Bereishis
Book 1: Genesis
CHAYEI SARAH - RASHI COMMENTARY
Chapter 23 - Rashi
Verse 1: The lifetime of Sarah consisted of
one hundred years, twenty years and seven years.1
The reason the word {Hebrew Ref} [year] is written at every digit
is to tell you that every digit
is to be explained by itself.
[When she was] 100 years old
she was like a 20 year old, regarding sin.
Just as when she was 20
she was not considered as having sinned
since she was not yet subject to punishment,2
so, too, at 100 she had not sinned.
And when she was 20
she was like a seven-year-old, regarding [her] beauty.3
The years of Sarah's life.4
[This tells us] that they were all equally good.
Verse 2: In Kiryas Arba.
So called because of the four giants that were there,
Achiman, Sheishai, Talmai, and their father.
Another explanation:
So called because of the four couples
that were buried there---man and wife,
Adam and Chavah, Avraham and Sarah,
Yitzchok and Rivkah, Yaakov and Leah.5
Avraham came.
From Beer Sheva.6
To eulogize Sarah and to weep for her.
The narrative of Sarah's death immediately follows
the Akeidah [binding] of Yitzchok
because as a result of the news of the Akeidah,
that her son had been prepared for slaughter
and had almost been slaughtered,
her soul departed from her and she died.7
Verse 4: I am a foreigner and a resident among you.8
"A stranger from another land
and I have settled among you."
The Midrashic explanation is:9
"If you will agree10 then I am a stranger.
If not, I will be as a settler
and will rightfully take it.
For G-d has told me,
"To your descendants I will give this land."11
The possession of a grave.
[Meaning:] the possession of land
to serve as a burial place.
Verse 6: Will not deny.
[Meaning:] will not withhold
as in, "You will not withhold Your pity"12
and as in "The downpour was withheld."13
Verse 8: Your will.
[Meaning:] your will.
And intercede for me.
A term denoting a request
as in "Do not entreat me."14
Verse 9: Machpeilah.15
I.e., a house with an upper level above it.
Another explanation:
It is doubled with couples.16 17
For its full value.
[Meaning:] its full value.
Similarly, Dovid said to Arnun,
"For its full value."18
Verse 10: Ephron lived.
It [ {Hebrew Ref} ] is written [with a vav] missing.
[This is because] on that day they appointed him
[to be] an officer over them.
Because of the exaltedness of Avraham
who needed him [to purchase the land]
he was raised to an important position.19 20
For all who came to the city gate.21
For they all left their work
and came to pay their respects to Sarah.22
Verse 11: No, my master.
"You will not buy it for money, [but..]
I have given you.23
As though I have already given it to you.
Verse 13: If you will only listen to me.
"You tell me to listen to you
and to take [the cave] without payment.
I do not wish this."
If you will only listen to me.24
[Meaning:] "Would that you would listen to me."
I have given.25
Donne ["I am giving"] in Old French.26
"I have it available
and I wish that I had already given it to you."27
Verse 15: Between me and you.
Between two friends such as we are,
what significance does it have? None!
Disregard the sale [for now] and bury your dead!
Verse 16: Avrohom weighed-out for Ephron.
[ {Hebrew Ref} is spelled] without a vav28
because he said much
and did not do even a little,
for he took superior shekels from him---centenars,
as it is said, "Negotiable currency,"29
i.e., they are accepted as a shekel everywhere
for there are places whose shekels are superior
which are centenars in Old French.
Verse 17: The field of Ephron was established.
It was elevated [in importance]
for it left the possession of a commoner
to [become] the possession of a king.
The plain meaning of the verse is:
The field and the cave within it
and all the trees came into Avraham's possession, etc.
Verse 18: All who had come to the gate of his city.
[I.e.,] amongst all of them
and in the presence of all, he gave him possession.
Chapter 24 - Rashi
Verse 1: Blessed Avraham in all things.30
{Hebrew Ref} is numerically equal to {Hebrew Ref} [son],
and since he had a son
he needed to find a wife for him.
Verse 2: The senior [servant] of his household.
Since [the word {Hebrew Ref} ] is in the construct state
it is punctuated {Hebrew Ref} [rather than {Hebrew Ref} ].
Under my thigh.
Since one who takes an oath
requires holding a sacred object in his hand
such as a Sefer Torah or Tefillin,
and circumcision was his first mitzvah
and came to him through pain,
it was, therefore, dear to him, and he took it.31 32
Verse 7: Ad-noy, G-d of heaven
Who took me from my father's house.
