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text: Rashi on Genesis
  רש"י על בראשית
  Rashi Chumash, Metsudah Publications, 2009
  
  
  Rashi on Genesis
  
  
  
  
  
  
  
  Verse 1
  
  In the beginning. R. Yitzchok said: The Torah should have begun with [the verse] “This month shall be [your first month],” it being the first precept that the Israelites were commanded. Then why does it [the Torah] begin with “In the beginning”? This is because [of the concept contained in the verse,] “He declared the power of His works to His people in order to give to them the inheritance of nations.” Thus, should the nations of the world say to Israel, “You are robbers, for you have taken by force the lands of the Seven Nations,” they [Israel] will say to them: “All the earth belongs to Hashem. He created it and gave it to whomever He saw fit. It was His will to give it to them and it was His will to take it from them and give it to us.” 
  
  In the beginning [Elohim] created. This verse insists that it be expounded as was done by our Rabbis. [The world was created] for the sake of the Torah which is called “The <i>beginning</i> of His way,” and for the sake of Israel who are called “The <i>beginning</i> of His grain crop.” But if you insist on the simple interpretation, interpret it thus. At the beginning of the creation of heaven and earth, when the world was unformed and desolate, Elohim said, “Let there be light.” This verse does not intend to teach the sequence of creation— that these were [created] first. For if that was the intention, it should have written, “<i>At first</i> Elohim created the heavens,” etc. For the word רֵאשִׁית never appears in Tanach except when it is annexed to the following word. For example, “At the beginning of Yehoyakim’s reign,” [or] “The beginning of his reign,” [or] “The first of your corn crop.” Here, too, you must interpret “In the beginning Elohim created” as if [it were written] “At the beginning of the creating.” [We find] similarly, “ תְּחִלַת דִּבֶּר ה' בְּהוֹשֵׁעַ ,” as if to say, “At the beginning of Hashem’s speaking to Hoshea, Hashem said to Hoshea,” etc. If you would claim that [the verse] intends to convey that these [i.e., heaven and earth] <i>were</i> created first, and its interpretation <i>is</i> that at the beginning of everything He created these; and that there are [other] such verses that are shortened omitting a word, such as, “For [it] did not shut the doors of my womb,” omitting who it is that closes [the womb]; and “[It] will remove the army of Damascus,” omitting who it is that takes it away; and, “Does [it] plow with oxen?” without explicitly stating, “Does <i>man</i> plow with oxen?” and, “He relates the end from the beginning,” without stating explicitly, “He relates from the beginning <i>of something,</i> the end <i>of something.</i>” If this is so, you must question yourself. Because [as it happens] water preceded [the heavens and the earth,] for it is written, “The breath of Elohim hovered above the surface of the water,” the Torah not yet having revealed when the creation of the water took place, thus teaching that the waters preceded the earth. And further [proof of the above is that] since the heavens were created from fire and water, you are therefore forced [to admit] that the Torah did not [intend to] teach anything of the earlier or later sequence [of creation]. 
  Elohim created. It is not written “Adonoy created!” [This is] because at first He intended to create it with the attribute of justice, but then saw that the world cannot exist and gave priority to the attribute of mercy and joined it with the attribute of justice. This [thought] is conveyed in the verse, “On the day when Adonoy Elohim made earth and heaven.” 
  
  
  Verse 2
  
  Unformed and desolate. תֹּהוּ signifies wonder and astonishment. I.e., a person would be awed and astonished by its emptiness. 
   תֹהוּ in Old French is <i>estordison.</i> 
  Desolate. בֹהוּ means desolation and empty space.
  The surface of the abyss. I.e., upon the waters that are upon the earth. 
  The breath of Elohim hovered. [This refers to the] Throne of Glory [which] was standing in space, hovering over the surface of the waters by means of the breath of Hashem and His word, as a dove hovers over its nest. <i>Acoveter</i> in Old French. 
  
  
  Verse 3
  
  
  
  Verse 4
  
  Elohim saw that the light was good and divided. Here, too, the Aggadaic explanation is necessary. He saw that it was not fitting that the wicked should have the use of it [light], He, [therefore,] set it apart for the righteous in the World_to_Come. According to its simple meaning, explain it as follows. He saw that it was good and it is therefore improper that it [the light] and darkness should function together in confusion. So He established that one be bounded by the day and the other be bounded by the night. 
  
  Verse 5
  
  One day. For the language of this <i>parshah</i> to be consistent it should have said “the first day,” as is written concerning the other days, “second, third, fourth.” Why, then, is it written [here] “one”? This is because [on this day] Hashem was alone in His world for the angels were not created until the second day. This is the explanation in Bereishis Rabbah. 
  
  Verse 6
  
  Let there be a canopy. [The meaning is] let the expanse be solidified. Even though the heavens were created on the first day, they were, nevertheless, still fluid and were solidified on the second day by the roaring command of Elohim, when He said, “Let there be a canopy!” This is the intent of the verse, “The pillars of the heavens quivered” the entire first day, and on the second “They were astonished by His roaring command.” [This is analogous] to a person who is startled and bolts upright from the sudden roar of one who terrifies him. 
  In the midst of the waters. [Here the meaning is] in the middle of the waters. Because the separation between the upper waters and the canopy is the same as between the canopy and the water that is on the earth. You may infer from this that they [the heavens] are suspended [in space] by command of the King.
  
  Verse 7
  
  Elohim made the canopy. [The interpretation is:] He fixed it in its position and [that is considered] its creation. [This is] similar [to the verse,] “And she made [fixed] her nails.” 
  [From] above the canopy. [The verse] does not state <i>above</i> the canopy, but rather <i>from above</i> the canopy. [This is] because they [the waters] are suspended in space. And why does it [the verse] not state “That it was good” [in reference to] the second day?” Because the work involving the water was not completed until the third day, although it was begun on the second [day]; and anything incomplete is not considered perfect or best. [Whereas,] on the third day, when the work involving the waters was completed, and He began another work which He completed, [the phrase] “That it was good” is repeated twice. One for the completion of the work of day two, and one for the completion of the work of that [third] day. 
  
  Verse 8
  
  Elohim called the canopy heaven. [The word שָׁמַיִם is a contraction of] שָׂא מַיִם —[meaning carrying of water,] [also] שָׁם מַיִם —there is water, [also] אֵשׁ וּמַיִם —fire and water. He blended them with one another and made the heavens from them. 
  
  Verse 9
  
  Let the waters be gathered. They [the waters] were [at first] spread over the face of the entire earth and He gathered them into the Ocean which is the greatest of all seas.
  
  Verse 10
  
  He called seas. Is there not but one sea? But [the reason for the use of the plural is] [because] there is a difference between the taste of a fish that comes up from the sea at Acco and the taste of a fish that comes up from the sea at Spain.
  
  Verse 11
  
  Let the earth sprout grass, herbs. דֶשֶׁא is not synonymous with עֵשֶׂב , nor is עֵשֶׂב synonymous with דֶּשֶׁא . And according to Scriptural grammar it would be incorrect to say תַעֲשִׂיב הָאָרֶץ because there are various species of דֶּשֶׁא , each individual [species] being referred to as “that particular עֵשֶׂב .” And it would be incorrect for the speaker to say: “that particular דֶּשֶׁא ,” because the term דֶּשֶׁא refers to the [overall plant] covering of the earth when it is full of plant growth. [Therefore:] 
  Let the earth sprout [would be defined thus:] Let it [the earth] be full and covered with a covering of individual plants. In Old French דֶּשֶׁא is referred to as <i>erbediz</i> [plant-life], [i.e.,] all intermingled [collectively], whereas each individual root is called עֵשֶׂב . 
  Seed-yielding. [Meaning:] that its seed is grown within it so that it can be resown elsewhere.
  Fruit trees. This implies that the taste of the tree should be the same as the taste of the fruit. However, it [the earth] did not do this, but rather: “The earth sprouted forth. . . a tree <i>producing</i> a fruit,” but the tree itself was not a fruit. Therefore, when Adam was cursed for his sin, it, [the earth] too, was punished for its sin and was [also] cursed. 
  With its seed within it. These are the kernels of every fruit from which the tree grows when they are planted.
  
  Verse 12
  
  The earth brought forth, etc. Though לְמִינֵהוּ [of its own kind] was not said when vegetation was commanded [to appear], [nevertheless,] they heard that the trees were thus commanded and applied a קַל וָחוֹמֶר [<i>a fortiori</i>] to themselves as is explained in an Aggadah in tractate Chulin. 
  
  Verse 13
  
  
  
  Verse 14
  
  Let there be lights. They [the luminaries] were created from the first day and on the fourth [day] He commanded them to be suspended in the canopy. Similarly, all products of heaven and earth were created on the first day and each one was firmly fixed [in its place] on the day that it was commanded. This is the intent of the scripture: “[that which was created] <i>with</i> the heavens”— to include their products “[and that which was created] <i>with</i> the earth”—to include its products. 
  Let there be lights. The letter <i>vav</i> is omitted [in the word מְאֹרֹת] because it [the fourth day] is a cursed day when children are susceptible to disease. This is what is referred to, “On the fourth day they fasted so that disease not befall children.” 
  To divide between the day and the night. After the first light was stored away. But during the seven days of creation the original light and darkness served together by day and by night.
  And they will serve as signs. When there is an eclipse of the luminaries it is a bad sign for the world, as it is said: “Do not fear the signs from the heavens, etc.” I.e., when you do the will of Hashem, you need not worry about retribution. 
  For seasons. [This is said] concerning the future. For Israel will be commanded concerning the holidays which are reckoned by the new moon.
  For days. The sun serving half the day and the moon serving [the other] half, make up a complete day. 
  And for years. After 365 days they complete their cycle in the twelve constellations that attend them, which makes one year, (alt. version, i.e., 365 days). Whereupon they begin the next cycle revolving in the same cycle as the first. 
  
  Verse 15
  
  They will be for lights. They [i.e., the luminaries] serve another purpose, that they provide light for the world. 
  
  Verse 16
  
  Great lights. They were created equal but then, the moon was diminished because it objected by saying: “It is impossible for two kings to rule with the same crown.” 
  And the stars. Because He diminished the moon He increased her hosts to placate her.
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
  
  
  Verse 20
  
  Living creatures. [Meaning:] that it will have a living soul 
  
  Swarms. Any living thing that is not much higher than the ground is called שֶׁרֶץ ; among winged creatures: e.g., flies, among crawling creatures: e.g., ants, beetles and worms, among [larger] creatures: e.g., rat, mouse, lizard and the like, and so, too, [among] the fish. 
  
  Verse 21
  
  Whales. I.e., the great fish of the sea. According to the Aggadah this refers to the Leviasan and its mate which He created, male and female; whereupon He killed the female and preserved it for the righteous in the World-to-Come. For if they were permitted to propagate the world could not exist in their presence. 
  Living creature. That has in it a living soul.
  
  Verse 22
  
  Blessed them. Because they are [constantly] decimated, captured and eaten they required a blessing. The animals also needed to be blessed, but since the serpent was destined to be cursed they were, therefore, not blessed so that he [the serpent] not be included in their blessing. 
  Be fruitful. [פְּרוּ] is derived from פְּרִי [fruit], meaning: produce fruit. 
  And multiply. Had only פְּרוּ [be fruitful] been said then one would give birth to one and no more. [Therefore,] וּרְבוּ [and multiply] was said so that one could give birth to many. 
  
  Verse 23
  
  
  
  Verse 24
  
  Let the earth bring forth. That is what I have already explained that everything was actually created from the first day and required only to be brought forth.
  Living creatures. That has in it a living soul.
  Creeping things. This refers to creeping things that are low and creep upon the ground and seem to be dragging because their movement is not discernible. The words רֶמֶשׂ and שֶׁרֶץ [are translated] in our language [O.F.] <i>conmovres.</i>
  
  Verse 25
  
  Made. He made them according to their desire and their full size.
  
  Verse 26
  
  Let us make man. From here we learn the humility of Hashem. Since man was [created] in the image of the angels they were jealous of him. He, therefore, consulted them. Similarly, when He judges kings, He consults His heavenly court. We find this concerning Achav when Michah said to him: “I have seen Hashem upon His Throne and all the Heavenly counsel standing by Him on His right and on His left.” But, can “right” and “left” apply to Him? Therefore, [we must take this to mean] some are on the right [pleading] in favor and some on the left to accuse. Similarly: “By the decree of the angels so is the matter. And by word of the holy ones [i.e., angels] so is the decision.” Here, too, He consulted with His heavenly court and received permission. He [Hashem] said to them: “There are in the heavens like My image. Should there not be like My image on earth there will be jealousy in creation.” 
  Let us make man. Though they did not help in his creation and may give the heretics an opportunity to rebel, [nevertheless,] the Torah does not refrain from teaching courtesy and the attribute of humility. That the greater one consult and ask permission of a smaller one. Had it been written “I will make man,” we would not have learned that He consulted with His [heavenly] court, but only with Himself. The response to the heretics is written alongside: “<i>He</i> created man” and it does not say “<i>They</i> created.” 
  In our image. [I.e.,] in our form. 
  As our likeness. To understand and to be intellectually creative.
  And let him dominate the fish of the sea. This expression [וְיִרְדּוּ] has [the meaning of] ruling and descending. [If he is] meritorious, [then] he has dominion over the beasts and cattle. [If he is] not meritorious [then] he becomes subjugated to them and the beast has dominion over him. 
  
  Verse 27
  
  And thus Elohim created man in his image. [בְּצַלְמוֹ means] in the form that was made for him. Everything [else] was created by command whereas, he [man] was created by hand, as it is said, “You [Hashem] placed Your hand upon me.” [Man] was made by a die as a coin that is made by impression that is called [in O.F.] <i>coin.</i> Similarly it is written, “The die can be varied as clay.” 
  In the image of Elohim He created him. This teaches you that the form that was made for him [i.e., man] is the form of the image of his Creator. 
  Male and female He created them. [Yet,] later it states: “He took one of his ribs, etc.” According to Midrash Aggadah He created him with two faces at first, and afterward He divided him. According to the simple meaning of the verse, it informs you that they were both created on Friday. However, it was not explained how they were created, but it is explained elsewhere. 
  
  Verse 28
  
  And subdue it. [וכבשה is spelled] without a <i>vav</i> to teach you that the male “subdues” the female, [i.e.,] that she not be a gadabout. Also to teach you that man, whose way it is to subdue is commanded to be fruitful and multiply, but not the woman.
  
  
  Verse 29
  
  To you it shall be for food [and] for every animal of the earth. He equates animals and beasts to them [i.e., to humans] concerning the food [they are to eat.] He did not permit man and his wife to kill any creature in order to eat meat, whereas they are all permitted to eat all vegetation equally. When the “sons of Noach” came meat was permitted to them as it is said, “All living creeping things, etc., like vegetation” that I permitted for Adam, “I have given you everything.” 
  
  Verse 30
  
  
  
  Verse 31
  
  The sixth day. The letter ה' was added on the sixth day when the days of creation ended, to teach that He stipulated with them, [“You were created] on the condition that Bnei Yisrael accept the Five Books of the Torah.” Another explanation for “the sixth day.” They all [i.e., all creation] are pending until “the sixth day,” referring to the sixth day of [the month] Sivan which is destined for the giving of the Torah. 
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  Elohim completed by the seventh day. R. Shimon said, [man who is] flesh and blood who cannot [precisely] know his times and moments must add from the profane to the holy. Hashem, who [precisely] knows His times and moments it can enter into it by a hairbreadth, and it appears as if He concluded [His work] on that very day [i.e., the Sabbath].
  Another explanation: [At this point in time,] what was the world [still] lacking? [The concept] of rest. With the coming of Shabbos came rest, [i.e.,] the work was completed and finished. 
  
  Verse 3
  
  Blessed . . . sanctified. He blessed it through the manna. Whereas during all the weekdays there descended for them an <i>omer</i> of manna per person, but, on the sixth day [Friday]; a double portion. He sanctified it through the manna for it did not descend at all on Shabbos. This verse is written with reference to the future. 
  Which Elohim had created to do. The work which was to have been done on Shabbos He doubled and did on Friday, as is explained in Bereishis Rabbah. 
  
  Verse 4
  
  This. [“This” refers to] those mentioned previously.
  The history of the heavens and the earth when they were created on the day when Adonoy made. This teaches you that they were all created on the first day. Another explanation [of the word] בְּהִבָּרְאָם . He created them with the letter <i>hey</i> [ה"א], as it is said, “In God, Adonoy, is the forming of the worlds [which can also be interpreted as:] with these two letters <i>yud</i> [יו"ד] and <i>hey</i> [ה"א] of the Name He formed two worlds. Here it teaches you that <i>this</i> world was created with the letter <i>hey</i> [ה"א ]. (In other versions [the following is added], this symbolizes: that just as the ה"א is open at the bottom the world, too, is open to those who return through repentance. The World to Come was created with the letter <i>yud</i> [יו"ד] to relate that the righteous of that [future] time [will be] few as a <i>yud</i> [יו"ד], which is the smallest of the letters.) This symbolizes that the wicked will descend to behold the abyss [of hell] like [the letter] ה"א which is closed on all sides and open [only] at the bottom, for them to descend there. 
  
  Verse 5
  
  Were not yet on the earth. Every time the word טֶרֶם appears in Tanach it means ‘not yet.’ It does not mean ‘before’ and cannot form a verb saying הִטְרִים as can be said of הִקְדִּים [meaning preceded]. This verse proves this. And another [proof of this:] is the verse כִּי טֶרֶם תִּירְאוּן which is rendered “For you do not yet fear.” This verse, too should be explained thus: [No tree] was as yet upon the earth when the creation of the world was completed on Friday before man was created. And all the herbal vegetation of the field had not yet sprouted. [And all vegetation] did not yet sprout. [The fact that] on the third day it is written: “Let the earth sprout forth” [should be interpreted:] they did not protrude but they remained at the surface of the ground until the sixth day [when man was created]. Why? For [He] had not brought rain. And what was the reason that He did not cause it to rain? Because “There was [yet] no man to work the soil,” and there was no one to appreciate the rain. When man appeared and recognized their need for the world he prayed for it and it descended and the trees and vegetation sprouted 
  
  Adonoy Elohim. Adonoy is His Name. Elohim [signifies] that He is Ruler and Judge over everything. This is the plain explanation everywhere: Adonoy who is Elohim [i.e., Ruler and Judge]. 
  
  Verse 6
  
  A mist rose. It was for the purpose of creating man that He brought up [the waters of] the deep and moistened the clouds in order to soak the earth and to create man, like the kneader [of dough] who adds water [to the flour] and then proceeds to knead the dough. Here, too, He [first] “moistened” [the earth] and afterwards “created” [man]. 
  
  Verse 7
  
  Formed. [וַיִּיצֶר with two <i>yuds</i> refers to] two creations. One creation for this world and one creation for when the dead will be resurrected. Whereas animals which will not be judged, two <i>yuds</i> are not written [in the word וַיִּצֶר]. 
  Dust from the ground. He gathered dust from all four corners of the earth so that wherever [man] may die it [the earth] will receive him for burial. Another explanation [for מִן הָאֲדָמָה]. He took the dust from the place of which it is written: “Make an altar of earth for Me.” Would that it be an atonement for him so that he may survive.
  And He blew into his nostrils. He made him of earthy matter and of heavenly matter. His body [is made] from earthly matter and his soul from heavenly matter. [This was so] because on the first day heaven and earth were created. On the second day He created a canopy for the heavens. On the third day the land appeared on earth. On the fourth day He created luminaries for the heavens. On the fifth day the water swarmed [to produce creatures] for the earth. It was [therefore] necessary that on the sixth day to create [something] from heavenly <i>and</i> earthly matter. If this were not so there would be jealousy in creation for these would outnumber those by one day’s creation.
  A living soul. Animals and beasts are also called living souls. But, the one of man is the most alive for he additionally was given intelligence and speech. 
  
  Verse 8
  
  To the east. East of Eden was where He planted the Garden. Should you ask, it has already been written: “And He created man, etc.” [The answer is based on that which] I saw in the B’rayso of R. Eliezer the son of R. Yosi Hagalily. The Torah is expounded through thirty-two principles and the following is one of them: A general statement followed by an action are the specifics of the first [statement]. [Thus,] “He created man” is the general statement leaving from whence he was created obscure [as well] as obscuring what was done. It then repeats and clarifies: “Hashem formed man, etc.” and caused the Garden of Eden to sprout for his benefit “and placed him in the Garden of Eden” and put him into a deep sleep. The one who hears this may think that this is a different story, but, in reality, it is the details of the first. Similarly, concerning the animals. He again writes: “Hashem created from the earth all animals of the field” for the purpose of clarifying [the verse] “And He brought them to the man so that he may name them” and to teach concerning the birds that they were created from the swamp. 
  
  Verse 9
  
  Made grow. This verse relates to the Garden.
  In the middle of the Garden. [Meaning] in the center of the Garden. 
  
  
  Verse 10
  
  
  
  Verse 11
  
  Pishon. This is the Nile, the river of Egypt. Because its waters are bountiful and rise to irrigate the land it is called Pishon [from the same root] as [the word וּפָשׁוּ] [in the verse] וּפָשׁוּ פָּרָשָׁיו [His riders increased.] Another interpretation: [It is called] Pishon because it causes flax [פִּשְׁתָּן] to grow as it is said concerning Egypt, “And the flax workers shall be shamed.” 
  
  Verse 12
  
  
  
  Verse 13
  
  Gichon. [So called] because it flows and roars and its roar is very great as [is written]: “If [an ox] gores,” for he gores and goes on to roar. 
  
  Verse 14
  
  Chidekel. [So called] because its waters are pungent and light.
  P’ras. [So called] because its waters increase abundantly and have healing qualities for man. Kush . . . Ashur. [Kush and Ashur] did not yet exist, but the Torah writes [these names] based on the future. 
  To the east of Ashur. [Means] on the eastern side of Ashur.
  Is P’ras. It is the most important of all [the rivers] [because] it is mentioned in conjunction [with] the Land of Israel.
  
  Verse 15
  
  Took. He “took” him with kind words and induced him to enter. 
  
  
  Verse 16
  
  
  
  Verse 17
  
  
  
  Verse 18
  
  It is not good for, etc. So that they [the heretics] not claim that there are two dominions, Hashem, above, is alone, without a mate and this one [man], below without a mate. 
  A helper for him. If he is worthy then [she is] a helpmate, if he is not worthy then [she is] opposite him, to fight him. 
  
  Verse 19
  
  Formed from the ground. This “forming” is the same as “the making” which was stated above: “And Hashem made the animals of the earth, etc.” However, here it comes to explain that the fowl was created from the swamps. Since above it stated that they [the fowls] were created from water and here it states that they were created from the earth. Also, it teaches you that immediately, on the day they were created He brought them to “the man” to call them by name. According to Aggadah, the word יְצִירָה here has the meaning of dominating and subjugating as [in the verse:] “When you will besiege a city;” [accordingly, here it means] that He subjugated them under the domination of man. 
  Whatever the man called [each] living creature, etc. You must transpose [the words] and explain it: Each living creature that was called a name by Adam will retain its name forever. 
  
  
  Verse 20
  
  But the man did not find a helper . . . Adonoy Elohim caused unconciousness to fall. When He brought them [the animals] before him He brought the male and female of each specie. [Adam] said: They each have a mate but I have no mate; immediately: “And Hashem put [Adam] . . .”
  
  Verse 21
  
  Of his ribs. [Has the meaning] from his sides as [in the verse] “The sides of the Tabernacle.” This [coincides with] what we said: that they were [first] created with two faces.
  And closed over. The place of the cut.
  And he slept . . . and He took. So that he not see the piece of flesh from which she was created and be repulsive to him.
  
  Verse 22
  
  [He] built. Like a building, broad at the bottom and narrow at the top so that she can carry the child. [Just] as a wheat silo which is broad at the bottom and narrow at the top so that its weight not be a strain on its walls. 
  [He] built the rib . . . into a woman. [Meaning:] so that it should become a woman as [in the verse]: “And Gidon made it to an ephod,” [meaning] so that it should become an ephod. 
  
  Verse 23
  
  This at last. This teaches that Adam attempted to find [a mate] amongst all the animals and beasts and he was not satisfied with them until he discovered Chavah.
  This shall be called Woman, for from Man, etc. [The words אִישׁ and אִשָּׁה] have the same root. From this [we derive] that the world was created with the Holy Tongue. 
  
  
  Verse 24
  
  Therefore, a man shall leave. The Divine Spirit is saying this prohibiting forbidden marital relations to the “sons of Noach.” 
  One flesh. The child is formed by both [parents] thereby becoming unified as “one flesh.”
  
  Verse 25
  
  And they were not ashamed. They did not know the ways of modesty to distinguish between good and evil. Although he [Adam] was given the wisdom to call [all the creatures] by name, he was not imbued with the evil inclination until he ate from the tree and the evil inclination entered him and he was able to distinguish good and evil. 
  
  
  
  
  
  Verse 1
  
  The serpent was more cunning. Why is this incident inserted here [i.e., connected to the preceding verses]? He should have connected it [with] [the verse:] “And He made for Adam and his wife leather coats and clothed them.” But, it comes to teach you the cause of the serpent’s assailing them. He saw them unclothed, indulging in marital relations unashamedly and he coveted her. 
  More cunning than any. As cunning and mighty [as he was] [so, too,] was his downfall. Most cunning of all, [became] most cursed of all. 
  Did [He] even say, etc. Did He perhaps tell you not to eat from any of the trees of the garden, etc.? And, although he saw them eating from the other fruits he indulged her in conversation so that she should be obliged to answer him, and give him the opportunity to speak about that particular tree. 
  
  
  Verse 2
  
  
  
  Verse 3
  
  Neither shall you touch it. She added more to the command; therefore, it caused her to diminish [the command], as it is said: Do not add to His words.” 
  
  Verse 4
  
  You certainly will not die. He pushed her until she touched it [the tree]. He then said to her: “Just as there is no death in touching so, too, there is no death in eating.” 
  
  
  Verse 5
  
  For [He] knows. [The serpent said to her:] Every craftsman resents his fellow-craftsmen. He [i.e., Hashem] ate from the tree and [was enabled to] created the world. 
  
  And you will become as gods. [With the ability] to create worlds.
  
  Verse 6
  
  The woman saw. She “saw” the words of the serpent [i.e.,] she approved of them and believed him. 
  That the tree was good. To be like a god.
  And that it was tempting to the eyes. As he told her “Your eyes will open.”
  Appealing as a means of [obtaining] wisdom. As he told her: “Knowers of good and evil.”
  And she also gave it to her husband. So that she will not die while he will live and marry another.
  Also. Comes to include animal and beast.
  
  Verse 7
  
  Were opened, etc. The verse refers to wisdom and not to the actual ability to see as evidenced by the end of the verse. 
  And they realized that they were naked. Even one who is blind knows when he is undressed. Then what is [the reference:] “They realized that they were naked”? [Answer:] They had one command [to follow] and they stripped themselves of it.
  Fig leaves. That is the tree from which they ate. With that which they sinned they set themselves aright. But, the other trees prevented them from taking their leaves. Why is the name of the tree not revealed? This is because Hashem does not want to grieve any being, so that [the tree] not be shamed of it being said, ‘This is the one through which the world was stricken.’ 
  
  Verse 8
  
  They heard. There are many Aggadaic expositions which our Sages have already organized in their proper order in Bereishis Rabbah and in other Midrashim. But, I have come only to to give the plain meaning of the verse and the Aggadah which serves to clarify the words of the verse in a way which fits those words. They heard. What did they hear? They heard the sound of Hashem as He was walking through the Garden. 
  
  At the breeze of the day. [Meaning] that direction from which the sun [i.e., its rays] comes, which is from the west. Because before dusk the sun is in the west and they sinned during the tenth hour. 
  
  Verse 9
  
  Where are you? He [i.e., Hashem] knew where he was. It was only to engage in conversation with him so that he not be too bewildered to repent if He would have punished him suddenly. Similarly, in the case of Kayin, He said to him: “Where is your brother Hevel?” Similarly, in the case of Bilam [He said:] “Who are these people with you?” for the purpose of entering into conversation with them. Similarly in the case of Chizkiyahu [concerning] the messengers of Merodoch-baladan. 
  
  Verse 10
  
  
  
  Verse 11
  
  Who told you? [Meaning] from where would you know that there is shame in being unclothed? 
  
  From the tree? With wonder.
  
  Verse 12
  
  That You gave to be with me. Here he [Adam] shows his ingratitude.
  
  Verse 13
  
  Deceived me. [Meaning] he misled me. Similarly: “Let Chizkiyahu not mislead you.”
  
  Verse 14
  
  Because you did this. From here [we learn] that we do not attempt to mitigate the sin of a seducer. For had He asked him: “Why did you do this?” he could have answered: “[When one is faced with obeying] the words of the master or the words of the student, who is it that should be obeyed?” 
  From among all animals and beasts of the field. If he was cursed more than the animal then, certainly more than the beast? Our Sages established this deduction in Maseches Bechoros [8a]: to teach that the gestation period of a snake [lasts] seven years. 
  
  On your belly you shall crawl. He had legs which were cut off.
  
  Verse 15
  
  I will put hostility. [Hashem said:] Your sole intention was that Adam should die by eating first and then you would marry Chavah and you only spoke to Chavah first because women are easily influenced and know how to influence their husbands. Therefore: “I will set enmity [etc.]”
  Strike you. [Meaning:] He will crush you as [in the verse:] וָאֶכּוֹת אוֹתוֹ which is translated [by Onkelos:] You will crush him. 
  
  And you shall strike him on the heel. [Meaning;] You will be unable to stand upright and will [be forced to] bite him on his heel. But, even from there you will [be able to] kill him. The word תְּשׁוּפֶנוּ is as [in the verse:] “He blew into them” because when the snake comes to bite he emits a whistlelike sound. since the words sound alike the form נְשִׁיפָה is used for both. 
  
  
  Verse 16
  
  Your sorrow. This [refers to] the pain of rearing children.
  Your pregnancy. Refers to the pain of pregnancy.
  You will give birth to children with pain. This refers to the pain of childbirth.
  Your desire will be for your husband. For marital relations. And, yet, you will not have the audacity to demand it outright from him, but, rather, “he will dominate you.” [I.e.] all [the initiative] will come from him and not from you. 
  Your desire. [Means] your desire as [in the verse] “His soul desires.” 
  
  
  Verse 17
  
  The soil will be cursed because of you. It will produce cursed things for you such as flies, fleas and ants. This is comparable to one who adopts evil ways and people curse the breasts at which he was suckled. 
  
  Verse 18
  
  It will grow thorns and thistles for you. [This refers to] the earth. When you will sow any kind of seeds it will sprout thorns, thistles, <i>dardar</i> and <i>kundes</i> which require special preparation to be eaten. 
  And you will eat the herbs of the field. Why is this considered a curse? Does it not state in his blessing: “Behold, I have given you all seed-yielding herbs, etc.” But, [let us see] what is stated here at the beginning of this narration: “The soil will be cursed because of you, in sorrow you shall eat from it.” And after this pain: “It will grow thorns and thistles for you.” [I.e.,] when you will sow beans and vegetables in the garden, it will sprout for you thorns and thistles and other vegetation of the field and you will have no choice but to eat them. 
  
  Verse 19
  
  By the sweat of your face. [Meaning:] After you will toil much. 
  
  
  Verse 20
  
  The man called. The Torah now returns to the earlier narrative, “And man gave names. . .” It was interrupted only to teach you that as a result of the calling of names he was mated with Chavah, as is written: “But the man found no helper for himself. Consequently: “[He] caused unconsiousness to fall . . .” And as a result of it being written: “The two of them were naked,” it is followed by the narrative about the serpent to let you know that as a result of seeing them unclothed and seeing them indulging in marital relations, he desired her and came to them with a plan and deceitfulness. 
  Chavah. A play on the word חַיָּה [alive] for she gives life to her children, as the verse states: “What does man have,” [הֹיֶה] meaning “to be.” 
  
  Verse 21
  
  Leather coats. There are opinions in Aggadah that say that [the clothes] were smooth as fingernails cleaving to their skin. Others say: material made from skin such as rabbit’s fur which is soft and warm from which He made clothes for them.
  
  Verse 22
  
  Become like one of us. Behold, he is unique in the terrestrial as I am unique in the celestial. What is his uniqueness? The knowledge of good and evil, which is not so of animal and beast. 
  Now he must be prevented from reaching out his hand. If he would live forever he is likely to lead people astray after him and they may say that he too is a god. There are [other] Aggadic expositions, but, they do not fit the simple meaning. 
  
  Verse 23
  
  
  
  Verse 24
  
  At the east of the Garden. [Meaning:] “To the east of Gan Eden” — outside the Garden.
  The Cherubim. [These are] the destructive angels.
  The rotating sword. Which had sharpness, to frighten him from again entering the Garden. The targum [Onkelos] of [the word] לַהַט is שְׁנַן [sharpness] as in “He drew his [sharp] blade” in Maseches Sanhedrin. In Old French it is <i>lame.</i> There are other Aggadic expositions But, I come only to present the plain explanation. 
  
  
  
  
  
  Verse 1
  
  The man knew. This had already [occurred] before the previous narrative [i.e.,] before he sinned and was exiled from Gan Eden. This is also [true of] the conception and birth. Had it said וַיֵּדַע אָדָם it would imply that after he was exiled children were born to him. 
  Kayin. [This name was given him] based on [her having said] קָנִיתִי [“I have obtained”].
  With Adonoy. [אֶת ה' means] like עִם ה' [with Hashem]. [Meaning:] “When He created me and my husband He created us by Himself. However, in this one we are co-partners with Him.” 
  To Kayin, to his brother, to Hevel. The word אֶת is repeated thrice implying additional [facts or things]. This teaches that a girl twin was born with Kayin, and two were born with Hevel. Consequently, [concerning Hevel] it says: [Lit.] “And she increased” [in giving birth]. 
  
  Verse 2
  
  A shepherd. Because the earth was cursed he refrained from working it.
  
  Verse 3
  
  Some fruit of the soil. From the worst [of the fruit]. There is an Aggadah that says that it was linseed. (An alternate explanation: “from the fruit” means, from whatever was at hand neither good, and [certainly] not the best). 
  
  
  Verse 4
  
  [He] paid regard. [Means:] and he turned towards. Similarly [in verse 5] וְאֶל מִנְחָתוֹ לֹא שָׁעָה means: “[And to his offering] he paid no regard.” Similarly: וְאַל יִשְׁעוּ [means:] “Do not turn.” Similarly: שְׁעֵה מֵעָלָיו [means:] “Turned from him.”
  [He] paid regard. A fire descended and consumed his gift-offering. 
  
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  Is this not so—if you improve. The explanation is as explained in Targum.
  Sin rests at the opening. [Meaning:] to the opening of your grave will your sin be retained.
  Its desire is unto you. [The desire] of the sin. I.e., the evil inclination constantly desires and lusts to seduce you. 
  But you can dominate it. If you desire you will overcome it. 
  
  
  Verse 8
  
  Kayin said. He engaged him in argument and dispute in order to find a pretext to kill him. Concerning this there are Aggadaic expositions, but this is the plain explanation of the verse. 
  
  Verse 9
  
  Where is your brother, Hevel? For the purpose of engaging him in calm conversation so that he may repent and say: “I killed him and have sinned to You.” 
  I know not. He became a deceiver of the Most High. 
  
  My brother’s keeper? This is a question of incredulity as is every ה"א prefix that is vocalized with a <i>chataf patach.</i> 
  
  Verse 10
  
  Your brother’s blood. [Referring to] his blood and the blood of his descendants. An alternate explanation: he inflicted him with many wounds for he did not know from which point his soul would depart.
  
  Verse 11
  
  You are cursed from the ground. I.e., even more than it had already been cursed for its sin. Here, too, it continued to sin. 
  That had to open its mouth to accept your brother’s blood, etc. And I, therefore, curse it additionally concerning you: “It will no longer give you of its strength.” 
  
  Verse 12
  
  Unsettled and a wanderer. “You have no permission to dwell in one place.
  
  Verse 13
  
  My sin is too great to bear. An incredulous question. [Kayin saying:] “You [Hashem] bear the [worlds] above and below and you cannot manage to bear my sin?”
  
  Verse 14
  
  
  
  Verse 15
  
  Therefore, whoever kills Kayin. This is one of those verses in which words are brief and its meaning is only hinted without elaborating. [The proper explanation is:] Therefore, [the words,] “Whoever kills Kayin” convey a stern threat: thus will be done to him, such and such will be his punishment, without specifying what his punishment will be. 
  Revenge will be taken on him sevenfold. “I do not wish to take vengeance from Kayin now, [but, rather] at the end of seven generations I will take my vengeance from him whereby his descendant Lemech will rise up and kill him. The words שִׁבְעָתַיִם יֻקָּם at the end of the verse refers to the avenging of Hevel from Kayin. This teaches that the beginning of the verse is a stern threat that no creature injure him. Similarly: “And David said: ‘Whoever kills a Yevusite and will reach the gutter’” and it does not state what will be done to him. But, rather, the verse speaks by hinting: [meaning:] whoever kills a Yevusite and will reach the gutter and approach the gate and capture it and the blind, etc. [meaning:] and he will kill them as well for the blind and the lame having said: ‘David may not come into the house.’ He who kills these I will appoint him a leader and general.” Here his [David’s] words are abbreviated but Divrei Hayamim is explicit: “He shall be a leader and a general.” 
  
  Adonoy placed a mark on Kayin. He inscribed a letter from His Divine Name on his forehead. (Other editions of Rashi add: Another interpretation:] [The statement] “Whoever finds me will kill me” [refers to:] the animals and beasts. But there were not yet any humans from whom he had to fear except for his father and mother, and he had no fear that they would kill him. But, he said: “Until now the fear of me was upon all the animals as it is said: ‘And your fear, etc.’ And, now, as a result of this sin the beasts will not fear me and they will kill me.” Immediately: “Hashem placed a mark on Kayin” and fear of him reverted to all.) 
  
  Verse 16
  
  Kayin exited. [Meaning:] he exited with humility as one who is a deceiver of the One Most High.
  In the land of Nod. The land to where all exiles wander.
  East of Eden. That is where his father was exiled when he was expelled from Gan Eden as it is said: “He stationed him at the east of the Garden” of Eden to guard the path of approach to the Garden, which indicates that Adam was there. [As] we find that the easterly direction always serves as a refuge for murderers as it is said: “Then Moshe set aside, etc. toward where the sun rises.” An alternate explanation of בְּאֶרֶץ נוֹד : wherever he [Kayin] walked the earth quaked beneath him and people would say: “Move away from him, for he is the one who killed his brother.” 
  
  Verse 17
  
  [Kayin] was building a city and he named the city as a memorial after his son, Chanoch. 
  
  
  Verse 18
  
  Irad had a son. There are places where it says concerning the male— הוֹלִיד and other places where it says יָלַד because the verb יָלַד can be used [to convey] two ideas: 1) [in reference] to a woman giving birth, <i>naître</i> in Old French [to give birth] and 2) the man’s begetting <i>engendrer</i> in Old French [to beget]. When it says הוֹלִיד in the הִפְעִיל form it speaks of the woman’s giving birth, [i.e.,] so-and-so caused his wife to give birth [to] a son or a daughter. When it says יָלַד it speaks of the man’s begetting. 
  
  Verse 19
  
  Lemech married. It would not be necessary to detail all this except to teach us, from the end of the narrative, that Hashem fulfilled the promise He made when He said: “Revenge will be taken on Kayin sevenfold.” Lemech arose after begetting children and producing a seventh generation and killed Kayin. This is the intent when it says: “For I have killed a man by my wounding,” etc. 
  Two women. This was the custom of the Flood generation— one [wife] for child-bearing and one for conjugal relations. The one for conjugal relations would be given a sterilizing medicine so that she should become barren. She would be adorned like a bride and fed delicious foods, while her fellow-wife would be neglected and mourn as a widow. This was expressed by Iyov: “He supports the barren one that bears no children and does nothing good for the widow,” as is explained in the Aggadah of Chapter <i>Chelek.</i> 
  Adah. She was the one intended for child-bearing. So called because she was repulsive to him and was kept away from him. (Other versions: from dining with him). עָדָה is Aramaic for “kept away.”
  Tzillah. She was the one intended for conjugal relations. So called because she resided always in his shadow. These are Aggadaic interpretations in Bereishis Rabbah.
  
  Verse 20
  
  Father of those who live in tents and breed cattle. He was the first one of those who pastured cattle in the wilderness, dwelling in tents, a month here and a month there on account of pasture for his sheep and when the pasture would be consumed in this place he would go and pitch his tent in another place. A Midrashic exposition [states] that he built temples for idol-worship as it is said: “The image of jealousy which provokes jealousy.” Similarly, his brother. [Father of] all who handle [play] the harp and flute. To make music for idol-worship.
  
  Verse 21
  
  
  
  Verse 22
  
  Tuval Kayin. [He was so called because:] He refined the craft of Kayin. תּוּבַל is related to the word תַּבְלִין [spices] because he enhanced and refined the craft of Kayin to produce weapons for murderers.
  Who sharpened everything that cuts copper and iron. [Meaning:] sharpens the tools [used for working with] copper and iron as in: “He <i>sharpened</i> his eyes upon me.” The word חוֹרֵשׁ is not in the פֹּעֶל form but, rather in the פּוֹעֵל form, for it is vocalized with a צֵירֵה with the accent on the last syllable thereby saying: he sharpens and polishes all tools of crafts for copper and iron. 
  
  Naamah. She was Noah’s wife, (according to Bereishis Rabbah.) 
  
  Verse 23
  
  Hear my voice. For they had separated from him because he had killed Kayin and his son Tuval Kayin. Lemech was blind and Tuval Kayin would lead him. He [Tuval-Kayin] saw Kayin but he appeared to him to be a beast. He told his father to draw the bow and he [Lemech] killed him. When he realized that he was his forefather, Kayin, he slapped his hands together and struck his son between them and killed him. His wives, [thereupon] separated from him and he was attempting to appease them. 
  Hear my voice. [Meaning:] “Agree to have conjugal relations with me. Was then the man whom I killed killed by my wounding?” [I.e.,] did I wound him intentionally, that the wounding be attributed to me? And the child that I killed, was it killed by my blow? I.e., by my [intentional] blow.” [Lemech’s statement being] an exclamatory question, “Did I not act accidentally and not intentionally? That is not a wound attributable to me and that is not a blow attributable to me.” 
  By my wounding. [Means:] a wound inflicted by sword or arrow <i>macheure,</i> in Old French. 
  
  Verse 24
  
  If Kayin shall be avenged sevenfold. If Kayin who killed intentionally, [nevertheless] his punishment was suspended for seven generations, [then,] I, who killed unintentionally, certainly should have my punishment suspended for many seven-generation periods. 
  Seventy-seven [fold]. A term meaning many periods of seven generations is used here. So expounds R. Tanchuma. But the Midrash Bereishis Rabbah [states:] Lemech killed no one. His wives separated from him once they fulfilled “Be fruitful and multiply,’’ because it had been decreed to annihilate the descendants of Kayin after seven generations. They said “Why should we give birth in vain? Tomorrow the Flood will come and sweep everything away.” And he responded to them: “Did I kill a man with my wound?” [Meaning:] “Did I kill [anyone like] Hevel who was manly in stature and young in years, that my children be annihilated for that sin? Just as Kayin, who committed murder yet his punishment was suspended for seven generations, then, I who have killed no one, certainly should have my punishment suspended for many seven-generation periods!” This is an absurd <i>kal vachomer</i> for, if so, then Hashem could never exact his debt nor fulfill his word. 
  
  Verse 25
  
  Adam knew, etc. Lemech came to Adam <i>horishon</i> and complained about his wives. He [Adam] said to them: “Is it proper for you to be so particular concerning the decree of Hashem? You do what you have been commanded and He will do His.” They responded to him: “Correct yourself first. Haven’t you been apart from your wife [these] 130 years from the time that, through you, death was decreed?” Immediately. . . Adam knew, etc. What does עוֹד [again] signify? It comes to teach that his desire for her was greater than before. 
  
  Verse 26
  
  Then [men] began. It is a term related to the word חוּלִין [profane], i.e., by calling the names of men as well as the names of the idols by the name of Hashem making them into idolatrous worship and to refer to them as deities. 
  
  
  
  
  
  Verse 1
  
  This is the book of the generations of man. [Meaning:] This is the narrative of the offspring of man. There are many other Aggadaic interpretations.
  On the day Elohim created. This tells us that on the same day that he was created he begot children.
  
  Verse 2
  
  
  
  Verse 3
  
  One hundred and thirty years. Up to now he had separated from his wife. 
  
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
  
  
  Verse 20
  
  
  
  Verse 21
  
  
  
  Verse 22
  
  
  
  Verse 23
  
  
  
  Verse 24
  
  Chanoch walked. He was a righteous person but he could easily be induced to turn towards evil ways. Therefore, Hashem quickly took him away and had him die, i.e., before his time. This is why the verse uses a different expression concerning his death, by writing וְאֵינֶנּוּ “and he was not” in the world to complete his years. 
  For [He] took him. Before his time; as in: “Behold I take from you the desire of your eyes.”
  
  Verse 25
  
  
  
  Verse 26
  
  
  
  Verse 27
  
  
  
  Verse 28
  
  And had a son. From whom the world was built up.
  
  Verse 29
  
  This [one] will bring us rest. “He will give us rest from the anguish of our hands.” Prior to Noach they had no agricultural tools and he prepared [such tools] for them. The earth had been producing thorns and thistles when wheat was sown as a result of Adam <i>horishon</i>’s curse and this ceased in the days of Noach. That is the intent of the word יְנַחֲמֵנוּ . If you do not explain it this way then the meaning of the term is not related to the name [נֹחַ] and you would have to call him Menachem.
  
  Verse 30
  
  
  
  Verse 31
  
  
  
  Verse 32
  
  Five hundred years old. R. Yudan said: Why is it that all the [previous] generations had children at the age of one hundred years, and this one, [Noach, had children] at the age of five hundred? Hashem said: If they be wicked they will be destroyed by the [flood] waters which will cause grief to this righteous man. If they be righteous, then I would have to burden him to build many arks. [Therefore,] He restrained his source and he had no children until he was five hundred years old in order that Yefes, his oldest son, not be of punishable age before the Flood as it is written: “For the youngster will die when he is one hundred years old.” [Meaning: the age at which he will be] liable for punishment, in future time, and so it was before the Torah was given. 
  Sheim, Cham and Yafes. Was not Yefes the oldest? But, first you must discuss Sheim who was righteous and who was born circumcised, and from whom Abraham descended ([as is explained] in Bereishis Rabbah.) 
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  The sons of rulers. [Meaning:] the sons of princes and rulers. Another explanation of בְּנֵי הָאֱלֹהִים : They are the angels who go as messengers of Hashem; they, too, intermingled with them. Whenever אֱלֹהִים appears in Tanach it has the meaning of authority. The following is indicative: “You will be his master.” “See that I have made you a master.” 
  That [they] were fair. R. Yudan said: It is spelled טבת , [meaning:] when they improved her appearance beautifying her to enter the marriage canopy, the head ruler would then enter and have relations with her first. 
  From whomever they chose. Even a married woman, even a man or an animal. 
  
  Verse 3
  
  My spirit will not continue to judge man. [Meaning:] “My spirit will not be in anger and conflict due to man.”
  Forever. [Meaning:] for a long time. “Behold, My spirit is contending within Me whether to destroy or whether to show mercy. This conflict will not be with Me ‘forever,’ i.e., for a long time.” 
  
  Since he is nothing but flesh. This is the same as בְּשֶׁגַּם , (with a <i>segol</i>). that is to say, “because”: “there is also this about him: that he is [only] flesh and, nevertheless, he does not humble himself before Me. What if he were of fire or of some hard substance?” Similarly: עַד שַׁקַּמְתִּי דְּבוֹרָה [should be interpreted] as שֶׁקַּמְתִּי Similarly: שָׁאַתָּה מְדַבֵּר עִמִּי [should be interpreted] as שֶׁאַתָּה . So, too, בְּשַׁגָּם is as בְּשֶׁגַּם . 
  His days shall be, etc. I will delay my anger towards them up to 120 years. If they will not repent I will bring a flood upon them. Should you ask: From the birth of Yafes until the Flood there were only one hundred years; [note] there is no “earlier” or “later” in the Torah The decree had already been decreed twenty years before Noach had children. So we find in Seder Olam. There are many Aggadaic expositions regarding [the words,] לֹא יָדוֹן , but, this is the smooth, plain, explanation. 
  
  Verse 4
  
  Giants. They were so called because they “fell” [נָפְלוּ] and caused the downfall [וְהִפִּילוּ] of the world. In Hebrew it means giants.
  In those days. I.e., in the days of Enosh and sons of Kayin. 
  And also later. Though they saw the destruction of the generation of Enosh when the ocean rose and flooded a third of the world, [yet,] the generation of the Flood was not humbled to learn from them. 
  When [they] came. I.e., they [the mothers] gave birth to children like them [the fathers]. 
  The mightiest ones. [They were mighty in] their rebellion against Hashem.
  Men of renown. Those who had distinctive names: Irad, Mechuyael, Mesushael, who were so called on account of their destruction for they were wiped out and torn out. An alternate explanation: “Men of devastation” — who devastated the world. 
  
  Verse 5
  
  
  
  Verse 6
  
  Adonoy was comforted that He had made. It was a comfort to Him that He created him [man] on earth, for had he been one of the heavenly beings he would have caused <i>them</i> to rebel. 
  
  And He grieved. The man. In His heart. Of Hashem. [Meaning:] it entered the thought of Hashem to make him grieve. This is according to the translation of Onkelos. An alternate explanation of וַיִּנָּחֶם : Hashem’s thought turned from [applying] Divine Mercy to [applying] Divine Justice. He considered what to do with man that He made upon the earth. Similarly wherever the term נִיחוּם appears in Tanach it means he considered as to what to do. [For example:] “No man that He should reconsider.” “And concerning His servants, may He reconsider.” “Hashem reconsidered doing the terrible things.” “I regret that I have made him King.” All these refer to second thoughts. 
  And He grieved in His heart. [Means:] He mourned the destruction of His handiwork as [in the verse:] “The King mourned his son.” I wrote this in response to heretics. A gentile asked R. Yehoshua b. Korcho and said to him: “Do you not agree that Hashem knows the future?” He [the Rabbi] answered: “Yes.” He said to him: “But, it is written, ‘And it grieved His [Hashem’s] Heart!’” He [the Rabbi] responded to him, “Was a son ever born to you?” “Yes,” he said. “How did you react?” he asked him. He said, “I rejoiced and made everyone joyful.” So he asked him, “But, did you not realize that he would eventually die?” He [the gentile] responded, “At the time of joy let there by joy, at the time of mourning, mourning.” He [the Rabbi] said to him, “So it is with acts of Hashem. Though it is revealed to Him that they will eventually sin and be destroyed, [nevertheless,] He did not refrain from creating them for the sake of the righteous that were destined to descend from them.” 
  
  Verse 7
  
  Adonoy said, I will obliterate mankind. “He is of dirt. I will bring water upon him and I will obliterate him. Therefore the term מִחוּי is used.
  
  From man to beast. They, too, perverted their way. An alternate explanation: Everything was created for the sake of man, and if he ceases to exist, what need is there for these [animals]? 
  For I regret that I made them. [Meaning:] “I thought about what to do about the fact that I made them.” 
  
  
  Verse 8
  
  
  
  Verse 9
  
  These are the progeny of Noach. Since [the text] mentions him, it tells of his praiseworthiness. As it is said: “The mention of a righteous person is a blessing.” An alternate explanation: This teaches that the main progeny of the righteous are their good deeds. 
  In his generations. There are those among our Sages who infer from it to his praise. Certainly, had he lived in a righteous generation he would have been [even] more righteous. There are others who infer from it to his discredit. Relative to his generation he was righteous, but had he lived in the generation of Avraham he would not have been considered significant. 
  Noach walked with Elohim. Whereas, concerning Avraham [Scripture] says: [“God,] before whom I walked.” [This is because] Noach required [God’s] support to uphold him [in his righteousness] whereas, Avraham drew strength from within himself and walked in his righteousness by himself. 
  Walked. [הִתְהַלֶּךְ , here is] in the past tense. That is the usage of the למ"ד in the כָּבֵד form. One form can be used for future and for past. [For example,] “Arise, walk!” is future, “Noach walked” is past. “Pray for your servants,” is future. “Come and pray in this house” is past, but the <i>vav</i> at the beginning [of &amp;וְ"הִתְפַּלֵּל] changes [the tense] to the future. 
  
  
  Verse 10
  
  
  
  Verse 11
  
  The earth was corrupt. Meaning lewdness and idolatry, as in the verse: “Lest you become corrupt.” “All flesh had become corrupted.” 
  And the earth was filled with violent crime. [Meaning] robbery.
  
  Verse 12
  
  For all flesh had corrupted. Even cattle, beasts and fowl consorted with dissimilar species. 
  
  Verse 13
  
  The end of all flesh. Wherever you find lewdness and idolatry upheaval comes upon the world killing the good and the bad [alike].
  The earth was filled with violent crime. Their fate was sealed only because of robbery.
  From the earth. Similar to מִן הָאָרֶץ —“from the earth.” Similar to this [use of אֶת] is: “When I go the city,” [meaning:] “<i>from</i> the city.” “He suffered his feet” [meaning:] “<i>from</i> his feet.” An alternate explanation of אֶת הָאָרֶץ : “<i>together with</i> the earth” i.e., that also the depth of three handbreadths of the furrow were blotted out and eroded away. 
  
