Bereishis
Book 1: Genesis
LECH LECHA - RASHI COMMENTARY
Chapter 12 - Rashi
Verse 1: Go.1
[Meaning:] "For your own benefit, for your own good.
It is there that I will make you
into a great nation,
[whereas] here you will not merit having children.2
Also, I will make your character known to the world."3
Verse 2: I will make you into a great nation.4
Since traveling causes three things:
It inhibits the birth of children,
and decreases one's wealth
and lessens one's fame,
therefore, these three blessings were necessary.
He [G-d], promised him children, wealth and fame.5
I will bless you.
With wealth.6
And you will be a blessing.7
[I.e.,] the blessings are entrusted to you.
Until now they were in My hand;
I blessed Adam and Noach.
Henceforth, you shall bless whomever you desire.8
An alternate explanation:
I will make you into a great nation.
This [is the basis of the opening Shemoneh Esrei prayer],
when we say: "G-d of Avraham."
I will bless you.
This is the basis of saying: "G-d of Yitzchok."
And [I will] make your name great.
This is the basis of saying: "G-d of Yaakov."
One might think
[that the first berachah of Shemoneh Esrei]
should be concluded by [mentioning] all [three].9
The text, therefore, states...
And you will be a blessing.
Only with your mention is it concluded10
and not with them [Yitzchok and Yaakov].11
From your land.
But, had he not already left there with his father
and come to Charan?12
But, He [in effect] was telling him,
"Keep distancing yourself from there
and leave your father's house [as well]."13
To the land that I will show you.
He did not immediately reveal which land it was
in order that it be precious in his eyes,14
as well as to reward him for every word.15
Similarly:
"Your son, your only, the one you love, Yitzchok"16
Similarly:
"On one of the mountains that I will tell you,"17
and similarly: "And proclaim to it
the proclamation that I will tell you."18
Verse 3: And through you, will be blessed.
There are many Aggadaic interpretations,
but this is the simple meaning:
A man says to his son, "May you be like Avraham."
This is the meaning every [time the expression]
{Hebrew Ref} [appears] in Scripture.
The following [expression] proves this:
"Through you shall [the People of] Israel bless, saying:
May El-him make you as Ephraim and Menasheh."19
Verse 5: That they had made [converted] in Charan.20
[Meaning those souls] that he brought
under the protective wings of the Divine Presence.
Avraham would convert the men
and Sarah would convert the women,
and Scripture considers them
as if they had "made" them.21
But, the plain meaning of the verse is
[that this refers to] the slaves and maidservants
whom they acquired for themselves,22
as in the verse, "He acquired all this wealth"23
[or,] "And Israel acquires wealth,"24
meaning acquiring and amassing.
Verse 6: Avram passed [traveled] through the land.25
[Meaning] he entered it.26
Until the place of Shechem.
In order to pray for Yaakov's sons
when they will come to do battle against Shechem.27
The Plain of Moreh.
It is [another name for] Shechem.28
[It is so called because there] He showed him
Mount Gerizim and Mount Eival
where Israel accepted the oath to abide by the Torah.29
The Canaanites were then in the land.30
He [the Canaanite] gradually conquered Eretz Yisrael
from the descendants of Sheim.
For it fell to the share of Sheim
when Noach apportioned the land to his sons
as it is said:31 "Malki Zedek King of Shaleim."32
For this reason---"Ad-noy said to Avram,
'to your descendants will I give this land,' "33
meaning, "In the future I will return it
to your children who are descendants of Sheim."
Verse 7: There he built an altar.
[In thanksgiving] for the tidings of [his having] children
and for the tidings
[that they would inherit] Eretz Yisrael.34
Verse 8: From there he moved.35
[This refers to] his tent.
That was east of Beis-Eil.36
Means east of Beis-Eil.
Whereby Beis-Eil is located to his west,
and that is what is meant by:
"Beis-Eil in the west."
His tent.37
It is written {Hebrew Ref} [her tent].
[The reason for this is because] he first
pitched his wife's tent
and, afterwards, his own.38
There he built an altar.39
He prophetically saw that his descendants were destined
to be weakened there through Achan's transgression,40
so he prayed for them there.41
Verse 9: Traveling steadily.
At intervals. He would stay here a month or so,
then travel and pitch his tent somewhere else.
But, all his travels were southward
[aimed at] going to the south of Eretz Yisrael,
which is in the direction of Yerushalayim,
which is in the territory of Yehudah,
who took [his portion] in southern Eretz Yisrael42
to Mount Moriah which is his [Yehudah's] possession.43
Verse 10: Famine in the land.
In that land only.44
[This was] in order to test him [Avram]
whether he will question the words of G-d
who had told him to go to the Land of Canaan
and now is forcing him to leave it.45
Verse 11: Behold, I now realize.46
The Aggadaic explanation is:
Until now he had not been aware [of her beauty]
due to the modesty of both of them.
But, now, he became aware of her
due to an event.47
Another explanation:
It is usual that due to the hardship of travel
a person becomes unattractive,
but she had remained with her beauty.
But, the simple explanation of this verse is,
Behold I now realize [that] the time has come
to be concerned over your beauty.
I have known for a long time
that you are beautiful.
But, now we will be coming
amongst black and repulsive people,
brothers of the Kushim,
who are not accustomed to [seeing] a beautiful woman.
An example similar to this:48
"See now my lords, please turn."49
Verse 13: So that it will go well with me for your sake.
So that they give me gifts.
Verse 14: And it was when Avram was entering Egypt.50
It should have said, "When they came to Egypt."
But, this teaches that he hid her in a box
and when they demanded the customs taxes
they opened it and saw her.51
Verse 15: And praised her to Pharaoh.
They praised her among themselves52
saying, "This [woman] is fit for the king."
Verse 16: He treated Avram well,
["he" refers to] Pharoah, for her sake.