Here he did not say "and the G-d of earth,"
whereas, above33 he did say,
"And I will have you swear, etc."34
He, [Avraham] [in effect,] said to him [the servant],
"Now He is the G-d of heaven and earth
for I have made Him current on everyone's tongue."35
But at the time that He took me
from my father's house,36
He was the G-d of the heavens
but not the G-d of the earth
because humanity did not acknowledge Him
and His Name was not common on earth.
From my father's house.
[I.e.,] from Charan.
And from the land of my birth.
[I.e.,] from Ur Kasdim.37
Who spoke to me.
[Here {Hebrew Ref} means] concerning me.
As in "Which he spoke concerning me."38
So, too, every time {Hebrew Ref}
which follow the verb {Hebrew Ref} ---speak
are to be explained as {Hebrew Ref} ---concerning,
and their Targum is {Hebrew Ref}
because the verb {Hebrew Ref} does not take {Hebrew Ref}
but, rather {Hebrew Ref}
and their Targum is {Hebrew Ref} .
However, following the verb {Hebrew Ref} [say]
the terms {Hebrew Ref} are used.
And who swore to me.
At the covenant "Between the Pieces."39
Verse 8: You are absolved from this oath, etc.
And you may take a wife for him
from the daughters of Aner, Eshkol and Mamrei.40
But my son, etc.
The word {Hebrew Ref} is used to denote an exception.
[I.e.,] "My son will not return there,
but, Yaakov my grandson
will eventually return."41
Verse 10: From his master's camels.42
They were distinguishable from other camels,
for they would only go out muzzled
out of concern for robbery
that they not graze in others' fields.43
All the best of his master was in his hand.44
He [Avraham] wrote a gift-deed to Yitzchok
of all his possessions
so that they would be eager
to send their daughter to him.45
Aram Naharayim.
It is situated between two rivers.
Verse 11: He made the camels kneel.
[Meaning:] he made them lie down.
Verse 14: [She] will be the one
whom You have determined.
She is fitting for him for she will perform kind deeds
and is worthy to enter the house of Avraham.
The term {Hebrew Ref} means "You selected,"
Approuvest in Old French.
With her I will know.
This was a plea. [I.e.,] "Let me know through her...
That You have dealt kindly.
If she will be from his family
and fit [to be a wife] for him,
I will know that You have done kindness.
Verse 16: A virgin.46
[She was a virgin] at her maidenhood.
No man had known her.
[She had no] unnatural relations.
Since the gentile maidens
guard their maidenhood
and are promiscuous in unnatural ways,
Scripture therefore testifies about her
that she was innocent of all this.47
Verse 17: The servant ran toward her.48
Because he saw the water rise toward her.
Please let me sip.
[ {Hebrew Ref} is] from the term {Hebrew Ref} [sipping],
humer in old French.
Verse 18: [She] lowered her pitcher.
From her shoulder.
Verse 19: Until they will have finished.
Here {Hebrew Ref} is used to meant "that."
Onkelos translates it "they had enough"49
because that is the end of their drinking---
when they have had enough to drink.
Verse 20: [She] emptied.
Meaning to pour out.
This term is prevalent in the Mishnah:
"One who pours from one vessel to another."50
It is similarly found in Scripture,
"Do not pour out my soul"51
[and,] "That he poured out his soul to death."52
The trough.
A hollowed out stone from which camels drink.
Verse 21: Wondering.
From the term {Hebrew Ref} [desolated]
as in "the cities become desolate,
and the land becomes totally wasted."53
Wondering.
[Meaning:] astounded and shocked
because he saw his undertaking nearing success.
He did not yet know
whether or not she was of Avraham's family.
Do not wonder concerning the letter {Hebrew Ref}
in the word {Hebrew Ref} ,54
for there is not a single word
whose first root-letter is a {Hebrew Ref}
which is used in the reflexive form
where the letter {Hebrew Ref} does not separate
between two of the root-letters,
as in the word {Hebrew Ref} ,
or {Hebrew Ref} ,55 from the same root as {Hebrew Ref} ,
or {Hebrew Ref} 56 from the same root as {Hebrew Ref}
or {Hebrew Ref} 57
from the same root as {Hebrew Ref} .
Here, too, {Hebrew Ref} is from the same root as {Hebrew Ref} .
