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ラシ 創世記注解
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創世記 15章
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創世記 15章
ラシ（シュロモ・イツハキ）『ラシ 創世記注解』
1
Genesis 15:1
אחר הדברים האלה — Wherever the term אחר is used it signifies immediately after the preceding event; whilst אחרי signifies a long time afterwards. אחר הדברים האלה AFTER THESE THINGS means: after this miracle has been wrought for him in that he slew the kings and he was in great anxiety, saying, “Perhaps I have already received, in this God-given victory reward for all my good deeds” — therefore the Omnipresent said to him, אל תירא אברם אנכי מגן לך FEAR NOT ABRAM, I AM THY SHIELD against punishment: for you shall not be punished on account of all these people whom you have slain. And as for your being anxious regarding the receipt of any further reward, know that שכרך הרבה מאד THY REWARD WILL BE EXCEEDING GREAT (Genesis Rabbah 44:5).
論じている箇所
創世記 15:1
2
Genesis 15:2
הולך ערירי I GO CHILDLESS — Menachem ben Seruk explained it (ערירי) as meaning heir, and another example of it is (Malachi 2:12) ער ועונה “son and grandsonערירי — (״ then would mean “without child or heir” being an example of a word that has two opposite meanings, just as you say (Job 31:12) “and it would תשרש all my increase” — meaning it would tear up its roots, and the same word might also mean to take root. So, too, the meaning of ערירי is “without a child” although ער means “a child”. old French désenfanté; English childless. It, however, seems to me that the word ער in ער ועונה is of the same derivation as the same word in (Song 5:2). ולבי ער “and my heart awaketh”, whereas ערירי has the meaning of destroyed (a childless person being “demolished” so far as his memory in future generations is concerned; cf. Rashi on Genesis 16:2). Similarly (Psalms 137:7) ערו ערו “Rase it, rase it”; (Habakkuk 3:13) ערות יסוד “destroying the foundation”, and (Jeremiah 51:58) ערער תתערער “shall be utterly destroyed” and (Zephaniah 2:14) כי ארזה ערה “for the cedar-work thereof shall be destroyed”.
論じている箇所
創世記 15:2
3
Genesis 15:2
ובן משק ביתי AND THE STEWARD OF MY HOUSE — Explain it as the Targum has it, “the man of my household”, meaning the man by whose orders all my household is fed. Similarly, (Genesis 41:40) “And according to thy word shall all my people be fed (ישק)” — so that it signifies my administrator.
論じている箇所
創世記 15:2
引いている箇所
創世記 41:40
4
Genesis 15:2
If, however, I had a son, my son would be in charge of my affairs. דמשק OF DAMASCUS — According to the Targum he was of Damascus, but according to the Midrashic explanation (Genesis Rabbah 44:9) he bore this designation because he had pursued the kings as far as Damascus. In the Talmud (Yoma 28b) they explained it as an abbreviation of דולה ומשקה “One who drew up and gave to drink to others of the edifying waters of instruction given by his Teacher.
論じている箇所
創世記 15:2
5
Genesis 15:3
הן לי לא נתתה זרע BEHOLD, TO ME THOU HAST GIVEN NO CHILD —What use, then, is all else that thou givest me?
論じている箇所
創世記 15:3
6
Genesis 15:5
ויוצא אתו החוצה AND HE BROUGHT HIM FORTH OUTSIDE — Its real meaning is: He brought him outside his tent so that he could look at the stars. Its Midrashic explanation is: Go forth from (give up) your astrological speculations — that you have seen by the planets that you will not raise a son; Abram indeed may have no son but Abraham will have a son: Sarai may not bear a child but Sarah will bear. I will give you other names, and your destiny (מזל planet, luck) will be changed. Another explanation: He brought him forth from the terrestrial sphere, elevating him above the stars, and this is why He uses the term הבט ‘‘look”, when He said “look at the heavens” — for this word signifies looking from above downward (Genesis Rabbah 44:12).
論じている箇所
創世記 15:5
7
Genesis 15:6
'והאמין בה AND HE BELIEVED IN THE LORD — He did not ask Him for a sign regarding this; but in respect to the promise that he would possess the land he asked for a sign, inquiring of God, במה אדע “By what sign shall I know [that I shall possess it?]” (Genesis 15:8).
