Torah Reading for Chayei Sarah

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First Portion

Genesis Chapter 23

1And the life of Sarah was one hundred years and twenty years and seven years; [these were] the years of the life of Sarah.		אוַיִּֽהְיוּ֙ חַיֵּ֣י שָׂרָ֔ה מֵאָ֥ה שָׁנָ֛ה וְעֶשְׂרִ֥ים שָׁנָ֖ה וְשֶׁ֣בַע שָׁנִ֑ים שְׁנֵ֖י חַיֵּ֥י שָׂרָֽה:
And the life of Sarah was one hundred years and twenty years and seven years: The reason that the word “years” was written after every digit is to tell you that every digit is to be expounded upon individually: when she was one hundred years old, she was like a twenty-year-old regarding sin. Just as a twenty-year-old has not sinned, because she is not liable to punishment, so too when she was one hundred years old, she was without sin. And when she was twenty, she was like a seven-year-old as regards to beauty. — from Gen. Rabbah 58:1]		ויהיו חיי שרה מאה שנה ועשרים שנה ושבע שנים: לכך נכתב שנה בכל כלל וכלל, לומר לך שכל אחד נדרש לעצמו, בת מאה כבת עשרים לחטא, מה בת עשרים לא חטאה, שהרי אינה בת עונשין, אף בת מאה בלא חטא, ובת עשרים כבת שבע ליופי:
the years of the life of Sarah: All of them equally good.		שני חיי שרה: כלן שוין לטובה:
2And Sarah died in Kiriath arba, which is Hebron, in the land of Canaan, and Abraham came to eulogize Sarah and to bewail her.		בוַתָּ֣מָת שָׂרָ֗ה בְּקִרְיַ֥ת אַרְבַּ֛ע הִ֥וא חֶבְר֖וֹן בְּאֶ֣רֶץ כְּנָ֑עַן וַיָּבֹא֙ אַבְרָהָ֔ם לִסְפֹּ֥ד לְשָׂרָ֖ה וְלִבְכֹּתָֽהּ:
in Kiriath-arba: lit. the city of the four. So named because of the four giants who were there: Ahiman, Sheshai, Talmai, and their father (Gen. Rabbah from Num. 13:23). Another explanation: Because of the four couples that were buried there, man and wife: Adam and Eve, Abraham and Sarah, Isaac and Rebecca, Jacob and Leah (Pirkei d’Rabbi Eliezer , ch. 20).		בקרית ארבע: על שם ארבע ענקים שהיו שם אחימן ששי ותלמי ואביהם. דבר אחר על שם ארבעה זוגות שנקברו שם איש ואשתו אדם וחוה, אברהם ושרה, יצחק ורבקה, יעקב ולאה:
and Abraham came: from Beer-sheba.		ויבא אברהם: מבאר שבע:
to eulogize Sarah and to bewail her: The account of Sarah’s demise was juxtaposed to the binding of Isaac because as a result of the news of the “binding,” that her son was prepared for slaughter and was almost slaughtered, her soul flew out of her, and she died. — from Gen. Rabbah 58:5]		לספוד לשרה ולבכתה: ונסמכה מיתת שרה לעקידת יצחק, לפי שעל ידי בשורת העקידה שנזדמן בנה לשחיטה וכמעט שלא נשחט, פרחה נשמתה ממנה ומתה:
3And Abraham arose from before his dead, and he spoke to the sons of Heth, saying,		גוַיָּ֨קָם֙ אַבְרָהָ֔ם מֵעַ֖ל פְּנֵ֣י מֵת֑וֹ וַיְדַבֵּ֥ר אֶל־בְּנֵי־חֵ֖ת לֵאמֹֽר:
4"I am a stranger and an inhabitant with you. Give me burial property with you, so that I may bury my dead from before me."		דגֵּֽר־וְתוֹשָׁ֥ב אָֽנֹכִ֖י עִמָּכֶ֑ם תְּנ֨וּ לִ֤י אֲחֻזַּת־קֶ֨בֶר֙ עִמָּכֶ֔ם וְאֶקְבְּרָ֥ה מֵתִ֖י מִלְּפָנָֽי:
I am a stranger and an inhabitant with you: [I am] a stranger from another land, and I have settled among you. [Consequently, I have no ancestral burial plot here (Rashbam, Sforno).] And the Midrash Aggadah (Gen. Rabbah 58:6) [states]: If you are willing [to sell me burial property], I am a stranger, but if not, I will be as an inhabitant and will take it legally, for the Holy One, blessed be He, said to me, “To your seed I will give this land” (above 12:7).		גר ותושב אנכי עמכם: גר מארץ אחרת ונתישבתי עמכם. ומדרש אגדה אם תרצו הריני גר, ואם לאו אהיה תושב ואטלנה מן הדין שאמר לי הקב"ה (לעיל יב ז) לזרעך אתן את הארץ הזאת:
burial property: the possession of land for a burial place.		אחזת קבר: אחוזת קרקע לבית הקברות:
5And the sons of Heth answered Abraham, saying to him,		הוַיַּֽעֲנ֧וּ בְנֵי־חֵ֛ת אֶת־אַבְרָהָ֖ם לֵאמֹ֥ר לֽוֹ:
6"Listen to us, my lord; you are a prince of God in our midst; in the choicest of our graves bury your dead. None of us will withhold his grave from you to bury your dead."		ושְׁמָעֵ֣נוּ \| אֲדֹנִ֗י נְשִׂ֨יא אֱלֹהִ֤ים אַתָּה֙ בְּתוֹכֵ֔נוּ בְּמִבְחַ֣ר קְבָרֵ֔ינוּ קְבֹ֖ר אֶת־מֵתֶ֑ךָ אִ֣ישׁ מִמֶּ֔נּוּ אֶת־קִבְר֛וֹ לֹֽא־יִכְלֶ֥ה מִמְּךָ֖ מִקְּבֹ֥ר מֵתֶֽךָ:
none…will withhold: Heb. לא יִכְלֶה, will not withhold, as (Ps. 40:12):“You will not withhold (לא תִכְלָא) Your mercies,” and similarly (above 8:2):“and the rain was withheld (וַיִּכָּלֵא).”		לא יכלה: לא ימנע, כמו (תהלים מ יב) לא תכלא רחמיך, וכמו (לעיל ח ב) ויכלא הגשם:
7And Abraham arose and prostrated himself to the people of the land, to the sons of Heth.		זוַיָּ֧קָם אַבְרָהָ֛ם וַיִּשְׁתַּ֥חוּ לְעַם־הָאָ֖רֶץ לִבְנֵי־חֵֽת:
8And he spoke with them, saying, "If it is your will that I bury my dead from before me, listen to me and entreat for me to Ephron the son of Zohar.		חוַיְדַבֵּ֥ר אִתָּ֖ם לֵאמֹ֑ר אִם־יֵ֣שׁ אֶת־נַפְשְׁכֶ֗ם לִקְבֹּ֤ר אֶת־מֵתִי֙ מִלְּפָנַ֔י שְׁמָע֕וּנִי וּפִגְעוּ־לִ֖י בְּעֶפְר֥וֹן בֶּן־צֹֽחַר:
your will: Heb. נַפְשְׁכֶם, equivalent to רְצוֹנְכֶם, your will.		נפשכם: רצונכם:
and entreat for me: Heb. וּפִגְעוּ, an expression of entreaty, as in (Ruth 1: 16): “Do not entreat me” .		ופגעו לי: לשון בקשה, כמו (רות א טז) אל תפגעי בי:
9That he may give me the Machpelah (double) Cave, which belongs to him, which is at the end of his field; for a full price let him give it to me in your midst for burial property."		טוְיִתֶּן־לִ֗י אֶת־מְעָרַ֤ת הַמַּכְפֵּלָה֙ אֲשֶׁר־ל֔וֹ אֲשֶׁ֖ר בִּקְצֵ֣ה שָׂדֵ֑הוּ בְּכֶ֨סֶף מָלֵ֜א יִתְּנֶ֥נָּה לִּ֛י בְּתֽוֹכְכֶ֖ם לַֽאֲחֻזַּת־קָֽבֶר:
double: A structure with an upper story over it. Another interpretation: [It was called so] because it was doubled with couples (Er. 53a).		המכפלה: בית ועליה על גביו. דבר אחר שכפולה בזוגות:
for a full price: [meaning] its full value. So did David say to Araunah,“for the full price” (I Chron. 21: 24).		בכסף מלא: אשלם כל שוויה, וכן דוד אמר לארונה (דברי הימים א' כא כד) בכסף מלא:
10Now Ephron was sitting in the midst of the sons of Heth, and Ephron the Hittite answered Abraham in the hearing of the sons of Heth, of all those who had come into the gate of his city, saying,		יוְעֶפְר֥וֹן ישֵׁ֖ב בְּת֣וֹךְ בְּנֵי־חֵ֑ת וַיַּ֩עַן֩ עֶפְר֨וֹן הַֽחִתִּ֤י אֶת־אַבְרָהָם֨ בְּאָזְנֵ֣י בְנֵי־חֵ֔ת לְכֹ֛ל בָּאֵ֥י שַֽׁעַר־עִיר֖וֹ לֵאמֹֽר:
Now Ephron was sitting: It ישֵׁב is spelled defectively, [without a“vav.” It can therefore be read יָשַׁב, in the past tense, meaning that he had just sat (Mizrachi, Be’er Yitzchak).] On that very day they had appointed him as an officer over them. Because of the importance of Abraham, who needed him, he rose to an exalted position. — from Gen. Rabbah 58:7]		ועפרון ישב: כתיב חסר, אותו היום מנוהו שוטר עליהם, מפני חשיבותו של אברהם שהיה צריך לו עלה לגדולה:
of all those who had come into the gate of his city: For they all left their work and came to pay their respects to Sarah. — from Gen. Rabbah 58:7]		לכל באי שער עירו: שכולן בטלו ממלאכתן ובאו לגמול חסד לשרה:
11"No, my lord, listen to me. I have given you the field, and the cave that is in it, I have given it to you. Before the eyes of the sons of my people, I have given it to you; bury your dead."		יאלֹֽא־אֲדֹנִ֣י שְׁמָעֵ֔נִי הַשָּׂדֶה֙ נָתַ֣תִּי לָ֔ךְ וְהַמְּעָרָ֥ה אֲשֶׁר־בּ֖וֹ לְךָ֣ נְתַתִּ֑יהָ לְעֵינֵ֧י בְנֵֽי־עַמִּ֛י נְתַתִּ֥יהָ לָּ֖ךְ קְבֹ֥ר מֵתֶֽךָ:
No, my lord: You shall not buy it for money.		לא א-דני: לא תקנה אותה בדמים:
I have given you: It is as though I have given it to you.		נתתי לך: הרי הוא כמו שנתתיה לך:
12And Abraham prostrated himself before the people of the land.		יבוַיִּשְׁתַּ֨חוּ֙ אַבְרָהָ֔ם לִפְנֵ֖י עַם־הָאָֽרֶץ:
13And he spoke to Ephron in the hearing of the people of the land, saying, "But, if only you would listen to me. I am giving the money for the field; take [it] from me, and I will bury my dead there."		יגוַיְדַבֵּ֨ר אֶל־עֶפְר֜וֹן בְּאָזְנֵ֤י עַם־הָאָ֨רֶץ֙ לֵאמֹ֔ר אַ֛ךְ אִם־אַתָּ֥ה ל֖וּ שְׁמָעֵ֑נִי נָתַ֜תִּי כֶּ֤סֶף הַשָּׂדֶה֙ קַ֣ח מִמֶּ֔נִּי וְאֶקְבְּרָ֥ה אֶת־מֵתִ֖י שָֽׁמָּה:
But, if only you would listen to me: You tell me to listen to you and to take it gratis. I do not wish to do that, but“If you would only (לוּ) listen to me,” [meaning]“If only (הַלְוַאי) you would listen to me.” Rashi explains that the word לוּ is equivalent to הַלְוַאי, if only.		אך אם אתה לו שמעני: אתה אומר לי לשמוע לך וליקח בחנם, אני אי אפשי בכך, אך אם אתה לו שמעני הלואי ותשמעני:
I am giving: lit. I have given, Donai in Old French. It is ready with me, and I wish that I had already given it to you.		נתתי: דונא"י בלע"ז [נתתי] מוכן הוא אצלי והלואי נתתי לך כבר:
14And Ephron replied to Abraham, saying to him,		ידוַיַּ֧עַן עֶפְר֛וֹן אֶת־אַבְרָהָ֖ם לֵאמֹ֥ר לֽוֹ:
15"My lord, listen to me; a [piece of] land worth four hundred shekels of silver, what is it between me and you? Bury your dead."		טואֲדֹנִ֣י שְׁמָעֵ֔נִי אֶ֩רֶץ֩ אַרְבַּ֨ע מֵאֹ֧ת שֶֽׁקֶל־כֶּ֛סֶף בֵּינִ֥י וּבֵֽינְךָ֖ מַה־הִ֑וא וְאֶת־מֵֽתְךָ֖ קְבֹֽר:
between me and you: Between two friends such as we are, of what importance is it? None! Rather leave the sale and bury your dead.		ביני ובינך: בין שני אוהבים כמונו מה היא חשובה לכלום, אלא הנח את המכר ואת מתך קבור:
16And Abraham listened to Ephron, and Abraham weighed out to Ephron the silver that he had named in the hearing of the sons of Heth, four hundred shekels of silver, accepted by the merchant.		טזוַיִּשְׁמַ֣ע אַבְרָהָם֘ אֶל־עֶפְרוֹן֒ וַיִּשְׁקֹ֤ל אַבְרָהָם֙ לְעֶפְרֹ֔ן אֶת־הַכֶּ֕סֶף אֲשֶׁ֥ר דִּבֶּ֖ר בְּאָזְנֵ֣י בְנֵי־חֵ֑ת אַרְבַּ֤ע מֵאוֹת֙ שֶׁ֣קֶל כֶּ֔סֶף עֹבֵ֖ר לַסֹּחֵֽר:
and Abraham weighed out to Ephron: עֶפְרֹן is spelled without a “vav,” because he promised much but did not do even a little [i.e., he promised the cave as a gift but took a great deal of money for it], for he took from him large shekels, viz. centenaria [worth one hundred smaller shekels], as it is stated:“accepted by the merchant,” i.e., they are accepted as a [full] shekel everywhere, for some places have large shekels, viz. centenaria, centeniers or zenteniyers in Old French,(hundred-unit weights.) - from Gen. Rabbah 58:7, Bech. 50a, B.M. 87a]		וישקל אברהם לעפרן: חסר וי"ו, לפי שאמר הרבה ואפילו מעט לא עשה, שנטל ממנו שקלים גדולים שהן קנטרין, שנאמר (פסוק טז) עובר לסוחר, שמתקבלים בשקל בכל מקום ויש מקום ששקליהן גדולים שהן קנטרין, צינטינייר"ש [מטבעות של מאה] בלע"ז:

Second Portion

Genesis Chapter 23

17And so the field of Ephron which was in Machpelah, facing Mamre, was established (as Abraham's possession). [This included] the field and the cave that was in it, and all the trees that were in the field, which were within its entire border around.		יזוַיָּ֣קָם \| שְׂדֵ֣ה עֶפְר֗וֹן אֲשֶׁר֙ בַּמַּכְפֵּלָ֔ה אֲשֶׁ֖ר לִפְנֵ֣י מַמְרֵ֑א הַשָּׂדֶה֙ וְהַמְּעָרָ֣ה אֲשֶׁר־בּ֔וֹ וְכָל־הָעֵץ֙ אֲשֶׁ֣ר בַּשָּׂדֶ֔ה אֲשֶׁ֥ר בְּכָל־גְּבֻל֖וֹ סָבִֽיב:
the field of Ephron…was established: Heb. וַיָקָם, lit. it arose. It experienced an elevation, for it left the possession of a simple person [and went] into the possession of a king (Gen. Rabbah 48:8). The simple meaning of the verse is: And the field and the cave that was within it, and all the trees…were established to Abraham as a possession, etc. — from Targum Jonathan ben Uzziel]		ויקם שדה עפרון: תקומה היתה לה שיצאה מיד הדיוט ליד מלך. ופשוטו של מקרא ויקם השדה והמערה אשר בו וכל העץ לאברהם למקנה וגו':
18[It was] to Abraham as a possession before the eyes of the sons of Heth, in the presence of all who had come within the gate of his city.		יחלְאַבְרָהָ֥ם לְמִקְנָ֖ה לְעֵינֵ֣י בְנֵי־חֵ֑ת בְּכֹ֖ל בָּאֵ֥י שַֽׁעַר־עִירֽוֹ:
in the presence of all who had come within the gate of his city: In the midst of them all and in the presence of all he sold it to him.		בכל באי שער עירו: בקרב כולם ובמעמד כולם הקנהו לו:
19And afterwards, Abraham buried Sarah his wife in the cave of the field of Machpelah, facing Mamre, which is Hebron, in the land of Canaan.		יטוְאַֽחֲרֵי־כֵן֩ קָבַ֨ר אַבְרָהָ֜ם אֶת־שָׂרָ֣ה אִשְׁתּ֗וֹ אֶל־מְעָרַ֞ת שְׂדֵ֧ה הַמַּכְפֵּלָ֛ה עַל־פְּנֵ֥י מַמְרֵ֖א הִ֣וא חֶבְר֑וֹן בְּאֶ֖רֶץ כְּנָֽעַן:
20And the field and the cave within it were established to Abraham as burial property, [purchased] from the sons of Heth.		כוַיָּ֨קָם הַשָּׂדֶ֜ה וְהַמְּעָרָ֧ה אֲשֶׁר־בּ֛וֹ לְאַבְרָהָ֖ם לַֽאֲחֻזַּת־קָ֑בֶר מֵאֵ֖ת בְּנֵי־חֵֽת:

Genesis Chapter 24

1And Abraham was old, advanced in days, and the Lord had blessed Abraham with everything.		אוְאַבְרָהָ֣ם זָקֵ֔ן בָּ֖א בַּיָּמִ֑ים וַֽיהֹוָ֛ה בֵּרַ֥ךְ אֶת־אַבְרָהָ֖ם בַּכֹּֽל:
had blessed Abraham with everything: [The word] בַּכֹּל is numerically equal to בֵּן [son]. Since he had a son, he had to find him a wife.		ברך את אברהם בכל: בכל עולה בגימטריא בן, ומאחר שהיה לו בן היה צריך להשיאו אשה:
2And Abraham said to his servant, the elder of his house, who ruled over all that was his, "Please place your hand under my thigh.		בוַיֹּ֣אמֶר אַבְרָהָ֗ם אֶל־עַבְדּוֹ֙ זְקַ֣ן בֵּית֔וֹ הַמּשֵׁ֖ל בְּכָל־אֲשֶׁר־ל֑וֹ שִֽׂים־נָ֥א יָֽדְךָ֖ תַּ֥חַת יְרֵכִֽי:
the elder of his house: Since [the word זְקַן] is in the construct state, it is vowelized זְקַן.		זקן ביתו: לפי שהוא דבוק נקוד זקן:
under my thigh: (Shev. 38) Since one who swears must take with his hand an article related to a mitzvah such as a Torah scroll or Tefillin, and circumcision was his first mitzvah, and he had fulfilled it with pain, it was dear to him; so he took it.		תחת ירכי: לפי שהנשבע צריך שיטול בידו חפץ של מצוה, כגון ספר תורה או תפילין, והמילה היתה מצוה ראשונה לו ובאה לו על ידי צער והיתה חביבה עליו ונטלה:
3And I will adjure you by the Lord, the God of the heaven and the God of the earth, that you will not take a wife for my son from the daughters of the Canaanites, in whose midst I dwell.		גוְאַשְׁבִּ֣יעֲךָ֔ בַּֽיהֹוָה֙ אֱלֹהֵ֣י הַשָּׁמַ֔יִם וֵֽאלֹהֵ֖י הָאָ֑רֶץ אֲשֶׁ֨ר לֹֽא־תִקַּ֤ח אִשָּׁה֙ לִבְנִ֔י מִבְּנוֹת֙ הַכְּנַֽעֲנִ֔י אֲשֶׁ֥ר אָֽנֹכִ֖י יוֹשֵׁ֥ב בְּקִרְבּֽוֹ:
4But you shall go to my land and to my birthplace, and you shall take a wife for my son, for Isaac."		דכִּ֧י אֶל־אַרְצִ֛י וְאֶל־מֽוֹלַדְתִּ֖י תֵּלֵ֑ךְ וְלָֽקַחְתָּ֥ אִשָּׁ֖ה לִבְנִ֥י לְיִצְחָֽק:
5And the servant said to him, "Perhaps the woman will not wish to go after me to this land. Shall I return your son to the land from which you came?"		הוַיֹּ֤אמֶר אֵלָיו֙ הָעֶ֔בֶד אוּלַי֙ לֹֽא־תֹאבֶ֣ה הָֽאִשָּׁ֔ה לָלֶ֥כֶת אַֽחֲרַ֖י אֶל־הָאָ֣רֶץ הַזֹּ֑את הֶֽהָשֵׁ֤ב אָשִׁיב֙ אֶת־בִּנְךָ֔ אֶל־הָאָ֖רֶץ אֲשֶׁר־יָצָ֥אתָ מִשָּֽׁם:
6And Abraham said to him, "Beware, lest you return my son back there.		ווַיֹּ֥אמֶר אֵלָ֖יו אַבְרָהָ֑ם הִשָּׁ֣מֶר לְךָ֔ פֶּן־תָּשִׁ֥יב אֶת־בְּנִ֖י שָֽׁמָּה:
7The Lord, God of the heavens, Who took me from my father's house and from the land of my birth, and Who spoke about me, and Who swore to me, saying, 'To your seed will I give this land' He will send His angel before you, and you shall take a wife for my son from there.		זיְהֹוָ֣ה \| אֱלֹהֵ֣י הַשָּׁמַ֗יִם אֲשֶׁ֨ר לְקָחַ֜נִי מִבֵּ֣ית אָבִי֘ וּמֵאֶ֣רֶץ מֽוֹלַדְתִּי֒ וַֽאֲשֶׁ֨ר דִּבֶּר־לִ֜י וַֽאֲשֶׁ֤ר נִשְׁבַּע־לִי֙ לֵאמֹ֔ר לְזַ֨רְעֲךָ֔ אֶתֵּ֖ן אֶת־הָאָ֣רֶץ הַזֹּ֑את ה֗וּא יִשְׁלַ֤ח מַלְאָכוֹ֙ לְפָנֶ֔יךָ וְלָֽקַחְתָּ֥ אִשָּׁ֛ה לִבְנִ֖י מִשָּֽׁם:
The Lord, God of the heavens, Who took me from my father’s house: But he did not say, “and the God of the earth,” whereas above (verse 3) he said, “And I will adjure you [by the Lord, the God of the heaven and the God of the earth].” He said to him,“Now He is the God of the heaven and the God of the earth, because I have made Him familiar in the mouths of the people, but when He took me from my father’s house, He was the God of the heavens but not the God of the earth, because mankind did not acknowledge Him, and His name was not familiar on the earth.”		ה' אלהי השמים אשר לקחני מבית אבי: ולא אמר ואלהי הארץ, ולמעלה אמר (פסוק ג) ואשביעך בה' אלהי השמים ואלהי הארץ. אמר לו עכשיו הוא אלהי השמים ואלהי הארץ, שהרגלתיו בפי הבריות, אבל כשלקחני מבית אבי היה אלהי השמים ולא אלהי הארץ, שלא היו באי עולם מכירים בו, ושמו לא היה רגיל בארץ:
from my father’s house: from Haran.		מבית אבי: מחרן:
and from the land of my birth: from Ur of the Chaldees.		ומארץ מולדתי: מאור כשדים:
and Who spoke about me: [Here לִי means]“concerning me,” like אֲשֶׁר דִבֵּר,“who spoke concerning me.” Similarly, every לִי, לוֹ, and לָהֶם used in conjunction with the verb דבר -speak-is to be interpreted in the sense of עַל,“concerning,” and their Aramaic translation is עִלֵי, עִלוֹהִי, עִלֵיהוֹן. For in conjunction with דִּבּוּר, the use of the terms לִי, לוֹ, and לָהֶם is inappropriate, but rather אֵלַי, אֵלָיו and אִלֵיהֶם [are to be used], and their Aramaic translation is עִמִּי, עִמֵּיהּ, עִמְּהוֹן However, following the expression אִמִירה [saying], the terms לִי, לוֹ, and לָהֶם are appropriate.		ואשר דבר לי: לצרכי, כמו (מלכים א' ב ד) אשר דבר עלי, וכן כל לי ולו ולהם הסמוכים אצל דבור מפורשים בלשון על, ותרגום שלהם עלי עלוהי עליהון, שאין נופל אצל דבור לשון לי ולו ולהם, אלא אלי אליו אליהם ותרגום שלהם עמי עמיה עמהון, אבל אצל אמירה נופל לשון לי ולו ולהם:
and Who swore to me: At the Covenant Between the Parts.		ואשר נשבע לי: בין הבתרים:
8And if the woman will not wish to go after you, you will be absolved of this, my oath; only do not return my son back there."		חוְאִם־לֹ֨א תֹאבֶ֤ה הָֽאִשָּׁה֙ לָלֶ֣כֶת אַֽחֲרֶ֔יךָ וְנִקִּ֕יתָ מִשְּׁבֻֽעָתִ֖י זֹ֑את רַ֣ק אֶת־בְּנִ֔י לֹ֥א תָשֵׁ֖ב שָֽׁמָּה:
you will be absolved of this, my oath: And take him a wife from the daughters of Aner, Eshkol, and Mamre. — [From Gen. Rabbah 49:8]		ונקית משבועתי וגו': וקח לו אשה מבנות ענר אשכול וממרא:
only…my son: “Only” is restrictive. My son will not return, but Jacob, my grandson, will ultimately return.		רק את בני וגו': רק מיעוט הוא, בני אינו חוזר אבל יעקב בן בני סופו לחזור:
9And the servant placed his hand under the thigh of Abraham his master, and he swore to him concerning this matter.		טוַיָּ֤שֶׂם הָעֶ֨בֶד֙ אֶת־יָד֔וֹ תַּ֛חַת יֶ֥רֶךְ אַבְרָהָ֖ם אֲדֹנָ֑יו וַיִּשָּׁ֣בַע ל֔וֹ עַל־הַדָּבָ֖ר הַזֶּֽה:

Third Portion

Genesis Chapter 24

10And the servant took ten camels of his master's camels, and he went, and all the best of his master was in his hand; and he arose, and he went to Aram naharaim, to the city of Nahor.		יוַיִּקַּ֣ח הָ֠עֶ֠בֶד עֲשָׂרָ֨ה גְמַלִּ֜ים מִגְּמַלֵּ֤י אֲדֹנָיו֙ וַיֵּ֔לֶךְ וְכָל־ט֥וּב אֲדֹנָ֖יו בְּיָד֑וֹ וַיָּ֗קָם וַיֵּ֛לֶךְ אֶל־אֲרַ֥ם נַֽהֲרַ֖יִם אֶל־עִ֥יר נָחֽוֹר:
of his master’s camels: (Gen. Rabbah 59:11). They were distinguishable from other camels by the fact that they would go out muzzled to prevent robbery, that they should not graze in strangers’ fields.		מגמלי אדוניו: נכרין היו משאר גמלים, שהיו יוצאין זמומין מפני הגזל שלא ירעו בשדות אחרים:
all the best of his master was in his hand: (Gen. Rabbah ad loc.) He wrote a gift deed to Isaac for everything he owned, so that they would hasten [lit., jump] to send him their daughter.		וכל טוב אדוניו בידו: שטר מתנה כתב ליצחק על כל אשר לו, כדי שיקפצו לשלוח לו בתם:
Aram-naharaim: [lit., Aram of the two rivers.] It is situated between two rivers.		ארם נהרים: בין שתי נהרות יושבת:
11And he made the camels kneel outside the city beside the well of water, at eventide, at the time the maidens go out to draw water.		יאוַיַּבְרֵ֧ךְ הַגְּמַלִּ֛ים מִח֥וּץ לָעִ֖יר אֶל־בְּאֵ֣ר הַמָּ֑יִם לְעֵ֣ת עֶ֔רֶב לְעֵ֖ת צֵ֥את הַשֹּֽׁאֲבֹֽת:
And he made the camels kneel: He made them lie down. — [Gen. Rabbah 59:11, Targum Jonathan]		ויברך הגמלים: הרביצם:
12And he said, "O Lord, the God of my master Abraham, please cause to happen to me today, and perform loving kindness with my master, Abraham.		יבוַיֹּאמַר֓ \| יְהֹוָ֗ה אֱלֹהֵי֙ אֲדֹנִ֣י אַבְרָהָ֔ם הַקְרֵה־נָ֥א לְפָנַ֖י הַיּ֑וֹם וַֽעֲשֵׂה־חֶ֕סֶד עִ֖ם אֲדֹנִ֥י אַבְרָהָֽם:
13Behold, I am standing by the water fountain, and the daughters of the people of the city are coming out to draw water.		יגהִנֵּ֛ה אָֽנֹכִ֥י נִצָּ֖ב עַל־עֵ֣ין הַמָּ֑יִם וּבְנוֹת֙ אַנְשֵׁ֣י הָעִ֔יר יֹֽצְאֹ֖ת לִשְׁאֹ֥ב מָֽיִם:
14And it will be, [that] the maiden to whom I will say, 'Lower your pitcher and I will drink,' and she will say, 'Drink, and I will also water your camels,' her have You designated for Your servant, for Isaac, and through her may I know that You have performed loving kindness with my master."		ידוְהָיָ֣ה הַנַּֽעֲרָ֗ה (כתיב הנער) אֲשֶׁ֨ר אֹמַ֤ר אֵלֶ֨יהָ֙ הַטִּי־נָ֤א כַדֵּךְ֙ וְאֶשְׁתֶּ֔ה וְאָֽמְרָ֣ה שְׁתֵ֔ה וְגַם־גְּמַלֶּ֖יךָ אַשְׁקֶ֑ה אֹתָ֤הּ הֹכַ֨חְתָּ֙ לְעַבְדְּךָ֣ לְיִצְחָ֔ק וּבָ֣הּ אֵדַ֔ע כִּֽי־עָשִׂ֥יתָ חֶ֖סֶד עִם־אֲדֹנִֽי:
her have You designated: She is worthy of him, for she will perform acts of kindness, and she is fit to enter the house of Abraham; and the expression הֹכַחְתָּ means “You chose,” esprover in Old French.		אותה הכחת: ראויה היא לו שתהא גומלת חסדים וכדאי ליכנס בביתו של אברהם. ולשון הוכחת ביררת, אפרוביש"ט בלע"ז [להראות בבירור]:
and through her may I know: An expression of supplication:“Let me know through her.”		ובה אדע: לשון תחנה, הודע לי בה:
that You have performed loving-kindness: If she will be from his family and fit for him, I will know that You have performed loving-kindness.		כי עשית חסד: אם תהיה ממשפחתו והוגנת לו, אדע כי עשית חסד:
15Now he had not yet finished speaking, and behold, Rebecca came out, who had been born to Bethuel the son of Milcah, the wife of Nahor, Abraham's brother, and her pitcher was on her shoulder.		טווַֽיְהִי־ה֗וּא טֶ֘רֶם֘ כִּלָּ֣ה לְדַבֵּר֒ וְהִנֵּ֧ה רִבְקָ֣ה יֹצֵ֗את אֲשֶׁ֤ר יֻלְּדָה֙ לִבְתוּאֵ֣ל בֶּן־מִלְכָּ֔ה אֵ֥שֶׁת נָח֖וֹר אֲחִ֣י אַבְרָהָ֑ם וְכַדָּ֖הּ עַל־שִׁכְמָֽהּ:
16Now the maiden was of very comely appearance, a virgin, and no man had been intimate with her, and she went down to the fountain, and she filled her pitcher and went up.		טזוְהַנַּֽעֲרָ֗ה (כתיב והנער) טֹבַ֤ת מַרְאֶה֙ מְאֹ֔ד בְּתוּלָ֕ה וְאִ֖ישׁ לֹ֣א יְדָעָ֑הּ וַתֵּ֣רֶד הָעַ֔יְנָה וַתְּמַלֵּ֥א כַדָּ֖הּ וַתָּֽעַל:
a virgin: from the place of her virginity. — [Gen. Rabbah 60:5]		בתולה: ממקום בתולים:
and no man had been intimate with her: in an unnatural way. Since the daughters of the gentiles would preserve their virginity but were promiscuous in unnatural ways, Scripture attests that she was completely innocent. — [Gen. Rabbah ad loc.]		ואיש לא ידעה: שלא כדרכה, לפי שבנות הגוים היו משמרות מקום בתוליהן ומפקירות עצמן ממקום אחר, העיד על זו שנקיה מכל:
17And the servant ran toward her, and he said, "Please let me sip a little water from your pitcher."		יזוַיָּ֥רָץ הָעֶ֖בֶד לִקְרָאתָ֑הּ וַיֹּ֕אמֶר הַגְמִיאִ֥ינִי נָ֛א מְעַט־מַ֖יִם מִכַּדֵּֽךְ:
And the servant ran toward her: Because he saw that the water had risen toward her. — [Gen. Rabbah ad loc.]		וירץ העבד לקראתה: לפי שראה שעלו המים לקראתה:
Please let me sip: An expression of swallowing, humer in Old French.		הגמיאיני נא: לשון גמיעה, הומיי"ר בלע"ז [לגמוא]:
18And she said, "Drink, my lord." And she hastened and lowered her pitcher to her hand, and she gave him to drink.		יחוַתֹּ֖אמֶר שְׁתֵ֣ה אֲדֹנִ֑י וַתְּמַהֵ֗ר וַתֹּ֧רֶד כַּדָּ֛הּ עַל־יָדָ֖הּ וַתַּשְׁקֵֽהוּ:
and lowered her pitcher: from her shoulder.		ותורד כדה: מעל שכמה:
19And she finished giving him to drink, and she said, "I will also draw for your camels, until they will have finished drinking."		יטוַתְּכַ֖ל לְהַשְׁקֹת֑וֹ וַתֹּ֗אמֶר גַּ֤ם לִגְמַלֶּ֨יךָ֙ אֶשְׁאָ֔ב עַ֥ד אִם־כִּלּ֖וּ לִשְׁתֹּֽת:
until they will have finished drinking: Here the word אִם is used in the sense of אִשֶׁר, that		עד אם כלו: הרי אם משמש בלשון אשר, אם כלו, די ספקון, שזו היא גמר שתייתן כששתו די ספוקן:
they will have finished: Onkelos renders: until they have had enough, because that is the end of their drinking, when they have drunk their fill.
20And she hastened, and she emptied her pitcher into the trough, and she ran again to the well to draw water, and she drew for all his camels.		כוַתְּמַהֵ֗ר וַתְּעַ֤ר כַּדָּהּ֙ אֶל־הַשֹּׁ֔קֶת וַתָּ֥רָץ ע֛וֹד אֶל־הַבְּאֵ֖ר לִשְׁאֹ֑ב וַתִּשְׁאַ֖ב לְכָל־גְּמַלָּֽיו:
and she emptied: וַתְּעַר is an expression of emptying. There are many examples in the language of the Mishnah:“One who empties (הַמְעָרֵה) from one vessel to another.” It is also found in Scripture (Psalms 141:8):“Do not cast out (תְּעַר) my soul” ; (Isa. 53:12):“That he poured out (הֶעֱרָה) his soul to death.”		ותער: לשון נפיצה, והרבה יש בלשון משנה (עבודה זרה ה ז) המערה מכלי אל כלי, ובמקרא יש לו דומה (תהלים קמא ח) אל תער נפשי, (ישעיה נג יב) אשר הערה למות נפשו:
the trough: A hollow stone from which the camels drink.		השקת: אבן חלולה ששותים בה הגמלים:
21And the man was astonished at her, standing silent, [waiting] to know whether the Lord had caused his way to prosper or not.		כאוְהָאִ֥ישׁ מִשְׁתָּאֵ֖ה לָ֑הּ מַֽחֲרִ֕ישׁ לָדַ֗עַת הַֽהִצְלִ֧יחַ יְהֹוָ֛ה דַּרְכּ֖וֹ אִם־לֹֽא:
was astonished: Heb. מִשְׁתָּאֵה, an expression of desolation, as in (Isa. 6:11):“[until] the cities become desolate (שָׁאוּ) …and [the ground] lies waste (תִּשָׁאֶה) and desolate.”		משתאה: לשון שאייה, כמו (ישעיה ו יא) שאו ערים, תשאה שממה:
was astonished: מִשְׁתָּאֵה [means that] he was astonished and startled because he saw his efforts on the verge of succeeding, but he did not yet know whether she was of Abraham’s family or not. Do not be surprised by the letter“tav” in the word מִשׁ ְתָּאֵה [since the root is שׁאה], because there is no word [verb] whose first root-letter is a “shin,” which is used in the reflexive [Hitpa’el] form, in which a“tav” does not separate the first two letters of the root, e.g. מִשְׁתָּאֵה [here]; or (Isa. 59:15) מִשְׁתּוֹלֵל which is from the same root as תּשׁוֹלָל or (ibid. 59:16) וַיִּשְׁתּוֹמֵם, from the same root as שְׁמָמָה or (Micah 6:16):“And the statutes of Omri shall be observed (וַיִּשְתַמֵּר),” from the same root as וַיִּשְׁמֹר. Here too, מִשְׁתָּאֵה is from the same root as תִּשָׁאֶה. And just as you find the expression מְשׁוֹמֵם used concerning a person who is astonished, dumbfounded, and engrossed in thought, as in (Job 18:20):“Those who come after shall be astonished (נָשַׁמּוּ) at his day” ; or (Jer. 2:12):“O heavens, be ye astonished (שׁוֹמּוּ)” ; or (Dan. 4: 16):“He was bewildered (אֶשְׁתּוֹמַם) for awhile”; so can you explain the expression שְׁאִיָה as referring to a person who is astonished and engrossed in thought. Onkelos, however, renders it as an expression of waiting (שְׁהִיָה) :“and the man waited (שָׁהֵי) ,” [meaning that] he waited and stood in one place to see“whether the Lord had made his way prosper.” However, we cannot translate מִשְׁתָּאֵה as meaning שָׁתֵי,“to drink,” because [the word מִשְׁתָּאֵה] does not mean drinking, for the “aleph” does not occur in the verb“to drink” (שְׁתִּיָה).		משתאה: משתומם ומתבהל על שראה דברו קרוב להצליח. אבל אינו יודע אם ממשפחת אברהם היא אם לאו. ואל תתמה בתי"ו של משתאה שאין לך תיבה שתחלת יסודה שי"ן ומדברת בלשון מתפעל שאין תי"ו מפרידה בין שתי אותיות של עיקר היסוד כגון משתאה מגזרת שאה, (ישעיה נט טו) משתולל מגזרת שולל, (שם נט טז) וישתומם מגזרת שממה, (מיכה ו טז) וישתמר חקות עמרי מגזרת וישמר, אף כאן משתאה מגזרת תשאה, וכשם שאתה מוצא לשון משומם באדם נבהל ונאלם ובעל מחשבות, כמו (איוב יח כ) על יומו נשמו אחרונים, (ירמיה ב יב) שומו שמים, (דניאל ד טז) אשתומם כשעה חדא, כך תפרש לשון שאייה באדם בהול ובעל מחשבות. ואונקלוס תרגם לשון שהייה וגברא שהי, שוהא ועומד במקום אחד לראות ההצליח ה' דרכו. ואין לתרגם שתי, שהרי אינו לשון שתיה, שאין אל"ף נופלת בלשון שתיה:
was astonished at her: [לָהּ means] he was astonished about her, as in [above 20:13]:“Say about me (לִי) , ‘He is my brother’ ” ; and as in [26:7]:“The people of the place asked about his wife (לְאִשׁתּוֹ) .”		משתאה לה: משתומם עליה כמו (לעיל כ יג) אמרי לי אחי הוא, וכמו (לקמן כו ז) וישאלו אנשי המקום לאשתו:
22Now it came about, when the camels had finished drinking, [that] the man took a golden nose ring, weighing half [a shekel], and two bracelets for her hands, weighing ten gold [shekels].		כבוַיְהִ֗י כַּֽאֲשֶׁ֨ר כִּלּ֤וּ הַגְּמַלִּים֙ לִשְׁתּ֔וֹת וַיִּקַּ֤ח הָאִישׁ֙ נֶ֣זֶם זָהָ֔ב בֶּ֖קַע מִשְׁקָל֑וֹ וּשְׁנֵ֤י צְמִידִים֙ עַל־יָדֶ֔יהָ עֲשָׂרָ֥ה זָהָ֖ב מִשְׁקָלָֽם:
half [a shekel]: This alludes to the shekels of Israel, half a shekel per head. — [Targum Jonathan]		בקע: רמז לשקלי ישראל בקע לגלגלת:
and two bracelets: An allusion to the two Tablets paired together. — [Gen. Rabbah (60:6), Targum Jonathan]		ושני צמידים: רמז לשני לוחות מצומדות:
weighing ten gold [shekels]: An allusion to the Ten Commandments [inscribed] on them. — [Gen. Rabbah 60:6]		עשרה זהב משקלם: רמז לעשרת הדברות שבהן:
23And he said, "Whose daughter are you? Please tell me. Is there place for us for lodging in your father's house?"		כגוַיֹּ֨אמֶר֙ בַּת־מִ֣י אַ֔תְּ הַגִּ֥ידִי נָ֖א לִ֑י הֲיֵ֧שׁ בֵּֽית־אָבִ֛יךְ מָק֥וֹם לָ֖נוּ לָלִֽין:
And he said,"Whose daughter are you?: He asked her this after giving her [the gifts] because he was confident that in the merit of Abraham, the Holy One, blessed be He, had caused his way to prosper.		ויאמר בת מי את: לאחר שנתן לה שאלה, לפי שהיה בטוח בזכותו של אברהם שהצליח הקב"ה דרכו:
for lodging: לִין means one night’s lodging. - לִין is a noun. But she replied, לָלוּן, meaning many lodgings. — [Gen. Rabbah 60:6] [Since לָלוּן is a verb, it does not limit the number of lodgings.]		ללין: לינה אחת. לין שם דבר והיא אמרה ללון כמה לינות:
24And she said to him, "I am the daughter of Bethuel, the son of Milcah, whom she bore to Nahor."		כדוַתֹּ֣אמֶר אֵלָ֔יו בַּת־בְּתוּאֵ֖ל אָנֹ֑כִי בֶּן־מִלְכָּ֕ה אֲשֶׁ֥ר יָֽלְדָ֖ה לְנָחֽוֹר:
the daughter of Bethuel: She answered his first question first and his last question last.		בת בתואל: השיבתו על ראשון ראשון ועל אחרון אחרון:
25And she said to him, "Both straw and fodder are plentiful with us; [there is] also a place to lodge."		כהוַתֹּ֣אמֶר אֵלָ֔יו גַּם־תֶּ֥בֶן גַּם־מִסְפּ֖וֹא רַ֣ב עִמָּ֑נוּ גַּם־מָק֖וֹם לָלֽוּן:
fodder: All camel food is called מִסְפּוֹא, such as straw and barley.		מספוא: כל מאכל הגמלים קרוי מספוא כגון תבן ושעורים:
26And the man kneeled and prostrated himself to the Lord.		כווַיִּקֹּ֣ד הָאִ֔ישׁ וַיִּשְׁתַּ֖חוּ לַֽיהֹוָֽה:

Fourth Portion

Genesis Chapter 24

27And he said, "Blessed is the Lord, the God of my master, Abraham, Who has not forsaken His loving kindness and His truth from my master. As for me, the Lord led me on the road to the house of my master's kinsmen."		כזוַיֹּ֗אמֶר בָּר֤וּךְ יְהֹוָה֙ אֱלֹהֵי֙ אֲדֹנִ֣י אַבְרָהָ֔ם אֲ֠שֶׁ֠ר לֹֽא־עָזַ֥ב חַסְדּ֛וֹ וַֽאֲמִתּ֖וֹ מֵעִ֣ם אֲדֹנִ֑י אָֽנֹכִ֗י בַּדֶּ֨רֶךְ֙ נָחַ֣נִי יְהֹוָ֔ה בֵּ֖ית אֲחֵ֥י אֲדֹנִֽי:
on the road: on the designated road, the straight road, on the very road that I needed. Likewise, every “beth,” “lammed,” and “hey,” that serve as a prefix and are vowelized with a “pattach” refer to something specific, already mentioned elsewhere, or of [some object] where it is clear and obvious about what one is speaking. [i.e., The“pattach” under the prefix denotes the הֵא הַיְדִיעָה, the definite article.]		בדרך: דרך המיומן, דרך הישר, באותו דרך שהייתי צריך. וכן כל בי"ת ולמ"ד וה"א המשמשים בראש התיבה ונקודים בפת"ח מדברים בדבר הפשוט שנזכר כבר במקום אחר או שהוא מבורר וניכר באיזו הוא מדבר:
28And the maiden ran, and she told her mother's house what had happened.		כחוַתָּ֨רָץ֙ הַנַּֽעֲרָ֔ה (כתיב הנער) וַתַּגֵּ֖ד לְבֵ֣ית אִמָּ֑הּ כַּדְּבָרִ֖ים הָאֵֽלֶּה:
her mother’s house: It was customary for women to have a house in which to stay to do their work, and a daughter confides only in her mother. — [Gen. Rabbah 60:7]		לבית אמה: דרך הנשים היתה להיות להן בית לישב בו למלאכתן, ואין הבת מגדת אלא לאמה:
29Now Rebecca had a brother whose name was Laban, and Laban ran to the man outside, to the fountain.		כטוּלְרִבְקָ֥ה אָ֖ח וּשְׁמ֣וֹ לָבָ֑ן וַיָּ֨רָץ לָבָ֧ן אֶל־הָאִ֛ישׁ הַח֖וּצָה אֶל־הָעָֽיִן:
and Laban ran: Why did he run and for what did he run? “Now it came to pass, when he saw the nose ring,” he said, “This person is rich,” and he set his eyes on the money. — [Gen. Rabbah 60:7]		וירץ: למה וירץ ועל מה רץ, ויהי כראות את הנזם, אמר עשיר הוא זה, ונתן עיניו בממון:
30And it came to pass, when he saw the nose ring and the bracelets on his sister's hands, and when he heard the words of his sister Rebecca, saying, "So did the man speak to me, " that he came to the man, and behold, he was standing over the camels at the fountain.		לוַיְהִ֣י \| כִּרְאֹ֣ת אֶת־הַנֶּ֗זֶם וְאֶת־הַצְּמִדִים֘ עַל־יְדֵ֣י אֲחֹתוֹ֒ וּכְשָׁמְע֗וֹ אֶת־דִּבְרֵ֞י רִבְקָ֤ה אֲחֹתוֹ֙ לֵאמֹ֔ר כֹּֽה־דִבֶּ֥ר אֵלַ֖י הָאִ֑ישׁ וַיָּבֹא֙ אֶל־הָאִ֔ישׁ וְהִנֵּ֛ה עֹמֵ֥ד עַל־הַגְּמַלִּ֖ים עַל־הָעָֽיִן:
over the camels: to guard them, as (above 18:8):“And he was standing over them,” in order to serve them.		על הגמלים: לשמרן, כמו (לעיל יח ח) והוא עומד עליהם, לשמשם:
31And he said, "Come, you who are blessed of the Lord. Why should you stand outside, when I have cleared the house, and a place for the camels?"		לאוַיֹּ֕אמֶר בּ֖וֹא בְּר֣וּךְ יְהֹוָ֑ה לָ֤מָּה תַֽעֲמֹד֙ בַּח֔וּץ וְאָֽנֹכִי֙ פִּנִּ֣יתִי הַבַּ֔יִת וּמָק֖וֹם לַגְּמַלִּֽים:
when I have cleared the house: of idolatry. — [Gen. Rabbah 60:7]		פניתי הבית: מעבודה זרה:
32So the man came to the house and unmuzzled the camels, and he gave straw and fodder to the camels and water to wash his feet and the feet of the men who were with him.		לבוַיָּבֹ֤א הָאִישׁ֙ הַבַּ֔יְתָה וַיְפַתַּ֖ח הַגְּמַלִּ֑ים וַיִּתֵּ֨ן תֶּ֤בֶן וּמִסְפּוֹא֙ לַגְּמַלִּ֔ים וּמַ֨יִם֙ לִרְחֹ֣ץ רַגְלָ֔יו וְרַגְלֵ֥י הָֽאֲנָשִׁ֖ים אֲשֶׁ֥ר אִתּֽוֹ:
and unmuzzled the camels: He loosened their muzzles, for he would shut their mouths so that they would not graze along the way in fields belonging to others. — [Gen. Rabbah 60:8, Targum Jonathan]		ויפתח: התיר זמם שלהם, שהיה סותם את פיהם שלא ירעו בדרך בשדות אחרים:
33And [food] was set before him to eat, but he said, "I will not eat until I have spoken my words." And he said, "Speak."		לגוַיּוּשָׂ֤ם (כתיב ויישם) לְפָנָיו֙ לֶֽאֱכֹ֔ל וַיֹּ֨אמֶר֙ לֹ֣א אֹכַ֔ל עַ֥ד אִם־דִּבַּ֖רְתִּי דְּבָרָ֑י וַיֹּ֖אמֶר דַּבֵּֽר:
until I have spoken: Here אִם serves as an expression of אִשֶׁר, [that] and as an expression of כּי, as in (below 49: 10):“Until (עַד כִּי) Shiloh will come.” This is what our Sages of blessed memory said (Rosh Hashanah 3a): The word כִּי serves for four meanings. One of these is [the Aramaic] אִי, which is equivalent to [the Hebrew] אִם.		עד אם דברתי: הרי אם משמש בלשון אשר ובלשון כי, כמו (לקמן מט י) עד כי יבא שילה, וזה שאמרו חכמינו ז"ל כי משמש בארבע לשונות, והאחת אי, והוא אם:
34And he said, "I am Abraham's servant.		לדוַיֹּאמַ֑ר עֶ֥בֶד אַבְרָהָ֖ם אָנֹֽכִי:
35And the Lord blessed my master exceedingly, and he became great, and He gave him sheep and cattle, silver and gold, man servants and maid servants, camels and donkeys.		להוַֽיהֹוָ֞ה בֵּרַ֧ךְ אֶת־אֲדֹנִ֛י מְאֹ֖ד וַיִּגְדָּ֑ל וַיִּתֶּן־ל֞וֹ צֹ֤אן וּבָקָר֙ וְכֶ֣סֶף וְזָהָ֔ב וַֽעֲבָדִם֙ וּשְׁפָחֹ֔ת וּגְמַלִּ֖ים וַֽחֲמֹרִֽים:
36And Sarah, my master's wife, bore a son to my master after she had become old, and he gave him all that he possesses.		לווַתֵּ֡לֶד שָׂרָה֩ אֵ֨שֶׁת אֲדֹנִ֥י בֵן֙ לַֽאדֹנִ֔י אַֽחֲרֵ֖י זִקְנָתָ֑הּ וַיִּתֶּן־ל֖וֹ אֶת־כָּל־אֲשֶׁר־לֽוֹ:
and he gave him all that he possesses: He showed them a gift deed.		ויתן לו את כל אשר לו: שטר מתנה הראה להם:
37And my master adjured me, saying, 'You shall not take a wife for my son from the daughters of the Canaanites, in whose land I dwell.		לזוַיַּשְׁבִּעֵ֥נִי אֲדֹנִ֖י לֵאמֹ֑ר לֹֽא־תִקַּ֤ח אִשָּׁה֙ לִבְנִ֔י מִבְּנוֹת֙ הַכְּנַֽעֲנִ֔י אֲשֶׁ֥ר אָֽנֹכִ֖י ישֵׁ֥ב בְּאַרְצֽוֹ:
You shall not take a wife for my son from the daughters of the Canaanites: unless you first go to my father’s house, and she will not wish to follow you.		לא תקח אשה לבני מבנות הכנעני: אם לא תלך תחלה אל בית אבי ולא תאבה ללכת אחריך:
38Instead, you must go to my father's house and to my family, and take a wife for my son.'		לחאִם־לֹ֧א אֶל־בֵּֽית־אָבִ֛י תֵּלֵ֖ךְ וְאֶל־מִשְׁפַּחְתִּ֑י וְלָֽקַחְתָּ֥ אִשָּׁ֖ה לִבְנִֽי:
39And I said to my master, 'Perhaps the woman will not follow me?'		לטוָֽאֹמַ֖ר אֶל־אֲדֹנִ֑י אֻלַ֛י לֹֽא־תֵלֵ֥ךְ הָֽאִשָּׁ֖ה אַֽחֲרָֽי:
Perhaps the woman will not follow me: It [the word אֻלַי (perhaps)] is written [without a“vav” and may be read] אֵלַי (to me). Eliezer had a daughter, and he was looking for a pretext so that Abraham would tell him, to turn to him, to marry off his daughter to him (Isaac). Abraham said to him,“My son is blessed, and you are cursed [Eliezer was a descendant of Canaan who had been cursed by Noah], and an accursed one cannot unite with a blessed one.”		אלי לא תלך האשה: אלי כתיב, בת היתה לו לאליעזר והיה מחזר למצוא עילה שיאמר לו אברהם לפנות אליו להשיאו בתו, אמר לו אברהם בני ברוך ואתה ארור, ואין ארור מדבק בברוך:
40And he said to me, 'The Lord, before Whom I walked, will send His angel with you and make your way prosper, and you shall take a wife for my son from my family and from my father's house.		מוַיֹּ֖אמֶר אֵלָ֑י יְהֹוָ֞ה אֲשֶׁר־הִתְהַלַּ֣כְתִּי לְפָנָ֗יו יִשְׁלַ֨ח מַלְאָכ֤וֹ אִתָּךְ֙ וְהִצְלִ֣יחַ דַּרְכֶּ֔ךָ וְלָֽקַחְתָּ֤ אִשָּׁה֙ לִבְנִ֔י מִמִּשְׁפַּחְתִּ֖י וּמִבֵּ֥ית אָבִֽי:
41You will then be absolved from my oath, when you come to my family, and if they do not give [her] to you, you will be absolved from my oath.'		מאאָ֤ז תִּנָּקֶה֙ מֵאָ֣לָתִ֔י כִּ֥י תָב֖וֹא אֶל־מִשְׁפַּחְתִּ֑י וְאִם־לֹ֤א יִתְּנוּ֙ לָ֔ךְ וְהָיִ֥יתָ נָקִ֖י מֵאָֽלָתִֽי:
42So I came today to the fountain, and I said, 'O Lord, God of my master Abraham, if You desire to prosper my way upon which I am going		מבוָֽאָבֹ֥א הַיּ֖וֹם אֶל־הָעָ֑יִן וָֽאֹמַ֗ר יְהֹוָה֙ אֱלֹהֵי֙ אֲדֹנִ֣י אַבְרָהָ֔ם אִם־יֶשְׁךָ־נָּא֙ מַצְלִ֣יחַ דַּרְכִּ֔י אֲשֶׁ֥ר אָֽנֹכִ֖י הֹלֵ֥ךְ עָלֶֽיהָ:
So I came today: Today I left, and today I arrived. From here we learn that the earth shrank for him [i.e., his journey was miraculously shortened]. Rabbi Acha said: The ordinary conversation of the servants of the Patriarchs is more beloved before the Omnipresent than the Torah of their sons, for the section dealing with Eliezer is repeated in the Torah, whereas many fundamentals of the Torah were given only through allusions. — [Gen. Rabbah 60:8]		ואבא היום: היום יצאתי והיום באתי, מכאן שקפצה לו הארץ. אמר רבי אחא יפה שיחתן של עבדי אבות לפני המקום מתורתן של בנים, שהרי פרשה של אליעזר כפולה בתורה, והרבה גופי תורה לא נתנו אלא ברמיזה:
43Behold, I am standing by the water fountain. When a maiden comes out to draw [water], I will say to her, 'Please, give me a little water to drink from your pitcher.'		מגהִנֵּ֛ה אָֽנֹכִ֥י נִצָּ֖ב עַל־עֵ֣ין הַמָּ֑יִם וְהָיָ֤ה הָֽעַלְמָה֙ הַיֹּצֵ֣את לִשְׁאֹ֔ב וְאָֽמַרְתִּ֣י אֵלֶ֔יהָ הַשְׁקִֽינִי־נָ֥א מְעַט־מַ֖יִם מִכַּדֵּֽךְ:
44And [if] she will say to me, 'You too may drink, and I will also draw water for your camels,' she is the woman whom the Lord has designated for my master's son.'		מדוְאָֽמְרָ֤ה אֵלַי֙ גַּם־אַתָּ֣ה שְׁתֵ֔ה וְגַ֥ם לִגְמַלֶּ֖יךָ אֶשְׁאָ֑ב הִ֣וא הָֽאִשָּׁ֔ה אֲשֶׁר־הֹכִ֥יחַ יְהֹוָ֖ה לְבֶן־אֲדֹנִֽי:
You too: [The word] גַּם (also), includes the people who were with him.		גם אתה: גם לרבות אנשים שעמו:
designated: [Meaning]: He clarified and made known, and likewise, every expression of הוֹכָחָה in Scripture denotes clarification of a matter.		הוכיח: בירר והודיע, וכן כל הוכחה שבמקרא ברור דבר:
45I had not yet finished speaking thus in my heart, and behold, Rebecca came out with her pitcher on her shoulder, and she went down to the fountain and drew water, and I said to her, 'Please give me to drink.'		מהאֲנִי֩ טֶ֨רֶם אֲכַלֶּ֜ה לְדַבֵּ֣ר אֶל־לִבִּ֗י וְהִנֵּ֨ה רִבְקָ֤ה יֹצֵאת֙ וְכַדָּ֣הּ עַל־שִׁכְמָ֔הּ וַתֵּ֥רֶד הָעַ֖יְנָה וַתִּשְׁאָ֑ב וָֽאֹמַ֥ר אֵלֶ֖יהָ הַשְׁקִ֥ינִי נָֽא:
I had not yet finished: [Meaning]:“I was not yet finishing.” And similarly, wherever the present tense is called for, sometimes the past tense is used, and it could have been written טֶרֶם כִּלִתִי (past tense), “I had not yet finished;” and sometimes the future tense is used. An example [that a verb denoting continuous action is sometimes expressed in the past and sometimes in the future] is (Job 1: 5):“for Job would say” (אָמַר) : this is in the past tense.“So would Job do” (יַעִשֶׂה) : this is in the future tense. But the meaning of both is in the present tense, [namely] “for so would Job say: Perhaps my sons have sinned? and so he would do this” [in a continuous fashion].		טרם אכלה: טרם שאני מכלה, וכן כל לשון הווה פעמים שהוא מדבר בלשון עבר ויכול לכתוב כמו טרם כליתי, ופעמים שמדבר בלשון עתיד, כמו (איוב א ה) כי אמר איוב, הרי לשון עבר, (שם) ככה יעשה איוב הרי לשון עתיד. ופירוש שניהם לשון הווה, כי אומר היה איוב (שם) אולי חטאו בני וגו' והיה עושה כך:
46And she hastened and lowered her pitcher from upon her, and she said, 'Drink, and I will also water your camels.' So I drank, and she also watered the camels.		מווַתְּמַהֵ֗ר וַתּ֤וֹרֶד כַּדָּהּ֙ מֵֽעָלֶ֔יהָ וַתֹּ֣אמֶר שְׁתֵ֔ה וְגַם־גְּמַלֶּ֖יךָ אַשְׁקֶ֑ה וָאֵ֕שְׁתְּ וְגַ֥ם הַגְּמַלִּ֖ים הִשְׁקָֽתָה:
47And I asked her, and I said, 'Whose daughter are you?' And she replied, 'The daughter of Bethuel the son of Nahor, whom Milcah bore to him.' And I placed the nose ring on her nose and the bracelets on her hands.		מזוָֽאֶשְׁאַ֣ל אֹתָ֗הּ וָֽאֹמַר֘ בַּת־מִ֣י אַתְּ֒ וַתֹּ֗אמֶר בַּת־בְּתוּאֵל֙ בֶּן־נָח֔וֹר אֲשֶׁ֥ר יָֽלְדָה־לּ֖וֹ מִלְכָּ֑ה וָֽאָשִׂ֤ם הַנֶּ֨זֶם֙ עַל־אַפָּ֔הּ וְהַצְּמִידִ֖ים עַל־יָדֶֽיהָ:
And I asked…and I placed: He reversed the sequence of events, because, in fact, he had first given [her the jewelry] and then asked [about her family]. But [he changed the order] lest they catch him in his words and say,“How did you give her [the jewelry] when you did not yet know who she was?”		ואשאל ואשים: שנה הסדר, שהרי הוא תחלה נתן ואחר כך שאל, אלא שלא יתפשוהו בדבריו ויאמרו היאך נתת לה, ועדיין אינך יודע מי היא:
48And I kneeled and prostrated myself to the Lord, and I blessed the Lord, the God of my master Abraham, Who led me on the true path, to take the daughter of my master's brother for his son.		מחוָֽאֶקֹּ֥ד וָֽאֶשְׁתַּֽחֲוֶ֖ה לַֽיהֹוָ֑ה וָֽאֲבָרֵ֗ךְ אֶת־יְהֹוָה֙ אֱלֹהֵי֙ אֲדֹנִ֣י אַבְרָהָ֔ם אֲשֶׁ֤ר הִנְחַ֨נִי֙ בְּדֶ֣רֶךְ אֱמֶ֔ת לָקַ֛חַת אֶת־בַּת־אֲחִ֥י אֲדֹנִ֖י לִבְנֽוֹ:
49And now, if you will do loving kindness and truth with my master, tell me, and if not, tell me, and I will turn to the right or to the left."		מטוְ֠עַתָּ֠ה אִם־יֶשְׁכֶ֨ם עֹשִׂ֜ים חֶ֧סֶד וֶֽאֱמֶ֛ת אֶת־אֲדֹנִ֖י הַגִּ֣ידוּ לִ֑י וְאִם־לֹ֕א הַגִּ֣ידוּ לִ֔י וְאֶפְנֶ֥ה עַל־יָמִ֖ין א֥וֹ עַל־שְׂמֹֽאל:
to the right: [This refers to a wife] from the daughters of Ishmael.		על ימין: מבנות ישמעאל:
to the left: [This refers to a wife] from the daughters of Lot, who dwelt to the left of Abraham (Gen. Rabbah 60:9).		על שמאל: מבנות לוט שהיה יושב לשמאלו של אברהם:
50And Laban and Bethuel answered and said, "The matter has emanated from the Lord. We cannot speak to you either bad or good.		נוַיַּ֨עַן לָבָ֤ן וּבְתוּאֵל֙ וַיֹּ֣אמְר֔וּ מֵֽיהֹוָ֖ה יָצָ֣א הַדָּבָ֑ר לֹ֥א נוּכַ֛ל דַּבֵּ֥ר אֵלֶ֖יךָ רַ֥ע אוֹ־טֽוֹב:
And Laban and Bethuel answered: He [Laban] was wicked and jumped to reply before his father.		ויען לבן ובתואל: רשע היה וקפץ להשיב לפני אביו:
We cannot speak to you: to refuse in this matter, either with an unfavorable reply, or with an appropriate reply, because it is obvious that the matter has emanated from the Lord, according to your words, that He designated her for you.		לא נוכל דבר אליך: למאן בדבר הזה, לא על ידי תשובת דבר רע ולא על ידי תשובת דבר הגון לפי שניכר שמה' יצא הדבר, לפי דבריך שזימנה לך:
51Behold Rebecca is before you, take [her] and go, and let her be a wife for your master's son, as the Lord has spoken."		נאהִנֵּֽה־רִבְקָ֥ה לְפָנֶ֖יךָ קַ֣ח וָלֵ֑ךְ וּתְהִ֤י אִשָּׁה֙ לְבֶן־אֲדֹנֶ֔יךָ כַּֽאֲשֶׁ֖ר דִּבֶּ֥ר יְהֹוָֽה:
52Now it came to pass when Abraham's servant heard their words, that he prostrated himself on the ground to the Lord.		נבוַיְהִ֕י כַּֽאֲשֶׁ֥ר שָׁמַ֛ע עֶ֥בֶד אַבְרָהָ֖ם אֶת־דִּבְרֵיהֶ֑ם וַיִּשְׁתַּ֥חוּ אַ֖רְצָה לַֽיהֹוָֽה:
that he prostrated himself on the ground: From here [we learn] that we must give thanks for good tidings.		וישתחו ארצה: מכאן שמודים על בשורה טובה:

Fifth Portion

Genesis Chapter 24

53And the servant took out silver articles and golden articles and garments, and he gave [them] to Rebecca, and he gave delicacies to her brother and to her mother.		נגוַיּוֹצֵ֨א הָעֶ֜בֶד כְּלֵי־כֶ֨סֶף וּכְלֵ֤י זָהָב֙ וּבְגָדִ֔ים וַיִּתֵּ֖ן לְרִבְקָ֑ה וּמִ֨גְדָּנֹ֔ת נָתַ֥ן לְאָחִ֖יהָ וּלְאִמָּֽהּ:
and… delicacies: Heb. וּמִגְדָּנוֹת. An expression of sweet fruits (מְגָדִים), for he had brought with him various kinds of fruits of the Land of Israel.		ומגדנות: לשון מגדים, שהביא עמו מיני פירות של ארץ ישראל:
54And they ate and drank, he and the men who were with him, and they lodged, and they arose in the morning, and he said, "Send me away to my master."		נדוַיֹּֽאכְל֣וּ וַיִּשְׁתּ֗וּ ה֛וּא וְהָֽאֲנָשִׁ֥ים אֲשֶׁר־עִמּ֖וֹ וַיָּלִ֑ינוּ וַיָּק֣וּמוּ בַבֹּ֔קֶר וַיֹּ֖אמֶר שַׁלְּחֻ֥נִי לַֽאדֹנִֽי:
and they lodged: Wherever lodging is mentioned in Scripture, it refers to one night’s lodging.		וילינו: כל לינה שבמקרא לינת לילה אחד:
55And her brother and her mother said, "Let the maiden stay with us a year or ten [months]; afterwards she will go."		נהוַיֹּ֤אמֶר אָחִ֨יהָ֙ וְאִמָּ֔הּ תֵּשֵׁ֨ב הַנַּֽעֲרָ֥ה (כתיב הנער) אִתָּ֛נוּ יָמִ֖ים א֣וֹ עָשׂ֑וֹר אַחַ֖ר תֵּלֵֽךְ:
And her brother and her mother said: And where was Bethuel? He wanted to stop [Rebecca’s marriage]; so an angel came and slew him. — [Gen. Rabbah 60:12]		ויאמר אחיה ואמה: ובתואל היכן היה, הוא היה רוצה לעכב ובא מלאך והמיתו:
a year: יָמִים [means] a year, as in (Lev. 25:29):“the time of its redemption shall be one full year (יָמִים).” For a maiden is granted a period of twelve months to outfit herself with ornaments. — [Kethuboth 57].		ימים: שנה, כמו (ויקרא כה כט) ימים תהיה גאולתו, שכך נותנין לבתולה זמן שנים עשר חדש לפרנס את עצמה בתכשיטים:
or ten: [Meaning] ten months, for if you say that יָמִים is [to be understood literally as] days, it is not customary for people who make requests to request a small thing and [to say,] “If you are unwilling, give us more than that.” - [Kethuboth 57].		או עשור: עשרה חדשים. ואם תאמר ימים ממש, אין דרך המבקשים לבקש דבר מועט ואם לא תרצה תן לנו מרובה מזה:
56But he said to them, "Do not delay me, since the Lord has made my way prosper. Send me away, and I will go to my master."		נווַיֹּ֤אמֶר אֲלֵהֶם֙ אַל־תְּאַֽחֲר֣וּ אֹתִ֔י וַֽיהֹוָ֖ה הִצְלִ֣יחַ דַּרְכִּ֑י שַׁלְּח֕וּנִי וְאֵֽלְכָ֖ה לַֽאדֹנִֽי:
57And they said, "Let us call the maiden and ask her."		נזוַיֹּֽאמְר֖וּ נִקְרָ֣א לַנַּֽעֲרָ֑ה (כתיב לנער) וְנִשְׁאֲלָ֖ה אֶת־פִּֽיהָ:
And ask her: From here we learn that we may not marry off a woman except with her consent. — [Gen. Rabbah 60: 12]		ונשאלה את פיה: מכאן שאין משיאין את האשה אלא מדעתה:
58And they summoned Rebecca, and they said to her, "Will you go with this man?" And she said, "I will go."		נחוַיִּקְרְא֤וּ לְרִבְקָה֙ וַיֹּֽאמְר֣וּ אֵלֶ֔יהָ הֲתֵֽלְכִ֖י עִם־הָאִ֣ישׁ הַזֶּ֑ה וַתֹּ֖אמֶר אֵלֵֽךְ:
and she said, “I will go.”: of my own accord, even if you do not desire it.		ותאמר אלך: מעצמי, ואף אם אינכם רוצים:
59So they sent away Rebecca their sister and her nurse and Abraham's servant and his men.		נטוַיְשַׁלְּח֛וּ אֶת־רִבְקָ֥ה אֲחֹתָ֖ם וְאֶת־מֵֽנִקְתָּ֑הּ וְאֶת־עֶ֥בֶד אַבְרָהָ֖ם וְאֶת־אֲנָשָֽׁיו:
60And they blessed Rebecca and said to her, "Our sister, may you become thousands of myriads, and may your seed inherit the cities of their enemies."		סוַיְבָֽרְכ֤וּ אֶת־רִבְקָה֙ וַיֹּ֣אמְרוּ לָ֔הּ אֲחֹתֵ֕נוּ אַ֥תְּ הֲיִ֖י לְאַלְפֵ֣י רְבָבָ֑ה וְיִירַ֣שׁ זַרְעֵ֔ךְ אֵ֖ת שַׁ֥עַר שֽׂנְאָֽיו:
may you become thousands of myriads: May you and your seed receive that blessing that was stated to Abraham on Mount Moriah (above 22:17): “and I will surely multiply your seed, etc.” “May it be His will that those children shall be from you and not from another woman.”		את היי לאלפי רבבה: את וזרעך תקבלו אותה ברכה שנאמר לאברהם בהר המוריה (לעיל כב יז) הרבה ארבה את זרעך וגו'. יהי רצון שיהא אותו הזרע ממך ולא מאשה אחרת:
61And Rebecca and her maidens arose and rode on the camels, and they followed the man; and the servant took Rebecca and left.		סאוַתָּ֨קָם רִבְקָ֜ה וְנַֽעֲרֹתֶ֗יהָ וַתִּרְכַּ֨בְנָה֙ עַל־הַגְּמַלִּ֔ים וַתֵּלַ֖כְנָה אַֽחֲרֵ֣י הָאִ֑ישׁ וַיִּקַּ֥ח הָעֶ֛בֶד אֶת־רִבְקָ֖ה וַיֵּלַֽךְ:
62Now Isaac was on his way, coming from Be'er Lachai Ro'i, and he dwelt in the land of the south.		סבוְיִצְחָק֙ בָּ֣א מִבּ֔וֹא בְּאֵ֥ר לַחַ֖י רֹאִ֑י וְה֥וּא יוֹשֵׁ֖ב בְּאֶ֥רֶץ הַנֶּֽגֶב:
coming from Be’er Lachai Ro’i: where he had gone to bring Hagar to Abraham his father, that he should marry her (Gen. Rabbah 60:14).		מבוא באר לחי ראי: שהלך להביא הגר לאברהם אביו שישאנה:
and he dwelt in the land of the south: Near that well, as it is said (above 20:1): “And Abraham traveled from there to the south land, and he dwelt between Kadesh and Shur,” and there the well was located, as it is said (above 16:14):“Behold it is between Kadesh and Bered.”		יושב בארץ הנגב: קרוב לאותו באר, שנאמר (לעיל כ א) ויסע משם אברהם ארצה הנגב וישב בין קדש ובין שור, ושם היה הבאר, שנאמר (שם טז יד) הנה בין קדש ובין ברד:
63And Isaac went forth to pray in the field towards evening, and he lifted his eyes and saw, and behold, camels were approaching.		סגוַיֵּצֵ֥א יִצְחָ֛ק לָשׂ֥וּחַ בַּשָּׂדֶ֖ה לִפְנ֣וֹת עָ֑רֶב וַיִּשָּׂ֤א עֵינָיו֙ וַיַּ֔רְא וְהִנֵּ֥ה גְמַלִּ֖ים בָּאִֽים:
to pray: לָשׂוּחַ is an expression of prayer, as in (Ps. 102:1):“He pours out his prayer (שִׂיחוֹ).” - [Gen. Rabbah 60: 14, Ber. 26b] \b 64\b0		לשוח: לשון תפלה, כמו (תהלים קב א) ישפוך שיחו:
64And Rebecca lifted her eyes, and saw Isaac, and she let herself down from the camel.		סדוַתִּשָּׂ֤א רִבְקָה֙ אֶת־עֵינֶ֔יהָ וַתֵּ֖רֶא אֶת־יִצְחָ֑ק וַתִּפֹּ֖ל מֵעַ֥ל הַגָּמָֽל:
and saw Isaac: She saw his majestic appearance, and she was astounded by him (Gen. Rabbah 60:14).		ותרא את יצחק: ראתה אותו הדור ותוהא מפניו:
and she let herself down: She slipped off toward the earth, as the Targum כִינַת, “and she leaned.” She leaned towards the earth but did not reach the ground, as (above verse 14):“Please lower (הַטִּי) your pitcher,” [which the Targum renders:] אַרְכִינִי [tilt]. Similar to this, (II Sam. 22:10):“And He bent (וַיֵּט) the heavens,” [which the Targum renders:] וְאַרכִין, an expression of leaning towards the earth, and similarly (Ps. 37: 24):“Though he falls (יִפֹּל), he will not be cast down,” meaning that if he falls toward the earth, he will not reach the ground.		ותפל: השמיטה עצמה לארץ, כתרגומו ואתרכינת הטתה עצמה לארץ ולא הגיעה עד הקרקע, כמו (פסוק יד) הטי נא כדך, ארכיני, (ש"ב כב י) ויט שמים, וארכין, לשון מוטה לארץ, ודומה לו (תהלים לז כד) כי יפול לא יוטל, כלומר אם יטה לארץ לא יגיע עד הקרקע:
65And she said to the servant, "Who is that man walking in the field towards us?" And the servant said, "He is my master." And she took the veil and covered herself.		סהוַתֹּ֣אמֶר אֶל־הָעֶ֗בֶד מִֽי־הָאִ֤ישׁ הַלָּזֶה֙ הַֽהֹלֵ֤ךְ בַּשָּׂדֶה֙ לִקְרָאתֵ֔נוּ וַיֹּ֥אמֶר הָעֶ֖בֶד ה֣וּא אֲדֹנִ֑י וַתִּקַּ֥ח הַצָּעִ֖יף וַתִּתְכָּֽס:
and covered herself: וַתִּתְכָּס is in the reflexive form, as in (below 35:8) ַותִּקָּבֵר (and she was buried); (I Sam. 4:18) וַתִּשָּׁבֵר (and it was broken).		ותתכס: לשון ותתפעל, כמו ותקבר, ותשבר:
66And the servant told Isaac all the things that he had done.		סווַיְסַפֵּ֥ר הָעֶ֖בֶד לְיִצְחָ֑ק אֵ֥ת כָּל־הַדְּבָרִ֖ים אֲשֶׁ֥ר עָשָֽׂה:
And the servant told: (Gen. Rabbah 60:15) He revealed to him [Isaac] the miracles that were wrought for him, that the earth had shrunk for him and that Rebecca had come to him providentially as a result of his prayer.		ויספר העבד: גלה לו נסים שנעשו לו שקפצה לו הארץ ושנזדמנה לו רבקה בתפלתו:
67And Isaac brought her to the tent of Sarah his mother, and he took Rebecca, and she became his wife, and he loved her. And Isaac was comforted for [the loss of] his mother.		סזוַיְבִאֶ֣הָ יִצְחָ֗ק הָאֹ֨הֱלָה֙ שָׂרָ֣ה אִמּ֔וֹ וַיִּקַּ֧ח אֶת־רִבְקָ֛ה וַתְּהִי־ל֥וֹ לְאִשָּׁ֖ה וַיֶּֽאֱהָבֶ֑הָ וַיִּנָּחֵ֥ם יִצְחָ֖ק אַֽחֲרֵ֥י אִמּֽוֹ:
to the tent of Sarah his mother: He brought her to the tent, and behold, she was Sarah his mother; i.e., she became the likeness of Sarah his mother, for as long as Sarah was alive, a candle burned from one Sabbath eve to the next, a blessing was found in the dough, and a cloud was attached to the tent. When she died, these things ceased, and when Rebecca arrived, they resumed (Gen. Rabbah 60:16).		האהלה שרה אמו: ויביאה האהלה והרי היא שרה אמו, כלומר, ונעשית דוגמת שרה אמו, שכל זמן ששרה קיימת היה נר דלוק מערב שבת לערב שבת, וברכה מצויה בעיסה, וענן קשור על האהל, ומשמתה פסקו, וכשבאת רבקה חזרו:
for…his mother: It is the way of the world that, as long as a person’s mother is alive, he is attached to her, but as soon as she dies, he finds comfort in his wife. — [Pirkei d’Rabbi Eliezer, ch. 32.]		אחרי אמו: דרך ארץ כל זמן שאמו של אדם קיימת כרוך הוא אצלה, ומשמתה הוא מתנחם באשתו:

Sixth Portion

Genesis Chapter 25

1And Abraham took another wife and her name was Keturah.		אוַיֹּ֧סֶף אַבְרָהָ֛ם וַיִּקַּ֥ח אִשָּׁ֖ה וּשְׁמָ֥הּ קְטוּרָֽה:
Keturah: (Gen. Rabbah 61:4) This is Hagar. She was called Keturah because her deeds were as beautiful as incense (קְטֹרֶת), and because she tied (קָטְרָה, the Aramaic for“tied”) her opening, for she was not intimate with any man from the day she separated from Abraham.		קטורה: זו הגר, ונקראת קטורה על שם שנאים מעשיה כקטרת ושקשרה פתחה שלא נזדווגה לאדם מיום שפרשה מאברהם:
2And she bore him Zimran and Jokshan and Medan and Midian and Jishbak and Shuah.		בוַתֵּ֣לֶד ל֗וֹ אֶת־זִמְרָן֙ וְאֶת־יָקְשָׁ֔ן וְאֶת־מְדָ֖ן וְאֶת־מִדְיָ֑ן וְאֶת־יִשְׁבָּ֖ק וְאֶת־שֽׁוּחַ:
3And Jokshan begot Sheba and Dedan, and the sons of Dedan were Ashurim, Letushim, and Leumim.		גוְיָקְשָׁ֣ן יָלַ֔ד אֶת־שְׁבָ֖א וְאֶת־דְּדָ֑ן וּבְנֵ֣י דְדָ֗ן הָי֛וּ אַשּׁוּרִ֥ם וּלְטוּשִׁ֖ם וּלְאֻמִּֽים:
Ashurim and Letushim: the names of the heads of nations (Gen. Rabbah 61:5). But I cannot reconcile the translation of Onkelos with the language of the verse [who translated אַשּׁוּרִם as לְמַשִׁירְיָן, meaning “camps.” And if you say that it is not so, because the “aleph” is not part of the root, we do have words that do not commence with an “aleph,” yet are prefixed with an“aleph.” For example (Amos 7:7): חוֹמַת אִנ‏ָ (a wall made by a plumbline), which is derived from [the same root as] (II Sam. 4:4) נְכֵה רַגְלָיִם (“lame in his feet”); and like (II Kings 4:2) אָסוּ‏ שֶׁמֶן (“a jug of oil”), which is derived from [the same root as] (Ruth 3:3) וְרָחַצְתּ ָוָסַכְתָּ (“and you shall bathe and anoint yourself”).		אשורם ולטושם: שם ראשי אומות. ותרגום של אונקלוס אין לי לישבו על לשון המקרא. שפירש למשירין, לשון מחנה. ואם תאמר שאינו כן מפני האל"ף שאינה יסודית, הרי לנו תיבות שאין בראשם אל"ף ונתוספה אל"ף בראשם, כמו (עמוס ז ז) חומת אנך, שהוא מן (שמואל ב' ד ד) נכה רגלים, וכמו (מלכים ב' ד ב) אסוך שמן שהוא מן (רות ג ג) ורחצת וסכת:
and Letushim: They are tent dwellers who spread hither and thither, and travel each in “his palatial tents,” (using the expression from Dan. 11:45), and so Scripture states (I Sam. 30:16):“and behold, they are scattered (נְטֻשִׁים) over the entire earth,” for “lammed” and “nun” are interchangeable.]		ולטושים: הם בעלי אהלים המתפזרים אנה ואנה ונוסעים איש באהלי אפדנו, וכן הוא אומר (ש"א ל טז) והנה נטושים על פני כל הארץ, שכן למ"ד ונו"ן מתחלפות זו בזו:
4And the sons of Midian [were] Ephah and Epher and Enoch and Abida and Elda'ah; all these were the sons of Keturah.		דוּבְנֵ֣י מִדְיָ֗ן עֵיפָ֤ה וָעֵ֨פֶר֙ וַֽחֲנֹ֔ךְ וַֽאֲבִידָ֖ע וְאֶלְדָּעָ֑ה כָּל־אֵ֖לֶּה בְּנֵ֥י קְטוּרָֽה:
5And Abraham gave all that he possessed to Isaac.		הוַיִּתֵּ֧ן אַבְרָהָ֛ם אֶת־כָּל־אֲשֶׁר־ל֖וֹ לְיִצְחָֽק:
And Abraham gave, etc.: (Gen. Rabbah 61:6) R. Nechemiah said: He gave him a permanent blessing, for the Holy One, blessed be He, had said to Abraham (above 12:2)“ and you shall be a blessing,” i.e., the blessings are delivered into your hand to bless whomever you wish. And Abraham gave them over to Isaac. — [Mid. Ps. 1:5]		ויתן אברהם וגו': אמר ר' נחמיה ברכה דיאתיקי, שאמר לו הקב"ה לאברהם (לעיל יב ב) והיה ברכה, הברכות מסורות בידך לברך את מי שתרצה, ואברהם מסרם ליצחק:
6And to the sons of Abraham's concubines, Abraham gave gifts, and he sent them away from his son Isaac while he [Abraham] was still alive, eastward to the land of the East.		ווְלִבְנֵ֤י הַפִּֽילַגְשִׁים֙ אֲשֶׁ֣ר לְאַבְרָהָ֔ם נָתַ֥ן אַבְרָהָ֖ם מַתָּנֹ֑ת וַיְשַׁלְּחֵ֞ם מֵעַ֨ל יִצְחָ֤ק בְּנוֹ֙ בְּעוֹדֶ֣נּוּ חַ֔י קֵ֖דְמָה אֶל־אֶ֥רֶץ קֶֽדֶם:
concubines: (Gen. Rabbah 61:4) This [the word [פִּילַגְשִׁם] is spelled defectively [missing the letter “yud”], because there was only one concubine. That was Hagar, who was identical with Keturah. [The“yud,” denoting the plural, is absent, hence Rashi understands that the word פִּילַגְשִׁם denotes the singular. In our Torah scrolls, the plene spelling appears.] Wives are those who have a marriage contract, whereas concubines have no marriage contract, as is explained in Sanhedrin (21a) regarding David’s wives and concubines.		הפילגשים: חסר כתיב, שלא היתה אלא פלגש אחת, היא הגר היא קטורה. נשים בכתובה, פילגשים בלא כתובה, כדאמרינן בסנהדרין (כא א) בנשים ופילגשים דדוד:
Abraham gave gifts: Our Sages explained that he gave them “the name of impurity” (Sanh. 91a). Another explanation: All that was given to him because of Sarah and the other gifts that were given to him, all these he gave to them, for he did not wish to benefit from them.		נתן אברהם מתנות: פירשו רבותינו שם טומאה מסר להם. דבר אחר מה שניתן לו על אודות שרה ושאר מתנות שנתנו לו, הכל נתן להם שלא רצה ליהנות מהם:
7And these are the days of the years of Abraham's life that he lived: one hundred years and seventy years and five years.		זוְאֵ֗לֶּה יְמֵ֛י שְׁנֵֽי־חַיֵּ֥י אַבְרָהָ֖ם אֲשֶׁר־חָ֑י מְאַ֥ת שָׁנָ֛ה וְשִׁבְעִ֥ים שָׁנָ֖ה וְחָמֵ֥שׁ שָׁנִֽים:
one hundred years and seventy years and five years: When he was one hundred years old, he was as one who is seventy years old, and when he was seventy years old, he was as one who is five years old, without sin.		מאת שנה ושבעים שנה וחמש שנים: בן מאה כבן שבעים, ובן שבעים כבן חמש בלא חטא:
8And Abraham expired and died in a good old age, old and satisfied, and he was gathered to his people.		חוַיִּגְוַ֨ע וַיָּ֧מָת אַבְרָהָ֛ם בְּשֵׂיבָ֥ה טוֹבָ֖ה זָקֵ֣ן וְשָׂבֵ֑עַ וַיֵּאָ֖סֶף אֶל־עַמָּֽיו:
9And Isaac and Ishmael his sons buried him in the Cave of Machpelah in the field of Ephron the son of Zohar the Hittite, which faces Mamre,		טוַיִּקְבְּר֨וּ אֹת֜וֹ יִצְחָ֤ק וְיִשְׁמָעֵאל֙ בָּנָ֔יו אֶל־מְעָרַ֖ת הַמַּכְפֵּלָ֑ה אֶל־שְׂדֵ֞ה עֶפְרֹ֤ן בֶּן־צֹ֨חַר֙ הַֽחִתִּ֔י אֲשֶׁ֖ר עַל־פְּנֵ֥י מַמְרֵֽא:
Isaac and Ishmael: (Gen. Rabbah 30:4, 38:12) From here [we may deduce] that Ishmael repented and let Isaac go before him, and that is the meaning of “a good old age” which is stated regarding Abraham (above 15:15). - [B.B. 16b]		יצחק וישמעאל: מכאן שעשה ישמעאל תשובה והוליך את יצחק לפניו, והיא שיבה טובה שנאמר באברהם:
10The field that Abraham had bought from the sons of Heth there Abraham and his wife Sarah were buried.		יהַשָּׂדֶ֛ה אֲשֶׁר־קָנָ֥ה אַבְרָהָ֖ם מֵאֵ֣ת בְּנֵי־חֵ֑ת שָׁ֛מָּה קֻבַּ֥ר אַבְרָהָ֖ם וְשָׂרָ֥ה אִשְׁתּֽוֹ:
11Now it came to pass after Abraham's death, that God blessed his son Isaac, and Isaac dwelt near Be'er Lachai Ro'i.		יאוַיְהִ֗י אַֽחֲרֵי֙ מ֣וֹת אַבְרָהָ֔ם וַיְבָ֥רֶךְ אֱלֹהִ֖ים אֶת־יִצְחָ֣ק בְּנ֑וֹ וַיֵּ֣שֶׁב יִצְחָ֔ק עִם־בְּאֵ֥ר לַחַ֖י רֹאִֽי:
Now it came to pass after Abraham’s death, that God blessed, etc.: He consoled him with the consolations of the mourners (Sotah 14b). Another explanation: Even though the Holy One, blessed be He, delivered the blessings to Abraham, he was afraid to bless Isaac because he foresaw Esau emanating from him. So he said,“May the Master of blessings come and bless whomever He pleases.” And the Holy One, blessed be He, came and blessed him. - [Tan. Lech Lecha 4]		ויהי אחרי מות אברהם ויברך וגו': נחמו תנחומי אבלים. דבר אחר אף על פי שמסר הקדוש ברוך הוא את הברכות לאברהם, נתיירא לברך את יצחק מפני שצפה את עשו יוצא ממנו, אמר יבא בעל הברכות ויברך את אשר ייטב בעיניו ובא הקדוש ברוך הוא וברכו:

Seventh Portion

Genesis Chapter 25

12Now these are the generations of Ishmael the son of Abraham, whom Hagar the Egyptian, the maidservant of Sarah, bore to Abraham.		יבוְאֵ֛לֶּה תֹּֽלְדֹ֥ת יִשְׁמָעֵ֖אל בֶּן־אַבְרָהָ֑ם אֲשֶׁ֨ר יָֽלְדָ֜ה הָגָ֧ר הַמִּצְרִ֛ית שִׁפְחַ֥ת שָׂרָ֖ה לְאַבְרָהָֽם:
13And these are the names of the sons of Ishmael by their names, according to their births: the firstborn of Ishmael was Nebaioth, and Kedar and Adbe'el and Mibsam,		יגוְאֵ֗לֶּה שְׁמוֹת֙ בְּנֵ֣י יִשְׁמָעֵ֔אל בִּשְׁמֹתָ֖ם לְתֽוֹלְדֹתָ֑ם בְּכֹ֤ר יִשְׁמָעֵאל֙ נְבָיֹ֔ת וְקֵדָ֥ר וְאַדְבְּאֵ֖ל וּמִבְשָֽׂם:
by their names, according to their births: in the order of their birth, one after the other.		בשמותם לתולדותם: סדר לידתן זה אחר זה:
14And Mishma and Dumah and Massa,		ידוּמִשְׁמָ֥ע וְדוּמָ֖ה וּמַשָּֽׂא:
15Hadad and Tema, Jetur, Naphish, and Kedmah.		טוחֲדַ֣ד וְתֵימָ֔א יְט֥וּר נָפִ֖ישׁ וָקֵֽדְמָה:
16These are the sons of Ishmael, and these are their names in their open cities and in their walled cities, twelve princes to their nations.		טזאֵ֣לֶּה הֵ֞ם בְּנֵ֤י יִשְׁמָעֵאל֙ וְאֵ֣לֶּה שְׁמֹתָ֔ם בְּחַצְרֵיהֶ֖ם וּבְטִֽירֹתָ֑ם שְׁנֵֽים־עָשָׂ֥ר נְשִׂיאִ֖ם לְאֻמֹּתָֽם:
in their open cities: [These are] unwalled cities, and the Targum renders: בְּפַצְחֵיהוֹן, for they are מְפֻצָחִים meaning open, as in (Ps. 98:4):“Open [your mouths] (פִּצְחוּ) and sing praises.”		בחצריהם: כרכים שאין להם חומה, ותרגומו בפצחיהון, שהם מפוצחים לשון פתיחה, כמו (תהלים צח ד) פצחו ורננו:
17And these are the years of the life of Ishmael: one hundred years and thirty years and seven years; and he expired and died and was gathered to his people.		יזוְאֵ֗לֶּה שְׁנֵי֙ חַיֵּ֣י יִשְׁמָעֵ֔אל מְאַ֥ת שָׁנָ֛ה וּשְׁלשִׁ֥ים שָׁנָ֖ה וְשֶׁ֣בַע שָׁנִ֑ים וַיִּגְוַ֣ע וַיָּ֔מָת וַיֵּאָ֖סֶף אֶל־עַמָּֽיו:
And these are the years of the life of Ishmael, etc.: Said Rabbi Chiyya bar Abba: Why were Ishmael’s years counted? In order to trace through them the years of Jacob. From the years of Ishmael we learn that Jacob studied in the academy of Eber for fourteen years after he left his father before arriving to Laban, for when Jacob left his father, Ishmael died, as it is said (below 28:9): “And Esau went to Ishmael, etc.” , as is delineated at the end of [the chapter entitled]“The Megillah is read” (Meg. 16b, 17a).		ואלה שני חיי ישמעאל וגו': אמר רבי חייא בר אבא למה נמנו שנותיו של ישמעאל, כדי לייחס בהם שנותיו של יעקב. מן שנותיו של ישמעאל למדנו ששמש יעקב בבית עבר ארבע עשרה שנה כשפירש מאביו קודם שבא אצל לבן, שהרי כשפירש יעקב מאביו מת ישמעאל, שנאמר (להלן כח ט) וילך עשו אל ישמעאל וגו', כמו שמפורש בסוף מגילה נקראת (מגילה יז א):
and he expired: Heb. וַיִגְוַע. [The term] גְוִיעָה is mentioned only regarding the righteous. — [B.B. 16b]		ויגוע: לא נאמרה גויעה אלא בצדיקים:
18And they dwelt from Havilah to Shur, which borders on Egypt, going towards Asshur; before all his brothers he dwelt.		יחוַיִּשְׁכְּנ֨וּ מֵֽחֲוִילָ֜ה עַד־שׁ֗וּר אֲשֶׁר֙ עַל־פְּנֵ֣י מִצְרַ֔יִם בֹּֽאֲכָ֖ה אַשּׁ֑וּרָה עַל־פְּנֵ֥י כָל־אֶחָ֖יו נָפָֽל:
he dwelt: [נָפָל means] “he dwelt” as in (Jud. 7: 12):“Now the Midianites and the Amalekites and all those of the East dwelt (נֹפְלִים) in the valley.” Here Scripture uses the term נְפִילָה, (falling), whereas there (above 16:12) it states:“And before all his brothers he will dwell (יִשְׁכֹּן) .” Before Abraham died, “he dwelt” ; after Abraham died,“he fell.” - [Gen. Rabbah 62:5]		נפל: שכן, כמו (שופטים ז יב) מדין ועמלק וכל בני קדם נופלים בעמק. כאן הוא אומר לשון נפילה, ולהלן הוא אומר על פני כל אחיו ישכון (לעיל טז יב), עד שלא מת אברהם ישכון, משמת אברהם נפל:

Maftir Portion

Genesis Chapter 25

16These are the sons of Ishmael, and these are their names in their open cities and in their walled cities, twelve princes to their nations.		טזאֵ֣לֶּה הֵ֞ם בְּנֵ֤י יִשְׁמָעֵאל֙ וְאֵ֣לֶּה שְׁמֹתָ֔ם בְּחַצְרֵיהֶ֖ם וּבְטִֽירֹתָ֑ם שְׁנֵֽים־עָשָׂ֥ר נְשִׂיאִ֖ם לְאֻמֹּתָֽם:
in their open cities: [These are] unwalled cities, and the Targum renders: בְּפַצְחֵיהוֹן, for they are מְפֻצָחִים meaning open, as in (Ps. 98:4):“Open [your mouths] (פִּצְחוּ) and sing praises.”		בחצריהם: כרכים שאין להם חומה, ותרגומו בפצחיהון, שהם מפוצחים לשון פתיחה, כמו (תהלים צח ד) פצחו ורננו:
17And these are the years of the life of Ishmael: one hundred years and thirty years and seven years; and he expired and died and was gathered to his people.		יזוְאֵ֗לֶּה שְׁנֵי֙ חַיֵּ֣י יִשְׁמָעֵ֔אל מְאַ֥ת שָׁנָ֛ה וּשְׁלשִׁ֥ים שָׁנָ֖ה וְשֶׁ֣בַע שָׁנִ֑ים וַיִּגְוַ֣ע וַיָּ֔מָת וַיֵּאָ֖סֶף אֶל־עַמָּֽיו:
And these are the years of the life of Ishmael, etc.: Said Rabbi Chiyya bar Abba: Why were Ishmael’s years counted? In order to trace through them the years of Jacob. From the years of Ishmael we learn that Jacob studied in the academy of Eber for fourteen years after he left his father before arriving to Laban, for when Jacob left his father, Ishmael died, as it is said (below 28:9): “And Esau went to Ishmael, etc.” , as is delineated at the end of [the chapter entitled]“The Megillah is read” (Meg. 16b, 17a).		ואלה שני חיי ישמעאל וגו': אמר רבי חייא בר אבא למה נמנו שנותיו של ישמעאל, כדי לייחס בהם שנותיו של יעקב. מן שנותיו של ישמעאל למדנו ששמש יעקב בבית עבר ארבע עשרה שנה כשפירש מאביו קודם שבא אצל לבן, שהרי כשפירש יעקב מאביו מת ישמעאל, שנאמר (להלן כח ט) וילך עשו אל ישמעאל וגו', כמו שמפורש בסוף מגילה נקראת (מגילה יז א):
and he expired: Heb. וַיִגְוַע. [The term] גְוִיעָה is mentioned only regarding the righteous. — [B.B. 16b]		ויגוע: לא נאמרה גויעה אלא בצדיקים:
18And they dwelt from Havilah to Shur, which borders on Egypt, going towards Asshur; before all his brothers he dwelt.		יחוַיִּשְׁכְּנ֨וּ מֵֽחֲוִילָ֜ה עַד־שׁ֗וּר אֲשֶׁר֙ עַל־פְּנֵ֣י מִצְרַ֔יִם בֹּֽאֲכָ֖ה אַשּׁ֑וּרָה עַל־פְּנֵ֥י כָל־אֶחָ֖יו נָפָֽל:
he dwelt: [נָפָל means] “he dwelt” as in (Jud. 7: 12):“Now the Midianites and the Amalekites and all those of the East dwelt (נֹפְלִים) in the valley.” Here Scripture uses the term נְפִילָה, (falling), whereas there (above 16:12) it states:“And before all his brothers he will dwell (יִשְׁכֹּן) .” Before Abraham died, “he dwelt” ; after Abraham died,“he fell.” - [Gen. Rabbah 62:5]		נפל: שכן, כמו (שופטים ז יב) מדין ועמלק וכל בני קדם נופלים בעמק. כאן הוא אומר לשון נפילה, ולהלן הוא אומר על פני כל אחיו ישכון (לעיל טז יב), עד שלא מת אברהם ישכון, משמת אברהם נפל:

Haftarah

I Kings Chapter 1

1And king David was old, he came into his old age, and they covered him with clothes, but he was not warmed.		א וְהַמֶּ֚לֶךְ דָּוִד֙ זָקֵ֔ן בָּ֖א בַּיָּמִ֑ים וַיְכַסֻּ֙הוּ֙ בַּבְּגָדִ֔ים וְלֹ֥א יִחַ֖ם לֽוֹ:
But he was not warmed: Our Rabbis concluded and said: “He who disgraces clothing will ultimately be deprived of their pleasures. Because David tore the skirt of Saul’s robe (Samuel I 24:5) consequently, they did not warm him” (Berachoth 62b). As David saw the angel of death standing in Jerusalem and his sword in his hand, his blood became cold from fear of him.
2And his servants said to him, "Let them seek for my lord the king a young girl, a virgin, and she shall stand before the king, and she shall be to him a warmer, and she shall lie in your lap, and it shall be warm for my lord the king."		בוַיֹּ֧אמְרוּ ל֣וֹ עֲבָדָ֗יו יְבַקְשׁ֞וּ לַאדֹנִ֚י הַמֶּ֙לֶךְ֙ נַעֲרָ֣ה בְתוּלָ֔ה וְעָֽמְדָה֙ לִפְנֵ֣י הַמֶּ֔לֶךְ וּתְהִי־ל֖וֹ סֹכֶ֑נֶת וְשָׁכְבָ֣ה בְחֵיקֶ֔ךָ וְחַ֖ם לַאדֹנִ֥י הַמֶּֽלֶךְ:
A virgin: her virginity warms her flesh.
A warmer: Heb. סכנת a warmer, and similarly “and he who chops wood is warmed (יסכן) by them” (Eccl. 10:9).
3And they sought a beautiful young girl throughout the borders of Israel, and found Abishag the Shunemitess and brought her to the king.		גוַיְבַקְשׁוּ֙ נַעֲרָ֣ה יָפָ֔ה בְּכֹ֖ל גְּב֣וּל יִשְׂרָאֵ֑ל וַֽיִּמְצְא֗וּ אֶת־אֲבִישַׁג֙ הַשּׁ֣וּנַמִּ֔ית וַיָּבִ֥אוּ אֹתָ֖הּ לַמֶּֽלֶךְ:
4And the young girl was very beautiful, and she was a warmer to the king, and she ministered to him, but the king did not know her.		דוְהַֽנַּעֲרָ֖ה יָפָ֣ה עַד־מְאֹ֑ד וַתְּהִ֨י לַמֶּ֚לֶךְ סֹכֶ֙נֶת֙ וַתְּשָׁ֣רְתֵ֔הוּ וְהַמֶּ֖לֶךְ לֹ֥א יְדָעָֽהּ:
5And Adoniahu the son of Haggith exalted himself saying: 'I will be king,' and he made for himself chariots and horsemen and fifty men to run before him.		הוַאֲדֹנִיָּ֧ה בֶן־חַגִּ֛ית מִתְנַשֵּׂ֥א לֵאמֹ֖ר אֲנִ֣י אֶמְלֹ֑ךְ וַיַּ֣עַשׂ ל֗וֹ רֶכֶב וּפָ֣רָשִׁ֔ים וַחֲמִשִּׁ֥ים אִ֖ישׁ רָצִ֥ים לְפָנָֽיו:
Exalted himself: He exalted himself.
And fifty men: had their spleens removed and the soles of their feet were scraped.
6And his father had not angered him all his days saying, "Why have you done so?" And he too was of very handsome appearance, and she bore him after Absalom.		ווְלֹֽא־עֲצָב֨וֹ אָבִ֚יו מִיָּמָיו֙ לֵאמֹ֔ר מַדּ֖וּעַ כָּ֣כָה עָשִֹ֑יתָ וְגַם־ה֚וּא טֽוֹב־תֹּ֙אַר֙ מְאֹ֔ד וְאֹת֥וֹ יָלְדָ֖ה אַחֲרֵ֥י אַבְשָׁלֽוֹם:
And his father had not angered him: His father never angered him. This episode teaches you that “he who refrains from rebuking his child brings him to his death.”
And he too was of very handsome appearance: Absalom about whom it is written (Samuel II 14:25) “And as Absalom there was none so handsome.” This caused them, [Absalom and Adoniahu], to be proud.
And she bore him: his mother.
After Absalom: This is to say that his mother reared him in the same spoiled manner that Absalom’s mother reared him.
7And he conferred with Joab the son of Zeruiah and with Abiathar the priest and they helped [by following] after Adoniahu.		זוַיִּהְי֣וּ דְבָרָ֔יו עִם יוֹאָ֣ב בֶּן־צְרוּיָ֔ה וְעִ֖ם אֶבְיָתָ֣ר הַכֹּהֵ֑ן וַֽיַּעְזְר֔וּ אַחֲרֵ֖י אֲדֹנִיָּֽה:
With Joab the son of Zeruiah: Because he knew that David bore a grudge against him for having killed Abner, Amasa, and Absalom, and that he would eventually charge his son, who would reign in his place, to deal with him. Joab, therefore, preferred that this one, [Adoniahu] should reign through his help and so that Adoniahu should favor him.
And with Abiathar the priest: Because he was dismissed from the priesthood at the time when David was escaping from Jerusalem because of Absalom. When Abiathar consulted the Urim and Tumim and was unsuccessful, as it is said, (Samuel II 15:24) “And Abiathar went up.” And he was a descendent of Eli. And Abiathar knew that he would not serve in the days of Solomon, for it was said to Eli “And I will raise Me up a faithful priest and he shall walk before My anointed one” (Samuel I 2:35). Abiathar preferred [therefore,] that Adoniahu become king through his assistance.
8And Zadok the priest and Benaiahu the son of Jehoiada, and Nathan the prophet, and Shimei and Rei, and the mighty men, who were with David, were not with Adoniahu.		חוְצָד֣וֹק הַ֠כֹּהֵן וּבְנָיָ֨הוּ בֶן־יְהוֹיָדָ֜ע וְנָתָ֚ן הַנָּבִיא֙ וְשִׁמְעִ֣י וְרֵעִ֔י וְהַגִּבּוֹרִ֖ים אֲשֶׁ֣ר לְדָוִ֑ד לֹ֥א הָי֖וּ עִם־אֲדֹנִיָּֽהוּ:
And Nathan the prophet: who prophesied to David that Solomon would reign, as it is said in (Chronicles I 22:9) “and Solomon shall be his name.”
9And Adoniahu slew sheep and oxen and fatlings, by the stone of Zoheleth which is beside En-Rogel, and he called all his brothers, the king's sons, and all the men of Judah, the kings servants.		טוַיִּזְבַּ֣ח אֲדֹנִיָּ֗הוּ צֹ֚אן וּבָקָר֙ וּמְרִ֔יא עִם אֶ֣בֶן הַזֹּחֶ֔לֶת אֲשֶׁר־אֵ֖צֶל עֵ֣ין רֹגֵ֑ל וַיִּקְרָ֗א אֶת־כָּל־אֶחָיו֙ בְּנֵ֣י הַמֶּ֔לֶךְ וּלְכָל־אַנְשֵׁ֥י יְהוּדָ֖ה עַבְדֵ֥י הַמֶּֽלֶךְ:
And fatlings: [These are sheep and] oxen which have been fattened by forceful feeding.
The stone of Zoheleth: A huge stone with which the young men would test their strength to move or drag it. [Zoheleth is] an expression similar to moving water (זוחלין) or “those that move (זוחלי) on the dust” (Deut. 32:24). Targum Jonathan renders this word זוֹחֶלֶת a ‘lookout stone,’ upon which one could stand and look far into the distance.
En-Rogel: which was a well used by a clothes washer who would press the woolen clothes which he washed, with his feet, by stamping [on them].
10And Nathan the prophet and Benaiahu and the mighty men and his brother, Solomon, he did not call.		יוְֽאֶת־נָתָן֩ הַנָּבִ֨יא וּבְנָיָ֜הוּ וְאֶת־הַגִּבּוֹרִ֛ים וְאֶת־שְׁלֹמֹ֥ה אָחִ֖יו לֹ֥א קָרָֽא:
And his brother Solomon, he did not call: for he knew that the prophet had prophesied about him that he would reign [after David’s death].
11And Nathan said to Bath-Sheba, Solomon's mother, saying, "You have surely heard that Adoniahu the son of Haggith has reigned, and our lord, David, did not know [it].		יאוַיֹּ֣אמֶר נָתָ֗ן אֶל־בַּת־שֶׁ֚בַע אֵם־שְׁלֹמֹה֙ לֵאמֹ֔ר הֲל֣וֹא שָׁמַ֔עַתְּ כִּ֥י מָלַ֖ךְ אֲדֹנִיָּ֣הוּ בֶן־חַגִּ֑ית וַאֲדֹנֵ֥ינוּ דָוִ֖ד לֹ֥א יָדָֽע:
12And now come and I shall council you with advice, and you shall save your life and the life of your son Solomon.		יבוְעַתָּ֕ה לְכִ֛י אִיעָצֵ֥ךְ נָ֖א עֵצָ֑ה וּמַלְּטִי֙ אֶת־נַפְשֵׁ֔ךְ וְאֶת־נֶ֥פֶשׁ בְּנֵ֖ךְ שְׁלֹמֹֽה:
And you shall save your life: and save your soul from the rivalry which will follow the death of the king, for your son will wish to reign as the Holy One, Blessed be He, promised him.
13Go and come to king David, and you shall say to him, 'Surely, you, my lord the king, did swear to your maid saying that, 'Solomon your son will reign after me and he shall sit upon my throne,' Now why did Adoniahu reign?"		יגלְכִ֞י וּבֹ֣אִי \| אֶל־הַמֶּ֣לֶךְ דָּוִ֗ד וְאָמַ֚רְתְּ אֵלָיו֙ הֲלֹֽא־אַתָּ֞ה אֲדֹנִ֣י הַמֶּ֗לֶךְ נִשְׁבַּ֚עְתָּ לַאֲמָֽתְךָ֙ לֵאמֹ֔ר כִּֽי־שְׁלֹמֹ֚ה בְנֵךְ֙ יִמְלֹ֣ךְ אַחֲרַ֔י וְה֖וּא יֵשֵׁ֣ב עַל־כִּסְאִ֑י וּמַדּ֖וּעַ מָלַ֥ךְ אֲדֹנִיָּֽהוּ:
14Behold, you are talking there with the king, and I shall come in after you and I shall complete your words."		ידהִנֵּ֗ה עוֹדָ֛ךְ מְדַבֶּ֥רֶת שָׁ֖ם עִם־הַמֶּ֑לֶךְ וַאֲנִי֙ אָב֣וֹא אַחֲרַ֔יִךְ וּמִלֵּאתִ֖י אֶת־דְּבָרָֽיִךְ:
15And Bath Sheba came in unto the king, into the chamber; and the king was very old; and Abishag the Shunemitess ministered the king.		טווַתָּבֹ֨א בַת־שֶׁ֚בַע אֶל־הַמֶּ֙לֶךְ֙ הַחַ֔דְרָה וְהַמֶּ֖לֶךְ זָקֵ֣ן מְאֹ֑ד וַֽאֲבִישַׁג֙ הַשּׁ֣וּנַמִּ֔ית מְשָׁרַ֖ת אֶת־הַמֶּֽלֶךְ:
16And Bath-Sheba bowed her head, and prostrated herself unto the king, and the king said, "What is your [wish]?"		טזוַתִּקֹּ֣ד בַּת־שֶׁ֔בַע וַתִּשְׁתַּ֖חוּ לַמֶּ֑לֶךְ וַיֹּ֥אמֶר הַמֶּ֖לֶךְ מַה־לָּֽךְ:
17And she said to him, "My lord, you swore by the Lord your God to your maid, that, 'Solomon, your son, shall reign after me, and he shall sit on my throne.'		יזוַתֹּ֣אמֶר ל֗וֹ אֲדֹנִי֙ אַתָּ֨ה נִשְׁבַּ֜עְתָּ בַּֽיהֹוָ֚ה אֱלֹהֶ֙יךָ֙ לַֽאֲמָתֶ֔ךָ כִּֽי־שְׁלֹמֹ֥ה בְנֵ֖ךְ יִמְלֹ֣ךְ אַחֲרָ֑י וְה֖וּא יֵשֵׁ֥ב עַל־כִּסְאִֽי:
18And now, behold Adoniahu has reigned, and now my lord the king, you did not know.		יחוְעַתָּ֕ה הִנֵּ֥ה אֲדֹנִיָּ֖ה מָלָ֑ךְ וְעַתָּ֛ה אֲדֹנִ֥י הַמֶּ֖לֶךְ לֹ֥א יָדָֽעְתָּ:
19And he has slain oxen and fatlings and sheep in abundance and he called all the king's sons and Abiathar the priest and Joab the general of the army, but Solomon, your servant, he did not call.		יטוַ֠יִּזְבַּח שׁ֥וֹר וּֽמְרִיא־וְצֹאן֘ לָרֹב֒ וַיִּקְרָא֙ לְכָל־בְּנֵ֣י הַמֶּ֔לֶךְ וּלְאֶבְיָתָר֙ הַכֹּהֵ֔ן וּלְיֹאָ֖ב שַֹ֣ר הַצָּבָ֑א וְלִשְׁלֹמֹ֥ה עַבְדְּךָ֖ לֹ֥א קָרָֽא:
20And you, my lord the king, the eyes of all Israel are upon you, that you should tell them, who shall sit on the throne of my lord the king after him.		כוְאַתָּה֙ אֲדֹנִ֣י הַמֶּ֔לֶךְ עֵינֵ֥י כָל־יִשְׂרָאֵ֖ל עָלֶ֑יךָ לְהַגִּ֣יד לָהֶ֔ם מִ֗י יֵשֵׁ֛ב עַל־כִּסֵּ֥א אֲדֹנִֽי־הַמֶּ֖לֶךְ אַחֲרָֽיו:
21And [otherwise] when my lord the king shall sleep with his fathers, and I and my son Solomon shall be [considered] offenders."		כאוְהָיָ֕ה כִּשְׁכַ֥ב אֲדֹנִֽי־הַמֶּ֖לֶךְ עִם־אֲבֹתָ֑יו וְהָיִ֗יתִי אֲנִ֛י וּבְנִ֥י שְׁלֹמֹ֖ה חַטָּאִֽים:
And I and my son shall be considered offenders: Instead they will always be lacking and restrained from any greatness.
22And behold, she was still speaking with the king, and Nathan the prophet came.		כבוְהִנֵּ֛ה עוֹדֶ֥נָּה מְדַבֶּ֖רֶת עִם־הַמֶּ֑לֶךְ וְנָתָ֥ן הַנָּבִ֖יא בָּֽא:
23And they told the king saying, "Behold, Nathan the prophet." And he came in before the king and he prostrated himself unto the king upon his face, to the ground.		כגוַיַּגִּ֚ידוּ לַמֶּ֙לֶךְ֙ לֵאמֹ֔ר הִנֵּ֖ה נָתָ֣ן הַנָּבִ֑יא וַיָּבֹא֙ לִפְנֵ֣י הַמֶּ֔לֶךְ וַיִּשְׁתַּ֧חוּ לַמֶּ֛לֶךְ עַל־אַפָּ֖יו אָֽרְצָה:
24And Nathan said, "My lord the king, did you say 'Adoniahu shall reign after me and he shall sit upon my throne?'"		כדוַיֹּאמֶר֘ נָתָן֒ אֲדֹנִ֣י הַמֶּ֔לֶךְ אַתָּ֣ה אָמַ֔רְתָּ אֲדֹנִיָּ֖הוּ יִמְלֹ֣ךְ אַחֲרָ֑י וְה֖וּא יֵשֵׁ֥ב עַל־כִּסְאִֽי:
Did you say: The interrogative.
25For he has gone down this day and has slain oxen and fatlings and sheep in abundance, and he called all the King's sons, and the officers of the army, and Abiathar the priest, and behold they eat and drink before him, and they said, "Long live King Adoniahu."		כהכִּ֣י \| יָרַ֣ד הַיּ֗וֹם וַ֠יִּזְבַּח שׁ֥וֹר וּֽמְרִיא־וְצֹאן֘ לָרֹב֒ וַיִּקְרָא֩ לְכָל־בְּנֵ֨י הַמֶּ֜לֶךְ וּלְשָׂרֵ֚י הַצָּבָא֙ וּלְאֶבְיָתָ֣ר הַכֹּהֵ֔ן וְהִנָּ֛ם אֹכְלִ֥ים וְשֹׁתִ֖ים לְפָנָ֑יו וַיֹּ֣אמְר֔וּ יְחִ֖י הַמֶּ֥לֶךְ אֲדֹנִיָּֽהוּ:
For he went down on this day: The city was on higher ground and the אֶבֶן הַזוֹחֶלֶת was below in a valley.
26And me, [even] me your servant, and Zadok the priest and Benaiahu the son of Yehoiada and Solomon, your servant, he did not call.		כווְלִ֣י אֲנִֽי־עַ֠בְדֶּךָ וּלְצָדֹ֨ק הַכֹּהֵ֜ן וְלִבְנָיָ֧הוּ בֶן־יְהוֹיָדָ֛ע וְלִשְׁלֹמֹ֥ה עַבְדְּךָ֖ לֹ֥א קָרָֽא:
27If this matter stems from my lord the king, [I wonder that] you have not informed your servant who should sit on the throne of my lord the king after him.		כזאִ֗ם מֵאֵת֙ אֲדֹנִ֣י הַמֶּ֔לֶךְ נִהְיָ֖ה הַדָּבָ֣ר הַזֶּ֑ה וְלֹ֚א הוֹדַ֙עְתָּ֙ אֶֽת־עַבְדְּךָ֔ (כתיב עַבְדְּיךָ֔) מִ֗י יֵשֵׁ֛ב עַל־כִּסֵּ֥א אֲדֹנִֽי־הַמֶּ֖לֶךְ אַחֲרָֽיו:
28And king David answered and said, "Call Bath Sheba to me. And she came before the king and stood before the king.		כחוַיַּ֨עַן הַמֶּ֚לֶךְ דָּוִד֙ וַיֹּ֔אמֶר קִרְאוּ־לִ֖י לְבַת־שָׁ֑בַע וַתָּבֹא֙ לִפְנֵ֣י הַמֶּ֔לֶךְ וַֽתַּעֲמֹ֖ד לִפְנֵ֥י הַמֶּֽלֶךְ:
29And he swore and said, "[I swear as] God lives who redeemed my soul from all distress.		כטוַיִּשָּׁבַ֥ע הַמֶּ֖לֶךְ וַיֹּאמַ֑ר חַי־יְהֹוָ֕ה אֲשֶׁר־פָּדָ֥ה אֶת־נַפְשִׁ֖י מִכָּל־צָרָֽה:
30Indeed, as I swore to you by the Lord God of Israel saying, 'Surely Solomon, your son, shall reign after me and he shall sit on my throne in my stead,' surely, so will I do this day."		לכִּ֡י כַּאֲשֶׁר֩ נִשְׁבַּ֨עְתִּי לָ֜ךְ בַּיהֹוָ֨ה אֱלֹהֵ֚י יִשְׂרָאֵל֙ לֵאמֹ֔ר כִּֽי־שְׁלֹמֹ֚ה בְנֵךְ֙ יִמְלֹ֣ךְ אַחֲרַ֔י וְה֛וּא יֵשֵׁ֥ב עַל־כִּסְאִ֖י תַּחְתָּ֑י כִּ֛י כֵּ֥ן אֶעֱשֶֹ֖ה הַיּ֥וֹם הַזֶּֽה:
31And Bath-Sheba bowed [her] face to the earth, and she prostrated herself to the king and said, "Let my lord King David live forever."		לאוַתִּקֹּ֨ד בַּת־שֶׁ֚בַע אַפַּ֙יִם֙ אֶ֔רֶץ וַתִּשְׁתַּ֖חוּ לַמֶּ֑לֶךְ וַתֹּ֕אמֶר יְחִ֗י אֲדֹנִ֛י הַמֶּ֥לֶךְ דָּוִ֖ד לְעֹלָֽם: