Bereishis
Book 1: Genesis
VAYISHLACH - RASHI COMMENTARY
Chapter 32 - Rashi
Verse 4: Yaakov sent messengers.1
Actual angels.
To the Land of Seir.
[ {Hebrew Ref} ] is the same as {Hebrew Ref} .
Any word that requires the prefix {Hebrew Ref} ,
Scripture [instead] places a {Hebrew Ref} at the end of it.2
Verse 5: I lived as a stranger.
I have not become an officer or anyone of importance,
but merely a transient guest.
It is not worthy of you to hate me
on account of your father's blessings.
He blessed me "Be master over your brother,"3
for it has not been fulfilled in me.
Another explanation:
The gimatria [numerical value] of {Hebrew Ref} is 613 [ {Hebrew Ref} ];
as if to say, "I have resided with the wicked Lavan
and yet have kept {Hebrew Ref} [613] commandments
and have not learned from his wicked deeds."4
Verse 6: I acquired oxen, donkeys.5
Father told me, "[May G-d give you]
of the dew of heaven and of the fatness of the land,"6
these [cattle and servants] are neither
from the heavens nor from the earth.7
Oxen, donkeys
It is customary to refer to many oxen as ox,
A person might say to another,
"The rooster crowed during the night"
and does not say, "The roosters crowed."
I have sent to tell this to my master8
To announce that I am coming to you.
To find favor in your eyes.
That I am at peace with you
and seek your love.
Verse 7: We came to your brother, to Eisov.9
[The one] that you said, "He is my brother"
but he, nevertheless, acts towards you as the wicked Eisov;
he is still harboring his hatred.
Verse 8: Frightened and distressed.
{Hebrew Ref} [he feared] lest he be killed.
{Hebrew Ref} [he was distressed] that he might kill others.
Verse 9: To one camp and attacks it.
.10
{Hebrew Ref} is grammatically used as male and female.
"If a camp should encamp [ {Hebrew Ref} ] against me,"11
is the feminine form.
"This [ {Hebrew Ref} ] camp,"12
is the male form.
There are also other words
that can be either masculine or feminine.
[An example {Hebrew Ref} :]
"The sun rose [ {Hebrew Ref} ] upon the earth."13
[Also in the verse:]
"From one end of the sky is its rising [ {Hebrew Ref} ],"14
which are masculine [ {Hebrew Ref} and {Hebrew Ref} being
masculine],
[whereas:] "The sun shone [ {Hebrew Ref} ] upon the waters,"15
which is feminine.
The same [holds true concerning the word] {Hebrew Ref} :
"Behold a great wind is coming [ {Hebrew Ref} ]."16
[ {Hebrew Ref} ] being the feminine form,
[whereas:] "And it [the wind] touched [ {Hebrew Ref} ]
the four corners of the house,"17
[ {Hebrew Ref} ] is in the masculine form.
"And a great [ {Hebrew Ref} ] and a strong [ {Hebrew Ref} ] wind
takes apart mountains."18
Here it is both masculine [ {Hebrew Ref} ] and feminine [ {Hebrew Ref} ].
Similarly {Hebrew Ref} [is both masculine and feminine].
"A fire came forth [ {Hebrew Ref} ] from G-d,"19
[ {Hebrew Ref} ] is in the feminine form,
[whereas:] "A flaming [ {Hebrew Ref} ] fire,"20
[ {Hebrew Ref} ] is in the masculine form.
The remaining camp will survive.21
Against his [Eisov's] will
because I will do battle with him.
He [Yaakov] prepared himself for three things,
for the giving of a gift, for prayer and for war:
For the giving of a gift, [as it says:]
"The present passed on ahead of him."22
For prayer, [as it says:]
"The G-d of my father Avraham."23
For war, [as it says:]
"The remaining camp will survive."
Verse 10: And G-d of my father Yitzchok.
Whereas elsewhere he says "the Fear of Yitzchok."24
And, furthermore, why does he go on to repeat
the Tetragrammaton [ {Hebrew Ref} ]?
It should have been written,
"Who said to me 'return.' "25
But, this is what Yaakov was saying to G-d:
"You made two promises to me---
one, when I left my father's house from Beer Sheva
when You said to me,
'I am Ad-noy, G-d of Avraham, your father,
and G-d of Yitzchok,'26
and, there You said to me,
'I will guard you wherever you go,'27
and, in Lavan's house You said to me,
'Return to the Land of your father,
and to your birthplace, and I will be with you.'28
And there You revealed Yourself to me
only with the Proper Name [Tetragrammaton]
as it is said, 'And Ad-noy said to Yaakov,
"Return to the land of your fathers," ' etc.
[It is based] upon these two promises
[that] I came before You."29
Verse 11: I am unworthy of all the kindness.
[Meaning:] "My merits have diminished
because of the kindnesses and truth
that You have done with me.
I am afraid for the following reason:
Lest from the time you made me the promises
I have become tainted by sin
which will cause me to be delivered into Eisov's hand."
And of all the faithfulness.
[Meaning:] "The truth of Your words---
[i.e.,] that You have kept all the promises
that You have promised me."
For with my staff.
"I had with me neither silver nor gold nor cattle---
only my staff itself."
The Midrashic explanation is:
He placed his staff into the Jordan [River]
and the Jordan split [so that he could cross].30
Verse 12: From the hand of my brother,
from the hand of Eisov.31
[Meaning:] "From the hand of my brother
who does not act towards me as a brother
but as the wicked Eisov."
