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Learning & Values Parshah (Weekly Torah) Bereishit - Genesis Chayei Sarah Texts & Summaries

Torah Reading for Chayei Sarah

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First Portion

Bereshit (Genesis) Chapter 23

1Sarah’s lifetime was 127 years; the years of Sarah’s life were all equally good.		אוַיִּֽהְיוּ֙ חַיֵּ֣י שָׂרָ֔ה מֵאָ֥ה שָׁנָ֛ה וְעֶשְׂרִ֥ים שָׁנָ֖ה וְשֶׁ֣בַע שָׁנִ֑ים שְׁנֵ֖י חַיֵּ֥י שָׂרָֽה:
וַיִּֽהְיוּ חַיֵּי שָׂרָה מֵאָה שָׁנָה וְעֶשְׂרִים שָׁנָה וְשֶׁבַע שָׁנִים - Sarah’s lifetime was (lit.) one hundred years, twenty years and seven years. For this reason the word שָׁנָה (years) is written with every unit of her age: to tell you that each unit is expounded individually. When she was 100 years old she was like a woman of 20 with regard to sin; just as a 20-year-old is considered as not having sinned, for she is not yet subject to Divine punishment, so, too, she was without sin at the age of 100; and at the age of 20 she was as beautiful as a seven-year-old.		וַיִּֽהְיוּ חַיֵּי שָׂרָה מֵאָה שָׁנָה וְעֶשְׂרִים שָׁנָה וְשֶׁבַע שָׁנִים. לְכָךְ נִכְתַּב שָׁנָה בְּכָל כְּלָל וּכְלָל, לוֹמַר לְךָ שֶׁכָּל אֶחָד נִדְרָשׁ לְעַצְמוֹ, בַּת ק' כְּבַת כ' לְחֵטְא, מַה בַּת כ' לֹא חָטְאָה, שֶׁהֲרֵי אֵינָהּ בַּת עֳנָשִׁין, אַף בַּת ק' בְּלֹא חֵטְא, וּבַת כ' כְּבַת ז' לְיֹפִי:
שְׁנֵי חַיֵּי שָׂרָה - The years of Sarah’s life. This repetition teaches us that they were all equal in being good.		שְׁנֵי חַיֵּי שָׂרָה. כֻּלָּן שָׁוִין לְטוֹבָה:
2Sarah died in Kiryat Arba, which is Hebron, in Canaan. Abraham came to eulogize Sarah and to weep for her.		בוַתָּ֣מָת שָׂרָ֗ה בְּקִרְיַ֥ת אַרְבַּ֛ע הִ֥וא חֶבְר֖וֹן בְּאֶ֣רֶץ כְּנָ֑עַן וַיָּבֹא֙ אַבְרָהָ֔ם לִסְפֹּ֥ד לְשָׂרָ֖ה וְלִבְכֹּתָֽהּ:
בְּקִרְיַת אַרְבַּע - In Kiryat Arba. (lit., “the town of four”). It was so called on account of the four giants who later lived there: Achiman, Sheshai, Talmai, and their father. Another explanation why it was called “the town of four”: On account of the four couples, husband and wife, who were to be buried there: Adam and Eve, Abraham and Sarah, Isaac and Rebecca, and Jacob and Leah.		בְּקִרְיַת אַרְבַּע. עַל שֵׁם אַרְבַּע עֲנָקִים שֶׁהָיוּ שָׁם, אֲחִימָן שֵׁשַׁי וְתַלְמַי וַאֲבִיהֶם. דָּבָר אַחֵר עַל שֵׁם אַרְבַּע זוּגוֹת שֶׁנִקְבְּרוּ שָׁם אִישׁ וְאִשְׁתּוֹ, אָדָם וְחַוָּה, אַבְרָהָם וְשָׂרָה, יִצְחָק וְרִבְקָה, יַעֲקֹב וְלֵאָה (בראשית רבה):
וַיָּבֹא אַבְרָהָם - And Abraham came - from Beersheba.		וַיָּבֹא אַבְרָהָם. מִבְּאֵר שֶׁבַע:
לספוד לְשָׂרָה וְלִבְכֹּתָֽהּ - To eulogize Sarah and to weep for her. Sarah’s death is written immediately following the binding of Isaac because through her hearing about the binding – that her son had been designated to be slaughtered and was indeed almost sacrificed – her soul departed from her and she died.		לספוד לְשָׂרָה וְלִבְכֹּתָֽהּ. וְנִסְמְכָה מִיתַת שָׂרָה לַעֲקֵדַת יִצְחָק לְפִי שֶׁעַל יְדֵי בְּשׂוֹרַת הָעֲקֵדָה, שֶׁנִּזְדַּמֵּן בְּנָהּ לִשְׁחִיטָה וְכִמְעַט שֶׁלֹּא נִשְׁחַט, פָּרְחָה נִשְׁמָתָהּ מִמֶּנָּה וּמֵתָה:
3Abraham rose from the presence of his dead wife, and he spoke to the Hittites in these words:		גוַיָּ֨קָם֙ אַבְרָהָ֔ם מֵעַ֖ל פְּנֵ֣י מֵת֑וֹ וַיְדַבֵּ֥ר אֶל־בְּנֵי־חֵ֖ת לֵאמֹֽר:
4“I am a foreigner, and only a sojourner among you. Allow me to purchase a piece of property that I can make into a family burial ground within the territory you control, so that I can bury my dead wife from my presence.”		דגֵּֽר־וְתוֹשָׁ֥ב אָֽנֹכִ֖י עִמָּכֶ֑ם תְּנ֨וּ לִ֤י אֲחֻזַּת־קֶ֨בֶר֙ עִמָּכֶ֔ם וְאֶקְבְּרָ֥ה מֵתִ֖י מִלְּפָנָֽי:
גֵּֽר־וְתוֹשָׁב אָֽנֹכִי עִמָּכֶם - I am a foreigner and a sojourner among you - i.e., I am a stranger who came from a foreign land and I have now settled among you. But the aggadic explanation is: If you agree to sell me the land I will act as a stranger and buy it from you, but if not, I will act as a citizen and take it by right, for the Holy One, blessed be He, said to me, “I will give this land to your offspring.” 1		גֵּֽר־וְתוֹשָׁב אָֽנֹכִי עִמָּכֶם. גֵּר מֵאֶרֶץ אַחֶרֶת וְנִתְיַשַּׁבְתִּי עִמָּכֶם. וּמִדְרַשׁ אַגָּדָה אִם תִּרְצוּ הֲרֵינִי גֵּר, וְאִם לָאו אֶהְיֶה תּוֹשָׁב וְאֶטְּלֶנָּה מִן הַדִּין, שֶׁאָמַר לִי הַקָּדוֹשׁ בָּרוּךְ הוּא לְזַרְעֲךָ אֶתֵּן אֶת הָאָרֶץ הַזֹּאת:
אחוזת קֶבֶר - Burial ground - i.e., a possession (אֲחֻזָּה) of land as a cemetery.		אחוזת קֶבֶר. אֲחֻזַּת קַרְקַע לְבֵית הַקְּבָרוֹת:
5The Hittites replied to 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; honor us, therefore, and bury your dead in the choicest of our burial sites. No one among us will deny you his burial site to bury your dead.”		ושְׁמָעֵ֣נוּ \| אֲדֹנִ֗י נְשִׂ֨יא אֱלֹהִ֤ים אַתָּה֙ בְּתוֹכֵ֔נוּ בְּמִבְחַ֣ר קְבָרֵ֔ינוּ קְבֹ֖ר אֶת־מֵתֶ֑ךָ אִ֣ישׁ מִמֶּ֔נּוּ אֶת־קִבְר֛וֹ לֹֽא־יִכְלֶ֥ה מִמְּךָ֖ מִקְּבֹ֥ר מֵתֶֽךָ:
לֹֽא־יִכְלֶה - means “will not withhold,” as in: “Do not withhold (תִכְלָא) Your mercies,” 2 and as in: “the rain was held back (וַיִּכָּלֵא).” 3		לֹֽא־יִכְלֶה. לֹא יִמְנַע כְּמוֹ לֹא תִכְלָא רַחֲמֶיךָ (תהילים מ') וּכְמוֹ וַיִּכָּלֵא הַגֶּשֶׁם (בראשית ח'):
7Abraham rose, and he bowed down to the people of that region, the Hittites.		זוַיָּ֧קָם אַבְרָהָ֛ם וַיִּשְׁתַּ֥חוּ לְעַם־הָאָ֖רֶץ לִבְנֵי־חֵֽת:
8He spoke to them, saying, “If it is really your will that I bury my dead from my presence, listen to me and entreat Ephron son of Tzochar on my behalf.		חוַיְדַבֵּ֥ר אִתָּ֖ם לֵאמֹ֑ר אִם־יֵ֣שׁ אֶת־נַפְשְׁכֶ֗ם לִקְבֹּ֤ר אֶת־מֵתִי֙ מִלְּפָנַ֔י שְׁמָע֕וּנִי וּפִגְעוּ־לִ֖י בְּעֶפְר֥וֹן בֶּן־צֹֽחַר:
נַפְשְׁכֶם - means “your will.”		נַפְשְׁכֶם. רְצוֹנְכֶם:
וּפִגְעוּ־לִי - And entreat on my behalf. This is an expression of request, as in: “Do not press (תִּפְגְּעִי) me.” 4		וּפִגְעוּ־לִי. לְשוֹן בַּקָּשָׁה כְּמוֹ: אַל תִּפְגְּעִי בִּי (רות א'):
9Let him grant me the Cave of Machpelah, which belongs to him and is located at the edge of his field. Let him sell it to me for its full price, in your presence, so I can make it into a family burial ground.”		טוְיִתֶּן־לִ֗י אֶת־מְעָרַ֤ת הַמַּכְפֵּלָה֙ אֲשֶׁר־ל֔וֹ אֲשֶׁ֖ר בִּקְצֵ֣ה שָׂדֵ֑הוּ בְּכֶ֨סֶף מָלֵ֜א יִתְּנֶ֥נָּה לִּ֛י בְּתֽוֹכְכֶ֖ם לַֽאֲחֻזַּת־קָֽבֶר:
הַמַּכְפֵּלָה - Machpelah - from the root כֶּפֶל meaning “double.” It was so called because the field contained a house with an upper level above it. Another explanation: Because the cave had the characteristic of being double through the couples who were buried there.		הַמַּכְפֵּלָה. בַּית וַעֲלִיָּה עַל גַּבָּיו. דָּבָר אַחֵר שֶׁכְּפוּלָה בְּזוּגוֹת (עירובין נ"ג):
בְּכֶסֶף מָלֵא - For its full price (lit., “for full silver”). the expression refers to the complete price (and not the quality of the silver); I will pay its entire worth. Similarly, David said to Aravnah (Ornan), “for the full price (בְּכֶסֶף מָלֵא).” 5		בְּכֶסֶף מָלֵא. שָׁלֵם, כָּל שָׁוְיָהּ; וְכֵן דָּוִד אָמַר לַאֲרַוְנָה בְּכֶסֶף מָלֵא (דברי הימים א כ"א):
10Ephron was then seated among the Hittites. Ephron the Hittite replied to Abraham in the presence of the Hittites, so that all who came to the city gate could hear:		יוְעֶפְר֥וֹן ישֵׁ֖ב בְּת֣וֹךְ בְּנֵי־חֵ֑ת וַיַּ֩עַן֩ עֶפְר֨וֹן הַֽחִתִּ֤י אֶת־אַבְרָהָם֨ בְּאָזְנֵ֣י בְנֵי־חֵ֔ת לְכֹ֛ל בָּאֵ֥י שַֽׁעַר־עִיר֖וֹ לֵאמֹֽר:
וְעֶפְרוֹן ישֵׁב - Ephron was then seated. יֹשֵׁב, meaning here “was seated,” is written without the ו, suggesting a deficiency in Ephron’s position. This indicates that it was only on that very day that they appointed him to be an officer over them. On account of the high standing of Abraham who needed him, he was promoted to an important position.		וְעֶפְרוֹן ישֵׁב. כְּתִיב חָסֵר, אוֹתוֹ הַיּוֹם מִנּוּהוּ שׁוֹטֵר עֲלֵיהֶם; מִפְּנֵי חֲשִׁיבוּתוֹ שֶׁל אַבְרָהָם שֶׁהָיָה צָרִיךְ לוֹ, עָלָה לִגְדֻלָּה:
לְכֹל בָּאֵי שַֽׁעַר־עִירוֹ - So that all who came to the city gate could hear. They were all there for they had all stopped their work and come to pay their last respects to Sarah.		לְכֹל בָּאֵי שַֽׁעַר־עִירוֹ. שֶׁכֻּלָּן בָּטְלוּ מִמְּלָאכְתָּן וּבָאוּ לִגְמֹל חֶסֶד לְשָׂרָה:
11“No, my lord, listen to me: As far as I am concerned, I have already given you the entire field. As for the cave within it, I have already given it, too, to you; and I have given it to you in full view of my compatriots. Bury your dead.”		יאלֹֽא־אֲדֹנִ֣י שְׁמָעֵ֔נִי הַשָּׂדֶה֙ נָתַ֣תִּי לָ֔ךְ וְהַמְּעָרָ֥ה אֲשֶׁר־בּ֖וֹ לְךָ֣ נְתַתִּ֑יהָ לְעֵינֵ֧י בְנֵֽי־עַמִּ֛י נְתַתִּ֥יהָ לָּ֖ךְ קְבֹ֥ר מֵתֶֽךָ:
לֹֽא־אֲדֹנִי - No, my lord - do not buy it for money.		לֹֽא־אֲדֹנִי. לֹא תִּקְנֶה אוֹתָהּ בְּדָמִים:
נָתַתִּי לָךְ - I have given you [the field] - means: It is as if I have already given it to you.		נָתַתִּי לָךְ. הֲרֵי הוּא כְּמוֹ שֶׁנְּתַתִּיהָ לְךָ:
12Abraham bowed down before the people of that place.		יבוַיִּשְׁתַּ֨חוּ֙ אַבְרָהָ֔ם לִפְנֵ֖י עַם־הָאָֽרֶץ:
13He spoke to Ephron so that all the local people could hear, in these words: “If only you would listen to me! I am giving you the money for the field. Take it from me so that I may 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:
אַךְ אִם־אַתָּה לוּ שְׁמָעֵנִי - If only you would listen to me! You ask me to listen to you and take it without payment. I do not want this. Rather – אִם אַתָּה לוּ שְׁמָעֵנִי meaning: “if only you would listen to me and do as I ask.”		אַךְ אִם־אַתָּה לוּ שְׁמָעֵנִי. אַתָּה אוֹמֵר לִי לִשְׁמֹעַ לְךָ וְלִקַּח בְּחִנָּם, אֲנִי אִי אֶפְשִׁי בְּכָךְ אַךְ אִם־אַתָּה לוּ שְׁמָעֵנִי הַלְוַאי וְתִשְׁמָעֵנִי:
נָתַתִּי - (lit.) I have given - means “donai” in Old French (“I am giving”). The money is ready with me and I wish I had already given it to you.		נָתַתִּי. דני"ש בלע"ז, מוּכָן הוּא אֶצְלִי, וְהַלְוַאי נָתַתִּי לְךָ כְּבָר:
14Ephron replied to Abraham, saying to him:		ידוַיַּ֧עַן עֶפְר֛וֹן אֶת־אַבְרָהָ֖ם לֵאמֹ֥ר לֽוֹ:
15“My lord, listen to me. What’s 400 silver shekels’ worth of land between friends like you and me? Forget about the money and bury your dead.”		טואֲדֹנִ֣י שְׁמָעֵ֔נִי אֶ֩רֶץ֩ אַרְבַּ֨ע מֵאֹ֧ת שֶֽׁקֶל־כֶּ֛סֶף בֵּינִ֥י וּבֵֽינְךָ֖ מַה־הִ֑וא וְאֶת־מֵֽתְךָ֖ קְבֹֽר:
בֵּינִי וּבֵֽינְךָ - Between you and me - i.e., between two such good friends as we are, of what importance is that? None! Leave aside the sale and bury your dead!		בֵּינִי וּבֵֽינְךָ. בֵּין שְׁנֵי אוֹהֲבִים כָּמוֹנוּ מַה הִיא חֲשׁוּבָה לִכְלוּם, אֶלָּא הַנַּח אֶת הַמֶּכֶר וְאֶת מֵתְךָ קְבֹר (בראשית רבה):
16Abraham understood what Ephron really meant. Abraham weighed out for Ephron the amount of silver that he had mentioned in the presence of the Hittites, 400 full-sized shekels, which are universally-negotiable currency.		טזוַיִּשְׁמַ֣ע אַבְרָהָם֘ אֶל־עֶפְרוֹן֒ וַיִּשְׁקֹ֤ל אַבְרָהָם֙ לְעֶפְרֹ֔ן אֶת־הַכֶּ֕סֶף אֲשֶׁ֥ר דִּבֶּ֖ר בְּאָזְנֵ֣י בְנֵי־חֵ֑ת אַרְבַּ֤ע מֵאוֹת֙ שֶׁ֣קֶל כֶּ֔סֶף עֹבֵ֖ר לַסֹּחֵֽר:
וַיִּשְׁקֹל אַבְרָהָם לְעֶפְרֹן - Abraham weighed out for Ephron. עֶפְרֹן is written here without a ו, indicating a deficiency in him, because he promised much, but even a little he did not do; for he took from Abraham large shekels, which are centenaria (coins worth a full hundred smaller units) – as it says: עֹבֵר לַסֹּחֵר, meaning: coins that are accepted universally as a full shekel, and there are places where their shekels are large, i.e., centenaria; “centeniers” in Old French.		וַיִּשְׁקֹל אַבְרָהָם לְעֶפְרֹן. חָסֵר וָי"ו; לְפִי שֶׁאָמַר הַרְבֵּה, וַאֲפִלּוּ מְעַט לֹא עָשָׂה (בבא מציעא פ"ז), שֶׁנָּטַל מִמֶּנוּ שְׁקָלִים גְּדוֹלִים שֶׁהֵן קַנְטָרִין, שֶׁנֶּאֱמַר עֹבֵר לַסֹּחֵר, שֶׁמִּתְקַבְּלִים בְּשֶׁקֶל בְּכָל מָקוֹם (שם ובכורות נ'), וְיֵשׁ מָקוֹם שֶׁשִּׁקְלֵיהֶן גְּדוֹלִים, שֶׁהֵן קַנְטָרִין צנטינא"רש בלע"ז:

Footnotes

Second Portion

Bereshit (Genesis) Chapter 23

17Ephron’s Field of Machpelah, which faced the plains of Mamre—the field, the cave within it, and every tree within its perimeter—was thus confirmed		יזוַיָּ֣קָם \| שְׂדֵ֣ה עֶפְר֗וֹן אֲשֶׁר֙ בַּמַּכְפֵּלָ֔ה אֲשֶׁ֖ר לִפְנֵ֣י מַמְרֵ֑א הַשָּׂדֶה֙ וְהַמְּעָרָ֣ה אֲשֶׁר־בּ֔וֹ וְכָל־הָעֵץ֙ אֲשֶׁ֣ר בַּשָּׂדֶ֔ה אֲשֶׁ֥ר בְּכָל־גְּבֻל֖וֹ סָבִֽיב:
וַיָּקָם שְׂדֵה עֶפְרוֹן - Ephron’s field (lit.) arose. It had a rise in status because it passed from the hands of an ordinary person to the hands of a king. However the straightforward meaning of the verse is: “The field, the cave within it, and every tree…was confirmed (וַיָּקָם) as Abraham’s purchase…”		וַיָּקָם שְׂדֵה עֶפְרוֹן. תְּקוּמָה הָיְתָה לוֹ, שֶׁיָּצָא מִיַּד הֶדְיוֹט לְיַד מֶלֶךְ; וּפְשׁוּטוֹ שֶׁל מִקְרָא וַיָּקָם הַשָּׂדֶה וְהַמְּעָרָה אֲשֶׁר בּוֹ וְכָל הָעֵץ לְאַבְרָהָם לְמִקְנָה וגו':
18as Abraham’s purchase publicly, in full view of the Hittites and of all who had come to the gate of his city.		יחלְאַבְרָהָ֥ם לְמִקְנָ֖ה לְעֵינֵ֣י בְנֵי־חֵ֑ת בְּכֹ֖ל בָּאֵ֥י שַֽׁעַר־עִירֽוֹ:
בְּכֹל בָּאֵי שַֽׁעַר־עִירֽוֹ - In full view of all who had come to the gate of his city. Among them all and in the presence of all of them, Ephron gave Abraham legal possession of it.		בְּכֹל בָּאֵי שַֽׁעַר־עִירֽוֹ. בְּקֶרֶב כֻּלָּם וּבְמַעֲמַד כֻּלָּם הִקְנָהוּ לוֹ:
19Abraham then buried his wife Sarah in the cave of the Field of Machpelah facing the plains of Mamre, which is Hebron, in Canaan.		יטוְאַֽחֲרֵי־כֵן֩ קָבַ֨ר אַבְרָהָ֜ם אֶת־שָׂרָ֣ה אִשְׁתּ֗וֹ אֶל־מְעָרַ֞ת שְׂדֵ֧ה הַמַּכְפֵּלָ֛ה עַל־פְּנֵ֥י מַמְרֵ֖א הִ֣וא חֶבְר֑וֹן בְּאֶ֖רֶץ כְּנָֽעַן:
20The field and its cave were thus confirmed as Abraham’s property as a burial ground, purchased from the Hittites through Ephron.		כוַיָּ֨קָם הַשָּׂדֶ֜ה וְהַמְּעָרָ֧ה אֲשֶׁר־בּ֛וֹ לְאַבְרָהָ֖ם לַֽאֲחֻזַּת־קָ֑בֶר מֵאֵ֖ת בְּנֵי־חֵֽת:

Bereshit (Genesis) Chapter 24

1Abraham was old. He continued to deeply internalize his experiences. God had blessed Abraham with everything.		אוְאַבְרָהָ֣ם זָקֵ֔ן בָּ֖א בַּיָּמִ֑ים וַֽיהֹוָ֛ה בֵּרַ֥ךְ אֶת־אַבְרָהָ֖ם בַּכֹּֽל:
בֵּרַךְ אֶת־אַבְרָהָם בַּכֹּֽל - [God] had blessed Abraham with everything. The numerical value of the word בַּכֹּל is the same as בֵּן (“son”), and since he had a son, he had to find him a wife.		בֵּרַךְ אֶת־אַבְרָהָם בַּכֹּֽל. בַּכֹּל עוֹלֶה בְּגִימַטְרִיָּא בֵּן, וּמֵאַחַר שֶׁהָיָה לוֹ בֵּן הָיָה צָרִיךְ לְהַשִּׂיאוֹ אִשָּׁה:
2He said to his servant Eliezer, the elder member of his household who was in charge of all that he owned: “Place your hand under my ‘thigh’ [i.e., reproductive organ],		בוַיֹּ֣אמֶר אַבְרָהָ֗ם אֶל־עַבְדּוֹ֙ זְקַ֣ן בֵּית֔וֹ הַמּשֵׁ֖ל בְּכָל־אֲשֶׁר־ל֑וֹ שִֽׂים־נָ֥א יָֽדְךָ֖ תַּ֥חַת יְרֵכִֽי:
זְקַן בֵּיתוֹ - The elder member of his household. Because the word זָקֵן “elder” is in the construct form, it is vocalized זְקַן.		זְקַן בֵּיתוֹ. לְפִי שֶׁהוּא דָּבוּק נָקוּד זְקַן:
תַּחַת יְרֵכִֽי - Under my thigh. Since one who makes an oath must hold in his hand an object with which a commandment is performed, such as a Torah scroll, mezuzah or tefilin, and since circumcision was his first commandment and he fulfilled it with pain, it was particularly dear to him and he took it as the object with which to make the oath.		תַּחַת יְרֵכִֽי. לְפִי שֶׁהַנִּשְׁבָּע צָרִיךְ שֶׁיִּטֹּל בְּיָדוֹ חֵפֶץ שֶׁל מִצְוָה, כְּגוֹן סֵפֶר תּוֹרָה אוֹ תְּפִלִּין (שבועות ל"ח), וְהַמִּילָה הָיְתָה מִצְוָה רִאשׁוֹנָה לוֹ וּבָאָה לוֹ עַל יְדֵי צַעַר וְהָיְתָה חֲבִיבָה עָלָיו וּנְטָלָהּ:
3and I will bind you by an oath to God, God of heaven and God of the earth. Do not take a wife for my son from among the daughters of the Canaanites in whose midst I live.		גוְאַשְׁבִּ֣יעֲךָ֔ בַּֽיהֹוָה֙ אֱלֹהֵ֣י הַשָּׁמַ֔יִם וֵֽאלֹהֵ֖י הָאָ֑רֶץ אֲשֶׁ֨ר לֹֽא־תִקַּ֤ח אִשָּׁה֙ לִבְנִ֔י מִבְּנוֹת֙ הַכְּנַֽעֲנִ֔י אֲשֶׁ֥ר אָֽנֹכִ֖י יוֹשֵׁ֥ב בְּקִרְבּֽוֹ:
4Instead, you must go to my former land, to Charan, the place where my family still lives, and take a wife from among them for my son, Isaac.”		דכִּ֧י אֶל־אַרְצִ֛י וְאֶל־מֽוֹלַדְתִּ֖י תֵּלֵ֑ךְ וְלָֽקַחְתָּ֥ אִשָּׁ֖ה לִבְנִ֥י לְיִצְחָֽק:
5The servant said to him, “Perhaps the woman will not wish to follow me to this land. Should I take your son back to the land from which you departed?”		הוַיֹּ֤אמֶר אֵלָיו֙ הָעֶ֔בֶד אוּלַי֙ לֹֽא־תֹאבֶ֣ה הָֽאִשָּׁ֔ה לָלֶ֥כֶת אַֽחֲרַ֖י אֶל־הָאָ֣רֶץ הַזֹּ֑את הֶֽהָשֵׁ֤ב אָשִׁיב֙ אֶת־בִּנְךָ֔ אֶל־הָאָ֖רֶץ אֲשֶׁר־יָצָ֥אתָ מִשָּֽׁם:
6Abraham said to him, “Be most careful not to take my son back there.		ווַיֹּ֥אמֶר אֵלָ֖יו אַבְרָהָ֑ם הִשָּׁ֣מֶר לְךָ֔ פֶּן־תָּשִׁ֥יב אֶת־בְּנִ֖י שָֽׁמָּה:
7God, the God of heaven, who took me away from my father’s house in Charan, and from the land of my family, Ur of the Chaldeans, spoke concerning me—and even swore to me—saying, ‘To your offspring will I give this land,’ will send His angel ahead of you to orchestrate events to your advantage. With His help, you will 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:
ה' אֱלֹהֵי הַשָּׁמַיִם אֲשֶׁר לְקָחַנִי מִבֵּית אָבִי - God, the God of heaven, who took me away from my father’s house. Here he did not say, “and God of the earth,” while before he said, “and I will bind you by God, God of heaven and God of the earth.” 1 He was in effect telling him: Now He is “God of heaven and God of the earth” because I have made His Name familiar among humanity, but when He took me from my father’s house He was known only as “God of heaven” and not “God of the earth,” since humanity did not acknowledge Him, and His Name was not commonly known on earth.		ה' אֱלֹהֵי הַשָּׁמַיִם אֲשֶׁר לְקָחַנִי מִבֵּית אָבִי. וְלֹא אָמַר "וֵאלֹהֵי הָאָרֶץ", וּלְמַעְלָה אָמַר וְאַשְׁבִּיעֲךָ וגו'? אָמַר לוֹ עַכְשָׁו הוּא אֱלֹהֵי הַשָּׁמַיִם וֵאלֹהֵי הָאָרֶץ, שֶׁהִרְגַּלְתִּיו בְּפִי הַבְּרִיּוֹת, אֲבָל כְּשֶׁלְּקָחַנִי מִבֵּית אָבִי הָיָה אֱלֹהֵי הַשָּׁמַיִם וְלֹא אֱלֹהֵי הָאָרֶץ, שֶׁלֹּא הָיוּ בָּאֵי עוֹלָם מַכִּירִים בּוֹ וּשְׁמוֹ לֹא הָיָה רָגִיל בָּאָרֶץ:
מִבֵּית אָבִי - From my father’s house - i.e., from Charan.		מִבֵּית אָבִי. מֵחָרָן:
וּמֵאֶרֶץ מֽוֹלַדְתִּי - And from the land of my family - i.e., from Ur of the Chaldeans.		וּמֵאֶרֶץ מֽוֹלַדְתִּי. מֵאוּר כַּשְׂדִּים:
וַֽאֲשֶׁר דִּבֶּר־לִי - Who spoke (lit.) to me. לִי means here: “for my benefit,” similar to: “which He spoke concerning me (עָלַי).” 2 Likewise, every לִי, לוֹ, and לָהֶם that follows the verb דַבֵּר (“to speak”) is to be explained in the sense of עַל “concerning,” and their translation in Aramaic is עֲלַי, עֲלוֹהִי, and עֲלֵיהוֹן respectively; for when used in the sense of “speaking to,” the verb דַבֵּר does not take לִי, לוֹ, and לָהֶם as the object, but אֵלַי, אֵלָיו, and אֲלֵיהֶם, and their translation in Aramaic is עִמִּי, עִמֵּיהּ, and עִמְּהוֹן. However, in the case of the verb אָמַר (“to say”), לִי, לוֹ, and לָהֶם are used as the object.		וַֽאֲשֶׁר דִּבֶּר־לִי. לְצָרְכִּי; כְּמוֹ אֲשֶׁר דִּבֶּר עָלַי (מלכים א' ב'), וְכֵן כָּל לִי וְלוֹ וְלָהֶם הַסְּמוּכִים אֵצֶל דִּבּוּר מְפֹרָשִׁים בִּלְשוֹן עַל, וְתַרְגּוּם שֶׁלָּהֶם עֲלַי, עֲלוֹהִי, עֲלֵיהוֹן, שֶׁאֵין נוֹפֵל אֵצֶל דִּבּוּר לְשׁוֹן לִי וְלוֹ וְלָהֶם, אֶלָּא אֵלַי, אֵלָיו, אֲלֵיהֶם, וְתַרְגּוּם שֶׁלָּהֶם עִמִּי, עִמֵּיהּ, עִמְּהוֹן, אֲבָל אֵצֶל אֲמִירָה נוֹפֵל לְשׁוֹן לִי וְלוֹ וְלָהֶם:
וַֽאֲשֶׁר נִשְׁבַּע־לִי - And swore to me - at the covenant between the pieces.		וַֽאֲשֶׁר נִשְׁבַּע־לִי. בֵּין הַבְּתָרִים:
8But, despite all this, if the woman does not wish to follow you back here, you will be absolved of this oath of mine. In any event, do not return my son to there.”		חוְאִם־לֹ֨א תֹאבֶ֤ה הָֽאִשָּׁה֙ לָלֶ֣כֶת אַֽחֲרֶ֔יךָ וְנִקִּ֕יתָ מִשְּׁבֻֽעָתִ֖י זֹ֑את רַ֣ק אֶת־בְּנִ֔י לֹ֥א תָשֵׁ֖ב שָֽׁמָּה:
וְנִקִּיתָ משבועתי וגו' - You will be absolved of this oath of mine…. and then take a wife for him from the daughters of Aner, Eshkol, and Mamre.		וְנִקִּיתָ משבועתי וגו'. וְקַח לוֹ אִשָּׁה מִבְּנוֹת עָנֵר אֶשְׁכּוֹל וּמַמְרֵא:
רַק אֶת־בְּנִי וגו' - In any event, [do not return] my son… The word רַק denotes a limitation: my son will not go back there, but Jacob, my grandson, will eventually go back.		רַק אֶת־בְּנִי וגו'. רַק מִעוּט הוּא; בְּנִי אֵינוֹ חוֹזֵר, אֲבָל יַעֲקֹב בֶּן בְּנִי סוֹפוֹ לַחֲזֹר:
9So the servant placed his hand under the “thigh” of Abraham, his master, and swore to him regarding this.		טוַיָּ֤שֶׂם הָעֶ֨בֶד֙ אֶת־יָד֔וֹ תַּ֛חַת יֶ֥רֶךְ אַבְרָהָ֖ם אֲדֹנָ֑יו וַיִּשָּׁ֣בַע ל֔וֹ עַל־הַדָּבָ֖ר הַזֶּֽה:

Footnotes

Genesis 24:3.

