Commentaire de citation sur La Genèse 24:62

AND ABRAHAM CAME. Rashi comments: “From Beer-sheba.” Now this does not mean to imply that Abraham remained in Beer-sheba — as is indicated in the verse, And Abraham abode at Beer-sheba,⁷Above, 22:19. for how then would Sarah have been in Hebron? Rather, the intent is to state that Abraham had gone to Beer-sheba for the day for some purpose, and while there he heard of the death of Sarah and came from there to Hebron to mourn and weep for her. However, the expression of our Rabbis is,⁸Bereshith Rabbah 58:5. “And Abraham came — from Mount Moriah.” This is in accord with the Midrash which the Rabbi [Rashi] previously cited⁹In his commentary to Verse 2. which states that hearing of the Binding [in which her son had been made ready for sacrifice and had indeed almost been sacrificed] her soul flew from her and she died.
It would appear that the Divine command concerning the Binding was delivered to Abraham in Beer-sheba for there he dwelt and he returned thereto after the Binding, for so it is written at the outset: And Abraham planted a tamarisk-tree in Beer-sheba and called there on the name of the Eternal, the Everlasting G-d.¹⁰Above, 21:33. It further states, And Abraham sojourned in the land of the Philistines many days.¹¹Ibid., Verse 34. This refers to his dwelling in Beer-sheba, which is in the land of the Philistines, and it is there that he was commanded concerning the Binding. It is for this reason that he expended three days on the journey to Mount Moriah,¹²Ibid., 22:4. for the land of the Philistines is distant from Jerusalem. On the other hand, Hebron is in the mountains of Judah, as Scripture testifies,¹³Joshua 20:7; 21:11. and is therefore near to Jerusalem. Thus, when coming from the Binding, he returned to Beer-sheba, as it is said, So Abraham returned to his lads and they rose and went together to Beer-sheba.¹⁴Above, 22:19. This teaches us that he tarried there and dwelled in Beer-sheba for a period of years. Now if this was the case, Sarah did not die during that period immediately following the Binding for it would not be that Abraham lived in Beer-sheba while Sarah dwelt in Hebron. And so it also appears since Isaac was born in Beer-sheba for it is previously written, And Abraham journeyed from there towards the land of the south and abode between Kadesh and Shur and sojourned in Gerar,¹⁵Ibid., 20:1. and Abimelech said to him, Behold, my land is before thee; abide where it is good in thine eyes.¹⁶Ibid., Verse 15. There in that land Abraham settled in the city of Beer-sheba, for so it is written, And it came to pass at that time that Abimelech and Phicol the captain of his host spoke unto Abraham, saying.¹⁷Ibid., 21:22. Though it is not written there that they came to him from Gerar, [as it is written in the case of Isaac],¹⁸Further, 26:26. from which you might infer that Abraham lived in Gerar, this is not the case. Scripture clearly states that it was in Beer-sheba that they made the covenant.¹⁹Above, 21:32. Similarly, you will see that when Hagar was sent away from the house of Abraham on the day that Isaac was weaned,²⁰Ibid., Verse 8. she walked in the desert of Beer-sheba,²¹Ibid., Verse 14. for it was there that they lived. However, after many days, he [Abraham] journeyed from the land of the Philistines and came to Hebron, and there the righteous woman Sarah passed away.
However, according to the Midrash [which states that Sarah died at the time of the Binding], we must say that Abraham and Sarah lived in Hebron at the time of the Binding, and there Abraham was commanded concerning it. The verse which states that On the third day Abraham lifted up his eyes,¹²Ibid., 22:4. poses this difficulty: Since Hebron is near Mount Moriah, which is in Jerusalem, why did he not arrive at the mountain until the third day? The answer is as follows: The mountain which G-d had desired for His abode²²Psalms 68:17. A reference to the fact that in the future the Temple of Jerusalem was to be built on that mountain. See Ramban, above, 22:2. was not revealed to him until the third day. Thus for two days he wandered in the environs of Jerusalem, and it was not yet the Divine Will to indicate the mountain to him. After the Binding, Abraham did not return to his place in Hebron. Rather, he went first to Beer-sheba, the place of his tamarisk-tree, to give thanks for the miracle that befell him. It was there that he heard of the death of Sarah, and he came to Hebron. The two apparently divergent opinions — namely, that Abraham came from Mount Moriah and that he came from Beer-sheba — are thus one [since, as explained, on his way from Mount Moriah he went to the tamarisk-tree which was in Beer-sheba, there to give thanks for the miracle]. Accordingly, the verse which states, And Abraham abode at Beer-sheba,⁷Above, 22:19. is intended to indicate that upon his return from the Binding he went to Beer-sheba, and from there he went to bury Sarah. After the internment he immediately returned to Beer-sheba and settled there for years. Scripture, however, concludes the subject of Beer-sheba all at once, and following that it tells of the burial, [which explains the lack of chronology in the verse, And Abraham dwelt in Beer-sheba]. It was there in Beer-sheba that Isaac married Rebekah, as it says, For he dwelt in the land of the South,²³Further, 24:62. the locus of Beer-sheba. It is thus the opinion of all the commentators that Abraham was in another place, and it was from there that he came to the burial.
In my opinion, Sarah had a tent for herself and her attendants. And so it is written elsewhere into Jacob’s tent, and into Leah’s tent, and into the tent of the two maid servants.²⁴Ibid., 31:33. Sarah thus died in her tent, and Abraham came into her tent with a group of his friends to bewail her. [This is a simple explanation of the expression, and Abraham came.] It may be that the word vayavo (and he came) indicates that Abraham was bestirred to make this eulogy, and he began to make it, for all who bestir themselves to begin doing a certain task are spoken of in Hebrew as “coming to it.” This usage is quite common in the language of Sages, as we learn in Tractate Tamid:²⁵Tamid, IV, 3. “He came to the neck and left with it two ribs on either side…. He came to the left flank…. He came to the rump.” And also (you have) their expression,²⁶Bechoroth 20a. “I have not come to this principle.” In Scripture, likewise, you find, he came for his hire,²⁷Exodus 22:14. meaning that he came for the purpose of this work and did it for his hire. However, it does not appear to me feasible that Abraham came from another city to Hebron. If that were the case, Scripture would have mentioned that place and would have expressly written: “and Abraham heard, and he came from such and such a place.”