Verse 13: I will do very good.32
[I.e.,] doing good on account of your own merits,
and I will do good on account of your fathers' merits.
And I will make your offspring
like the sands of the sea.
But, where did He tell him this?
Did He not say to him only:
"Your descendants shall be as the dust of the earth"?33
But, [the answer is] that He did say to him,
"I will not forsake you until I have done
that which I have spoken to you."34
And to Avraham He had said,
"I will make your descendants as numerous
as the stars of the sky
and like the sand on the sea shore."35
Verse 14: Which had come into his hand.
[Meaning: what was] in his possession.
Similarly: "He took his entire land from his possession."36
The Midrashic explanation of {Hebrew Ref} :37
[It refers to] precious stones and jewels
which a person ties into a packet
so that he can carry them in his hand.
(An alternate explanation of {Hebrew Ref} :
from that which is not sacred38
[i.e.,] that he had already tithed
as it stated: [Yaakov saiI will surely give a tenth to you,"39
terwards did he take it as a gift.)
Verse 15: Two hundred female goats
and twenty male goats.40
Two hundred she-goats require twenty he-goats.41
So, too, regarding all [the animals].
The [number of] males
according to the need of the females.
Bereishis Rabbah infers
from here the frequency of fulfilling marital duties.42
Those of the leisure class---every day,
laborers---twice a week,
mule drivers---once a week,
the camel drivers---once in thirty days,
sailors---once in six months.
I do not know how specifically
the Midrash arrives at these exact [inferences].
But, what [does] seem right to me
is that we infer from this
that the time of fulfilling marital duties is not
the same for every person
but is according to the amount of labor that is upon him,
for we find here that for each he-goat he gave
ten she-goats, as well as for each ram.
Because they are free of labor
it is their way to mate often---
to impregnate ten females.
Once an animal has become pregnant
it does not accept the male.
[But,] bulls who are busy laboring
he gave for each male only four females,
and for the donkey, which travels long distances,
two females per male,
and for camels which travel longer distances
one female per male.
Verse 16: Thirty nursing camels with their young.
[Their colts] were with them.43
The Midrashic explanation of {Hebrew Ref} is {Hebrew Ref} ---their builders,44
i.e., one male per female.45
Since it [the camel specie] is discreet in mating
Scripture does not state it explicitly.
Male donkeys.
[ {Hebrew Ref} are] male donkeys.
Verse 17: Each herd by itself.
[I.e.,] each species separately.
Pass on ahead of me.46
A distance of one day or less
and I will follow behind you.
And keep a space.
One herd was ahead of the other
as far as the eye can see. [Yaakov did this]
so that the eye of the wicked man [Eisov] be satisfied,
and to amaze him with the immensity of the gift.
Verse 18: To whom do you belong?47
[Meaning] of whom are you?
[i.e.,] "Who has sent you?"
[as] Onkelos translates it {Hebrew Ref} ---whose are you?.
And who is the owner of this that is before you?
[Meaning:] and those before you, whose are they?
[I.e.,] to whom is this gift being sent?
The {Hebrew Ref} [here] is used as a prefix
in place of the word {Hebrew Ref} ---of [possessive]
as in: "Everything that you see {Hebrew Ref} ,"48
meaning "is mine" {Hebrew Ref} ,
[or] " {Hebrew Ref} [G-d's] is the earth and its fullness,"
[ {Hebrew Ref} being the same as] {Hebrew Ref} [G-d's].
Verse 19: You should [then] say,
[they belong] to your servant, Yaakov.
[Answer] his first [question] first
and his last [question] last.
That which you asked, "To whom do you belong?"
[respond,] "I belong to your servant, Yaakov."
As Onkelos translates it---
belonging to your servant, Yaakov.
And that which you ask,
"And who is the owner of this that is before you?"
[respond,] "It is a present sent, etc."
And see, he himself is also behind us.
[Referring to] Yaakov.
Verse 21: I will appease him.
[Meaning:] I will nullify [ {Hebrew Ref} ] his anger [ {Hebrew Ref}
].
Similarly: "Your covenant with death will be nullified,"49
[or:] "You will not be able to nullify it."50
It seems to me
that whenever the term {Hebrew Ref} [is used]
in conjunction with iniquity and sin and anger
they always signify wiping away and removing.
[ {Hebrew Ref} ] is rooted in Aramaic
and is often found in the Talmud:
"He wiped his hand,"51
"He wants to wipe his hands on this man."52
In Scripture, too, the Temple vessels are called.
{Hebrew Ref} ---vessels of gold---
so called because the priest would wipe his hands
[from blood] on the edge of the vessel.
Verse 22: Ahead of him.
{Hebrew Ref} has the same meaning as {Hebrew Ref} ---before
him.
Similarly: "Robbery and violence are heard in her
before me, constantly."53
Similarly: "Those who anger Me before Me."54
The Midrashic explanation of {Hebrew Ref} [is]
he [Yaakov] was also angry55
that he had to resort to all this.
Verse 23: And his eleven children.
But, where was Deenah?56
She had been placed in a box and locked in
so that Eisov could not set eyes on her.
Yaakov was thus punished
for withholding her from his brother
because she might have turned him to good,
and she [consequently] fell into the hands of Shechem.57
Yabbok.
[ {Hebrew Ref} ] is the name of the river.
Verse 24: All that he possessed.
[Referring to] the cattle and movable property.
[ {Hebrew Ref} ---and crossed over means] he acted as a bridge
taking things from one side [of the river]
and placing them on the other.
