本文へ移動
☰
JA
EN
ラシ 創世記注解 創世記 18章 | NeON Church
解釈書
›
ラシ 創世記注解
›
創世記 18章
‹
ラシ 創世記注解
章コメントへ ↓
創世記 18章
ラシ（シュロモ・イツハキ）『ラシ 創世記注解』
1
Genesis 18:1
וירא אליו AND THE LORD APPEARED UNTO HIM to visit the sick man. R. Hama the son of Hanina said: it was the third day after his circumcision and the Holy One, blessed be He, came and enquired after the state of his health (Bava Metzia 86b)
論じている箇所
創世記 18:1
2
Genesis 18:1
באלוני ממרא BY THE TEREBINTHS OF MAMRÉ — It was he (Mamre) who advised him (Abraham) regarding the circumcision and therefore He revealed himself to him in his (Mamre’s) territory (Genesis Rabbah 42:8).
論じている箇所
創世記 18:1
3
Genesis 18:1
literally, יֹשֵׁב WAS SITTING — The word is written ישב (without the ו) and therefore may be translated “he sat”: He wished to rise, but the Holy One, blessed be He, said to him, Sit and I will stand. You shall form an example to your descendants — that I, in time to come, will stand in the assembly of the judges while they will sit, as it is said, (Psalms 82:1) “God standeth in the assembly of the judges” (Genesis Rabbah 48:7)
論じている箇所
創世記 18:1
4
Genesis 18:1
פתח האהל AT THE TENT-DOOR — that he might see whether anyone passed by, and invite him into the house
論じている箇所
創世記 18:1
5
Genesis 18:1
כחום היום IN THE HEAT OF THE DAY — The Holy One, blessed be He, brought the sun out of its sheath that he might not be troubled by travellers, and when He perceived that he was grieved that no travellers came He brought to him angels in the form of men (Bava Metzia 86b).
論じている箇所
創世記 18:1
6
Genesis 18:2
והנה שלשה אנשים AND BEHOLD THREE MEN — one to announce to Sarah the birth of a son, one to overthrow Sodom, and one to cure Abraham, for one angel does not carry out two commissions (Genesis Rabbah 50:2). You may know that this is so because throughout this section it (Scripture) mentions them in the plural — “and they ate” (Genesis 18:8), “and they said unto him” (Genesis 18:9) — whilst in the case of the announcement it states, (Genesis 18:10) “And he said, I will certainly return unto thee”, and with regard to the overthrow of Sodom it says (Genesis 19:22) “For “I” cannot do anything” and (Genesis 19:21) “that “I” will not overthrow [the city]”. Raphael who healed Abraham went thence to rescue Lot; that explains what is stated (Genesis 19:17) “And it came to pass when they had brought them forth, that he said, Escape for thy life”, for you learn from this that only one of these acted as Deliverer
論じている箇所
創世記 18:2
引いている箇所
創世記 18:8
創世記 18:9
創世記 18:10
創世記 19:22
創世記 19:21
創世記 19:17
7
Genesis 18:2
נצבים עליו STOOD BY, or OVER HIM — before him; only this is a more fitting expression to use of angels
論じている箇所
創世記 18:2
8
Genesis 18:2
וירא AND HE SAW — What does the repetition of this word וירא imply? The first time it has its ordinary meaning (“he looked”), the second that of understanding: he saw that they were standing in one spot, and so understood that they had no desire to cause him any trouble. Although they knew that he would go to meet them they nevertheless remained where they were out of respect to him and to show him that they wished to spare him trouble; he, therefore, took the initiative and ran towards them. In the Treatise Bava Metzia 86b we have the following: It is written, “they were standing by him” and it is also written “He ran towards them” — how can these apparently contradictory statements be reconciled? But the explanation is, that at first they stood by him and when they perceived that he was loosening and re-binding his bandages, they retired from him; he therefore immediately ran towards them.