Now, you will find the term {Hebrew Ref} 58
concerning a person who is shocked and dumbstruck
and is deep in thought
as in, "Concerning his day,
{Hebrew Ref} ---there will be astonishment to those who
come later,"59
or {Hebrew Ref} ---"Let the heavens be astonished"
60
or {Hebrew Ref} ---"He was momentarily astonished."61
Likewise should you explain
the term {Hebrew Ref} 62 concerning a shocked person
and one who is deep in thought.
[However,] Onkelos translates it
from the term {Hebrew Ref} ---waiting.
"The man waited,"
[i.e.] he stood in one spot and waited
to see whether G-d had brought him success.
[ {Hebrew Ref} ] should not be translated {Hebrew Ref} ---
drinking
for it [ {Hebrew Ref} ] does not mean drinking,
because the verb "drink" does not take an {Hebrew Ref} .
Wondering at her.
[Meaning:] he was wondering about her,
as in, "Say about me, 'He is my brother' "63
and as in, "The people of the place asked
about his wife."64
Verse 22: Half a shekel.
This is symbolic of the shekels of Israel
[which were] a {Hebrew Ref} [half-shekel] per
head.
And two bracelets.
Symbolic of the two linked [ {Hebrew Ref} ] Tablets.
Weighing ten gold shekels.
Symbolic of the Ten Commandments [inscribed] in them.65
Verse 23: He said to her, "Whose daughter are you?"66
He asked her this after giving her [the gifts]
because he had confidence that due to Avraham's merit
G-d had brought him success.
To spend the night.
[ {Hebrew Ref} ] refers to one night's lodging.
{Hebrew Ref} is a noun.
However, she used the verb {Hebrew Ref}
referring to many lodgings.
Verse 24: The daughter of Besueil.
She responded to his first [question] first
and the last [question] last.
Verse 25: Fodder.
All camels' foods are called {Hebrew Ref} ,
such as hay and barley.
Verse 27: On the road.67
[Meaning:] the designated road, the straight path,
the very road that I needed.
Similarly every {Hebrew Ref} and {Hebrew Ref}
when they are used as a prefix
and are vocalized with a {Hebrew Ref}
refer to something specific
that has already been mentioned elsewhere,
or if it has been clear and obvious
about which one he is speaking.
Verse 28: Her mother's household.
It was customary for women
to have a house
in which to sit to do their work,
and a daughter confides only in her mother.68
Verse 29: He ran.
Why did he [Lavan] run
and for what did he run?
"When he had seen the nose ring,"
he said, "This one is rich"
and made plans to get at his money.
Verse 30: Beside the camels.
To watch over them,69
as in "He stood over them,"70
[meaning:] in order to serve them.
Verse 31: Cleaned the house.
Of idols.71
Verse 32: [He] unmuzzled.
[Meaning:] he removed their muzzles
for he had muzzled them
so that they not graze along the way
in fields that belonged to others.72
Verse 33: Until I have spoken.
Here {Hebrew Ref} is used as a term for {Hebrew Ref} [that]
as well as {Hebrew Ref} [when],
as in "Until that Shiloh will come."73
This is what is meant when our Sages said,
{Hebrew Ref} is used for four meanings
and one is {Hebrew Ref} which means {Hebrew Ref} .74
Verse 36: And he has given him all that he possesses.
He showed them a gift deed.
Verse 37: Do not take a wife for my son
from the daughters of the Canaanites.
Unless you first go to my father's family
and she will not be willing to follow you.
Verse 39: Perhaps the woman will not come.
It is written {Hebrew Ref} .75
Eliezer had a daughter
and he was looking for an excuse
that Avraham should tell him
that he is turning to him
to allow his daughter to marry [Yitzchok].
Avraham responded to him,
"My son is blessed, whereas you are cursed76
and one who is cursed cannot cleave
to one who is blessed."77
Verse 42: I came this day.
Today I left [Avraham] and today I arrived [here.]
We infer from this
that the "land shrank for him."78
R. Acha said:
The conversation of the Patriarchs' servants
is held in higher esteem before G-d
than the Torah discourses of their children;
for the chapter of Eliezer
is repeated in the Torah,79
whereas many principles of the Torah
were given only through a hint [of the text].80
Verse 44: You, too.
{Hebrew Ref} also includes the people who were with him.81
Has determined.
[Meaning:] He clarified and made known.
Similarly every term of {Hebrew Ref} in Scripture
refers to clarifying something.
Verse 45: Before [I had] finished.
