Bereishis
Book 1: Genesis

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LECH LECHA - NOTES ON RASHI COMMENTARY

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Chapter 12 - Text Notes

1 Would it not have been sufficient just to say {Hebrew Ref} ---go from your land? Why the additional {Hebrew Ref} ?

2 Rosh Hashanah 16b.

3 Tanchuma 3. Accordingly, verse 2 is the elaboration of {Hebrew Ref} . (S.C.)

4 Why were these particular blessings chosen by G-d?

5 Ber. Rab. 39, 11.

6 Ibid.

7 What is the distinction between {Hebrew Ref} and {Hebrew Ref} ?

8 Ber. Rab. 39, 11.

9 Since all three are mentioned in the blessing.

10 I.e., only Avraham's name is mentioned at the conclusion of the blessing.

11 Pesachim 117b.

12 See above 11, 3 where it is related that the entire family left for Canaan.

13 I.e., first the entire family left Charan. Now, G-d told Avraham to leave his father.

14 Because one tends to look forward to the future.

15 Had G-d told him of the land immediately, Avraham in obeying would have fulfilled only one mitzvah.

16 Ber. 22, 2.

17 Ibid.---and G-d did not immediately reveal which mountain.

18 Yonah 3, 2---and G-d first revealed the proclamation later.

19 Ber. 48, 20. Thus, the expressions {Hebrew Ref} ---In you [or with you] shall be blessed---refers to the one that is the personification of blessing.

20 Obviously souls cannot be made. Then what is this reference?

21 Ber. Rab. 39, 14.

22 {Hebrew Ref} , in this sense, meaning "obtained."

23 Ber. 31, 1.

24 Bamid. 28, 18.

25 But, did Avram not remain there?!

26 And he remained there. If the meaning had been that he passed through, it would have said {Hebrew Ref} "Avram passed through the land." {Hebrew Ref} means "into the land." (M.)

27 See Ber. 34.

28 Sotah 32a.

29 See Devar. 11, 30. The place that Israel accepted the oath is called {Hebrew Ref} . (G.A.) The word {Hebrew Ref} is from the root {Hebrew Ref} ---oath. (L., Maharshal)

30 Why the stress on {Hebrew Ref} ---"then"? (G.A.)

31 Ber. 14, 18.

32 See Rashi ibid. Malki Zedek was Sheim, and Shaleim was Yerushalayim, indicating that the land was first under the rule of Sheim. This explains {Hebrew Ref} ---"The Canaanite was then in the land," but not before that. (G.A.)

33 V. 7.

34 Ber. Rab. 39, 7.

35 {Hebrew Ref} would mean "he moved," referring to himself. {Hebrew Ref} means "he removed" something else.

36 Literally translated it would be thus: {Hebrew Ref} ---"He moved from there, from the East towards Beis Eil." Rashi explains, however, that this is not so. (G.A.)

37 {Hebrew Ref} is read as if it were spelled {Hebrew Ref} ---his tent.

38 Ber. Rab. 39, 15. The written form precedes the oral form indicating that her tent preceded his, as the Sages taught (Chulin 84b), "A man must honor his wife more than himself."

39 What was the reason for this second altar?

40 When the Israelites conquered Yericho, Yehoshua consecrated all the spoils of war. Achan and many of the Israelites transgressed by pilfering some of the spoils. Avraham now prayed that Israel not fall before their enemies as a result. (V. Yehoshua, Chapt. 7)

41 Ber. Rab. 39, 16.

42 Although Yerushalayim is the center of Eretz Yisrael, it is referred to as southern Eretz Yisrael because it is in the territory of Yehudah which is in the south.

43 Ber. Rab. 39, 16.

44 Had it said {Hebrew Ref} it would have meant "in the entire world." {Hebrew Ref} means "in that land."

45 Tanchuma 5.

46 How is it that after being married to Sarai for some time, Avram first realizes her beauty now?

47 Tanchuma relates that they came to a river where he saw her reflection and realized how beautiful she was.

48 I.e., where {Hebrew Ref} is translated as "now," not withstanding that it is usually interpreted as a request---"please." (S.H.)

49 Ber. 19, 2.

50 Rashi wonders why Sarai is omitted here. And, although in the previous verses (10 and 11) only Avram is mentioned, nevertheless, here where the narrative deals with Sarai, she should not have been omitted. (G.A.)

