“(1) IN BEGINNING. In the beginning of time, it being the first moment, indivisible, since time did not exist before this. (2) HE CREATED. He made the non-existent into the existing, and time does not apply to this at all. (3) GOD. The word "god" [eloah] indicates being eternal. And thus, regarding the demons, who die as do humans (as our Rabbis, of blessed memory, testified), he said (Deut. 32:17), "for the demons, no-god [lo-eloah]," but he said regarding God, may He be blessed, "God" [eloah], for He is absolutely eternal, as he said (Deut. 32:15), "He forsook the God Who made him." And it says about Him "elohim," a plural expression, to indicate that He is the form of all eternal forms and others, as it says (Isa. 6:3). "Whose presence fills the earth," for nothing else has any existence other than what is derived from His existence, and no being comes into being without His existence, as it says (Neh. 9:6), "You bring all of them into life." And because of the resemblance, everything that is elevated above the material is called "elohim." The expert judges are called "elohim" when they judge in the divine image. And to show the extent of His everlastingness, from which is derived the everlastingness of the other elevated beings, it is said that He is "God of Gods" [elohei ha'elohim] (Deut. 10:17). (4) THE HEAVENS [SHAMAYIM]. Now the word "sham" indicates a place that is far away, and every plural suffix preceded by a patah in an accented syllable indicates two equal entities. Thus the word "shamayim" indicates an object that is distant from us twice -- the same in each direction, and this happens only with the celestial sphere. It says that, if so, that He created that object that is now equidistant from us in all directions, it is the sphere. Therefore, it does not say, "He created heavens [shamayim]," because it [the word "hashamayim"] is not said with respect to itself, but rather with respect to our location [and is thus the heavens]. (5) And it says AND THE EARTH, the center with respect to the sphere.”
“"Let there be light" - this is the light of the seven days [i.e., Or HaGanuz], which was for the use of those created without seed, and it will be [again] in the future, as the words of the Sages (may their memories be a blessing) Shabbat 30b: it will then be for that which is the future will "bring forth baked treats and fine clothing" without [needing] the power of seed.”
“"And G-d say that the light was good" - and it was, for G-d saw and chose that it exist, for the sake of the ultimate purpose - Goodness, for which He created it [the light] via His activating knowledge. "And G-d divided between the light and the darkness" - on those days during which the primeval light prevailed there were periods of light and periods of darkness without [need for] the power of the rotations of a [heavenly] sphere, rather though Divine Will [alone], for He divided between the time of light and the time of darkness.”
“"And G-d called the light 'day'" - even though there was not yet "time" [per se], the light and the darkness behaved in the fashion that they behave in time by us, and we call each now by the name "day" or "night". "And it was evening and it was morning" - even though He separated the light and the darkness so that they would prevail during separate, alternating periods with [need for] rotation of a [heavenly] sphere, He separated them gradually, in such a manner that there was between them a time of "evening" before the onset of night, and a time of "morning" before the onset of day.”
“"Let there be a firmament in the midst of the water" - let there be a [manifestation of] nature in the midst of elemental water similar to a sphere in their midst all around, separating by form part of them [i.e., the elemental waters] from the other part of them, in such a fashion that the upper part of the waters, near the [upper] atmosphere [lit.: air], would turn into vapor. Now behold, thereby, they [the waters] necessarily ascended to some boundary in the elemental air, and the air necessarily was subject to some transformation which made a place for a portion which was converted to vapor, and it expanded to a place much great in volume than its original place.”
“"And G-d made the firmament" - and it was that when some of the elemental water was removed from under that part of the waters which became vaporous in nature, as it was when He said, "let the waters be gathered from beneath the heavens" Genesis 1:9, it was fit that the vaporous part would descend to that same place from which the that [non-vaporous portion of] waters was removed. But He made it such that that "firmament" that separates would have the power to stop and prevent the vaporous portion from descending - that's the "waters which are above the firmament", such that the transformed atmospheric portion would descend, while the vaporous would remain in its original place. Because of this, when the moist vapor reaches it [i.e., the firmament], it condenses and gives rise to rain, snow and hail. As they condense they descend, as it is said, "at the sound of His placing an abundance of water in the heavens" Jeremiah 10:13. - what it wanted by saying "heavens": the firmament which condenses the atmospheric part [of the waters], as it is said "And G-d called the firmament "heavens" Genesis 1:8. Now when the cloudy, excited vapor arrives there [at the firmament], it generates thunder and lightning, and it is said: "He lifts up clouds from the ends of the earth, thunder from the rain He makes" [continuation of verse quoted previously from Jeremiah]. Now, seeing as how some of the heavier watery element is above the lighter air, which from our perspectives is against their nature - this without doubt indicates the action of an volitional actor, intended such an outcome, as it is said, "the work of His hands shall the firmament declare" Psalms 19:2 "and it was so" - it remained thus against its nature.”
