Lang: he;
Title: פרשת חיי שרה;
Content:
פרק כג
(א) וַיִּהְיוּ חַיֵּי שָׂרָה מֵאָה שָׁנָה וְעֶשְׂרִים שָׁנָה וְשֶׁבַע שָׁנִים שְׁנֵי חַיֵּי שָׂרָה.
(ב) וַתָּמׇת שָׂרָה בְּקִרְיַת אַרְבַּע הִוא חֶבְרוֹן בְּאֶרֶץ כְּנָעַן וַיָּבֹא אַבְרָהָם לִסְפֹּד לְשָׂרָה וְלִבְכֹּתָהּ.
(ג) וַיָּקׇם אַבְרָהָם מֵעַל פְּנֵי מֵתוֹ וַיְדַבֵּר אֶל בְּנֵי חֵת לֵאמֹר.
(ד) גֵּר וְתוֹשָׁב אָנֹכִי עִמָּכֶם תְּנוּ לִי אֲחֻזַּת קֶבֶר עִמָּכֶם וְאֶקְבְּרָה מֵתִי מִלְּפָנָי.
(ה) וַיַּעֲנוּ בְנֵי חֵת אֶת אַבְרָהָם לֵאמֹר לוֹ.
(ו) שְׁמָעֵנוּ אֲדֹנִי נְשִׂיא אֱלֹהִים אַתָּה בְּתוֹכֵנוּ בְּמִבְחַר קְבָרֵינוּ קְבֹר אֶת מֵתֶךָ אִישׁ מִמֶּנּוּ אֶת קִבְרוֹ לֹא יִכְלֶה מִמְּךָ מִקְּבֹר מֵתֶךָ.
(ז) וַיָּקׇם אַבְרָהָם וַיִּשְׁתַּחוּ לְעַם הָאָרֶץ לִבְנֵי חֵת.
(ח) וַיְדַבֵּר אִתָּם לֵאמֹר אִם יֵשׁ אֶת נַפְשְׁכֶם לִקְבֹּר אֶת מֵתִי מִלְּפָנַי שְׁמָעוּנִי וּפִגְעוּ לִי בְּעֶפְרוֹן בֶּן צֹחַר.
(ט) וְיִתֶּן לִי אֶת מְעָרַת הַמַּכְפֵּלָה אֲשֶׁר לוֹ אֲשֶׁר בִּקְצֵה שָׂדֵהוּ בְּכֶסֶף מָלֵא יִתְּנֶנָּה לִּי בְּתוֹכְכֶם לַאֲחֻזַּת קָבֶר.
(י) וְעֶפְרוֹן יֹשֵׁב בְּתוֹךְ בְּנֵי חֵת וַיַּעַן עֶפְרוֹן הַחִתִּי אֶת אַבְרָהָם בְּאׇזְנֵי בְנֵי חֵת לְכֹל בָּאֵי שַׁעַר עִירוֹ לֵאמֹר.
(יא) לֹא אֲדֹנִי שְׁמָעֵנִי הַשָּׂדֶה נָתַתִּי לָךְ וְהַמְּעָרָה אֲשֶׁר בּוֹ לְךָ נְתַתִּיהָ לְעֵינֵי בְנֵי עַמִּי נְתַתִּיהָ לָּךְ קְבֹר מֵתֶךָ.
(יב) וַיִּשְׁתַּחוּ אַבְרָהָם לִפְנֵי עַם הָאָרֶץ.
(יג) וַיְדַבֵּר אֶל עֶפְרוֹן בְּאׇזְנֵי עַם הָאָרֶץ לֵאמֹר אַךְ אִם אַתָּה לוּ שְׁמָעֵנִי נָתַתִּי כֶּסֶף הַשָּׂדֶה קַח מִמֶּנִּי וְאֶקְבְּרָה אֶת מֵתִי שָׁמָּה.
(יד) וַיַּעַן עֶפְרוֹן אֶת אַבְרָהָם לֵאמֹר לוֹ.
(טו) אֲדֹנִי שְׁמָעֵנִי אֶרֶץ אַרְבַּע מֵאֹת שֶׁקֶל כֶּסֶף בֵּינִי וּבֵינְךָ מַה הִוא וְאֶת מֵתְךָ קְבֹר.
(טז) וַיִּשְׁמַע אַבְרָהָם אֶל עֶפְרוֹן וַיִּשְׁקֹל אַבְרָהָם לְעֶפְרֹן אֶת הַכֶּסֶף אֲשֶׁר דִּבֶּר בְּאׇזְנֵי בְנֵי חֵת אַרְבַּע מֵאוֹת שֶׁקֶל כֶּסֶף עֹבֵר לַסֹּחֵר.
(יז) וַיָּקׇם שְׂדֵה עֶפְרוֹן אֲשֶׁר בַּמַּכְפֵּלָה אֲשֶׁר לִפְנֵי מַמְרֵא הַשָּׂדֶה וְהַמְּעָרָה אֲשֶׁר בּוֹ וְכׇל הָעֵץ אֲשֶׁר בַּשָּׂדֶה אֲשֶׁר בְּכׇל גְּבֻלוֹ סָבִיב.
(יח) לְאַבְרָהָם לְמִקְנָה לְעֵינֵי בְנֵי חֵת בְּכֹל בָּאֵי שַׁעַר עִירוֹ.
(יט) וְאַחֲרֵי כֵן קָבַר אַבְרָהָם אֶת שָׂרָה אִשְׁתּוֹ אֶל מְעָרַת שְׂדֵה הַמַּכְפֵּלָה עַל פְּנֵי מַמְרֵא הִוא חֶבְרוֹן בְּאֶרֶץ כְּנָעַן.
(כ) וַיָּקׇם הַשָּׂדֶה וְהַמְּעָרָה אֲשֶׁר בּוֹ לְאַבְרָהָם לַאֲחֻזַּת קָבֶר מֵאֵת בְּנֵי חֵת.
פרק כד
(א) וְאַבְרָהָם זָקֵן בָּא בַּיָּמִים וַי״י בֵּרַךְ אֶת אַבְרָהָם בַּכֹּל.
(ב) וַיֹּאמֶר אַבְרָהָם אֶל עַבְדּוֹ זְקַן בֵּיתוֹ הַמֹּשֵׁל בְּכׇל אֲשֶׁר לוֹ שִׂים נָא יָדְךָ תַּחַת יְרֵכִי.
(ג) וְאַשְׁבִּיעֲךָ בַּי״י אֱלֹהֵי הַשָּׁמַיִם וֵאלֹהֵי הָאָרֶץ אֲשֶׁר לֹא תִקַּח אִשָּׁה לִבְנִי מִבְּנוֹת הַכְּנַעֲנִי אֲשֶׁר אָנֹכִי יוֹשֵׁב בְּקִרְבּוֹ.
(ד) כִּי אֶל אַרְצִי וְאֶל מוֹלַדְתִּי תֵּלֵךְ וְלָקַחְתָּ אִשָּׁה לִבְנִי לְיִצְחָק.
(ה) וַיֹּאמֶר אֵלָיו הָעֶבֶד אוּלַי לֹא תֹאבֶה הָאִשָּׁה לָלֶכֶת אַחֲרַי אֶל הָאָרֶץ הַזֹּאת הֶהָשֵׁב אָשִׁיב אֶת בִּנְךָ אֶל הָאָרֶץ אֲשֶׁר יָצָאתָ מִשָּׁם.
(ו) וַיֹּאמֶר אֵלָיו אַבְרָהָם הִשָּׁמֶר לְךָ פֶּן תָּשִׁיב אֶת בְּנִי שָׁמָּה.
(ז) י״י אֱלֹהֵי הַשָּׁמַיִם אֲשֶׁר לְקָחַנִי מִבֵּית אָבִי וּמֵאֶרֶץ מוֹלַדְתִּי וַאֲשֶׁר דִּבֶּר לִי וַאֲשֶׁר נִשְׁבַּע לִי לֵאמֹר לְזַרְעֲךָ אֶתֵּן אֶת הָאָרֶץ הַזֹּאת הוּא יִשְׁלַח מַלְאָכוֹ לְפָנֶיךָ וְלָקַחְתָּ אִשָּׁה לִבְנִי מִשָּׁם.
(ח) וְאִם לֹא תֹאבֶה הָאִשָּׁה לָלֶכֶת אַחֲרֶיךָ וְנִקִּיתָ מִשְּׁבֻעָתִי זֹאת רַק אֶת בְּנִי לֹא תָשֵׁב שָׁמָּה.
(ט) וַיָּשֶׂם הָעֶבֶד אֶת יָדוֹ תַּחַת יֶרֶךְ אַבְרָהָם אֲדֹנָיו וַיִּשָּׁבַע לוֹ עַל הַדָּבָר הַזֶּה.
(י) וַיִּקַּח הָעֶבֶד עֲשָׂרָה גְמַלִּים מִגְּמַלֵּי אֲדֹנָיו וַיֵּלֶךְ וְכׇל טוּב אֲדֹנָיו בְּיָדוֹ וַיָּקׇם וַיֵּלֶךְ אֶל אֲרַם נַהֲרַיִם אֶל עִיר נָחוֹר.
(יא) וַיַּבְרֵךְ הַגְּמַלִּים מִחוּץ לָעִיר אֶל בְּאֵר הַמָּיִם לְעֵת עֶרֶב לְעֵת צֵאת הַשֹּׁאֲבֹת.
(יב) וַיֹּאמַר י״י אֱלֹהֵי אֲדֹנִי אַבְרָהָם הַקְרֵה נָא לְפָנַי הַיּוֹם וַעֲשֵׂה חֶסֶד עִם אֲדֹנִי אַבְרָהָם.
(יג) הִנֵּה אָנֹכִי נִצָּב עַל עֵין הַמָּיִם וּבְנוֹת אַנְשֵׁי הָעִיר יֹצְאֹת לִשְׁאֹב מָיִם.
(יד) וְהָיָה הַנַּעֲרָ אֲשֶׁר אֹמַר אֵלֶיהָ הַטִּי נָא כַדֵּךְ וְאֶשְׁתֶּה וְאָמְרָה שְׁתֵה וְגַם גְּמַלֶּיךָ אַשְׁקֶה אֹתָהּ הֹכַחְתָּ לְעַבְדְּךָ לְיִצְחָק וּבָהּ אֵדַע כִּי עָשִׂיתָ חֶסֶד עִם אֲדֹנִי.
(טו) וַיְהִי הוּא טֶרֶם כִּלָּה לְדַבֵּר וְהִנֵּה רִבְקָה יֹצֵאת אֲשֶׁר יֻלְּדָה לִבְתוּאֵל בֶּן מִלְכָּה אֵשֶׁת נָחוֹר אֲחִי אַבְרָהָם וְכַדָּהּ עַל שִׁכְמָהּ.
(טז) וְהַנַּעֲרָ טֹבַת מַרְאֶה מְאֹד בְּתוּלָה וְאִישׁ לֹא יְדָעָהּ וַתֵּרֶד הָעַיְנָה וַתְּמַלֵּא כַדָּהּ וַתָּעַל.
(יז) וַיָּרׇץ הָעֶבֶד לִקְרָאתָהּ וַיֹּאמֶר הַגְמִיאִינִי נָא מְעַט מַיִם מִכַּדֵּךְ.
(יח) וַתֹּאמֶר שְׁתֵה אֲדֹנִי וַתְּמַהֵר וַתֹּרֶד כַּדָּהּ עַל יָדָהּ וַתַּשְׁקֵהוּ.
(יט) וַתְּכַל לְהַשְׁקֹתוֹ וַתֹּאמֶר גַּם לִגְמַלֶּיךָ אֶשְׁאָב עַד אִם כִּלּוּ לִשְׁתֹּת.
(כ) וַתְּמַהֵר וַתְּעַר כַּדָּהּ אֶל הַשֹּׁקֶת וַתָּרׇץ עוֹד אֶל הַבְּאֵר לִשְׁאֹב וַתִּשְׁאַב לְכׇל גְּמַלָּיו.
(כא) וְהָאִישׁ מִשְׁתָּאֵה לָהּ מַחֲרִישׁ לָדַעַת הַהִצְלִיחַ י״י דַּרְכּוֹ אִם לֹא.
(כב) וַיְהִי כַּאֲשֶׁר כִּלּוּ הַגְּמַלִּים לִשְׁתּוֹת וַיִּקַּח הָאִישׁ נֶזֶם זָהָב בֶּקַע מִשְׁקָלוֹ וּשְׁנֵי צְמִידִים עַל יָדֶיהָ עֲשָׂרָה זָהָב מִשְׁקָלָם.
(כג) וַיֹּאמֶר בַּת מִי אַתְּ הַגִּידִי נָא לִי הֲיֵשׁ בֵּית אָבִיךְ מָקוֹם לָנוּ לָלִין.
(כד) וַתֹּאמֶר אֵלָיו בַּת בְּתוּאֵל אָנֹכִי בֶּן מִלְכָּה אֲשֶׁר יָלְדָה לְנָחוֹר.
(כה) וַתֹּאמֶר אֵלָיו גַּם תֶּבֶן גַּם מִסְפּוֹא רַב עִמָּנוּ גַּם מָקוֹם לָלוּן.
(כו) וַיִּקֹּד הָאִישׁ וַיִּשְׁתַּחוּ לַי״י.
(כז) וַיֹּאמֶר בָּרוּךְ י״י אֱלֹהֵי אֲדֹנִי אַבְרָהָם אֲשֶׁר לֹא עָזַב חַסְדּוֹ וַאֲמִתּוֹ מֵעִם אֲדֹנִי אָנֹכִי בַּדֶּרֶךְ נָחַנִי י״י בֵּית אֲחֵי אֲדֹנִי.
(כח) וַתָּרׇץ הַנַּעֲרָ וַתַּגֵּד לְבֵית אִמָּהּ כַּדְּבָרִים הָאֵלֶּה.
(כט) וּלְרִבְקָה אָח וּשְׁמוֹ לָבָן וַיָּרׇץ לָבָן אֶל הָאִישׁ הַחוּצָה אֶל הָעָיִן.
(ל) וַיְהִי כִּרְאֹת אֶת הַנֶּזֶם וְאֶת הַצְּמִדִים עַל יְדֵי אֲחֹתוֹ וּכְשׇׁמְעוֹ אֶת דִּבְרֵי רִבְקָה אֲחֹתוֹ לֵאמֹר כֹּה דִבֶּר אֵלַי הָאִישׁ וַיָּבֹא אֶל הָאִישׁ וְהִנֵּה עֹמֵד עַל הַגְּמַלִּים עַל הָעָיִן.
(לא) וַיֹּאמֶר בּוֹא בְּרוּךְ י״י לָמָּה תַעֲמֹד בַּחוּץ וְאָנֹכִי פִּנִּיתִי הַבַּיִת וּמָקוֹם לַגְּמַלִּים.
