meta: {"file": "/data/tomer/Sefaria-Export/txt/Tanakh/Commentary/Malbim/Torah/Malbim on Genesis/English/merged.txt"}
text: Malbim on Genesis
  מלבי"ם על בראשית
  merged
  
  This file contains merged sections from the following text versions:
  -Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009
  -
  -Sefaria Community Translation
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  Malbim on Genesis
  
  
  
  
  
  
  
  Verse 1
  
  
  ...בסהבסהבסהסבהסבה
  
  
  
  
  
  
  
  
  
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  You certainly will not die. If Chavah had not ascribed a rational explanation to the prohibition (“lest you die”) but merely said that Hashem had commanded it, the serpent could not have lured her into sin by challenging her explanation.
  
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  They heard the voice. Before the sin they were able to communicate with Hashem directly, as Moshe did, without the assistance of the imagination. Therefore their prophecies were accompanied by no sensory perceptions, either audible or visual. That is why they experienced no fright, unlike later prophets. Now, however, their physical natures had become dominant and their prophecies were cloaked in more tangible garb.
  
  Verse 9
  
  Where are you. That is, where are you spiritually? See how you have fallen!
  
  
  
  
  
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  What have you done. Hashem informed him: 1) that he had free will and that his deeds were therefore attributable to him, and 2) that while crimes against Divine law are punished by special acts of Providence, crimes against natural law, such as murder, are punished by nature itself.
  
  
  
  
  
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  HE NAMED HIM NOACH, SAYING "THIS ONE WILL CONSOLE US" - I have explained in my commentary on Isaiah that the sense of the verb N-CH-M is the change of attitude; this is consistent with the idea of consoling mourners, as the mourner’s attitude changes from grief to happiness; this is also consistent with the idea of regret, as it says here, this “one will make us regret” – from now on we will refrain from our useless activities that have no positive effect for the benefit of humankind, and thereby, we will also find rest from our evil and the land which is cursed as the result of our evil ways. Similarly, it is written in Haggai, “you have sown much and reaped little – be mindful of the way that you have been behaving” and as I explained there. By way of regretting ones evil ways, and resolving to change them, the curse will also be changed to a blessing and there will be relief, as in Isaiah 13, “on the day when God will relieve you from your sadness, your anger, and your toil.”
  
  
  
  
  
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  Daughters were born to them. Where polygamy is the rule many more girls are born than boys.
  
  Verse 2
  
  
  
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  His days shall be. Hashem saw that their long life spans were not to their benefit because after years of struggle the body inevitably defeated the soul, dragging it down to its own level.
  
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  Adonoy saw. Hashem saw that even reducing their life spans to 120 years did not cause them to repent. This was because their sins were the result of ideology as well as appetite.
  
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  But Noach found favor. If Noach had remained among his contemporaries he too would have been corrupted. Thus Hashem destroyed the entire generation only to save him. If, on the other hand, there had been no righteous person the world would have been spared, for Hashem only performs cruel acts if they will produce a positive result.
  
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  Behold <i>I</i> am bringing. It was necessary for Hashem to state this to refute the claim that the flood was a natural phenomenon brought on by conditions of the young earth.
  
  
  
  
  
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  You and your household. Noach was permitted to take all the contents of his house.
  
  
  
  
  
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  The raven. Since the raven, alone among the birds, produced offspring in the ark, Noach felt secure in sending it out knowing that the species would not perish. The raven was also the only bird that would have abandoned its nest to go on the mission.
  
