## Rashi on Genesis Chapter 23

###### Rashi on Genesis 23:1:1
[Rashi on Genesis 23:1:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/23:1:1)

**ויהיו חיי שרה מאה שנה ועשרים שנה ושבע שנים.** לְכָךְ נִכְתַּב שָׁנָה בְּכָל כְּלָל וּכְלָל, לוֹמַר לְךָ שֶׁכָּל אֶחָד נִדְרָשׁ לְעַצְמוֹ, בַּת ק' כְּבַת כ' לְחֵטְא, מַה בַּת כ' לֹא חָטְאָה, שֶׁהֲרֵי אֵינָהּ בַּת עֳנָשִׁין, אַף בַּת ק' בְּלֹא חֵטְא, וּבַת כ' כְּבַת ז' לְיֹפִי:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויהיו חיי שרה מאה שנה ועשרים שנה ושבע שנים AND THE LIFE OF SARAH WAS 127 YEARS (literally, 100 years, 20 years and 7 years) — The reason the word שנה is written at every term is to tell you that each term must be explained by itself as a complete number: at the age of one hundred she was as a woman of twenty as regards sin — for just as at the age of twenty one may regard her as having never sinned, since she had not then reached the age when she was subject to punishment, so, too, when she was one hundred years old she was sinless — and when she was twenty she was as beautiful as when she was seven (Genesis Rabbah 58:1).


###### Rashi on Genesis 23:1:2
[Rashi on Genesis 23:1:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/23:1:2)

**שני חיי שרה.** כֻּלָּן שָׁוִין לְטוֹבָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
שני חיי שרה THE YEARS OF SARAH’S LIFE — The word years is repeated and without a number to indicate that they were all equally good.


###### Rashi on Genesis 23:2:1
[Rashi on Genesis 23:2:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/23:2:1)

**בקרית ארבע.** עַל שֵׁם אַרְבַּע עֲנָקִים שֶׁהָיוּ שָׁם, אֲחִימָן שֵׁשַׁי וְתַלְמַי וַאֲבִיהֶם. דָּ"אַ עַל שֵׁם אַרְבַּע זוּגוֹת שֶׁנִקְבְּרוּ שָׁם אִישׁ וְאִשְׁתּוֹ, אָדָם וְחַוָּה, אַבְרָהָם וְשָׂרָה, יִצְחָק וְרִבְקָה, יַעֲקֹב וְלֵאָה (בראשית רבה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
בקרית ארבע literally, the city of the Four, and it was so called because of the four giants who lived there: Ahiman, Sheshai, Talmai and their father (Numbers 13:22). Another explanation is that it was so called because of the four couples who were buried there, man and wife — Adam and Eve, Abraham and Sarah, Isaac and Rebecca, Jacob and Leah (Genesis Rabbah 58:4).


###### Rashi on Genesis 23:2:2
[Rashi on Genesis 23:2:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/23:2:2)

**ויבא אברהם.** מִבְּאֵר שֶׁבַע:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויבא אברהם AND ABRAHAM CAME from Beer-Sheba


###### Rashi on Genesis 23:2:3
[Rashi on Genesis 23:2:3](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/23:2:3)

**לספוד לשרה ולבכתה.** וְנִסְמְכָה מִיתַת שָׂרָה לַעֲקֵדַת יִצְחָק לְפִי שֶׁעַל יְדֵי בְּשׂוֹרַת הָעֲקֵדָה, שֶׁנִּזְדַּמֵּן בְּנָהּ לִשְׁחִיטָה וְכִמְעַט שֶׁלֹּא נִשְׁחַט, פָּרְחָה נִשְׁמָתָהּ מִמֶּנָּה וּמֵתָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
לספוד לשרה ולבכותה TO BEWAIL SARAH AND TO WEEP FOR HER — The narrative of the death of Sarah follows immediately on that of the Binding of Isaac, because through the announcement of the Binding — that her son had been made ready for sacrifice and had almost been sacrificed — she received a great shock (literally, her soul flew from her) and she died (Pirkei DeRabbi Eliezer 32).


###### Rashi on Genesis 23:4:1
[Rashi on Genesis 23:4:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/23:4:1)

**גר ותושב אנכי עמכם.** גֵּר מֵאֶרֶץ אַחֶרֶת וְנִתְיַשַּׁבְתִּי עִמָּכֶם. וּמִדְרַשׁ אַגָּדָה אִם תִּרְצוּ הֲרֵינִי גֵּר, וְאִם לָאו אֶהְיֶה תּוֹשָׁב וְאֶטְּלֶנָּה מִן הַדִּין, שֶׁאָמַר לִי הַקָּבָּ"ה לְזַרְעֲךָ אֶתֵּן אֶת הָאָרֶץ הַזֹּאת:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
גר ותושב אנכי עמכם I AM A STRANGER AND A SETTLER WITH YOU — A stranger having come from another land, but I have settled down amongst you. A Midrashic explanation is: if you agree to sell me the land then I will regard myself as a stranger and will pay for it, but if not, I shall claim it as a settler and will take it as my legal right, because the Holy One, blessed be He, said to me, (12:7) “Unto thy seed I give this land" (Genesis Rabbah 58:6).


