ציטירנדיקער פּירוש אויף בראשית 36:1

אלה תולדות יעקב, “the following describes events and problems which Yaakov encountered in his life.” [by the way, Seforno, who lived hundreds of years later than Rash’bam, also accepts the interpretation described as nonsensical by Rash’bam. Ed.] This exegesis is nonsense. Whenever the expression תולדות occurs in the Bible, sometimes this word introduces the names of the grandsons of the party referred to, such as in Genesis 6,9 where the Torah after describing the righteousness of Noach tells us that Noach had three sons and proceeds to give us their names. The names of the sons could not be the purpose of the story there, as we had been told earlier in 5,32 that Noach at the age of 500 sired three sons and we were already told their names. The Torah then continues to describe mankind’s ongoing corruption and that Noach was the only one with whom G’d was pleased. When the Torah commences a second time with the line אלה תולדות נח in 6,9, clearly the Torah does not mean to repeat itself, but it leads to the Torah telling us of Noach’s grandchildren, something that is reported in greater detail in 10,1 under the heading of “and these are the generations of the sons of Noach.” [Perhaps the reason for the repetition of אלה תולדות בני נח in chapter 10, is that if, as the author says, the grandchildren were meant already in chapter 6, now after the deluge, the task of these children to generate a new mankind began in earnest, whereas up to that point they were charged with merely surviving the deluge. Ed.] Just as the Torah reported the growth and development of mankind after the deluge until we have a total of 70 such descendants of Noach being named, so in chapter 36,6 we have been told of the descendants of Esau who have been born in the land of Canaan, i.e. the land in which his father lived. After that, the Torah reported Esau’s further development in Mount Seir, commencing with verse 9 of that chapter. The Torah reports the development of Yaakov’s family in a parallel manner, 35,23 extending through verses 26-27 and listing all his children who had been born in exile, while he was in Padan Aram with Lavan. Now the Torah continues with the words אלה תולדות יעקב, concentrating forthwith on the grandchildren who combine to make up a total of 70 prior to the descent of the family to Egypt. Details of the birth of these various grandchildren are being provided, beginning with the chronicle of what happened to Joseph, who at 17 years of age experienced traumatic events, as a result of which his older brother Yehudah separated from the other brothers and started his own family in Keziv and Adulam, siring three sons, and grandsons respectively, i.e. Shelah, Peretz and Zerach. The history of Yaakov’s family became complicated further with Joseph having been brought to Egypt as a slave where Menashe and Ephrayim were born for him. Having attained high office, Joseph invited his father and family to join him in Egypt so that ultimately 70 members of Yaakov’s family wound up in Egypt. Moses had to record all this in order to substantiate his claim in Deuteronomy 10,22 that “your fathers descended to Egypt when they numbered only 70 persons.”

AND THESE ARE THE GENERATIONS OF ESAU THE FATHER OF EDOM. Scripture comes to mention the generations which his children begot after they went with him to Se’ir for Esau did not beget there. Thus Scripture begins from him by saying that he had already begotten Eliphaz and Re’uel,²⁵⁹Verse 10 here. and they begot these children in the land of Se’ir. It also mentions together with them the children of Oholibamah,²⁶⁰Verse 14 here. who were born in the land of Canaan,²⁶¹Verse 5 here. even though it does not mention any children that were born to them in the land of Se’ir,²⁶²According to Ramban above, the justification for mentioning the birth of Eliphaz and Re’uel was in order to mention their offspring. Why then was the birth of Oholibamah’s children mentioned? The answer is: “in order that they, etc.” so that they be counted together with their brothers, the sons of Esau, mentioned in the beginning of the section. It is also mentioned because they became chieftains in Se’ir since Scripture mentions all their chieftains.

V. 14. רמב׳׳ן macht auf die Abweichung im Namen des Vaters des Stammesfürsten Eljassaf aufmerksam, welcher oben Kap. 1, 14 De'uel und hier Re'uel heißt, und bemerkt dabei, wie das nicht seltene Vorkommen solcher Namensverschiedenheiten desselben Mannes daraus hervorgeht, daß man die Namen der Menschen nicht als bloße Schallmerkmale, sondern denkend nach ihrer Bedeutung auffasste, und daher die Zeitgenossen leicht denselben Namensbegriff durch einen synonymen Ausdruck wiedergaben, und so zwei Namen des Mannes gang und gäbe wurden, die der Bedeutung nach eins sind. So war der Name זרח und צוחר identisch, beide Glanz bedeutend, und so auch דעואל und רעואל sein Erkennen oder sein Denken (רעיון) auf Gott richten. (Vergl. übrigens das zu Bereschit Kap. 36, 1 Bemerkte.)