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ラシ 創世記注解 創世記 37章 | NeON Church
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創世記 37章
ラシ（シュロモ・イツハキ）『ラシ 創世記注解』
1
Genesis 37:1
וישב יעקב AND JACOB ABODE — After it (Scripture) has described to you the settlements of Esau and his descendants in a brief manner — since they were not distinguished and important enough that it should be related in detail how they settled down and that there should be given an account of their wars and how they drove out the Horites (see Deuteronomy 2:12) — it explains clearly and at length the settlements made by Jacob and his descendants and all the events which brought these about, because these are regarded by the Omnipresent as of sufficient importance to speak of them at length. Thus, too, you will find that in the case of the ten generations from Adam to Noah it states “So-and-so begat so-and-so”, but when it reaches Noah it deals with him at length. Similarly, of the ten generations from Noah to Abraham it gives but a brief account, but when it comes to Abraham it speaks of him more fully. It may be compared to the case of a jewel that falls into the sand: a man searches in the sand, sifts it in a sieve until he finds the jewel. When he has found it he throws away the pebbles and keeps the jewel (Midrash Tanchuma, Vayeshev 1). Another explanation of וישב יעקב AND JACOB ABODE: The camels of a flax dealer once came into a city laden with flax. A blacksmith asked in wonder where all that flax could be stored, and a clever fellow answered him, “A single spark caused by your bellows can burn up all of it.” “So, too, when Jacob saw (heard of) all these chiefs whose names are written above he said wonderingly, “Who can conquer all these?” What is written after the names of these chieftains? — and in this may be found the reply to Jacob’s question: These are the generations of Jacob — Joseph. For it is written (Obadiah 1:18) “And the house of Jacob shall be a fire and the house of Joseph a flame, and the house of Esau, for stubble: one spark issuing from Joseph will burn up all of these (descendants of Esau) (Genesis Rabbah 84:5). The passage beginning “Another explanation” is found in an old Rashi text.
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創世記 37:1
2
Genesis 37:2
אלה תלדות יעקב THESE ARE THE PROGENY OF JACOB — And these are an account of the generations of Jacob: these are their settlements and the events that happened to them until they formed a permanent settlement. The first cause is found in the narrative, “Joseph being seventeen years old, etc. etc.” — it was through this incident that it came about that they went down to Egypt. This is the real explanation of the text and in it each statement finds its proper setting. The Midrash, however, explains that by the words, “These are the progeny of Jacob — Joseph”, Scripture regards all Jacob’s sons as secondary to Joseph for several reasons: first, the whole purpose of Jacob in working for Laban was only for Rachel, Joseph’s mother, (and all his children were born only in consequence of this); then, again, Joseph’s facial features bore a striking resemblance to those of Jacob. Further, whatever happened to Jacob happened to Joseph: the one was hated, the other was hated; in the case of the one his brother wished to kill him so, too, in the case of the other, his brethren wished to kill him. Many such similarities are pointed out in (Genesis Rabbah 84:5-6; Genesis Rabbah 84:8). Another comment on this verse is: וישב AND HE ABODE — Jacob wished to live at ease, but this trouble in connection with Joseph suddenly came upon him. When the righteous wish to live at ease, the Holy one, blessed be He), says to them: “Are not the righteous satisfied with what is stored up for them in the world to come that they wish to live at ease in this world too! (Genesis Rabbah 84:3)
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創世記 37:2
3
Genesis 37:2
והוא נער AND HE, BEING A LAD — His actions were childish: he dressed his hair, he touched up his eyes so that he should appear good-looking (Genesis Rabbah 84:7).
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創世記 37:2
4
Genesis 37:2
את בני בלהה WITH THE SONS OF BILHAH — meaning that he made it his custom to associate with the sons of Bilhah because his brothers slighted them as being sons of a hand-maid; therefore he fraternised with them.
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創世記 37:2
5
Genesis 37:2
את דבתם רעה THEIR EVIL REPORT — Whatever he saw wrong in his brothers, the sons of Leah, he reported to his father: that they used to eat flesh cut off from a living animal, that they treated the sons of the handmaids with contempt, calling them slaves, and that they were suspected of living in an immoral manner. With three such similar matters he was therefore punished. In consequence of his having stated that they used to eat flesh cut off from a living animal Scripture states, (Genesis 37:31) “And they slew a he-goat" after they had sold him and they did not eat its flesh whilst the animal was still living. And because of the slander which he related about them that they called their brothers slaves — (Psalms 105:17) “Joseph was sold for a slave.” And because he charged them with immorality (Genesis 39:7) “his master’s wife cast her eyes upon him etc.” (Genesis Rabbah 84:7).