論じている箇所
創世記 18:2
9
Genesis 18:3
'ויאמר אדני אם נא וגו AND HE SAID, MY LORD, IF NOW etc. — He addressed himself to the Chief of them; calling them all “lords”, (אדני may mean “my lords”), whilst to their Chief he said “Do not I pray thee pass away”, for he knew that if he would not pass by, his companions would certainly remain with him. In this explanation the word אדני has a “profane” sense (does not refer to God, being merely a term of address, “Sirs”) . Another explanation is that the word is “holy” (referring to God): he asked God to wait for him whilst he ran and invited the travellers. For although this is written after the words “and he ran to meet them”, yet the conversation took place beforehand. It, indeed, is the way of the Scriptures to speak in this manner as I have explained in my comment on “My spirit shall not strive” (Genesis 6:3) which is written after the passage. “And Noah begot” (Genesis 5:32) whereas it is impossible to say otherwise than that the decree of a respite of 120 years made in reference to this verse “My spirit shall not strive etc.” was twenty years before the birth of Noah’s sons.) Both these explanations of אדני are to be found in Genesis Rabbah 48:10 (see also Shevuot 35b).
論じている箇所
創世記 18:3
引いている箇所
創世記 6:3
創世記 5:32
10
Genesis 18:4
יקח נא LET BE FETCHED, I PRAY THEE — This implies bringing by a messenger: therefore did the Holy One, blessed be He, recompense his (Abraham’s) children by a messenger when they required water, as it is said, (Numbers 20:11) “And Moses lifted up his hand and smote the rock etc.” (Bava Metzia 86b)
論じている箇所
創世記 18:4
引いている箇所
民数 20:11
11
Genesis 18:4
ורחצו רגליכם AND WASH YOUR FEET — He thought they were Arabians who worship the dust of their feet, and he was particular not to have the object of idolatrous worship brought into his house (Bava Metzia 86b). Lot, however, who was not particular about this, mentioned “lodging” (i.e. entering the house) before “washing” the feet, as it is said (Genesis 19:2) “[And he said to the angels] tarry here all night and wash your feet.”
論じている箇所
創世記 18:4
引いている箇所
創世記 19:2
12
Genesis 18:4
תחת העץ UNDER THE TREE — beneath the terebinth (Genesis Rabbah 48:11).
論じている箇所
創世記 18:4
13
Genesis 18:5
וסעדו לבכם AND SUSTAIN YOUR HEARTS — In the Torah, the Prophets and the Hagiographa we find that bread is the sustenance of the heart. In the Torah. “[And I will fetch a morsel of bread] and sustain your heart.” In the Prophets: “Stay thy heart with a morsel of bread” (Judges 19:5). In the Hagiographa: “And bread that sustaineth man’s heart” (Psalms 104:15). R. Hama said: Here is not written לבבכם but לבכם thus teaching that the evil inclination has no power over angels (Genesis Rabbah 48:11)
論じている箇所
創世記 18:5
14
Genesis 18:5
אחר תעבורו means after that, you may go away.
論じている箇所
創世記 18:5
15
Genesis 18:5
כי על כן עברתם FORASMUCH AS YE HAVE PASSED —For (כי) I ask you this thing because that (על כן) you have honoured me by calling at my place. כי] על כן] has the same meaning as על אשר “because that”. So, too, is the meaning wherever כי על כן occurs in Scripture, e. g., (Genesis 19:9) “For (כי) I ask you this because that (על כן) they have come under the shadow of my roof”; (Genesis 33:10)
論じている箇所
創世記 18:5
引いている箇所
創世記 19:9
創世記 33:10
16
Genesis 18:5
“For (כי) you ought to do this because that (על כן) I have seen thy face”; (Genesis 38:26) “for (כי) she has done right because that (על כן) I gave her not”; (Numbers 10:31) “for (כי) thou ought to accompany us because that (על כן) thou knowest how we are to encamp”.