(לב) וַיָּבֹא הָאִישׁ הַבַּיְתָה וַיְפַתַּח הַגְּמַלִּים וַיִּתֵּן תֶּבֶן וּמִסְפּוֹא לַגְּמַלִּים וּמַיִם לִרְחֹץ רַגְלָיו וְרַגְלֵי הָאֲנָשִׁים אֲשֶׁר אִתּוֹ.
(לג) [וַיּוּשַׂם] (ויישם) לְפָנָיו לֶאֱכֹל וַיֹּאמֶר לֹא אֹכַל עַד אִם דִּבַּרְתִּי דְּבָרָי וַיֹּאמֶר דַּבֵּר.
(לד) וַיֹּאמַר עֶבֶד אַבְרָהָם אָנֹכִי.
(לה) וַי״י בֵּרַךְ אֶת אֲדֹנִי מְאֹד וַיִּגְדָּל וַיִּתֶּן לוֹ צֹאן וּבָקָר וְכֶסֶף וְזָהָב וַעֲבָדִם וּשְׁפָחֹת וּגְמַלִּים וַחֲמֹרִים.
(לו) וַתֵּלֶד שָׂרָה אֵשֶׁת אֲדֹנִי בֵן לַאדֹנִי אַחֲרֵי זִקְנָתָהּ וַיִּתֶּן לוֹ אֶת כׇּל אֲשֶׁר לוֹ.
(לז) וַיַּשְׁבִּעֵנִי אֲדֹנִי לֵאמֹר לֹא תִקַּח אִשָּׁה לִבְנִי מִבְּנוֹת הַכְּנַעֲנִי אֲשֶׁר אָנֹכִי יֹשֵׁב בְּאַרְצוֹ.
(לח) אִם לֹא אֶל בֵּית אָבִי תֵּלֵךְ וְאֶל מִשְׁפַּחְתִּי וְלָקַחְתָּ אִשָּׁה לִבְנִי.
(לט) וָאֹמַר אֶל אֲדֹנִי אֻלַי לֹא תֵלֵךְ הָאִשָּׁה אַחֲרָי.
(מ) וַיֹּאמֶר אֵלָי י״י אֲשֶׁר הִתְהַלַּכְתִּי לְפָנָיו יִשְׁלַח מַלְאָכוֹ אִתָּךְ וְהִצְלִיחַ דַּרְכֶּךָ וְלָקַחְתָּ אִשָּׁה לִבְנִי מִמִּשְׁפַּחְתִּי וּמִבֵּית אָבִי.
(מא) אָז תִּנָּקֶה מֵאָלָתִי כִּי תָבוֹא אֶל מִשְׁפַּחְתִּי וְאִם לֹא יִתְּנוּ לָךְ וְהָיִיתָ נָקִי מֵאָלָתִי.
(מב) וָאָבֹא הַיּוֹם אֶל הָעָיִן וָאֹמַר י״י אֱלֹהֵי אֲדֹנִי אַבְרָהָם אִם יֶשְׁךָ נָּא מַצְלִיחַ דַּרְכִּי אֲשֶׁר אָנֹכִי הֹלֵךְ עָלֶיהָ.
(מג) הִנֵּה אָנֹכִי נִצָּב עַל עֵין הַמָּיִם וְהָיָה הָעַלְמָה הַיֹּצֵאת לִשְׁאֹב וְאָמַרְתִּי אֵלֶיהָ הַשְׁקִינִי נָא מְעַט מַיִם מִכַּדֵּךְ.
(מד) וְאָמְרָה אֵלַי גַּם אַתָּה שְׁתֵה וְגַם לִגְמַלֶּיךָ אֶשְׁאָב הִוא הָאִשָּׁה אֲשֶׁר הֹכִיחַ י״י לְבֶן אֲדֹנִי.
(מה) אֲנִי טֶרֶם אֲכַלֶּה לְדַבֵּר אֶל לִבִּי וְהִנֵּה רִבְקָה יֹצֵאת וְכַדָּהּ עַל שִׁכְמָהּ וַתֵּרֶד הָעַיְנָה וַתִּשְׁאָב וָאֹמַר אֵלֶיהָ הַשְׁקִינִי נָא.
(מו) וַתְּמַהֵר וַתּוֹרֶד כַּדָּהּ מֵעָלֶיהָ וַתֹּאמֶר שְׁתֵה וְגַם גְּמַלֶּיךָ אַשְׁקֶה וָאֵשְׁתְּ וְגַם הַגְּמַלִּים הִשְׁקָתָה.
(מז) וָאֶשְׁאַל אֹתָהּ וָאֹמַר בַּת מִי אַתְּ וַתֹּאמֶר בַּת בְּתוּאֵל בֶּן נָחוֹר אֲשֶׁר יָלְדָה לּוֹ מִלְכָּה וָאָשִׂם הַנֶּזֶם עַל אַפָּהּ וְהַצְּמִידִים עַל יָדֶיהָ.
(מח) וָאֶקֹּד וָאֶשְׁתַּחֲוֶה לַי״י וָאֲבָרֵךְ אֶת י״י אֱלֹהֵי אֲדֹנִי אַבְרָהָם אֲשֶׁר הִנְחַנִי בְּדֶרֶךְ אֱמֶת לָקַחַת אֶת בַּת אֲחִי אֲדֹנִי לִבְנוֹ.
(מט) וְעַתָּה אִם יֶשְׁכֶם עֹשִׂים חֶסֶד וֶאֱמֶת אֶת אֲדֹנִי הַגִּידוּ לִי וְאִם לֹא הַגִּידוּ לִי וְאֶפְנֶה עַל יָמִין אוֹ עַל שְׂמֹאל.
(נ) וַיַּעַן לָבָן וּבְתוּאֵל וַיֹּאמְרוּ מֵי״י יָצָא הַדָּבָר לֹא נוּכַל דַּבֵּר אֵלֶיךָ רַע אוֹ טוֹב.
(נא) הִנֵּה רִבְקָה לְפָנֶיךָ קַח וָלֵךְ וּתְהִי אִשָּׁה לְבֶן אֲדֹנֶיךָ כַּאֲשֶׁר דִּבֶּר י״י.
(נב) וַיְהִי כַּאֲשֶׁר שָׁמַע עֶבֶד אַבְרָהָם אֶת דִּבְרֵיהֶם וַיִּשְׁתַּחוּ אַרְצָה לַי״י.
(נג) וַיּוֹצֵא הָעֶבֶד כְּלֵי כֶסֶף וּכְלֵי זָהָב וּבְגָדִים וַיִּתֵּן לְרִבְקָה וּמִגְדָּנֹת נָתַן לְאָחִיהָ וּלְאִמָּהּ.
(נד) וַיֹּאכְלוּ וַיִּשְׁתּוּ הוּא וְהָאֲנָשִׁים אֲשֶׁר עִמּוֹ וַיָּלִינוּ וַיָּקוּמוּ בַבֹּקֶר וַיֹּאמֶר שַׁלְּחֻנִי לַאדֹנִי.
(נה) וַיֹּאמֶר אָחִיהָ וְאִמָּהּ תֵּשֵׁב הַנַּעֲרָ אִתָּנוּ יָמִים אוֹ עָשׂוֹר אַחַר תֵּלֵךְ.
(נו) וַיֹּאמֶר אֲלֵהֶם אַל תְּאַחֲרוּ אֹתִי וַי״י הִצְלִיחַ דַּרְכִּי שַׁלְּחוּנִי וְאֵלְכָה לַאדֹנִי.