“"And G-d called the firmament 'heavens'" - since the heavenly actions reach us though its means, as it says, "and G-d placed them in the firmament of the heavens to illuminate upon the earth, and to have dominion over day and night and to distinguish... Genesis 1:17-18”
“"Let the waters gather" - not that they dried up, as many have thought, saying that the process of drying up of the exposed portion of the earth happened through the power of the heavenly array, but rather that He commanded that they [the waters] be gathered in one place and that they not go past it, for indeed, they are above the earth yet they do not fall upon it, as one's senses can testify, as it is said, "You placed a boundary that they not go past, that they not return to cover the earth Psalms 104:9”
“"and G-d called the dry land - 'land'" - He called a part by the name of the whole, for indeed, this portion was more the intentional root that any [of the rest], as it says, "He created it for dwelling " Isaiah 45:18. "and G-d saw that it was good" - He wanted it thus because of the goal which is: the intended Goodness”
““Grass” – [various] species of grasses for animal consumption, as it is said: “For the pastures of the desert have become grassy" [said as reassurance to the animals"]. Joel 2:22 “Grass bearing seed” – for human consumption. “Fruit-trees making fruit according to its species” – for a mongrel cannot reproduce. “And it was so” – It was established thus, without any excess or lack, in a manner such that if a plants would happen to be comprised of two species, it will not reproduce.”
““Let there be luminaries in the firmament of heaven” – in that same firmament created on the second day, let there be the shining of the luminaries; there it will become magnified and adapted to act in the lower realms according to everything stated in this passage, as can be seen with our own senses, that the light of a spark is magnified when it passes through clear water.”
“"to illuminate upon the earth" - that light adapted appropriately for its dwellers should come upon it [i.e., the earth] from the luminaries. "and it was so" - the necessary adaptation [of the light] was established thus at His command.”
““and he make….and he placed.. to illuminate….to rule… to separate… that it was good” – regarding the luminaries and the other stars it said, “and He made” since they were an integral part of the spheres and the heavens, and it’s already told of their making (Genesis 1:1) – that’s why it doesn’t mention regarding them “creation”, rather “making” – namely, that He produced them from parts of the spheres, in a ball-like shape and with a luminous character. “that it was good” – that is to say, He intended by this toward goodness, which is the proper goal for His actions.”
““And to rule by day and by night” – to renew beings in the lower worlds – and they were need then due to that First Light for the creation of animals which are more substantial (nichbadim) than plants. “And to distinguish between day and night” – to distinguish in the lower worlds, by means of their rising and setting, between the time of light, called “day” and the time of darkness, called “night”, as it said above, “to distinguish between day and night” (Genesis 1:14)”
““flying over the earth, over the face of the firmament of heaven” – to cleanse the earth’s atmosphere for its dwellers from any excess moisture precipitated from the firmament, created on the second day, due to the spark active in it.”
““And G-d created the crocodiles” – the generative power imbued it the water was not adequate to produce the first crocodiles without seed, until He created power adequate for this [task].”
““let the earth bring forth living souls” – additional vitality, greater than [that of] growing things. “and it was so” – without excess or lack, for should there have been a mongrel from two species, it would not have reproduced.”
““And G-d made the beasts of the earth according to their kind” – He gave to each species senses and capacities in accordance with what was necessary for that species.”
“"and G-d said 'Let us make'..." - He then granted the power to His entourage to imbue the image in a subject prepared for [recieving] it. "man" - one of the species of 'living souls' which I created whose name is 'man', as it says, "and man became a living soul" (Genesis 2:7) "in our image" - that is, an eternal, intelligent entity. Thereby did G-d, may He be blessed, open an opening with His Torah, to acquired knowledge of the separate [i.e., non-material] entities though knowing our own souls. "after our likeness" - in regards to action and behavior, that he would resemble to an extent the hosts on high, in that they act with knowledge and awareness. However, their [i.e., the heavenly hosts] actions are not freely chosen, and in that way, man does not resemble them. And to an extent, he would resemble G-d, may He be blessed, Who acts with free choice. However, the choice of G-d, may He be blessed, is always for the good, not so with human choice. With all of this, the Divine [choice] is [carried out] in a much more substantial fashion than human choice. Therefore it says, "after our image" - like our image, and not truly in our image.”
