Bereishis
Book 1: Genesis

Chapter 06 - Text Notes

1 Rashi interprets {Hebrew Ref} here to mean "progeny," not as other Rishonim, who translate it as "history." According to Rashi why is {Hebrew Ref} inserted? (S.H.)

2 Mishlei 10, 7.

3 I.e., the fact that after saying, "These are the progeny of Noach," it does not immediately mention the names of the children.

4 Ber. Rab. 30, 6.

5 {Hebrew Ref} ---During his generations. What about other generations?

6 I.e., he was righteous even in his generation when everyone else was not.

7 I.e., only in his generations would he be considered righteous.

8 Ber. Rab. 30, 9.

9 Ber. 24, 40.

10 The {Hebrew Ref} form can be used for future in the command form "Go!" and also in the past tense---"He went."

11 {Hebrew Ref} form [lit "heavy" form] are the conjugations that have a dagesh in one of the root letters. Thus, when the {Hebrew Ref} of the verb {Hebrew Ref} has a dagesh it can have one of two meanings. (See previous note.)

12 Ber. 13, 17.

13 The imperative being in the future since it calls for an action in the future.

14 II Shmuel 14, 19.

15 I Melachim 8, 42.

16 According to the rule that a vav at the beginning of a verb in the past tense changes it to the future tense.

17 Wherever Scripture refers to sin as {Hebrew Ref} it refers to lewdness and idolatry. (Sanhedrin 56b v. Rashi ibid.)

18 Dev. 4, 16.

19 V. 12.

20 Why does it not say {Hebrew Ref} ---all people?

21 Sanhedrin 108a, Tanchuma Noach 12.

22 It is inconceivable that absolutely all flesh became corrupt.

23 Ber. Rab. 26, 5.

24 If mankind was totally corrupt, why is only robbery singled out?

25 Sanhedrin 108a.

26 Shemos 9, 29.

27 I Melachim 15, 23.

28 Tanchuma 58.

29 The waters of the flood were boiling hot, heated by sulphur. (G.A., S.H.)

30 Ber. Rab. 31, 10.

31 Shabbos 67a.

32 Ber. Rab. 31, 10.

33 That there was no tar on the inside of Moshe's ark.

34 Ber. Rab. 31, 11; Sanhedrin 108b. The latter opinion holds that a window would have served no purpose since the sun and moon provided no light during the flood. See Rashi 8, 22.

35 Sanhedrin 108b.

36 I.e., the angels.

37 "When I was about to create man."

38 Tehillim 8, 5; Ber. Rab. 31, 12.

39 There are three versions for the etymology of {Hebrew Ref} .

40 I.e., the last version.

41 Ber. 10, 10.

42 Ber. Rab. 37, 4; Shabbos 113b.

43 Ber. Rab. 31, 12.

44 While in the ark. It would be unseemly to propagate while the world is being destroyed. (Sanhedrin 108b, Ber. Rab. 31, 12; Tanchuma 11.)

45 What is included in {Hebrew Ref} which is not included in {Hebrew Ref} ?

46 They are "living things" but not of flesh. (Ber. Rab. 31, 13)

47 Does it not state that there were seven of each specie? (7, 2).

48 Zevachim 116a.

49 Those that were not fit to be saved were repelled by the ark and could not even approach it. This is how Noach knew which of them had not corrupted their way.

50 Sanhedrin 108b.

51 This could not literally mean "everything," including coming into the ark, for he is first told to do so in the next verse. Furthermore, in 7, 5 it again states; "Noach did all that he was commanded." Therefore, this must refer only to the construction of the ark. (G.A.)

52 Ber. Rab. 31, 13.

Chapter 07 - Text Notes

53 Ibid. 32, 3. Above when the Torah tells us of Noach it relates all his qualities, {Hebrew Ref} . Here, G-d is addressing Noach and, therefore, tells him only some of his qualities, omitting {Hebrew Ref} .

54 The distinction between the "clean" and "unclean" animals was not made until the giving of the Torah!

55 Zevachim 116a. Otherwise, how could Noach have known which are "clean?"

56 Why were more of the clean animals saved in the ark?

57 Ber. Rab. 34, 9.

58 Earlier (6, 20) it states that there were two of each!

59 Though, here Scripture does not state which of the fowl were saved seven per specie. We derive this from v. 2 where we see that only the "clean" animals were saved, seven per specie.

60 Why the "extra" word {Hebrew Ref} ? The inference is that an additional seven days were given.

61 So that there will be someone to eulogize him. (Sanhedrin 108b)

62 The year of the Flood. Let us calculate: Mesushelach was 187 when Lemech was born. Lemech was 82 when Noach was born. Thus, Mesushelach was 369 when Noach, his grandson, was born. Mesushelach was 969 at his death, making Noach 600 years old at the death of Mesushelach.

63 See Rashi 6, 14.

64 Nidah 83a.

65 See Rashi above 6, 22 and notes ibid.

66 Tanchuma, 11.

67 The implication is that Noach came into the ark only after being driven by the flood waters.

68 Ber. Rab. 32, 6.

69 Weren't there some that came seven of each?

70 Otherwise it should have read {Hebrew Ref} ---"were brought to Noach." (S.C.)

71 Cheshvan is second to Tishri.

72 Iyar is second to Nissan. This is based on their argument in Rosh Hashanah 11b. R. Eliezer holds that the world was created in Tishri, R. Yehoshua---Nissan.

73 6, 5.

74 Sanhedrin 108a.

75 V. 17.

76 Ber. Rab. 31, 12.

77 I.e., the preceding night which is considered as the beginning of the following day.

78 Meaning literally during the daytime. Thus, during the first night there was no flood.

79 See verse 11. According to R. Yehoshua the forty days ended 28 Sivan.

80 The lunar month can have either 30 days---("complete") or 29 days--- ("deficient").

81 I.e., it rained 12 days in Cheshvan for it rained from the 17th of Cheshvan until the 29th.

82 Why would it have been insufficient to just say {Hebrew Ref} "On this day"? Why the addition of {Hebrew Ref} ?

83 Sifri, Ha'azinu 337; Ber. Rab. 32, 8.

84 Though they are not birds, they are winged. (D.T.)

85 Vayikra 1, 17.

86 As part of the sacrifice.

87 1) Why did not Noach himself close the ark? 2) Why the stress, {Hebrew Ref} , that the ark was closed for Noach's sake?

88 See v. 13.

89 Thus {Hebrew Ref} means He enclosed it by surrounding it.

90 Ber. Rab. 32, 8.

91 Ber. 20, 18.

92 II Melachim 4, 4.

93 Iyov 2, 4.

94 Tehillim 3, 4.

95 I Shmuel 12, 19.

96 Ber. Rab. 32, 9.

97 How is it that the waters became stormier after the rains stopped? (G.A., S.H.)

98 I.e., not due to the rains but by G-d's decree.

99 This is not to be translated as fifteen amohs above ground level, for even the highest mountains were covered.

100 Yoma 76a.

101 But, do animals have souls?

102 And should not be translated as "a soul of a living spirit" because only man has a soul. (M.) Earlier texts, however, read: {Hebrew Ref} ---"a soul of a living spirit" indicating some form of soul in all living beings. (T.H.)

103 Their way was not corrupted (Sanhedrin 108a, Ber. Rab. 32, 11). Ramban wonders how the fish could survive in the scalding waters.

104 Which is in the {Hebrew Ref} conjugation, and the translation, therefore, is: "And He obliterated every being."

105 Which is the {Hebrew Ref} conjugation. It would then mean: "And all beings were obliterated." However, in this case, {Hebrew Ref} , which indicates a direct object would not fit.

106 E.g., the root {Hebrew Ref} would be written so: {Hebrew Ref} .

107 {Hebrew Ref} seems redundant.

108 Tanchuma 9.

109 This is derived from the fact that {Hebrew Ref} denotes diminishing. The allusion here is that Noach himself was diminished, i.e., he was ill and weak. (S.C.)

110 Tanchuma, ibid.

111 And, when Noach left the ark he was somewhat crippled---diminished (ibid.).

112 Mishlei 12, 1.

113 ...even for the slightest infraction. This is so that none of his reward in the World-to-Come be diminished. Thus, Noach was punished for: a) causing suffering to the lion [ {Hebrew Ref} ]; b) having to be pushed into the ark (see above, Rashi v. 7). (B.B.)

Chapter 08 - Text Notes

114 The Name {Hebrew Ref} is usually mentioned relating to Judgment and Retribution. It seems inconsistent in this narrative where G-d is finally bringing about the end of the Flood.

115 Even Divine Mercy demands that the wicked be punished.

116 Ber. 6, 5.

117 Ibid. v. 7.

118 Ber. Rab. 33, 3.

119 Tanchuma Yashan 11.

120 {Hebrew Ref} here cannot mean literally "a wind" because this {Hebrew Ref} calmed the waters. (R. Yisrael Isserlin, S.C.)

121 Since {Hebrew Ref} was translated "spirit," {Hebrew Ref} cannot mean literally upon the earth. (D.T.)

122 Esther 2, 1.

123 7, 1.

124 Sanhedrin 108a.

125 Tehillim 40, 12.

126 Ber. 23, 6.

127 It was only 150 days after the rains stopped that the water levels first began to recede. This process continued until they completely receded on Tishri 1 (v. 13).

128 This could not be possible by referring to Nissan [the seventh month from Tishri]: because Nissan is included in the 150 days before the receding of the waters. See previous Rashi. (R.M.)

129 V. 5.

130 On Ararat.

131 For a chronology of the events of the Flood, see page 114. The {Hebrew Ref} of this verse and {Hebrew Ref} of the previous verse have two different points of reference.

132 In the previous verse.

133 But Iyar.

134 Which is mentioned in this verse.

135 V. 13.

136 V. 6.

137 He waited seven days each time before sending forth the dove.

138 Since there were 60 days between the sighting of the peaks and the water drying.

139 The month when the water dried up (v. 13).

140 Who holds that the world was created in Nissan.

141 Forty days from when the ark rested (v. 5) or from when the mountain peaks appeared?

142 You must discount that the forty days are from when the ark rested for there were only 21 days from when the window was opened until the dove no longer returned (See Rashi v. 5). And if you count 40 days from the resting of the ark, then the sighting of the peaks and the failure of the dove to return would fall on the same day (v. 12). This is so because Rashi (v. 3) states that the ark rested on 1 Sivan and the mountains appeared 1 Av (Rashi v. 5) ---a period of two months. The 40 days plus the 21 days of the dove's sendoffs are also two months. This would mean that the dove failed to return merely because the mountain peaks were sighted, which is unlikely. Moreover, seven days earlier the dove returned with an olive leaf, which was certainly impossible before the appearance of the mountain peaks.

143 Sanhedrin 108b.

144 That the raven returned to the ark until the floodwaters dried. (Ber. Rab. 33, 5.)

145 Ber. Rab. 36, 5.

146 {Hebrew Ref} referring to the lack of rain in the days of Eliyahu.

147 I Melachim 17, 6.

148 V. 10.

149 Ber. Rab. 33, 6.

150 Why is not the form {Hebrew Ref} used?

151 In which case {Hebrew Ref} would be used.

152 Iyov 29, 21.

153 Rashi, unlike other Rishonim, takes {Hebrew Ref} to be a verb in the masculine form. The literal translation would then be: {Hebrew Ref} ---He plucked a fig leaf in her mouth." Notice the inconsistency in the gender.

154 The entire specie is called {Hebrew Ref} [fem.] whether male or female. Therefore the verb, adjective, or possessive forms may be male or female.

155 {Hebrew Ref} ["bathing"] in the feminine.

156 Shir Hashirim 5, 12.

157 Yechezkel 7, 16, {Hebrew Ref} ["moaning"] in the feminine.

158 Hoshea 7, 11 {Hebrew Ref} ["foolish"] in the feminine.

159 Eiruvin 18b.

160 Verse 10.

161 From the {Hebrew Ref} conjugation.

162 From the {Hebrew Ref} [reflexive] form.

163 Rosh Hashanah 11b. See above Rashi 7, 11.

164 The following verse states {Hebrew Ref} . How is {Hebrew Ref} different?

165 Ber. Rab. 33, 7.

166 As opposed to {Hebrew Ref} in the preceding verse, where the earth was still saturated with moisture.

167 Thus the earth dried 11 days later in the next year.

168 The lunar year has 354 days; the solar---365.

169 Edyos Chapt. 2, Mishna 10; Ber. Rab. 28, 9.

170 See Rashi 7, 7; 6, 18.

171 Ber. Rab. 34, 7.

172 It, therefore, has two interpretations.

173 Ber. Rab. 34, 8.

174 What is the significance of {Hebrew Ref} ?

175 How did Noach know that he was to bring sacrifices?

176 Ber. Rab. 34, 9.

177 From the root {Hebrew Ref} [to stir].

178 Ber. Rab. 34, 10; Y. Brachos 3, 5.

179 Repetition serves as an oath. (Shavuos 36a)

180 ...again over the face of the earth. Yeshaiyahu 54, 9.

