Bereishis
Book 1: Genesis
TOLDOS - NOTES ON RASHI COMMENTARY
1 Unlike other commentaries who explain {Hebrew Ref} the
life-events (or biography) (see Radak, Sforno), Rashi
interprets it as the children. (See also Rashi above 6, 9).
2 If {Hebrew Ref} refers to Yitzchok's children,
then why are they not mentioned here? (G.A.)
3 Tanchuma 1, Bava
Metzia 87a.
4 Why did Yitzchok wait this long to marry? (G.A.)
5 Avraham's binding of Yitzchok as a sacrifice.
6 I.e.,
when Yitzchok was 37.
7 Ber. Rab. 6, 4.
8 Why was it so
called?
9 I Shmuel 13, 7.
10 Hoshea 12, 13.
11 Yechezkel 8, 11.
12 Ibid. 35, 13.
13 Mishlei
27, 6.
14 I.e., though the enemy's kisses are few, they are
repugnant and, therefore seem too many. (G.A.)
15 I.e., to
increase.
16 Ber. Rab. 63, 5.
17 If they both prayed, why
did G-d respond only to his prayer.
18 Yevamos 64a.
19 Ber. Rab. 63, 6.
20 I.e., this world and the
World-to-Come.
21 Yalkut 110.
22 Ber. Rab. 63, 6.
23
But, her inquiry was of Sheim?
24 Ber. Rab. 63, 17.
25 {Hebrew Ref} can be read as {Hebrew Ref} , meaning great and princely
persons.
26 A Roman Caesar and contemporary of---
27 Rabbi
Yehudah Hanassi (the prince). Antoninus descended directly from Eisov,
and Rabbi Yehudah Hanassi, from Yaakov.
28 Avodah Zarah 10b.
29 Ibid. See also Onkelos.
30 From birth each was born with
his disposition.
31 Yechezkel 26, 2. The verse begins thus:
"Since Tyre (a city made up of Eisov's descendants) said of
Yerushalayim: 'I shall be filled by her that is destroyed, etc.' "
32 Megillah 6a. I.e., for one to gain power the other must be
destroyed.
33 Who also gave birth to twins.
34 Below 38,
27.
35 It does not state that her days were completed.
36 Ber. Rab. 63, 8.
37 Ibid.
38 Concerning
Yaakov it stated (v. 26) {Hebrew Ref} ---He called.
39 {Hebrew Ref} is from {Hebrew Ref} ---to make.
40 If Eisov is called {Hebrew Ref} ---the first
one---in the previous verse, then, why is Yaakov called {Hebrew Ref} ---his brother and not {Hebrew Ref} ---the
second one? (S.C.)
41 Ber. Rab. 63, 8.
42 What is the significance of Yaakov's holding Eisov's heel?
43 Who called him so?
44 Tanchuma, Shemos 4.
45 As
did his father. Above 16, 3.
46 At his binding. Above, chapt.
22.
47 Ber. Rab. 64, 3.
48 But, were we not told that
they set out on different paths from the womb? (See Rashi above v. 23
{Hebrew Ref} .) (S.C.)
49 Ber. Rab. 63, 10.
50 Yaakov is described as {Hebrew Ref} indicating that he was unpretentious and
straightforward. Eisov is contrasted as {Hebrew Ref} and
should, therefore, be explained accordingly. (S.C.)
51 Though,
he actually knew that there is no requirement whatsoever that these
items be tithed. (G.A.)
52 Why the plural?
53 Ber. Rab.
63, 10.
54 {Hebrew Ref} ---the prefix {Hebrew Ref} can
mean in or into as well as with.
55 Onkelos
translates {Hebrew Ref} as "For he would eat from his
hunt."
56 Ber. Rab. 63, 10.
57 Yirmiyahu 4, 31.
58 Ber. Rab. 63, 12.
59 Shabbos
155b.
60 Above 15, 15.
61 Just as a turning wheel touches
every spot on the ground so, too, does mourning touch everyone sooner
or later (Bava Basra 16b).
62 I.e,. a mourner may not greet others.
63 21b.
64
What did Yaakov gain by purchasing Eisav's birthright?
65 Ber.
Rab. 63, 13. Though this would not entitle Yaakov to perform the
service, at least the evil Eisov would surrender his rights. (M.)
