Bereishis
Book 1: Genesis

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VAYERA - NOTES ON RASHI COMMENTARY

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Chapter 18 - Text Notes

1 Rashi derives this from the indications that this verse continues the narration of the circumcision of Avraham and his household: 1) The pronoun {Hebrew Ref} ---to him is used without mentioning Avraham. 2) We are not told the purpose of G-d's appearing to him. It, therefore, becomes obvious that after Avraham was circumcised, G-d appeared to him to inquire of his health. (M., G.A.)

2 Sotah 14a.

3 When the pain is greatest.

4 Bava Metzia 86b.

5 On other occasions when G-d appeared, the location is not mentioned. See above 12, 1; 13, 14; 15, 1. (R.M.)

6 Ber. Rab. 42, 8.

7 {Hebrew Ref} means he had been sitting previously. {Hebrew Ref} means he sat down at that moment.

8 Ber. Rab. 48, 7. See also Shavuos 30b.

9 Tehillim 82, 1.

10 Being ill, why was he sitting at the entrance of the tent? (M.)

11 Bava Metzia 86b.

12 Ibid.

13 Mizrachi asks: But, did not the angels have to come regardless---to foretell Sarah's giving birth and to heal Avraham? (See Rashi v. 2). He answers that they would have then come as angels. Their assuming the guise of men was to relieve Avraham's grief at his inability to take in travelers.

14 Why three?

15 That she will give birth. V. 10.

16 Vs. 23 et al.

17 The essence and being of an angel is his mission. Once a mission is accomplished his raison d'être ceases. (G.A.)

18 I.e.,that each angel has only one mission.

19 I.e., portion of Scripture.

20 V. 8.

21 V. 9.

22 V. 10.

23 Below 19, 22.

24 Rashi now deals with a seeming contradiction to the axiom that each angel has one mission. Concerning Sedom it is stated {Hebrew Ref} ---The two angels arrived at Sedom (19) and concerning the rescue of Lot it is said, {Hebrew Ref} ---The men (angels) took hold of, etc. (19, 16) (G.A.)

25 Having finished one mission, he could now go on to the next one.

26 19, 17.

27 Bamidbar 2, 20.

28 86b.

29 If they were standing near him why would he run toward them?

30 According to this second explanation, the first {Hebrew Ref} means he saw them standing there, whereas, the second {Hebrew Ref} means that he saw them about to leave.

31 I.e., is not a reference to G-d.

32 From here the Sages derived the axiom: {Hebrew Ref} "It is greater to invite travelers into your house than to greet the Divine Presence."

33 If Avraham was asking G-d to wait while he ran to invite the travelers, this verse should have preceded that in which he ran to the travelers!

34 Above 6, 3.

35 5, 32.

36 G-d's decree that He will wait 120 years for the world to repent (see Rashi above 6, 3 {Hebrew Ref} ) before bringing on the Flood must have preceded Yefes'birth by twenty years, for Yefes was 100 years old at the Flood. You can calculate this from the fact that Noach was 500 when his first son,Yefes, was born (6, 32) and 600 at the Flood (7, 6). (See Rashi above 5, 32 {Hebrew Ref} .)

37 Ber. Rab. 48, 10. Specifically,only the first explanation (that {Hebrew Ref} is profane) appears in Ber. Rab. The commentaries, however, do succeed in finding allusions to the second explanation in Ber. Rab. However, in Shabbos 127a there is specific reference to {Hebrew Ref} , in this case, being the Holy Name. See also Shavuos 35b.

38 Avraham instructed that water be brought by others, whereas, bread and meat were brought by Avraham himself. Vv. 5-8.

39 Bamidbar 20, 11. Moshe was G-d's messenger to extract water from the stone, whereas, the Manna and the {Hebrew Ref} (quail) and were sent down by G-d without an intermediary. (G.A.)

40 I.e., like today's Arabs, for Yishmael had had no children at this time. (B.)

41 Ber. Rab. 50, 4.

42 Below 19, 2, that Lot said to the angels...

43 {Hebrew Ref} can mean a tree or a wooden covering. Onkelos indicates the distinction by translating {Hebrew Ref} , either as {Hebrew Ref} ---tree, or {Hebrew Ref} ---a wooden structure.(D.T.)