###### Rashi on Genesis 23:4:2
[Rashi on Genesis 23:4:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/23:4:2)

**אחוזת קבר.** אֲחֻזַּת קַרְקַע לְבֵית הַקְּבָרוֹת:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אחזת קבר A POSSESSION OF A BURYING PLACE — means possession of land to serve as a burying place.


###### Rashi on Genesis 23:6:1
[Rashi on Genesis 23:6:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/23:6:1)

**לא יכלה.** לֹא יִמְנַע כְּמוֹ לֹא תִכְלָא רַחֲמֶיךָ (תהילים מ') וּכְמוֹ וַיִּכָּלֵא הַגֶּשֶׁם (בראשית ח'):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
לא יכלה means will not withhold, just as (Psalms 40:12) “Thou wilt not withhold (תכלא) Thy mercies”, and (Genesis 8:2) “And the rain was restrained (ויכלא).


###### Rashi on Genesis 23:8:1
[Rashi on Genesis 23:8:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/23:8:1)

**נפשכם.** רְצוֹנְכֶם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
נפשכם means YOUR WILL.


###### Rashi on Genesis 23:8:2
[Rashi on Genesis 23:8:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/23:8:2)

**ופגעו לי.** לְשוֹן בַּקָּשָׁה כְּמוֹ: אַל תִּפְגְּעִי בִּי (רות א'):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ופגעו לי — This phrase signifies entreaty, as (Ruth 1:16) “Do not entreat (תפגעי) me”.


###### Rashi on Genesis 23:9:1
[Rashi on Genesis 23:9:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/23:9:1)

**המכפלה.** בַּית וַעֲלִיָּה עַל גַּבָּיו. דָּ"אַ שֶׁכְּפוּלָה בְּזוּגוֹת (עירובין נ"ג):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
המכפלה MACHPELAH (the root, כפל, means double) — it had a lower and an upper cavern. Another explanation of why it was so called is, because it has the characteristic of being doubled on account of the couples who are buried there (see Rashi in verse 2) (Eruvin 53a).


###### Rashi on Genesis 23:9:2
[Rashi on Genesis 23:9:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/23:9:2)

**בכסף מלא.** שָׁלֵם, כָּל שָׁוְיָהּ; וְכֵן דָּוִד אָמַר לַאֲרַוְנָה בְּכֶסֶף מָלֵא (דברי הימים א כ"א):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
בכסף מלא FOR ITS FULL VALUE IN SILVER — מלא means שלם so that the phrase means all that it is worth. Thus, too, did David say to Ornan, (1 Chronicles 21:22) “for full money”.


###### Rashi on Genesis 23:10:1
[Rashi on Genesis 23:10:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/23:10:1)

**ועפרון ישב.** כְּתִיב חָסֵר, אוֹתוֹ הַיּוֹם מִנּוּהוּ שׁוֹטֵר עֲלֵיהֶם; מִפְּנֵי חֲשִׁיבוּתוֹ שֶׁל אַבְרָהָם שֶׁהָיָה צָרִיךְ לוֹ, עָלָה לִגְדֻלָּה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ועפרון ישב The verb is written without a ו so that it may be read ישב he sat, thus indicating that on that very day they had appointed him (Ephron) to be an officer over them. Because of the high standing of Abraham who needed to negotiate with him, he was elevated to a dignified position (so that Abraham whom they esteemed as a great prince might have to negotiate with an equal and not with an inferior person (Genesis Rabbah 58:7).


###### Rashi on Genesis 23:10:2
[Rashi on Genesis 23:10:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/23:10:2)

**לכל באי שער עירו.** שֶׁכֻּלָּן בָּטְלוּ מִמְּלָאכְתָּן וּבָאוּ לִגְמֹל חֶסֶד לְשָׂרָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
לכל באי שער עירו OF ALL THAT CAME IN AT THE GATE OF HIS CITY — for they all left their work and came to pay their last respect to Sarah (Genesis Rabbah 58:7).


###### Rashi on Genesis 23:11:1
[Rashi on Genesis 23:11:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/23:11:1)

**לא אדני.** לֹא תִּקְנֶה אוֹתָהּ בְּדָמִים:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
לא אדני NAY, MY LORD — You are not to buy it with money.


###### Rashi on Genesis 23:11:2
[Rashi on Genesis 23:11:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/23:11:2)

**נתתי לך.** הֲרֵי הוּא כְּמוֹ שֶׁנְּתַתִּיהָ לְךָ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
נתתי לך I HAVE GIVEN IT TO THEE (a perfect tense) — See, it is as though I have already given it to you.