Verse 25: Yaakov remained.
He had forgotten some small jars58
and he returned for them.
A man wrestled.
Menachem explained it: a man became covered with dirt,
[ {Hebrew Ref} ] meaning {Hebrew Ref} ---dust,
because they were kicking up dirt with their feet
as a result of their movement [while struggling].
To me, however, it seems
that it stems from {Hebrew Ref} ---he attached himself
and it [ {Hebrew Ref} ] is of Aramaic origin
[as in] "After they became [ {Hebrew Ref} ] attached in it,"59
[or] "He [ {Hebrew Ref} ] attached it with loops,60
[ {Hebrew Ref} ] meaning a loop.
For it is the way of two who struggle
for one person to throw the other down,
then he grasps him and entwines him in his arms.
Our Sages have explained
that this was Eisov's guardian angel.
Verse 26: And he struck the socket of his hip.
The upper thigh-bone that joins the hip-bone
is called the {Hebrew Ref} [lit. ladle]
because the flesh which is on it
appears like a pot-ladle.
Dislocated.
[I.e.,] it was dislocated from its joint.
A similar usage:
"Lest my soul become [ {Hebrew Ref} ] disconnected from you,"61
[ {Hebrew Ref} ] meaning removal, dislocation.
In the Mishnah [this usage can be found:].
{Hebrew Ref} "To rip up their roots."62
Verse 27: For the dawn is breaking.
And I must sing [G-d's] praises by day.
You bless me.63
[Meaning:] concede to me the blessings
with which my father blessed me,64
those which Eisov has been protesting.
Verse 29: No Longer ... Yaakov.
[I.e.,] it will no longer be said
that the blessings came to you through deceit and trickery,
but, rather, with nobility and openness,
and, in the end,
G-d will reveal Himself to you in Beis Eil,
and change your name,
and, there, He will bless you
and I, too, will be there
and will concede them to you.65
That is what is written:
"He struggled with an angel and prevailed,
he cried and pleaded with him"66
[which means] the angel cried and pleaded with him.
What was the matter about which he pleaded?
"At Beis Eil He will find us
and there He will speak with us," [which
means]
"Wait for me until He will speak with us there."
Yaakov refused [to wait]
and given no choice he had to concede them to him.
That is meant by what is said:
"He then blessed him there,"67
for he pleaded with Yaakov to wait for him
but he [Yaakov] did not agree.
And with men.
[Referring to] Eisov and Lavan.
And you have won.
Over them.
Verse 30: Why then do you ask?
We do not have a set name.
Our names keep changing
all depending on the command
of the mission we are sent to fulfill.
Verse 32: The sun shone upon him.68
It is an expression that people use:
"When we reached such-and-such a place
the dawn broke for us."
That is the simple explanation.
The Midrashic explanation of {Hebrew Ref} is
for his needs, to heal his lameness,
as it states:
"The sun of righteousness and healing in its wings."69
Those hours that [the sun] prematurely set for him
when he left Beer Sheva,70
it [now] prematurely rose for him.71
And he limped.
He was limping [only] when the sun rose.72
Verse 33: The displaced tendon.
Why is it called the {Hebrew Ref} ?
Because it was dislocated and moved up.
It [the word {Hebrew Ref} ] means springing.
So, too, "Their strength sprang away,"73
also, "For G-d has caused all my suffering to spring away."74
Chapter 33 - Rashi
Verse 2: Leah and her sons behind them.
The later [mentioned] the more beloved.
Verse 3: Went ahead of them.
He thought, "If that wicked one will come
to do battle, let him do battle first with me."
Verse 4: He hugged him.
His pity was aroused when he saw him
bowing so many times.
And kissed him.
There are dots above [the word {Hebrew Ref} ].75
There is a difference of opinion concerning this matter
in the Beraysa of the Sifre.76
There are those who explained these dots
as saying that he did not kiss him wholeheartedly.
R. Shimon b. Yochai said:
"It is a rule that it is common knowledge
that Eisov hates Yaakov,
but, his pity was aroused at that moment
and he kissed him wholeheartedly.77
Verse 5: Who are these to you?78
[Meaning:] "Who are these that they should be yours?"79
Verse 7: Yoseif and Rochel approached
In each case
the mothers stepped forward ahead of the children,
but, in the case of Rochel
Yoseif steped forward ahead of her.
He thought: "My mother is beautiful,
lest that wicked man desire her,
I will stand in front of her
and prevent him from gazing upon her."
It is from this [incident] that Yoseif merited
the [Yaakov's] blessing of {Hebrew Ref} "at the well."80
Verse 8: What do you have to do with that whole camp.
[I.e.,] "Who is this entire camp that I have met
that is yours"---meaning to say:
"What is its purpose to you?"
And the simple explanation of the verse is
that it is referring to the gift-bearers.
The Midrashic explanation, [however], is:
He [Eisov] met up with groups of angels
that were shoving him and his people
and saying to them, "Who are you?"
and they responded, "[We belong] to Eisov,"
[whereupon the angels] said, "Hit them! Hit them!"
[Eisov's people, then] said,
"Release him, He is Yitzchok's son!"
They [the angels] paid no attention to this:
"He is Avraham's grandson!"
They [the angels] paid no attention to this.
"He is Yaakov's brother!"
[whereupon] they [the angels] responded to them,
"If that is so, you are one of ours!"81
Verse 9: Let what you have, remain yours.
Here, he conceded the blessings to him.