44 The Prophets (Nevi'im).

45 The Hagiographa (Kesuvim).

46 Shoftim 19, 5.

47 Tehillim 104, 15.

48 With the letter {Hebrew Ref} appearing twice.This would indicate "two hearts."

49 With one {Hebrew Ref} ,indicating "one heart."

50 I.e., man struggles with "two hearts"---the conflict between the good and evil inclinations.The angels are not subjected to this conflict and have only "one heart."

51 Ber. Rab. 48, 11.

52 This could mistakenly be interpreted as "after you will pass."

53 I.e., after you have eaten.

54 {Hebrew Ref} sometimes means therefore---and what follows {Hebrew Ref} in the sentence is the result of a prior cause. Sometimes it means since---and what follows would be the cause of a previously mentioned result. (L.S.R.)

55 Below 19, 8.

56 Ibid 33, 10.

57 Ibid 38, 26.

58 Bamidbar 10, 31.

59 Which is obviously far beyond the capacity of three people to eat!

60 A great delicacy for kings and princes.

61 Ber. Rab. 48, 13.

62 What happened to the bread?

63 Ber. Rab. 48, 13.

64 Bava Metzia 86b.

65 But, angels don't eat!

66 Ibid.

67 Thereby creating the word {Hebrew Ref} --- where is he?

68 Ber. Rab. 48, 15.

69 {Hebrew Ref} ---"Where is your wife Sarah?" represents the inquiring of the man about his wife. {Hebrew Ref} ---"Where is he?" is the inquiry of the wife about her husband.

70 87a.

71 Then why did they ask as to her whereabouts?

72 He gives a different explanation as to why the angels inquired about Sarah.

73 I.e., the cup of wine over which the Birkas Hamazon---Grace After the Meal, is recited.

74 {Hebrew Ref} would mean indefinitely---at a time that you will be alive; {Hebrew Ref} is a contraction of {Hebrew Ref} and means the definite---at this time.

75 Because nowhere do we find that the angel returned the following year.

76 And was actually referring to G-d's appearing a year later, when it states (below 21, 1) {Hebrew Ref} ---G-d remembered Sarah as He promised. (Ramban) But, then why is the angel speaking in first-person---"I shall return." Rashi shows examples where G-d's agent uses G-d's words.

77 16, 10.

78 II Melachim 4, 16.

79 Whereas, you, Elisha did not say you will return.

80 Ber. Rab. 53, 2.

81 But, not that the angel was behind the entrance, because then the angel would have been inside the tent. (D.D.)

82 Though Rashi said earlier (v. 8)that she menstruated, they, nevertheless thought that it was an anomaly.

83 The simple meaning here would be that Sarah laughed to herself. However, Rashi felt that this is not so because it states {Hebrew Ref} ---saying; she expressed her disbelief.

84 I.e., she realized the aged condition of her body.

85 Thus Rashi explains {Hebrew Ref} as "Concerning her insides."

86 Shoftim 18.

87 Menachos 86a.

88 Ber. Rab. 48, 17.

89 But she said (v. 12) "My master is old"!

90 I.e., G-d.

91 Yet G-d quoted her as having said "I am old."

92 Bava Metzia 87a, Yevamos 65b.

93 From the word {Hebrew Ref} which sometimes means awesome. Other times it means hidden, e.g., "If a thing be hidden from you" (Devarim 17, 8). Here, Rashi concurs with Onkelos who gives it the latter translation. (S.C.)

94 {Hebrew Ref} literally means yesterday.

95 Above 17, 21.

96 That you did not laugh.

97 Rosh Hashanah 31.

98 As here, where they gazed upon Sedom for the purpose of bringing about its destruction.

99 Devarim 26, 15, dealing with the tithe given to the poor, and the verse there ends "And bless Your people."

100 Tanchuma, Ki Sissa 14.

101 {Hebrew Ref} can mean to send away, e.g., Shemos 13, 17, or to escort. Here it has the latter meaning.

102 I.e., although he was healed and was foretold of Sarah's giving birth, he, nevertheless, still did not realize that they were angels. (M., G.A.)

103 Tanchuma 5. And for the following reasons I must reveal to him what I am about to do...

104 I.e., that are about to be destroyed.

105 Above 10, 19.

106 What is the connection between this and the previous verse?

107 Yoma 38b.

108 Mishlei 10, 17.

109 In v. 17.

110 Ruth 2, 1.

111 Ruth 3, 2.

112 Shemos 33, 17.

113 {Hebrew Ref} ---"It is known to Me that he will charge...."