Verse 17: Ad-noy afflicted, etc.
He was smitten with a kind of skin disease
for which marital relations are harmful.53
And also his household.
[This should be interpreted] as its Targum:
"And on the people of his house."
Its Midrashic interpretation [is that]:
[ {Hebrew Ref} ] includes its walls, pillars and utensils.
Because of Sarai.54
[Meaning:] according to her words,
she tells the angel, "Strike [him]!"
and he strikes [him].55
Verse 19: Take [her] and go.
Unlike Avimelech who told him,
"Here is my land before you."56
But, [instead, Pharoah] told him,
"Go, do not remain here
for the Egyptians are permeated with lewdness,"
as it is said:
"Their issue is the issue of horses."57
Verse 20: [He] assigned to him.
[ {Hebrew Ref} here means] concerning him,
[i.e.,] to escort and protect him.
And they ecorted him.58
As the Targum translates: "They escorted him."
Chapter 13 - Rashi
Verse 1: Avram went up...into the south.59
[Meaning:] to arrive at the south of Eretz Yisrael,
as it was stated above,
"traveling steadily southward,"60
[meaning:] to Mount Moriah.61
Nevertheless, when one travels
from Egypt to the Land of Canaan,
he travels from south to north,
for Egypt is south of Eretz Yisrael
as can be shown by the "journeys"62
and at the boundaries of Eretz Yisrael.63
Verse 2: Very wealthy.
[I.e.,] he was laden with baggage.
Verse 3: He continued on his travels.64
[This indicates] that when he returned
from Egypt to the Land of Canaan
he went and lodged in those inns
in which he had lodged on his way to Egypt.
This teaches that good manners [require]
that a person not change his place of lodging.65
Another explanation:66
On his return trip he paid the debts he incurred.67
From the south.
[Meaning] from Egypt [and it is called {Hebrew Ref} because]
[it is] south of the Land of Canaan.68
Verse 4: Which he made there at first, and he called.69
And where "Avram called in the Name of Hashem."
It can also be taken to mean,
that "He now called there in the Name of Hashem."
Verse 5: Who accompanied Avram.70
What brought this71 about?
The fact that he traveled with Avram.72
Verse 6: [It] was unable to support them.73
[Meaning] It could not provide [enough]
pasture for their cattle.
The phrase is abbreviated
and an additional [word] is needed:
"The pasture of the land could not support them."
The text, therefore, reads {Hebrew Ref}
in the masculine form.74
Verse 7: There was a quarrel.75
Because Lot's shepherds were wicked
and grazed their animals in others' fields.
[When] Avram's shepherds admonished them
for [committing] robbery,
they responded:
"The land was given to Avram who has no heir.
Lot, his nephew, is his heir
and, [therefore,] this does not constitute robbery."
But, the verse states:
"The Canaanites and Perizzites were then living in the land,"
so that Avram did not yet possess it.76
Verse 8: We are kinsmen.
[Here meaning:] relatives.
The Midrashic explanation is:77
they had similar facial features.78
Verse 9: If [you go] to the left, I [will go] to the right.79
[Meaning:] wherever you may settle
I will not go far from you
and I will stand by you
[to serve] as a shield and as a help.80
In the end he, indeed, needed him81
as it is said,
"When Avram heard that his kinsman was taken captive."82
I [will go] to the right.83
[Meaning:] "I will direct myself towards the right,"
just as {Hebrew Ref} [means]
"I will direct myself towards the left."
If you may ask
that it should have been vocalized {Hebrew Ref} 84
[you may be answered that] we find similarly
in another place [in Scripture]:
"Can one direct himself to the right?"85
and it is not vocalized {Hebrew Ref} .
Verse 10: That it was abundantly watered.
A land of water streams.
Before Ad-noy destroyed Sedom and Amorah.
That plain was...
like Ad-noy's garden
for [the growing of] trees...
like the Land of Egypt
for [growing] grain and vegetables.
Going toward Zoar.
[Meaning:] until Zoar.
The Midrashic interpretation86 explains it disparagingly.
It was because they were permeated with immorality
that Lot chose their87 locality.88
Verse 11: Plain.
[Means] "plain" as the Targum translates.
From the east.
He departed from Avram
and traveled to the west of Avram,
consequently traveling from east to west.
The Midrashic interpretation89 is;
he removed himself from the One Who precedes the world,
saying, "I want neither Avram nor his G-d."90
Verse 12: Setting up his tents.
[Meaning:] he pitched tents for his shepherds
and for his cattle as far as Sedom.
Verse 13: The people of Sedom were wicked.91
And yet Lot did not refrain from residing with them.
Our Sages learned from here:
"The names of the wicked shall rot."92
Wicked.93
With their persons.
Sinful.
With their wealth.94
Towards Hashem, exceedingly.
They know their Master
and intentionally rebel against Him.95
Verse 14: After Lot had separated.96
As long as the wicked person was with him,
the Word [of G-d] withdrew from him.
(And above97 when Lot was [still] with him
and [yet] it is written: "And G-d appeared to Avram,"
[we must assume that] at that time
he [Lot] was [still righteous] ).
Verse 16: So that if a man can.
Just as it is impossible for dust to be counted
so, too, your progeny will not be counted.
Verse 18: Mamrei.
The name of a person.98
Chapter 14 - Rashi
Verse 1: Amraphel.99
He is Nimrod who told Avraham,
"Jump into the fiery furnace."100
King of Goyim.101
There is a place called Goyim
because in that place were gathered
[people] from many nations and places
and they proclaimed as king a man named Sidal.102
Verse 2: Bera.103
He was evil towards G-d
and evil towards mankind.104
Birsha.
Because he rose by means of wickedness.105
Shinav.106
He hated his Father in Heaven.107
Shemeiver.
He set his wings108 to fly, to leap,
and to rebel against G-d.
