Comentários de Citação sobre Gênesis 36:12

Adam, Seth, Enosh Ezra wrote this book of genealogy through Haggai, Zechariah, and Malachi during the eighteen years from the name that Zerubbabel and Joshua the Priest came to Jerusalem in the days of Cyrus I until Cyrus the son of Esther came. All of this [book] is for the [purpose of tracing the] lineage of King David and the Levites for gate sentries, guards, and singers, how David stationed them in their positions, and the priests in their watches. Therefore, he traced their lineage from Adam to Abraham, and since he had to trace Abraham’s lineage, he mentioned also the rest of the nations, his sons and his grandsons, and because of his sons, he had to trace the lineage of the rest of the nations, the sons of Canaan, to let [us] know how Abraham inherited their land. And since he had to mention and trace the lineage of the generations of Canaan, he mentioned together with them (the generations of) the rest of the nations, but he mentions them only briefly and casts them away until he reaches the main ones, as is explained in Genesis Rabbah (39:10) (See also Tanhuma Veyesheb 1). This can be compared to a king who was traveling from place to place and dropped a pearl. The king stood and sifted the sand with a sieve until he found the pearl. So said the Holy One, blessed be He, “Why should I trace the lineage of Shem and Arpachshad and Terach except to find Abraham?” [As it is written] (Neh. 9:8): “... and You found his heart faithful [before You].” And because of the honor of Isaac, he traced the lineage of the sons of Esau and Ishmael and the sons of Keturah, and he cast them away little by little and left them. He mentions the sons of Seir because the sons of Esau inherited them [i.e., their territory]; he also traces the lineage of Timna, who became a concubine to the seed of Abraham, to let us know the praise of Abraham, for she was the daughter of princes and chiefs and wished to be a concubine to the seed of Abraham, as it is written (Gen. 36:22): “... and Lotan’s sister was Timna,” and it is written (ibid. 12): “And Timna was a concubine to Eliphaz the son of Esau,” because she said, “If I am not worthy to marry him, I shall be his concubine.” (Gen. Rabbah 84: 14, Sanh. 99b) Moreover, for this reason, he traced the lineage of the sons of Seir because they were chiefs and princes, and Mount Seir belonged to Seir, but out of love for Isaac, the Holy One, blessed be He, gave it to Esau, as it is written (Deut. 2:12): “... and the children of Esau drove them out, etc., and settled in their place,” and to inform us of the fulfillment of the words of the Holy One, blessed be He, Who promised Isaac that He would multiply his seed and give him dominion over all, and because of the honor of Isaac he likewise wrote (verse. 31): “Now these are the kings who reigned in the land of Edom, etc.”

The eighth principle That the Torah is from Heaven and that is that we believe that this Torah that is given to us through Moshe, our teacher - peace be upon him - is completely from the mouth of the Almighty; which is to say that it all came to him from God, may He be blessed, in a manner that is metaphorically called speech. And no one knows how it came to him except Moshe himself, peace be upon him - since it came to him. And [we believe] that he was like a scribe who is dictated to and writes down all of the events, the stories and the commandments. And therefore, [Moshe] is called the engraver. And there is no difference between "And the sons of Cham were Kush and Mitsrayim" (Genesis 10:6), "and his wife's name was" Meheitabel" (Genesis 36:39), "And Timnah was his concubine" (Genesis 36:12) [ on the one hand] and "I am the Lord, your God" (Exodus 20:2) and "Hear Israel" (Deuteronomy 6:4) [on the other]; since they are all from the mouth of the Almighty and it is all the Torah of God - complete, pure and holy truth. And anyone who says, "These type of verses or stories were written by Moshe on his own," is for our sages and prophets a heretic, and one who reveals [incorrect] faces [of the Torah] more than all of the heretics; since he thinks that there is a heart and a peel to the Torah and that these chronicles and stories don't have a point to them and that they are from Moshe our teacher - peace be upon him. And this matter of one who holds that the Torah is not from Heaven, the sages said about it (Sanhedrin 99a), that it is one who believes the whole Torah is from the mouth of the Almighty except for this one verse, which the Holy One, blessed be He, did not say, but rather it was from Moshe himself. And this is "Since he disgraced the word of the Lord" (Numbers 15:31) - God, may He be blessed, is above the statements of the heretics. Rather every single word of the Torah contains wisdom and wonders for the one who understands them. And their ultimate wisdom is not [fully] grasped, as 'its measure is longer than the earth and broader than the sea.' And a man should only walk in the footsteps of David, the anointed of the God of Yaakov, who prayed (Psalms 119:18), "Uncover my eyes and I shall look upon the wonders of Your Torah." And so too, the accepted understanding of the Torah is also from the Almighty; and [so] that which we today make a [certain] form for the sukkah, the lulav, the shofar, the tsitsit, the tefilllin and other [such matters], it is the exact form that God, may He be blessed, said to Moshe, and which [Moshe] told to us - and he is reliable in his charge. And the statement that indicates this principle is that which is stated (Numbers 16:28), "with this shall you know that it is the Lord that sent me to do all of these acts, and it is not from my heart."

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.