114 {Hebrew Ref} usually denotes a cause whereas Onkelos uses it here as "that," where {Hebrew Ref} would be more fitting. (G.A.)

115 {Hebrew Ref} is in the future tense.

116 In the sense of a continuous action, i.e., "Because Avraham continually commanded."

117 But, was not the promise to Avraham's descendants?

118 Ber. Rab. 49, 4.

119 His plans to destroy Sedom and Amorah.

120 I.e., the present tense.

121 Above 15, 17.

122 Ruth 1, 15.

123 But, is it not unnecessary for G-d, who is omniscient to "Go down and see"?

124 I.e., until the matter is so clarified that it is as if they have seen it with their own eyes.

125 Above 11, 7.

126 According to this explanation {Hebrew Ref} does not mean literally, "I will come down."

127 {Hebrew Ref} is used idiomatically to mean to understand completely and fully, e.g. {Hebrew Ref} ---he understood the motivations and intentions completely. Here, too, G-d will fathom the ramifications of their misdeeds completely and totally.

128 I.e., that {Hebrew Ref} means: "I will know how to handle it."

129 Shemos 33, 5.

130 I.e., since {Hebrew Ref} and {Hebrew Ref} were explained as separate thoughts.

131 Literally, her cry.

132 The Sages derive this from v. 20 {Hebrew Ref} . {Hebrew Ref} being from the word {Hebrew Ref} ---a young girl.

133 Sanhedrin 109b. The Gemara goes on to relate that they took her and smeared her entire body with honey. They, then, placed her on the roof whereupon swarms of bees stung her until she died.

134 From where? Obviously this {Hebrew Ref} does not refer to the same place as {Hebrew Ref} in v. 16, for that one refers to Avraham's tent from which they had already left.

135 "He was still standing" is a term that is more applicable to the visitor who will ultimately leave. In this instance it was G-d Who came to Avraham to tell him of the demise of Sedom and Amorah and it should therefore, have said, "G-d was still standing near Avraham." (R.M.)

136 I.e., it is so written out of respect and reverence for G-d, for it is not fitting to say that G-d waited for Avraham. The commentaries (Mizrachi, etc.) stress that this is not to say that the text of the Torah was tampered with (Heaven forbid) but, that the Torah wrote it in a way comparable to how Scribes would amend the statement of a king to render it more respectful.

137 I Divrei Hayamim 19, 14.

138 Below 44, 18.

139 I Melachim 18, 36.

140 I.e., to demand justice, {Hebrew Ref} , "Would You destroy the righteous along with the wicked?"

141 See v. 27.

142 See v. 30.

143 Ber. Rab. 49, 7.

144 I.e., this is His usual way of doing things.

145 Tanchuma 8.

146 Why {Hebrew Ref} ---like this thing? Why not simply {Hebrew Ref} ---this thing?

147 Even concerning a lesser punishment, it is unjust to punish the righteous with the evil.

148 Why {Hebrew Ref} , a second time?

149 Gur Aryeh explains this as a reference to future generations.

150 The prefix {Hebrew Ref} means the when the vowel under it is a {Hebrew Ref} ( {Hebrew Ref} ). It is an expression of incredulity when vocalized with a {Hebrew Ref} ( {Hebrew Ref} ).

151 Shemos 2, 21.

152 Why is this relevant to Avraham's request?

153 I.e., had I been killed by the kings, I would long ago have been reduced to dust.

154 Who threw me into the blazing furnace?

155 To make up the ten.

156 Ber. Rab. 49, 9.

157 Shemos 2, 21.

158 I.e., Noach and his three sons, and the four wives.

159 Ber. Rab. 49, 13.

160 Until then G-d hopes to find mitigation so that the sinner not be destroyed.

161 Ber. Rab. 49, 14.

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Chapter 19 - Text Notes

162 Why two? What happened to the third angel?

163 Ber. Rab. 50, 2; Tanchuma 8; See Rashi above 18, 2 {Hebrew Ref} .

164 Above 18, 2.

165 As it was when G-d came to visit Avraham,whereupon the three men appeared (above 18, 2).

166 For, relative to G-d, they are lowly men.

167 Ber. Rab. 50, 2.

168 Ibid.

169 They came to Avraham at midday, {Hebrew Ref} (18,1). Assuming that they spent approximately an hour for the meal, they had quite a few hours to travel the relatively short distance between Chevron and Sedom. (G.A.)

