Bereishis
Book 1: Genesis


VAYECHI - NOTES ON RASHI COMMENTARY


Chapter 47 - Text Notes

1 Portions and paragraphs in the Torah are usually separated in one of two ways: 1) {Hebrew Ref} ---open---where the next portion or paragraph begins on a new line, or 2) {Hebrew Ref} ---closed---where an open space separates the previous paragraph from the following, but the new paragraph begins on the same line. Uniquely, the portion {Hebrew Ref} begins with no gap whatever to the previous portion. Thus it is "completely closed."

2 Though they were not completely subjugated until the last of Yaakov's sons died.

3 As to why this portion is completely closed.

4 I.e., the End of Days, when the exile would finally end.

5 96, 1.

6 Why Yoseif, when the rest of his sons were with him in Goshen?

7 See above, Rashi 24, 2.

8 96, 5.

9 I.e., before the words {Hebrew Ref} .

10 I.e., "bury me."

11 Therefore {Hebrew Ref} could not mean bury me.

12 I Melachim 2, 10.

13 Ibid.

14 A proverb that teaches that, though the lion is king of the animals, when the fox has his chance to rule, bow to him. So, too, Yaakov bowed to Yoseif.


Chapter 48 - Text Notes

15 See above 29, 2 {Hebrew Ref} ; 39, 14 {Hebrew Ref}

16 Shemos 11, 8.

17 I Melachim 18, 46.

18 Above 35, 11---and here {Hebrew Ref} ---a nation, is omitted.

19 Then, how will two more tribes come into existence?

20 I.e., Ephraim and Menasheh will each get a share as will Reuvein and Shimon.

21 Thus, what is the significance of whether they will have their own name as a tribe? (Ramban disputes Rashi and maintains that the Land was divided into twelve equal parts.)

22 Vayikra 26, 54.

23 Who get a double portion.

24 I.e., for each of these things Ephraim and Menasheh were considered as two separate tribes.

25 "And I did not trouble myself to bury her within the city, but at the side of the road." (B.Y.).

26 One may walk only up to 2000 amohs beyond the city limits on Shabbos. Yaakov points out that, despite the short distance to the city, he did not carry Rochel beyond the place where she died.

27 Rashi now gives another explanation of {Hebrew Ref} .

28 {Hebrew Ref} being from the word {Hebrew Ref} ---a sieve.

29 Yirmiyahu 31, 14.

30 Ibid 15-16.

31 {Hebrew Ref} is from {Hebrew Ref} ---plowing.

32 Bava Metzia 107a.

33 Yoma 43b.

34 Yisrael obviously knew Yoseif's sons. (See Rashi above v. 1.) Then, why did he ask, "Who are these?"

35 Yerovam, Achav and Yehu were three of the wicked kings of Israel.

36 {Hebrew Ref} literally means "with this."

37 Yoseif, who sensed Yaakov's hesitation in blessing his children, thought that Yaakov was concerned about their lineage, since their mother was a heathen. He, therefore, showed his father the valid marriage contracts with his wife to indicate that she had accepted the faith of Israel.

38 Hoshea 11, 3.

39 To bless them.

40 Yeshayahu 16, 3.

41 Yoseif had brought his sons to Yaakov to be blessed, then why did he now move them away from Yaakov?

42 Above 31, 11-13.

43 Yehoshua 10, 12; Avodah Zarah 25a.

44 See Bamidbar 2, 18; 10, 22.

45 Yehoshua 24, 32.

46 Tehillim 21, 13.

47 Ibid 60, 8.

48 Hoshea 6, 9.

49 Zephaniah 3, 9. I.e., to serve him unitedly.


Chapter 49 - Text Notes

50 {Hebrew Ref} refers to the End of Days when Israel's exile will come to an end.

51 Hoshea 12, 9.

52 Yeshayahu 40, 26.

53 Ibid 29.

54 I.e., since you were the eldest, it would have been right for you and your descendants to perform the service of the Beis Hamikdash.