51 Ber. Rab. 40, 5.

52 I.e., they did not praise her directly before Pharoah. Rashi infers this from the fact that unlike the incident with Avimelech (Ber. 20, 2) where the king summoned her, here it states, {Hebrew Ref} , "The woman was taken." Thus, the initiative came not from Pharoah, but from his ministers. (G.A.)

53 Ber. Rab. 41, 2.

54 Usually {Hebrew Ref} or {Hebrew Ref} is used for "because of"; {Hebrew Ref} literally means "the word of Sarai."

55 Tanchuma 5.

56 Ber. 20, 15---"and dwell wherever you deem proper."

57 Yechezkel 23, 20.

58 {Hebrew Ref} can sometimes mean evict or expel. Here, the meaning is different.

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Chapter 13 - Text Notes

59 The implication here is that Avram traveled in a southerly direction. But, in verse 3, we find {Hebrew Ref} ---"He continued on his travels from the south," implying a northerly route! (B.Y.)

60 Ber. 12, 9.

61 Which is located in Southern Eretz Yisrael, but not that he traveled in a southerly direction.

62 Of the Jews through the wilderness (Bamid. 33).

63 Ibid. 34.

64 Why does it not state that he went to his destination, but rather saying "he continued on his travels"?

65 This is for the benefit of the innkeeper---so that no suspicion be aroused as to the fitness of the innkeeper or his inn; as well as the benefit of the lodger---lest people say that he is a difficult person and was refused lodging a second time (Erchin 16b). (G.A.)

66 As to why Avram returned to the same lodgings.

67 On his trip to Egypt. (Ber. Rab. 41, 3)

68 V. Rashi v. 1.

69 The end of the verse, {Hebrew Ref} can be construed as: a) relating to the time earlier when he built the altar, or b) as an event that occurred on his return trip.

70 We have already been told (v. 1) that Lot accompanied Avram. Why, then, is it necessary to identify him again as the one traveling with Avram? (S.C.)

71 I.e., that Lot, too, benefited from these riches.

72 Ber. Rab. 41, 3; Bava Kama 93a.

73 a) This should not be misconstrued as meaning that the land area was too small for both Avram and Lot. (R.M.) b) {Hebrew Ref} is in the masculine form whereas the subject {Hebrew Ref} is feminine! (G.A.)

74 Because {Hebrew Ref} refers to the {Hebrew Ref} [pasture] which is masculine.

75 a) What was the crux of the quarrel about? b) What is the connection between the beginning of this verse and the closing phrase {Hebrew Ref} ?

76 Ber. Rab. 41, 5.

77 Ber. Rab. 41, 6.

78 As is common with brothers .

79 Avram had just expressed his feeling of brotherliness to Lot. Then, why does he now seem to want to completely break off from him?

80 {Hebrew Ref} and {Hebrew Ref} are meant to convey that Avram will serve as his right or left hand. (M.)

81 I.e., Lot needed Avram's help.

82 Ber. 14, 14, and Avram came to his rescue.

83 In the {Hebrew Ref} [causative] form in future, first person the letter {Hebrew Ref} at the beginning usually is vocalized with a {Hebrew Ref} --- i.e., {Hebrew Ref} . Accordingly, here the reading would be {Hebrew Ref} .

84 The usual form of {Hebrew Ref} .

85 II Shmuel 14, 19.

86 Of every reference in this verse.

87 I.e., Sedom and Amorah

88 Ber. Rab. 41, 7; Horios 10b.

89 Of {Hebrew Ref} which can also be interpreted as one who precedes.

90 Ber. Rab. 41, 7.

91 Why mention here that the Sedomites were evil?

92 Mishlei 10, 7. I.e., whenever a wicked person is mentioned he should be mentioned in derogatory terms only. Therefore, having been mentioned, their cruelty, too, is mentioned.

93 What is the distinction between {Hebrew Ref} and {Hebrew Ref} ?

94 Sanhedrin 109a. See reverse interpretation in Onkelos.

95 Toras Kohanim, Bechukosai 2, 1.

96 Why are we told that G-d spoke to Avram only after Lot departed?

97 12, 7.

98 And not the name of a place. This can be clearly seen later in 14, 13 and 23, 17.

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Chapter 14 - Text Notes

99 See Ber. 10, 10 where Nimrod is identified as King of Shinar.

100 Eruvin 53a {Hebrew Ref} is a contraction of {Hebrew Ref} ---He said, "jump!" See Rashi 11, 28.

101 {Hebrew Ref} literally means nations.