(נז) וַיֹּאמְרוּ נִקְרָא לַנַּעֲרָ וְנִשְׁאֲלָה אֶת פִּיהָ.
(נח) וַיִּקְרְאוּ לְרִבְקָה וַיֹּאמְרוּ אֵלֶיהָ הֲתֵלְכִי עִם הָאִישׁ הַזֶּה וַתֹּאמֶר אֵלֵךְ.
(נט) וַיְשַׁלְּחוּ אֶת רִבְקָה אֲחֹתָם וְאֶת מֵנִקְתָּהּ וְאֶת עֶבֶד אַבְרָהָם וְאֶת אֲנָשָׁיו.
(ס) וַיְבָרְכוּ אֶת רִבְקָה וַיֹּאמְרוּ לָהּ אֲחֹתֵנוּ אַתְּ הֲיִי לְאַלְפֵי רְבָבָה וְיִירַשׁ זַרְעֵךְ אֵת שַׁעַר שֹׂנְאָיו.
(סא) וַתָּקׇם רִבְקָה וְנַעֲרֹתֶיהָ וַתִּרְכַּבְנָה עַל הַגְּמַלִּים וַתֵּלַכְנָה אַחֲרֵי הָאִישׁ וַיִּקַּח הָעֶבֶד אֶת רִבְקָה וַיֵּלַךְ.
(סב) וְיִצְחָק בָּא מִבּוֹא בְּאֵר לַחַי רֹאִי וְהוּא יוֹשֵׁב בְּאֶרֶץ הַנֶּגֶב.
(סג) וַיֵּצֵא יִצְחָק לָשׂוּחַ בַּשָּׂדֶה לִפְנוֹת עָרֶב וַיִּשָּׂא עֵינָיו וַיַּרְא וְהִנֵּה גְמַלִּים בָּאִים.
(סד) וַתִּשָּׂא רִבְקָה אֶת עֵינֶיהָ וַתֵּרֶא אֶת יִצְחָק וַתִּפֹּל מֵעַל הַגָּמָל.
(סה) וַתֹּאמֶר אֶל הָעֶבֶד מִי הָאִישׁ הַלָּזֶה הַהֹלֵךְ בַּשָּׂדֶה לִקְרָאתֵנוּ וַיֹּאמֶר הָעֶבֶד הוּא אֲדֹנִי וַתִּקַּח הַצָּעִיף וַתִּתְכָּס.
(סו) וַיְסַפֵּר הָעֶבֶד לְיִצְחָק אֵת כׇּל הַדְּבָרִים אֲשֶׁר עָשָׂה.
(סז) וַיְבִאֶהָ יִצְחָק הָאֹהֱלָה שָׂרָה אִמּוֹ וַיִּקַּח אֶת רִבְקָה וַתְּהִי לוֹ לְאִשָּׁה וַיֶּאֱהָבֶהָ וַיִּנָּחֵם יִצְחָק אַחֲרֵי אִמּוֹ.
פרק כה
(א) וַיֹּסֶף אַבְרָהָם וַיִּקַּח אִשָּׁה וּשְׁמָהּ קְטוּרָה.
(ב) וַתֵּלֶד לוֹ אֶת זִמְרָן וְאֶת יׇקְשָׁן וְאֶת מְדָן וְאֶת מִדְיָן וְאֶת יִשְׁבָּק וְאֶת שׁוּחַ.
(ג) וְיׇקְשָׁן יָלַד אֶת שְׁבָא וְאֶת דְּדָן וּבְנֵי דְדָן הָיוּ אַשּׁוּרִם וּלְטוּשִׁם וּלְאֻמִּים.
(ד) וּבְנֵי מִדְיָן עֵיפָה וָעֵפֶר וַחֲנֹךְ וַאֲבִידָע וְאֶלְדָּעָה כׇּל אֵלֶּה בְּנֵי קְטוּרָה.
(ה) וַיִּתֵּן אַבְרָהָם אֶת כׇּל אֲשֶׁר לוֹ לְיִצְחָק.
(ו) וְלִבְנֵי הַפִּילַגְשִׁים אֲשֶׁר לְאַבְרָהָם נָתַן אַבְרָהָם מַתָּנֹת וַיְשַׁלְּחֵם מֵעַל יִצְחָק בְּנוֹ בְּעוֹדֶנּוּ חַי קֵדְמָה אֶל אֶרֶץ קֶדֶם.
(ז) וְאֵלֶּה יְמֵי שְׁנֵי חַיֵּי אַבְרָהָם אֲשֶׁר חָי מְאַת שָׁנָה וְשִׁבְעִים שָׁנָה וְחָמֵשׁ שָׁנִים.
(ח) וַיִּגְוַע וַיָּמׇת אַבְרָהָם בְּשֵׂיבָה טוֹבָה זָקֵן וְשָׂבֵעַ וַיֵּאָסֶף אֶל עַמָּיו.
(ט) וַיִּקְבְּרוּ אֹתוֹ יִצְחָק וְיִשְׁמָעֵאל בָּנָיו אֶל מְעָרַת הַמַּכְפֵּלָה אֶל שְׂדֵה עֶפְרֹן בֶּן צֹחַר הַחִתִּי אֲשֶׁר עַל פְּנֵי מַמְרֵא.
(י) הַשָּׂדֶה אֲשֶׁר קָנָה אַבְרָהָם מֵאֵת בְּנֵי חֵת שָׁמָּה קֻבַּר אַבְרָהָם וְשָׂרָה אִשְׁתּוֹ.
(יא) וַיְהִי אַחֲרֵי מוֹת אַבְרָהָם וַיְבָרֶךְ אֱלֹהִים אֶת יִצְחָק בְּנוֹ וַיֵּשֶׁב יִצְחָק עִם בְּאֵר לַחַי רֹאִי.
(יב) וְאֵלֶּה תֹּלְדֹת יִשְׁמָעֵאל בֶּן אַבְרָהָם אֲשֶׁר יָלְדָה הָגָר הַמִּצְרִית שִׁפְחַת שָׂרָה לְאַבְרָהָם.
(יג) וְאֵלֶּה שְׁמוֹת בְּנֵי יִשְׁמָעֵאל בִּשְׁמֹתָם לְתוֹלְדֹתָם בְּכֹר יִשְׁמָעֵאל נְבָיֹת וְקֵדָר וְאַדְבְּאֵל וּמִבְשָׂם.
(יד) וּמִשְׁמָע וְדוּמָה וּמַשָּׂא.
(טו) חֲדַד וְתֵימָא יְטוּר נָפִישׁ וָקֵדְמָה.
(טז) אֵלֶּה הֵם בְּנֵי יִשְׁמָעֵאל וְאֵלֶּה שְׁמֹתָם בְּחַצְרֵיהֶם וּבְטִירֹתָם שְׁנֵים עָשָׂר נְשִׂיאִם לְאֻמֹּתָם.
(יז) וְאֵלֶּה שְׁנֵי חַיֵּי יִשְׁמָעֵאל מְאַת שָׁנָה וּשְׁלֹשִׁים שָׁנָה וְשֶׁבַע שָׁנִים וַיִּגְוַע וַיָּמׇת וַיֵּאָסֶף אֶל עַמָּיו.
(יח) וַיִּשְׁכְּנוּ מֵחֲוִילָה עַד שׁוּר אֲשֶׁר עַל פְּנֵי מִצְרַיִם בֹּאֲכָה אַשּׁוּרָה עַל פְּנֵי כׇל אֶחָיו נָפָל.