  Verse 14
  
  Make yourself an ark. There are many ways to bring relief and deliverance available to Him. Why, then, did He burden him [Noach] with this construction [of the ark]? So that the people of the Flood generation see that he is occupied by it for one hundred twenty years and ask him “For what do you need this?” And he would respond to them: “God is destined to bring a flood upon the world. Perhaps they will repent.” 
  Of cedar wood. That is its name. Why from this specie [גֹפֶר]? because of its name relating to גָּפְרִית [sulfur] with which it was decreed that they be destroyed.
  Compartments. Separate compartments for every animal and beast.
  With tar. This is the Aramaic word for tar. We find in the Talmud כּוּפְרָא [for tar]. Where the ark [cradle] of Moshe was concerned, because the waters were calm, it was sufficient to have clay on the inside and tar on the outside. Another reason: so that that righteous man [Moshe] not be subjected to the foul odor of tar, But, here [at the Flood], because of the force of the water, he tarred it on the inside and the outside. 
  
  Verse 15
  
  
  
  Verse 16
  
  A skylight. Some say this was a window. Others say it was a precious stone that supplied them with light.
  And finish it to one <i>amoh</i> at the top. Its covering slanted upwards until it narrowed at the top to one <i>amoh</i>, so that the water would flow down from both sides. 
  Place in its side. So that the rain may not seep through.
  A lower deck, a second and a third. Three stories, one above the other, the topmost for human beings, the middle one as a habitat for animals, the lowest one for refuse. 
  
  Verse 17
  
  Behold I am bringing. [Meaning:] “I am now prepared to agree with those who urged me long ago ‘What is man that You should consider him.’”
  Flood waters. 1) It ruined everything, [בלה], 2) It confused everything, [בלל], 3) It brought everything from higher levels to lower levels [יבל]. This is the basis for Onkelos translation. טוֹפָנָא [Aramaic for “float”] because it caused everything to float and brought it to Babylon which is a low-lying land. It is for this reason that it is called שִׁנְעָר because there were “shaken out” all those who died in the flood. 
  
  Verse 18
  
  And I established My covenant. A covenant was necessary for the fruits, so that they not rot and become putrid and so that the evil people of that generation not kill him. 
  You, your sons, your wife. The men separate and the women separate. [we derive] from this that marital relations were prohibited to them. 
  
  Verse 19
  
  From all living things. [This includes] even the demons.
  Two of each. [Meaning that even] from the least of them there were no less than two, one male and one female. 
  
  Verse 20
  
  From the birds of their kind. [לְמִינֵהוּ tells us that] those who consorted with their own species and did not corrupt their way and came of their own accord. and all those that the ark took in [Noach] permitted to enter. 
  
  
  Verse 21
  
  
  
  Verse 22
  
  Noach did so. This refers to his constructing the ark.
  
  
  
  
  
  Verse 1
  
  For I have seen that you are righteous. Here it does not state צַדִּיק תָּמִים ! [We learn] from this that we tell only part of a man’s good qualities in his presence, and all of them when he is not present. 
  
  Verse 2
  
  [Ritually] clean. I.e., that is <i>destined</i> to be “clean” [and permitted] for Israel. We learn [from this] that Noach studied Torah. 
  
  Seven pairs. So that he might use some as sacrifices upon leaving [the ark].
  
  Verse 3
  
  Also of the birds of the heaven, etc. This verse is speaking of the “clean” [fowl] what is not explicit can be learned from that which is explicit. 
  
  Verse 4
  
  Because in another seven days. This refers to the seven days of mourning for Mesushelach, the righteous one, for whose honor God had regard and postponed punishment. Go and calculate the years of Mesushelach and you will find that they ended during the six hundredth year of Noach’s life [We may learn all this from the additional word עוֹד .. .]. 
  Because in another seven days. Why [the word] עוֹד ? [It is] a period of time following a period of time, that which was added to the 120 years. 
  
  Forty days. This corresponds to the period of a fetus’ formation for they had sinned by troubling their Creator to form embryos for illegitimate children.
  
  Verse 5
  
  Noach did. This refers to his coming to the ark.
  
  Verse 6
  
  
  
  Verse 7
  
  Noach and his sons. The men separately and the women separately, because the were forbidden marital relations since the world was in a state of grief. 
  Because of the waters of the Flood. Noach was also of those whose faith was weak; he believed and did not believe that the Flood will come and did not enter the ark until he was forced by the waters.
  
  Verse 8
  
  
  
  Verse 9
  
  They came to Noach. Of their own accord.
  Two by two. They were all equal in this number, [i.e.,] the <i>minimum</i> number was two. 
  
  Verse 10
  
  
  
  Verse 11
  
  In the second month. R. Eliezer says: this refers to Cheshvan R. Yehoshua says: this refers to Iyar.
  Burst open. To release their waters.
  The great deep. [A punishment] measure for measure; they sinned with “<i>Great</i> is the evil of man” and they were punished with “the <i>Great</i> deep.” 
  
  
  Verse 12
  
  There was rain on the earth. And further on it states: “And the <i>Flood</i> was”? But, [it should be explained thus:] When He [God] brought them [flood waters] down He [first] brought them down mercifully so that if they repent they would yet be rains of blessing. And when they did not repent they became flood waters. 
  Forty days, etc. The first day is not included in this number because its night was not included with it, for it is written: [v. 11] “On that day all the wellsprings ... burst open.” Consequently, the forty days ended on the twenty-eighth day of Kislev according to R. Eliezer[’s opinion], for when the months are counted regularly [then] one is complete and one deficient, so, there are 12 days of Cheshvan and 28 days of Kislev. 
  
  Verse 13
  
  On that very day. Scripture teaches that the people of his generation were saying: “If we see him entering the ark we will break it up and kill him.” So God said: “I will bring him in before the eyes of everyone, then we shall see whose word prevails.” 
  
  
  Verse 14
  
  Every bird, every winged creature. [The word צִפּוֹר] is in the construct state [meaning:] birds of every winged species [thereby] including locusts ( כָּנָף means feather as [in the verse] “And he shall split it by its wings,” whereby even the feathers were brought up. Here, too, צִפּוֹר means any specie that had any semblance of feathers [wings].) 
  
  
  Verse 15
  
  
  
  Verse 16
  
  Hashem shut him in. He protected him so they would not break it. He surrounded the ark with bears and lions which killed some of them. The simple explanation of the verse is that He shut before him against the waters. Similarly, every time בְּעַד appears in Scripture has the meaning of כְּנֶגֶד —in front of, [as in] “<i>In front of</i> every womb,” “<i>In front of</i> yourself and in front of your children,” “Skin <i>in front of</i> skin,” “A shield <i>in front of</i> me” “Pray <i>in front of</i> your servants” [meaning:] opposite [on behalf of] your servants. 
  
  Verse 17
  
  It rose above the earth. It [the ark] was immersed eleven cubits in water like a loaded ship that is partially immersed in water. This will be borne out by the forthcoming verses.
  
  Verse 18
  
  [They] were powerful. By themselves.
  
  Verse 19
  
  
  
  Verse 20
  
  Fifteen <i>amohs</i> above them. [Meaning:] above the peaks of all the mountains, once the water reached the level of the summits. 
  
  Verse 21
  
  
  
  Verse 22
  
  Breath of the spirit of life. [Meaning:] a breath of the spirit of life.
  Everything on dry land. But not the fish in the sea.
  
  Verse 23
  
  [He] obliterated. It is in the וַיִּפְעַל form and not in the וַיִּפָּעֶל form. This is from the forms [of the verbs:] וַיִּפֶן, וַיִּבֶן Every word whose last root letter is ה"א such as: בנה, מחה, קנה when a וי"ו and יו"ד are placed at the beginning is vocalized with a <i>chirik</i> under the יו"ד . 
  Only Noach. “Only Noach.” That is the simple explanation. [However,] Midrash Aggadah explains. he was coughing and spitting blood from the toil and burden of the animals Others explain: that [once] he was late in bringing food to the lion and he bit him. About such [as Noach] it is said: “The righteous one is punished in this world.” 
  
  
  
  
  
  
  Verse 1
  
  Elohim remembered. This name represents Divine Judgment which was transformed to Divine Mercy due to the prayers of the righteous. [However,] the evil of the wicked transforms Divine Mercy to Divine Judgment as it is said: “God saw that the wickedness of man was great, etc.,” “God said I will obliterate” though the Name [ה'] represents Divine Mercy. 
  Elohim remembered Noach. What did He remember regarding the animals? The merit that they did not corrupt their ways before this [the Flood] and that they did not cohabit in the ark. 
  
  Elohim caused a wind to blow. [רוּחַ means] a spirit of comforting and calming passed before Him.
  Over the earth. [Meaning:] due to the matters of the earth.
  Subsided. As in: “When the wrath of the king calmed” referring to the abandonment of anger.
  
  Verse 2
  
  The wellsprings of the deep were closed. When they were opened it was written: “<i>All</i> the fountains” whereas, here “all” is not written. This is because some of them remained [open] those for which the world had need, such as the hot springs of Tiberias and the like. 
  Was withheld. [Means:] was withheld. as in: “You will not withhold Your mercy,” “[None of us] will withhold from you.” 
  
  Verse 3
  
  At the end of one hundred and fifty days. They <i>began</i> to diminish: This was on Sivan 1. How so? On Kislev 27 the rains ceased which accounts for three days in Kislev [followed by] 29 days of Teves, making it 32. [Add to that:] Shevat, Adar, Nissan and Iyar—118 making it a total of 150 [days]. 
  
  Verse 4
  
  In the seventh month. [This refers to] Sivan which is the seventh month from Kislev [being the month] in which the rain stopped.
  On the seventeenth day. From this you learn that the ark was immersed 11 <i>amohs</i> in the water, for it is written: “In the tenth [month] on the first day the mountain peaks became visible.” This refers to Av, the tenth month from Cheshvan when the rains began. They [the waters] were 15 <i>amohs</i> above the mountains. From Sivan 1 until Av 1 they receeded fifteen <i>amohs</i> in [those] sixty days, which is one <i>amoh</i> every four days. Consequently, by the sixteenth day of Sivan they had receded only four cubits, and [since] the ark rested the next day you learn that it was immersed 11 <i>amohs</i> in the waters which were [still] above the mountain peaks. 
  
  Verse 5
  
  In the tenth, etc., the mountaintops became visible. This [בָּעֲשִׂירִי] refers to Av which is the tenth month from Cheshvan, when the rain began. If you might say that it refers to Elul which is the tenth month from Kislev when the rain ceased, just as you say that “the seventh month” is Sivan which is the seventh month after [the rain] stopped; [I would respond that] you cannot say so, [for] you must admit that “seventh” can only be counted from when the rain stopped because the forty days of the downpour did not end — and the 150 days of the powerful waters — until the first of Sivan, And if you will claim [that it means] the seventh month after the rain began this would not be Sivan. “The tenth” can only be counted from when the rain began to fall. Because if you claim that it is from when the rain ceased, which would be Elul, you would have no means of understanding [the statement] “In the first month, on the first day the waters dried up from upon the earth.” For after 40 days after the mountain peaks appeared, he sent out the raven, and he waited 21 days while he sent for the dove which make it a total of 60 days from when the mountain peaks appeared until the face of the earth dried up. And if you claim that they appeared in Elul then it would mean that they dried up in Cheshvan. But he calls it the first month, which can only refer to Tishri which is the first month from Creation, or, according to R. Yehoshua, it is Nissan. 
  
  
  Verse 6
  
  At the end of forty days. From when the mountain peaks appeared.
  The window of the ark. [This refers] to the window [i.e., their light source] and not the door of the ark intended for entry and exit. 
  
  Verse 7
  
  To and fro. It flew around, circling the ark, and did not go on its errand because it suspected him [Noach] concerning his mate, as we have learned in the Aggadah of <i>Chelek</i>. 
  Until the water dried up. The simple explanation is what it implies. But the Midrash Aggadah [explains that] the raven was destined for another errand, when the rains were withheld during the time of Eliyahu as it is said: “The ravens brought him bread and meat.” 
  
  Verse 8
  
  He [then] sent the dove. Seven days after [sending out the raven], for it is written: “And he waited <i>another</i> seven days.” From this inference you learn that the first time he also waited seven days. 
  He sent. This does not refer to sending it on an errand, but refers to “sending it away,” [meaning:] he sent it on its way. In this way he would see if the water had abated for if it would find a resting place it would then not return to him. 
  
  
  Verse 9
  
  
  
  Verse 10
  
  He waited. Meaning “waiting.” Similarly: “They listened to me and <i>waited</i>” [This word] appears often in Scripture.
  
  Verse 11
  
  Torn off in her mouth. It is my opinion that it [the dove] was male. Therefore, it is sometimes referred to as male and sometimes as female. This is because wherever יוֹנָה appears in Scripture it is referred to as female; for instance: [“His eyes are like] those of doves bathing near the water brooks,” “Like the doves of the valleys all of them moaning.” And as: “Like a foolish dove.” 
  Torn off. Means: “he seized.” The Midrash Aggadah explains it [טָרָף] as “food” and interprets בְּפִיהָ as “speaking.” She said, “Better that my food be as bitter as an olive from the hand of God than sweet as honey from the hands of human beings.” 
  
  Verse 12
  
  He waited. Means the same as וַיָּחֶל only that the latter is the וַיַּפְעֶל form and this [word] is in the וַיִּתְפַּעֵל form. וַיָּחֶל [means] he waited. וַיִּיָּחֶל [means] he had forbearance.
  
  Verse 13
  
  In the first [month]. According to R. Eliezer this was Tishri and according to R. Yehoshua this was Nissan.
  [Began] to dry. It [the earth] became like clay, [i.e.] the surface became hardened. 
  
  Verse 14
  
  Twenty-seventh. [Whereas the rain] began on the seventeenth day of the second month. These are the eleven days that the solar [year] exceeds the lunar [year]— for the sentence of the generation of the flood was for one full year.
  [Completely] dry. [Means] it became completely dry.
  
  Verse 15
  
  
  
  Verse 16
  
  Yourself and your wife, etc. [Here] man and wife [are mentioned together] Now they were permitted to resume marital relations. 
  
  Verse 17
  
  Let depart. It is written as הוֹצֵא , but it is read הַיְצֵא . [The interpretation of] הַיְצֵא is: “Tell them to leave [the ark].” The interpretation of הוֹצֵא is: If they refuse to leave then you make them leave. 
  
  Let them spread over the earth. But not in the ark. This tells us that animals and fowl, too, had been prohibited from cohabiting. 
  
  Verse 18
  
  
  
  Verse 19
  
  According to their families. They accepted the condition that they keep to their own species.
  
  Verse 20
  
  Of every [ritually] clean animal. He thought: God would not have commanded me to take in seven of each of these unless it was to sacrifice some of them.
  
  Verse 21
  
  From [the time of] his youth. It is written מִנְּעֻרָיו [without a ו' after the ע'] [which implies that] from the time he begins stirring to leave the womb of his mother the evil inclination is given to him.
  Never again, never again. The expression is repeated [so that it serves] as an oath. That is the reference in the verse: “That I have sworn that the water of Noach shall not pass,” and we find no [other] oath except that this was repeated which is [considered] an oath. Thus the Sages expounded in Maseches Shavuos. 
  
  Verse 22
  
  So long as the earth exists... will never be suspended. Each of these six seasons has two months as we have learned: “Half of Tishri, Cheshvan, and half of Kislev [is the season for] seeding. Half of Kislev, Teves, and half of Shevat is the cold season—in Bava Metzia (Other versions: “So long as the [earth] exists” means “continuously” as in “The defilement continues with him.”) 
  Cold. Is more severe than winter.
  Winter. Is the time for sowing barley and pulse which are quick to ripen. It is half of Shevat, Adar, and half of Nissan. 
  Harvest. It is half of Nissan, Iyar, and half of Sivan. 
  Summer. It is half of Sivan, Tamuz, and half of Av which is the time of the fig harvest and the time when they are dried in the fields which is called קַיִץ , as in: “The bread and the dried fruit for the young men to eat.” 
  Heat. Is the end of the summer — half of Av, Elul, and half of Tishri when the world is hottest as we learned in Maseches Yoma: “The end of the summer is more severe than the summer.” 
  Day and night will never be suspended. It can be inferred from this that they ceased during all the days of the Flood. For the constellations did not function and night and day were indistinguishable.
  Will never be suspended. [Meaning:] none of them shall cease from taking their natural course. 
  
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  Your terror. [Means:] “your terror,” as in: “You see terror.” The Aggadah, [however, explains it] as “life.” [I.e.,] as long as even a one-day old infant is alive you do not have to watch it from [being harmed by] rodents. [However, should the giant] Og, king of Bashan, die, he would need guarding against rodents. For it is stated: וּמוֹרַאֲכֶם וְחִתְּכֶם יִהְיֶה , [meaning:] when do animals fear you? [Only] as long as you are alive. 
  
  Verse 3
  
  Shall be yours for food. [God said:] “I did not permit Adam <i>horishon</i> [to eat] meat but only vegetables. [Whereas] to you—just as the vegetables which I released for Adam <i>horishon</i> I have given you everything.”
  
  Verse 4
  
  Flesh with its life[blood]. He prohibited them [to eat] a limb [cut] from a living animal. [בָּשָׂר בְּנַפְשׁוֹ] literally meaning: while the “soul” [life] is within its blood, do not eat the flesh. [We derive this by interpreting:] 
  Lifeblood. While its “soul” [life] is within it. [Consequently, we derive two prohibitions:] 
  Flesh with its lifeblood you shall not eat. This refers to limbs from a live animal. Also with its lifeblood you shall not eat refers to blood of a living animal.
  
  Verse 5
  
  However, the blood of your souls. Though I have permitted you to take the life of animals, nevertheless, I will require retribution from one who spills his own blood. 
  Of your souls. Also if he strangles himself, though no blood flowed from him. 
  From the hand of every beast. Since the generation of the Flood sinned and they were abandoned as prey for wild beasts, which gave them [the beasts] dominion over them, as it is said: “He is ruled as cattle,” it was, therefore, necessary for their sake to warn the wild beasts [against attacking man]. 
  From the hand of man. From one who kills with premeditation without witnesses I will require [retribution].
  From the hand of man’s own brother. [Meaning:] that he loves him like a brother and killed him accidentally, I will require [retribution] if he does not go into exile and pray for the forgiveness of his sin, for even an accidental [murder] requires atonement. If there are no witnesses to make him liable for exile, and he does not humble himself, God will require [retribution] from him, as our Sages expounded [the verse:] “And God caused it to come to his hand,” in Maseches Makkos God causes them to meet in the same inn, etc. 
  
  Verse 6
  
  Through man shall his blood be spilled. [Meaning:] if there are witnesses then you must kill him. Why? “Because in the image of God, etc.” 
  He made man. This is an abbreviated verse and should read, “the Maker made man.” There are many such instances in Scripture. 
  
  Verse 7
  
  And now be fruitful and multiply. According to the plain explanation, the first [mention of פְּרוּ וּרְבוּ] is a blessing and here it is a command. According to its Midrash [it is repeated here] in order to equate one who abstains from propagating to one who commits murder. 
  
  
  Verse 8
  
  
  
  Verse 9
  
  Behold, I. [Meaning:] “I agree with you.” [God said this] because Noach was concerned about fulfilling His command to have children until God made a promise to him that He would never again destroy the world. God did so eventually by saying to him: “I agree to provide a permanent and strong covenant [in support of] my promise and I will give you a sign.” 
  
  
  Verse 10
  
  All the beasts of the earth with you. They are those who walk about with people.
  All who departed from the ark. [These] include unclean birds and crawlers.
  Beasts of the earth. [These] include the dangerous animals that are not included in “Every living creature that is with you.” [I.e.,] that they do not walk among people. 
  
  Verse 11
  
  I will keep. [Here meaning:] “I will confirm My covenant.” What will this confirmation be? The rainbow, as it goes on to explain at the end. 
  
  
  Verse 12
  
  For the generations of all time. [לְדֹרֹת] is written in incomplete form, because there are some generations that did not require a sign, for they were completely righteous, such as the generation of Chizkiyahu, King of Yehudah and the generation of R. Shimon b. Yochai. 
  
  
  Verse 13
  
  
  
  Verse 14
  
  When I bring clouds. [Meaning:] “When it will enter My mind to bring darkness and destruction to the world.”
  
  Verse 15
  
  
  
  Verse 16
  
  Between Elohim and between every living soul. Between [the attribute of] Divine Justice and you. It should have written: “Between <i>Me</i> and every living thing.” But, the following is the explanation: If Divine Justice will come to accuse you in order to condemn you, I will look upon the sign and remember [the covenant]. 
  
  Verse 17
  
  This is the sign of the covenant. He [God] showed him the rainbow and said to him, “This is the sign of which I spoke.” 
  
  Verse 18
  
  Cham was the father of Canaan. Why was it necessary to say that here? Because this chapter goes on to deal with Noach’s drunkenness in which Cham played a sinful role and because of him Canaan was cursed. And [since] Cham’s generations have not been mentioned we would not know that Canaan was his son. Therefore, it was necessary to state here “Cham was the father of Canaan.” 
  
  Verse 19
  
  
  
  Verse 20
  
  [He] began. [This can be taken to mean] He made himself profane. Because he should have first been occupied with some other planting.
  A man of the soil. [Means] master of the earth as in “Naomi’s master.”
  And he planted a vineyard. When he entered the ark he brought with him vine branches and fig shoots. 
  
  
  Verse 21
  
  He uncovered himself. This the <i>hispael</i> [reflexive] form.
  In his tent. It is written אהלה [with a ה' ending]. This is an allusion to the Ten Tribes who are referred to as <i>Shomron</i> [Samaria] which is called אָהֳלָה , [and] who were exiled for overindulging in wine as it is said [concerning the Ten Tribes]: “That drink wine in goblets.” 
  
  Verse 22
  
  Cham the father of Canaan saw. Some of our Sages say that Canaan saw [Noach’s drunken state] and told his father. Therefore, he is mentioned in this matter and was [consequently] cursed. 
  [He] saw the nakedness of his father. Some of our Sages say, he castrated him. Others say, he sodomized him. 
  
  Verse 23
  
  Sheim and Yefes took. It is not written here וַיִּקְחוּ , but וַיִּקַּח to teach that Sheim exerted himself more than Yefes for this good deed. Therefore, his [Sheim’s] descendants were privileged [to receive the mitzvah] of a fringed garment and Yefes’ merited [to receive] respectful burial for his descendants, as it is said: “I will give unto Gog a place for burial.” [Whereas, of] Cham, who degraded his father, it is said, regarding his descendants: “So shall the King of Asshur lead away the captives of Egypt and the exiles of Kush, young and old naked and barefoot and their backsides bare, etc.” 
  
  They faced away from him. Why is this said a second time? To teach that as they approached him and needed to turn toward him to cover him, they [still] kept their faces turned away. 
  
  Verse 24
  
  His youngest son. [Meaning:] The worthless and contemptible one as [in the verse]: “For I have made you the smaller among nations, most contemptible among men.” 
  
  
  Verse 25
  
  Cursed is Canaan. [Noach said to Cham:] “You caused me to be unable to beget a fourth son to serve me. [Therefore,] may <i>your</i> fourth son be cursed that he serve the descendants of these older ones upon whom the burden of serving me has now fallen.” Why did Cham castrate him? He said to his brothers: “Adam <i>horishon</i> had two sons and one killed the other for the purpose of inheriting the world. Our father [already] has three sons and he still desires a fourth son.” 
  
  Verse 26
  
  Blessed is Adonoy, God of Sheim. Who will eventually keep His promise to his seed to give to them the Land of Canaan. 
  May [Canaan be his slave.] [A nation] paying tribute [to them].
  
  Verse 27
  
  Elohim will enlarge Yefes. It is translated [by Onkelos] as יַפְתֵּי [which means:] May He broaden [or extend].
  But He will dwell in the tents of Sheim. [Means:] may He cause His Divine Presence to dwell among [the Nation of] Israel An exposition of the Sages [explains:] Although God enlarged Yefes, whereby Cyrus, Yefes’ descendant, built the Second Temple, [yet,] the Divine Presence did not dwell in it. Where did it dwell? In the First Temple built by Shlomo, who was a descendant of Sheim. 
  Canaan will be their slave. Even after the descendants of Sheim will be exiled descendants of Canaan will be sold to them as slaves. 
  
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  And Tiras. This refers to Persia. 
  
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  To be powerful. [He was mighty] in causing the entire world to rebel against God by means of his plan for the <i>Haflagah</i> generation.
  
  Verse 9
  
  A mighty hunter. He ensnared the minds of people with his words and misled them to rebel against God. 
  
  Before Adonoy. [Meaning:] he intentionally provoked Him to His Face.
  It is therefore said. About any person who sins brazenly, knowing [who] his Master [is] and, yet, purposely rebelling against Him. [About such a person] it is said, “This one is like Nimrod, a mighty hunter.” 
  
  Verse 10
  
  
  
  Verse 11
  
  [From] that land, etc. As soon as Asshur saw that his children were obeying Nimrod and rebelling against God by building the Tower [of Bavel], he left their midst. 
  
  Verse 12
  
  The great city. This refers to Nineveh, as it is said, “Nineveh was a tremendously large city to God.” 
  
  Verse 13
  
  Lehavim. [So called] because of their fiery faces. 
  
  
  Verse 14
  
  [Also] the Pasrusim, and the Kasluchim from whom came the Plishtim. They descended from both of them. For the Pasrusim and the Kasluchim would exchange wives with each other and the Plishtim [Philistines] descended from them. 
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  
  
  Verse 18
  
  Later developed. From these, many families branched out. 
  
  
  Verse 19
  
  The borders of the Canaanites. [Means:] the end of his land. Wherever גְּבוּל appears in Scripture it means “end” or “extremity.”
  Toward. It is a noun. To me it seems [that it is an expression:] as when one person says to another, “This boundary extends until <i>you come</i> to such and such a place.” 
  
  Verse 20
  
  According to their families, and their languages.  Though they had different languages and lands, [nevertheless,] they are all descendants of Cham. 
  
  Verse 21
  
  Father of the Children of the Other Side... of the river, was Sheim. 
  Brother of Yefes, the elder. I cannot tell who is the older, Yefes or Sheim. When it states, “Sheim was 100 years old, etc. two years after the Flood” you must conclude that Yefes was the older, because Noach was 500 years old when he had his first child and the Flood was in 600th year of Noach’s [life.] Consequently, his oldest child was 100 years old, and Sheim did not reach [the age of] 100 years until two years after the flood. 
  The brother of Yefes. [It does] not [state] that he was Cham’s brother because the former two honored their father, whereas, the latter degraded him. 
  
  Verse 22
  
  
  
  Verse 23
  
  
  
  Verse 24
  
  
  
  Verse 25
  
  Dispersed. The languages became confused and they were scattered from the plain and they were dispersed over the whole world. We may learn [from this] that Eiver was a prophet because he named his son for [an event that would happen in] the future. [In support of this view] we have learned in Seder Olam that it was towards the end of his [Eiver’s] life that they became dispersed. For if you claim that it was early in his life, [how can you reconcile the following?] Yokton, his younger brother, had propagated many families before this, as it is written “Yokton produced, etc.” [Only] <i>afterward</i> [does it state:] “The whole earth had, etc.” And if you will claim that [the dispersion took place] in his mid-life, [then I would counter:] Scripture does not come to obfuscate, but to clarify. Hence, you may conclude that in the year of Peleg’s death they were dispersed. 
  Yaktan. Because he was humble and thought little of himself he, therefore, merited to establish all these families. 
  
  
  Verse 26
  
  Chatzarmaves. He was so called because of his city. A statement of the Aggadah. 
  
  
  
  
  
  
  Verse 1
  
  One language. [That language was] the holy language [Hebrew].
  And conforming words. [Meaning:] They came with one plan and said, “He [God] has no right to select the heavens for Himself. Let us ascend to the sky and wage war against Him.” Another explanation [of דְּבָרִים אֲחָדִים]: [They spoke blasphemously] against the Sole Being of the universe. Another explanation for וּדְבָרִים אֲחָדִים , They said; “Once every 1656 years the heavens convulse as He did in the days of the Flood. Come, let us make supports for it. 
  
  Verse 2
  
  When they journeyed from the east. Which was where they resided. As is written above, “Their dwelling place was ... [in] the eastern mountains.” They journeyed from there to seek for themselves a place to accommodate all of them and could find only Shinar. 
  
  Verse 3
  
  One to another. One nation to another, Mizraim [Egypt] to Kush Kush to Put, and Put to Canaan. 
  Come let us. [Means:] “Prepare yourselves.” Wherever הָבָה appears it means “prepare,” meaning that they should prepare themselves and become united for some work, or plan, or some undertaking. I.e., הָבָה “Get ready,” <i>apperieller</i> in Old French. 
  Bricks. Because there are no stones in Bavel, for it is a plain. 
  And bake them thoroughly. That is the method for making the bricks which are called <i>tuilles</i> in O.F. They are burned in a furnace.
  For mortar. For the purpose of plastering the wall. 
  
  
  Verse 4
  
  So that we will not be scattered. [Meaning:] that He not bring some plague on us to scatter us from here.
  
  Verse 5
  
  Adonoy descended to see. He [actually] did not need to do this. This is intended to teach judges not to convict the accused before they have seen [the case] and understood [it]. [This is found] in Midrash R. Tanchuma. 
  
  The sons of man. But, who else’s children could they have been? Perhaps the children of donkeys or camels? But [this refers to] the children of Adam <i>horishon</i> who was ungrateful when he said, “The woman that You gave to be with me.” These people, too, were ungrateful in rebelling against Him Who bestowed goodness upon them by rescuing them from the flood. 
  
  Verse 6
  
  Behold they are one people. They have all of the advantages of being one people and having one common language and this is what they are about to do.
  First undertaking. As in “They said,” “They did,” i.e., they began to do. 
  [Will] nothing be unattainable for them, etc., to do. This is an incredulous question. יִבָּצֵר means “preventing” as is its translation [by Onkelos]. Similarly: “He restrains the spirit of princes.” 
  
  Verse 7
  
  Come let us descend. He consulted with His Heavenly Court due to His exceeding humility.
  Come. [This was] a measure in kind. They had said “Come, we will build,” and He allotted corresponding [punishment] by saying, “Come, let us descend.” 
  Jumble. [Means:] let us confuse. The letter נ' is [a prefix for first person] plural. The letter ה' at the end is superfluous, as is the ה' of נֵרְדָה . 
  
  [They] will not understand. One asks for a brick and the other brings mortar. The [first] one attacks him and splits his brains open.
  
  Verse 8
  
  Adonoy scattered them from there. [He scattered them] in this world. Their statement “That we will not be scattered,” was fulfilled in [spite of] them. This is what Shlomo [referred to when he] said, “The fear of the wicked will come upon him.” 
  
  Verse 9
  
  From there [He] scattered them. This teaches that they have no share in the World to Come. Whose [transgressions] were more serious? Those of the Flood generation, or those of the Dispersion generation? The former did not raise their hands against God. Whereas, the latter did raise their hands against God to wage war against Him. [Yet,] the former were deluged [and drowned], whereas the latter did not perish from the world! But, [the answer is that] the Flood generation were robbers and there was strife between them. They were, therefore, destroyed. But, these conducted themselves with love and friendship, as is written “One language with conforming words.” You may learn [from this] that strife is detested and that peace is great. 
  
  Verse 10
  
  Sheim was one hundred years old. When he begat Arpachshad two years after the flood. 
  
  
  Verse 11
  
  
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
  
  
  Verse 20
  
  
  
  Verse 21
  
  
  
  Verse 22
  
  
  
  Verse 23
  
  
  
  Verse 24
  
  
  
  Verse 25
  
  
  
  Verse 26
  
  
  
  Verse 27
  
  
  
  Verse 28
  
  During the lifetime of his father Terach. [Means] during the lifetime of his father. The Midrash Aggadah [however,] states, [that it means that] his father caused his death. For Terach complained about his son, Avraham, to Nimrod for breaking up his idols, whereupon he [Nimrod] threw him into a fiery furnace. Haran waited and said to himself, “If Avram will be victorious, I am on his side. And if Nimrod will be victorious, I am on his side.” When Avram was saved, Haran was asked, “On whose side are you?” Haran said to them, “I am on Avram’s side,” [whereupon,] they threw him into the fiery furnace and he was burnt [to death]. This is [to what] Ur Kasdim [refers]. Menachem [ben Seruk], however translates אוּר as <i>valley,</i> as in, “Glorify God in the valleys.” And as in, “The den of the serpent.” Every hole and deep ravine is called אוּר . 
  
  
  Verse 29
  
  Yiskah. This was Sarah. [she was so called] because she could see the future through Divine inspiration, and because all would gaze at her beauty. Alternately, יִסְכָּה is from the root meaning <i>princely</i> — נְסִיכוּת , just as שָׂרָה is from the root meaning <i>ruling</i> — שְׂרָרָה . 
  
  Verse 30
  
  
  
  Verse 31
  
  With them they departed. Terach and Avram went forth bringing along with Lot and Sarai.
  
  Verse 32
  
  Terach died in Charan. [He died] after Avram had already left Charan and had arrived in the Land of Canaan, and had already been there more than sixty years. For it is written, “And Avram was 75 years old when he left Charan.” Terach was 70 years old when Avram was born, making Terach 145 when Avram left Charan, so there were still many years of his life left. Then, why does Scripture mention Terach’s death before the departure of Avram? This was so that this matter not be publicized [whereby people] would say, “Avraham did not show respect for his father for he left him in his old age.” Scripture refers to him as dead for the following reason: because the wicked are called dead even while alive, whereas the righteous, even when dead, are called living, as it is said: Benayahu ben Yehoyada, the son of a living man.” 
  In Charan. The letter נ' is inverted to tell you that until Avram [appeared] there was anger from God against the world. 
  
  
  
  
  
  
  Verse 1
  
  Go. [Meaning:] “For your own benefit, for your own good. It is there that I will make you into a great nation, [whereas] here you will not merit having children. Also, I will make your character known to the world.” 
  
  
  Verse 2
  
  I will make you into a great nation. Since traveling causes three things: It inhibits the birth of children, and decreases one’s wealth and lessens one’s fame, therefore, these three blessings were necessary. He [God], promised him children, wealth and fame. 
  
  I will bless you. With wealth.
  And you will be a blessing. [I.e.,] the blessings are entrusted to you. Until now they were in My hand; I blessed Adam and Noach. Henceforth, you shall bless whomever you desire. An alternate explanation: I will make you into a great nation. This [is the basis of the opening <i>Shemoneh Esrei</i> prayer], when we say: “God of Avraham.” I will bless you. This is the basis of saying: “God of Yitzchok.” 
  And [I will] make your name great. This is the basis of saying: “God of Yaakov.” One might think [that the first berachah of <i>Shemoneh Esrei</i>] should be concluded by [mentioning] all [three]. The text, therefore, states . . . And you will be a blessing. Only with your mention is it concluded and not with them [Yitzchok and Yaakov]. 
  From your land. But, had he not already left there with his father and come to Charan? But, He [in effect] was telling him, “Keep distancing yourself from there and leave your father’s house [as well].” 
  To the land that I will show you. He did not immediately reveal which land it was in order that it be precious in his eyes, as well as to reward him for every word. Similarly: “Your son, your only, the one you love, Yitzchok” Similarly: “On one of the mountains that I will tell you,” and similarly: “And proclaim to it the proclamation that I will tell you.” 
  
  Verse 3
  
  And through you, will be blessed. There are many Aggadaic interpretations, but this is the simple meaning: A man says to his son, “May you be like Avraham.” This is the meaning every [time the expression] וְנִבְרְכוּ בְךָ [appears] in Scripture. The following [expression] proves this: “Through you shall [the People of] Israel bless, saying: May Elohim make you as Ephraim and Menasheh.” 
  
  Verse 4
  
  
  
  Verse 5
  
  That they had made [converted] in Charan. [Meaning those souls] that he brought under the protective wings of the Divine Presence. Avraham would convert the men and Sarah would convert the women, and Scripture considers them as if they had “made” them. But, the plain meaning of the verse is [that this refers to] the slaves and maidservants whom they acquired for themselves, as in the verse, “He <i>acquired</i> all this wealth” [or,] “And Israel acquires wealth,” meaning acquiring and amassing. 
  
  Verse 6
  
  Avram passed [traveled] through the land. [Meaning] he entered it.
  Until the place of Shechem. In order to pray for Yaakov’s sons when they will come to do battle against Shechem. 
  
  The Plain of Moreh. It is [another name for] Shechem. [It is so called because there] He showed him Mount Gerizim and Mount Eival where Israel accepted the oath to abide by the Torah.
  The Canaanites were then in the land. He [the Canaanite] gradually conquered Eretz Yisrael from the descendants of Sheim. For it fell to the share of Sheim when Noach apportioned the land to his sons as it is said: “Malki Zedek King of Shaleim.” For this reason—“Adonoy said to Avram, ‘to your descendants will I give this land,’” meaning, “In the future I will return it to your children who are descendants of Sheim.” 
  
  Verse 7
  
  There he built an altar. [In thanksgiving] for the tidings of [his having] children and for the tidings [that they would inherit] Eretz Yisrael. 
  
  
  Verse 8
  
  From there he moved. [This refers to] his tent.
  That was east of Beis-Eil. Means east of Beis-Eil. Whereby Beis-Eil is located to his west, and that is what is meant by: “Beis-Eil in the west.” 
  His tent. It is written אהלה [her tent]. [The reason for this is because] he first pitched his wife’s tent and, afterwards, his own. 
  There he built an altar. He prophetically saw that his descendants were destined to be weakened there through Achan’s transgression, so he prayed for them there. 
  
  Verse 9
  
  Traveling steadily. At intervals. He would stay here a month or so, then travel and pitch his tent somewhere else. But, all his travels were southward [aimed at] going to the south of Eretz Yisrael, which is in the direction of Yerushalayim, which is in the territory of Yehudah, who took [his portion] in southern Eretz Yisrael to Mount Moriah which is his [Yehudah’s] possession. 
  
  Verse 10
  
  Famine in the land. In that land only. [This was] in order to test him [Avram] whether he will question the words of God who had told him to go to the Land of Canaan and now is forcing him to leave it.
  
  Verse 11
  
  Behold, I now realize. The Aggadaic explanation is: Until now he had not been aware [of her beauty] due to the modesty of both of them. But, now, he became aware of her due to an event. Another explanation: It is usual that due to the hardship of travel a person becomes unattractive, but she had remained with her beauty. But, the simple explanation of this verse is, Behold I now realize [that] the time has come to be concerned over your beauty. I have known for a long time that you are beautiful. But, now we will be coming amongst black and repulsive people, brothers of the Kushim, who are not accustomed to [seeing] a beautiful woman. An example similar to this: “See <i>now</i> my lords, please turn.” 
  
  
  Verse 12
  
  
  
  Verse 13
  
  So that it will go well with me for your sake. So that they give me gifts.
  
  Verse 14
  
  And it was when Avram was entering Egypt. It should have said, “When <i>they</i> came to Egypt.” But, this teaches that he hid her in a box and when they demanded the customs taxes they opened it and saw her. 
  
  Verse 15
  
  And praised her to Pharaoh. They praised her among themselves saying, “This [woman] is fit for the king.” 
  
  Verse 16
  
  He treated Avram well, [“he” refers to] Pharaoh, for her sake. 
  
  Verse 17
  
  Adonoy afflicted, etc. He was smitten with a kind of skin disease for which marital relations are harmful. 
  And also his household. [This should be interpreted] as its Targum: “And on <i>the people</i> of his house.” Its Midrashic interpretation [is that]: [וְאֶת בֵּיתוֹ] includes its walls, pillars and utensils. 
  
  Because of Sarai. [Meaning:] according to her words, she tells the angel, “Strike [him]!” and he strikes [him]. 
  
  Verse 18
  
  
  
  Verse 19
  
  Take [her] and go. Unlike Avimelech who told him, “Here is my land before you.” But, [instead, Pharaoh] told him, “Go, do not remain here for the Egyptians are permeated with lewdness,” as it is said: “Their issue is the issue of horses.” 
  
  Verse 20
  
  [He] assigned to him. [עָלָיו here means] concerning him, [i.e.,] to escort and protect him. 
  
  And they escorted him. As the Targum translates: “They escorted him.”
  
  
  
  
  
  Verse 1
  
  Avram went up . . . into the south. [Meaning:] to arrive at the south of Eretz Yisrael, as it was stated above, “traveling steadily southward,” [meaning:] to Mount Moriah. Nevertheless, when one travels from Egypt to the Land of Canaan, he travels from south to north, for Egypt is south of Eretz Yisrael as can be shown by the “journeys” and at the boundaries of Eretz Yisrael. 
  
  Verse 2
  
  Very wealthy. [I.e.,] he was laden with baggage. 
  
  Verse 3
  
  He continued on his travels. [This indicates] that when he returned from Egypt to the Land of Canaan he went and lodged in those inns in which he had lodged on his way to Egypt. This teaches that good manners [require] that a person not change his place of lodging. Another explanation: On his return trip he paid the debts he incurred.
  From the south. [Meaning] from Egypt [and it is called מִנֶּגֶב because] [it is] south of the Land of Canaan.
  
  Verse 4
  
  Which he made there at first, and he called. <i>And</i> where “Avram called in the Name of Hashem.” It can also be taken to mean, that “He <i>now</i> called there in the Name of Hashem.” 
  
  Verse 5
  
  Who accompanied Avram. What brought this about? The fact that he traveled with Avram.
  
  Verse 6
  
  [It] was unable to support them. [Meaning] It could not provide [enough] pasture for their cattle. The phrase is abbreviated and an additional [word] is needed: “The <i>pasture</i> of the land could not support them.” The text, therefore, reads וְלֹא נָשָׂא in the masculine form. 
  
  Verse 7
  
  There was a quarrel. Because Lot’s shepherds were wicked and grazed their animals in others’ fields. [When] Avram’s shepherds admonished them for [committing] robbery, they responded: “The land was given to Avram who has no heir. Lot, his nephew, is his heir and, [therefore,] this does not constitute robbery.” But, the verse states: “The Canaanites and Perizzites were then living in the land,” so that Avram did not yet possess it. 
  
  Verse 8
  
  We are kinsmen. [Here meaning:] relatives. The Midrashic explanation is: they had similar facial features.
  
  Verse 9
  
  If [you go] to the left, I [will go] to the right. [Meaning:] wherever you may settle I will not go far from you and I will stand by you [to serve] as a shield and as a help. In the end he, indeed, needed him as it is said, “When Avram heard that his kinsman was taken captive.” 
  I [will go] to the right. [Meaning:] “I will direct myself towards the right,” just as וְאַשְׂמְאִילָה [means] “I will direct myself towards the left.” If you may ask that it should have been vocalized וְאַיְמִינָה [you may be answered that] we find similarly in another place [in Scripture]: “Can one direct himself to the right?” and it is not vocalized לְהַיְמִין . 
  
  Verse 10
  
  That it was abundantly watered. A land of water streams.
  Before Adonoy destroyed Sedom and Amorah. That plain was . . . 
  
  like Adonoy’s garden for [the growing of] trees . . .
  like the Land of Egypt for [growing] grain and vegetables.
  Going toward Zoar. [Meaning:] until Zoar. The Midrashic interpretation explains it disparagingly. It was because they were permeated with immorality that Lot chose their locality.
  
  Verse 11
  
  Plain. [Means] “plain” as the Targum translates.
  From the east. He departed from Avram and traveled to the west of Avram, consequently traveling from east to west. The Midrashic interpretation is; he removed himself from the One Who precedes the world, saying, “I want neither Avram nor his God.” 
  
  Verse 12
  
  Setting up his tents. [Meaning:] he pitched tents for his shepherds and for his cattle as far as Sedom.
  
  Verse 13
  
  The people of Sedom were wicked. And yet Lot did not refrain from residing with them. Our Sages learned from here: “The names of the wicked shall rot.”
  Wicked. With their persons.
  Sinful. With their wealth. 
  
  Towards Hashem, exceedingly. They know their Master and intentionally rebel against Him. 
  
  Verse 14
  
  After Lot had separated. As long as the wicked person was with him, the Word [of God] withdrew from him. (And above when Lot was [still] with him and [yet] it is written: “And God appeared to Avram,” [we must assume that] at that time he [Lot] was [still righteous]). 
  
  
  Verse 15
  
  
  
  Verse 16
  
  So that if a man can. Just as it is impossible for dust to be counted so, too, your progeny will not be counted. 
  
  Verse 17
  
  
  
  Verse 18
  
  Mamrei. The name of a person.
  
  
  
  
  
  Verse 1
  
  Amraphel. He is Nimrod who told Avraham, “Jump into the fiery furnace.” 
  King of Goyim. There is a place called Goyim because in that place were gathered [people] from many nations and places and they proclaimed as king a man named Sidal.
  
  Verse 2
  
  Bera. He was evil towards God and evil towards mankind.
  Birsha. Because he rose by means of wickedness.
  Shinav. He hated his Father in Heaven.
  Shemeiver. He set his wings to fly, to leap, and to rebel against God. 
  Bela. Is the name of the city.
  
  Verse 3
  
  Valley of Siddim. It was so called because of the many fields that were in it. There are many [other] Midrashic interpretations.
  Which is [now] the Salt Sea. Afterward, the sea flowed into it and it became the Salt Sea. The Midrashic explanation says that the surrounding stones cracked [causing] streams to flow into it. 
  
  Verse 4
  
  [For] twelve years they had served. These five kings [served] Kedorlaomer.
  
  Verse 5
  
  In the fourteenth year. Of their rebellion.
  Kedorlaomer came. Since the matter concerned him he “carries the heavier side of the beam.”
  With the kings. This refers to the three kings [that were with him.] 
  
  Zuzim. These are the Zamzumim.
  
  Verse 6
  
  In their hills. [Meaning] in their mountain.
  Eil Paran. According to the translation [of Onkelos], it means “plain.” [However,] I maintain that this does not mean that "אֵיל" is to be translated as “plain” but that the plain of Paran was called אֵיל and the one of Mamrei was called Elonei and the one of Jordan was called Kikar and the one of Shittim was called Avel. Similarly, בַּעַל גָד [is a plain] whose name is Ba’al. [Though] they are all translated as “plain,” it actually refers to each one’s name. 
  Borders the wilderness. [Meaning] <i>by</i> the wilderness, similar to “And next to him was the tribe of Menasheh.” 
  
  Verse 7
  
  Ein Mishpat which is Kadeish. It was so called on account [of the events] of the future. For Moshe and Aharon were destined to be judged there concerning the events of that fountain, which were the waters of Merivah. Onkelos, however, translates it plainly, [i.e.,] “The place where the citizens of the country would gather for all judgments.” 
  
  The territory of Amaleik. [Though] Amaleik was not yet born [nevertheless,] it was so called based on the future. 
  In Chazazon Tamar. Which is Ein Gedi. [It is] clearly stated in Divrei Hayamim concerning Yehoshafat.
  
  Verse 8
  
  
  
  Verse 9
  
  Four kings, etc. Yet, the fewer ones were victorious. [This is] to inform you that they were powerful and, yet, Avraham did not refrain from giving chase to them. 
  
  Verse 10
  
  [Full of] mortar pits. There were many pits from which earth was taken for mortar. The Midrashic explanation is, that the mortar was mixed in them and it was through a miracle that the King of Sedom escaped from there. For among the nations there were some who did not believe that Avraham was saved from Ur Kasdim, from the fiery furnace. But, once he [the king of Sedom] escaped from the mortar, they believed [the event concerning] Avraham retroactively. 
  Fled to the mountains. [Meaning:] They fled to a mountain. הֶרָה is the same as לְהַר Any word that requires the letter ל' at the beginning one may put the letter ה' at the end, [instead]. There is a difference between הֶרָה and הָהָרָה in that the letter ה' at the end of the word replaces a ל' at the beginning. But, it does not replace a ל' which has a <i>pasach</i> as vowel. Thus הֶרָה has the same meaning as לְהָר or אֶל הַר , not being explicit as to <i>which</i> mountain, because each one fled to whichever one he found first. But, when the letter ה' is placed at the beginning in order to write הָהָרָה or הַמִדְבָּרָה , then the meaning is “to <i>the</i> mountain” or the same as לְהָהָר — to <i>the</i> mountain connoting to the known mountain which is explicitly mentioned in that chapter. 
  
  
  Verse 11
  
  
  
  Verse 12
  
  He had been living in Sedom. [This is to teach:] what caused this to happen to him? [The fact] that he resided in Sedom.
  
  Verse 13
  
  The one who had escaped came. According to the plain meaning, this refers to Og who escaped from the war. This is what is referred to in Scripture “For only Og was left from the remnant of the Rephaim.” This is the meaning of “was left,” that Amrophel and his company did not kill him when they smote the Rephaim in Ashteros Karnayim. [This is based on Midrash] Tanchuma. [However,] the Midrash Ber. Rab. [explains:] This refers to Og who escaped from the Generation of the Flood. And that is [the meaning of:] מִיֶּתֶר הָרְפָאִים as is written, “The giants were upon the land, etc.” It was his [Og’s] intention that Avram be killed so that he might marry Sarah. 
  The Ivri. [He was so called] because he came from the other side of the river.
  Avram’s allies. They had entered into a covenant with him. (Another version [of Rashi]: Another explanation: They advised him concerning his circumcision, as is explained elsewhere.). 
  
  Verse 14
  
  He armed. As the Targum translates: “And he armed.” Similarly: וַהֲרִיקוֹתִי אַחֲרֵיכֶם חָרֶב [is translated by Onkelos:] “I will arm myself with a sword against you.” Similarly: אָרִיק חַרְבִּי [“I will arm myself with sword”]. “Similarly:” Arm yourself with sword and ax.” 
  
  His trained servants. It is written חֲנִיכוֹ [singular], “<i>his</i> trained one,” referring to Eliezer whom he trained to observe the mitzvos. And it [i.e., the word חֲנִיכָיו] means the initiation [or training] of a person or vessel to its designated occupation [or use]. Similarly: “Train the youth,” [or:] “The initiation of the altar,” [or:] “The initiation [i.e., dedication] of the Temple.” In Old French it is called <i>enseigner</i>. 
  [Three hundred and] eighteen. Our Sages said that it was Eliezer alone. And it [the number 318] is the <i>gematria</i> equivalent of his name. 
  
  Until Dan. There his strength ebbed. For he saw [prophetically] that his children were destined to erect a [golden] calf there.
  
  Verse 15
  
  He divided [his men] against them. According to its plain meaning the verse should be inverted [as if to read:] “He divided himself, he and his servants, against them, at night,” in the manner of pursuers who chase after those who are fleeing who run in different directions. 
  At night. Meaning, that [even] after nightfall they didn’t give up pursuing them. [However,] the Midrashic explanation is: The night was divided [into two parts]. During the first half a miracle occurred for him, while the second half was held in reserve for [the miracle of] midnight in Egypt. 
  Until Chovah. There is no place that is called <i>Chovah</i>, but [the city of] Dan is called Chovah [guilty] because of the idolatry that would eventually take place there. 
  
  
  Verse 16
  
  
  
  Verse 17
  
  Valley of Shaveh. That is its name as the Targum explains לְמֵיֹשַר מַפְנָא [the barren plain] — empty of trees and from all impediments.
  King’s Valley. [Onkelos:] “the hippodrome of the king.” One hippodrome, thirty <i>kanim</i> long, that was designated for the king’s sport. [However,] Midrash Aggadah [explains] that it was a valley where all nations were in agreement and appointed Avraham over them as a prince of God and leader. 
  
  Verse 18
  
  Malki Zedek. The Midrash Aggadah [explains] that he is Sheim, the son of Noach. 
  Bread and wine. This is done for those who are battle-weary. He showed him that he bore him no resentment for his having killed his descendants. [However,] Midrash Aggadah [explains:] that he [Malki Zedek] intimated to him regarding the meal-offerings and the libations that his [Avraham’s] descendants would offer there. 
  
  Verse 19
  
  Possesor of heaven and earth. [The meaning is] the same as “<i>Maker</i> of heaven and earth.” Through His having made them He acquired them to be His.
  
  Verse 20
  
  Who has delivered. [Meaning] “who has delivered,” as in “[How] can I deliver you, Israel?” 
  He [Avram] gave him. Avram [gave him] a tenth of everything that he owned because he [Malki Zedek] was a kohein.
  
  Verse 21
  
  Give me the people. [Meaning:] of all my things that were captured that you rescued, return only the people to me. 
  
  
  Verse 22
  
  I have lifted my hand. This is an expression of an oath: “I lift my hand to God, Most High.” Similarly: בִּי נִשְׁבַּעְתִּי [means,] “I swear.” Similarly: נָתַתִּי כֶּסֶף הַשָּׂדֶה קַח מִמֶּנִּי , [means:] “I am giving you the price of the field, take it from me.” 
  
  Verse 23
  
  Neither a thread nor a shoelace. Will I retain for myself from the spoils.
  And I will not take anything of yours. And if you offer to compensate me from your own treasure house I will not accept.
  So you will not [be able] to say, etc. “For, God, has [already] promised me to make me wealthy,” as it is said: “And I will bless you, etc.” 
  
  Verse 24
  
  The lads. [Meaning:] my servants who went with me. In addition, “Aneir, Eshkol, and Mamrei, etc. Though it was my servants who took part in the war,” as it is said, “He and his <i>servants</i> smote them,” and, Aneir and his friends [only] stayed with the supplies to guard it, nevertheless, they will get their share. From him [Avram], Dovid learned a lesson when he said, “As the share of the participant in battle and as the share of the one that remains with the supplies — they will share together.” It is therefore said, “This was so from that day [and had been so] from earlier times and he [Dovid] made it an ordinance and a law.” It does not state <i>and on,</i> because the law had already been given in the days of Avram. 
  
