Bereishis
Book 1: Genesis


VAYISHLACH - NOTES ON RASHI COMMENTARY


Chapter 32 - Text Notes

1 {Hebrew Ref} sometimes means messengers. However, here it means....

2 See Rashi above 28, 2.

3 Above 27, 29.

4 Thereby hinting to Eisov that he may as well abandon any plans that he may have for destroying him since Yitzchak's blessing to Eisov was that only in the event Yaakov would transgress the commandments would Eisov have power over him. See Rashi above 27, 40. (S.C.)

5 If Yaakov was convincing Eisov that the blessings were not fulfilled, why mention his preponderance of cattle?

6 Above 27, 28.

7 Another indication that the blessings were not fulfilled.

8 To tell him what?

9 Why did they identify him as both, "your brother" and "Eisov"?

10 There seems to be an inconsistency in the gender of {Hebrew Ref} --- {Hebrew Ref} is feminine, {Hebrew Ref} is masculine.

11 Tehillim 27, 3. {Hebrew Ref} [rather than {Hebrew Ref} ] is feminine.

12 Below 33, 8. {Hebrew Ref} [rather than {Hebrew Ref} ] is masculine.

13 Above 19, 23.

14 Tehillim 19, 7.

15 II Melachim 3, 22.

16 Iyov 1, 19.

17 Ibid.

18 I Melachim 19, 11.

19 Bamid. 16, 35.

20 Tehillim 104, 4.

21 Why was Yaakov certain that the second camp would be safe?

22 V. 22.

23 V. 10.

24 Above 31, 42.

25 I.e., without repeating the Proper Name.

26 Above 28, 13.

27 Ibid v. 15.

28 Above 31, 3.

29 By invoking the Specific Name that G-d used for each promise.

30 {Hebrew Ref} , thus means literally: "With the use of my staff was I able to cross the Jordan."

31 Since Yaakov had no other brothers, it seems redundant to say {Hebrew Ref} . See above v. 7, Rashi.

32 Why the repetitive {Hebrew Ref} ?

33 Above 28, 14---where there is no mention of "the sand of the sea."

34 Ibid, v. 15. See Rashi {Hebrew Ref} .

35 Above 22, 17.

36 Bamid. 21, 16.

37 Which literally means: that which had come into his hand.

38 Accordingly from that which is in his hand refers to that which is entirely in his possession, i.e., there are no tithe claims against it.

39 Above 28, 22.

40 Why these specific numbers?

41 For propagation.

42 76, 7.

43 {Hebrew Ref} ---thirty, refers to the camels, not the colts, for which no number is given. Thus {Hebrew Ref} means thirty nursing camels along with their colts. (G.A.) Some versions of this Rashi vary.

44 I.e., those that build them up---the males.

45 Thus {Hebrew Ref} means that the total of male and female camels was thirty. But, why does it not state explicitly that there were a corresponding number of males?

46 {Hebrew Ref} connotes that they would be immediately before him, whereas {Hebrew Ref} ---and he spent the night (v. 22) would indicate that he was quite a distance from the leading camp. Rashi resolves this by explaining that, though there was some distance between them, it was less than one-day's travel. (G.A.)

47 The {Hebrew Ref} prefix usually means to and sometimes of. Here, {Hebrew Ref} does not mean "to whom [are you sent]" but "whose are you?"

48 Above 31, 43.

49 Yeshaiyahu 28, 18.

50 Ibid. 47, 11.

51 Gittin 56a.

52 Zevachim 93b---meaning he wishes to shift responsibility onto someone else.

53 Yirmiyahu 6, 7.

54 Yeshaiyahu 65, 3. I.e., "Those who anger me to my face."

55 I.e., just as Eisov was angry. See Rashi v. 21 {Hebrew Ref} , where {Hebrew Ref} is also explained as anger.

56 Including Deenah there were twelve children!

57 See chapter 34.

58 The important things had already been taken across as it states in the previous verse. (S.C.)

59 Sanhedrin 63b.

60 Menachos 42a.

61 Yirmiyahu 6, 8.

62 Gittin 55a.

63 This could not mean literally "Bless me" because the angel did not respond by blessing him, but, instead, changed his name. (S.C.)

