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ラシ 創世記注解 創世記 24章 | NeON Church
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創世記 24章
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創世記 24章
ラシ（シュロモ・イツハキ）『ラシ 創世記注解』
1
Genesis 24:1
ברך את אברהם בכל [THE LORD HAD] BLESSED ABRAHAM IN ALL THINGS — The numerical value of the word בכל is equal to that of בן (a son) — suggesting that God had blessed Abraham with a son and since he had a son he had to find him a wife.
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創世記 24:1
2
Genesis 24:2
זקן ביתו THE ELDER OF HIS HOUSE — Because the noun is in the construct state the ק is punctuated with a Patach.
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創世記 24:2
3
Genesis 24:2
תחת ירכי UNDER MY THIGH — because whoever takes an oath must take in his hand some sacred object. such as a Scroll of the Law or Tefillin (Shevuot 38b). As circumcision was the first commandment given to him and became his only through much pain it was consequently dear to him and therefore he selected this as the object upon which to take the oath (Genesis Rabbah 59:8).
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創世記 24:2
4
Genesis 24:7
'ה אלהי השמים אשר לקחני מבית אבי THE LORD, GOD OF HEAVEN, WHO TOOK ME FROM MY FATHER'S HOUSE — Here he did not say “[The God of heaven] and the God of the earth”, whereas above (v. 3) he said, “And I will make thee swear etc. … [and the God of the earth]’’. But, in effect, Abraham said to him: Now He is the God of heaven and the God of the earth, because I have made him (i. e. His Name) a familiar one in peoples’ mouths: but at the time when He took me from my father’s house He was God of heaven only and not God of the earth for people did not acknowledge Him and His Name was not commonly known on earth (Genesis Rabbah 59:7).
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創世記 24:7
5
Genesis 24:7
מבית אבי FROM MY FATHER S HOUSE — from Haran.
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創世記 24:7
6
Genesis 24:7
ומארץ מולדתי AND FROM THE LAND OF MY NATIVITY — from Ur-Kasdim.
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創世記 24:7
7
Genesis 24:7
ואשר דבר לי AND WHO SPOKE לי—The word לי means “in my interest”, just as (1 Kings 2:4) “which He spake concerning me (עלי)”. In the same way, in every case where לי or לו or להם follow after the verb דבר they must be explained in the sense of על “concerning” — and in the Targum they should be rendered by עלי or עלוהי or עליהון regarding me etc. — for with this verb דבר in the sense of speaking to a person, the expressions לי and לו and להם are not the appropriate ones, but אלי and אליו and אליהן, and their renderings in the Targum should be עמי and עמיה and עמהן i. e., to speak with me or him or them. In the case of the verb אמר, however, the expressions לי and לו and להם are the appropriate ones.
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創世記 24:7
8
Genesis 24:7
ואשר נשבע לי AND WHO SWORE UNTO ME at the Covenant between the Pieces (Genesis Rabbah 59:10).
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創世記 24:7
9
Genesis 24:8
'ונקית משבעתי וגו THEN SHALT THOU BE CLEAR FROM THIS MY OATH etc. — and take a wife for him from the daughters of Aner or Eshcol or Mamre.
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創世記 24:8
10
Genesis 24:8
רק את בני וגו ONLY [BRING NOT] MY SON [THITHER] etc. — The word רק narrows and limits (מעוט) the sense: it is only my son who may not go back there, but Jacob, my son’s son, in the end will go back there to find a wife (Genesis Rabbah 59:10).
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創世記 24:8
11
Genesis 24:10
מגמלי אדניו OF HIS MASTER’S CAMELS — These were distinguished from other camels by going out muzzled to avoid robbery — i.e. that they should not graze in other peoples’ fields (Genesis Rabbah 59:11).
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創世記 24:10
12
Genesis 24:10
וכל טוב אדניו בידו AND ALL THE GOODS OF HIS MASTER WERE IN HIS HAND — He wrote a deed of gift of all his possessions in favour of Isaac so that they would be eager to send him their daughter (Genesis Rabbah 59:11).
