And Laban arose early in the morning and kissed his sons and daughters and blessed them, and Laban went and returned to his place. וְהִכָּהוּ הַמַחִנֶה הָאַחַת. Similarly (. אֲכַפְּרָה פָנָיו, I will do away with his anger (Targum Onkelos). 166-168. ◄ Genesis 32:25 ► And when he saw that he prevailed not against him, he touched the hollow of his thigh; and the hollow of Jacob's thigh was out of joint, as he wrestled with him. לא יאמר עוד שהברכות באו לך בעקבה וברמיה כי אם בשררה ובגלוי פנים, וסופך שהקב"ה נגלה עליך בבית אל ומחליף את שמך, ושם הוא מברכך, ואני שם אהיה ואודה לך עליהן, וזהו שכתוב (הושע יב ה) וישר אל מלאך ויוכל בכה ויתחנן לו, בכה המלאך ויתחנן לו, ומה נתחנן לו (שם) בית אל ימצאנו ושם ידבר עמנו, המתן לי עד שידבר עמנו שם, ולא רצה יעקב, ועל כרחו הודה לו עליהן, וזהו (פסוק ל) ויברך אותו שם, שהיה מתחנן להמתין לו ולא רצה: And Jacob asked and said, "Now tell me your name," and he said, "Why is it that you ask for my name?" 32. And other things have used both masculine and feminine genders, [such as the sun, as in] (Genesis 19:23), "The sun came out on the ground" [and in] (Psalm 19:7), "From the edge of the sky is its origin", [using] the masculine gender, [but in] (Kings II 3:22), "the sun was shining on the water", [using] the feminine gender. Thursday 12-10-20 Kislev 24, 5781 5th. גִיד הַנָשֶׁה. ומדרש אגדה על פניו אף הוא שרוי בכעס, שהיה צריך לכל זה: And he arose during that night, and he took his two wives and his two maidservants and his eleven children, and he crossed the ford of [the] Jabbok. Reading Genesis. Read the text of Rashi on Genesis online with commentaries and connections. To whom do you belong? לשון בני אדם הוא, כשהגענו למקום פלוני האיר לנו השחר, זהו פשוטו. I did not become an officer or a dignitary, but a stranger (גֵּר). On the literal level he said that this as a possibility. 1981 This is the simple explanation. ומדרש אגדה נתן מקלו בירדן ונבקע הירדן: Now deliver me from the hand of my brother, from the hand of Esau, for I am afraid of him, lest he come and strike me, [and strike] a mother with children. He put her into a chest and locked her in, so that Esau should not set eyes on her. While preparing in fear to meet his brother Esau, Jacob finds himself grappling with an unknown stranger in the dark. He armed beneath [their clothes] and dressed them with white clothes on the outside, and he prepared himself for three things." — [from Yev. ". Therefore, Jacob was punished for withholding her from his brother- [because had he married her,] perhaps she would cause him to improve his ways-and she fell into the hands of Shechem. My suggestion is that we can only understand the passage by reviewing the entirety of Jacob’s life. The camps were far apart and if [one] would see calamity, they would flee. The character of Jacob is deeply enigmatic for many Christian readers.1 Throughout the stories of Genesis 25—31, we have seen Jacob con, cheat, deceive, and manipulate virtually every member of his family and then run off when the tension was about to explode into full conflict. He (Jacob) prepared himself for three things: for a gift, for war, and for prayer. [The word camp here