64 The Zohar explains that had Yaakov been asking for a blessing, he would have used the future tense {Hebrew Ref} --- bless me. The use of {Hebrew Ref} , in the past tense indicates that Yaakov was referring to his father's blessings and he was asking that Eisov's guardian angel concede those blessings.

65 The angel foretold to Yaakov that G-d would change his name from {Hebrew Ref} [from the root {Hebrew Ref} ] denoting trickery and deceit, to {Hebrew Ref} [from the root {Hebrew Ref} ] denoting nobility and, at that time the angel would concede.

66 Hoshea 12, 5, ibid 12, 6.

67 V. 30.

68 But, did the sun shine only for him?

69 Malachi 3, 20.

70 See Rashi above, 28, 11.

71 Thereby making up the lost hours of daylight.

72 Rashi had earlier stated that the sun shone for the purpose of curing him. Therefore, he must have been limping only at sunrise. (S.C.)

73 Yirmiyahu 51, 30.

74 Below 41, 51.


Chapter 33 - Text Notes

75 Dots on a word imply a change in the usual meaning of the word.

76 B'ha'aloscha 89.

77 Since the dots change the intent from what would be naturally assumed, the first opinion holds that a kiss represents wholehearted love and the dots therefore suggest that this was not the case. R. Shimon b. Yochai, however, holds that the assumption is that normally Eisov would not kiss Yaakov wholeheartedly. (S.H.)

78 {Hebrew Ref} ---who are these? implies that Eisov did not know who they were, whereas {Hebrew Ref} ---yours, indicates the opposite! (S.C.)

79 I.e., are they your family or are they your servants?

80 See below 49, 22.

81 Accordingly, Yaakov's answer {Hebrew Ref} --- "To find favor in my master's eyes," meant the angels did all this to show you my importance so that I might find favor in your eyes. (M., G.A.)

82 I.e., that you refuse the gifts.

83 Vayikra 21, 2 referring to animal sacrifices.

84 Mishlei 10, 32.

85 Below 47, 10.

86 II Melachim 18, 31.

87 II Shmuel 8, 10.

88 I.e., my greeting.

89 Dagesh---a dot in a consonant, usually indicating the stressing of the letter.

90 The ending {Hebrew Ref} is used as me, e.g., {Hebrew Ref} ---He favored me.

91 Yeshaiyahu 29, 16.

92 Above 30, 20.

93 V. 9.

94 Verbs in the future tense are preceded by one of the formative letters {Hebrew Ref} , e.g., {Hebrew Ref} ---I will watch, {Hebrew Ref} ---you will watch, {Hebrew Ref} ---he will watch, {Hebrew Ref} ---we will watch. When the first root-letter of the verb is a {Hebrew Ref} [e.g., {Hebrew Ref} ---journey] then "we will journey" ought to be {Hebrew Ref} . However, this would be awkward and we therefore write it as {Hebrew Ref} ---with a dagesh in the {Hebrew Ref} substituting for the missing {Hebrew Ref} . Here, however, there is no dagesh in the {Hebrew Ref} indicating that the {Hebrew Ref} is part of the root. It must therefore be translated in the imperative. "Let us journey!" [instead of "we will journey"]. (M., G.A.)

95 Daniel 9, 19.

96 Let us travel!

97 Eichah 2, 11.

98 Yeshaiyahu 65, 20.

99 I Shmuel 6, 10.

100 Shir Hashirim 5, 2.

101 {Hebrew Ref} --- I will go down, above 18, 21.

102 {Hebrew Ref} ---I will hear, Tehillim 85, 9.

103 Yeshaiyahu 8, 6.

104 II Shmuel 18, 5.

105 I.e., when will Yaakov keep his promise?

106 Ovadiah 1, 21.

107 I Shmuel 30, 17. Dovid had killed out the Amaleikim, descendants of Eisov, but some were spared.

108 Ruth 1, 19. Here, too, {Hebrew Ref} is the same as {Hebrew Ref} ---to Beis Lechem.

109 Rosh Hashanah 26a.

110 Above 23, 16.

111 Shemos 17, 15.

112 As if it had been written thus {Hebrew Ref} ---"The G-d of Yisroel called Yaakov {Hebrew Ref} . Since G-d reveals Himself upon this world only due to Yaakov, therefore, Yaakov can be called {Hebrew Ref} . (S.C.)


