Bereishis
Book 1: Genesis


VAYEISHEV - NOTES ON RASHI COMMENTARY


Chapter 37 - Text Notes

1 Yaakov and his descendants began settling down when Yaakov returned home to Yitzchak (above 35, 27). Why, then, is the narrative first begun here?

2 Noach, Avraham and Yaakov being the jewels.

3 Ovadyah 1, 18.

4 {Hebrew Ref} literally means "the children of." If so, why is only Yoseif mentioned? Rashi goes on to explain that {Hebrew Ref} refers to the causes and background of the trek of Yaakov's progeny from their descent to Egypt until they finally arrive in the Land of Canaan. It all began when Yoseif was seventeen years old and was sold.

5 I.e., the Land of Israel.

6 84, 6.

7 Once he is described as a seventeen-year-old, is it not self evident that he was a mere lad?

8 As being the lowly sons of a handmaiden.

9 {Hebrew Ref} is one of the prohibitions to which all people must adhere. Actually they ate from slaughtered animals that were still moving convulsively. Yoseif mistakenly thought that they were still alive.

10 This was based on the fact that they had business dealings with women.

11 And dipped his coat in its blood to make it appear that he was devoured by an animal (v. 31).

12 Thereby symbolically showing that his accusation of {Hebrew Ref} was false.

13 Below 39, 7. She wrongfully accused him of attempting to seduce her, whereupon Yoseif was thrown into a dungeon.

14 Shir Hashirim, 7, 10.

15 Three explanations of why Yoseif is called {Hebrew Ref} .

16 {Hebrew Ref} from {Hebrew Ref} ---old.

17 {Hebrew Ref} is a contraction of {Hebrew Ref} ---one who has attained wisdom (Kiddushin 32b.).

18 {Hebrew Ref} being a contraction of {Hebrew Ref} ---facial features.

19 Esther 1, 6.

20 II Shmuel 13, 18.

21 The four letters of {Hebrew Ref} represent: {Hebrew Ref} .

22 I.e., they were not hypocritical.

23 Tehillim 126, 6.

24 Bava Metzia 22, 2.

25 What is the distinction between {Hebrew Ref} and {Hebrew Ref} ?

26 Thus {Hebrew Ref} is the act of rising and {Hebrew Ref} is to remain in the upright position.

27 Ramban explains {Hebrew Ref} as "his words" in relating the dreams. They hated him, first, for having the dreams, for this indicated that these must have been his thoughts when awake. They also hated him for giving his dreams enough credence to relate them. Rashi disagrees.

28 It has already been stated (v. 9) that he told his brothers!

29 See Sifsei Chachomim for the reason Yoseif did this.

30 I.e., from the fact that the dream indicated that Rochel, too, would come to bow before him.

31 Though he knew that finding something meaningless in a dream does not disqualify its validity.

32 Yeshayahu 26, 2.

33 Iyov 14, 16.

34 I.e., though they told Yaakov that they were going to care for the sheep, they actually went to gorge themselves on food and drink. This led to the more serious transgression of selling their brother. (G.A.)

35 Obviously, this response is not meant to indicate Yoseif  's whereabouts for Yaakov had already been talking to him.

36 Bamid. 13, 22. Then why is it stated that Yaakov sent him from the depths of Chevron?

37 Above 15, 13. Yaakov sent Yoseif into this dangerous situation because he knew that this would augur the fulfillment of the Covenant.

38 We are already aware that his brothers were in Shechem. (v. 11). Then why does it not state simply, "And he came there"?

39 Above, chapter 34.

40 II Divrei Hayamim 11, 1. Rechavom was the first of the breakaway kings.

41 What is the significance of Yoseif 's being lost? Also, if this were an ordinary man, why would Yoseif simply say to him, (v. 16) "Tell me, where are they pasturing?" Should he not first ask whether he knows of his brothers' whereabouts? (G.A.)

42 Daniel 9, 11.

43 1. Yoseif asked him to tell him where they were. What significance is there in knowing that they had traveled from here? 2. Obviously Yoseif was himself aware that they had left Shechem, for he did not find them there.