170 Ber. Rab. 50, 1.

171 Ibid.50, 3.

172 Ibid. 50, 4.

173 {Hebrew Ref} is never used to precede a request, but is usually a term to draw attention to an object or an idea.

174 {Hebrew Ref} , here, means now and {Hebrew Ref} ---you are, is understood.

175 According to this second explanation it is as if the verse reads {Hebrew Ref} --- "The following is my advice, my masters." {Hebrew Ref} ---advice is understood. (L.S.R.)

176 Ber. Rab. 50, 4.

177 I.e., they readily accepted Avraham's invitation.

178 Bava Metzia 87a.

179 See Rashi above 18, 15.

180 Why does it not simply state {Hebrew Ref} ---They came into his home?

181 Ber. Rab. 50, 4.

182 See Ber. Rab. 50, 12. See also Tosafos, Rosh Hashanah 11a {Hebrew Ref} .

183 It seems obvious that the {Hebrew Ref} are the {Hebrew Ref} , why, then, is it necessary to identify them?

184 50, 5.

185 Accordingly, the verse is explained as follows: {Hebrew Ref} ---Before they lay down [they are discussing] the people of the city. Then {Hebrew Ref} ---The Sedomites surrounded the house.

186 Accordingly, {Hebrew Ref} is synonymous with evil people and the intent of the verse is: {Hebrew Ref} ---The people of the city who were evil people.

187 Above 13, 13.

188 And whoever has the ability to object and does not, is considered a participant. (M.)

189 Ber. Rab. 50, 5.

190 V. 8 where the term {Hebrew Ref} refers to sexual relations.

191 Ber. Rab. ibid.

192 {Hebrew Ref} connotes coming closer. {Hebrew Ref} connotes distance!

193 Bamidbar 17, 2.

194 I Shmuel 20, 22.

195 Yeshaiyahu 65, 5.

196 Ibid. 49, 2.

197 What is the difference between {Hebrew Ref} and {Hebrew Ref} ?

198 The young are mentioned first.

199 Ber. Rab.50, 8.

200 But, Lot had no sons!

201 Ber. Rab. 50, 8.

202 Meaning literally: "Do you have a mouth?" i.e., is there any basis for opening your mouth in their defense?

203 To say {Hebrew Ref} ---his sons-in-law who married his daughters--- is redundant. Therefore Rashi explains that Lot had four daughters--- two who were married and living elsewhere in the city and two who were betrothed and still residing with Lot. The verse is, accordingly, explained {Hebrew Ref} and {Hebrew Ref} .

204 Thus, {Hebrew Ref} has the meaning of: "Those destined to marry his daughters.

205 Ber. Rab. 50, 9.

206 It is self evident that the reference is to the daughters who are present!

207 Ber. Rab. 50, 10: {Hebrew Ref} means literally, that will be found. This refers to the two great people who may be found among the descendants of Lot's two daughters: Ruth the Moavite and Naama the Amonite, from whom King Dovid descended.

208 Onkelos translates it: you will be smitten. Rashi differs.

209 Dev. 2, 14.

210 Rashi derives this from the next verse where the angel admonishes Lot, "Run for you life!" Forget about your possessions.

211 In this verse the angels are referred to in the plural--- {Hebrew Ref} ---unlike the next verse when the angel is spoken of in the singular.

212 Although one angel cannot accomplish two missions, nevertheless, the one whose mission it was to overturn Sedom participated in the rescue of Lot because Sedom could not be destroyed while Lot was there. Therefore, rescuing Lot and destroying Sedom are considered one mission. See Rashi above 18, 2.

213 See Rashi previous verse {Hebrew Ref} .

214 See v. 29.

215 The mountain. Which specific mountain?

216 Above 12, 8.

217 Although, in between, he had gone down to Egypt.

218 Above 13, 3.

219 Ibid. 12, 8.

220 I.e., he, nevertheless, retained his tent on the original mountain.

221 Yeshaiyahu 66, 7.

222 Tehillim 124, 7.

223 Yeshaiyahu 46, 2.

224 I.e., that this is a reference to G-d.

225 Next verse.

226 What distressed Lot about fleeing to the mountain?

227 Avraham.

228 I Melachim 17,18.

229 {Hebrew Ref} ---Behold, indicates the close proximity of the city. Then, why the reference to {Hebrew Ref} ?

