Комментарий к Берешит 25:30

הלעיטני LET ME SWALLOW — I will open my mouth and you pour a lot in. The word is really used of feeding animals as we find the word in the Mishna, (Shabbat 155b) “One may not fatten up a camel on the Sabbath but one may put food (מלעיטין) into its mouth. ”

OF THIS RED, RED POTTAGE. The dish was either reddened by the lentils which were red, or it had been compounded with some red substance, and Esau, not knowing what it was, called it edom (red). Therefore was his name called Edom since they mocked at him for having sold an honorable birthright for a small dish. For the drunkard and the glutton shall come to poverty.³⁹Proverbs 23:21. Esau was thus mocked that because of his gluttony he would be reduced to poverty.

מן האדום האדום הזה, it is common for a person who is in a hurry and who demands something from his fellow to repeat his request. In this instance, seeing that Esau was both tired and hungry, his choice of words is equivalent to asking to get something to eat in a hurry.

על כן קרא שמו אדום. When he saw that Esau was so totally absorbed in his futile occupation, an occupation which does not represent the task of man on earth, that he could not even identify the lentils by their name but referred to them only by their colour, he called him by that name himself, i.e. אדום, in the imperative, meaning “paint yourself red by swallowing the red dish!”

על כן קרא שמו אדום, this is why he named him Edom (the red one). Esau called the dish "Edom" not because he called something that was already of a reddish colour "red," but inasmuch as his lifestyle flirted with death and this food was bound to give him an additional lease on life, he called it by his own name. Esau was quite well versed in the significance of names as he himself said in 27,36: "has he (Jacob) not rightly been called יעקב, i.e. "crooked?"

ויאמר...הלעיטני נא, the word הלעיטני is equivalent to האכילני, “feed me!” Our sages in Shabbat 155 in dealing with methods permissible to feed one’s livestock on the Sabbath, say אין ממארים את העגלים אבל מלעיטים אותן, “whereas it is forbidden to use mechanical devices to feed one’s animals one may do so by hand.” In other words, הלעטה describes the crudest form of introducing food into one’s mouth.

מן האדום האדום הזה, “from this reddish looking dish.” Some commentators understand the second word אדום as a reference to Esau himself who was known as אדום, “the red one.” It was a play on words, the “red one” saying that the reddish looking dish is fit for the reddish looking man, meaning himself.

הלעיטני נא, “please let me gulp down, etc.” he spoke foolishly by using such an expression which is normally applied to the manner in which camels eat their food (compare Shabbat 155). This prompted our sages in Tanchuma Pinchas 13 to say that “the righteous eat their food in order to sate their biological needs, i.e. לשובע, whereas the belly of the wicked always feels unfulfilled.” You may contrast the conduct of an Eliezer, Avraham’s servant, with that of Esau. The former said הגמיאיני נא מעט מים, “please let me sip a little water(24,17),” whereas Esau said: “let me gulp down!” When the sages spoke of the righteous they referred to Eliezer, whereas when they spoke about the belly of the wicked, they referred to Esau.

Red lentils... [Rashi knows this] because it is written here ויזד יעקב נזיד, and in v. 34 it is written נזיד עדשים. Just as there it is lentils, so too here it is lentils. And just as here they are red, as it is written, “Please give me a swallow of this red,” so too there they are red.

לעט ,הלעיטני (verwandt mit להט , glühen) gierig hinunterschlucken. Es ist nicht sowohl das Gericht, als die Farbe, die ihn reizt. Sie vergegenwärtigt ihm das Blut des röchelnden Tieres, die Augenweide, nach welcher er im Felde jagt. "Gib mir rasch von dem so prächtig Roten!" Und er rühmte sich noch später dieses charakter istischen Ausdrucks und nannte sich: Edom (das Rot-Sein).

הלעיטני נא....על כן קרא שמו אדום, “please let me swallow some of this red stuff.... this is why henceforth he is called Edom.” According to the plain meaning of the verse,-i.e. when read superficially,- his name now became associated with his having referred to the stew Yaakov was cooking as “red stuff.” He was referring to a few lentils. We are told this, as from now on Esau called himself “the red one,” whereas at birth only other people called him thus on account of the colour of his skin.

מן האדום האדום “from this reddish looking stuff.” Every time we encounter the adjective “red,” it always appears to be repeated. The author quotes as examples: אדמדם, ירקרק in Leviticus 13,19 and 49 .(Rash’bam). When someone requests something urgently, he is always in the habit of repeating the key words in such a request. Esau, on that occasion, was extremely in need of food and drink.

מן האדם האדם הזה FROM THIS RED, EVEN THIS RED THING —red lentils. On that day Abraham had died in order that he might not see his grandson Esau falling into degenerate ways. This would not have been the “good old age” (cf. 25:8) which God had promised him; therefore the Holy One, blessed be He, cut his life short by five years — for Isaac lived 180 years and he only one hundred and seventy five. Jacob was boiling lentils to provide the customary first meal for the immediate mourners. Why should lentils be the mourner’s food? Because they are round like a wheel and mourning (sorrow) is a wheel that revolves in the world (it touches everyone sooner or later as a revolving wheel touches every spot in turn) (Bava Batra 16b). And a further reason is: just as lentils have no mouth — (the word mouth פה is used in Hebrew of a serrated edge) — so, too, mourners have no mouth (appear dumb), for speech (greeting others) is forbidden to them. For this reason, also, it is customary to give eggs to a mourner as his first meal, because they are round and have no mouth (serrated edge) and similarly a mourner has no mouth (may not greet others), just as we say in Moed Katan 21b. “A mourner during the first three days (of the week of mourning) may not respond to the greeting of any person — it follows, of course, that he may not be the first to greet anyone — and from the third to the seventh day he may respond to a greeting but may not be the first to offer a greeting etc.” From “And a further reason” is to be found in an old Rashi text.

על כן קרא שמו אדום, a reference to his reddish appearance at birth, described in verse 25. It foreshadowed that he had a craving for red-looking food. He sold his birthright in order to gratify his carving for something red to eat. The nickname אדום is an insulting, derogatory term.

מן האדם האדם הזה, a reference to the lentils, which when peeled, look reddish. The reason why he repeated the word האדם unnecessarily was that it reflects his intense desire for them. This is why he called his name Edom, to reflect the fact that he was always attracted, nay, fascinated by anything red.

For this reason God shortened his life by five years... You might ask: Perhaps his time to die had arrived? The answer is: About Avraham it is written זקן ושבע (25:8), omitting the word ימים. Whereas about Yitzchok it says (35:29): זקן ושבע ימים, [connoting fullness of days,] and so is it said about other righteous men.

כי עיף אנכי, “for I am tired, worn out;” according to tradition, on that day Esau had killed Nimrod the foremost hunter in the world up to that time, and its ruler. Nimrod had challenged him to a duel as he had not asked him for permission to use his hunting grounds. He had consulted with his brother what to do about this. Yaakov had told him that as long as Nimrod was wearing the garments which had once belonged to Adam he was invincible. As soon as he would take off those garments he could easily be overcome. Esau engineered to find him without those garments and killed him. On that day he was exhausted from that effort. Our author quotes Jeremiah 4,31: כי עיפה נפשי, “for my soul is worn out,” as an allusion to that incident.