Bela.
Is the name of the city.109
Verse 3: Valley of Siddim.
It was so called because of
the many fields that were in it.
There are many [other] Midrashic interpretations.
Which is [now] the Salt Sea.110
Afterward, the sea flowed into it
and it became the Salt Sea.111
The Midrashic explanation says
that the surrounding stones cracked
[causing] streams to flow into it.112
Verse 4: [For] twelve years they had served.
These five kings [served] Kedorlaomer.
Verse 5: In the fourteenth year.
Of their rebellion.113
Kedorlaomer came.114
Since the matter concerned him115
he "carries the heavier side of the beam."116
With the kings.
This refers to the three kings [that were with him.]117
Zuzim.
These are the Zamzumim.118
Verse 6: In their hills.
[Meaning] in their mountain.
Eil Paran.119
According to the translation [of Onkelos],
it means "plain."
[However,] I maintain that this does not mean
that {Hebrew Ref} is to be translated as "plain"
but that the plain of Paran was called {Hebrew Ref} 120
and the one of Mamrei was called Elonei121
and the one of Jordan was called Kikar122
and the one of Shittim was called Avel.123
Similarly, {Hebrew Ref} 124
[is a plain] whose name is Ba'al.
[Though] they125 are all translated as "plain,"
it actually refers to each one's name.126
Borders the wilderness.127
[Meaning] by the wilderness,
similar to "And next to him
was the tribe of Menasheh."128
Verse 7: Ein Mishpat which is Kadeish.
It was so called129 on account
[of the events] of the future.
For Moshe and Aharon were destined
to be judged there concerning the events
of that fountain,
which were the waters of Merivah.130
Onkelos, however, translates it plainly,
[i.e.,] "The place where the citizens of the country
would gather for all judgments."131
The territory of Amaleik.
[Though] Amaleik was not yet born
[nevertheless,] it was so called based on the future.132
In Chazazon Tamar.
Which is Ein Gedi.
[It is] clearly stated
in Divrei Hayamim133 concerning Yehoshafat.
Verse 9: Four kings, etc.134
Yet, the fewer ones were victorious.
[This is] to inform you that they were powerful
and, yet, Avraham did not refrain
from giving chase to them.135
Verse 10: [Full of] mortar pits.136
There were many pits137
from which earth was taken for mortar.138
The Midrashic explanation is,
that the mortar was mixed in them139
and it was through a miracle that the King of Sedom
escaped from there.140
For among the nations there were some
who did not believe that Avraham was saved
from Ur Kasdim, from the fiery furnace.
But, once he [the king of Sedom] escaped from the mortar,
they believed [the event concerning] Avraham retroactively.
Fled to the mountains.
[Meaning:] They fled to a mountain.141
{Hebrew Ref} is the same as {Hebrew Ref}
Any word that requires the letter {Hebrew Ref} at the beginning142
one may put the letter {Hebrew Ref} at the end, [instead].143
There is a difference between {Hebrew Ref} and {Hebrew Ref}
in that the letter {Hebrew Ref} at the end of the word
replaces a {Hebrew Ref} at the beginning.144
But, it does not replace a {Hebrew Ref}
which has a pasach as vowel.145
Thus {Hebrew Ref} has the same meaning as {Hebrew Ref}
or {Hebrew Ref} , not being explicit
as to which mountain,
because each one fled to whichever one he found first.146
But, when the letter {Hebrew Ref} is placed at the beginning
in order to write {Hebrew Ref} or {Hebrew Ref} ,147
then the meaning is "to the mountain"
or the same as {Hebrew Ref} ---to the mountain
connoting to the known mountain
which is explicitly mentioned in that chapter.
Verse 12: He had been living in Sedom.148
[This is to teach:] what caused this to happen to him?
[The fact] that he resided in Sedom.149 150
Verse 13: The one who had escaped came.151
According to the plain meaning, this refers to Og
who escaped from the war.
This is what is referred to in Scripture
"For only Og was left
from the remnant of the Rephaim."152
This is the meaning of "was left,"
that Amrophel and his company did not kill him
when they smote the Rephaim in Ashteros Karnayim.
[This is based on Midrash] Tanchuma.153
[However,] the Midrash Ber. Rab.154 [explains:]
This refers to Og who escaped
from the Generation of the Flood.155
And that is [the meaning of:] {Hebrew Ref} 156
as is written, "The giants were upon the land, etc."157
It was his [Og's] intention158 that Avram be killed
so that he might marry Sarah.159
The Ivri.160
[He was so called] because he came
from the other side of the river.161
Avram's allies.
They had entered into a covenant with him.
(Another version [of Rashi]: Another explanation:
They advised him concerning his circumcision,162
as is explained elsewhere.).
Verse 14: He armed.
As the Targum translates: "And he armed."
Similarly: {Hebrew Ref} 163
[is translated by Onkelos:] "I will arm myself
with a sword against you."
Similarly: {Hebrew Ref} 164 ["I will arm myself with
sword"].
"Similarly:" Arm yourself with sword and ax."165
His trained servants.
It is written {Hebrew Ref} [singular], "his trained one,"
referring to Eliezer
whom he trained to observe the mitzvos.166
And it [i.e., the word {Hebrew Ref} ] means
the initiation [or training] of a person or vessel
to its designated occupation [or use].
Similarly: "Train the youth,"167
[or:] "The initiation of the altar,"168
[or:] "The initiation [i.e., dedication] of the Temple."169
In Old French it is called enseigner.170
[Three hundred and] eighteen.
Our Sages said171 that it was Eliezer alone.172
And it [the number 318]
is the gematria173 equivalent of his name.174
Until Dan.175
There his strength ebbed.
For he saw [prophetically]
that his children were destined
to erect a [golden] calf there.176
Verse 15: He divided [his men] against them.