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創世記 37:2
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創世記 37:31
創世記 39:7
6
Genesis 37:2
דבתם THEIR REPORT — The word דבה always means in old French parleriz; English, gossip: whatever he could speak bad about them he told to his father.
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創世記 37:2
7
Genesis 37:2
דבה has the same meaning as the verb of the same root in (Song 7:10) “(דובב) making speak the lips of those that are asleep”.
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創世記 37:2
8
Genesis 37:3
בן זקנים THE SON OF HIS OLD AGE — because he was a wise son to him” — all that he had learnt from Shem and Eber he taught him (Genesis Rabbah 84:8). Another explanation of בן זקנים— his facial features were similar to his (Jacob’s) (Genesis Rabbah 84:8).
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創世記 37:3
9
Genesis 37:3
פסים is a term for raiment of fine wool (Shabbat 10b). Similar is (Ester 1:6) כרפס “Fine linen and blue”. The same garment כתנת הפסים is mentioned (2 Samuel 13:18) in the story of Amnon and Tamar and we may therefore gather that it was made of very fine material. There is a Midrashic statement that in the word פסים we may find an allusion to all his misfortunes: he was sold to Potiphar (פוטיפר), to the merchants (סוחרים), to the Ishmaelites (ישמעאלים), and to the Midianites (מדינים) (Genesis Rabbah 84:8).
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創世記 37:3
10
Genesis 37:4
ולא יכלו דברו לשלום AND THEY COULD NOT SPEAK PEACEABLY TO HIM — from what is stated to their discredit we may infer something to their credit: they did not speak one thing with their mouth having another thing quite different in their hearts (Genesis Rabbah 84:9).
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創世記 37:4
11
Genesis 37:4
דברו means TO SPEAK TO HIM.
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創世記 37:4
12
Genesis 37:7
מאלמים אלמים — Understand it as the Targum renders it: were binding bundles i.e. sheaves. Similar is (Psalms 126:6) “bearing (אלומותיו) its sheaves”. Similarly in Mishnaic Hebrew we have (Bava Metzia 22b) “and he takes (האלומות) the sheaves and makes public proclamation”.
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創世記 37:7
13
Genesis 37:7
קמה אלמתי means it raised itself erect.
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創世記 37:7
14
Genesis 37:7
וגם נצבה means remaining erect in its place.
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創世記 37:7
15
Genesis 37:8
ועל דבריו AND FOR HIS WORDS — for the evil report about them which he used to bring to their father.
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創世記 37:8
16
Genesis 37:10
ויספר אל אביו ואל אחיו AND HE TOLD IT TO HIS FATHER AND TO HIS BRETHREN — After he had related it to his brothers (see 5:9) he again related it to his father in their presence.
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創世記 37:10
17
Genesis 37:10
ויגער בו AND HIS FATHER REBUKED HIM because he was arousing hatred against himself by relating the dream.
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創世記 37:10
18
Genesis 37:10
הבוא נבוא SHALL WE INDEED COME — “Is not your mother long since dead?” He did not, however, understand that the statement really alluded to Bilhah who had brought him up as though she were his own mother (Genesis Rabbah 84:11). Our Rabbis inferred from here that there is no dream but has some absurd incidents (Berakhot 55). Jacob’s intention in pointing out the absurdity of Joseph’s mother, who was dead, bowing down to him was to make his sons forget the whole matter so that they should not envy him, and on this account he said to him, “Shall we indeed come etc.” — meaning, just as it (the fulfillment of the dream) is impossible in the case of your mother so the remainder of the dream is absurd.
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創世記 37:10
19
Genesis 37:11
שמר את הדבר OBSERVED THE MATTER — He awaited and looked forward to the time when this would come to pass. In the same sense we have (Isaiah 26:2) “that watch (שומר) for faithfulness” (i.e., for the performance of a promise) and (Job 14:16) — “לא תשמור for my sin” — which means “thou dost not wait for my sin”.
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創世記 37:11
20
Genesis 37:12
לרעות את צאן TO FEED THE FLOCK — The word את has dots above it, to denote that they went only to feed themselves (Genesis Rabbah 84:13).
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創世記 37:12
21
Genesis 37:13
הנני HERE AM I — An expression denoting humility and readiness: he was zealous to perform his father’s bidding, although he was aware that his brothers hated him (Genesis Rabbah 84:13).
