ציטירנדיקער פּירוש אויף איוב 7:9

שנים עשר נשיאים יוליד, “he will sire twelve princes.” Ishmael had twelve sons and they have been listed by their names at the end of Parshat Chayei Sarah. We read there: בכור ישמעאל נבוית, וקדר, ואדבאל, ומבשם, ומשמע, ודומה, ומשא, חדר, ותימה, יטור, נפיש, וקדמה. This gives you a total of 12. As to the reason the Torah speaks of twelve princes and not of twelve nations, this is to inform us that their distinction lay in their being so extraordinarily fruitful and numerous, far more so than other nations. The word נשיא then reflects their numerical “superiority.” This is precisely what G-d predicted when He said: “Here I have blessed him and made him fruitful and greatly increased his numbers very much indeed. “
The expression נשיאים also implies that these people will disappear from the world after having attained great stature The word is related to Proverbs 25,14 נשיאים ורוח וגשם אין, ”Clouds, wind and rain are as naught.” Solomon uses this term to describe people or phenomena who achieve a brief moment of glory which soon disintegrates into nothingness. Job 7,9 speaks of כלה ענן וילך, “a cloud fades away and disappears.” You will note that the word נשיאם when used to describe the leaders of the Ishmaelites lacks the customary letterי in the plural ending (25,16). This shows that the kingdom of the Ishmaelites, while beginning with great fanfare, will gradually fade away into weakness. This is the deeper meaning of what the angel said to Hagar when he described the child she carried in her womb as והוא יהיה פרא אדם. “He will be an undisciplined person.” This meant that he will be like a wild person who initially vanquishes everybody. However, the angel added the words יד כל בו, eventually, “everybody will be against him.”

The Torah immediately follows with the prohibition לא תאכלו על הדם, "do not eat it with blood!" This is a hint that one should not make the consumption of physical food a totally secular experience as if one's life were bound up in the act of eating, much as the life of an animal is bound up in its blood. לא תנחשו, "do not practice divination." If one were to eat blood one identifies with the concept of the נחש, the original serpent, Satan the seducer. Isaiah describes the mystical dimension of this when he wrote (Isaiah 65,25) "and the bread of the serpent is dust." According to this it is the serpent's nature to try and consume man who is made of dust, or to reduce man to a totally materially oriented creature. לא תעוננו, "do not practice soothsaying." We find a reference to this in Job 7,9 כלה ענן וילך, "just as the cloud once it has disappeared is gone forever, so man, once he has died is gone forever." This verse describes people who spent their lives chasing only the physical, the tangible, ignoring life's spiritual aspects. The Torah exhorts us not to exhaust our existence in our physical needs and pleasures.

ויזד יעקב נזיד, “Yaakov cooked a dish.” We would have expected the Torah to write that Yitzchak cooked such a dish seeing it was on account of mourning for his father Avraham. Seeing that the mourner must not eat what he has cooked himself, this dish had to be prepared by a third party, i.e. Yaakov. It was a dish of lentils as it was the custom to eat such a dish in the house of mourners. The lentil is round and closed like a wheel, and it thereby symbolizes the recurring nature of physical life on earth which ends where it began, i.e. “dust thou art and to dust thou shalt return.” As the lentil has no “mouth,” opening, so the mourner is not to open conversations (or speak at all).
Avraham had died on this day. He had been fortunate to have been spared seeing one of his grandchildren despise the birthright and to forsake his teachings. According to Baba Batra 16 Esau committed five different sins on that very day. 1) He slept with a girl who was betrothed to another man. 2) He killed a human being. 3) He scoffed at the idea of resurrection. 4) He denied the existence of G’d, and reward and punishment. 5) He despised the birthright.
The Talmud finds allusions in Scripture to support all these allegations: The Torah describes Esau here as ויבא עשו מן השדה, and in connection with the prohibition of sleeping with a girl who is betrothed to another, the Torah worded this in Deut. 22,27 כי בשדה מצאה “for he found her in the field.” The choice of the words: “in the field” is not arbitrary but an allusion to what happened here. The allusion to Esau committing murder is based on the words here כי עיף אנכי, “for I am exhausted,” and the verse in Jeremiah 4,31 כי עיפה נפשי להורגים, “for my soul is exhausted from killing.” The allusion to Esau denying resurrection of the dead is based on Esau saying here הנה אנכי הולך למות, “here I am going towards death,” and Job 7,9 כלה ענן וילך כן יורד שאול לא יעלה, “as a cloud fades away, so whoever goes down to Sheol does not come up.” As to Esau denying the existence of G’d and the system of reward and punishment, the sages point at the expression in our paragraph where Esau said למה זה לי, “what good is all this for me,” and the words זה אלי ואנוהו, “this is my G’d and I will glorify him;” this was the affirmation of G’d sung by the Jewish people after they had emerged from the sea and the Egyptians had been drowned in it (Exodus 15,2). The fact that Esau despised the birthright needs no allusion as it is spelled out right here.