According to its plain meaning
the verse should be inverted [as if to read:]
"He divided himself, he and his servants,
against them, at night,"
in the manner of pursuers who chase
after those who are fleeing
who run in different directions.
At night.
Meaning, that [even] after nightfall
they didn't give up pursuing them.177
[However,] the Midrashic explanation is:178
The night was divided [into two parts].179
During the first half a miracle occurred for him,180
while the second half was held in reserve
for [the miracle of] midnight in Egypt.181
Until Chovah.182
There is no place that is called Chovah,
but [the city of] Dan is called Chovah [guilty]
because of the idolatry
that would eventually take place there.183
Verse 17: Valley of Shaveh.
That is its name
as the Targum explains {Hebrew Ref} [the barren plain]---
empty of trees and from all impediments.
King's Valley.
[Onkelos:] "the hippodrome184 of the king."
One hippodrome, thirty kanim185 long,
that was designated for the king's sport.
[However,] Midrash Aggadah186 [explains]
that it was a valley where all nations were in agreement
and appointed Avraham over them
as a prince of G-d and leader.187
Verse 18: Malki Zedek.
The Midrash Aggadah188 [explains]
that he is Sheim, the son of Noach.
Bread and wine.
This is done for those who are battle-weary.
He showed him that he bore him no resentment
for his having killed his descendants.189
[However,] Midrash Aggadah [explains:]
that he [Malki Zedek] intimated to him
regarding the meal-offerings190 and the libations191
that his [Avraham's] descendants would offer there.192
Verse 19: Possesor of heaven and earth.193
[The meaning is] the same as
"Maker of heaven and earth."194
Through His having made them
He acquired them to be His.
Verse 20: Who has delivered.
[Meaning] "who has delivered,"
as in "[How] can I deliver you, Israel?"195
He [Avram] gave him.
Avram [gave him] a tenth
of everything that he owned
because he [Malki Zedek] was a kohein.
Verse 21: Give me the people.
[Meaning:] of all my things that were captured
that you rescued,
return only the people to me.
Verse 22: I have lifted my hand.196
This is an expression of an oath:197
"I raise my hand to G-d, Most High."198
Similarly: {Hebrew Ref} 199 [means,] "I swear."200
Similarly: {Hebrew Ref} ,201
[means:] "I am giving you the price of the field,
take it from me."
Verse 23: Neither a thread nor a shoelace.
Will I retain for myself from the spoils.
I will not take anything of yours.202
And if you offer to compensate me
from your own treasure house
I will not accept.
So you will not [be able] to say, etc.
"For, G-d, has [already] promised me
to make me wealthy," as it is said:
"And I will bless you, etc."203
Verse 24: The lads.
[Meaning:] my servants who went with me.
In addition, "Aneir, Eshkol, and Mamrei, etc.
Though it was my servants who took part in the war,"
as it is said, "He and his servants smote them,"204
and, Aneir and his friends
[only] stayed with the material to guard it,
nevertheless, they will get their share.
From him [Avraham], Dovid learned a lesson
when he said, "As the share
of the participant in battle
and as the share of
the one that remains with the material---
they will share together."205 206
It is therefore said,
"This was so from that day
[and had been so] from earlier times
and he [Dovid] made it an ordinance and a law."207
It does not state and on,208
because the law had already been given
in the days of Avram.
Chapter 15 - Rashi
Verse 1: After these events.209
Wherever {Hebrew Ref} is used
it signifies immediately [after].
[When] {Hebrew Ref} [is used]
[it means] long afterwards.210
[Thus, immediately] "after these events,"
[i.e.,] after this miracle occurred to him
that he killed the kings,
he became anxious and said,
"Maybe I have already received my reward211
for all my righteousness."
Therefore, G-d said to him...
Fear not Avram, I am your shield.212
From punishment. [I.e.,] that you will not be punished
for all the people that you killed.
And as for you anxiety
that you have already received you reward,
"Your reward is very great."
Verse 2: Continue to be childless.213
Menachem ben Saruk214 explains it [ {Hebrew Ref} ]
as meaning "heir,"
comparable to {Hebrew Ref} .215
{Hebrew Ref} [would then mean] without an heir216
as you would say217 "It will {Hebrew Ref} all my crops,"
meaning, "it will tear up its roots."
Similarly {Hebrew Ref} means childless---
in Old French desanfantez.218
[However,] it seems to me that {Hebrew Ref}
is of the same derivation as {Hebrew Ref} ,219
[meaning, "my heart is awake"], whereas {Hebrew Ref}
means "destruction" as in "Destroy it, destroy it,"220
and as in "Destroying the foundation,"221
and as in "Shall be completely destroyed,"222
and as in "For the cedar will be destroyed."223
And the manager of my household.
As Onkelos translates it,224 [meaning:]
"That my entire household is fed by his orders,"
as in "According to your orders shall they be fed."225
[Avraham meant] "He is my steward.
But, if I had a son
then my son would be in charge of my possessions."
Damascus.
According to Targum, he was from Damascus.
But, according to Midrash Aggadah226
[he was so called] because he pursued
the kings until Damascus.227
In the Talmud228 they explained it [ {Hebrew Ref} ]
as an acrostic of
{Hebrew Ref} [he draws water and gives to drink]
from the Torah of his master, to others.
Verse 3: Behold, You have not given me children.
And what benefit [is there]
from all that you shall give to me?229
Verse 5: He [then] took him outside.230
According to the plain meaning:
He took him from his tent, outside,
to see the stars.231
However, according to its Midrash,232
He said to him,
"Leave your astrological calculations
that you have seen in the constelations
that you are not destined to have a son.
It is Avram who will have no son,
but Avraham will have a son.
Similarly, it is Sarai who will not give birth,
but Sarah will give birth.
By My calling you by a [different] name
[your] destiny will change.