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創世記 37:13
22
Genesis 37:14
מעמק חברון FROM THE VALE OF HEBRON — But was not Hebron situated on a hill, as it is said (Numbers 13:22) “And they went up into the South and they came unto Hebron” why then does it state that Jacob sent him from the עמק, (the vale, the deep part) of Hebron? But the meaning is that Jacob sent him in consequence of the necessity of bringing into operation the profound (עמוקה) thought of the righteous man who was buried in Hebron (Midrash Tanchuma, Vayera 22) — in order that there might be fulfilled that which was spoken to Abraham when the Covenant was made ‘between the parts” (cf. 15:13), “thy seed shall be a stranger etc.”
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創世記 37:14
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民数 13:22
23
Genesis 37:14
ויבא שכמה AND HE CAME TO SHECHEM — A spot foredestined to be the scene of misfortunes: there the sons of Jacob sinned (by selling Joseph), there Dinah was maltreated, there the kingdom of the House of David was divided, as it said (1 Kings 12:1) “And Rehoboam went to Shechem etc.” (Sanhedrin 102a).
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創世記 37:14
24
Genesis 37:15
וימצאהו איש AND A MAN FOUND HIM — This was the angel Gabriel (Genesis Rabbah 84:14) as it is said, (Daniel 9:21) and the man (והאיש) Gabriel” (Midrash Tanchuma, Vayeshev 2:3).
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創世記 37:15
25
Genesis 37:17
נסעו מזה THEY HAVE JOURNEYED HENCE — they have departed from all feeling of brotherhood.
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創世記 37:17
26
Genesis 37:17
נלכה דתינה LET US GO TO DOTHAN — “let us go to seek some legal (דתות) pretexts” to put you to death. According to the literal sense, however, it is the name of place, and Scripture never really loses its literal sense (Shabbat 63a).
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創世記 37:17
27
Genesis 37:18
ויתנכלו AND THEY CONSPIRED — The Hithpael form denotes that they became filled with plots and craft.
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創世記 37:18
28
Genesis 37:18
אֹתוֹ is here the same as אִתּוֹ which means “with him” — meaning אליו: they became filled with plots and craft directed towards him (אליו).
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創世記 37:18
29
Genesis 37:20
ונראה מה יהיו חלמתיו AND WE SHALL SEE WHAT WILL BECOME OF HIS DREAMS — R. Isaac said, this verse calls for a homiletic explanation. The Holy Spirit said this latter part of the text. They say “let us slay him”, and Scripture (i.e. the Holy Spirit) breaks in upon their words concluding them by saying, “and we shall see what will become of his dreams”: we shall see whose words will be fulfilled — yours or mine. For it is impossible that they should have said, “and we shall see what will become of his dreams”, for as soon as they would kill him his dreams would be of no effect (Tanchuma Yashan 1:9:13).
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創世記 37:20
30
Genesis 37:21
לא נכנו נפש — supply the word מכת so that the meaning will be “Let us not smite him with a smiting of his life” — it means killing.
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創世記 37:21
31
Genesis 37:22
למען הציל אתו THAT HE MIGHT DELIVER HIM [OUT OF THEIR HAND] — The Holy Spirit (Scripture) bears witness for Reuben that he said this only for the purpose of saving his brother — that he would come afterwards and draw him up from there. He thought, “I am the first-born and the chief among them, and blame will attach to no one but myself” (Genesis Rabbah 84:15).
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創世記 37:22
32
Genesis 37:23
את כתנתו HIS GARMENT — this means his shirt.
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創世記 37:23
33
Genesis 37:23
את כתנת הפסים THE LONG SLEEVED GARMENT — this was the garment that his father had given him additional to those of his brothers (Genesis Rabbah 84:16).
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創世記 37:23
34
Genesis 37:24
והבור רק אין בו מים AND THE PIT WAS EMPTY, THERE WAS NO WATER IN IT — Since it states, “the pit was empty”, do I not know that “there was no water in it”? What then is the force of “there was no water in it”? Water, indeed it did not contain, but there were serpents and scorpions in it (Shabbat 22a).
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創世記 37:24
35
Genesis 37:25
ארחת means what the Targum says — A CARAVAN; this is called ארחת with reference to the travelers on the road (ארח) who compose it.
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創世記 37:25
36
Genesis 37:25
וגמליהם נשאים AND THEIR CAMELS WERE BEARING etc. — Why does Scripture specially announce what they were laden with? It is to tell you how great is the reward of the righteous: it is not usual for Arabs to carry anything but naphta and itran (tar) which are evil-smelling, but for this one (Joseph, the righteous) it was specially arranged that they should be carrying fragrant spices so that he should not suffer from a bad odour (Genesis Rabbah 84:17).