Verse 10: Please, no.
[Meaning:] do not tell me this.82
If I have found favor in your eyes
take my present from my hand,
because I have seen your face, etc.
[Meaning:] for it is right and proper
for you to accept my gift
as a result of my having seen your face
which is as esteemed to me
as seeing the face of an angel,
for I have seen your guardian angel.
And another reason [that you should accept my gift],
for you have agreed to forgive me
for my wrongdoing [i.e., the stealing of the blessings].
Why did he [Yaakov] mention seeing the angel?
So that he [Eisov] might fear him
and think, "He has seen angels and survived,
now, I certainly cannot overcome him."
And you have received me favorably.
[Meaning:] you have become reconciled to me.
Similarly every term {Hebrew Ref} in Scripture
[means] appeasement, apeiement in O.F.,
as in "It shall not be acceptable for you"83
[because] sacrifices serve to appease and to conciliate.
Similarly, "The lips of the righteous know {Hebrew Ref} ,"84
[meaning:] they know how to appease and conciliate.
Verse 11: My blessing.
[Meaning:] my gift.
This kind of a gift, which is brought
on the occasion of meeting someone at intervals
is meant only as a greeting,
as is every blessing given on the occasion of meeting,
such as "And Yaakov blessed Pharoah,"85
and "Make peace with me," regarding Sancheriv.86
Similarly, "To greet him and to bless him"87
concerning Toey, King of Chamas;
all these are greetings
which are called saluder in O.F.
Here, too, {Hebrew Ref} means mon salud88 [in O.F.].
As it was brought to you.
You did not need to exert yourself for it,
whereas, I toiled to transport it
until it has [finally] come into your hand.
Has been gracious.
The first {Hebrew Ref} [in the word {Hebrew Ref} ] contains a
dagesh89
because it serves in the place of two {Hebrew Ref} ,
for, grammatically, it should have said {Hebrew Ref}
because the root, {Hebrew Ref} , is never without two {Hebrew Ref}
whereas the third one is a formative letter90
as in {Hebrew Ref} 91---He made me; {Hebrew Ref}
92---a portion.
I have everything.
[ {Hebrew Ref} ---"everything," means] all that I need.
Whereas, Eisov expressed himself haughtily:
"I have plenty,"93
[meaning] much more than my needs.
Verse 12: Let us journey.94
As in {Hebrew Ref} , {Hebrew Ref} ,95
which is the same as {Hebrew Ref} [Listen!] {Hebrew Ref} [Forgive!]
Here, too, {Hebrew Ref} is the same as {Hebrew Ref} ,96
with the {Hebrew Ref} being part of the root of the word.
The translation of Onkelos {Hebrew Ref}
[also supports this,] i.e., Eisov said to Yaakov,
"Let us journey from here and go on!"
I will move on with you.
[Meaning:] at a pace equal to yours.
"This I will do for you
that I will extend the time of my travel
by traveling slowly, as is your need."
This is the meaning of {Hebrew Ref} ---equal to you.
Verse 13: With me are nursing.
[Meaning:] the sheep and the cattle
who are suckling, are my responsibility
to drive them slowly.
Nursing.
[So called because] they raise their young,
[ {Hebrew Ref} is] from the same root as.
{Hebrew Ref} ---"The young and the sucklings,"97
[or] {Hebrew Ref} ---"An infant of only a few days,"98
[or] {Hebrew Ref} ---"Two nursing cows."99
In O.F. enfanteis.
If they are driven hard for [even] one day.
Exhausting them by rushing them
and thereby causing all the sheep to die.
If they are driven.
As in "The sound of my beloved is knocking,"100
[meaning:] knocking at the door.
Verse 14: Please go on ahead, my master.
[I.e., please do no extend the length of your trip.
Pass on at your normal pace,
though you will thereby distance yourself.
Lead on gently.
[The same as] {Hebrew Ref} , the {Hebrew Ref} being extra,
as in {Hebrew Ref} ---[the same as {Hebrew Ref} ]101
[or] {Hebrew Ref} ---[the same as {Hebrew Ref} ].102
In my slow pace.
[Meaning:] my slowness.
[ {Hebrew Ref} ] meaning slowly, calmly,
[as in] "That go softly"103
[or] "Be gentle for me with the young one."104
In my slow pace.
The letter {Hebrew Ref} is part of the root
and is not a prefix
[ {Hebrew Ref} means]d according to my slowness.
According to the paceork.
According to the requirement
of the pace of the feet of the work [flocks]
that I have the responsibility of leading.
And according to the pace of the children.
[Meaning:] according to their feet [pace]
that they are capable of traveling.
Until I come to my master in Seir.
He [Yaakov] set a greater distance [for his meeting Eisov],
for he intended to go only until Sukkos.
He thought: "If he intends to harm me,
let him wait until I come to him."
And, therefore, he did not go [to Seir].
When will he [eventually] go?105
In the days of the Moshiach,
as it is said: "And deliverers will go up to Mount Zion
to judge Mount Eisov."106
There are many Midrashic explanations to this narrative.
Verse 15: He [Yaakov] said, "what for"---
Do you do this favor for me
for which I have no need.
Let me find favor in the eyes of my master.
And do not reward me now in any manner.
Verse 16: On that day Eisov returned on his way.
Eisov alone [returned]
whereas, the four hundred men that had gone with him
slipped away from him, one by one.
Where did G-d reward them [for this]?
In the days of Dovid, as it is said,
"Except for four hundred young men
who rode upon the camels."107
Verse 17: And built himself a house.