55 The kohanim lift up their hands when pronouncing the blessings of Birkas Kohanim.

56 Royalty, too, should have been assigned to the tribe of Reuvein.

57 I Shmuel 2, 10.

58 Tehillim 132, 3.

59 Ibid 63, 7.

60 Above 37, 19-20.

61 That they would want him killed.

62 Above 37, 2.

63 See above 27, 40.

64 The {Hebrew Ref} and the {Hebrew Ref} are interchangeable. Thus {Hebrew Ref} --- {Hebrew Ref} .

65 Yechezkel 16, 3.

66 {Hebrew Ref} ---in the land of their sojourn.

67 See Sanhedrin 82a for the entire episode.

68 Bamidbar 25, 14.

69 Ibid. 16, 1.

70 Upon which the Levites stood in the Temple while performing the Service of Song.

71 I Divrei Hayamim 6, 22-23.

72 Yeshayahu 14, 20.

73 Then, why are they spoken of as "a man"?

74 Relative to the strength of Shimon and Leivi.

75 Shoftim 6, 16.

76 Shemos 15, 1.

77 Yechezkel 19, 3. See also Rashi above 32, 6 {Hebrew Ref} .

78 Devarim 33, 17.

79 Yehoshua 11, 6.

80 Bamidbar 23, 8. I.e., since G-d did not permit them to be cursed by Yaakov.

81 For it is necessary for poor people to travel from place to place so that they may earn a livelihood.

82 The word {Hebrew Ref} implies "As for you, you are to be different."

83 A descendant of Yehudah.

84 II Shmuel 22, 41. I.e., my enemies have turned their backs to me as they fled.

85 Above 27, 29.

86 Actually {Hebrew Ref} is a young lion and {Hebrew Ref} is a mature lion.

87 II Shmuel 5, 2. It was Dovid who headed the armies of Israel.

88 {Hebrew Ref} ---literally means from {Hebrew Ref} .

89 Above 37, 33.

90 Ibid 26.

91 Above 38, 26.

92 I Melachim 5, 5. I.e., every citizen of Israel felt safe and secure.

93 But, there was no king of Israel at all until Shaul? (S.C.)

94 The descendants of Hillel the Prince, who taught Torah to the multitudes. (See Sanhedrin 5a. Rashi explains that {Hebrew Ref} refers to absolute rule and {Hebrew Ref} refers to lesser power ---Hillel's descendants headed the yeshivos, but had little power.)

95 Tehillim 76, 12. When Moshiach comes, the nations of the world will bring tribute to him. (B.R. 96, 10).

96 And the letter {Hebrew Ref} is a suffix to denote the construct state.

97 From the root {Hebrew Ref} . Yechezkel 28, 17.

98 As in {Hebrew Ref} (Devarim 33, 2).

99 Iyov 13, 17.

100 Yecheskel 21, 20.

101 II Melachim 4, 2.

102 {Hebrew Ref} being a noun, not a verb.

103 Yeshayahu 11, 10.

104 Mishlei 30, 17.

105 Yevamos 110a.

106 Tehillim 113, 7.

107 Ibid 123, 1.

108 See Tehillim 80, 9.

109 Yirmiyahu 2, 21.

110 {Hebrew Ref} ---the gate of the Temple.

111 40, 15.

112 Shoftim 5, 10. See Eruvin 54b, where the Gemara explains that "those who ride on white donkeys" refers to the Torah scholars who travel from place to place to teach Torah. "White donkeys" represents their clarifying the Torah to their students in a manner comparable to the light of the sun at midday.

113 Mishlei 23, 29.

114 The prefix {Hebrew Ref} , here is not used in the comparative form (i.e., "His teeth are whiter than milk), but, as a cause, i.e., "His teeth are white from an abundance of milk."

115 74b.

116 {Hebrew Ref} --- His valleys will appear white from [the abundance of] grain and sheep.

117 I.e., the clefts between the rocks---a reference to valleys, which are in a sense, the clefts between the mountains. See Rashi, I Shmuel 14, 4.

118 The prefix {Hebrew Ref} of {Hebrew Ref} is the same as {Hebrew Ref} ---by or on. See Rashi above 20, 13; 26, 7; 42, 9.

119 Devarim 33, 18.

120 Shemos 26, 22.

121 I Divrei Hayamim 12, 33.

122 Ibid.

123 II Shmuel 22, 10.

124 Tehillim 78, 1.

125 Targum Yonasan and our Sages explain {Hebrew Ref} as: Dan will be the judges adjudicating the disputes between his people. Rashi, however, explains it according to Onkelos.

126 Devarim 32, 36.

127 See Shoftim 13.

128 Above 3, 15.

129 Shoftim 16, 29.

130 Without having been touched by Shimshon.

131 Ibid. 16, 28. Shimshon's plea is what Yaakov paraphrases in {Hebrew Ref} (M.).

132 Thus, the word {Hebrew Ref} when used as a noun, becomes {Hebrew Ref} .

133 Mishlei 26, 2, {Hebrew Ref} as a verb has only one {Hebrew Ref} .

134 Iyov 7, 4. "I am satiated with wanderings." Here, used as a noun, {Hebrew Ref} has two {Hebrew Ref} 's.

135 Shoftim 5, 27. {Hebrew Ref} here used as a noun.

136 Tehillim 91, 6---"that wastes ( {Hebrew Ref} ) at midday." {Hebrew Ref} being a verb.

137 {Hebrew Ref} --- he will assail; {Hebrew Ref} ---he will wander; {Hebrew Ref} ---he will be high; {Hebrew Ref} ---he will devastate; {Hebrew Ref} ---he will not return.

138 {Hebrew Ref} --- he will be assailed; {Hebrew Ref} ---he will be uplifted; {Hebrew Ref} ---he will be assimilated; {Hebrew Ref} ---he will be encouraged.

139 Tehillim 146, 9.

140 Yeshayahu 49, 5.

141 Ibid. 58, 12.

142 The suffix {Hebrew Ref} [of {Hebrew Ref} ] having the meaning---from him.

143 Yirmiyahu 10, 20. I.e., "My children have gone away." Here, the suffix {Hebrew Ref} --- has the meaning: from me.

144 Tehillim 77, 20.

145 Shir Hashirim 1, 8.

146 Devarim 33, 24.

147 85b.

148 They sent someone to various cities to find oil, but he could find enough oil only in a city of Asher.

149 They will thank and bless (G-d) for them (the fruits).

150 Shoftim 4, 6.

151 Corresponding to {Hebrew Ref} .

152 Shoftim 5, 15.

153 This explains why in this verse Naftali is referred to as female--- {Hebrew Ref} and as male--- {Hebrew Ref} , for it is a reference to Devorah and Barak.

154 Shoftim Chapt. 5.

155 13a. The burial was delayed until Naftali quickly ran back to Egypt to bring the title-deed which proved that Yaakov was entitled to be buried there.

156 119a.

157 {Hebrew Ref} also means eye.

158 {Hebrew Ref} is plural, whereas the verb {Hebrew Ref} is singular!

159 Bamidbar 24, 17.

160 The {Hebrew Ref} ending does not signify the feminine gender, as is usually the case. (S.C.).

161 Koheles 3, 18. Here, too, the {Hebrew Ref} of {Hebrew Ref} is added.

162 Then ought it not to say {Hebrew Ref} --- sons, rather than {Hebrew Ref} ---daughters?

163 I.e., he will become two tribes.

164 Above 33, 7. Yoseif stepped forward ahead of his mother.

165 A reference to Yoseif's attaining a high position is Egypt.

166 {Hebrew Ref} meaning above the eye, i.e., beyond the ability of the [Evil] eye to do harm.

167 Shemos 1, 14.

168 Bamidbar 20, 13---the root being {Hebrew Ref} (quarrel).

169 Yirmiyahu 2, 12.

170 A passive form.

171 Iyov 24, 24.

172 Yeshayahu 23, 2.

173 In the {Hebrew Ref} form.

174 Onkelos, too, is of the opinion that {Hebrew Ref} relates to quarreling rather than to the shooting of arrows.

175 {Hebrew Ref} literally means people who own arrows.

176 Bamidbar 31, 36. "And the half was." Thus, Onkelos explains {Hebrew Ref} as "those who have half"--- {Hebrew Ref} being from the word {Hebrew Ref} ---half.

177 I Melachim 10, 18.

178 Zechariah 4, 7.

179 See above, Chapt. 39.

180 Shemos 19, 13.

181 From the word {Hebrew Ref} .

182 Rashi explains {Hebrew Ref} as "the blessing that your father received" unlike Onkelos, who explains it as "the blessings that your father gave you." Similarly {Hebrew Ref} , according to Rashi, means "the blessings that my forebears received," whereas Onkelos explains it: "the blessing that my forebears blessed me."

183 Above 28, 14.

184 Ibid 13, 14-15.

185 Above 26, 3.

186 Yeshayahu 58, 14.

187 Unlike Onkelos who relates {Hebrew Ref} to {Hebrew Ref} ---desire.

188 Iyov 3, 3.

189 Bamidbar 34, 10.

190 Ibid. 8.

191 I.e., all the blessings. (S.Z, M.L.).

192 Vayikra 22, 2.

193 Yeshayahu 1, 4.

194 I.e., Yoseif exercised phenomenal self-control.

195 Just as Yoseif was about to be seduced by Potiphar's wife, Yaakov's image appeared to him and saved him.

196 I Shmuel 2, 8, referring here to the righteous one Rivkah.

197 Thus {Hebrew Ref} , according to Onkelos, means: "the blessings for which the righteous of the earth longed."

198 {Hebrew Ref} can mistakenly be taken to mean:"Binyomin preys on a wolf."

199 I.e., {Hebrew Ref} is not the object of the sentence and is to be understood as if {Hebrew Ref} preceded {Hebrew Ref} , i.e., "that preys."

200 Shoftim 21, 21.

201 Who was from the tribe of Binyamin.

202 I Shmuel 14, 47.

203 Yeshayahu 33, 23.

204 Esther 8, 7.

205 Which is partially located in Binyomin's territory of Eretz Yisrael.

206 The use of the plural "them" in place of the singular "him" is to indicate that, although each of the tribes was uniquely blessed with an attribute unique to it, nevertheless each blessing was also shared, to a degree, by all the tribes (G.A.).

207 Why does this expression indicate dying?

208 Shoftim 19, 18.

209 Devarim 22, 2.

210 Vayikra 23, 39.

211 Shemos 23, 16.

212 See Rashi previous verse {Hebrew Ref} .

213 Taanis 5b. See Maharsha, ibid., Ramban, Abarbanel, Zror Hamor, Gur Aryeh.


Chapter 50 - Text Notes

214 Shemos 21, 33.

215 {Hebrew Ref} being the Aramaic translation of {Hebrew Ref} (S.C.).

216 Why does Pharaoh refer to the oath?

217 36b. Pharaoh knew all seventy languages except Hebrew and, despite his efforts, could not learn it. He made Yoseif swear not to reveal this to anyone, for the Egyptians did not allow anyone who did not speak all seventy languages to be king.

218 Sotah 13a.

219 The answer follows in the next verse, {Hebrew Ref} , etc.

220 Yehudah, Yissachar and Zevulun on the eastern side; Reuvein, Shimon and Gad on the southern; Dan, Asher and Naftali on the northern; Binyomin, Ephraim and Menasheh on the western (Tanchuma, Bamidbar 12).

221 Bamidbar 2, 2.

222 Above, v. 7.

223 V. 8.

224 By allowing the brothers to travel ahead of them on their return to Egypt.

225 Above 30, 34.

226 Above 23, 13.

227 Yehoshua 7, 7.

228 Bamidbar 14, 2.

229 Devarim 32, 29.

230 Yehoshua 48, 18.

231 II Shmuel 18, 12.

232 Above 24, 39.

233 II Shmuel 16, 12.

234 Yehoshua 14, 12.

235 Above 30, 34.

236 Above 18, 24.

237 Shemos 6, 13.

238 Above 37, 2.

239 And, therefore, should be forgiven.

240 The {Hebrew Ref} of {Hebrew Ref} is intended as incredulous question.

241 Then how could one light extingish ten?

242 See Rashi above 30, 3 {Hebrew Ref} .


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