## Rashi on Genesis Chapter 46

###### Rashi on Genesis 46:1:1
[Rashi on Genesis 46:1:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/46:1:1)

**בארה שבע.** כְּמוֹ לִבְאֵר שֶׁבַע; הֵ"א בְּסוֹף תֵּבָה בִּמְקוֹם לָמֶ"ד בִּתְּחִלָּתָהּ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
The suffix ה replaces the prefix ל locale (Yevamot 13b).


###### Rashi on Genesis 46:1:2
[Rashi on Genesis 46:1:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/46:1:2)

**לאלהי אביו יצחק.** חַיָּב אָדָם בִּכְבוֹד אָבִיו יוֹתֵר מִבִּכְבוֹד זְקֵנוֹ, לְפִיכָךְ תָּלָה בְּיִצְחָק וְלֹא בְאַבְרָהָם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
לאלהי אביו יצחק TO THE GOD OF HIS FATHER, ISAAC — The duty of honouring one’s father is more imperative than that of honouring one’s grandfather (Genesis Rabbah 94:5); therefore the sacrifices are associated with the name of Isaac and not with that of Abraham.


###### Rashi on Genesis 46:2:1
[Rashi on Genesis 46:2:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/46:2:1)

**יעקב יעקב.** לְשׁוֹן חִבָּה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
יעקב יעקב JACOB, JACOB — The repetition of the name is a mark of affection (Sifra, Vayikra Dibbura d'Nedavah, Chapter 1 12).


###### Rashi on Genesis 46:3:1
[Rashi on Genesis 46:3:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/46:3:1)

**אל תירא מרדה מצרימה.** לְפִי שֶׁהָיָה מֵצֵר עַל שֶׁנִּזְקָק לָצֵאת לְחוּצָה לָאָרֶץ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אל תירא מרדה מצרימה FEAR NOT TO GO DOWN TO EGYPT — God said this to him because he was grieved that he was compelled to leave the Land of Israel (Pirkei DeRabbi Eliezer 39).


###### Rashi on Genesis 46:4:1
[Rashi on Genesis 46:4:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/46:4:1)

**ואנכי אעלך.** הִבְטִיחוֹ לִהְיוֹת נִקְבָּר בָּאָרֶץ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ואנכי אעלך AND I MYSELF WILL ALSO SURELY BRING THEE UP AGAIN — Here He promised him that he would be buried in the Holy Land (Talmud Yerushalmi Sotah 1:10).


###### Rashi on Genesis 46:6:1
[Rashi on Genesis 46:6:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/46:6:1)

**אשר רכשו בארץ כנען.** אֲבָל מַה שֶּׁרָכַשׁ בְּפַדַּן אֲרָם נָתַן הַכֹּל לְעֵשָׂו בִּשְׁבִיל חֶלְקוֹ בִּמְעָרַת הַמַּכְפֵּלָה; אָמַר נִכְסֵי חוּצָה לָאָרֶץ אֵינָן כְּדַאי לִי, וְזֶהוּ אֲשֶׁר כָּרִיתִי לִי, הֶעֱמִיד לוֹ צִבּוּרִין שֶׁל זָהָב וָכֶסֶף כְּמִין כְּרִי וְאָמַר לוֹ טֹל אֶת אֵלּוּ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אשר רכשו בארץ כנען WHICH THEY HAD GOTTEN IN THE LAND OF CANAAN — But all that he had gotten in Padan-aram he gave to Esau in payment for his share in the Cave of Machpelah. He said, “The possessions I obtained outside the land are of no value to me”. It is to this that the words refer (Genesis 50:5) “[Bury me in my burying-place] which כריתי” I obtained for myself by means of a כרי. He placed before him (Esau) piles of gold and silver like a heap (כרי) of corn and said to him, “Take these in exchange for your share in the Cave of Machpelah” (Midrash Tanchuma, Vayechi 6).


###### Rashi on Genesis 46:7:1
[Rashi on Genesis 46:7:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/46:7:1)

**ובנות בניו.** סֶרַח בַּת אָשֵׁר וְיוֹכֶבֶד בַּת לֵוִי:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ובנות בניו HIS SON’S DAUGHTERS — these were Serah, the daughter of Asher, and Jochebed, the daughter of Levi.


###### Rashi on Genesis 46:8:1
[Rashi on Genesis 46:8:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/46:8:1)

**הבאים מצרימה.** עַל שֵׁם הַשָּׁעָה קוֹרֵא לָהֶם הַכָּתוּב בָּאִים, וְאֵין לִתְמֹהַּ עַל אֲשֶׁר לֹא כָתַב אֲשֶׁר בָּאוּ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
הבאים מצרימה WHO CAME INTO EGYPT — Relative to that time when they were going to Egypt Scripture calls them “those who were coming” to Egypt (the participle) and one, therefore, need not be surprised that it does not state אשר באו “who came” (the perfect tense).


###### Rashi on Genesis 46:10:1
[Rashi on Genesis 46:10:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/46:10:1)

**בן הכנענית.** בֶּן דִּינָה שֶׁנִּבְעֲלָה לִכְנַעֲנִי; כְשֶׁהָרְגוּ אֶת שְׁכֶם לֹא הָיְתָה דִּינָה רוֹצָה לָצֵאת עַד שֶׁנִּשְׁבַּע לָהּ שִׁמְעוֹן שֶׁיִּשָּׂאֶנָּה (בראשית רבה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
בן הכנענית THE SON OF THE CANAANITISH WOMAN — means the son of Dinah, who had been associated with a Canaanite (Shechem). When they (her brothers) had killed Shechem, Dinah refused to leave the city until Simeon swore to her that he would marry her and regard the child she was about to bear as his own (cf. Genesis Rabbah 80:11).


###### Rashi on Genesis 46:15:1
[Rashi on Genesis 46:15:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/46:15:1)

**אלה בני לאה, ואת דינה בתו.** הַזְּכָרִים תָּלָה בְלֵאָה וְהַנְּקֵבוֹת תָּלָה בְיַעֲקֹב, לְלַמֶּדְךָ, אִשָּׁה מַזְרַעַת תְּחִלָּה יוֹלֶדֶת זָכָר, אִישׁ מַזְרִיעַ תְּחִלָּה יוֹלֶדֶת נְקֵבָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אלה בני לאה ואת דינה בתו THESE ARE THE SONS OF LEAH WITH HIS DAUGHTER DINAH. — Scripture associates the men with the name of Leah and the women with that of Jacob for the reason given the Talmud (Niddah 31a).


###### Rashi on Genesis 46:15:2
[Rashi on Genesis 46:15:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/46:15:2)

**שלשים ושלש.** וּבִפְרָטָן אִי אַתָּה מוֹצֵא אֶלָּא שְׁלֹשִׁים וּשְׁנַיִם, אֶלָּא זוֹ יוֹכֶבֶד שֶׁנּוֹלְדָה בֵין הַחוֹמוֹת בִּכְנִיסָתָן לָעִיר, שֶׁנֶּאֱמַר אֲשֶׁר יָלְדָה אֹתָהּ לְלֵוִי בְּמִצְרָיִם – לֵדָתָהּ בְּמִצְרַיִם וְאֵין הוֹרָתָהּ בְּמִצְרַיִם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
שלשים ושלש THIRTY THREE — But in the enumeration above you will find only thirty-two. The one whose name is omitted is Jochebed who was born “between the walls” just as they entered the border city, as it is said (Numbers 26:59) “Jochebed, the daughter of Levi, whom her mother bore to Levi in Egypt — she was born in Egypt, but she was not conceived in Egypt (Bava Batra 123).


###### Rashi on Genesis 46:19:1
[Rashi on Genesis 46:19:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/46:19:1)

**בני רחל אשת יעקב.** וּבְכֻלָּן לֹא נֶאֱמַר בָּהֶן אֵשֶׁת, אֶלָּא שֶׁהָיְתָה עִקָּרוֹ שֶׁל בַּיִת:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
בני רחל אשת יעקב THE SONS OF RACHEL, JACOB’S WIFE — In the case of all the other wives of Jacob the term אשת “wife” is not mentioned. But the reason is because she was the chief mistress of the household (Genesis Rabbah 73:1).


###### Rashi on Genesis 46:26:1
[Rashi on Genesis 46:26:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/46:26:1)

**כל הנפש הבאה ליעקב.** שֶׁיָּצְאוּ מֵאֶרֶץ כְּנַעַן לָבֹא לְמִצְרַיִם; וְאֵין "הַבָּאָה" זוֹ לְשׁוֹן עָבָר אֶלָּא לְשׁוֹן הוֹוֶה, כְּמוֹ בָּעֶרֶב הִיא בָאָה (אסתר ב' ד'), וּכְמוֹ וְהִנֵּה רָחֵל בִּתּוֹ בָּאָה עִם הַצֹּאן (בראשית כ"ט), לְפִיכָךְ טַעְמוֹ לְמַטָּה בָּאָלֶ"ף, לְפִי שֶׁכְּשֶׁיָּצְאוּ לָבֹא מֵאֶרֶץ כְּנַעַן לֹא הָיוּ אֶלָּא שִׁשִּׁים וָשֵׁשׁ, וְהַשֵּׁנִי, כָּל הַנֶּפֶשׁ לְבֵית יַעֲקֹב הַבָּאָה מִצְרַיְמָה שִׁבְעִים – הוּא לְשׁוֹן עָבָר, לְפִיכָךְ טַעְמוֹ לְמַעְלָה בַּבֵּי"ת, לְפִי שֶׁמִּשֶּׁבָּאוּ שָׁם הָיוּ שִׁבְעִים, שֶׁמָּצְאוּ שָׁם יוֹסֵף וּשְׁנֵי בָנָיו, וְנִתּוֹסְפָה לָהֶם יוֹכֶבֶד בֵּין הַחוֹמוֹת. וּלְדִבְרֵי הָאוֹמֵר תְּאוֹמוֹת נוֹלְדוּ עִם הַשְּׁבָטִים, צְרִיכִים אָנוּ לוֹמַר שֶׁמֵּתוּ לִפְנֵי יְרִידָתָן לְמִצְרַיִם, שֶׁהֲרֵי לֹא נִמְנוּ כָאן; מָצָאתִי בְּוַיִּקְרָא רַבָּה, עֵשָׂו שֵׁשׁ נְפָשׁוֹת הָיוּ לוֹ, וְהַכָּתוּב קוֹרֵא אוֹתָן נַפְשׁוֹת בֵּיתוֹ, לְשׁוֹן רַבִּים, לְפִי שֶׁהָיוּ עוֹבְדִין לֶאֱלֹהוּת הַרְבֵּה; יַעֲקֹב שִׁבְעִים הָיוּ לוֹ, וְהַכָּתוּב קוֹרֵא אוֹתָן נֶפֶשׁ, לְפִי שֶׁהָיָה עוֹבְדִים לְאֵל אֶחָד:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כל הנפש הבאה ליעקב EVERY SOUL THAT WAS COMING WITH JACOB — every soul that left Canaan to go to Egypt The word הבאה, here, is not a perfect tense, but a participle with a relative present sense — just as (Ester 2:4) “In the evening she (באה) was coming” and (Genesis 29:7) “and, behold, Rachel his daughter is coming (באה)” and therefore the accent is on the last syllable, on the א, because when they left, coming from the land of Canaan, they were only sixty-six. But at the second mention of this word (Genesis 46:27) — “every soul of the house of Jacob, which came (הבאה) into Egypt were seventy” — it is a perfect tense and therefore it is accented on the last but one syllable, on the ב. The reason is, that when they came there, they were seventy, for they found Joseph and his two sons there, and Jochebed was added to their number “between the walls”. According to the view of the Rabbi (i. e. R. Jehudah, cf. Genesis Rabbah 84) who stated that with each of Jacob’s sons a twin-sister was born, we must say that these died before they (Jacob and his family) went down to Egypt, because they are not enumerated here. In Vayikra Rabbah 4:6 I found the following: When he left Canaan (cf. Genesis 36:6) Esau’s family consisted of only six (himself and his five sons), and Scripture calls them “the souls of his house” (in the plural) and this is because they worshipped many gods (each serving a different god and having as it were, a different soul or religious feeling). But the family of Jacob when he came to Egypt consisted of seventy and Scripture calls them “soul”, in the singular, because they all served One God.


###### Rashi on Genesis 46:28:1
[Rashi on Genesis 46:28:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/46:28:1)

**להורת לפניו.** כְּתַרְגּוּמוֹ, לְפַנּוֹת לוֹ מָקוֹם, וּלְהוֹרוֹת הֵיאַךְ יִתְיַשֵּׁב בָּהּ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
להורת לפניו TO DIRECT HIM — Render this as the Targum does: to prepare a place for him and to show him how he should settle in it.


###### Rashi on Genesis 46:28:2
[Rashi on Genesis 46:28:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/46:28:2)

**לפניו.** קֹדֶם שֶׁיַּגִּיַע לְשָׁם. וּמִדְרַשׁ אַגָּדָה לְהוֹרוֹת לְפָנָיו – לְתַקֵּן לוֹ בֵּית תַּלְמוּד שֶׁמִּשָּׁם תֵּצֵא הוֹרָאָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
לפניו BEFORE HIM — means before he should arrive there. A Midrashic comment is: להורת לפניו (in the sense of, “that there might be teaching before him”) — to establish for him a House of Study from which Teaching (הוראה or תורה) might go forth (Genesis Rabbah 95:3).


###### Rashi on Genesis 46:29:1
[Rashi on Genesis 46:29:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/46:29:1)

**ויאסר יוסף מרכבתו.** הוּא עַצְמוֹ אָסַר אֶת הַסּוּסִים לַמֶּרְכָּבָה לְהִזְדָּרֵז לִכְבוֹד אָבִיו:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויאסר יוסף מרכבתו AND JOSEPH MADE READY (literally, bound, harnessed) HIS CHARIOT — He himself harnessed the horses to the chariot being eager to show honour to his father (Genesis Rabbah 95:8; Mechilta to בשלח).


###### Rashi on Genesis 46:29:2
[Rashi on Genesis 46:29:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/46:29:2)

**וירא אליו.** יוֹסֵף נִרְאָה אֶל אָבִיו:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וירא אליו AND HE APPEARED BEFORE HIM — Joseph appeared before his father.


###### Rashi on Genesis 46:29:3
[Rashi on Genesis 46:29:3](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/46:29:3)

**ויבך על צואריו עוד.** לְשׁוֹן הַרְבּוֹת בְּכִיָּה, וְכֵן כִּי לֹא עַל אִישׁ יָשִׂים עוֹד (איוב ל"ד), לְשׁוֹן רִבּוּי הוּא – אֵינוֹ שָׂם עָלָיו עֲלִילוֹת נוֹסָפוֹת עַל חֲטָאָיו; אַף כָּאן הִרְבָּה וְהוֹסִיף בִּבְכִי יוֹתֵר עַל הָרָגִיל; אֲבָל יַעֲקֹב לֹא נָפַל עַל צַוְּארֵי יוֹסֵף וְלֹא נְשָׁקוֹ, וְאָמְרוּ רַבּוֹתֵינוּ, שֶׁהָיָה קוֹרֵא אֶת שְׁמַע:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויבך על צואריו עוד AND WEPT ON HIS NECK A GOOD WHILE — The phrase ויבך עוד signifies weeping copiously. So, too, עוד has the same meaning in (Job 34:23) “For He doth not place upon a man עוד” — which means something more than is proper: God does not place on him accusations additional to his sins (the sins he has really committed) Here, also, he wept greatly and continuously — more than is usual. Jacob, however, did not fall upon Joseph’s neck nor did he kiss him. Our Rabbis say: the reason was that he was reciting the Shema (renewing his allegiance to God immediately on settling in a new land).


###### Rashi on Genesis 46:30:1
[Rashi on Genesis 46:30:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/46:30:1)

**אמותה הפעם.** פְּשׁוּטוֹ כְתַרְגּוּמוֹ. וּמִדְרָשׁוֹ סָבוּר הָיִיתִי לָמוּת שְׁתֵּי מִיתוֹת, בָּעוֹלָם הַזֶּה וְלָעוֹלָם הַבָּא, שֶׁנִּסְתַּלְּקָה מִמֶּנִּי שְׁכִינָה, וְהָיִיתִי אוֹמֵר שֶׁיִּתְבָּעֵנִי הַקָּבָּ"ה מִיתָתְךָ, עַכְשָׁו שֶׁעוֹדְךָ חַי, לֹא אָמוּת אֶלָּא פַעַם אַחַת:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אמותה הפעם NOW, I WILL FAIN DIE — It's literal meaning is as the Targum renders it. A Midrashic explanation is (being based upon the literal translation. “I will die this once”): I had thought that I would die two deaths, in this world and also in the world to come, because the Divine Presence departed from me and I therefore thought that God would hold me responsible for your death. Now, since you are alive I will die only once, in this world (Midrash Tanchuma, Vayigash 9).


###### Rashi on Genesis 46:31:1
[Rashi on Genesis 46:31:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/46:31:1)

**ואמרה אליו אחי וגו'.** וְעוֹד אֹמַר לוֹ, **והאנשים רועי צאן וגו'**:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
'ואמרה אליו אחי וגו AND I WILL SAY TO HIM— “MY BRETHREN … have come unto me” and further I will say to him, והאנשים רעי צאן 'וגו AND THE MEN ARE SHEPHERDS etc.


###### Rashi on Genesis 46:34:1
[Rashi on Genesis 46:34:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/46:34:1)

**בעבור תשבו בארץ גשן.** וְהִיא צְרִיכָה לָכֶם שֶׁהִיא אֶרֶץ מִרְעֶה, וּכְשֶׁתֹּאמְרוּ לוֹ שֶׁאֵין אַתֶּם בְּקִיאִין בִּמְלָאכָה אַחֶרֶת, יַרְחִיקְכֶם מֵעָלָיו וְיוֹשִׁיבְכֶם שָׁם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
בעבור תשבו בארץ גשן IN ORDER THAT YE MAY ABIDE IN THE LAND OF GOSHEN — and this is the land that you require, for it is a land of pasture. If you tell him that you are inexperienced in other work he will send you far away from him and settle you there.


###### Rashi on Genesis 46:34:2
[Rashi on Genesis 46:34:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/46:34:2)

**כי תועבת מצרים כל רועה צאן.** לְפִי שֶׁהֵם לָהֶם אֱלֹהוּת:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כי תועבת מצרים כל רעה צאן FOR EVERY SHEPHERD IS AN ABOMINATION TO THE EGYPTIANS — because they (sheep) are regarded by them as deities.