Toledot


Tol'dot, Toldos, or Tol'doth is the sixth weekly Torah portion in the annual Jewish cycle of Torah reading. The parashah tells of the conflict between Jacob and Esau, Isaac's passing off his wife Rebekah as his sister, and Isaac's blessing of his sons.
It constitutes The parashah is made up of 5,426 Hebrew letters, 1,432 Hebrew words, 106 verses, and 173 lines in a Torah Scroll. Jews read it the sixth Sabbath after Simchat Torah, generally in November, or rarely in early December.

Readings

In traditional Sabbath Torah reading, the parashah is divided into seven readings, or, aliyot. In the Masoretic Text of the Tanakh, Parashat Toledot has two "open portion" divisions. Parashat Toledot has three "closed portion" divisions, that further divide the second open portion. The first open portion divides the first reading. The second open portion spans the balance of the parashah. Two closed portion divisions further divide the fifth reading, setting apart the discussion of Esau's marriage to the two Hittite women.

First reading — Genesis 25:19–26:5

In the first reading, Isaac was 40 years old when he married Rebekah, and when she proved barren, Isaac pleaded with God on her behalf, and God allowed Rebekah to conceive. As twins struggled in her womb, she inquired of God, who answered her that two separate nations were in her womb, one mightier than the other, and the older would serve the younger. When Rebekah gave birth, the first twin emerged red and hairy, so they named him Esau, and his brother emerged holding Esau's heel, so they named him Jacob. Isaac was 60 years old when they were born. Esau became a skillful hunter and outdoorsman, but Jacob remained a mild man and camp-bound. Isaac favored Esau for his game, but Rebekah favored Jacob. Once when Jacob was cooking, Esau returned to the camp famished and demanded some of Jacob's red stew. Jacob demanded that Esau first sell him his birthright, and Esau did so with an oath, spurning his birthright. The first open portion ends here with the end of chapter
As the reading continues in chapter another famine struck the land, and Isaac went to the house of the Philistine King Abimelech in Gerar. God told Isaac not to go down to Egypt, but to stay in the land that God would show him, for God would remain with him, bless him, and assign the land to him and his numerous heirs, as God had sworn to Abraham, who had obeyed God and kept God's commandments. The first reading ends here.

Second reading — Genesis 26:6–12

In the second reading, Isaac settled in Gerar, and when the men of Gerar asked Isaac about his beautiful wife, he said that she was his sister out of fear that the men might kill him on account of her. But looking out of the window, Abimelech saw Isaac fondling Rebekah, and Abimelech summoned Isaac to complain that Isaac had called her his sister. Isaac explained that he had done so to save his life. Abimelech complained that one of the people might have lain with her, and Isaac would have brought guilt upon the Philistines, and Abimelech charged the people not to molest Isaac or Rebekah, on pain of death. God blessed Isaac, who reaped bountiful harvests. The second reading ends here.

Third reading — Genesis 26:13–22

In the third reading, Isaac grew very wealthy, to the envy of the Philistines. The Philistines stopped up all the wells that Abraham's servants had dug, and Abimelech sent Isaac away, for his household had become too big. So Isaac left to settle in the wadi of Gerar, where he dug anew the wells that Abraham's servants had dug and called them by the same names that his father had. But when Isaac's servants dug two new wells, the herdsmen of Gerar quarreled with Isaac's herdsmen and claimed them for their own, so Isaac named those wells Esek and Sitnah. Isaac moved on and dug a third well, and they did not quarrel over it, so he named it Rehoboth. The third reading ends here.

Fourth reading — Genesis 26:23–29

In the fourth reading, Isaac went to Beersheba, and that night God appeared to Isaac, telling Isaac not to fear, for God was with him, and would bless him and increase his offspring for Abraham's sake. So Isaac built an altar and invoked the Lord by name. And Isaac pitched his tent there and his servants began digging a well. Then Abimelech, Ahuzzath his councilor, and Phicol his general came to Isaac, and Isaac asked them why they had come, since they had driven Isaac away. They answered that they now recognized that God had been with Isaac, and sought a treaty that neither would harm the other. The fourth reading ends here.

Fifth reading — Genesis 26:30–27:27

In the fifth reading, Isaac threw a feast for the Philistines, and the next morning, they exchanged oaths and the Philistines departed from him in peace. Later in the day, Isaac's servants told him that they had found water, and Isaac named the well Shibah, so that place became known as Beersheba. A closed portion ends here.
In the continuation of the reading, when Esau was 40 years old, he married two Hittite women, Judith and Basemath, causing bitterness for Isaac and Rebekah. Another closed portion ends here with the end of chapter
As the reading continues in chapter
when Isaac was old and his sight had dimmed, he called Esau and asked him to hunt some game and prepare a dish, so that Isaac might give him his innermost blessing before he died. Rebekah had been listening, and when Esau departed, she instructed Jacob to fetch her two choice kids so that she might prepare a dish that Jacob could take to Isaac and receive his blessing. Jacob complained to Rebekah that since Esau was hairy, Isaac might touch him, discover him to be a trickster, and curse him. But Rebekah called the curse upon herself, insisting that Jacob do as she directed. So Jacob got the kids, and Rebekah prepared a dish, had Jacob put on Esau's best clothes, and covered Jacob's hands and neck with the kid's skins. When Jacob went to Isaac, he asked which of his sons had arrived, and Jacob said that he was Esau and asked for Isaac's blessing. Isaac asked him how he had succeeded so quickly, and he said that God had granted him good fortune. Isaac asked Jacob to come closer that Isaac might feel him to determine whether he was really Esau. Isaac felt him and wondered that the voice was Jacob's, but the hands were Esau's. Isaac questioned if it was really Esau, and when Jacob assured him, Isaac asked for the game and Jacob served him the kids and wine. Isaac bade his son to come close and kiss him, and Isaac smelled his clothes, remarking that he smelled like the fields. The fifth reading ends here.