66
Why is Eisov's eventual death a factor in the sale of his birthright?
67 Sanhedrin 22b.
68 See Vayikra 10, 6.
69 See
above 12, 10.
70 Ber. Rab. 64, 3.
71 Onkelos explains {Hebrew Ref} as "They will be blessed because of your
children." Rashi disagrees and translates {Hebrew Ref} with
your children.
72 Below 48, 20.
73 Bamid. 5, 27.
74 Yeshaiyahu 65, 15.
75 The expression of {Hebrew Ref} ---my voice,
refers to a test because G-d, in effect, says, "Listen to my voice,
though you may not understand, and do not question." (G.A.)
76
Yoma 67b.
77 Ibid.
78 Why the plural?
79 As well
as the written.
80 Yoma 28b.
81 The prefix {Hebrew Ref}
sometimes means concerning.
82 Above 20, 13.
83 Ber. Rab. 64, 5.
84 What made Avimelech realize that
she was his wife?
85 1) Why the stress on "that land"?
2) Gerar, too, was in Eretz Yisrael, for Yitzchok was never permitted
to leave Eretz Yisrael (see Rashi v. 2).
86 I.e., Yitzchok had a miraculously successful harvest in
Gerar despite the fact that only the part of Eretz Yisrael which was
part of the "Seven Nations" was blessed to be a "Land flowing with
milk and honey" (see Shemos 3, 8). (G.A.)
87 Ber. Rab. 64, 6.
88 The Midrash (Ber. Rab. 64, 6) asks, however: What purpose
was there in estimating the crops? Therefore: "Our Sages said..
."
89 Ibid.
90 Ber. Rab. 64, 7, i.e., the dung of
Yitzchok's animals was worth more than the king's gold and silver.
91 Tosefta, Sotah 10, 6. I.e., they may attack us to get at
the water supplies. Rashi's explanation apparently differs from other
commentaries (Ramban, Sforno, Radak) who state that since this verse is
preceded by {Hebrew Ref} [the Philistines were
jealous of him], that it was due to jealousy that they stopped up the
wells.
92 Pesachim 42, 1.
93 But, did not Avimelech exile
Yitzchok from Gerar? (S.C.)
94 And this time they were not stopped up anymore.
95
Rashi points out that {Hebrew Ref} should be translated in
the future tense rather than the past. Actually, our prints of Onkelos
have it {Hebrew Ref} which is past tense, unlike Rashi's
version of {Hebrew Ref} .
96 I.e., the letter {Hebrew Ref} of {Hebrew Ref} is a
prefix meaning from.
97 Shoftim 14, 11, the {Hebrew Ref} of
{Hebrew Ref} being a root letter.
98 The {Hebrew Ref} ending
is often used as a substitute for {Hebrew Ref} [of]. Thus {Hebrew Ref} is the same as {Hebrew Ref} .
99 Whereby
{Hebrew Ref} implies that he brought only some of his
friends.
100 According to the latter explanation.
101 Tehillim
60, 13.
102 Yeshaiyahu 51, 21.
103 Why the repetitive {Hebrew Ref} ?
104 Ber.
Rab. 64, 10.
105 {Hebrew Ref} ---between us and
{Hebrew Ref} ---between ourselves and you seems
repetitive!
106 Having said {Hebrew Ref} ,
why add the obvious {Hebrew Ref} ---"We have not touched
you"? (G.A.)
107 I.e., {Hebrew Ref} refers back to {Hebrew Ref} . Just as we did not harm you when we sent you away, now
that you are sending us away, act likewise.
108 As in verse 31 {Hebrew Ref} ---and they swore.
109 Why did he wait until he was forty to marry? Why are we,
told only Eisov's age at marriage and not Yaakov's.
110 Ber. Rab.
65, 1.
111 Tehillim 80, 14. A reference to the exile of Edom who
are the descendants of Eisov.
112 The split hooves are a sign of
the clean [kosher] animals which we are permitted to eat.
113 Dev. 9, 24.
114 Ber. Rab. 65, 4.
115 What
caused his dimming eyesight?
116 I.e., the smoke that was raised
by them when burning incense in their idol worship. (Tanchuma 8)
117
Ber. Rab. 65, 6.