He stayed there eighteen months;
a summer, a winter, and [another] summer.
[The first mention of] {Hebrew Ref} [booths] is [one] summer.
[The mention of] {Hebrew Ref} [house] is a winter.
[The second mention of] {Hebrew Ref} is [another] summer.
Verse 18: Safely.
Safe [whole] in body, for he was healed from his lameness.
Safe [whole] in his possessions
for he was not lacking anything
despite all of that gift [that was given to Eisov].
Safe [whole] in his Torah [knowledge],
for he did not forget his learning at Lavan's house.
At the city of Shechem.
[ {Hebrew Ref} ] is the same as {Hebrew Ref} ---to the city.
Similarly: "Until they came [to] Beis Lechem."108
When he came from Padan Aram.
Just as a person would tell another,
"So and so has escaped from the lions' teeth
and has returned safely."
Here, too, he returned safely from Padan Aram.
[Meaning:] from Lavan and Eisov
who had confronted him on his way [back].
Verse 19: Kesitah.
[A coin called a] mo'oh.
R. Akiva said:
"When I journeyed to the port cities
[I noted that] they referred to a mo'oh as kesitah."109
(Onkelos renders it {Hebrew Ref} ---good ones,
i.e., that are negotiable everywhere;
the same as {Hebrew Ref} ---110 negotiable currency.)
Verse 20: And called it, "the Almighty is G-d of Yisrael."
Not that the altar was called "G-d of Israel,"
but, rather, since G-d had been with him
and had saved him,
he gave the altar a name reminiscent of the miracle
so that the praise of G-d be recalled
by calling [the altar] by [this] name.
I.e., "He Who is Almighty, G-d,
He is G-d to me, whose name is Yisrael."
We find something similar concerning Moshe:
"And he called its name {Hebrew Ref} ."111
Not that the altar was called G-d,
but, rather, reminiscent of the miracle
he named the altar
to recall the praise of G-d,
i.e., "G-d is my miracle."
Our Sages interpret it
that it was G-d who called Yaakov--- {Hebrew Ref} .112
The words of the Torah
are as a hammer that splinters stone
[in that] they can be divided into many interpretations.
But, I intend only to give the plain explanation of Scripture.
Chapter 34 - Rashi
Verse 1: The daughter of Leah.
[Why is she] not [called] "the daughter of Yaakov"?
But, because of her "going out"
she is called "the daughter of Leah"
because she [Leah] too, was in the habit of "going out,"
as it is said, "And Leah went out to meet him."113
(She is the source of the adage: "Like mother like daughter.")
Verse 2: He was with her.
In the usual manner.
And mistreated her.
In an unusual manner.
Verse 3: To the girl's heart.
[Meaning:] seductive words,
"Look at your father---for a small plot of land---
how much he had to overpay.
I will marry you and you will own
the city and all its fields."
Verse 7: Such a thing should not be done.
To forcibly take the maidens.
For [even] the gentiles
refrained from illicit relationships
as a result of the Flood.
Verse 8: Desires.
[ {Hebrew Ref} means] desires.
Verse 12: Bridal dowry.
[Meaning: the amount agreed to in the] marriage contract.
Verse 13: With guile.
[I.e.,] with cleverness.
Because he had defiled.
Scripture114 tells us that there was no deceit
for he had defiled their sister Deenah.
Verse 14: That is a disgrace.
Among us it is considered a defect;
when one wants to insult another
he says to him, "you are uncircumcised"
or, "you are the son of one who is uncircumcised."
Wherever the word {Hebrew Ref} is found
[it means] insulting.
Verse 15: We will consent.
[Meaning:] will we be reconciled with you,
from the word {Hebrew Ref} ---"and they were
agreeable."115
Circumcising.
[Meaning:] to be circumcised.
It is not an active infinitive---to do,
but rather, an inactive infinitive---to be done.116
Verse 16: [Then] we will give.
The second letter {Hebrew Ref} has a dagesh [dot]
because it serves in the place of two {Hebrew Ref} --- {Hebrew Ref} .
And we will take your daughters for ourselves.
You will note that in the proposal
that Chamor made to Yaakov,
as well as in the response of Yaakov's sons to Chamor,
they regarded Yaakov's sons as the important ones
in that they could select the daughters of Shechem
according to their choice,
and give their daughters as they saw fit, as it is written,
"We will give our daughters"---as we see fit.
"And we will take your daughters,"
whichever we see fit.
Whereas, when Chamor, and his son, Shechem, spoke
to the inhabitants of their city they reversed the words,
[saying:] "We will take their daughters as wives117
and give them our daughters.118
[They did this] in order to convince them
to consent to be circumcised.
Verse 21: Completely at peace.
[Meaning:] in peace and wholeheartedly.
The Land has ample room.
Like a person who is open-handed and generous.
The idea being: "You will lose nothing,119
for much merchandise has arrived here
and it has no buyers."
Verse 22: Must be circumcised.
[ {Hebrew Ref} means] by being circumcised.
Verse 23: Only let us consent to them.
To this matter
and, as a result, they will settle with us.
Verse 25: Two of Yaakov's sons.120
They were his sons,
yet, Shimon and Leivi acted
as other people who are not his sons,
in that they did not seek his advice.
Brothers of Deenah.121
Because they risked their lives for her,
they are called her brothers.
With confidence.
Because they [the Shechemites] were in pain.
The Aggadaic explanation is:
They were confident of the power of the "old one" [Yaakov].