1 Kings 2:4.

Third Portion

Bereshit (Genesis) Chapter 24

10The servant then took ten of his master’s camels and set out with a document listing all his master’s wealth and affirming its transfer to Isaac in his hand. He rose up and made his way to Aram Naharayim, to Charan, the city where Nachor, Abraham’s brother, had settled.		יוַיִּקַּ֣ח הָ֠עֶ֠בֶד עֲשָׂרָ֨ה גְמַלִּ֜ים מִגְּמַלֵּ֤י אֲדֹנָיו֙ וַיֵּ֔לֶךְ וְכָל־ט֥וּב אֲדֹנָ֖יו בְּיָד֑וֹ וַיָּ֗קָם וַיֵּ֛לֶךְ אֶל־אֲרַ֥ם נַֽהֲרַ֖יִם אֶל־עִ֥יר נָחֽוֹר:
מִגְּמַלֵּי אדוניו - Of his master’s camels. They were distinguishable from other camels in that they would go out muzzled in order to avoid stealing – so that they would not graze in other people’s fields.		מִגְּמַלֵּי אדוניו. נִכָּרִין הָיוּ מִשְּׁאָר גְּמַלִּים, שֶׁהָיוּ יוֹצְאִין זְמוּמִין מִפְּנֵי הַגֶּזֶל, שֶׁלֹּא יִרְעוּ בִשְׂדוֹת אֲחֵרִים (בראשית רבה):
וְכָל־טוּב אדוניו בְּיָדוֹ - With all his master’s wealth in his hand. Abraham wrote Isaac a deed giving him everything that was his as a gift, in order that people would be eager to send him their daughter.		וְכָל־טוּב אדוניו בְּיָדוֹ. שְׁטָר מַתָּנָה כָּתַב לְיִצְחָק עַל כָּל אֲשֶׁר לוֹ, כְּדֵי שֶׁיִּקְפְּצוּ לִשְׁלֹחַ לוֹ בִּתָּם (בראשית רבה):
אֲרַם נַֽהֲרַיִם - Aram Naharayim. It was so called because it was situated between two rivers (נְהָרוֹת).		אֲרַם נַֽהֲרַיִם. בֵּין שְׁתֵּי נְהָרוֹת יוֹשֶׁבֶת:
11Eliezer made the camels kneel outside the city near a well of water in the afternoon, when women go out to draw water.		יאוַיַּבְרֵ֧ךְ הַגְּמַלִּ֛ים מִח֥וּץ לָעִ֖יר אֶל־בְּאֵ֣ר הַמָּ֑יִם לְעֵ֣ת עֶ֔רֶב לְעֵ֖ת צֵ֥את הַשֹּֽׁאֲבֹֽת:
וַיַּבְרֵךְ הַגְּמַלִּים - He made the camels kneel – means: He made them crouch.		וַיַּבְרֵךְ הַגְּמַלִּים. הִרְבִּיצָם:
12He said: “God, God of my master Abraham, arrange events for me this day such that You grant a favor to my master, Abraham.		יבוַיֹּאמַר֓ \| יְהֹוָ֗ה אֱלֹהֵי֙ אֲדֹנִ֣י אַבְרָהָ֔ם הַקְרֵה־נָ֥א לְפָנַ֖י הַיּ֑וֹם וַֽעֲשֵׂה־חֶ֕סֶד עִ֖ם אֲדֹנִ֥י אַבְרָהָֽם:
13Here I stand by the spring of water, and the daughters of the townsmen are coming out to draw water.		יגהִנֵּ֛ה אָֽנֹכִ֥י נִצָּ֖ב עַל־עֵ֣ין הַמָּ֑יִם וּבְנוֹת֙ אַנְשֵׁ֣י הָעִ֔יר יֹֽצְאֹ֖ת לִשְׁאֹ֥ב מָֽיִם:
14Let it be that the maiden to whom I say, ‘Please tilt your pitcher so that I may drink,’ and who replies, ‘Drink, and I will also give water to your men and camels,’ will be the one whom You have designated for Your servant Isaac. I will know through her that You have acted kindly 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:
אֹתָהּ הֹכַחְתָּ - Will be the one whom You have designated - i.e., she is fit for him, for she will be charitable and thus worthy of entering Abraham’s household. The expression הֹכַחְתָּ means here “proved”; “aprivest” in Old French.		אֹתָהּ הֹכַחְתָּ. רְאוּיָה הִיא לוֹ שֶׁתְּהֵא גּוֹמֶלֶת חֲסָדִים, וּכְדַאי לִכָּנֵס בְּבֵיתוֹ שֶׁל אַבְרָהָם; וּלְשׁוֹן הֹכַחְתָּ בֵּרַרְתָּ, אפרו"בישט בלע"ז:
וּבָהּ אֵדַע - I will know through her. This is a plea: Let me know through her –		וּבָהּ אֵדַע. לְשׁוֹן תְּחִנָּה, הוֹדַע לִי בָּהּ:
כִּֽי־עָשִׂיתָ חֶסֶד - That You have acted kindly - i.e., if she will be from my master’s family and suitable for him as a wife, I will know that You have acted kindly with my master.		כִּֽי־עָשִׂיתָ חֶסֶד. אִם תִּהְיֶה מִמִּשְׁפַּחְתּוֹ וְהוֹגֶנֶת לוֹ אֵדַע כִּי עָשִׂית חֶסֶד:
15He had not yet finished speaking to God when Rebecca came out. She had been born to Bethuel son of Milkah, the wife of Abraham’s brother Nachor. 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:
16The maiden was of very beautiful appearance. She was a virgin, whom no man had known carnally in any way. She went down to the spring, filled her pitcher, and came back up.		טזוְהַנַּֽעֲרָ֗ה (כתיב והנער) טֹבַ֤ת מַרְאֶה֙ מְאֹ֔ד בְּתוּלָ֕ה וְאִ֖ישׁ לֹ֣א יְדָעָ֑הּ וַתֵּ֣רֶד הָעַ֔יְנָה וַתְּמַלֵּ֥א כַדָּ֖הּ וַתָּֽעַל:
בְּתוּלָה - A virgin - indicating that she has preserved her hymen.		בְּתוּלָה. מִמְּקוֹם בְּתוּלִים (בראשית רבה):
וְאִישׁ לֹא יְדָעָהּ - Whom no man had known - even in an unnatural way. Since the gentile girls would preserve their hymens and be promiscuous elsewhere, the Torah testifies about Rebecca that she was completely free of immoral conduct.		וְאִישׁ לֹא יְדָעָהּ. שֶׁלֹּא כְּדַרְכָּהּ, לְפִי שֶׁבְּנוֹת הַגּוֹיִם הָיוּ מְשַׁמְּרוֹת מְקוֹם בְּתוּלֵיהֶן וּמַפְקִירוֹת עַצְמָן מִמָּקוֹם אַחֵר, הֵעִיד עַל זוֹ שֶׁנְּקִיָּה מִכֹּל:
17The servant ran toward her and said, “If you would, let me sip a little water from your pitcher.”		יזוַיָּ֥רָץ הָעֶ֖בֶד לִקְרָאתָ֑הּ וַיֹּ֕אמֶר הַגְמִיאִ֥ינִי נָ֛א מְעַט־מַ֖יִם מִכַּדֵּֽךְ:
וַיָּרָץ הָעֶבֶד לִקְרָאתָהּ - The servant ran toward her - because he saw that the water had risen towards her.		וַיָּרָץ הָעֶבֶד לִקְרָאתָהּ. לְפִי שֶׁרָאָה שֶׁעָלוּ הַמַּיִם לִקְרָאתָהּ (בראשית רבה):
הַגְמִיאִינִי נָא - If you would, let me sip. This is an expression of גְּמִיעָה “sipping”; “humer” in Old French.		הַגְמִיאִינִי נָא. לְשׁוֹן גְּמִיעָה, הומיי"ר בלע"ז:
18She said, “Drink, sir,” and quickly lowered her pitcher from her shoulder onto her hand and gave him a drink.		יחוַתֹּ֖אמֶר שְׁתֵ֣ה אֲדֹנִ֑י וַתְּמַהֵ֗ר וַתֹּ֧רֶד כַּדָּ֛הּ עַל־יָדָ֖הּ וַתַּשְׁקֵֽהוּ:
וַתֹּרֶד כַּדָּהּ - She…lowered her pitcher. from her shoulder.		וַתֹּרֶד כַּדָּהּ. מֵעַל שִׁכְמָהּ:
19When she had finished giving him to drink, she said, “Let me draw water for your camels, too, until they have drunk their fill.”		יטוַתְּכַ֖ל לְהַשְׁקֹת֑וֹ וַתֹּ֗אמֶר גַּ֤ם לִגְמַלֶּ֨יךָ֙ אֶשְׁאָ֔ב עַ֥ד אִם־כִּלּ֖וּ לִשְׁתֹּֽת:
עַד אִם־כִּלּוּ - Until (lit.) that they have finished. Here the word אִם is used in the sense of אֲשֶׁר “that.” means as Onkelos translates it: דִּי סַפְּקוּן “when they have enough,” because it is when they have drunk their fill that they finish drinking.		עַד אִם־כִּלּוּ. הֲרֵי אִם מְשַׁמֵּשׁ בִּלְשׁוֹן אֲשֶׁר, אִם כִּלּוּ דַי סִפּוּקוֹן, שֶׁזּוֹ הִיא גְּמַר שְׁתִיָּתָן, כְּשֶׁשָּׁתוּ דֵּי סִפּוּקָן:
20She quickly emptied her pitcher into the trough and ran to the well again to draw water, and she drew water for all his camels.		כוַתְּמַהֵ֗ר וַתְּעַ֤ר כַּדָּהּ֙ אֶל־הַשֹּׁ֔קֶת וַתָּ֥רָץ ע֛וֹד אֶל־הַבְּאֵ֖ר לִשְׁאֹ֑ב וַתִּשְׁאַ֖ב לְכָל־גְּמַלָּֽיו:
וַתְּעַר - She…emptied. An expression of pouring out. This verb is used many times in Mishnaic language, e.g., “if one pours (הַמְעָרֶה) from one container to another.” 1 In Scripture it is used in a similar sense: “Do not cast out (תְּעַר) my soul”; 2 and “that he cast out (הֶעֱרָה) his soul, even unto death.” 3		וַתְּעַר. לְשׁוֹן נְפִיצָה, וְהַרְבֵּה יֵשׁ בִּלְשׁוֹן מִשְׁנָה הַמְעָרֶה מִכְּלִי אֶל כֶּלִי, וּבַמִּקְרָא יֵשׁ לוֹ דּוֹמֶה אַל תְּעַר נַפְשִׁי (תהילים קמא), אֲשֶׁר הֶעֱרָה לַמָּוֶת נַפְשׁוֹ (ישעיהו נ"ג):
הַשֹּׁקֶת - is a hollowed-out stone from which camels drink.		הַשֹּׁקֶת. אֶבֶן חֲלוּלָה שֶׁשּׁוֹתִים בָּה הַגְּמַלִּים:
21The man wondered about her if she would prove to be from Abraham’s family. He thought silently, wanting to know whether or not God had made his journey successful.		כאוְהָאִ֥ישׁ מִשְׁתָּאֵ֖ה לָ֑הּ מַֽחֲרִ֕ישׁ לָדַ֗עַת הַֽהִצְלִ֧יחַ יְהֹוָ֛ה דַּרְכּ֖וֹ אִם־לֹֽא:
מִשְׁתָּאֵה - This is an expression of desolation (שְׁאִיָּה), as in: “the cities lie in waste (שָׁאוּ)…and the land will be utterly deserted (תִּשָּׁאֶה).” 4		מִשְׁתָּאֵה. לְשׁוֹן שְׁאִיָּה, כְּמוֹ שָׁאוּ עָרִים, תִּשָּׁאֶה שְׁמָמָה (שם ו'):
מִשְׁתָּאֵה - means “he was astonished and perplexed,” for he saw his mission close to success, but he did not yet know if she was from Abraham’s family or not. Do not be puzzled by the ת of מִשְׁתָּאֵה, for you do not find any word whose first root letter is ש that, when used in the hitpa’el (reflexive) form that usually has a ת before the root letters, does not have this ת separating between the first two letters of the root instead, e.g., מִשְׁתָּאֵה; מִשְׁתּוֹלֵל 5 of the same root as שׁוֹלֵל; וַיִּשְׁתּוֹמֵם 6 of the same root as שְׁמָמָה; and “the statutes of Omri will be kept (וְיִשְׁתַּמֵּר)” 7 of the same root as וַיִּשְׁמֹר. Here, too, מִשְׁתָּאֵה is of the same root as תִּשָּׁאֶה. Now, just as you find the expression מְשׁוֹמֵם, usually meaning “desolate,” applied to a person who is shocked, speechless with amazement, and deep in thought about what is happening, as in: “Those who come after him will be astounded (נָשַׁמּוּ) at his day of misfortune”; 8 “Heaven, be astounded (שֹׁמּוּ)”; 9 “he was dumbstruck (אֶשְׁתּוֹמַם) for a time”; 10 similarly you should explain the expression שְׁאִיָּה, also usually meaning “desolate,” as referring to a person who is perplexed and deep in thought. Onkelos, however, translates מִשְׁתָּאֵה in the sense of “waiting” (שְׁהִיָּה): וְגַבְרָא שָׁהֵי “the man waited” – i.e., he was waiting and standing in one spot to see “whether God had made his journey successful.” מִשְׁתָּאֵה cannot be translated שָׁתֵי “drinking,” for it is not an expression of שְׁתִיָּה “drinking,” since the letter א does not appear in the words of the root שתה (“to drink”).		מִשְׁתָּאֵה. מִשְׁתּוֹמֵם וּמִתְבַּהַל עַל שֶׁרָאָה דְבָרוֹ קָרוֹב לְהַצְלִיחַ, אֲבָל אֵינוֹ יוֹדֵעַ אִם מִמִּשְׁפַּחַת אַבְרָהָם הִיא אִם לָאו. וְאַל תִּתְמַהּ בַּת' שֶׁל מִשְׁתָּאֵה, שֶׁאֵין לְךָ תֵּבָה שֶׁתְּחִלַּת יְסוֹדָהּ שִׁי"ן וּמְדַבֶּרֶת בִּלְשׁוֹן מִתְפַּעֵל שֶׁאֵין תָּי"ו מַפְרִידָה בֵּין שְׁתֵּי אוֹתִיּוֹת שֶׁל עִקָּר הַיְסוֹד כְּגוֹן מִשְׁתָּאֵה, מִשְׁתּוֹלֵל מִגִּזְרַת שׁוֹלָל, וַיִּשְׁתּוֹמֵם מִגִּזְרַת שְׁמָמָה, וְיִשְׁתַּמֵּר חֻקּוֹת עָמְרִי (מיכה ו') מִגִּזְרַת וַיִּשְׁמֹר, אַף כָּאן מִשְׁתָּאֵה מִגִּזְרַת תִּשָּׁאֶה, וּכְשֵׁם שֶׁאַתָּה מוֹצֵא לְשׁוֹן מְשׁוֹמֵם בְּאָדָם נִבְהָל וְנֶאֱלָם וּבַעַל מַחֲשָׁבוֹת, כְּמוֹ עַל יוֹמוֹ נָשַׁמּוּ אַחֲרֹנִים (איוב י"ח), שֹׁמּוּ שָׁמַיִם (ירמיהו ב'), אֶשְׁתּוֹמַם כְּשָׁעָה חֲדָא (דניאל ד'), כָּךְ תְּפָרֵשׁ לְשׁוֹן שְׁאִיָּה בְּאָדָם בָּהוּל וּבַעַל מַחֲשָׁבוֹת (וְאֻנְקְלוֹס תִּרְגֵּם לְשׁוֹן שְׁהִיָּה, וְגַבְרָא שָׁהֵי, שׁוֹהֵא וְעוֹמֵד בְּמָקוֹם אֶחָד לִרְאוֹת הַהִצְלִיחַ ה' דַּרְכּוֹ; וְאֵין לְתַרְגֵּם שָׁתֵי, שֶׁהֲרֵי אֵינוֹ לְשׁוֹן שְׁתִיָּה, שֶׁאֵין אָלֶף נוֹפֶלֶת בִּלְשׁוֹן שְׁתִיָּה):
מִשְׁתָּאֵה לָהּ - (lit.) Astounded to her - means: he was bewildered about her (עָלֶיהָ), as we find similarly: “say about me (לִי): He is my brother”; 11 and: “The local people asked about his wife (לְאִשְׁתּוֹ).” 12		מִשְׁתָּאֵה לָהּ. מִשְׁתּוֹמֵם עָלֶיהָ, כְּמוֹ אִמְרִי לִי אָחִי הוּא (בראשית כ׳:י״ג) וּכְמוֹ וַיִּשְׁאֲלוּ אַנְשֵׁי הַמָּקוֹם לְאִשְׁתּוֹ (שם כ"ו):
22When the camels had drunk their fill, the man took a gold nose-ring weighing a beka [half a shekel] and two gold bracelets weighing 10 gold shekels for her arms, and gave them to her.		כבוַיְהִ֗י כַּֽאֲשֶׁ֨ר כִּלּ֤וּ הַגְּמַלִּים֙ לִשְׁתּ֔וֹת וַיִּקַּ֤ח הָאִישׁ֙ נֶ֣זֶם זָהָ֔ב בֶּ֖קַע מִשְׁקָל֑וֹ וּשְׁנֵ֤י צְמִידִים֙ עַל־יָדֶ֔יהָ עֲשָׂרָ֥ה זָהָ֖ב מִשְׁקָלָֽם:
בֶּקַע - Beka. An allusion to the shekels that the Israelites would contribute, about which it says: “A beka per head, which is a half-shekel.” 13		בֶּקַע. רֶמֶז לְשִׁקְלֵי יִשְׂרָאֵל בֶּקַע לַגֻּלְגֹּלֶת:
וּשְׁנֵי צְמִידִים - And two bracelets. An allusion to the two Tablets of stone, which were paired together (מְצֻמָּדוֹת).		וּשְׁנֵי צְמִידִים. רֶמֶז לִשְׁנֵי לוּחוֹת מְצֻמָּדוֹת:
עֲשָׂרָה זָהָב מִשְׁקָלָֽם - Weighing 10 gold shekels. An allusion to the Ten Commandments written on the Tablets.		עֲשָׂרָה זָהָב מִשְׁקָלָֽם. רֶמֶז לַעֲשֶׂרֶת הַדִּבְּרוֹת שֶׁבָּהֶן:
23He said, “Whose daughter are you? If you would, tell me if there is room in your father’s house for us to spend the night.”		כגוַיֹּ֨אמֶר֙ בַּת־מִ֣י אַ֔תְּ הַגִּ֥ידִי נָ֖א לִ֑י הֲיֵ֧שׁ בֵּֽית־אָבִ֛יךְ מָק֥וֹם לָ֖נוּ לָלִֽין:
וַיֹּאמֶר בַּת־מִי אַתְּ - He said, “Whose daughter are you?”. He asked her this after having given her the presents, for he was confident that on account of Abraham’s merit, the Holy One, blessed be He, had made his journey successful.		וַיֹּאמֶר בַּת־מִי אַתְּ. לְאַחַר שֶׁנָּתַן לָהּ שְׁאָלָהּ, לְפִי שֶׁהָיָה בָּטוּחַ בִּזְכוּתוֹ שֶׁל אַבְרָהָם שֶׁהִצְלִיחַ הַקָּדוֹשׁ בָּרוּךְ הוּא דַּרְכּוֹ:
לָלִֽין - literally means “for a night’s stay.” The word לִין is a noun. But she replied: לָלוּן, 14 a verb meaning “to stay,” implying: you may lodge with us for several nights.		לָלִֽין. לִינָה אַחַת, לִין שֵׁם דָּבָר; וְהִיא אָמְרָה לָלוּן – כַּמָּה לִינוֹת:
24She said to him, “I am the daughter of Bethuel son of Milkah, whom she bore to Nachor.”		כדוַתֹּ֣אמֶר אֵלָ֔יו בַּת־בְּתוּאֵ֖ל אָנֹ֑כִי בֶּן־מִלְכָּ֕ה אֲשֶׁ֥ר יָֽלְדָ֖ה לְנָחֽוֹר:
בַּת־בְּתוּאֵל - The daughter of Bethuel. She answered his first question first and his last one last.		בַּת־בְּתוּאֵל. הֱשִׁיבַתּוּ עַל רִאשׁוֹן רִאשׁוֹן וְעַל אַחֲרוֹן אַחֲרוֹן:
25She then said, “We have plenty of straw and fodder, as well as a place to spend many nights.”		כהוַתֹּ֣אמֶר אֵלָ֔יו גַּם־תֶּ֥בֶן גַּם־מִסְפּ֖וֹא רַ֣ב עִמָּ֑נוּ גַּם־מָק֖וֹם לָלֽוּן:
מִסְפּוֹא - Fodder. All kinds of camels’ food is called מִסְפּוֹא, e.g., straw and barley.		מִסְפּוֹא. כָּל מַאֲכַל הַגְּמַלִים קָרוּי מִסְפּוֹא, כְּגוֹן תֶּבֶן וּשְׂעוֹרִים:
26Hearing this, the man bowed his head and prostrated himself to God.		כווַיִּקֹּ֣ד הָאִ֔ישׁ וַיִּשְׁתַּ֖חוּ לַֽיהֹוָֽה:

Footnotes

Avodah Zarah 72a.

Fourth Portion

Bereshit (Genesis) Chapter 24

27He said, “Blessed be God, God of my master Abraham, who has not withheld His kindness and truth from my master. God has guided me along the right road, to the house of my master’s brothers!”		כזוַיֹּ֗אמֶר בָּר֤וּךְ יְהֹוָה֙ אֱלֹהֵי֙ אֲדֹנִ֣י אַבְרָהָ֔ם אֲ֠שֶׁ֠ר לֹֽא־עָזַ֥ב חַסְדּ֛וֹ וַֽאֲמִתּ֖וֹ מֵעִ֣ם אֲדֹנִ֑י אָֽנֹכִ֗י בַּדֶּ֨רֶךְ֙ נָחַ֣נִי יְהֹוָ֔ה בֵּ֖ית אֲחֵ֥י אֲדֹנִֽי:
בַּדֶּרֶךְ - Along the road - i.e., on the designated path; on the straight path; on that path that I needed. Similarly, wherever ב, ל, or ה are prefixed to a word and are vocalized with a patach, they refer to something obvious that has already been mentioned elsewhere, or it is clear and evident about what it is speaking.		בַּדֶּרֶךְ. דֶּרֶךְ הַמְזֻמָּן, דֶּרֶך הַיָּשָׁר, בְּאוֹתוֹ דֶּרֶךְ שֶׁהָיִיתִי צָרִיךְ, וְכֵן כָּל בֵּי"ת וְלָמֶ"ד וְהֵ"א הַמְשַׁמְּשִׁים בְּרֹאש הַתֵּבָה וּנְקוּדִים בְּפַתָּח, מְדַבְּרִים בְּדָבָר הַפָּשׁוּט שֶׁנִּזְכַּר כְּבָר בְּמָקוֹם אַחֵר, אוֹ שֶׁהוּא מְבֹרָר וְנִכָּר בְּאֵיזוֹ הוּא מְדַבֵּר:
28The maiden ran to her mother’s quarters and related these events.		כחוַתָּ֨רָץ֙ הַנַּֽעֲרָ֔ה (כתיב הנער) וַתַּגֵּ֖ד לְבֵ֣ית אִמָּ֑הּ כַּדְּבָרִ֖ים הָאֵֽלֶּה:
לְבֵית אִמָּהּ - (lit.) To her mother’s house. It was customary for women to have a separate house in which to sit to do their work, and a daughter confides only in her mother.		לְבֵית אִמָּהּ. דֶּרֶךְ הַנָּשִׁים הָיְתָה לִהְיוֹת לָהֶן בַּיִת לֵישֵׁב בּוֹ לִמְלַאכְתָּן, וְאֵין הַבַּת מַגֶּדֶת אֶלָּא לְאִמָּהּ:
29Now Rebecca had a brother named Laban. Laban ran outside to the man, to the spring,		כטוּלְרִבְקָ֥ה אָ֖ח וּשְׁמ֣וֹ לָבָ֑ן וַיָּ֨רָץ לָבָ֧ן אֶל־הָאִ֛ישׁ הַח֖וּצָה אֶל־הָעָֽיִן:
וַיָּרָץ - [Laban] ran. Why did he run, and for what did he run? The answer is: “Having seen the nose-ring…,” 1 he said, “This man is wealthy,” and he set his eyes on getting his money.		וַיָּרָץ. לְמָה רָץ וְעַל מָה רָץ? ויהי כראות את הנזם, אָמַר עָשִׁיר הוּא זֶה, וְנָתָן עֵינָיו בַּמָּמוֹן:
30having seen the nose-ring and the bracelets on his sister’s arms, and having heard the words of his sister Rebecca, saying, “This is how the man spoke to me.” He approached the man, who was still standing beside the camels near the spring.		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:
עַל־הַגְּמַלִּים - Beside the camels - to watch over them. This is similar to: “he was waiting upon them (עֹמֵד עֲלֵיהֶם)” 2 – to serve them.		עַל־הַגְּמַלִּים. לְשָׁמְרָן, כְּמוֹ וְהוּא עוֹמֵד עֲלֵיהֶם (בראשית י״ח:ח׳), לְשַׁמְּשָׁם:
31He said, “Come, you who are blessed by God! Why are you standing outside when I have cleared the house and prepared a place for the camels?”		לאוַיֹּ֕אמֶר בּ֖וֹא בְּר֣וּךְ יְהֹוָ֑ה לָ֤מָּה תַֽעֲמֹד֙ בַּח֔וּץ וְאָֽנֹכִי֙ פִּנִּ֣יתִי הַבַּ֔יִת וּמָק֖וֹם לַגְּמַלִּֽים:
פִּנִּיתִי הַבַּיִת - I have cleared the house - of idols.		פִּנִּיתִי הַבַּיִת. מֵעֲבוֹדַת אֱלִילִים (בראשית רבה):
32Eliezer came into the house and unmuzzled the camels. Laban gave the camels straw and fodder, and provided Eliezer and the men with him with water to bathe their feet.		לבוַיָּבֹ֤א הָאִישׁ֙ הַבַּ֔יְתָה וַיְפַתַּ֖ח הַגְּמַלִּ֑ים וַיִּתֵּ֨ן תֶּ֤בֶן וּמִסְפּוֹא֙ לַגְּמַלִּ֔ים וּמַ֨יִם֙ לִרְחֹ֣ץ רַגְלָ֔יו וְרַגְלֵ֥י הָֽאֲנָשִׁ֖ים אֲשֶׁ֥ר אִתּֽוֹ:
וַיְפַתַּח - means: “he untied their muzzles,” for he would obstruct their mouths when on the way so they would not graze in other people’s fields.		וַיְפַתַּח. הִתִּיר זְמָם שֶׁלָּהֶם, שֶׁהָיָה סוֹתֵם אֶת פִּיהֶם שֶׁלֹא יִרְעוּ בַדֶּרֶךְ בִּשְׂדוֹת אַחֵרִים:
33Food was served, but Eliezer said, “I will not eat until I have spoken my piece.” Laban said, “Speak.”		לגוַיּוּשָׂ֤ם (כתיב ויישם) לְפָנָיו֙ לֶֽאֱכֹ֔ל וַיֹּ֨אמֶר֙ לֹ֣א אֹכַ֔ל עַ֥ד אִם־דִּבַּ֖רְתִּי דְּבָרָ֑י וַיֹּ֖אמֶר דַּבֵּֽר:
עַד אִם־דִּבַּרְתִּי - Until (lit.) that I have spoken. Here the word אִם (usually translated “if”) is used in the sense of אֲשֶׁר “that,” and we also find it used in the sense of כִּי, as in: “until (lit.) that (עַד כִּי) Shiloh comes.” 3 This corresponds to what our sages of blessed memory said: כִּי has four possible meanings, one of which is אִי, which is Aramaic for אִם.		עַד אִם־דִּבַּרְתִּי. הֲרֵי אִם מְשַׁמֵּשׁ בִּלְשׁוֹן אֲשֶׁר וּבִלְשׁוֹן כִּי, כְּמוֹ: עַד כִּי יָבֹא שִׁילֹה (בראשית מ"ט) וְזֶהוּ שֶׁאָמְרוּ חֲכָמֵינוּ זִכָּרוֹנָם לִבְרָכָה: כִּי מְשַׁמֵּשׁ בְּד' לְשׁוֹנוֹת, וְהָאֶחָד אִי, וְהוּא אִם:
34Eliezer began, “I am Abraham’s servant.		לדוַיֹּאמַ֑ר עֶ֥בֶד אַבְרָהָ֖ם אָנֹֽכִי:
35God greatly blessed my master, and he prospered. He granted him flocks, cattle, silver and gold, bondmen and bondwomen, camels and donkeys.		להוַֽיהֹוָ֞ה בֵּרַ֧ךְ אֶת־אֲדֹנִ֛י מְאֹ֖ד וַיִּגְדָּ֑ל וַיִּתֶּן־ל֞וֹ צֹ֤אן וּבָקָר֙ וְכֶ֣סֶף וְזָהָ֔ב וַֽעֲבָדִם֙ וּשְׁפָחֹ֔ת וּגְמַלִּ֖ים וַֽחֲמֹרִֽים:
36My master’s wife Sarah bore my master a son after she had grown old, and he gave him all that he owned.		לווַתֵּ֡לֶד שָׂרָה֩ אֵ֨שֶׁת אֲדֹנִ֥י בֵן֙ לַֽאדֹנִ֔י אַֽחֲרֵ֖י זִקְנָתָ֑הּ וַיִּתֶּן־ל֖וֹ אֶת־כָּל־אֲשֶׁר־לֽוֹ:
וַיִּתֶּן־לוֹ אֶת־כָּל־אֲשֶׁר־לוֹ - And he gave him all that he owned. Eliezer showed them the gift deed.		וַיִּתֶּן־לוֹ אֶת־כָּל־אֲשֶׁר־לוֹ. שְׁטָר הַמַּתָּנָה הֶרְאָה לָהֶם:
37My master bound me by an oath: ‘Do not take a wife for my son from among the daughters of the Canaanites, in whose land I live,		לזוַיַּשְׁבִּעֵ֥נִי אֲדֹנִ֖י לֵאמֹ֑ר לֹֽא־תִקַּ֤ח אִשָּׁה֙ לִבְנִ֔י מִבְּנוֹת֙ הַכְּנַֽעֲנִ֔י אֲשֶׁ֥ר אָֽנֹכִ֖י ישֵׁ֥ב בְּאַרְצֽוֹ:
לֹֽא־תִקַּח אִשָּׁה לִבְנִי מִבְּנוֹת הַכְּנַֽעֲנִי - Do not take a wife for my son from among the daughters of the Canaanites - unless you first go to my father’s house and the woman does not wish to follow you.		לֹֽא־תִקַּח אִשָּׁה לִבְנִי מִבְּנוֹת הַכְּנַֽעֲנִי. אִם לֹא תֵּלֵךְ תְּחִלָּה אֶל בֵּית אָבִי וְלֹא תֹאבֶה לָלֶכֶת אַחֲרֶיךָ:
38unless you first go to my father’s house, to my family, and select a wife for my son from among them.’		לחאִם־לֹ֧א אֶל־בֵּֽית־אָבִ֛י תֵּלֵ֖ךְ וְאֶל־מִשְׁפַּחְתִּ֑י וְלָֽקַחְתָּ֥ אִשָּׁ֖ה לִבְנִֽי:
39I said to my master, ‘Perhaps the maiden will not agree to come back with me.’		לטוָֽאֹמַ֖ר אֶל־אֲדֹנִ֑י אֻלַ֛י לֹֽא־תֵלֵ֥ךְ הָֽאִשָּׁ֖ה אַֽחֲרָֽי:
אֻלַי לֹֽא־תֵלֵךְ הָֽאִשָּׁה - Perhaps the maiden will not [agree to] come. אוּלַי, although usually written with a ו, is written here without a ו, so that it may be read אֵלַי “to me.” This was the inner intention of Eliezer, for Eliezer had a daughter and he was looking for a pretext for Abraham to say to him that he is turning to him to marry his daughter to Isaac. Abraham said to him: “My son is blessed and you are cursed, and one who is cursed cannot unite with one who is blessed.”		אֻלַי לֹֽא־תֵלֵךְ הָֽאִשָּׁה. אלי כְּתִיב, בַּת הָיְתָה לוֹ לֶאֱלִיעֶזֶר, וְהָיָה מְחַזֵּר לִמְצֹא עִלָּה שֶׁיֹּאמַר לוֹ אַבְרָהָם לִפְנוֹת אֵלָיו לְהַשִּׂיאוֹ בִּתּוֹ, אָמַר לוֹ אַבְרָהָם בְּנִי בָרוּךְ וְאַתָּה אָרוּר וְאֵין אָרוּר מִדַּבֵּק בְּבָרוּךְ:
40He replied to me, ‘God, before whom I have always walked, will send His angel with you and make your mission successful, and you will take a wife for my son from among my family members and from my father’s house.		מוַיֹּ֖אמֶר אֵלָ֑י יְהֹוָ֞ה אֲשֶׁר־הִתְהַלַּ֣כְתִּי לְפָנָ֗יו יִשְׁלַ֨ח מַלְאָכ֤וֹ אִתָּךְ֙ וְהִצְלִ֣יחַ דַּרְכֶּ֔ךָ וְלָֽקַחְתָּ֤ אִשָּׁה֙ לִבְנִ֔י מִמִּשְׁפַּחְתִּ֖י וּמִבֵּ֥ית אָבִֽי:
41Only thus will you be free of my oath: If you approach my family and they do not give you a maiden, you will be released from my oath.’		מאאָ֤ז תִּנָּקֶה֙ מֵאָ֣לָתִ֔י כִּ֥י תָב֖וֹא אֶל־מִשְׁפַּחְתִּ֑י וְאִם־לֹ֤א יִתְּנוּ֙ לָ֔ךְ וְהָיִ֥יתָ נָקִ֖י מֵאָֽלָתִֽי:
42I arrived today at the spring. I said: ‘God, God of my master Abraham! If You will, crown this mission that I am undertaking with success.		מבוָֽאָבֹ֥א הַיּ֖וֹם אֶל־הָעָ֑יִן וָֽאֹמַ֗ר יְהֹוָה֙ אֱלֹהֵי֙ אֲדֹנִ֣י אַבְרָהָ֔ם אִם־יֶשְׁךָ־נָּא֙ מַצְלִ֣יחַ דַּרְכִּ֔י אֲשֶׁ֥ר אָֽנֹכִ֖י הֹלֵ֥ךְ עָלֶֽיהָ:
וָֽאָבֹא הַיּוֹם - I arrived today. I started out today and arrived today. We can deduce from here that the land shrank for him, i.e., his journey was miraculously shortened. Rabbi Acha said: Recounting the story of even our forefathers’ servants is more pleasing to the Omnipresent than the Torah of their descendants, for the passage concerning Eliezer is repeated in the Torah, yet many principles of the Torah are only given by brief allusions.		וָֽאָבֹא הַיּוֹם. הַיּוֹם יָצָאתִי וְהַיּוֹם בָּאתִי, מִכָּאן שֶׁקָּפְצָה לוֹ הָאָרֶץ. אָמַר רַבִּי אֲחָא יָפָה שִׂיחָתָן שֶׁל עַבְדֵי אָבוֹת לִפְנֵי הַמָּקוֹם מִתּוֹרָתָן שֶׁל בָּנִים, שֶׁהֲרֵי פָּרָשָׁה שֶׁל אֱלִיעֶזֶר כְּפוּלָה בַּתּוֹרָה וְהַרְבֵּה גּוּפֵי תוֹרָה לֹא נִתְּנוּ אֶלָּא בִּרְמִיזָה (בראשית רבה):
43Here I am, standing by the spring of water. Let it be that the maiden who comes out to draw water and to whom I will say, “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 who will answer, “Not only may you drink, but I will also draw water for your camels,” will be the wife destined by God for my master’s son.’		מדוְאָֽמְרָ֤ה אֵלַי֙ גַּם־אַתָּ֣ה שְׁתֵ֔ה וְגַ֥ם לִגְמַלֶּ֖יךָ אֶשְׁאָ֑ב הִ֣וא הָֽאִשָּׁ֔ה אֲשֶׁר־הֹכִ֥יחַ יְהֹוָ֖ה לְבֶן־אֲדֹנִֽי:
גַּם־אַתָּה - (lit.) You also. The word גַּם “also” indicates that the girl would include the men with him in her offer.		גַּם־אַתָּה. גַּם לְרַבּוֹת אֲנָשִׁים שֶׁעִמּוֹ:
הֹכִיחַ - Destined [by God] - i.e., He has clarified and demonstrated that she is a fitting match. Similarly, every expression of הוֹכָחָה in Scripture signifies the clarification of a matter.		הֹכִיחַ. בֵּרֵר וְהוֹדִיעַ, וְכֵן כָּל הוֹכָחָה שֶׁבַּמִּקְרָא בֵּרוּר דָּבָר:
45I had not yet finished speaking to myself, silently in my heart, and there was Rebecca coming out, with her pitcher on her shoulder. She went down to the well and drew water. I said to her, ‘Please give me a drink.’		מהאֲנִי֩ טֶ֨רֶם אֲכַלֶּ֜ה לְדַבֵּ֣ר אֶל־לִבִּ֗י וְהִנֵּ֨ה רִבְקָ֤ה יֹצֵאת֙ וְכַדָּ֣הּ עַל־שִׁכְמָ֔הּ וַתֵּ֥רֶד הָעַ֖יְנָה וַתִּשְׁאָ֑ב וָֽאֹמַ֥ר אֵלֶ֖יהָ הַשְׁקִ֥ינִי נָֽא:
טֶרֶם אֲכַלֶּה - I had not yet finished - although the form used is that of the future tense, the phrase means: I was not yet finishing. Similarly, every expression of the present tense (i.e., “continuous past”) can sometimes use a past tense form, and it could have written here: טֶרֶם כִּלִּיתִי “I had not yet finished” – and sometimes it can use a future tense form, as here – טֶרֶם אֲכַלֶּה; e.g.: “for Job used to say (אָמַר)” 4 is a past tense form, and “so Job would do (יַעֲשֶׂה)” 5 is a future tense form, where the meaning of both is to express the continuous tense – “for Job used to say, ‘Perhaps my sons have sinned…’ and so he would do regularly, to offer sacrifices to atone for any possible misdeed by his children.”		טֶרֶם אֲכַלֶּה. טֶרֶם שֶׁאֲנִי מְכַלֶּה, וְכֵן כָּל לְשׁוֹן הוֹוֶה, פְּעָמִים שֶׁהוּא מְדַבֵּר בִּלְשׁוֹן עָבָר וְיָכוֹל לִכְתֹּב טֶרֶם כִּלִּיתִי, וּפְעָמִים שֶׁמְּדַבֵּר בִּלְשׁוֹן עָתִיד, כְּמוֹ כִּי אָמַר אִיּוֹב, הֲרֵי לְשׁוֹן עָבָר, כָּכָה יַעֲשֶׂה אִיּוֹב (איוב א'), הֲרֵי לְשׁוֹן עָתִיד, וּפֵרוּשׁ שְׁנֵיהֶם לְשׁוֹן הוֹוֶה, כִּי אוֹמֵר הָיָה אִיּוֹב אוּלַי חָטְאוּ בָנַי וגו', וְהָיָה עוֹשֶׁה כָּךְ:
46She immediately lowered her pitcher from her shoulder and said, ‘Drink! I will also give water to your camels.’ I took a drink, and she also gave the camels water.		מווַתְּמַהֵ֗ר וַתּ֤וֹרֶד כַּדָּהּ֙ מֵֽעָלֶ֔יהָ וַתֹּ֣אמֶר שְׁתֵ֔ה וְגַם־גְּמַלֶּ֖יךָ אַשְׁקֶ֑ה וָאֵ֕שְׁתְּ וְגַ֥ם הַגְּמַלִּ֖ים הִשְׁקָֽתָה:
47I questioned her and said, ‘Whose daughter are you?’ She said, ‘I am the daughter of Bethuel, son of Nachor, whom Milkah bore to him.’ I then placed a ring in her nose, and bracelets on her arms.		מזוָֽאֶשְׁאַ֣ל אֹתָ֗הּ וָֽאֹמַר֘ בַּת־מִ֣י אַתְּ֒ וַתֹּ֗אמֶר בַּת־בְּתוּאֵל֙ בֶּן־נָח֔וֹר אֲשֶׁ֥ר יָֽלְדָה־לּ֖וֹ מִלְכָּ֑ה וָֽאָשִׂ֤ם הַנֶּ֨זֶם֙ עַל־אַפָּ֔הּ וְהַצְּמִידִ֖ים עַל־יָדֶֽיהָ:
ואשאל. וָֽאָשִׂם - I questioned…I then placed. He changed the order of events, for he had in fact first given the jewelry and then had questioned her. However, he did so in order that they not catch him by his own words and say, “How could you give her anything when you did not yet know who she was?”		ואשאל. וָֽאָשִׂם. שִׁנָּה הַסֵּדֶר, שֶׁהֲרֵי הוּא תְּחִלָּה נָתַן וְאַחַר כָּךְ שָׁאַל, אֶלָּא שֶׁלֹּא יִתְפְּשׂוּהוּ בִּדְבָרָיו וְיֹאמְרוּ הַאֵיךְ נָתַתָּ לָהּ וַעֲדַיִן אֵינְךָ יוֹדֵעַ מִי הִיא:
48I bowed my head and prostrated myself to God. I blessed God, God of my master Abraham, who led me on a true path to take the daughter of my master’s brother as a wife for his son.		מחוָֽאֶקֹּ֥ד וָֽאֶשְׁתַּֽחֲוֶ֖ה לַֽיהֹוָ֑ה וָֽאֲבָרֵ֗ךְ אֶת־יְהֹוָה֙ אֱלֹהֵי֙ אֲדֹנִ֣י אַבְרָהָ֔ם אֲשֶׁ֤ר הִנְחַ֨נִי֙ בְּדֶ֣רֶךְ אֱמֶ֔ת לָקַ֛חַת אֶת־בַּת־אֲחִ֥י אֲדֹנִ֖י לִבְנֽוֹ:
49Now, if you want to act in kindness and truth towards my master, tell me. If not, say so, 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:
עַל־יָמִין - To the right - to take a wife from the daughters of Ishmael.		עַל־יָמִין. מִבְּנוֹת יִשְׁמָעֵאל:
עַל־שְׂמֹֽאל - To the left - to take a wife from the daughters of Lot, who lived to the left (north) of Abraham.		עַל־שְׂמֹֽאל. מִבְּנוֹת לוֹט, שֶׁהָיָה יוֹשֵׁב לִשְׂמֹאלוֹ שֶׁל אַבְרָהָם:
50Laban and Bethuel answered, saying, “This has all clearly come forth from God! We, therefore, cannot say anything to refuse you, neither in a bad, disrespectful manner, nor in a nice, polite manner.		נוַיַּ֨עַן לָבָ֤ן וּבְתוּאֵל֙ וַיֹּ֣אמְר֔וּ מֵֽיהֹוָ֖ה יָצָ֣א הַדָּבָ֑ר לֹ֥א נוּכַ֛ל דַּבֵּ֥ר אֵלֶ֖יךָ רַ֥ע אוֹ־טֽוֹב:
וַיַּעַן לָבָן וּבְתוּאֵל - Laban and Bethuel answered. Laban was wicked and he jumped in to answer before his father.		וַיַּעַן לָבָן וּבְתוּאֵל. רָשָׁע הָיָה, וְקָפַץ לְהָשִׁיב לִפְנֵי אָבִיו:
לֹא נוּכַל דַּבֵּר אֵלֶיךָ - We cannot say anything to you - to refuse you in this matter – not by giving a bad (i.e., directly negative) response, nor by giving a reasonable response – for it is evident that this matter was determined by God, according to what you said that He arranged for her to meet you.		לֹא נוּכַל דַּבֵּר אֵלֶיךָ. לְמָאֵן בַּדָּבָר הַזְֶּה לֹא עַל יְדֵי תְשׁוּבַת דָּבָר רַע וְלֹא עַל יְדֵי תְשׁוּבַת דָּבָר הָגוּן, וְנִכָּר שֶׁמֵּה' יָצָא הַדָּבָר, לְפִי דְּבָרֶיךָ שֶׁזִּמְּנָהּ לְךָ (בראשית רבה):
51Rebecca is here in front of you; take her and go, and let her be a wife for your master’s son, as God has spoken.”		נאהִנֵּֽה־רִבְקָ֥ה לְפָנֶ֖יךָ קַ֣ח וָלֵ֑ךְ וּתְהִ֤י אִשָּׁה֙ לְבֶן־אֲדֹנֶ֔יךָ כַּֽאֲשֶׁ֖ר דִּבֶּ֥ר יְהֹוָֽה:
52When Abraham’s servant heard their words, he prostrated himself on the ground to God in thanksgiving.		נבוַיְהִ֕י כַּֽאֲשֶׁ֥ר שָׁמַ֛ע עֶ֥בֶד אַבְרָהָ֖ם אֶת־דִּבְרֵיהֶ֑ם וַיִּשְׁתַּ֥חוּ אַ֖רְצָה לַֽיהֹוָֽה:
וַיִּשְׁתַּחוּ אַרְצָה - He prostrated himself on the ground. From here we learn that one should give thanks for good tidings.		וַיִּשְׁתַּחוּ אַרְצָה. מִכָּאן שֶׁמּוֹדִים עַל בְּשׂוֹרָה טוֹבָה:

Footnotes

Fifth Portion

Bereshit (Genesis) Chapter 24

53The servant took out articles of silver and gold, as well as articles of clothing, and gave them to Rebecca. He gave delectable fruits to her brother and mother.		נגוַיּוֹצֵ֨א הָעֶ֜בֶד כְּלֵי־כֶ֨סֶף וּכְלֵ֤י זָהָב֙ וּבְגָדִ֔ים וַיִּתֵּ֖ן לְרִבְקָ֑ה וּמִ֨גְדָּנֹ֔ת נָתַ֥ן לְאָחִ֖יהָ וּלְאִמָּֽהּ:
וּמִגְדָּנֹת - Delectable fruits. This has the same meaning as מְגָדִים “fine fruits”; i.e., he brought with him various fruits of the Land of Israel.		וּמִגְדָּנֹת. לְשׁוֹן מְגָדִים, שֶׁהֵבִיא עִמּוֹ מִינֵי פֵּרוֹת שֶׁל אֶרֶץ יִשְׂרָאֵל:
54He and the men who were with him ate, drank, and spent the night. When they rose in the morning, Eliezer said, “Send me forth to go back to my master with Rebecca.”		נדוַיֹּֽאכְל֣וּ וַיִּשְׁתּ֗וּ ה֛וּא וְהָֽאֲנָשִׁ֥ים אֲשֶׁר־עִמּ֖וֹ וַיָּלִ֑ינוּ וַיָּק֣וּמוּ בַבֹּ֔קֶר וַיֹּ֖אמֶר שַׁלְּחֻ֥נִי לַֽאדֹנִֽי:
וַיָּלִינוּ - And spent the night. Wherever an account of lodging (לינה) occurs in Scripture, it refers to spending one night.		וַיָּלִינוּ. כָּל לִינָה שֶׁבַּמִּקְרָא לִינַת לַיְלָה אֶחָד:
55Rebecca’s brother and mother replied, “Let the girl remain with us for a year or 10 months. Afterwards, she can go.”		נהוַיֹּ֤אמֶר אָחִ֨יהָ֙ וְאִמָּ֔הּ תֵּשֵׁ֨ב הַנַּֽעֲרָ֥ה (כתיב הנער) אִתָּ֛נוּ יָמִ֖ים א֣וֹ עָשׂ֑וֹר אַחַ֖ר תֵּלֵֽךְ:
וַיֹּאמֶר אָחִיהָ וְאִמָּהּ - Her brother and mother replied. And where was Bethuel? He had wished to oppose the match, so an angel came and killed him.		וַיֹּאמֶר אָחִיהָ וְאִמָּהּ. וּבְתוּאֵל הֵיכָן הָיָה? הָיָה רוֹצֶה לְעַכֵּב וּבָא מַלְאָךְ וֶהֱמִיתוֹ:
יָמִים - (lit.) Days - means here “a year,” as we find: “its period of redemption is one full year (יָמִים)” 1 – for so it is customary to give a maiden twelve months before marriage to provide herself with jewelry, etc.		יָמִים. שָׁנָה, כְּמוֹ יָמִים תִּהְיֶה גְאֻלָּתוֹ (ויקרא כ"ה), שֶׁכָּךְ נוֹתְנִין לִבְתוּלָה זְמַן י"ב חֹדֶש לְפַרְנֵס עַצְמָהּ בְּתַכְשִׁיטִים (כתובות נ"ז):
אוֹ עָשׂוֹר - means “or 10 months.” Should you suggest that יָמִים means literally “days” (i.e., a few days), I will answer you that it is not usual for people to request a small amount, “and should you not agree, give us a greater amount.”		אוֹ עָשׂוֹר. י' חֳדָשִׁים; וְאִם תֹּאמַר יָמִים מַמָּשׁ, אֵין דֶּרֶך הַמְבַקְשִׁים לְבַקֵּש דָּבָר מֻעָט, וְאִם לֹא תִּרְצֶה תֵּן לָנוּ מְרֻבֶּה מִזֶּה:
56He said to them, “Do not cause me to tarry, now that God has made my way prosper. Send me forth, so that I can go to my master.”		נווַיֹּ֤אמֶר אֲלֵהֶם֙ אַל־תְּאַֽחֲר֣וּ אֹתִ֔י וַֽיהֹוָ֖ה הִצְלִ֣יחַ דַּרְכִּ֑י שַׁלְּח֕וּנִי וְאֵֽלְכָ֖ה לַֽאדֹנִֽי:
57They said, “Let us summon the girl and ask her opinion.”		נזוַיֹּֽאמְר֖וּ נִקְרָ֣א לַנַּֽעֲרָ֑ה (כתיב לנער) וְנִשְׁאֲלָ֖ה אֶת־פִּֽיהָ:
וְנִשְׁאֲלָה אֶת־פִּֽיהָ - And ask her opinion. We learn from here that a woman should not be given in marriage without her consent.		וְנִשְׁאֲלָה אֶת־פִּֽיהָ. מִכָּאן שֶׁאֵין מַשִּׂיאִין אֶת הָאִשָּׁה אֶלָּא מִדַּעְתָּהּ (בראשית רבה):
58They summoned Rebecca and said to her, “Do you want to go with this man?” She said, “I will go.”		נחוַיִּקְרְא֤וּ לְרִבְקָה֙ וַיֹּֽאמְר֣וּ אֵלֶ֔יהָ הֲתֵֽלְכִ֖י עִם־הָאִ֣ישׁ הַזֶּ֑ה וַתֹּ֖אמֶר אֵלֵֽךְ:
וַתֹּאמֶר אֵלֵֽךְ - She said, “I will go - of my own accord, and even if you do not want.”		וַתֹּאמֶר אֵלֵֽךְ. מֵעַצְמִי, וְאַף אִם אֵינְכֶם רוֹצִים:
59So they sent forth their sister Rebecca, along with her former wet nurse, who now served as her escort, Abraham’s servant, and his men.		נטוַיְשַׁלְּח֛וּ אֶת־רִבְקָ֥ה אֲחֹתָ֖ם וְאֶת־מֵֽנִקְתָּ֑הּ וְאֶת־עֶ֥בֶד אַבְרָהָ֖ם וְאֶת־אֲנָשָֽׁיו:
60They blessed Rebecca and said to her, “Our sister, may you grow into thousands of myriads! And may your descendants take possession of the cities of their foes!”		סוַיְבָֽרְכ֤וּ אֶת־רִבְקָה֙ וַיֹּ֣אמְרוּ לָ֔הּ אֲחֹתֵ֕נוּ אַ֥תְּ הֲיִ֖י לְאַלְפֵ֣י רְבָבָ֑ה וְיִירַ֣שׁ זַרְעֵ֔ךְ אֵ֖ת שַׁ֥עַר שֽׂנְאָֽיו:
אַתְּ־הֲיִי לְאַלְפֵי רְבָבָה - May you grow into thousands of myriads - i.e., may you and your descendants receive that blessing that was said to Abraham at Mount Moriah: “and I will greatly increase your offspring….” 2 May it be God’s will that those descendants come from you and not from another woman.		אַתְּ־הֲיִי לְאַלְפֵי רְבָבָה. אַתְּ וְזַרְעֵךְ תְּקַבְּלוּ אוֹתָהּ בְּרָכָה שֶׁנֶּאֱמַר לְאַבְרָהָם בְּהַר הַמּוֹרִיָּה וְהַרְבָּה אַרְבֶּה אֶת זַרְעֲךָ וגו', יְהִי רָצוֹן שֶׁיְּהֵא אוֹתוֹ הַזֶּרַע מִמֵּךְ וְלֹא מֵאִשָּׁה אַחֶרֶת:
61Rebecca rose up with her maidens, and they rode on the camels, following the man. The servant thus took Rebecca and set out on his journey.		סאוַתָּ֨קָם רִבְקָ֜ה וְנַֽעֲרֹתֶ֗יהָ וַתִּרְכַּ֨בְנָה֙ עַל־הַגְּמַלִּ֔ים וַתֵּלַ֖כְנָה אַֽחֲרֵ֣י הָאִ֑ישׁ וַיִּקַּ֥ח הָעֶ֛בֶד אֶת־רִבְקָ֖ה וַיֵּלַֽךְ:
62Isaac had just come from Be’er LaChai Ro’i. He had been living in the southern region.		סבוְיִצְחָק֙ בָּ֣א מִבּ֔וֹא בְּאֵ֥ר לַחַ֖י רֹאִ֑י וְה֥וּא יוֹשֵׁ֖ב בְּאֶ֥רֶץ הַנֶּֽגֶב:
מִבּוֹא בְּאֵר לַחַי רואי - From Be’er LaChai Ro’i - for he had gone to bring Hagar to his father Abraham for him to remarry her.		מִבּוֹא בְּאֵר לַחַי רואי. שֶׁהָלַךְ לְהָבִיא הָגָר לְאַבְרָהָם אָבִיו שֶׁיִּשָּׂאֶנָּה (בראשית רבה):
יוֹשֵׁב בְּאֶרֶץ הַנֶּֽגֶב - Living in the southern region - near to that well, as it says: “Abraham journeyed from there to the southern region and settled between Kadesh and Shur,” 3 and there the well was situated, as it says: “It is between Kadesh and Bered.” 4		יוֹשֵׁב בְּאֶרֶץ הַנֶּֽגֶב. קָרוֹב לְאוֹתוֹ בְּאֵר, שֶׁנֶּאֱמַר וַיִּסַּע מִשָּׁם אַבְרָהָם אַרְצָה הַנֶּגֶב וַיֵּשֶׁב בֵּין קָדֵשׁ וּבֵין שׁוּר (בראשית כ') וְשָׁם הָיָה הַבְּאֵר, שֶׁנֶּאֱמַר הִנֵּה בֵין קָדֵשׁ וּבֵין בָּרֶד (שם ט"ז):
63Isaac went out to pray in the field in the afternoon. He looked up, and he saw camels approaching.		סגוַיֵּצֵ֥א יִצְחָ֛ק לָשׂ֥וּחַ בַּשָּׂדֶ֖ה לִפְנ֣וֹת עָ֑רֶב וַיִּשָּׂ֤א עֵינָיו֙ וַיַּ֔רְא וְהִנֵּ֥ה גְמַלִּ֖ים בָּאִֽים:
לָשׂוּחַ - This is an expression of praying, as in: “he pours out his prayer (שִׂיחוֹ).” 5		לָשׂוּחַ. לְשׁוֹן תְּפִלָּה (בראשית רבה), כְּמוֹ יִשְׁפֹּךְ שִׂיחוֹ (תהילים ק"ב):
64When Rebecca looked up and saw Isaac, she slid partway off the camel.		סדוַתִּשָּׂ֤א רִבְקָה֙ אֶת־עֵינֶ֔יהָ וַתֵּ֖רֶא אֶת־יִצְחָ֑ק וַתִּפֹּ֖ל מֵעַ֥ל הַגָּמָֽל:
וַתֵּרֶא אֶת־יִצְחָק - And saw Isaac. She saw how majestic he was and was astonished at him.		וַתֵּרֶא אֶת־יִצְחָק. רָאֲתָה אוֹתוֹ הָדוּר וְתוֹהָא מִפָּנָיו (בראשית רבה):
וַתִּפֹּל - (lit.) And she fell - means she let herself move down towards the ground; as Onkelos translates it: וְאִתְרְכִינַת – i.e., she leaned down towards the ground but did not reach the ground. Similarly, Onkelos translates “Please tilt (הַטִּי) your pitcher” 6 by אַרְכִינִי; and “He bent (וַיֵּט) heaven” 7 is translated וְאַרְכִין, meaning “inclined towards the earth”; and in a similar vein: “If he (lit.) falls (יִפֹּל), he will not be thrown down,” 8 which means: even if he will be inclined towards the earth, he will not touch the ground.		וַתִּפֹּל. הִשְׁמִיטָה עַצְמָהּ לָאָרֶץ, כְּתַרְגּוּמוֹ וְאִתְרְכִינַת, הִטְּתָה עַצְמָהּ לָאָרֶץ וְלֹא הִגִּיעָה עַד הַקַּרְקַע, כְּמוֹ הַטִּי נָא כַדֵּךְ, אַרְכִינִי, וַיֵּט שָׁמַיִם (תהילים י"ח), וְאַרְכִּין, לְשׁוֹן מֻטֶּה לָאָרֶץ, וְדוֹמֶה לוֹ כִּי יִפֹּל לֹא יוּטָל (תהילים ל"ז), כְּלוֹמַר אִם יִטֶּה לָאָרֶץ לֹא יַגִּיעַ עַד הַקַּרְקַע:
65She said to the servant, “Who is this man walking towards us in the field?” The servant said, “That is my master.” She then took her veil and covered herself.		סהוַתֹּ֣אמֶר אֶל־הָעֶ֗בֶד מִֽי־הָאִ֤ישׁ הַלָּזֶה֙ הַֽהֹלֵ֤ךְ בַּשָּׂדֶה֙ לִקְרָאתֵ֔נוּ וַיֹּ֥אמֶר הָעֶ֖בֶד ה֣וּא אֲדֹנִ֑י וַתִּקַּ֥ח הַצָּעִ֖יף וַתִּתְכָּֽס:
וַתִּתְכָּֽס - And covered herself. This is a hitpa’el (reflexive) form which expresses a passive meaning, like: וַתִּקָּבֵר “and she was buried,” 9 and: וַתִּשָּׁבֵר “and it was broken.” 10		וַתִּתְכָּֽס. לְשׁוֹן וַתִּתְפַּעֵל, כְּמוֹ וַתִּקָּבֵר וַתִּשָּׁבֵר:
66The servant told Isaac all that he had done.		סווַיְסַפֵּ֥ר הָעֶ֖בֶד לְיִצְחָ֑ק אֵ֥ת כָּל־הַדְּבָרִ֖ים אֲשֶׁ֥ר עָשָֽׂה:
וַיְסַפֵּר הָעֶבֶד - The servant told. He revealed to him the miracles that had happened to him: that the earth had shrunk for him and that Rebecca came his way during his prayer.		וַיְסַפֵּר הָעֶבֶד. גִּלָּה לוֹ נִסִּים שֶׁנַּעֲשׂוּ לוֹ, שֶׁקָּפְצָה לוֹ הָאָרֶץ וְשֶׁנִּזְדַּמְּנָה לוֹ רִבְקָה בִּתְּפִלָּתוֹ (בראשית רבה):
67Isaac brought Rebecca into the tent of his mother Sarah, and married Rebecca. She became his wife, and he loved her. Isaac was then consoled over the loss of his mother.		סזוַיְבִאֶ֣הָ יִצְחָ֗ק הָאֹ֨הֱלָה֙ שָׂרָ֣ה אִמּ֔וֹ וַיִּקַּ֧ח אֶת־רִבְקָ֛ה וַתְּהִי־ל֥וֹ לְאִשָּׁ֖ה וַיֶּֽאֱהָבֶ֑הָ וַיִּנָּחֵ֥ם יִצְחָ֖ק אַֽחֲרֵ֥י אִמּֽוֹ:
הָאֹהֱלָה שָׂרָה אִמּוֹ - Into the tent of his mother Sarah. The phrase is superfluous and is written to indicate Rebecca’s merit: He brought her into the tent and “she was his mother Sarah” – in other words, she became exactly like his mother Sarah. For as long as Sarah was alive, the lamp would remain lit in her tent from one Sabbath eve until the next Sabbath eve, there was always a blessing (i.e., a miraculous increase) in the dough, and a cloud constantly hovered over the tent, but since she died all these had ceased. And when Rebecca came they resumed (Bereshit Rabbah).		הָאֹהֱלָה שָׂרָה אִמּוֹ. וַיְבִיאֶהָ הָאֹהֱלָה וְנַעֲשֵׂית דֻּגְמַת שָׂרָה אִמּוֹ, כְּלוֹמַר וַהֲרֵי הִיא שָׂרָה אִמּוֹ, שֶׁכָּל זְמַן שֶׁשָּׂרָה קַיֶּמֶת הָיָה נֵר דָּלוּק מֵעֶרֶב שַׁבָּת לְעֶרֶב שַׁבָּת וּבְרָכָה מְצוּיָה בָּעִסָּה וְעָנָן קָשׁוּר עַל הָאֹהֶל, וּמִשֶּׁמֵּתָה פָּסְקוּ, וּכְשֶׁבָּאת רִבְקָה חָזְרוּ (בראשית רבה):
אַֽחֲרֵי אִמּוֹ - Over the loss of his mother. It is natural that as long as a man’s mother is alive he is attached to her, and once she dies he finds consolation in his wife.		אַֽחֲרֵי אִמּוֹ. דֶּרֶךְ אֶרֶץ כָּל זְמַן שֶׁאִמּוֹ שֶׁל אָדָם קַיֶּמֶת, כָּרוּךְ הוּא אֶצְלָהּ; וּמִשֶּׁמֵּתָה, הוּא מִתְנַחֵם בְּאִשְׁתּוֹ:

Footnotes

Genesis16:14.

2 Samuel 22:10; Psalms 18:10.

Psalms 37:24.

Genesis 35:8.

10.