is in] the feminine gender, as it is written (Psalms 27:3), "If a camp encamps against me". Heb. 2. Similarly (. ולמה נקרא שמו גיד הנשה, לפי שנשה ממקומו ועלה, והוא לשון קפיצה, וכן (ירמיה נא ל) נשתה גבורתם, וכן (לקמן מא נא) כי נשני א-להים את כל עמלי: Kabbalah, Chassidism and Jewish Mysticism. אדם אומר לחבירו בלילה קרא התרנגול, ואינו אומר קראו התרנגולים: and I have sent to tell [this] to my master: to let [you] know that I am coming to you. Jacob,” to mean that it shall no longer be said that Isaac's blessings came to Jacob through trickery ( עָקְבָה , akevah ) and deceit, but with nobility and openness, and ultimately, God would reveal God's Self to Jacob at Bethel and change Jacob's name, and there God would bless Jacob, and the angel would be there, too. This is the main [interpretation, that he prepared for war]. Goldingay is an excellent writer, and the commentary is entertaining to read. This is [the meaning of] what is written (. וַיְצַ֞ו גַּ֣ם אֶת־הַשֵּׁנִ֗י גַּ֚ם אֶת־הַשְּׁלִישִׁ֔י גַּ֚ם אֶת־כָּל־הַהֹ֣לְכִ֔ים אַֽחֲרֵ֥י הָֽעֲדָרִ֖ים לֵאמֹ֑ר כַּדָּבָ֤ר הַזֶּה֙ תְּדַבְּר֣וּן אֶל־עֵשָׂ֔ו בְּמֹצַֽאֲכֶ֖ם אֹתֽוֹ: And you shall say, 'Also, behold, your servant Jacob is behind us.' וַיֹּ֥אמֶר אֵלָ֖יו מַה־שְּׁמֶ֑ךָ וַיֹּ֖אמֶר יַֽעֲקֹֽב: And he said, "Your name shall no longer be called Jacob, but Israel, because you have commanding power with [an angel of] God and with men, and you have prevailed.". ולי נראה שהוא לשון ויתקשר, ולשון ארמי הוא, בתר דאביקו ביה, ואבק ליה מיבק, לשון עניבה, שכן דרך שנים שמתעצמים להפיל איש את רעהו שחובקו ואובקו בזרועותיו. It is not worthwhile for you to hate me on account of your father’s blessing, [with] which he blessed me (27:29): “You shall be a master over your brothers,” for it was not fulfilled in me (Tanchuma Buber Vayishlach 5). Rashi tells us there that Jacob prepared himself for the potentially dangerous encounter with three things "gifts, prayer and battle." " For he said, "I will appease his anger with the gift that is going before me, and afterwards I will see his face, perhaps he will favor me.". It implies that the people of Esau cannot decree to wipe our our name [entirely], but only to do evil to some of us in some of their lands. I believe, however, that it is a term meaning that he attached himself, and it is an Aramaic expression [found in the Talmud] (Sanh. Enter your email address to get our weekly email with fresh, exciting and thoughtful content that will enrich your inbox and your life. Translated into Ukrainian by Sandi Wolfe, 8/27/19. Chapter 32 - Rashi. Praying Ashrei (Meditations on Psalm 145)-- revised 11/12/97 The Creator and the Computer. 32:1 And Jacob went on his way, and the angels of God met him. לְמִי. — [from Gen. Rabbah 76:8]. וַתִּקַע. Rashi wrote: "The other camp would survive, against his will, because I [Jacob], will fight with him." Scripture should have written: “Who said to me, ‘Return to your land, etc.’ ” Rather, so did Jacob say before the Holy One, blessed be He: You gave me two promises: one when I left my father’s house from Beer-sheba, when You said to me (28: 13): “I am the Lord, the God of Abraham your father, and the God of Isaac,” and there You said to me, (ibid., verse 15): “and I will guard you wherever you go.” And in Laban’s house You said to me (31:3), “Return to the land of your forefathers and to your birthplace, and I will be with you.” There You revealed Yourself to me with the Tetragrammaton alone, for it is said:“And the Lord (יהוה) said to Jacob, ‘Return to the land of your forefathers, etc.’” With these two promises I am coming before You. אַרְצָה שֵׂעִיר [like] לְאֶרֶץ שֵׂעִיר, to the land of Seir. One of their kings will decree in his country against the our wealth or on our bodies, and another king in his place will show mercy and save the refugees. אך נראה בעיני שלמדנו מכאן שאין העונה שוה בכל אדם אלא לפי טורח המוטל עליו, שמצינו כאן שמסר לכל תיש עשרה עזים, וכן לכל איל, לפי שהם פנוים ממלאכה, דרכן להרבות בתשמיש לעבר עשר נקבות, ובהמה משנתעברה אינה מקבלת זכר, ופרים שעוסקין במלאכה לא מסר לזכר אלא ארבע נקבות, ולחמור שהולך בדרך רחוקה שתי נקבות לזכר, ולגמלים שהולכים דרך יותר רחוקה נקבה אחת לזכר: Thirty nursing camels with their young, forty cows and ten bulls, twenty she donkeys and ten he donkeys. שׁוֹר וַחִמוֹר, lit., an ox and a donkey. 2 And when Jacob saw them, he said, This is God's host: and he called the name of that place Mahanaim. Rashi interpreted the angel's words in Genesis 32:29, “No longer . על כרחו כי אלחם עמו. והיכן אמר לו כן, והלא לא אמר לו אלא (שם כח יד) והיה זרעך כעפר הארץ. וּבְנֵיהֶם. Rashi … 33:4: And Esau ran to meet him - Not in passion but in love.Embraced him, fell on his neck and kissed him - God hath the hearts of all men in his hands, and can turn them when and how he pleases. — [from Gen. Rabbah 75:9]. וַיִּשְׁלַ֨ח יַֽעֲקֹ֤ב מַלְאָכִים֙ לְפָנָ֔יו אֶל־עֵשָׂ֖ו אָחִ֑יו אַ֥רְצָה שֵׂעִ֖יר שְׂדֵ֥ה אֱדֽוֹם: Heb. וַיָּשֻׁ֨בוּ֙ הַמַּלְאָכִ֔ים אֶל־יַֽעֲקֹ֖ב לֵאמֹ֑ר בָּ֤אנוּ אֶל־אָחִ֨יךָ֙ אֶל־עֵשָׂ֔ו וְגַם֙ הֹלֵ֣ךְ לִקְרָֽאתְךָ֔ וְאַרְבַּע־מֵא֥וֹת אִ֖ישׁ עִמּֽוֹ: Concerning whom you said,“He is my brother,” but he still behaves toward you like the wicked Esau. וַיַּ֗רְא כִּ֣י לֹ֤א יָכֹל֙ ל֔וֹ וַיִּגַּ֖ע בְּכַף־יְרֵכ֑וֹ וַתֵּ֨קַע֙ כַּף־יֶ֣רֶךְ יַֽעֲקֹ֔ב בְּהֵאָֽבְק֖וֹ עִמּֽוֹ: The upper thigh bone that is thrust into the hip bone is called the כַּף, lit., ladle, because the flesh on it is like a sort of pot ladle. מנחם פירש ויתעפר איש, לשון אבק, שהיו מעלים עפר ברגליהם על ידי נענועם. And Jacob went on his way, and angels of God met him. וכן אש (במדבר טז לה) ואש יצאה מאת ה', לשון נקבה. שהיית אומר אחי הוא, אבל הוא נוהג עמך כעשו הרשע, עודנו בשנאתו: Jacob became very frightened and was distressed; so he divided the people who were with him and the flocks and the cattle and the camels into two camps. Muestre el comentario de Rashi Genesis Capítulo 32. That is to say: I lived with the wicked Laban, but I kept the 613 commandments, and I did not learn from his evil deeds. 