“"in the image of G-d" - behold, the word G-d (E-lohim) is said by way of comparison with any entity which is intelligent in actuality, perfect/whole, non-material and therefore necessarily eternal. Therefor it [the word] is said regarding G-d, may He be blessed, and regarding His angels, and similarly it is said regarding judges in respect to that intelligent element that is fitting for them. Indeed, seeing that even though human intelligence is acquired without any material tools, and extends over abstract notions, and over future [i.e., hypothetical situation], and is not weakened by extensive intellectual activity, nor in old age, but rather gains strength, and all of these [features] make it clear that it is doubtlessly non-material, for indeed, the opposite of all these befall the bodily, material powers, nevertheless, before he gains wisdom [lit. - ponders], being then lacking in all the perfections awaiting him, he is not called g0d, rather he merely called "in the image of G-d" until he acquires perfections, especially that wisdom through which he acquires love and awe of G-d and, for then he will be an fully-realized intelligent entity, perfect, non-material, and then he will be necessarily eternal, and will continue to exist also after the death of the body. Now since it is the choice of man whether to acquire this perfection through his effort to ponder the wisdom mentioned previously, it will therefore become clear that when he prevents himself from this, his intellectual potential will remain merely a potentiality, lacking in all actualized perfection, like it was from the beginning, and he will amount to nothing and be lost, as it says, "man is honored, but if he will not understand, he is compared to mere beasts" (Psalms 49:21). G-d, may He be blessed, taught all of this with two words, "in the image of G-d".”
“"and subdue it" - that you should be protected by your intelligence, and you should prevent the animals from entering [i.e., penetrating] into your realm, and you shall rule over them. "and rule" - using traps and nets to subjugate them to your service.”
“"and for all the animals of the earth" - but for all the [wild] animals of the earth and for the domesticated animals I have given all vegetables for food. [These are] types of grasses which do not propagate by seed.”
“"everthing that He had made and behold, it was very g00d!" - the goal of existence as a whole is very much better that the individual goals which are intended [to lead] to it. "the sixth day" - the first [sixth day] which is the beginning of every sixth day, on which all deeds will be completed in order to cease [i.e., rest] on Shabbat, as it says, "and you shall do all your work, and on the seventh day, Shabbat" (Exodus 20:9-10)”
“שם אחד פישון, [The Torah] informed us of the praise of the river that irrigates the garden that is not known to us by informing us of the rivers that branch off from it that are known by their praised size and the goodness of their water and the goodness of their fruit.”
“And He made garments of skin - Without human labor, just as it will be in the future, as they say Shabbat 30: , "In the future, the Land of Israel will give forth cakes and wool clothing."”
“"Come let us make bricks" to build houses and sheep folds. And this was the idea of the individuals in the general public as it says "and one man said to his fellow."”
“"And they said, come let us build for ourselves a city." This was the idea of the leaders of the generation: to make Nimrod the king of all of humanity. "And a tower that reaches the heavens, and we will make a name for ourselves." We will make a name like a tower [i.e., solid]. The tale of the height of the place and size of the city will spread among all of humanity in a way that it will be considered by everyone to be the god of all gods, and all will seek it out. And the intention in this was that the king of that city would reign over all of humanity in that everyone would seek it out.”
“"God came down to see." Now, the usage of "going down to see" is used with the Blessed God when the matter is not yet appropriate for punishment, rather from the evil that will come out of it at the end of story, like the example of the wayward and rebellious son, of which they said that the Torah went to the conclusion of his ideas. Also similar is the situation with Sodom, where it is written "I will go down and see." Because their wickedness was not greater enough than the rest of the idol worshippers that they should be punished in this world, except in the matter of cruelty against the poor, from which total evil will come in the end, as it says "This was the sin of Sodom your sister: they did not strengthen the hand of the poor and indigent," and this too was the punishment of Israel when they were exiled as it says "I will see what their end will be."”
“BE A BLESSING. It is a blessing for Adonai, that (Ps. 104:31) "Adonai will rejoice in His works!," as our Sages said (Ber. 7a), "He said to me: Ishmael, My son, bless Me! I replied: May it be Thy will ... that Thy mercy may prevail over Thy other attributes." He said, if so, I will have a blessing in that you will ponder, and achieve perfection, and teach knowledge to the people.”
“BETHEL ON THE WEST AND AI ON THE EAST. Between two large cities, so that large numbers of people would come to hear him calling on the name of Adonai.”
“BY STAGES TOWARD THE SOUTH. When he traveled from place to place, according to the custom of the shepherds, he did not go to the east or to the west, in order not to move away from either of the two cities, some of whose people had begun to follow after him.”
