Comentario citado sobre Génesis 24:22

מאה שנה, “one hundred years;” Rashi comments on the reason why the word: שנה, “year,” is repeated here three times, when the Torah could have simply written: מאה עשרים ושבע שנה, “one hundred and twenty seven years.” He suggests that the Torah wished us to know that Sarah was as free from sin at a hundred as she had been at twenty, and that she was as beautiful at twenty as she had been at seven. This, of course, raises the question why the Torah, in reporting the death of Yishmael at 137 years (Genesis, 25,32) used exactly the same formulation? We can answer this by pointing out that when reporting Sarah’s age, each group of years is reported separately, as an individual unit, whereas when reporting Yishmael’s age at death, the groups of years are introduced in the construct mode, i.e. מאת, not מאה, i.e. all the years had the same common factor. Not only that, but the Torah sums up her years once more with the words: שני חיי שרה, “the years of Sarah’s life,” i.e. all her years were earmarked by a common denominator. If, when Avraham’s death is reported our sages have seen fit to read something into the way his years are reported, although there too just as at the death of Yishmael we find the word מאת in the construct form, this can be accounted for by the word: ימי, “days of,” which are superfluous and therefore available for interpretation. (Genesis 25,7) Rashi also adds that Sarah was free from sin at twenty as if this was something exceptional; this sounds strange as at that time everyone was free from sin, i.e. not held accountable until the age of twenty? We must understand Rashi as if he had written: ”just as she was free from sin at 20, she remained free from sin until the end of her life. Accountability for sins at the age of 12 or 13 for females and males respectively, commenced only after the Torah had been given. [Our midrashim describe Yishmael as “innocent” when expelled by Sarah, as he was below 20 years of age. Ed.] Sarah had not required cosmetics at twenty anymore than she had required it at the age of seven. We know from Rivkah, who accepted jewelry at the age of three in order to enhance her appearance, that girls in those days felt the need to enhance their natural charms at an early age. (Compare Genesis 24,22) There is a Midrash in pessikta zutrata according to which the reference to her being one hundred as meaning that she was as beautiful at a hundred as she had been at twenty, whereas she was as free from sin at twenty as she had been at seven.

in her virginity Certain nouns in the Holy Tongue are never singular, like “juvenility” [Isaiah 54:6], “old age” [Genesis 37:3], “childhood” [cf . Isaiah 54:4], and “virginity” (likewise, certain nouns are never plural, like “young children” [Esther 3:13], “shoulders” [Genesis 9:23], “gold” [Genesis 24:22], and “iron” [Numbers 35:16]).

נזמי האף Nose jewels; I have already described them (Gen. 24:22)

סִפְקוֹ is an expression of sufficiency, as is translated into Aramaic (Gen. 24:22): “When the camels finished (ספיקו) drinking”; (Num. 11:22): “so that it may be enough for them (היספקון).”