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Lang: en;
Title: Parashat Chayyei Sarah;
Content:
Chapter 23
(1) The life of Sarah was one hundred twenty-seven years,one hundred twenty-seven years | מֵאָה שָׁנָה וְעֶשְׂרִים שָׁנָה וְשֶׁבַע שָׁנִים – Literally: "one hundred years, twenty years, and seven years". On the various redundancies in the verse, compare Rashi, drawing off Bereshit Rabbah 58:1, Radak, and Ramban. the years of Sarah's life.
(2) Sarah died in Kiryat Arba,in Kiryat Arba | בְּקִרְיַת אַרְבַּע – Literally: "in the City of Four". Rashi suggests that the city was so called after either the four giants who lived within or the four couples buried there. Alternatively: "The City of Arba", with Arba being the proper name of an individual, as per Yehoshua 15:13 (Rashbam). which is Chevron,which is Chevron | הִוא חֶבְרוֹן – In the time of Moshe Kiryat Arba was known as Chevron. See Bemidbar 13:22 and Yehoshua 14:15. in the land of Canaan, and Avraham camecame | וַיָּבֹא – Alternatively: "proceeded" (Rashbam and Ramban, noting that the word "בא" is often used in Rabbinic Hebrew when someone bestirs themselves to do a task). This reading obviates the question of why Avraham was not with Sarah and had to "come" to mourn her. to lament Sarah and to weep over her.
(3) Avraham rose from before his dead and spoke to the Hittites,Hittites | בְנֵי חֵת – Literally: "the Children of Chet". saying,
(4) "I am a resident alienresident alien | גֵּר וְתוֹשָׁב – Literally: "a sojourner and a settler", but likely a hendiadys where one term describes the other (Rashi Vayikra 25:46, "גר והוא תושב"). among you. Give meGive me | תְּנוּ לִי – This verb, rather than the expected "sell" or "buy", repeats seven times throughout the chapter. See Literary Devices for discussion of the verb choice. a burial plotburial plot | אֲחֻזַּת קֶבֶר – More literally: "burial holding", with the accompanying connotation that the land acquired will be a permanent legal possession. among you so that I may bury my dead before me."
(5) The Hittites replied to Avraham, saying to him,saying to him | לֵאמֹר לוֹ – Normally the word "לֵאמֹר" is followed by direct speech rather than a preposition and the object of the speech. The only two exceptions are this verse and verse 14. Compare the Samaritan text which reads "לא" (no) in both cases, and see Shadal for discussion.
(6) "Hear us, my lord. You are a prince of Godprince of God | נְשִׂיא אֱלֹהִים – Alternatively: "exalted by God" or "a great prince", with the Divine name acting as a superlative, as in Yonah 3:3, Tehillim 36:7 and 80:11. amongst us. In the choicest of our graves, bury your dead. Not one of us will keep you from burying your dead!"
(7) Avraham rose and bowed to the people of the land,the people of the land | עַם הָאָרֶץ – It is debated whether the term refers to the masses (R"Y Bekhor Shor) or to the elite of the community (Sforno). See also the discussion in HaKetav VeHaKabbalah Shemot 5:5. to the Hittites.
(8) He spoke to them, saying, "If you are willingIf you are willing | אִם יֵשׁ אֶת נַפְשְׁכֶם – In this phrase, the word "נפש" (commonly translated as "soul") takes the meaning: "will" (Rashi, Rashbam). to bury my dead from before me, listen to me, and beseech Ephron, the son of Tzochar for me.
(9) And let him give me the Cave of MakhpelahMakhpelah | הַמַּכְפֵּלָה – The word derives from the root "כפל" (double) and the cave might have been so called due to its having two levels or sections (Rashi). See, however, verse 17, that the entire region was also known as "Makhpelah". that belongs to him, which is at the edge of his field. May he give it to me, in your midst, at its full price,full price | בְּכֶסֶף מָלֵא – Compare Divrei HaYamim I 21:22. Literally: "with full silver", leading Radak and Hoil Moshe to explain that the term refers to a coin whose weight has not diminished due to use or impurities. as a burial plot."
(10) And Ephron was sitting among the Hittites, and Ephron, the Hittite, replied to Avraham in the hearingin the hearing | בְּאׇזְנֵי – Literally: "in the ears of". of the Hittites, of all who come by his city gate,all who come by his city gate | לְכֹל בָּאֵי שַׁעַר עִירוֹ – See the similar expression in Bereshit 24:34, "כׇּל יֹצְאֵי שַׁעַר עִירו" (all who went by his city gate). R. D"Z Hoffmann there suggests that perhaps both are short for "כל יוצאי ובאי שער העיר" (all who come and go by the city gate), referring to all the inhabitants of the city. He suggests that the phrase refers to all those who had rights to participate in the town council. In the ancient near east, the gate of the town was the site of legal business and court proceedings. Cf. Ibn Ezra (verse 17) who alternatively suggest that the phrase might refer to passers-by. saying,
(11) "No, my lord, listen to me. I give youI give you | נָתַתִּי לָךְ – See Rashbam that despite the past tense formulation, the verb should be understood as if written in the present tense. He notes that the phenomenon is not unique to here, pointing to to Bereshit 1:29 and 32:11 as other examples. the field and the cave that is within it. To you I give it. In full sightIn full sight | לְעֵינֵי – Literally: "in the eyes". of the people of my nation, I give it to you. Bury your dead.
(12) Avraham bowed before the people of the land.
(13) He spoke to Ephron in the hearing of the people of the land, saying, "If you would but listen to me. I will giveI will give | נָתַתִּי – See R. Avraham b. HaRambam that sometimes a verb formulated in the past tense might take the meaning of a future tense formulation. [Compare. Rashbam on verse 11]. Cf. R. Saadia and Rashi who suggest that the verse implies that the money was already prepared to be given. the price of the field. Take it from me, and let me bury my dead there."
(14) And Ephron replied to Avraham, saying to him,
(15) "My lord, listen to me. Land worth four hundred shekels of silver,four hundred shekels of silver | אַרְבַּע מֵאוֹת שֶׁקֶל כֶּסֶף – Commentators debate whether this was a fair, small, or exorbitant price. what is that between me and you? So, bury your dead!"So, bury your dead | וְאֶת מֵתְךָ קְבֹר – Literally: "your dead, bury!" In contrast to verse 11 where Ephron opens with the verb "bury", here Ephron opens with mention of the dead.
(16) Avraham listened to Ephron and Avraham weighed out for Ephron the silver of which he spoke in the hearing of the Hittites, four hundred shekels of silver, acceptable to any merchant.acceptable to any merchant | עֹבֵר לַסֹּחֵר – See Rashi. Literally: "passing to the merchant". Alternatively: "at the going merchant's standard".
(17) And the field of Ephron which was in the Makhpelah before Mamre, the field, the cave which was in it, and all the trees that were in the field and all around its borders, were established
(18) for Avraham as a possession in the sight of the Hittites, of all who come by the city gate.
(19) And afterwards Avraham buried his wife Sarah in the cave of the field of Makhpelah, before Mamre, which is Chevron, in the land of Canaan.
(20) The field and cave within it were established for Avraham as a burial plot from the Hittites.
Chapter 24
(1) Avraham was elderly, coming on in years, and Hashem had blessed Avraham with everything.