Verse 27: Upon the corpses.
In order to strip the slain.
Verse 29: Their wealth.
[ {Hebrew Ref} means] their wealth.
Similarly: "Has gotten for me this wealth,"122
[or] "And Israel has acquired wealth,"123
[or] "They will leave their wealth to others."124
They took captive.
From the term {Hebrew Ref} ---taking captive.125
The accent is, therefore, on the latter syllable.126
Verse 30: You have made trouble.
From [the expression] {Hebrew Ref} ---clouded waters,
i.e., my mind is now not clear.
An Aggadaic explanation:
The [liquid in the] cask was clear
and you have clouded it.
[Meaning:] the Canaanites had a tradition
that [someday] they would fall
in the hands of the children of Yaakov.
But, they thought [that this would not happen]
until, "When your numbers will increase,
then will you inherit the land,"127
and they had, therefore, been silent.128
Few in number.
[Meaning] few people.
Verse 31: A harlot.129
[Meaning] abandoned.
Our sister.
Onkelos translates it "Our sister."130
Chapter 35 - Rashi
Verse 1: Arise, go up.131
Because you lingered on your journey,132
you have been punished
and this [trouble] of your daughter has come to you.
Verse 2: The foreign.
Which you possess from the spoils of Shechem.
Purify yourselves.
From idol worship.
And change your garments.
Lest you have in your possession
a garment used in idol worship.
Verse 4: The oak [tree].
It is a kind of non-fruit bearing tree.
Near Shechem.
[Meaning:] near Shechem.
Verse 5: The terror.
[Meaning:] the fear of.
Verse 7: Eil Beis Eil.
[Meaning:] G-d is in Beis Eil.
His Divine Presence is revealed in Beis Eil.
Sometimes a word will be missing the prefix {Hebrew Ref}
as in "Behold he is [in the] house of Mochir ben Amiel,"133
meaning: in the house of Mochir.
[or] {Hebrew Ref} ---the house of your father,134
the same as {Hebrew Ref} ---in the house of your father.
El-him was revealed to him.135
In many cases nouns denoting Divine Power and mastery
take the plural form,
as in, "Yoseif's master"136
[or] "If his master is with him,"137
and it does not say {Hebrew Ref} [the singular form].
Similarly {Hebrew Ref} which is a term denoting
Judge or Authority
is [sometimes] mentioned in the plural form.
However, of all the other Divine Names
you will find none in the plural form.
Verse 8: Devorah died.
What was Devorah doing in the House of Yaakov?
But, because Rivkah had told Yaakov,
"I will send for you and take you from there,"138
she, therefore, sent Devorah to him to Padan Aram
[to tell him] to depart from there
and she died on the [return] journey.
I learned this from the words of R. Moshe Hadarshan.139
Below Beis Eil.
The city is situated on a mountain
and she was buried at the foot of the mountain.140
Under the oak.
[Onkelos translates it:] {Hebrew Ref} ---on the lower
plain,
for there was a plain high on the slope of the mountain.
and her burial was beneath [the plain]
The plain of Beis Eil was called Allon.141
An Aggadaic explanation is that
there he received tidings of another mourning---
he was told that his mother had died---
Allon in Greek means another.
It is for the following reason
that the date of her death was kept secret
so that people not curse the womb
from which Eisov was born.142
Scripture, too, does not reveal it.
Verse 9: Again.
A second time at this place---
once at his departure and once upon his return.
And He blessed him.143
The blessing given to mourners.144
Verse 10: No longer will your name be Yaakov.
Which is a term denoting a person
who comes in ambush and deceit,145
but, rather [ {Hebrew Ref} ---Yisrael,] a term denoting
a prince and a leader.
Verse 11: I am Almighty Sh-ddai.
For I have the power146 to bless
because the blessings are Mine.
Be fruitful and increase.
[This blessing was necessary] because
Binyamin had not yet been born,
though she had already conceived him.
A nation.
[Referring to] Binyamin.
Nations.
[This refers to] Menasheh and Ephraim
who are destined to come from Yoseif
and be counted as [separate] tribes.
And kings.147
[Referring to] Shaul and Ish boshes
who were from the tribe of Binyamin
who had not yet been born.
(This was the verse that Avner interpreted
when he made Ish boshes king.
The Tribes of Israel also interpreted it thus
and reconciled with Binyamin,
for it is written:
"None of us may give his daughter to Binyamin as a wife."148
They then retracted and said,
"If he were not meant to be counted among the Tribes,
G-d would not have said to Yaakov,
'And kings will come out of your loins.' "
A nation and a community of nations.
For his descendants are destined to become nations
the same number as the nations [of the world]---seventy.
So, too, the entire Sanhedrin was made up of seventy.
An alternate explanation [of {Hebrew Ref} ]:
His descendants are destined to offer sacrifices
when provisional altars were prohibited149
as do the Gentiles. [This occurred] in the days of Eliyahu.
From and old version of Rashi.)
Verse 14: At the place where He had spoken to him.
I do not know what this teaches us.150
Verse 16: A stretch of land.
Menachem explains [ {Hebrew Ref} ] from the word {Hebrew Ref} ---
"much"
[meaning:] a great distance.
An Aggadaic explanation is [that {Hebrew Ref} means:]
at the time that the earth is porous
and is riddled with holes like a sieve [ {Hebrew Ref} ],151
[i.e.,] because plowing is prevalent---
the winter has passed
and the hot weather has not yet arrived.
However, this is not the plain meaning of the verse,
for concerning Na'aman we find:
"He departed from him {Hebrew Ref} ."152
I say that it refers to a measure of land---
a distance of about a parsah or more.
Just as you say {Hebrew Ref} ---acres of vineyards,153
or {Hebrew Ref} ---section of the field,154
so, too, when expressing distance traveled
the measure used is {Hebrew Ref} .
Verse 17: For this one will also be.155
In addition to Yoseif.
Our Sages, however, explain it that
with each of Yaakov's sons a twin-sister was born,
and with Benjamin an additional twin-sister was born.156
Verse 18: Ben Oni.
[Meaning:] son of my anguish.
Binyomin.157
It seems to me that since only he
was born in the Land of Canaan
which is south to one coming from Aram Naharayim,
as it is said: "In the South in the Land of Canaan"158
[or] "Traveling steadily southward."159
Binyomin.
[He is therefore called {Hebrew Ref} ,] a contraction of {Hebrew Ref} ,
from: "North and {Hebrew Ref} You have created them."160
It is for this reason that it is written full.161
Verse 22: Yaakov was settled in that land.
Prior to his coming to Chevron to Yitzchok,
all these [events] happened to him.162
Lay near.163
Because he [Reuven] disturbed
his [Yaakov's] sleeping arrangement
Scripture considers it as if he had been with her.
But, why did he disturb and profane [Yaakov's] couch-bed?
Because when Rachel died
Yaakov took his bed,
which was always located in Rachel's tent
and not in the other tents,
and placed it in Bilhah's tent.164
Reuven, then came, and protested his mother's humiliation.
He said, "If my mother's sister was my mother's co-wife,
[does that mean that] the handmaiden of my mother's sister
shall [also] be my mother's co-wife?
For this reason he disturbed [the sleeping arrangement].
The sons of Yaakov were twelve.165
[Scripture now] begins the previous narrative.166
With the birth of Binyamin
the "bed" [the destined number of offspring] was complete
and they were now fit to be enumerated
and it goes on to enumerate them.
Our Sages explain:
This comes to teach us
that they were all equal and all righteous,
for Reuven is not considered to have sinned.167
Verse 23: Yaakov's firstborn.
Even when relating his iniquity he is called the firstborn.
Yaakov's firstborn.
The firstborn in regard to inheritance;
the firstborn in regard to Divine Service;168
the firstborn in regard to enumeration.169
The right of the firstborn was given to Yoseif only
in regard to tribes---that he became two tribes.170
Verse 27: Mamrei.
The name of the plain.
Kiryas Arba.
The name of the city.
[Therefore,] Mamrei Kiryas HaArba [means]
to the plain of Kiryas Arba.
Should you ask, it should have been written:
Mamrei HaKiryas Arba?171
[I would answer:] this is the way of Scripture
in all cases where there is a double-word name,
as in this case, or as in {Hebrew Ref} ,
{Hebrew Ref} , [or] {Hebrew Ref} ,
when the placing of the definite article {Hebrew Ref} is required
it is placed at the beginning of the second word:
[e.g.,] {Hebrew Ref} 172, [or] {Hebrew Ref} ,
173
[or] "Did build Chiel {Hebrew Ref} .174
Verse 29: Yitzchok expired.
Scripture is not [necessarily] in chronological order:
the sale of Yoseif preceded Yitzchok's death,
by twelve years. [We can calculate this thus.]
When Yaakov was born Yitzchok was sixty years old
as it is said: "And Yitzchok was sixty years old, etc."175
and Yitzchok died when Yaakov was 120.
If you deduct 60 from 180176 years
there is 120 left.
Yoseif was sold at the age of 17,177
and that year was Yaakov's 108th year.
How is this so? He was 63 when he was blessed.178
He then hid for fourteen years at the House of Eiver179
which totals seventy-seven.
He then worked fourteen years for a wife.180
at the end of the 14 years Yoseif was born
as is written: "When Rachel bore Yoseif, etc."181
making a total of ninety-one
plus seventeen years [of Yoseif's life]
prior to when he was sold
making a total of 108.182
(This can also be derived from Scripture, thus:
From the time Yoseif was sold
until Yaakov came to Egypt
twenty-two years [elapsed]
as it is said: "Yoseif was thirty years old, etc."183
plus the seven years of plenty
and the two years of hunger making it 22.
And it is written,184
"The years of my temporary residency are 130 years,"185
making Yaakov 108 at his [Yoseif 's] sale.)
Chapter 36 - Rashi
Verse 2: Adah, the daughter of Eylon.
She is [also called] Bosmas the daughter of Eylon.
and she is called Bosmas because
she would burn incense---besamim to idols.
Oholivomoh.
She is [also called] Yehudis.186
He [Eisov] called her by the name Yehudis
[meaning Jewess] to indicate that she denies idolatry
in order to mislead his father.
The daughter of Anoh, daughter of Tzivon.
If she was the daughter of Anoh
then she was not the daughter of Tzivon!187
[But the explanation is] Anoh
was the son of Tzivon, as it is said:
"These are the sons of Tzivon: Ayoh and Anoh,"188
thus telling us that Tzivon came
upon his daughter-in-law, Anoh's wife,
and Ohilovomoh was born as a result of both.189
Scripture thereby informs you
that they were all of illegitimate birth.
Verse 3: Bosmas, the daughter of Yishmael.
In another place190 she is referred to as Machalas.