“ADONAI APPEARED TO HIM BY THE TEREBINTHS OF MAMRE. Because it was there that Avraham was circumcised at that time, and his whole household were circumcised with him, it was there that God, may He be blessed, showed His presence to His people in covenant, according to the practice of all those who enter covenants, as in (Deut. 19:9-11), "You are standing ... to enter into the covenant, and as in (II Kings 23:3), "He entered [the covenant] ... before Adonai ... and all the people entered into the covenant." And He appeared to Avraham, who was the most prepared for this vision. Similar is the matter of (Exod. 4:24), "Adonai encountered him" -- He did not appear there in order to talk with Moshe, but He made His presence appear in order to receive the covenant of his son, as He said (Gen. 17:11-12), "between Me and you throughout the generations." And perhaps it is because of this that there is a custom to set up a chair at the time and place of a circumcision.”
“(1) HE LIFTED HIS EYES [JPS: LOOKING BACK]. He intentionally looked. (2) STANDING OVER HIM. Facing him, as if waiting to speak with him when he could look after seeing the major sight. For those who wait to speak to a person are referred to as standing over him, as with (Gen. 45:1), "control himself before all those standing over him [JPS: his attendants]" and as with (Exod. 18:14), "all the people stand about you." (3) HE RAN TO GREET THEM. Before they would approach to speak with him. (4) FROM THE ENTRANCE OF THE TENT. He started from the tent entrance to run out of respect for them, because haste with respect to a matter shows its importance to the one who is hurrying, as with (Exod. 34:8), "Moses hastened to bow low to the ground in homage." (5) HE BOWED LOW TO THE GROUND. Because their appearance was frightening, as it says (Jud. 13:6), "he looked like an angel of God, very frightening," and he thought them messengers of some king.”
“DO NOT GO ON PAST. You, the head of the delegation, don't hurry past, as is the practice of every emissary, who hurries to bring back word to the one who sent him.”
“(1) I WILL RETURN TO YOU. On the occasion of every circumcision from time to time. (2) WHICH WAS BEHIND HIM. The entrance where Sarah was, listening, was behind the angel, who was speaking. Thus, he did not address her, as Elisha had done (II Kings 4:15-16).”
“SARAH LAUGHED. Because she thought that what the angel said was only the blessing of a prophet, as with Elisha, and not a prophecy and a mission of God, may He be blessed. And she thought that this could not be achieved with old people through the blessing of any prophet, for indeed restoring youth after old age is like revival of the dead, which cannot occur without the command of God specifically or without a prayer obtaining grace from Him.”
“(1) BECAUSE SHE WAS AFRAID. To say, "I sinned," but she did repent mentally. (2) HE SAID "NO." Because he knew that (Num. 23:19) "God is not human to be capricious," and he did not believe her at all.”
“And Abraham dwelt between Kadesh and Shor. Abraham dwelt in between two major cities in order to call out to God using the name "Adonai Eternal God" like he did afterward in order to strengthen the covenant among the many.”
“IN THE CHOICEST OF OUR BURIAL PLACES, BURY. And do not delay [burying] your dead until you can acquire, as they said, "for all dead [other than a parent], one who expedites [the departure of] the bier, is praiseworthy."”
“(1) THE CAVE OF MACHPELAH. A place called Machpelah, as it says (v.17), "the field of Efron, which is in Machpelah, was thus transferred." (2) WHICH IS AT THE EDGE OF HIS LAND. And so his holding will not be impaired through this. (3) AT THE FULL PRICE. For he does not want its value to be diminished, for your sake. (4) IN YOUR MIDST. In the presence of all of you, for I am not requesting any delay to pay the sale price. And that is what he did, as it says (vv.16, 18), "Avraham paid out to Efron the money ... in the presence of the Hittites." (5) FOR A BURIAL SITE. For even though he sells to me, he might [subsequently] complain that I should not bury within his territory; therefore, I am asking that he sell it to me [explicitly] as a burial site.”
“ABRAHAM BOWED LOW BEFORE THE LANDOWNING CITIZENS. He bowed to thank them, as acknowledging that it was out of respect for them that Efron agreed to grant his request, as they, of blessed memory, said, "One who goes to a place on the command of his father should not say, 'Hurry up for my sake,' but rather, 'Hurry up for Father's sake,' 'Let me take leave of this business for Father's sake.'"”
“(1) ONLY IF ... I HAVE GIVEN YOU THE MONEY FOR THE FIELD. I will do as you have said, to bury the dead there, only if I have given you the money for the field, and I will not bury under any other condition. (2) YOU WOULD HEAR ME. You, please hear me. Take from me and I will bury after that.”
“WHAT IS IT? Isn't it a trivial matter, and speech suffices to give you ownership from now such that you will be able to bury within your own property even though you have not yet paid the money.”
“(1) AVRAHAM HEARKENED TO EFRON. He accepted his view of the value of the field. (2) AND HE WEIGHED OUT [JPS: PAID]. He paid off, as (I Kings 20:39), "or you will have to pay a talent of silver."”
“"And now if ye will deal kindly" - that in order to satisfy my master, nullify your desires and agree to send your daughter to a faraway land, and don't be concerned about acquiring relatives in your own land through her. "And truly" - that you desire results and the honor of your daughter, like which is fitting for you, and this will come with her entry into the house of Abraham.”
“(1) THESE ARE THE EVENTS ]JPS: THIS IS THE STORY] OF YITZHAK. The occurrences of [y'lidei] of his time and his events. (2) AVRAHAM BEGAT YITZHAK. In him alone is Avraham's line counted.”
“(1) SHE SAID, “IF SO." Since it is the case that they are struggling, and there is concern lest one of them die, and I myself would be endangered in childbirth, as is the case in giving birth to a stillborn baby. (2) WHY DO I EXIST? Why did my relatives desire that I should be the one with descendants, when they said (Gen. 24:60), "May you grow Into thousands of myriads," and also my husband, who prayed for this for me?”
“(1) TWO NATIONS ARE IN YOUR WOMB. And this is the cause of the struggling, that there are two nations, different in temperaments. (2) TWO PEOPLES. That will also be different in governance. (3) SHALL GO SEPARATELY FROM YOUR WOMB. And neither of them will die as a result of their struggling.”
“HERE, THERE WERE TWINS IN HER BELLY. Before they were born, the attendant women recognized that they were twins. Thus, when the first one, who was like a hairy mantle, was born, and it appeared that his birth would be harder than the birth of the one who was smooth and was later than he, they called him Esav, saying that his remaining brother did [asah] this, that he pushed him under duress.”
“And Avimelech went. After he got up to call in the Name of Hashem, the servants of Yitzchak dup a well successfully, without strife. And Avimelech went to him to seal a covenant, and not damage him further.”
“Hairy, and he blessed him - on account that he suspected him to be deserving of a curse, as he said "and I will bring upon myself curse". And so our sages of blessed memory say: the one who suspects his fellow something that is not found, needs to not only appease him but also to bless him, as the issue with Eli when he suspected Chanah of being drunk.”
“AND HERE, DIVINE ANGELS AND HERE, DIVINE ANGENS WERE GOING UP AND DOWN ON IT. For indeed, this is how it will be in the end, that the guardian spirits of the nations, after their rise, will fall, and God, may He be blessed, Who stands (v. 13) forever, will not forsake His people, as it says (Jer. 46:28), "I will make an end of all the nations ... But I will not make an end of you." WERE GOING UP AND DOWN ON IT. For indeed, this is how it will be in the end, that the guardian spirits of the nations, after their rise, will fall, and God, may He be blessed, Who stands (v. 13) forever, will not forsake His people, as it says (Jer. 46:28), "I will make an end of all the nations ... But I will not make an end of you."”
“(1) THE GROUND ON WHICH YOU ARE LYING. Which is a portion of the land of Canaan. (2) I WILL ASSIGN TO YOU. For you will be the "Prince of God" in the midst of its inhabitants, as were Avraham and Yitzhak.”
“(1) YOUR DESCENDANTS SHALL BE AS THE DUST OF THE EARTH; YOU SHALL SPREAD OUT. After your descendants are like the dust of the earth, as described in (Isa. 51:23), "you made your back like the ground, Like a street for passersby." This will happen when they are at the ultimately low point; then they will spread out on the land that you are lying on, in all directions, west, east, north, and south, [as it says (Num. 24:17), "it destroys [JPS: the foundations of] all the children of Shet."] For indeed, God's salvation in the future will be after the great lowliness of Israel, which exists today in their exile, the like of which there never has been, as [the Sages] said, "If you see a generation on which troubles come like a river, anticipate him, as it says (Isa. 59:19), "When troubles come like a river" and next to it (v.20), "A redeemer will come to Zion." (2) ALL THE FAMILIES OF THE EARTH SHALL BLESS THEMSELVES BY YOU AND YOUR DESCENDANTS. In the manner of (Isa. 61:6), "You shall be called 'Priests of Adonai,' And termed 'Servants of our God.'"”