(2) Avraham said to his servant, the elder of his householdthe elder of his household | זְקַן בֵּיתוֹ – Alternatively: "his senior servant". The word "זקן" can refer to an elder in wisdom or years (or both). who ruled over all that was his, "Please, place your hand under my thigh,place your hand under my thigh | שִׂים נָא יָדְךָ תַּחַת יְרֵכִי – This phrase is found only here and in Bereshit 47:29. Rashbam suggests that the action is a sign of servitude (thus, done by servants and children), while the Sages (Bavli Shevuot 38b) suggest that the servant was swearing on the law of circumcision, comparing the action to one who takes an oath on a religious item.
(3) and I will make you swear in the name of Hashem, God of the heavens and God of the earth, that you will not take a wife for my son from the daughters of the Canaanites in whose midst I dwell.
(4) Rather, you will go to my land and familyand family | מוֹלַדְתִּי – See Rashbam, R. Avraham b. HaRambam and Shadal. Alternatively: "my birthplace". See the discussion on Bereshit 12:1. The difference relates to the question of what was the key criterion when looking for a wife for Yitzchak: lineage, nationality, or perhaps, in light of the servant's test later in the chapter, character. See A Wife for Yitzchak for discussion. and take a wife for my son, Yitzchak."
(5) The servant said to him, "Perhaps the woman will not want to follow me to this land? Should I bring your son back to the land from which you left?"
(6) Avraham said to him, "Take care that you do not bring my son back there!
(7) Hashem, God of the heavens, who took me from my father's house and from the land of my birth,land of my birth | וּמֵאֶרֶץ מוֹלַדְתִּי – See Shadal Bereshit 12:1, who differentiates between "מולדת", which refers to family, and "ארץ מולדת", which refers to one's place of birth. and who spoke to mespoke to me | דִּבֶּר לִי – Alternatively: "spoke concerning me" (Rashi), or "promised me" (Shadal). Both note that the verb "דבר" normally takes the preposition "אל" rather than "ל", making the usage in our verse distinct. Cf. Ramban who disagrees. and swore to me, saying, 'I will give this land to your offspring', He will sendHe will send | הוּא יִשְׁלַח – Alternatively: "may He send", as a prayer (Ibn Ezra). His messengerHis messenger | מַלְאָכוֹ – The Hebrew word "מַלְאַךְ" can refer to any type of messenger, either a celestial one (an angel) or a human. before you, and you will take a wife for my son from there.
(8) And if the woman does not want to follow you, you will be free from this oath of mine. Only, do not bring my son back there."
(9) The servant placed his hand under the thigh of his master, Avraham, and swore to him regarding this matter.
(10) The servant took ten camels from his master's camels and went, with the best of his master'swith the best of his master's | וְכׇל טוּב אֲדֹנָיו – Literally: "all the good of his master" but see Radak that often in Tanakh the word "כׇל" means "much of" or "many" rather than all. in his hands and he rose and went to Aram Naharayim,Aram Naharayim | אֲרַם נַהֲרַיִם – Literally: "Aram of the two rivers", referring to Mesopotamia (itself meaning "between the rivers"), situated between the Tigris and Euphrates. to the city of Nachor.
(11) He had the camels kneel outside of the city by the well of water at evening,at evening | לְעֵת עֶרֶב – Literally: "at evening time". at the time when women would go out to draw water.
(12) He said, "Hashem, God of my master, Avraham, please, bring me good fortune todaybring me good fortune | הַקְרֵה... לְפָנַי – Literally: "let it happen for me" or "invite to me (what I desire)" (Ibn Ezra, Radak and see Bereshit 27:20). and deal kindly with my master, Avraham.
(13) Here I am standing by the spring of water, and the daughters of the townsmen are coming out to draw water.
(14) May it beMay it be | וְהָיָה – This translation understands the servant's words as a prayer. Alternatively: "it will be" and the servant is asking for a Divine sign by which he will know whom to select for Yitzchak. The former reading obviates the difficulty of the servant engaging in divination (Sforno). that the young lady to whom I say, 'Please, tilt your pitcher so I may drink', and she says, 'Drink and I will give your camels to drink, too', it is she whom you have selectedselected | הֹכַחְתָּ – See Rashi. for your servant, for Yitzchak, and through her I will know that You have dealt kindly with my master."
(15) He had not yet finished speaking when, behold, Rivka came out – who was born to Betuel the son of Milkah, the wife of Nachor, Avraham's brother – with her pitcher on her shoulder.
(16) And the young lady was very beautiful,beautiful | טֹבַת מַרְאֶה – Literally: "good-looking" or "good in appearance". a virgin whom no man had known, and she went down to the spring, filled her pitcher, and came up.
(17) The servant ran towards her and said, "Please, give me a little water to sipto sip | הַגְמִיאִינִי – See R. Saadia Gaon who differentiates between "הַגְמִיאִינִי", which refers to drinking but a small amount, and "השקיני", which refers to a larger amount of drink. from your pitcher."
(18) She said, "Drink, my lord", and she quickly lowered the pitcher to her handslowered the pitcher to her hands | וַתֹּרֶד כַּדָּהּ עַל יָדָהּ – See Rashi that she lowered the pitcher from her shoulders to her hand. and gave him to drink.
(19) When she finished giving him to drink, she said, "I will draw waterdraw water | אֶשְׁאָב – In this and subsequent verses the water is not mentioned explicitly in the verse and is simply assumed. for your camels, too, until they finish drinking."
(20) She quickly emptied her pitcher into the trough and ran to the well again to draw water, and she drew water for all his camels.
(21) And the man was gazingwas gazing | מִשְׁתָּאֵה – See Targum Onkelos and R. Saadia Gaon. Alternatively: "was astonished" or "wondering", connected to the root "שאה" (Rashi, Rashbam). Perhaps: "waited", from שהה"" (R. D"Z Hoffmann). at her, remaining silent, to know if Hashem had made his journey successful or not.
(22) WhenWhen | וַיְהִי כַּאֲשֶׁר – Literally: "it was when". the camels finished drinking, the man took a gold ring, of bekabeka | בֶּקַע – A beka is equivalent to a half shekel (Shemot 38:26). The verb "בקע" means "to split". weight, and two bracelets for her hands, ten gold shekels in weight.
(23) He said, "Whose daughter are you? Please, tell me, is their room in your father's house for us to spend the night?"
(24) She said, "I am the daughter of Betuel, the son of Milkah, whom she bore to Nachor."
(25) She said to him, "There is plenty of both straw and fodder by us, and also room to spend the night."
(26) The man inclined his head and bowedinclined his head and bowed | וַיִּקֹּד... וַיִּשְׁתַּחוּ – Though both terms refer to bowing, see Bavli Berakhot 34b that "קידה" relates just to the head (from the word קדקד), and "השתחוויה" relates also to the hands and legs, lying prostrate. to Hashem.
(27) He said, "Blessed is Hashem, the god of my master Avraham, who did not forsake his steadfast kindnesssteadfast kindness | חַסְדּוֹ וַאֲמִתּוֹ – Often in Tanakh the word "אמת" connotes faithfulness rather than truth. When it is paired with the word "חסד", as here, the phrase is likely a hendiadys (a pair of words which convey a single idea). Many commentators, nonetheless, distinguish between the two terms, suggesting that "חסד" connotes mercy, while "אמת" refers to one's just due (Radak, Ralbag). from my master. As for me,As for me | אָנֹכִי – See R. D"Z Hoffmann who notes that the word "אָנֹכִי" comes to emphasize the change in subject. Shadal, in contrast, suggests that the doubling of the "I" of "אָנֹכִי" and in the suffix of "נָחַנִי" is simply a common literary form with no special significance, comparing our verse to Bereshit 27:34 and 49:8. Hashem has led me on the path to the house of my master's relatives.