102 Ber. Rab. 42, 4.

103 He was so called because...

104 Tanchuma 8, {Hebrew Ref} meaning "with evil."

105 Ibid. {Hebrew Ref} ---wickedness.

106 So called because...

107 Ibid. {Hebrew Ref} --- He hates his father.

108 {Hebrew Ref} ---He set his wings.

109 And not the name of the king. The fact that this last king is not named indicates to Rashi that the previous kings are named in order to reveal the evil character of each one. (S.C.)

110 How could the Salt Sea also be the Valley of the Fields?

111 Known today as the Dead Sea.

112 Ber. Rab. 42, 5. During the destruction of Sedom and Amorah.

113 There is a dispute in the Midrash (Ber. Rab. 42, 6) as to the interpretation of {Hebrew Ref} (v. 4). R. Yosei's opinion is that the rebellion lasted for 13 years after the 12 years of rule by Kedorlaomer. Thus, Rashi explains that "the fourteenth year" in this verse refers to the fourteenth year of the rebellion. R. Shimon b. Gamliel, however, holds that the 13 years of rebellion ran concurrently with the 12 years of rule by Kedorlaomer. "The fourteenth year" would, therefore, allude to the fourteenth year of the rule of Kedorlaomer.

114 1) Why is Kedorlaomer singled out? 2) Why is the singular {Hebrew Ref} [he came] used rather than {Hebrew Ref} [they came]?

115 The rebellion was directed at him.

116 An expression signifying the taking of responsibility.

117 Mentioned in verse 1.

118 See Devar. 2: 11, 20. The three nations are referred to as Repha'im, Eimim and Zamzumim.

119 What is the meaning of {Hebrew Ref} .

120 I.e., {Hebrew Ref} is a proper noun.

121 Ber. 13, 18.

122 Ibid. v. 10.

123 Bamid. 33, 49.

124 Yehoshua 11, 17. There, too, Targum states {Hebrew Ref} ---"the Plain of Gad."

125 I.e., {Hebrew Ref} .

126 The Targum merely identifies each of these places as a plain, each with its own distinct name.

127 It literally means "on the desert."

128 Bamid. 2, 20. Here, too, {Hebrew Ref} or {Hebrew Ref} are used as "by" or "next to."

129 I.e., {Hebrew Ref} ---The Fount of Judgment.

130 Literally "waters of the quarrel." See Bamid. Chapt. 20.

131 Onkelos translates {Hebrew Ref} as "deliberating in judgment," {Hebrew Ref} being a form of {Hebrew Ref} ---to deliberate or contemplate. (G.A.)

132 Ber. Rab. 42, 7; Tanchuma 8.

133 II Divrei Hayamim 20, 2.

134 What is the significance of totaling up the number of kings on each side?

135 Ber. Rab. 42, 17.

136 a) Why the repetition: {Hebrew Ref} . b) If the pits were of mortar why did the kings who fell in, not drown? (S.C.)

137 Which answers question of the repetition.

138 Thus, the pits did not contain mortar. They only provided the earth for mortar, answering question b, ibid.

139 I.e., the pits. The plain explanation does not explain the significance of our knowing for what the earth of these pits was used.

140 What was the purpose of this miracle?

141 {Hebrew Ref} is equivalent to {Hebrew Ref} ---to a mountain.

142 The prefix {Hebrew Ref} , meaning "to" e.g., {Hebrew Ref} ---to a mountain.

143 Yevamos 13b.

144 I.e., a {Hebrew Ref} with a {Hebrew Ref} as its vowel, giving it the meaning "to a."

145 {Hebrew Ref} means "to the," a definite article.

146 I.e., not having any preference as to which mountain.

147 {Hebrew Ref} ---to the wilderness.

148 We were already informed as to where Lot resided, above 16, 12.

149 His association with evil people caused this to happen to him.

150 Ber. Rab. 42, 7.

151 Who is this person and from what did he escape?

152 Dev. 3, 11.

153 Chukas 25.

154 Ber. Rab. 42, 8; 48, 8.

155 Midrash Rabbah disagrees with Tanchuma because {Hebrew Ref} ---"the escapee" implies the known escapee, seemingly from an event previous to the war that is presently being discussed.

156 {Hebrew Ref} meaning giants, as we find in Dev. 2, 11. Thus, {Hebrew Ref} and {Hebrew Ref} are synonymous. (R.M.)

157 Ber. 4, 4.

158 In telling Avraham that Lot was captured, that Avraham should go to war to rescue Lot.

159 Ber. Rab. 48, 8. According to the explanation of Rashi, that Og had escaped the war of the kings, Og's motivation in telling Avraham of Lot was simply to avenge his side's defeat in the war. But, according to the explanation, that Og escaped the Flood and had no connection in the war, there must have been another motive. (S.C.)

