Literatura do Segundo Templo sobre Gênesis 27:11

[59] Abraham too becomes naked when the words have been spoken to him, “Go forth out of thy country and thy kindred” (Gen. 12:1). Isaac also does not indeed become naked, but is always naked and without body, for an injunction has been given him not to go down into Egypt (Gen. 26:2), and “Egypt” is the body. Jacob, again, loves nakedness of the soul, for his smoothness signifies nakedness. “For Esau,” we read, “was a hairy man, but Jacob a smooth man” (Gen. 27:11), and accordingly he has “Leah” as wife.

Freedom from passions (one of the meanings of “nakedness”) is illustrated by Moses setting up the Tent of Witness outside the Camp (Exod. 33:7); by Aaron entering unrobed (!) into the Holy of Holies (cf. Lev. 16:1 ff.); by Nadab and Abihu leaving their coats (or irrational parts) for Mishael and Elzaphan (Lev. 10:5); by Abraham leaving his country (Gen. 12:1); by Isaac being forbidden to go down into Egypt (i.e. the body, Gen. 26:2); and by Jacob’s smoothness (Gen. 27:11). (54 ff.)

[153] For this reason it is called a “multitude” or “numerous” as well as “mixed”; for he that has an eye to a single aim only is single and unmixed and truly smooth and level, but he that sets before himself many aims for his life is manifold and mixed and truly rough. It is for this reason that the oracles represent Jacob, the trainer of himself for nobility, as smooth, but Esau, who exercised himself in basest things, as rough with hair (Gen. 27:11).