Bereishis
Book 1: Genesis


CHAYEI SARAH - RASHI COMMENTARY


Chapter 23 - Rashi

Verse 1: The lifetime of Sarah consisted of one hundred years, twenty years and seven years.1

The reason the word {Hebrew Ref} [year] is written at every digit is to tell you that every digit is to be explained by itself. [When she was] 100 years old she was like a 20 year old, regarding sin. Just as when she was 20 she was not considered as having sinned since she was not yet subject to punishment,2 so, too, at 100 she had not sinned. And when she was 20 she was like a seven-year-old, regarding [her] beauty.3

The years of Sarah's life.4

[This tells us] that they were all equally good.

Verse 2: In Kiryas Arba.

So called because of the four giants that were there, Achiman, Sheishai, Talmai, and their father. Another explanation: So called because of the four couples that were buried there---man and wife, Adam and Chavah, Avraham and Sarah, Yitzchok and Rivkah, Yaakov and Leah.5

Avraham came.

From Beer Sheva.6

To eulogize Sarah and to weep for her.

The narrative of Sarah's death immediately follows the Akeidah [binding] of Yitzchok because as a result of the news of the Akeidah, that her son had been prepared for slaughter and had almost been slaughtered, her soul departed from her and she died.7

Verse 4: I am a foreigner and a resident among you.8

"A stranger from another land and I have settled among you." The Midrashic explanation is:9 "If you will agree10 then I am a stranger. If not, I will be as a settler and will rightfully take it. For G-d has told me, "To your descendants I will give this land."11

The possession of a grave.

[Meaning:] the possession of land to serve as a burial place.

Verse 6: Will not deny.

[Meaning:] will not withhold as in, "You will not withhold Your pity"12 and as in "The downpour was withheld."13

Verse 8: Your will.

[Meaning:] your will.

And intercede for me.

A term denoting a request as in "Do not entreat me."14

Verse 9: Machpeilah.15

I.e., a house with an upper level above it. Another explanation: It is doubled with couples.16    17

For its full value.

[Meaning:] its full value. Similarly, Dovid said to Arnun, "For its full value."18

Verse 10: Ephron lived.

It [ {Hebrew Ref} ] is written [with a vav] missing. [This is because] on that day they appointed him [to be] an officer over them. Because of the exaltedness of Avraham who needed him [to purchase the land] he was raised to an important position.19    20

For all who came to the city gate.21

For they all left their work and came to pay their respects to Sarah.22

Verse 11: No, my master.

"You will not buy it for money, [but..]

I have given you.23

As though I have already given it to you.

Verse 13: If you will only listen to me.

"You tell me to listen to you and to take [the cave] without payment. I do not wish this."

If you will only listen to me.24

[Meaning:] "Would that you would listen to me."

I have given.25

Donne ["I am giving"] in Old French.26 "I have it available and I wish that I had already given it to you."27

Verse 15: Between me and you.

Between two friends such as we are, what significance does it have? None! Disregard the sale [for now] and bury your dead!

Verse 16: Avrohom weighed-out for Ephron.

[ {Hebrew Ref} is spelled] without a vav28 because he said much and did not do even a little, for he took superior shekels from him---centenars, as it is said, "Negotiable currency,"29 i.e., they are accepted as a shekel everywhere for there are places whose shekels are superior which are centenars in Old French.

Verse 17: The field of Ephron was established.

It was elevated [in importance] for it left the possession of a commoner to [become] the possession of a king. The plain meaning of the verse is: The field and the cave within it and all the trees came into Avraham's possession, etc.

Verse 18: All who had come to the gate of his city.

[I.e.,] amongst all of them and in the presence of all, he gave him possession.


Chapter 24 - Rashi

Verse 1: Blessed Avraham in all things.30

{Hebrew Ref} is numerically equal to {Hebrew Ref} [son], and since he had a son he needed to find a wife for him.

Verse 2: The senior [servant] of his household.

Since [the word {Hebrew Ref} ] is in the construct state it is punctuated {Hebrew Ref} [rather than {Hebrew Ref} ].

Under my thigh.

Since one who takes an oath requires holding a sacred object in his hand such as a Sefer Torah or Tefillin, and circumcision was his first mitzvah and came to him through pain, it was, therefore, dear to him, and he took it.31    32

Verse 7: Ad-noy, G-d of heaven Who took me from my father's house.