  
  
  
  
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  Any creeping thing that lives will be for you to eat. For in the day of Adam, people's bodies were strong and the fruits had not yet been damaged and they could sustain a person like meat could. But, after the deluge, when food was damaged, and man was to be scattered to the edges of the land and far off isles for at that point hot and cold (weather) were introduced, so meat was needed for the maintenance of his health. Also, after they all lived through the actions of Noah who provided for them in the ark, they were like his acquisitions and in his possession. Also, because man originally wasn't on the level of "speaker" - only of "living" so only "growing" things were permitted to him. There was no difference between him and animals except that animals were given green vegetation to eat and man was given vegetation that produce seed, meaning fruit. Now, man was elevated to the level of "speaker." Just as there is no wrongdoing in the "living" consuming the "growing" for it is elevated in this manner as it become part of the body of the "living"thing, so too there is no wrongdoing if a "speaker" eats something "living" and it is elevated to become part of the body of the "speaker. This is what is meant by "like the green vegetation, I have given you all." Meaning: just as I prepared food for the animals to eat of the green vegetation [as is written: "and to all the animals of the field, all green vegetation for eating] because it elevates it to the level of "living," so too I have given you all, that you should eat all seed producing vegetation since you are also "living" beings and you should eat animals since you are "living speakers" and anything more lowly is fit to be the sustenance of that which is greater than it.
  
  
  
  
  
  
  
  
  
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  To go to the land of Canaan. However, once they arrived in Charan, which was outside of Nimrod’s domain, they settled there. Providence prevented Terach from continuing on so that Avraham could separate himself from his father’s idol-worshipping household and so that only Avraham would receive Hashem’s blessing and the promise of the land.
  
  
  
  
  
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  The Egyptians beheld. Avraham stipulated an exorbitant sum for Sarah, which not even the officials could pay, therefore they praised her to Pharaoh.
  
  
  
  
  
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  The land was unable to support them. This was for two reasons: 1) There was insufficient room for their great wealth. 2) Lot had begun to deviate from Avraham’s ways, which is why they were unable to dwell together.
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
  
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  Ninety-nine years old. Since Yitzchak was to be holy from the womb and the progenitor of a holy nation, he was conceived after his father reached extreme old age when his physical nature was ebbing and his spiritual nature at its peak.
  
  Verse 2
  
  I will give My covenant. Hashem’s earlier covenant with him (15:18) was unilateral, but this one was “<i>between</i> Me and you,” imposing obligations upon both parties. Thus Avraham was also obliged to do his part to perfect creation, starting with his own body.
  
  Verse 3
  
  ...This is the first time that the name, Elokim, is mentioned in God's speaking to Abraham. As we find that the name, Elokim, is attached to His creatures: "Elokei Avraham"; "Elokei Yitschak", Elokei Yisrael" - which is something that we do not find with the other names [of God]. As [this aspect of God] is diffused into the entire creation; such that from this angle, He is called Elokei HaOlam (the God of the world). And this is the name, Elokim, that is mentioned in the story of creation, in which he implanted the laws of nature... And there is [this aspect of God] that descends upon any man that is prepared for it, based on his preparation, like the forefathers... upon whom He had [this aspect] dwell upon in a different way that was elevated from [how this aspect] is found in nature...
  
  
  
  
  
  
  
  
  
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  This one came as an immigrant. An immigrant is more deserving of punishment for violating local law than a native, especially in a place where immigrants are rarely accepted. And now he wants to be a judge. Lot had in fact been appointed a judge, which made his infringement even more serious.
  
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  He overturned these cities. The sulfur and fire only fell upon Sedom and Amorah, but the movement of the earth affected all the cities of the plain.
  
  
  
  
  
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  There is no fear of Elokim. He informed him that even culture and refinement are no guarantee that a person’s passions will not overcome his intellect, leading him to commit the basest crimes. The only attribute that can be trusted to prevent him from sinning is fear — in particular fear of Heaven. In this place. There can be no fear of Heaven without belief in Providence.
  
  
  
  
  
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  That she had born to Avraham. Yishmael scoffed that only he was born to Avraham and that Yitzchok was fathered by Avimelech. Sarah understood that Hagar put the idea into his head out of jealousy.
  
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  Swear to me here by Elokim. Avimelech was confident that once Avraham swore, Hashem would never command him to violate his oath.
  