Sixth reading — Genesis 27:28–28:4

In the sixth reading, Isaac blessed Jacob, asking God to give him abundance, make peoples serve him, make him master over his brothers, curse those who cursed him, and bless those who blessed him. Just as Jacob left, Esau returned from the hunt, prepared a dish for Isaac, and asked Isaac for his blessing. Isaac asked who he was, and Esau said that it was he. Isaac trembled and asked who it was then who had served him, received his blessing, and now must remain blessed. Esau burst into sobbing, and asked Isaac to bless him too, but Isaac answered that Jacob had taken Esau's blessing with guile. Esau asked whether Jacob had been so named that he might supplant Esau twice, first taking his birthright and now his blessing. Esau asked Isaac whether he had not reserved a blessing for Esau, but Isaac answered that he had made Jacob master over him and sustained him with grain and wine, and asked what, then, he could still do for Esau. Esau wept and pressed Isaac to bless him, too, so Isaac blessed him to enjoy the fat of the earth and the dew of heaven, to live by his sword and to serve his brother, but also to break his yoke. Esau harbored a grudge against Jacob, and told himself that he would kill Jacob upon Isaac's death. When Esau's words reached Rebekah, she told Jacob to flee to Haran and her brother Laban and remain there until Esau's fury subsided and Rebekah fetched him from there, so that Rebekah would not lose both sons in one day. Rebekah told Isaac her disgust with the idea that Jacob might marry a Hittite woman, so Isaac sent for Jacob, blessed him, and instructed him not to take a Canaanite wife, but to go to Padan-aram and the house of Bethuel to take a wife from among Laban's daughters. And Isaac blessed Jacob with fertility and the blessing of Abraham, that he might possess the land that God had assigned to Abraham. The sixth reading ends here.

Seventh reading — Genesis 28:5–9

In the seventh reading, when Esau saw that Isaac had blessed Jacob and charged him not to take a Canaanite wife, Esau realized that the Canaanite women displeased Isaac, and Esau married Ishmael's daughter Mahalath. The seventh reading, a closed portion, the closing maftir reading of and the parashah all end here.

Readings according to the triennial cycle

Jews who read the Torah according to the triennial cycle of Torah reading read the parashah according to the following schedule:
Year 1Year 2Year 3
2016–2017, 2019–2020...2017–2018, 2020–2021...2018–2019, 2021–2022...
Reading
1
2
3
4
5
6
7
Maftir

In inner-biblical interpretation

The parashah has parallels or is discussed in these Biblical sources:

Genesis chapter 25

taught that God once punished Jacob for his conduct, requiting him for his deeds, including that in the womb he tried to supplant his brother.

Genesis chapter 26

In God reminded Isaac that God had promised Abraham that God would make his heirs as numerous as the stars. In God promised that Abraham's descendants would as numerous as the stars of heaven. Similarly, in God promised that Abraham's descendants would as numerous as the stars of heaven and the sands on the seashore. In Jacob reminded God that God had promised that Jacob's descendants would be as numerous as the sands. In Moses reminded God that God had promised to make the Patriarch's descendants as numerous as the stars. In Moses reported that God had multiplied the Israelites until they were then as numerous as the stars. In Moses reported that God had made the Israelites as numerous as the stars. And foretold that the Israelites would be reduced in number after having been as numerous as the stars.
God's reference to Abraham as "my servant" in is echoed in God's application of the same term to Moses, Caleb, David, Isaiah, Eliakim the son of Hilkiah, Israel, Nebuchadnezzar, Zerubbabel, the Branch, and Job.

Genesis chapter 27–28

In Jacob receives three blessings: by Isaac when Jacob is disguised as Esau in by Isaac when Jacob is departing for Haran in and by God in Jacob's dream at Bethel in Whereas the first blessing is one of material wellbeing and dominance, only the second and third blessings convey fertility and the Land of Israel. The first and the third blessings explicitly designate Jacob as the conveyor of blessing, although arguably the second blessing does that as well by giving Jacob "the blessing of Abraham." Only the third blessing vouchsafes God's Presence with Jacob.

Isaac Blessing the Disguised Jacob
Isaac Blessing Jacob on Departure
God Blessing Jacob at Bethel
28 God give you of the dew of heaven, and of the fat places of the earth, and plenty of corn and wine. 29 Let peoples serve you, and nations bow down to you. Be lord over your brethren, and let your mother's sons bow down to you. Cursed be everyone who curses you, and blessed be everyone who blesses you.3 God Almighty bless you, and make you fruitful, and multiply you, that you may be a congregation of peoples; 4 and give you the blessing of Abraham, to you, and to your seed with you; that you may inherit the land of your sojournings, which God gave to Abraham.13 I am the Lord, the God of Abraham your father, and the God of Isaac. The land on which you lie, to you will I give it, and to your seed. 14 And your seed shall be as the dust of the earth, and you shall spread abroad to the west, and to the east, and to the north, and to the south. And in you and in your seed shall all the families of the earth be blessed. 15 And, behold, I am with you, and will keep you wherever you go, and will bring you back into this land; for I will not leave you, until I have done that of which I have spoken to you.