[Meaning:] I had yet to finish
Similarly wherever the present tense [is indicated]
sometimes the past tense is used
and he could have written "I had not yet finished,"
and sometimes the future tense is used
as in, "For Iyov was saying"82
where the past tense [ {Hebrew Ref} ] is used;
[or] "Thus was Iyov doing"83
where the future tense is used.
Yet, the meaning of both is the present tense
for Iyov was saying,
"Perhaps my sons have sinned, etc."84
and he would [continually] do this.
Verse 47: I asked, I [then] placed.
[Eliezer] changed the order [of the events]
for he first gave [the jewelry]
and then asked [about her family].
However, he did not want to be caught by his words,
and have them say,
"How could you give her [the jewelry]
and you did not yet know who she was?"
Verse 49: To the right.
[Refers to a wife] from the daughters of Yishmael.85
To the left.
[Or a wife] from the daughters of Lot
who resided to the "left" of Avraham.86
Verse 50: Lavan and Besueil answered.
[Laban] was a wicked person
and jumped in to answer before his father.
We cannot say anything to you.
To oppose this matter,
neither by a "bad" [i.e., inappropriate] response
nor by anything appropriate and obvious,87
because this has been ordained by G-d,
according to your claim that He brought her to you.
Verse 52: He prostrated himself to the ground.
From here [we learn]
that thanks should be given for good tidings.88
Verse 53: Precious fruit.
[ {Hebrew Ref} ] has a common root with {Hebrew Ref} [fine
fruits];
for he had brought with him
various fruits of Eretz Yisrael.89
Verse 54: And they stayed over night.
Wherever the term {Hebrew Ref} appears in Scripture
[it refers to] one-night's lodging.
Verse 55: Her brother and mother said.
But, where was Besueil [her father]?
He wanted to prevent [Rivkah's leaving]
[therefore] an angel came and killed him.90
A year.
[Meaning] a year---
as in "For one year
he has the right of redemption."91
For a maiden is given a twelve-month period
to obtain for herself jewelry and ornaments.92
Or ten months.
[I.e.,] ten months.
If you might claim
that {Hebrew Ref} is [interpreted literally as] "days"
[I would respond,] it is not the way
of people who make requests
to [first] ask for something insignificant
and [then], if you refuse, give us more than that.93 94
Verse 57: And ask her.
From here [it is derived]
that a woman may not be given in marriage
unless it is with her consent.
Verse 58: She said, "I will go."95
Of my own accord
even if you do not desire it.96
Verse 60: May you become thousands of myriads.
[I.e.,] may you and your children receive
the same blessing that was given to Avraham
at Mount Moriah:
"I will make your descendants as numerous..."97
May it be His will that those children will be
from you and not from another woman.
Verse 62: Just come from the well [called] Lachai Ro'i.98
For he had gone there to bring99 Hagar
to his father Avraham so that he marry her.100
Lived in the land of the Negev.
Close to that well
as it is said "Avraham journeyed from there
to the land of the Negev
and he lived between Kadeish and Shur"101
which is where the well was located
as it is said
"It is between Kadeish and Bered."
Verse 63: To meditate.
A term for prayer,
as in, "He pours out his prayer."102
Verse 64: And [she] saw Yitzchok.
She saw that he was majestic
and was astonished at his sight.103
She let herself down.
She slipped off toward the ground104
as the Targum translates, "she leaned";
[I.e.,] she leaned towards the ground
but did not [actually] reach the ground;
as in, "Please, tip over your pitcher,"
[which is translated by Onkelos,] "tilt,"
[or as in] {Hebrew Ref} 105
which is translated {Hebrew Ref}
meaning, it leaned toward the earth.
Similarly, {Hebrew Ref}
meaning, though he falls toward the earth,
he will not reach the ground.106
Verse 65: And covered herself.
[ {Hebrew Ref} ] is in the reflexive form
as in {Hebrew Ref} [she was buried]107
and {Hebrew Ref} [it was broken].108
Verse 66: The servant told.
He revealed to him [Yitzchok] the miracles
that happened to him,
[the facts that] the earth had shrunk for him109
and that Rivkah appeared to him
as a result of his prayer.
Verse 67: Into the tent of his mother, Sarah.110
[Meaning:] he brought her to the tent
and, behold, she is his mother Sarah.
That is, she became the image of his mother Sarah.
For, as long as Sarah was alive
a candle burned from Friday to Friday,111
a blessing was constantly in the dough,112
and a cloud hung over the tent.113
When she died [these things] ceased
and when Rivkah arrived, they returned.114
For the loss of his mother.
