## Rashi on Genesis Chapter 24

###### Rashi on Genesis 24:1:1
[Rashi on Genesis 24:1:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:1:1)

**ברך את אברהם בכל.** בַּכֹּל עוֹלֶה בְּגִימַטְרִיָּא בֵּן, וּמֵאַחַר שֶׁהָיָה לוֹ בֵּן הָיָה צָרִיךְ לְהַשִּׂיאוֹ אִשָּׁה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ברך את אברהם בכל [THE LORD HAD] BLESSED ABRAHAM IN ALL THINGS — The numerical value of the word בכל is equal to that of בן (a son) — suggesting that God had blessed Abraham with a son and since he had a son he had to find him a wife.


###### Rashi on Genesis 24:2:1
[Rashi on Genesis 24:2:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:2:1)

**זקן ביתו.** לְפִי שֶׁהוּא דָּבוּק נָקוּד זְקַן:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
זקן ביתו THE ELDER OF HIS HOUSE — Because the noun is in the construct state the ק is punctuated with a Patach.


###### Rashi on Genesis 24:2:2
[Rashi on Genesis 24:2:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:2:2)

**תחת ירכי.** לְפִי שֶׁהַנִּשְׁבָּע צָרִיךְ שֶׁיִּטֹּל בְּיָדוֹ חֵפֶץ שֶׁל מִצְוָה, כְּגוֹן סֵפֶר תּוֹרָה אוֹ תְּפִלִּין (שבועות ל"ח), וְהַמִּילָה הָיְתָה מִצְוָה רִאשׁוֹנָה לוֹ וּבָאָה לוֹ עַל יְדֵי צַעַר וְהָיְתָה חֲבִיבָה עָלָיו וּנְטָלָהּ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
תחת ירכי UNDER MY THIGH — because whoever takes an oath must take in his hand some sacred object. such as a Scroll of the Law or Tefillin (Shevuot 38b). As circumcision was the first commandment given to him and became his only through much pain it was consequently dear to him and therefore he selected this as the object upon which to take the oath (Genesis Rabbah 59:8).


###### Rashi on Genesis 24:7:1
[Rashi on Genesis 24:7:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:7:1)

**ה' אלהי השמים אשר לקחני מבית אבי.** וְלֹא אָמַר "וֵאלֹהֵי הָאָרֶץ", וּלְמַעְלָה אָמַר וְאַשְׁבִּיעֲךָ וגו'? אָמַר לוֹ עַכְשָׁו הוּא אֱלֹהֵי הַשָּׁמַיִם וֵאלֹהֵי הָאָרֶץ, שֶׁהִרְגַּלְתִּיו בְּפִי הַבְּרִיּוֹת, אֲבָל כְּשֶׁלְּקָחַנִי מִבֵּית אָבִי הָיָה אֱלֹהֵי הַשָּׁמַיִם וְלֹא אֱלֹהֵי הָאָרֶץ, שֶׁלֹּא הָיוּ בָּאֵי עוֹלָם מַכִּירִים בּוֹ וּשְׁמוֹ לֹא הָיָה רָגִיל בָּאָרֶץ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
'ה אלהי השמים אשר לקחני מבית אבי THE LORD, GOD OF HEAVEN, WHO TOOK ME FROM MY FATHER'S HOUSE — Here he did not say “[The God of heaven] and the God of the earth”, whereas above (v. 3) he said, “And I will make thee swear etc. … [and the God of the earth]’’. But, in effect, Abraham said to him: Now He is the God of heaven and the God of the earth, because I have made him (i. e. His Name) a familiar one in peoples’ mouths: but at the time when He took me from my father’s house He was God of heaven only and not God of the earth for people did not acknowledge Him and His Name was not commonly known on earth (Genesis Rabbah 59:7).


###### Rashi on Genesis 24:7:2
[Rashi on Genesis 24:7:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:7:2)

**מבית אבי.** מֵחָרָן:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
מבית אבי FROM MY FATHER S HOUSE — from Haran.


###### Rashi on Genesis 24:7:3
[Rashi on Genesis 24:7:3](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:7:3)

**ומארץ מולדתי.** מֵאוּר כַּשְׂדִּים:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ומארץ מולדתי AND FROM THE LAND OF MY NATIVITY — from Ur-Kasdim.


###### Rashi on Genesis 24:7:4
[Rashi on Genesis 24:7:4](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:7:4)

**ואשר דבר לי.** לְצָרְכִּי; כְּמוֹ אֲשֶׁר דִּבֶּר עָלַי (מלכים א' ב'), וְכֵן כָּל לִי וְלוֹ וְלָהֶם הַסְּמוּכִים אֵצֶל דִּבּוּר מְפֹרָשִׁים בִּלְשוֹן עַל, וְתַרְגּוּם שֶׁלָּהֶם עֲלַי, עֲלוֹהִי, עֲלֵיהוֹן, שֶׁאֵין נוֹפֵל אֵצֶל דִּבּוּר לְשׁוֹן לִי וְלוֹ וְלָהֶם, אֶלָּא אֵלַי, אֵלָיו, אֲלֵיהֶם, וְתַרְגּוּם שֶׁלָּהֶם עִמִּי, עִמֵּיהּ, עִמְּהוֹן, אֲבָל אֵצֶל אֲמִירָה נוֹפֵל לְשׁוֹן לִי וְלוֹ וְלָהֶם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ואשר דבר לי AND WHO SPOKE לי—The word לי means “in my interest”, just as (1 Kings 2:4) “which He spake concerning me (עלי)”. In the same way, in every case where לי or לו or להם follow after the verb דבר they must be explained in the sense of על “concerning” — and in the Targum they should be rendered by עלי or עלוהי or עליהון regarding me etc. — for with this verb דבר in the sense of speaking to a person, the expressions לי and לו and להם are not the appropriate ones, but אלי and אליו and אליהן, and their renderings in the Targum should be עמי and עמיה and עמהן i. e., to speak with me or him or them. In the case of the verb אמר, however, the expressions לי and לו and להם are the appropriate ones.


###### Rashi on Genesis 24:7:5
[Rashi on Genesis 24:7:5](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:7:5)

**ואשר נשבע לי.** בֵּין הַבְּתָרִים:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ואשר נשבע לי AND WHO SWORE UNTO ME at the Covenant between the Pieces (Genesis Rabbah 59:10).


###### Rashi on Genesis 24:8:1
[Rashi on Genesis 24:8:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:8:1)

**ונקית משבועתי וגו'.** וְקַח לוֹ אִשָּׁה מִבְּנוֹת עָנֵר אֶשְׁכּוֹל וּמַמְרֵא:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
'ונקית משבעתי וגו THEN SHALT THOU BE CLEAR FROM THIS MY OATH etc. — and take a wife for him from the daughters of Aner or Eshcol or Mamre.


###### Rashi on Genesis 24:8:2
[Rashi on Genesis 24:8:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:8:2)

**רק את בני וגו'.** רַק מִעוּט הוּא; בְּנִי אֵינוֹ חוֹזֵר, אֲבָל יַעֲקֹב בֶּן בְּנִי סוֹפוֹ לַחֲזֹר:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
רק את בני וגו ONLY [BRING NOT] MY SON [THITHER] etc. — The word רק narrows and limits (מעוט) the sense: it is only my son who may not go back there, but Jacob, my son’s son, in the end will go back there to find a wife (Genesis Rabbah 59:10).


###### Rashi on Genesis 24:10:1
[Rashi on Genesis 24:10:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:10:1)

**מגמלי אדוניו.** נִכָּרִין הָיוּ מִשְּׁאָר גְּמַלִּים, שֶׁהָיוּ יוֹצְאִין זְמוּמִין מִפְּנֵי הַגֶּזֶל, שֶׁלֹּא יִרְעוּ בִשְׂדוֹת אֲחֵרִים (בראשית רבה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
מגמלי אדניו OF HIS MASTER’S CAMELS — These were distinguished from other camels by going out muzzled to avoid robbery — i.e. that they should not graze in other peoples’ fields (Genesis Rabbah 59:11).


###### Rashi on Genesis 24:10:2
[Rashi on Genesis 24:10:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:10:2)

**וכל טוב אדוניו בידו.** שְׁטָר מַתָּנָה כָּתַב לְיִצְחָק עַל כָּל אֲשֶׁר לוֹ, כְּדֵי שֶׁיִּקְפְּצוּ לִשְׁלֹחַ לוֹ בִּתָּם (בראשית רבה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וכל טוב אדניו בידו AND ALL THE GOODS OF HIS MASTER WERE IN HIS HAND — He wrote a deed of gift of all his possessions in favour of Isaac so that they would be eager to send him their daughter (Genesis Rabbah 59:11).


###### Rashi on Genesis 24:10:3
[Rashi on Genesis 24:10:3](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:10:3)

**ארם נהרים.** בֵּין שְׁתֵּי נְהָרוֹת יוֹשֶׁבֶת:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ארם נהרים MESOPOTAMIA (literally, ARAM OF THE TWO RIVERS) — it was situated between the two rivers, Euphrates and Tigris.


###### Rashi on Genesis 24:11:1
[Rashi on Genesis 24:11:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:11:1)

**ויברך הגמלים.** הִרְבִּיצָם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויברך הגמלים means HE MADE THEM KNEEL (Genesis Rabbah 59:11).


###### Rashi on Genesis 24:14:1
[Rashi on Genesis 24:14:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:14:1)

**אתה הכחת.** רְאוּיָה הִיא לוֹ שֶׁתְּהֵא גּוֹמֶלֶת חֲסָדִים, וּכְדַאי לִכָּנֵס בְּבֵיתוֹ שֶׁל אַבְרָהָם; וּלְשׁוֹן הֹכַחְתָּ בֵּרַרְתָּ, אפרו"בישט בלע"ז:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אתה הכחת HER THOU HAST APPOINTED — She is fit for him since she will be charitable and will therefore be worthy of admission into the house of Abraham. The word הכחת means selected; old French approuvest; English thou hast selected.


###### Rashi on Genesis 24:14:2
[Rashi on Genesis 24:14:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:14:2)

**ובה אדע.** לְשׁוֹן תְּחִנָּה, הוֹדַע לִי בָּהּ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ובה אדע This is a petition: “Let me know through her”.


###### Rashi on Genesis 24:14:3
[Rashi on Genesis 24:14:3](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:14:3)

**כי עשית חסד.** אִם תִּהְיֶה מִמִּשְׁפַּחְתּוֹ וְהוֹגֶנֶת לוֹ אֵדַע כִּי עָשִׂית חֶסֶד:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כי עשית חסד THAT THOU HAST SHOWN KINDNESS — if she is of his family and a fit companion for him I shall know that thou hast shown kindness to my master.


###### Rashi on Genesis 24:16:1
[Rashi on Genesis 24:16:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:16:1)

**בתולה.** מִמְּקוֹם בְּתוּלִים (בראשית רבה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
בתולה A VIRGIN — from the place of her hymen.


###### Rashi on Genesis 24:16:2
[Rashi on Genesis 24:16:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:16:2)

**ואיש לא ידעה.** שֶׁלֹּא כְּדַרְכָּהּ, לְפִי שֶׁבְּנוֹת הַגּוֹיִם הָיוּ מְשַׁמְּרוֹת מְקוֹם בְּתוּלֵיהֶן וּמַפְקִירוֹת עַצְמָן מִמָּקוֹם אַחֵר, הֵעִיד עַל זוֹ שֶׁנְּקִיָּה מִכֹּל:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ואיש לא ידעה AND A MAN DID NOT KNOW HER — not in its way (meaning, anally). Because the daughters of the nations would guard the place of their hymens, but abandon themselves from another place. It testifies about this one that she was clean from all [of this] (Genesis Rabbah 60:5).


###### Rashi on Genesis 24:17:1
[Rashi on Genesis 24:17:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:17:1)

**וירץ העבד לקראתה.** לְפִי שֶׁרָאָה שֶׁעָלוּ הַמַּיִם לִקְרָאתָהּ (בראשית רבה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וירץ העבד לקראתה AND THE SERVANT RAN TOWARDS HER — because he saw that the waters rose in the well when she approached it (Genesis Rabbah 60:5).


###### Rashi on Genesis 24:17:2
[Rashi on Genesis 24:17:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:17:2)

**הגמיאיני נא.** לְשׁוֹן גְּמִיעָה, הומיי"ר בלע"ז:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
הגמיאיני נא GIVE ME TO DRINK, I PRAY THEE — the word means sipping; old French humer.


###### Rashi on Genesis 24:18:1
[Rashi on Genesis 24:18:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:18:1)

**ותרד כדה.** מֵעַל שִׁכְמָהּ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ותרד כדה SHE LET DOWN HER PITCHER from off her shoulder.


###### Rashi on Genesis 24:19:1
[Rashi on Genesis 24:19:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:19:1)

**עד אם כלו.** הֲרֵי אִם מְשַׁמֵּשׁ בִּלְשׁוֹן אֲשֶׁר, אִם כִּלּוּ דַי סִפּוּקוֹן, שֶׁזּוֹ הִיא גְּמַר שְׁתִיָּתָן, כְּשֶׁשָּׁתוּ דֵּי סִפּוּקָן:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
עד אם כלו literally, UNTIL THAT THEY HAVE FINISHED [DRINKING] — Here the word אם is used in the sense of אשר “that”. The words אם כלו the Targum renders by "That they have done enough drinking”. Though the verb כלה signifies to finish, to end, the Targum is right in translating it thus for this is the end of their drinking when they have drunk as much as they wanted (cf. Rashi on Genesis 43:2).


###### Rashi on Genesis 24:20:1
[Rashi on Genesis 24:20:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:20:1)

**ותער.** לְשׁוֹן נְפִיצָה, וְהַרְבֵּה יֵשׁ בִּלְשׁוֹן מִשְׁנָה הַמְעָרֶה מִכְּלִי אֶל כֶּלִי, וּבַמִּקְרָא יֵשׁ לוֹ דּוֹמֶה אַל תְּעַר נַפְשִׁי (תהילים קמא), אֲשֶׁר הֶעֱרָה לַמָּוֶת נַפְשׁוֹ (ישעיהו נ"ג):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ותער AND SHE EMPTIED — It means “pouring out”. It occurs in this sense many times in the Mishna; e. g., (Avodah Zarah 72a), “He who pours (הטערה) from one vessel into another”, and we find it again in a similar sense in Biblical Hebrew: (Psalms 141:8) “O pour not out (תער) my soul”, and (Isaiah 53:12) “Because he poured forth (הערה) his soul unto death”


###### Rashi on Genesis 24:20:2
[Rashi on Genesis 24:20:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:20:2)

**השקת.** אֶבֶן חֲלוּלָה שֶׁשּׁוֹתִים בָּה הַגְּמַלִּים:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
השקת THE TROUGH — a hollowed-out stone from which the camels drink.


###### Rashi on Genesis 24:21:1
[Rashi on Genesis 24:21:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:21:1)

**משתאה.** לְשׁוֹן שְׁאִיָּה, כְּמוֹ שָׁאוּ עָרִים, תִּשָּׁאֶה שְׁמָמָה (שם ו'):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
משתאה WAS WONDERING — The word really has the idea of being waste and desolate, as (Isaiah 6:11) “Until cities be waste (שאו) and the land become utterly desolate תשאה.


###### Rashi on Genesis 24:21:2
[Rashi on Genesis 24:21:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:21:2)

**משתאה.** מִשְׁתּוֹמֵם וּמִתְבַּהַל עַל שֶׁרָאָה דְבָרוֹ קָרוֹב לְהַצְלִיחַ, אֲבָל אֵינוֹ יוֹדֵעַ אִם מִמִּשְׁפַּחַת אַבְרָהָם הִיא אִם לָאו. וְאַל תִּתְמַהּ בַּת' שֶׁל מִשְׁתָּאֵה, שֶׁאֵין לְךָ תֵּבָה שֶׁתְּחִלַּת יְסוֹדָהּ שִׁי"ן וּמְדַבֶּרֶת בִּלְשׁוֹן מִתְפַּעֵל שֶׁאֵין תָּי"ו מַפְרִידָה בֵּין שְׁתֵּי אוֹתִיּוֹת שֶׁל עִקָּר הַיְסוֹד כְּגוֹן מִשְׁתָּאֵה, מִשְׁתּוֹלֵל מִגִּזְרַת שׁוֹלָל, וַיִּשְׁתּוֹמֵם מִגִּזְרַת שְׁמָמָה, וְיִשְׁתַּמֵּר חֻקּוֹת עָמְרִי (מיכה ו') מִגִּזְרַת וַיִּשְׁמֹר, אַף כָּאן מִשְׁתָּאֵה מִגִּזְרַת תִּשָּׁאֶה, וּכְשֵׁם שֶׁאַתָּה מוֹצֵא לְשׁוֹן מְשׁוֹמֵם בְּאָדָם נִבְהָל וְנֶאֱלָם וּבַעַל מַחֲשָׁבוֹת, כְּמוֹ עַל יוֹמוֹ נָשַׁמּוּ אַחֲרֹנִים (איוב י"ח), שֹׁמּוּ שָׁמַיִם (ירמיהו ב'), אֶשְׁתּוֹמַם כְּשָׁעָה חֲדָא (דניאל ד'), כָּךְ תְּפָרֵשׁ לְשׁוֹן שְׁאִיָּה בְּאָדָם בָּהוּל וּבַעַל מַחֲשָׁבוֹת (וְאֻנְקְלוֹס תִּרְגֵּם לְשׁוֹן שְׁהִיָּה, וְגַבְרָא שָׁהֵי, שׁוֹהֵא וְעוֹמֵד בְּמָקוֹם אֶחָד לִרְאוֹת הַהִצְלִיחַ ה' דַּרְכּוֹ; וְאֵין לְתַרְגֵּם שָׁתֵי, שֶׁהֲרֵי אֵינוֹ לְשׁוֹן שְׁתִיָּה, שֶׁאֵין אָלֶף נוֹפֶלֶת בִּלְשׁוֹן שְׁתִיָּה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
משתאה means he was astonished and perplexed, because he saw that what he had said was nearly successful only that he did not know whether she belonged to Abraham’s family or not. Do not be puzzled by the ת in the word משתאה for you will find no word (verb) whose first root letter is ש where, when it is used in the Hithpael, the ת of the Hithpael-prefix does not come between the first two letters of the root, as e.g. משתאה (here) and (Isaiah 59:15) משתולל of the same root as שולל, and (Isaiah 59:16) וישתומם of the same root as שממה and (Micha 6:16) “For the statutes of Omri are kept (וישתמר )” from the same root as וישמר —so, also, here משתאה is of the same root as תשאה. Now, just as you find the expression שמם (which really means waste and desolate) applied to a person who is perplexed and speechless (with amazement) and sunk in deep thought (about what is happening) — e. g., (Job 18:20) “They that come after shall be astonished (נשמו) at his day”, and (Jeremiah 2:12) “Be astonished (שומו) ye heavens”, and (Daniel 4:16) “He was appalled אשתומם for a time” — so too you may explain the expression שאה (which also really means waste and desolate) in all its verbal or noun forms as referring to a person who is perplexed and sunk deep in thought. Onkelos translates it in the sense of lingering — “the man lingered” — i. e. he wailed, standing on one spot, to see “whether God had made his journey prosperous”. But one should not read in the Targum שתי in place of שהי, as the Targum of משתאה, (as evidently some versions of the Targum read), for the word משתאה certainly does not mean drinking, for א has no place in the Hebrew words which mean drinking root (שתה).


###### Rashi on Genesis 24:21:3
[Rashi on Genesis 24:21:3](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:21:3)

**משתאה לה.** מִשְׁתּוֹמֵם עָלֶיהָ, כְּמוֹ אִמְרִי לִי אָחִי הוּא (בראשית כ׳:י״ג) וּכְמוֹ וַיִּשְׁאֲלוּ אַנְשֵׁי הַמָּקוֹם לְאִשְׁתּוֹ (שם כ"ו):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
משתאה לה means he was wondering about her, just as the ל has the meaning “about” in (20:13) “Say of me (לי), he is my brother”, and (26:7) “And the men of the place asked about his wife.


###### Rashi on Genesis 24:22:1
[Rashi on Genesis 24:22:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:22:1)

**בקע.** רֶמֶז לְשִׁקְלֵי יִשְׂרָאֵל בֶּקַע לַגֻּלְגֹּלֶת:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
בקע BEKA (half a Shekel) — a symbol of the Shekels of the Israelites of which it is said (Exodus 38:26) “a Beka (half a Shekel) a head” (cf. Targum Jon).


###### Rashi on Genesis 24:22:2
[Rashi on Genesis 24:22:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:22:2)

**ושני צמידים.** רֶמֶז לִשְׁנֵי לוּחוֹת מְצֻמָּדוֹת:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ושני צמידים AND TWO BRACELETS (the word for bracelet signifies something joined or united) — a symbol of the two Tablets of stone, joined one to another (Genesis Rabbah 60:6).


###### Rashi on Genesis 24:22:3
[Rashi on Genesis 24:22:3](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:22:3)

**עשרה זהב משקלם.** רֶמֶז לַעֲשֶׂרֶת הַדִּבְּרוֹת שֶׁבָּהֶן:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
עשרה זהב משקלם TEN SHEKELS OF GOLD WAS THEIR WEIGHT —a symbol of the Ten Commandments written on them (the Tablets) (Genesis Rabbah 60:6).


###### Rashi on Genesis 24:23:1
[Rashi on Genesis 24:23:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:23:1)

**ויאמר בת מי את.** לְאַחַר שֶׁנָּתַן לָהּ שְׁאָלָהּ, לְפִי שֶׁהָיָה בָּטוּחַ בִּזְכוּתוֹ שֶׁל אַבְרָהָם שֶׁהִצְלִיחַ הַקָּבָּ"ה דַּרְכּוֹ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויאמר בת מי את AND HE SAID, WHOSE DAUGHTER ART THOU? — He asked her this after he had given her these presents, for he was confident that, on account of the merit of Abraham, the Holy One blessed be He, had made his journey successful.


###### Rashi on Genesis 24:23:2
[Rashi on Genesis 24:23:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:23:2)

**ללין.** לִינָה אַחַת, לִין שֵׁם דָּבָר; וְהִיא אָמְרָה לָלוּן – כַּמָּה לִינוֹת:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ללין TO LODGE IN — the word means one night’s lodging. The word לין is a noun (of the same form as גיל ,שיר). She however said (Genesis 24:25) ללון (a verb, “to lodge” generally) meaning many nights’ lodging (Genesis Rabbah 60:6).


###### Rashi on Genesis 24:24:1
[Rashi on Genesis 24:24:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:24:1)

**בת בתואל.** הֱשִׁיבַתּוּ עַל רִאשׁוֹן רִאשׁוֹן וְעַל אַחֲרוֹן אַחֲרוֹן:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
בת בתואל DAUGHTER OF BETHUEL — She answered his first question first and his last last (cf. Avot 5:9).


###### Rashi on Genesis 24:25:1
[Rashi on Genesis 24:25:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:25:1)

**מספוא.** כָּל מַאֲכַל הַגְּמַלִים קָרוּי מִסְפּוֹא, כְּגוֹן תֶּבֶן וּשְׂעוֹרִים:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
מספוא PROVENDER — All kinds of camels’ food is called מספוא e. g., straw and barley.


###### Rashi on Genesis 24:27:1
[Rashi on Genesis 24:27:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:27:1)

**בדרך.** דֶּרֶךְ הַמְזֻמָּן, דֶּרֶך הַיָּשָׁר, בְּאוֹתוֹ דֶּרֶךְ שֶׁהָיִיתִי צָרִיךְ, וְכֵן כָּל בֵּי"ת וְלָמֶ"ד וְהֵ"א הַמְשַׁמְּשִׁים בְּרֹאש הַתֵּבָה וּנְקוּדִים בְּפַתָּח, מְדַבְּרִים בְּדָבָר הַפָּשׁוּט שֶׁנִּזְכַּר כְּבָר בְּמָקוֹם אַחֵר, אוֹ שֶׁהוּא מְבֹרָר וְנִכָּר בְּאֵיזוֹ הוּא מְדַבֵּר:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
בדרך [I BEING] IN THE WAY — The way i.e. the designated way — the right way — that way which I really required. In the same manner wherever ב or ל or ה are prefixed to a word and are punctuated with a Patach, they speak of some object that is quite definite in sense, having been already mentioned in another passage, or of some object where it is quite clear and evident about what one is speaking.


###### Rashi on Genesis 24:28:1
[Rashi on Genesis 24:28:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:28:1)

**לבית אמה.** דֶּרֶךְ הַנָּשִׁים הָיְתָה לִהְיוֹת לָהֶן בַּיִת לֵישֵׁב בּוֹ לִמְלַאכְתָּן, וְאֵין הַבַּת מַגֶּדֶת אֶלָּא לְאִמָּהּ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
לבית אמה [AND TOLD IT] TO THEM OF HER MOTHER’S HOUSE — It was customary for the women to have their own apartments to sit in at their work — and a daughter, of course, confides only in her mother (Genesis Rabbah 60:7).


###### Rashi on Genesis 24:29:1
[Rashi on Genesis 24:29:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:29:1)

**וירץ.** לְמָה רָץ וְעַל מָה רָץ? **ויהי כראות את הנזם**, אָמַר עָשִׁיר הוּא זֶה, וְנָתָן עֵינָיו בַּמָּמוֹן:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וירץ AND HE RAN — Why did he run and what did he run for? (The next verse explains why). ויהי כראות הנזם AND IT CAME TO PASS WHEN HE SAW THE RING —he said, “This must be a rich man ״, and he had an eye to his money.


###### Rashi on Genesis 24:30:1
[Rashi on Genesis 24:30:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:30:1)

**על הגמלים.** לְשָׁמְרָן, כְּמוֹ וְהוּא עוֹמֵד עֲלֵיהֶם (בראשית י״ח:ח׳), לְשַׁמְּשָׁם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
על הגמלים [HE WAS STANDING] BY THE CAMELS — to look after them. The phrase is the same as (18:8) “And he (Abraham) stood by them עומד עליהם"— to wait on them.


###### Rashi on Genesis 24:31:1
[Rashi on Genesis 24:31:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:31:1)

**פניתי הבית.** מֵעֲבוֹדַת אֱלִילִים (בראשית רבה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
פניתי הבית I HAVE CLEARED THE HOUSE of idols (Genesis Rabbah 60:7).


###### Rashi on Genesis 24:32:1
[Rashi on Genesis 24:32:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:32:1)

**ויפתח.** הִתִּיר זְמָם שֶׁלָּהֶם, שֶׁהָיָה סוֹתֵם אֶת פִּיהֶם שֶׁלֹא יִרְעוּ בַדֶּרֶךְ בִּשְׂדוֹת אַחֵרִים:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויפתח HE UNGIRDED — He removed their muzzles, for he had closed their mouths by them so that on the journey they might not graze in other peoples’ fields (Genesis Rabbah 60:8).


###### Rashi on Genesis 24:33:1
[Rashi on Genesis 24:33:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:33:1)

**עד אם דברתי.** הֲרֵי אִם מְשַׁמֵּשׁ בִּלְשׁוֹן אֲשֶׁר וּבִלְשׁוֹן כִּי, כְּמוֹ: עַד כִּי יָבֹא שִׁילֹה (בראשית מ"ט) וְזֶהוּ שֶׁאָמְרוּ חֲזַ"ל: כִּי מְשַׁמֵּשׁ בְּד' לְשׁוֹנוֹת, וְהָאֶחָד אִי, וְהוּא אִם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
עד אם דברתי UNTIL THAT I HAVE SPOKEN — This is the same as עד אשר, so that you see that אם has the meaning of both אשר and כי, an example of the latter usage being (49:10) “Until that (עד כי) men come to Shiloh” (where עד כי is equivalent to עד אם in our verse). That is what our Sages, of blessed memory, have said (Rosh Hashanah 3a): The word כי is used in four meanings. One of these they say, is אי which is the Aramaic for the Hebrew word "im".


###### Rashi on Genesis 24:36:1
[Rashi on Genesis 24:36:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:36:1)

**ויתן לו את כל אשר לו.** שְׁטָר הַמַּתָּנָה הֶרְאָה לָהֶם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויתן לו את כל אשר לו AND HE HATH GIVEN TO HIM ALL THAT HE HATH — he showed them the deed of gift.


###### Rashi on Genesis 24:37:1
[Rashi on Genesis 24:37:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:37:1)

**לא תקח אשה לבני מבנות הכנעני.** אִם לֹא תֵּלֵךְ תְּחִלָּה אֶל בֵּית אָבִי וְלֹא תֹאבֶה לָלֶכֶת אַחֲרֶיךָ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
לא תקח אשה לבני מבנות הכנעני THOU SHALT NOT TAKE A WIFE FOR MY SON FROM THE DAUGHTERS OF THE CANAANITES if you do not first go to my father’s house and to my family that thou mayest take a wife to my son and she will not be willing to follow you.


###### Rashi on Genesis 24:39:1
[Rashi on Genesis 24:39:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:39:1)

**אלי לא תלך האשה.** אלי כְּתִיב, בַּת הָיְתָה לוֹ לֶאֱלִיעֶזֶר, וְהָיָה מְחַזֵּר לִמְצֹא עִלָּה שֶׁיֹּאמַר לוֹ אַבְרָהָם לִפְנוֹת אֵלָיו לְהַשִּׂיאוֹ בִּתּוֹ, אָמַר לוֹ אַבְרָהָם בְּנִי בָרוּךְ וְאַתָּה אָרוּר וְאֵין אָרוּר מִדַּבֵּק בְּבָרוּךְ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אלי לא תלך האשה PERADVENTURE THE WOMAN WILL NOT FOLLOW ME —The word אולי perhaps is written without ו so that it may be read אֵלַי unto me. Eliezer had a daughter and he was endeavouring to find some reason why Abraham should say that he must appeal to him (Eliezer) that he should give his daughter in marriage to Isaac. Abraham said to him, “My son is blessed and you are subject to a curse. One who is under a curse cannot unite with one who is blessed” (Genesis Rabbah 59:9).


###### Rashi on Genesis 24:42:1
[Rashi on Genesis 24:42:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:42:1)

**ואבא היום.** הַיּוֹם יָצָאתִי וְהַיּוֹם בָּאתִי, מִכָּאן שֶׁקָּפְצָה לוֹ הָאָרֶץ. אָמַר רַבִּי אֲחָא יָפָה שִׂיחָתָן שֶׁל עַבְדֵי אָבוֹת לִפְנֵי הַמָּקוֹם מִתּוֹרָתָן שֶׁל בָּנִים, שֶׁהֲרֵי פָּרָשָׁה שֶׁל אֱלִיעֶזֶר כְּפוּלָה בַּתּוֹרָה וְהַרְבֵּה גּוּפֵי תוֹרָה לֹא נִתְּנוּ אֶלָּא בִּרְמִיזָה (בראשית רבה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ואבא היום AND I CAME THIS DAY — Today I started on my journey and today I have arrived here. Hence we may infer that the earth (the road) shrunk for him (i. e. that the journey was shortened in a miraculous manner) (Sanhedrin 95a). R. Acha said: The ordinary conversation of the patriarchs' servants is more pleasing to God than even the Torah (religious discourse) of their children, for the chapter of Eliezer (the account of his journey) is repeated in the Torah (i. e. it is written once as a narrative and again repeated as part of the conversation of the patriarch’s servant) whereas many important principles of the Law are derived only from slight indications given in the Text (Genesis Rabbah 60:8).


###### Rashi on Genesis 24:44:1
[Rashi on Genesis 24:44:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:44:1)

**גם אתה.** גַּם לְרַבּוֹת אֲנָשִׁים שֶׁעִמּוֹ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
גם אתה DRINK THOU ALSO — Her use of the word גם, also suggests that she intended to include the men who accompanied him.


###### Rashi on Genesis 24:44:2
[Rashi on Genesis 24:44:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:44:2)

**הוכיח.** בֵּרֵר וְהוֹדִיעַ, וְכֵן כָּל הוֹכָחָה שֶׁבַּמִּקְרָא בֵּרוּר דָּבָר:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
הכיח means selected and designated. So, too, wherever this word (the Hiphil of יכח) occurs in the Scriptures it signifies “making something clear”.


###### Rashi on Genesis 24:45:1
[Rashi on Genesis 24:45:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:45:1)

**טרם אכלה.** טֶרֶם שֶׁאֲנִי מְכַלֶּה, וְכֵן כָּל לְשׁוֹן הוֹוֶה, פְּעָמִים שֶׁהוּא מְדַבֵּר בִּלְשׁוֹן עָבָר וְיָכוֹל לִכְתֹּב טֶרֶם כִּלִּיתִי, וּפְעָמִים שֶׁמְּדַבֵּר בִּלְשׁוֹן עָתִיד, כְּמוֹ כִּי אָמַר אִיּוֹב, הֲרֵי לְשׁוֹן עָבָר, כָּכָה יַעֲשֶׂה אִיּוֹב (איוב א'), הֲרֵי לְשׁוֹן עָתִיד, וּפֵרוּשׁ שְׁנֵיהֶם לְשׁוֹן הוֹוֶה, כִּי אוֹמֵר הָיָה אִיּוֹב אוּלַי חָטְאוּ בָנַי וגו', וְהָיָה עוֹשֶׁה כָּךְ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
טרם אכלה means I WAS NOT YET FINISHING. Similarly in the case of every word that expresses an action contemporaneous with another Scripture sometimes uses the past tense — so that it might have written here טרם כִּלִיתִי — and sometimes it uses the future tense. Examples are: (Job I. 5) “For Job was saying (אמר)” — here it is past tense and (ib.) “Thus was Job doing (יעשה)” — here it is future tense. But the meaning of both of them is contemporaneous action: “for Job was saying (whilst he sacrificed) “Perhaps my sons have sinned etc." “and he was doing this" (whenever his sons feasted).


###### Rashi on Genesis 24:47:1
[Rashi on Genesis 24:47:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:47:1)

**ואשאל. ואשם.** שִׁנָּה הַסֵּדֶר, שֶׁהֲרֵי הוּא תְּחִלָּה נָתַן וְאַחַר כָּךְ שָׁאַל, אֶלָּא שֶׁלֹּא יִתְפְּשׂוּהוּ בִּדְבָרָיו וְיֹאמְרוּ הַאֵיךְ נָתַתָּ לָהּ וַעֲדַיִן אֵינְךָ יוֹדֵעַ מִי הִיא:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ואשאל...ואשם AND I ASKED HER ... AND I PUT THE RING —He changed the order of proceedings for in fact he had first given the presents and afterwards questioned her. But he did this in order that they should not catch him by his own words and say, "How could you give her anything when you did not yet know who she was!"


###### Rashi on Genesis 24:49:1
[Rashi on Genesis 24:49:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:49:1)

**על ימין.** מִבְּנוֹת יִשְׁמָעֵאל:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
על ימין TO THE RIGHT HAND — to take a wife of the daughters of Ishmael.


###### Rashi on Genesis 24:49:2
[Rashi on Genesis 24:49:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:49:2)

**על שמאל.** מִבְּנוֹת לוֹט, שֶׁהָיָה יוֹשֵׁב לִשְׂמֹאלוֹ שֶׁל אַבְרָהָם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
על שמאל TO THE LEFT — to take a wife of the daughters of Lot who dwelt at the left of Abraham (Genesis Rabbah 60:9).


###### Rashi on Genesis 24:50:1
[Rashi on Genesis 24:50:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:50:1)

**ויען לבן ובתואל.** רָשָׁע הָיָה, וְקָפַץ לְהָשִׁיב לִפְנֵי אָבִיו:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויען לבן ובתואל THEN LABAN AND BETHUEL ANSWERED —He (Laban) was a wicked person and so rushed in to answer before his father.


###### Rashi on Genesis 24:50:2
[Rashi on Genesis 24:50:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:50:2)

**לא נוכל דבר אליך.** לְמָאֵן בַּדָּבָר הַזְֶּה לֹא עַל יְדֵי תְשׁוּבַת דָּבָר רַע וְלֹא עַל יְדֵי תְשׁוּבַת דָּבָר הָגוּן, וְנִכָּר שֶׁמֵּה' יָצָא הַדָּבָר, לְפִי דְּבָרֶיךָ שֶׁזִּמְּנָהּ לְךָ (בראשית רבה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
לא נוכל דבר אליך WE CANNOT SPEAK UNTO THEE — refusing this proposition either by answering you with unpleasant words (i. e. a flat refusal) or by giving you a reasoned reply, for it is evident that the matter proceedeth from the Lord since, according to your statement, He brought her and you together.


###### Rashi on Genesis 24:52:1
[Rashi on Genesis 24:52:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:52:1)

**וישתחו ארצה.** מִכָּאן שֶׁמּוֹדִים עַל בְּשׂוֹרָה טוֹבָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וישתחו ארצה HE PROSTRATED HIMSELF — From this we may learn that we should thank God for good news (Genesis Rabbah 60:6).


###### Rashi on Genesis 24:53:1
[Rashi on Genesis 24:53:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:53:1)

**ומגדנות.** לְשׁוֹן מְגָדִים, שֶׁהֵבִיא עִמּוֹ מִינֵי פֵּרוֹת שֶׁל אֶרֶץ יִשְׂרָאֵל:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ומגדנות PRECIOUS THINGS — it has the same meaning as מגדים (cf. Song 7:14) “precious fruits״, for he had brought with him various kinds of fruit from the land of Israel (Genesis Rabbah 60:11).


###### Rashi on Genesis 24:54:1
[Rashi on Genesis 24:54:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:54:1)

**וילינו.** כָּל לִינָה שֶׁבַּמִּקְרָא לִינַת לַיְלָה אֶחָד:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וילינו AND LODGED OVER NIGHT — wherever the root לין occurs in Scripture it signifies staying for only one night.


###### Rashi on Genesis 24:55:1
[Rashi on Genesis 24:55:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:55:1)

**ויאמר אחיה ואמה.** וּבְתוּאֵל הֵיכָן הָיָה? הָיָה רוֹצֶה לְעַכֵּב וּבָא מַלְאָךְ וֶהֱמִיתוֹ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויאמר אחיה ואמה AND HER BROTHER AND HER MOTHER SAID —But where was Bethuel? He wished to prevent the marriage therefore an angel came and killed him (Genesis Rabbah 60:12).


###### Rashi on Genesis 24:55:2
[Rashi on Genesis 24:55:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:55:2)

**ימים.** שָׁנָה, כְּמוֹ יָמִים תִּהְיֶה גְאֻלָּתוֹ (ויקרא כ"ה), שֶׁכָּךְ נוֹתְנִין לִבְתוּלָה זְמַן י"ב חֹדֶש לְפַרְנֵס עַצְמָהּ בְּתַכְשִׁיטִים (כתובות נ"ז):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ימים (literally, days) means a year — just as (Leviticus 25:29) “For a whole year (ימים) shall he have the right of redemption” — for the custom was to give a maiden twelve months to provide herself with a trousseau (literally, ornaments) (Genesis Rabbah 60:12).


###### Rashi on Genesis 24:55:3
[Rashi on Genesis 24:55:3](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:55:3)

**או עשור.** י' חֳדָשִׁים; וְאִם תֹּאמַר יָמִים מַמָּשׁ, אֵין דֶּרֶך הַמְבַקְשִׁים לְבַקֵּש דָּבָר מֻעָט, וְאִם לֹא תִּרְצֶה תֵּן לָנוּ מְרֻבֶּה מִזֶּה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
או עשור OR TEN — i. e. ten months. But if you say that it does really mean “days” (“a few days”, and that it does not mean a year) I reply that it is not usual for people who make a request to ask for a little and to say “If you do not agree to this, then give us even more” (Ketubot 57b).


###### Rashi on Genesis 24:57:1
[Rashi on Genesis 24:57:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:57:1)

**ונשאלה את פיה.** מִכָּאן שֶׁאֵין מַשִּׂיאִין אֶת הָאִשָּׁה אֶלָּא מִדַּעְתָּהּ (בראשית רבה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ונשאלה את פיה AND ASK HER MOUTH — From this we may infer that a woman should not be given in marriage except with her own consent (Genesis Rabbah 60:12).


###### Rashi on Genesis 24:58:1
[Rashi on Genesis 24:58:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:58:1)

**ותאמר אלך.** מֵעַצְמִי, וְאַף אִם אֵינְכֶם רוֹצִים:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ותאמר אלך AND SHE SAID, I WILL GO — of my own accord even though you do not consent (Genesis Rabbah 60:12).


###### Rashi on Genesis 24:60:1
[Rashi on Genesis 24:60:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:60:1)

**את היי לאלפי רבבה.** אַתְּ וְזַרְעֵךְ תְּקַבְּלוּ אוֹתָהּ בְּרָכָה שֶׁנֶּאֱמַר לְאַבְרָהָם בְּהַר הַמּוֹרִיָּה וְהַרְבָּה אַרְבֶּה אֶת זַרְעֲךָ וגו', יְהִי רָצוֹן שֶׁיְּהֵא אוֹתוֹ הַזֶּרַע מִמֵּךְ וְלֹא מֵאִשָּׁה אַחֶרֶת:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
את היי לאלפי רבבה MAYEST THOU BECOME THOUSANDS OF MYRIADS —May you and your seed receive that blessing which was promised to Abraham on Mount Moriah, (Genesis 22:17) “I will greatly multiply thy seed … [and let thy seed possess the gates of their enemies]”. May it be God’s will that that seed may proceed from you and not from another woman”.


###### Rashi on Genesis 24:62:1
[Rashi on Genesis 24:62:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:62:1)

**מבוא באר לחי רואי.** שֶׁהָלַךְ לְהָבִיא הָגָר לְאַבְרָהָם אָבִיו שֶׁיִּשָּׂאֶנָּה (בראשית רבה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
מבוא באר לחי ראי HE HAD JUST COME FROM THE WELL LACHAI-ROI— For he had gone there to bring Hagar back to Abraham that he might take her again as his wife (Genesis Rabbah 60:14).


###### Rashi on Genesis 24:62:2
[Rashi on Genesis 24:62:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:62:2)

**יושב בארץ הנגב.** קָרוֹב לְאוֹתוֹ בְּאֵר, שֶׁנֶּאֱמַר וַיִּסַּע מִשָּׁם אַבְרָהָם אַרְצָה הַנֶּגֶב וַיֵּשֶׁב בֵּין קָדֵשׁ וּבֵין שׁוּר (בראשית כ') וְשָׁם הָיָה הַבְּאֵר, שֶׁנֶּאֱמַר הִנֵּה בֵין קָדֵשׁ וּבֵין בָּרֶד (שם ט"ז):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
יושב בארץ הנגב FOR HE DWELT IN THE LAND OF THE SOUTH, near to that well, as it is said, (Genesis 20:1) “And Abraham journeyed from thence towards the land of the South and dwelt between Kadesh and Shur”, and the well was there, as is said, (Genesis 16:14) “behold it is between Kadesh and Bered’’.


###### Rashi on Genesis 24:63:1
[Rashi on Genesis 24:63:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:63:1)

**לשוח.** לְשׁוֹן תְּפִלָּה (בראשית רבה), כְּמוֹ יִשְׁפֹּךְ שִׂיחוֹ (תהילים ק"ב):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
לשוח TO MEDITATE — this means “to pray” (Genesis Rabbah 60:14), as we find (Psalms 102:1) “[A prayer of the afflicted …] when he poureth forth his plaint.


###### Rashi on Genesis 24:64:1
[Rashi on Genesis 24:64:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:64:1)

**ותרא את יצחק.** רָאֲתָה אוֹתוֹ הָדוּר וְתוֹהָא מִפָּנָיו (בראשית רבה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ותרא את יצחק AND SHE SAW ISAAC — She saw his lordly appearance and gazed at him in astonishment (Genesis Rabbah 60:15).


###### Rashi on Genesis 24:64:2
[Rashi on Genesis 24:64:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:64:2)

**ותפל.** הִשְׁמִיטָה עַצְמָהּ לָאָרֶץ, כְּתַרְגּוּמוֹ וְאִתְרְכִינַת, הִטְּתָה עַצְמָהּ לָאָרֶץ וְלֹא הִגִּיעָה עַד הַקַּרְקַע, כְּמוֹ הַטִּי נָא כַדֵּךְ, אַרְכִינִי, וַיֵּט שָׁמַיִם (תהילים י"ח), וְאַרְכִּין, לְשׁוֹן מֻטֶּה לָאָרֶץ, וְדוֹמֶה לוֹ כִּי יִפֹּל לֹא יוּטָל (תהילים ל"ז), כְּלוֹמַר אִם יִטֶּה לָאָרֶץ לֹא יַגִּיעַ עַד הַקַּרְקַע:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ותפל SHE ALIGHTED (literally, she fell) — She let herself slide towards the ground; as the Targum renders it וארכינת —she inclined herself towards the earth, but did not actually reach the ground. Similarly in (Genesis 24:14) “let down thy pitcher, I pray thee”, the word הטי let down, Onkelos translates by ארכיני “incline”, and (Psalm 18:10) “He bowed (ויט) the heavens” he translates by וארכין which means “He bent them towards the ground”. A similar idea is (Psalms 37:24) “Though he fall (יפול) he shall not be utterly cast down” which is as much as to say, “though he bends himself towards the earth yet he shall not touch the ground (i. e. shall not fall entirely)” (Genesis Rabbah 60:15).


###### Rashi on Genesis 24:65:1
[Rashi on Genesis 24:65:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:65:1)

**ותתכס.** לְשׁוֹן וַתִּתְפַּעֵל, כְּמוֹ וַתִּקָּבֵר וַתִּשָּׁבֵר:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ותתכס AND [SHE] COVERED HERSELF — This has a passive meaning (she was covered); it is like (35:8) ותקבר “and she was buried”, and (1 Samuel 4:18) ותשבר “and [his neck] was broken”.


###### Rashi on Genesis 24:66:1
[Rashi on Genesis 24:66:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:66:1)

**ויספר העבד.** גִּלָּה לוֹ נִסִּים שֶׁנַּעֲשׂוּ לוֹ, שֶׁקָּפְצָה לוֹ הָאָרֶץ וְשֶׁנִּזְדַּמְּנָה לוֹ רִבְקָה בִּתְּפִלָּתוֹ (בראשית רבה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויספר העבד AND THE SERVANT RELATED — He reported to him the miracles that had been wrought for him — how the earth had shrunk for him, and how Rebecca was ready for him in response to his prayer (Genesis Rabbah 60:15).


###### Rashi on Genesis 24:67:1
[Rashi on Genesis 24:67:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:67:1)

**האהלה שרה אמו.** וַיְבִיאֶהָ הָאֹהֱלָה וְנַעֲשֵׂית דֻּגְמַת שָׂרָה אִמּוֹ, כְּלוֹמַר וַהֲרֵי הִיא שָׂרָה אִמּוֹ, שֶׁכָּל זְמַן שֶׁשָּׂרָה קַיֶּמֶת הָיָה נֵר דָּלוּק מֵעֶרֶב שַׁבָּת לְעֶרֶב שַׁבָּת וּבְרָכָה מְצוּיָה בָּעִסָּה וְעָנָן קָשׁוּר עַל הָאֹהֶל, וּמִשֶּׁמֵּתָה פָּסְקוּ, וּכְשֶׁבָּאת רִבְקָה חָזְרוּ (בראשית רבה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
האהלה שרה אמו INTO HIS MOTHER SARAH’S TENT — He brought her into the tent and she became exactly like his mother Sarah — that is to say, the words signify as much as, [And he brought her into the tent] and, behold, she was Sarah, his mother). For whilst Sarah was living, a light had been burning in the tent from one Sabbath eve to the next, there was always a blessing in the dough (a miraculous increase) and a cloud was always hanging over the tent (as a divine protection), but since her death all these had stopped. However, when Rebecca came, they reappeared” (Genesis Rabbah 60:16).


###### Rashi on Genesis 24:67:2
[Rashi on Genesis 24:67:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/24:67:2)

**אחרי אמו.** דֶּרֶךְ אֶרֶץ כָּל זְמַן שֶׁאִמּוֹ שֶׁל אָדָם קַיֶּמֶת, כָּרוּךְ הוּא אֶצְלָהּ; וּמִשֶּׁמֵּתָה, הוּא מִתְנַחֵם בְּאִשְׁתּוֹ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אחרי אמו [AND ISAAC WAS COMFORTED] AFTER HIS MOTHER’S DEATH — It is natural that whilst a man’s mother is living he is wrapped up in her, but when she dies he finds comfort in his wife (Pirkei DeRabbi Eliezer 32).