In classical rabbinic interpretation

The parashah is discussed in these rabbinic sources from the era of the Mishnah and the Talmud:

Genesis chapter 25

taught that Rebekah was barren for 20 years. After 20 years, Isaac took Rebekah to Mount Moriah, to the place where he had been bound, and he prayed on her behalf concerning conception, and God was entreated, as says, "And Isaac entreated the Lord."
Rava argued that one may deduce from Isaac's example that a man may remain for 20 years with an infertile wife. For of Isaac, says, "And Isaac was 40 years old when he took Rebekah... to be his wife," and says, "And Isaac was 60 years old when she bore them". Rav Nachman replied that Isaac was infertile. Rabbi Isaac deduced that Isaac was infertile from which says, "And Isaac entreated the Lord opposite his wife." Rabbi Isaac taught that does not say "for his wife" but "opposite his wife." Rabbi Isaac deduced from this that both were barren. The Gemara countered that if this were so, then should not read, "And the Lord let Himself be entreated by him," but rather should read, "And the Lord let Himself be entreated by them". But the Gemara explained that reads, "And the Lord let Himself be entreated by him," because the prayer of a righteous person who is the child of a righteous person is even more effective than the prayer of a righteous person who is the child of a wicked person. Rabbi Isaac taught that the Patriarchs and Matriarchs were infertile because God longs to hear the prayer of the righteous.
Noting that the three-letter root used in can mean either "entreat" or "pitchfork," Rabbi Eleazar taught that the prayers of the righteous are like a pitchfork. Just as the pitchfork turns the grain from place to place in the barn, so the prayers of the righteous turn the mind of God from the attribute of harshness to that of mercy.
Rabbi Johanan interpreted the words "And Isaac entreated the Lord" in to mean that Isaac poured out petitions in abundance. The Midrash taught that the words "for his wife" taught that Isaac prostrated himself in one spot and Rebekah in another, and he prayed to God that all the children whom God would grant him would come from this righteous woman, and Rebekah prayed likewise. Reading the words, "Because she was barren," in Rabbi Judan said in the name of Resh Lakish that Rebekah lacked an ovary, whereupon God fashioned one for her. And reading the words, "And the Lord let Himself be entreated of him," in Rabbi Levi compared this to the son of a king who was digging through to his father to receive a pound of gold from him, and thus the king dug from inside while his son dug from outside.
The Pesikta de-Rav Kahana taught that Rebekah was one of seven barren women about whom says, "He... makes the barren woman to dwell in her house as a joyful mother of children." The Pesikta de-Rav Kahana also listed Sarah, Rachel, Leah, Manoah's wife, Hannah, and Zion. The Pesikta de-Rav Kahana taught that the words of "He... makes the barren woman to dwell in her house," apply to Rebekah, for reports that "Isaac entreated the Lord for his wife, because she was barren." And the words of "a joyful mother of children," apply to Rebekah, as well, for also reports that "the Lord let Himself be entreated of him, and Rebekah his wife conceived."
Rabbi Berekiah and Rabbi Levi in the name of Rabbi Hama ben Haninah taught that God answered Isaac's prayer for children in rather than the prayer of Rebekah's family in Rabbi Berekiah in Rabbi Levi's name read to say, "The blessing of the destroyer came upon me," and interpreted "The blessing of the destroyer " to allude to Laban the Syrian. Rabbi Berekiah in Rabbi Levi's name thus read to say, "An Aramean sought to destroy my father." Rabbi Berekiah and Rabbi Levi in the name of Rabbi Hama ben Haninah thus explained that Rebekah was remembered with the blessing of children only after Isaac prayed for her, so that the heathens in Rebekah's family might not say that their prayer in caused that result. Rather, God answered Isaac's prayer, as reports, "And Isaac entreated the Lord for his wife... and his wife Rebekah conceived."
It was taught in Rabbi Nehemiah's name that Rebekah merited that the twelve tribes should spring directly from her.
Reading the words of "and the children struggled together with in her," a Midrash taught that they sought to run within her. When she stood near synagogues or schools, Jacob struggled to come out, while when she passed idolatrous temples, Esau struggled to come out.
Reading the words, "and she went to inquire of the Lord," in a Midrash wondered how Rebekah asked God about her pregnancy, and whether there were synagogues and houses of study in those days. The Midrash concluded that Rebekah went to the school of Shem and Eber to inquire. The Midrash deduced that this teaches that to visit a Sage is like visiting the Divine Presence.
Reading "the Lord said to her," Rabbi Iddi taught that God spoke to her through the medium of an angel. Rabbi Haggai said in Rabbi Isaac's name that Rebekah was a prophet, as were all of the matriarchs.
The Rabbis of the Talmud read Edom to stand for Rome. Thus, Rav Nahman bar Isaac interpreted the words, "and the one people shall be stronger than the other people," in to teach that at any one time, one of Israel and Rome will be ascendant, and the other will be subjugated.
Reading the words, "And Esau was a cunning hunter," in a Midrash taught that Esau ensnared people by their words. Reading the words, "and Jacob was a quiet man, dwelling in tents," the Midrash taught that Jacob dwelt in two tents, the academy of Shem and the academy of Eber. And reading the words, "And Rebekah loved Jacob," in the Midrash taught that the more Rebekah heard Jacob's voice, the stronger her love grew for him.
Rabbi Haninah taught that Esau paid great attention to his parent, his father, whom he supplied with meals, as reports, "Isaac loved Esau, because he ate of his venison." Rabbi Samuel the son of Rabbi Gedaliah concluded that God decided to reward Esau for this. When Jacob offered Esau gifts, Esau answered Jacob in "I have enough ; do not trouble yourself." So God declared that with the same expression that Esau thus paid respect to Jacob, God would command Jacob's descendants not to trouble Esau's descendants, and thus God told the Israelites in "You have circled this mountain long enough."
Bar Kappara and Rabbi Jose bar Patros referred to to explain why, in just before heading down to Egypt, Jacob "offered sacrifices to the God of his father Isaac," and not to the God of Abraham and Isaac. Bar Kappara discussed the question with Rabbi Jose bar Patros. One of them said that Jacob declared that as Isaac had been eager for his food, so Jacob was eager for his food. The other explained that as Isaac had distinguished between his sons, so Jacob would distinguish among his sons. But then Jacob noted on reconsideration that Isaac was responsible for only one soul, whereas Jacob was responsible for 70 souls.
A Tanna taught in a Baraita that the day recounted in on which Esau spurned his birthright was also the day on which Abraham died, and Jacob was cooking lentils to comfort Isaac. In the Land of Israel they taught in the name of Rabbah bar Mari that it was appropriate to cook lentils because just as the lentil has no mouth, so the mourner has no mouth to talk but sits silently. Others explained that just as the lentil is round, so mourning comes round to all people.
, c. 1645
Rabbi Johanan taught that Esau committed five sins on the day recounted in Rabbi Johanan deduced from the similar use of the words "the field" in and in connection with the betrothed maiden in that Esau dishonored a betrothed maiden. Rabbi Johanan deduced from the similar use of the word "faint" in and in connection with murderers in that Esau committed a murder. Rabbi Johanan deduced from the similar use of the word "this" in and in the words "This is my God" in that Esau denied belief in God. Rabbi Johanan deduced from Esau's words, "Behold, I am on the way to die," in that Esau denied the resurrection of the dead. And for Esau's fifth sin, Rabbi Johanan cited the report of that "Esau despised his birthright."

Genesis chapter 26

A Midrash cited to show that there is double rejoicing in the case of a righteous one who is the child of a righteous one. The Mishnah and Tosefta deduced from that Abraham kept the entire Torah even before it was revealed.
The Tosefta deduced from the contrast between the plenty indicated in and the famine indicated in that God gave the people food and drink and a glimpse of the world to come while the righteous Abraham was alive, so that the people might understand what they had lost when he was gone. The Tosefta reported that when Abraham was alive, the wells gushed forth water, but the Philistines filled the wells with earth, for after Abraham died the wells no longer gushed forth water, and the Philistines filled them so that they would not pose a hazard to travelers. But when Isaac came along, the wells gushed water again and there was plenty again
Interpreting God's command to Isaac in not to go to Egypt, Rabbi Hoshaya taught that God told Isaac that he was a burnt-offering without blemish, and as a burnt offering became unfit if it was taken outside of the Temple grounds, so would Isaac become unfit if he went outside of the Promised Land.
Rabbi Eliezer taught that the five Hebrew letters of the Torah that alone among Hebrew letters have two separate shapes — — all relate to the mystery of the redemption, including to Isaac's redemption from the Philistines in. With the letter kaph, God redeemed Abraham from Ur of the Chaldees, as in God says, "Get you out of your country, and from your kindred... to the land that I will show you." With the letter mem, Isaac was redeemed from the land of the Philistines, as in the Philistine king Abimelech told Isaac, "Go from us: for you are much mightier than we." With the letter nun, Jacob was redeemed from the hand of Esau, as in Jacob prayed, "Deliver me, I pray, from the hand of my brother, from the hand of Esau." With the letter pe, God redeemed Israel from Egypt, as in God told Moses, "I have surely visited you, and that which is done to you in Egypt, and I have said, I will bring you up out of the affliction of Egypt." With the letter tsade, God will redeem Israel from the oppression of the kingdoms, and God will say to Israel, I have caused a branch to spring forth for you, as says, "Behold, the man whose name is the Branch ; and he shall grow up out of his place, and he shall build the temple of the Lord." These letters were delivered to Abraham. Abraham delivered them to Isaac, Isaac delivered them to Jacob, Jacob delivered the mystery of the Redemption to Joseph, and Joseph delivered the secret of the Redemption to his brothers, as in Joseph told his brothers, "God will surely visit you." Jacob's son Asher delivered the mystery of the Redemption to his daughter Serah. When Moses and Aaron came to the elders of Israel and performed signs in their sight, the elders told Serah. She told them that there is no reality in signs. The elders told her that Moses said, "God will surely visit you". Serah told the elders that Moses was the one who would redeem Israel from Egypt, for she heard, "I have surely visited you." The people immediately believed in God and Moses, as says, "And the people believed, and when they heard that the Lord had visited the children of Israel."
Rabbi Dosetai ben Yannai said in the name of Rabbi Meir that when God told Isaac that God would bless him for Abraham's sake, Isaac interpreted that one earns a blessing only through one's actions, and he arose and sowed, as reported in
A Midrash reread "Then Abimelech went to him from Gerar," to say that Abimelech came "wounded", teaching that ruffians entered Abimelech's house and assailed him all night. Alternatively, the Midrash taught that he came "scraped", teaching that eruptions broke out on Abimelech and he kept scraping himself.
The Sifre cited Isaac's reproof of Abimelech, Ahuzzath, and Phicol in as an example of a tradition of admonition near death. The Sifre read to indicate that Moses spoke to the Israelites in rebuke. The Sifre taught that Moses rebuked them only when he approached death, and the Sifre taught that Moses learned this lesson from Jacob, who admonished his sons in only when he neared death. The Sifre cited four reasons why people do not admonish others until the admonisher nears death: so that the admonisher does not have to repeat the admonition, so that the one rebuked would not suffer undue shame from being seen again, so that the one rebuked would not bear ill will to the admonisher, and so that the one may depart from the other in peace, for admonition brings peace. The Sifre cited as further examples of admonition near death: when Abraham reproved Abimelech in when Isaac reproved Abimelech, Ahuzzath, and Phicol in when Joshua admonished the Israelites in when Samuel admonished the Israelites in and when David admonished Solomon in In Isaac's case, the Sifre read the report of to teach that Abimelech, Ahuzzath, and Phicol made peace with Isaac because Isaac had justly reproved them.
Reading the verb "to see" repeated in the passage "We saw plainly" in a Midrash taught that Abimelech and his party had seen two things — Isaac's deeds and the deeds of his parents.
A Midrash taught that Abimelech first sent Phicol, the captain of his host, but he was unable to pacify Isaac. Then Abimelech sent his friend Ahuzzath, but Isaac still remained unpacified. When Abimelech then went himself, Isaac allowed himself to be appeased. Hence, the Sages taught that one need not ask another's forgiveness more than three times. If the other does not forgive the third time, then the other becomes the wrongdoer.
The Pirke De-Rabbi Eliezer told how Isaac made a covenant with the Philistines, when he sojourned there. Isaac noticed that the Philistines turned their faces away from him. So Isaac left them in peace, and Abimelech and his magnates came after him. Paraphrasing the Pirke De-Rabbi Eliezer told that Isaac asked them why they came to him, after having turned aside their faces from him. Paraphrasing the Pirke De-Rabbi Eliezer told that the Philistines replied that they knew that God would give the Land of Israel to Isaac's descendants, and thus they asked him to make a covenant with them that his descendants would not take possession of the land of the Philistines. And so Isaac made a covenant with them. He cut off one cubit of the bridle of the donkey upon which he was riding, and he gave it to them so that they might thereby have a sign of the covenant.
Reading the report of Esau's marriage to two Hittite women in a Midrash found signs of the duplicity of Esau and his spiritual descendants, the Romans. Rabbi Phinehas taught in Rabbi Simon's name that Moses and Asaph exposed the Romans' deception. Asaph said in "The boar of the wood ravages it." While Moses said in "you shall not eat of... the swine, because he parts the hoof but does not chew the cud." The Midrash explained that Scripture compares the Roman Empire to a swine, because when the swine lies down, it puts out its parted hoofs, as if to advertise that it is clean. And so the Midrash taught that the wicked Roman Empire robbed and oppressed, yet pretended to execute justice. So the Midrash taught that for 40 years, Esau would ensnare married women and violate them, yet when he reached the age of 40, he compared himself to his righteous father Isaac, telling himself that as his father Isaac was 40 years old when he married, so he too would marry at the age of 40.

Genesis chapter 27

Rabbi Hama bar Hanina taught that our ancestors were never without a scholars' council. Abraham was an elder and a member of the scholars' council, as says, "And Abraham was an elder well stricken in age." Eliezer, Abraham's servant, was an elder and a member of the scholars' council, as says, "And Abraham said to his servant, the elder of his house, who ruled over all he had," which Rabbi Eleazar explained to mean that he ruled over — and thus knew and had control of — the Torah of his master. Isaac was an elder and a member of the scholars' council, as says: "And it came to pass when Isaac was an elder." Jacob was an elder and a member of the scholars' council, as says, "Now the eyes of Israel were dim with age." In Egypt they had the scholars' council, as says, "Go and gather the elders of Israel together." And in the Wilderness, they had the scholars' council, as in God directed Moses to "Gather... 70 men of the elders of Israel."
Rabbi Eleazar taught that Isaac's blindness, reported in was caused by his looking at the wicked Esau. But Rabbi Isaac taught that Abimelech's curse of Sarah caused her son Isaac's blindness. Rabbi Isaac read the words, "it is for you a covering of the eyes," in not as kesut, "covering," but as kesiyat, "blinding." Rabbi Isaac concluded that one should not consider a small matter the curse of even an ordinary person. Alternatively, a Midrash interpreted the words "his eyes were dim from seeing" in to teach that Isaac's eyesight dimmed as a result of his near sacrifice in for when Abraham bound Isaac, the ministering angels wept, as says, "Behold, their valiant ones cry without, the angels of peace weep bitterly," and tears dropped from the angels' eyes into Isaac's, leaving their mark and causing Isaac's eyes to dim when he became old.
Rabbi Eleazar taught that deceptive speech is like idolatry. Rabbi Eleazar deduced the similarity from the common use of the word "deceiver" to describe Jacob's deception his father in where Jacob says, "I shall seem to him as a deceiver," and to describe idols in where idols are described as "the work of deceivers."
But the Gemara cited Jacob as the exemplar of one who, in the words of "has no slander on his tongue," as Jacob's protest to Rebekah in "I shall seem to him as a deceiver," demonstrated that Jacob did not take readily to deception.
Rabbi Johanan taught that when Jacob explained his rapid success in obtaining the meat by saying in that it was "because the Lord your God sent me good speed," he was like a raven bringing fire to his nest, courting disaster. For when Jacob said "the Lord your God sent me good speed," Isaac thought to himself that he knew that Esau did not customarily mention the name of God, and if the person before him did so, he must not have been Esau but Jacob. Consequently, Isaac told him in "Come near, I pray, that I may feel you, my son."
Reading Isaac's observation in "See, the smell of my son is as the smell of a field that the Lord has blessed," Rav Judah the son of Rav Samuel bar Shilat said in the name of Rav that Jacob smelled like an apple orchard.
Rabbi Judah ben Pazi interpreted Isaac's blessing of Jacob with dew in merely to pass along to his son what God had deeded to his father Abraham for all time. And Rabbi Ishmael deduced from Isaac's curse of those who cursed Jacob and blessing of those who blessed Jacob in that Jews need not respond to those who curse or bless them, for the Torah has already decreed the response.
Rabbi Judan said that Jacob declared that Isaac blessed him with five blessings, and God correspondingly appeared five times to Jacob and blessed him. And thus, in Jacob "offered sacrifices to the God of his father Isaac," and not to the God of Abraham and Isaac. Rabbi Judan also said that Jacob wanted to thank God for permitting Jacob to see the fulfillment of those blessings. And the blessing that was fulfilled was that of "Let people serve you, and nations bow down to you," which was fulfilled with regard to Joseph.
The Pirke De-Rabbi Eliezer saw in Isaac's two blessings of Jacob in and an application of the teaching of "Better is the end of a thing than the beginning." The Pirke De-Rabbi Eliezer noted that the first blessings with which Isaac blessed Jacob in concerned dew and grain — material blessings. The final blessings in concerned the foundation of the world, and were without interruption either in this world or in the world to come, for says, "And God Almighty bless you." And Isaac further added the blessing of Abraham, as says, "And may He give you the blessing of Abraham, to you and to your seed with you." Therefore, the Pirke De-Rabbi Eliezer concluded that the end of the thing — Isaac's final blessing of Jacob — was better than the beginning thereof.
Interpreting why in "Isaac trembled very exceedingly," Rabbi Johanan observed that it was surely unusual for a man who has two sons to tremble when one goes out and the other comes in. Rabbi Johanan taught that Isaac trembled because when Esau came in, Gehenna came in with him. Rabbi Aha said that the walls of the house began to seethe from the heat of Gehenna. Hence asks, "who then ?" for Isaac asked who would be roast in Gehenna, him or Jacob?
Rabbi Hama bar Hanina interpreted the question "who then?" in to ask who then intervened between Isaac and God that Jacob should receive the blessings. Rabbi Hama bar Hanina taught that Isaac thereby hinted at Rebekah's intervention.
Rabbi Tarfon taught that Isaac's blessing of Esau in "By your sword shall you live," helped to define Edom's character. Rabbi Tarfon taught that God came from Mount Sinai and was revealed to the children of Esau, as says, "The Lord came from Sinai, and rose from Seir to them," and "Seir" means the children of Esau, as says, "And Esau dwelt in Mount Seir." God asked them whether they would accept the Torah, and they asked what was written in it. God answered that it included and ), "You shall do no murder." The children of Esau replied that they were unable to abandon the blessing with which Isaac blessed Esau in "By your sword shall you live." From there, God turned and was revealed to the children of Ishmael, as says, "He shined forth from Mount Paran," and "Paran" means the children of Ishmael, as says of Ishmael, "And he dwelt in the wilderness of Paran." God asked them whether they would accept the Torah, and they asked what was written in it. God answered that it included and ), "You shall not steal." The children of Ishamel replied that they were unable to abandon their fathers’ custom, as Joseph said in , "For indeed I was stolen away out of the land of the Hebrews." From there, God sent messengers to all the nations of the world asking them whether they would accept the Torah, and they asked what was written in it. God answered that it included and ), "You shall have no other gods before me." They replied that they had no delight in the Torah, therefore let God give it to God's people, as says, "The Lord will give strength to His people; the Lord will bless His people with peace." From there, God returned and was revealed to the children of Israel, as says, "And he came from the ten thousands of holy ones," and the expression "ten thousands" means the children of Israel, as says, "And when it rested, he said, ‘Return, O Lord, to the ten thousands of the thousands of Israel.’" With God were thousands of chariots and 20,000 angels, and God’s right hand held the Torah, as says, "At his right hand was a fiery law to them."
The Midrash Tehillim told the circumstances in which Esau sought to carry out his desire that reports, "Let the days of mourning for my father be at hand; then will I slay my brother Jacob." The Midrash Tehillim interpreted "You have given me the necks of my enemies," to allude to Judah, because Rabbi Joshua ben Levi reported an oral tradition that Judah slew Esau after the death of Isaac. Esau, Jacob, and all Jacob's children went to bury Isaac, as reports, "Esau, Jacob, and his sons buried him," and they were all in the Cave of Machpelah sitting and weeping. At last Jacob's children stood up, paid their respects to Jacob, and left the cave so that Jacob would not be humbled by weeping exceedingly in their presence. But Esau reentered the cave, thinking that he would kill Jacob, as reports, "And Esau said in his heart: ‘Let the days of mourning for my father be at hand; then will I slay my brother Jacob.’" But Judah saw Esau go back and perceived at once that Esau meant to kill Jacob in the cave. Quickly Judah slipped after him and found Esau about to slay Jacob. So Judah killed Esau from behind. The neck of the enemy was given into Judah’s hands alone, as Jacob blessed Judah in saying, "Your hand shall be on the neck of your enemies." And thus David declared in "You have given me the necks of my enemies," as if to say that this was David's patrimony, since said it of his ancestor Judah.
Reading Rabbi Eleazar contrasted Esau's jealousy with Reuben's magnanimity. As reports, Esau voluntarily sold his birthright, but as says, "Esau hated Jacob," and as says, "And he said, ‘Is not he rightly named Jacob? for he has supplanted me these two times.'" In Reuben's case, Joseph took Reuben's birthright from him against his will, as reports, "for as much as he defiled his father's couch, his birthright was given to the sons of Joseph." Nonetheless, Reuben was not jealous of Joseph, as reports, "And Reuben heard it, and delivered him out of their hand."