It is the way of the world.
As long as one's mother is alive
he is attached to her
and when she dies he is consoled by his wife.115
Chapter 25 - Rashi
Verse 1: Keturah.
This is Hagar.
She was called {Hebrew Ref}
because her deeds were as beautiful
as {Hebrew Ref} 116 [the incense in the Temple]117
and because she "tied118 her womb"
and did not mate with any man
from the time she separated from Avraham.119
Verse 3: Ashurim, Letushim.
The name of the heads of nations.120
As for the translation of Onkelos,
I cannot reconcile it
with the words of the text
(121for he translates it {Hebrew Ref} ,
meaning "camps."
If you will claim that is not so---
because the letter {Hebrew Ref} is not part of the root---122
we do have words
that do not take an {Hebrew Ref} at the beginning
[yet] an {Hebrew Ref} is added at the beginning,
as in {Hebrew Ref} [a wall made by a plumbline]123
which is [derived] from
{Hebrew Ref} 124 [crippled in the legs]125
and as in {Hebrew Ref} 126 [a can of oil],
which is [derived] from
{Hebrew Ref} 127 [Wash and anoint yourself].128
Letushim.129
They are tent-dwellers who spread out everywhere
each traveling in his own tent.130
Similarly, it is said,
"Behold they are spread131 over all the earth,"132
for {Hebrew Ref} and {Hebrew Ref} are interchangeable.)
Verse 5: Avraham gave.
R. Nechemia said: [He gave him]
the blessings [and] a legal certificate.133
For G-d had said to Avraham
"And you will be a blessing,"134
[i.e.,] the blessings are entrusted to you
so that you may bless whomever you wish.
Avraham, then, entrusted them to Yitzchok.
Verse 6: The concubines.
It is written lacking [the letter {Hebrew Ref} 135
to denote] that there was only one concubine,
[for] Hagar was identical with Keturah.136
Wives are [those that are married] with a kesubah.137
Concubines are those who have no kesubah.
As is explained in Sanhedrin138
concerning the wives and concubines of Dovid.
Avraham gave gifts.139
Our sages explained that
he transmitted to them "impure names."140 141
Another explanation:
All that was given to him on account of Sarah,
as well as other gifts that were given to him.
He gave them all to them
for he did not wish to benefit from them.142
Verse 7: One hundred years,
seventy years and five years.143
When he was one hundred
he was [as strong] as a seventy-year-old,
and when he was seventy
he was as a five-year-old without sin.
Verse 9: Yitzchok and Yishmael.144
From here we may derive that Yishmael repented
and allowed Yitzchok to go ahead of him.
This is the reference to the "good old age"145
which is said concerning Avraham.146
Verse 11: After Avrohom died, [G-d] blessed.147
He comforted him
[with the words used] for comforting the bereaved.148
Another explanation:
Though G-d gave Avraham the ability to bless others
he was afraid to give the blessings to Yitzchok
for he foresaw that Eisav would be born from him.
So he said, "Let the Master of the blessings come
and bless whomever He pleases,"149
whereupon G-d came and blessed him.150
Verse 13: By their names according to their birth.
[Meaning:] in order of their birth, one after another.151
Verse 16: In their open villages.
[These are] unwalled cities,
as Onkelos translates it {Hebrew Ref}
for they are {Hebrew Ref} , meaning open,
as in {Hebrew Ref} "Open [your mouths] and sing!"152
Verse 17: These are the years of Yishmael's life, etc.
R. Chiya bar Abba said:153
Why are the years of Yishmael enumerated?
In order to trace the years of Yaakov.154
From the years of Yishmael155 we can derive
that Yaakov studied at the House of Eiver
for fourteen years after he left his father
before arriving at [the house of] Lavan.
For when Yaakov parted from his father
Yishmael died, as it is said,
"Eisav went to Yishmael, etc."156
as is explained in [the chapter] "The Megillah is Read."157
He expired.
[The term] expire is only used
[with reference to] the righteous.
Verse 18: He lived.
[Meaning:] he dwelt, as in:
"The Midianites and the Amelekites
and all the people of the East
dwelt in the valley."158
Here the term {Hebrew Ref} [fall] is used,
whereas earlier it states:
"In the presence of all his brothers
[ {Hebrew Ref} ] he shall dwell."159
[This is so because] as long as Avraham did not die
he would "dwell" [ {Hebrew Ref} ].
Once Avraham died, he "fell" [ {Hebrew Ref} ].160
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