  
  
  
  
  Verse 1
  
  After these events. Wherever אַחַר is used it signifies <i>immediately</i> [after]. [When] אַחֲרֵי [is used] [it means] long afterwards. [Thus, immediately] “after these events,” [i.e.,] after this miracle occurred to him that he killed the kings, he became anxious and said, “Maybe I have already received my reward for all my righteousness.” Therefore, God said to him. . . Fear not Avram, I am your shield. From punishment. [I.e.,] that you will not be punished for all the people that you killed. And as for you anxiety that you have already received you reward, “Your reward is very great.” 
  
  Verse 2
  
  Continue to be childless. Menachem ben Saruk explains it [עֲרִירִי] as meaning “heir,” comparable to עֵר וְעוֹנֶה . עֲרִירִי [would then mean] <i>without</i> an heir as you would say “It will תְשָׁרֵשׁ all my crops,” meaning, “it will tear up its roots.” Similarly עֲרִירִי means childless — in Old French <i>desanfantez.</i> [However,] it seems to me that עֵר וְעוֹנֶה is of the same derivation as וְלִבִּי עֵר , [meaning, “my heart is awake”], whereas וַעֲרִירִי means “destruction” as in “Destroy it, destroy it,” and as in “Destroying the foundation,” and as in “Shall be completely destroyed,” and as in “For the cedar will be destroyed.” 
  And the manager of my household. As Onkelos translates it, [meaning:] “That my entire household is fed by his orders,” as in “According to your orders shall they be fed.” [Avraham meant] “He is my steward. But, if I had a son then my son would be in charge of my possessions.” 
  Damascus. According to Targum, he was from Damascus. But, according to Midrash Aggadah [he was so called] because he pursued the kings until Damascus. In the Talmud they explained it [דַּמֶּשֶׂק] as an acrostic of דּוֹלֶה וּמַשְׁקֶה [he draws water and gives to drink] from the Torah of his master, to others. 
  
  Verse 3
  
  Behold, You have not given me children. And what benefit [is there] from all that you shall give to me? 
  
  
  Verse 4
  
  
  
  Verse 5
  
  He [then] took him outside. According to the plain meaning: He took him from his tent, outside, to see the stars. However, according to its Midrash, He said to him, “Leave your astrological calculations that you have seen in the constellations that you are not destined to have a son. It is <i>Avram</i> who will have no son, but <i>Avraham will</i> have a son. Similarly, it is <i>Sarai</i> who will not give birth, but <i>Sarah will</i> give birth. By My calling you by a [different] name [your] destiny will change. An alternate explanation: He took him out of the terrestrial void and lifted him above the stars. This explains the use of the term הַבֶּט [which signifies looking] from above to below. 
  
  Verse 6
  
  He believed in Adonoy. [Meaning:] he did not ask of Him a sign concerning this. Whereas, concerning the inheritance of the land he asked Him for a sign and said to Him, “With what [sign] will I know?” 
  And this He accounted to him for righteousness. [Meaning:] God considered it—for Avram— as merit and righteousness for the trust that he [Avram] placed in Him. An alternate explanation [of the question] “How will I know. . .?”: He did not ask for a sign but, rather, said to Him, “Tell me by what merit will they [my descendants] remain in it?” God replied to him, “In the merit of the sacrifices.” 
  
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  Three heifers. Three heifers are a symbol for the three bulls: 1) the bull offered on Yom Kippur; 2) the bull [offered] when the law is “hidden” from the people; and 3) the heifer whose neck was broken.
  Three goats. Symbolic of the goat that is offered inside [the Beis Hamikdosh]; and the goats of the added sacrifices of the holidays; and the goat offered as an individual’s sin-offering.
  And three rams. [Symbolizing] 1) a sin-offering [for certain offenses where the person is] certain [to have committed them]; 2) a sin-offering [where the person is] in doubt [whether he committed those offenses]; and 3) a ewe brought as an individual’s sin-offering.
  A dove and a young pigeon. [Meaning:] a turtle dove and a young pigeon.
  
  Verse 10
  
  He split them. [Meaning:] he divided each into two parts. The verse does not exclude its literal meaning, since He was establishing a covenant with him that He would keep His promise to give possession of the land to his descendants, as is written: “On that day, Adonoy made a covenant with Avram, saying,” etc. And it is customary for the parties to a covenant to divide an animal and to pass through between its parts, as it is said: “Who passed through between the parts of the calf,” here, too, the smoking furnace and the flaming torch which passed through between the pieces was the representative of the Divine Presence which is referred to as “fire.” 
  The bird, however, he did not split. Because the idol-worshiping nations are compared to bulls, rams, and goats, as it is said: “Many bulls have surrounded me, etc.” And it says: “The ram that you saw with horns, they are the kings of Media and Persia.” And it says: “The he-goat is king of Greece.” Whereas Israel is compared to young doves, as it is said: “My dove, who is in the rock crevices.” It is for this reason that he split the animals to signify that the nations gradually perish. “The bird, however, he did not split,” signifies that Israel will exist forever. 
  
  Verse 11
  
  Birds of prey. It is the name of a bird so called because it swoops and is greedy for the carcasses to fly quickly upon its food as in, “And you swooped upon the spoils.” 
  Upon the carcasses. [Meaning:] on the pieces. Another version: the Targum of הַפְּגָרִים is פַּגְלַיָּא . But, since people have become accustomed to translate אִישׁ בִּתְרוֹ [v. 10] as “He placed the <i>pieces</i>,” they mistakenly confused פַּגְלַיָּא with פַּלְגַּיָּא and [therefore] translated הַפְּגָרִים as פַּלְגַיָּא . And whoever translates it thus is mistaken since you cannot equate <i>pieces</i> with <i>carcasses</i> because [only] בְּתָרִים should be translated פַּלְגַּיָּא and פְּגָרִים should be translated פַּגְלַיָּא from the word פִּיגּוּל [something loathsome] as in, “It is loathsome,” similar to פֶּגֶר [carcass]. 
  Drove away. Meaning blowing and making it fly away, as in, “He causes the wind to blow.” This symbolizing that Dovid ben Yishai will attempt to destroy them [the nations] but will not be permitted by Heaven [God] until the King Mashiach, will come. 
  
  Verse 12
  
  And behold, a dread of deep darkness. Symbolizing the oppression and darkness of the exiles. 
  
  Verse 13
  
  That your descendants will be foreigners. [The time] from Yitzchok’s birth until Israel left Egypt was four hundred years. How is this so? Yitzchok was 60 years old at Yaakov’s birth and when Yaakov descended to Egypt, he said, “The years of my temporary residence are one hundred and thirty years,” making a total of 190. They were in Egypt 210 [years] — the numerical value of רְדוּ , making a total of 400 years. If you might suggest that they were in Egypt 400 [years], [this could not be so] because Kehos was of those who descended to Egypt. If you calculate the [total] years of Kehos, Amram and the eighty years of Moshe when [the Israelites] left Egypt, you will find only [a total of] 350. And you must still subtract from that all the years that Kehos lived after Amram’s birth and that Amram lived after Moshe’s birth. 
  In a land that is not theirs. It does not state, “In the Land of Egypt,” but rather “In a land that is not theirs.” and from the time that Yitzchok was born, [it is written:] “And Avraham <i>resided,</i> etc.” And concerning Yitzchok [it says:] “<i>Reside</i> in this land.” “And Yaakov <i>resided</i> in the Land of Cham.” “We have come to <i>live</i> in the land <i>temporarily.</i>” 
  
  Verse 14
  
  But also that nation. [The word] וְגַם [<i>but also</i>] includes the Four Kingdoms that will also perish because they enslaved Israel.
  I will judge. With ten plagues.
  With great wealth. [Meaning:] with much money, as it is said, “They emptied Egypt.” 
  
  Verse 15
  
  You will join. And will, therefore, not witness all this. 
  Your fathers. His father [Terach] was an idol-worshipper and He foretells that he will join him. This teaches you that Terach repented.
  You will be buried at a good old age. He [God] foretold that Yishmael will repent in his [Avraham’s] lifetime. and that Eisav would not embark on evil ways in his [Avraham’s] lifetime. It is for this reason that he [Avraham] died five years before his [appointed] time and it was on that very day that Eisav rebelled.
  
  Verse 16
  
  The fourth generation. [I.e.,] after they will have been exiled to Egypt they will remain there for three generations, and the fourth will return to this land. Because it was in the Land of Canaan that He spoke with him and established this covenant as is written: “To give you this land as an inheritance.” And so it was: Yaakov descended to Egypt. Now, go and count his generations. 1) Yehudah, 2) Peretz, 3) Chetzron and 4) Calev son of Chetzron [who was] of those who entered the Land. 
  For the sin of the Emorites will not be complete. To warrant being sent away from his land until that time. [This is] because God does not punish a nation until its measure [of evil] is filled, as it is said: “When her measure is filled, when You send her away, then will You contend with her.” 
  
  Verse 17
  
  The sun set. This is similar to וַיְהִי הֵם מְרִיקִים שַׂקֵּיהֶם . וַיְהִי הֵם קוֹבְרִים אִישׁ , meaning: and this thing happened. 
  The sun set. [Meaning:] it set.
  And it became very dark. [Meaning:] darkness during the day.
  And behold, a smoking furnace. He foretold to him symbolically that the [Four] Kingdoms will fall into hell. 
  Set. The accent is on the first syllable. It is thus made clear that it [the sun] had already set. If the accent were on the last syllable, [i.e.,] on the letter <i>aleph,</i> it would mean “as it was setting,” an explanation which is not possible, for it has already stated: “As the sun was setting,” and the passing of the smoking furnace took place after this. Consequently [the sun] had already set. This difference [holds true] with every feminine word that has a two-letter root, such as, בָּא [come], קָם [rise], שָׁב [return]. When the accent is on the first syllable, it is past tense, such as in this case, and as in “Rachel <i>came</i>”; “My sheaf <i>arose</i>”; “Behold your sister-in-law has <i>returned.</i>” But, when the accent is on the last syllable, then it is in the present tense, denoting that which is now happening and is continuing to happen, as in “She <i>is coming</i> with the sheep” [or] “In the evening she <i>comes</i> and in the morning she <i>returns.</i>” 
  
  Verse 18
  
  To your descendants I have given. A promise from God is considered as if it has already happened.
  The great river. Since it is associated with the Land of Israel He refers to it as “great,” though it is the last one [mentioned] among the four rivers that flow from Eden, as it is said: “And the fourth river is P’ras [the Euphrates].” [This is analogous to] a common proverb: “A king’s servant is a king.” “Associate with the ruler and they will bow to you.” 
  
  Verse 19
  
  The Kenites. Ten nations are listed here, [yet] He gave to them only [the land] of Seven Nations. The three [whose lands were not given], Edom, Moav, and Ammon which are [referred to here as]: Keini, Knizi, and Kadmoni are destined to be possessed in the future, as it is said: “They will overpower Edom and Moav and the Ammonites will obey them.” 
  
  Verse 20
  
  The Refa’im. [Refers to] the Land of Og [King of Bashan] about which it is said: “That [Bashan] is called the land of the Repha’im.”
  
  
  
  
  
  Verse 1
  
  An Egyptian handmaid. She was Pharaoh’s daughter. When he [Pharaoh] saw the miracles that were performed for Sarah, he said: “Better that my daughter be a servant-maid in this house rather than the mistress of another house.” 
  
  
  Verse 2
  
  Perhaps I will be built-up through her. This teaches that a person with no children is not considered “built-up” but, rather, “demolished” [i.e., not established]. 
  Built-up through her. Because of the merit of admitting my rival into my home.
  To the voice of Sarai. [Meaning:] to the prophecy that was within her.
  
  Verse 3
  
  Sarai took. [Meaning:] she took her with [kind] words: “How fortunate you are that you are privileged to cleave to as holy a body as this.”
  At the end of ten years. The time allotted to a woman for whom ten years have passed without having borne children to her husband. He is then obligated to marry another.
  That Avram had lived, etc. This tells us that the years of residence outside of Eretz Yisrael do not count in this number, because he was not told: “And I shall make you into a great nation,” until he would come into Eretz Yisrael. 
  
  Verse 4
  
  He came to Hagar and she conceived. From the first marital union.
  Her mistress became slighted in her eyes. She [Hagar] thought: This [woman] Sarai is not the same in private as she is in public. She pretends to be a righteous woman, but, is not [really] righteous, because she was not privileged to conceive, all these years, whereas, I have become pregnant from the first marital union. 
  
  Verse 5
  
  The insult against me is your fault. [Meaning:] for the wrong that had been done to me I call for you to be punished. [For] when you prayed to God: “What will You give me since I continue to be childless?” you prayed only for yourself. You should have prayed for us both and I would have been remembered along with you. Furthermore: “You have unrightfully withheld your words from me for you have heard my shame and remained silent.”
  I gave my maid, etc., between me and you. Every בֵּינֶךָ that appears in Scripture is lacking [a second יו"ד ( בֵּינֶיךָ )], but, here, it is “full” [<i>with</i> the יו"ד]. This is so that it be read וּבֵינֵיךְ , for she [Sarai] cast an evil eye upon Hagar’s pregnancy and [this time] she miscarried. It is this that the angel tells Hagar “Behold! you will conceive.” But, had she not already conceived? And yet he [the angel] announces to her that she will conceive? Therefore, this teaches that she miscarried the first pregnancy. 
  
  Verse 6
  
  Sarai dealt harshly with her. She made her work hard.
  
  Verse 7
  
  
  
  Verse 8
  
  From where have you come? [Meaning:] “From where have you come?” [Actually] he [the angel] knew. It was only to give her an opening— to enter into conversation with her. The expression אֵי מִזֶּה [means:] Where is the place about which you can say, “From this [place] I have come.” 
  
  Verse 9
  
  The angel said to her, etc. For each statement [of these three verses] a different angel was sent to her. Therefore, “angel” is used for each and every statement. 
  
  Verse 10
  
  
  
  Verse 11
  
  Behold you will conceive. [Meaning: “When you return you will conceive,” as in: “Behold you will conceive,” referring to Monoach’s wife. 
  And give birth to a son. As if it were written וְיוֹלֶדֶת , This is similar to, “You who dwell in Levanon and are nestled in the cedars.” 
  And you shall name him. This is a command [to a female] just as one would say to a male [וְקָרָאתָ] “And you will name him Yitzchok.”
  
  Verse 12
  
  A wild, uncivilized man. One who loves the wilderness to hunt wild animals, as is written [concerning Yishmael]: “He settled in the wilderness of Paran [where] he became an expert archer.” 
  His hand [will be] against everyone. [Meaning:] a robber.
  And everyone’s hand will be against him. [Meaning:] everyone will hate him and will attack him.
  In the presence of all his brothers he will dwell. [Meaning:] his descendants will be many.
  
  Verse 13
  
  You are Almighty Who sees. [The word רֳאִי] is punctuated with a <i>chataf kometz</i> because it is a noun, [i.e.,] a God of seeing, because He sees the humiliation of the humiliated. 
  
  Have I also? It is an expression of wonder: “Would I ever have thought that even here in the wilderness I would see messengers of God after my having see them in the house of Avraham where it was usual for me to see angels? You may know that she was used to seeing them, for Monoach saw an angel [only] once and he said, “We shall certainly die!,” whereas this [woman] saw [angels] four times one after another, and did not become frightened. 
  
  Verse 14
  
  Be’er Lachai Ro’i. As he [Onkelos] translates: “A well that a living angel appeared upon it.”
  
  Verse 15
  
  And Avram named, etc. Though Avram did not hear the words of the angel who said, “And call his name Yishmael,” yet, the spirit of prophecy rested upon him and he called him Yishmael. 
  
  Verse 16
  
  Avram was eighty-six, etc. This is written in praise of Yishmael, to let us know that he was thirteen years old when he was circumcised and did not oppose it. 
  
  
  
  
  
  Verse 1
  
  I am Almighty Shaddai. [Meaning:] “I am the One Whose Godliness suffices for every creature. Therefore, walk before Me and I will be your God and Protector.” Similarly, wherever it appears in Scripture its explanation is thus: “He is sufficient.” However, it also depends on the context. 
  Walk before me. As he [Onkelos] translates: “Worship Me.” Cling to My worship. 
  
  And be perfect. This, too, is an imperative following an imperative, [i.e.,] “Be perfect in all the tests.” According to its Midrash: “Walk before Me” refers to the precept of circumcision and as a result of this you will become perfect. For as long as you are uncircumcised, I consider you imperfect. Another explanation of וֶהְיֵה תָמִים : Now you are lacking [control over] five organs; two eyes, two ears, and the membrum; by adding one letter to your name the numerical value of the letters [of your name] will be two hundred and forty-eight corresponding to the number of your organs. 
  
  Verse 2
  
  I will give My covenant. [This refers to] the covenant of love and the covenant for you to possess the land by [your fulfilling] this precept.
  
  Verse 3
  
  Avram fell on his face. From fear of the Divine Presence. Because prior to being circumcised he did not have the strength to stand while the Divine Presence stood over him. It is [to this reference] that it is stated concerning Bilam, “Fallen down and eyes open.” I found this in the Beraisa of R. Eliezer. 
  
  Verse 4
  
  
  
  Verse 5
  
  For the father of a multitude of nations. This is an acrostic of his name. The letter רי"ש which was originally in [his name] signifying that he was a father only to Aram which was his [original] country, whereas, now he was a father to the entire world and even the letter רי"ש , originally in his name, was, [nevertheless], not removed from its place. For even the letter יו"ד of Sarai’s name had complained to the Divine Presence until it was added to Yehoshua’s name as it is said: “Moshe called Hoshea bin Nun [by the name] Yehoshua. 
  
  Verse 6
  
  And I will make you into nations. [Referring to:] Israel and Edom. For he had already had Yishmael and He would not be revealing tidings concerning him.
  
  Verse 7
  
  I will sustain My covenant. And what is this covenant? To be a God to you.
  
  Verse 8
  
  As an eternal possession. It is <i>there</i> that I will be a God to you. But, one who resides outside Eretz Yisrael is like someone who has no God. 
  
  Verse 9
  
  And as for you. The letter וי"ו [וְאַתָּה] here [denotes] a continuation of the previous matter: [i.e.] “As for Me, here is My covenant with you,” <i>and</i> you take heed to keep it. And by what means shall it be kept? “This is My covenant which you must preserve, . . . you shall be circumcised.” 
  
  Verse 10
  
  Between Me and you. [Referring to:] those who are now alive.
  And your descendants after you. [Referring to:] those who are destined to be born.
  Be circumcised. As if [it were written] לְהִמוֹל [to circumcise] as you might say עֲשׂוֹת in place of לַעֲשׂוֹת [to do].
  
  Verse 11
  
  You shall circumcise. [וּנְמַלְתֶּם] has the same meaning as וּמַלְתֶּם and the letter נו"ן is an addition that periodically appears in it, as the letter נו"ן in נוֹשֵׁךְ and the letter נו"ן in נוֹשֵׂא . וּנְמַלְתֶּם has the same form as וּנְשָׂאתֶם But, the word יִמוֹל is the form יִפָּעֵל , as in יֵעָשֶׂה [shall be done], [or] יֵאָכֵל [shall be eaten]. 
  
  Verse 12
  
  House-born. [Meaning:] to whom a maidservant gave birth in [your] house.
  Bought with money. [Referring to:] one who was bought after birth.
  
  Verse 13
  
  Your house-born slaves must be circumcised. Here [the circumcision of יְלִיד בַּיִת] is repeated and it does not say, “On the eighth day” [as in v. 12], in order to teach you that there is a יְלִיד בַּיִת that is circumcised after eight days as is explained in Meseches Shabbos. 
  
  Verse 14
  
  An uncircumcised male. Here it teaches that circumcision [is performed] in that place where there is a distinction between male and female.
  Who will not circumcise. [This applies to] one who has reached the age of [being liable to] punishment and then he shall be excised. However, his father [who fails to circumcise him] is not punished for it by being excised, but is guilty of transgressing a positive precept. 
  That soul shall be cut off. He will go childless and die before his time.
  
  Verse 15
  
  Do not call her by the name Sarai. שָׂרַי implies “<i>my</i> princess” but not to others. But, her name will be Sarah—in a general sense for she will be a princess [שָׂרָה] to everyone. 
  
  Verse 16
  
  I will bless her. What is this blessing? It is that she reverted to her youthfulness, as it is said: “Now that I am worn out, shall I have the pleasure [of a son].” 
  I will bless her. The ability to breastfeed, when she needed this [ability] on the day of Yitzchok’s feast when people were maliciously saying of them that they took in a foundling from the street. They, [however,] said, “He is our child.” So each woman brought her child— but neglected to bring its nursemaid— and she nursed them all. This is what is said: “Sarah has nursed the children.” Ber. Rab. partially alludes to this. 
  
  Verse 17
  
  Avraham fell on his face and laughed. This one [the word וַיִּצְחָק] Onkelos translates, happiness and rejoicing, whereas [the word וַתִּצְחַק] concerning Sarah he interprets as laughter. You may learn [from this] that Avraham believed [the prophecy] and rejoiced but Sarah did not believe, and ridiculed. That is why God was angry with Sarah but was not angry with Avraham. 
  Can, etc. There are expressions of astonishment that [mean to] affirm [what was said] as in “Did I reveal myself?” [or] “Do you see?” Here, too, it is an affirmation, and this is what he thought to himself: “Would this favor be done to another that which God is doing for me?” 
  Shall Sarah, who is ninety. Is she worthy of giving birth? Though the earlier generations gave birth [even] at the age of 500, in the days of Avraham, life was already shorter and a waning of strength had set in the world. Go and learn this from the ten generations between Noach and Avraham who gave birth at the [relatively] early age of 60-70. 
  
  Verse 18
  
  May it be granted that Yishmael live. If only Yishmael might live. [Meaning:] “I am unworthy to receive such a reward.” 
  
  Live before You. [Meaning:] that he live in fear of You, as in “Walk before Me,” [which Onkelos translates:] “Worship Me.” 
  
  Verse 19
  
  Indeed. An expression of affirmation. Similarly: “Truly, we are sinners.” [Or] “Truly, she has no son.” 
  And you will name him Yitzchok. Based on the laughter. Some say, based on the [י'] 10 trials and [צ'] for 90 years of Sarah[’s age] and [ח'] for the 8th day when he was circumcised and [ק'] for the 100 years of Avraham’s age. 
  I will establish My covenant with him. Why is this said? It has already been written “And as for you, you must preserve My covenant, you and your descendants.” But, since He said, “I will establish, etc,” I might think that the descendants of Yishmael and the descendants of Keturoh are included in the establishment [of the covenant]. It is, therefore, said: “I will establish My covenant <i>with him</i> and not with others. [If so, why is the verse] “My covenant I shall establish with Yitzchok” [again] stated? To teach that he was holy from the womb. Another explanation [for repeating v. 19]: R. Abba said, From here the son of the mistress drew a logical conclusion from the maidservant’s son: It is written, “I have blessed him and I will make him fruitful and will increase him.” This refers to Yishmael. How much more so. . . will I establish My covenant with Yitzchok. 
  My covenant. That the Covenant of Circumcision will be transmitted [only] to the descendants of Yitzchok.
  
  Verse 20
  
  Twelve princes. [A reference to the fact] they will dissipate like clouds, as in: “Clouds [נְשִׂיאִים] and wind.” 
  
  
  Verse 21
  
  
  
  Verse 22
  
  From [above] Avraham. This is a more fitting expression when referring to the Divine Presence and we also learn that the righteous are the vehicles of God [’s Presence].
  
  Verse 23
  
  Very day. On the <i>same day</i> that he was commanded, by <i>day</i> and not by night. He was not afraid of the idolaters or of the scoffers. And so that his enemies and contemporaries not claim: “Had we seen him we would not have let him do the circumcision and fulfill God’s precept.” 
  And he circumcised. This is the וַיִּפְעַל form.
  
  Verse 24
  
  When he was circumcised. In the בְּהִפָּעֲלוֹ form the same [form] as בְּהִבָּרְאָם —“when they were created.
  
  Verse 25
  
  When he circumcised the flesh of his foreskin. Concerning Avraham it does not state אֵת , because he only lacked cutting the flesh, for [the membrane] had already dissolved. But, Yishmael who was a lad required [actual] cutting the foreskin and tearing open the corona membrane. Therefore, concerning him אֵת is said. 
  
  Verse 26
  
  On that very day. [On the day] that Avraham turned ninety-nine and Yishmael thirteen years, Avraham and his son Yishmael were circumcised. 
  
  
  
  
  
  
  Verse 1
  
  [He] appeared to him. To visit the sick person. R. Chama bar Chanina said: It was the third day since his circumcision and God came to inquire about his welfare. 
  
  In the groves of Mamrei. He [Mamrei] advised him regarding the circumcision. Therefore, He appeared to him [Avraham] in his [Mamrei’s] territory. 
  
  Was sitting. It is written יָשַׁב [without a וא"ו]. [This indicates that] he wanted to rise [when] God said to him, “Sit, and I will stand, and you will symbolize to your descendants that I am destined to stand in the assembly of judges while they remain seated,” as it is said: “Elohim stands in the assembly of judges.” 
  At the door of the tent. To see if there are any passers by that he might invite into his home.
  In the heat of the day. God brought the sun out of its sheath so that he would not be burdened by travelers. But, when He saw that he [Avraham] was grieved that no travelers were coming, He brought the angels to him in the guise of men. 
  
  
  Verse 2
  
  And behold three men. One to foretell to Sarah, and one to overturn Sedom, and one to heal Avraham, because one angel cannot accomplish two missions. You may be convinced of this because in the entire <i>parshah</i> they are mentioned in the plural form, [e.g.] “And <i>they</i> ate.” “<i>They</i> said to him.” Whereas at the tidings [of Sarah’s child] it states: “<i>He</i> said, ‘<i>I</i> will return to you.’” And at the overturning of Sedom it states: “For <i>I</i> can do nothing,” “<i>I</i> will not overturn.” Rephael, who healed Avraham, went from there to rescue Lot. This is what is said: “When they were brought out [of the city], <i>he</i> [the angel] said, ‘Escape for your life,’” which teaches you that [only] one was involved in rescuing [Lot]. 
  Standing over him. [Meaning:] “next to him,” as in [וְעָלָיו] “Next to him was the Tribe of Menasheh.” It [וְעָלָיו] is just a respectful term used when referring to angels. 
  He saw [them]. Why is וַיַּרְא written twice [in this verse]? The first is as it seems [i.e., and saw], whereas, the second means “understanding:” he saw them remain standing in one place and he understood that they did not wish to trouble him. He then quickly ran towards them. In Bava Metzia [there is another explanation]: First it says: “Standing over him” and then it says: “He ran to greet them.” [The answer is:] when they saw him as he was untying and tying [his bandages] they distanced themselves from him. Immediately, “He ran to greet them.” 
  
  Verse 3
  
  He said, “My master, if . . . He was speaking to their leader and referred to them all as “masters.” And to the leader he said, “Please do not bypass,” because if he will not pass by his associates will remain with him. In this explanation it [אֲדֹנָי] is profane. An alternate explanation: It [אֲדֹנָי] is holy [referring to God] and he [Avraham] was telling God to wait for him until he will run and invite the travelers to come in. Though this is written <i>after</i> וַיָּרָץ לִקְרָאתָם , [nevertheless,] the conversation [with God] preceded it. It is the way of Scripture to speak thus as I explained concerning [the verse] “My spirit will not continue to judge man forever,” which is written after, “Noach produced . . .” And it is impossible to say otherwise but that the decree preceded [the birth of Yefes] by twenty years. Both explanations are in Bereishis Rabbah. 
  
  Verse 4
  
  Let be brought. through an intermediary, and God rewarded his descendants through a messenger, as it is said: “And Moshe raised his hand and hit the stone.” 
  And wash your feet. He thought that they were Arabs who worship the dust of their feet, and he was particular not to allow any object of idolatry into his house. However, Lot, who was not particular, invited them to lodge before [asking them to] wash, as is said: “Stay overnight, bathe your feet.” 
  Under the tree. [Meaning:] under the tree.
  
  Verse 5
  
  You will sustain your heart. In the Torah, <i>Neviim,</i> and <i>Kesuvim</i> we find that bread is the sustenance of the heart. In the Torah: “You will sustain you hearts;” in <i>Neviim</i>: “Sustain the heart with a loaf of bread;” in <i>Kesuvim</i>: “Bread sustains the human heart.” R. Chama said: Here it is not spelled לְבַבְכֶם but, לִבְּכֶם , which tells us that the evil inclination has no influence over the angels. 
  Afterwards you will continue on your way. [Meaning:] after that you may leave.
  Since you have passed by. For this thing I ask of you since you have passed in my proximity to honor me.
  Since. This has the same meaning as עַל אֲשֶׁר — [since/because]. This is the meaning of every כִּי עַל כֵּן in Scripture. [E.g.,] “<i>Because</i> . . . they came under the shelter of my roof;” “<i>Because</i> I have seen your face;” “<i>Since</i> I did not give her; “<i>Since</i> you know how we encamp.” 
  
  
  Verse 6
  
  The finest flour. The fine flour is used for cakes, [and] the meal is for the starch used by cooks for the purpose of covering the pot to absorb the grime. 
  
  Verse 7
  
  A tender, choice calf. There were three calves so that he might feed them three tongues together with mustard. 
  
  To the lad. This refers to Yishmael, to train him in performing mitzvos. 
  
  Verse 8
  
  He took butter, etc. But, the bread he did not bring because Sarah began to menstruate for on that day the menstrual cycle returned to Sarah and the dough became ritually unclean. 
  Butter. The fat of the milk that is skimmed off the top.
  And the calf he had prepared. [Meaning:] that he prepared. As each one was prepared he immediately brought it to them. 
  
  And they ate. It appeared as if they were eating. [We learn] from this that a person should not act differently from the prevalent custom.
  
  Verse 9
  
  They said to him. There are dots over [the letters] א,י,ו of [the word] אֵלָיו . And it was taught in a <i>B’rayso</i>: R. Shimon ben Elazar says: wherever the [undotted] letters are more than the dotted [letters] you must explain the [undotted] letters. But, here, the dotted letters are more than the [undotted] letters [and] you must explain the dotted [letters]. [The explanation is:] that they also asked Sarah, “Where is Avraham?” From this we learn that a person should inquire of his host, [asking] the man about his wife, and the woman about her husband. In Bava Metzia it is said: the serving angels knew where our Mother Sarah was. But, [they inquired] to make known her modesty in order to endear her to her husband. R. Yosi bar Chanina said: in order to send to her the [wine-]cup of blessing. 
  
  Here, in the tent. [Implying:] “she is modest.” 
  
  Verse 10
  
  Next year. [Meaning:] at this time next year. This was on Pesach and on the following Pesach Yitzchak was born. [This is indicated by:] since it is not read כְּעֵת but, rather, כָּעֵת [at <i>this</i> time]. 
   כָּעֵת חַיָּה [means] at this time when there will be life to you, [i.e.,] when you will all be well and alive. 
  I will return. The angel did not foretell that he himself would return to him, but, he was speaking to him as God’s agent, as in: “The angel of God said to her, ‘I will greatly multiply [your descendants]’” and he [the angel] does not have it in his power to multiply [her children], but [he said this] as the agent of God. Here, too, it was as an agent of God that he told this to him. Elisha said to the Shunamite woman: “At this season, at this time, when you will be alive you will be embracing a son.” And she said, “No, my master, [you] man of God, do not be false with your maidservant. Those angels who foretold for Sarah, said, at this season I will return.” Elisha responded to her, “Those angels who live and endure forever said, ‘At this season I will return,’ but I, who am but flesh and blood, who is alive today and dead tomorrow, whether I will be alive or dead, at this season, etc., [you will embrace a son]. 
  
  That was behind him. [Meaning:] the entrance was behind the angel.
  
  Verse 11
  
  No longer had. [Meaning:] there had ceased from her. . . .
  The way of women. [I.e.,] the menstrual cycle. 
  
  Verse 12
  
  To herself. [Meaning:] she looked at her insides and said, “Is it possible that these insides can carry a child, that these shriveled breasts can draw milk? [This explanation is derived from] Tanchuma. 
  Pleasure. [Meaning:] smooth flesh. It is a term used in the Mishnah: “It removes the hair and makes the flesh smooth.” An alternative explanation [for עֶדְנָה] from the word עִידָן [meaning] time, [referring to the] regular menstrual cycle. 
  
  Verse 13
  
  Really. [Meaning:] “Can it be true that I will give birth?” When I am old. Scripture altered [her statement] for the sake of peace, for she had actually said, “And my master is old.” 
  
  Verse 14
  
  Far removed. [Means:] as translated by Onkelos: Is it hidden? [I.e.,] is there anything beyond and separated and hidden from Me [which might prevent Me] from doing My will? 
  At the appointed time. [Meaning:] on that appointed time that I previously set aside for you [when I said:] “At this time next year.”
  
  Verse 15
  
  For she was afraid . . . for you did laugh.  The first "כִּי" is used in the sense of “<i>because</i>,” giving a reason for the fact. [I.e.,] Sarah denied . . . <i>because</i> she was afraid. The second [כִּי is used in the sense of “but.” [I.e.,] And He said, it is not as you say, but you <i>did</i> laugh. For our Rabbis have said: כִּי has four [different] meanings: 1) if, 2) perhaps, 3) but, 4) because. 
  
  Verse 16
  
  And they gazed. Wherever the term הַשְׁקָפָה is used in Scripture it is [meant to convey gazing for the purpose of bringing] evil, except: “Gaze down from Your holy abode,” [to teach] that giving to the poor is so great that it can change God’s attribute of anger to mercy. 
  To send them [on their way]. [Meaning:] to escort them; he thought that they were travelers.
  
  Verse 17
  
  Shall I conceal. [An expression] of incredulity. . . .
  What I am about to do? In Sedom! It would not be right for Me to do this thing without letting him know. I gave him this land and, [therefore,] these five cities are his. As it is said: “The borders of the Canaanites were from Sidon, etc. toward Sedom and Amorah,” etc. I renamed him Avraham, [which denotes] a father of a multitude of nations. Can I, then, destroy the children without informing the father who loves Me? 
  
  Verse 18
  
  Avraham is indeed to become. The Midrashic explanation is: “The mention of a righteous person is a blessing.” [Therefore] since He mentioned him [Avraham], He blessed him. But, the simple explanation is: [God, in effect, said:] “Would I conceal from him, when he is so beloved to Me as to become a great nation and through him will be blessed all the nations of the earth? 
  
  Verse 19
  
  For I have given him special attention. [יְדַעְתִיו is] an expression denoting affection as in: “A kinsman, on her husband’s side.” [and as in:] “Now Boaz, our kinsman,” [and as in:] “I will know you by name.” However, they all stem mainly from none other than יְדִיעָה [knowing] because one who has affection for another relates to him more closely and knows him. “And why do I have affection for him? 
  because he commands. [I.e.,] because he commands his children about Me to keep My ways.” But, if you explain it as does Onkelos, the word לְמַעַן , then does not fit in that sense. 
  He commands. It is used here in the present tense as in: “This is what Iyov continually did,” [or] “According to God do they encamp.” 
  So that [He] will bring. Thus he commands his children: “Keep the way of God so that God will bring upon Avraham,” etc. It does not say “upon the <i>house</i> of Avraham” but, rather, “upon <i>Avraham</i>.” We learn from this that he who produces a righteous son is considered as not having died. 
  
  Verse 20
  
  Adonoy said. To Avraham. That He [God] did as He said, [i.e.,] that He will not conceal from him. 
  Is so great. Wherever רָבָּה appears in Scripture the accent is on the latter syllable—the letter ב because they are translated as “great” or “becoming great.” Whereas, [regarding] this one, the former syllable is accented on the letter ר because it is translated that it had already become great as I have previously explained: “The sun set,” and, similarly: “Behold your sister has returned.” 
  
  
  Verse 21
  
  I will descend now. This is [only] to serve as a lesson to judges not to rule on matters of capital punishment unless they see it. All as I have explained in the <i>Parshah</i> dealing with the “dispersion.” Another explanation: “I will fathom the depths of their deeds.”
  If their wailing. Of the country.
  Which has come to Me is indicative of their conduct. And [if] they maintain their rebelliousness I will make an end of them. But, “if [they do] not” maintain their rebelliousness “I will know” what to do punishing them [only] with suffering so that I [need] not destroy them. Similarly we find in another place, “Now, remove your ornaments from yourself <i>so that I may know</i> what to do to you.” Therefore, there is a separation of a פְּסִיק between עָשׂוּ and כָּלָה in order to pause between one word and the next. Our Sages explained הַכְּצַעֲקָתָהּ [as referring to] the cry of a certain maiden whom they killed with a horrible death because she gave food to a poor person as is explained in Chapter <i>Chelek.</i> 
  
  Verse 22
  
  They [the men] turned from where they were. [I.e.,] from the place to which Avraham accompanied them. 
  Avraham was still standing before Adonoy. But is it not so that he [Avraham] did not go to stand before Him? Rather, it was God who came to him and said to him, “The wailing concerning Sedom and Amorah is so great,” and it should have been written: “God was still standing near Avraham,” but, it is an emendation of the Scribes. 
  
  Verse 23
  
  Avraham came forward. We find the term הַגָּשָׁה [approach] to wage war: “Yoav approached,” etc., and הַגָּשָׁה used to denote “entreaty”: “Yehudah approached him,” and הַגָּשָׁה to denote prayer: “Eliyahu the Prophet approached.” Avraham’s “approaching” was for all these: 1) to speak sternly, 2) to entreat and 3) to pray. 
  Will You destroy? [Meaning:] Would you destroy? According to Onkelos who translated it as meaning anger this is its explanation: Would Your anger sway You that You would destroy the righteous with the wicked?
  
  Verse 24
  
  Suppose there are fifty righteous people. Ten righteous for each city, because there were five places. And if You will respond that the righteous will not save the wicked [but,] why should the righteous die? 
  
  
  Verse 25
  
  It would be sacrilege [to attribute] to You. [I.e.,] it is profane for You. It will be said: This is His craft, to destroy everything, the righteous as well as the wicked. This is what you did to the Flood generation, and to the Dispersion generation. 
  Such an act. [Meaning] neither this nor anything like it.
  It would be sacrilege to attribute this to You. In the World-to-Come.
  Shall the Judge of all the earth. The ה of הֲשוֹפֵט is vocalized with a חֲטָף פַּתַּח as an expression of incredulity. I.e., can it be that He who is Judge should fail to do true justice? 
  
  Verse 26
  
  If, in Sedom, I find . . . the entire place.  [בִסְדֹם refers] to all the cities. Since Sedom was a metropolis and the most important of them all, Scripture refers to her. 
  
  Verse 27
  
  I have begun. [Meaning] “I was willing,” as in “And Moshe was willing.” 
  And I am but dust and ashes. [I.e.,] I would already have been reduced to dust by the kings, and to ashes by Nimrod, were it not for Your mercy that stood by me. 
  
  Verse 28
  
  Will You destroy because of five? Would there, not be nine for each city? and You, the Righteous One of the universe, can be counted with them. 
  
  Verse 29
  
  Suppose there are forty found there? And, thereby, four cities will be saved. Similarly thirty will save three of them, or twenty will save two of them, or ten will save one of them. 
  
  Verse 30
  
  
  
  Verse 31
  
  I wished. [Meaning] “I was willing,” as in: “And Moshe was willing.” 
  
  
  Verse 32
  
  Suppose ten are found there? For anything less he made no request [because] he thought: The flood generation had eight. Noach, his children and their wives, and they did not save their generation, and for nine, including counting [God] he had already asked but could not find. 
  
  
  Verse 33
  
  Adonoy departed. Once the defender is silenced the Judge leaves.
  And Avraham returned to his place. Once the Judge leaves, the defender leaves and the prosecutor accuses and as a result: “The two angels came to Sedom,” to destroy. 
  
  
  
  
  
  Verse 1
  
  Two. One to destroy Sedom and one to save Lot. The third one who came to foretell to Sarah [of her giving birth]— once he fulfilled his mission—departed.
  Angels. Elsewhere they are called <i>men</i>. When the Divine Presence was with them they are called men. Another explanation: In relation to Avraham whose power was great and angels were as common to him as men, they are referred to as men. But, relative to Lot, they are called angels. 
  In the evening. Did it take that long for the angels [to travel] from Chevron to Sedom? But, they were angels of mercy, and they procrastinated— perhaps Avraham will succeed [in his attempt] to defend them. 
  While Lot was sitting at the gate of Sedom. It is written יָשַׁב [without a ו because] on that day they appointed him to be their judge. 
  
  Lot saw. He had learned from the house of Avraham to seek out travelers.
  
  Verse 2
  
  Behold now my lords. [Meaning:] “Behold, you are now my masters since you have passed by me.” Another explanation: “Behold, now, you must be careful in regard to these cruel people that they not become aware of you.” And, therefore, this is the proper advice. 
  Please turn. Turn off the main road to my home [by means] of a roundabout way so that they not become aware that you are entering there. It therefore says “turn.”
  Stay over night, bathe your feet. But, is it the manner of people to first lodge overnight and then to wash afterward? And, furthermore: Avraham told them to first wash their feet! But, this is what Lot thought: If, when the Sedomites come, they will see that they already washed their feet they will make accusations against me and will say, “Two or three days have already passed since they have come into you home and you did not notify us.” He, therefore, thought: Better that they remain here with the dust on their feet so that they appear to have just arrived. He, therefore, said, “Lodge overnight,” first, and “wash” afterwards.” 
  They said, “No.” Whereas to Avraham they said, “Do [as you said].” From this [we may derive] that one may decline the offer of an inferior but should not decline the offer of a superior. 
  We will spend the night in the street. Here, כִּי is used to mean “but,” for, in effect, they said, “We will not veer off to your home, <i>but</i> will lodge in the city street all night.” 
  
  Verse 3
  
  They turned in to him. They took a roundabout way to his home.
  And baked matzos. It was Pesach.
  
  Verse 4
  
  They had not yet lain down when the men of the city, the men of Sedom. It is thus expounded in Bereishis Rabbah. Before they lay down and [already] the people of the city were being discussed by the angels; they were asking Lot about their character and their deeds and he answered them that the majority are evil. As they were discussing them “And the men of Sedom,” etc. However, the plain explanation of the verse is: The people of the city who were evil people surrounded the house. Because they were evil people, they are referred to as Sedomites as Scripture states: “The people of Sedom were wicked and sinful.” 
  All the people from one end to the other. [Meaning:] from one end of the city to the other. There was not one who protested because not even one righteous person was among them.
  
  Verse 5
  
  That we may know them. For the purpose of homosexuality as in: Who have never known a man.
  
  Verse 6
  
  
  
  Verse 7
  
  
  
  Verse 8
  
  These. [הָאֵל] is the same as הָאֵלֶּה [these].
  Since, after all, they came. Do this favor out of respect for me since [כִּי] they have come under the shelter of my roof [lit. beam]. Onkelos translates it: In the shade of my beam. The Targum of קוֹרָה is שֵׁרוּתָא — beam. 
  
  Verse 9
  
  They said, “Step back out of the way!” Back away! As if to say: “Step aside and distance yourself from us.” So, too, wherever הָלְאָה appears in Scripture it has the meaning of distance, as in, “Scatter הָלְאָה —<i>afar</i>” or: “Behold the arrows are some distance from you.” Thus, גֶשׁ הָלְאָה [means] “Draw yourself aside,” in Old French: <i>Retire-toi de nous.</i> It is a contemptuous way of saying, “We are not considering you at all.” Similar to this: “Step aside, do not come near me.” Similarly: “Step aside and I will dwell there,” [meaning] draw aside for my sake so that I may dwell where you are. [The Sedomites were, in effect saying:] You are interceding for the travelers; how dare you do that! In response to what he said of his daughters they said to him, “Step aside,” gently, in a calm manner, [but] for his interceding on behalf of the travelers they said [harshly], “This one came as an immigrant,” [in effect saying:] “You are the only stranger among us who has come [only] to sojourn.” “And now he wants to be a judge.” [Meaning:] and you have become our chastiser. 
  The door. This is [the door] that swings [on hinges] to close and open [the entrance]. 
  
  
  Verse 10
  
  
  
  Verse 11
  
  The entrance. That is the opening though which [people] enter and exit.
  With blindness. [This is] an affliction of blindness.
  Young and old alike. The young ones were the first in this wrongdoing as is written “Young and old alike,” therefore, the punishment began with them. 
  
  Verse 12
  
  Who else do you have here? The plain meaning of this verse is: “Whom else do you have in this city besides your wife and daughters in this house?”
  A son-in-law, your sons, your daughters. [Meaning:] “If you have a son-in-law or sons and daughters get them away from this place. 
  Your sons. [Meaning:] your married daughter’s sons. The Aggadaic explanation for the word עֹד [is]: “Since they are doing such an abhorrent thing can you still have any basis for defending them?” For, all night he [Lot] was justifying them. It should be read מִי לְךָ פֶּה . 
  
  
  Verse 13
  
  
  
  Verse 14
  
  Sons-in-law. He had two married daughters in the city.
  Who had married his daughters. Those to whom the ones at home were betrothed.
  
  Verse 15
  
  They urged. As Onkelos translates it: “They pressed,” [meaning] they hurried him. 
  
  Who are here. those who are already in the house whom you have the ability to save. There are Midrashic explanations, but, this is the plain explanation of the verse. 
  Swept away. [Meaning:] “You will be the end of.” [The verse] עַד־תּוֹם כָּל־ הַדּוֹר ” is translated [by Onkelos]: Until the entire generation will be [סַף] finished.
  
  Verse 16
  
  He hesitated. In order to salvage his possessions.
  [They] grabbed. One of them [the angels] had the mission of saving him while his fellow [angel had the mission] to overturn Sedom. It is, therefore, written: <i>He</i> said, “Escape!” and it does not say, <i>They</i> said. 
  
  Verse 17
  
  Escape for your life. Let it suffice for you to save lives. Pay no heed to possessions.
  Do not look back! You participated in their evil ways and only for the sake of Avraham are you saved. You are not worthy to see their punishment while you [yourself] are being rescued.
  Anywhere in the valley. [This refers to] the plain of Jordan.
  Escape to the mountain. Flee to Avraham who dwells in the mountain as it is said: “From there he moved to the mountain.” Now, too, he dwells there, as it is said: “Until the place where he originally had his tent.” And though it is written: “Avram set up his tents, etc.,” he had many tents which extended to Chevron. 
  The word הִמָּלֵט means to evade. So, too, every form of הַמְלָטָה in Scripture has the meaning <i>émisser</i> in Old French. Similarly: “She delivered a male baby,” meaning that the fetus slipped through the womb. [or] “Escaped like a bird” [or:] “They are unable to push the load through,” [i.e.,] to push the load of excrement in their bowels. 
  
  Verse 18
  
  Please, not so my Master. Our Sages said that this Name is holy for about it [this name] it is said, “To keep me alive,” [referring to] the One who has it in His power to kill or to keep alive. The Targum [also] translates it: “Please, God,” 
  Please, not so. [Meaning:] please do not tell me to flee to the mountain. 
  Please. It has the meaning of making a request.
  
  Verse 19
  
  Lest the evil attach itself to me. [Lot thought:] When I was with the Sedomites, God saw my deeds and the deeds of the people of the city, and I appeared to be a righteous person and worthy of being rescued. But, when I will come to the righteous person I will be [seen] as an evil person. This, too, is what the woman of Zorfas said to Eliyahu: “Have you come to me to call attention to my sins?” [Meaning:] before you came to me, God saw my deeds and the deeds of my nation and I would be righteous compared to them. But, once you have come to me [then], compared to your deeds, I am an evil person. 
  
  Verse 20
  
  This city is near [enough]. Settled “near” [in point of time], [meaning] recently settled. Therefore its measure has not yet been filled. How recent is it[s settlement]? From the generation of the Dispersion when humanity dispersed and began to settle, each in his place, which was in the year that Peleg died. From then till now there were 52 years, for Peleg died when Avraham was 48. How is this [calculated]? After Re’u was born, Peleg lived 209 years. Deduct from them 32 when Serug was born and the 30 years from Serug’s birth to Nachor’s birth giving you 62 years. And 29 years from Nachor’s birth to Terach’s birth giving you 91 years. 70 years from then to Avraham’s birth, giving you 161 years Add another 48 years, giving you 209 years. That was the year of the Dispersion. When Sedom was destroyed Avraham was 99 years old. Thus, from the generation of the Dispersion till this point, there are 52 years. The settling of Zoar took place later than the settling of Sedom and its sister cities by one year. This, then, is what is said, “Please [נָא] let me escape.” נָא having the numerical value of 51. 
  
  It is insignificant. [Meaning:] its sins are few, and You may, therefore, spare it . . . 
  And my life will be saved in it [the city]. This is the Midrashic explanation. However, the plain explanation of the verse is: It is a small city with few people; You should not mind sparing it so that I might live in it. 
  
  Verse 21
  
  Also . . . regarding this. Not only will you be saved, but, I will spare the entire city for your sake. 
  Overturn. [Meaning:] “I overturn” as in עַד בּוֹאִי — “Until I come” [or as in] אַחֲרֵי רוֹאִי —“After I have seen.” [or] מִדֵּי דַבְּרִי בּוֹ —“When I speak of him.”
  
  Verse 22
  
  For I can do [nothing]. This was a punishment for the angels. Since they had said, “We are going to destroy this place, thereby, attributing themselves, they, therefore, could not leave from there until they were obliged to state that the thing was not in their control. 
  For I cannot. [לֹא אוּכַל] is in the singular form. From this you can learn that one destroys and the other rescues because two angels are not sent for one thing [mission].
  The city was therefore called Zoar. Based on [Lot’s words:] “It is insignificant.”
  
  Verse 23
  
  
  
  Verse 24
  
  Adonoy caused to rain. Where וה' [with a ו] appears in Scripture, [it represents] Him and His Heavenly Court. 
  To rain upon Sedom. At the advent of the morning, as it is said: “At the break of dawn.” It is the time when the moon is in the sky together with the sun. Since some of them worshiped the sun and some of them, the moon. God said: If I punish them by day, the moon-worshipers will say, were it at night when the moon rules, we would not have been destroyed. And if I punish them by night the sun-worshipers will say were it by day, when the sun rules, we would not have been destroyed. It, therefore states: “At the break of dawn”— he punished them at a time when both the sun and the moon rule. 
  Caused to rain . . . sulfur and fire. It began as rain and turned into sulfur and fire.
  From Adonoy. It is usual for Scripture to express it so, as in “The wives of Lemech” and he did not say, <i>my</i> wives. Likewise, Dovid said, “Take your master’s servants with you” and he did not say, <i>my</i> servants. Likewise Achashverosh said, “In the name of the king” and he did not say, in <i>my</i> name. Here, too, it states, “from God” and it does not state, from Him. 
  From heaven. This is what Scripture means when saying: “For by them [the heavens] He punishes nations,” etc. When He comes to punish mankind He brings fire upon them from the heavens as He did to Sedom. And when He comes to cause Manna to fall [it was also] from the heavens. [As the verse states:] “Behold, I will cause bread to rain from heaven for you.” 
  
  Verse 25
  
  He overturned these cities. The four of them were located on one rock [formation] and he turned them upside down, as it is said: “He reached for the rock,” etc. 
  
  Verse 26
  
  His [Lot’s] wife looked behind him. [Meaning: in back] of Lot.
  And she became a pillar of salt. She sinned with salt and she was punished with salt. He [Lot] said to her, “Serve some salt to the guests.” She said to him, “Even this evil custom, do you mean to introduce in this place?” 
  
  Verse 27
  
  
  
  Verse 28
  
  Heavy smoke. [Meaning] a column of smoke, <i>torche</i> in Old French. 
  Furnace. It is an excavation in which stones are burned for lime. This is the meaning every time. כִּבְשָׁן appears in the Torah.
  
  Verse 29
  
  Elohim remembered Avraham. How does the remembering of Avraham affect Lot? He remembered that Lot had known that Sarah was Avraham’s wife, and heard Avraham say in Egypt, about Sarah, “She is my sister,” and he [Lot] did not betray him because he was sympathetic towards him. Therefore, God took pity on him [Lot]. 
  
  Verse 30
  
  For he was afraid to live in Zoar. Since it was near Sedom.
  
  Verse 31
  
  Our father is old. If not now, when? He may die or cease having children. 
  And there is no man [left] on earth. They thought that the entire world was destroyed as it was in the generation of the Flood. (From Bereishis Rabbah.) 
  
  
  Verse 32
  
  
  
  Verse 33
  
  They urged wine, etc. Wine presented itself to them in the cave so that two nations might descend from them. 
  And slept with her father. Concerning the younger daughter it states: “And she slept with <i>him.</i>” In the case of the younger one, since she did not initiate the illicit relations, but, rather, learned it from her sister Scripture covers up for her and does not explicitly state her shame. Whereas, concerning the older daughter, who initiated the illicit relations Scripture explicitly publicizes it. 
  
  [Or that she] got up. The word וּבְקוּמָהּ of the older daughter is written with dots above it, to tell us that once she arose he [Lot] was aware [of what had happened] and, nevertheless, he was not careful not to drink on the following night. [R. Levi said: whoever is inflamed by illicit desires in the end will be made to eat his own flesh. 
  
  
  Verse 34
  
  
  
  Verse 35
  
  
  
  Verse 36
  
  [They] became pregnant. Although a woman does not conceive from her first marital relations, [nevertheless,] these did it with themselves and deflowered themselves and conceived from the first relations. 
  
