36:24ל״ו:כ״ד
1 א

ואיה וענה. וָי"ו יְתֵרָה, וְהוּא כְּמוֹ אַיָּה וַעֲנָה, וְהַרְבֵּה יֵשׁ בַּמִּקְרָא, תֵּת וְקֹדֶשׁ וְצָבָא מִרְמָס (דניאל ח'), נִרְדָּם וְרֶכֶב וָסוּס (תהילים ע"ו):

ואיה וענה literally, AND AJAH AND ANAH — The ו in ואיה is redundant, so that the words are equivalent to איה וענה Ajah and Anah. There are many examples of this in Biblical Hebrew: (Daniel 8:13) “to give (וקדש וצבא) both the Sanctuary and the host to be trampled underfoot”; (Psalms 86:7) “they are cast into a deep sleep (ורכב וסוס) the riders also and the horses”.

2 ב

הוא ענה. הָאָמוּר לְמַעְלָה שֶׁהוּא אָחִיו שֶׁל צִבְעוֹן וְכָאן הוּא קוֹרֵא אוֹתוֹ בְּנוֹ? מְלַמֵּד שֶׁבָּא צִבְעוֹן עַל אִמּוֹ וְהוֹלִיד אֶת עֲנָה:

הוא ענה THIS WAS THAT ANAH mentioned above (Genesis 36:20) as the brother of Zibeon. Here is called his son, thus telling us that Zibeon and his own mother were the parents of Anah (Pesachim 54a).

3 ג

את הימם. פְּרָדִים, הִרְבִּיעַ חֲמוֹר עַל סוּס נְקֵבָה וְיָלְדָה פֶּרֶד, וְהוּא הָיָה מַמְזֵר וְהֵבִיא פְסוּלִין לָעוֹלָם; וְלָמָּה נִקְרָא שְׁמָם יֵמִים? שֶׁאֵימָתָן מֻטֶּלֶת עַל הַבְּרִיּוֹת, דְּאָמַר רַבִּי חֲנִינָא מִיָּמַי לֹא שְׁאָלַנִי אָדָם עַל מַכַּת פִּרְדָּה לְבָנָה וְחָיָה (חולין ז') (וַהֲלֹא קָא חֲזִינָן דְּחָיָה? אַל תִּקְרֵי וְחָיָה אֶלָּא וְחָיְתָה, כִּי הַמַּכָּה לֹא תֵּרָפֵא לְעוֹלָם, בְרַשִׁ"י יָשָׁן) וְלֹא הֻזְקַק לִכְתֹּב לָנוּ מִשְׁפְּחוֹת הַחוֹרִי אֶלָּא מִפְּנֵי תִּמְנָע, וּלְהוֹדִיעַ גְּדֻלַּת אַבְרָהָם, כְּמוֹ שֶׁפֵּרַשְׁתִּי לְמַעְלָה:

את הימים means THE MULES — He crossed an ass and a mare, the offspring being a mule. Being himself the offspring of an unnatural union he reared such in the animal world (Pesachim 54a). Why are they called ימים (which may signify “dreaded beings”)? Because the fear of them lies upon people; for R. Hanina said, “No-one has ever consulted me about an injury caused by a white mule and has recovered (וחיה literally, lived)”. “But do we not see that such a person has recovered (lived)? But you should not read וחיה “and he lived”, but וחיתה “and it (the wound) healed up” — for such a wound never heals up (Chullin 7b). From “But do we not see" is to be found in an old text of Rashi. It would have been unnecessary to write the genealogy of the Horites had it not been that it wishes to mention Timna, thereby showing in what importance Abraham was held, as I have explained above (Genesis 5:12).