Bereishis
Book 1: Genesis

Chapter 28 - Text Notes

1 Above 28, 6 "...Yitzchok blessed Yaakov and sent him to Padan Aram to take a wife for himself there."

2 Which would obviously mean that he left Beer Sheva.

3 Ruth 1, 7.

4 Ber. Rab. 68, 6.

5 {Hebrew Ref} means in the place, i.e., the place previously known, unlike {Hebrew Ref} ---which means in a place. (G.A.)

6 Chullin 91b.

7 Above 22, 4.

8 Yehoshua 16, 7.

9 Ibid. 19, 11.

10 Yirmiyahu 7, 15.

11 According to the Sages the interpretation is {Hebrew Ref} He prayed there ... for the sun went down.

12 The usual word for "And he prayed" and, instead wrote {Hebrew Ref} ---which also means to come upon someplace unexpectedly.

13 I.e., his trip was miraculously shortened.

14 Chullin 91b. See Rashi below v. 17.

15 I.e. "The sun set and he stayed there overnight," instead of "He stayed there overnight because the sun set."

16 Ber. Rab. 68, 10.

17 Why does it not simply say {Hebrew Ref} ---under his head? 1) {Hebrew Ref} means above his head as {Hebrew Ref} (Ruth 3, 14) means beneath (i.e., lower than) his feet. (G.A.) 2) {Hebrew Ref} is plural, i.e., at his head, indicating the placing of many stones around his head.

18 Ber. Rab. 68, 1.

19 V. 18.

20 Here it states {Hebrew Ref} --- he took of the stones---plural, implying that he took a number of stones. Yet, in v. 18 it states {Hebrew Ref} --- he took the stone---singular, implying that the stones turned into one stone.

21 Chullin 91b.

22 Ber. Rab. 68, 11. See Rashi above 28, 9.

23 Since angels are in the Heavens, should they not first descend and then ascend? (S.C.)

24 Thus {Hebrew Ref} comes first.

25 Ber. Rab. 68, 12.

26 Between the time that the Eretz Yisrael angels left and the new angels arrived Yaakov was left momentarily unguarded. Then G-d, Himself guarded him. (G.A.)

27 Ber. Rab. 69, 3.

28 Iyov 15, 15.

29 I.e., G-d does not consider even a righteous person as "holy" until after his death when it is certain that he can no longer fall into the clutches of his evil inclination.

30 Tanchuma, Toldos 7.

31 {Hebrew Ref} means literally, the piece of land taken up by Yaakov's body will be given to him and his children!

32 Chullin 91b.

33 Shemos 1, 12.

34 Concerning Avraham, G-d reassured him with the words {Hebrew Ref} "I will shield you," (above 15, 10), whereas Yaakov is told {Hebrew Ref} "I am with you," denoting a more constant safeguarding. (G.A.)

35 See Rashi above 24, 33, and below, 43, 7. {Hebrew Ref} , here, could not mean if for there is no doubt concerning fulfillment of His promise. (G.A.)

36 Which would imply that all of Yitzchok's descendants would be considered the seed of Avraham.

37 Above 21, 12.

38 Nedarim 31, 1.

39 And, therefore {Hebrew Ref} could not mean "that which I have told you" but must mean "that which I spoke regarding you.

40 Why is this significant?

41 Rashi here sets out to clarify some difficulties in this narrative: 1) Why does Yaakov refer to Yerushalayim as {Hebrew Ref} ? 2) The Sages state that Yaakov slept that night in Yerushalayim, yet in v. 19 Yaakov names the place Beis Eil, which was formerly Luz? 3) In v. 12 it states {Hebrew Ref} and, behold, there is a ladder standing on the ground which would imply that the location of the ladder was in Beer Sheva, where Yaakov had been last (v. 11). Yet, later Yaakov calls the place Beis Eil!

42 In Ber. Rab. and in Ramban's citation of Rashi {Hebrew Ref} the middle, does not appear. However, Mizrachi asserts that Rashi must mean the middle of the slope. For if Rashi meant that the end of the ladder was above Yerushalayim, then Yaakov having slept in Luz---which is north of Yerushalayim---would have found himself outside of the slope of the ladder. There then would be no reason for Yaakov to dub Luz--- {Hebrew Ref} . (G.A., S.C., L.S.R.)

43 Chullin 91b.

44 I.e., the site of the Beis Hamikdosh.

45 Indicating that Yaakov slept in Yerushalayim.

46 Pesachim 88a.

47 To Luz. Thus, at that time Luz and Yerushalayim and Beis Eil were in one location.

48 91b.

49 Chullin 91b.

50 V. 5 after which it states that he came to Beis Eil ( {Hebrew Ref} ).

51 See above 12, 8.

52 Above 24, 63. Yitzchok went out to meditate.

53 88a.

54 Michah 4, 3.

55 I.e., the Beis Hamikdosh Mount.

56 Why is the Beis Hamikdosh here related to Yaakov?

57 Beis Eil---the House of G-d.

58 {Hebrew Ref} is not a verb, i.e., "How they feared this place!" but a noun: i.e., "How great is the fear of this place!" Onkelos sometimes resorts to the plural, {Hebrew Ref} though the meaning is singular as in {Hebrew Ref} which is Onkelos' translation of {Hebrew Ref} --- understanding. (G.A.)

59 Dev. 32, 28.

60 Below v. 20--- the Targum of {Hebrew Ref} .

61 Ber. Rab. 69, 7.

62 {Hebrew Ref} refers to the Earthly Beis Hamikdosh, {Hebrew Ref} ---to the Heavenly Beis Hamikdosh. (G.A.)

63 What is the difference between {Hebrew Ref} and {Hebrew Ref} ? (S.C.)

64 I.e., {Hebrew Ref} is a reference to G-d's keeping all of His promises. Then Yaakov enumerates them individually: {Hebrew Ref} .

65 V. 15.

66 Ibid.

67 Tehillim 36, 28.

68 Yaakov does not intend this to be a condition for his acceptance of G-d, but, {Hebrew Ref} is a continuation of Yaakov's enumeration of G-d's promises. (M., G.A.)

69 V. 15.

70 Above 17, 7.

71 How is one to explain the letter {Hebrew Ref} --- And?

72 Below 35, 1.

Chapter 29 - Text Notes

73 70, 8.

74 I.e., in the present tense. Unlike v. 8 where Onkelos translates it {Hebrew Ref} , in the future tense. The explanation for this seeming discrepancy is....

75 I.e., in the present tense as in the previous Rashi.

76 She is coming.

77 She came.

78 {Hebrew Ref} and {Hebrew Ref} seem to be two different ways of saying the same thing! (G.A.)

79 Ber. Rab. 70, 11.

80 And, therefore, we cannot go and graze the sheep.

81 Whereas in v. 3 he translates it {Hebrew Ref} , in the present tense. Here, the shepherds are waiting for others to arrive so that they will roll the stone away.

82 In keeping with the form {Hebrew Ref} (v. 3, v. 8) the proper form here would be {Hebrew Ref} . Why {Hebrew Ref} ? (S.C.)

83 {Hebrew Ref} also has the meaning of uncovering, i.e., he opened. Whereas the shepherds had to roll the stone away, Yaakov only needed to lift the stone.

84 Ber. Rab. 70, 12.

85 Rochel died in Beis Lechem on Yaakov's return from Lavan.

86 Ber. Rab. 70, 12.

87 Devarim Rab. 2, 13.

88 Nedarim 64b; Ber. Rab. 71, 6.

89 But he wasn't her father's brother!

90 Above 13, 8---a statement made by Avraham to Lot, though they were not brothers.

91 Ber. Rab. 70, 13; Bava Basra 123a.

92 I.e., I can match him in deception.

93 According to the Midrashic explanation we understand why Yaakov said both, {Hebrew Ref} as well as {Hebrew Ref} which would otherwise seem redundant. (L.S.R.)

94 Why did she not tell her mother as did Rivkah, above 24, 8? (G.A.)

95 Ber. Rab. 70, 13.

96 Why was Lavan so excited?

97 Why this supposed love for Yaakov?

98 Ber. Rab. 70, 13.

99 See Rashi v. 11.

100 Ber. Rab. 70, 13.

101 {Hebrew Ref} (without the {Hebrew Ref} prefix) is in the past tense.

102 I.e., the future tense.

103 Ber. Rab. 70, 16; Bava Basra 123a.

104 What is the difference between {Hebrew Ref} and {Hebrew Ref} ?

105 "He marks it with a pencil" (Yeshaiyahu 44, 13).

106 Above 27, 44.

107 V. 20.

108 Ber. Rab. 70, 17.

109 Onkelos translates {Hebrew Ref} ---My work is completed. Rashi disagrees.

110 Ber. Rab. 70, 18.

111 Yaakov knew that it was his mission to establish the Twelve Tribes of the Nation of Israel.

112 Why did not Yaakov realize this earlier?

113 I.e., he failed to recognize her as Leah.

114 Megillah 13a; Bava Basra 123a.

115 Whereby {Hebrew Ref} means "this week," rather than "the week of this one."

116 I.e., a {Hebrew Ref} . {Hebrew Ref} means a week, {Hebrew Ref} means the week of.

117 Another proof that {Hebrew Ref} could not mean this week.

118 {Hebrew Ref} is masculine, {Hebrew Ref} is feminine.

119 Dev. 16, 9. If the intent of {Hebrew Ref} is a week the proper grammar would be {Hebrew Ref} , in the masculine.

120 Above 11, 7.

121 Ibid. v. 3.

122 {Hebrew Ref} seems redundant.

123 And, nevertheless, desired to kill him.

124 Yet, Yoseif was the father of two tribes, Ephraim and Menasheh, and only a {Hebrew Ref} (firstborn) has a right to two shares of a father's inheritance.

125 To rescue Yoseif after his brothers had thrown him in to the pit. See chapter 27.

126 Why "this time," as opposed to the other births?

127 I.e., now that I have given birth to my third son, which is the fair share of each of the four wives.

128 What is the significance of the fact that the term {Hebrew Ref} is used only in the naming of Leivi, Yehudah and Don?

129 Because it often happened that in carrying the Ark some Levites did not properly heed its sanctity, thereby bringing about their demise. (G.A.)

130 There are 24 various offerings which the Torah requires be given to the {Hebrew Ref} ---priests.

131 Why did this son inspire special thanks?

Chapter 30 - Text Notes

132 But, is jealousy not prohibited? (Avos 4:22, S.C.)

133 Envy of another's attributes is not only permitted but even preferable because it inspires one's own improvement.

134 But, what could Yaakov do?

135 I.e., He has made me barren, yet He gives me a son from my handmaid.

136 Tenth century lexicographer from Spain, author of the {Hebrew Ref} , a Biblical Hebrew dictionary.

137 Bamid. 32, 5.

138 Dev. 32, 5.

139 A method whereby letters of a word represent other words.

140 Thus, why did Lavan give the younger handmaid to Leah, the older sister?

141 Shabbos 67b, where there is a listing of incantations that are prohibited, among which is....

142 Yeshaiyahu 61, 12.

143 {Hebrew Ref} meaning cutting.

144 Daniel 4, 14.

145 What is the significance of the fact that it was the time of the wheat-harvest?

146 {Hebrew Ref} ---to take, is not the same as {Hebrew Ref} and you (fem.) shall take. (G.A.)

147 For she was willing to trade it for a bunch of flowers.

148 Literally it means "I have hired you," which could not be the intent here for she gave Yaakov nothing. (G.A.)

149 The usual expression would be {Hebrew Ref} . Why {Hebrew Ref} ?

150 I Melachim 8, 13.

151 What is the basis for this name?

152 Whenever G-d "remembers" someone, it refers to some deed of that person.

153 See above, Rashi 29, 25.

154 Rabbi Eliezer Hakalir, in a composition that is recited on the first day of Rosh Hashanah entitled {Hebrew Ref} .

155 {Hebrew Ref} usually means gathering. Here it means to set it out of the way.

156 Yeshaiyahu 4, 1.

157 Shemos 9, 19.

158 Yoel 4, 13.

159 Yeshaiyahu 60, 20.

160 Why did she ask for only one more child?

161 Why did Yaakov's request to leave Lavan follow Yoseif 's birth?

162 Ovadiah 1, 18.

163 I.e., he was no longer afraid of Eisov.

164 Above 29, 6.

165 Below 31, 1.

166 {Hebrew Ref} literally means "on account of my feet," i.e., because of my arrival.

167 Shemos 11, 8.

168 Shoftim 8, 5.

169 a) What is {Hebrew Ref} b) What is {Hebrew Ref} ?

170 "For I have been busy working for you, Lavan."

171 I.e., Yaakov meant to say {Hebrew Ref} ---I also must assist in providing for the household.

172 Bava Basra 83b.

173 However, this particular problem could have been solved by simply taking an accounting of the present speckled and spotted sheep and later counting the increase. Therefore, Rashi offers another explanation. (M., S.C.)

174 We have had {Hebrew Ref} as meaning behold (above 15, 3). Here, it has another meaning. (M.)

175 Lavan felt that he was getting an unbelievable bargain.

176 Hoshea 4, 13.

177 It is called the white poplar tree in English.

178 Shabbos 50b.

179 Chulin 93b.

180 I.e., spotted and speckled as the sticks were.

181 Gur Aryeh explains that the form of {Hebrew Ref} is a combination of male {Hebrew Ref} and female {Hebrew Ref} , thereby alluding to this miracle.

182 Because it was not the sticks, but rather their spots and stripes that resulted in the birth of the speckled and spotted sheep. (S.C.)

183 See Rashi above 22, 9.

184 The commentaries on Rashi struggle with the problem: Had not Lavan removed all the brown ones for himself? (See v. 35). Mizrachi explains that {Hebrew Ref} here refers to the brown goats, whereas Lavan had removed only the brown sheep.

185 10th century lexicographer, author of the {Hebrew Ref}

186 II Shmuel 15, 31.

187 Yeshaiyahu 3, 22.

188 {Hebrew Ref} , in this case does not mean many.

189 Up to this point the narrative deals only with the proliferation of the sheep. Where did the servants, camels and donkeys come from?

Chapter 31 - Text Notes

190 I Shmuel 14, 48.

191 I.e., that Rochel was the primary wife of Yaakov.

192 Yehudah was one of Leah's sons.

193 Ruth 4, 11.

194 Thus {Hebrew Ref} means ten times ten, or 100.

195 Gur Aryeh explains that {Hebrew Ref} literally means countings which is represented by ten in the decimal system because all our counting is actually to ten, then we continue by beginning again from one.

196 Rashi assumes that these spotted rams could not have been of those that were born in Yaakov's possession (as above 30, 39) for that would not have been news to Yaakov's wives. Thus, Yaakov must be referring to rams that were miraculously brought to his flock. (S.C.)

197 {Hebrew Ref} means openings, i.e., the white strand was interspersed with white spots that sometimes did not touch each other, creating these openings. (L.S.R.)

198 In the {Hebrew Ref} [construct] form, a noun does not receive the {Hebrew Ref} [the {Hebrew Ref} denoting a definite article].

199 The {Hebrew Ref} of {Hebrew Ref} also being superfluous.

200 Above 28, 18.

201 Making it distinct and great for the service of G-d.

202 Why is it significant that Yaakov vowed there?

203 And I am, therefore, instructing you to return there.

204 I.e., the wages for the six years that you worked, besides the fourteen that you worked for us. (M.)

205 Verse 16, in effect, continues the thought begun in verse 14, i.e, "Do we still have a portion.. .?"

206 Below 36, 6. Eisov was focused on illicit relationships which happened to result in children whereas Yaakov's purpose was the establishment of the Twelve Tribes of Israel. (G.A.)

207 This will explain why it was three days before Lavan discovered that the idols were missing.

208 Rashi derives this from the fact that Scripture stresses {Hebrew Ref} ---"The teraphim which were her father's."

209 Why did it take so long?

210 I.e., the distance that Yaakov traveled which made him seven-days distant from Lavan. (M., G.A.)

211 Lavan overtook Yaakov on the fourth day of Yaakov's departure. Since Yaakov had a three-day headstart.

212 Why should he not speak good?

213 But, the sword kills; it does not capture. (G.A.)

214 Tehillim 84, 3.

215 Iyov 14, 15.

216 See below 35, 19.

217 Below 46, 19.

218 Signifying that his primary wife was Rochel.

219 But, was he not already in Rochel's tent? See previous Rashi.

220 Eruvin 16a.

221 Eichah 4, 19.

222 I Shmuel 17, 53.

223 Hoshea 9, 14

224 Iyov 21, 10.

225 I.e., not only full grown rams are called {Hebrew Ref} .

226 Obviously, therefore, Yaakov must have meant that he had not eaten even the smallest of the sheep. Thus {Hebrew Ref} refers to even the smallest ram.

227 {Hebrew Ref} here is not related to {Hebrew Ref} --- sin.

228 Shoftim 20, 16.

229 I Melachim 1, 21.

230 If one of the flock would be missing.

231 Bamid. 31, 49.

232 Eichah 1, 1.

233 The {Hebrew Ref} of {Hebrew Ref} and {Hebrew Ref} is also extra.

234 Yeshaiyahu 1, 21.

235 Hoshea 10, 11.

236 Dev. 4, 24.

237 Tehillim 147, 17.

238 Above 28, 13.

239 Then why did Yaakov say, {Hebrew Ref} ?

240 And not that the {Hebrew Ref} ---covenant, be a witness. Had it referred to the {Hebrew Ref} it would have said {Hebrew Ref} in the feminine form since {Hebrew Ref} is feminine. (M., G.A.)

241 But Yaakov had no other brothers!

242 Shoftim 11, 29.

243 I.e., and each will not know whether the other is transgressing.

244 Shemos 15, 4.

245 Above 24, 33.

246 Daniel 5, 1.

247 Yirmiyahu 11, 19.