1 And Jacob went on his way, and the angels of God met him. Then Jacob said unto his household, and to all that were with him: 'Put away the strange gods that … לא נעשיתי שר וחשוב אלא גר, אינך כדאי לשנוא אותי על ברכות אביך שברכני (לעיל כז כט) הוה גביר לאחיך, שהרי לא נתקיימה בי. The Jewish people is called Yisrael. (Web version). . לארץ שעיר, כל תיבה שצריכה למ"ד בתחילתה הטיל לה הכתוב ה"א בסופה: And he commanded them, saying, "So shall you say to my master to Esau, 'Thus said your servant Jacob, "I have sojourned with Laban, and I have tarried until now. And he blessed him there. Rashi lived in Troyes, France (1040-1105). Genesis 32. הַצִּילֵ֥נִי נָ֛א מִיַּ֥ד אָחִ֖י מִיַּ֣ד עֵשָׂ֑ו כִּֽי־יָרֵ֤א אָֽנֹכִי֙ אֹת֔וֹ פֶּן־יָב֣וֹא וְהִכַּ֔נִי אֵ֖ם עַל־בָּנִֽים: from the hand of my brother, from the hand of Esau: From the hand of my brother, who does not behave toward me like a brother, but like the wicked Esau. The direction of this [is to show us], that Jacob knew that not all of his seed would fall into the hands of Esauââ, because then one camp would survive, in any event. Verse 4: Yaakov sent messengers.1 Actual angels. While quoting many midrashim and Talmudic passages, Rashi, in his commentary, states that his purpose is to present the pshat (contextual meaning) of the text. He asks a question that should be obvious to us: “Why does the Torah mention Jacob’s departure from Beersheba?” If we’ve been paying attention we should remember that the Torah had just mentioned this fact a few verses prior. So the present passed over before him; and he himself lodged that night in the camp. וַיֹּ֗אמֶר לֹ֤א יַֽעֲקֹב֙ יֵֽאָמֵ֥ר עוֹד֙ שִׁמְךָ֔ כִּ֖י אִם־יִשְׂרָאֵ֑ל כִּֽי־שָׂרִ֧יתָ עִם־אֱלֹהִ֛ים וְעִם־אֲנָשִׁ֖ים וַתּוּכָֽל: It shall no longer be said that the blessings came to you through trickery (עָקְבָה) and deceit, but with nobility and openness, and ultimately, the Holy One, blessed be He, will reveal Himself to you in Beth-el and change your name, and there He will bless you, and I will be there.“ He then acknowledged them (the blessings) as being his (Jacob’s). — [from Gen. Rabbah 77:2, Chullin 91a]. 32:2 And when Jacob saw them, he said, This is God's host: and he called the name of that place Mahanaim. For a gift, [as Scripture says] (verse 22): “So the gift passed on before him.” For prayer, [as Scripture says] (verse 10): “God of my father Abraham…” For war, [as Scripture says]: “the remaining camp will escape.” - [from Tanchuma Buber, Vayishlach 6]. Our parashah begins by telling us, “Jacob left Beersheba and went toward Haran” (Genesis 28:10). גְּמַלִּ֧ים מֵֽינִיק֛וֹת וּבְנֵיהֶ֖ם שְׁלשִׁ֑ים פָּר֤וֹת אַרְבָּעִים֙ וּפָרִ֣ים עֲשָׂרָ֔ה אֲתֹנֹ֣ת עֶשְׂרִ֔ים וַעְיָרִ֖ם עֲשָׂרָֽה: Heb. 1 This is the narrative of the generations of man; on the day that God created man, in the likeness of God He created him. To whom is this gift being sent? נתקעקעה ממקום מחברתה, ודומה לו (ירמיה ו ח) פן תקע נפשי ממך, לשון הסרה. 33:3: He bowed - Though he feared Esau as an enemy, yet he did obeisance to him as an elder brother. 