Genesis chapter 28

A Tanna taught in a Baraita that the exalted position of a groom atones for his sins. The Gemara cited as a proof text. The Gemara noted that reports that "Esau went to Ishmael, and took Machalat the daughter of Ishmael, as a wife," but identifies Esau's wife as "Basemat, Ishmael's daughter." The Gemara explained that the name Machalat is cognate with the Hebrew word for forgiveness, mechilah, and thus deduced that teaches that Esau's sins were forgiven upon his marriage.
The Pirke De-Rabbi Eliezer expanded on the circumstances under which Esau went to be with Ishmael, as reported in Expanding on the Pirke De-Rabbi Eliezer told that Jacob took his sons, grandsons, and wives, and went to Kiryat Arba to be near Isaac. Jacob found Esau and his sons and wives there dwelling in Isaac's tents, so Jacob spread his tent apart from Esau's. Isaac rejoiced at seeing Jacob. Rabbi Levi said that in the hour when Isaac was dying, he left his cattle, possessions, and all that he had to his two sons, and therefore they both loved him, and thus reports, "And Esau and Jacob his sons buried him." The Pirke De-Rabbi Eliezer told that after that, Esau told Jacob to divide Isaac's holdings into two portions, and Esau would choose first between the two portions as a right of being the older. Perceiving that Esau had his eye set on riches, Jacob divided the land of Israel and the Cave of Machpelah in one part and all the rest of Isaac's holdings in the other part. Esau went to consult with Ishmael, as reported in Ishmael told Esau that the Amorite and the Canaanite were in the land, so Esau should take the balance of Isaac's holdings, and Jacob would have nothing. So Esau took Isaac's wealth and gave Jacob the land of Israel and the Cave of Machpelah, and they wrote a perpetual deed between them. Jacob then told Esau to leave the land, and Esau took his wives, children, and all that he had, as reports, "And Esau took his wives... and all his possessions which he had gathered in the land of Canaan, and went into a land away from his brother Jacob." As a reward, God gave Esau a hundred provinces from Seir to Magdiel, as reports, and Magdiel is Rome. Then Jacob dwelt safely and in peace in the land of Israel.
Notwithstanding Esau's conflicts with Jacob in a Baraita taught that the descendants of Esau's descendant Haman studied Torah in Benai Berak.