Here he did not say "and the G-d of earth," whereas, above33 he did say, "And I will have you swear, etc."34 He, [Avraham] [in effect,] said to him [the servant], "Now He is the G-d of heaven and earth for I have made Him current on everyone's tongue."35 But at the time that He took me from my father's house,36 He was the G-d of the heavens but not the G-d of the earth because humanity did not acknowledge Him and His Name was not common on earth.

From my father's house.

[I.e.,] from Charan.

And from the land of my birth.

[I.e.,] from Ur Kasdim.37

Who spoke to me.

[Here {Hebrew Ref} means] concerning me. As in "Which he spoke concerning me."38 So, too, every time {Hebrew Ref} which follow the verb {Hebrew Ref} ---speak are to be explained as {Hebrew Ref} ---concerning, and their Targum is {Hebrew Ref} because the verb {Hebrew Ref} does not take {Hebrew Ref} but, rather {Hebrew Ref} and their Targum is {Hebrew Ref} . However, following the verb {Hebrew Ref} [say] the terms {Hebrew Ref} are used.

And who swore to me.

At the covenant "Between the Pieces."39

Verse 8: You are absolved from this oath, etc.

And you may take a wife for him from the daughters of Aner, Eshkol and Mamrei.40

But my son, etc.

The word {Hebrew Ref} is used to denote an exception. [I.e.,] "My son will not return there, but, Yaakov my grandson will eventually return."41

Verse 10: From his master's camels.42

They were distinguishable from other camels, for they would only go out muzzled out of concern for robbery that they not graze in others' fields.43

All the best of his master was in his hand.44

He [Avraham] wrote a gift-deed to Yitzchok of all his possessions so that they would be eager to send their daughter to him.45

Aram Naharayim.

It is situated between two rivers.

Verse 11: He made the camels kneel.

[Meaning:] he made them lie down.

Verse 14: [She] will be the one whom You have determined.

She is fitting for him for she will perform kind deeds and is worthy to enter the house of Avraham. The term {Hebrew Ref} means "You selected," Approuvest in Old French.

With her I will know.

This was a plea. [I.e.,] "Let me know through her...

That You have dealt kindly.

If she will be from his family and fit [to be a wife] for him, I will know that You have done kindness.

Verse 16: A virgin.46

[She was a virgin] at her maidenhood.

No man had known her.

[She had no] unnatural relations. Since the gentile maidens guard their maidenhood and are promiscuous in unnatural ways, Scripture therefore testifies about her that she was innocent of all this.47

Verse 17: The servant ran toward her.48

Because he saw the water rise toward her.

Please let me sip.

[ {Hebrew Ref} is] from the term {Hebrew Ref} [sipping], humer in old French.

Verse 18: [She] lowered her pitcher.

From her shoulder.

Verse 19: Until they will have finished.

Here {Hebrew Ref} is used to meant "that." Onkelos translates it "they had enough"49 because that is the end of their drinking--- when they have had enough to drink.

Verse 20: [She] emptied.

Meaning to pour out. This term is prevalent in the Mishnah: "One who pours from one vessel to another."50 It is similarly found in Scripture, "Do not pour out my soul"51 [and,] "That he poured out his soul to death."52

The trough.

A hollowed out stone from which camels drink.

Verse 21: Wondering.

From the term {Hebrew Ref} [desolated] as in "the cities become desolate, and the land becomes totally wasted."53

Wondering.

[Meaning:] astounded and shocked because he saw his undertaking nearing success. He did not yet know whether or not she was of Avraham's family. Do not wonder concerning the letter {Hebrew Ref} in the word {Hebrew Ref} ,54 for there is not a single word whose first root-letter is a {Hebrew Ref} which is used in the reflexive form where the letter {Hebrew Ref} does not separate between two of the root-letters, as in the word {Hebrew Ref} , or {Hebrew Ref} ,55 from the same root as {Hebrew Ref} , or {Hebrew Ref} 56 from the same root as {Hebrew Ref} or {Hebrew Ref} 57 from the same root as {Hebrew Ref} . Here, too, {Hebrew Ref} is from the same root as {Hebrew Ref} . Now, you will find the term {Hebrew Ref} 58 concerning a person who is shocked and dumbstruck and is deep in thought as in, "Concerning his day, {Hebrew Ref} ---there will be astonishment to those who come later,"59 or {Hebrew Ref} ---"Let the heavens be astonished" 60 or {Hebrew Ref} ---"He was momentarily astonished."61 Likewise should you explain the term {Hebrew Ref} 62 concerning a shocked person and one who is deep in thought. [However,] Onkelos translates it from the term {Hebrew Ref} ---waiting. "The man waited," [i.e.] he stood in one spot and waited to see whether G-d had brought him success. [ {Hebrew Ref} ] should not be translated {Hebrew Ref} --- drinking for it [ {Hebrew Ref} ] does not mean drinking, because the verb "drink" does not take an {Hebrew Ref} .