(28) The young lady ran and told her mother's household about these things.
(29) Rivka had a brother whose name was Lavan. Lavan ran out to the man, to the spring.
(30) When he sawWhen he saw | וַיְהִי כִּרְאֹת – Literally: "it was when he saw". the ring and bracelets on the hands of his sister, and when he heard his sister Rivka's words, saying, "Such said the man", he came to the man. And, behold, he was standing by the camels at the spring.
(31) He said, "Come, blessed of Hashem. Why are you standing outside when I have cleared the house and a place for the camels?"
(32) The man came to the house and he unharnessedhe unharnessed | וַיְפַתַּח – Literally: "he opened". The verb might refer to untying the camel's harness (Rashbam), bundles (R. D"Z Hoffmann) or muzzles (Bereshit Rabbah 60:8). The subject of the verb is also unclear and might refer to either the servant (Rashi, Shadal) or Lavan (Radak, Ramban). the camels. He gave straw and fodder to the camels and water to wash his feet and the feet of those who were with him.
(33) Food was put before him to eat, but he said, "I will not eat until I have spoken my word." He said, "Speak."
(34) He said, "I am Avraham's servant.
(35) Hashem has greatly blessed my master and he has grown wealthy.grown wealthy | וַיִּגְדָּל – See Shemuel I 25:2 and Shemuel II 19:32. Literally: "grown great". He has given him flocks and herds, silver and gold, servants and maidservants, camels and donkeys.
(36) Sarah, my master's wife, bore my master a son after she grew old, and he has given him all that is his.
(37) My master made me swear, saying, 'You will not take a wife for my son from the daughters of the Canaanites in whose land I dwell.
(38) But rather, you will go to my father's house and to my familyto my father's house and to my family | אֶל בֵּית אָבִי... וְאֶל מִשְׁפַּחְתִּי – Though most of the servant's retelling repeats the narrator's version almost verbatim, there are several slight changes, omissions or additions, as in this verse where the servant uses the language of "בֵּית אָבִי" and "מִשְׁפַּחְתִּי" while Avraham had said to go: "אֶל אַרְצִי וְאֶל מוֹלַדְתִּי". For discussion of the variations between the accounts, see The Servant's Retelling. and you will take a wife for my son.'
(39) I said to my master, 'Perhaps the woman will not follow me.'
(40) He said, 'Hashem, before whom I have walked, will send His messenger with you and make your journey successful and you will take a wife for my son from my family and my father's house.
(41) Then you will be free of my oath,of my oath | מֵאָלָתִי – Shadal explains that an "אלה" differs from a "שבועה" (also an oath) in that it is accompanied by a curse. See the word's usage in Bemidbar 5. if you come to my family and they do not permit you,do not permit you | לֹא יִתְּנוּ לָךְ – Compare Bereshit 20:6. Alternatively: "do not give (her) to you" with an assumed object. then you will be free from my oath.'
(42) And I came today to the spring, and I said, 'Hashem, God of my master, Avraham, please, if you make my journey on which I go successful,
(43) here I am, standing by the spring, may it be that the young woman who comes out to draw water, to whom I say, 'Please, give me a little water to drink from your pitcher',
(44) and she says to me, 'You drink and I will draw water for your camels, too', she is the woman whom Hashem has selected for the son of my master.'
(45) I had not yet finished speaking to myself,speaking to myself | לְדַבֵּר אֶל לִבִּי – Literally: "speaking to my heart". and, behold, Rivka came out, her pitcher on her shoulder. She went down to the spring and drew water, and I said to her, 'Please, give me to drink.'
(46) She hurried, lowered the pitcher from upon her, and said, 'Drink and I will give your camels to drink, too.' And I drank and the she also gave the camels to drink.
(47) I asked her, and said, 'Whose daughter are you?' She said, 'the daughter of Betuel, son of Nachor, whom Milkah bore to him.' I placed the ringI placed the ring | וָאָשִׂם הַנֶּזֶם – Note how the servant changes the order of events from the original account, where it appears that he gave the jewelry before asking about Rika's lineage. Compare Rashi here, Rashbam and R"Y Bekhor Shor on verse 22 and Shadal on both verses and see The Servant's Retelling. on her nose and the bracelets on her hands.
(48) I inclined my head and bowed to Hashem. I blessed Hashem the god of my master Avraham who led me on the right path to take the daughter of my master's brother for his son.
(49) Now, if you will deal with steadfast kindness to my master, tell me. And if you will not, tell me so that I may turn to the right or to the left."
(50) Lavan and Betuel replied and said, "The matter has come from Hashem. We cannot speak to you either bad or good.either bad or good | רַע אוֹ טוֹב – Compare the similar formulation by Bilam, "לֹא אוּכַל לַעֲבֹר אֶת פִּי יְהֹוָה לַעֲשׂוֹת טוֹבָה אוֹ רָע".
(51) Here, Rivka is before you. Take her and go and let her be a wife to the son of your master, as Hashem has spoken."
(52) WhenWhen | וַיְהִי כַּאֲשֶׁר – Literally: "It was when". Avraham's servant heard these things, he bowed to the ground, before Hashem.
(53) The servant took out silver and gold utensilssilver and gold utensils | כְּלֵי כֶסֶף וּכְלֵי זָהָב – Perhaps: "jewelry" (Rashbam, pointing to Shemot 3:22 and Bemidbar 31:50). and garments and gave them to Rivka, and he gave precious giftsand precious gifts | וּמִגְדָּנֹת – See Radak, Shadal. Alternatively: "fruits" (R. Saadia Gaon and Rashi. They might relate the word to the phrase "פְּרִי מְגָדִים" in Shir HaShirim 4:13.) to her brother and mother.
(54) He and the men who were with him ate and drank, and they spent the night. They rose in the morning and he said, "Send me to my master."
(55) Her brother and mother said,said | וַיֹּאמֶר – The Hebrew word "וַיֹּאמֶר" is cast in the singular though there are two speakers. Radak explains that this is typical of Biblical Hebrew where a verb might take the form of the subject closest to it, pointing to Bemidbar 12:1 and Esther 9:29 as other examples. "Let the young lady stay a year or ten monthsa year or ten months | יָמִים אוֹ עָשׂוֹר – See Targum Yerushlami (Yonatan), Rashi and others, pointing to Vayikra 25:29 where "יָמִים"clearly refers to a full year. Alternatively: "a few days or ten". As this is the only place in Tanakh where the word "עָשׂוֹר" refers to a unit of time (rather than referring to the tenth of the month), it is unclear to what specific amount of time it refers. and then she will go."
(56) He said, "Do not delay me, when Hashem has made my journey successful. Send me that I may go to my master."
(57) They said, "We will call the young lady and ask her opinion."ask her opinion | וְנִשְׁאֲלָה אֶת פִּיהָ – Literally: "ask her mouth".
(58) They called Rivka and they said to her, "Will you go with this man?" and she said "I will go."
(59) They sent off their sister, Rivka, and her nurse and Avraham's servant and his men.
(60) They blessed Rivka and said to her, "Our sister, may you become thousands of myriads, and may your offspring inherit the gates of their enemies."inherit the gates of their enemies | וְיִירַשׁ זַרְעֵךְ אֵת שַׁעַר שֹׂנְאָיו – This blessing echoes that given to Avraham after the binding of Yitzchak (Bereshit 22:17). There, though, the term for enemies was "אֹיְבָיו", while here it is "שֹׂנְאָיו", which more literally means "those who hate you".