We find in the Aggadah of the Book of Shmuel:191
There are three whose sins are forgiven:
1) A convert upon converting,
2) one who is elevated to a high position,
and 3) when one takes a wife.
The source for the latter is derived from here---
it is for this reason that she is called Machalas
because his [Eisov's] sins were forgiven [ {Hebrew Ref} ].192
The sister of Nevayos.193
Because he [Nevayos] married her off to him [Eisov]
after Yishmael died,
she is called by his name.
Verse 5: Oholivomoh bore, etc.
This Korach was of illegitimate birth
and was fathered by Eliphaz
who came upon his father's wife,
Oholivomoh, the wife of Eisov,
for he is listed among the chiefs of Eliphaz.
at the end of this narrative.
Verse 6: And went to a land.194
To reside wherever he might find [room].195
Verse 7: Land in which they lived temporarily could not
provide sufficient pasture for their animals.
A Midrashic explanation is:
Away from his brother, Yaakov.
[I.e.,] because of the bill of indebtedness
[implied] in the decree:
"That your descendants will be foreigners,"196
that was imposed on the descendants of Yitzchok.197
He [therefore] thought, "I will leave here,
I want no share in the gift---
this land which has been given to him---
nor in the payment of the bill [of indebtedness].
[Another reason for his leaving:] Due to the shame
[of the fact] that he sold his birthright.
Verse 9: These.198
The children that were born to his sons at this time,
after he had left for Seir.
Verse 12: Timna became a concubine.199
This is to inform us of the greatness of Avraham
to what degree they desired to relate to his descendants.
This Timna was a daughter of chiefs
as is written: "Lotan's sister was Timna,"200
and Lotan was one of the chiefs inhabiting Seir.
He was one of the Chorites that settled there earlier.
She [Timna] said [to Eliphaz]:
"I may not merit being married to you,
but, if only I could be [your] concubine."
In Divrei Hayamim she is listed
among the children of Eliphaz
indicating that he came upon Seir's wife
and Timna was born from this union
and when she grew up she became his concubine.
This is why it states, "Lotan's sister was Timna,"201
[yet] she is not listed with Seir's children,202
because she was his sister from one mother
but not from one father.
Verse 15: These are the chiefs of the sons of Eisov.
[I.e.] heads of families.
Verse 20: The inhabitants of the land.203
Because they were its inhabitants
before Eisov arrived there.
Our Sages explained [the phrase to mean]
that they were knowledgeable in settling the land.
[They said,] "Fill this tract with olive trees,
fill this tract with vineyards."
They would taste the soil
and know what was suitable for planting there.
Verse 24: Ayoh and Anoh.
The letter vav [of {Hebrew Ref} ] is extra.
It is equivalent to {Hebrew Ref} .
There are many [such instances] in Scripture:
"To allow the Sanctuary and Host
to be trampled,"204
[or] "They are cast into a deep sleep---
chariot and horse."205
He is the same Anoh.
Who is mentioned above as Tzivon's brother,
yet here he is referred to as his son,
indicating that Tzivon came upon his mother
and bore [from her] Anoh.206
The mules.
[ {Hebrew Ref} ] means the mules.
He crossbred a donkey and a mare
and she bore a mule.
[Since] he himself was illegitimate
he brought illegitimate offspring into the world.
Why are they called {Hebrew Ref} ?
Because they instill fear [ {Hebrew Ref} ] in people.
As R. Chanina said,
"No person has ever consulted me
about a wound caused by a white mule and lived."207
(But, have we not seen that one does live?
[Therefore,] do not read it {Hebrew Ref} ---has lived,
but, rather {Hebrew Ref} ---has been cured,
because the wound will never heal.
From an old Rashi manuscript.)
It would have been unnecessary
to write for us the genealogy of the Chorites
but for Timna
and to make known the greatness of Avraham,
as I have explained above.208
Verse 31: These are the kings, etc.
There were [a total of] eight.
Yaakov established a corresponding number
in whose days Eisov's kingdom ceased.209
They are the following: Shaul, Ishboshes, Dovid, Shlomo,
Rechavam, Aviyah, Asa and Yehoshaphat.
About the days of Yoram, his [Yehoshaphat's] son
it is written: "In his days Edom [Eisov] revolted
from under the rule of Yehudah
and appointed a king over themselves."210
And about the days of Shaul it is written:
"There was no king in Edom, an officer was king."211
Verse 33: Yovav, son of Zerach, from Botzroh.
Botzroh is one of the cities of Moav212
as it is said: "And on Kiryos and on Botzroh."213
Because it [Botzroh] provided a king for Edom
it is destined to be smitten together with them,
as it is said:
"For there is a slaughter to G-d in Botzroh."214
Verse 35: Who attacked Midian in the field of Moav.
For Midian came to war on Moav
and the king of Edom went to help Moav.
From here we learn
that Midian and Moav were in conflict with each other
and in the day of Bilam they made peace
in order to band together against Israel.
Verse 39: Daughter of Mei-Zahav.
[So named] because he would say {Hebrew Ref} ---what is
gold?
[I.e.,] he was wealthy
and gold had no value in his eyes.
Verse 40: These are the names of the chiefs of Eisov.215
That are called by the names of their states and cities
after the death of Hadar whereby their kingdom ended.216
The previous [chiefs] mentioned above [v.15]
are their family names.217
This is specifically stated in Divrei Hayamim:218
"And Hadad died,
and the chiefs of Edom were, the chief of Timna, etc."219
Verse 43: Magdiel.
This is Rome.220
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