Chapter 34 - Text Notes

113 Above 30, 16.

114 And these are not the words of Yaakov's sons, because they would not have revealed this to Shechem and Chamor.

115 II Melachim 12, 9.

116 {Hebrew Ref} is in the {Hebrew Ref} [inactive] conjugation. In the {Hebrew Ref} [active] conjugation it is {Hebrew Ref} . (G.A.)

117 Whomever we please.

118 As we see fit.

119 By their settling in the land.

120 Why is it necessary, here, to identify them as Yaakov's sons? (S.C.)

121 Why are they, here identified as Deenah's brothers?

122 Dev. 8, 17.

123 Bamid. 24, 18.

124 Tehillim 49, 11.

125 The root being {Hebrew Ref} .

126 I.e., {Hebrew Ref} . Had the root been {Hebrew Ref} ---return, the accent would have been on the first syllable. (S.C.)

127 Shemos 23, 30.

128 But now they might think that the time has come and will, therefore, attack. (S.C.)

129 This cannot be taken literally because, obviously, Deenah did not act as a harlot for she was taken by force. (G.A.)

130 And not as might be thought: "with our sister" which would mean, "shall one do with our sister as one does with a harlot?" The correct translation is: "Shall one make of our sister as one who is abandoned?" (S.C.)


Chapter 35 - Text Notes

131 {Hebrew Ref} implies that Yaakov needed prodding. (S.C.)

132 And, as a result, you have delayed fulfilling the oath made above 28, 20-22.

133 II Shmuel 9, 4.

134 Above 24, 23.

135 {Hebrew Ref} literally: "They revealed themselves," why the plural form?

136 Below 39, 20. {Hebrew Ref} being the plural of {Hebrew Ref} .

137 Shemos 22, 14.

138 Above 27, 45.

139 Early 11th century, French Bible commentator.

140 Thus, {Hebrew Ref} --- underneath Beis Eil.

141 I.e., Onkelos does not intend that {Hebrew Ref} means plain, but that the name of the plain was {Hebrew Ref} . See Rashi above 14, 6 {Hebrew Ref} .

142 Because people tend to discuss the life of a person after his death. (G.A.) Also, Eisov would have come to attend the burial, thereby reminding people that he was a son. (S.C.)

143 G-d's blessing of Yaakov begins in v. 11. This must, therefore, refer to another blessing. (L.S.R.)

144 See Rashi v. 8 {Hebrew Ref} .

145 {Hebrew Ref} from the same root as {Hebrew Ref} ---deceit.

146 {Hebrew Ref} is the Name of G-d that represents His power. It is a contraction of {Hebrew Ref} ---That I am sufficient.

147 After the cataclysmic events of Pilegesh b'Givah (Shoftim 19 and 20).

148 Shoftim 21, 1.

149 {Hebrew Ref} were permitted only before the Mishkon (Tabernacle) and the Temple. Other nations, however, always permitted this practice.

150 Gur Aryeh wonders why Rashi does not explain that these words signify that this was the place designated for G-d's revelation to Yaakov.

151 See also Rashi below 48, 7 {Hebrew Ref} .

152 II Melachim 5, 19. Here, obviously, it has the meaning of a great distance because of what significance would the season be? (S.C.)

153 Yeshaiyahu 5, 10.

154 {Hebrew Ref} and {Hebrew Ref} are measures of land.

155 To whom is {Hebrew Ref} referring?

156 Accordingly {Hebrew Ref} represents an additional twin-sister.

157 Why was he called {Hebrew Ref} ?

158 Bamid. 33, 40.

159 Above 12, 9.

160 Tehillim 89, 13, where {Hebrew Ref} ---right, has the meaning of south.

161 I.e., a {Hebrew Ref} follows the {Hebrew Ref} (as opposed to elsewhere in Scripture where the second {Hebrew Ref} is omitted [ {Hebrew Ref} ], alluding to {Hebrew Ref} .

162 Thereby alluding that this, too, happened to Yaakov as a punishment for delaying his return to his father. (G.A.)

163 This is not to be taken literally.

164 Rochel's handmaiden.

165 What is the purpose of relating to us the total number?

166 I.e., the birth of Binyamin.

167 Scripture shows us this by stating the equality of the twelve tribes in the same verse in which Reuvein's deed is mentioned.

168 Originally the service of the Temple was to have been performed by the firstborn. After the sin of the Golden Calf this privilege was taken from them and given to the Kohanim--- priests.

169 When Israel is counted, Reuvein always comes first. (S.C.)

170 Ephraim and Menasheh were each given a portion in Eretz Yisrael.

171 I.e., if you say that {Hebrew Ref} is one name then the {Hebrew Ref} (denoting a definite article) should be placed in front of the entire name.

172 I Shmuel 16, 1.

173 Shoftim 6, 24.

174 I Melachim 16, 34.

175 When he bore them (above 25, 26).

176 The age of Yitzchak at his death. See previous verse.

177 Below 37, 2.

178 See Rashi above 28, 9.

179 Ibid.

180 Above 29, 27-28.

181 Above 30,25 at which time Yaakov took leave of Lavan.

182 From 108 until Yitzchak's death when Yaakov was 120, there remain 12 years. Thus Yoseif was sold twelve years before Yitzchak's death. Yet Scripture relates Yitzchak's death ahead of Yoseif's selling. We, therefore, conclude {Hebrew Ref} ---There is no chronological order in the Torah.

183 Below 41, 46. When Yoseif stood before Pharaoh, making it 13 years since his arrival in Egypt.

184 That Yaakov said to Pharoah upon his arrival in Egypt.

185 Below 47, 9.


Chapter 36 - Text Notes

186 Above 26, 34.

187 She obviously did not have two fathers.

188 V. 24.

189 I.e., she was thought to be Anoh's daughter, but was actually fathered by Tzivon. (G.A.)

190 Above 28, 9.

191 Midrash Shmuel, chapt. 17.

192 Upon his marriage to her.

193 Why is she so identified? Furthermore, we can ourselves deduce that she was Nevayos' sister from the verse: "Nevayos was Yishmael's first born," (above 25, 13).

194 Why is the place not identifed?

195 I.e., he had no particular destination in mind.

196 Above 15, 13.

197 Eisov assumed that staying in the land with Yaakov would subject him to the "price" he would have to pay, as did Yaakov, of being subjected to exile and oppression in Egypt.

198 Eisov's own children were already mentioned in vv. 1-5! (M., G.A.)

199 What is the significance of her being a concubine?

200 V. 22.

201 Ibid.

202 Vv. 22, 23. Though Lotan was one of Seir's sons.

203 Why are they so designated?

204 Daniel 8, 13.

205 Tehillim 76, 7.

206 Thus making Anoh both Tzivon's brother and son.

207 Chullin 7b.

208 V. 12.

209 Rashi (above 25, 23 {Hebrew Ref} ) has explained that it is preordained that Yaakov and Eisov can never be simultaneously powerful---each has his time. (G.A.)

210 II Melachim 8, 20. Thus, after eight Judean kings, Eisov again ruled over himself.

211 I Melachim 22, 48.

212 And not of Edom.

213 Yirmiyahu 48, 24, and the verse concludes with "And on all the cities of the Land of Moav, far and near."

214 Yeshayahu 34, 6.

215 Rashi addresses two difficulties: 1) There are chiefs enumerated above (v.15). Here, other chiefs are enumerated. 2) V. 31 lists the kings of Edom, then why list the lesser chiefs here? (M.)

216 This answers the latter question. Their kingdom had ended and these were of a lesser stature. (B.Y.)

217 In v. 15 the chiefs listed are merely heads of families. See Rashi, ibid. This answers the first question. (Ibid.)

218 I, 1, 51.

219 The verse begins with: "And Hadad (Hadar) died."

220 {Hebrew Ref} is from {Hebrew Ref} ---to raise or to make great. Rome is from {Hebrew Ref} or {Hebrew Ref} ---raising up.


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