論じている箇所
創世記 15:6
引いている箇所
創世記 15:8
8
Genesis 15:6
ויחשבה לו צדקה AND HE ACCOUNTED IT UNTO HIM FOR RIGHTEOUSNESS — The Holy One, blessed be He, accounted it unto Abraham as a merit, because of the faith with which he had trusted in Him. Another explanation of במה אדע is: he did not, by these words, ask for a sign regarding this promise that he would possess the land, but he said to Him, “Tell me by what merit they (my descendants) will remain in it (the land).” God answered him, through the merit of the sacrifices (Taanit 27b).
論じている箇所
創世記 15:6
9
Genesis 15:9
עגלה משלשת means THREE HEIFERS: symbolical of three sacrifices of bullocks, viz., the bullock offered on the Day of Atonement, the bullock offered when the correct interpretation of a precept was unknown (העלם) to leaders of the nation (see Leviticus 4:13), and the heifer whose neck had to be broken (see Deuteronomy 21:4) (Genesis Rabbah 44:14).
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創世記 15:9
10
Genesis 15:9
ועז משולשת THREE GOATS — symbolical of the goat the blood of which was sprinkled in the Holy of Holies, of the goats of the additional sacrifices on Festivals, and of the goat brought as a sin-offering by an individual (Genesis Rabbah 44:14).
論じている箇所
創世記 15:9
11
Genesis 15:9
ואיל משולש AND THREE RAMS—symbolical of the trespass offering brought by a man who knows for certain that he has committed certain offences, the offering brought by a man who is in doubt whether he has committed such offence, and the ewe brought by an individual as a sin-offering.
論じている箇所
創世記 15:9
12
Genesis 15:9
ותור וגוזל means A TURTLE DOVE AND A YOUNG PIGEON (Genesis Rabbah 44:14).
論じている箇所
創世記 15:9
13
Genesis 15:10
ויבתר אתם AND HE SPLIT THEM — He divided each into two portions. This verse does not lose its literal meaning although there are various Midrashic explanations of it. Since He was making a covenant with him to keep His promise to give the land as an inheritance to his children — as it is written (Genesis 15:18), “In that day the Lord made a covenant with Abram, saying …” — and as it was the custom for parties to a covenant to divide an animal and to pass between its parts, as it is said elsewhere (Jeremiah 34:19) “who passed between the parts of the calf”, so also here the smoking furnace and the flaming torch which passed between the pieces (Genesis 15:17) were representative of the Divine Shechinah which is spoken of as fire.
論じている箇所
創世記 15:10
引いている箇所
創世記 15:18
創世記 15:17
14
Genesis 15:10
ואת הצפור לא בתר BUT THE BIRDS SPLIT HE NOT — Because other nations are compared to bulls, rams and goats, as it is said (Psalms 22:13) “Many bulls have encompassed me”, and it says, (Daniel 8:20) “The ram which thou sawest having two horns, they are the kings of Media and Persia” and it further says, (Daniel 8:21) “And the rough he-goat is the king of Greece” — and Israel is compared to young doves, as it is written, (Song 2:14) ‘‘O my dove that art in the clefts of the rock” — he therefore divided the animals indicating that other nations will gradually perish, ואת הצפור לא בתר but “the birds split he not”, suggesting thereby that Israel will live forever (Pirkei D'Rabbi Eliezer 28).
論じている箇所
創世記 15:10
15
Genesis 15:11
העיט THE BIRD OF PREY— It is a bird so called because it swoops down (עט) greedily upon dead bodies, darting quickly upon its food. Similarly we have the verbal form (1 Samuel 15:19) “And thou didst pounce down (ותעט) upon the spoil”.
論じている箇所
創世記 15:11
16
Genesis 15:11
על הפגרים UPON THE CARCASSES i.e. the pieces of the carcasses. — The word הפגרים we should translate in the Targum by פגל) פגליא being the same as פגר); since, however, people were familiar with the Targum’s translation of the words איש בתרו (in Genesis 5:10) ‘‘each piece” by פלגיא (the halves), the word פגליא here was mistakenly changed by them into פלגיא and so they gave the Targum of פגרים (carcasses) by פלגיא (halves). But whoever renders it thus in the Targum is wrong for there is no comparison (similarity in meaning) between בתרים and פגרים; for the Targum of בתרים is פלגיא (“parts”, from פלג “to divide”,) whilst the Targum of פגרים is פגליא, which has the sense of פגול, something; abhorrent, as (Leviticus 7:18) פגול הוא “it shall be an abhorred thing”, similar in sense to פגר a carcass.