In medieval Jewish interpretation

The parashah is discussed in these medieval Jewish sources:

Genesis chapter 25

read the words "And she went to inquire of the Lord" in as an example of a phrase employed by the Torah where a person was not really addressed by the Lord, and did not receive any prophecy, but was informed of a certain thing through a prophet. Maimonides cited the explanation of the Sages that Rebekah went to the college of Eber, and Eber gave her the answer, and this is expressed by the words, "And the Lord said to her" in Maimonides noted that others have explained these words by saying that God spoke to Rebekah through an angel. Maimonides taught that by "angel" Eber is meant, as a prophet is sometimes called an "angel." Alternatively, Maimonides taught that may refer to the angel that appeared to Eber in his vision.

Genesis chapter 27

In the Zohar, Rabbi Simeon saw a reference to Isaac's blessing of Jacob in "Then shall you delight in the Lord, and I will make you to ride upon the high places of the earth, and I will feed you with the heritage of Jacob your father." Rabbi Simeon interpreted the words of "And God give you of the dew of heaven," to mean "the heritage of Jacob" in Rabbi Simeon taught that with these words, Isaac indicated that Jacob's children would rise again from the dead at the time to come, by means of heavenly dew that shall issue forth from God. Rabbi Abba responded to Rabbi Simeon that there was more significance to Isaac's blessing than he had thought.
Nachmanides taught that from the moment that Isaac blessed Jacob, Isaac knew from Divine inspiration that his blessing rested on Jacob. This was then the reason for his violent trembling, for he knew that his beloved son Esau had lost the blessing forever. After he said "Who then is he who came," Isaac realized that Jacob had been the one who came before him to receive the blessing.
Notwithstanding Esau's conflicts with Jacob in the 14th-century Castilian commentator the Baal HaTurim, reading the Priestly Blessing of noted that the numerical value of the Hebrew word for "peace" equals the numerical value of the word "Esau". The Baal HaTurim concluded that this hints at the Mishnaic dictum that one should always reach out to be the first to greet any person, even an adversary.

In modern interpretation

The parashah is discussed in these modern sources:

Genesis chapters 25–33

The early 20th century German scholar Hermann Gunkel wrote that
the legend cycle of Jacob-Esau-Laban divided clearly into the legends of Jacob and Esau, of Jacob and Laban, of the origin of the twelve tribes, and of the origin of ritual observances.
Professor Walter Brueggemann, formerly of Columbia Theological Seminary, suggested a chiastic structure to the Jacob narrative, moving from conflict with Esau to reconciliation with Esau. Within that is conflict with Laban moving to covenant with Laban. And within that, at the center, is the narrative of births, in which the birth of Joseph marks the turning point in the entire narrative, after which Jacob looks toward the Land of Israel and his brother Esau. In the midst of the conflicts are the two major encounters with God, which occur at crucial times in the sequence of conflicts.
Conflict with EsauReconciliation with Esau
Meeting at BethelMeeting at Penu'el
Conflict with LabanCovenant with Laban
Births

Acknowledging that some interpreters view Jacob's two encounters with God in and as parallel, Professor Terence Fretheim of the Luther Seminary argued that one may see more significant levels of correspondence between the two Bethel stories in and and one may view the oracle to Rebekah in regarding "struggling" as parallel to Jacob's struggle at the Jabbok in Fretheim concluded that these four instances of Divine speaking link to each other in complex ways.

Genesis chapter 25

Professor James Kugel of Bar-Ilan University wrote that Gunkel's concept of the etiological tale led 20th century scholars to understand the stories of the rivalry of Jacob and Esau in and to explain something about the national character of Israel and Edom at the time of the stories’ composition, a kind of projection of later reality back to the "time of the founders." In this etiological reading, that Esau and Jacob were twins explained the close connection between Edom and Israel, their similar dialects, and cultural and kinship ties, while the competition between Esau and Jacob explained the off-and-on enmity between Edom and Israel in the Biblical period. Kugel reported that some biblical scholars saw an analogue in Israelite history: Esau's descendants, the Edomites, had been a sovereign nation while the future Israel was still in formation, making Edom the "older brother" of Israel. But then, in the 10th century BCE, David unified Israel and conquered Edom, and that is why the oracle gave Rebekah during her pregnancy said that "the older will end up serving the younger." Kugel reported that scholars thus view the stories of the young Jacob and Esau as created to reflect a political reality that came about in the time of David, indicating that these narratives were first composed in the early 10th century BCE, before the Edomites succeeded in throwing off their Israelite overlords, at that time when Israel might feel "like a little kid who had ended up with a prize that was not legitimately his." When Edom regained its independence, the stolen blessing story underwent a change. For while Israel still dominated Edom, the story ought to have ended with Isaac's blessing of Jacob in But Isaac's blessing of Esau in "By your sword you will live, and you will indeed serve your brother; but then it will happen that you will break loose and throw his yoke from off your neck," reflects a reformulation of the story in the light of the new reality that developed half a century later.
Reading the words of "why do I live," Professor Robert Alter of the University of California, Berkeley, wrote that Rebekah's "cry of perplexity and anguish" over her difficult pregnancy was "terse to the point of being elliptical." Alter suggested that Rebekah's words might even be construed as a broken-off sentence — "Then why am I... ?"
Fretheim observed an ambiguity in the language of The brother who would be stronger was not necessarily the brother who would be served. Fretheim wrote that predicted either that the older would be the weaker of the two and would serve the younger, or, more likely, that the older would be the stronger and would serve the younger.
And Professor Richard Elliott Friedman of the University of Georgia noted that readers usually take to convey that God told Rebekah that her younger son, Jacob, would dominate her older son, Esau. Thus some have argued that Rebekah did not manipulate the succession when she sent Jacob to pose as Esau, but simply fulfilled God's will. But Friedman called this reading of a misunderstanding of the "subtle, exquisitely ambiguous" wording of the verse. Friedman wrote that in Biblical Hebrew, the subject may either precede or follow the verb, and the object may either precede or follow the verb. Thus, Friedman argued that it is sometimes impossible to tell which word is the subject and which is the object, especially in poetry. Friedman argued that this is the case in which he argued can mean either, "the elder will serve the younger," or, "the elder, the younger will serve." Friedman concluded that "like the Delphic oracles in Greece, this prediction contains two opposite meanings, and thus the person who receives it — Rebekah — can hear whatever she wants to hear."
Professor Ephraim Speiser, formerly of the University of Pennsylvania, wrote that originally the name Jacob, rather than as explained in was likely from Y‘qb-'l, and meant something like "may God protect."
Reading the characterization of Jacob as "a simple man" in Alter suggested that the Hebrew adjective "simple" suggests integrity or even innocence. Alter pointed out that in Biblical idiom, as in the heart can be "crooked", the same root as Jacob's name, and the idiomatic antonym is "pureness" or "innocence" —, tam — of heart, as in Alter concluded that there may well be a complicating irony in the use of this epithet for Jacob in as Jacob's behavior is far from simple or innocent as Jacob bargains for Esau's birthright in the very next scene.
Reading "Jacob cooked food," the 18th-century commentator Ohr ha-Chaim suggested that Jacob did so because he saw how effective Esau's providing Isaac with delicious meals had been in cementing Isaac's love for Esau, and thus Jacob tried to emulate Esau's success.