  
  
  
  
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  Remain here. Avraham was reluctant that they should see him perform the very act that he had railed against and declared irrational when performed by idolaters.
  
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  Now I know. Hashem knew that even when Avraham spared his son’s life he did so only because he was commanded to do so. This was the proof that he was truly God-fearing.
  
  
  
  
  
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  I am a foreigner (or “sojourner”) and a resident. A sojourner does not usually purchase a family burial plot because he does not intend on remaining. Conversely, a resident does not need to buy one because he possesses his own land. Avraham, however, has been a sojourner until now but would like to become a resident. That is why he is seeking to purchase a plot.
  
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  In the choicest of our grave sites. Because you are so respected you may have the best grave in the public cemetery, or else you may request the private plot of anyone in town. But it is against our custom to allow a sojourner to acquire a plot of his own.
  
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  Let him give me. That is, as a present. At the end of his field. Although it is not customary to sell one’s inheritance, the cave is not in the main part of the field but at an extremity. Let him give it to me for its full value. Publicly let it be a gift, but privately he will receive full value.
  
  
  
  
  
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  Beside a well of water. Eliezer resolved to look for the daughter of a poor man, who would gladly allow her to move to another land to marry someone rich. Therefore he waited by a well outside of town, assuming that no rich man would send his daughter to such a place.
  
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  He had not yet finished speaking. Hashem arranged that the moment he finished speaking, Rivkah would appear. In fact, this was the first time she ever visited the well because her father had many servants to send. And behold. The word “behold” emphasizes that it was a surprising event.
  
  
  
  
  
  
  
  
  
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  The man prospered. Scripture attributes this prosperity to Yitzchok’s own merit rather than to the bounty of the land. He continued to prosper. He never suffered a setback, which demonstrated that his prosperity was not by chance. Until he became very great. If his prosperity had been the result of favorable circumstances it would have reached a limit and then been followed by a downturn.
  
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  He moved from there: Therefore he moved his cattle from that place after seeing that they (the herdsmen from Gerar) continued to strive with him. And it is honorable for a person to dwell without strife. He distanced himself far from them, and there the quarrel ceased.
  
  
  
  
  
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  How is it that you found it so quickly. Yitzchok had intentionally given Eisov an arduous assignment to increase his merit. Hashem … brought it about for me. I myself did not expect to find the prey so close by. Your God. This was a sign the animal was sent for this purpose in your merit.
  
  
  
  
  
  
  
  
  
  
  
  
  
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  Reuvein went. Although the fields were filled with delicacies, he took nothing but jasmine flowers for his mother and only from the ownerless “field.” Moreover, he gave them to her to help her conceive, even while knowing that additional siblings would diminish his position.
  
  
  
  
  
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  Yaakov rose. Yaakov employed four strategies to conceal his flight. His children and his wives. He sent his family away before taking his belongings. Upon the camels. He seated them upon camels openly, as if going on an outing.
  
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   All his possessions. He did not exchange his livestock for more easily transported currency. To come to Yitzchok. He acknowledged openly to Lavan’s household that he was leaving, so they assumed that he had Lavan’s permission and did not bother reporting it.
  
  
  
  
  
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  Yaakov was very frightened. When Yaakov realized that he was afraid despite Hashem’s assurance, he reckoned that he was not worthy of miraculous salvation and began preparing naturalistic stratagems instead.
  
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  God of my father. Yaakov mentions two reasons why he should not have been afraid: 1) because of the merits of his fathers, and 2) because of Hashem’s promise. And since neither involved his own merit, even sin should not have been a cause for concern.
  
  
  
  
  
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  And built himself a house. He made a permanent house in which to serve Hashem and temporary shelters in which to tend to worldly matters.
  
  
  
  
  
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  The sons … answered … with guile. Although their anger was provoked primarily by Shechem’s acts of kidnapping and rape, they mentioned only his lack of circumcision. This deceived him into thinking that rectifying this would satisfy them.
  