“(1) I WILL NOT LEAVE YOU. And that which I said (v.14), that after the lengthy exile, you will burst out in every direction, and that you would not be destroyed through the difficulties of the exile, will be because, during that exile, "I will not leave you," as it says (Lev. 26:44), "Yet, even then, when they are in the land of their enemies, I will not reject them or spurn them so as to destroy them, annulling My covenant with them." ... (2) UNTIL I HAVE DONE. As long as I have not yet done what I have said to you, saying "You shall spread out." For the word "ad" [until] sometimes indicates "b'od" [while], as in (Song 1:12), "While the king was on his couch," (Prov. 8:26), "He had not yet made earth and fields." Indeed after the great salvation is accomplished, not only will He repay His people's kindness with kindness, by not leaving them, He will then. increase his lovingkindnes, to walk in our midst, as it is said (Lev. 26:12), "I will walk in your midst."”
“Thus, she called his name Yehudah: that there is in this name the letters of YHVH the Glorified and also the language of gratitude. It appears that all of these were the names of earlier ones, like we find (a precedent) for this in Yehudit Bat Bari and also Shmuel Ben Amihod came before Shmuel the Prophet. From the earlier names, they would choose what fell on the tongue in the instance.”
“(1) [NAFTULEI ELOHIM NIFTALTI]. GODLY STRUGGLES I HAVE STRUGGLED. This is from the expression (Num. 19:15) "tzamid p'til" [a close-fitting lid]. With godly and holy bonds I have been bound to my husband. (2) WITH MY SISTER. And this I did together with my sister, that we have brought our rivals/handmaids into our homes together to found the tribes. For indeed, Leah brought Zilpah in for her husband necessarily before Naftali was born, for eight sons were born in seven years -- six sons of Leah and two of Zilpah, and when we calculate nine months for each pregnancy, they total 72 months, or six years (aside from the nine months of the pregnancy [to Bilhah] of Dan, which preceded the births of [the last] eight sons. And from all this, it necessarily follows that Leah gave Zilpah to Ya'akov before the birth of Naftali, for otherwise, the seven years would not have sufficed for all those pregnancies, unless we were to say that they were all born at seven months gestation and that the pregnancies occurred immediately after the births, without observance of post-partum impurity. (3) I HAVE ALSO PREVAILED. I have achieved what I wanted in giving my handmaid to my husband.”
“And God remembered Rachel, that she made an effort to give birth when she (allowed) her co-wife into her house, and (regarding) the matter of the madrakes. ...And God heard her, that she prayed after she engaged in the two kinds of effort (see above).”
“(1) YA'AKOV SENT MESSENGERS. To find out what was on his brother's mind, and what he [Esav] would do to him [Ya'akov]. (2) IN THE LAND OF SEIR, THE COUNTRY OF EDOM. To the Se'ir region, to the particular portion of it where Edom [Esav] lived, for he had not yet conquered all of the Horites, the residents of the land.”
“GOD OF MY FATHER AVRAHAM. He began by setting out the praises of the Omnipresent and His kindnesses and by mentioning the merits of the Patriarchs, following the order of the Men of the Great Assembly at the beginning of the Eighteen Blessings.”
“(1) I AM SMALLER THAN ALL THE KINDNESSES. I am not worthy of all those kindnesses. (2) AND ALL THE STEADFASTNESS. That YOU HAVE DONE with me through the merit of my ancestors. And in the same manner that You have acted with me beyond what I deserve, I ask that You save me, as it says (Num. 14:19), "according to Your great kindness, and as You have borne this people."”
“HE WILL STRIKE ME, MOTHER AND CHILDREN ALIKE. He will strike me in this way -- that he will kill the mother as well as the children, even if I myself can escape him.”
“(1) YOU SAID, "I WILL SURELY DEAL BOUNTIFULLY WITH YOU." And if this happens, it will be the opposite of what You said that You would deal bountifully with me, if I should see (Esth. 8:6) "the destruction of my kindred." (2) "AND I WILL MAKE YOUR DESCENDANTS." And here, there will occur the opposite of this also, if he exterminates my line, and You should act for them for the glory of Your name, to fulfill Your promise, even if I am unworthy of it, in the manner of (Jer. 14:7), "Though our iniquities testify against us, Adonai, act for the sake of Your name."”
“Yisrael heard, and Yaakov's sons were twelve. Even though he heard, he did not remove him from the count of his sons, for he had no doubt that he repented immediately, and was not lost from the count of Yaakov's sons.”
“NOW YA'KOV SETTLED IN THE LAND WHERE HIS FATHER HAD SOJOURNED, THE LAND OF CANAAN. In the particular portion of the land of Canaan where his father had dwelled, similar to (Gen. 35:27), "where Abraham and Isaac had sojourned."”