Genesis chapter 26

In God reminded Isaac that God had promised Abraham that God would make his heirs as numerous as the stars. In God promised that Abraham's descendants would be as numerous as the stars of heaven. In God promised that the Abraham's descendants would be as numerous as the stars of heaven and the sands on the seashore. The astronomer Carl Sagan reported that there are more stars in the universe than sands on all the beaches on the Earth.
The 17th-century Dutch philosopher Baruch Spinoza read the report of that Abraham observed the worship, precepts, statutes, and laws of God to mean that Abraham observed the worship, statutes, precepts, and laws of king Melchizedek. Spinoza read to relate that Melchizedek was king of Jerusalem and priest of the Most High God, that in the exercise of his priestly functions he blessed Abraham, and that Abraham gave to this priest of God a tithe of all his spoils. Spinoza deduced from this that before God founded the Israelite nation, God constituted kings and priests in Jerusalem, and ordained for them rites and laws. Spinoza deduced that while Abraham sojourned in the city, he lived scrupulously according to these laws, for Abraham had received no special rites from God.
Reading the three instances of the wife-sister motif in and Speiser argued that in a work by a single author, these three cases would present serious contradictions: Abraham would have learned nothing from his narrow escape in Egypt, and so tried the same ruse in Gerar; and Abimelech would have been so little sobered by his perilous experience with Abraham and Sarah that he fell into the identical trap with Isaac and Rebekah. Speiser concluded that the Jahwist was responsible for incidents and, while the Elohist was responsible for incident. If the Elohist had been merely an annotator of the Jahwist, however, the Elohist would still have seen the contradictions for Abimelech, a man of whom the Elohist clearly approved. Speiser concluded that the Jahwist and the Elohist therefore must have worked independently.

Genesis chapter 27

Speiser read the details of Jacob's behavior in to show that, although the outcome favored Jacob, the Jahwist's personal sympathies lay with Isaac and Esau, the victims of the ruse. Speiser read the unintended blessing of Jacob by Isaac in to teach that no one may grasp God's complete design, which remains reasonable and just no matter who the chosen agent may be at any given point.
The 20th-century Reform rabbi and author Gunther Plaut argued that Isaac was not really deceived. Reading the story with close attention to the personality of Isaac, Plaut concluded that throughout the episode, Isaac was subconsciously aware of Jacob's identity, but, as he was unable to admit this knowledge, he pretended to be deceived. Plaut thus saw a plot within a plot, as Rebekah and Jacob laid elaborate plans for deceiving Isaac, while unknown to them Isaac looked for a way to deceive himself, in order to carry out God's design to bless his less-loved son. Plaut argued that Isaac was old but not senile. In his heart, Isaac had long known that Esau could not carry on the burden of Abraham and that, instead, he had to choose his quiet and complicated younger son Jacob. In Plaut's reading, weak and indecisive man and father that Isaac was, he did not have the courage to face Esau with the truth. His own blindness and Rebekah's ruse came literally as a godsend. Plaut noted that Isaac did not reprimand Jacob. Plaut concluded that no one, not even Esau, was deceived, for even Esau knew that Jacob was the chosen one.

Commandments

According to Maimonides and Sefer ha-Chinuch, there are no commandments in the parashah.

In the liturgy

In the Blessing after Meals, at the close of the fourth blessing, Jews allude to God's blessing of the Patriarchs described in,, and.

The Weekly Maqam

In the Weekly Maqam, Sephardi Jews each week base the songs of the services on the content of that week's parashah. For Parashat Toledot, Sephardi Jews apply Maqam Mahour, the maqam that portrays emotional instability and anger. This maqam is similar to Maqam Rast in tone. It is appropriate, because in this parashah, Esau portrays these character traits as he loses out on the major blessings.

Haftarah

The haftarah for the parashah is:
Malachi 1 opens with God noting "I loved Jacob, and I hated Esau," before promising retribution on Esau's descendants, the people of Edom.

Biblical

Early nonrabbinic

Medieval

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