論じている箇所
創世記 18:5
引いている箇所
創世記 38:26
民数 10:31
17
Genesis 18:6
קמח סלת MEAL, FINE FLOUR — The fine flour (סלת) for the cakes, the meal (קמח) for the dough used by cooks to place over the pot to absorb the scum (Bava Metzia 86b).
論じている箇所
創世記 18:6
18
Genesis 18:7
בן בקר רך וטוב A CALF, TENDER AND GOOD — There were three calves so that he might give them to eat three tongues together with mustard condiment (Bava Metzia 86b).
論じている箇所
創世記 18:7
19
Genesis 18:7
אל הנער TO THE YOUNG MAN — This was Ishmael whom he bade to do this in order to train him to the performance of religious duties (in this case the duty of hospitality) (Genesis Rabbah 48:13).
論じている箇所
創世記 18:7
20
Genesis 18:8
חמאה is the fatty part of milk which is skimmed off its surface.
論じている箇所
創世記 18:8
21
Genesis 18:8
ובן הבקר אשר עשה literally, AND THE CALF WHICH HE HAD MADE — i.e. prepared. Whatever was ready first he brought and placed before them.
論じている箇所
創世記 18:8
22
Genesis 18:8
ויאכלו AND THEY DID EAT—They appeared to be eating: from this we may learn that a man should not act differently from the prevalent custom (Bava Metzia 86b).
論じている箇所
創世記 18:8
23
Genesis 18:9
ויאמרו אליו AND THEY SAID UNTO HIM — The letters 'א' י' ו of the word אליו have dots over them (thus distinguishing these letters which form the word meaning “where is he”?). R. Simeon the son of Eleazar said: wherever you find in a particular word or phrase that the letters in ordinary writing are more numerous than those dotted, you should give a special interpretation to those in ordinary writing. Here the dotted letters are more than those in ordinary writing and you, therefore, give an explanation of the dotted letters — that of Sarah also, they asked, איו “where is he (Abraham)”? So we may learn that in his inn a man should enquire of the man (the host) as to his wife’s welfare and of the woman (the hostess) about her husband’s. In Treatise Bava Metzia (87a) it is stated: The ministering angels knew, indeed, where our mother Sarah was but they asked this question in order to call attention to her modesty (retiring disposition) and so to endear her all the more to her husband.) R. José the son of Haninah stated that they enquired where she was in order to send her the wine-cup of blessing (the glass of wine held by him who recites the Grace after meals)
論じている箇所
創世記 18:9
24
Genesis 18:9
הנה באהל BEHOLD, IN THE TENT — She is a modest woman.
論じている箇所
創世記 18:9
25
Genesis 18:10
שוב אשוב I WILL CERTAINLY RETURN — The angel was not announcing that he would return to him, but he was speaking to him as God’s agent (meaning that God would return). Similar is, (16:10) “And the angel of the Lord said to her, I will greatly multiply thy seed, but he had no power to multiply, and was speaking only as God’s agent. So also here, he spoke thus as God’s agent. Elisha said to the Shunamite (2 Kings 4:16), “At this season when the time cometh round thou shalt embrace a son”, and she said, “Nay, my lord, thou man of God, do not lie unto thy handmaid; see, those angels who made the announcement to Sarah said “at the appointed time I will return”! Elisha in effect said to her, “Those angels who live and endure for ever could indeed promise “at the appointed time I will return”, but I am only flesh and blood (human), alive today and dead tomorrow — but whether I live or die, “at this season [thou shalt embrace a son]” (Genesis Rabbah 53:2).
論じている箇所
創世記 18:10
26
Genesis 18:10
כעת חיה means at this time next year — it was the Passover, and on the next Passover Isaac was born — since we do not read כְּעֵת (at “a” time) but כָּעֵת (at this time).
論じている箇所
創世記 18:10
27
Genesis 18:10
The words כעת חיה signify: at this time when there will be life to you — when you will all be healthy and alive.
論じている箇所
創世記 18:10
28
Genesis 18:10
והוא אחריו AND IT (literally, HE) WAS BEHIND HIM — The door was behind the angel.