論じている箇所
創世記 15:11
引いている箇所
レビ 7:18
17
Genesis 15:11
וישב [AND ABRAM] SCARED THEM AWAY — The word means “blowing upon a thing and making a thing fly away”, similar to (Psalms 147:18) יַשֵּׁב רוחו “He causeth His wind to blow”. It is a symbol that David, the son of Jesse, will wish to destroy them (the nations), but that he will not be permitted by God to do so until king Messiah comes (Pirkei D'Rabbi Eliezer 28).
論じている箇所
創世記 15:11
18
Genesis 15:12
'והנה אימה וגו AND, LO, AN HORROR etc. — This is symbolic of the woes and the gloom of the Jews in Exile (Genesis Rabbah 44:17).
論じている箇所
創世記 15:12
19
Genesis 15:13
כי גר יהיה זרעך THAT THY SEED SHALL BE A STRANGER — From the birth of Isaac until Israel left Egypt was a period of 400 years. How so? Isaac was 60 years old when Jacob was born, and Jacob when he went down to Egypt himself stated, (Genesis 47:9) “The days of the years of my sojournings are a hundred and thirty years”, making together 190 years. In Egypt they were 210 years — corresponding to the numerical value of the word רדו (see Rashi in Genesis 42:2) — making altogether 400 years. If, however, you say that they were in Egypt 400 years — well, Kohath was one of those who went down to Egypt with Jacob; go and add up the years of Kohath (130), those of Amram (137), and the 80 years that Moses was old when Israel left Egypt, and you only have about 350, and you really have to deduct all the years that Kohath lived after Amram was born, and those that Amram lived after the birth of Moses (Megillah 9a).
論じている箇所
創世記 15:13
引いている箇所
創世記 47:9
20
Genesis 15:13
בארץ לא להם IN A LAND THAT IS NOT THEIRS — It does not say here in the land of Egypt but in a land that is not theirs; for soon after Isaac was born it states, (Genesis 21:34) “And Abraham sojourned (ויגר) [in the land of the Philistines]”; in regard to Isaac it is said, (Genesis 26:3) “Sojourn (גור) in this land (Canaan)”, and of Jacob Scripture states, (Psalms 105:23) “Jacob sojourned (גר) in the land of Ham”, whilst of his sons it is said, (Genesis 47:4) “To sojourn (לגור) in the land (of Egypt) have we come”.
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創世記 15:13
引いている箇所
創世記 21:34
創世記 26:3
創世記 47:4
21
Genesis 15:14
וגם את הגוי AND ALSO THAT NATION — The word וגם and also—(that nation also will I judge)—suggests that other nations will be judged as well: it is used here to include the four Monarchies (of the book of Daniel) who also will perish because they enslaved Israel (Genesis Rabbah 44:19).
論じている箇所
創世記 15:14
22
Genesis 15:14
דן אנכי I WILL JUDGE with ten plagues (Genesis Rabbah 44:20).
論じている箇所
創世記 15:14
23
Genesis 15:14
ברכוש גדול WITH GREAT SUBSTANCE — with great wealth, as it is said, (Exodus 12:36) “And they despoiled the Egyptians.”
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創世記 15:14
引いている箇所
出エジプト 12:36
24
Genesis 15:15
ואתה תבוא BUT THOU SHALT COME etc. Thou shalt not behold all this.
論じている箇所
創世記 15:15
25
Genesis 15:15
אל אבותיך UNTO THY FATHERS — His father was an idolator and yet it (the text) announced to him that he (Abraham) would go to him! But this teaches you that Terah repented of his evil ways (Genesis Rabbah 30:4).
論じている箇所
創世記 15:15
26
Genesis 15:15
תקבר בשיבה טובה THOU SHALT BE BURIED IN A GOOD OLD AGE — He announced to him that Ishmael would repent during his (Abraham’s) life-time (Genesis Rabbah 38:12). Esau, too, did, not become degenerate during Abraham’s life-time. It was just for this reason (in order that he might not witness Esau’s evil conduct) that Abraham died five years before his proper time, for the very day when he died Esau rebelled against God (Genesis Rabbah 63:12).