  Verse 37
  
  Moav. This [daughter] who was not modest openly stated that he is of her father, but, the younger one named him euphemistically and was rewarded for this in the days of Moshe, as it is said concerning the Amonites, “Do not incite them”—in any manner. Whereas, concerning Moav it [the Torah] forbids only to wage war against them, but irritating them was permitted. 
  
  
  
  
  
  
  Verse 1
  
  Avraham journeyed from there. When he saw that the cities were destroyed and the travelers ceased passing by he departed from there. An alternate explanation: In order to distance himself from Lot who had acquired a bad reputation that he was incestuous with his daughters.
  
  Verse 2
  
  Avraham said. Here, he did not ask her consent but, [did it] against her will, since she had already been taken to Pharoah’s house because of this. 
  Regarding Sarah, his wife. [Here meaning] <i>concerning</i> Sarah, his wife. Similarly, “Concerning the ark being taken, etc., and concerning the death of her father-in-law,” both [words אֶל] meaning עַל —concerning. 
  
  
  Verse 3
  
  
  
  Verse 4
  
  Had not come near her. [This was so because] the angel prevented him as it is said: “I did not give you the chance to touch her.”
  Will You also kill an innocent nation? [Meaning] would you kill a nation even if it is righteous? Is this perhaps Your way to destroy nations without cause? You did likewise to the Flood generation and to the Dispersal generation. I also say that You killed them for no reason just as You intend to kill me.
  
  Verse 5
  
  She also. [This was said] to include her servants, cameldrivers, and muledrivers. “I asked them all and they responded that he was her brother.” 
  
  With an innocent heart. [Meaning] “I had no intention of sinning.”
  And clean hands. [Meaning] “I am innocent of sin for I have not touched her.”
  
  Verse 6
  
  I know that with an innocent heart, etc. “It is true that at first you had no intention of sinning, but, do not claim clean hands [because. . .]. 
  I did not give you the chance. It was not due to you that you did not touch her, but, it was I who prevented you from sinning by not giving you the strength. Similarly: “And Elohim did not let him” Similarly: “Her father did not permit him to come.” 
  
  Verse 7
  
  Return the man’s wife. And do not think: perhaps she has become repugnant in his eyes and he will not accept her [back] or that he will hate you and not pray for you. . .
  For he is a prophet. And he knows that you have not touched her and will, therefore, pray for you. 
  
  
  Verse 8
  
  
  
  Verse 9
  
  Deeds that ought not to be done. A plague that is unusual to befall any beings has befallen us because of you: the stopping up of all body orifices— [those] of semen, urine, and excrement, the ears and the nose. 
  
  Verse 10
  
  
  
  Verse 11
  
  There is no fear of Elohim. When a guest arrives in a city, is he questioned about food and drink? or is he asked about his wife? [namely:] “Is she you wife or your sister?” 
  
  
  Verse 12
  
  She is my sister, the daughter of my father. And a daughter of the same father is permitted [to be married] to a Noachide because there is no paternal relationship for a gentile. In order to make his words truthful, he responded in this fashion. [However,] should you ask: Was she not actually his brother’s daughter? [I would answer:] One’s children’s children are like one’s own children. It is in this vein that he addresses Lot: “For we are brothers [kinsmen].” 
  But not the daughter of my mother. Haran was of a different mother [than Avraham].
  
  Verse 13
  
  When [Elohim] caused me to wander, etc. Onkelos translated it as he chose. [However,] it can also be interpreted in a manner more fitting to the structure of the verse: When God took me out of my father’s house to be a wanderer, roaming from place to place, and I knew that I would pass through places where there are wicked people. then I said to her: “This is the kindness.” 
  When [Elohim] caused. [The verb הִתְעוּ is] in the plural form. But, do not wonder about this, because in many places that which deals with Godliness and that which deals with authority are referred to in the plural form. [E.g.,] “Whom God went [to redeem],” “the Living God,” “He is a Holy God.” All references to Godliness [or authority] are plural as in “And the master of Yoseif took him,” [or] “The Master of masters,” [or] “The master of the land.” Similarly, “If its owner was with it,” [or] “Its owner was warned.” If you ask, why the term הִתְעוּ is used here, [I would answer,] anyone exiled from his place and is not settled is referred to as תּ וֹעֶה , as in, “And she went and lost her way,” [or:] “I have strayed like a lost sheep,” [or:] “They wander without food,” [meaning:] they go out and wander seeking food. 
  Say of me. [לִי meaning] about me. Similarly “The local men asked לְאִשְׁתּוֹ [meaning:] <i>about</i> his wife. Similarly, “And Pharaoh said לִבְנֵי יִשְׂרָאֵל the same as [עַל] <i>about</i> the Bnei Yisrael. “Lest they say [לִי] <i>about</i> me: a woman slew him.” 
  
  Verse 14
  
  And he gave them to Avraham. So that he [Avraham] be mollified and pray for him [Avimelech’s wellbeing]. 
  
  
  Verse 15
  
  Behold, my land is before you. Whereas Pharaoh told him, “Here is your wife, take [her] and go,” because he was afraid that the Egyptians were immersed in lewdness. 
  
  Verse 16
  
  To Sarah, he said. Avimelech [said it was] out of respect for her, in order to mollify her; “Behold, I have bestowed this honor upon you. I have given money to your brother—the one about whom you said, ‘He is my brother’—this money and respect are for you a covering of the eyes . . . 
  For all who are with you. I.e., “They shall cover their eyes so that they not denigrate you. For if I would return you empty-handed they would say: ‘After violating her, he returned her.’ But, now that it has been necessary for me to expend a great deal of money and to mollify you, they will know that I had to return you against my will and as the result of a miracle.” 
  Every one. [Meaning] “And with all the people of the world. . .
  That you may face. You will have the opportunity to refute and to show these obvious facts. Wherever the term הוֹכָחָה appears it refers to clarifying things. In Old French <i>éprouver</i> [to prove]. However, Onkelos translates it otherwise, and the words of the text according to the Targum would fit as follows: “Behold, this will be for you a garment of honor as a consequence of my eyes that gazed upon you and upon everyone who is with you.” He, therefore, translated it: “I saw you and all who are with you.” There is [also] a Midrashic interpretation, but I have explained it for the best textual fit. 
  
  Verse 17
  
  And they gave birth. As the Targum translates it: “And they were relieved.” [I.e.,] their orifices were reopened and they expelled that which needed expelling. And this is considered their “birth.” 
  
  Verse 18
  
  Every womb. [Meaning] every opening [of the body].
  According to the word of Sarah. [Meaning] according to Sarah’s words.
  
  
  
  
  
  Verse 1
  
  Adonoy remembered Sarah. This section was placed here to teach you that whoever prays for mercy for another and he [the one who prays] needs the same thing, he will be answered first. For it states: “he [Avraham] prayed,” etc., and immediately: “Adonoy remembered Sarah,” i.e., He had already remembered [even] before He had cured Avimelech. 
  Remembered Sarah as He had said. [This refers to the promise] of conceiving.
  As He had spoken. [Referring to the promise] of giving birth. Where is [the reference to God’s] <i>saying?</i> and where is [the reference to God’s] <i>speaking?</i> <i>Saying:</i> “Elohim said: Indeed your wife Sarah,” etc. <i>Speaking:</i> “The word of Hashem came to Avram at the Covenant Between the Pieces,” where it is stated: “That one [Eliezer] will not be your heir” and He brought forth the heir from Sarah. 
  And Adonoy did for Sarah as He had spoken. [Meaning] as He spoke] to Avraham. 
  
  
  Verse 2
  
  At the designated time that [He] had declared. [There is a dispute between] R. Yudan and R. Chama: R. Yudan says: This teaches that he [Yitzchok] was born after nine months so that it not be said that he was [conceived] from Avimelech’s household. whereas, R. Chama says after seven months. At the designated time that [He] had declared. [Onkelos translates it] “Of which He spoke.” [I.e.,] the designated time that He spoke and set when he, told him “At the designated time I will return to you.” He scratched out a mark in the wall and told him, “When the sun will [again] reach this mark next year, she [Sarah] will give birth.” 
  In his old age. That his [Yitzchok’s] facial features were similar to his [Avraham’s]. 
  
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  Will laugh with me. [Meaning:] will rejoice for me. The Midrashic explanation [is that] many childless women conceived when she did; many sick were healed that day; many prayers were answered with hers; and there was much joy in the world.
  
  Verse 7
  
  Who said to Avraham. An expression of praise and esteem as in “Who is it that did and accomplished?” [or] “Who has created all these?” [Here meaning:] “See Who He is, and to what extent He keeps His promise! God promises and does it!” 
  Said. Scripture uses an alternate word and does not say דִבֶּר because its [מִלֵּל] numerical value is 100 thereby alluding to Avraham’s being 100 years old.
  That Sarah would nurse children. Why is בָנִים [children] in the plural form? [Because] on the day of the feast the princesses brought their children with them and she [Sarah] nursed them. For they were saying that [actually] Sarah had not given birth but brought in a foundling from the street.
  
  Verse 8
  
  And was weaned. After he was 24 months old.
  A great feast. Because the great people of the time were there [namely:] Sheim, Eiver, and Avimelech. 
  
  
  Verse 9
  
  Mocking. This is a reference to idolatry as it is said: “They arose to revel.” An alternate explanation: A reference to illicit relations as is said “To mock me.” An alternate explanation: A reference to murder as is said: “Let the lads arise and make sport before us,” etc. For he [Yishmael] was quarreling with Yitzchok concerning their inheritance [whereupon] he [Yishmael] said: “I, being the first-born, deserve a double-share.” They went out to the field [where] he [Yishmael] took his bow and was shooting arrows at him as is said: “As a madman shooting arrows, etc., and then says, ‘I am only playing’” [It is from Sarah’s response that you can derive this when she said, “For the son of this slave-woman will not inherit.”] 
  
  
  Verse 10
  
  With my son, with Yitzchok. Just for the fact that he is my son even if he were not as deserving as Yitzchok; or [if he would be] as deserving as Yitzchok even if he were not my son, this one [Yishmael] does not deserve to share the inheritance with him [Yitzchok]. How much more is this so [that it is] “With my son, with Yitzchok” that he has both [of these qualities]. 
  
  Verse 11
  
  On account of his son. For he heard that he fell into bad ways. The plain explanation is because she told him to send him away.
  
  Verse 12
  
  Listen to her voice. We learn from this that Avraham was inferior to Sarah with regard to prophecy. 
  
  
  Verse 13
  
  
  
  Verse 14
  
  Bread and a skin [pouch] of water. But no silver and gold because he despised him for falling into bad ways.
  With the lad. He also placed the child on her shoulder because Sarah had cast an evil eye on him and he was seized by a fever and could not walk on his own feet.
  She went and lost her way. [Meaning] she returned to her family’s idolatry.
  
  Verse 15
  
  The water was used up. Because the sick [need to] drink a great deal.
  
  Verse 16
  
  Facing him. From afar.
  Of bow-shots. [Meaning, the distance] of two shots. It [כִּמְטַחֲוֵי] has the meaning of shooting an arrow. It is used in the Mishnah “[שֶׁהֵטִיחַ] one who had relations with his wife.” [This term is used] because the seed shoots as does an arrow. If you ask: It should have been written כִּמְטַחֵי קֶשֶׁת ? [The answer is:] it is grammatically correct to insert a <i>vav</i> here as in בְּחַגְוֵי הַסֶּלַע [in the clefts of the rock] [where בְּחַגְוֵי] has the same derivation as “The Land of Yehudah became לְחָגָּא [rupture] for those in Egypt”; and from the same derivation as: “[יָחוֹגּוּ] They reeled and staggered like a drunk.” Similarly: “ קַצְוֵי אֶרֶץ —the ends of the earth” [קַצְוֵי] being derived from קָצֶה . 
  She sat facing him. As he came closer to dying she continued to move farther away. 
  
  
  Verse 17
  
  The voice of the lad. [We derive] from this, that the prayer of the sick person is more effective than the prayers of others [who pray] for him and is sooner accepted. 
  In the place where he is. [I.e.,] he is judged according to his present deeds and not according to what he will do in the future. For the angels were declaiming against [him] and saying, “Master of the universe, for one whose descendants will eventually kill Your children with thirst You will provide for him a well?” And He responds to them, “But, what is he now, righteous or wicked?” They respond to Him: “He is righteous.” [Whereupon] He responds to them: “It is according to his present deeds that I judge him.” That is the meaning of “Where he is.” Where did they kill Israel with thirst? It was when Nebuchadnezzer exiled them, as it is said: “The burden of Arabia, etc., bring water to the one who is thirsty.” When they marched them near Arabian [lands], the Israelites said to their captors, “We beg of you, bring us to the descendants of our uncle Yishmael and they will take pity on us, as it is said, “you caravans of [דְּדָנִים] Dedanites”; do not read דְּדָנִים [Dedanites] but דוֹדִים [family kin]. [Whereupon] they [the Yishmaelites] came towards them bringing them salted meat and fish and [air-]inflated water-skins. The Israelites thought that they were full of water and when one would insert it into his mouth and then open it, the air would enter his body and he would die. 
  
  
  Verse 18
  
  
  
  Verse 19
  
  
  
  Verse 20
  
  An expert archer. [רוֹבֶה is] one who shoots arrows with a bow.
  Archer. He is so called because of his occupation as חַמָּר [a mule driver], גַמָּל [a cameldriver],. צַיָּד [a hunter]. Consequently, the letter שִׂין has a <i>dagesh.</i> He would dwell in the wilderness and rob the passers-by. That is what is referred to when it states “His hand [will be] against everyone, etc.” 
  
  Verse 21
  
  From the land of Egypt. From the place where she was raised as it is said “She had an Egyptian handmaid.” This is what people mean by the adage: “Throw a stick in the air and it will return to its source.”
  
  Verse 22
  
  Elohim is with you. Because they saw that he left the Sedom area safely, and that he battled the kings and defeated, them and that his wife conceived in his old age. 
  
  Verse 23
  
  With my son or my grandson. That is the limit of a father’s love for a son.
  The kindness that I have done to you, do to me. “When I said to you, ‘Behold, my land is before you.’” 
  
  Verse 24
  
  
  
  Verse 25
  
  [He] reprimanded. [Meaning:] he had a dispute with him over it. 
  
  
  Verse 26
  
  
  
  Verse 27
  
  
  
  Verse 28
  
  
  
  Verse 29
  
  
  
  Verse 30
  
  
  So that it will be proof for me. [לְעֵדָה is] the feminine form for “witness” as in “And the monument is [עֵדָה] witness.”
  That I dug this well. Avimelech’s shepherds argued about it [the well] and they said, “We dug it.” They agreed among themselves that whoever appears at the well and the waters will rise towards him then it [the well] is his. And they [the waters] rose towards Avraham. 
  
  
  Verse 31
  
  
  
  Verse 32
  
  
  
  Verse 33
  
  An eishel. Rav and Shmuel [offer varying opinions]. One says that it was an orchard from which fruit was brought for the guests’ meals and the other one says a guest-house. which contained various kinds of fruit. We find the term נְטִיעָה applied to tents, as it is said, “He will plant the tents of his palace.” 
  And there he proclaimed. [I.e.,] by means of that <i>eishel</i> the Name of the Holy One was called “God” to the entire world; [for] after they [the guests] would eat and drink he [Avraham] would tell them, “Bless the One from Whose food you have eaten. You may think that you have eaten <i>my</i> food, [but, actually] from the One Who by His word brought the world into being, have you eaten.” 
  
  Verse 34
  
  For many days. [His stay here lasted] longer than in Chevron. He spent 25 years in Chevron. and here [in Beer Sheva] 26 [years]. For he was seventy-five years old when he left Charan. That same year: “He came and settled in the Plains of Mamrei.” For before this we do not find that he resided anywhere but there. Because in all his other places he was only a guest, stopping to rest, traveling, and moving on. As it is said: “Avram passed through,” “From there he moved,” “There was a famine in the land, [whereupon,] Avram went down to Egypt.” He spent only three months in Egypt for Pharaoh had sent him away. Immediately: “He continued on his travels” until: “He came and settled in the Plain of Mamrei” where he stayed until Sedom was overturned. Immediately: “Avraham journeyed from there” because he was ashamed of Lot, and arrived at the Land of Plishtim [Philistines] when he was ninety-nine years old for on the third day the angels came to him. making it 25 years [since he left Charan]. And since it states here “many days,” [it means] more than the preceding days [in Chevron]. Scripture does not intend to be indefinite but, to be clear; and if [the “many days”] would be <i>two</i> or more years [rather than one] it would clearly have stated so. [Therefore,] you must admit that they did not exceed by more than one year, making it a total of 26 years. He immediately left there and returned to Chevron. That year preceded the binding of Yitzchok by twelve years. (From Seder Olam). 
  
  
  
  
  
  Verse 1
  
  After these events. There are some Sages who say [that this event occurred:] “After the <i>words</i> of Satan” who said accusingly, [to God], “From all the feasts that Avraham prepared, he did not offer to sacrifice to You a single bull or ram.” He [God] responded to him, “Does he do anything but for the sake of his son? Yet, if I were to say to him, ‘Sacrifice him to Me,’ he would not refuse.” Other [Sages] say [that this refers to] “After the words of Yishmael” who would boast to Yitzchok that he was circumcised when he was thirteen and offered no resistance. Yitzchok responded to him: “Do you intimidate me [with the loss] of one limb? If God would tell me, ‘Sacrifice yourself to Me,’ I would not refuse.” 
  Here I am. This is the response of the pious— an expression of humility and readiness.
  
  Verse 2
  
  Please take. נָא is an expression of a request. He [God] said to him, “I plead with you, withstand this test so that it not be said that the first ones were not real [tests].” 
  Your son. He [Avraham] responded, “I have two sons.” He [God] said to him, “Your only one.” He responded, “This one is an only son to his mother and the other is an only son to his mother.” He said to him, “Who you love.” “I love them both,” he answered. Then, He said, “Yitzchok!” Why did He not immediately reveal [this] to him? So that He not confuse him suddenly, and become bewildered and deranged. And, also, to endear the mitzvah to him so that he may be rewarded for each and every expression. 
  Land of Moriah. [Referring to] Yerushalayim. Similarly, in Divrei Hayamim [II, 3, 1] “To build the House of God in Yerushalayim on Mount Moriah.” Our Rabbis explained [that it is so called] because it is from there [Torah] instruction goes forth to Israel. Onkelos’ translationis based on the incense service which contains myrrh, nard and other spices. 
  Sacrifice him. He [God] did say to him, “Slaughter him!” because God did not wish him killed, but, only to be brought up the mountain to be made into an <i>Olah</i>-sacrifice. Once he brought him up He [God] said to him, “Bring him down.”. 
  One of the mountains. God perplexes the righteous [at first]— and [only] afterwards reveals [his intention]. All this [is done] for the purpose of increasing their reward. Similarly, “The land that I will show you” and, similarly, concerning Yonah: “Proclaim about it the proclamation.” 
  
  Verse 3
  
  [He] awoke. He was quick to fulfill the command.
  [He] saddled. He [did this] himself without commanding one of his servants [to do so] because, “Love causes a disregard for propriety.” 
  His two assistants. Yishmael and Eliezer, because an esteemed person may not travel without two people so that if one needs to relieve himself and move off to a distance then the other will remain with him. 
  He split. Onkelos translates it וְצַלַּח [he split] as in “ וְצָלְחוּ [they split] the Jordan,” a term denoting cleaving, <i>fendre</i> in Old French. 
  
  Verse 4
  
  On the third day. Why did He delay from showing it to him immediately? So that people should not say that He suddenly perplexed and confused him and he became deranged and, had he had time to contemplate it, he would not have done it. 
  And [he] saw the place from afar. He saw a cloud attached to the mountain. 
  
  
  Verse 5
  
  To that place. Meaning a short distance— to the place that is in front of us. The Midrashic explanation: I will see where is [the promise] that God said to me: “[כ"ה] <i>thus</i> will be your descendants.” 
  And return. He prophesied that they will both return.
  
  Verse 6
  
  The knife. [Meaning] a knife. It is so called because: 1) it consumes the meat as when you say: “My sword shall consume the flesh,” and because 2) it prepares meat to be eaten. 3) An alternate explanation: This [Avraham’s] knife is called מַאֲכֶלֶת because Israel eats of its reward. 
  
  And they both went together. Avraham, despite his knowledge that he was going to slaughter his son, went willingly and with joy, just as Yitzchok, who was unaware of anything. 
  
  Verse 7
  
  
  
  Verse 8
  
  Will show the lamb. Meaning: He will see and choose for Himself a lamb. If there will be no lamb [then] my son will be the offering. And although Yitzchok [now] understood that he was going to be slaughtered [nevertheless,] “They both went together” with the same heart. 
  
  
  Verse 9
  
  He bound his hands and feet behind him. The term עֲקֵידָה refers to hand and feet tied together. That is the meaning of עֲקוּדִים [<i>streaked</i>] because their [the goats] ankles were streaked white so that the place where they are bound was readily distinguishable.
  
  Verse 10
  
  
  
  Verse 11
  
  Avraham, Avraham. It is an expression of love to repeat his name. 
  
  Verse 12
  
  Do not touch. To slaughter him. Then he [Avraham] said to Him, “Then, I have come here for nothing. I will make a cut in him and draw a little blood.” God then responded אַל תַעַשׂ לוֹ מְאוּמָה ! Do not cause him any blemish. 
  For now I know. R. Abba said: Avraham said to Him “I wish to clarify to You my complaint. Yesterday [previously] You said to me, ‘For [only] through Yitzchok will seed be considered yours.’ And then, again You said, ‘Take your son.’ And now, You say to me, ‘Do not touch the lad.’” God responded to him, “I will not profane My covenant nor alter the utterance of My lips. When I said to you, ‘Take’ I am not altering the utterance of My Lips, [for] I did not say to you, ‘Slaughter him’ but only ‘Sacrifice him.’ Now that you have brought him up, take him down.” 
  For now I know. For now I have a response to Satan and the nations who wonder at My love for you. I now have a justification for they see that you are God-fearing.
  
  Verse 13
  
  A ram. It was prepared for this purpose from the Six Days of Creation.
  After. [Meaning] <i>after</i> the angel had said to him, “Do not touch,” he saw it entwined. It is with this in mind that Onkelos translates it: “And Avraham lifted his eyes after these [words].” 
  In the thicket. A tree.
  By its horns. For it was running towards Avraham and Satan entangled and mingled it amongst the trees to impede it.
  Instead of his son. Once written, “And sacrificed it as a burnt-offering,” the verse lacks nothing. Then why [does it state] “Instead of his son”? [This is because] for every service of which he [Avraham] did he would pray and say, “May it be the will [of God] that this [act] be considered as if it were done to my son; as if my son were slaughtered, as if his blood were sprinkled, as if my son were skinned, as if he were burnt and reduced to ashes.” 
  
  Verse 14
  
  Adonoy will see. The plain meaning is as Onkelos translates it: God will choose and select this place to rest His Holy Presence there and for offering sacrifices there. 
  
  As it is said [to] this day. That future generations will say about it, “On this mountain God reveals Himself to His nation.” 
  [To] this day. [Meaning] the future days, as in “until this day” that appears everywhere in Scripture. Because all the future generations who will read this verse will say “until this day,” referring to the day in which they exist. The Midrashic explanation is: God will see [remember] this <i>akeidah</i> so that He may forgive Israel every year and save them from punishment. So that it may be said “On this day”— in all the future generations— on the mountain of God shall be seen the ashes of Yitzchok heaped and standing for the purpose of atonement.” 
  
  Verse 15
  
  
  
  Verse 16
  
  
  
  Verse 17
  
  Greatly bless you. One [blessing] for the father and one for the son.
  Numerous.477 One for the father and one for the son.478
  
  Verse 18
  
  
  
  Verse 19
  
  Avraham dwelt in Beer Sheva. This does not refer to a permanent dwelling for he lived in Chevron. Twelve years before Yitzchok’s <i>akeidah</i> he left Beer Sheva and moved to Chevron, as it is said: “Avraham lived in the land of the Philistines for many days,” [meaning:] more than the first years in Chevron which totaled 26 years as we explained above. 
  
  Verse 20
  
  After these words. Upon returning from Mount Moriah Avraham was pondering and saying: “Had my son been slaughtered he would have died without children. I should have married him to a woman of the daughters of Aneir, Eshkol or Mamrei. Therefore, God announced to him that Rivkah, his [Yitzchok’s] destined mate, had been born. This is the intent of “After these דְבָרִים [words]” i.e., the words of the thoughts that came about as a result of the <i>akeidah.</i> 
  [She] also. She also equaled [the number of] her families to [the number] Avraham’s families—twelve. Just as Avraham produced twelve tribes which came out of Yaakov eight were children of the main wives and four from the secondary wives, these, too, eight children of the main wives and four of the secondary wives. 
  
  
  Verse 21
  
  
  
  Verse 22
  
  
  
  Verse 23
  
  Besueil fathered Rivkah. All these family lineages were written only for this verse. 
  
  
  
  
  
  
  Verse 1
  
  The lifetime of Sarah consisted of one hundred years, twenty years and seven years. The reason the word שָׁנָה [year] is written with every set is to tell you that every set 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, so, too, at 100 she had not sinned. And when she was 20 she was like a seven-year-old, regarding [her] beauty. 
  The years of Sarah’s life. [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. 
  Avraham came. From Beer Sheva.
  To eulogize Sarah and to weep for her. The narrative of Sarah’s death immediately follows the <i>Akeidah</i> [binding] of Yitzchok because as a result of the news of the <i>Akeidah,</i> that her son had been prepared for slaughter and almost not been slaughtered, her soul departed from her and she died. 
  
  
  Verse 3
  
  
  
  Verse 4
  
  I am a foreigner and a resident among you. “A stranger from another land and I have become a resident among you.” The Midrashic explanation is: “If you will agree then I am a stranger. If not, I will be as a resident and will rightfully take it. For God has told me, “To your descendants I will give this land.” 
  The possession of a grave. [Meaning:] the possession of land to serve as a burial place. 
  
  
  Verse 5
  
  
  
  Verse 6
  
  Will not deny. [Meaning:] will not withhold as in, “You will not withhold Your pity” and as in “The downpour was withheld.” 
  
  Verse 7
  
  
  
  Verse 8
  
  Your will. [Meaning:] your will.
  And intercede for me. A term denoting a request as in “Do not entreat me.”
  
  Verse 9
  
  Machpeilah. I.e., a house with an upper level above it. Another explanation: It is doubled with couples. 
  For its full value. [Meaning:] its full value. Similarly, Dovid said to Arnun, “For its full value.” 
  
  
  Verse 10
  
  Ephron lived. It [ישֵׁב] is written [with a <i>vav</i>] 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.
  For all who came to the city gate. For they all left their work and came to pay their respects to Sarah.
  
  Verse 11
  
  No, my master. “You will not buy it for money, [but . .] 
  
  I have given you. As though I have already given it to you.
  
  Verse 12
  
  
  
  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. [Meaning:] “Would that you listen to me.”
  I have given. <i>Donne</i> [“I am giving”] in Old French. “I have it available and I wish that I had already given it to you.” 
  
  
  Verse 14
  
  
  
  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
  
  Avraham weighed out for Ephron. [עֶפְרֹן is spelled] without a <i>vav</i> because he said much and did not do even a little, for he took superior <i>shekels</i> from him—centenars, as it is said, “Negotiable currency,” i.e., they are accepted as a <i>shekel</i> everywhere for there are places whose <i>shekels</i> are superior which are <i>centenars</i> 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 simple 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. 
  
  
  
  
  
  Verse 1
  
  Blessed Avraham in all things. בַּכֹּל is numerically equal to בֵּן [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 זְקַן] is in the construct state it is punctuated זְקַן [rather than זָקֵן].
  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. 
  
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  Adonoy, God of heaven Who took me from my father’s house. Here he did not say “and the God of earth,” whereas, above he did say, “And I will have you swear, etc.” He, [Avraham] [in effect,] said to him [the servant], “<i>Now</i> He is the God of heaven and earth for I have made Him current on everyone’s tongue.” But at the time that He took me from my father’s house, He was the God of the heavens but not the God 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. 
  Who spoke to me. [Here לִי means] concerning me. As in “Which he spoke concerning me.” So, too, every time לִי, לוֹ, לָהֶם which follow the verb דִבּוּר —speak are to be explained as עַל — concerning, and their Targum is עֲלַי, עֲלוֹהִי, עֲלֵיהוֹן because the verb דִבּוּר does not take לִי, לוֹ, לָהֶם but, rather אֵלַי, אֵלָיו, אֲלֵיהֶם and their Targum is עִמִּי, עִמֵּיהּ, עִמְּהוֹן . However, following the verb אמר [say] the terms לִי, לוֹ, לָהֶם are used. 
  And who swore to me. At the covenant “Between the Pieces.”
  
  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. 
  But my son, etc. The word רַק is used to denote an exception. [I.e.,] “<i>My son</i> will not return there, but, Yaakov my grandson will eventually return.” 
  
  
  Verse 9
  
  
  
  Verse 10
  
  From his master’s camels. They were distinguishable from other camels, for they would go out only muzzled, out of concern for robbery that they not graze in others’ fields. 
  And all the property of his master was in his hand. He [Avraham] wrote a gift-deed to Yitzchok of all his possessions so that they would be eager to send their daughter to him.
  Aram Naharayim. It is situated between two rivers. 
  
  
  Verse 11
  
  He made the camels kneel. [Meaning:] he made them lie down. 
  
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  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 הֹכַחְתָּ means “You selected,” <i>Approuvest</i> 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 15
  
  
  
  Verse 16
  
  A virgin. [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. 
  
  Verse 17
  
  The servant ran toward her. Because he saw the water rise toward her.
  Please let me sip. [הַגְמִיאִינִי is] from the term גְמִיעָה [sipping], <i>humer</i> in old French. 
  
  
  Verse 18
  
  [She] lowered her pitcher. From her shoulder.
  
  Verse 19
  
  Until they will have finished. Here אִם is used to mean “that.” Onkelos translates it “they had enough” 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.” It is similarly found in Scripture, “Do not pour out my soul” [and,] “That he poured out his soul to death.” 
  The trough. A hollowed out stone from which camels drink. 
  
  
  Verse 21
  
  Wondering. From the term שְׁאִיּה [desolated] as in “the cities become desolate, and the land becomes totally wasted.” 
  Wondering. [Meaning:] astounded and shocked because he saw his undertaking nearing success, yet he did not yet know whether or not she was of Avraham’s family. Do not wonder concerning the letter ת' in the word מִשְׁתָּאֵה , for there is not a single word whose first root-letter is a ש' which is used in the reflexive form where the letter ת' does not separate between two of the root-letters, as in the word מִשְׁתָּאֵה , or מִשְׁתּוֹלֵל , from the same root as שׁוֹלָל , or וַיִּשְׁתּוֹמֵם from the same root as שְׁמָמָה or וְיִּשְׁתַּמֵּר חֻקּוֹת עָמְרִי from the same root as וַיִּשְׁמֹר . Here, too, מִשְׁתָּאֵה is from the same root as תִּשָּׁאֶה . Now, you will find the term מְשׁוֹמֵם concerning a person who is shocked and dumbstruck and is deep in thought as in, “Concerning his day, נָשַׁמּוּ —there will be astonishment to those who come later,” or שׁוֹמּוּ שָׁמַיִם —“Let the heavens be astonished” or אֶשְׁתּוֹמֵם —“He was momentarily astonished.” Likewise should you explain the term שְׁאִיָּה concerning a shocked person and one who is deep in thought. [However,] Onkelos translates it from the term שְׁהִיָּה —waiting. “The man waited,” [i.e.] he stood in one spot and waited to see whether God had brought him success. [מִשְׁתָּאֵה] should not be translated שָׁתֵי — drinking for it [מִשְׁתָּאֵה] does not mean drinking, because the verb “drink” does not take an א' . 
  Wondering at her. [Meaning:] he was wondering <i>about</i> her, as in, “Say <i>about</i> me, ‘He is my brother’” and as in, “The people of the place asked <i>about</i> his wife.” 
  
  Verse 22
  
  Half a shekel. This is symbolic of the <i>shekels</i> of Israel [which were] a בֶקַע [half-<i>shekel</i>] per head.
  And two bracelets. Symbolic of the two linked [מצוּמָדוֹת] Tablets.
  Weighing ten gold shekels. Symbolic of the Ten Commandments [inscribed] in them.
  
  Verse 23
  
  He said to her, “Whose daughter are you?” He asked her this after giving her [the gifts] because he had confidence that due to Avraham’s merit God had brought him success. 
  To spend the night. [לִין] refers to one night’s lodging. לִין is a noun. However, she used the verb לָלוּן 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 מִסְפּוֹא , such as hay and barley. 
  
  
  Verse 26
  
  
  
  Verse 27
  
  On the road. [Meaning:] the designated road, the straight path, the very road that I needed. Similarly every ל', ב' and ה' when they are used as a prefix and are vocalized with a פַּתַּח 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. 
  
  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, as in “He stood over them,” [meaning:] in order to serve them. 
  
  Verse 31
  
  Emptied the house. Of idols.
  
  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.
  
  Verse 33
  
  Until I have spoken. Here אִם is used as a term for אֲשֶׁר [that] as well as כִּי [when], as in “Until that <i>Shiloh</i> will come.” This is what is meant when our Sages said, כִּי is used for four meanings and one is אִי which means אִם . 
  
  Verse 34
  
  
  
  Verse 35
  
  
  
  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 38
  
  
  
  Verse 39
  
  Perhaps the woman will not come. It is written אֵלַי . 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 cursed and one who is cursed cannot cleave to one who is blessed.” 
  
  
  Verse 40
  
  
  
  Verse 41
  
  
  
  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.” R. Acha said: The conversation of the Patriarchs’ servants is held in higher esteem before God than the Torah discourses of their children; for the chapter of Eliezer is repeated in the Torah, whereas many principles of the Torah were given only through a hint [of the text]. 
  
  Verse 43
  
  
  
  Verse 44
  
  You, too. גַּם also includes the people who were with him. 
  Has determined. [Meaning:] He clarified and made known. Similarly every term of הוֹכָחָה 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” where the past tense [אָמַר] is used; [or] “Thus was Iyov doing” 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.” and he would [continually] do this. 
  
  Verse 46
  
  
  
  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 48
  
  
  
  Verse 49
  
  To the right. [Refers to a wife] from the daughters of Yishmael.
  To the left. [Or a wife] from the daughters of Lot who resided to the “left” of Avraham.
  
  Verse 50
  
  Lavan and Besueil answered. [Lavan] 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, because this has been ordained by God, according to your claim that He brought her to you. 
  
  
  Verse 51
  
  
  
  Verse 52
  
  He prostrated himself to the ground. From here [we learn] that thanks should be given for good tidings.
  
  Verse 53
  
  Precious fruit. [וּמִגְדָּנֹת] has a common root with מְגָדִים [fine fruits]; for he had brought with him various fruits of Eretz Yisrael.
  
  Verse 54
  
  And they stayed over night. Wherever the term לִינָה 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. 
  A year. [Meaning] a year — as in “For one year he has the right of redemption.” For a maiden is given a twelve-month period to obtain for herself jewelry and ornaments.
  Or ten months. [I.e.,] ten months. If you might claim that יָמִים 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. 
  
  
  Verse 56
  
  
  
  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.” Of my own accord even if you do not desire it. 
  
  
  Verse 59
  
  
  
  Verse 60
  
  May you become thousands of myriads. [I.e.,] may you and your descendants receive the same blessing that was given to Avraham at Mount Moriah: “I will make your descendants as numerous. . .” May it be His will that those descendants will be from you and not from another woman. 
  
  Verse 61
  
  
  
  Verse 62
  
  Just come from the well [called] Lachai Ro’i. For he had gone there to bring Hagar to his father Avraham so that he marry her. 
  
  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” 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.” 
  
  
  Verse 64
  
  And [she] saw Yitzchok. She saw that he was majestic and was astonished at his sight.
  She let herself down. She slipped off toward the ground 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] וַיֵּט שָׁמַים which is translated וְאַרְכִין meaning, it leaned toward the earth. Similarly, כִּי יִפֹּל לֹא יוּטָל meaning, though he falls toward the earth, he will not reach the ground. 
  
  
  Verse 65
  
  And covered herself. [וַתִּתְכָּס] is in the reflexive form as in וַתִּקָּבֵר [she was buried] and וַתִּשָּׁבֵר [it was broken].
  
  Verse 66
  
  The servant told. He revealed to him [Yitzchok] the miracles that happened to him, [the facts that] the earth had shrunk for him and that Rivkah appeared to him as a result of his prayer. 
  
  Verse 67
  
  Into the tent of his mother, Sarah. [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, a blessing was constantly in the dough, and a cloud hung over the tent. When she died [these things] ceased and when Rivkah arrived, they returned. 
  
  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.
  
  
  
  
  
  Verse 1
  
  Keturah. This is Hagar. She was called קְטוּרָה because her deeds were as beautiful as קְטוֹרֶת [the incense in the Temple] and because she “tied her womb” and did not mate with any man from the time she separated from Avraham. 
  
  
  Verse 2
  
  
  
  Verse 3
  
  Ashurim, Letushim. The name of the heads of nations. As for the translation of Onkelos, I cannot reconcile it with the words of the text ( for he translates it לְמַשִּׁרְיָן , meaning “camps.” If you will claim that is not so— because the letter א' is not part of the root— we do have words that do not take an א' at the beginning [yet] an א' <i>is</i> added at the beginning, as in חוֹמַת אֲנָךְ [a wall made by a plumbline] which is [derived] from נְכֵה רַגְלַיִם [crippled in the legs] and as in אָסוּךְ שֶׁמֶן [a can of oil], which is [derived] from וְרָחַצְתְּ וָסַכְתְּ [Wash and anoint yourself]. 
  Letushim. They are tent-dwellers who spread out everywhere each traveling in his own tent. Similarly, it is said, “Behold they are spread over all the earth,” for ל' and נ' are interchangeable.) 
  
  Verse 4
  
  
  
  Verse 5
  
  Avraham gave. R. Nechemia said: [He gave him] the blessings [and] a legal certificate. For God had said to Avraham “And you will be a blessing,” [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 י' to denote] that there was only one concubine, [for] Hagar was identical with Keturah. Wives are [those that are married] with a <i>kesubah.</i> Concubines are those who have no <i>kesubah.</i> As is explained in Sanhedrin concerning the wives and concubines of Dovid. 
  Avraham gave gifts. Our sages explained that he transmitted to them “impure names.” 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. 
  
  Verse 7
  
  One hundred years, seventy years and five years. 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 8
  
  
  
  Verse 9
  
  Yitzchok and Yishmael. 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” which is said concerning Avraham. 
  
  
  Verse 10
  
  
  
  Verse 11
  
  After Avraham died, [God] blessed. He comforted him [with the words used] for comforting the bereaved. Another explanation: Though God 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,” whereupon God came and blessed him. 
  
  
  Verse 12
  
  
  
  Verse 13
  
  By their names according to their birth. [Meaning:] in order of their birth, one after another. 
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  In their open villages. [These are] unwalled cities, as Onkelos translates it בְּפַצְחֵהוֹן for they are מְפוּצָּחִים , meaning open, as in פִּצְחוּ וְרַנְּנוּ “Open [your mouths] and sing!” 
  
  Verse 17
  
  These are the years of Yishmael’s life, etc. R. Chiya bar Abba said: Why are the years of Yishmael enumerated? In order to trace the years of Yaakov. From the years of Yishmael 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.” as is explained in [the chapter] “The Megillah is Read.” 
  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 <i>dwelt</i> in the valley.” Here the term נְפִילָה [fall] is used, whereas earlier it states: “In the presence of all his brothers [יִשְׁכּוֹן] he shall dwell.” [This is so because] as long as Avraham did not die he would “dwell” [יִשְׁכּוֹן]. Once Avraham died, he “fell” [נָפָל]. 
  
  
  Verse 19
  
  These are the descendants of Yitzchok. [תּוֹלְדֹת יִצְחָק refers to:] Yaakov and Eisov who are discussed in this <i>parshah.</i>
  Avraham was the father of Yitzchok. After God [re]named him Avraham, [only] then did he have Yitzchok. An alternate explanation: since the verse was written “Yitzchok son of Avraham,” it became necessary to say, “Avraham was the father of Yitzchok,” because the scoffers of the generations were saying that Sarah conceived by Avimelech, for she had lived with Avraham many years and did not conceive by him. What did God do? He shaped Yitzchok’s facial features similar to Avraham’s so that everyone would testify that “Avraham was the father of Yitzchok.” This is [the meaning of] what is written here: “Yitzchok, son of Avraham” for here is proof that “Avraham was Yitzchok’s father.” 
  
  Verse 20
  
  Forty years old. For when Avraham returned from Mount Moriah he received the news that Rivkah was born. And Yitzchok was then thirty-seven years old, for it was at that time that Sarah died. And from Yitzchok’s birth until the <i>Akeidah</i> when Sarah died, there were thirty-seven years; because she was ninety at Yitzchok’s birth and one hundred and twenty-seven at her death. For it is said: “The lifetime of Sarah etc.,” making Yitzchok thirty-seven years old, and at that time Rivkah was born. He waited for her until she was fit for marriage—three years—whereupon he married her. 
  The daughter of Besueil, the Aramite, of Padan Aram, sister of Lavan. But, has is not already been written that she was Besueil’s daughter and Lavan’s sister from Padan Aram? [This is written] only to relate her praise that she was the daughter of a wicked person and the sister of a wicked person and her dwelling place was one of wicked people [yet] she did not learn from their deeds. 
  Of Padan Aram. Because there were two <i>Arams</i>—Aram Nahariyum and Aram Zovah. It is called [collectively] Padan [pair], derived from צֶמֶד בָּקָר [a pair of oxen] which the Targum translates פַּדַּן תּוֹרִין . Others explain פַּדַּן אֲרָם as “The field of Aram” because in Arabic a field is called <i>Padan. </i> 
  
  Verse 21
  
  [He] prayed. [Meaning:] he [Yitzchok] increased his imploring and praying.
  [He] granted his prayer. [Meaning:] He [God] allowed Himself to be implored and to be placated and swayed by him. It is my opinion that wherever a form of the word עתר is used it means imploring and increasing. Similarly, “[וַעֲתַר] And a thick cloud of smoke,” [meaning] an increasing amount of ascending smoke. And similarly: [וְהַעְתַּרְתֶּם] “You increased your words against me.” And similarly: “Exorbitant are the kisses of the enemy,” meaning, they <i>seem</i> exorbitant and are burdensome, <i>encreisement</i> in Old French. 
  Across from his wife. He was standing in one corner and praying, while she was standing in the other corner and praying. 
  [He] granted his prayer. “His” but not hers. For it is not comparable—the prayer of a righteous person, [who is] the child of a righteous person, to the prayer of a righteous person who is the child of an evil person. Therefore, “his” and not hers. 
  
  Verse 22
  
  [They] clashed. You must [admit] that this verse asks for a Midrashic explanation, for it does not clarify what this struggle was, and it is written [regarding her exclaiming], “If this is so, why did I desire this?” Our Sages explain it [i.e., וַיִּתְרֹצֲצוּ] as having the meaning of רִיצָה [moving quickly]: When she would pass the doorways of Torah study of Sheim and Eiver, Yaakov would agitate and rush to come out. When she would pass doorways of idol-worshipers, Eisov would agitate to come out. Another explanation: They struggled with one another and argued over how the two worlds should be inherited. 
  
  She said, if this is so. [That] the pain of pregnancy is so great. . . 
  Why did I desire this? Why did I long and pray to conceive?
  She went to inquire. To the house of study of Sheim.
  To inquire of Adonoy. To tell her what would happen in the end.
  
  Verse 23
  
  Adonoy said to her. Through an intermediary. Sheim was told through Divine inspiration whereupon, he told her. 
  Two nations are in your womb. [גוֹיִם] is written as גיים . This refers to Antoninus and Rabbi whose tables never lacked radish or lettuce neither during summer nor during winter.
  And two Kingdoms. The word לְאוֹם always means kingdom.
  Will separate from within you. [I.e.,] already from the womb they are separated, one to his evil ways, and the other to his wholesomeness. 
  Will be mightier than the other [government]. They will not be equally great. When one rises the other falls. Similarly it is said: “I shall be filled by her that is destroyed,” [i.e.] Tyre was not filled [built up] but from Yerushalayim’s destruction. 
  
  Verse 24
  
  When her days were completed. Whereas, concerning Tamar it is written: “When the time came for her to give birth” because her [pregnancy] days were not completed for she gave birth to them after seven months. 
  Behold, there were twins. [תּוֹמִם is spelled with the letter א'] missing. Whereas concerning Tamar [it is spelled] תְּאוֹמִים —“full” [<i>with</i> the א'] because [there,] they [the twins] were both righteous, whereas, here, one was righteous and the other evil. 
  
  Verse 25
  
  Reddish [complexion]. A sign that he will be a murderer.
  Covered completely with what was like a hairy robe. [Meaning] full of hair like a woolen garment which is full of hair. <i>Flocheide,</i> in Old French. 
  And they named him Eisov. Everyone called him so because he was made and developed with hair, as one who is much older. 
  
  Verse 26
  
  After that his brother came out, etc. I heard an Aggadaic exposition that interprets [the verse] according to its plain meaning: He [Yaakov] rightfully held onto him to [attempt to] hold him [Eisov] back. [For] Yaakov was conceived from the first drop and Eisov from the second. Go and learn this from a narrow tube, insert two stones, one behind the other. The one inserted first will come out last and the one inserted last will come out first. Consequently, Eisov, who was conceived last came out first and Yaakov, who was conceived first came out last. Yaakov, thus, attempted to hold him back so that he [Yaakov] would be born first as he was the first conceived and be the first out of the womb so that he would rightfully gain his birthright. 
  The heel of Eisov. A sign that this one [Eisov] will not yet have completed his dominion before the other one will rise up and take it from him.
  And he named him Yaakov. God [called him by this name]. Another explanation: his <i>father</i> called him Yaakov on account of his holding the heel [עֵקֶב].
  Sixty years old. Ten years from when she was married until she became thirteen years old and capable of conceiving, and the following ten years he hoped and waited for her as his father did regarding Sarah. When she [still] did not become pregnant, he realized that she was barren and prayed for her. [But,] he refused to marry a hand-maid because he was sanctified at Mount Moriah to be a burnt-offering without blemish. 
  
  Verse 27
  
  The lads grew up—Eisov became. As long as they were little they were indistinguishable by their deeds and no one could know their exact character. Once they turned thirteen, one [Yaakov] went his way to houses of study and the other went his way to worshipping idols. 
  A skilled trapper. [I.e.,] how to entrap and deceive his father with his mouth, and he would ask him: “Father, how are salt and hay tithed?” His father would thereby think that he meticulously observes the mitzvos. 
  A man of the field. Should be explained literally: A man with no occupation—who uses his bow to capture animals and birds.
  Wholesome. [Meaning:] one who is not an expert in all those [matters], as his heart is, so is his mouth. One who is not shrewd at deceiving is referred to as תָם . 
  Living in tents. [Referring to:] the tent of Sheim and the tent of Eiver.
  
  Verse 28
  
  He ate. [Lit. in his mouth.] As Onkelos translates it: In [or into] the mouth of Yitzchok. But, its Midrashic interpretation is: With the mouth of Eisov. I.e., he would entrap him and trick him with his words. 
  
  
  Verse 29
  
  Simmering. Has the meaning of cooking as Onkelos translates it.
  [He was] exhausted. As a result of committing murder as it states: “For my soul is fatigued before the murderers.”
  
  Verse 30
  
  A swallow. [Meaning:] I will open my mouth and pour a lot into it, as we have learned in a Mishnah: “A camel may not be force-fed [on Shabbos] but food may be poured into him.” 
  Of this red [pottage]. Red lentils. On that day Avraham died so that he would not see Eisov, his grandson, falling into bad ways, [for] this would not be “the good old age” that God had promised him. It is for this reason that God shortened his life by five years, for Yitzchok lived 180 years whereas, he [Avraham] 175. [Thus,] Yaakov cooked lentils as a first-meal for the mourner. Why [are] lentils [food for a mourner]? Because they are [round] as a wheel, for mourning is a wheel that revolves in the world. (Another reason: Just as lentils have no mouth [i.e., an opening] so, too, a mourner has no mouth, for it is prohibited for him to speak. It is for this reason that it is customary to feed eggs to a mourner for his first meal for they are round and have no “mouth.” So, too, a mourner has no “mouth” as is discussed in Mo’ed Koton: “A mourner—the first three days—may not respond to anyone’s greeting, and, certainly, may not initiate a greeting. From the third until the seventh [day] he may respond but may not greet, etc.—from an old text of Rashi). 
  
  Verse 31
  
  As of this day, sell. As Onkelos translates it: “As this day,” i.e., as this day is absolutely clear, so sell it to me, as an absolutely sure sale. 
  Your birthright. Since the [sacrificial] service was performed by the firstborn, Yaakov thought, this evil person is not fit to perform [sacrificial] service to God. 
  
  Verse 32
  
  Here I am going to die. ([I.e.,] the birthright is unstable and transient for the firstborn will not always perform the sacrifice service for the tribe of Levi will ultimately take it over. Furthermore,) said Eisov [to Yaakov]: “What is the nature of this Service?” He [Yaakov] responded: “There are many prohibitions, punishments, [even] punishments by death that are involved with it—as we learned [in the Mishnah,] ‘The following are punishable by death: [those performing the service] having drunk wine, or without a haircut.’” So he [Eisov] said, “I will eventually die as a result of it [my birthright]; if so, why should I desire it?” 
  
  Verse 33
  
  
  
  Verse 34
  
  Eisov scorned. Scripture testifies to his wickedness, that he was contemptuous of God’s Service. 
  
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  Do not go down to Egypt. Because he [Yitzchok] intended to go down to Egypt as his father had gone down during the days of the famine. He [God] said to him, “Do not go down to Egypt for you are a burnt-offering without blemish and being outside the [Holy] land does not befit you.” 
  
  Verse 3
  
  These. [הָאֵל is] the same as הָאֵלֶּה [these]. 
  
  
  Verse 4
  
  Through your descendants shall be blessed. [Meaning:] a man will say to his son, “May your children be like the children of Yitzchok.” This [phrase] has similar meaning in all Scripture. And the following [verse] is the archetype of all: “Through you shall [the People of] Israel bless, saying: ‘May Elohim make you [as Ephraim and Menasheh].’” We also find this concerning a curse: “And the woman shall be a curse” whereby one who curses his enemy says, “May you be like that particular woman.” Similarly: “May you leave your name as an oath to my chosen,” whereby one who takes an oath says, “May I be as that particular person if I did such and such.” 
  
  Verse 5
  
  Avraham listened to my voice. When I put him to the test.
  Minded My mandate. [Referring to] precautionary measures for the purpose of avoiding [transgressing] on prohibitions [set forth] in the Torah, such as [the prohibition to marry] “second-degree” relations and the Rabbinic prohibitions concerning Shabbos. 
  My commandments. [Referring to] things that even if they were not written, would be fit to be included in the commandments, such as [the prohibitions against] robbing and killing. 
  My decrees. [Referring to] things that the evil inclination and the nations of the world argue against, such as [the prohibitions against] eating pork and wearing garments of wool and linen for which there [apparently] are no reasons, but are the edicts of the King and His decrees upon His subjects. 
  And My teachings. To include the Oral Law—laws given by God to Moshe at Sinai.
  
  Verse 6
  
  
  
  Verse 7
  
  About his wife. [I.e.,] concerning his wife as in, “Say to me, ‘he is my brother.’” 
  
  
  Verse 8
  
  A long while. He thought, “From now on I have no need to worry since they have not molested us till now” and he was no longer careful to take precautions. 
  Avimelech looked. He saw him having marital relations. 
  
  
  Verse 9
  
  
  
  Verse 10
  
  One of the people. [Refers to] the one singled out amongst the people, meaning, the king. 
  And you would have brought guilt upon us. [Meaning:] had he had relations, you already would have brought guilt upon us. 
  
  Verse 11
  
  
  
  Verse 12
  
  In that land. Despite the fact that it [Gerar] is not as esteemed as Eretz Yisrael itself, i.e., the land of the Seven Nations. 
  That year. Despite the fact that it [the year] was abnormal for it was a famine year.
  In that land, that year. Why are both [the land and the year] mentioned? To tell us that the earth was hard and that the year was a hard one. 
  
  A hundred fold. For they had estimated the amount it ought to produce and for every one estimated, it produced one hundred. Our Sages said, the purpose of this estimate was for tithing. 
  
  Verse 13
  
  He became very great. So that people would say: “[Rather] the dung of Yitzchok’s mules than the silver and gold of Avimelech.”
  
  Verse 14
  
  And many slaves. [Meaning:] a great deal of work [or production], <i>ovreine</i> in Old French. עֲבוֹדָה denotes one particular labor [whereas] עֲבֻדָּה denotes a great deal of production. 
  
  
  Verse 15
  
  The Philistines plugged them. Because they said, “They are a danger to us because they will [provoke] armies to come upon us.” [Onkelos renders it:] טַמּוֹנוּן פְּלִשְׁתָּאֵי meaning stopping up. [We find the] expression in the Talmud “Stops up the heart.” 
  
  
  Verse 16
  
  
  
  Verse 17
  
  In the valley of Gerar. Far away from the city.
  
  Verse 18
  
  Returned, excavated. [Meaning:] those wells that they had dug in the days of his father Avraham and which the Philistines had stopped up, before Yitzchok departed from Gerar he again dug them. 
  
  
  Verse 19
  
  
  
  Verse 20
  
  Eisek. [Meaning] dispute.
  Because they had quarreled with him. They disputed with him over it with strife and contention.
  