181 {Hebrew Ref}

182 Shavuos 36a.

183 Bava Metzia 106b.

184 Other versions: {Hebrew Ref} [winter]. (M.)

185 Ibid.

186 Bamidbar 19, 13.

187 II Shmuel 16, 2.

188 29a.

189 Ber. Rab. 34, 11.

Chapter 09 - Text Notes

190 Why the seeming repetition of {Hebrew Ref} ?

191 Iyov 6, 21.

192 {Hebrew Ref} from the word {Hebrew Ref} , alive. (Sanhedrin 98, 151b; Ber. Rab. 34, 12.) The {Hebrew Ref} [aggadaic exposition] prefers this explanation to the {Hebrew Ref} [simple explanation] that {Hebrew Ref} are synonymous.

193 Ber. Rab. 34, 11.

194 What is the implication in stressing that it "will be food for you"?

195 Sanhedrin 59b. See Rashi 1, 29.

196 I.e., while life is within the animal.

197 Sanhedrin 57a.

198 The opinion of R. Chanina in Sanhedrin 59a.

199 {Hebrew Ref} seems to refer back to the previous verse. How so?

200 Lit. "blood."

201 I.e., who commits suicide.

202 What purpose was there in warning the wild beasts?

203 Tehillim 49, 13.

204 {Hebrew Ref} can mean "compared to" or "ruled by."

205 I.e., man serves as prey to the wild beasts just as cattle do.

206 How can the victim be referred to as the killer's brother?

207 Shemos 21, 13.

208 10b.

209 I.e., the man who killed accidentally and the man who killed with premeditation. The latter sits under a ladder while the former is descending, whereupon he slips and falls onto the one sitting underneath, killing him. Thus the murderer gets his retribution and the accidental killer now goes into exile.

210 Since man is created in the image of G-d, a murderer has destroyed the image of G-d.

211 The Torah has previously stated {Hebrew Ref} --- "Be fruitful and multiply" (Ber. 9, 1). Why the repetition here? Rashi may also be referring to Ber. 1, 28. See Kesuvos 5a; Yevamos 65b, Tosafos {Hebrew Ref} ibid.; Maharsha Sanhedrin 59b {Hebrew Ref} .

212 Ber. Rab. 34, 14.

213 Since, here, {Hebrew Ref} immediately follows the prohibition to murder.

214 Tanchuma 11.

215 "I agree ... a sign" i.e., since you are concerned, I am willing to support my promise with a strong covenant and a sign.

216 I.e., domesticated animals. (G.A.)

217 In verse 9 the establishing of a covenant has already been mentioned. Why the repetition here?

218 In the following verse.

219 The {Hebrew Ref} vowels are omitted, indicating that not all the generations will need a sign.

220 Ber. Rab. 38, 2.

221 This cannot be taken literally for, obviously, there are instances when there are clouds without a rainbow. (G.A.)

222 {Hebrew Ref} is interpreted as darkness, as in: Dev. 4, 11; Yechezkel 30, 3; Yoel 2, 2, etc.

223 Why does G-d, here, refer to Himself in third person?

224 As in verses 12, 13, 15, 17.

225 Ber. Rab. 36, 3.

226 {Hebrew Ref} having a common root with {Hebrew Ref} [profane].

227 Not with something that produces intoxicating drink (Ber. Rab. 36, 3).

228 Ruth 1, 3.

229 What source did Noach use to plant the vineyard?

230 Ber. Rab. 36, 3.

231 Yechezkel 23, 4.

232 Amos 6, 6.

233 Ber. Rab. 36, 4.

234 Here as in verse 18, Cham is again identified as Canaan's father. Furthermore Canaan was later cursed by Noach. What was Canaan's role in this entire affair?

235 Tanchuma 15.

236 This cannot simply mean that Cham did nothing more than see. Because in verse 24 we find: "And he [Noach] realized what had been done to him." (G.A.)