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創世記 24:10
13
Genesis 24:10
ארם נהרים MESOPOTAMIA (literally, ARAM OF THE TWO RIVERS) — it was situated between the two rivers, Euphrates and Tigris.
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創世記 24:10
14
Genesis 24:11
ויברך הגמלים means HE MADE THEM KNEEL (Genesis Rabbah 59:11).
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創世記 24:11
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Genesis 24:14
אתה הכחת HER THOU HAST APPOINTED — She is fit for him since she will be charitable and will therefore be worthy of admission into the house of Abraham. The word הכחת means selected; old French approuvest; English thou hast selected.
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創世記 24:14
16
Genesis 24:14
ובה אדע This is a petition: “Let me know through her”.
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創世記 24:14
17
Genesis 24:14
כי עשית חסד THAT THOU HAST SHOWN KINDNESS — if she is of his family and a fit companion for him I shall know that thou hast shown kindness to my master.
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創世記 24:14
18
Genesis 24:17
וירץ העבד לקראתה AND THE SERVANT RAN TOWARDS HER — because he saw that the waters rose in the well when she approached it (Genesis Rabbah 60:5).
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創世記 24:17
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Genesis 24:17
הגמיאיני נא GIVE ME TO DRINK, I PRAY THEE — the word means sipping; old French humer.
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創世記 24:17
20
Genesis 24:18
ותרד כדה SHE LET DOWN HER PITCHER from off her shoulder.
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創世記 24:18
21
Genesis 24:19
עד אם כלו literally, UNTIL THAT THEY HAVE FINISHED [DRINKING] — Here the word אם is used in the sense of אשר “that”. The words אם כלו the Targum renders by "That they have done enough drinking”. Though the verb כלה signifies to finish, to end, the Targum is right in translating it thus for this is the end of their drinking when they have drunk as much as they wanted (cf. Rashi on Genesis 43:2).
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創世記 24:19
22
Genesis 24:20
ותער AND SHE EMPTIED — It means “pouring out”. It occurs in this sense many times in the Mishna; e. g., (Avodah Zarah 72a), “He who pours (הטערה) from one vessel into another”, and we find it again in a similar sense in Biblical Hebrew: (Psalms 141:8) “O pour not out (תער) my soul”, and (Isaiah 53:12) “Because he poured forth (הערה) his soul unto death”
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創世記 24:20
23
Genesis 24:20
השקת THE TROUGH — a hollowed-out stone from which the camels drink.
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創世記 24:20
24
Genesis 24:21
משתאה WAS WONDERING — The word really has the idea of being waste and desolate, as (Isaiah 6:11) “Until cities be waste (שאו) and the land become utterly desolate תשאה.
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創世記 24:21
25
Genesis 24:21
משתאה means he was astonished and perplexed, because he saw that what he had said was nearly successful only that he did not know whether she belonged to Abraham’s family or not. Do not be puzzled by the ת in the word משתאה for you will find no word (verb) whose first root letter is ש where, when it is used in the Hithpael, the ת of the Hithpael-prefix does not come between the first two letters of the root, as e.g. משתאה (here) and (Isaiah 59:15) משתולל of the same root as שולל, and (Isaiah 59:16) וישתומם of the same root as שממה and (Micha 6:16) “For the statutes of Omri are kept (וישתמר )” from the same root as וישמר —so, also, here משתאה is of the same root as תשאה. Now, just as you find the expression שמם (which really means waste and desolate) applied to a person who is perplexed and speechless (with amazement) and sunk in deep thought (about what is happening) — e. g., (Job 18:20) “They that come after shall be astonished (נשמו) at his day”, and (Jeremiah 2:12) “Be astonished (שומו) ye heavens”, and (Daniel 4:16) “He was appalled אשתומם for a time” — so too you may explain the expression שאה (which also really means waste and desolate) in all its verbal or noun forms as referring to a person who is perplexed and sunk deep in thought. Onkelos translates it in the sense of lingering — “the man lingered” — i. e. he wailed, standing on one spot, to see “whether God had made his journey prosperous”. But one should not read in the Targum שתי in place of שהי, as the Targum of משתאה, (as evidently some versions of the Targum read), for the word משתאה certainly does not mean drinking, for א has no place in the Hebrew words which mean drinking root (שתה).
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創世記 24:21
26
Genesis 24:21
משתאה לה means he was wondering about her, just as the ל has the meaning “about” in (20:13) “Say of me (לי), he is my brother”, and (26:7) “And the men of the place asked about his wife.
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創世記 24:21
27
Genesis 24:22
בקע BEKA (half a Shekel) — a symbol of the Shekels of the Israelites of which it is said (Exodus 38:26) “a Beka (half a Shekel) a head” (cf. Targum Jon).
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創世記 24:22
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出エジプト 38:26
28
Genesis 24:22
ושני צמידים AND TWO BRACELETS (the word for bracelet signifies something joined or united) — a symbol of the two Tablets of stone, joined one to another (Genesis Rabbah 60:6).
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創世記 24:22
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Genesis 24:22
עשרה זהב משקלם TEN SHEKELS OF GOLD WAS THEIR WEIGHT —a symbol of the Ten Commandments written on them (the Tablets) (Genesis Rabbah 60:6).
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創世記 24:22
30
Genesis 24:23
ויאמר בת מי את AND HE SAID, WHOSE DAUGHTER ART THOU? — He asked her this after he had given her these presents, for he was confident that, on account of the merit of Abraham, the Holy One blessed be He, had made his journey successful.
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創世記 24:23
31
Genesis 24:23
ללין TO LODGE IN — the word means one night’s lodging. The word לין is a noun (of the same form as גיל ,שיר). She however said (Genesis 24:25) ללון (a verb, “to lodge” generally) meaning many nights’ lodging (Genesis Rabbah 60:6).
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創世記 24:23
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創世記 24:25
32
Genesis 24:24
בת בתואל DAUGHTER OF BETHUEL — She answered his first question first and his last last (cf. Avot 5:9).
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創世記 24:24
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Genesis 24:25
מספוא PROVENDER — All kinds of camels’ food is called מספוא e. g., straw and barley.
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創世記 24:25
34
Genesis 24:27
בדרך [I BEING] IN THE WAY — The way i.e. the designated way — the right way — that way which I really required. In the same manner wherever ב or ל or ה are prefixed to a word and are punctuated with a Patach, they speak of some object that is quite definite in sense, having been already mentioned in another passage, or of some object where it is quite clear and evident about what one is speaking.
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創世記 24:27
35
Genesis 24:28
לבית אמה [AND TOLD IT] TO THEM OF HER MOTHER’S HOUSE — It was customary for the women to have their own apartments to sit in at their work — and a daughter, of course, confides only in her mother (Genesis Rabbah 60:7).
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創世記 24:28
36
Genesis 24:29
וירץ AND HE RAN — Why did he run and what did he run for? (The next verse explains why). ויהי כראות הנזם AND IT CAME TO PASS WHEN HE SAW THE RING —he said, “This must be a rich man ״, and he had an eye to his money.
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創世記 24:29
37
Genesis 24:30
על הגמלים [HE WAS STANDING] BY THE CAMELS — to look after them. The phrase is the same as (18:8) “And he (Abraham) stood by them עומד עליהם"— to wait on them.
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創世記 24:30
38
Genesis 24:31
פניתי הבית I HAVE CLEARED THE HOUSE of idols (Genesis Rabbah 60:7).
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創世記 24:31
39
Genesis 24:32
ויפתח HE UNGIRDED — He removed their muzzles, for he had closed their mouths by them so that on the journey they might not graze in other peoples’ fields (Genesis Rabbah 60:8).
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創世記 24:32
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Genesis 24:33
עד אם דברתי UNTIL THAT I HAVE SPOKEN — This is the same as עד אשר, so that you see that אם has the meaning of both אשר and כי, an example of the latter usage being (49:10) “Until that (עד כי) men come to Shiloh” (where עד כי is equivalent to עד אם in our verse). That is what our Sages, of blessed memory, have said (Rosh Hashanah 3a): The word כי is used in four meanings. One of these they say, is אי which is the Aramaic for the Hebrew word "im".
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創世記 24:33
41
Genesis 24:36
ויתן לו את כל אשר לו AND HE HATH GIVEN TO HIM ALL THAT HE HATH — he showed them the deed of gift.
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創世記 24:36
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Genesis 24:37
לא תקח אשה לבני מבנות הכנעני THOU SHALT NOT TAKE A WIFE FOR MY SON FROM THE DAUGHTERS OF THE CANAANITES if you do not first go to my father’s house and to my family that thou mayest take a wife to my son and she will not be willing to follow you.
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創世記 24:37
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Genesis 24:39
אלי לא תלך האשה PERADVENTURE THE WOMAN WILL NOT FOLLOW ME —The word אולי perhaps is written without ו so that it may be read אֵלַי unto me. Eliezer had a daughter and he was endeavouring to find some reason why Abraham should say that he must appeal to him (Eliezer) that he should give his daughter in marriage to Isaac. Abraham said to him, “My son is blessed and you are subject to a curse. One who is under a curse cannot unite with one who is blessed” (Genesis Rabbah 59:9).
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創世記 24:39
44
Genesis 24:42
ואבא היום AND I CAME THIS DAY — Today I started on my journey and today I have arrived here. Hence we may infer that the earth (the road) shrunk for him (i. e. that the journey was shortened in a miraculous manner) (Sanhedrin 95a). R. Acha said: The ordinary conversation of the patriarchs' servants is more pleasing to God than even the Torah (religious discourse) of their children, for the chapter of Eliezer (the account of his journey) is repeated in the Torah (i. e. it is written once as a narrative and again repeated as part of the conversation of the patriarch’s servant) whereas many important principles of the Law are derived only from slight indications given in the Text (Genesis Rabbah 60:8).
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創世記 24:42
45
Genesis 24:44
גם אתה DRINK THOU ALSO — Her use of the word גם, also suggests that she intended to include the men who accompanied him.
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創世記 24:44
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Genesis 24:44
הכיח means selected and designated. So, too, wherever this word (the Hiphil of יכח) occurs in the Scriptures it signifies “making something clear”.
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創世記 24:44
47
Genesis 24:45
טרם אכלה means I WAS NOT YET FINISHING. Similarly in the case of every word that expresses an action contemporaneous with another Scripture sometimes uses the past tense — so that it might have written here טרם כִּלִיתִי — and sometimes it uses the future tense. Examples are: (Job I. 5) “For Job was saying (אמר)” — here it is past tense and (ib.) “Thus was Job doing (יעשה)” — here it is future tense. But the meaning of both of them is contemporaneous action: “for Job was saying (whilst he sacrificed) “Perhaps my sons have sinned etc." “and he was doing this" (whenever his sons feasted).
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創世記 24:45
48
Genesis 24:47
ואשאל...ואשם AND I ASKED HER ... AND I PUT THE RING —He changed the order of proceedings for in fact he had first given the presents and afterwards questioned her. But he did this in order that they should not catch him by his own words and say, "How could you give her anything when you did not yet know who she was!"
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創世記 24:47
49
Genesis 24:49
על ימין TO THE RIGHT HAND — to take a wife of the daughters of Ishmael.
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創世記 24:49
50
Genesis 24:49
על שמאל TO THE LEFT — to take a wife of the daughters of Lot who dwelt at the left of Abraham (Genesis Rabbah 60:9).
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創世記 24:49
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