An alternate explanation:233
He took him out of the terrestrial void
and lifted him above the stars.234
This explains the use of the term {Hebrew Ref}
[which signifies looking] from above to below.
Verse 6: He believed in Ad-noy.235
[Meaning:] he did no ask of Him
a sign concerning this.236
Whereas, concerning the inheritance of the land
he asked Him for a sign
and said to Him, "With what [sign] will I know?"237
And this He accounted to him for righteousness.
[Meaning:] G-d considered it---for Avram---
as merit and righteousness
for the trust that he [Avram] placed in Him.
An alternate explanation [of the question]
"How will I know...?":
He did not ask for a sign
but, rather, said to Him,
"Tell me by what merit
will they [my descendants] remain in it?"238
G-d replied to him,
"In the merit of the sacrifices."239
Verse 9: Three heifers.240
Three heifers are a symbol for the three bulls:
1) the bull offered on Yom Kippur;
2) the bull [offered]
when the law is "hidden" from the people;241
and 3) the heifer whose neck was broken.242
Three goats.243
Symbolic of 1) the goat that is offered inside;244
and 2) the goats of the added sacrifices of the holidays;245
and 3) the goat offered as an individual's sin-offering.246
And three rams.
[Symbolizing] 1) a sin-offering [for certain offenses
where the person is] certain [to have committed them];247
2) a sin-offering [where the person is]
in doubt [whether he committed those offenses];248
and 3) a ewe brought as an individual's sin-offering.249
A dove and a young pigeon.250
[Meaning:] a turtle dove and a young pigeon.251
Verse 10: He split them.
[Meaning:] he divided each into two parts.
The verse does not exclude its literal meaning,252
since He was establishing a covenant with him
that He would keep His promise
to give possession of the land to his descendants,
as is written: "On that day,
Ad-noy made a covenant with Avram, saying," etc.253
And it is customary for the parties to a covenant
to divide an animal
and to pass through between its parts,
as it is said:
"Who passed through between the parts of the calf,"254
here, too, the smoking furnace
and the flaming torch which passed through
between the pieces
was the representative of the Divine Presence
which is referred to as "fire."
The bird, however, he did not split.255
Because the idol-worshiping nations are compared
to bulls, rams, and goats,
as it is said:
"Many bulls have surrounded me, etc."256
And it says: "The ram that you saw with horns,
they are the kings of Media and Persia."257
And it says: "The he-goat is king of Greece."258
Whereas Israel is compared to young doves,
as it is said:
"My dove, who is in the rock crevices."259
It is for this reason that he split the animals
to signify that the nations gradually perish.
"The bird, however, he did not split,"
signifies that Israel will exist forever.
Verse 11: Birds of prey.
It is the name of a bird
so called because it swoops
and is greedy for the carcasses
to fly quickly upon its food
as in, "And you swooped upon the spoils."260
Upon the carcasses.261
[Meaning:] on the pieces.
Another version: the Targum of {Hebrew Ref} is {Hebrew Ref} .
262
But, since people have become accustomed
to translate {Hebrew Ref} [v. 10]
as "He placed the pieces,"263
they mistakenly confused {Hebrew Ref} with {Hebrew Ref}
and [therefore] translated {Hebrew Ref} as {Hebrew Ref} .264
And whoever translates it thus is mistaken
since you cannot equate pieces with carcasses
because [only] {Hebrew Ref} should be translated {Hebrew Ref}
and {Hebrew Ref} should be translated {Hebrew Ref} 265
from the word {Hebrew Ref} [something loathsome]
as in, "It is loathsome,"266
similar to {Hebrew Ref} [carcass].
Drove away.
Meaning blowing and making it fly away,
as in, "He causes the wind to blow."267
This symbolizing that Dovid ben Yishai will attempt
to destroy them [the nations]
but will not be permitted by Heaven [G-d]
until the King Mashiach, will come.268
Verse 12: And behold, a dread of deep darkness.
Symbolizing the oppression and darkness
of the exiles.269
Verse 13: That your descendants will be foreigners.270
[The time] from Yitzchok's birth
until Israel left Egypt was four hundred years.271
How is this so?
Yitzchok was 60 years old at Yaakov's birth
and when Yaakov descended to Egypt, he said,272
"The years of my temporary residence
are one hundred and thirty years,"
making a total of 190.
They were in Egypt 210 [years]---
the numerical value of {Hebrew Ref} ,273
making a total of 400 years.
If you might suggest
that they were in Egypt 400 [years],
[this could not be so] because
Kehos274 was of those who descended to Egypt.275
If you calculate the [total] years
of Kehos, Amram276
and the eighty years of Moshe277 278
when [the Israelites] left Egypt,
you will find only [a total of] 350.279
And you must still subtract from that
all the years that Kehos lived after Amram's birth
and that Amram lived after Moshe's birth.280
In a land that is not theirs.
It does not state, "In the Land of Egypt,"
but rather "In a land that is not theirs."
and from the time that Yitzchok was born,
[it is written:] "And Avraham resided, etc."281 282
And concerning Yitzchok [it says:]
"Reside in this land."283
"And Yaakov resided in the Land of Cham."284
"We have come to live in the land temporarily."285
Verse 14: But also that nation.286
[The word] {Hebrew Ref} [but also] includes
the Four Kingdoms287 that will also perish
because they enslaved Israel.288
I will judge.
With ten plagues.289
With great wealth.
[Meaning:] with great wealth,
as it is said, "They emptied Egypt."
Verse 15: You will join.
And will, therefore, not witness all this.290
Your fathers.
His father [Terach] was an idol-worshipper
and He foretells that he will join him?291
But, this teaches you
that Terach repented.292
You will be buried at a good old age.
He [G-d] foretold that Yishmael will repent
in his [Avraham's] lifetime.
and that Eisav would not embark
on evil ways in his [Avraham's] lifetime.