237 Sanhedrin 70a.

238 It should have said {Hebrew Ref} ---They took, in the plural form.

239 I.e., in the singular form.

240 Yechezkel 39, 11.

241 Yeshaiyahu 20, 4.

242 I.e., Ethiopia.

243 Tanchuma 15. See Rashi, Yeshaiyahu and Yechezkel ibid.

244 It is already stated earlier in the verse "and [they] walked backward."

245 Ber. Rab. 36, 6.

246 Mizrachi's opinion is that Cham was older than Yefes. Then, why is Cham called {Hebrew Ref} ?

247 Yirmiyahu 49, 15.

248 Why was Canaan cursed to servitude to his brothers?

249 Ber. Rab. 36; 5, 7.

250 Noach obviously intended to bless Sheim. Then, why does he bless G-d? (R.M.)

251 I.e., Sheim's descendants.

252 Rashi interprets the entire verse as referring to Sheim's descendants because {Hebrew Ref} [to them] is plural. (M.)

253 I.e., may the boundaries of Yefes be extended.

254 The Nation of Israel who are the descendants of Sheim.

255 And clarifies why Noach interrupts his blessing of Sheim with a blessing to Yefes. (G.A.)

256 Yoma 10a. Unlike the Second Temple, the First Temple was replete with miracles. (Ibid 21b.)

257 This had already been said in the previous verse. Why the repetition here?

258 I.e., the first mention of {Hebrew Ref} refers to their subjugation when Sheim's descendants rule the Land of Canaan. (M.)

Chapter 10 - Text Notes

259 Ber. Rab. 37, 1; Yoma 10b. Rashi identifies {Hebrew Ref} only because in the previous verse he mentioned that Cyrus [Koresh] was a descendant of Yefes. Here he clarifies it by identifying {Hebrew Ref} as Persia and Cyrus was a king of Persia. (S.C.)

260 This cannot be explained simply that Nimrod was powerful because: 1) what sense is there in saying that "he began to be powerful"? and 2) what is the significance? (S.C.)

261 {Hebrew Ref} [Generation of Separation] is the name of the generation that constructed the Tower of Bavel. It was so called because, as a consequence of their rebellion, the races were separated. See Chap. 11.

262 This, too, cannot be explained that he was simply a mighty hunter, because: 1) what sense is there in saying that he was "a mighty hunter before G-d"? and 2) What is the significance?

263 Ber. Rab. 37, 2.

264 Safra, Bechukosai 20, 2.

265 Ber. Rab. 37, 4.

266 Yonah 3, 3 (v. Rashi ibid.).

267 {Hebrew Ref} is from the root {Hebrew Ref} --- flame.

268 How is it that the Plishtim [Philistines] descended from two nations?

269 Ber. Rab. 37, 5.

270 I.e., besides those already mentioned in verses 15-18. (S.C. from M.) Gur Aryeh explains this Rashi differently. {Hebrew Ref} usually means "spread." If {Hebrew Ref} were thus translated it would mean that Canaan spread over the world. However, this cannot be so because Canaan was confined in its own land. Rashi, therefore, explains that here, {Hebrew Ref} "branched out," i.e., their families increased and multiplied.

271 {Hebrew Ref} here being used as a verb.

272 {Hebrew Ref} here should not be explained as Eiver, the son of Sheim. Thus identifying Sheim as the grandfather of Eiver's children, because, wasn't he also the grandfather of his other children's children? Therefore {Hebrew Ref} should be translated as "the other side." (G.A.)

273 {Hebrew Ref} [the older] is ambiguous. It could refer to Sheim as well as to Yefes. It could mean "Yefes' older brother" or "the brother of Yefes, who was the older."

274 Ber. 11, 10.

275 Ber. 6, 1.

276 Ibid 7, 6.

277 And he must have been Yefes.

278 Making Yefes the older of the two.

279 Ber. Rab. 37, 7.

280 V. Ber. 11, 9.

281 Ibid.

282 Peleg.

283 Ber. Rab. 37, 7.

284 Chapt. 1.

285 And that the event possibly happened before he named Peleg, thereby disproving that he was necessarily a prophet...

286 I.e., before the dispersion.

287 Following verse.

288 V. 11, 1. Thus even after Yokton had already had eleven children the dispersal had not yet taken place. We may, therefore, surmise that Eiver, who was older, certainly had Peleg by this time and the naming was obviously prophetic.

289 I.e., the "middle of his life" is too broad a time period to use as a point of reference for an event in Peleg's life, for he lived 500 years! (S.H)

290 {Hebrew Ref} is from the root {Hebrew Ref} ---small.

291 Ber. Rab. 37, 7.

292 {Hebrew Ref} is a contraction of {Hebrew Ref} [yard of death, graveyard].

293 Ber. Rab. 37, 8.

Chapter 11 - Text Notes

294 See Rashi Ber. 2, 23 where he shows that the world was created in Hebrew. Therefore, if there was one language it must have been Hebrew. (M.)