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創世記 37:25
37
Genesis 37:25
נכאת SPICERY — Every collection of many kinds of spices is called נכאת. So, too, (2 Kings 20:13) “and he showed them all the house of his נכתה which means the house where his spices were mixed. Onkelos translates it as meaning wax (perhaps an aromatic gum).
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創世記 37:25
38
Genesis 37:25
צרי AND BALM — a resin that exudes from the wood of the balsam-tree: it is the נטף that is enumerated among the ingredients of the incense used in the Tabernacle (Exodus 30:34; cf. Keritot 6a).
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創世記 37:25
39
Genesis 37:25
ולט AND LADANUM — This is called Lotos in the language of the Mishna. Our Rabbis have in treatise Niddah 8a explained that it is a vegetable root; it bears the name aristolochia (birthwort).
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創世記 37:25
40
Genesis 37:26
מה בצע means WHAT PROFIT— just as the Targum renders it.
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創世記 37:26
41
Genesis 37:26
וכסינו את דמו AND CONCEAL HIS BLOOD — this signifies and we hide the fact of his death (for they had not shed his blood, but had cast him into a pit to die).
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創世記 37:26
42
Genesis 37:27
וישמעו AND THEY HEARKENED — The Targum renders this by “and they accepted it from him” (i.e., they agreed with him). Wherever the verb שמע means agreeing with a person’s statement — obeying — as here, and as (28:7) “and Jacob had hearkened (וישמע) to his father”, and (Exodus 24:7) “We will do and we will obey (ונשמע)” it is translated in the Targum by קבל “accepting”, but wherever it merely means hearing with the ear, as e. g. (3:8) “And they heard (וישמעו) the voice of the Lord God walking in the garden”, and (27:5) “and Rebecca heard (שומעת;”, and (31:1) “And Israel heard (וישמע)”, and (Exodus 16:12) “I have heard (שמעתי) the murmurings of the children of Israel”, — all such cases are rendered by various forms of ושמעו: שמע “and they heard“, ושמעת “and she heard”, ושמע “and he heard”,שמיע ,קדמי “there is heard before Me” (I have heard).
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創世記 37:27
引いている箇所
出エジプト 24:7
出エジプト 16:12
43
Genesis 37:28
ויעברו אנשים מדינים AND THERE PASSED BY MIDIANITES — This was another caravan: Scripture indicates that he was sold several times.
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創世記 37:28
44
Genesis 37:28
וימשכו AND THEY DREW UP — the sons of Jacob drew up את יוסף מן הבור JOSEPH FROM THE PIT, and they sold him to the Ishmaelites, and the Ishmaelites to the Midianites and the Midianites into Egypt (Midrash Tanchuma 1:9:13).
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創世記 37:28
45
Genesis 37:29
וישב ראובן AND REUBEN RETURNED — When he (Joseph) was sold he had not been present, for it was his day (his turn) to go to attend to his father (Genesis Rabbah 84:19). Another explanation is: he had not sat with them at the meal because he was occupied with his sack-cloth and fast in penitence for having disturbed his father’s couch (Genesis Rabbah 84:19).
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創世記 37:29
46
Genesis 37:30
אנה אני בא WHITHER SHALL I GO? — Whither can I flee from my father’s grief?
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創世記 37:30
47
Genesis 37:31
שעיר עזים A KID OF THE GOATS — its blood resembles that of a human being (Genesis Rabbah 84:19).
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創世記 37:31
48
Genesis 37:31
הַכֻּתֹּנֶת THE COAT — This is the form of the noun in the absolute state, but when it is in the construct state — as e.g., Joseph’s coat”, “the coat of many colours”, “the coat of linen”, — it is punctuated as כְּתֹנֶת.
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創世記 37:31
49
Genesis 37:33
ויאמר כתנת בני AND HE SAID, MY SON’S COAT —is this (i.e. supply the words היא זו after בני).
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創世記 37:33
50
Genesis 37:33
חיה רעה אכלתהו AN EVIL BEAST HATH EATEN HIM — The spirit of prophecy was enkindled within him, for these words may be taken to mean that at some future time Potiphar’s wife would attack him (Genesis Rabbah 84:19). Why did not the Holy One, blessed be He, make known to him (Jacob) that he was still living? Because they had placed under a ban and a curse anyone of them who would make it known, and they made the Holy One, blessed be He, a party with them to this agreement (Midrash Tanchuma, Vayeshev 2) Isaac, however, knew that he was living, but he thought, “How dare I reveal it since the Holy One, blessed be He does not wish to reveal it” (Genesis Rabbah 84:21).
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創世記 37:33
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