It is for this reason that he [Avraham] died
five years before his [appointed] time
and it was on that very day that Eisav rebelled.293
Verse 16: The fourth generation.294
[I.e.,] after they will have been exiled to Egypt295
they will remain there for three generations,
and the fourth will return to this land.296
Because it was in the Land of Canaan
that He spoke with him
and established this covenant
as is written:
"To give you this land as an inheritance."297
And so it was:
Yaakov descended to Egypt.298
Now, go and count his generations.
1) Yehudah, 2) Peretz, 3) Chetzron
and 4) Calev son of Chetzron
[who was] of those who entered the Land.299
For the sin of the Emorites will not be complete.
To warrant being sent away from his land
until that time.
[This is] because G-d does not punish a nation
until its measure [of evil] is filled,300
as it is said:
"When her measure is filled,
when You send her away,
then will You contend with her."301
Verse 17: The sun set.302
This is similar to {Hebrew Ref} .303
{Hebrew Ref} ,304
meaning: and this thing happened.305
The sun set.306
[Meaning:] it set.
And it became very dark.
[Meaning:] darkness during the day.
And behold, a smoking furnace.
He foretold to him symbolically
that the [Four] Kingdoms will fall into hell.307
Set.
The accent is on the first syllable.308
It is thus made clear
that it [the sun] had already set.
If the accent were on the last syllable,
[i.e.,] on the letter aleph,
it would mean "as it was setting,"
an explanation which is not possible,
for it has already stated:
"As the sun was setting,"309
and the passing of the smoking furnace
took place after this.
Consequently [the sun] had already set.
This difference [holds true]
with every feminine word
that has a two-letter root,
such as, {Hebrew Ref} [come], {Hebrew Ref} [rise], {Hebrew Ref}
[return].
When the accent is on the first syllable,
it is past tense, such as in this case,
and as in "Rachel came"310;
"My sheaf arose"311;
"Behold your sister-in-law has returned."312
But, when the accent is on the last syllable,
then it is in the present tense,
denoting that which is now happening
and is continuing to happen,
as in "She is coming with the sheep"313
[or] "In the evening she comes
and in the morning she returns."314
Verse 18: To your descendants I have given.315
A promise from G-d
is considered as if it has already happened.316
The great river.317
Since it is associated with the Land of Israel
He refers to it as "great,"
though it is the last one [mentioned]
among the four rivers that flow from Eden,
as it is said:
"And the fourth river is P'ras [the Euphrates]."318
[This is analogous to] a common proverb:
"A king's servant is a king."319
"Associate with the ruler
and they will bow to you."320
Verse 19: The Kenites.
Ten nations are listed here,321
[yet] He gave to them only
[the land] of Seven Nations.322
The three [whose lands were not given],
Edom, Moav, and Ammon
which are [referred to here as]:
Keini, Knizi, and Kadmoni
are destined to be possessed in the future,323
as it is said: "They will overpower Edom and Moav
and the Ammonites will obey them."324
Verse 20: The Refa'im.325
[Refers to] the Land of Og [King of Bashan]
about which it is said:
"That [Bashan] is called the land of the Repha'im."326
Chapter 16 - Rashi
Verse 1: An Egyptian handmaid.
She was Pharaoh's daughter.
When he [Pharaoh] saw the miracles
that were performed for Sarah,327
he said: "Better that my daughter be
a servant-maid in this house
rather than the mistress of another house."328
Verse 2: Perhaps I will be built-up through her.329
This teaches that a person with no children
is not considered "built-up"330
but, rather, "demolished" [i.e., not established].331
Built-up through her.332
Because of the merit of admitting
my rival into my home.333
To the voice of Sarai.334
[Meaning:] to the prophecy that was within her.335
Verse 3: Sarai took.
[Meaning:] she took her with [kind] words:
"How fortunate you are that you are privileged
to cleave to as holy a body as this."336
At the end of ten years.337
The time allotted to a woman
for whom ten years have passed
without having borne children to her husband.
He is then obligated to marry another.338
That Avram had lived, etc.339
This tells us
that the years of residence outside of Eretz Yisrael
do not count in this number,
because he was not told:
"And I shall make you into a great nation,"340
until he would come into Eretz Yisrael.
Verse 4: He came to Hagar and she conceived.
From the first marital union.
Her mistress became slighted in her eyes.
She [Hagar] thought: This [woman] Sarai
is not the same in private as she is in public.
She pretends to be a righteous woman,
but, is not [really] righteous,
because she was not privileged to conceive,
all these years,
whereas, I have become pregnant
from the first marital union.341
Verse 5: The insult against me is your fault.342
[Meaning:] for the wrong that had been done to me343
I call for you to be punished.344
[For] when you prayed to G-d:
"What will You give me since I continue to be childless?"345
you prayed only for yourself.
You should have prayed for us both346
and I would have been remembered347 along with you.348
Furthermore:
"You have unrightfully withheld your words from me349
for you have heard my shame and remained silent."
I gave my maid, etc., between me and you.
Every {Hebrew Ref} that appears in Scripture
is lacking [the second letter {Hebrew Ref} in {Hebrew Ref} ]
but, here, it is "full" [with the {Hebrew Ref} ].
This is so that it be read {Hebrew Ref} ,350
for she [Sarai] cast an evil eye
upon Hagar's pregnancy
and [this time] she miscarried.
It is this that the angel tells Hagar351
"Behold! you will conceive."
But, had she not already conceived?
And yet he [the angel] announces to her
that she will conceive?
Therefore, this teaches
that she miscarried the first pregnancy.352
Verse 6: Sarai dealt harshly with her.353
She made her work hard.
Verse 8: From where have you come?
[Meaning:] "From where have you come?"
[Actually] he [the angel] knew.