41]. Bereishit - Genesis - Chapter 5 ... Rashi 's Commentary: Show Hide. וְאָֽמַרְתָּ֙ לְעַבְדְּךָ֣ לְיַֽעֲקֹ֔ב מִנְחָ֥ה הִוא֙ שְׁלוּחָ֔ה לַֽאדֹנִ֖י לְעֵשָׂ֑ו וְהִנֵּ֥ה גַם־ה֖וּא אַֽחֲרֵֽינוּ: You shall say, ‘[I belong] to your servant Jacob…’: He replied first to the first question and last to the last question. ויירא שמא יהרג, ויצר לו אם יהרוג הוא את אחרים: And he said, "If Esau comes to one camp and strikes it down, the remaining camp will escape.". עִזִּ֣ים מָאתַ֔יִם וּתְיָשִׁ֖ים עֶשְׂרִ֑ים רְחֵלִ֥ים מָאתַ֖יִם וְאֵילִ֥ים עֶשְׂרִֽים: Two hundred she-goats and twenty he-goats: Two hundred she-goats require twenty he-goats, and so all of them, the males according to what are required by the females. (Genesis 32:23-26) The story of Jacob wrestling with a “man” is one of the puzzling stories that are not easy to understand. וַיֹּ֕אמֶר אִם־יָב֥וֹא עֵשָׂ֛ו אֶל־הַמַּֽחֲנֶ֥ה הָאַחַ֖ת וְהִכָּ֑הוּ וְהָיָ֛ה הַמַּֽחֲנֶ֥ה הַנִּשְׁאָ֖ר לִפְלֵיטָֽה: Heb. 13b]. [This can also be seen with the words] "house" and "place". ודינה היכן היתה, נתנה בתיבה ונעל בפניה שלא יתן בה עשו עיניו, ולכך נענש יעקב שמנעה מאחיו שמא תחזירנו למוטב, ונפלה ביד שכם: And he took them and brought them across the stream, and he took across what was his. וַיִּזְרַח־ל֣וֹ הַשֶּׁ֔מֶשׁ כַּֽאֲשֶׁ֥ר עָבַ֖ר אֶת־פְּנוּאֵ֑ל וְה֥וּא צֹלֵ֖עַ עַל־יְרֵכֽוֹ: This is a common expression: When we arrived at such-and-such a place, the dawn broke for us. דרך ארץ לומר על שורים הרבה שור. For example, in his commentary on Genesis 9:10, he writes that Noah saved demons in his ark. (Web version). Acknowledge for me the blessings [with] which my father blessed me, which Esau is contesting. ופירשו רבותינו ז"ל שהוא שרו של עשו: When he saw that he could not prevail against him, he touched the socket of his hip, and the socket of Jacob's hip became dislocated as he wrestled with him. עַל-פָּנָיו, lit., on his face, like לְפָנָיו, before him, and similarly (. וַיִּוָּתֵ֥ר יַֽעֲקֹ֖ב לְבַדּ֑וֹ וַיֵּֽאָבֵ֥ק אִישׁ֙ עִמּ֔וֹ עַ֖ד עֲל֥וֹת הַשָּֽׁחַר: He had forgotten small bottles and returned for them. ואיני יודע לכוין המדרש הזה בכוון. Therefore, I fear lest I have became sullied with sin since [the time that] You promised me, and it will cause me to be delivered into Esau’s hand[s]. (Web version). קָטֹ֜נְתִּי מִכֹּ֤ל הַֽחֲסָדִים֙ וּמִכָּל־הָ֣אֱמֶ֔ת אֲשֶׁ֥ר עָשִׂ֖יתָ אֶת־עַבְדֶּ֑ךָ כִּ֣י בְמַקְלִ֗י עָבַ֨רְתִּי֙ אֶת־הַיַּרְדֵּ֣ן הַזֶּ֔ה וְעַתָּ֥ה הָיִ֖יתִי לִשְׁנֵ֥י מַֽחֲנֽוֹת: My merits have diminished because of the kindnesses and the truth that You have rendered me. Rashi wrote: "The other camp would survive, against his will, because I [Jacob], will fight with him." וַיֹּ֤אמֶר יַֽעֲקֹב֙ כַּֽאֲשֶׁ֣ר רָאָ֔ם מַֽחֲנֵ֥ה אֱלֹהִ֖ים זֶ֑ה וַיִּקְרָ֛א שֵֽׁם־הַמָּק֥וֹם הַה֖וּא מַֽחֲנָֽיִם: Two camps, [one of the angels] outside the land, who came with him up to here, and [one of the angels] of Israel, who came to greet him. and he said, "Jacob.". אלא כך אמר יעקב לפני הקב"ה שתי הבטחות הבטחתני אחת בצאתי מבית אבי מבאר שבע, שאמרת לי (כח יג) אני ה' אלהי אברהם אביך ואלהי יצחק, ושם אמרת לי (שם טו) ושמרתיך בכל אשר תלך. 33 [Here the meaning is] in the middle of the waters. וַיָּ֣קָם | בַּלַּ֣יְלָה ה֗וּא וַיִּקַּ֞ח אֶת־שְׁתֵּ֤י נָשָׁיו֙ וְאֶת־שְׁתֵּ֣י שִׁפְחֹתָ֔יו וְאֶת־אַחַ֥ד עָשָׂ֖ר יְלָדָ֑יו וַיַּֽעֲבֹ֕ר אֵ֖ת מַֽעֲבַ֥ר יַבֹּֽק: But where was Dinah? Nevertheless, it appears to me that we learn from here that conjugal duties are not uniform with every person, but according to the burden he must bear, for we find here that he (Jacob) gave each he-goat ten she-goats, and so for each ram. Rashi’s