(61) Rivka and her maids rose, mounted the camels, and followed the man, and the servant took Rivka and went off.
(62) Yitzchak came from the directiondirection | מִבּוֹא – See Rashbam, citing Bereshit 10:19. Alternatively: "from his (usual) journeys to" (Targum Onkelos, Radak, Ramban), or "from the entrance to" (similar to the phrase "לְבוֹא חֲמָת" in Yehoshua 13:5). Perhaps, too, it is simply part of the name of the region (Ibn Ezra). of Be'er LaChai Ro'i, for he was dwelling in the land of the Negev.
(63) Yitzchak went to meditateto meditate | לָשׂוּחַ – See R. D"Z Hoffmann. As the verb appears only here, it is difficult to define. Alternatively: "to pray" (Targum, Onkelos, Rashi and others, citing Tehillim 102:1), "to stroll among the bushes" (Ibn Ezra and Radak) or "to plant shrubs" (Rashbam). in the field toward evening, and he lifted his eyes and saw, and, behold camels were approaching.
(64) And Rivka lifted her eyes and saw Yitzchak and dismounteddismounted | וַתִּפֹּל – See Rashi and compare Melakhim II 5:21. Alternatively: "she fell (unintentionally)" (Netziv). from her camel.
(65) She said to the servant, "Who is that man who is walking in the field toward us?" The servant said, "He is my master", and she took the veil and covered herself.
(66) The servant recounted to Yitzchak all the things that he had done.
(67) Yitzchak brought her to the tent of his mother, Sarah, and he took Rivka and she became his wife. He loved her, and Yitzchak was comforted after his mother.after his mother | אַחֲרֵי אִמּוֹ – Likely, short for: "after his mother's death" (Ralbag).
Chapter 25
(1) Avraham took another wife whose name was Keturah.
(2) She bore him Zimran, Yokshan, Medan, Midyan, Yishbak and Shu'ach.
(3) And Yokshan fathered Sheva and Dedan, and the sons of Dedan were the Asshurim, the Letushim, and the Le'umim.
(4) And the sons of Midyan: Eiphah, Eipher, Chanokh, Avida, Elda'ah. All these were the sons of Keturah.
(5) Avraham gave all that was his to Yitzchak.
(6) And to the sons of Avraham's concubines, Avraham gave gifts. He sent them away from his son Yitzchak, while he was still alive, eastward to the land of Kedem.
(7) These are the days of the years of Avraham's life which he lived, one hundred seventy-five years.one hundred seventy-five years | מְאַת שָׁנָה וְשִׁבְעִים שָׁנָה וְחָמֵשׁ שָׁנִים – Literally: "one hundred years, seventy years, and five years".
(8) Avraham's spirit left himAvraham's spirit left him | וַיִּגְוַע – See Tehillim 104:29 where the term is used in connection to Hashem's taking one's spirit before death. Cf. Ibn Ezra, who similarly suggests that the term refers to the departure of the soul from the body, but who emphasizes that the word is used only when this is instantaneous and without pain. "Being gathered to one's people" might then refer to the soul's returning to its source. Cf. Abarbanel who posits that "גויעה" relates to the death of the body while the phrase "gathered to his people" relates to the release of the soul to the spiritual world. and he died at a good old age, elderly and sated,sated | וְשָׂבֵעַ – See Ramban that he died after having witnessed the fulfillment of all his heart's desires, having lived a "full life". Alternatively, the phrase is short for: "sated in years", that he lived a long life (Radak, comparing it to the phrase "וּשְׂבַע יָמִים" in Bereshit 35:29). and he was gathered to his people.was gathered to his people | וַיֵּאָסֶף אֶל עַמָּיו – See Bereshit 15:15 that this term might reflect the ancient practice of being buried in family graves. Cf. R. D"Z Hoffmann who, instead, asserts that the phrase attests to the belief in the immortality of the soul. Death reunites one with those who have already moved on to the Next World. [See Ibn Ezra and Abarbanel similarly.]
(9) Yitzchak and Yishmael, his sons, buried him in the Cave of Makhpelah, in the field of Ephron, the son of Tzochar, the Hittite, which is before Mamre,
(10) the field which Avraham bought from the Hittites, there Avraham and his wife Sarah were buried.were buried | קֻבַּר – The Hebrew verb is cast in the singular, though two people are being buried. See Radak that this is simply the way of the text, which sometimes conjugates a verb according to the subject closest to it. Compare Bereshit 24:55.
(11) After the deathAfter the death | וַיְהִי אַחֲרֵי מוֹת – Literally: "It was after the death". of Avraham, God blessed his son Yitzchak, and Yitzchak dwelled by Be'er LaChai Ro'i.
(12) These are the descendantsdescendants | תֹּלְדֹת – The Hebrew word carries a dual connotation, of both descendants and family history. Compare Rashbam and Ibn Ezra on Bereshit 37:2. of Yishmael, the son of Avraham, whom Hagar the Egyptian, Sarah's maidservant, bore to Avraham.
(13) These are the names of the sons of Yishmael, according to their names and birth order:birth order | לְתוֹלְדֹתָם – See Shemot 28:10 for this usage of the word. Nevayot, the firstborn of Yishmael, Kedar, Adbe'el, Mivsam
(14) Mishma, Duma, Masa
(15) Chadad, Tema, Yetur, Nafish, and Kedmah.
(16) These are the sons of Yishmael, and these are their names in their villages and fortressesvillages and fortresses | בְּחַצְרֵיהֶם וּבְטִירֹתָם – See Radak who explains that the first term refers to open, unwalled cities (as per Vayikra 25:31 and Yirmeyahu 49:28-31), while the second refers to fortified ones. Cf. Ibn Ezra who similarly suggests that "טירות" are castles or palaces, pointing to Shir HaShirim 8:9. twelve princes according to their tribes.to their tribes | לְאֻמֹּתָם – Alternatively: "clans". See R"Y Bekhor Shor.
(17) And these are the years of the life of Yishmael, one hundred and thirty-seven years.one hundred and thirty-seven years | מְאַת שָׁנָה וּשְׁלֹשִׁים שָׁנָה וְשֶׁבַע שָׁנִים – Literally: "one hundred years, thirty years, seven years". His spirit left him, and he died and was gathered to his people.
(18) They dwelled from Chavilah to Shur, which is before Egypt, as you come towards Asshur.as you come towards Asshur | בֹּאֲכָה אַשּׁוּרָה – Alternatively: "in the direction of Ashur". The verse likely refers to the Asshurim mentioned in verse 3 (descendants of Keturah) rather than to Assyria, as the verse speaks of Yishmael in relation to his brethren. However, see Hoil Moshe who reorders the sentence to read "from Chavilah, in the direction of Assyria, to Shur, which is before Egypt", assuming that Chavilah is near the Persian Gulf and "אשור" refers to Assyria. Opposite all his brothers,Opposite all his brothers | עַל פְּנֵי כׇל אֶחָיו – Alternatively: "to the east of", "alongside", or: "in the presence of". See discussion on Bereshit 16:12. he spread forth.he spread forth | נָפָל – See Shadal. Alternatively: "he dwelled" (Rashbam, viewing this as parallel to and a fulfillment of the blessing of Bereshit 16:12). Literally: "he fell", leading Ibn Ezra to explain: "(his inheritance) fell before his brothers" or: "Yishmael died in the presence of his brothers".