1 Samuel 4:18.

Sixth Portion

Bereshit (Genesis) Chapter 25

1Abraham married Hagar again after Sarah died, as a free woman. Hagar’s nickname now was Keturah.		אוַיֹּ֧סֶף אַבְרָהָ֛ם וַיִּקַּ֥ח אִשָּׁ֖ה וּשְׁמָ֥הּ קְטוּרָֽה:
קְטוּרָֽה - Keturah. This was Hagar, but she was called Keturah (קְטוּרָה) because her deeds were as sweet as the incense (קְטֹרֶת) offered in the Holy Temple; and also because she tied up her “entrance” (reproductive organs) so that she not have relations with anyone else from the time she separated from Abraham.		קְטוּרָֽה. זוֹ הָגָר, וְנִקְרֵאת קְטוּרָה עַל שֶׁנָּאִים מַעֲשֶׁיהָ כִּקְטֹרֶת (בראשית רבה), וְשֶׁקָּשְׁרָה פִּתְחָהּ, שֶֶׁלֹא נִזְדַּוְּגָה לְאָדָם מִיּוֹם שֶׁפֵּרְשָׁה מֵאַבְרָהָם:
2She bore him Zimran, Yokshan, Medan, Midian, Yishbak, and Shu’ach.		בוַתֵּ֣לֶד ל֗וֹ אֶת־זִמְרָן֙ וְאֶת־יָקְשָׁ֔ן וְאֶת־מְדָ֖ן וְאֶת־מִדְיָ֑ן וְאֶת־יִשְׁבָּ֖ק וְאֶת־שֽׁוּחַ:
3Yokshan was the father of Sheva and Dedan. The sons of Dedan became the leaders of the Ashurim, the Letushim, and the Leumim.		גוְיָקְשָׁ֣ן יָלַ֔ד אֶת־שְׁבָ֖א וְאֶת־דְּדָ֑ן וּבְנֵ֣י דְדָ֗ן הָי֛וּ אַשּׁוּרִ֥ם וּלְטוּשִׁ֖ם וּלְאֻמִּֽים:
אַשּׁוּרִם וּלְטוּשִׁם - Ashurim, Letushim. These are the names of the heads of nations. Onkelos’ translation of these words, however, I am unable to reconcile with the words of the verse. He explains אַשּׁוּרִם as לְמַשִּׁרְיָן meaning “traveling camps.” And if you ask that this cannot be, because of the א of אַשּׁוּרִם which is not part of the root of the word מַשִׁרְיָן, I reply that we do find words which do not have an א at the beginning as part of their root, yet an א is added as a prefix, as in: חוֹמַת אֲנָךְ “a wall of ruin,” 1 which is of the same root as “crippled (נְכֵה) legs”; 2 and as in: “a anointing jug (אָסוּךְ) of oil,” 3 which is of the same root as “wash and anoint yourself (וָסַכְתְּ).” 4.		אַשּׁוּרִם וּלְטוּשִׁם. שֵׁם רָאשֵׁי אֻמּוֹת (בראשית רבה), וְתַרְגּוּם שֶׁל אֻנְקְלוֹס אֵין לִי לְיַשְּׁבוֹ עַל לְשׁוֹן הַמִּקְרָא שֶׁפֵּרֵשׁ לְמַשִּׁירְיָן, לְשׁוֹן מַחֲנֶה, וְאִם תֹּאמַר שֶׁאֵינוֹ כֵן מִפְּנֵי הָאָלֶ"ף שֶׁאֵינָהּ יְסוֹדִית, הֲרֵי לָנוּ תֵּבוֹת שֶׁאֵין בְּרֹאשָׁם אָלֶ"ף וְנִתּוֹסְפָה אָלֶ"ף בְּרֹאשָׁם, כְּמוֹ חוֹמַת אֲנָךְ (עמוס ז) שֶׁהוּא מִן נְכֵה רַגְלַיִם, וּכְמוֹ אָסוּךְ שָׁמֶן (מ"ב ד), שֶׁהוּא מִן וְרָחַצְתְּ וָסַכְתְּ:
וּלְטוּשִׁם - Letushim Onkelos understands these to be tent dwellers who spread out in all directions, each traveling with their own tents and quarters. Similarly it says: “and they are spread (נְטֻשִׁים) over the entire land,” 5 for ל and נ are often interchangeable.		וּלְטוּשִׁם. הֵם בַּעֲלֵי אֹהָלִים הַמִּתְפַּזְרִים אָנֶה וָאָנָה וְנוֹסְעִים אִיש בְּאָהֳלֵי אַפַּדְנוֹ, וְכֵן הוּא אוֹמֵר וְהִנָּם נְטֻשִׁים עַל פְּנֵי כָל הָאָרֶץ (שמואל א ל') שֶׁכֵּן לָמֶ"ד וְנוּ"ן מִתְחַלְּפוֹת זוֹ בְּזוֹ):
4The sons of Midian were Eifah, Efer, Chanoch, Avida, and Elda’ah. All these were Keturah’s descendants.		דוּבְנֵ֣י מִדְיָ֗ן עֵיפָ֤ה וָעֵ֨פֶר֙ וַֽחֲנֹ֔ךְ וַֽאֲבִידָ֖ע וְאֶלְדָּעָ֑ה כָּל־אֵ֖לֶּה בְּנֵ֥י קְטוּרָֽה:
5Abraham gave all that he owned to Isaac.		הוַיִּתֵּ֧ן אַבְרָהָ֛ם אֶת־כָּל־אֲשֶׁר־ל֖וֹ לְיִצְחָֽק:
וַיִּתֵּן אַבְרָהָם וגו' - Abraham gave… Rabbi Nechemyah said: He gave the blessings as a legacy to him, for the Holy One, blessed be He, had said to Abraham, “and you will become a source of blessing” 6 – i.e., the blessings are entrusted to you, to bless whomever you wish, and Abraham now gave them over to Isaac.		וַיִּתֵּן אַבְרָהָם וגו'. אָמַר רַ' נְחֶמְיָה בְּרָכָה דִּיאַתִּיקֵי, שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם וֶהְיֵה בְּרָכָה, הַבְּרָכוֹת מְסוּרוֹת בְּיָדְךָ לְבָרֵךְ אֶת מִי שֶׁתִּרְצֶה, וְאַבְרָהָם מְסָרָן לְיִצְחָק (בראשית רבה):
6Abraham gave to the sons of Hagar, the concubine whom Abraham had taken, all the material gifts he had received from others. During his lifetime, he sent these sons eastward, to the eastern lands, away from his son Isaac.		ווְלִבְנֵ֤י הַפִּֽילַגְשִׁים֙ אֲשֶׁ֣ר לְאַבְרָהָ֔ם נָתַ֥ן אַבְרָהָ֖ם מַתָּנֹ֑ת וַיְשַׁלְּחֵ֞ם מֵעַ֨ל יִצְחָ֤ק בְּנוֹ֙ בְּעוֹדֶ֣נּוּ חַ֔י קֵ֖דְמָה אֶל־אֶ֥רֶץ קֶֽדֶם:
הַפִּֽילַגְשִׁים - (lit.) Concubines. This word is written without a י before the ם because there was only one concubine who was married twice: once when she was named Hagar, and a second time when she was named Keturah. Although Keturah no longer had the status of a bondwoman, she is referred to as a concubine because wives are those who are married with a ketubah (marriage contract), whereas concubines are those married without a ketubah, as it says in Sanhedrin 7 concerning the wives and concubines of King David.		הַפִּֽילַגְשִׁים. חָסֵר כְּתִיב, שֶׁלֹּא הָיְתָה אֶלָּא פִּלֶגֶשׁ אַחַת, הִיא הָגָר, הִיא קְטוּרָה (בראשית רבה). נָשִׁים בִּכְתֻבָּה, פִּילַגְשִׁים בְּלֹא כְּתֻבָּה, כִּדְאָמְרִינַן בְּסַנְהֶדְרִין, בְּנָשִׁים וּפִילַגְשִׁים דְּדָוִד:
נָתַן אַבְרָהָם מתנות - Abraham gave gifts. Our rabbis explained that this means that he transmitted to them how to protect themselves from the forces of impurity. Another explanation: That which had been given to him on account of Sarah and other gifts which were given to him – everything he gave to them because he did not want to benefit from these gifts.		נָתַן אַבְרָהָם מתנות. פֵּרְשׁוּ רַבּוֹתֵינוּ שֵׁם טֻמְאָה מָסַר לָהֶם (סנהדרין צ"א). דָּבָר אַחֵר מַה שֶּׁנִּתַּן לוֹ עַל אוֹדוֹת שָׂרָה וּשְׁאָר מַתָּנוֹת שֶׁנִתְּנוּ לוֹ, הַכֹּל נָתַן לָהֶם, שֶׁלֹּא רָצָה לֵהָנוֹת מֵהֶם:
7These are the days of the years of Abraham’s lifetime. He lived 175 years.		זוְאֵ֗לֶּה יְמֵ֛י שְׁנֵֽי־חַיֵּ֥י אַבְרָהָ֖ם אֲשֶׁר־חָ֑י מְאַ֥ת שָׁנָ֛ה וְשִׁבְעִ֥ים שָׁנָ֖ה וְחָמֵ֥שׁ שָׁנִֽים:
מְאַת שָׁנָה וְשִׁבְעִים שָׁנָה וְחָמֵשׁ שָׁנִֽים - (lit.) One hundred years, seventy years and five years. Each unit of his life span is written separately to indicate that when he was 100 years old he retained his youthful virility like a man of 70 (the age of begetting children in his generation), and at 70 he was like a five-year-old – without sin.		מְאַת שָׁנָה וְשִׁבְעִים שָׁנָה וְחָמֵשׁ שָׁנִֽים. בֶּן ק' כְּבֶן ע' וּבֶן ע' כְּבֶן ה' בְּלֹא חֵטְא:
8Abraham expired and died in good old age, mellow and content, and he was gathered to his people in the afterlife.		חוַיִּגְוַ֨ע וַיָּ֧מָת אַבְרָהָ֛ם בְּשֵׂיבָ֥ה טוֹבָ֖ה זָקֵ֣ן וְשָׂבֵ֑עַ וַיֵּאָ֖סֶף אֶל־עַמָּֽיו:
9His sons—Isaac and Ishmael—buried him in the Cave of Machpelah, in the field of Ephron son of Tzochar the Hittite, facing the plains of Mamre.		טוַיִּקְבְּר֨וּ אֹת֜וֹ יִצְחָ֤ק וְיִשְׁמָעֵאל֙ בָּנָ֔יו אֶל־מְעָרַ֖ת הַמַּכְפֵּלָ֑ה אֶל־שְׂדֵ֞ה עֶפְרֹ֤ן בֶּן־צֹ֨חַר֙ הַֽחִתִּ֔י אֲשֶׁ֖ר עַל־פְּנֵ֥י מַמְרֵֽא:
יִצְחָק וְיִשְׁמָעֵאל - Isaac and Ishmael. From here we learn that Ishmael repented, and he therefore allowed Isaac to lead the burial procession before him. This is what is meant by “a good old age” 8 mentioned in connection with Abraham.		יִצְחָק וְיִשְׁמָעֵאל. מִכָּאן שֶׁעָשָׂה יִשְׁמָעֵאל תְּשׁוּבָה וְהוֹלִיךְ אֶת יִצְחָק לְפָנָיו, וְהִיא שֵׂיבָה טוֹבָה שֶׁנֶּאֱמַר בְּאַבְרָהָם (בראשית רבה):
10The field that Abraham purchased from the Hittites is thus where Abraham and his wife Sarah were buried.		יהַשָּׂדֶ֛ה אֲשֶׁר־קָנָ֥ה אַבְרָהָ֖ם מֵאֵ֣ת בְּנֵי־חֵ֑ת שָׁ֛מָּה קֻבַּ֥ר אַבְרָהָ֖ם וְשָׂרָ֥ה אִשְׁתּֽוֹ:
11After Abraham died, God blessed Isaac, his son. Isaac lived in the vicinity of Be’er LaChai Ro’i.		יאוַיְהִ֗י אַֽחֲרֵי֙ מ֣וֹת אַבְרָהָ֔ם וַיְבָ֥רֶךְ אֱלֹהִ֖ים אֶת־יִצְחָ֣ק בְּנ֑וֹ וַיֵּ֣שֶׁב יִצְחָ֔ק עִם־בְּאֵ֥ר לַחַ֖י רֹאִֽי:
וַיְהִי אַֽחֲרֵי מוֹת אַבְרָהָם וַיְבָרֶךְ וגו' - After Abraham died, [God] blessed… He comforted him with the blessing of consolation given to mourners. Another explanation of the nature of the blessing: Although the Holy One, blessed be He, had entrusted the blessings to Abraham, Abraham was afraid to bless Isaac because he foresaw that Esau would come forth from him. He therefore said: “Let the Master of blessings come and bless whomever He sees fit,” and the Holy One, blessed be He, came and blessed Isaac.		וַיְהִי אַֽחֲרֵי מוֹת אַבְרָהָם וַיְבָרֶךְ וגו'. נִחֲמוֹ תַּנְחוּמֵי אֲבֵלִים. דָּבָר אַחֵר אַף עַל פִּי שֶׁמָּסַר הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הַבְּרָכוֹת לְאַבְרָהָם, נִתְיָרֵא לְבָרֵךְ אֶת יִצְחָק מִפְּנֵי שֶׁצָּפָה אֶת עֵשָׂו יוֹצֵא מִמֶּנוּ, אָמַר יָבֹא בַּעַל הַבְּרָכוֹת וִיבָרֵךְ אֵת אֲשֶׁר יִיטַב בְּעֵינָיו, וּבָא הַקָּדוֹשׁ בָּרוּךְ הוּא וּבֵרְכוֹ (סוטה י"ד):

Footnotes

Amos 7:7.

2 Samuel 4:4.

2 Kings 4:2.

Sanhedrin 21a.

Seventh Portion

Bereshit (Genesis) Chapter 25

12The following are the descendants of Ishmael son of Abraham, whom Hagar the Egyptian, Sarah’s bondwoman, bore to Abraham.		יבוְאֵ֛לֶּה תֹּֽלְדֹ֥ת יִשְׁמָעֵ֖אל בֶּן־אַבְרָהָ֑ם אֲשֶׁ֨ר יָֽלְדָ֜ה הָגָ֧ר הַמִּצְרִ֛ית שִׁפְחַ֥ת שָׂרָ֖ה לְאַבְרָהָֽם:
13These are the names of Ishmael’s sons in order of their birth: Nevayot (Ishmael’s firstborn), Kedar, Adbe’el, Mivsam,		יגוְאֵ֗לֶּה שְׁמוֹת֙ בְּנֵ֣י יִשְׁמָעֵ֔אל בִּשְׁמֹתָ֖ם לְתֽוֹלְדֹתָ֑ם בְּכֹ֤ר יִשְׁמָעֵאל֙ נְבָיֹ֔ת וְקֵדָ֥ר וְאַדְבְּאֵ֖ל וּמִבְשָֽׂם:
בִּשְׁמֹתָם לְתֽוֹלְדֹתָם - (lit.) By their names, according to their birth - means: in their order of birth, one after the other.		בִּשְׁמֹתָם לְתֽוֹלְדֹתָם. סֵדֶר לֵידָתָן זֶה אַחַר זֶה:
14Mishma, Dumah, Masa,		ידוּמִשְׁמָ֥ע וְדוּמָ֖ה וּמַשָּֽׂא:
15Chadad, Teima, Yetur, Nafish, and Kedmah.		טוחֲדַ֣ד וְתֵימָ֔א יְט֥וּר נָפִ֖ישׁ וָקֵֽדְמָה:
16These were the names of Ishmael’s sons, and these names were given as well to their open towns and their strongholds. There were 12 chieftains for their nations.		טזאֵ֣לֶּה הֵ֞ם בְּנֵ֤י יִשְׁמָעֵאל֙ וְאֵ֣לֶּה שְׁמֹתָ֔ם בְּחַצְרֵיהֶ֖ם וּבְטִֽירֹתָ֑ם שְׁנֵֽים־עָשָׂ֥ר נְשִׂיאִ֖ם לְאֻמֹּתָֽם:
בְּחַצְרֵיהֶם - In their open towns - i.e., in unwalled cities. Onkelos’ translation is: בְּפַצְחֵיהוֹן which means they were מְפֻצָּחִים, meaning “open,” as in: “Burst out (פִּצְחוּ) in song.” 1		בְּחַצְרֵיהֶם. כְּרַכִּים שֶׁאֵין לָהֶם חוֹמָה, וְתַּרְגּוּמוֹ בְּפַצְחֵיהוֹן שֶׁהֵם מְפֻצָּחִים, לְשׁוֹן פְּתִיחָה, כְּמוֹ פִּצְחוּ וְרַנְּנוּ (תהילים צ"ח):
17These are the years of Ishmael’s life: He was 137 years old when he expired, died, and was gathered to his people.		יזוְאֵ֗לֶּה שְׁנֵי֙ חַיֵּ֣י יִשְׁמָעֵ֔אל מְאַ֥ת שָׁנָ֛ה וּשְׁלשִׁ֥ים שָׁנָ֖ה וְשֶׁ֣בַע שָׁנִ֑ים וַיִּגְוַ֣ע וַיָּ֔מָת וַיֵּאָ֖סֶף אֶל־עַמָּֽיו:
וְאֵלֶּה שְׁנֵי חַיֵּי יִשְׁמָעֵאל וגו' - These are the years of Ishmael’s life… Rabbi Chiya bar Abba said: Why are the years of Ishmael enumerated? In order to trace through them the years of Jacob. From calculating the years of Ishmael, we can deduce that Jacob studied 14 years in the study-house of Ever after parting from his father, before he came to Laban, for at the time Jacob parted from his father, Ishmael died, as it says: “Esau went to Ishmael…” 2 – as is explained at the end of Chapter Megilah Nikret. 3		וְאֵלֶּה שְׁנֵי חַיֵּי יִשְׁמָעֵאל וגו'. אָמַר רַבִּי חִיָּא בַּר אַבָּא לָמָּה נִמְנוּ שְׁנוֹתָיו שֶׁל יִשְׁמָעֵאל, כְּדֵי לְיַחֵס בָהֶם שְׁנוֹתָיו שֶׁל יַעֲקֹב מִשְּׁנוֹתָיו שֶׁל יִשְׁמָעֵאל, לָמַדְנוּ שֶׁשִּׁמֵּשׁ יַעֲקֹב בְּבֵית עֵבֶר י"ד שָׁנָה כְּשֶׁפֵּרֵשׁ מֵאָבִיו קֹדֶם שֶׁבָּא אֵצֶל לָבָן, שֶׁהֲרֵי כְּשֶׁפֵּרֵשׁ יַעֲקֹב מֵאָבִיו מֵת יִשְׁמָעֵאל, שֶׁנֶּאֱמַר וַיֵּלֶךְ עֵשָׂו אֶל יִשְׁמָעֵאל וגו' (בראשית רבה כ"ה), כְּמוֹ שֶׁמְּפֹרָשׁ בְּסוֹף מְגִלָּה נִקְרֵאת:
וַיִּגְוַע - He breathed his last. The expression גְּוִיעָה “breathing one’s last” is used only in reference to the righteous.		וַיִּגְוַע. לֹא נֶאֶמְרָה גְוִיעָה אֶלָּא בְּצַדִּיקִים:
18Ishmael’s descendants dwelled in the area between Chavilah and Shur, which borders on Egypt, along the road from Shur toward Assyria. Ishmael dwelt in the company of all his kin.		יחוַיִּשְׁכְּנ֨וּ מֵֽחֲוִילָ֜ה עַד־שׁ֗וּר אֲשֶׁר֙ עַל־פְּנֵ֣י מִצְרַ֔יִם בֹּֽאֲכָ֖ה אַשּׁ֑וּרָה עַל־פְּנֵ֥י כָל־אֶחָ֖יו נָפָֽל:
נָפָֽל - (lit.) He fell - means here: “He dwelt,” as in: “The Midianites, the Amalekites, and all the people of the east were encamped (נֹפְלִים) in the valley.” 4 Here the verse uses the term נְפִילָה “falling” to express dwelling, while elsewhere it says: “He will dwell (יִשְׁכֹּן) in the company of all his kin,” 5 a term implying prestige and security. This teaches us that before Abraham died Ishmael dwelt securely (יִשְׁכֹּן), but after Abraham died he fell from his status (נָפָל).		נָפָֽל. שָׁכַן, כְּמוֹ וּמִדְיָן וַעֲמָלֵק וּבְנֵי קֶדֶם נֹפְלִים בָּעֵמֶק (שופטים ז'). כָּאן הוּא אוֹמֵר לְשׁוֹן נְפִילָה, וּלְהַלָּן אוֹמֵר עַל פְּנֵי כָל אֶחָיו יִשְׁכֹּן (בראשית ט״ז:י״ב)? עַד שֶׁלֹּא מֵת אַבְרָהָם יִשְׁכֹּן, מִשֶּׁמֵּת אַבְרָהָם נָפַל:

Footnotes

Megilah 17a.

Maftir Portion

Bereshit (Genesis) Chapter 25

16These were the names of Ishmael’s sons, and these names were given as well to their open towns and their strongholds. There were 12 chieftains for their nations.		טזאֵ֣לֶּה הֵ֞ם בְּנֵ֤י יִשְׁמָעֵאל֙ וְאֵ֣לֶּה שְׁמֹתָ֔ם בְּחַצְרֵיהֶ֖ם וּבְטִֽירֹתָ֑ם שְׁנֵֽים־עָשָׂ֥ר נְשִׂיאִ֖ם לְאֻמֹּתָֽם:
בְּחַצְרֵיהֶם - In their open towns - i.e., in unwalled cities. Onkelos’ translation is: בְּפַצְחֵיהוֹן which means they were מְפֻצָּחִים, meaning “open,” as in: “Burst out (פִּצְחוּ) in song.” 1		בְּחַצְרֵיהֶם. כְּרַכִּים שֶׁאֵין לָהֶם חוֹמָה, וְתַּרְגּוּמוֹ בְּפַצְחֵיהוֹן שֶׁהֵם מְפֻצָּחִים, לְשׁוֹן פְּתִיחָה, כְּמוֹ פִּצְחוּ וְרַנְּנוּ (תהילים צ"ח):
17These are the years of Ishmael’s life: He was 137 years old when he expired, died, and was gathered to his people.		יזוְאֵ֗לֶּה שְׁנֵי֙ חַיֵּ֣י יִשְׁמָעֵ֔אל מְאַ֥ת שָׁנָ֛ה וּשְׁלשִׁ֥ים שָׁנָ֖ה וְשֶׁ֣בַע שָׁנִ֑ים וַיִּגְוַ֣ע וַיָּ֔מָת וַיֵּאָ֖סֶף אֶל־עַמָּֽיו:
וְאֵלֶּה שְׁנֵי חַיֵּי יִשְׁמָעֵאל וגו' - These are the years of Ishmael’s life… Rabbi Chiya bar Abba said: Why are the years of Ishmael enumerated? In order to trace through them the years of Jacob. From calculating the years of Ishmael, we can deduce that Jacob studied 14 years in the study-house of Ever after parting from his father, before he came to Laban, for at the time Jacob parted from his father, Ishmael died, as it says: “Esau went to Ishmael…” 2 – as is explained at the end of Chapter Megilah Nikret. 3		וְאֵלֶּה שְׁנֵי חַיֵּי יִשְׁמָעֵאל וגו'. אָמַר רַבִּי חִיָּא בַּר אַבָּא לָמָּה נִמְנוּ שְׁנוֹתָיו שֶׁל יִשְׁמָעֵאל, כְּדֵי לְיַחֵס בָהֶם שְׁנוֹתָיו שֶׁל יַעֲקֹב מִשְּׁנוֹתָיו שֶׁל יִשְׁמָעֵאל, לָמַדְנוּ שֶׁשִּׁמֵּשׁ יַעֲקֹב בְּבֵית עֵבֶר י"ד שָׁנָה כְּשֶׁפֵּרֵשׁ מֵאָבִיו קֹדֶם שֶׁבָּא אֵצֶל לָבָן, שֶׁהֲרֵי כְּשֶׁפֵּרֵשׁ יַעֲקֹב מֵאָבִיו מֵת יִשְׁמָעֵאל, שֶׁנֶּאֱמַר וַיֵּלֶךְ עֵשָׂו אֶל יִשְׁמָעֵאל וגו' (בראשית רבה כ"ה), כְּמוֹ שֶׁמְּפֹרָשׁ בְּסוֹף מְגִלָּה נִקְרֵאת:
וַיִּגְוַע - He breathed his last. The expression גְּוִיעָה “breathing one’s last” is used only in reference to the righteous.		וַיִּגְוַע. לֹא נֶאֶמְרָה גְוִיעָה אֶלָּא בְּצַדִּיקִים:
18Ishmael’s descendants dwelled in the area between Chavilah and Shur, which borders on Egypt, along the road from Shur toward Assyria. Ishmael dwelt in the company of all his kin.		יחוַיִּשְׁכְּנ֨וּ מֵֽחֲוִילָ֜ה עַד־שׁ֗וּר אֲשֶׁר֙ עַל־פְּנֵ֣י מִצְרַ֔יִם בֹּֽאֲכָ֖ה אַשּׁ֑וּרָה עַל־פְּנֵ֥י כָל־אֶחָ֖יו נָפָֽל:
נָפָֽל - (lit.) He fell - means here: “He dwelt,” as in: “The Midianites, the Amalekites, and all the people of the east were encamped (נֹפְלִים) in the valley.” 4 Here the verse uses the term נְפִילָה “falling” to express dwelling, while elsewhere it says: “He will dwell (יִשְׁכֹּן) in the company of all his kin,” 5 a term implying prestige and security. This teaches us that before Abraham died Ishmael dwelt securely (יִשְׁכֹּן), but after Abraham died he fell from his status (נָפָל).		נָפָֽל. שָׁכַן, כְּמוֹ וּמִדְיָן וַעֲמָלֵק וּבְנֵי קֶדֶם נֹפְלִים בָּעֵמֶק (שופטים ז'). כָּאן הוּא אוֹמֵר לְשׁוֹן נְפִילָה, וּלְהַלָּן אוֹמֵר עַל פְּנֵי כָל אֶחָיו יִשְׁכֹּן (בראשית ט״ז:י״ב)? עַד שֶׁלֹּא מֵת אַבְרָהָם יִשְׁכֹּן, מִשֶּׁמֵּת אַבְרָהָם נָפַל:

Footnotes

Megilah 17a.

Haftarah

Melachim I (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.		וְלֹא יִחַם לוֹ. אָמְרוּ רַבּוֹתֵינוּ: כָּל הַמְבַזֶּה בְּגָדִים, אֵינוֹ נֶהֶנָה מֵהֶם לַסוֹף, לְפִי שֶׁקָּרַע אֶת כְּנַף הַמְּעִיל לְשָׁאוּל. וּמִדְרַשׁ אַגָּדָה: אָמַר רַב שְׁמוּאֵל בַּר נַחֲמָנִי: כְּשֶׁרָאָה דָוִד אֶת הַמַּלְאָךְ עוֹמֵד בִּירוּשָׁלַיִם וְחַרְבּוֹ בְּיָדוֹ, נִצְטַנֵּן דָּמוֹ מִיִּרְאָתוֹ.
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.		בְתוּלָה. בְּתוּלֶיהָ מְחַמְּמִין אֶת בְּשָׂרָהּ.
A warmer. Heb. סכנת a warmer, and similarly “and he who chops wood is warmed (יסכן) by them” (Eccl. 10:9).		סֹכֶנֶת. מְחַמֶּמֶת, וְכֵן: וּבוֹקֵעַ עֵצִים יִסָּכֶן בָּם.
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:
did not know her.		לֹא יְדָעָהּ. שֶׁהַבְּתוּלָה יָפָה לְחַמֵּם מִן הַבְּעוּלָה. וְרַבּוֹתֵינוּ אָמְרוּ: מִשּׁוּם לֹא יַרְבֶּה לּוֹ נָשִׁים, וּכְבָר הָיוּ לוֹ שְׁמוֹנָה עָשָׂר.
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.		מִתְנַשֵּׂא. מִתְפָּאֵר.
And fifty men. had their spleens removed and the soles of their feet were scraped.		וַחֲמִשִּׁים אִישׁ. נְטוּלֵי טְחוֹל וַחֲקוּקֵי כַּפּוֹת רַגְלַיִם.
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.”		וְלֹא עֲצָבוֹ. לֹא הִכְעִיסוֹ, לִמֶּדְךָ שֶׁהַמּוֹנֵעַ תּוֹכָחָה מִבְּנוֹ, מְבִיאוֹ לִידֵי מִיתָה.
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.		וְגַם הוּא טוֹב תֹּאַר. כְּאַבְשָׁלוֹם, שֶׁנֶּאֱמַר: וּכְאַבְשָׁלוֹם לֹא הָיָה אִישׁ יָפֶה, הִיא גָּרְמָה לָהֶם שֶׁנִּתְגָּאוּ.
And she bore him. his mother.		וְאֹתוֹ יָלְדָה. אִמּוֹ.
After Absalom. This is to say that his mother reared him in the same spoiled manner that Absalom’s mother reared him.		אַחֲרֵי אַבְשָׁלוֹם. כְּלוֹמַר גִּדְּלַתּוֹ אַחַר תַּרְבּוּת שֶׁגִּדְלָה אִמּוֹ שֶׁל אַבְשָׁלוֹם.
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.		עִם יוֹאָב בֶּן צְרוּיָה. לְפִי שֶׁהָיָה יוֹדֵעַ שֶׁבְּלִבּוֹ שֶׁל דָּוִד עָלָיו, עַל שֶׁהָרַג אֶת אַבְנֵר וַעֲמָשָׂא וְאַבְשָׁלוֹם, וְסוֹפוֹ שֶׁיְּצַוֶּה אֶת בְּנוֹ הַמּוֹלֵךְ תַּחְתָּיו עָלָיו, לְפִיכָךְ הָיָה רוֹצֶה שֶׁיִּמְלֹךְ זֶה עַל יָדוֹ, וְיֶאֱהָבֶנּוּ.
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.		וְעִם אֶבְיָתָר הַכֹּהֵן. שֶׁנִּסְתַּלֵּק מִן הַכְּהֻנָּה מִשֶּׁבָּרַח דָּוִד מִירוּשָׁלַיִם מִפְּנֵי אַבְשָׁלוֹם, שֶׁשָּׁאַל בָּאוּרִים וְתֻמִּים וְלֹא עָלְתָה לּוֹ, שֶׁנֶּאֱמַר: וַיַּעַל אֶבְיָתָר, וְהָיָה מִבְּנֵי בָּנָיו שֶׁל עֵלִי, וְיָדַע שֶׁלֹּא יְשַׁמֵּשׁ בִּימֵי שְׁלֹמֹה, שֶׁהֲרֵי נֶאֱמַר לְעֵלִי: וַהֲקִימֹתִי לִי כֹּהֵן נֶאֱמָן וְהִתְהַלֵּךְ לִפְנֵי מְשִׁיחִי, וְהָיָה חָפֵץ שֶׁיַּעֲמֹד זֶה עַל יָדוֹ.
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.”		וְנָתָן הַנָּבִיא. שֶׁנִּבֵּא לְדָוִד שֶׁשְּׁלֹמֹה יִמְלֹךְ, כְּמוֹ שֶׁנֶּאֱמַר בְּדִבְרֵי הַיָּמִים: וּשְׁלֹמֹה יִהְיֶה שְׁמוֹ.
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.		וּמְרִיא. שׁוֹר שֶׁל פְּטָם.
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.		אֶבֶן הַזֹּחֶלֶת. אֶבֶן גְּדוֹלָה, שֶׁהָיוּ הַבַּחוּרִים מְנַסִּין בָּהּ אֶת כֹּחָם לַהֲזִיזָהּ וּלְגָרְרָהּ, לְשׁוֹן מַיִם זוֹחֲלִין: זוֹחֲלֵי עָפָר. וְיוֹנָתָן תִּרְגֵּם: אֶבֶן סְכוּתָא, שֶׁעוֹמְדִין עָלֶיהָ וְצוֹפִין לְמֵרָחוֹק.
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].		עֵין רֹגֵל. תִּרְגֵּם יוֹנָתָן: עֵין קַצְרָא, הוּא כּוֹבֵס, שֶׁמְּתַקֵּן בִּגְדֵי צֶמֶר בְּרַגְלָיו, עַל יְדֵי בְּעִיטָה.
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].		וְאֶת שְׁלֹמֹה אָחִיו לֹא קָרָא. שֶׁיּוֹדֵעַ הָיָה, שֶׁהִתְנַבֵּא עָלָיו הַנָּבִיא לִמְלֹךְ.
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.		וּמַלְּטִי אֶת נַפְשֵׁךְ. מִן הַמַּחֲלֹקֶת לְאַחַר מוֹת הַמֶּלֶךְ, שֶׁיִּרְצֶה בְּנֵךְ לִמְלֹךְ, כְּמָה שֶׁהִבְטִיחוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא.
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.		חַטָּאִים. חֲסֵרִים וּמְנוּעִין מִן הַגְּדֻלָּה, כְּמוֹ: אֶל הַשַּׂעֲרָה וְלֹא יַחֲטִא.
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.		אַתָּה אָמַרְתָּ. בִּתְמִיָּה.
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.		כִּי יָרַד הַיּוֹם. שֶׁהָעִיר הָיְתָה גְּבוֹהָה, וְאֶבֶן הַזּוֹחֶלֶת לְמַטָּה בַּגַּיְא.
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:

Translation of Chumash and Rashi courtesy Chabad House Publications’ forthcoming English Chumash with an annotated translation of Rashi based on the teachings of the Lubavitcher Rebbe, published by Kehot Publications Society. Translated and adapted by Rabbi Moshe Wisnefsky, Editor-in-Chief. Rabbi Chaim N. Cunin, Director and General Editor.

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