מדרש אויף בראשית 27:27

(Genesis 45:8) "So it was not you who sent me here, but God; and He has made me a father to Pharaoh." I am like a creditor to him, as it is stated (Exodus 22:24), "Do not impose interest upon him." Just as the way of a creditor is to lend to a borrower (Proverbs 22:7), in the book of Rabbi Meir, it is written, "And he has made me a father," as it says, "which the Lord, your God, gives you" (Deuteronomy 15:2). This is a legal judgment derived from the full texts written in the Torah, which emerged from Jerusalem during the Sabbatical year and ascended to Rome, and the scrolls were stored in the synagogue of Asvyros. "And God saw all that He had made, and behold, it was very good" (Genesis 1:31). "For a man and his wife, leather tunics" (Genesis 3:21). "I will descend now and see their outcry" (Genesis 18:21). "The Lord who took me from my father's house and from the land of my birth" (Genesis 24:7). "And he sold his birthright" (Genesis 25:33). "Behold, now, I am old; I do not know the day of my death" (Genesis 27:2). "The fragrance of a field that the Lord has blessed" (Genesis 27:27). "And Oholibamah bore Jeush" (Genesis 36:5). "Eliphaz, the son of Esau" (Genesis 36:10). "These were the sons of Oholibamah, the wife of Esau" (Genesis 36:14). "They arose and went down to Egypt" (Genesis 43:15). "And I buried her there on the way" (Genesis 48:7).And he has made me a father to Pharaoh." And here are the names that came down to Egypt (Genesis 46:8). "So shall you say to the children of Jacob, and tell the children of Israel" (Exodus 19:3). "The children of Israel journeyed from Rameses" (Exodus 12:37). "For it is a sign between Me" (Exodus 31:13). "Five for the planks on one side" (Exodus 26:27). "We have no barricade against it." "And the priest shall take from its blood" (Leviticus 4:34), for if it is a lamb. "And when the zav becomes purified with living water" (Leviticus 15:13). "One lamb of the first year without blemish" (Leviticus 14:10). "All who come to join the ranks must be counted in their census" (Numbers 4:3). "From the first of your dough, you shall give" (Numbers 15:20). "Avenge the vengeance of the children of Israel" (Numbers 31:2). "And they came to Moses and to the congregation of the children of Israel" (Numbers 12:1). "The heads of the families of the house of Joseph approached" (Numbers 36:1). "But I have not the power to go up" (Deuteronomy 1:26). "And they shall inherit it, they and all the people of the land" (Numbers 32:22). "To give us into the hands of the Amorites" (Deuteronomy 1:27). "Nor take a mother upon her young" (Deuteronomy 22:6). "Brimstone and salt burning" (Deuteronomy 29:22). "Like the upheaval of Sodom and Gomorrah" (Deuteronomy 29:22). "I said, I would scatter them" (Deuteronomy 32:26). So they are written in the Torah that emerged from Jerusalem.

(Fol. 37) (Songs 7, 3) Thy navel is protected like a round goblet which lacketh not the mixed wine. Navel refers to the Sanhedrin. And why were they called navel? Because they used to sit in the centre (navel) of the world. Is protected — i.e., it protects the whole world. Round goblet — i.e., the Sanhedrin sat in a circle. Which lacketh not the mixed wine — i.e., if one wished to leave, it must be seen that there would remain twenty-three, corresponding to the number of the small Sanhedrin; then he was able to leave. But if there were less, he could not leave. Thy body is like a heap of wheat fenced about with lilies; i.e., just as from a heap of wheat all derive benefit, so all were pleased to hear the reasons given by the Sanhedrin in their discussions. Fenced about with lilies — i.e., even a fence of lilies was not broken by them to go out of it. This is what was said by a certain heretic to R. Cahana: "Your law permits a man to stay alone with his wife during the days of her menstruation. Is it possible that flax and fire should be together and should not burn?" And he answered: "The Torah has testified for us, fenced about with lilies — i.e., even a fence of lilies is sufficient for us — and it will never be broken." Resh Lakish said: "This is inferred from (Ib. 6, 7) Like the half of the pomegranate is the upper part of thy cheek — i.e., even thy lowest are full of meritorious acts — like the pomegranate." R. Zera said: "From (Gen. 27, 27) And he smelled the smell of his garments, etc. Do not read b'gadav (garments), but read bogdav (his transgressors)." There were insolent fellows in the neighborhood of R. Zera, who nevertheless associated with them and showed them respect, so that they should repent. The Rabbis, however, were not satisfied with this. When R. Zera died the insolent fellows said: "Hitherto there was the little man who prayed for us, but now who will do so?" Whereupon they repeated and became righteous.

(Gen. 27:6, 8, & 9:) AND REBEKAH SPOKE UNTO JACOB…. AND NOW MY SON, HEED ME IN WHAT < I CHARGE YOU >. PLEASE GO TO THE FLOCK…. As soon as Esau had gone to get < the venison >, he (Jacob) went to his father, as stated (in Gen. 27:18 & 19): THEN HE WENT UNTO HIS FATHER…. AND JACOB SAID UNTO HIS FATHER: < I AM ESAU, YOUR FIRST-BORN >…. So he blessed him (in Gen. 27:27). Even though you may say Jacob lied, he did not lie. Balaam said (in Numb. 23:21): NO ONE HAS BEHELD FALSEHOOD IN JACOB. [He said] merely (in Gen. 27:19 &. 20): I am Jacob; ESAU [IS] YOUR FIRST-BORN….³⁶It is possible to interpret Jacob’s words to his father as follows: IT IS I. ESAU IS YOUR FIRST-BORN. Cf. Gen. R. 65:18. PLEASE ARISE; SIT UP < AND EAT >…. THEN ISAAC SAID UNTO HIS SON: < HOW IS IT THAT YOU WERE SO QUICK > … ? He said to him (in Gen. 27:20, cont.): BECAUSE THE LORD YOUR GOD MADE IT HAPPEN FOR ME. Then in addition he said to him:³⁷Cf. Gen. R. 65:19. When you were bound upon the altar, the angel said (in Gen. 22:12): DO NOT RAISE YOUR HAND AGAINST THE LAD. Perhaps there was something there. The Holy One only caused < a sacrificial animal > to sprout forth for your sake, as stated (in Gen. 22:13): THEN ABRAHAM LIFTED HIS EYES < TO LOOK, AND THERE WAS A RAM BEHIND HIM >…. So also he said (here in Gen. 27:20): BECAUSE THE LORD YOUR GOD MADE IT HAPPEN FOR ME.³⁸Gen. R. 65:19 argues a fortiori that, if God would bless Isaac by making a sacrifice appear at the time of the binding, he certainly would expedite matters in preparing this meal. Now, when Isaac heard him say: BECAUSE THE LORD YOUR GOD MADE IT HAPPEN FOR ME, he said: This is not Esau. He said: Esau never mentions THE LORD YOUR GOD. He said to him (in vss. 21f.): PLEASE COME NEARER AND LET ME TOUCH YOU, MY SON…. SO JACOB CAME NEARER TO HIS FATHER ISAAC…. He said to him: Behold, in voice you are Jacob;³⁹Buber notes that his text here is garbled and suggests the reading translated here from MS 1240 of the De Rossi library in Parma. BUT (in vs. 22, cont.) THE HANDS ARE THE HANDS OF ESAU. R. Judah bar Il'ay said:⁴⁰yTa‘an. 4:8 (68d); Git. 57b; Gen. R. 65:21. In former generations one would ask: What is the meaning (of Gen. 27:22): THE VOICE IS THE VOICE OF JACOB? The voice of the Emperor⁴¹Lat.: Caesar. Hadrian, < who > [killed] eight thousand myriads (80,000,000) in Bethther.⁴²This town in Southern Israel is also known as Bithter or Bettar. The present Greek spelling is that adopted by Y. Aharoni and M. Avi-Yonah in The Macmillan Bible Atlas (New York: Macmillan, 1968. R. Johanan said: The voice of Jacob was crying out < over > what the hands of Esau did to him in Bethther.