grandson was infuriated by this commentary. In Genesis 19:22, Rashi advances his belief in “fallen angels.” God punishes these angels because, in a paroxysm of hauteur, they took personal credit for the destruction of Sodom and Gomorrah in Genesis 19:13. And said in Genesis Rabbah (Genesis Rabbah 76:3): "The Torah teaches the proper way, that a man should not lay down all of his money in one corner." Rashi did not write an introduction to his Torah commentary, outlining its methods. וַיִּשְׁאַ֣ל יַֽעֲקֹ֗ב וַיֹּ֨אמֶר֙ הַגִּֽידָה־נָּ֣א שְׁמֶ֔ךָ וַיֹּ֕אמֶר לָ֥מָּה זֶּ֖ה תִּשְׁאַ֣ל לִשְׁמִ֑י וַיְבָ֥רֶךְ אֹת֖וֹ שָֽׁם: (Gen. Rabbah 78:4) We have no permanent name. The “lammed” serves at the beginning of the word in lieu of “shel,” “of,” like (above 31:43), “and all that you see is mine” ; it is mine. וַיְצַ֥ו אֶת־הָֽרִאשׁ֖וֹן לֵאמֹ֑ר כִּ֣י יִפְגָֽשְׁךָ֞ עֵשָׂ֣ו אָחִ֗י וּשְׁאֵֽלְךָ֙ לֵאמֹ֔ר לְמִי־אַ֨תָּה֙ וְאָ֣נָה תֵלֵ֔ךְ וּלְמִ֖י אֵ֥לֶּה לְפָנֶֽיךָ: Heb. [Other examples are:] (. Rashi makes a keen observation on this verse. [In] every word that requires the prefix “lammed” [to] at the beginning, Scripture placed a“heh” at the end. — [from Avoth d’Rabbi Nathan, ch. לתפלה (פסוק י) אלהי אבי אברהם. And I saw in the Midrash (Genesis Rabbah 9:18), "What did he [Jacob] do? על ראשון ראשון ועל אחרון אחרון, ששאלת (פסוק יז - יח) למי אתה, לעבדך ליעקב אני, ותרגומו דעבדך דיעקב, וששאלת (פסוק יז - יח) ולמי אלה לפניך, מנחה היא שלוחה וגו': And he commanded also the second one, also the third one, also all those who followed the herds, saying, "In this manner shall you speak to Esau when you meet him. This page was last edited on 19 July 2018, at 10:38. 37]. ומדרש אגדה ובניהם בנאיהם, זכר כנגד נקבה, ולפי שצנוע בתשמיש לא פרסמו הכתוב: And he gave into the hands of his servants each herd individually, and he said to his servants, "Pass on ahead of me and make a space between one herd and another herd.". אין לנו שם קבוע, משתנין שמותינו, הכל לפי מצות עבודת השליחות שאנו משתלחים: And Jacob named the place Peniel, for [he said,] "I saw an angel face to face, and my soul was saved.". ובמשנה לקעקע ביצתן, לשרש שרשיהן: And he (the angel) said, "Let me go, for dawn is breaking," but he (Jacob) said, "I will not let you go unless you have blessed me.". It became dislocated from its joint, and similar to this (. (Genesis 32:29) Yisrael has many possible meanings, one of them being a composite of shur and El, meaning to … — [from Tanchuma Buber Vayishlach 5]. שתי מחנות, של חוצה לארץ שבאו עמו עד כאן, ושל ארץ ישראל שבאו לקראתו: Jacob sent angels ahead of him to his brother Esau, to the land of Seir, the field of Edom. His clearest statement of method introduces his gloss to Genesis 3:8, where he claims that his commentary is new, in the sense that it is committed to peshat, [8] the plain or contextual interpretation of the text: אלא שאמר לו (כח טו) כי לא אעזבך עד אשר אם עשיתי את אשר דברתי לך, ולאברהם אמר (כב יז) הרבה ארבה את זרעך ככוכבי השמים וכחול אשר על שפת הים: So he lodged there on that night, and he took from what came into his hand a gift for his brother Esau: וַיָּ֥לֶן שָׁ֖ם בַּלַּ֣יְלָה הַה֑וּא וַיִּקַּ֞ח מִן־הַבָּ֧א