論じている箇所
創世記 18:10
29
Genesis 18:12
בקרבה [SARAH LAUGHED] WITHIN HERSELF (or, REGARDING HER INSIDE) — She reflected on her physical condition, saying, “Is it possible that this womb shall bear a child, that these dried-up breasts shall give forth milk” (Midrash Tanchuma, Shoftim 18).
論じている箇所
創世記 18:12
30
Genesis 18:12
עדנה means glistening flesh (skin), and so it is used in the Mishna (Menachot 86a): it makes the hair fall out and the skin smooth (מעדן).
論じている箇所
創世記 18:12
31
Genesis 18:13
האף אמנם means SHALL I REALLY BEAR?
論じている箇所
創世記 18:13
32
Genesis 18:13
ואני זקנתי I BEING OLD — Scripture (God) in relating her words to her husband alters them for the sake of peace, for she had said (v. 12) “my lord is old” (Genesis Rabbah 48:18).
論じている箇所
創世記 18:13
33
Genesis 18:14
היפלא IS TOO HARD? — As the Targum takes it: is anything hidden — far distant and apart (מופלא) from Me that I cannot do as I would wish?
論じている箇所
創世記 18:14
34
Genesis 18:14
למועד AT THE APPOINTED TIME — at the special time that I fixed for you yesterday (i.e. on a previous occasion) when I said, (17:21) “at this set time next year”.
論じている箇所
創世記 18:14
35
Genesis 18:15
כי יראה וגו' כי צחקת FOR SHE WAS AFRAID… BUT THOU DIDST LAUGH — The first כי is used in the sense of “because”, giving a reason for the former statement—Sarah denied … because she was afraid; the second כי is used in the meaning of “but” — “and He said, ‘It is not as you say that you did not laugh, but thou didst laugh’.” For our Rabbis say (Rosh Hashanah 3a) that the word כי has four meanings: “if”, “perhaps”, “but”, “because”.
論じている箇所
創世記 18:15
36
Genesis 18:16
וישקיפו [AND THE MEN] GLANCED — Wherever the Hiphil form of שקף occurs in the Scriptures it denotes taking notice for the purpose of bringing evil (Midrash Tanchuma, Ki Tisa 14), except (Deuteronomy 26:15) (a passage dealing with the tithe, including that given to the poor), “Look forth (השקיפה) from thy holy habitation . .. [and bless thy people] for so great is the power (virtue) of giving to the poor that it changes God’s anger into mercy.
論じている箇所
創世記 18:16
引いている箇所
申命 26:15
37
Genesis 18:16
לשלחם means TO ESCORT THEM, for he believed that they were travellers.
論じている箇所
創世記 18:16
38
Genesis 18:17
המכסה אני SHALL I HIDE? This is a question.
論じている箇所
創世記 18:17
39
Genesis 18:17
אשר אני עושה WHAT I AM DOING in Sodom. It is not proper for Me to do this thing without his knowledge. I gave him this land and these five cities therefore are his — as it is said, (10:19) “And the territory of the Canaanites was from Sidon … as thou goest towards Sodom and Gommorah etc.” I called him Abraham, the father of a multitude of nations; should I destroy the children without informing the father who loves me? (Genesis Rabbah 49:2)
論じている箇所
創世記 18:17
40
Genesis 18:18
ואברהם היו יהיה SEEING THAT ABRAHAM SHALL SURELY BECOME — The Midrash applies to this the text Proverbs 10:7, “The mention of the righteous shall be for a blessing”: therefore, since He mentions him He blessed him (Genesis Rabbah 49:1). But its real meaning is: “Shall I conceal it from him, seeing that he is so beloved by Me as to become a great nation, and seeing that all nations of the earth shall bless themselves through him?”