It was only to give her an opening---
to enter into conversation with her.354
The expression {Hebrew Ref} 355 [means:]
Where is the place about which you can say,
"From this [place] I have come."
Verse 9: The angel said to her, etc.356
For each statement [of these three verses]
a different angel was sent to her.
Therefore, "angel" is used for each and every statement.357
Verse 11: Behold you will conceive.
[Meaning: "When you return you will conceive,"358
as in:359 "Behold you will conceive,"360
referring to Monoach's wife.
And give birth to a son.
As if it were written {Hebrew Ref} ,361
This is similar to,
"You who dwell in Levanon
and are nestled in the cedars."362
And you shall name him.
This is a command [to a female]
just as one would say to a male
[ {Hebrew Ref} ]363 "And you will name him Yitzchok."364
Verse 12: A wild, uncivilized man.
One who loves the wilderness to hunt wild animals,
as is written [concerning Yishmael]:
"He settled in the wilderness of Paran
[where] he became an expert archer."365
His hand [will be] against everyone.
[Meaning:] a robber.366
And everyone's hand will be against him.
[Meaning:] everyone will hate him
and will attack him.
In the presence of all his brothers he will dwell.
[Meaning:] his descendants will be many.
Verse 13: You are Almighty Who sees.
[The word {Hebrew Ref} ] is punctuated with a chataf kometz
because it is a noun,
[i.e.,] a G-d of seeing,367
because He sees the humiliation of the humiliated.368
Have I also?
It is an expression of wonder:
"Would I ever have thought
that even here in the wilderness
I would see messengers of G-d
after my having see them
in the house of Avraham369
where it was usual for me to see angels?
You may know that she was used to seeing them,
for Monoach saw an angel [only] once
and he said, "We shall certainly die!,"370
whereas this [woman] saw [angels] four times
one after another,
and did not become frightened.371
Verse 14: Be'er Lachai Ro'i.
As he [Onkelos] translates:
"A well that a living angel appeared upon it."
Verse 15: And Avram named, etc.372
Though Avram did not hear
the words of the angel who said,
"And call his name Yishmael,"373
yet, the Holy Spirit rested upon him
and he called him Yishmael.
Verse 16: Avram was eighty-six, etc.374
This is written in praise of Yishmael,
to let us know that he was thirteen years old
when he was circumcised375
and did not oppose it.376
Chapter 17 - Rashi
Verse 1: I am Almighty Sh-ddai.377
[Meaning:] "I am the One
Whose G-dliness suffices for every creature.378
Therefore, walk before Me
and I will be your G-d and Protector."
Similarly, wherever it379 appears in Scripture
its explanation is thus:
"He is sufficient."
However, it also depends on the context.
Walk before me.
As he [Onkelos] translates: "Worship Me."
Cling to My worship.
And be perfect.
This, too, is an imperative following an imperative,
[i.e.,] "Be perfect in all the tests."380
According to its Midrash:
"Walk before Me" refers to
the precept of circumcision
and as a result of this
you will become perfect.
For as long as you are uncircumcised,
I consider you imperfect.
Another explanation of {Hebrew Ref} :
Now you are lacking [control over]381
five organs; two eyes, two ears,
and the membrum;
by adding one letter to your name
the numerical value of the letters [of your name] will be
two hundred and forty-eight
corresponding to the number of your organs.382
Verse 2: I will give My covenant.
[This refers to] the covenant of love
and the covenant for you to possess the land383
by [your fulfilling] this precept.384
Verse 3: Avram fell on his face.
From fear of the Divine Presence.
Because prior to being circumcised
he did not have the strength to stand
while the Divine Presence stood over him.
It is [to this reference]
that it is stated concerning Bilam,
"Fallen down and eyes open."385
I found this in the Beraisa of R. Eliezer.386
Verse 5: For the father of a multitude of nations.387
This is an acrostic of his name.388
The letter {Hebrew Ref} which was originally in [his name]
signifying that he was a father only to Aram
which was his [original] country,
whereas, now he was a father to the entire world
and even the letter {Hebrew Ref} , originally in his name,
was, [nevertheless], not removed from its place.389
For even the letter {Hebrew Ref} of Sarai's name
had complained to the Divine Presence390
until it was added to Yehoshua's name
as it is said:391
"Moshe called Hoshea bin Nun
[by the name] Yehoshua.392
Verse 6: And I will make you into nations.393
[Referring to:] Israel and Edom.394
For he had already had Yishmael
and He would not be revealing tidings concerning him.
Verse 7: I will sustain My covenant.395
And what is this covenant?
To be a G-d to you.396
Verse 8: As an eternal possession.397
It is there that I will be a G-d to you.398
But, one who resides outside Eretz Yisrael
is like someone who has no G-d.399
Verse 9: And as for you.
The letter {Hebrew Ref} [ {Hebrew Ref} ] here [denotes]
a continuation of the previous matter:
[i.e.] "As for Me, here is My covenant with you,"400
and you take heed to keep it.
And by what means shall it be kept?
"This is My covenant which you must preserve,...
you shall be circumcised."401
Verse 10: Between Me and you.
[Referring to:] those who are now alive.402
And your descendants after you.
[Referring to:] those who are destined to be born.
Be circumcised.403
As if [it were written] {Hebrew Ref} [to circumcise]404
as you might say {Hebrew Ref}
in place of {Hebrew Ref} [to do].405
Verse 11: You shall circumcise.
[ {Hebrew Ref} ] has the same meaning as {Hebrew Ref}
and the letter {Hebrew Ref} is an addition
that periodically appears in it,
as the letter {Hebrew Ref} in {Hebrew Ref}
and the letter {Hebrew Ref} in {Hebrew Ref} .
{Hebrew Ref} has the same form as {Hebrew Ref} 406
But, the word {Hebrew Ref} 407 is the form {Hebrew Ref} ,
408
as in {Hebrew Ref} [shall be done],
[or] {Hebrew Ref} [shall be eaten].