  Verse 21
  
  Sitnah. <i>Nuisement</i> [in Old French] [obstacle]. 
  
  
  Verse 22
  
  And we shall be fruitful in the land. As Onkelos translates it: “And we will increase in the land.”
  
  Verse 23
  
  
  
  Verse 24
  
  
  
  Verse 25
  
  
  
  Verse 26
  
  Along with a group of his friends. As Onkelos translates it וְסִיעַת מֵרַחֲמוֹהִי meaning: a group [formed] from his friends. There are some who explain מֵרֵעֵהוּ the letter מ' being part of the root of the word as in: שְׁלשִׁים מֵרֵעִים , “thirty friends” of Shimshon, so that the word וַאֲחֻזַּת be in the construct state. However, it would be improper to speak of a king in this manner “his group of friends” because this would imply that he brought along his entire group of friends and that he had only one group of friends. It is therefore preferable to explain it in the first way. You need not wonder about the letter תי"ו of the word אֲחֻזַּת ; though the word is not in the construct state we [nevertheless] find similar cases in Scripture: עֶזְרָת מִצָּר —“Help against the oppressor,” וּשְׁכֻרַת וְלֹא מִיָּיִן —“Drunk, but not from wine.” 
  A group. Has the meaning of a gathering or group who are נֶאֻחָזִין יַחַד —held together.
  
  Verse 27
  
  
  
  Verse 28
  
  We have indeed seen. [Meaning:] “We saw it concerning your father, and we saw it concerning yourself.” 
  Let there now be an oath between us. [Meaning:] that oath that exists between us since your father’s times should now continue between us and yourself.
  
  Verse 29
  
  We did not touch you. When we said to you, “Leave us.” 
  You. You, also, do with us likewise. 
  
  
  Verse 30
  
  
  
  Verse 31
  
  
  
  Verse 32
  
  
  
  Verse 33
  
  Shiva. so called because of the covenant.
  
  Verse 34
  
  Forty years old. Eisov is compared to a pig as it is said: “The boar of the forest ravages it.” When the pig lies down it stretches out its hooves as if to say, “See, I am a clean animal.” So, too, these, the descendants of Eisov, rob and extort and make pretensions of being honorable. For [the first] forty years Eisov would kidnap wives from their husbands and take them forcibly; when he turned forty he said, “Father was forty when he married and I will do likewise.” 
  
  
  Verse 35
  
  Rebellious of spirit. An expression meaning: a spirit of rebellion, as in: “[מַמְרִים] You were rebellious.” All their deeds were to anger and cause grief to Yitzchok and to Rivkah because they worshiped idols. 
  
  
  
  
  
  Verse 1
  
  His eyesight faded. Because of the smoke of these [women] who would burn incense for idol worship. Another explanation: When he was bound on the altar and his father intended to slaughter him, at that moment the heavens opened and the ministering angels saw and cried. Their tears descended and fell upon his eyes. As a result his eyesight dimmed. Another explanation: To enable Yaakov to receive the blessings. 
  
  
  Verse 2
  
  I do not know the day of my death. R. Yehoshua b. Korcho said, when a person nears the age [of the death] of his parents, he should be concerned five years before and five afterwards. Yitzchok was [now] one hundred and twenty-three and he said, “Perhaps I will reach my mother’s age and she died at one hundred and twenty-seven and I am thus within five years of her age. Therefore, “I do not know the day of my death—” perhaps at the age of my mother, perhaps at the age of my father. 
  
  Verse 3
  
  Please take. [שָׂא] is a term meaning sharpen as we have learned [in the Mishnah]: A knife may not be sharpened [on a sharpening stone] but, [מַשִּׂיאָהּ] may be passed over another knife. [Yitzchok said,] “Sharpen your knife and slaughter [the animal] properly so that you will not feed me נְבֵלָה . 
  Your sword. [Meaning] your sword [so called] because it is usually hung [תְּלוּיָה]. 
  
  And trap for me. From [animals that are] ownerless and not from that which was robbed.
  
  Verse 4
  
  
  
  Verse 5
  
  To trap [deer] to bring it [home]. What is the intent of the word לְהָבִיא ? [He intended] that if he will not find [meat] from the hunt he will <i>bring</i> [meat] acquired through robbery.
  
  Verse 6
  
  
  
  Verse 7
  
  In the presence of Adonoy. [Meaning:] with His consent—that He should approve of what I do. 
  
  
  Verse 8
  
  
  
  Verse 9
  
  And take for me. לִי means “from that which belongs to me” and are not stolen property, because Yitzchok wrote this provision into her marriage contract, that each day she may take two kids from the goats. 
  Two choice young goats. Did two kids make up Yitzchok’s meal? But, [the explanation is that] it was Pesach. One [kid] he brought as his Paschal offering and one he prepared as delicious food. [This explanation is] in Pirkei d’R. Eliezer. 
  As he likes. For the taste of a kid is similar to the taste of deer.
  
  Verse 10
  
  
  
  Verse 11
  
  A hairy person. [Meaning] hirsute.
  
  Verse 12
  
  Touches me. [יִמֻשֵּׁנִי is] similar to מְמַשֵּׁשׁ בַּצָּהֳרַיִם .
  
  Verse 13
  
  
  
  Verse 14
  
  
  
  Verse 15
  
  Precious. [Meaning:] the clean ones, as Onkelos translates it: דָּכְיָתָא [clean ones]. Another explanation: The ones he coveted [שֶׁחָמַד] from Nimrod. 
  That were in her keeping in her house. But, did not Eisov have many wives? Yet he gave them to his mother for safekeeping! But [the reason is] that he was familiar with their practices and, therefore, was suspicious of them. 
  
  Verse 16
  
  
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
  It is I, Eisov your firstborn. [He meant:] “<i>I</i> am the one who brings you [food], and Eisov is your first-born.” 
  I have done. Many things as you told me.
  Sit up. Meaning to sit at the table. Therefore, Onkelos translates it אִסְתָּחַר . 
  
  Verse 20
  
  
  
  Verse 21
  
  Come close, if you please, and let me touch you. Yitzchok thought to himself, “It is unusual for Eisov to readily mention God’s Name, and this one has said, “Because Adonoy, your God, [brought it about].” 
  
  Verse 22
  
  The voice of Yaakov. [Meaning] that he spoke gently and entreatingly: “Rise, if you please.” Whereas Eisov spoke stridently, “Let my father rise!” 
  
  Verse 23
  
  
  
  Verse 24
  
  [Yaakov] said, “I am.” He did not say, “I am Eisov,” but, “I am.” 
  
  Verse 25
  
  
  
  Verse 26
  
  
  
  Verse 27
  
  He [Yitzchok] smelled, etc.. Is it not so that there is no odor worse than that of washed goat-skins? But, this teaches that the smell of the Garden of Eden entered with him. 
  Like the fragrance of a field blessed by Adonoy. That He had given it a pleasant scent which is that of an apple-orchard. So have our Sages explained it.
  
  Verse 28
  
  And may [He] give you. Meaning: May he give repeatedly. But, according to the plain meaning, it refers back to the preceding statement: “See my son’s fragrance” which God has given him “is like the fragrance of a field,” etc. And may He also give you “of the dew of heaven,” etc. 
  Of the dew of heaven. [Interpret this] in its usual manner. There are [also] various Aggadaic interpretations. 
  (Another explanation: God. Why the use of הָאֱלֹהִים ? [God will act towards you] with Justice. If you deserve it “He will give to you” but, if not, He will not “give to you.” Whereas, to Eisov he said, “The fatness of the earth shall be your dwelling,” [meaning] whether you be righteous or evil, He will give you. From this Shlomo learned when he built the Temple, he composed his prayer [thus:] A Jew who is a believer and accepts the righteousness of punishment, will not complain about You, therefore, “Give to man according to all his ways, for You know what is in his heart.” But, a gentile, is lacking in faith, therefore, he [Shlomo] said, “May You accept [the prayer] in the heavens—and do whatever the gentile asks for,” i.e., whether he is deserving or not deserving give it to him, so that he may not complain about You.) 
  
  Verse 29
  
  Your mother’s sons. Whereas, Yaakov said to Yehudah, “<i>Your father’s</i> children.” This is because he [Yaakov] had children from several mothers, whereas, here, that he married only one woman he says, “Your mother’s sons.” 
  
  Those who curse you are cursed and those who bless you are blessed. Whereas, in the narrative of Bilam it states, “Those who bless you are blessed and those who curse you are cursed.” [The reason for this is] the righteous at first [endure] suffering and in the end [enjoy] tranquility; thus, those who curse them and cause them pain [in point of time] precede those who bless them. Yitzchok, therefore, first mentioned the curse of those who curse [before] the blessings of those who bless. Evildoers, [however,] at first [enjoy] tranquility and in the end [endure] suffering. Bilam, therefore, mentioned the blessing and then the curse. 
  
  Verse 30
  
  Just left. I.e., as one went out the other came in. 
  
  
  Verse 31
  
  
  
  Verse 32
  
  
  
  Verse 33
  
  Trembled. As Onkelos translates it וּתְוָה , a term meaning surprise. But, its Midrashic interpretation is: He saw <i>Gehinom</i> open beneath him. 
  Who, then. [The word אֵפוֹא] is an independent word and is used with many situations. [In this context] אֵיפֹה is [a contraction of] אַיֵּה פֹה , [i.e.,] who is he and where is he who has trapped some game? 
  I ate all of it. [Meaning:] any taste that I wished to taste I was actually able to taste.
  He shall be blessed. So that you may not say that had Yaakov not tricked his father he would not have received the blessings, therefore he affirmed it and [now] knowingly blessed him. 
  
  Verse 34
  
  
  
  Verse 35
  
  With cunning. [Meaning] with cleverness.
  
  Verse 36
  
  Is he not rightly called? This [הֲכִי] is a term for an incredulous question as in “Is it because you are my relative?” [I.e.,] perhaps that is why he is called יַעֲקֹב based on the future because he is destined to treat me treacherously [לְעָקְבֵנִי]. [From the] Tanchuma: Why did Yitzchok tremble? He said, “Perhaps there is some sin within me that caused me to bless the younger one before the older one exchanging the order of their relationship.” Eisov then began shouting, “This one has cheated me twice!” [Whereupon] his father said to him, “What did he do to you?” He [Eisov] responded, “He took away my birthright!” He [Yitzchok, then] said: “Now <i>that</i> is why I was grieved and trembled, for perhaps I had transgressed strict justice, but, now, I have actually blessed the firstborn then ‘he shall be blessed.’” 
  He has deceived me. As Onkelos translates it וְכַמַנִי —[meaning] he lied in wait to ambush me. [The word] וְאָרַב [is translated by Onkelos] וּכְמַן . Other versions of the Targum have it וְחַכְּמַנִי [meaning] he outwitted me.
  Saved. A term meaning setting aside, as in וַיָּאצֶל “And he set aside.” 
  
  
  Verse 37
  
  Behold, a master. This is the seventh blessing [that was given to Yaakov] yet, he refers to it as the first blessing! But, [the explanation is] he was [in effect] saying to him, “What benefit will you derive from being blessed? For if you will obtain properties they will belong to him, for I have made him a master over you and whatever a servant acquires is owned by his master. 
  Where—what can I do for you? [אֵפוֹא meaning:] “Where here shall I search for something to do for you?”
  
  Verse 38
  
  Do you have only one blessing? The letter ה' here [הַבֲרָכָה] is used to indicate an expression of incredulity as in הַבְּמַחֲנִים —“Whether in the camps [unwalled cities]?” הַשְּׁמֵנָה הִיא —“Whether it is fat?” הַכְּמוֹת נָבָל —“Should he die as a scoundrel?”
  
  Verse 39
  
  The fatness of the earth, etc. This refers to the part of Italy belonging to Greece. 
  
  
  Verse 40
  
  By your sword. [וְעַל חַרְבְּךָ is] the same as בְּחַרְבְּךָ [by the sword]. Sometimes עַל is a substitute for the letter ב' as in “You stand [עַל חַרְבְּכֶם] <i>by</i> your sword.” [עַל חַרְבְּכֶם is the same as] בְּחַרְבְּכֶם , [עַל צִבְאוֹתָם] “<i>By</i> their host” [is the same as] בְּצִבְאוֹתָם . 
  When you have cause to be grieved. [תָּרִיד] denotes grief or pain as in אָרִיד בְּשִׂיחִי —“I lament in my prayer.” He meant to say: “When the Israelites will transgress the Torah and you will have reason to grieve over the blessings which he took [then] ‘You will throw off his yoke, etc.’” 
  
  
  Verse 41
  
  Mourning days for my father are approaching.  As it evidently means: “So that I will not grieve my father.” There are various explanations in Midrash Aggadah.
  
  Verse 42
  
  Rivkah was informed. She was told by Divine Inspiration as to what Eisov was planning.
  Is consoled through you. [Meaning:] “He regrets the brother relationship, making other [than brotherly] plans, to become estranged from you and to kill you.” The Midrash Aggadah explains: “In his eyes you are already dead and he has drunk for you the cup of consolation. According to the plain explanation it has the meaning of consolation, [i.e.,] he will comfort himself for [losing] the blessings by killing you. 
  
  Verse 43
  
  
  
  Verse 44
  
  Short [time]. [Meaning] a few.
  
  Verse 45
  
  Why should I lose? [Meaning] I will be bereft of both of you. One who buries his children is called שָׁכוּל [bereft]. Similarly concerning Yaakov it is said: “If I’ll be [שָׁכֹלְתִּי] bereft, [שָׁכָלְתִּי]—let me be bereft.” 
  Both of you. [I.e.,] “Should he rise up against you and you kill him, then his children will rise up and kill you.” Here she had an inspiration of the Divine Spirit and she prophesied that they would die on the same day as is explained in the Chapter הַמְקַנֵּא לְאִשְׁתוֹ . 
  
  Verse 46
  
  I am disgusted with my life. [Meaning:] “I have become disgusted with my life.”
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  To Padan. Is the same as לְפַדָּן .
  To the house of Besueil. [The same as] לְבֵית בְּתוּאֵל . Any word that requires a ל' prefix may [instead] have a ה' put at the end of it.
  
  Verse 3
  
  [May] the Almighty, Shaddai. “He who has sufficient blessings for those who are blessed by Him, may He bless you.” 
  
  
  Verse 4
  
  The blessing of Avraham. [This applies to that] which He told him: “And I will make you into a great nation. Through your children will be blessed.” May those blessings have been said regarding you. May that nation descend from you as well as that blessed seed.”
  
  Verse 5
  
  Mother of Yaakov and Eisov. I do not know what this teaches us. 
  
  
  Verse 6
  
  
  
  Verse 7
  
  And Yaakov listened to. This is connected to the previous statement: When Eisov saw that Yitzchok blessed, etc., and that he sent him to Padan Aram and that Yaakov obeyed his father and went to Padan Aram, and that the daughters of Canaan were evil, then he, too, went to Yishmael. 
  
  Verse 8
  
  
  
  Verse 9
  
  Sister of Nevayos. By inference from the phrase “The daughter of Yishmael” do I not know that she is Nevayos’ sister. But, [we are told this] to teach us that Yishmael had died after betrothing her to Eisov before her marriage and she was given in marriage by her brother Nevayos. We also learn from this that Yaakov was sixty-three at that time. For Yishmael was seventy-four at Yaakov’s birth: Yishmael was fourteen years older than Yitzchok and Yitzchok was sixty when they were born, giving you seventy-four, [the age of Yishmael]. He lived a total of 137 years as it is said: “These are the years of Yishmael’s life.” Consequently, Yaakov was sixty-three at Yishmael’s death. We learn from this that he hid in the house of Eiver for fourteen years and afterwards went to Charan, for he had not yet been at Lavan’s house before Yoseif’s birth, but only fourteen years. As it is said: “I served you fourteen years for your two daughters, and six years for your sheep.” And his receiving of the sheep as wages took place after Yoseif’s birth, as it is said “When Rochel had given birth to Yoseif.” Now, Yoseif was thirty when he became ruler and from then until Yaakov went down to Egypt took nine years—seven years of plenty and two years of hunger. [At that time] Yaakov said to Pharaoh: “The years of my temporary residence are one hundred and thirty years.” Now go and calculate: Fourteen years prior to Yoseif’s birth, plus the thirty years of Yoseif[’s age] plus the nine years from when he became ruler until the arrival of Yaakov make a total of fifty-three years. Now, when he left his father he was sixty-three, making it one hundred and sixteen. Yet he says [to Pharaoh, I am] one hundred and thirty years so there are fourteen years missing. Thus, you have learned that after receiving the blessings he hid at the house of Eiver for fourteen years. (However, he was not punished for them because of the merit [of having studied] Torah for Yoseif was not separated from his father but for twenty-two years, that is, from when he was seventeen till he was thirty-nine, corresponding to the twenty-two years that Yaakov was separated from his father [during which time] he did not honor him, which are twenty years in Lavan’s house plus the two years that he was enroute. As is written: “[He] built himself a house and for his livestock he made shelters.” The Sages inferred from this verse that he spent eighteen months enroute, for the house was for the rainy season and the booths for the summer. And according to the calculation, based on the text, that we made above, from the time he left his father until he went down to Egypt, that he was one hundred and thirty years old where we find an additional fourteen years. So, it is certain that he hid in the house of Eiver on his way to the house of Lavan to learn Torah from him [Eiver]. And due to the merit of the Torah he was not punished for them [those years], and Yoseif was not separated from him but for twenty-two years— measure for measure. Up to here is from an old text of Rashi.) 
  In addition to his other wives. He added evil to his already evil ways, that he did not divorce the first ones. 
  
  
  Verse 10
  
  Yaakov left. Since it was due to the fact that the daughters of Canaan were evil in the eyes of his father, Yitzchok that Eisov went to Yishmael, [Scripture] interrupted the narrative of Yaakov and wrote: “Eisov saw that [Yitzchok] blessed, etc.” when it finished [the account of Eisov’s marriage] it went back to the previous subject. 
  [Yaakov] left. It had only to be written: “And Yaakov went to Charan.” Why, then, mention his departing? But, this tells us that the departure of a righteous person from his place makes an impression, for while a righteous person is in the city, he is its glory, he is its brilliance, he is its splendor. Once he has left there, its glory has departed, its brilliance has departed, its splendor has departed. Similarly, [this applies to the verse] “And she left the place,” which is written concerning Naomi and Ruth. 
  And went toward Charan. [Means:] he left in order to go to Charan.
  
  Verse 11
  
  He reached the place. Scripture does not identify which place but, [it refers to] <i>the place</i> mentioned elsewhere, which is Mount Moriah, about which it is said, “And saw the place from afar.” 
  He reached. As in, “And it reached Jericho,” [or] “And it reached Dabashes.” The Sages explained it as a term for prayer, as in, “Do not entreat me,” and we learn from this that he established the Evening Prayer [עַרְבִית] Scripture used an alternate [word] and did not write וַיִתְפַּלֵל to teach you [also] that “The earth shrank for him” as is explained in the chapter <i>Gid Hanosheh.</i> 
  Because the sun has set. It should have said “And the sun set” and he “spent the night there.” “<i>Because the sun has set</i>” implies that the sun set suddenly for him not at its appointed time so that he should stay <i>there</i> overnight.
  And arranged them around his head. He made them in the form of a drainpipe around his head out of fear of wild animals. They began to argue with one another; this one saying, “Let the righteous one place his head on me” and another one saying, “Let him place [it] on me.” God immediately, made them into one stone. This is the reason for what is said, “And he took <i>the stone</i> that he had placed at his head.” 
  And lay down [to sleep] in that place. [הַהוּא] is an exclusory term, [i.e.,] in <i>that</i> place he lay down. But, for the fourteen years that he studied in the house of Eiver he did not lay down at night, for he was involved in the study of Torah. 
  
  
  Verse 12
  
  Ascending and descending. It states עוֹלִים —ascending first and יוֹרְדִים —descend_ ing afterwards. Those angels that accompanied him in Eretz Yisrael do not go outside of Eretz Yisrael and ascended to heaven. [Then] the angels of outside of Eretz Yisrael descended to accompany him.
  
  Verse 13
  
  Stood over him. To guard him. 
  
  And God of Yitzchok. Although we never find in Scripture that He should associate His Name with the righteous during their lifetimes, to write “The God of so-and-so,” for it is said, “For [even] in His holy ones He does not put His trust,” [nevertheless,] here He associates His Name with Yitzchok for his eyes had become dim [blind] and he was confined in the house and was considered as if he were dead and the evil inclination had ceased from him. 
  Upon which [you are] lying. God folded the entire Eretz Yisrael beneath him [thereby] he gave him a sign that it will [as] easily be conquered by his descendants as four cubits, the area taken up by a person’s body. 
  
  Verse 14
  
  You shall spread. [Meaning:] “You will become strong” as in וְכֵן יִפְרוֹץ “The stronger they became.” 
  
  
  Verse 15
  
  I am with you. Because he feared both, Eisov and Lavan. 
  Until I have done. אִם , here, is used in the sense of כִּי . 
  I have spoken for you. [לָךְ means] in your interest and concerning you. That which I promised Avraham regarding his descendants—My promise was referring to you and not to Eisov, for I did not say to him: “for Yitzchok will be called your seed” but, rather: “for בְּיִצְחָק —<i>in Yitzchok</i>” and not all of Yitzchok’s [descendants]. Similarly every לִי, וְלָךְ, וְלוֹ, and לָהֶם that follow any form of the word דִבּוּר are used in terms of “concerning.” This [verse] indicates this [fact] for He had not spoken to Yaakov prior to this. 
  
  
  Verse 16
  
  And I did not know it. For had I known I would not have slept in such a holy place.”
  
  Verse 17
  
  This is the house of Elohim. Said R. Elazar in the name of R. Yose b. Zimra: This ladder stood in Beer Sheva and [the middle of] its slope reached opposite the Beis Hamikdosh. For Beer Sheva is located south of Yehudah[’s territory] and Yerushalayim to its north on the border between Yehudah and Binyamin. Beis Eil was in the north of Binyamin’s territory on the border between Binyamin and the [territory of] the Children of Yoseif. Consequently, a ladder whose foot is in Beer Sheva and its top is in Beis Eil will have the middle of its slope reaching opposite Yerushalayim. However, regarding what our Sages have stated: that God had said, “This righteous person has come to My Dwelling Place and will depart without staying overnight?!” And they stated furthermore: Yaakov called Yerushalayim, Beis Eil yet this place [that he called Beis Eil] was Luz and not Yerushalayim. Then from where did they derive to say that [i.e., this was the site of the Beis Hamikdosh]? I say that Mount Moriah was uprooted and came here. This is the “shrinking of the ground” to which is referred in Chullin, [i.e.] that the [site of] the Beis Hamikdosh came towards him until Beis Eil. And this is [also the reference] “He reached the place.” Should you ask: when Yaakov passed [the site of] the Beis Hamikdosh why did He [God] not detain him there? [The answer is: if] it did not enter his [Yaakov’s] mind to pray in the place where his fathers prayed then, should Heaven detain him? [Actually,] he had gone as far as Charan as is stated in the chapter <i>Gid Hanasheh.</i> This is also evident in the verse: “And went toward Charan.” When he reached Charan he said, “Is it possible that I passed the place where my fathers prayed without me having prayed there?” He decided to go back and returned as far as Beis Eil [whereupon] the ground “shrank” for him. (This <i>Beis Eil</i> is not the one near Ai but [the one near] Yerushalayim. And because it was the City of God he called it <i>Beis Eil</i>. It is [also] Mount Moriah where Avraham prayed and it is also the field where Yitzchok prayed as is written: “To meditate in the field.” Similarly they [the Sages] stated in Pesachim: [concerning the verse] “Let us ascend to the Mountain of God and to the House of the God of Yaakov.” [It is] not called as Avraham called it—a mountain nor as Yitzchok who called it a field but as Yaakov who called it Beis Eil. To this point [from “This Beis Eil. . .] is from a corrected Rashi text.) 
  How awesome. The Targum translates it: “How דְחִילוּ is this place. דְחִילוּ is a noun [though plural] as סוּכְלְתָנוּ [understanding] and as וּכְסוּ לְמִלְבָּשׁ [and a garment to wear].
  And this is the gate of heaven. I.e., a place of prayer where their prayers ascend to heaven. Its Midrashic interpretation is that the Heavenly Beis Hamikdosh is situated directly above the Earthly Beis Hamikdosh. 
  
  Verse 18
  
  
  
  Verse 19
  
  
  
  Verse 20
  
  If Elohim will be with me. I.e., “If He will keep these promises that He promised me to be with me as He said to me: ‘And behold, I am with you.’” 
  And guard me. “As He said to me; “And I will guard you wherever you go.”
  And give me bread to eat. As He said; “I will not forsake you.” For one who must search for bread is considered “abandoned,” as it is said, “I have never seen a righteous man <i>forsaken</i> and his children searching for bread.” 
  
  Verse 21
  
  And if I return. As He told me; “And I will bring you back to [this] land.”
  In peace. I.e., completely [שָׁלֵם] free from sin, that I may not learn from the ways of Lavan. 
  And Adonoy will be my God. [I.e.,] that His Name shall be upon me from beginning to end—that He may not find anyone unfit among my descendants as it is said: [“I will do] that which I have spoken to you.” This [particular] promise he promised to Avraham, for it is said: “To be a God to you and to your descendants after you.” (“Your descendants after you” [meaning:] that nothing in him be found unfit.) 
  
  Verse 22
  
  [Then] this stone. This is how to explain this letter וָיו of וְהָאֶבֶן : “If You will do these things I, too, shall do the following: 
  “This stone which I have set as a monument,” etc. As it is translated by Onkelos: “I shall serve God upon it.” And he, indeed, did so upon his return from Padan Aram when He [God] said to him: “Arise and go up to Beis Eil.” What does it then say? “Yaakov set up a monument—He poured a libation on it.” 
  
  
  
  
  
  Verse 1
  
  Yaakov [then] lifted his feet. Once he was foretold the good tiding that he was assured of [God’s] protection, his heart lifted his feet and it became easy for him to go [swiftly]. It is thus explained in Bereishis Rabbah. 
  
  Verse 2
  
  The flocks are watered. The shepherds give the flocks to drink. The verse speaks elliptically. 
  
  
  Verse 3
  
  Would gather. [Meaning:] they would regularly gather because the stone was large.
  Would roll. [Meaning:] and they would roll. Its Targum translation is וּמְגַנְדְרִין . Every expression in the [ongoing] present tense can variably be expressed in the future tense as well as in the past tense because anything that is ongoing in the present tense has already happened and will continue to happen.
  They would [then] return. Its Targum translation is וּמְתִיבִין .
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  Is coming. The accent is on the letter אל"ף [of בָּאָה] and the Targum translation is אָתְיָא [whereas in] וְרָחֵל בָּאָה [v. 9] the accent is on the first syllable on the בי"ת and the Targum translation is אָתַת . The former term means <i>she is doing</i> and the latter means <i>she has done.</i> 
  
  Verse 7
  
  The day is yet long. Because he saw them lying down, he thought that their intention was to gather the cattle into the house, and graze no longer. [Whereupon,] he said to them, “The day is yet long.” I.e., “If you are hired workers then you have not completed a day’s work. And if the animals are yours nevertheless, it is not yet time for the sheep to be gathered, etc.” 
  
  Verse 8
  
  We cannot [do so]. To give them drink because the stone is large.
  And [the shepherds] roll. This is translated by Onkelos— וִיגַנְדְרוּן because it is in the future tense.
  
  Verse 9
  
  
  
  Verse 10
  
  He stepped near and rolled. As one removes a stopper from a bottle opening to let you know that his strength was great.
  
  Verse 11
  
  And cried. Because he foresaw through Divine Inspiration that she would not be buried together with him. Another explanation: because he came empty-handed. He thought: My grandfather’s servant, Eliezer, had with him rings, bracelets, and delicacies whereas, I, have nothing with me [This was so] because Elifaz, the son of Eisov, pursued him [Yaakov] by order of his father in order to kill him, and he caught up to him. But, since Elifaz was raised on Yitzchok’s lap he refrained [from killing him.] He [Elifaz then] said to him: “What should I do about my father’s order?” Yaakov replied to him: “Take whatever I have with me because a poor person is considered as dead.” 
  
  Verse 12
  
  That he was a relative [lit. brother] of her father [Meaning:] a relative of her father, as in “For we are kinsmen.” Its Midrashic interpretation is: [Yaakov meant:] “If he [Lavan] intends to be deceitful then I, too, am his brother in deception but, if he is an honest person then, I, too, am the son of the righteous Rivkah.” 
  And told her father. Because her mother had died and she had no one to tell but him.
  
  Verse 13
  
  He ran to greet him. He thought that he [Yaakov] was loaded with money for the servant of the house had come here with ten loaded camels.
  He embraced. When he saw that he [Yaakov] had nothing with him, he thought: “Maybe he has brought gold coins and he has them in his bosom.” 
  And kissed him. He thought: “Maybe he has brought jewels and he has them in his mouth.”
  He told Lavan. That he came only under duress, because of his brother [Eisov], and that all his money was taken from him. 
  
  Verse 14
  
  Nevertheless, [you are] my bone and flesh. I.e., “Now I have no [reason] to take you into the house since you have nothing with you, but because we are related I will put up with you for a month.” And he did so. But, even this was not for nothing for he was the shepherd of his sheep. 
  
  Verse 15
  
  Just because you are my relative. [The ה"א prefix of הֲכִי is] an expression of an incredulous question. Just because you are my brother, should you work for me for nothing? 
  Must you work for me. Has the same meaning as וְתַעַבְדֵנִי . Similarly, every word which is in the past tense, if a וי"ו is added at the beginning, transforms the word into the future tense. 
  
  
  Verse 16
  
  
  
  Verse 17
  
  Tender. Because she had thought that she would fall to the lot of Eisov and so she cried. For everyone would say: Rivkah has two sons and Lavan, two daughters, the older [son would marry] the older [daughter] and the [would marry] the younger daughter. 
  Form. [תֹּאַר] refers to the form of the face as in the term יְתָאֲרֵהוּ בַשֶּׂרֶד . <i>Conpas</i> in Old French.
  Appearance. [מַרְאֶה] refers to the beauty of her features.
  
  Verse 18
  
  I will work for you seven years. These are the “few days” that his mother had told him: “Remain with him a short time.” And you may know that this is so for it is written: “They seemed to him like a few days.”
  For Rochel, your younger daughter. Why all these detailed characteristics? [This was] because he knew that he [Lavan] was a deceitful person. He said to him: “I will work for you for Rochel, and lest you claim [that I mean] a different Rochel, [one] from the street, therefore, I say, ‘Your daughter.’ And lest you say, ‘I will change Leah’s name and call her by the name Rochel’ therefore, I say ‘the younger one’. Despite all this, it did him no good for [in the end] he tricked him. 
  
  
  Verse 19
  
  
  
  Verse 20
  
  
  
  Verse 21
  
  My term is completed. [יָמָי refers to the days] that my mother told me. Another explanation for מָלְאוּ יָמָי , “For I am already eighty-four years old, and when will I establish the Twelve Tribes. This is what he meant by saying, “And thus I will consummate the marriage with her.” For even the lowest of the low would not express himself in such a manner. But, for the purpose of begetting descendants he spoke in this manner. 
  
  
  Verse 22
  
  
  
  Verse 23
  
  
  
  Verse 24
  
  
  
  Verse 25
  
  When it was morning, behold it was Leah! But, during the night she was not Leah! For Yaakov had given Rochel [certain] signs and when Rochel saw that Leah was being brought to him she thought: “My sister may now be humiliated,” [whereupon] she readily transmitted those signs to her. 
  
  Verse 26
  
  
  
  Verse 27
  
  Complete the [marriage] week for this one. [The word שְבוּעַ] is in the construct state for it is vocalized with a <i>sheva</i> [שְׁ] [whereby it means] the seven days of this [woman], referring to the seven feast days [of marriage]. [Source:] Talmud Yerushalmi, Moed Katan. (It is impossible to say [that it refers to] an actual [calendar] week because, if so, the ש' should have been vocalized with a פַּתַּח ( קָמַץ ). Furthermore, שָׁבוּעַ is masculine, as is written. “[שִבְעָה] Seven weeks shall you count for yourself.” Therefore, שָׁבוּעַ can mean only a seven [day period], <i>septaine</i> in Old French.) 
  We will give you. [Here it is in] the plural form [<i>We will give</i>] as in “Let us descend and jumble.” Or וְנִשְׂרְפָה —Let us burn. Here, too, it means we will give. 
  The other also. Immediately after the seven days of the marriage feast, and you may work [for her] after her marriage [to you]. 
  
  Verse 28
  
  
  
  Verse 29
  
  
  
  Verse 30
  
  Another seven years. [The Torah] compares the <i>other</i> [seven years] to the first [seven years] just as the first were with faithful [service] so were the latter [seven years] with faithful [service] even though [Lavan] dealt deceptively with him.
  
  Verse 31
  
  
  
  Verse 32
  
  She named him Reuvein Our Sages explained [the word רְאוּבֵן]: She said: “See the difference between my son and the son of my father-in-law who [voluntarily] sold the birthright to Yaakov whereas this one [Reuven] did not sell it to Yoseif and did not protest to him. Not only did he not protest to him but attempted to extricate him from the pit.
  
  Verse 33
  
  
  
  Verse 34
  
  This time my husband will become attached. Since the Matriarchs were prophetesses and they knew that twelve tribes would emerge from Yaakov and that he would marry four wives, she, [therefore,] said, “From now on he will not find fault with me for I have assumed my full share of the children.” 
  Therefore. By whomever [which ever tribe] the term עַל כֵּן is said, [that tribe] had a large population with the exception of Leivi, because the Ark decimated them. 
  Named him Leivi. Concerning all of them [the sons] it is written: “And she called” whereas concerning this one it states, “He called.” There is a Midrashic explanation [to this] in Devarim Rabbah that God send [the angel] Gavriel and he brought him [Leivi] before Him and He called him by this name and gave him [the rights to] the twenty-four priestly gifts. And since he “accompanied” [לִוָּהוּ] him with the gifts he called him לֵוִי [accompanied]. 
  
  Verse 35
  
  This time I will praise. “For I have taken more than my share consequently I ought to be thankful.”
  
  
  
  
  
  Verse 1
  
  Rochel became jealous of her sister. She was envious of her good deeds. She thought: “Were she not more righteous than I she would not merit bearing children.”
  Give me. [She implied:] “Did your father act this way to your mother? Did he not pray for her?”
  I am [considered] dead. From here [we learn] that one who has no children is considered as if dead.
  
  Verse 2
  
  In [God’s] place. [הֲתַחַת meaning:] “Am I in His stead?”
  Who has withheld from you. “You tell [me] to act as did my father. I am not [my situation is not] like my father. My father had no children [whereas,] I have children. It is from you that He has withheld [children], not from me.” 
  
  Verse 3
  
  Upon my knees. As Onkelos translates: “And I will rear them.”
  And I too will have a son. What is the intent of גַם —also? She said to him, “Your grandfather Avraham, had children from Hagar, [yet] he ‘girded his loins’ [he interceded] on behalf of Sarah. [He prayed for her.]” He answered her, “My grandmother [Sarah] brought a rival-wife into her house.” She [thereupon] responded, “If that is what prevents [my having children] ‘Here is my handmaid . . .’” 
  And I too will have a son through her. As did Sarah.
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  Elohim has judged me. He has judged me and found me guilty. [He has judged me] and found me innocent.
  
  Verse 7
  
  
  
  Verse 8
  
  With Elohim’s bonds. Menachem ben Saruk explains [נַפְתּוּלֵי] in the <i> Machberes</i> [as having the same root as] צָמִיד פָּתִיל [a covering that פָּתִיל —tied]. [Here meaning:] “With bindings from God have I been joined with my sister to have merited having children.” I [Rashi] explain it [as having a common root with] עִקֵּשׁ וּפְתַלְתּוֹל —perverse and crooked. [Here meaning:] “I have stubbornly pleaded many torturous pleas to God that I may be the equal of my sister.”
  And I have also prevailed. [Meaning:] “He has agreed to accept [my pleas].” Onkelos explains [נַפְתּוּלֵי] from the term תְּפִלָה —prayer “With Elohim’s bonds, I have been joined,” [i.e., “I prayed] many prayers [to God] that were pleasing to Him. I was accepted and my [prayers] answered like my sister.” 
  I have been joined. [Meaning:] “My prayer was accepted.” There are [also] many Midrashic interpretations utilizing <i>Notarikon</i> [to explain נִפְתַּלְתִי].
  
  Verse 9
  
  
  
  Verse 10
  
  Zilpah bore. Regarding all the other [wives] it is mentioned that [they were] pregnant except in regard to Zilpah, because she was the youngest of all and a child in years and her pregnancy was not noticable. It was in order to deceive Yaakov that Lavan gave her to Leah so that he [Yaakov] would be unaware that they were [really] bringing him Leah—for this was their custom—to give the older handmaid to the older [sister] and the younger handmaid to the younger [sister]. 
  
  Verse 11
  
  Unexpected success has come. [Meaning:] good luck has come, as in, “Luck to my luck and tire not.” Another similarity to this is, “Who prepare a table for the fortunate.” The Midrashic interpretation is that he was born circumcised as in, “Cut down the tree.” I do not know why it [בָּגָד] is written as one word. Another explanation as to why it is read as one word בָּגָד —[to imply] faithless— traitorous, as if to say, “You were faithless to me when you married my handmaid, as a man who is faithless to the wife of his youth.” 
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  Verse 14
  
  In the days of the wheat harvest. [This is] to relate the praise of the Tribes. It was the time of harvest [when much grain is available], yet he did not stretch out his hand to rob by bringing wheat and barley, but only ownerless things that no person minds [their being taken]. 
  Jasmine flowers. Mandrakes. It is a plant which in Arabic is called <i>jasmin</i>. 
  
  
  Verse 15
  
  Would you also take my son’s jasmine flowers? An incredulous question. [Is the taking away of my husband insignificant] and to additionally do the following—to take also my son’s jasmines? Onkelos translates it וּלְמֵיסַב —to take.
  Therefore, he shall be with you tonight. “[Actually,] he was to be with me this night, but, I give it to you in return for your son’s jasmines.” And because she made light of being with such a righteous person she [eventually] did not merit being buried with him. 
  
  
  Verse 16
  
  I have hired you. [Meaning:] I have given Rochel her payment.
  At night. God helped him [הוּא —refers to God] that Yissachar should be born from this.
  
  Verse 17
  
  Elohim perceived Leah’s [wish]. Because she desired and sought to increase the number of tribes.
  
  Verse 18
  
  
  
  Verse 19
  
  
  
  Verse 20
  
  A goodly portion. As Onkelos translates it: [A good portion].
  Will make his main home with me. Having a similar meaning as בֵּית זְבוּל —a dwelling, <i>herberjerie</i> in Old French —a dwelling. [She thought:] From now on his main dwelling place will not be other than with me, for I have as many sons as all of his wives together. 
  
  
  Verse 21
  
  Deenah. The Sages explained that Leah assumed to judge [דָנָה] herself, [thinking:] “If this [child that I carry] is a male my sister Rochel would not even be equal to one of the handmaids.” Whereupon she prayed over it and it was transformed into a female. 
  
  Verse 22
  
  Elohim remembered Rochel. He remembered that she gave her signs to her sister and that she was concerned lest she fall to Eisov’s lot, should Yaakov divorce her because she had no children. This also entered the mind of the wicked Eisov when he heard that she had no children. This is what the poet alluded to “When the Red One [Eisov] saw that she did not give birth he desired to take her to him and she was petrified.” 
  
  
  Verse 23
  
  Has removed. [Meaning:] He has brought it into a place where it will not be seen. Similar to: “He brought in our shame,” [or] “It will not have been brought into the house,” [or] “Withdrew their light,” [or] “Your moon will not withdraw,” [meaning] it will not be hidden. 
  My shame. For I had been put to shame having been barren, and that it was said about me that I would fall to the lot of the wicked Eisov. The Aggadah [explains it thus.] As long as a woman has no child she has no one to blame for her faults. Once she has a child, she blames it on him. [E.g.,] “Who broke this vessel? Your child!” “Who ate these figs? Your child!” 
  
  Verse 24
  
  May Adonoy add to me another son. She knew prophetically that Yaakov was destined to establish only twelve tribes, so she thought, “May it be His will that the one that he is yet destined to establish should come from me.” She, therefore, prayed for only one more son. 
  
  Verse 25
  
  When Rochel had given birth to Yoseif. Now that the adversary of Eisov was born. As it is said, “The House of Yaakov will be a fire, and the House of Yoseif, a flame, and the House of Eisov, straw.” Fire [Yaakov] without a flame [Yoseif] has no effect at a distance. Once Yoseif was born, Yaakov put his trust in God and desired to return. 
  
  Verse 26
  
  Give me [permission to take] my wives, etc. [I.e.,] I do not wish to leave without permission. 
  
  Verse 27
  
  I have divined. He was a diviner: “I ascertained through my divining that through you a blessing came to me. When you came here I had no sons,” as it is said: “Behold, Rochel, his daughter was coming with the sheep.” Is it possible that he had sons and would send his daughter among the shepherds? [But,] now he had sons, as it is said: “He heard the words of Lavan’s sons. 
  
  Verse 28
  
  Set. As Onkelos translates it, “Specify your wages.” 
  
  Verse 29
  
  And how your livestock were with me. [Meaning:] the meager amount of your livestock—when they first came into my hands—how many were there?
  
  Verse 30
  
  With my coming. [Meaning:] with my arrival. [I.e.,] because of my arrival, has blessing come to you, as in “The people that have come with you.” [or] “The people that אֲשֶׁר בְּרַגְלָי ” [meaning:] that have come with me. 
  I, also, for my own house. [לְבֵיתִי means] for the needs of my household. 
  [I.e.,] as of now only my sons provide my needs and I ought to do so along with them, to give them support. This [idea] is [conveyed by the word] גַם —also. 
  
  Verse 31
  
  
  
  Verse 32
  
  Speckled. [Meaning] speckled with small dot like flecks, <i>pointure</i> in Old French. 
  Spotted. Having the same root as טְלָאִים —patches, wide spots. 
  Dark [Meaning:] dark brown, similar to red. <i>Ros</i> in Old French. In the language of the Mishnah. “[It was sold as] dark brown and was found to be white,” concerning [the sale of] grain. 
  That [kind] will be my wage. “Those that will be born from now on speckled and spotted among the goats and dark brown among the sheep will belong to me. Those [with these characteristics] that are now there separate from the rest and put them in the safekeeping of your sons so that you may not say to me about those that will be born from now on, ‘These were here from the beginning,’ And, furthermore, that you may not say to me ‘It was because of the speckled and spotted males that the females gave birth in their [the males’] likeness from this point on.’” 
  
  
  Verse 33
  
  Shall testify, etc. “If you suspect that I am taking anything of yours, then my righteousness will testify for me—for my righteousness will come and testify before you concerning my wages—that you will not find in my flock anything but speckled and spotted [animals]. Any that you may find among them [any] that is not speckled or spotted or dark brown—it will be obvious that I have stolen it from you—and it is through theft that it is in my possession. 
  
  Verse 34
  
  Agreed. A term indicating acceptance of terms.
  May it be as you say. [Meaning:] “If only you remain satisfied with this!.” 
  
  
  Verse 35
  
  He removed. [I.e.,] Lavan [removed] on that day, etc. 
  The he-goats. [תְּיָשִים are] male goats.
  Everyone that had white in it. [I.e.,] all those that had white spots. 
  And he gave them. [I.e.,] Lavan [gave] to his sons. 
  
  Verse 36
  
  Remaining. [Meaning:] the defective ones among them, the sick ones and the barren ones which were only the residue. Those were the ones that he gave him. 
  
  Verse 37
  
  Rod[s] of poplar. It is a tree called לִבְנֶה as it states: “Under oaks and לִבְנֶה .” And I say that it is the one called <i>tremble</i> in Old French, which is white. 
  Fresh. When it was moist.
  Hazel. He also took a stick from לוּז —a tree which grows small nuts, called <i>coldre</i> in Old French. 
  Chestnut. <i>Chestenier</i> in Old French.
  Stripes. Peeled at intervals which gave it a striped appearance.
  By uncovering the white. The uncovered white part of the sticks. When he peeled it there became uncovered and visible its white area where it was peeled.
  
  Verse 38
  
  He stuck. Onkelos translates it וְדָעִיץ , meaning inserting and piercing in Aramaic. It occurs often in the Talmud: דָצָהּ וּשְׁלָפָהּ —he inserted it and pulled it out, דֵָּץ בֵּיה מִידֵּי —he inserted something into it. the word דָּצָהּ is the same as דְּעָצָהּ but just a shortened version. 
  In the ducts. [Meaning:] where the water was running in the channels made in the ground where the sheep are made to drink.
  Where the sheep came, etc. In the ducts where the sheep came to drink, there he set up the sticks opposite the sheep. 
  
  That they should become heated. The [female] animal would see the sticks and be startled backwards whereupon the male would couple with her and she would give birth to something similar. R. Hoshaya says: The water [miraculously] became sperm in their wombs and they did not require a male. That is the intent of the word וַיֵּחַמְנָה , etc. 
  
  Verse 39
  
  Before the rods. [Meaning:] to the <i>appearance</i> of the sticks.
  Ringed. They were different at the place they are bound, which is the ankles of their forelegs and hindlegs. 
  
  Verse 40
  
  Yaakov separated the lambs. Those that were born spotted and speckled he separated and set them apart for themselves and made them into separate flocks. He then passed the spotted flock in front of the flock whereby the face of the flock that followed behind them would be looking at them. This is meant by what is said: “He set the faces of the flock toward the ringed ones,” so that the flock faced the spotted and towards all the brown ones that he found among Lavan’s flock. 
  He formed flocks of his own. As I have [previously] explained.
  
  Verse 41
  
  Stronger. As Onkelos translates it [מְבַכְּרָתָה]—the early bearing ones. However, I have no evidence in Scripture. Menachem relates it to, “Achitofel is among the [קוֹשְׁרִים] conspirators, [and] “The conspiracy [קֶשֶׁר] was strong.” [Here it would mean] those [animals] who mated together in order to hurry their conceiving. 
  
  Verse 42
  
  But when they [the flock] were late-bearing. A term meaning being late as Onkelos translates it: וּבְלַקִּישׁוּת . Menachem relates it to הַמַחֲלָצוֹת וְהַמַעֲטָפוֹת meaning, the wrapping oneself in a garment; here meaning, they are wrapped in their skin and wool and have no desire to be warmed by the males. 
  
  Verse 43
  
  Multiplying flocks. [רַבוֹת means] that are fruitful and multiply more than other flock.
  Female slaves and male slaves. He would sell his flock at a high price and buy for himself all these.
  
  
  
  
  
  Verse 1
  
  He made. [Here meaning:] gathered, as in “He gathered an army and struck Amaleik.” 
  
  Verse 2
  
  
  
  Verse 3
  
  Return to the land of your fathers. And there I will be with you. But, while you still associate with someone unclean it is not possible to rest My Divine Presence upon you. 
  
  Verse 4
  
  He called Rochel and Leah. First Rochel and then Leah, for she [Rochel] was the principal wife because it was for her that Yaakov accepted to be related to Lavan. Even Leah’s descendants admit to this for Boaz and his court who were of Yehudah’s tribe say, “Like Rochel and like Leah, who both built, etc.,” placing Rochel ahead of Leah. 
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  Ten countings. [Each] מוֹנִים is no less than ten.
  Times. Meaning, the sum—the total of counting which are tens. We thus learn that he changed his conditions 100 times. 
  
  Verse 8
  
  
  
  Verse 9
  
  
  
  Verse 10
  
  That the males. Although Lavan separated all of them so that the flock not conceive their likeness, the angels would bring them from the flock that had been placed in the charge of Lavan’s sons to the flock that was in Yaakov’s charge. 
  And striped. Onkelos translates it וּפַצִיחִין , <i>peised</i> in Old French. A white strand encircled its body and its spots were open and running through from end to end. I have no support [for this interpretation] from Scripture. 
  
  
  Verse 11
  
  
  
  Verse 12
  
  
  
  Verse 13
  
  The Almighty of Beis Eil. The same as אֵל בֵּית אֵל the letter ה"א being superfluous. It is usual for Scripture to speak this way as in “For you are coming to [הָאָרֶץ] the Land of Canaan. 
  Where you anointed. Meaning distinction and greatness similar to the anointing of a king. Similarly: “And he poured oil on top of it,” so that it be anointed as an altar. 
  You made a vow to Me. And you must fulfill it, for you said that it shall be a House of God, [implying] that you will offer sacrifices there. 
  
  Verse 14
  
  Do we still have? Why should we prevent you from returning? Do we have any hope of inheriting anything of the estate of our father, among the males [of his family]? 
  
  Verse 15
  
  Are we not considered by him as strangers? Even when it is customary for people to give a dowry to their daughters at the time of their marriage he acted toward us as strangers, for he sold us to you as wages for your work. 
  Our money. For he withheld the wages for your work.
  
  Verse 16
  
  All the wealth. The word כִּי here is used as but, as if to say: “We have nothing of our father’s [wealth] but that which God salvaged from our father that is what is ours.” 
  Rescued. [הִצִיל] means He separated. Similarly, all terms of הַצָלָה in Scripture has the meaning of separation for he separates him from the evil or from the enemy. 
  
  Verse 17
  
  His sons and his wives. He put the males ahead of the females whereas Eisov put the females ahead of the males as it is said: “And Eisov took his wives and sons, etc.” 
  
  Verse 18
  
  Which he had purchased with his own livestock. Meaning: that which he had obtained for his sheep: menservants, maidservants, camels and donkeys. 
  
  Verse 19
  
  To shear his flock. [The flock] that he had given to his sons—a distance of three-days’ travel between himself and Yaakov.
  And Rochel stole the idols. She intended to remove her father from idol-worship. 
  
  
  Verse 20
  
  
  
  Verse 21
  
  
  
  Verse 22
  
  On the third day. For there was a distance of three-days’ travel between them.
  
  Verse 23
  
  His brothers. [Meaning:] his kinsmen.
  A distance of seven days. The entire three days that it took the messenger to [reach and] tell Lavan, Yaakov continued on his journey. Consequently, Yaakov was six-days’ distance from Lavan. And on the seventh [day] Lavan overtook him. We [can, therefore,] infer that the entire distance that Yaakov traveled in seven days Lavan traveled in one day (as it is said: “He pursued him a distance of seven days,” and it does not say, he pursued him for seven days.) 
  
  
  Verse 24
  
  Either good or evil. All that is considered good by the wicked is bad as regards to the righteous.
  
  Verse 25
  
  
  
  Verse 26
  
  Like prisoners of war (חָרֶב). An army going to war is called “sword.”
  
  Verse 27
  
  You robbed me. [Meaning:] you stole my mind, [i.e., you misled me]. 
  
  Verse 28
  
  
  
  Verse 29
  
  It is within the power of my hand. [Meaning:] There is strength and power in my hand to do you evil. Everytime אֵל is used to denote a Divine Name it represents strength and great power.
  
  Verse 30
  
  You yearned. [נִכְסַפְתָּה means] you yearned. There are many [such usages] in Scripture. “My soul yearns and even pines,” [or] “You yearn for the work of your hands.” 
  
  
  Verse 31
  
  Because I was afraid, etc. He answered his first [question] first for he [Lavan] had [first] said to him: “You led my daughters away,” etc. 
  
  Verse 32
  
  He shall not live. It was due to this curse that Rochel died on the journey.
  Here with me. Of yours.
  
  Verse 33
  
  Into Yaakov’s tent. [אֹהֶל יַעֲקֹב] is the same as the tent of Rochel [It was so called] because Yaakov was constantly with her. This is similar to what is said: “The sons of Rochel, the wife of Yaakov”; whereas by the others it does not say: “The wife of Yaakov.” 
  And came into Rochel’s tent. When he left Leah’s tent he returned to Rochel’s tent before searching the tent of the two handmaidens. Why [did he bother doing] all this [in Rochel’s tent]? Because he knew her to be one who touches everything.
  
  Verse 34
  
  In the camel’s saddle-pillow. Meaning the same as כָּרִים וּכְסָתוֹת —pillows and mats, as Onkelos translates it בַּעֲבִיטָא דְגַמְלָא —which is a saddlebag made like a pillow. In Eruvin [we find:] “They enclosed it with עֲבִיטִין ” which are camels’ saddlebags, <i>bastel</i> in Old French. 
  
  
  Verse 35
  
  
  
  Verse 36
  
  You were in such hot pursuit. [Meaning:] You pursued, as in “They pursued us upon the mountains,” and as in: “From chasing the Philistines.” 
  
  Verse 37
  
  And let them decide. [Meaning] let them determine who is right, <i>aprover</i> in Old French. 
  
  Verse 38
  
  Never miscarried. [Meaning] they have not miscarried, as in, “A miscarrying womb” [or,] “His cow expels [the calf] without miscarrying.” 
  
  Rams of your flocks. From here they [the Sages] derive that [even] a one-day-old ram is called אַיִל because, otherwise, why would this be praiseworthy; [did he mean to say that] he had not eaten rams but lambs he had eaten? If this were the case, then he would be a thief. 
  