論じている箇所
創世記 18:18
41
Genesis 18:19
כי ידעתיו FOR I KNOW HIM — this is an expression denoting "affection", as (Ruth 2:1) "kinsman (מודע) of her husband," and (Ruth 3:2) “And is not Boaz our kinsman (מודעתנו), and (Exodus 30:17) “I have distinguished (ידעתיך) thee by name”. Still the primary meaning of these terms connected with the root ידע is really that of knowing, for whoever holds a person in affection attaches him to himself, so that he knows him well and is familiar with him. And why do I hold him dear?
論じている箇所
創世記 18:19
引いている箇所
出エジプト 30:17
42
Genesis 18:19
למען אשר יצוה BECAUSE HE WILL GIVE HIS CHILDREN CHARGE CONCERNING ME TO KEEP MY WAYS. If, however, you explain it as the Targum, “I know “of” him that he will command his sons etc.”, then the word למען does not fit into the sense.
論じている箇所
創世記 18:19
43
Genesis 18:19
יצוה HE WILL COMMAND — This form of the verb (the imperfect) expresses frequentative action, as (Job 1.5) "This Job used to do" (יַעֲשֶׂה)
論じている箇所
創世記 18:19
44
Genesis 18:19
למען הביא IN ORDER THAT [THE LORD] MAY BRING — Thus will he ever command his children saying “Keep the way of the Lord in order that the Lord may bring upon Abraham etc.” Since it does not say here ‘‘upon the house of Abraham”, but upon Abraham himself, we may infer that he who trains up a righteous son is as though he never dies (Genesis Rabbah 49:4).
論じている箇所
創世記 18:19
45
Genesis 18:20
'ויאמר ה AND THE LORD SAID to Abraham, thus doing what he had said — that He would not conceal the matter from him.
論じている箇所
創世記 18:20
46
Genesis 18:20
כי רבה BECAUSE IT IS GREAT — Wherever רבה elsewhere occurs in Scripture the accent is on the last syllable — on the ב — because it is to be translated by “great” (adj.) or “becoming great” (participle), but this, here, has the accent on the first syllable — on the ר — because it is to be translated by “has already become great” (perf.), just as I have explained (15:17) “And it came to pass, that, when the sun had gone down (בָּאָה)” and (Ruth 1:15) “Behold, thy sister-in-law has gone back (שָׁבָה)”.
論じている箇所
創世記 18:20
47
Genesis 18:21
ארדה נא I WILL GO DOWN NOW — This teaches the judges that they should not give decisions in cases involving capital punishment, except after having carefully looked into the matter — all as I have explained in the section dealing with the dispersion of the nations (11:5). Another explanation of ארדה נא is: I will go down to the very end of their doings (I will fathom the depths of their wickedness).
論じている箇所
創世記 18:21
48
Genesis 18:21
הכצעקתה WHETHER ACCORDING TO THE CRY OF IT (literally, of her) — i.e. the cry of the country (מדינה which is feminine).
論じている箇所
創世記 18:21
49
Genesis 18:21
הבאה אלי עשו WHETHER THEY HAVE DONE [ACCORDING TO THE CRY OF IT] WHICH IS COME UNTO ME — If they persist in their rebellious ways, (כלה) an end will I make of them; if, however, they do not persist in their rebellious ways, I shall know what I shall do — punishing them only with suffering, but I will not make an end of them. — A similar phrase we find elsewhere, (Exodus 33:5) “There- fore now put off thy ornaments from thee that I may know what to do unto thee”. — For this reason there is a separation marked by a פסיק between עשו and כלה, in order to separate in sense one word from the other. Our Teachers explained the word הכצעקתה “the cry of her”, to refer to the cry of a certain girl whom they put to death in an unnatural manner because she had given food to a poor man, as is explained in the chapter Chelek (Sanhedrin 109b).
論じている箇所
創世記 18:21
引いている箇所
出エジプト 33:5
50
Genesis 18:22
ויפנו משם AND [THE MEN] TURNED FROM THENCE —from the place where Abraham had accompanied them.
論じている箇所
創世記 18:22
もっと見る
章へのコメント
(0)
新しい順
人気順
ログイン
してコメントする
読み込み中...
‹
›