The youths grew up. Esav was an expert hunter ("Yodea Tzayid"), a man of the field. Yakov was a straight person, and he dwelled in the tents of Torah study.

(Bereishit 25:27)

"Yodea Tzayid" - [translates in Aramaic as] "Nachshirchan."

(Targum Onkelos, ad loc.)

Aside from the lack of cross references, there is a problem in establishing the correct pronunciation of this strange Targum. One version replaces the "Reish" with a "Dalet" (two close look-alikes), rendering "Nachshi*d*chan." Even if we maintain the spelling as it appears in our copies of the Targum, it is unclear whether the word is spelled with a "Shin" or a "Sin" (the two are identical in written form). Perhaps it should be read "Nach*s*irchan." Thus we already have three possibilities: "Nachshirchan," "Nachshidchan," and "Nachsirchan."

Aside from the spelling of the word, there is another problem. It is unclear whether this Targum is meant to be read as a single word, altogether -- perhaps it is actually two distinct words. And if it is two words, it isn't clear where the first word ends and the second one begins: Are the first two letters a separate word, or do the first three lettters go together? All of these variations may result in differing interpretations regarding the meaning of the word.

One of the simplest readings is that of the "Aruch" (a Talmudic dictionary written by R. Natan b. Yechiel, 11th century Italy). Under his second entry for "Shin, Dalet, Chaf," he asserts that the proper reading is "Nach Shadchan," two words of similar meaning. "Nach" means "at rest," and "Shadchan" means (in Aramaic) "quiet" or "unaccomplished." Thus, the Targum is describing a "Yodea Tzayid" -- a hunter -- as a person who does not accomplish anything with his life; an idler. He hunts for pleasure and is not involved in any creative pursuits. Tosephot (Bava Kama 92b) points out that even if one spells the word with a "Reish" (as our texts do) and with a "Sin," it can still be understood in the same way -- as two words meaning a person who is at rest and idle: "Nach Sirchan."

It is worthy of mention that the Aruch HaShalem (B. Kahut, Germany, 19th century) writes that "Nachsharchan" is a single word meaning "hunter" in the Persian language. If so, this would be an even simpler way to read the Targum, using a Persian word to translate the literal meaning of the Hebrew word "Tzayid" [= hunter]. However, this raises the question of why the Targum chose to use a rare Persian word which occurs nowhere else in rabbinic literature, instead of the usual Aramaic word. Perhaps this is an indication that even if the Aruch HaShalem is correct, Chazal chose this unusual word in order to hint at a deeper meaning.

In giving this explanation, Pane'ach Raza may have had in mind the passage in Pirkei D'Rabbi Eliezer, ch. 24, which tells how Esav acquired special clothes which caused every beast or fowl to fall before him whenever he wore them. Perhaps this is the same "Nichush" to which the Targum refers. (See also the commentary of Rav Yehuda HeChassid on the Torah, who quotes a similar reading of the Targum but explains it somewhat differently).

The Tzioni (16th century) also reads the Targum as "Nachash Yarchan." However, he suggests that "Nachash" here does not mean a "spell," but rather a "snake." Esav had tattooed a snake on his thigh. This translation may be seen to conform generally to the approach of the Pane'ach Raza. This tattoo may have been a form of sorcery. Esav cast his spells through the medium of a snake which was tattooed on his thigh, the snake being a symbol of the swift dispatchment of one's prey.

We know that every nation has a guardian angel. This angel signifies the essential character of the nation, and the nation is the representative of that angel (or the angel's traits) on earth. The angel of Esav is the angel "Samael" (Rashi, Sukkah 29a and Sota 10b, from Tanchuma, Vayishlach 8). This means that Esav is Samael's agent on earth. We find at the end of Midrash Rabbah on the Torah that Samael is described as the chief Satan [= prosecuting angel], as well as being the Angel of Death.

There is another famous persona who is described in terms similar to those used in describing Samael. In the Zohar (1:35b), we find that the "Nachash HaKadmoni" -- the primordial snake of the Garden of Eden -- is identified with the "Yetzer HaRa" [= the evil inclination] and the Angel of Death. It is, in fact, no coincidence that he is referred to by the same titles as Samael. As is made explicit in Pirkei D'Rabbi Eliezer ch. 13, everything which the snake said and did, he did at the behest of Samael. It, too, is viewed as Samael's agent on earth. Both Esav and the "Nachash" are earthly representatives of Samael, the Satan -- the force which Hashem created to challenge human beings. They deny Hashem's kingship in this world. They urge people to sin, to refuse to become disciples of Yakov, and to rebel against God rather than submitting to Him.

This may be the implication of the verse we quoted at the beginning of this essay: "And Esav was a man who was 'Yodea Tzayid' -- a hunter -- but Yakov was a straight person." The verse contrasts Esav's "Yodea Tzayid" with Yakov's straightforwardness. Yakov was straight whereas Esav, in his crooked ways, set out to ensnare others in the web of the wicked. The Bereishit Rabbah (63:10) in fact teaches us that "Yodea Tzayid" means that Esav "ensnared people with his words" -- just as the snake did. This is the job of the Satan, and both Esav and the snake are his agents.

Perhaps this is what the Targum meant by saying that Esav had a snake upon his thigh ("Nachash Yarchan"). The snake on the thigh of Esav was the primordial snake itself, to show that Esav was his heir; he was continuing the snake's assignment. (The Tzioni, too, hints at this interpretation.)

A man's spine after seven years becomes a snake -- but only if he did not bow down during the "Modim" prayer [=the prayer of thanks and acknowledgement to Hashem].

(Baba Kama 16a)

The snake originally walked with an upright posture, for he was originally the king of the beasts. But because he persuaded Man to become a complete heretic (Sanhedrin 29a), and to refuse to bow down to Hashem, the snake was cursed. His curse was that he must walk upon his belly; that he should lose his upright posture. Therefore anyone who does not bow down before Hashem, his spine will also become a snake; he will lose his upright posture.

(Maharal of Prague, Netivot Olam, Netiv HaAvodah, ch. 10)

In a similar vein, a human being owes Hashem a debt of gratitude for all that he has. The spine of a person who does not wish to bow down to Hashem in grateful acknowledgement will turn into a snake, in order to show that his crime is that of the snake. Just like the snake, he refused to humble his upright posture (see also Maharsha Kidushin 29b, s.v. "Ketanina").

We may add that Esav shared this characteristic of the primordial snake as well. He, too, refused to humble himself before Hashem. The ability to stand upright is dependent upon the hips and thighs, and it is with the hips that one bows down. Esav had the quality of the snake in his thighs, which expressed itself in his not wanting to "bow down" to Hashem. This is why he is called "Nachash Yarchan" -- "snake thighed!" (See also Daniel 2:32.)