  Verse 39
  
  A mutilated animal. [Mutilated] by a lion or wolf.
  I will take the blame for it. Having the same meaning as [יַחֲטִא in the verse]: “Sling stones at a hair’s breadth without missing” [יַחֲטִא] [or:] “I and my son, Shlomo, shall be losers,” [חֲטָאִים] [חֲטָאִים meaning] missing. [Yaakov, in effect was saying:] “I will suffer its loss. If it be missing then I will be the one missing it because you may demand it from me.” 
  I will take the blame for it. Onkelos translates it: דַּהֲוַת שָׁגְיָא מִמִּנְיָנָא . [Meaning] that which is lacking and missing, as in, “Not one person is missing from us” which Onkelos translates וְלָא שְׁגָא [there was not missing]. 
  Whether [an animal] was stolen from me by day, or whether it was stolen from me by night. “Whether stolen by day or by night—I compensated for everything.” 
  Stolen from me. [The יוּ"ד ending is] the same as: “[רַבָּתִי] Great among nations, [שָׂרָתִי] a princess among states,” [or] “[מְלֵאֲתִי] That was full of justice,” [or] “[אוֹהַבְתִּי] that loves to thresh.” 
  
  Verse 40
  
  I was consumed by the burning heat. [אֲכָלַנִי has] the same meaning as a consuming fire.
  And ice. as in, “He hurls his ice” which is translated by Targum as גְלִידָא — frost. 
  My sleep. A term referring to sleep.
  
  Verse 41
  
  You changed my wages. You kept changing the condition between us, from speckled to spotted, and from streaked to ringed ones. 
  
  
  Verse 42
  
  And the fear of Yitzchok. He did not wish to say אֱלֹהֵי יִצְחָק because God does not associate His Name with the righteous while they are alive. Although He said to him [Yaakov] when he left Beer Sheva: “I am Adonoy, the God of Avraham, your father, And God of Yitzchok,” because his [Yitzchok’s] eyesight had dimmed and he was therefore considered as dead. [Nevertheless] Yaakov was afraid to say אֱלֹהֵי and [instead] said וּפַחַד . 
  And He reprimanded you. A term meaning reproof and not a term meaning to determine.
  
  Verse 43
  
  What can I do unto these. [Meaning:] “How could it enter my heart to cause them any harm?” 
  
  
  Verse 44
  
  Let Him be witness. [Referring to] God [being the witness].
  
  Verse 45
  
  
  
  Verse 46
  
  To his brethren. This refers to his sons who were as brothers to him, standing by him in his troubles and wars. 
  
  Verse 47
  
  Yegar Sohadusa. This is the Targum of Galeid.
  Galeid. [Made up of two words:] גַל עֵד —a witness mound.
  
  Verse 48
  
  
  
  Verse 49
  
  And Mitzpah, because he said, etc. This Mitzpah is the one on Mount Gilad as is written: “And he passed over Mitzpah of Gilad.” Why was its name Mitzpah? Because each of them said to the other: “May God watch [יִצֶף] between us whether you will transgress the covenant.” 
  When we are concealed. And shall not see one another.
  
  Verse 50
  
  My daughters, my daughters. [בְנֹתַי] twice [a total of four daughters]. Bilhah and Zilpah were also his daughters from a concubine. 
  If you afflict my daughters. By refusing them marital relations.
  
  Verse 51
  
  I have cast. The same as יָרָה בַיָּם —“Cast into the sea,” as one casts an arrow [spear]. 
  
  Verse 52
  
  That I. Here אִם is used to mean “that” as in: “Until that I have spoken my words.”
  For harmful purposes. For evil purposes you may not pass, but you may pass for business purposes. 
  
  Verse 53
  
  The God of Avraham. [אֱלֹהֵי is] holy, [i.e., the Divine Name]. 
  And the god of Nachor. [Here אֱלֹהֵי is] profane [i.e., referring to an idol]. 
  The god of their fathers. [אֱלֹהֵי here, too, is] profane. 
  
  Verse 54
  
  Yaakov slaughtered animals. He slaughtered animals for a feast.
  His brethren. Here לְאֶחָיו means, for his friends who were with Lavan. 
  To eat bread [a meal]. Food, in general, is called לֶחֶם — bread, as in, “He made a great feast,” [or] “Let us destroy the tree with its fruit.” 
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  And the angles of Elohim met him. Angels of Eretz Yisrael came to meet him in order to accompany him into the [Holy] Land.
  
  Verse 3
  
  Machanayim. [מַחֲנָיִם means] two camps—[the angels] from outside Eretz Yisrael that accompanied him to this point and those of Eretz Yisrael that came to meet him. 
  
  
  Verse 4
  
  Yaakov sent messengers. Actual angels.
  To the Land of Seir. [אַרְצָה שֵׂעִיר] is the same as לְאֶרֶץ שֵׂעִיר . Any word that requires the prefix ל' , Scripture [instead] places a ה' at the end of it. 
  
  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,” for it has not been fulfilled in me. Another explanation: The <i>gimatria</i> [numerical value] of גַרְתִּי is 613 [תרי"ג]; as if to say, “I have resided with the wicked Lavan and yet have kept תַּרְיַ"ג [613] commandments and have not learned from his wicked deeds.” 
  
  Verse 6
  
  I acquired oxen, donkeys. Father told me, “[May God give you] of the dew of heaven and of the fatness of the land,” these [cattle and servants] are neither from the heavens nor from the earth. 
  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 my master. 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. [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. וַיִּירָא [he feared] lest he be killed. וַיֵּצֶר לוֹ [he was distressed] that he might kill others. 
  
  
  Verse 9
  
  To one camp and attacks it.. מַחֲנֶה is grammatically used as male and female. “If a camp should encamp [תַּחֲנֶה] against me,” is the feminine form. “This [הַזֶּה] camp,” is the male form. There are also other words that can be either masculine or feminine. [An example שֶׁמֶשׁ :] “The sun rose [יָצָא] upon the earth.” [Also in the verse:] “From one end of the sky is its rising [מוֹצָאוֹ],” which are masculine [יָצָא and מוֹצָאוֹ being masculine], [whereas:] “The sun shone [זָרְחָה] upon the waters,” which is feminine. The same [holds true concerning the word] רוּחַ : “Behold a great wind is coming [בָּאָה].” [בָּאָה] being the feminine form, [whereas:] “And it [the wind] touched [וַיִּגַּע] the four corners of the house,” [וַיִּגַּע] is in the masculine form. “And a great [גְּדוֹלָה] and a strong [וְחָזָק] wind takes apart mountains.” Here it is both masculine [וְחָזָק] <i>and</i> feminine [גְּדוֹלָה]. Similarly אֵש [is both masculine and feminine]. “A fire came forth [יָצְאָה] from God,” [יָצְאָה] is in the feminine form, [whereas:] “A flaming [לוֹהֵט] fire,” [לוֹהֵט] is in the masculine form. 
  The remaining camp will survive. 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.” For prayer, [as it says:] “The God of my father Avraham.” For war, [as it says:] “The remaining camp will survive.” 
  
  Verse 10
  
  And God of my father Yitzchok. Whereas elsewhere he says “the Fear of Yitzchok.” And, furthermore, why does he go on to repeat the Tetragrammaton [ה' הָאוֹמֵר אֵלַי]? It should have been written, “Who said to me ‘return.’” But, this is what Yaakov was saying to God: “You made two promises to me—one, when I left my father’s house from Beer Sheva when You said to me, ‘I am Adonoy, God of Avraham, your father, and God of Yitzchok,’ and, there You said to me, ‘I will guard you wherever you go,’ and, in Lavan’s house You said to me, ‘Return to the Land of your fathers, and to your birthplace, and I will be with you.’ And there You revealed Yourself to me only with the Proper Name [Tetragrammaton] as it is said, ‘And Adonoy said to Yaakov, “Return to the land of your fathers,’” etc. [It is based] upon these two promises [that] I came before You.” 
  
  Verse 11
  
  I am unworthy because 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:] “Making Your words come true—[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].
  
  Verse 12
  
  From the hand of my brother, from the hand of Eisov. [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. [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”? But, [the answer is] that He did say to him, “I will not forsake you until I have done that which I have spoken for you.” 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.” 
  
  Verse 14
  
  Which comes into his hand. [Meaning: what was] in his possession. Similarly: “He took his entire land from his possession.” The Midrashic explanation of מִן הַבָּא בְיָדוֹ : [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 מִן הַבָּא בְיָדוֹ : from that which is not sacred [i.e.,] that he had already tithed as it stated: I [Yaakov] will surely give a tenth to You,” afterwards did he take it as a gift.) 
  
  Verse 15
  
  Two hundred female goats and twenty male goats. Two hundred she-goats require twenty he-goats. 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. 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. And their young were with them. The Midrashic explanation of בְּנֵיהֶם is בְּנָאֵיהֶם —their builders, i.e., one male per female. Since it [the camel species] is discreet in mating Scripture does not state it explicitly. 
  Male donkeys. [עֲיָרִים are] male donkeys.
  
  Verse 17
  
  Each herd by itself. [I.e.,] each species separately. 
  Pass on ahead of me. 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? [Meaning] <i>of</i> whom are you? [i.e.,] “Who has sent you?” [as] Onkelos translates it דְּמָאן אַתְּ —whose are you?. 
  And who is the owner of this that is before you? [Meaning:] and those before you, whose are they? [I.e.,] <i>to</i> whom is this gift being sent? The למ"ד [here] is used as a prefix in place of the word שֶׁל —of [possessive] as in: “Everything that you see לִי הוּא ,” meaning “<i>is mine</i>” שֶׁלִי הוּא , [or] “ לַה' [God’s] is the earth and its fullness,” [לה' being the same as] שֶׁל ה' [God’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 is also behind us. [Referring to] Yaakov. 
  
  Verse 20
  
  
  
  Verse 21
  
  I will appease him. [Meaning:] I will nullify [אֲכַפְּרָה] his anger [פָנָיו]. Similarly: “Your covenant with death will be nullified,” [or:] “You will not be able to nullify it.” It seems to me that whenever the term כַּפָּרָה [is used] in conjunction with iniquity and sin and anger they always signify wiping away and removing. [כַּפָּרָה] is rooted in Aramaic and is often found in the Talmud: “He wiped his hand,” “He wants to wipe his hands on this man.” In Scripture, too, the Temple vessels are called. כְּפוֹרֵי זָהָב —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. עַל פָּנָיו has the same meaning as לְפָנָיו —before him. Similarly: “Robbery and violence are heard in her before me, constantly.” Similarly: “Those who anger Me before Me.” The Midrashic explanation of עַל פָּנָיו [is] he [Yaakov] was also angry that he had to resort to all this. 
  
  Verse 23
  
  And his eleven children. But, where was Deenah? 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. 
  Yabbok. [יַבֹּק] is the name of the river.
  
  Verse 24
  
  All that he possessed. [Referring to] the cattle and movable property. [וַיַעֲבֵר —and brought 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 jars and he returned for them.
  A man wrestled. Menachem explained it: a man became covered with dirt, [וַיִּתְעַפֵּר] meaning אָבָק —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 וַיִּתְקַשֵּׁר —he attached himself and it [וַיֵּאָבֵק] is of Aramaic origin [as in] “After they became [דַאֲבִיקוּ] attached in it,” [or] “He [וַאֲבֵיק] attached it with loops, [מֵיבַק] 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 כַּף [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 [תֵּקַע] disconnected from you,” [תֵּקַע] meaning removal, dislocation. In the Mishnah [this usage can be found:]. לְקַעֲקֵעַ בֵּיצָתָן “To rip up their roots.” 
  
  Verse 27
  
  For the dawn is breaking. And I must sing [God’s] praises by day.
  You bless me. [Meaning:] concede to me the blessings with which my father blessed me, those which Eisov has been protesting. 
  
  Verse 28
  
  
  
  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, God 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. That is what is written: “He struggled with an angel and prevailed, he cried and pleaded with him” [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,” 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 31
  
  
  
  Verse 32
  
  The sun shone for him. 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 וַיִּזְרַח לוֹ is for his needs, to heal his lameness, as it states: “The sun of righteousness and healing in its wings.” Those hours that [the sun] prematurely set for him when he left Beer Sheva, it [now] prematurely rose for him. 
  And he limped. He was limping [only] when the sun rose.
  
  Verse 33
  
  The displaced tendon. Why is it called the גִיד הַנָּשֶׁה ? Because it was dislocated and moved up. It [the word נָשֶׁה] means springing. So, too, “Their strength sprang away,” also, “For God has caused all my suffering to spring away.” 
  
  
  
  
  
  
  Verse 1
  
  
  
  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 וַיִּשָּׁקֵהוּ]. There is a difference of opinion concerning this matter in the <i>Beraysa</i> of the <i>Sifre</i>. 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. 
  
  Verse 5
  
  Who are these to you? [Meaning:] “Who are these that they should be yours?”
  
  Verse 6
  
  
  
  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 עֲלֵי עָיִן “at the well.” 
  
  
  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!” 
  
  
  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. 
  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 רָצוֹן in Scripture [means] appeasement, <i>apeiement</i> in O.F., as in “It shall not be acceptable for you” [because] sacrifices serve to appease and to conciliate. Similarly, “The lips of the righteous know רָצוֹן ,” [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,” and “Make peace with me,” regarding Sancheriv. Similarly, “To greet him and to bless him” concerning Toey, King of Chamas; all these are greetings which are called <i>saluder</i> in O.F. Here, too, בִּרְכָתִי means <i>mon salud</i> [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 נוּ"ן [in the word חַנַּנִי] contains a <i> dagesh</i> because it serves in the place of two נוּנִי"ן , for, grammatically, it should have said חֲנָנַנִי because the root, חָנן , is never without two נוּנִי"ן whereas the third one is a formative letter as in עָשַׂנִי —He made me; זְבָדַנִי —a portion. 
  I have everything. [כֹּל —“everything,” means] all that I need. Whereas, Eisov expressed himself haughtily: “I have plenty,” [meaning] much more than my needs. 
  
  Verse 12
  
  Go. As in שְׁמָעָה , סְלָחָה , which is the same as שְׁמַע [Listen!] סְלַח [Forgive!] Here, too, נִסְעָה is the same as נְסַע , with the נוּ"ן being part of the root of the word. The translation of Onkelos טוּל וּנְהַךְ [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 לְנֶגְדֶךָ —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, [עָלוֹת is] from the same root as. עוֹלֵל וְיוֹנֵק —“The young and the sucklings,” [or] עוּל יָמִים —“An infant of only a few days,” [or] שְׁתֵּי פָרוֹת עָלוֹת —“Two nursing cows.” In O.F. <i>enfanteis</i>. 
  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,” [meaning:] knocking at the door. 
  
  Verse 14
  
  Please go on ahead, my master. [I.e.,] please do not extend the length of your trip. Pass on at your normal pace, though you will thereby distance yourself. 
  Lead on gently. [The same as] אֶתְנַהֵל , the הֵ"א being extra, as in אֵרְדָה —[the same as אֵרֵד] [or] אֶשְׁמְעָה —[the same as אֶשְׁמַע]. 
  In my slow pace. [Meaning:] my slowness. [לְאַט] meaning slowly, calmly, [as in] “That go softly” [or] “Be gentle for me with the young one.” In my slow pace. The letter למ"ד is part of the root and is not a prefix [אֶתְנַהַלָה לְאִטִי means] according to my slowness. 
  According to the pace of the work. 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? In the days of the Moshiach, as it is said: “And deliverers will go up to Mount Zion to judge Mount Eisov.” 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 God reward them [for this]? In the days of Dovid, as it is said, “Except for four hundred young men who rode upon the camels.” 
  
  Verse 17
  
  And built himself a house. He stayed there eighteen months; a summer, a winter, and [another] summer. [The first mention of] סֻכּוֹת [booths] is [one] summer. [The mention of] בַּיִת [house] is a winter. [The second mention of] סֻכּוֹת 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. [עִיר] is the same as לָעִיר —to the city. Similarly: “Until they came [to] Beis Lechem.”
  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] <i>mo’oh.</i> R. Akiva said: “When I journeyed to the port cities [I noted that] they referred to a <i>mo’oh</i> as <i>kesitah.</i>” (Onkelos renders it חוּרְפָן —good ones, i.e., that are negotiable everywhere; the same as עוֹבֵר לַסּוֹחֵר —negotiable currency.) 
  
  Verse 20
  
  And called it, “the Almighty is God of Yisrael.” Not that the altar was called “God of Israel,” but, rather, since God had been with him and had saved him, he gave the altar a name reminiscent of the miracle so that the praise of God be recalled by calling [the altar] by [this] name. I.e., “He Who is Almighty, God, He is God to me, whose name is Yisrael.” We find something similar concerning Moshe: “And he called its name ה' נִסִי .” Not that the altar was called God, but, rather, reminiscent of the miracle he named the altar to recall the praise of God, i.e., “God is my miracle.” Our Sages interpret it that it was God who called Yaakov— אֵל . 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. 
  
  
  
  
  
  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.” (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 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  Such a thing should not be done. To forcibly take the maidens. For [even] the gentiles constrained themselves from illicit relationships as a result of the Flood. 
  
  
  Verse 8
  
  Desires. [חָשְׁקָה means] desires.
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  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. Scripture 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 חֶרְפָּה is found [it means] insulting. 
  
  Verse 15
  
  We will consent. [Meaning:] will we be reconciled with you, from the word וַיֵאוֹתוּ —“and they were agreeable.” 
  Circumcising. [Meaning:] to be circumcised. It is not an active infinitive—to do, but rather, an inactive infinitive—to be done. 
  
  Verse 16
  
  [Then] we will give. The second letter נוּ"ן has a <i>dagesh</i> [dot] because it serves in the place of two נוני"ן - ± וְנָתַנְנוּ . 
  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 wives and give them our daughters. [They did this] in order to convince them to consent to be circumcised. 
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
  
  
  Verse 20
  
  
  
  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, for much merchandise has arrived here and it has no buyers.” 
  
  Verse 22
  
  Must be circumcised. [בְּהִמוֹל 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 24
  
  
  
  Verse 25
  
  Two of Yaakov’s sons. 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. 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 26
  
  
  
  Verse 27
  
  Upon the corpses. In order to strip the slain.
  
  Verse 28
  
  
  
  Verse 29
  
  Their wealth. [חֵילָם means] their wealth. Similarly: “Has gotten for me this wealth,” [or] “And Israel has acquired wealth,” [or] “They will leave their wealth to others.” 
  They took captive. From the term שִׁבְיָה —taking captive. The accent is, therefore, on the latter syllable. 
  
  Verse 30
  
  You have made trouble. From [the expression] מַיִם עֲכוּרִים —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,” and they had, therefore, been silent. 
  Few in number. [Meaning] few people.
  
  Verse 31
  
  A harlot. [Meaning] abandoned.
  Our sister. Onkelos translates it “To our sister.” 
  
  
  
  
  
  
  Verse 1
  
  Arise, go up. Because you lingered on your journey, 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 3
  
  
  
  Verse 4
  
  The oak [tree]. It is a kind of non-fruit bearing tree.
  Near (lit. with) Shechem. [Meaning:] near Shechem.
  
  Verse 5
  
  The terror. [Meaning:] the fear of. 
  
  
  Verse 6
  
  
  
  Verse 7
  
  Eil Beis Eil. [Meaning:] God is in Beis Eil. His Divine Presence is revealed in Beis Eil. Sometimes a word will be missing the prefix בי"ת as in “Behold he is [in the] house of Mochir ben Amiel,” meaning: in the house of Mochir. [or] בֵּית אָבִיךְ —the house of your father, the same as בְּבֵית אָבִיךְ —in the house of your father. 
  Elohim was revealed to him. In many cases nouns denoting Divine Power and mastery take the plural form, as in, “Yoseif’s master” [or] “If his master is with him,” and it does not say בְּעָלוֹ [the singular form]. Similarly אֱלָהוּת 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,” 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. 
  Below Beis Eil. The city is situated on a mountain and she was buried at the foot of the mountain.
  Under Allon. [Onkelos translates it:] בְּשִׁפּוּלֵי מֵישְׁרָא —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. 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. 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. The blessing given to mourners. 
  
  
  Verse 10
  
  No longer will your name be Yaakov. Which is a term denoting a person who comes in ambush and deceit, but, rather [יִשְׂרָאֵל —Yisrael,] a term denoting a prince and a leader. 
  
  Verse 11
  
  I am Almighty Shaddai. For I have the power 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. [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.” They then retracted and said, “If he were not meant to be counted among the Tribes, God 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 <i>Sanhedrin</i> was made up of seventy. An alternate explanation [of גוֹי וּקְהַל גוֹיִם]: His descendants are destined to offer sacrifices when provisional altars were prohibited as do the Gentiles. [This occurred] in the days of Eliyahu. (From an old version of Rashi.) 
  
  
  Verse 12
  
  
  
  Verse 13
  
  At the place where He had spoken to him. I do not know what this teaches us.
  
  Verse 14
  
  
  
  Verse 15
  
  
  
  Verse 16
  
  A stretch of land. Menachem explains [כִּבְרַת] from the word כַּבִיר —“much” [meaning:] a great distance. An Aggadaic explanation is [that כִּבְרַת means:] at the time that the earth is porous and is riddled with holes like a sieve [כְּבָרָה], [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 כִּבְרַת אָרֶץ .” I say that it refers to a measure of land—a distance of about a <i>parsah</i> or more. Just as you say צִמְדֵּי כֶרֶם —acres of vineyards, or חֶלְקַת הַשָּׂדֶה —section of the field, so, too, when expressing distance traveled the measure used is כִּבְרַת אָרֶץ . 
  
  
  Verse 17
  
  For this one will also be. 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. 
  
  Verse 18
  
  Ben Oni. [Meaning:] son of my anguish.
  Binyomin. 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” [or] “Traveling steadily southward.” Binyomin. [He is therefore called בִּנְיָמִין ,] a contraction of בֶּן יְמִין , from: “North and יְמִין You have created them.” It is for this reason that it is written full. 
  
  
  Verse 19
  
  
  
  Verse 20
  
  
  
  Verse 21
  
  
  
  Verse 22
  
  Yaakov was settled in that land. Prior to his coming to Chevron to Yitzchok, all these [events] happened to him. 
  Lay near. 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. 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. [Scripture now] begins the previous narrative. 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. 
  
  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; the firstborn in regard to enumeration. The right of the firstborn was given to Yoseif only in regard to tribes—that he became two tribes.
  
  Verse 24
  
  
  
  Verse 25
  
  
  
  Verse 26
  
  
  
  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? [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 בֵּית לֶחֶם , אֲבִי עֶזֶר , [or] בֵּית אֵל , when the placing of the definite article ה"א is required it is placed at the beginning of the second word: [e.g.,] בֵּית הַלַחְמִי , [or] בְּעָפְרַת אֲבִי הָעֶזְרִי , [or] “Did build Chiel בֵּית הָאֱלִי . 
  
  Verse 28
  
  
  
  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.” and Yitzchok died when Yaakov was 120. If you deduct 60 from 180 years there is 120 left. Yoseif was sold at the age of 17, and that year was Yaakov’s 108th year. How is this so? He was 63 when he was blessed. He then hid for fourteen years at the House of Eiver which totals seventy-seven. He then worked fourteen years for a wife. at the end of the 14 years Yoseif was born as is written: “When Rachel bore Yoseif, etc.” making a total of ninety-one plus seventeen years [of Yoseif’s life] prior to when he was sold making a total of 108. (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.” plus the seven years of plenty and the two years of hunger making it 22. And it is written, “The years of my temporary residency are 130 years,” making Yaakov 108 at his [Yoseif’s] sale.) 
  
  
  
  
  
  Verse 1
  
  
  
  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—<i>besamim</i> to idols. 
  Oholivomoh. She is [also called] Yehudis. 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! [But the explanation is] Anoh was the son of Tzivon, as it is said: “These are the sons of Tzivon: Ayoh and Anoh,” thus telling us that Tzivon came upon his daughter-in-law, Anoh’s wife, and Ohilovomoh was born as a result of both. Scripture thereby informs you that they were all of illegitimate birth. 
  
  Verse 3
  
  Bosmas, the daughter of Yishmael. In another place she is referred to as Machalas. We find in the Aggadah of the Book of Shmuel: 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 [נִמְחֲלוּ]. 
  The sister of Nevayos. Because he [Nevayos] married her off to him [Eisov] after Yishmael died, she is called by his name. 
  
  
  Verse 4
  
  
  
  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. To reside wherever he might find [room]. 
  
  
  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,” that was imposed on the descendants of Yitzchok. 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 8
  
  
  
  Verse 9
  
  These. The children that were born to his sons at this time, after he had left for Seir. 
  
  Verse 10
  
  
  
  Verse 11
  
  
  
  Verse 12
  
  Timna became a concubine. 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,” 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,” [yet] she is not listed with Seir’s children, because she was his sister from his mother but not from his father. 
  
  
  Verse 13
  
  
  
  Verse 14
  
  
  
  Verse 15
  
  These are the chiefs of the sons of Eisov. [I.e.] heads of families. 
  
  
  Verse 16
  
  
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
  
  
  Verse 20
  
  The inhabitants of the land. 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 21
  
  
  
  Verse 22
  
  
  
  Verse 23
  
  
  
  Verse 24
  
  Ayoh and Anoh. The letter <i>vav</i> [of וְאַיָה] is extra. It is equivalent to אַיָּה וַעֲנָה . There are many [such instances] in Scripture: “To allow the Sanctuary and Host to be trampled,” [or] “They are cast into a deep sleep—chariot and horse.” 
  
  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. 
  The mules. [אֶת הַיֵמִים] 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 יֵמִים ? Because they instill fear [אֵימָה] in people. As R. Chanina said, “No person has ever consulted me about a wound caused by a white mule and lived.” (But, have we not seen that one does live? [Therefore,] do not read it וְחָיָה —has lived, but, rather וְחָיְתָה —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. 
  
  Verse 25
  
  
  
  Verse 26
  
  
  
  Verse 27
  
  
  
  Verse 28
  
  
  
  Verse 29
  
  
  
  Verse 30
  
  
  
  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. They are: 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.” And about the days of Shaul it is written: “There was no king in Edom, an officer was king.” 
  
  Verse 32
  
  
  
  Verse 33
  
  Yovav, son of Zerach, from Botzroh. Botzroh is one of the cities of Moav as it is said: “And on Kiryos and on Botzroh.” 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 God in Botzroh.” 
  
  
  Verse 34
  
  
  
  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 36
  
  
  
  Verse 37
  
  
  
  Verse 38
  
  
  
  Verse 39
  
  Daughter of Mei-Zahav. [So named] because he would say מַהוּ זָהָב —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. That are called by the names of their states after the death of Hadar whereby their kingdom ended. The previous [chiefs] mentioned above [v.15] are their family names. This is specifically stated in Divrei Hayamim: “And Hadad died, and the chiefs of Edom were, the chief of Timna, etc.” 
  
  Verse 41
  
  
  
  Verse 42
  
  
  
  Verse 43
  
  Magdiel. This is Rome. 
  
  
  
  
  
  
  Verse 1
  
  Yaakov settled, etc. After it [Scripture] has written for you concerning the settlements of Eisov and his descendants in a concise manner— because they were neither notable nor important enough to warrant a detailed explanation of how they settled, or the narrative of their wars by which they drove out the Chorites; it now proceeds to detail for you the settlements of Yaakov and his descendants at length and the sequence of events which were their cause. Because they are esteemed before God, they deserve to be discussed at length. You also find [this, concerning] the ten generations from Adam to Noach: “So-and-so gave birth to so-and-so.” But, when it came to Noach [Scripture] discussed him at length. Similarly, concerning the ten generations from Noach till Avraham [Scripture] speaks of them in concise terms, and when [the narrative] reaches Avraham it discusses him at length. This is comparable to a jewel that has fallen into the sand. A person searches the sand and sifts it through a sieve until he finds the jewel. Once he finds the jewel, he discards the pebbles from his hand and takes hold of the jewel. (Another explanation of “Yaakov settled:” [There was once] a particular flax dealer whose camels arrived laden with flax. The blacksmith wondered: “Where will all this flax be stored?” There was a wise man there who responded: “Just one spark that goes out from your bellows burns all of it.” Likewise, Yaakov saw all the chiefs [of Eisov] that are enumerated above. he wondered and said: “Who is it that could vanquish them all?” What is written later? “This the history of Yaakov, Yoseif.” For it is written: “The House of Yaakov shall be a fire and the House of Yoseif a flame and the House of Eisov straw.” [I.e.,] a spark will go out from Yoseif and consume them all. From an old edition of Rashi.) 
  
  Verse 2
  
  This is the history of Yaakov. [Meaning:] This is the history of the children of Yaakov. These are their settlements, and occurrences until they came to their ultimate settlement. The first cause is: “Yoseif at the age of seventeen years.” As a result of this it came about that they went down to Egypt. This follows the plain explanation of Scripture so as to place all phrases in perspective. The Midrash, however, explains [it differently]: Scripture identifies Yaakov’s children as Yoseif for several reasons. First, Yaakov’s entire purpose in working for Lavan was only for the sake of Rochel. [Secondly,] Yoseif’s facial features resembled his [Yaakov’s]. [Also,] everything that happened to Yaakov happened [in similar fashion] to Yoseif: This one was hated, and the other was hated; This one’s brother is seeking to kill him, and the other’s brothers are seeking to kill him. There are many other examples in Bereishis Rabbah. Another Midrashic exposition: “[Yaakov] settled.” Yaakov was seeking to be settled in tranquility, when the troubles of Yoseif were thrust upon him. [Whenever] the righteous seek to be settled in tranquility, God says, “Is it not sufficient for the righteous [to have] what has been prepared for them in the World-to-Come that they should also want to be settled in tranquility in this world? 
  And the lad. He did things that were childish, he fixed his hair, and touched-up his eyes so that he should appear handsome. 
  With the sons of Bilhah. Meaning that he associated with the sons of Bilhah because his brothers would demean them but, he [Yoseif] would be close with them. 
  Bad reports about them. Any wrong that he would see in his brothers, the sons of Leah, he would relate to his father: that they ate from the limbs of living animals, and that they demeaned the sons of the hand maidens by calling them “slaves,” and that they are suspect in illicit relationships. He [Yoseif] was, in, turn, smitten by these three: 
  1) “They slaughtered a goat” when he was sold, and they did not eat it while it was alive. 2) For the slander he related about them that they called their brothers “slaves,” Yoseif was sold as a slave. 3) For the illicit relationship that he related about them “His master’s wife cast her [eyes], etc.” 
  Bad reports Wherever the term דִבָּה appears it is <i>parladiz</i> in O.F. [gossip]. Whatever bad he could say of them he would relate.
  Dibah. Has the same meaning as [דוֹבֵב] in: “He makes speak the lips of the sleeping.”
  
  Verse 3
  
  Son of his old age. 1) Because he was born to him in his old age. 2) Onkelos translates it: “He was a wise son to him,” [because] all that he [Yaakov] had learned from Sheim and Eiver, he transmitted to him [Yoseif]. 3) Another explanation: That his [Yoseif’s] facial features were identical to his [Yaakov’s]. 
  Colorful. A term meaning garments of fine wool, as in “Fine linen [כַּרְפַּס], and blue material,” and as the כְּתוֹנֶת הַפַּסִים [that is mentioned] concerning Tamar and Amnon. A Midrashic explanation is [that פַּסִים] is for his [Yoseif’s] misfortunes; that he was sold to Potiphar, traders, Arabs and Midianites. 
  
  Verse 4
  
  They could not speak to him peaceably. From their denigration we learn their praise, for they did not speak one thing with their mouth [while thinking] another thing in their heart. 
  Speak to him. [דַבְּרוֹ is the same as] לְדַבֵּר עִמוֹ —to speak with him. 
  
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  Binding sheaves. As Onkelos translates it: binding bundles—sheaves. Similarly: “Carrying its sheaves.” It is similar in Mishnaic Hebrew: “He may take the sheaves and make a pronouncement.”
  My sheaf rose. [קָמָה means] rose up.
  And stood up straight. [Meaning:] to stand steadfastly straight. 
  
  
  Verse 8
  
  And his words. [Meaning:] for the bad reports about them that he would bring to their father.
  
  Verse 9
  
  
  
  Verse 10
  
  He told it to his father and to his brothers. After he had told it to his brothers he retold it to his father in their presence.
  He rebuked him. Because he was bringing hatred upon himself. 
  
  Shall we come? “Has not your mother already died?” But he [Yaakov] did not know that these things were referring to Bilhah who had raised him [Yoseif] like his mother. However, our Sages learned from here that no dream is without meaningless things. But Yaakov intended [by saying “Shall we come?”] to make his sons ignore the whole matter so that they would not be jealous of him. He, therefore, said to him “Shall we come, etc.” [conveying:] “Just as it is impossible concerning your mother, so is the rest [of the dream] meaningless.” 
  
  Verse 11
  
  Kept the matter in mind. [I.e.,] he waited and looked forward when it would come to be [fulfilled]. Similarly, “That look forward to the keeping of a promise,” and similarly, “ לֹא תִשְׁמוֹר for my sin” [meaning:] do not wait. 
  
  Verse 12
  
  To pasture the sheep. There are dots on the word אֶת [indicating] that they went only to “pasture” themselves.
  
  Verse 13
  
  “Here I am.” A term indicating humility and readiness. He was ready to fulfill his father’s command, even though he knew that his brothers hated him. 
  
  Verse 14
  
  From the depths of Chevron. But, is not Chevron on a mountain, as it is said: “They went up to the South and came until Chevron”? But, [“depth” refers to] the deep wisdom of that righteous man [Avraham] buried in Chevron —to fulfill what was said to Avraham at the Covenant of the Split Pieces “For your descendants will be strangers.” 
  
  And he came to Shechem. It is a place with a predisposition to misfortunes. There the Tribes sinned. [They sold Yoseif]. There they abused Dinah. There the Kingdom of the House of Dovid was divided, as it is said: “And Rechavom went to Shechem.” 
  
  Verse 15
  
  A man found him. This refers to [the angel] Gavriel, as it is said: “The man [וְהָאִישׁ] Gavriel.” 
  
  Verse 16
  
  
  
  Verse 17
  
  “They have traveled from here.” They have removed themselves from [the feeling of] brotherhood.
  “Let us go to Doson.” To seek lawful pretexts concerning you so that they may kill you.” According to the plain meaning it is the name of a place and Scripture never leaves its plain meaning. 
  
  
  Verse 18
  
  They were plotting against him. They became filled with conspiracies and deviousness.
  Against him. [אוֹתוֹ] is similar to אִתּוֹ —with him [which is the same as] עִמוֹ —with him, meaning אֵלָיו —toward him. 
  
  Verse 19
  
  
  
  Verse 20
  
  “Then we will see what will become of his dreams.” R. Yitzchok said: This verse says: “Expound upon me.” It is the Divine Spirit that is saying this: <i>They</i> are saying, “Let us kill him,” but, the verse concludes “Let us see what will become of his dreams,” [i.e.,] let us see whose words will be fulfilled, yours or Mine? It is impossible that it was they [the brothers] who said, “Let us see what will become of his dreams,” for once they kill him, his dreams would [automatically] have no meaning. 
  
  
  Verse 21
  
  “Let us not kill him.” [נֶפֶשׁ should be explained as]: מַכַּת נֶפֶשׁ —a blow to the soul, which refers to killing. 
  
  Verse 22
  
  To rescue him. The Divine Spirit testifies concerning Reuvein, that he said this only in order to rescue him, that he may [later] come and rescue him from there. He thought: “I am the firstborn and the oldest of them all; the blame will be put only on me.” 
  
  Verse 23
  
  His coat. [כְּתֹנֶת] is a shirt [or coat].
  The long, colorful coat. This is an additional one that his father gave him in excess of what was given to the brothers. 
  
  
  Verse 24
  
  The pit was empty, there was no water in it. From the statement: “The pit was empty” don’t I know that there was no water in it? Then what does “There was no water” come to teach? [It teaches] there was no water in it but there <i>were</i> snakes and scorpions in it. 
  
  Verse 25
  
  Caravan. As Onkelos translates it: “A caravan of” [It is called אֹרְחַת] because they travel the road [אֹרַח ]. 
  
  Their camels were carrying, etc. Why does Scripture announce what they were carrying? It is to let us know the reward of the righteous. Because it is unusual for Arabs to carry anything, but naphta and itran whose odor is foul. But for this one [Yoseif] it was arranged [that they be carrying] good smelling spices so that he not be harmed by the foul odor. 
  Spices. Any collection of many types of spices is called נְכֹאת . Similarly, “He showed them the entire house of נְכוֹתֹה .” [נְכֹתֹה meaning:] the place where the spices are mixed. Onkelos, however, translates it was wax. 
  Balsam. It is a sap that drips from balsam trees. It is [identical with] the נָטָף that is enumerated with the spices of the incense [of the Temple].
  And lotus. In Mishnaic Hebrew it is called לוֹטִיתָא . Our Sages explained it as an herb root referred to as <i>aristolochia</i> in Maseches Niddah. 
  
  
  Verse 26
  
  What gain? [מַה בֶּצַע] what profit? as Onkelos translates it.
  And cover up his blood. [Meaning:] and we will conceal his death.
  
  Verse 27
  
  They listened. [Meaning:] they agreed with him. Everytime the term שְׁמִיעָה is used to mean agreement, as in the case here, and as in “Yaakov listened to his father.” [or] “We will do and we will obey,” Onkelos translates them as נְקַבֵּל . But, wherever it [שְׁמִיעָה] refers to hearing with the ear such as “They heard the voice of God traveling through the garden,” [or] “And Rivkah heard,” [or] “Yisrael heard,” [or] “I heard the complaints,” these are all translated by Onkelos as: they heard, she heard, he heard, it is heard before Me. 
  
  Verse 28
  
  Midianite merchants passed by. This was another caravan. This verse indicates that he was sold several times. 
  
  They pulled. Yaakov’s sons [pulled] Yoseif from the pit, and sold him to the Yishmaelites; the Yishmaelites to Midianites, and the Midianites to Egyptians. 
  
  
  Verse 29
  
  Reuvein returned. He [Reuvein] was not present when he [Yoseif] was sold, for his day [his turn] had arrived to go and to attend to his father. Another explanation: He was occupied with his sack-cloth and fasting for having disturbed his father’s sleeping arrangement. 
  
  Verse 30
  
  Where can I go. [I.e.,] where can I flee from my father’s grief? 
  
  Verse 31
  
  A goat. Its blood is similar to that of a human.
  The coat. This is [the form of the word as] a noun, [הַכֻּתֹּנֶת]. When it is in the construct state to the word that follows it, for instance, כְּתֹנֶת יוֹסֵף —“Yoseif’s coat.” כְּתֹנֶת פַּסִים —“A colorful coat,” [or] כְּתֹנֶת בַּד —“A linen coat,” it is vocalized thus: כְּתֹנֶת . 
  
  Verse 32
  
  
  
  Verse 33
  
  And said, “My son’s coat . . . is this.” 
  An evil beast has devoured him. A spark of the Divine Spirit flickered within him. It is his destiny that Potiphar’s wife would provoke him. Why did God not reveal [everything] to him? Because they [the brothers] banned and cursed anyone who would reveal it and they included God with them. Yitzchok, however, knew that he [Yoseif] was alive, but thought: “How can I reveal it when God does not wish to reveal it to him.” 
  
  
  Verse 34
  
  For many days. Twenty-two years, from when he left him until Yaakov went down to Egypt. As it is said: “Yoseif was seventeen years old, etc.” and he was thirty years old when he stood before Pharoah. [Add] the seven years of plenty and the two years of hunger, at which time Yaakov came to Egypt, which is a total of twenty-two years, corresponding to the twenty-two years that Yaakov did not fulfill the [precept of] honoring one’s father and mother— the twenty years he was at Lavan’s house and the two years he was en route upon his return from Lavan’s house, one and a half years in Sukkos and six months in Beis Eil. This was [the reference] when he said to Lavan, “These twenty years that I have been in your house.” לִי —to me [means] they are upon me—my responsibility and I will ultimately be punished for them. 
  
  Verse 35
  
  And all his daughters. R. Yehudah says: A twin sister was born with each brother and each [brother] married one [of the sisters]. R. Nechemia says: [Their wives] were Canaanites. Then what is the meaning of “And all his daughters?” [It means] his daughters-in-law, because a person does not hesitate to call his son-in-law, his son; and his daughter-in-law, his daughter. 
  But he refused to be consoled. A person cannot accept consolation for one who is alive, but is thought to be dead, because only for the dead was it decreed that he be forgotten, but not for the living. 
  “I will go down for my son.” [אֶל בְּנִי] is the same as עַל בְּנִי — for my son. Many times אֶל [to] is used for עַל [for]. [E.g.,] [אֶל]—“Because of Saul,” [וְאֶל]—“And because of his bloody house,” [or] [אֶל]—“Because the ark of God was taken,” [וְאֶל] “And because of the death of her father-in-law and her husband.” 
  To the grave, mourning. In its plain sense it [שְׁאֹל] means the grave. [Yaakov’s intent was:] while still mourning will I be buried and not be consoled all of my life. The Midrashic explanation [of שְׁאֹל] is Gehinom [hell]. [I.e.,] this was a sign given to me by God that if none of my children die in my lifetime then I am assured not to see Gehinom. 
  His father wept for him. [“His father” refers to] Yitzchok who cried because of Yaakov’s anguish, but he did not mourn, for he knew that he [Yoseif] was alive. 
  
  Verse 36
  
  The slaughterers. [הַטַבָּחִים means] the slaughterers of the kings animals.
  
  
  
  
  
  Verse 1
  
  At that time. Why is this narrative [of Yehudah] placed here, thereby interrupting the narrative of Yoseif? This is to teach that his brothers demoted him from his important position. When they saw the anguish of their father they said, “You advised us to sell him. Had you advised us to return him we would have listened to you.” 
  He turned away. From his brothers.
  Until [he came to] a man, an Adullamite. He had become his business-partner. 
  
  Verse 2
  
  A Canaanite. [Meaning] a merchant. 
  
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  He [Yehudah] was in Keziv. [Keziv] is the name of the place. It is my opinion that because [there] she ceased giving birth, it was, therefore, named Keziv; from the same term as, “Will you act towards me as a deceiver [אַכְזָב]”? [or] “Whose waters will not cease.” For if this is not [the reason it was called Keziv] why are we informed [of Yehudah’s whereabouts]? In Bereishis Rabbah I saw [the following]: “She named him Sheilah, etc., ceasing.” 
  
  Verse 6
  
  
  
  Verse 7
  
  Wicked in the eyes of Adonoy. The same wickedness as that of Onan. [I.e.] he would waste his seed. For it is said of Onan, God slew him <i>also</i>. [Also, indicating] that Onan’s death was for the same sin as the death of Er. Why did Er waste his seed? So that [his wife] would not conceive thereby diminishing her beauty. 
  
  
  Verse 8
  
  And establish seed. The son will be called by the name of the one who is dead.
  
  Verse 9
  
  He let it go to waste on the ground. He would thresh [his seed] inside and disperse it on the outside.
  
  Verse 10
  
  
  
  Verse 11
  
  He said, etc. Meaning, he pushed her off with a straw, for he had no intention of having her marry him. 
  He said, “Lest he also die like his brothers.” She is predisposed to her husbands dying. 
  
  Verse 12
  
  And he went up to his sheep shearers. [This must be interpreted as if it would have said]: “He went up to Timnah to stand by his sheep shearers.”
  
  Verse 13
  
  Has come [lit. is going up] to Timnah. Whereas concerning Shimshon it is said: “Shimshon went down, etc. to Timnah”! [There is no contradiction because] it was situated on the slope of the mountain; from one side they came up to her and from the other side they came down to her. 
  
  
  Verse 14
  
  And disguised herself. She covered her face so that he not recognize her.
  She sat at the crossroads [Literally,] at the opening of the eyes, [meaning:] at the crossroads which was on the way to Timnah. Our Sages explain it midrashically. At the entrance [of the tomb] of our father Avraham, whom all eyes longed to see. 
  For she saw that Sheilah had come of age, etc. That was why she offered herself to Yehudah, for she desired to have children by him. 
  
  
  Verse 15
  
  And thought she was a harlot. Because she was sitting at the crossroads.
  Because she had covered her face. And he could [therefore] not see nor recognize her. [However,] In the Midrash of our Sages [we find]: Because she [always] covered her face when she was at her father-in-law’s [Yehudah’s] house, she was a modest woman, therefore, he did not suspect her. 
  
  Verse 16
  
  He turned aside to her on the road. [Meaning:] from the road which he was [traveling] he turned to the road where she was. In O.F. [וַיֵט means] <i>destolir</i>—to turn.
  Please. [Meaning:] prepare yourself and your mind for this. Wherever the term הָבָה appears it has the meaning of preparation except where it can be translated as giving. Moreover, those that mean preparation can almost be translated as giving. 
  
  Verse 17
  
  Security. [עֵרָבוֹן means] security.
  
  Verse 18
  
  Your signet ring, and your wrap. Onkelos translates it עִזְקָתָךְ וְשׁוֹשִׁיפָךְ [meaning:] the ring that you use as a seal, and the cloak with which you cover yourself. 
  
  And she became pregnant by him. [She conceived] strong men, as he was; and righteous men, as he was. 
  
  Verse 19
  
  
  
  Verse 20
  
  
  
  Verse 21
  
  The harlot. [Called קְדֵשָׁה because] she is [מְקוּדֶשֶׁת] totally dedicated and ready for illicit relationships. 
  
  
  Verse 22
  
  
  
  Verse 23
  
  “Let her take it.” [Meaning:] let her keep what she has.
  Lest we are humiliated. If you continue to search for her the thing will become public and will result in disgrace, for what else is there for me to do to be true to my word? 
  Behold, I sent her this kid. Since Yehudah deceived his father with a goat-kid when he dipped Yoseif’s coat in its blood, he, too, was deceived with a goat-kid. 
  
  Verse 24
  
  About three months later. [Meaning:] most of the first [month] and most of the last [third] and the entire middle [month]. The term כְּמִשְׁלשׁ חֳדָשִׁים means when the months repeated themselves thrice, the same form as וּמִשְׁלוֹחַ מָנוֹת —“Sending of portions,” [or] מִשְׁלוֹחַ יָדָם —“Sending forth of their hand.” Onkelos, too, translates it thus. כִּתְלָתוּת יַרְחַיָּא —upon the tripling of the months. 
  Her promiscuity has resulted in pregnancy. An adjective—pregnant, as in אִשָׁה הָרָה —“A pregnant woman,” and as in בָּרָה כַּחַמָה —“Clear as the sun.” 
  “And let her be burned.” Ephraim Maksha’ah said in the name of R. Meir: she was the daughter [descendant] of Sheim who was a Kohein. They, therefore, sentenced her to be burned. 
  
  Verse 25
  
  She was being taken out. To be burned.
  And she sent [word] to her father-in-law. She did not wish to disgrace him by saying, “It is by you that I am pregnant.” But, [instead she said,] “By the man to whom these belong.” She thought: “If he will confess, then let him confess on his own, and if not, then [I prefer to] let them burn me and I will not disgrace him.” From here the Sages concluded: Better for a person to be thrown into a fiery furnace than to publicly disgrace his fellow-man. 
  Please recognize. נָא is used only as a term of pleading, i.e., please recognize [be aware of] your Creator and do not destroy three lives. 
  
  Verse 26
  
  She is righteous. In what she has said.
  [It is] from me— that she has become pregnant. Our Sages interpreted [מִמֶנִי] midrashically: An ethereal voice said, “From Me [מִמֶנִי] and through Me did these things come to pass. Because she conducted herself modestly in her father-in-law’s house, I have decreed that kings shall descend from her. And it is from the tribe of Yehudah that I have decreed that kings be established for Israel. 
  Inasmuch that I did not give her. [Meaning:] what she did conformed with the law, inasmuch as I did not give her to my son Sheilah. 
  He was not . . . anymore. Some say [וְלֹא יָסַף means] he did not continue [to be intimate with her]; whereas others say [that it means] he did not cease [being intimate with her]. A similar instance occurs in reference to Eldad and Meidad: “They did not continue [to prophesy],” and Onkelos translates it, “They did not cease.” 
  
  Verse 27
  
  The time for her to give birth. But concerning Rivkah it is written: “Her days to give birth were fulfilled!” [This is because] in the latter [the pregnancy] was full term, whereas here they were short [of the full term]. 
  There were twins. It is spelled full [תְּאוֹמִים with an א'] whereas, there it spelled תּוֹמִים , defective [without an א'] because [there] one [Eisov] was evil [defective] but these [Tamar’s twins] were both righteous. 
  
  Verse 28
  
  One of them put out his hand. [Meaning:] one extended his hand outside and after she tied the thread on it he withdrew it. 
  
  
  Verse 29
  
  With what strength. [Meaning:] with what strength you have pushed?
  
  Verse 30
  
  The one upon whose hand was the scarlet thread. The word יַד appears here four times, corresponding the four bans violated by Achan, who was descended from him [Zorach]. Others say that it is corresponding to the four things that he took [at the battle of Yericho,] a cloak from Shinar, two chunks of silver worth two hundred shekels, and a strand of gold. From Bereishis Rabbah. 
  
  He named him Zorach. Because of the bright color of the scarlet thread.
  
  
  
  
  
  Verse 1
  
  Yoseif was brought down. [Scripture now] returns to the earlier narrative, but only interrupted it to relate Yehudah’s descent [from power] to the selling of Yoseif, in order to indicate that it was because of him [Yoseif] that they demoted him [Yehudah] from his high position. Also, in order to relate the narrative of Potiphar’s wife to the narrative of Tamar, in order to indicate to you that just as this one [Tamar acted] with pure motives so, too, the other one [Potiphar’s wife] acted with pure motives. She had seen in her astrological signs that she was destined to have children [descended] from him, but she did not know whether it would be from her or whether from her daughter. 
  
  
  Verse 2
  
  
  
  Verse 3
  
  That Adonoy was with him. He would constantly mention the Name of God.
  
  Verse 4
  
  All [that] he possessed. This is an abbreviated expression, omitting the word אֲשֶׁר —that. 
  
  
  Verse 5
  
  
  
  Verse 6
  
  He did not concern himself with anything about him. [Meaning:] he paid no attention to anything.
  Except for the bread. A reference to his wife, but expressed euphemistically. 
  Yoseif was well-built. Once he perceived himself as a ruler he began to eat, drink and curl his hair. God said: “Your father is in mourning and you curl your hair! I will provoke the bear against you.” Immediately: 
  
  Verse 7
  
  His master’s wife cast her eyes, etc. Whenever אַחַר is used it means immediately after. 
  
  Verse 8
  
  
  
  Verse 9
  
  And sin against God. The descendants of Noach were commanded [to observe] the laws of chastity. 
  
  
  Verse 10
  
  To lie next to her. Even without intimacy.
  To be with her. In the World-to-Come [in Gehinnom].
  
  Verse 11
  
  It was on such a day. Meaning: it was when a special day arrived— a day of merriment, a day of their idolatrous feasts, when they all went to their temples— that she said, “I have no day as suitable to seduce Yoseif, as this day.” She [therefore] told them, “I am ill and cannot go [to the temple].” 
  To do his work. Rav and Shmuel [dispute what this means]: One says, [it means] literally, his work, and the other says he intended to have his way with her, but, his father’s image appeared to him, etc., as is stated in Maseches Sotah. 
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  Verse 14
  
  See he brought us. This is an abbreviated statement. “He brought us,” but it is not made clear who brought him. [Actually,] she was referring to her husband. 
  Hebrew. One who comes from the other side of the river. [Also,] one who is a descendant of Eiver. 
  
  
  Verse 15
  
  
  
  Verse 16
  
  His master. [The master] of Yoseif.
  
  Verse 17
  
  Came to me. In order to mock me, [so did] the Hebrew slave that you brought to us. 
  
  Verse 18
  
  
  
  Verse 19
  
  When his master heard, etc. She told him this when they were intimate. This is what she said: “These are the things that your slave did to me.” [I.e.,] intimate things such as these. 
  
  Verse 20
  
  
  
  Verse 21
  
  Granting him favor. So that he was liked by all who saw him, having the same meaning as: “A beautiful bride and well-liked” [that is found] in the Mishnah. 
  
  Verse 22
  
  He was the one who did it. As Onkelos translates it: It was done at his command. 
  
  
  Verse 23
  
  Because Adonoy was with him. [בַּאֲשֶׁר means] because God was with him.
  
  
  
  
  
  Verse 1
  
  After these events. Because that cursed woman made it a habit that this righteous man be a topic of conversation to all, to speak about him and to demean him, God brought about the offenses of these [people] so that their attention be diverted to these [people] and not to him [Yoseif]. Also, to bring about a respite to the righteous man through their doings. 
  An offense was committed. Concerning one, a fly was found in his cup of aromatic beverage while a pebble was found in the bread of the other. 
  And baker. Of the bread of the king. The term אַפִיָה —baking—applies only to bread. In Old French it is <i>pestor</i> [baker].
  
  Verse 2
  
  
  
  Verse 3
  
  
  
  Verse 4
  
  The chief of the slaughterers appointed Yoseif. To be with them.
  They were under guard for a period of time. [יָמִים refers to] twelve months.
  
  Verse 5
  
  The two of them had a dream. Meaning: the same as וַיַחַלְמוּ שְׁנֵיהֶם חֲלוֹם . That is the plain meaning. The Midrashic explanation, however, is: Each of them dreamed the dream of both whereby he dreamed his own dream <i>and</i> the interpretation of the other’s [dream]. That is [what is meant by] what is said: “The chief baker saw that he interpreted well.” 
  Each man according to the interpretation of his dream. Each of them had a dream that was consistent with the interpretation that was destined to befall them.
  
  Verse 6
  
  Troubled. [Meaning] sad, as in: “Dejected and sullen,” [or:] “The displeasure of God I will bear.” 
  