###### Rashi on Genesis 23:13:1
[Rashi on Genesis 23:13:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/23:13:1)

**אך אם אתה לו שמעני.** אַתָּה אוֹמֵר לִי לִשְׁמֹעַ לְךָ וְלִקַּח בְּחִנָּם, אֲנִי אִי אֶפְשִׁי בְּכָךְ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אך אם אתה לו שמעני BUT IF THOU WOULDST ONLY HEAR ME — You tell me to listen to you (verse 11) and to accept it without payment. I do not desire this:


###### Rashi on Genesis 23:13:2
[Rashi on Genesis 23:13:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/23:13:2)

**אך אם אתה לו שמעני.** הַלְוַאי וְתִשְׁמָעֵנִי:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
BUT IF THOU WOULDST ONLY HEAR ME!—i.e. I only wish that you would listen to me and do as I ask.


###### Rashi on Genesis 23:13:3
[Rashi on Genesis 23:13:3](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/23:13:3)

**נתתי.** דני"ש בלע"ז, מוּכָן הוּא אֶצְלִי, וְהַלְוַאי נָתַתִּי לְךָ כְּבָר:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
נתתי I GIVE (perfect with present sense) old French donne; English I give. I have the money ready and I only wish that I had already given it to you.


###### Rashi on Genesis 23:15:1
[Rashi on Genesis 23:15:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/23:15:1)

**ביני ובינך.** בֵּין שְׁנֵי אוֹהֲבִים כָּמוֹנוּ מַה הִיא חֲשׁוּבָה לִכְלוּם, אֶלָּא הַנַּח אֶת הַמֶּכֶר וְאֶת מֵתְךָ קְבֹר (בראשית רבה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ביני ובינך BETWEEN ME AND THEE — Between two such friends as we are, of what importance is that? Nothing at all! Leave business alone and bury your dead!


###### Rashi on Genesis 23:16:1
[Rashi on Genesis 23:16:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/23:16:1)

**וישקל אברהם לעפרן.** חָסֵר וָי"ו; לְפִי שֶׁאָמַר הַרְבֵּה, וַאֲפִלּוּ מְעַט לֹא עָשָׂה (בבא מציעא פ"ז), שֶׁנָּטַל מִמֶּנוּ שְׁקָלִים גְּדוֹלִים שֶׁהֵן קַנְטָרִין, שֶׁנֶּאֱמַר עֹבֵר לַסֹּחֵר, שֶׁמִּתְקַבְּלִים בְּשֶׁקֶל בְּכָל מָקוֹם (שם ובכורות נ'), וְיֵשׁ מָקוֹם שֶׁשִּׁקְלֵיהֶן גְּדוֹלִים, שֶׁהֵן קַנְטָרִין צנטינא"רש בלע"ז:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וישקל אברהם לעפרן AND ABRAHAM WEIGHED TO EPHRON [THE SILVER] — The name Ephron is written defectively (without the ו) to indicate that there was something missing in Ephron viz, sincerity — because he promised much but did not do even the very least (Bava Metzia 87a): He took from him big Shekels, viz., centenaria (worth a full 100 smaller units) as it is said, “money current with the merchant” which means, such coins as were everywhere accepted as worth a full Shekel — for there are places where their Shekels are of large size, centenaria; old French Centenars (cf. Ruth R. 7).


###### Rashi on Genesis 23:17:1
[Rashi on Genesis 23:17:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/23:17:1)

**ויקם שדה עפרון.** תְּקוּמָה הָיְתָה לוֹ, שֶׁיָּצָא מִיַּד הֶדְיוֹט לְיַד מֶלֶךְ; וּפְשׁוּטוֹ שֶׁל מִקְרָא וַיָּקָם הַשָּׂדֶה וְהַמְּעָרָה אֲשֶׁר בּוֹ וְכָל הָעֵץ לְאַבְרָהָם לְמִקְנָה וגו':

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויקם שדה עפרון AND THE FIELD OF EPHRON WAS MADE SURE (literally, it rose) — It received a rise in importance because it passed from the possession of a commoner (הדיוט an ordinary person) into the possession of a king (Genesis Rabbah 58:8). But the real meaning of the verse is: The field and the cave that was therein and all the trees … became secured to Abraham as a possession etc. (i. e. verse 17 is an incomplete sentence and must be read together with verse 18, thus: ויקם השדה וגו… לאברהם למקנה —The field etc. became secured to Abraham as a possession).


###### Rashi on Genesis 23:18:1
[Rashi on Genesis 23:18:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/23:18:1)

**בכל באי שער עירו.** בְּקֶרֶב כֻּלָּם וּבְמַעֲמַד כֻּלָּם הִקְנָהוּ לוֹ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
בכל באי שער עירו BEFORE ALL THAT CAME IN AT THE GATE OF HIS CITY — In the midst of all them, and with all of them standing by he gave him legal possession of it.