230 Shabbos 10b.

231 Above 11, 19.

232 I.e., Re'u was 32 when Serug was born, ibid v. 20.

233 Ibid. v. 22.

234 Ibid.

235 Ibid. v. 23.

236 Shabbos 10b.

237 Lot twice refers to the city as {Hebrew Ref} ---small. The first is a reference to its size, the second to its sins.

238 According to this explanation {Hebrew Ref} refers to the relatively few sins of the city where Lot might continue to live. This explanation eschews translating {Hebrew Ref} as small in size, for that would have no bearing on Lot's surviving.

239 Shabbos 10b.

240 According to this explanation the smallness and insignificance of the city should affect its survival and, thereby, Lot's as well.

241 {Hebrew Ref} ---also, implies another request by Lot. What was it?

242 Below 48, 5.

243 Above 16, 13.

244 Yirmiyahu 31, 19.

245 I.e., the admission that it was not in the power of the angels.

246 V. 13.

247 Ber. Rab. 50, 9.

248 See Rashi above 18, 2 {Hebrew Ref}

249 V. 20.

250 Ber. Rab. 51, 2.See also Rashi, Shemos 12, 29 {Hebrew Ref} .

251 {Hebrew Ref} does not chronologically follow {Hebrew Ref} of the previous verse, but, rather {Hebrew Ref} of verse 15.

252 V. 15. The intended meaning of verses 23 and 24 is: "When the sun came up, G-d had already made it rain."

253 Ber. Rab. 50, 12.

254 The word {Hebrew Ref} applies more to rain that to fire and brimstone.

255 Mechilta, Beshalach 85.

256 G-d is mentioned at the beginning of the verse and,usually, the second time a subject is mentioned in a sentence, a pronoun is used. Accordingly, our verse should have concluded {Hebrew Ref} ---brimstone and fire from Him.

257 Above 4,23. Lemech was speaking and should have, instead, said, "My wives."

258 I Melachim 1, 33.

259 Esther 8, 8.

260 Ber. Rab. 51, 2.

261 {Hebrew Ref} seems redundant.What is there to be learned from {Hebrew Ref} ?

262 Iyov 36, 31. The verse concludes {Hebrew Ref} ---and gives food abundantly. Accordingly, both reward and punishment come from the heavens.

263 Shemos 16, 4.

264 Why is the destruction of the four cities referred to as {Hebrew Ref} ---he overturned, and not {Hebrew Ref} ---he destroyed.

265 Iyov 28, 9. And the verse ends {Hebrew Ref} ---He overturned the mountains from their foundations. A reference to the four cities.

266 Should it not have said {Hebrew Ref} ---in back of her?!

267 The custom of {Hebrew Ref} ---the taking-in of wayfarers.

268 Ber. Rab. 50, 4; 51, 5. The Midrash continues to relate that she would then visit her neighbors, ostensibly to borrow salt, but, in reality, to reveal what Lot was up to so that the authorities would be informed.

269 It cannot be that the intent is that G-d remembered the greatness and righteousness of Avraham and, in that merit, saved Lot, for "remembering" applies only to something in the past. (B.Y.)

270 Ber. Rab. 51, 6. {Hebrew Ref} means, in effect, that G-d remembered what Lot did in regard to Avraham.

271 Although Lot had been promised that Zoar would be spared, he was concerned that the fallout of fire and brimstone would damage Zoar. (M.) He was also concerned that eventually Zoar, too, would fill its full measure of evil. (G.A.)

272 51, 8.

273 I.e., G-d made the wine available to them.(G.A.)

274 Ibid.

275 V. 35.

276 And it does explicitly state "with her father."

277 Bamid. Rab. 20, 22.

278 As if to eliminate the word.

279 Ber. Rab. 51, 9.

280 Ibid.

281 {Hebrew Ref} comes from {Hebrew Ref} ---from the father. She, in effect, announced that she conceived this child from her father.