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  
  
  Verse 10
  
  Branches. Long branches that are called <i>wediz</i> in O.F.
  As if budding. [Meaning:] It seemed as if it budded, 
  [i.e.,] in my dream it seemed as if it budded. [Meaning:] as if it flowered, and <i>after</i> it budded, the blossoms bloomed and it began to flower, <i>expanin</i> in O.F., after which it produced ripe [grapes]. [As Onkelos translates:] וְהִיא כַד אַפְרַחַת אַפֵּיקַת לַבְלְבִין — “And when it budded, it brought out blossoms” till here is the Targum of the word פּוֹרַחַת . [The budding stage of] נֵץ is larger than that of פֶּרַח . as is written: “The נִצָה will become a ripe grape” and it is written: “It brought forth a blossom” and <i>afterwards</i>: “It brought forth צִיץ [later blossoms]. 
  
  Verse 11
  
  I squeezed. As Onkelos translates it, “And I pressed.” This word occurs frequently in the Mishnah. 
  
  Verse 12
  
  Are three days. They are a <i>symbol</i> to you of three days. There are many Midrashic explanations [of these words]. 
  
  
  Verse 13
  
  Pharaoh will lift your head. יִשָׂא is a term meaning counting— when he will take a count of his other servants to wait on him during the meal, he will count you among them. 
  Your position. [Meaning:] your base and your position.
  
  Verse 14
  
  But remember me. [כִּי means:] that if you will remember me after things become well for you as I have interpreted.
  Please deal kindly with me. The word נָא is an expression of pleading.
  
  Verse 15
  
  
  
  Verse 16
  
  Fancy baskets. Baskets made of peeled willows having many holes. They are prevalent in our country. It is customary for those who sell fancy cakes, that are called <i>obledes</i> [in O.F.], to place them in such baskets. 
  
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
  
  
  Verse 20
  
  Pharaoh’s birthday. [יוֹם הֻלֶּדֶת means] his birthday. It is called <i>Ginusia Day</i> [in Greek]. The הֻלֶּדֶת form [which is הִפְעִיל —passive causative, is used] because the infant is not born unless it is with the aid of others because a midwife helped the woman give birth. It is for this reason that a midwife is called a מְיַלֶּדֶת —one who brings to birth. Similarly, “Your birth—on the day of your birth” or, “After the leprosy is cleansed [הוּכַּבֵּס] away” because it is cleansed by others. 
  He lifted the head, etc. [Meaning:] he counted them with his other servants, because he was counting those servants that would wait on him at his feast, he remembered these among them, as in שְׂאוּ אֶת רֹאשׁ , meaning counting. 
  
  Verse 21
  
  
  
  Verse 22
  
  
  
  Verse 23
  
  The chief butler did not remember. On that day. 
  
  But forgot him. Afterwards. Because Yoseif depended on him to remember him it necessitated his remaining imprisoned for two years, as is stated: “Fortunate is the man who has made God his trust, and has not turned to the arrogant.” [I.e.,] and does not put his trust in the Egyptians who are called arrogant. 
  
  
  
  
  
  
  Verse 1
  
  It was at the end. As Onkelos translates it, “At the end,” and every form of the word קֵץ means “the end.” 
  
  On the bank of the river. All other rivers are not referred to as יְאוֹרִים except for the Nile, because the entire country [Egypt] is made up of man-made canals [יְאוֹרִים] and the Nile overflows into them [the canals] and fills them with water, since rain does not fall regularly in Egypt as [it does] in other lands. 
  
  Verse 2
  
  Fine-looking. This is a symbol of the period of abundance when people appear fine-looking to one another because there is no envy among people. 
  
  In the Reed Grass. [Meaning:] in the swamp, <i>maresc</i> in O.F., as in, “Can the swamp-grass grow?” 
  
  Verse 3
  
  And thin-fleshed. <i>Tenves</i> in O.F., meaning thin. 
  
  Verse 4
  
  They . . . ate. Symbolizing that all the joy of the abundant years will be forgotten during the hunger years. 
  
  
  Verse 5
  
  On a single stalk. <i>Tudel</i> [stalk] in O.F.
  Healthy. <i>Seines</i> [healthy] in O.F.
  
  Verse 6
  
  Scorched <i>Hasledes</i> in O.F. [scorched]. Onkelos translates it שְׁקִיפָן קִדּוּם , [meaning] beaten [by the east wind], [שְׁקִיפָין] having the same root as מַשְׁקוֹף [doorpost] which is constantly beaten by the door which bangs against it. 
  
  East wind. [Meaning] the wind from the east which is called <i>bise</i> [in O.F.].
  
  Verse 7
  
  Wholesome. <i>Seines</i> in O.F.
  And behold it was a dream. [Meaning:] behold a whole dream was complete before him and required interpreters.
  
  Verse 8
  
  He was agitated. [Onkelos translates it:] “His spirit was beaten”—it beat within him like a bell [פַּעֲמוֹן]. Concerning Nevuchadnezzar it is said: וַתִּתְפָּעֶם רוּחוֹ [with a double ת']—“He was agitated” This is because in that case [of Nevuchadnezzar] there were <i>two</i> agitations; his forgetting the dream and not knowing its interpretation.
  The wizards of. [חַרְטֻמֵי is a contraction of] הַנֵּחָרִים בְּטִימֵי מֵתִים —[i.e.,] they inquire of the bones [of the dead]. טִימֵי means bones in Aramaic. It appears in the Mishnah: “A house מָלֵא טִימַיָּא ,” [meaning:] full of bones. 
  But none could interpret them for Pharaoh. There were those who interpreted them, but not for Pharaoh. Their voices did not enter his ears and he found no relief in their interpretations; they were saying, “You will beget seven daughters, [and] you will bury [these] seven daughters. 
  
  Verse 9
  
  
  
  Verse 10
  
  
  
  Verse 11
  
  Each according to the interpretation of his dream. [Meaning:] a dream that fit the interpretation that [ultimately,] was interpreted for us. 
  
  Verse 12
  
  A lad, a Hebrew, a slave. May the evil people be cursed for [even] the good that they do is imperfect. He mentions him in disparaging terms. 
  A lad. [Implying that he is] a fool and is not fit for greatness.
  A Hebrew. He does not even know our language.
  A slave. And it is written in the laws of Egypt that a slave can never rule nor dress in princely clothes.
  Each man’s dream accordingly. [כַּחֲלוֹמוֹ means] according to the dream and approximate to its contents.
  
  Verse 13
  
  He restored me to my position. [He refers to] Pharaoh, who is mentioned earlier, as it is said: “Pharaoh was enraged at his servants.” The verse is in abbreviated form for it does not specify who it was that restored, because there is no need to specify who it is that restored—[for it is obvious that] it was whoever has in his power to restore, namely, Pharaoh. This is usual with all abbreviated verses—when it deals with who has the power to do the matter is left indefinite. 
  
  
  Verse 14
  
  Out of the Dungeon. From the prison [literally, from the pit so called] because it was made as a sort of pit. Similarly, anytime בּוֹר appears in Scripture, it means pit. Even if it does not contain water it is called בּוֹר , <i>fose</i> in O.F. 
  But [Yoseif first] shaved. Out of respect to royalty.
  
  Verse 15
  
  That you hear a dream so as to interpret it. [Meaning:] you listen and understand a dream [enabling you] to interpret it.
  That you hear. [תִּשְׁמַע] has the meaning of understanding and listening as in: “That Yoseif listened,” [or] “Whose language you will not hear [understand]” <i>Entendre</i>, in O.F. 
  
  Verse 16
  
  Not I. This wisdom is not mine, but God will answer. [Meaning] He will put the answer in my mouth that will be in the best interests of Pharaoh. 
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
  Poor. Meaning lean [thin], as in: “Why are you so thin?” [in the narrative] of Amnon. 
  And thin-fleshed. All terms of רַקוֹת that appear in Scripture [refer to] lacking of flesh, <i>bloses</i>, in O.F. 
  
  Verse 20
  
  
  
  Verse 21
  
  
  
  Verse 22
  
  
  
  Verse 23
  
  Shriveled. צוּנְמָא , in Aramaic, means stone. They are like wood without moisture and are as hard as stone. Onkelos translates it נָצָן לָקְיָן [meaning,] they had only the blossom because they contained no seeds. 
  
  
  Verse 24
  
  
  
  Verse 25
  
  
  
  Verse 26
  
  Seven years, and seven years. Together they total only seven [years]. The reason for the dream being repeated twice is because the thing is imminent, as he explained to him afterwards: “As for the dream being repeated, etc.” Concerning the seven good years it states: “He [God] has told Pharaoh,” because it was about to happen; whereas, concerning the seven hunger years it states: “He [God] has revealed to Pharaoh” because the thing was distant and far-off, where the proper term is מַרְאֶה —showing. 
  
  Verse 27
  
  
  
  Verse 28
  
  
  
  Verse 29
  
  
  
  Verse 30
  
  And all of the abundance will be forgotten. This is the interpretation of the swallowing.
  
  Verse 31
  
  Nor will be known the [former] abundance. This is the interpretation of “But it could not be recognized that they had come inside them.” 
  
  
  Verse 32
  
  Stands ready. נָכוֹן means stands ready.
  
  Verse 33
  
  
  
  Verse 34
  
  And prepare. As Onkelos translates it וִיזָרֵז —and prepare. Similarly וַחֲמֻשִׁים —and prepared [for battle]. 
  
  
  Verse 35
  
  All the food. [The word אֹכֶל] is a noun. Consequently, the accent is on the אל"ף and [the כ"ף] is vocalized with a <i>patach koton</i>. The word אוֹכֵל , when it is a verb, e.g., “For whoever will eat [אוֹכֵל] fat,” has its accent on the latter syllable, on the כ"ף and is vocalized with a <i>kametz koton</i>. 
  Under the hand [jurisdiction] of Pharaoh. [Meaning:] in his control and in his storehouses.
  
  Verse 36
  
  The food will. [The food] that is stored up [will be] as any other deposit that has been stored away for maintaining the country. 
  
  
  Verse 37
  
  
  
  Verse 38
  
  Can [another] one like this be found. [Onkelos translates it] הַנִּשְׁכַּח כְּדֵין —[“Can we find another like this one”] [meaning:] “If we would go and search for him, would we find another like him?” The word הֲנִמְצָא is an incredulous question. This is so wherever the letter ה"א is used as a prefix and is vocalized by a חֲטָף פַּתַּח [הֲ]. 
  
  
  Verse 39
  
  There is no one so understanding and wise as you. [I.e.,] were we to seek an understanding and wise man as you suggested, we will find no one like you. 
  
  Verse 40
  
  Shall be fed. [Onkelos translates it] יִתְּזַן —shall be fed. All my people’s needs will be provided by your hand, as in, “And the manager of my household,” or, “Provide purity,” <i>garnison,</i> in O.F. 
  Only by [virtue of] the throne. [I.e.,] only in my being called King. 
  Throne. כִּסֵא is a term for the kingdom as in, “He has made his throne [kingdom] greater than the throne of my lord the king.” 
  
  
  Verse 41
  
  I have placed you in charge. [Onkelos translates it:] מַנֵּיתִי יָתָךְ —I have appointed you. Nevertheless, it has the meaning of giving, as in: “And to make you high.” Whether in reference to raising to a high position or whether in reference to degrading the term נְתִינָה is appropriate, as in: “I have made you humiliated and degraded.” 
  
  Verse 42
  
  Pharaoh then took off his ring. The giving of the king’s ring is a sign for the one to whom it is given that he is to be second in command to him.
  Linen garments. Considered very prestigious in Egypt.
  A [gold] chain. [רְבִיד means] a chain. Because it is made up of consecutive rings it is called רְבִיד —a chain. Similarly: “I have bedecked my bed,” [meaning] “I have covered my bed with rows of rugs.” In Mishnaic terms we find: “Surrounded with rows of stone.” [Also:] “On the rows of stones in the Temple Court, [רוֹבֵד] refers to the floor [רִצְפָּה]. 
  
  Verse 43
  
  Second-ranking carriage. Second to his own carriage which travels next to his.
  Avreich. As Onkelos translates it: דֵּין אַבָּא לְמַלְכָּא —This is the associate of the king. In Aramaic רֵךְ means king. [In the Talmudic chapter] “Hashutfin” [we find:] “Not a king, nor the son of a king.” In the Aggadah R. Yehudah explained it: אַבְרֵךְ refers to Yoseif [אַב —old, רַךְ —young] who was “old” in wisdom and “young” in years. Ben Durmaskis said to him, “How much longer will you continue to misinterpret Scripture?” אַבְרֵךְ can only be related to the word בִּרְכַּים [knees], because all would enter before him and leave, only with his permission, similar to what is said: “He thus placed him,” etc. 
  
  
  Verse 44
  
  I am Pharaoh. Who has the power in his hands to issue decrees over my kingdom, and I hereby decree that no man shall lift his hand—Without you. [Meaning:] without your permission. Another explanation [of the words] “I am Pharaoh” [meaning:] “I will be king, but without you, etc. This [explanation] is similar to: “Only by [virtue of] the throne [will I be greater than you].” 
  His hand or his foot. [Should be explained] as Onkelos translates it.
  
  Verse 45
  
  Tzafnas Paneiach. [Meaning:] the explainer of hidden things. The word פַּעְנֵחַ has no parallel in Scripture.
  Poti Phera. He is Potiphar and was [now] called Poti Phera as a result of becoming castrated, because he had lusted to sodomize Yoseif. 
  
  Verse 46
  
  
  
  Verse 47
  
  The earth produced. Should be explained as Onkelos translates it. Yet the word [וַתַּעַשׂ] does not lose its meaning of doing, making. 
  By handfuls. They stored up fist over fist, hand over hand. 
  
  
  Verse 48
  
  The food of the fields surrounding each city was placed within [the city]. Because every area preserves its produce and they [therefore] put among the grain some of the earth from the place [where it grew] which preserves the grain from decaying.
  
  Verse 49
  
  Until that they gave up counting it. [Meaning:] until that the counter gave up counting it. This is an abbreviated verse.
  Because there were no [more] numbers. [כִּי אֵין מִסְפָּר means] <i>because</i> there was no number. here כִּי means because.
  
  Verse 50
  
  Before the years of famine came. From here we learn that a person may not have marital relations during years of famine. 
  
  
  Verse 51
  
  
  
  Verse 52
  
  
  
  Verse 53
  
  
  
  Verse 54
  
  
  
  Verse 55
  
  When all the land of Egypt was famished. For, all the grain that they stored rotted except for that of Yoseif. 
  Whatever he says to you, do Because Yoseif had told them to be circumcised. When they came to Pharaoh and told him, “This is what he is telling us [to do],” he said to them, “Why did you not store up grain? Did he not announce to you that the famine years were coming?” They replied, “We gathered much but, it rotted.” He said to them, “In that case, whatever he says to you, do! for he put a decree on the grain and it rotted, what if he puts a decree on us and we die?” 
  
  Verse 56
  
  Over the entire face of the land. Who are referred to as פְּנֵי הָאָרֶץ ? The wealthy people.
  Everything that held grain. As Onkelos translates it: in which there was grain.
  And sold [grain] to the Egyptians. שֶׁבֶר is a term used for [either] selling and buying. Here it is used in the sense of selling, [whereas שִׁבְרוּ] “Buy a little food for us,” is used in the sense of buying. Do not think [that it is a word used] only in regard to [buying and selling] grain, because we find it also in regard to wine and milk: “And go buy, without money or price, wine and milk.” 
  
  
  Verse 57
  
  All [countries] of the land came to Egypt. To Yoseif to buy. Because if you explain it in the order in which it is written, it should have said: to buy <i>from</i> Yoseif. 
  
  
  
  
  
  Verse 1
  
  Yaakov saw that food was being sold in Egypt. But, how did he see it? Certainly he did not see it, but only heard it, as is written: “Behold, I have heard, etc.” Then, why does it say: “He saw”? He saw a holy indistinct vision that his hope [שֶׁבֶר] is in Egypt. This was not an actual prophecy to explicitly tell him that this was Yoseif. 
  Why would you have everyone gazing at you? “Why do you show yourselves before the Yishmaelites and Children of Eisov as though you are satiated?” For at that time they still had grain. To me it seems that the plain meaning of לָמָה תִּתְרָאוּ is: “Why would you have everyone gazing at you and wondering why you do not seek food for yourselves before what you have is totally consumed?” I have heard from others that it [תִּתְרָאוּ] is a term for leanness; [i.e.,] “Why should you become lean through hunger?” This is similar to: “He who satisfies others shall himself be satisfied.” 
  
  Verse 2
  
  Go down there. He did not say לְכוּ —go! [but, rather, רְדוּ]. This alludes to the 210 years that they were subjugated to Egypt corresponding to the numerical value of רְדוּ . 
  
  
  Verse 3
  
  Yoseif’s brothers went down. It does not refer to them as Yaakov’s sons. This teaches us that they regretted selling him and they made up their minds to conduct themselves in a brotherly manner with him, and to ransom him for any amount of money which might be demanded of them. 
  Ten. Why need this be written? It is not written: “But Binyamin, Yoseif’s brother, Yaakov did not send”? But, [the answer is that] concerning their brotherliness, they were ten separate [individuals] because neither was their love for him nor their hatred for him equal. But, when it came to the buying of grain they all were of one heart [and mind]. 
  
  Verse 4
  
  Misfortune might befall him. Could misfortune not befall him at home? R. Eliezer ben Yaakov said: We learn from this that the Satan accuses [attempts to harm] during a time of danger. 
  
  
  Verse 5
  
  Among the others who came. They hid themselves [among the people] so that they would not be recognized. For their father had commanded them not to show themselves all together at one entrance [into the city] but, rather, that each should enter at a different entrance so that they not be affected by the evil eye since they were all handsome and strong. 
  
  Verse 6
  
  And they prostrated themselves to him with their faces. [וַיִשְׁתַּחֲווּ לוֹ אַפַּיִם means] they prostrated themselves to him on their faces. Similarly every הִשְתַּחֲוָאָה [in Scripture] implies the stretching out of the hands and feet.
  
  Verse 7
  
  But he acted like a stranger to them. He acted as a נָכְרִי [stranger] to them in his conversation by speaking harshly.
  
  Verse 8
  
  Yoseif recognized, etc. For he left them as bearded men. 
  But they did not recognize him. For he departed from them beardless and now they found him fully bearded. The Midrashic explanation is: “Yoseif recognized his brothers” [means that] when they were in his power he recognized the fact that they were his brothers and took pity on them. “But, they did not recognize him” when he fell into their hands to act toward him with brotherliness. 
  
  Verse 9
  
  That he had dreamt about them. [לָהֶם here has the meaning of] עֲלֵיהֶם —about them. He now knew that they [the dreams] were fulfilled for they had bowed down to him.
  Where the land is exposed. [עֶרְוַת הָאָרֶץ means] where the land is exposed-± where it is most vulnerable to be conquered, as in: “He has exposed her womb,” and as in: “Naked and bare.” So, too, every עֶרְוָה in Scripture has the meaning of being exposed. Onkelos translates it: “ בִּדְקָא of the land,” as in בֶּדֶק הַבַּיִת , [meaning:] the defective part of the house. But, he was not careful to translate it according to its literal meaning. 
  
  Verse 10
  
  No my master. Do not say this, rather “Your servants have come to buy food.” 
  
  Verse 11
  
  We are all the sons of one man. There was a spark of the Holy Spirit in them, and they included him [Yoseif] with them, for he, too, was son of their father. 
  Honest. [Meaning:] truthful, as in: “You have spoken truthfully,” [or] “The daughters of Tzelofchad speak rightly,” [or] “His anger is untruthful arrogance.” 
  
  Verse 12
  
  You have come to see where the land is exposed. For you entered through ten different gates of the city. Why did you not all enter through one gate?
  
  Verse 13
  
  They said, your servants are twelve brothers, etc. And because of that one that is no more, we scattered throughout the city in order to search for him. 
  
  Verse 14
  
  That is just what I said. [I.e,] “The statement that I made, [namely] that you are spies is true and correct.” That is [the explanation] according to the plain sense. [However], the Midrashic explanation is: He said to them, “If you found him and a great deal of money were demanded of you, would you ransom him?” “Yes,” they answered. He then said to them, “And if they tell you that they will not return him for any money, what would you do?” They replied, “That is what we have come for—to kill or to be killed.” He said to them, “It is just as I said, you have come to kill the people of the city. I have divined through my goblet that two of you destroyed the great city of Shechem.” 
  
  Verse 15
  
  By Pharaoh’s life. [Meaning:] if Pharaoh lives. Whenever he swore falsely he would swear by Pharaoh’s life.
  You shall not leave from here. [Meaning:] from this place.
  
  Verse 16
  
  Whether there is any truth with you. [הַאֱמֶת אִתְּכֶם means:] whether there is truth with you. Therefore, the ה"א is vocalized with a <i>patach</i> because it is as if in question form. And if not. [If you do not] bring him, then: by Pharaoh’s life, you are spies. 
  
  Verse 17
  
  Prison. [מִשְׁמָר means:] prison.
  
  Verse 18
  
  
  
  Verse 19
  
  Imprisoned in your place of guarding. [I.e.,] in which you are now imprisoned. 
  And you [the others] go bring. To your father’s house.
  Food for your famished households. [I.e.,] that you bought for the hunger of the people of your houses. 
  
  Verse 20
  
  So that your words will be verified. [וְיֵאָמְנוּ means:] they will be shown to be true and be verified as in: “Amein, amein”—It is true, it is true, and as in: “Please, verify your words.” 
  
  Verse 21
  
  In truth. As Onkelos translates it בְּקוּשְטָא —in truth. I have seen it in Ber. Rab. that in Roman [Latin] אֲבָל means בְּרַם —truly.
  Has come upon us. The accent [of בָּאָה] is on the ב' because it is in the past perfect tense, for it had already come upon them. [Therefore,] Onkelos translates it אָתַת לָנָא —has come upon us. 
  
  
  Verse 22
  
  And now his blood. The words אֶת and גַם indicate additional inclusions—[not only] his blood, but the blood of the old father as well. 
  
  Verse 23
  
  They did not know that Yoseif listened [understood]. [I.e.,] that he understood their language and in his presence they spoke thus. 
  Because there was an interpreter between them. For when they spoke with him the interpreter was between them, who knew Hebrew and Egyptian, and he would interpret their words to Yoseif and Yoseif’s words to them. They, therefore, thought that Yoseif did not understand Hebrew. 
  The Interpreter. This refers to his son Menasheh.
  
  Verse 24
  
  He turned away from them. He moved some distance away from them so that they should not see him crying.
  And cried. Because he heard that they had regrets.
  Shimon. He was the one that threw him into the pit; he was the one who said to Leivi, “Here comes the dreamer.” Another explanation [as to why Shimon was selected:] Yoseif intended to separate him from Leivi, lest the two of them conspire to kill him. 
  And had him bound before their eyes. He bound him only while he was seen by them. Once they departed he freed him and gave him food and drink.
  
  Verse 25
  
  
  
  Verse 26
  
  
  
  Verse 27
  
  The one opened. This was Leivi [who is referred to as הָאֶחָד] because he was left alone [יָחִיד] without his companion, Shimon. 
  
  Where they stayed overnight [בַּמָלוֹן actually means:] at the place they stayed overnight.
  His bag. It is the sack.
  
  Verse 28
  
  And behold it also is in my bag. [Meaning:] the money, as well as the grain. 
  What is this that Elohim has done to us. To cause us to be falsely accused. For it was returned only that we may be falsely accused. 
  
  
  Verse 29
  
  
  
  Verse 30
  
  
  
  Verse 31
  
  
  
  Verse 32
  
  
  
  Verse 33
  
  
  
  Verse 34
  
  And you will [again] do business in the land. [תִּסְחָרוּ literally means:] you will travel around. All terms of סוֹחֲרִים — <i>merchants</i> or סְחוֹרָה —<i>merchandise</i> [stem from the root סחר —encircle] because [merchants] travel about and around [as they search] for merchandise. 
  
  
  Verse 35
  
  Bundle of money. [צְרוֹר כַּסְפּוֹ means:] his bundle of money.
  
  Verse 36
  
  You have deprived me of children. This teaches that he suspected them of killing him [Shimon] or selling him, as they did to Yoseif. 
  You have deprived me of children. One whose children have been lost is called שַׁכּוּל . 
  
  
  Verse 37
  
  
  
  Verse 38
  
  My son will not go down with you. He did not accept Reuvein’s offer. He said, “This firstborn is a fool. He offers to kill his sons. Are they his sons only and not my sons?” 
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  When they had finished eating. Yehudah had told them, “Wait for the old man, until all the bread of the house has been consumed.” 
  When they had finished. [The correct version of Onkelos for כַּאֲשֶׁר כִּלּוּ is] כַּד שֵׁצִיאוּ . The version of the Targum which renders it כַּד סַפִּיקוּ is mistaken. “When the camels had ended drinking” is translated by Onkelos as כַּד סַפִּיקוּ —meaning that they had drunk their fill, for that was the end of their drinking. But, here, “when they had finished eating,” means when the food was entirely consumed, which is translated כַּד שֵׁצִיאוּ . 
  
  Verse 3
  
  Warned repeatedly. [הָעֵד הֵעִיד are] terms meaning warning because usually a warning is given before witnesses [עֵדִים] Similarly; “I have forewarned your fathers,” [or:] “Go down and warn the nation.” 
  You had better not see my face unless your brother is with you. [I.e.,] “You will not see me without your brother with you.” Onkelos translates it: “Rather, when your brother will be with you.” He, thus, explained the thing so that it fits, but was not meticulous to translate it literally. 
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  About ourselves and about our family. [וּלְמוֹלַדְתֵּינוּ means] concerning our families. The Midrashic explanation [of וּלְמוֹלַדְתֵּינוּ] is: “Even the type of wood [used for] our childhood cradles he revealed to us.”
  We told him. That we have a father and a brother.
  According to his words. According to the questions that he asked—we were forced to answer.
  That he would say. [כִּי יֹאמַר means] that he would say. כִּי is used here as meaning אִם and אִם is sometimes used as אֲשֶׁר —that. Hence, this is a use [of כִּי] for one of its four meanings, [in this case it being used] as אִם . For the word כִּי , here is as the word אִם as in: “Until that I have spoken my words.” 
  
  Verse 8
  
  Let us live. He had a spark of Divine prophecy: “As a result of this journey your spirit will come alive,” as it is said: “[Then] the spirit of their father Yaakov was revived.” 
  And not die. Of hunger. Concerning Binyamin, it is doubtful whether he will be seized or will not be seized. Whereas, we [will certainly] die of hunger if we do not go. Better that you release that which is doubtful and take hold of that which is certain. 
  
  Verse 9
  
  And set him before you. [I.e.,] “that I will not bring him back to you dead but alive.” 
  I will have sinned to you for all time. In the World-to-Come.
  
  Verse 10
  
  If we had not hesitated. Because of you, we would already have returned with Shimon and you would not have had to suffer all these days. 
  
  Verse 11
  
  Here. [אֵיפוֹא is] a redundant word used as a stylistic improvement in Hebrew. “If I am compelled to do this to send him with you I must seek and ask. אַיֵה —<i>where</i> is פֹה —<i> here</i> a solution and a plan to propose to you, and, therefore, I say: “This is what you must do.” 
  Of the best fruits of the land. [מִזִמְרַת הָאָרֶץ] is translated [by Onkelos:] “Of that which is praised in the land,” [i.e.,] that of which everyone sings [its praises] when it comes into the world. 
  Gum. [נְכֹאת is] wax.
  Pistachios. I did not know what they [בָּטְנִים] are, but, in the alphabetized dictionary of R. Machir I saw [it defined as] <i>pistachios</i> and it seems to me that they are peaches. 
  
  Verse 12
  
  Double the money. Twice as much as the first time.
  Take in your hands. To buy food. Perhaps the price has risen.
  Perhaps it was an oversight. Perhaps the house overseer mistakenly forgot it. 
  
  
  Verse 13
  
  
  
  Verse 14
  
  May the Almighty, Shaddai. Now you are lacking nothing except prayer, I, hereby, pray for you. 
  Almighty Shaddai. Whose mercy is שֶׁדַי sufficient and Who has it in His power to give. May He be merciful to you. That is the plain meaning [of שַׁדַי]. The Midrashic explanation is: He Who said to His universe, “Enough!” may He say to my troubles, “Enough!” for I have had no rest from my youth, [suffering] the trouble of Lavan, the trouble of Eisov, the trouble of Rochel, the trouble of Deenah, the trouble of Yoseif, the trouble of Shimon, [and] the trouble of Binyomin. 
  That he may release to you. [וְשִׁלַח לָכֶם means] that he may release to you, as Onkelos translates it—may he release him from his imprisonment. Its meaning is similar to: “He shall be released to freedom.” It would not fit to translate it as meaning: “Let him send [him to you]” for they were going there, to where he was. 
  Your brother. Referring to Shimon.
  The other. He was inspired by the Divine Spirit to include Yoseif [as well].
  And I. Until your return, I will possibly be bereft of children. 
  If I have been bereft. Of Yoseif and Shimon.
  I will be bereft. Of Binyomin. 
  
  
  Verse 15
  
  And [they took] Binyamin. Onkelos translates it וּדְבָרוּ יָת בִּנְיָמִין —they took Binyomin because the <i>taking</i> of money is not the same as the <i>taking</i> of a person in Aramaic. Something that is actually taken in the hand is translated as וּנְסִיב , whereas, something taken by persuasion [i.e., led away] is translated as וּדְבַר [from דִיבּוּר -±speaking]. 
  
  Verse 16
  
  Slaughter an animal and prepare it. [וּטְבוֹחַ and וְהָכֵן are infinitives] the same as: and to slaughter an animal and to prepare. טְבוֹחַ is not an imperative for then it should have said וּטְבַח .
  At noon. In this instance Onkelos translates [בַּצָּהֳרַיִם as] בְּשֵׁירוּתָא which, in Aramaic, means the first meal, <i>disner</i> in O.F. [breakfast]. There are many examples of this in the Talmud: [as in:] “He threw the dog his meal,” [or:] “He cut bread for the entire meal.” But the usual translation of צָהֳרַיִם is טִיהֲרָא noon. 
  
  Verse 17
  
  
  
  Verse 18
  
  The men were afraid. וַיִירְאוּ is spelled with two יו"דין [<i>yuds</i>] and Onkelos, therefore, translates it: “They were afraid.” 
  Because they had been brought to Yoseif’s House. And it was unusual for others who came to buy grain to stay overnight at Yoseif’s house but, rather, at the inns of the city. They were, therefore, afraid that this was solely for the purpose of imprisoning them. 
  Are we being brought. Into this house.
  That he may turn [on us]. That there should be turned upon us an accusation regarding the money and that [this accusation] come down on us. According to Onkelos who translates [וּלְהִתְנַפֵּל עָלֵינוּ] as וּלְאִסְתַּקָפָא עֲלָנָא , it means to libel, just as עֲלִילֹת דְבָרִים is translated: תַּסְקוּפֵי מִלִּין —libelous words, and Onkelos does not translate [וּלְהִתְנַפֵּל עָלֵינוּ] literally. The word לְהִתְגֹלֵל , which he translates as לְאִתְרַבְרְבָא comes from גֻּלַּת הַזָּהָב —“The bowl of gold,” [or from:] “And Chuzav, the queen [גֻּלְּתָה] is taken away,” [the root word גלל] meaning royalty. 
  
  Verse 19
  
  
  
  Verse 20
  
  Please, my master. בִּי is an expression of pleading and supplication In Aramaic it is equivalent to בִּיָיא בִּיָיא [woe, woe]. 
  We came down. This is considered a “come down” [decline] for us. We had been accustomed to feed others, and now we are dependent on you. 
  
  
  Verse 21
  
  
  
  Verse 22
  
  
  
  Verse 23
  
  Your God. [Meaning:] in your own merit. And if your own merit is insufficient, [then]. The God of your fathers. [Meaning:] in the merit of your fathers “He has given you a hidden gift.”
  
  Verse 24
  
  The man brought. [There is mentioned] a bringing after a bringing. This was because they were shoving him outside to where they spoke to him at the door of the house. Once he said to them, “Peace be with you,” they followed after him [into the house]. 
  
  
  Verse 25
  
  They prepared. [וַיָּכִינוּ means:] they prepared. They adorned it in beautiful vessels.
  
  Verse 26
  
  In the house. [I.e.,] from the vestibule into the reception hall. 
  
  Verse 27
  
  
  
  Verse 28
  
  They bowed their heads and prostrated themselves. In response to the inquiry about their welfare. קִידָה refers to the bowing of the head. הִשְׁתַּחֲוָאָה refers to prostration upon the ground.
  
  Verse 29
  
  Elohim be gracious to you my son. Regarding the other brothers we have heard “grace” used “Whom God has <i>graciously</i> granted your servant.” [However,] Binyomin had not yet been born, therefore, Yoseif blessed him with grace. 
  
  Verse 30
  
  Because his compassion was aroused. He [Yoseif] asked him, “Have you a brother from the same mother?” “I had a brother,” he answered, “but, I do not know where he is.” “Have you any children?” “I have ten sons,” he answered. “What are their names?” he asked. “Bela, Becher, etc.” he answered. He asked, “What is the idea behind these names?” “They all relate to my brother,” he answered, “and the troubles that have befallen him: בֶּלַע —because he [Yoseif] was <i>swallowed up</i> [נִבְלַע] amongst the alien nations; בֶּכֶר —because he was my mother’s <i>firstborn</i> [בְּכוֹר]; אַשְׁבְּאֵל —because <i>God</i> sent him into <i>captivity </i> [שָׁבְאוֹ אֵל]; גֵּרָא —because he had to <i>live in a foreign land</i> [גֵר] and נַעֲמָן —because he was extremely <i>pleasant</i> [נָעִים]; אָחִי וָרֹאשׁ —because he was my <i>brother</i> and my <i> elder</i>; מֻפִּים —because he learned from <i>the mouth</i> [מִפִּי] of my father; and חֻפִּים —because he did not see my <i>marriage</i> [ חוּפָּה] and I did not see his marriage; and אָרְדְּ —because he <i>went down</i> [יָרַד] amongst alien nations,” as is related in Maseches Sotah. Immediately, [Yoseif’s] compassion was aroused. 
  Was aroused. [נִכְמְרוּ means] became heated. In Mishnaic Hebrew we find: “On a pile of heated [כּוֹמֶר] olives.” In Aramaic we find “The dehydration [מִכְמַר] of meat.” In Scripture we find: “Our skin has become hot [נִכְמָרוּ] as if by an oven” [i.e.,] it became heated and very wrinkled “Because of the burning of the famine,” for it is the nature of skin to wrinkle and shrivel when it is heated. 
  
  Verse 31
  
  He composed himself. [וַיִתְאַפַּק means] he strengthened himself. It has the same meaning as: אֲפִיקֵי מָגִינִים —“The strong parts of the shields,” [אֲפִיקֵי meaning:] strength. Similarly: “He loosens the belt of the strong [אֲפִיקִים].” 
  
  Verse 32
  
  Because it was loathsome. It is a hateful thing for the Egyptians to eat together with the Hebrews. Onkelos gives a reason for this.
  
  Verse 33
  
  The first born according to his birthright. He struck the goblet and announced, “Reuvein, Shimon, Leivi, Yehudah, Yissachar and Zevulen who are children of the same mother, be seated in this order which is the order in which you were born.” So he did with all of them. Once he came to Binyomin, he said, “This one has no mother and I have no mother—let him sit beside me.” 
  
  Verse 34
  
  Portions. [מַשְׂאֹת means] portions.
  Five times as much. Consisting of his portion as one of the brothers, as well as the portions of Yoseif, Osnas, Menasheh and Ephraim. 
  They became intoxicated with him. From the day that they sold him they had not drunk wine, nor did he drink wine, but on that day they drank. 
  
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  My goblet. [גְבִיעַ] is a tall goblet, which is called <i>maderne</i> in O.F. 
  
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  
  
  Verse 7
  
  It would be degrading for your servants. It is a profane thing for us [חָלִילָה is] an expression of something shameful. Onkelos, however, translates it: “May your servants be spared,” [I.e.,] may God spare us from doing such a thing. This often appears in the Talmud as חַס וְשָׁלוֹם —Heaven forfend. 
  
  Verse 8
  
  Behold the money that we found. This is one of the ten <i>a fortiori</i> inferences that are found in Scripture, which are all listed in Bereishis Rabbah. 
  
  
  Verse 9
  
  
  
  Verse 10
  
  Your words are now also correct. This, too, would be only just. Truly, it should be as you say that you are all responsible in this matter—when there are ten persons and a stolen item is found in the possession of one of them—they are all implicated. But, I will deal with you not according to the strict letter of the law. Only he with whom it was found shall be my slave. 
  
  
  Verse 11
  
  
  
  Verse 12
  
  Beginning with the oldest. So that they not be aware that he knew where it was.
  
  Verse 13
  
  Each man loaded his donkey. They were very strong and did not need to help each other to load up.
  And they returned to the city. It was actually a metropolis and, yet, it is referred to as “the city”—a plain, ordinary city! But, [this is so] because in their eyes it was considered only a medium-sized city of only ten men as far as engaging them in war. 
  
  Verse 14
  
  He was still there. For he was waiting for them.
  
  Verse 15
  
  Do you not know that . . . is an expert diviner? Did you not know that a man as distinguished as I would know how to divine and to deduce through knowledge, reason and deduction that you stole the goblet? 
  
  Verse 16
  
  God has found. We know that we have done no wrong, but it has come from God to bring this upon us. The Creditor has found an opportunity to collect his debt. 
  How can we justify ourselves. [נִצְטַדָק is] a form of the word צֶדֶק —justice. Similarly, any word whose first root letter is a צ' and comes to convey the הִתְפַעֵל —reflexive conjugation, a ט' replaces the letter ת' . It is not placed ahead of the first root-letter but, rather, between the first two root-letters. For example: נִצְטַדָק —from the root: צדק , וַיִּצְטַבַּע —Let it be wet from the root: צבע , וַיִּצְטַיָּרוּ —They acted as if they were ambassadors from the same root as צִיר אֱמוּנִים —a faithful ambassador. הִצְטַיַּדְנוּ —We took along provisions, from the same root as צֵדָה לַדֶּרֶךְ —provisions for the way. A word whose first root-letter is a ס' or ש' when it is expressed in הִתְפַעֵל —reflexive form, then the ת' separates the first two root-letters. For example: וְיִסְתַּבֵּל הֶחָגָב —“The grasshopper will drag itself,” from the root סבל —to carry a load. מִשְׂתַּכַּל הֲוֵית בְּקַרְנַיָּא —“I observed the horns” from the root סכל —to observe, וְיִשְׁתַּמֵּר חֻקּוֹת עָמְרִי —“The laws of Omri are kept” from the root שמר —to keep, וְסָר מֵרָע מִשְׁתּוֹלֵל —“One who keeps from evil is considered insane” from the same root as: “He leads away advisors as if they be fools,” מִסְתּוֹלֵל בְּעַמִּי —“You trample my people.” from the same root as: דֶּרֶךְ לֹא סְלוּלָה —“An untrodden path.” 
  
  
  Verse 17
  
  
  
  Verse 18
  
  He approached . . . in my master’s ears. [Meaning:] may my words penetrate your ears.
  And do not be angry. From this you may infer that he spoke harshly to him.
  For you are equal to Pharaoh. [Meaning:] you are as esteemed in my eyes as a king. This is the plain meaning. But, its Midrashic explanation is: “Ultimately you will be stricken with leprosy on his account as the Pharaoh was stricken on account of my grandmother Sarah for detaining her for only one night.” Another explanation [for: “You are equal to Pharaoh.”] Just as Pharaoh issues decrees without carrying them out, and makes promises without fulfilling them, you, too, do the same. Is this, then, what you meant by “setting your eyes” when you said that you would “set your eyes on him?” Another explanation for “You are equal to Pharaoh;” If you will provoke me I will kill you and your master. 
  
  Verse 19
  
  My master asked his servants. From the start you encountered us with subterfuge. Why did you need to ask all these questions? Were we seeking [to marry] your daughter, or were you seeking [to marry] our sister? Nevertheless, “We said to my master”—we withheld nothing from you. 
  
  
  Verse 20
  
  
  His brother is dead. It was because of fear that he uttered an untruth. He thought, “If I tell him that he is alive, he will say, ‘Bring him to me.’” 
  Alone of his mother. [I.e.,] from that mother he has no other brother. 
  
  
  Verse 21
  
  
  
  Verse 22
  
  For if he left his father he would die. If he will leave his father then we are concerned that he may die en route for his mother, too, died while en route. 
  
  
  Verse 23
  
  
  
  Verse 24
  
  
  
  Verse 25
  
  
  
  Verse 26
  
  
  
  Verse 27
  
  
  
  Verse 28
  
  
  
  Verse 29
  
  And misfortune befall him. For the Satan attempts to do harm during a time of danger.
  You will bring my white head down, etc. As long as he is beside me I find comfort through him [for the loss] of his mother and his brother. And if he dies, it will seem to me as if all three died the same day. 
  
  Verse 30
  
  
  
  Verse 31
  
  When he sees that the lad is not [with us], he will die. [I.e.,] his father [will die] from grief. 
  
  Verse 32
  
  For your servant became surety for the lad. If you should ask why I involve myself in this fray more than my other brothers? [the reason is that] that they are all out [of this matter] whereas, I have tied myself [to it] with a strong bond by accepting to be an outcast in both worlds. 
  
  
  Verse 33
  
  Let your servant remain, etc. I am superior to him for all purposes—in strength, in waging war and for service. 
  
  
  
  
  
  Verse 1
  
  Yoseif could not contain his emotions in the presence of all who stood. He could not bear that the Egyptians standing by him would hear his brothers’ humiliation when he would make himself known to them.
  
  Verse 2
  
  And the house of Pharaoh heard. [בֵּית פַּרְעֹה is the same as] בֵּיתוֹ שֶׁל פַּרְעֹה i.e., his servants and his household. Here, the reference is not to a literal house but, rather, is similar to בֵּית יִשְׂרָאֵל —the household of Israel, or בֵּית יְהוּדָה —the household of Yehudah, <i>meisnede</i> in O.F. 
  
  Verse 3
  
  They were shocked at his presence. Out of shame.
  
  Verse 4
  
  Please come close to me. He saw them recoiling backwards so he thought: “Now, my brothers feel ashamed,” so he called to them tenderly and pleadingly and showed them that he was circumcised. 
  
  Verse 5
  
  To preserve life. [Meaning:] so that I may be a preserver of life for you.
  
  Verse 6
  
  For it is now two years that there as been famine.  [Two years], of the [seven] hunger years, have passed. 
  
  
  Verse 7
  
  
  
  Verse 8
  
  As a father. [Meaning:] as a colleague and protector of the king.
  
  Verse 9
  
  Go up to my father. Eretz Yisrael is higher than all the countries.
  
  Verse 10
  
  
  
  Verse 11
  
  Lest you become impoverished. דִּלְמָא תִּתְמַסְכֵּן —lest you become impoverished [Onkelos]. From the same root as מוֹרִישׁ וּמַעֲשִׁיר .
  
  Verse 12
  
  Behold, your eyes see— my glory, and that I am your brother for I am circumcised as you are and, furthermore, “That I speaks to you” in the Holy Language [Hebrew]. 
  Along with my brother Binyomin’s eyes. He mentions them all alike to imply: “Just as I have no animosity toward my brother Binyomin, for he was not there when I was sold, so, too, I have no animosity in my heart toward you.” 
  
  
  Verse 13
  
  
  
  Verse 14
  
  He fell upon his brother Binyomin and wept. [He wept] for the two Temples which were destined to be in Binyomin’s territory and, in the end, will be destroyed. 
  And Binyomin wept upon his neck. For the Tabernacle of Shiloh which was destined to be in Yoseif’s territory and in the end will be destroyed. 
  
  
  Verse 15
  
  After that. After they saw him weeping and his intentions toward them were peaceful—[After that] his brothers spoke with him. Because at first they felt shame before him.
  
  Verse 16
  
  The news was heard in Pharaoh’s house. [בֵּית פַּרְעֹה is] the same as בְּבֵית פַּרְעֹה —in Pharaoh’s house, and here it [בַּיִת —house] is meant literally. 
  
  
  Verse 17
  
  Load up your beasts. With grain.
  
  Verse 18
  
  The best of the Land of Egypt. [Referring to] the Land of Goshen. [Here] he prophesied without realizing it because it would ultimately become like the depths of the sea which contains no fish.
  The fat of the land. חֵלֶב always means the best part of something.
  
  Verse 19
  
  Now you are commanded— Through me to tell them—
  To do the following. Tell them that it is with my permission.
  
  Verse 20
  
  
  
  Verse 21
  
  
  
  Verse 22
  
  
  
  Verse 23
  
  He sent the following. [Meaning:] according to this amount. And what was the amount? “Ten male donkeys, etc.” 
  The best of Egypt. We find in the Talmud that he sent him aged wine from which old people derive pleasure. [However, in the] Midrash Aggadah [we find that it was] pounded beans. 
  
  Grain, bread. As Onkelos translates it. 
  And food. Things that are eaten with bread.
  
  Verse 24
  
  Do not be troubled along the way. Do not become involved in halachic discussion so that the road not become a menace to you. An alternate explanation: Do not take very large steps and arrive [at your evening stop] while there is still daylight. As for the plain meaning of the verse, it can be said that, because they were embarrassed, he was worried lest they quarrel on the way concerning his being sold, to dispute with one another by saying, “It was because of you that he was sold” [or,] “You are the one who told slanderous things about him, and caused us to hate him.” 
  
  Verse 25
  
  
  
  Verse 26
  
  He is ruler. [וְכִי is used as וַאֲשֶׁר]—<i>that </i> he is ruler.
  His heart stood still. [וַיָפָג לִבּוֹ means:] his heart changed and he ceased believing. His heart was not swayed by their words. In Mishnaic Hebrew we find it as מְפִיגִין טַעְמָן . This is similar to “Without ceasing” or [for example] וְרֵיחוֹ לֹא נָמָר is translated וְרֵיחֵיהּ לָא פָג —“His scent has not ceased.”
  
  Verse 27
  
  All the words of Yoseif. He [Yoseif] gave them as a sign—the subject that he was studying at the time that he left him [Yaakov]— the topic of עֶגְלָה עֲרוּפָה —the heifer whose neck is broken. This is [alluded to by] what is said: “And he saw the wagons [עֲגָלוֹת] that Yoseif had sent.” and it does not state, “Which Pharaoh had sent.” 
  The spirit of Yaakov was revived. The Divine Presence, which had left him, rested on him. 
  
  
  Verse 28
  
  It is too much. Much joy and pleasure is still in store for me since my son Yoseif, is alive. 
  
  
  
  
  
  Verse 1
  
  To Beer Sheva. [בְּאֵרָה שָּׁבַע] is the same as לִבְאֵר שָׁבַע . The suffix ה' replaces the prefix ל' .
  To the God of his father Yitzchok. A person must honor his father more than he must honor his grandfather. Therefore, he associated [the sacrifices] with Yitzchok and not with Avraham. 
  
  Verse 2
  
  Yaakov, Yaakov. [The repetition of Yaakov] is a term of affection. 
  
  
  Verse 3
  
  Do not be afraid to go down to Egypt. [He was told this] because he was distressed that he was required to leave Eretz Yisrael.
  
  Verse 4
  
  And I will bring you up. [With these words] He promised him that he will be buried in Eretz Yisrael. 
  
  
  Verse 5
  
  
  
  Verse 6
  
  That they had acquired in the Land of Canaan. But, that which he acquired in Padan Arom he gave entirely to Eisov for his share in the Cave of Machpeilah. He said, “Possessions acquired outside of Eretz Yisrael hold no value for me.” This is what he meant by: [“The grave] that I acquired for myself.” He put piles of gold and silver for him [Eisov] similar to a heap [כְּרִי] and said to him, “Take these.” 
  
  Verse 7
  
  And his granddaughters. [Referring to:] Asher’s daughter, Serach and Leivi’s daughter, Yocheved. 
  
  
  Verse 8
  
  Who were coming. Concerning that particular time Scripture refers to them as “those who are coming.” There is [therefore] no need to wonder why it does not write, “who came.” 
  
  
  Verse 9
  
  
  
  Verse 10
  
  The son of the Canaanite woman. The son of Deenah who was violated by a Canaanite. When they killed Shechem, Deenah refused to leave [the city] until Shimon swore to her that he would marry her. 
  
  Verse 11
  
  
  
  Verse 12
  
  
  
  Verse 13
  
  
  
  Verse 14
  
  
  
  Verse 15
  
  These are the sons of Leah . . . along with his daughter Deenah. The males are attributed to Leah while the females are attributed to Yaakov, to teach you that if the woman emits seed first then she will give birth to a male and if the man emits seed first then she will give birth to a female. 
  
  Thirty-three. However, if you count them individually you will find only thirty-two! But this, [the missing one] is Yocheved who was born “between the walls” as they entered the city, as it is said: “That was <i>born</i> to Leivi in Egypt.” Her birth was in Egypt but she was not conceived in Egypt. 
  
  Verse 16
  
  
  
  Verse 17
  
  
  
  Verse 18
  
  
  
  Verse 19
  
  The sons of Rochel, Yaakov’s wife. Whereas concerning all [the other wives], the term אֵשֶׁת [wife] is not used for them. But, this is because she was the mainstay of the house. 
  
  
  Verse 20
  
  
  
  Verse 21
  
  
  
  Verse 22
  
  
  
  Verse 23
  
  
  
  Verse 24
  
  
  
  Verse 25
  
  
  
  Verse 26
  
  All the souls coming with Yaakov. [These] who left the Land of Canaan to come to Egypt. The word הַבָּאָה , here, is not in the past tense but, rather, in the present tense, as in: “In the evening she would come,” and as in: “And behold, his daughter Rochel was coming with the sheep.” Therefore, the accent is on the latter syllable on the א' because when they left, coming from the Land of Canaan they were only sixty-six [souls]. [But,] the second time [הַבָּאָה is mentioned]: “All the souls of the House of Yaakov that came to Egypt, were seventy,” it is in the past tense, therefore, the accent is on the first syllable, the ב' . This is because once they came there, they were seventy for they found Yoseif and his two sons there and Yocheved was added to them “between the walls.” According to the one who says that a twin sister was born with each tribe we must assume that they died before going down to Egypt, for they are not counted here. The following I found in Vayikra Rabbah: Eisov had [only] six souls and Scripture refers to them as “The <i>souls</i> of his household”—plural, because they worshiped many gods, whereas, Yaakov, had seventy [souls] and Scripture refers to them as “a <i>soul</i>” because they all worshiped one God. 
  
  Verse 27
  
  
  
  Verse 28
  
  So that he might direct him. As Onkelos explains it: to prepare a place for him and to show how to settle there.
  Ahead of him. [I.e.,] before he [Yaakov] will arrive there. The Midrashic explanation; לְהוֹרוֹת לְפָנָיו : to prepare a house of study from which would emanate [Torah] teaching. 
  
  
  Verse 29
  
  Yoseif harnessed his chariot. He himself harnessed the horses to the chariot to be diligent in honoring his father.
  He appeared before him. [Meaning:] Yoseif appeared to his father.
  And he wept on his neck for a long time. [וַיֵבְךְּ עוֹד refers to] profuse weeping. Similarly: “For He does not place upon a person עוֹד ” [where עוֹד] is a term for profusion, meaning: He [God] does not place upon him accusations which are in excess of his [actual] sins. Here, too, he wept a great deal—more than is usual. But, Yaakov did not fall on Yoseif’s neck nor did he kiss him. Our Sages explained that this was because he was reading the “Shema.” 
  
  
  Verse 30
  
  Now I can die. The plain meaning is as Onkelos explains it. But, the Midrashic explanation is: “I had thought that I would die twice—in this world and in the World-to-Come—because the Divine Presence had departed from me and I thought that God would hold me responsible for your death. But, now that you are still alive I will die but once. 
  
  Verse 31
  
  I will say to him, my brothers, etc. And I will also tell him: “The men are shepherds, etc.” 
  
  
  Verse 32
  
  
  
  Verse 33
  
  
  
  Verse 34
  
  So that you will be able to settle in the Land of Goshen. And it [the land] is what you require because it is a land of pasture. And when you tell him that you have no expertise in other work he will distance you from himself and he will settle you there.
  Since every shepherd is abhorrent to Egypt. Because they [the sheep] are deities to them. 
  
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  From among his brothers. From the least strong among them, who do not [even] appear strong, for if he [Pharaoh] would find them strong he might induct them into his military. These [weaker ones] were: Reuvain, Shimon, Leivi, Yissachar and Binyomin, those whose names Moshe did not repeat when he blessed them. But, the names of the strong ones he repeated: “And this is for Yehudah—hear, God, the voice of Yehudah.” “And about Gad he said, ‘Blessed be He that extends Gad.’” “And about Naphtali he said, ‘Naphtali.’” “And about Dan he said, ‘Dan.’” And so, too, concerning Zevulun. And so, too, concerning Asher. The above is quoted from Bereishis Rabbah which is the Aggadah of the Land of Israel. But, in our Babylonian Talmud we find that those whose names Moshe repeated were the weak ones and those were the ones he [Yoseif] brought before Pharaoh. And the fact that Yehudah’s name is repeated± - it is not repeated due to his being weak—but there is a reason for this as is mentioned in Bava Kamma. In the Berayso of the Sifrei we have the version—in [the portion of] <i>V’zos Haberachah</i>—that is the same as our Talmud [in Bava Kamma.] 
  
  
  Verse 3
  
  
  
  Verse 4
  
  
  
  Verse 5
  
  
  
  Verse 6
  
  Capable men. That are experts in their occupation of tending sheep.
  Over my [herds]. Over my sheep.
  