44 Rashi sees this as a response to Yoseif's "I am looking for my brothers."

45 Rashi continues here in the same vein as before. The angel was telling Yoseif, "They removed themselves from the feeling of brotherhood, for I heard them say, "Let us go and seek lawful pretexts to kill him."

46 {Hebrew Ref} is a direct object and {Hebrew Ref} being a reflexive verb cannot have a direct object. Rashi, therefore, explains {Hebrew Ref} as meaning "against him." He evolves this as follows: {Hebrew Ref} can be read {Hebrew Ref} , which means {Hebrew Ref} ---with him; {Hebrew Ref} can also mean {Hebrew Ref} ---toward him.

47 I.e., the verse cannot be taken literally.

48 Ramban, however, explains "Let us see what will become of his dreams" as being said by the brothers, but in derisive, sarcastic manner.

49 These were not Reuvein's words, for, obviously, he would not have told his brothers that his motive was to save Yoseif.

50 II Melachim 20, 13.

51 Shvi'is 7, 6.

52 8a.

53 Above 28, 7.

54 Shemos 24, 7.

55 Above 3, 8.

56 Above 27, 5.

57 Above 35, 22.

58 Shemos 16, 12.

59 Though Scripture does not explicitly say that he was sold to the Midianites, we can, nevertheless, surmise this from v. 36, "The Midianites sold him to Egypt." (See next Rashi).

60 As atonement for his sin.

61 See above 30, 14-18; Rashi 35, 22 {Hebrew Ref} .

62 Why a goat?

63 V. 3.

64 Vayikra 16, 4.

65 I.e., he was given a hint of prophecy.

66 Chap. 39, 7-23. The Midrash (Ber. Rab. 84, 19) refers to Potiphar's wife as a wild beast.

67 I.e., that Yoseif was still alive?

68 As an "associate" of the excommunicators.

69 V. 2.

70 Below 41, 46. Thus Yoseif stood before Pharoah thirteen years after he left Yaakov.

71 Above 31, 41. {Hebrew Ref} is translated literally as "this is to me."

72 But Yaakov had only one daughter!

73 Each married his half-sister.

74 II Shmuel 21, 1.

75 I Shmuel 4, 21.

76 I.e., I will still be mourning on the day that I die.

77 But, did not Yitzchak know that he was alive?! (See Rashi v. 31 {Hebrew Ref} .)

78 Unlike Onkelos who translates {Hebrew Ref} as executioners.


Chapter 38 - Text Notes

79 1) This could not literally mean a Canaanite because Avraham and Yitzchak expressed opposition to their descendants marrying Canaanites. 2) If Scripture would not have identified him, it would have been assumed that he was a Canaanite since they were in Canaan. Therefore, {Hebrew Ref} here has another meaning.

80 Yirmiyahu 15, 18. One who deceives, ceases being trustworthy.

81 Yeshayahu 58, 11.

82 Rashi cites this Midrash as support for interpreting {Hebrew Ref} as ceasing.

83 V. 10.

84 Concerning {Hebrew Ref} , Scripture states {Hebrew Ref} ---"The son shall be established with the name of his dead brother." (Devarim 25, 6). However, this does not mean that he is actually named after the dead brother, but refers to the fact that the dead brother's property is inherited by the son. (See Rashi ibid. {Hebrew Ref} ). Mizrachi explains that before the giving of the Torah it was customary to name the son after the dead brother. Thus Rashi, here, is to be taken literally. Gur Aryeh, however, disagrees because this would not be sufficient reason for Onan's refusal (See v. 9).

85 I.e., he pushed her off with a lame excuse.

86 According to Rabbi (Yevamos 64b) a woman whose first two husbands have died may not remarry.

87 Shoftim 14, 1.

88 However, our Sages tell us that there is no place called Einayim (Ber. Rab. 85, 7).

89 Because that is where people must "open their eyes" so that they may know which direction to take.

90 Rashi makes it clear that Yehudah's mistake was not due to her covering her face, a sign of modesty, but, rather, her sitting at the crossroads.