Wondering at her.

[Meaning:] he was wondering about her, as in, "Say about me, 'He is my brother' "63 and as in, "The people of the place asked about his wife."64

Verse 22: Half a shekel.

This is symbolic of the shekels of Israel [which were] a {Hebrew Ref} [half-shekel] per head.

And two bracelets.

Symbolic of the two linked [ {Hebrew Ref} ] Tablets.

Weighing ten gold shekels.

Symbolic of the Ten Commandments [inscribed] in them.65

Verse 23: He said to her, "Whose daughter are you?"66

He asked her this after giving her [the gifts] because he had confidence that due to Avraham's merit G-d had brought him success.

To spend the night.

[ {Hebrew Ref} ] refers to one night's lodging. {Hebrew Ref} is a noun. However, she used the verb {Hebrew Ref} referring to many lodgings.

Verse 24: The daughter of Besueil.

She responded to his first [question] first and the last [question] last.

Verse 25: Fodder.

All camels' foods are called {Hebrew Ref} , such as hay and barley.

Verse 27: On the road.67

[Meaning:] the designated road, the straight path, the very road that I needed. Similarly every {Hebrew Ref} and {Hebrew Ref} when they are used as a prefix and are vocalized with a {Hebrew Ref} refer to something specific that has already been mentioned elsewhere, or if it has been clear and obvious about which one he is speaking.

Verse 28: Her mother's household.

It was customary for women to have a house in which to sit to do their work, and a daughter confides only in her mother.68

Verse 29: He ran.

Why did he [Lavan] run and for what did he run? "When he had seen the nose ring," he said, "This one is rich" and made plans to get at his money.

Verse 30: Beside the camels.

To watch over them,69 as in "He stood over them,"70 [meaning:] in order to serve them.

Verse 31: Cleaned the house.

Of idols.71

Verse 32: [He] unmuzzled.

[Meaning:] he removed their muzzles for he had muzzled them so that they not graze along the way in fields that belonged to others.72

Verse 33: Until I have spoken.

Here {Hebrew Ref} is used as a term for {Hebrew Ref} [that] as well as {Hebrew Ref} [when], as in "Until that Shiloh will come."73 This is what is meant when our Sages said, {Hebrew Ref} is used for four meanings and one is {Hebrew Ref} which means {Hebrew Ref} .74

Verse 36: And he has given him all that he possesses.

He showed them a gift deed.

Verse 37: Do not take a wife for my son from the daughters of the Canaanites.

Unless you first go to my father's family and she will not be willing to follow you.

Verse 39: Perhaps the woman will not come.

It is written {Hebrew Ref} .75 Eliezer had a daughter and he was looking for an excuse that Avraham should tell him that he is turning to him to allow his daughter to marry [Yitzchok]. Avraham responded to him, "My son is blessed, whereas you are cursed76 and one who is cursed cannot cleave to one who is blessed."77

Verse 42: I came this day.

Today I left [Avraham] and today I arrived [here.] We infer from this that the "land shrank for him."78 R. Acha said: The conversation of the Patriarchs' servants is held in higher esteem before G-d than the Torah discourses of their children; for the chapter of Eliezer is repeated in the Torah,79 whereas many principles of the Torah were given only through a hint [of the text].80

Verse 44: You, too.

{Hebrew Ref} also includes the people who were with him.81

Has determined.

[Meaning:] He clarified and made known. Similarly every term of {Hebrew Ref} in Scripture refers to clarifying something.

Verse 45: Before [I had] finished.

[Meaning:] I had yet to finish Similarly wherever the present tense [is indicated] sometimes the past tense is used and he could have written "I had not yet finished," and sometimes the future tense is used as in, "For Iyov was saying"82 where the past tense [ {Hebrew Ref} ] is used; [or] "Thus was Iyov doing"83 where the future tense is used. Yet, the meaning of both is the present tense for Iyov was saying, "Perhaps my sons have sinned, etc."84 and he would [continually] do this.

Verse 47: I asked, I [then] placed.

[Eliezer] changed the order [of the events] for he first gave [the jewelry] and then asked [about her family]. However, he did not want to be caught by his words, and have them say, "How could you give her [the jewelry] and you did not yet know who she was?"

Verse 49: To the right.

[Refers to a wife] from the daughters of Yishmael.85

To the left.

[Or a wife] from the daughters of Lot who resided to the "left" of Avraham.86

Verse 50: Lavan and Besueil answered.

[Laban] was a wicked person and jumped in to answer before his father.

We cannot say anything to you.

To oppose this matter, neither by a "bad" [i.e., inappropriate] response nor by anything appropriate and obvious,87 because this has been ordained by G-d, according to your claim that He brought her to you.

Verse 52: He prostrated himself to the ground.

From here [we learn] that thanks should be given for good tidings.88

Verse 53: Precious fruit.

[ {Hebrew Ref} ] has a common root with {Hebrew Ref} [fine fruits]; for he had brought with him various fruits of Eretz Yisrael.89

Verse 54: And they stayed over night.

Wherever the term {Hebrew Ref} appears in Scripture [it refers to] one-night's lodging.

Verse 55: Her brother and mother said.

But, where was Besueil [her father]? He wanted to prevent [Rivkah's leaving] [therefore] an angel came and killed him.90

A year.

[Meaning] a year--- as in "For one year he has the right of redemption."91 For a maiden is given a twelve-month period to obtain for herself jewelry and ornaments.92

Or ten months.

[I.e.,] ten months. If you might claim that {Hebrew Ref} is [interpreted literally as] "days" [I would respond,] it is not the way of people who make requests to [first] ask for something insignificant and [then], if you refuse, give us more than that.93    94

Verse 57: And ask her.

From here [it is derived] that a woman may not be given in marriage unless it is with her consent.

Verse 58: She said, "I will go."95

Of my own accord even if you do not desire it.96

Verse 60: May you become thousands of myriads.

[I.e.,] may you and your children receive the same blessing that was given to Avraham at Mount Moriah: "I will make your descendants as numerous..."97 May it be His will that those children will be from you and not from another woman.

Verse 62: Just come from the well [called] Lachai Ro'i.98

For he had gone there to bring99 Hagar to his father Avraham so that he marry her.100

Lived in the land of the Negev.

Close to that well as it is said "Avraham journeyed from there to the land of the Negev and he lived between Kadeish and Shur"101 which is where the well was located as it is said "It is between Kadeish and Bered."

Verse 63: To meditate.

A term for prayer, as in, "He pours out his prayer."102

Verse 64: And [she] saw Yitzchok.

She saw that he was majestic and was astonished at his sight.103

She let herself down.

She slipped off toward the ground104 as the Targum translates, "she leaned"; [I.e.,] she leaned towards the ground but did not [actually] reach the ground; as in, "Please, tip over your pitcher," [which is translated by Onkelos,] "tilt," [or as in] {Hebrew Ref} 105 which is translated {Hebrew Ref} meaning, it leaned toward the earth. Similarly, {Hebrew Ref} meaning, though he falls toward the earth, he will not reach the ground.106

Verse 65: And covered herself.

[ {Hebrew Ref} ] is in the reflexive form as in {Hebrew Ref} [she was buried]107 and {Hebrew Ref} [it was broken].108

Verse 66: The servant told.

He revealed to him [Yitzchok] the miracles that happened to him, [the facts that] the earth had shrunk for him109 and that Rivkah appeared to him as a result of his prayer.

Verse 67: Into the tent of his mother, Sarah.110

[Meaning:] he brought her to the tent and, behold, she is his mother Sarah. That is, she became the image of his mother Sarah. For, as long as Sarah was alive a candle burned from Friday to Friday,111 a blessing was constantly in the dough,112 and a cloud hung over the tent.113 When she died [these things] ceased and when Rivkah arrived, they returned.114

For the loss of his mother.