282 Dev. 2, 19.

283 Ibid 2, 9. See Bava Kamma 38b.

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Chapter 20 - Text Notes

284 1) Why does the following narrative follow the destruction of Sedom and the incident of the daughters of Lot? 2) What is the stress of the word {Hebrew Ref} ---from there?

285 Whereby he could no longer fulfill the precept of {Hebrew Ref} --- the taking-in of wayfarers

286 Ber. Rab. 52, 3.

287 Ibid 52, 4. Accordingly {Hebrew Ref} does not mean "from Zoar" (for that is not where Avraham had resided) but "Because of what transpired there [in Zoar]." The {Hebrew Ref} prefix sometimes means "because of." (L.S.R.)

288 Unlike when they went down to Egypt.

289 I.e., because of the false claim that Sarah was Avraham's sister. Thus, she would not agree to this subterfuge again. See above 12, 11 ff.

290 Ber. Rab. 52, 4.

291 {Hebrew Ref} usually means "to."

292 I Shmuel 4, 21.

293 Also see Onkelos.

294 V. 6.

295 Ber. Rab. 52,6.

296 The words {Hebrew Ref} seem redundant, and alludes to the fact that others, as well, said that Sarah is Avraham's sister.

297 Where {Hebrew Ref} is used in the sense of allowing.

298 Below, 31, 7.

299 Shoftim 15, 1.

300 Ber. Rab.52, 8.

301 Ibid.

302 What was the basis of Avraham's suspicions.

303 Bava Kamma 92b.

304 I.e., a sister may marry a brother from a common father, but not from a common mother.

305 I.e., his earlier claim; (v. 2) "She is my sister."

306 I.e., his claiming that she is my father's daughter.

307 But, was he not still being untruthful?

308 See 11,29. She was Haran's daughter.

309 And since she was Terach's granddaughter, she can be spoken of as Terach's daughter; hence: "She is my father's daughter."

310 Above 13, 8.

311 Hence, he addresses Lot as his brother, though, in reality he was his brother's son.

312 Sarah's father and Avrahams' brother.

313 Bava Kamma 92a.

314 I.e., {Hebrew Ref} ---When the nations went astray after their idolatry. {Hebrew Ref} ---but G-d took me from my father's [idolatrous] house. Rashi maintained, however, that the plain meaning does not allow for {Hebrew Ref} and {Hebrew Ref} to be translated as parts of different phrases.

315 Accordingly {Hebrew Ref} is translated "When G-d took me out."

316 I.e., if {Hebrew Ref} refers to G-d, why is the verb in the plural form?

317 II Shmuel 7, 23 {Hebrew Ref} ---being plural.

318 Dev. 6, 22, {Hebrew Ref} ---being plural.

319 Yehoshua 24, 19, {Hebrew Ref} ---being plural.

320 Below 39, 20 {Hebrew Ref} ---being plural.

321 Dev. 10, 17.

322 Below 42, 33.

323 Shemos 22, 14, {Hebrew Ref} ---being plural.

324 Ibid. 21, 29.

325 The root {Hebrew Ref} usually refers to one who has gone astray and is lost.

326 Below 21, 14.

327 Tehillim 119, 176.

328 Iyov 39, 1.

329 Below 26, 7.

330 Shemos 14, 3.

331 Shoftim 9, 54.

332 Above 12, 19.

333 This could not possibly simply mean that they gave birth, for it is unlikely that they all were due just then. (G.A.) Furthermore, Avimelech is one of those mentioned here as being cured. Obviously he did not give birth. (M.)

334 According to the explanation of the previous verse {Hebrew Ref} here could not literally mean the womb. See Rashi v. 9.

335 Usually "on account of" is expressed by {Hebrew Ref} or {Hebrew Ref} .

336 I.e., at her behest.

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Chapter 21 - Text Notes

337 I.e., he needs help with the same matter for which he is praying on behalf of the other.

338 I.e., he will be granted his need even before the other.

339 Above 20, 17. Avraham prayed that Avimelech's household be enabled to once again have children.

340 Had Sarah's conceiving taken place after Avimelech's cure it would have stated {Hebrew Ref} ---G-d remembered. {Hebrew Ref} means "G-d had [already] remembered."

341 Bava Kamma 92a.

342 "Will beget a son." Above 17, 19---referring to conception.

