Our Gemara on Amud Aleph notes the linguistic similarity between the Hebrew word mezid (“malicious intent”) and le-hazid (“to cook”). For example, Yaakov cooked lentil stew as part of his scheme to buy the birthright from Esau (Bereishis 25:29), where it says, "Va-Yazed Yaakov Nazid," but the word hazid is also used to denote malicious intent, as seen in Devarim 17:12, when a man deliberately defies a directive from an authority, “be-zadon.”

This is not just a cute derasha or play on words. In fact, these two meanings share the same linguistic root. Le-hazid literally means “to cause to boil over.” The type of malicious intent captured by the Hebrew word mezid or zadon doesn’t merely imply intent—it also suggests a build-up of anger and frustration, leading to a malicious plot. It reflects deliberate cunning and scheming.

Aside from appreciating the depth and beauty of Biblical Hebrew, this connection also offers insight into a clever double entendre in the narrative of Yaakov and Esau. Yaakov wasn’t merely cooking lentil soup; he was “cooking up a plan,” as is evident from how the story unfolds. The Zohar Toldos (138b) expresses a similar idea: that Yaakov “Was thinking thoughts and studying Torah.” While he was certainly studying Torah, what were his thoughts that “he was thinking”? I would suggest that the Zohar is hinting at his plotting and planning, but refrains from saying it directly, since such a characterization carries a pejorative implication—whatever the justification may have been.

This interpretation of the word mezid also allows for a softer approach toward the sinner. The Torah makes a distinction between deliberate sin and angry, rebellious sin. This is reflected in the halachic differences between a mumar le-teavon (someone who transgresses due to weakness or lust) and a mumar le-hachis (someone who is ideologically antagonistic and rebellious, see Chulin 4a). One must strive to overcome and resist sin, a person may be weak and even intentionally transgress, but this is viewed differently than the malicious rebellion implied by mezid.

While I believe this fine distinction exists linguistically and anthropologically, we must be cautious to understand that it is also used colloquially in halachah to imply any action done with enough intention that it can no longer be considered an accident or out of ignorance. For example, certain sins and consequences merely require that the act be done willfully and with intention, even if the motivation is less sinister. See, for example, Mishna Sanhedrin 18a and Nedarim 4a, where it is clear that in those contexts, the word mezid simply refers to an act done with free will and full awareness. But this does not necessarily negate the linguistic subtlety, as our sages have already said: “The language of the rabbis is different from the language of the Bible” (see Tosafos, Rosh Hashana 37b, "Mimacharas")

Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation

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Rabbi Simcha Feuerman, Rabbi Simcha Feuerman, LCSW-R, DHL is a psychotherapist who works with high conflict couples and families as well male sexual health. He can be reached via email at simchafeuerman@gmail.com