91 It never entered his mind that this woman at the crossroads might be Tamar. According to the latter explanation {Hebrew Ref} refers to the time she stayed at her father-in-law's house.

92 See Rashi above 11, 3 {Hebrew Ref} .

93 The word {Hebrew Ref} ---to him, seems superfluous.

94 But, did she not already have it?

95 I.e., he suffered some anguish by means of a kid.

96 Literally---upon the tripling of the months.

97 Esther 9, 19.

98 Yeshayahu 11, 14.

99 {Hebrew Ref} is not a verb meaning she became pregnant, for then the form of the word would be {Hebrew Ref} . But, rather, it is an adjective---pregnant.

100 Shemos 21, 22.

101 Shir Hashirim 6, 10.

102 Why did he sentence her to death by burning?

103 He was called {Hebrew Ref} because he would often ask ( {Hebrew Ref} ) questions and dispute with his colleagues or because he was a field watchman where vegetables ( {Hebrew Ref} ) grew.

104 See above 14, 18 and Rashi, ibid.

105 Scripture prescribes death by burning for a betrothed daughter of a Kohein (Vayikra 21, 9). Although, Tamar was not betrothed, the Court of Sheim applied this sentence even to one who is unmarried so as to discourage promiscuity. (G.A.)

106 As Tamar was willing to do.

107 I.e., herself and the twins she was carrying.

108 Rashi separates {Hebrew Ref} from {Hebrew Ref} thereby indicating that Yehudah made two distinct points, 1) {Hebrew Ref} ---She is right in what she has said. 2) {Hebrew Ref} ---It is by me that she became pregnant.

109 Bamid. 11, 25.

110 Above 25, 24.

111 See Yehoshua, chapt. 7.

112 {Hebrew Ref} means bright or shining.


Chapter 39 - Text Notes

113 See below 41, 45 Rashi {Hebrew Ref} .

114 Rashi derives this from Yoseif's statement, "He has not withheld anything from me other than you, for you are his wife." (v. 9).

115 Rather than {Hebrew Ref} . See above, Rashi 15, 1.

116 But the prohibitions of the Torah had not yet been given?

117 She used the word {Hebrew Ref} ---with me (v. 7). Here {Hebrew Ref} ---next to her is used.

118 Which strengthened him in his resolve to resist her.

119 36b.

120 The root of {Hebrew Ref} .

121 Avraham originally came from the other side of the Euphrates. See Yehoshua 24, 3.

122 The way the verse is structured--- {Hebrew Ref} ---it literally means "that you brought to us to mock me," implying that that was the reason that Yoseif was brought there. Obviously, this was not the case. Rashi amends the syntax of the verse.

123 Kesuvos 17a.


Chapter 40 - Text Notes

124 What is the connection between the following narrative and the previous one?

125 A special drink for after the bath (Ha'aruch).

126 See Rashi above 24, 55, {Hebrew Ref} .

127 The usual syntax for this should be {Hebrew Ref} where {Hebrew Ref} is the verb for the subject {Hebrew Ref} .

128 But, it is still necessary to explain why {Hebrew Ref} follows {Hebrew Ref} .

129 V. 16, indicating that he had prior knowledge as to the interpretation of the butler's dream.

130 I Melachim 20, 43.

131 Michah 7, 9.

132 The prefix {Hebrew Ref} can mean "when" or "as if." Here it means the latter.

133 I.e., the above phrase from Onkelos translates only {Hebrew Ref} . It does not intend to translate {Hebrew Ref} .

134 I.e., the stage of {Hebrew Ref} follows that of {Hebrew Ref} .

135 Yeshayahu 18, 5.

136 Bamid. 17, 23.

137 This is the only time it occurs in Scripture.

138 This is the literal translation.

139 Examples where the passive-causative form is used.

140 Yechezkel 16, 4.

141 Vayikra 13, 55.

142 {Hebrew Ref} literally means, "he lifted." But, it actually refers to counting.

143 Bamid. 1, 2.

144 {Hebrew Ref} and {Hebrew Ref} seem redundant.

145 As an object lesson to put his trust only in G-d.

146 Tehillim 40, 5.


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