343 Ibid 15, 1 {Hebrew Ref} from {Hebrew Ref} ---speaking.

344 Ibid v. 4.

345 A reference to giving birth.

346 Mechilta, Bo 13.

347 It would be wrong to translate it, "That He spoke with him," because, then, it should have said {Hebrew Ref} --- with him. Therefore, Onkelos explains that {Hebrew Ref} --- it is a reference to {Hebrew Ref} ---the designated time.

348 Ber. Rab.

349 {Hebrew Ref} is a contraction of two words {Hebrew Ref} ---facial features.

350 Sarah did not intend to say that she will be laughed at.

351 Why will others find joy in Sarah's giving birth? The Midrashic explanation...

352 Ber. Rab. 53, 8.

353 {Hebrew Ref} should not be understood as a query, but rather exclamatory.

354 Yeshaiyahu 41, 4.

355 Ibid. 40, 26.

356 Ber. Rab. 53, 9.

357 Bava Metzia 87a.

358 Kesuvos 60b; Gittin 75b.

359 {Hebrew Ref} ---great is not a reference to the feast, but to those attending the feast.

360 Ber. Rab. 53, 10.

361 This could not mean, literally "laugh."

362 Shemos 32, 6---concerning the golden calf.

363 Below 39, 17---the accusation of Potiphar's wife against Yoseif.

364 II Shmuel 2, 13---where the young men killed one another.

365 Mishlei 26, 17-18.

366 "With my son, with Yitzchok" seems redundant.

367 What was it that disturbed Avraham?

368 Ber. Rab. 53, 13.

369 This cannot mean that she literally lost her way because: 1) {Hebrew Ref} implies that she knew her destination, (L.S.R.) 2) later, when she speaks to the angel she does not ask for direction. (B.M.C.)

370 Pirkei d'R. Eliezer 30. {Hebrew Ref} , thus, refers to her losing her way ideologically.

371 Why didn't Avraham supply them with enough water?

372 Ber. Rab. 53, 13.

373 {Hebrew Ref} is plural---as the shots.

374 Actually a beraysa in Sanhedrin 46a.

375 Since the root is {Hebrew Ref} , why is the letter vav inserted?

376 Shir Hashirim 2, 14.

377 Thus, we see that in its root {Hebrew Ref} has no vav, yet sometimes it takes a vav in the form of {Hebrew Ref} .

378 Yeshaiyahu 19, 17.

379 Tehillim 17, 27.

380 Where a vav is inserted in {Hebrew Ref} .

381 Why is this repeated?

382 It is repeated to indicate a continual moving away.

383 Hagar was crying loudly, yet "G-d heard the voice of the young boy"!

384 Ber. Rab. 53, 14.

385 Rosh Hashanah 16b.

386 Though Rashi has earlier said that he had already committed evil acts (v. 9).

387 Yeshaiyahu 21, 13-14.

388 Ibid.

389 Midrash Eichah 2, 5.

390 A dagesh [dot] within a letter denoting grammatical variations. In the three examples that are cited by Rashi, the middle root-letter also receives a dagesh.

391 Above 16, 12.

392 Why from Egypt?

393 Above 16, 1.

394 Ber. Rab. 53, 15.

395 Ber. Rab. 54, 2.

396 Why did he not ask for even more distant generations?

397 Ber. Rab. 54, 2. From that point it is the son's love that takes over.

398 Above 20, 15.

399 Below 31, 52.

400 Ber. Rab. 54, 5.

401 Daniel 11, 45.

402 Sotah 10b.

403 Above 13, 18.

404 Above 12, 6.

405 Ibid 8.

406 Ibid 10.

407 Ibid 20.

408 Above 13, 3.

409 Ibid 18.

410 Above 20, 1.

411 Chapt. 1, Ber. Rab. 54, 6. See following Rashi. Summary of Rashi: Avraham came to Canaan at 75 years of age (above 12, 4). He resided in Chevron 25 years. At age 99 he moved to Beer Sheva, where he resided 26 years. At age 125 he returned to Chevron (See following Rashi). Twelve years later, when Avraham was 137, Sarah 127, and Yitzchak 37, the Akeidah took place.

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Chapter 22 - Text Notes

412 In the previous Rashi we learned that the Akeidah did not occur until twelve years after he left Beer Sheva. Then to what does {Hebrew Ref} refer?