160 The root of {Hebrew Ref} is {Hebrew Ref} ---the other side.

161 Ber. Rab. 42, 8 Avraham came originally from Aram Naharayim, the eastern side of the Euphrates. See Yehoshua 24, 3.

162 I.e., {Hebrew Ref} ---those that advised him on the {Hebrew Ref} [circumcision].

163 Vayik. 26, 33.

164 Shemos 15, 9.

165 Tehillim 35, 3.

166 Minchas Shai denies the authenticity of this Rashi, for all ancient manuscripts spell {Hebrew Ref} in the plural form. Accordingly, it does not appear in the early Rashi manuscripts. Neither do the early commentators of Rashi make mention of it.

167 Mishlei 22, 6.

168 Bamid. 7, 11.

169 Tehillim 30, 1.

170 I.e., to teach.

171 Ber. Rab. 43, 2; Nedarim 42a.

172 That was armed.

173 Gematria---the numerical value of words when each letter is assigned a number. Thus {Hebrew Ref} =318.

174 This is not intended to negate the plain intent that there actually were 318 armed men. However, this number was chosen to show that Eliezer was actually the power behind them, (G.A.) or that Eliezer was the equal of all 318. (B.Y.)

175 In the following verse it states that they pursued them to Chovah. See Rashi there.

176 Sanhedrin 96a.

177 Accordingly, it is as if it were written: {Hebrew Ref} ---"He and his servants divided themselves in order give chase, though night had already fallen."

178 Ber. Rab. 43, 3. The Midrash prefers an explanation that does not require the transposing of words.

179 Accordingly, we translate "The night was divided for them," for him and his servants.

180 I.e., that he pursued and defeated the kings.

181 When the first-born Egyptians died, culminating the "ten plagues." See Shemos 12, 29.

182 But, in verse 14 it is stated that the chase lasted till Dan!

183 See Rashi v. 14 {Hebrew Ref} .

184 Racetrack.

185 A Kaneh is six amohs (or 24 handbreadths) 72 Ris (or 1350 amo hs) are 1 mil (Rashi Yoma 67a).

186 Ber. Rab. 43, 5.

187 See Ber. 23, 6.

188 Nedarim 32, 2; Targum Yonason.

189 Tanchuma 15, Mizrachi. Kedorlaomer and his nations were descendants of Sheim. Ber. Rab. 43, 6.

190 By giving him bread.

191 By giving him wine.

192 In Yerushalayim. All this is hinted at in the verse by: 1) relating that he was a {Hebrew Ref} ---a priest, indicating that the bread and wine were related to the priesthood. 2) Relating that he was {Hebrew Ref} --- King of Shaleim or Yeru-shaleim. (Ber. Rab. 43, 6)

193 Literally {Hebrew Ref} means "He acquires as His possession." This cannot be understood in the usual sense where obtaining a possession involves another party from whom the acquisition is made. Rashi goes on to explain that here the meaning is that He created them.

194 Tehillim 134, 3.

195 Hoshea 11, 8.

196 1) What is the significance of raising one's hand? 2) Why is it expressed here in the past tense, rather than the present?

197 Ber. Rab. 43, 9; Tanchuma 13.

198 Note the present tense.

199 Ber. 22, 16.

200 Thus, it is not unusual for the past tense to be used to indicate the present.

201 Ber. 23, 13.

202 This is a reference not to the spoils of the war, but to the King of Sedom's own treasures.

203 Ber. 12, 12. "And since I have this promise, I do not want you to think that my wealth was your doing. (D.T.)

204 V. 15.

205 I Shmuel 30, 24.

206 Ber. Rab. 43, 9.

207 I Shmuel 30, 25.

208 Had the law first come into being in Dovid's time it would have said {Hebrew Ref} ---"And it was from that day and on." Rather it states: {Hebrew Ref} --- meaning "from before."

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Chapter 15 - Text Notes

209 Why is {Hebrew Ref} sometimes used instead of {Hebrew Ref} ?

210 Ber. Rab. 44, 5.

211 By being victorious over the kings.

212 There are two opinions in the Midrash (Ber. Rab. 44, 5) as to Avraham's anxiety. 1) That he might deserve punishment for all the lives he took, albeit that it was in war. 2) That his victory would be in lieu of his reward. Rashi shows references to both opinions in this verse. (M., G.A.)