Possibly, Yitzchak had decided to remain for some time on Mount Moriah until he became forty years of age when he married Rivkah. At that point the Torah does mention that Yitzchak had come fromבאר לחי רואי, “from the well of the Living One who Sees,” the well at which Hagar’s prayers had once been answered.

וידי משה כבדים “and Moses’ hands became heavy;” it was tiresome for Moses to have to stand all day long, as we know from verse 9 where he announced that on the following day he would take up a position on the top of the hill, and it would be difficult for him to keep his hands lifted upwards all day long. Aaron and Chur provided a stone for Moses to sit on; and they supported his arms from either side so that he could keep holding his staff aloft. All of this was necessary in order that the people would not become demoralised. The expression: אמונה, describes anything that does not weaken or decrease in size when remaining in the same position for a long time, such as from morning to evening. An example of the meaning of אמונה what we described are found in Isaiah 22,23: ותקעתיו יתד במקום נאמן, “I will fix him as a peg in a firm place.” There are numerous other examples of this kind. Moses’ doing this enabled Joshua to weaken the Amalekites and their troops. Once the Torah writes of ידו, “his hand”, singular mode, and another time it writes ידיו, “his hands,” plural mode. At the beginning of the battle Moses raised only one of his hands, while lowering his second hand; eventually both of his hands had become too heavy for him to keep aloft without someone supporting them. In the Midrash quoted in Torah shleymah item 94, in the name of several well known commentators, none of whom have revealed the name of that Midrash, we find the following interpretation of the words in this paragraph: the word אמונה, is a reminder of Avraham who had been complimented by G-d on his emunah, “faith,” already in Genesis chapter 15. When Moses’ prayer on behalf of his people embattled against Amalek had not elicited a response from Hashem, he appealed to the forefather Avraham to join his plea. The words: עד בא, are a hint that he similarly turned to the Jewish people’s forefather Yitzchok, of whom we read that he had returned from prayer at the well where Hagar’s prayer had been answered. (Genesis 24,62). The words: עד בוא השמש, are a reminder of our forefather Yaakov who had prematurely spent a night at Luz where he had his first prophetic revelation in the dream with the ladder. (Genesis 28,11 כי בא השמש). Moses called on the combined merits of all three forefathers to reinforce his prayer. Our author quotes from Genesis 49,22 and Samuel I4,15, as well as from Joshua 20,9, that the word אמונה applied here to both of Moses’ hands, is a legitimate mode of the feminine mode corresponding to the masculine plural mode of the word אמונים.