accept my present is ותרצני — because you have agreed to pardon my offence. Why, however, did he mention to him that he had seen the angel? In order that he (Esau) should be afraid of him saying, “He has seen angels and nevertheless escaped safely! Now, certainly, I shall be unable to overcome him” (Sotah 41b)
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Sforno on Genesis
ותרצני, in order that you will receive me with goodwill. We have a similar construction in Maleachi 1,8 הירצך או הישא פניך?, This consideration also warrants my sending you a lavish gift.
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Radak on Genesis
ותרצני, it was a source of satisfaction for me. Alternatively, the word could mean: “after you have displayed your goodwill towards me.”
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HaKtav VeHaKabalah
Like seeing the face. You have received me as if I were a great dignitary; allow me, then, to reciprocate by accepting my gift.
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Siftei Chakhamim
For it is right and proper for you to accept my gift... Rashi adds, “It is right and proper...” since על כן means “because.” [Consequently, על כן means the same as כי.] If so, one of them should have sufficed: either על כן ראיתי פניך, or כי ראיתי פניך. Therefore Rashi added, “For it is right...” so that כי gives the reason for the preceding statement, “Take my present from my hand.” It is as if Yaakov said, “Take my present from my hand because (כי) it is right and proper for you to accept it.” Whereas על כן connects to [what follows:] “Because I have seen your face...”
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Chizkuni
כראות פני אלוהים, “as if being received by G’d.” (After a pilgrimage) The Torah demanded from each pilgrim to Jerusalem during the three festivals not to appear empty-handed. (Deuteronomy 16,16,(B’reshit Rabbah 78,12.)
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Rashi on Genesis
ותרצני AND THOU WAST PLEASED WITH ME — You are reconciled with me. Wherever the term רצה (the verb, or the noun רצון) occurs in Scripture it means “propitiating”; old French appaisement; English appeasing. An example is, (Leviticus 22:20) “It shall not be (לרצון) acceptable as a propitiatory sacrifice to you”, for the purpose of the sacrifices is to conciliate and to propitiate. Similarly (Proverbs 10:31) "The lips of the righteous know רצון — they understand to conciliate and propitiate.
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Siftei Chakhamim
Which is esteemed to me like seeing the face of an angel for I have seen your guardian angel... [Rashi is explaining that] when it says, “Like seeing,” it does not mean: “I have seen your face, like I saw the face of a Godly being.” For that would not be a reason to give Eisov a gift. Thus Rashi explains, “Which is esteemed to me like seeing...”
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Siftei Chakhamim
You have become reconciled to me... Rashi is saying that the ו of ותרצני signifies the idea: “and there is another reason to receive the gift.” Otherwise, ותרצני [is not understandable, as] it does not relate to ראות פני אלהים.
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