Verse 12: House-born.
[Meaning:] to whom a maidservant gave birth
in [your] house.
Bought with money.
[Referring to:] one who was bought after birth.
Verse 13: Your house-born slaves must be circumcised.
Here [the circumcision of {Hebrew Ref} ] is repeated
and it does not say,
"On the eighth day" [as in v. 12],
in order to teach you that there is a {Hebrew Ref}
that is circumcised after eight days
as is explained in Meseches Shabbos.409
Verse 14: An uncircumcised male.
Here it teaches that circumcision [is performed]
in that place where there is a distinction
between male and female.410
Who will not circumcise.
[This applies to] one who has reached
the age of [being liable to] punishment
and then he shall be excised.
However, his father [who fails to circumcise him]
is not punished for it by being excised,
but is guilty of transgressing a positive precept.
That soul shall be cut off.
He will go childless and die before his time.411
Verse 15: Do not call her by the name Sarai.
{Hebrew Ref} implies "my princess"412
but not to others.
But, her name will be Sarah---in a general sense413
for she will be a princess [ {Hebrew Ref} ] to everyone.
Verse 16: I will bless her.414
What is this blessing?
It is that she reverted to her youthfulness,
as it is said: "Now that I am worn out,
shall I have the pleasure [of a son]."415
I will bless her.
The ability to breastfeed,
when she needed this [ability]
on the day of Yitzchok's feast
when people were maliciously saying of them416
that they took in a foundling from the street.
They, [however,] said, "He is our child."
So each woman brought her child---
but neglected to bring its nursemaid---
and she nursed them all.
This is what is said:
"Sarah has nursed the children."417
Ber. Rab.418 partially alludes to this.
Verse 17: Avraham fell on his face and laughed.
This one [the word {Hebrew Ref} ] Onkelos translates,
happiness and rejoicing,
whereas [the word {Hebrew Ref} ] concerning Sarah
he interprets as laughter.
You may learn [from this]
that Avraham believed [the prophecy] and rejoiced
but Sarah did not believe, and ridiculed.
That is why G-d was angry with Sarah419
but was not angry with Avraham.420
Can, etc.421
There are expressions of astonishment
that [mean to] affirm [what was said]
as in "Did I reveal myself?"422 423
[or] "Do you see?"424 425
Here, too, it is an affirmation,
and this is what he thought to himself:
"Would this favor426 be done to another
that which G-d is doing for me?"
Shall Sarah, who is ninety.
Is she worthy of giving birth?
Though the earlier generations
gave birth [even] at the age of 500,
in the days of Avraham, life was already shorter
and a waning of strength had set in the world.
Go and learn this
from the ten generations between Noach and Avraham
who gave birth at the [relatively] early age of 60-70.
Verse 18: May it be granted that Yishmael live.
If only Yishmael might live.
[Meaning:] "I am unworthy
to receive such a reward."427
Live before You.428
[Meaning:] that he live in fear of You,
as in "Walk before Me,"429
[which Onkelos translates:] "Worship Me."
Verse 19: Indeed.
An expression of affirmation.430
Similarly: "Truly, we are sinners."431
[Or] "Truly, she has no son."432
And you will name him Yitzchok.
Based on the laughter.433
Some say,434 based on the [ {Hebrew Ref} ] 10 trials435
and [ {Hebrew Ref} ] for 90 years of Sarah['s age]
and [ {Hebrew Ref} ] for the 8th day when he was circumcised
and [ {Hebrew Ref} ] for the 100 years of Avraham's age.
I will establish My covenant with him.
Why is this said? It has already been written
"And as for you, you must preserve My covenant,
you and your descendants."436
But, since He said, "I will establish, etc,"437
I might think that the descendants of Yishmael
and the descendants of Keturoh438
are included in the establishment [of the covenant].
It is, therefore, said:
"I will establish My covenant with him439
and not with others.
[If so, why is the verse] "My covenant
I shall establish with Yitzchok"440 [again] stated?
To teach that he was holy from the womb.441
Another explanation [for repeating v. 19]:
R. Abba said,
From here the son of the mistress442 drew a logical
conclusion
from the maidservant's son:443
It is written,444 "I have blessed him445
and I will make him fruitful and will increase him."
This refers to Yishmael.
How much more so...
will I establish My covenant with Yitzchok.446
My covenant.
That the Covenant of Circumcision
will be transmitted [only]
to the descendants of Yitzchok.
Verse 20: Twelve princes.447
[A reference to the fact] they will dissipate like clouds,448
as in: "Clouds [ {Hebrew Ref} ] and wind."449
Verse 22: From [above] Avraham.450
This is a more fitting expression
when referring to the Divine Presence
and we also learn that the righteous
are the "chariots" of G-d.451
Verse 23: Very day.
On the same day that he was commanded,
by day and not by night.
He was not afraid of the idolaters
or of the scoffers.
And so that his enemies and contemporaries not claim:
"Had we seen him
we would not have let him do the circumcision
and fulfill G-d's precept."452
And he circumcised.
This is the {Hebrew Ref} form.453
Verse 24: When he circumcised.
In the {Hebrew Ref} form454
the same [form] as {Hebrew Ref} ---"when they were created.
455
Verse 25: When he circumcised the flesh of his
foreskin.456
Concerning Avraham it does not state {Hebrew Ref} ,
because he only lacked cutting the flesh,457
for [the membrane] had already dissolved.
But, Yishmael who was a lad
required [actual] cutting the foreskin
and tearing open the corona membrane.
Therefore, concerning him {Hebrew Ref} 458 is said.459
Verse 26: On that very day.
[On the day] that Avraham turned ninety-nine
and Yishmael thirteen years,
Avraham and his son Yishmael were circumcised.
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