It is the way of the world. As long as one's mother is alive he is attached to her and when she dies he is consoled by his wife.115


Chapter 25 - Rashi

Verse 1: Keturah.

This is Hagar. She was called {Hebrew Ref} because her deeds were as beautiful as {Hebrew Ref} 116 [the incense in the Temple]117 and because she "tied118 her womb" and did not mate with any man from the time she separated from Avraham.119

Verse 3: Ashurim, Letushim.

The name of the heads of nations.120 As for the translation of Onkelos, I cannot reconcile it with the words of the text (121for he translates it {Hebrew Ref} , meaning "camps." If you will claim that is not so--- because the letter {Hebrew Ref} is not part of the root---122 we do have words that do not take an {Hebrew Ref} at the beginning [yet] an {Hebrew Ref} is added at the beginning, as in {Hebrew Ref} [a wall made by a plumbline]123 which is [derived] from {Hebrew Ref} 124 [crippled in the legs]125 and as in {Hebrew Ref} 126 [a can of oil], which is [derived] from {Hebrew Ref} 127 [Wash and anoint yourself].128

Letushim.129

They are tent-dwellers who spread out everywhere each traveling in his own tent.130 Similarly, it is said, "Behold they are spread131 over all the earth,"132 for {Hebrew Ref} and {Hebrew Ref} are interchangeable.)

Verse 5: Avraham gave.

R. Nechemia said: [He gave him] the blessings [and] a legal certificate.133 For G-d had said to Avraham "And you will be a blessing,"134 [i.e.,] the blessings are entrusted to you so that you may bless whomever you wish. Avraham, then, entrusted them to Yitzchok.

Verse 6: The concubines.

It is written lacking [the letter {Hebrew Ref} 135 to denote] that there was only one concubine, [for] Hagar was identical with Keturah.136 Wives are [those that are married] with a kesubah.137 Concubines are those who have no kesubah. As is explained in Sanhedrin138 concerning the wives and concubines of Dovid.

Avraham gave gifts.139

Our sages explained that he transmitted to them "impure names."140    141 Another explanation: All that was given to him on account of Sarah, as well as other gifts that were given to him. He gave them all to them for he did not wish to benefit from them.142

Verse 7: One hundred years, seventy years and five years.143

When he was one hundred he was [as strong] as a seventy-year-old, and when he was seventy he was as a five-year-old without sin.

Verse 9: Yitzchok and Yishmael.144

From here we may derive that Yishmael repented and allowed Yitzchok to go ahead of him. This is the reference to the "good old age"145 which is said concerning Avraham.146

Verse 11: After Avrohom died, [G-d] blessed.147

He comforted him [with the words used] for comforting the bereaved.148 Another explanation: Though G-d gave Avraham the ability to bless others he was afraid to give the blessings to Yitzchok for he foresaw that Eisav would be born from him. So he said, "Let the Master of the blessings come and bless whomever He pleases,"149 whereupon G-d came and blessed him.150

Verse 13: By their names according to their birth.

[Meaning:] in order of their birth, one after another.151

Verse 16: In their open villages.

[These are] unwalled cities, as Onkelos translates it {Hebrew Ref} for they are {Hebrew Ref} , meaning open, as in {Hebrew Ref} "Open [your mouths] and sing!"152

Verse 17: These are the years of Yishmael's life, etc.

R. Chiya bar Abba said:153 Why are the years of Yishmael enumerated? In order to trace the years of Yaakov.154 From the years of Yishmael155 we can derive that Yaakov studied at the House of Eiver for fourteen years after he left his father before arriving at [the house of] Lavan. For when Yaakov parted from his father Yishmael died, as it is said, "Eisav went to Yishmael, etc."156 as is explained in [the chapter] "The Megillah is Read."157

He expired.

[The term] expire is only used [with reference to] the righteous.

Verse 18: He lived.

[Meaning:] he dwelt, as in: "The Midianites and the Amelekites and all the people of the East dwelt in the valley."158 Here the term {Hebrew Ref} [fall] is used, whereas earlier it states: "In the presence of all his brothers [ {Hebrew Ref} ] he shall dwell."159 [This is so because] as long as Avraham did not die he would "dwell" [ {Hebrew Ref} ]. Once Avraham died, he "fell" [ {Hebrew Ref} ].160


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