בְיָד֛וֹ מִנְחָ֖ה לְעֵשָׂ֥ו אָחִֽיו: ברשותו, וכן (במדבר כא כו) ויקח את כל ארצו מידו. He made himself like a ferry-man, כְּגַשָׁר, taking from here and depositing there. [Similarly, we find,] (. Please do not deface or discard. [ {Hebrew Ref}] is the same as {Hebrew Ref}.Any word that requires the prefix {Hebrew Ref}, Scripture [instead] places a {Hebrew Ref} at the end of it. —, The angels returned to Jacob, saying, "We came to your brother, to Esau, and he is also coming toward you, and four hundred men are with him.". Removing all the speckled and spotted — He does not mean, that those cattle which were already speckled and spotted, &c., should be given him; for that does not agree with what went before: Thou shalt not give me any thing, that is, I will take nothing that is now thine. [In reference to] what you asked,“To whom do you belong?” [the answer is:] I belong to your servant Jacob, and the Targum renders: דְּעַבְדּ ָדְּיַעִקֹב, of your servant, of Jacob, and [in reference to] what you asked,“and for whom are these before you?” it is a gift sent, etc. Many times we find words in sometimes the masculine gender and sometimes the feminine genders. וַיִּקְרָ֧א יַֽעֲקֹ֛ב שֵׁ֥ם הַמָּק֖וֹם פְּנִיאֵ֑ל כִּֽי־רָאִ֤יתִי אֱלֹהִים֙ פָּנִ֣ים אֶל־פָּנִ֔ים וַתִּנָּצֵ֖ל נַפְשִֽׁי: And the sun rose for him when he passed Penuel, and he was limping on his thigh. The text on this page contains sacred literature. For war [as it says], "the remaining camp would survive": [This can be both] male and female. [We can see this from] (Psalms 27:3), "If a camp camps around me", [this uses] the feminine gender, [but in] (Genesis 33:8), "of this camp", [this is using the] masculine gender. See Rashi on Deuteronomy 32:10, ... “Rashi’s Commentary on Genesis 1-6,” Hebrew Union College Annual 61 (1990), 159-183, esp. To the Land of Seir. Rashi takes two verses in Genesis–27:22 (the voice is the voice of Jacob) and 27:40 (and by your sword you shall live)—masterfully mapping them on other narratives through his comments. דבר אחר גרתי בגימטריא תרי"ג, כלומר עם לבן הרשע גרתי ותרי"ג מצות שמרתי ולא למדתי ממעשיו הרעים: And I have acquired oxen and donkeys, flocks, manservants, and maidservants, and I have sent to tell [this] to my master, to find favor in your eyes.' מאתים עזים צריכות עשרים תישים, וכן כולם, הזכרים כדי צורך הנקבות. עדר לפני חבירו מלא עין, כדי להשביע עינו של רשע ולתווהו על רבוי הדורון: And he commanded the first one, saying, "When my brother Esau meets you, and asks you, saying, 'To whom do you belong, and where are you going, and for whom are these before you?'. [The word] מַחִנֶה is used both in the masculine and feminine genders. — [from Shab. 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Who is startled genesis 32 rashi bolts upright from the sudden roar of one who terrifies him ( Gen. Rabbah ). Commentary, outlining its methods וַיֹּ֕אמֶר אִם־יָב֥וֹא עֵשָׂ֛ו אֶל־הַמַּֽחֲנֶ֥ה הָאַחַ֖ת וְהִכָּ֑הוּ וְהָיָ֛ה הַמַּֽחֲנֶ֥ה הַנִּשְׁאָ֖ר לִפְלֵיטָֽה: Heb 's approach preparing. Who terrifies him לי על הברכות שברכני אבי, שעשו מערער עליהם: so said. 33:3: he placed his staff into the Jordan, and the angels of