וַיִּגְוַ֨ע וַיָּ֧מָת אַבְרָהָ֛ם בְּשֵׂיבָ֥ה טוֹבָ֖ה זָקֵ֣ן וְשָׂבֵ֑עַ וַיֵּאָ֖סֶף אֶל־עַמָּֽיו׃
Lalu Abraham mengembuskan napas terakhir dan meninggal dalam usia lanjut yang baik, tua dan puas, lalu ia dikumpulkan kepada kaumnya.
Rav Hirsch
ודרשת. So Bereschit 25, 22. ׳דבר המשפט .ותלך לדרש את ד ist eben der entscheidende Ausspruch, über den man zweifelhaft war, כי יפלא ממך דבר למשפט (Vers 8).
Ramban
AND HE EXPIRED (‘VAYIGVA’). Rashi comments: “This expression — ‘expiring’ — is only mentioned in the case of righteous people.” But in the Gemara186Baba Bathra 16b. The Gemara (teaching) constitutes the collected discussions of the Amoraim, centering around the Mishnah. The Mishnah and Gemara combined are known as the Talmud. the Rabbis objected, “But it says ‘expiring’ with reference to the generation of the flood: And all flesh expired that moved upon the earth, etc., and every man;187Above, 7:21. Every thing that is in the earth shall expire.”188Ibid., 6:17. And the Gemara answers: “We were referring to [those places where it mentions both] ‘expiring’ and ‘gathering,’” [as it says in the case of Abraham and in the present verse concerning Ishmael].
The intent of the Rabbis is that the expression “expiring” indicates death without prolonged sickness and without pains. This death is merited only by the righteous people, [and concerning their death both “expiring” and “gathering” are mentioned]. But the men of the generation of the flood, who were overthrown as in a moment, and no hands fell upon them,189Lamentations 4:6. as also those who died in the desert — with them Scripture therefore mentions only “expiring”: when our brethren expired.190Numbers 20:3. And so is the sense of the verse, And that man expired not alone in his iniquity,191Joshua 22:20. meaning that his iniquity did not cause him instant death. But when Scripture so mentions the term “expiring” in reference to death together with the word vayei’aseph (and he was gathered [unto his people]) or vayamoth (and he died), it hints to the death of the righteous ones.
In the words of Bereshith Rabbah,19262:2. “And Abraham expired, and died,193Verse 8 here. Rabbi Yehudah the son of Rabbi Ilai said, ‘The early pious men used to suffer with intestinal disease for about ten or twenty days before death, thus establishing the principle that illness cleanses from sin.’ Rabbi Yehudah said, ‘All who are said to have expired died of intestinal disease.’” There in Bereshith Rabbah the Rabbis also said,19431:15. “Everything that is in the earth ‘yigva’188Ibid., 6:17. — will shrivel.”
It would appear that to the Rabbis, the word gviyah (expiring) was analogous to Their flesh shall consume while they stand upon their feet.195Zechariah 14:12. So also is the opinion of Onkelos who translated here ve’isnagid, meaning “fainting,” similar to the expressions: “isnagid (he became faint) and sighed”;196Sanhedrin 39a. “You might think he may pay as a fine five negidim (emaciated) oxen.”197Baba Kamma 67b. In case of a thief who makes restitution for stolen oxen. See Exodus 21:37. Now “you might think that if he stole an ox worth one hundred (weights in gold or silver) he may pay as a fine five oxen emaciated (‘and in near-dying condition’ - Rashi). It is for this reason that Scripture says (he shall pay five oxen) ‘tachtav’ “ — in its place. In other words each one of the five oxen must be equal in value to the stolen ox, “for otherwise he might pay him back five emaciated oxen which together will not equal even the value of the one stolen” (Meiri, Baba Kamma ibid.). It is so said in the case of the flood, as Scripture states, And He blotted out every being.198Above 7:23. Ramban’s intent here is to be understood in the light of what he has written above on that verse: “And He blotted out every living substance…” After having said, And all flesh perished (‘vayigva’), and having said, whatever was in the dry land, died, Scripture continues to say, “And He blotted out, meaning etc.”(see above p. 112). Here in discussing the meaning of the word gviyah. Ramban brings proof to his theory that gviyah in itself does not mean death but fainting, emaciation, etc. For it is on this basis that we can understand why after having said ‘vayigva’ all flesh Scripture continued to inform us further that it died and was blotted out, since these facts are not included in the term of gviyah. And in the case of Ishmael it is stated in the verse before us: And he expired and died, as a man who is powerless and dies, and this is the measure199“A measure.” In the Lisbon edition of Ramban: “the death.” meted out to righteous people.200For since in the present verse concerning Ishmael it says both “expired” and “died” the reference must be to the death of a righteous person, as explained in the text above. “It is based upon this (double expression) that the Sages of blessed memory have said that Ishmael repented of his evil ways” (Bachya, p. 219 in my edition).
