Chapter 25 - Text Notes
116 {Hebrew Ref} and {Hebrew Ref} having a common root.
117 Ber. Rab. 61, 5.
118 {Hebrew Ref} also having the root {Hebrew Ref} --- aramaic for
"knot" (or tie).
119 Pirkei d'R. Eliezer 30.
120 I.e.,
descendant nations who traced their lineage to them.
121 The
bracketed section does not appear in early prints and manuscripts of
Rashi. It is obvious from a reading of the Ramban on this verse, that
his version of Rashi did not contain this section.
122 Of the
word {Hebrew Ref} it would, therefore, be incorrect to translate
{Hebrew Ref} (with an {Hebrew Ref} ) as "camps." This
claim is not valid.
123 Amos 7, 7.
124 II Shmuel 4, 4.
125 {Hebrew Ref} having the same
root as {Hebrew Ref} , but with the added {Hebrew Ref} .
126 II
Melachim 4, 2.
127 Ruth 3, 3.
128 {Hebrew Ref} having
the same root as {Hebrew Ref} but with the added {Hebrew Ref} .
129 Which Onkelos translates {Hebrew Ref} ---dwellers.
130 {Hebrew Ref} literally means "In the tents of
his palace" (Daniel 11, 45).
131 Though, here it is spelled {Hebrew Ref} rather than {Hebrew Ref} .
132 I Shmuel 30, 16.
133 Rashi, here, combines two different opinions cited in Ber.
Rab. (61, 6) as to what {Hebrew Ref} refers.
134 Above
12, 2.
135 Our Sifrei Torah, however, do contain
the {Hebrew Ref} .
136 Ber. Rab. 61, 4.
137 A marriage
contract.
138 21a.
139 Why are the gifts not enumerated?
140 With which they
could practice sorcery.
141 Sanhedrin 91a. Gur Aryeh explains
that {Hebrew Ref} could not possibly mean any possessions for he
had given everything to Yitzchok.
142 According to the first
explanation the Torah does not wish to mention the sorcerous character
of the gifts. According to the second explanation {Hebrew Ref} ---
gifts refers to the gifts that Avraham had himself received. It
was those gifts that he gave to the {Hebrew Ref} . (L.S.R.)
143 Why is {Hebrew Ref} repeated at each digit? See Rashi
above 23, 1.
144 Yishmael was the older, then why is Yitzchok
mentioned first? (S.C.)
145 Above 15, 15.
146 Ber. Rab. 38,
12.
147 Why is the fact that it was after the death of Avraham
significant? (S.C.)
148 Sotah 14a. Accordingly, {Hebrew Ref}
here has the same meaning as {Hebrew Ref} (below 47,
10) where Yaakov inquired of the welfare of Pharoah.
149 Which
explains why this occurred after Avraham's death.
150 Tanchuma,
Lech Lecha 4.
151 Unlike {Hebrew Ref}
(above 10, 1) who are not listed in order of birth. (M.)
152 Tehillim 98, 4. See Rashi, Vayikra 25, 33 {Hebrew Ref} .
153 Yevamos 64a, Megillah 17a.
154 I.e., so
that we may discern the age at which Yaakov experienced major
milestones.
155 I.e., his age at his birth.
156 Below 28,
9.
157 Megillah 17a. From "Eisav saw that Yitzchok blessed
Yaakov, etc." (below 28, 6) the Talmud (ibid.) derives that Yishmael
died at about the time that Yaakov left Canaan for Lavan. Yaakov was
then 63. 53 years passed before Yaakov stood before Pharaoh (below 47,
8), i.e., 14 years after Yaakov came to Lavan, Yoseif was born. Yoseif
was 30 when he stood before Pharaoh (below 41, 46), 9 more years passed
before Yaakov went down to Egypt. Thus, (63+14+30+9=116) Yaakov should
have been 116 when he faced Pharaoh. But, actually, he was 130 (below
47, 8) so that 14 years are unaccounted for. These were the 14 years
that Yaakov spent studying at the House of Eiver. (Megillah 17a)
158 Shoftim 7, 12.
159 Ber. 16, 12.
160
Ber. Rab. 62, 5. Unlike {Hebrew Ref} connotes dwelling in
confidence.
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