413 Sanhedrin 89b.

414 {Hebrew Ref} --- meaning "the words."

415 As if to say, "I am ready to do whatever You may ask."

416 Sanhedrin 89b.

417 Why did G-d not immediately tell him, "Take Yitzchok"?

418 Whereby, it would be said that Avraham agreed to sacrifice his son only because he had become unstable. (S.C.)

419 I.e., every expression of G-d, here, stressed to Avraham the greatness of his sacrifice.

420 Sanhedrin 89b; Ber. Rab. 39, 9; 55, 7.

421 I.e., Moriah = instruction.

422 The Lishkas haGazis,the seat of the Sanhedrin is located on the Temple Mount.

423 Taanis 16a.

424 {Hebrew Ref} ---the land of serving [G-d].

425 {Hebrew Ref} from {Hebrew Ref} --- myrrh.

426 Ber. Rab. 55, 7.

427 A sacrifice that is totally consumed upon the Altar.

428 Ber. Rab. 56, 8. See below v. 12, Rashi {Hebrew Ref} .

429 Why did G-d not immediately reveal which mountain?

430 G-d does not tell Avraham to which mountain.

431 Above 12, 1.

432 Yonah 3, 2.

433 G-d did not immediately reveal the proclamation.

434 Pesachim 4a.

435 I.e., though it was not fitting that Avraham perform such menial tasks, nevertheless he did so out of his love for G-d.

436 Ber. Rab. 55, 8.

437 Ber. Rab. 55, 8; Targum Yonasan.

438 Vayikra Rabbah 26, 7.

439 II Shmuel 19, 18.

440 Tanchuma 22.

441 Ber. Rab. 56, 1; Tanchuma 23.

442 Why not {Hebrew Ref} ---till there?

443 {Hebrew Ref} ---there connotes a place that is substantially distant, whereas {Hebrew Ref} refers to a short distance.

444 Ber. Rab. 56, 2; Tanchuma 23.

445 Above 15,5.

446 I.e., how is the promise that I will have children compatible with the command to sacrifice Yitzchok? (M.)

447 He should have said {Hebrew Ref} ---and I will return!

448 I.e., G-d put these words in his mouth.

449 Dev. 32,42.

450 {Hebrew Ref} being derived from {Hebrew Ref} --- eating.

451 I.e., the Nation of Israel still benefits from the reward of Avraham's total obedience to G-d.

452 Ber. Rab. 56, 3. According to the latter explanation only Avraham's knife is referred to as {Hebrew Ref} .

453 Why the stressing of {Hebrew Ref} --- together?

454 I.e., with equal determination.

455 See Shabbos 54a.

456 Below 30, 39.

457 Why the repetition?

458 Ber. Rab. 56, 7.

459 Why the seeming redundancy {Hebrew Ref} ?

460 {Hebrew Ref} is an allusion to the word {Hebrew Ref} ---wound.

461 Ber. Rab. 56, 7.

462 Ibid. 57, 6.

463 Above 21,12.

464 Above v. 2.

465 Tehillim 89, 35.

466 Ber. Rab. 56, 8.

467 But, prior to this, G-d already knew that Avraham was a G-d-fearing man! (S.H.)

468 Ber. Rab. 56, 7.

469 Why not simply {Hebrew Ref} ---He saw a ram.

470 Thus {Hebrew Ref} is a reference to a specific ram.

471 I.e., according to the syntax, {Hebrew Ref} is out of place. It is to be explained as if it had said {Hebrew Ref} ---Avraham lifted his eyes after the angel had said, {Hebrew Ref} .

472 Pirkei dR. Eliezer 31.

473 {Hebrew Ref} seems redundant!

474 Ber. Rab. 56, 9.

475 Ibid. 56, 9. The Midrash explains {Hebrew Ref} as referring to the day of the Akeidah.

476 On Rosh Hashanah at the blowing of the shofar.

477 Tanchuma 23.

478 Why the repetition?

479 Ber. Rab. 56, 11.

480 Above 21, 34.

481 Thus, he must have lived in Chevron for fourteen years after the Akeidah and, therefore, {Hebrew Ref} must be only temporarily.

482 21, 34.

483 What is the connection of this to the above?

484 Ber. Rab. 57, 3.

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