213 What is the meaning and root of {Hebrew Ref} ?

214 A lexicographer of 10th century Spain.

215 Malachi 2, 12---which the Targum translates as "son and grandson."

216 I.e., a word that means the opposite of itself. A parallel in English would be "pitted," meaning without pits.

217 Iyov 31, 12.

218 According to Menachem {Hebrew Ref} and {Hebrew Ref} are of the same root.

219 Shir Hashirim 5, 2.

220 Tehillim 137, 7.

221 Chavakuk 3, 13.

222 Yirmiyahu 51, 58.

223 Zephanyah 2, 14. According to Rashi {Hebrew Ref} and {Hebrew Ref} are unrelated. {Hebrew Ref} means awake, sharp. {Hebrew Ref} means destruction.

224 {Hebrew Ref} [the one who sustains my household].

225 Ber. 41, 40.

226 Ber. Rab. 44, 9.

227 See above 14, 15.

228 Yoma 28b.

229 a) This is Avraham's response to what G-d said in v. 2 {Hebrew Ref} ---your reward is very great. (G.A., M.) b) This is the conclusion of Avraham's statement of the previous verse: {Hebrew Ref} --- what [use is there] from that which You will give to me? (R.M.)

230 From where was Avraham taken out?

231 However, according to this explanation, why does it state, {Hebrew Ref} ---And he brought him outside; why was he not just told, "Go outside." Therefore, the Midrash gives a somewhat different explanation. (G.A.)

232 Ber. Rab. 44, 10; Nedarim 32a.

233 Ber. Rab. 44, 12.

234 Figuratively, G-d showed him that he is above and beyond astrological influences.

235 Of course, Avraham believed in G-d! There must be another reference here. (G.A.)

236 I.e., the promise of children.

237 That I will possess the land? (v. 8) Ramban explains that Avraham did not request a sign for the promise of children because that was between him and G-d. However, possessing the land involved the iniquities of the earlier inhabitants and, it being conditional, Avraham asked for a sign.

238 I.e., in the land.

239 Gur Aryeh explains that Avraham was concerned that since the Canaanites lost their land due to their iniquities would not his descendants suffer the same fate due to their sins? G-d reassured him that he need not worry, for the {Hebrew Ref} [sacrifices] will atone their sins.

240 Rashi can be seen as continuing the second explanation of the previous Rashi: "In the merit of the sacrifices" which are now explained.

241 When the people inadvertently sin as a result of the Sanhedrin misinterpreting the law. (See Vayikra 4, 13).

242 See Dev. 21, 3 (Ber. Rab. 44, 14). There are other bull-sacrifices, but these are the only ones brought as atonement for various sins. (M.)

243 These also symbolize sacrifices.

244 An offering brought on Yom Kippur whose blood is sprinkled inside the Holy of Holies. (Vayik. 16, 9.)

245 See Bamid. 28, 22.

246 See Vayik. 4, 27.

247 See, e.g., Bamid. 6, 12.

248 See, e.g., Vayik. 5, 18.

249 See Vayik. 4, 32.

250 See Vayik. 5, 6; 14, 21.

251 Ber. Rab. 44, 14.

252 Rashi had said earlier (v. 8) that Avraham did not ask for a sign. Here, however, he explains that in the plain, literal sense, we cannot ignore that the cutting of the pieces was a sign. (R.M.)

253 V. 18.

254 Yirmiyahu 34, 19.

255 Why were the animals split, while the birds were not?

256 Tehillim 22, 13.

257 Daniel 8, 20.

258 Ibid.

259 Shir Hashirim 2, 14.

260 I Shmuel 15, 19.

261 Rashi translates {Hebrew Ref} as pieces, though usually {Hebrew Ref} refers to an entire carcass.

262 {Hebrew Ref} , meaning carcass and not pieces as Rashi translates it in the beginning.

263 Which, in that case, is the correct translation.

264 Meaning pieces, which is incorrect, since {Hebrew Ref} means carcasses.

265 Meaning carcasses.

266 Vayik. 19, 7.

267 Tehillim 147, 18.

268 Pirkei d'R. Eliezer 28. The birds descending symbolizing Dovid's attempt and Avraham's driving them away symbolizing G-d's preventing Dovid from carrying out his plan.

269 Ber. Rab. 44, 17. The Midrash explains that {Hebrew Ref} represent the four exiles 1) Bavel [Babylonia], 2) Paras [Persia], 3) Yavan [Greece], 4) Edom [Rome].

270 Since Avraham's descendants were not actually in Egypt for four hundred years, how was the prophecy of the four-hundred-year exile fulfilled?

271 {Hebrew Ref} [your desendants], referring to Yitzchok as in {Hebrew Ref} (below 21, 12) "For [only] through Yitzchok will seed be considered yours."

272 He told Pharoah (below, 47, 9).

273 Ber. 42, 2, where Yaakov told his sons to "descend" [ {Hebrew Ref} ] to Egypt and purchase food to alleviate the hunger in Canaan.

274 Son of Leivi.

275 See Shemos 6, 16.

276 Son of Kehos.

277 Son of Amrom.

278 Ibid. 7, 7.

279 Kehos lived 133 years (ibid. 6, 18). Amrom lived 137 years (ibid. 6, 20). Add to this the 80 of Moshe, equaling a total of only 350.

280 The years of Kehos, Amrom, and Moshe overlapped, thereby, significantly reducing the total of 350. It is thus, impossible to suggest that Avraham's descendants were in Egypt anywhere near 400 years. We must, therefore, conclude that the 400 years commence with the birth of Yitzchok, as Rashi now goes on to explain.

281 Below, 21, 34.

282 Unlike {Hebrew Ref} ---which means "and he settled"--- permanently, {Hebrew Ref} from the word {Hebrew Ref} [stranger], has a temporary connotation.

283 Ibid. 26, 3.

284 Tehillim 105, 23.

285 Ber. 47, 4.

286 Why the additional letter vav in {Hebrew Ref} ?

287 See Rashi v. 12.

288 Ber. Rab. 44, 19.

289 Ibid. 44, 20.

290 I.e., the oppression and enslavement. However, the exile was experienced by Avraham. See Rashi v. 13.

291 Obviously, this could not bring joy to Avraham.

292 Ber. Rab. 38, 12.

293 Avraham should have lived 180 years as did Yitzchok, but he died at age 175 (Ber. Rab. 63, 12). See also Rashi below v. 29, 9; 25, 30.

294 But, are not 400 years of exile more than four generations?!

295 And not from the birth of Yitzchok. See above v. 13 and Rashi.

296 "This land" referring to Canaan because...

297 Above, v. 7.

298 Yaakov does not count as a generation, for he was the only one of his generation. (S.H.)

299 Many of the 5th and 6th generation (and beyond) also entered Canaan. The intent of the prophecy was that the exile would be of limited duration and that even some of the 4th generation would return. (N.Y.)

300 Sotah 9a.

301 Yeshaiyahu 27, 7.

302 {Hebrew Ref} is feminine and the proper form of the verb would be {Hebrew Ref} !

303 "[And it was that] they were emptying their sacks" (below 42, 35). Here, too, {Hebrew Ref} is used and if it were to refer to {Hebrew Ref} [they] the proper verb should have been {Hebrew Ref} . The explanation is that {Hebrew Ref} refers to the event, i.e., "And it came to pass that they were emptying their sacks." So, too, in our context {Hebrew Ref} refers to the event, i.e., "And it came to pass that the sun set."

304 II Melachim 13, 21. "And it came to pass that they were burying a man."

305 I.e., it is as if after {Hebrew Ref} you would insert {Hebrew Ref} ---this thing, that the sun went down.

306 {Hebrew Ref} literally means "came." (M., G.A.)

307 Pirkei d'R. Eliezer 28.

308 The symbols of the intonation are placed on the accented letter.

309 V. 12.

310 Below 29, 9.

311 Below 37, 7.

312 Ruth 1, 15.

313 Below 29, 6.

314 Esther 2, 14.

315 Should it not have said {Hebrew Ref} , I shall give, in the future tense?

316 Ber. Rab. 44, 22.

317 It was not the biggest river. Why is it so called?

318 Above 2, 14.

319 Shavuos 47, 2.

320 Sifre, Devarim 6.

321 Vv. 19-21.

322 The seven are listed in Dev. 7, 1: {Hebrew Ref} .

323 After the coming of the Moshiach.

324 Yeshaiyahu 11, 14.

325 They do not seem to be in the list of the seven listed in Dev. 7, 1.

326 Dev. 3, 13.

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Chapter 16 - Text Notes

327 See above 12, 14-17.

328 Ber. Rab. 45, 1. Rashi infers this from the words {Hebrew Ref} literally: "To her she had an Egyptian handmaid," i.e., she was a servant only to Sarai, but she was actually a princess. (G.A.)