“(1) THESE ARE THE EVENTS ]JPS: THIS ... IS THE LINE] OF YA'AKOV. The events and the occurrences [y'lidei] of his time after he settled there, for, from the time he left his father's house, his affairs resembled the events of our ancestors in the first exile, while from the time he returned to the land where his father had sojourned, his events resembled those of our ancestors in the time of the Second Temple, its destruction, its exile, and its redemption at the end of days. (2) HE TENDED THE FLOCKS WITH HIS BROTHERS. He guided them and taught them about shepherding. (3) HE BEING A YOUTH [JPS: AS A HELPER]. And due to his youth, he sinned in bringing a bad report of the brothers, for he did not contemplate the consequences of his action, even though he was then very bright and he was later on an instructor to the elders of his generation, as it is written (Ps. 105:22), "and to teach his elders wisdom." And this accords with what [the Sages] said (Ber. 89b), "[There is no reason in elders] and no wisdom in youth." (4) YOSEF BROUGHT BAD REPORTS OF THEM. In saying to his father that his brothers were making mistakes and causing loss, without being appropriately attentive to the work with the livestock, which was at that time the core of their endeavors in acquiring wealth and property.”
“HE MADE HIM AN ORNAMENTED TUNIC. As a sign that he should be the leader, at home and in the field, in the manner of (Isa. 22:21), "I will invest him with your tunic," and as [the Sages] have said (BK 11b), "regarding the eldest brother, [that if he is well dressed,] his words will be listened to."”
“(1) HIS BROTHERS SAW THAT HIS FATHER LOVED HIM. Ya'akov's error consisted in having different attitudes towards his children in a way that the brothers would recognize the love in his mind. (2) THEY COULD NOT SPEAK A FRIENDLY WORD TO HIM. Even though they had to speak with him regarding household management and herding the flock, since he was in charge, by the instruction of his father, they could not speak to him in peace and companionship, in the way of brothers.”
“LISTEN HERE TO THIS DREAM. Not only did he tell them the dream, but he also said, "Listen here," in other words, "understand the implication of the dream," and in this way, he exacerbated the brothers' enmity toward him, as they said, "Do you plan to rule over us?"”
“WHAT IS THIS DREAM? This is nothing but the evil of your mind, that you would think to rule over us, and (Dan. 2:2) "Your ideas emerged on your bed."”
“(1) HIS BROTHERS ENVIED [JPS: WERE WROUGHT UP AT] HIM. In thinking that it was because of his special status with his father that he presumed to tell such things in front of his father. (2) HIS FATHER KEPT. For he thought that the dream would come true, and he wanted and expected that it would be fulfilled, as [the Sages] said (Sanh. 105b), "Of everyone a man is jealous, except his son and disciple."”
“לך נא ראה, “please go and have a first hand look, etc.” Yaakov meant that Joseph should take care of any matters which in his opinion needed to be improved in the managing of the herds.”
“AFTER ... PHARAOH DREAMED. While he was dreaming about matters in his thoughts, he also dreamed that he was standing on the banks of the Nile, as our Rabbis said, "Just as there cannot be grain without straw, so there cannot be a dream without some worthless matters."”
“AND THEY STOOD BESIDE THE COWS. Before they consumed them. This to indicate that the famine and the plenty would overlap for some time, as in (v. 54), "There was famine in all lands, but throughout the land of Egypt there was bread."”
“IT WAS A DREAM! He sensed that it was all one dream essentially, for it appeared to him in his second dream that it was of the same nature essentially as his first dream. And he himself made this explicit in saying (v.22), "I saw in my dream."”
“NONE OF THEM COULD INTERPRET THEM FOR PAR'OH. Because they thought that there were two, they erred in the interpretation. For in the first part, there was only the active and material cause, which was the cows plowing and the Nile irrigating, and in the second part, there was only the cause of the form and purpose, which was the sheaves.”
“(1) THEY RUSHED HIM FROM THE DUNGEON. As is the case with all of God's salvations, that are performed in an instant, as is said (Isa. 51:1), "My salivation is soon to come," and as it is said (Ps. 81:14-15), "If only My people would listen to Me, ....then would I subdue their enemies at once." And such was the case of Egypt, as it says (Exod. 12:39), "since they had been driven out of Egypt." As [the Sages] said, "that our ancestors' dough did not have time to rise [before there appeared over them the King over kings of kings, the Holy One, blessed be He, and redeemed them.]" And the same is to happen in the future, as it said (Mal. 3:1), "the Sovereign you seek shall come to the temple suddenly." (2) AND CHANGED HIS CLOTHES. "Because one may not enter the palace gate wearing sackcloth." (Esth. 4:2)”
“(1) THEN JUDAH WENT UP TO HIM ... LET YOUR SERVANT SPEAK. Since you said (v.17), "Far be it from me to act thus," that you do not want there to be injustice through your action even to sinners. (2) LET YOUR SERVANT SPEAK. To make you aware of the injustice that will occur by your action if you do this. (3) DO NOT BECOME ANGRY. At my saying that you caused this injustice despite us. (4) YOU WHO ARE THE EQUAL OF PAR'OH. For my protesting against you is not out of a lack of respect for you, for indeed, you are as important to me as is Par'oh, who is the king.”