  Verse 7
  
  And Yaakov blessed. This was a greeting, as is customary for all who periodically appear before kings, <i>saluder</i> [to greet] in O.F. 
  
  Verse 8
  
  
  
  Verse 9
  
  The years of the temporary residence. [שְׁנֵי מְגוּרַי means:] the years of my being a stranger. [I.e.,] all my life I have been a stranger in the land. 
  I have not attained. Insofar as happiness is concerned.
  
  Verse 10
  
  Yaakov blessed. As is customary for those who take leave of royalty, they bless them and take their leave. What blessing did he give him? That the Nile rise as he approached it. [This blessing was welcome to Pharaoh] because the Land of Egypt is not watered by rainfall, but, rather, by the Nile rising and irrigating. From the time that Yaakov blessed him, Pharaoh would come to the Nile and it would rise toward him and, thereby, irrigate the land. 
  
  Verse 11
  
  Ramseis. It was part of the Land of Goshen. 
  
  
  Verse 12
  
  According to the children. [Meaning:] according to the needs of all the members of the household.
  
  Verse 13
  
  There was no bread in all the land. [Scripture now] returns to the beginning of the account, to the beginning of the famine years. 
  They were worn out. [וַתֵּלַהּ is] similar to וַתִּלְאֶה —meaning exhaustion as Onkelos translates it. Similar to this is: “As an exhausted person [כְּמִתְלַהְלֵהַּ] who shoots firebrands.”
  
  Verse 14
  
  Through the purchases they made. [Meaning:] they gave him the money. 
  
  
  Verse 15
  
  Is no. As Onkelos translates it: שְׁלִים “is ended.”
  
  Verse 16
  
  
  
  Verse 17
  
  He tended them. [וַיְנַהֲלֵם is] similar to וַיְנַהֲגֵם —He led them. Similar to this is: “There is no one to lead her,” [or:] “He leads me beside tranquil waters.” 
  
  Verse 18
  
  The second year— Of the famine years.
  For the money is used up, etc. [Meaning:] that the money and livestock are used up and everything has come into my master’s hand. 
  Except our bodies. The same as: if not for our bodies.
  
  Verse 19
  
  Give us seed-grain. To sow in the ground. Although Yoseif had said, “And for another five years there will be no plowing nor harvest,” [nevertheless,] as soon as Yaakov came to Egypt blessing followed in his wake, and they began to sow and the famine ended. We learned this in the Tosefta of Sotah. 
  Not become desolate. לֹא תֵשָׁם means let it not become desolate. [Onkelos translates it] לָא תְבוּר from the term שְׂדֵה בּוּר —a barren field—one which is not plowed.
  
  Verse 20
  
  The land became Pharaoh’s [property]. [Meaning:] it had been bought for him.
  
  Verse 21
  
  He transferred the people. Yoseif [transferred them] from city to city as a reminder that they no longer had a share in the land, and settled those of one city in another. Scripture had no need to write this, but only to let you know Yoseif’s praiseworthiness. For his intent was to remove shame from his brothers, so that the people not call them exiles. 
  From one end of the border of Egypt, etc. He did this to all the cities that were in the kingdom of Egypt, from one end of the border to the other. 
  
  Verse 22
  
  The priests. [הַכֹּהֲנִים means] the priests. Whenever the word כֹּהֵן is used it refers to a servant of a deity, except those that refer to high rank as in כֹּהֵן מִדְיָן —“The chief of Midian,” or כֹּהֵן אוֹן —“The chief of On.” 
  The priests had an allotment. [Meaning:] an allotted portion of bread per day. 
  
  
  Verse 23
  
  Here. [הֵא is] the same as הִנֵּה —behold, as in: “I, too, behold, [הֵא] will avenge your way upon your head.” 
  
  Verse 24
  
  For seed for your fields. For each year [not only the first year].
  And for those of your households. I.e., as food for your man servants and maid servants that are in your homes. 
  For your little ones. [טַפְּכֶם means] young children. 
  
  
  Verse 25
  
  May we find favor. That you may do for us as you have said.
  And we will be slaves to Pharaoh. As regards to paying him this tax annually as a law which will not be repealed.
  
  Verse 26
  
  
  
  Verse 27
  
  Yisrael lived in the Land of Egypt. And where [within the Land of Egypt]? In the Land of Goshen, which is part of the Land of Egypt. 
  
  They acquired property there. [וַיֵּאָחֲזוּ means] taking possession [by settling there]. 
  
  
  Verse 28
  
  Yaakov lived. Why is this portion [of the Torah] completely closed? This is because once our father Yaakov died the eyes and hearts of Israel were “closed” because of the hardships of the bondage for they [the Egyptians] began to subjugate them. An alternate explanation: Because he [Yaakov] wished to reveal the End and it was “closed” [concealed] from him. [This appears] in Bereishis Rabbah. 
  
  
  Verse 29
  
  The days of Yisrael’s death drew near. Everyone of whom it is said that his “days drew near” did not attain the age of his fathers. (Yitzchok lived 180 years and Yaakov 147 years. Concerning Dovid, it states “drew near”; his father lived 400 years whereas he lived 70 years.) 
  And he called for his son Yoseif. The one who had it in his power to do.
  Place your hand. And take an oath. 
  
  Kindly and truthfully. Kindness that is done with the dead is considered true kindness for one does not anticipate remuneration.
  Please, do not bury me in Egypt. [Because] its soil will ultimately become lice (which will crawl beneath my body). Also, because the dead [who are buried] outside of Eretz Yisrael will be resurrected only by suffering the pain of rolling through underground tunnels. Also, so that the Egyptians not make a deity of me. From Bereishis Rabbah. 
  
  
  Verse 30
  
  For I will lie with my fathers. This letter ו' [of וְשָׁכַבְתִּי] connects this with the beginning of the previous verse: “Place your hand under my thigh and make an oath to me. For, ultimately, I will lie with my fathers and you will carry me from Egypt.” One cannot say that וְשָׁכַבְתִּי עִם אֲבוֹתַי [means] put me to rest with my fathers in the cave, because it is written afterwards: “And carry me from Egypt and bury me in their grave.” Furthermore, we always find the term “lying with one’s fathers” referring to dying and not the burial, as in: “And Dovid lay with his fathers” and afterwards: “And he was buried in the City of Dovid.” 
  
  Verse 31
  
  Yisrael prostrated himself. When it is the time of the fox, bow to him. 
  At the head of the bed. He turned toward the Divine Presence [the <i>Shechinah</i>]. It is from here that they [the Sages] derived that the <i>Shechinah</i> is above the headrest of a sick person. Another interpretation of עַל רֹאשׁ הַמִּטָּה : for his [conjugal] bed was perfect and none of the offspring was wicked. Witness the fact that Yoseif was a king who was also a captive among the heathens, yet, he was steadfast in his righteousness. 
  
  
  
  
  
  Verse 1
  
  Someone said to Yoseif. [“Someone” refers to] one of the tellers of events, this being an elliptical verse. Others say: Ephraim was frequently with Yaakov for study, and when Yaakov took ill in the Land of Goshen, Ephraim went to his father in Egypt to tell him. 
  He took his two sons with him. So that Yaakov might bless them before his death.
  
  Verse 2
  
  It was told. I.e., the teller told Yaakov, but [the verse] did not specify who [told]. There are numerous such elliptical verses. 
  Yisrael gathered his strength. He thought, “Though he is my son [nevertheless,] he is a king and I will do him honor.” From here [it can be inferred] that we must honor royalty. Similarly, Moshe did honor to royalty [when he said:] “And your servants will come down to me.” And Eliyohu, too, [did so:] “And he girded his loins” [to do honor to Achav]. 
  
  Verse 3
  
  
  
  Verse 4
  
  And I will make you into an assembly of nations. “He announced to me that it was destined that there yet emanate from me a community of nations [i.e., two more tribes]. Although, He had [earlier] told me: ‘A nation and a community of nations.’” [That is because] גּוֹי —a nation, He said to me, referring to Binyamin [whereas] קְהַל גּוֹיִים —a community of nations, refers to two [tribes] beside Binyamin. And no other son was born to me. I [therefore] inferred that one of my tribes is destined to be divided. And I hereby bequeath that gift to you.” 
  
  Verse 5
  
  Who were born to you . . . before I came to you. [עַד —<i>until</i> is the same as] לִפְנֵי —<i>before</i> I came to you, i.e., that were born after you departed from me, [and] before I came to you. 
  Are mine. [Meaning:] “They are counted with the rest of my sons, to receive a share in the Land each in accordance with his counterpart.” 
  
  Verse 6
  
  But your progeny, etc. “If you will have any more children they will not be counted among my sons, but in the tribes of Ephraim and Menasheh will they be included, and they will not have their own names as tribes regarding their inheritance [of the Land of Israel]. And although the Land was divided according to the head-count [of each tribe,] as is written: “To the greater [tribe] shall you increase his inheritance,” whereby each individual took an equal share, except for the first-born, nevertheless, the only ones to be called Tribes are these [Ephraim and Menasheh], (regarding the casting of lots [to divide the Land] according to the number of the names of the tribes, and regarding the appointing of a prince for each tribe and the banners assigned to each of them.) 
  
  
  Verse 7
  
  And I, when I came from Padan, etc. “And, although I burden you to bring me to burial in the Land of Canaan, and I did not do likewise for your mother, for she died near Beis Lechem.” 
  A stretch of land. A measure of land—a distance of 2,000 <i>amohs</i> which is the limit for walking on Shabbos. This is like the opinion of R. Moshe Hadarshon. “Do not think that rains prevented me from bringing her for burial in Chevron for it was the dry season when the earth is riddled with holes like a sieve.” 
  I buried her there. “And I did not carry her even to Beis Lechem in order to bring her to a [settled] land, and I know that you have resentment toward me. But, know that it was by the word [of God] that I buried her there so that she might help her descendants when Nevuzaradon would send them into exile and when they would pass by way [of her grave] Rochel would emerge from her grave and cry and beseech mercy [from God] for them, as it is said: “A voice is heard in Ramah, Rochel is weeping for her children, etc.” And God answers her: “‘There is reward for your toil,’ says God, ‘for your children will return to their border.’” Onkelos translates it [כִּבְרַת־אֶרֶץ] as כְּרוּב אַרְעָא [meaning:] a measure of land which is plowed in one day. It is my opinion that they had a definite measure which they called “the equivalent of one furrow,” <i>charuede,</i> in Old French, as is mentioned: “He plows repeatedly,” [or:] “The amount that a fox carries from a plowed field.” 
  
  Verse 8
  
  Yisrael saw Yoseif’s sons. He attempted to bless them, but the Divine Presence departed from him, because Yerovom and Achov were destined to be born from Ephraim and Yehu and his sons from Menasheh. 
  And he said, “Who are these?” [Meaning:] from whom were these born, that are not fit to be blessed? 
  
  Verse 9
  
  In this. He showed him his betrothal and marriage contracts and Yoseif prayed for compassion regarding this and the Divine Spirit returned to him [Yaakov].
  He said, “Please take them to me and I will bless them. This is to what Scripture refers when it states: “And I led Ephraim and took them upon his arms.” [Meaning:] “I led My spirit back unto Yaakov for Ephraim’s sake until he [Yaakov] took them into his arms.” 
  
  
  Verse 10
  
  
  
  Verse 11
  
  I have never thought. [Meaning:] I did not dare have any thought that I would ever see your face again. The word פִלָּלְתִּי means thought as in: “Give advice, carry on the thought.” 
  
  Verse 12
  
  Yoseif brought them out. After he [Yaakov] had kissed them, Yoseif took them out from between his knees so as to seat them, one to the right and one to the left so that he [Yaakov] would place his hands on them and bless them. 
  And he prostrated himself with his face. When he stepped back from his father.
  
  Verse 13
  
  Ephraim in his right [hand] toward Yisrael’s left.  When one approaches another person his right hand is opposite the other’s left. Since he [Menasheh] was the first born he should be placed [on the right] for the blessing.
  
  Verse 14
  
  He deliberately placed his hand so. שִׂכֵּל should be translated as Onkelos does: אַחְכִּימִנּוּן —He put wisdom into them [his hands], [meaning:] deliberately and with wisdom he positioned his hands for this purpose—with full knowledge, for he well knew that Menasheh was the first born and, nevertheless, did not place his right hand on him. 
  
  
  Verse 15
  
  
  
  Verse 16
  
  The angel who redeemed me. “The angel who was usually sent to me in my time of affliction,” as it is said: “And the angel of God said to me in a dream, ‘Yaakov, etc. I am the God of Beis Eil.’” 
  Should bless the lads. Menasheh and Ephraim. 
  
  May they be like fish. Just as the fish are fruitful and multiply and are not affected by the evil eye.
  
  Verse 17
  
  He held up his father’s hand. He lifted it from his son’s head and held it up in his own hand.
  
  Verse 18
  
  
  
  Verse 19
  
  I know my son, I know. That he is the firstborn. 
  
  He, too, will become a people, etc. For Gidon is destined to be born of him through whom God will perform a miracle. 
  However, his younger brother will be greater than he. For Yehoshua is destined to be born of him, who will take possession of the Land [of Israel] and who will teach the Torah to Israel. 
  And [the fame] of his descendants will fill the nations.  The whole world will be filled when his reputation and name will spread, when he will make the sun stand still at Givon and the moon at the valley of Ayalon. 
  
  Verse 20
  
  Through you shall [the people of] Israel bless. Whenever a person will wish to bless his children he will bless them with their blessing and a person will say to his son: “May Elohim make you as Ephraim and Menasheh.” 
  
  He placed Ephraim. Insofar as his blessing was concerned. Ahead of Menasheh. To be placed ahead [when the Israelites set up camp in the wilderness] under their banners and at the dedication [of the altar] by the princes. [Each prince brought gifts.]
  
  Verse 21
  
  
  
  Verse 22
  
  I have given you. Because you will take the trouble to occupy yourself with my burial therefore, I have also given you an inheritance in which you will be buried. And which was this? It was Shechem, as it is said: “And the bones of Yoseif which the Bnei Yisrael brought up from Egypt, they buried in Shechem.” 
  One share more than your brothers. שְׁכֶם refers to the actual city of Shechem. This shall be for you one share in excess of your brothers.
  With my sword and with my bow. When Shimon and Leivi killed the people of Shechem, the neighboring peoples gathered to join them [against Shimon and Leivi] and Yaakov armed himself against them. Another explanation [of this verse is that:] שְׁכֶם אַחַד refers to the birthright—that his [Yoseif’s] children will receive two shares and שְׁכֶם means a share. There are many such cases in Scripture: “You will make them as portions,” [meaning:] you will scatter my enemies before me, [or:] “I will divide the portion,” [or:] “On the road they murder,” [meaning:] each person [kills] his portion, [or:] “To serve Him as one portion.” 
  Which I took from the hand of the Emorite. From the hand of Eisov who acted as if he were an Emorite. Another explanation [for referring to Eisov as אֱמֹרִי]: because he would ensnare his father with אִמְרֵי פִיו —the words of his mouth.
  With my sword and with my bow. A reference to his wisdom and prayers. 
  
  
  
  
  
  
  Verse 1
  
  And I will tell you. He wished to reveal the End [of the exile] and the Divine Presence departed from him and he began speaking of other things.
  
  Verse 2
  
  
  
  Verse 3
  
  And the beginning of my manhood. A reference to his first drop [of seed] for [prior to this] he had never had a nocturnal emission.
  My manhood. [אוֹנִי means] my strength, as in: “I have found [אוֹן] strength for myself” [or:] “From great [אוֹנִים] might,” [or:] “And to one who has no [אוֹנִים] strength.” 
  Superior in rank. “It was right that you should be superior to your brothers in reference to the priesthood.” שְׂאֵת is from נְשִׂיאוּת כַּפַּיִם — lifting of the hands.
  And superior in power. [Meaning:] in royal power, as in: “He will give [עֹז] power to His king.” And what caused you to lose all these? 
  
  Verse 4
  
  Unstable as water. The impetuousness and instability when you hurried to show your anger just as these waters that rush in their flow. Therefore:
  You shall no longer be superior. You shall no longer receive these privileges that were rightfully yours. And where did your instability manifest itself?
  For you have gone up your father’s bed You profaned . . . Him who hovered over my bed, the Name of the <i>Shechinah</i> that regularly hovered above my bed. 
  Unstable. [פַּחַז] is a noun. Therefore, its accent is on the first syllable and is entirely vocalized with a <i>patach.</i> If it were [a verb] in the past tense it would be vocalized half by a <i>kametz</i> and half by a <i>pasach</i> [i.e., פָּחַז] and its accent on the last syllable. 
  My couch. יְצוּעַ means a couch because it is spread [root: יצע] with mattresses and sheets. There are many examples of this: “Nor will I go up on a couch spread for me.” “When I remember you upon my couch.”
  
  Verse 5
  
  Shimon and Leivi are brothers. In one conspiracy concerning Shechem and Yoseif. And one said to another [lit. one to his <i>brother</i>] “come now and let us kill him.” Who were these [two?] If you claim that they were Reuvein or Yehudah—they did not consent to his killing. If you claim that they were the handmaids’ sons—their hatred was not so complete, for it is said, “And the lad was with the sons of Bilhah and the sons of Zilpah, etc.” Yissachar and Zevulun would not have spoken before their older brothers. You are, therefore, forced to conclude that they were Shimon and Leivi whose father referred to them as “brothers.” 
  Instruments of violence. This craft of murder is חָמָס — wrongfully in their possession. This is part of Eisov’s blessing. It is <i>his</i> craft and you usurped it from him.
  Are their wares. מְכֵרֹתֵיהֶם refers to weapons. In Greek the term for sword is מכי"ר . Another explanation of מְכֵרֹתֵיהֶם : in the land of their sojournings [מְגוּרָתָם] they became accustomed to the use of weapons. As in: “Your habitat and your native land.” This, too, is the translation of Onkelos. 
  
  Verse 6
  
  My soul will not enter their secret. This refers to the episode of Zimri. When the tribe of Shimon gathered to bring the Midianite woman before Moshe, they said to him, “Is this woman prohibited or permitted [as a wife]? Should you say she is prohibited, then who permitted you to marry Yisro’s daughter?” “Let my name not be mentioned in that matter.” [This came to be] as it is said: “Zimri, son of Solu, a prince of a Shimonite household,” and does not write “[Shimon] the son of Yaakov.” 
  With their assembly. When Korach, who is of Leivi’s tribe, will assemble the entire congregation against Moshe and Aharon. 
  Let my honor not be identified. “There—let my name not be identified with them.” As it is said: “Korach, son of Yitzhor, son of Kehos, son of Leivi.” and does not mention “the son of Yaakov.” Whereas in Divrei Hayomim when the lineage of Korach is recorded concerning the “platform,” it is said: “Son of Korach, son of Yitzhar, son of Kehos, son of Leivi, son of Yisrael.” 
  Let my honor not be identified. The word כָּבוֹד —honor is masculine. You must therefore explain [אַל תֵּחַד כְּבוֹדִי] as if he would be addressing the כָּבוֹד saying: “You, my honor, do not identify yourself with them.” As in:“You will not be united with them in burial.” 
  For in their anger they killed a man. This refers to Chamor and the people of Shechem but, are considered as no more than one man. Similarly, it is said concerning Gidon: “You will smite Midian as one man.” Similarly, concerning Egypt, [it states]: “A horse and its rider, He threw into the sea.” This is the Midrashic interpretation. But, its plain explanation is: Many people can be referred to as “man” when referring to each as an individual—in their anger they killed each person at whom they were angry. Similarly: “He learned to catch the prey, he consumed man,” [meaning: men]. 
  And through their willfulness they maimed an ox. [Meaning:] they wished to exterminate Yoseif who is called “ox,” as it is said: “His glory is like a first-born ox” עִקְּרוּ is <i>esjareter</i> in Old French. Similar to: “You will hamstring [תְּעַקֵּר] their horses.” 
  
  Verse 7
  
  Cursed be their anger for it is powerful. Even while reprimanding them he cursed only their anger. This is what Bilam meant when he said: “How can I curse one whom God has not cursed?”
  I will divide them throughout Yaakov. I will separate them from one another whereby Leivi will not be counted amongst the tribes. Thus, they [Leivi and Shimon] will be divided. Another explanation: There will be no poor, nor scribes nor teachers unless [they are descended] from Shimon so that they will be scattered. And he made the tribe of Leivi travel from thresh-house to thresh-house to collect heave-offerings and tithes. He allowed his [Leivi’s] dispersal to be more honorable. 
  
  Verse 8
  
  Yehudah, your brothers will praise you. Because he [Yaakov] reproved the first brothers with harsh words, Yehudah began retreating backwards (so that he not reprove him for the incident with Tamar;) whereupon Yaakov called him with comforting words: “Yehudah, you are not like them.” 
  Your hand will be on the neck of your enemies. [This came to be] in the days of Dovid, as it is said: “You have given me my enemies’ necks.” 
  
  Your father’s sons. Since they were [born] of different wives he did not say “your mother’s sons” as was said by Yitzchok.
  
  Verse 9
  
  A young lion. It is about Dovid that he prophesied. At first he would be like a young lion. “When Shaul was king over us you were the one that led Israel and brought them back.” And at the end he would be like a mature lion, when they made him king over themselves. This is what Onkelos intended when he translated: “He shall be a ruler at the beginning.” 
  Above plunder. “From that which I suspected you concerning טָרֹף טָרַף יוֹסֵף —“Yoseif has been torn to pieces.” “A wild beast has devoured him,” where he was referring to Yehudah who is compared to a lion. 
  You have risen, my son. “You removed yourself [from murder] and you said, ‘What gain is there, etc.’” Likewise, when Tamar was sentenced to die, when he confessed, “She is more righteous than I.” Therefore: He crouches, rests, etc. [This was fulfilled] in the day of Shlomo: “Every man under his vine, etc.” 
  
  Verse 10
  
  The rod will not depart from Yehudah. From Dovid and on. [After the House of Dovid] this refers to the Exilarchs [Princes] of Babylon who ruled the people with the rod having been appointed by the government.
  Nor a law-enforcer from between his feet. [Referring to] Torah scholars, who are the Princes of the Land of Israel. 
  Until Shiloh comes. Referring to the King Moshiach That the kingdom is his. Onkelos translates it similarly. There is a Midrashic interpretation: שִׁילוֹ is made up of שַׁי לוֹ —a present unto him as it is said: “Bring tribute to Him that is to be feared.”
  And to him shall be an assembly of nations. [יִקְּהַת עַמִּים means] an assembly of nations. The letter י' is one of the root letters [יקה] as in the word יִפְעָתֶךָ —your shine. Sometimes [the root letter י'] is dropped. There are many root-letters that are subject to this and are referred to as עִיקָּר נוֹפֵל [omitted root letter]; for example, the נ' of נוֹגֵף , [smite] and נוֹשֵׁךְ [bite] and the א' of אַחְוָתִי בְאָזְנֵיכֶם [let my statement enter your ears] and [the א'] of אִבְחַת חָרֶב [the tip of the sword] and [the א'] of וְאָסוּךְ שָׁמֶן [a vessel of oil]. Here, too, יִקְּהַת עַמִּים means an assembly of nations, as it is said: “To him will nations seek” [יִקְּהַת] has a similar meaning in: “The eye that mocks the father and despises לִיקְּהַת אֵם ” [meaning:] the <i>gathering</i> of wrinkles upon her face due to her old age. And in the Talmud [we similarly find יִקְּהַת]: “They sat and gathered אַקְהָתָא [assemblies] in the streets of Nehardeah.” It could have been phrased: “An assembly [קְהִיַּת] of nations.” 
  
  Verse 11
  
  He loads his young donkey with grapes of a vine. He prophesied about the Land of Yehudah that it would flow with wine like a fountain. A man from Yehudah will tie one donkey to a vine and he will have loaded it [with grapes] of [only] one vine and from [the grapes of only] one vine-branch [he will load] one she-donkey’s foal.
  A vine-branch. [שׂרֵקָה means] a long branch, <i>corjede</i> in O.F. 
  He washes [his clothes] in wine All these are indications of the abundance of wine.
  His clothes. [סוּתֹה] means: a kind of apparel but there is nothing similar [to סוּתֹה] in Scripture.
  He Loads. אֹסְרִי is the same as אוֹסֵר [the י' being extra], similar to: “He who raises [מְקִימִי instead of מֵקִים] the poor from the dust,” [or:] “The One Who resides [הַיּוֹשְׁבִי instead of הַיּוֹשֵׁב ] in the heavens.” The same is true for בְּנִי אֲתֹנוֹ [instead of בֶּן אֲתֹנוֹ .] Onkelos explains [this verse] as referring to the King Moshiach: גֶפֶן —<i>a vine,</i> represents “Israel.” עִירֹה —[like עִירוֹ] <i>his city,</i> represents Yerushalayim. שׂרֵקָה —<i>a branch,</i> represents “Israel.” [as in the verse:] “I have planted you as a vine-branch.” 
  בְּנִי אֲתֹנוֹ —[is translated by Onkelos as:] “They will build his Temple” [אֲתֹנוֹ] referring to שַׁעַר הָאִיתוֹן in the Book of Yechezkel. He [Onkelos] also explains it in another way: גֶפֶן —<i>a vine,</i> represents the righteous. בְּנִי אֲתֹנוֹ —Those who occupy themselves with the Torah by teaching it to others, from the idea [expressed in the verse:] “Those who ride on white donkeys.” 
   כִּבֵּס בַּיַּיִן [he explains as]: “Their garments will be made of fine purple wool” whose color is similar to wine. “Colored garments” [in Onkelos] is the translation of the word סוּתֹה , for the woman wears them so as to entice [מְסִיתָה] the male to take notice of her. Our Sages, too, explain it [סוּתֹה] in the Talmud as the enticement of intoxication, in Maseches Kesuvos [111b]: “And as for this wine lest you say that it cannot intoxicate— Scripture says of it: סוּתֹה —<i>enticement</i>.” 
  
  Verse 12
  
  Red. [חַכְלִילִי] refers to redness, as Onkelos translates it [יְסַמְּקוּן —are red]. Similarly: “Who has redness [חַכְלִלוּת] of the eyes?” [Redness is associated with wine] because it is usual for those who drink wine that their eyes should become red. 
  
  Than milk. From an abundance of milk, because his land will contain good pasture for his flocks of sheep. The verse is, therefore, explained thus: There will be redness of eyes due to the abundance of wine and whiteness of teeth due to the abundance of milk. According to Onkelos <i> עֵינַיִם —eyes, refers to mountains because from there one can see</i> far. He also explains it in another manner: that עֵינַיִם refers to fountains [מַעְיָנוֹת] and the strong flow of the wine-presses. The word נַעֲווֹהִי [used by Onkelos] [refers to] “his wine-presses.” It is an Aramaic word in Maseches Avodah Zarah: “A vat [נַעֲוָא] is cleansed with boiling water.” [The words] יְחַוְּרָן בִּקְעֲתֵהּ ± -His valleys will be white, is his [Onkelos’] translation of שִׁנַּיִם —having the same meaning as שִׁנֵּי הַסְּלָעִים . 
  
  Verse 13
  
  Zevulun [will settle] on seashores. [Meaning:] his land will be by the seashore. The word חוֹף means—as Onkelos translates it—border; <i>marche</i> in O.F. [border]. [לְחוֹף יַמִּים means that] he will always be at the station for ships—at the seaport where ships deliver various merchandise. For Zevulun was engaged in commerce and provided support for the tribe of Yissachar who were engaged in the study of Torah. This is what Moshe referred to when he said: “Rejoice, Zevulun, in your going out and Yissachar, in your tents.” Zevulun goes out to engage in business whereas Yissachar remains in their tents studying Torah. 
  His border will reach Sidon. [Meaning:] the end of his territory will be near Sidon. [יֶרֶךְ sometimes means “end”] as in: וּלְיַרְכְּתֵי הַמִּשְׁכָּן —“At the <i>ends</i> of the Tabernacle.”
  
  Verse 14
  
  Yissachar is a bony donkey. [יִשָּׂשכָר חֲמֹר גָּרֶם means:] Yissachar is a bony donkey. He carries the yoke of the Torah like a strong donkey loaded with a heavy load.
  Crouching between the borders. Like a donkey that travels day and night and has nowhere to rest indoors so that when it wishes to rest it crouches “between the borders”; i.e., between the borders of the cities to where it is carrying merchandise. 
  
  Verse 15
  
  He saw that rest is good. [Meaning:] he saw that his share [in Eretz Yisrael] is a blessed and good land to produce fruits.
  He bent his shoulder to bear the burden. [The burden refers to] the yoke of Torah.
  He became. To all his brothers of Israel . . .
  A servant to pay the tribute. [I.e.,] rendering decisions on Torah law and the order concerning leap-years. As it is said: “And from the children of Yissachar, who have knowledge of the wisdom of ‘the times’ to know what Yisrael ought to do, their heads were two hundred”—[referring to] the two hundred heads of the Sanhedrin that he [Yissachar] provided. “And all their brothers were at their command.” 
  He bent his shoulder. [Meaning:] he lowered his shoulder, as in וַיֵּט שָׁמַיִם —“He lowered the heavens,” [or as in] הֲטוּ אָזְנֵיכֶם —“Incline your ears.” Onkelos translates it in another manner: “He lowered his shoulder” to wage wars and to capture territories, for they reside on the frontier and the enemy was subjugated to him as a servant who pays tribute. 
  
  Verse 16
  
  Dan will avenge his people. [Meaning:] he will avenge his people from the Philistines, as in: “For God will avenge [יָדִין] His people.” 
  As one of the tribes of Israel. [Meaning:] all the tribes of Israel will be as one with him, and he will avenge them all. It is about Shimshon that he prophesied this prophecy. There is a possible alternate explanation of כְּאַחַד שִׁבְטֵי יִשְׂרָאֵל —[Dan will avenge his people] as did the distinguished one of the tribes—a reference to Dovid who descended from Yehudah. 
  
  Verse 17
  
  A viper. [שְׁפִיפֹן is] a kind of snake. It is my opinion that it is so named because it hisses [when it bites,] as in: “And you will bite [תְּשׁוּפֶנּוּ] his heel.” 
  That bites the horse’s heel. This is the manner of the snake. [The Torah] compares him [Dan] to a snake “That bites the horse’s heel so that the rider falls backwards” without [the snake] having touched him. We find the parallel to this in [the story of] Shimshon: “Shimshon took hold of the two middle pillars, etc.,” and those who were on the roof died. Onkelos translates [נָחָשׁ] as כְּחִיוֵי חוּרמָן —[like the serpent “churman”] the name of a kind of snake whose bite has no cure. It is the snake צִפְעוֹנִי [in Hebrew] which is called <i>churman</i> because it destroys [חֵרֶם] everything. [The word in Onkelos] וּכְפִתְנָא [means:] a viper, [and the word] יִכְמוֹן [means:] he lies in ambush. 
  
  
  Verse 18
  
  For your deliverance I wait, Adonoy. He prophesied that the Philistines would gouge out his [Shimshon’s] eyes and he would ultimately say: “Please remember me and please strengthen me this one time, etc.” 
  
  Verse 19
  
  Gad will be an assailing troop. They [the words יְגּוּדֶנוּ and יָגֻד] are all related to the word גְּדוּד and are so classified by Menachem [ben Saruk]. Should you ask: but גְּדוּד is never without two letters ד' ? The answer is: when גְּדוּד is used as a noun it requires two letters ד' , for that is usual [in the case of] a word that contains two letters—to double the second letter when the root consists of only two letters. Similarly it states: “As a wandering [לָנוּד] bird” [לָנוּד] being a derivative of שָׂבַעְתִי נְדוּדִים . [Another example:] “There he fell as one slain [שָׁדוּד]” from the same derivation as יָשׁוּד צָהֳרָיִם . Similarly the words יָגוּד , יְגוּדֶנּוּ and גְּדוּד are of one derivation. Also, when it [a two-letter root] is used in the simple [קַל] future tense the [second root-letter] is not doubled, as in יָגוּד, יָנוּד, יָרוּם, יָשׁוּד, יָשׁוּב . However, when it is used as a reflexive verb or in the causative form, [the second root-letters] is doubled, as in: יִתְגּוֹדֵד, יִתְרוֹמֵם, יִתְבּוֹלֵל, יִתְעוֹדֵד . And in the causative form: “He encourages [יְעוֹדֵד] the orphan and the widow,” [or:] “To bring Yaakov back [לְשׁוֹבֵב] to him,” [or:] “The one who restores [מְשׁוֹבֵב] paths.” Likewise, the word יְגוּדֶנּוּ used here, does not mean that others will make him do something but, rather, in the sense that [an assailing troop] will troop out from him, as in “ בָּנַי יְצָאוּנִי —My children have gone forth from me.” [Accordingly] גָּד גְּדוּד יְגוּדֶנוּ [means]: “Troops will troop out of him,” signifying that they will cross the Jordan with their brothers to wage war, all being armed, [and remain with them] until the land will be captured. 
  He will be a troop at their heels. [Meaning:] all their troops will return in their own track to their territory which they took on the other side of the Jordan and not a single person will be missing.
  Heels. [Meaning:] by the same roads and paths that they went, will they return; as in: “And your footsteps [וְעִקְּבוֹתֶיךָ] were not known.” Similarly: “In the footsteps [בְּעִקְּבֵי] of the sheep.” In Old French: <i>traces</i>—tracks. 
  
  Verse 20
  
  From Asher will come oily food. Food that will come from Asher’s territory will be rich [in oil], for there will be an abundance of olives in his region so that oil will flow like a fountain. Moshe, too, blessed him thus: “And he will dip his foot in oil,” as [the story] that we learned in [Maseches] Menachos: “Once, the inhabitants of Lodicia needed oil, etc.” 
  
  Verse 21
  
  A gazelle-like messenger. This refers to the Valley of Ginosar where fruit ripens quickly, just as a gazelle that runs quickly. אַיָּלָה שְׁלֻחָה means: a gazelle that is dispatched to run [quickly]. 
  
  He delivers pleasant sayings. As Onkelos translates it [יְהוֹן מוֹדִין וּמְבָרְכִין עֲלֵיהוֹן]. Another explanation: Here he prophesied about the war against Sisra: “Take with you 10,000 men of Naftali, etc.,” whereupon they quickly went there. There, too, the word שִׁלּוּחַ is used: “In the valley they were [שֻׁלַח] dispatched by foot.” 
  [According to this explanation] הַנֹּתֵן אִמְרֵי שָׁפֶר [means that] due to them [the 10,000 Naftaliites], Devorah and Barak sang the song of praise. Our Sages explain it as referring to the day of Yaakov’s burial when Eisov laid claim to the cave [of Machpeilah] [as is related] in Maseches Sotah. Onkelos translates [אַיָּלָה שְׁלֻחָה :] “ יִתְרְמֵי עַדְבֵהּ ” [meaning:] “His lot will fall” and [הַנֹּתֵן אִמְרֵי שָׁפֶר :] “And he will give thanks for his share, with beautiful words and praise.” 
  
  Verse 22
  
  A fruitful son. [Meaning:] a graceful son. It is an Aramaic expression: “Let us gracefully [אַפִּרְיָן] act toward R. Shimon,” at the end of Bava Metzia. 
  
  A fruitful son at the well [source]. His gracefulness attracts the eye that beholds him.
  Daughters tread on the wall. The daughters of Egypt would climb the wall to gaze at his beauty. Many daughters climbed—each one to a place from which she would be able to see him.
   [Accordingly] עֲלֵי־ שׁוּר [means:] “For the purpose of looking,” as in: “I gaze at him, but not from near.” There are many Midrashic interpretations but this leans most towards the literal interpretation of the verse. 
  Fruitful. The letter ת' [of פֹּרָת] is added for stylistic purposes as in: “It is because of [דִּבְרַת] the haughtiness of people.”
  Wall. [שׁוּר is] the same as לָשׁוּר —to look. Thus, עֲלֵי־שׁוּר means “in order to look.” Onkelos’ translation of בָּנוֹת צָעֲדָה עֲלֵי־שׁוּר is: “Two tribes will emerge form his sons, etc.” The word בָּנוֹת is used as a reference to the women of Menasheh—Zelafchad’s daughters who received a share [of land] on both sides of the Jordan [River.] [Accordingly, Onkelos translates בֵּן פֹּרָת יוֹסֵף —] “Yoseif is a son who will increase,” פֹּרָת meaning, being fruitful and multiplying. There are Midrashic explanations that fit well with the words [of the text]: When Eisov came towards Yaakov, in all instances the mothers preceded to walk in front of their children to prostrate themselves, whereas concerning Rochel it is written: “Yoseif and Rochel approached and they prostrated themselves.” Yoseif thought: “This evil one has a haughty eye—he may be attracted to my mother,” so he stepped ahead of her extending his height so as to conceal her. It is due to this that his father blessed him [with the term] בֵּן פֹּרָת —a son who grew [meaning:] “You extended your height, Yoseif עֲלֵי־עָיִן —against the gaze of Eisov. You, therefore, merit to become great.” 
  [Accordingly] daughters tread on the wall. So they could gaze at you when you went out [as viceroy] over Egypt. They [the Sages] also interpret it [עֲלֵי־עָיִן] as referring to the fact that the evil eye will have no effect upon his children. And when he [Yaakov] blessed Menasheh and Ephraim, his blessing likened them to fish upon whom the evil eye has no effect. 
  
  Verse 23
  
  They made him bitter and quarreled with him. His brothers made him bitter. Potiphar and his wife made him bitter by imprisoning him. [וַיְמָרֲרֻהוּ] meaning the same as [וַיְמָרֲרוּ] “They made their lives bitter.”
  And quarreled with him. [וָרֹבּוּ means] that his brothers became his antagonists. This form [וָרֹבּוּ] is not in the קַל conjugation for if it were so, the vocalization should have been וָרָבוּ , as in: “They are the waters of strife where they quarreled [רָבוּ], etc.” Even if it [וָרֹבּוּ] had meant the same as [רְבִיַּת] the shooting of arrows [from the root רבה] it would be vocalized the same way [וָרֹבּוּ] [and it would be] a passive form, as in שֹׁמּוּ שָׁמַיִם —“Be astonished, you heavens.” [שֹׁמּוּ] meaning the same as הוּשַׁמּוּ —were astonished. Similarly, רֹמּוּ מְעַט —“They are slightly exalted” which is the same as הוּרָמוּ —were exalted, except that הוּרָמוּ and הוּשַׁמּוּ [are used] [when they are exalted and astonished] by others, whereas שֹׁמּוּ, רֹמּוּ, רֹבּוּ [actions] caused by themselves—they are astonished on their own, they are exalted on their own, [and רֹבּוּ means] they became quarrelsome people. Similarly: “[דֹּמוּ] Be still, island inhabitants.” [דֹּמוּ] having the same meaning as נִדְמוּ —were stilled. Onkelos also translates it [וָרֹבּוּ] in this form: וְנַקְּמוֹהִי —“They avenged themselves on him.” 
  Expert bowmen. [So called] because their tongues were like arrows. Onkelos translates it [בַּעֲלֵי חִצִּים] as מָרֵי פַלְגּוּתָא , [פַּלְגּוֹתָא —half] having the same meaning as וַתְּהִי הַמֶּחֱצָה [Thus בַּעֲלֵי חִצִּים means:] Those who were fit to share the inheritance with him. 
  
  Verse 24
  
  His bow remained in strength. [Meaning:] it [his rule] was strongly established. “His bow” refers to “his strength.
  His arms were bedecked with gold. This refers to the placing of the [king’s] ring upon his hand. [וַיָּפֹזּוּ] means the same as זָהָב מוּפָז —fine gold. This happened to him through the hands of God, Who is the Mighty One of Yaakov. And from there [from his position as ruler] he rose to become the provider, the stone of Israel—the mainstay of Israel, from the term [הָאֶבֶן] “The main stone”—a reference to royal position. Onkelos, too, translates it in a similar manner: וַתֵּשֶׁב —His prophecy [returned and] was fulfilled in them, [i.e.] the dreams that he dreamt about them, “because he secretly kept the Torah.” This is an addition [of Onkelos,] having no corresponding Hebrew words in the verse “And he placed his trust in the Almighty” is Onkelos’ translation of בְּאֵיתָן קַשְׁתּוֹ . The following is the way Onkelos’ translation fits into the Hebrew words: [וַתֵּשֶׁב] His prophecy was fulfilled because [בְּאֵיתָן] the might of God [קַשְׁתּוֹ] was for him his bow and assurance. Therefore, gold was placed on his arms, [the Hebrew being:] “Therefore וַיָּפֹזּוּ זְרֹעֵי יָדָיו .” [וַיָּפֹזּוּ] having the same meaning as פָּז —fine gold. 
  The stone of Israel. אֶבֶן is a contraction of אָב וּבֵן —father and son, [as Onkelos translates it] אֲבָהָן וּבְנִין —[a reference to] Yaakov and his children. 
  
  Verse 25
  
  From the Almighty of your father. Did this come about for you and He will help you.
  And Shaddai. [Meaning:] “Your heart was with God when you refused to listen to the words of your mistress—and, [therefore,] He will bless you.” 
  Blessings of seed and womb. [Meaning according to Onkelos:] a blessing for fathers and mothers. I.e., “May the progenitors and child-bearing women be blessed, so that the males may impregnate with a droplet that is fit for pregnancy and that the females may not lose what is in their womb through miscarriage. 
  Shadayim. [The words:] יָרֹה יִיָּרֶה are translated by Onkelos: “Will be shot through” אִשְׁתְּדָאָה יִשְׁתְּדֵי . So, too, the word שָׁדַיִם [shot], here, refers to the semen that is shot like an arrow. 
  
  Verse 26
  
  The blessings that your father [received] are stronger, etc. [Meaning:] “The blessings that God blessed me surpassed the blessings that He blessed my forebears.” 
  Even to the boundaries of the eternal hills. “Because my blessings have prevailed, [extending] to the end of the bounds of the eternal hills, for He gave me a limitless blessing— unbounded, extending to the four ends of the world.” As it is said: “You shall spread to the west and to the east, etc.,” a promise that he did not make to our father Avraham nor to Yitzchok. For to Avraham he said: “Raise your eyes and look, etc., for all the land that you see I give to you.” Yet He showed him only Eretz Yisrael. To Yitzchok He said: “For to you and your descendants I will give all these lands. I will [thus] keep the oath, etc.” This is to what Yeshayahu referred: “I will feed you the inheritance of your father Yaakov”—and he did not say “Avraham’s inheritance.” 
  To the boundaries. [תַּאֲוַת means] <i>asomeil,</i> [boundary] in Old French. It is so defined by Menachem ben Saruk. 
  My forebears. הוֹרַי relates to the word הֵרָיוֹן —to conceive, i.e., “The one who made my mother conceive me,” as in: “ הוֹרָה גָבֶר —a man is causing conception.” 
  Even to the boundaries. [עַד־ תַּאֲוַת means] until the end as in: “And you shall mark the ends for yourselves of the eastern boundary,” [or] “You shall mark the ends till the approach to Chamas.” 
  They shall all be on Yoseif’s head.
  Who is a Nazirite among his brothers. [Onkelos translates it:] פָּרִישָׁא דַאֲחוֹהִי “The one who was separated from his brothers,” [i.e., נְזִיר —separates] as in: “So that they separate from the holy things of the Children of Israel,” “They have separated themselves, turning backwards.” Our Sages expounded [verse 24]: “His bow remained in strength” [as referring] to his [Yoseif’s] vanquishing of his [evil] inclination concerning his master’s wife. [The evil inclination] is called “a bow” because the semen is shot like an arrow. [Accordingly our Sages explain] וַיָּפֹזּוּ זְרֹעֵי יָדָיו : as וַיָפוּצוּ —they [his hands] sent forth— i.e., the semen was expelled from between his fingers—“By the hand of the Mighty One of Yaakov.” For the image of his father appeared to him, etc., as is related in [Maseches] Sotah [36b.] Onkelos translates תַּאֲוַת עוֹלָם from the same meaning as desire and longing and גִּבְעֹת as meaning “The pillars of the earth.” (This is a reference to [Yaakov’s] blessings) for which his mother longed and what she made him do in order to receive them. 
  
  Verse 27
  
  Binyamin is like a wolf that preys. [Meaning:] he is a wolf, for he preys. He prophesied that they [Binyamin] are destined to be usurpers, [as it is said:] “And let every man catch his w/ife” [as is related in the story of] the concubine of Givah. He [also] prophesied concerning Shaul: that he would vanquish the surrounding enemies, as it is said: “Shaul captured the kingdom, etc., and waged war all around him, etc., with Moab and Edom, etc., and wherever he turned himself, he frightened them.” 
  In the morning he will eat a portion. [עַד] meaning בִּזָּה וְשָׁלָל —prey and spoil, which Onkelos translates as עֲדָאָה . There is another example of it in Hebrew: “Then is the [עַד שָׁלָל] great spoil divided.” This being a reference to Shaul, who rose [to power] at the “morning and sunrise” [of the history] of Israel. 
  
  And in the evening he will divide the spoil. Even after Israel’s sun will set at the hands of Nevuchadnezzar who will exile them to Babylon—“He [Binyamin] will divide the spoil:” Mordechai and Esther, who are of Binyamin’s tribe, will divide the spoil of Haman, as it is said: “Behold, I have given Haman’s house to Esther.” Onkelos translates [שָׁלָל] as referring to the spoil of the priests [which they receive] from the holy [sacrifices] of the Beis Hamikdosh. 
  
  Verse 28
  
  And this is what their father spoke to them, and he blessed them. But, were there not some of them that he did not bless, but, rather, reproached them? But, this is the explanation: “And this is what their father spoke to them”—referring to everything that was said above. One might therefore think that he did not bless Reuvein, Shimon, and Leivi [at all.] It therefore is stated: “He blessed them,” which implies [that he blessed] all of them. 
  
  Each with his own unique blessing. The blessing that was destined to come to each of them.
  He blessed them. It should have said: “Each according to his blessing did he bless <i>him.</i>” Why does it say “Did he bless <i>them</i>”? This is because he gave to Yehudah the strength of the lion and to Binyamin the preying of the wolf and to Naphtali the swiftness of the doe. One may, therefore, think that he did not include all of them in all the blessings. It, therefore, says: “He blessed them.” 
  
  Verse 29
  
  I shall be gathered to my people. Because the souls are taken in [in heaven] to a place where they are stored [gathered]. For we find in Hebrew the word אֲסִיפָה used as a term for “taking in,” such as: “There was no man who [מְאַסֵּף] took me into his house,” [or:] “You shall bring it [וַאֲסַפְתּוֹ] into your house,” [or: בְּאָסְפְּכֶם] “When you will bring in the grain of the land.” Which means: “When you will take them into the house on account of the rains,” [or:] “When you will bring in your labors.” Likewise, whenever אֲסִיפָה is used concerning death also has the meaning of “bringing in.” 
  To my fathers. [אֶל־אֲבֹתָי means:] <i>with</i> my fathers. 
  
  
  Verse 30
  
  
  
  Verse 31
  
  
  
  Verse 32
  
  
  
  Verse 33
  
  And he gathered up his feet. [Meaning:] he brought in his feet. 
  
  He expired and was gathered. But “death” is not mentioned concerning Yaakov, which led our Sages to state: Our father Yaakov did not die. 
  
  
  
  
  
  Verse 1
  
  
  
  Verse 2
  
  To embalm his father. [Embalming] involves using aromatic spices.
  
  Verse 3
  
  They completed—for him. They completed the days of his embalming until forty days were completed for him. 
  
  The Egyptians wept for him, seventy days. Forty days of the embalming period and thirty [additional days] for mourning. [They mourned him] because a blessing had come to them on account of him. I.e., The famine ended and the waters of the Nile became plentiful. 
  
  Verse 4
  
  
  
  Verse 5
  
  That I have acquired. According to its simple meaning it is the same as: “If a man shall [יִכְרֶה] dig.” There is a Midrashic explanation that fits the meaning as if it had said אֲשֶׁר קָנִיתִי —that I acquired. For R. Akiva said: “When I travelled to the cities on the sea-shore [I noted that] they referred to “selling” as כִּירָה . Another Midrashic explanation [of כָּרִיתִי] is that it is related to כְּרִי דָגוּר —a piled heap. For Yaakov had taken all the silver and gold that he had brought from Lavan’s house and made a piled heap of it and said to Eisov: “Take this for your share of the Cave.”
  
  Verse 6
  
  Just as he made you swear. “But, had it not been for the oath I would not allow you [to do this.]” But, he was afraid to say: “Break your oath,” so that he [Yoseif] might not respond: “If so, then, I will break the oath that I swore to you not to reveal about the Hebrew Language—that I know it in addition to the seventy languages but of which you have no knowledge—as is related in Maseches Sotah. 
  
  Verse 7
  
  
  
  Verse 8
  
  
  
  Verse 9
  
  
  
  Verse 10
  
  The threshing place of Atad. [So called because] it was surrounded with hedges of thorns [אֲטָדִין]. Our Sages explained [that it was so called] because of an incident that occured when all the kings of Canaan and princes of Yishmael came to wage war [against the Sons of Yaakov]. When they saw Yoseif’s crown hanging from Yaakov’s casket, they all rose and hung their crowns from it surrounding it with crowns like a threshing floor that is surrounded by a hedge of thorns. 
  
  
  Verse 11
  
  
  
  Verse 12
  
  As he commanded them. What was it that he commanded them?
  
  Verse 13
  
  His sons carried him. [Only his sons] and not his grandsons. For he commanded them as follows: “Let no Egyptian carry my bier nor any of your sons for they are [born] from Canannite women, but only you [shall carry it].” He assigned to them positions [around the bier;] three on the eastern side and likewise on all four sides. And according to the same order [of their positions] when their camps travelled under their banners, were they also positioned here. “Leivi shall not carry for he is destined to carry the Ark, and Yoseif shall not carry for he is a king. Let Menasheh and Ephraim take their place. This is [the reference when it is said:] “Each person by his banner according to the sign,” [meaning:] by the sign that their father gave them when carrying his bier. 
  
  Verse 14
  
  He and his brothers and all those who went with him. Here, upon their return, Scripture places the brothers ahead of the Egyptians who went with him; whereas when they first went [to Canaan] the Egyptians are placed ahead of the brothers. As it is said: “And with him went up all Pharaoh’s servants, etc.,” and afterwards: “And all Yoseif’s household and his brothers.” But, this is because when they [the Egyptians] saw the honor that the kings of Canaan bestowed [on Yaakov] when they hung their crowns on Yaakov’s bier, they [the Egyptians] acted with respect [towards the brothers]. 
  
  Verse 15
  
  Yoseif’s brothers saw that their father was dead.  What is the meaning of וַיִּרְאוּ —they saw? They realized his death through Yoseif’s conduct. For they would often dine at Yoseif’s table and he would warmly receive them out of respect to his father. But, once Yaakov died he no longer received them warmly. 
  Perhaps he still bears a grudge against us. [Here לוּ means:] <i>lest</i> he still bears a grudge against us. The word לוּ takes on different meanings: sometimes לוּ is used as a wish and “oh, that!” As in: “Oh, that it might be as you say!” [or:] “Oh, that you might listen to me!” [or:] “Oh, that we had been content!” and “Oh, that we might have died.” Sometimes לוּ is used to mean “if” or “perhaps,” as in: “If they were wise,” [or:] “If you obey my commandments,” and “If I would receive into my hands.” Sometimes לוּ is used to mean “lest” [as in our verse:] “Lest he still bears a grudge against us,” but there is no other example of this [usage] in Scripture. [Here] it has the meaning of אוּלַי —perhaps, as in: “Perhaps the woman will not come back with me” where אוּלַי has the meaning “lest.” Sometimes אוּלַי denotes a wish. For example: “Oh, that God might look upon my eye,” [or:] “Oh, that God might be with me,” where it [אוּלַי] has the same meaning as [לוּ in:] “Would that it might be as you say.” Sometimes אוּלַי has the meaning of “if” [as in:] “If there be fifty righteous people.” 
  
  Verse 16
  
  They sent a command to Yoseif. This is the same [form] as וַיְצַוֵּם אֶל בְּנֵי יִשְׂרָאֵל [which means:] He charged Moshe and Aharon to be messengers to the Bnei Yisrael. So too, here, they charged the one they sent to be the messenger to Yoseif to tell him thus. Who was it that they charged [to be the messengers]? The sons of Bilhah who were accustomed to be with him, as it is said: “And the lad was with the sons of Bilhah.” 
  
  Your father issued a command. They altered the facts for the sake of peace, for Yaakov had never commanded any such thing, Yoseif not being suspect in his eyes. 
  
  Verse 17
  
  Please forgive the transgression of the servants of the God of your fathers. Though your father may have died his God is still alive and they are His servants.
  
  Verse 18
  
  His brothers also went. In addition to sending the messengers.
  
  Verse 19
  
  For am I in the place of Elohim. “Am I in His place?”—incredulously. “If I had intended to do you harm would I have succeeded? Did not all of you intend to harm me? But, God intended it to be for good. Then how could I alone do you harm? 
  
  
  Verse 20
  
  
  
  Verse 21
  
  And spoke to their hearts. [עַל־לִבָּם means] convincing words: “Before you came down here they maligned me that I am a slave and through you it became known that I am a free man and were I to kill you what would people say? ‘He saw a group of fine young men and he prided himself with them by claiming “They are my brothers” and, in then end, he killed them.’ Is there a brother who would kill his brothers?” Another explanation [of his convincing argument]: Ten lights cannot extinguish one light, etc. 
  
  
  Verse 22
  
  
  
  Verse 23
  
  On Yoseif’s knees. As Onkelos explains it: He raise them between his knees. 
  