118 Rashi gives three explanations for
Yitzchok's loss of his eyesight. The first (due to the smoke of the
incense) can be inferred from the juxtaposition of Yitzchok's blindness
with the previous verse. The second stems from the use of the word {Hebrew Ref} ---from seeing. i.e., as a result of the angels
seeing. The third answers why he became blind, whereas the first
two tell how it happened. (L.S.R.)
119 Why did he become
concerned about his death at this particular time?
120 Yaakov was 63 when he received the blessings. Since
Yitzchok was 60 at Yaakov's birth, he was now 123. Yitzchok who was now
within five years of his mother's death, for she died at 127, became
concerned (Rashi on Ber. Rab. 65, 12).
121 Unlike Onkelos who
translates it simply, take. Rashi apparently argues that it
would be superfluous for Yitzchok to tell Eisov to take his hunting
implements with him. Eisov was obviously more expert than Yitzchok.
(L.S.R.)
122 Beitza 28a.
123 On Yom Tov.
124 Which is
permitted because it is not done in the usual manner.
125 I.e.,
an animal or bird improperly slaughtered.
126 Ber. Rab. 65, 13.
127 {Hebrew Ref} seems superfluous because obviously he
would hunt for the purpose of bringing it.
128 {Hebrew Ref}
stresses that he will bring meat by whatever means necessary.
129
Ber. Rab. 65, 13.
130 Why not just {Hebrew Ref} ---take,
{Hebrew Ref} [to me] seems superfluous.
131 Ber. Rab. 65, 14.
132 Chapt. 32.
133 If Yitzchok asked Eisov to bring back
meat from the hunt, he obviously wished it to be from an undomesticated
animal such as venison from a deer. Yaakov was no hunter, then what was
he to do?
134 Dev. 28, 29, "Groping at midday." The root is {Hebrew Ref} ---to feel, touch, grope.
135 Ber. Rab. 65, 16. The Midrash relates that Eisov killed
Nimrod, for these clothes. Nimrod was also a hunter.
136 How did
Rivkah come to be in possession of Eisov's clothes?
137 Ber. Rab.
65, 16.
138 Was Yaakov not lying?
139 Gur Aryeh notes the
difference between Yaakov's use of {Hebrew Ref} as opposed to
Eisov's use of {Hebrew Ref} ( {Hebrew Ref} v. 32).
{Hebrew Ref} stands alone and can be separate from what follows it.
Thus {Hebrew Ref} ---I am the one who brings you food.
{Hebrew Ref} but Eisov is your first-born. {Hebrew Ref} , however, is inexorably joined to what follows and was therefore
specifically not used by Yaakov.
140 I.e., many other things at
different times.
141 What made Yitzchok suspicious that this was not Eisov?
142 V. 20. Ber. Rab. 65, 19.
143 If Yitzchok actually
recognized Yaakov's voice why did he not immediately, upon hearing him
say "I am, your first-born son Eisov," suspect him. Furthermore,
Yaakov in talking with his mother expressed concern only of being
touched. Why was he not worried about his voice being recognized?
(S.C.)
144 V. 19.
145 The sounds of their voices were
indistinguishable. Yitzchok became suspicious because of the manner in
which they spoke.
146 Was Yaakov not lying?
147 Ber. Rab. 65, 22.
148
Tosafos in Taanis 29b explain that "apple" here refers to {Hebrew Ref} .
149 Taanis 29b.
150 Why the connective letter {Hebrew Ref} of {Hebrew Ref} ?
151 The {Hebrew Ref} indicates
giving and giving, etc.
152 Ber. Rab. 66, 3.
153 Of the Names of G-d {Hebrew Ref} signifies His
attribute of {Hebrew Ref} ---justice, whereby He rewards and
punishes according to what one deserves. {Hebrew Ref} signifies
His attribute of {Hebrew Ref} ---compassion.
154 Thus,
{Hebrew Ref} ---"The G-d of Justice will give to
you."
155 V. 39.
156 I Melachim 8, 39.
157 Ibid. v.
43.
158 Below 49, 8.
159 Ber. Rab. 66, 4.
160 The order
is reversed---those who bless are mentioned first.
161 Bamid.
24, 9.