“AND HIS FATHER LOVES HIM. More than all of us, and thus he did not let him come with us initially. And that is why he was not with us, and not that we sent him to spy, as you thought.”
“(1) THE BOY CANNOT LEAVE HIS FATHER. From the time he leaves the loving attention of his father and his attentive countenance, he will become sad and will take to his bed or die. (2) IF HE WERE TO LEAVE HIM, HE WOULD DIE. And with that, his father would certainly die.”
“GO BACK AND PROCURE FOR US. It was because of the necessity of famine that we were compelled to send him, and nevertheless, he warned us that we might not bring him back and that we would thus cause his death from grief.”
“NOW, IF I COME ... YOUR SERVANTS WILL SEND DOWN. Since he gave us these warnings, when it occurs, it will not be attributed to coincidence; it will be appropriate to attribute it to us, that we have caused this intentionally, as in (Isa. 48:5), "I have announced things to you ere they happened, that you might not say, 'My idol caused them.'"”
“FOR YOUR SERVANT HAS PLEDGED. The reason why he will die when he sees that the boy is not there, even without asking what happened to him, is that your servant pledged, and, since I will not have returned him, he will think that he is surely dead, and that that is why I could not fulfill my oath.”
“DO NOT BURY ME IN EGYPT. Even in a coffin, as with (50:26), "[Yosef] was placed in a coffin in Egypt," for if you do that, even temporarily, they will not let you take me to the cave, for they will say that this suffices, as is their practice.”
“HE SAT UP IN BED. To accord respect to royalty to the extent possible for him then. This is by contrast with (Esth. 5:9), "[Mordecai] did not rise or even stir on his account."”
“I WILL MAKE OF YOU A COMMUNITY OF PEOPLES; AND I WILL ASSIGN THIS LAND. All of the sons except Binyamin had already been born, and He had previously said to me, on my leaving for Haran (28:13), "the land on which you are lying I will assign to you and to your offspring." Thus, the intent was that He would give me an assembly of nations with respect to the inheritance of the land. And one cannot think that He said this other than with regard to you, that He would give me you and your two sons together.”
“NOW YOUR TWO SONS ... ARE MINE. Those alone He gave me together with you, as in (v.11) "I never expected to see you again, and here God has let me see your children as well."”
“(1) BUT YOUR PROGENY WHOM YOU BEGAT AFTER THEM. They are your grandchildren, who are the ones truly called "your moledet." (2) THEY SHALL BE YOURS. They will be called "Bet Yosef" and will be blessed in the blessing to you. (3) THEY WILL BE CONSIDERED WITH THEIR BROTHERS IN THEIR INHERITANCE. Each of Menashe's sons will be considered like his brothers, under the name of Menashe, to inherit their inheritance with them, and similarly, each of Efraim's sons will be considered like his brothers, under the name of Efraim, to inherit Efraim's inheritance with them.”
“(1) AND I. Lest you say that, when God said to me (v.4), "I will make you ... a community of peoples," the intent was that I would have more sons, but sin canceled [that promise], that cannot be the case ... (2) because WHEN I WAS RETURNING FROM PADAN. when God appeared to me then, ... (3) RACHEL DIED ON ME. As [the Sages] said, "A woman dies only to her husband" ... (4) ON THE ROAD WHEN STILL SOME DISTANCE SHORT OF EPHRATH. Immediately I had left that place where God's word came to me, while I was still on the road, before my arrival at Bethlehem. AND I BURIED HER THERE ON THE ROAD TO EPHRATH, and my burden and sorrow were so great that I could not muster the strength to transport her to the Bethlehem cemetery. And doubtless, my mind was so empty inside me, and the evil inclination had no control over me, and so my desire weakened and no strength remained in me to beget children.”
“המלאך הגואל אותי מכל רע יברך. Jacob commanded that the angel who protects him should bless the children, if they aren't worthy of God's blessing without an intermediary.”
A richly-documented figure overflows with verbatim words and works; a sparsely-sourced one is handled honestly — what survives in the public domain, plainly shown, nothing padded.