論じている箇所
創世記 15:15
27
Genesis 15:16
ודור רביעי BUT A FOURTH GENERATION — i.e. after they go into exile in Egypt they will be there three generations, and the fourth will return to this land (הֵנָה hither). For He was then speaking to him in the land of Canaan and it was there that He made this covenant, as it is written (v.7) “to give thee this land to inherit it”. Thus it really was: Jacob went down to Egypt. Go and count up his generations: Judah, Perez, Hezron— and Caleb (whose father Jephuneh is identified with Hezron, see Sotah 11b) was amongst those who entered the land of Canaan.
論じている箇所
創世記 15:16
28
Genesis 15:16
כי לא שלם עון האמורי FOR THE INIQUITY OF THE AMORITE IS NOT YET FULL enough that he should be driven out of his land until that time, for the Holy One, blessed be He, does not exact punishment from any nation until its measure is full, as it is said, (Isaiah 27:8) “In her full measure wilt thou contend with her when thou sendest her away” (Sotah 9a).
論じている箇所
創世記 15:16
29
Genesis 15:17
ויהי השמש באה AND IT CAME TO PASS, WHEN THE SUN WENT DOWN —Similar syntactical constructions are (42:35) ויהי הם מריקים שקיהם “And it came to pass when they were emptying their sacks”, and (2 Kings 13:21) ויהי הם קוברים איש “and it came to pass when they were burying a man” — as much as to say, and this thing happened (i. e. after ויהי supply the words דבר זה: “And this thing happened: the sun set etc.”)
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創世記 15:17
30
Genesis 15:17
השמש באה THE SUN CAME — i.e. set.
論じている箇所
創世記 15:17
31
Genesis 15:17
ועלטה היה THERE WAS THICK DARKNESS — darkness during the day-time
論じている箇所
創世記 15:17
32
Genesis 15:17
'והנה תנור עשן וגו BEHOLD A SMOKING FURNACE — He foreshadowed to him that these Monarchies would descend into Gehinom (Pirkei DeRabbi Eliezer 28).
論じている箇所
創世記 15:17
33
Genesis 15:17
באה IT (SHE) CAME — The accent is on the first syllable, consequently it must signify that it (the sun) had already set. If, however, the accent were on the last syllable, on the א, it would signify that there was darkness whilst it was setting (i. e. the former is a perfect, the latter a participle). It is impossible to explain it thus here (that it means the sun was setting) because it has already been stated (v. 12) “And it came to pass that when the sun was setting”, and the passing of the smoking furnace took place after this — consequently the sun had set already when it passed. This is the difference in the case of every word (verb), feminine gender, whose root has two letters, as בא ,קם ,שב: when the accent is on the first syllable, it is the perfect tense, as is this word באה here, and like (19:9) “And Rachel (באה) came”; (37:7) “And my sheaf קמה arose”; (Ruth 1:15) “Behold, thy sister-in-law (שבה) has gone back”; but when the accent is on the last syllable it is a present tense (participle), denoting an action being done now and continuing to be done, as for instance, (29:6) “She is coming (באה) with the sheep”; (Ester 2:14) “In the evening she used to come (באה) and in the morning (שבה) she used to return”.
論じている箇所
創世記 15:17
34
Genesis 15:18
לזרעך נתתי UNTO THY SEED HAVE I GIVEN — The promise of the Holy One, blessed be He, is as an accomplished fact. (Consequently the perfect tense is here used) (Genesis Rabbah 44:22).
論じている箇所
創世記 15:18
35
Genesis 15:18
הנהר הגדול THE GREAT RIVER—Because it is associated with (mentioned in connection with; see Rashi on Deuteronomy 1:7) the land of Israel, Scripture calls it “great” although it is the last mentioned of the four rivers that went out of Eden — as it is said (Genesis 2:14). And the fourth river is the Euphrates”. There is a popular proverb: “A king’s servant is a king; attach yourself to a captain and people will bow down to you” (Genesis Rabbah 16:3).
論じている箇所
創世記 15:18
引いている箇所
創世記 2:14
36
Genesis 15:20
ואת הרפאים AND THE REPHAIM — the land Og King of Bashan, of which it said, (Deuteronomy 3:13) “All that (Bashan) is called the land of the Rephaim”.
論じている箇所
創世記 15:20
引いている箇所
申命 3:13
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ラシ 創世記注解 創世記 15章 | NeON Church