295 Ber. Rab. 38, 6; Tanchuma 18.

296 The period that elapsed between Creation and the Flood.

297 Ber. Rab. 38, 6.

298 10, 30.

299 Ber. Rab. 38, 7.

300 Ibid. 8, Tanchuma 18.

301 Why did they not use stones for building, as was customary?

302 Whereas stones are cut from mountains.

303 Why would it be necessary for G-d, the All-Knowing and All-Seeing to "Come down to see"?

304 Chapt. 18. See also Rashi Ber. 18, 21.

305 Ber. 3, 12.

306 They are, therefore, called {Hebrew Ref} ---sons of Adam, for they seemed to inherit his trait of ungratefulness.

307 Ber. Rab. 38, 9.

308 I.e., the same advantage that was given them by G-d, was the cause of their rebelling. (R.M.)

309 Lit., {Hebrew Ref} means their beginning. The pronoun, "their," could feasibly refer to the "city and tower." This, however, is not so. Because in this statement, G-d makes no mention of them. He refers only to the people. Rashi explains, therefore, that the reference is to the people---i.e., "They began to do this." (G.A.)

310 I.e., shall they not be prevented from doing so?

311 Tehillim 76, 13.

312 To whom was G-d addressing this?

313 Tanchuma 18. See Rashi, Ber. 1, 26.

314 This indicates an anxiousness to hurry. Why?

315 I.e., the seeming rush.

316 V. 4.

317 I.e., when the {Hebrew Ref} precedes the root letters of a verb.

318 Usually "Let us go down" would be {Hebrew Ref} . Here, the {Hebrew Ref} is additional.

319 How will the confusion of language affect the building of the tower?

320 Ber. Rab. 38, 10.

321 {Hebrew Ref} in this verse and {Hebrew Ref} in the following verse seem repetitive.

322 Sanhedrin 107b.

323 Mishlei 10, 24.

324 Sanhedrin 107b.

325 I.e., the generation of the Tower of Bavel.

326 Obviously, the latter's transgression was more serious.

327 I.e., the Tower of Bavel generation.

328 Ber. Rab. 38, 6.

329 I.e., both events---Sheim's being 100 years old and the birth of Arpachshad---took place two years after the Flood.

330 Ber. Rab. 38, 13; Tanchuma.

331 Terach dealt in the manufacture and sale of idols. On one occasion Terach left the idols in the care of the young Avraham. A woman brought some flower and asked Avraham to bring it as an offering to the idols, whereupon Avraham picked up an ax and smashed all the idols and placed the ax in the hands of the largest of them. When Terach returned and saw what had happened, he asked Avraham, "Who did this?" He replied, "A woman brought some flower as an offering to the idols. When I brought it before them they began to argue, each one demanding that he eat first, whereupon, this large one picked up the ax and smashed the rest." Terach understood that Avraham was mocking him and his idols and went to complain to Nimrod.

332 Ur Kasdim meaning the fire of the Chaldees.

333 Yeshaiyahu 24, 14.

334 Ibid. 11, 8.

335 {Hebrew Ref} ---see.

336 {Hebrew Ref} is plural. To whom does this refer? {Hebrew Ref} , too, is plural. To whom does this refer? (G.A.)

337 I.e., Terach and Avram were the family heads who took Lot and Sarai along. (G.A.)

338 Historically, Terach died many years later. Why, then, does the Torah record his death here?

339 Bereishis 12, 4.

340 V. 26.

341 I.e., he lived another 60 years, for he was 205 years old at his death.

342 I.e., Avram's leaving during his father's lifetime.

343 However, the question remains: how can Scripture record Terach's death when he, in fact, had not yet died? "Scripture calls him dead ..."

344 Ramban asks: But did Terach ultimately not repent, as Rashi himself states later? (Ber. 15, 15). Gur Aryeh answers: though he repented, he was not forgiven until he died and thus he was still referred to as wicked.

345 II Shmuel 23, 20.

346 ...which is a curious reference, for isn't everyone the child of a living person? Therefore, this description is taken to mean "the son of a righteous man" who is called living even after death.

347 Ber. Rab. 39, 7; Berachos 18a,b.

348 It would seem that Rashi's Torah scroll had the {Hebrew Ref} inverted. Our scrolls, have the {Hebrew Ref} in its usual form.

349 The inverted {Hebrew Ref} symbolizes the turning of G-d's anger to G-d's mercy.