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  We will take our daughter and go. Since Shechem was unaware that relations with the uncircumcised was a disgrace to them, there was nothing to avenge. With this answer they accomplished three things: 1) They concealed their desire for revenge. 2) They convinced him that circumcision was the only way to acquire Deenah. 3) They gave the impression that if everyone were circumcised they would stay.
  
  
  
  
  
  
  
  
  
  
  
  
  
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  A long colorful cloak. The other brothers were dressed like shepherds, but because Yoseif was his father’s attendant he was required to dress in a dignified manner.
  
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  Will you be a king … will you rule. They noted a contradiction in his dream — his sheaf arising on its own indicated that he would rule by force, but the surrounding of his sheaf by theirs indicated that they would crown him king voluntarily.
  
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  From the depths of Chevron. See Rashi. If Yaakov was concerned about the well being of ten grown men and their servants, how could he send the young Yoseif on his own to check up on them? Clearly this was the hand of Hashem.
  
  
  
  
  
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  For she saw … she had not been given. She also saw that Yehudah’s wife had died, leaving him free to perform the rite. And from the fact that he attended the shearing — a festive occasion — she knew that he had finished mourning.
  
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  And she removed her widow's weeds. To show that she doesn't want to be obligated to yibbum, after she was not given to Shelah even after he grew up, from this she was freed from the obligation of yibbum. She wanted to say to Yehudah that he should marry her, and with this intention she sat at Petah Einayim
  
  
  
  
  
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  And his master saw - He didn't pay attention to the successes that were natural, but he did pay attention to the successes that were providential: "he saw that Ad-nai was with him". And we have an indication that we should make a distinction between these two types of success. The natural success is brought to those who succeed through issues that are obviously successful in nature, such as one sells something that is searched for, and obviously succeeds, but this won't happen if he chooses to sell things that can't be sold well. But the providential success is actually the opposite, that if he can't have luck, and chooses things that are bad and cannot bring success, despite all this the things are changed to being good through providence against nature. And Yosef had those two different types of success, natural and providential. His master recognized "that Ad-nai was with him", through seeing "that all that he does" - that he succeeded even things that he did that were not naturally successful, because "Ad-nai lent him success" - [meaning] God transformed into success what was "in his hand" through Ad-nai and His providence.
  
  
  
  
  
  
  
  
  
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  I recall my sins. I was the primary culprit while the baker was secondary, thus Yoseif’s interpretation was not a natural one and could only have been arrived at through Divine inspiration.
  
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  For God has made me forget. Yoseif gave them names that would remind him of his former poverty so that he would never cease to be grateful.
  
  
  
  
  
  
  
  
  
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  Take an offering. This would demonstrate their innocence because ordinarily a person is embarrassed to bring gifts to one whom he has injured. A little balsam. He instructed them not to bring too costly an offering lest it appear that they were trying to bribe him.
  
  
  
  
  
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  Please my master. Knowing that they stood no chance of acquittal, he decided to plead for mercy rather than ask for justice. A word. He would speak briefly like a supplicant rather than at length like a defendant. In my master’s ears. A plea for mercy could be addressed only to the king. Do not be angry. I am asking for mercy, not a perversion of justice. For you are equal to Pharaoh. Like Pharaoh, you have the power to grant pardon.
  
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  He will die. On the spot, before we have a chance to tell him that Binyamin is alive and well in Egypt. Thus the grounds for clemency were that evil would befall an innocent party.
  
  
  
  
  
  
  
  
  
  
  
  
  
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  Yoseif bought all the land. He did not wish to purchase their bodies in exchange for bread, since it is the duty of a ruler to feed his people. Only when they asked to return to their lands did he make serfdom a precondition.
  
  
  
  
  
  
  
  
  
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  I shall be gathered. When the souls of the righteous are released from their physical bodies they enter the company of other righteous souls to be connected with the source of eternal life. Bring me … to my fathers. Since his soul was to be united with the righteous, it was fitting that his body be buried with them as well, in anticipation of the time of the revival.