Toldoth
The intent of the Rabbis is that the expression “expiring” indicates death without prolonged sickness and without pains. This death is merited only by the righteous people, [and concerning their death both “expiring” and “gathering” are mentioned]. But the men of the generation of the flood, who were overthrown as in a moment, and no hands fell upon them,189Lamentations 4:6. as also those who died in the desert — with them Scripture therefore mentions only “expiring”: when our brethren expired.190Numbers 20:3. And so is the sense of the verse, And that man expired not alone in his iniquity,191Joshua 22:20. meaning that his iniquity did not cause him instant death. But when Scripture so mentions the term “expiring” in reference to death together with the word vayei’aseph (and he was gathered [unto his people]) or vayamoth (and he died), it hints to the death of the righteous ones.
In the words of Bereshith Rabbah,19262:2. “And Abraham expired, and died,193Verse 8 here. Rabbi Yehudah the son of Rabbi Ilai said, ‘The early pious men used to suffer with intestinal disease for about ten or twenty days before death, thus establishing the principle that illness cleanses from sin.’ Rabbi Yehudah said, ‘All who are said to have expired died of intestinal disease.’” There in Bereshith Rabbah the Rabbis also said,19431:15. “Everything that is in the earth ‘yigva’188Ibid., 6:17. — will shrivel.”
It would appear that to the Rabbis, the word gviyah (expiring) was analogous to Their flesh shall consume while they stand upon their feet.195Zechariah 14:12. So also is the opinion of Onkelos who translated here ve’isnagid, meaning “fainting,” similar to the expressions: “isnagid (he became faint) and sighed”;196Sanhedrin 39a. “You might think he may pay as a fine five negidim (emaciated) oxen.”197Baba Kamma 67b. In case of a thief who makes restitution for stolen oxen. See Exodus 21:37. Now “you might think that if he stole an ox worth one hundred (weights in gold or silver) he may pay as a fine five oxen emaciated (‘and in near-dying condition’ - Rashi). It is for this reason that Scripture says (he shall pay five oxen) ‘tachtav’ “ — in its place. In other words each one of the five oxen must be equal in value to the stolen ox, “for otherwise he might pay him back five emaciated oxen which together will not equal even the value of the one stolen” (Meiri, Baba Kamma ibid.). It is so said in the case of the flood, as Scripture states, And He blotted out every being.198Above 7:23. Ramban’s intent here is to be understood in the light of what he has written above on that verse: “And He blotted out every living substance…” After having said, And all flesh perished (‘vayigva’), and having said, whatever was in the dry land, died, Scripture continues to say, “And He blotted out, meaning etc.”(see above p. 112). Here in discussing the meaning of the word gviyah. Ramban brings proof to his theory that gviyah in itself does not mean death but fainting, emaciation, etc. For it is on this basis that we can understand why after having said ‘vayigva’ all flesh Scripture continued to inform us further that it died and was blotted out, since these facts are not included in the term of gviyah. And in the case of Ishmael it is stated in the verse before us: And he expired and died, as a man who is powerless and dies, and this is the measure199“A measure.” In the Lisbon edition of Ramban: “the death.” meted out to righteous people.200For since in the present verse concerning Ishmael it says both “expired” and “died” the reference must be to the death of a righteous person, as explained in the text above. “It is based upon this (double expression) that the Sages of blessed memory have said that Ishmael repented of his evil ways” (Bachya, p. 219 in my edition).
Toldoth
Kli Yakar
Regarding the allegorical interpretation, this verse calls for explanation, as one must question why the terms slaughtered and gathered are necessary. Is this verse now coming to teach us the laws of slaughtering animals and gathering fish? Furthermore, in their complaints they mentioned meat and fish, yet the Holy One, blessed be He, gave them a third species, as birds are not called “meat.” In a more distant interpretation, it can be said that there is an allusion here to what the ancients said: that the wicked are compared to cattle that require two simanim [signs] for kosher slaughter, just as the wicked are banished from both this world and the World to Come. The average people are compared to birds that are permitted with just one sign, just as they, after receiving their punishment in this world, have a portion in the World to Come. And the righteous are compared to fish, for which mere gathering suffices, and thus it is said of the righteous, “he was gathered to his people” (for example, Genesis 25:8), for their death is by divine kiss.
And here, the fire of God had already burned among the chiefs and the outcasts, and they did not return to their folly. The craving ones were the average people, as understood from the phrase who were in their midst, meaning the middle or the center. They asked for meat and fish that were not of their kind, for meat of animals is fitting for the wicked and fish for the righteous. Therefore, the verse specifies slaughtered and gathered, and adds the word for them to say that cattle, which require slaughter, and fish, which only require gathering, will not be found sufficient for them — these do not correspond to them because they are not of their kind at all. And God answered him, Now you will see whether My word happens to you, for it is in My power to match them with what is of their kind, as understood from the term happens to you, for God caused the quail to come to them, and like found like. And all this is by way of homiletical interpretation and far from the plain meaning.
And here, the fire of God had already burned among the chiefs and the outcasts, and they did not return to their folly. The craving ones were the average people, as understood from the phrase who were in their midst, meaning the middle or the center. They asked for meat and fish that were not of their kind, for meat of animals is fitting for the wicked and fish for the righteous. Therefore, the verse specifies slaughtered and gathered, and adds the word for them to say that cattle, which require slaughter, and fish, which only require gathering, will not be found sufficient for them — these do not correspond to them because they are not of their kind at all. And God answered him, Now you will see whether My word happens to you, for it is in My power to match them with what is of their kind, as understood from the term happens to you, for God caused the quail to come to them, and like found like. And all this is by way of homiletical interpretation and far from the plain meaning.
Rav Hirsch
Hanya tersedia untuk anggota PremiumRashi
מן האדם האדם הזה FROM THIS RED, EVEN THIS RED THING —red lentils. On that day Abraham had died in order that he might not see his grandson Esau falling into degenerate ways. This would not have been the “good old age” (cf. 25:8) which God had promised him; therefore the Holy One, blessed be He, cut his life short by five years — for Isaac lived 180 years and he only one hundred and seventy five. Jacob was boiling lentils to provide the customary first meal for the immediate mourners. Why should lentils be the mourner’s food? Because they are round like a wheel and mourning (sorrow) is a wheel that revolves in the world (it touches everyone sooner or later as a revolving wheel touches every spot in turn) (Bava Batra 16b). And a further reason is: just as lentils have no mouth — (the word mouth פה is used in Hebrew of a serrated edge) — so, too, mourners have no mouth (appear dumb), for speech (greeting others) is forbidden to them. For this reason, also, it is customary to give eggs to a mourner as his first meal, because they are round and have no mouth (serrated edge) and similarly a mourner has no mouth (may not greet others), just as we say in Moed Katan 21b. “A mourner during the first three days (of the week of mourning) may not respond to the greeting of any person — it follows, of course, that he may not be the first to greet anyone — and from the third to the seventh day he may respond to a greeting but may not be the first to offer a greeting etc.” From “And a further reason” is to be found in an old Rashi text.