162 Ber. Rab. 66, 4. Though Bilam was blessing the
Israelites, nevertheless, he did so from his own perspective, where
happiness precedes suffering. (G.A.)
163 It was a miracle that
Eisov did not come a moment sooner, or else Yaakov would not have
received the blessings. (Rashbam)
164 Though usually {Hebrew Ref} expresses fear and anxiety.
165 Tanchuma 11.
166 According to this explanation {Hebrew Ref} means fear and anxiety.
167 I.e., it has no common root
with another Hebrew word.
168 I.e., it has various meanings
depending on the context.
169 {Hebrew Ref} ---where
here.
170 {Hebrew Ref} seems superfluous.
171 Ber. Rab.
67, 2. Eisov had asked his father about the taste of the food and
Yitzchok answered that he was able to select any taste he desired.
172 Why, here, did Yitzchok bless Yaakov once more?
173 Though often {Hebrew Ref} means with trickery, here,
Rashi agrees with Onkelos' translation {Hebrew Ref} ---with
wisdom.
174 I.e., is this the reason that he is called {Hebrew Ref} ?
175 Below 29, 26.
176 Chapt. 23.
177 Bamidbar 11, 25.
178 The first six blessings: 1) {Hebrew Ref} 2) {Hebrew Ref} , 3) {Hebrew Ref} , 4) {Hebrew Ref} , 5) {Hebrew Ref} , 6) {Hebrew Ref} .
179 See v. 38, 29.
180 Pesachim 88b.
181 Bamid. 13, 19.
182 Ibid. v. 20.
183 II Shmuel
3, 33.
184 Josephus writes that {Hebrew Ref} , (the son of {Hebrew Ref} , the son of Eisov) was King of Italy where he and his
descendants settled. This is the reason that Rome is considered {Hebrew Ref} . (L.S.R.)
185 Yechezkel 33, 26.
186 Shemos 6, 26.
187 Tehillim 55, 3.
188 I.e., you will feel that they are
undeserving of the blessings.
189 Ber. Rab. 67, 7.
190 Why wait till then?
191 Ber. Rab. 67, 9.
192 The
root has two meanings: 1) to be comforted, 2) to regret.
193 Sotah
13a.
194 It was customary for close relatives to drink a "cup of
consolation" for the deceased.
195 {Hebrew Ref} is a verb and does not mean "I will
bereave you."
196 Below 43, 14.
197 Why did she feel that
she would lose them both?
198 Sotah 13a. The Gemara there relates
that Eisov attempted to block Yaakov's burial at the {Hebrew Ref} whereupon Chushim ben Dan chopped off Eisov's head. Thus was
Rivkah's prophecy fulfilled.
199 Yevamos 13b.
200 Why is this particular Name of G-d
used here? (S.C.)
201 {Hebrew Ref} is similar to {Hebrew Ref} ---who has sufficient.
202 Which of the blessings
given to Avraham could possibly apply to Yaakov. Obviously {Hebrew Ref} ---I will bless those who bless you (above 12, 3)
cannot be implemented for Yaakov. (G.A.)
203 Above 12, 2.
204
Above 22, 18.
205 For by now, we are well aware that Rivkah was their mother.
206 In order to take a wife from his own family as did Yaakov.
207 For it has already been stated that she was Yishmael's
daughter, above 25, 13.
208 For Avraham was 86 at Yishmael's birth (v. above 16, 16)
and 100 at Yitzchok's birth (ibid. 21, 5).
209 Above 25, 17.
210 Below 31, 41.
211 Yaakov had requested to take his leave of
Lavan after 14 years, but agreed to stay on in return of receiving
sheep as wages.
212 Below 30, 25.
213 Below 41, 46.
214
Below 47, 9.
215 At the time of his becoming ruler.
216 From the time he arrived at Lavan until he arrived in
Egypt.
217 Which should have been his age when he came to Egypt.
218 I.e., for those fourteen years.
219 Which he studied
during those fourteen years.
220 I.e., for the twenty-two years
that Yaakov did not fulfill the precept of {Hebrew Ref} ---
honoring one's father, he was punished that Yoseif was taken from
him for 22 years.
221 Below 33, 17.
222 Why point out that it was "In addition to
his wives?"
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