329 How does the term {Hebrew Ref} ---build, relate to having children?

330 I.e., firmly established.

331 Ber. Rab. 45, 2.

332 Why did Sarai believe that giving Hagar to Avraham will help her have children?

333 {Hebrew Ref} is thus translated "that I be built up as a result of what I do for her." (M.)

334 Why does it not just state that Avraham listened to Sarai? Why to the voice of Sarai?

335 Ber. Rab. 45, 2.

336 Ber. Rab. 45, 3.

337 Why ten years?

338 Yevamos 64a; Ber. Rab. 45, 3.

339 But, had they not been married for longer than ten years?

340 Above 12, 2.

341 Ibid.

342 Rashi suggests two interpretations for the word {Hebrew Ref} 1) wrong, " {Hebrew Ref} ---For the wrong that has happened to me [not having children] I blame you." 2) Robbery, " {Hebrew Ref} ---You have robbed me of the words needed to defend me."

343 I.e., my being demeaned by Hagar.

344 I.e., I place the blame on you.

345 Above, 15, 2.

346 I.e., that the child you have shall be from me.

347 By G-d.

348 Ber. Rab. 45, 5.

349 I.e., the words that were necessary for you to reprimand Hagar for demeaning me.

350 Second person, feminine, i.e., addressed to Hagar, as if to say "May G-d judge between me and you [Hagar]."

351 V. 11.

352 Ber. Rab. 45, 5.

353 This, obviously, cannot mean that Sarai tortured her. (G.A.)

354 Without startling her. See above 3, 9 Rashi, {Hebrew Ref} .

355 Lit. "Where, from this."

356 Why the constant reiterating that it was the angel that spoke to her, without utilizing the pronoun "he"?

357 Ber. Rab. 45, 7.

358 She was not pregnant now, for she had miscarried. See Rashi v. 5. Also, why would the angel tell her something she obviously knew? (G.A.)

359 The present tense is used when referring to the future.

360 Shoftim 13, 7.

361 I.e., in the present tense.

362 Yirmiyahu 22, 23, meaning the same as {Hebrew Ref} [You who dwell in Levanon and are nestled in the cedars].

363 The command form to a female is {Hebrew Ref} , to a male--- {Hebrew Ref}

364 Below 17, 19.

365 Below 21, 20.

366 Ber. Rab. 45, 9.

367 Whereas the word {Hebrew Ref} at the end of the verse, is a verb meaning "my having seen."

368 Ber. Rab. 45, 10.

369 Hagar understood that she was privileged to see angels in Avraham's house only in the merit of Avraham. However, here in the wilderness, it could only be because He saw her humiliation. She thus called Him {Hebrew Ref} . (G.A.)

370 Shoftim 13, 22.

371 Ber. Rab. 45, 7.

372 How did Avraham know what to call him?

373 V. 11.

374 What is the significance of knowing Avraham's age at this time?

375 Since Avraham was 99 when he circumcised Yishmael. See below 17, 25.

376 Some raise the objection: There (17, 25) it specifically states that Yishmael was 13. Then why would the Torah here allude to it by means of Avraham's age? (T.H.) Some point out that this Rashi does not appear in some early manuscripts. Gur Aryeh suggests that the repetition denotes the praise of Yishmael.

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Chapter 17 - Text Notes

377 What is the explanation of the Name {Hebrew Ref} ?

378 {Hebrew Ref} is thus a contraction of {Hebrew Ref} ---that and {Hebrew Ref} ---sufficient meaning, that is sufficient.

379 The Name {Hebrew Ref} .

380 G-d subjected Avraham to ten tests.

381 A person has no control over his sinning with his eyes and ears because he may inadvertently see or hear that which is prohibited. (Ran, Nedarim 32b)

382 As a result of being circumcised Avraham was in total moral control of all his actions. That is the meaning of {Hebrew Ref} ---you will be perfect.

383 V. 8.

384 I.e., circumcision.

385 Bamid., 24, 4.

386 Pirkei dR. Eliezer 29.

387 How does the adding of the letter {Hebrew Ref} to his name signify this?

388 {Hebrew Ref}

389 I.e., from his name. Rashi explains that, although, the adding of the {Hebrew Ref} to denote {Hebrew Ref} leaves no room for the {Hebrew Ref} in his name and should have read {Hebrew Ref} . Nevertheless, the {Hebrew Ref} was not discarded. (M.)

390 For its having been removed altogether from Sarai's name. When it was changed to {Hebrew Ref} . (Sanhedrin 107a)

391 Bamid. 13, 16.

392 {Hebrew Ref} with the added letter {Hebrew Ref} became {Hebrew Ref} [Yehoshua].

393 Why "nations"---plural?

394 But not Yishmael.

395 {Hebrew Ref} could be interpreted as, "I will establish My covenant---in order that I be a G-d to you." This would be similar to {Hebrew Ref} "That I have taken you out of Egypt so that I be a G-d to you" (Bamid. 15, 41). Rashi explains that in our case this is not so.

396 I.e., {Hebrew Ref} is not the reason for the covenant, but a description of the covenant.

397 Why is this followed by {Hebrew Ref} , seemingly a repetition of {Hebrew Ref} in v. 7? (G.A.)

398 The promise of v. 7 applies only to one who resides in Eretz Yisrael.

399 Kesubos 110b. Divine intervention is more direct in Eretz Yisrael. (G.A.)

400 V. 4.

401 V. 10.

402 {Hebrew Ref} is plural and, therefore, refers not only to Avraham, but, also to those belonging to him.

403 Usually the verb form for {Hebrew Ref} would be imperative, in this case it is in the infinitive.

404 Saying, in effect: The way to keep My covenant is to circumcise every male.

405 V. Vayik. 18, 30. Here, too, the imperative is used in place of the infinitive.

406 Below 45, 19. Both are in the {Hebrew Ref} conjugation. The former meaning, "and you shall circumcise," and the latter-"and you shall carry."

407 V. 12.

408 The {Hebrew Ref} form, and means "shall be circumcised."

409 134b. In verse 12 it talks of a {Hebrew Ref} that was born to a {Hebrew Ref} that was owned prior to the birth. That circumcision is on the eighth day. This verse deals with a {Hebrew Ref} that was bought with a born child whose circumcision takes place after he is eight days old.

410 Ber. Rab. 46, 13.

411 See Rashi Shabbos 25b {Hebrew Ref} .

412 The {Hebrew Ref} ending denotes first-person possessive.

413 Berachos 13a.

414 Two blessings are mentioned in this verse without specifying what they are.

415 Below 18, 12.

416 I.e., Avraham and Sarah.

417 Below 21, 7.

418 53, 9.

419 For laughing. See 18, 13.

420 For laughing. The indication that He was not angry is that G-d told Avraham to name his son {Hebrew Ref} due to the laughter. (M.L.)

421 Usually the prefix {Hebrew Ref} denotes incredity---something that could not possibly be true. Here, this is not the case for, as Rashi has just explained, Avraham had no doubts.

422 I Shmuel 2, 27.

423 Where the intent is, "Of course, I revealed myself!"

424 II Shmuel 15, 27.

425 Meaning: "Of course, you see!"

426 That a son should be born to a 100 year-old man.

427 Ber. Rab. 47, 2.

428 What is the meaning of "before you"?

429 Above, v.1.

430 As Onkelos translates it {Hebrew Ref} ---truly.

431 Below, 42, 21.

432 II Melachim 4, 14.

433 V. 17.

434 Ber. Rab. 53, 7.

435 To which Avraham was subjected. The letter {Hebrew Ref} has the numerical value of 10.

436 V. 9.

437 V. 7.

438 Who are also descendants of Avraham.

439 I.e., with Yitzchok.

440 V. 21.

441 Shabbos 137b.

442 Yitzchok, the son of Sarah.

443 Yishmael, son of Hagar.

444 V. 20.

445 Yishmael.

446 Ber. Rab. 47, 5.

447 Why are they not referred to as {Hebrew Ref} as are Yaakov's descendants?

448 {Hebrew Ref} has two meanings, 1) princes, 2) clouds.

449 Mishlei 25, 14.

450 The usual expression would be {Hebrew Ref} [from Avraham]. However, it would suggest an equality, therefore, {Hebrew Ref} --- from above Avraham is used.

451 Ber. Rab. 47, 8. By sanctifying His Name in the world they, in effect, "carry" the Divine Presence to the people of the earth. (M., G.A.)

452 Ber. Rab. 47, 9.

453 Equivalent to {Hebrew Ref} in the {Hebrew Ref} conjugation.

454 I.e., in the {Hebrew Ref} conjugation, i.e., "when he was circumcised," not---"when he circumcised himself." See Rashi v. 10 {Hebrew Ref} .

455 Above 2, 4.

456 Why is the word {Hebrew Ref} omitted in the previous verse?

457 For his circumcision. He did not require {Hebrew Ref} ---the tearing of the membrane surrounding the corona.

458 {Hebrew Ref} denotes something additional.

459 Ber. Rab. 47, 8.

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