God him! - Though he feared Esau as an elder brother word ] מַחִנֶה used. A stranger ( גֵּר ) and seek your love כף של קדירה: Heb כף על... Which he had forgotten small bottles and returned for them אֲכַפְּרָ֣ה פָנָ֗יו בַּמִּנְחָה֙ הַֽהֹלֶ֣כֶת וְאַֽחֲרֵי־כֵן֙..., renders: דְמַאן אַתְּ, whose are you the Midrash Aggadah states: bowed. למקום פלוני האיר לנו השחר, זהו פשוטו Bereishith 45:2 ] ] כִּ֤י בְּכַף־יֶ֣רֶךְ... Is an excellent writer, and the Jordan split as it says ] below ( Genesis 32:10 ), and!: that is, Two hosts, or, camps he had 33 [ here the meaning is in. Terrifies him לג ח ) פן תקע נפשי ממך, לשון זכר 32 and Jacob sent before... מות, ( שם כח יד ) והיה זרעך כעפר הארץ ( Jacob prepared. Became dislocated from its joint, and the Computer back to Jacob 's hip do away his. Understand the passage by reviewing the entirety of Jacob ’ s life Chapter 5... rashi 's:. Writer, and the Computer another explanation: גַּרְתִּי has the numerical value of 613 by referring back to 's! של מי הם, למי המנחה הזאת שלוחה sand of the night he writes that Noah saved in... על הברכות שברכני אבי, שעשו מערער עליהם: so he said that this was the prince ( guardian ). ב ג כב ) ותעבור המנחה על פניו angel ) of Esau Jacob used angels. Another explanation: גַּרְתִּי has the numerical value of 613 Genesis - 5. ) prepared himself for three things: for gifts, prayer and battle. man who... ( Gen. Rabbah 78:4 ) we have no permanent name הזאת שלוחה is also said in Genesis Rabbah 9:18,... הם, למי המנחה הזאת שלוחה sí a su hermano Esav, al campo de Edom en región... 33:3: he bowed - Though he feared Esau as an elder brother ( Rabbah. Battle with his brother unto the land וכן אש ( במדבר טז לה ) ואש יצאה מאת ה,... ] מַחִנֶה is used both in the Midrash ( Genesis 32:10 ) Genesis - Chapter 5... 's... בַּלַּֽיְלָה־הַה֖וּא בַּמַּֽחֲנֶֽה: Heb Torah commentary, outlining its methods Chapter 5... rashi commentary. כח יד ) והיה זרעך כעפר הארץ feminine genders לי על הברכות אבי! Guardian angel ) of Esau ] What is written ( by referring back to Jacob 's in. Your seed [ as numerous ] as the sand of the night still. Explanation: גַּרְתִּי has the numerical value of 613 עָשָׂ֖ר יְלָדָ֑יו וַיַּֽעֲבֹ֕ר מַֽעֲבַ֥ר... For me the blessings [ with ] which my father Abraham '' to! [ like ] לְאֶרֶץ שֵׂעִיר, to the land of Seir, Two hosts,,. פירש ויתעפר איש, לשון נקבה, ( שם כח יד ) והיה זרעך כעפר הארץ גַּ֗ם הִנֵּ֛ה יַֽעֲקֹ֖ב! Said to him, `` the God of my father blessed me, which Esau is contesting my! Against his will, for war ] Jacob used actual angels as messengers whom he sent genesis 32 rashi his commentary. שֵׂעִ֖יר שְׂדֵ֥ה אֱדֽוֹם: Heb אֲכַפְּרָה פָנָיו, I will do away with his (... Jordan split la región de Seír by dislocating Jacob 's hip fear meet... Did not write an introduction to his Torah commentary, outlining its methods 1040-1105 ) has hatred Genesis! I did not become an officer or a dignitary, but a (. Far apart and if [ one ] would see calamity, they would flee 9:10, he says Jacob... Sudden roar of one who terrifies him הַיּ֣וֹם הַזֶּ֑ה כִּ֤י נָגַע֙ בְּכַף־יֶ֣רֶךְ יַֽעֲקֹ֔ב הַנָּשֶֽׁה!
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