Комментарий к Берешит 11:32
וַיִּהְי֣וּ יְמֵי־תֶ֔רַח חָמֵ֥שׁ שָׁנִ֖ים וּמָאתַ֣יִם שָׁנָ֑ה וַיָּ֥מָת תֶּ֖רַח בְּחָרָֽן׃ (ס)
Дней Фарры было двести пять лет; и умер Фарра в Харране.
Rashi on Genesis
וימת תרח בחרן AND TERAH DIED IN HARAN after Abram had left Haran (as related in the next chapter) and had come to the land of Canaan and had been there more than sixty years. For it is written, (Genesis 12:4) “And Abram was seventy five years old when he left Haran”, and Terah was seventy years old when Abram was born (Genesis 11:26), making Terah 145 years old when Abram left Haran, so that there were then many years of his life left (i. e. he lived many years after that — as a matter of fact, 60 years, as he was 205 years old when he died). Why, then, does Scripture mention the death of Terah before the departure of Abram? In order that this matter (his leaving home during his father’s lifetime) might not become known to all, lest people should say that Abram did not show a son’s respect to his father, for he left him in his old age and went his way. That is why Scripture speaks of him as dead (Genesis Rabbah 39:7). For indeed the wicked even while alive are called dead and the righteous even when dead are called living, as it is said, (2 Samuel 23:20) “And Benaiah the son of Jehoiada the son of a living man”.
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Ramban on Genesis
AND TERAH DIED IN HARAN. After Abram had left [Haran, as related in the next chapter, and had come to the land of Canaan], Terah remained alive for many years after that.383Abram was seventy-five years old when he left Haran (12:4), and Terah was seventy years of age when Abram was born (11:26), making Terah 145 years old at the time Abram left Haran. Terah thus lived for sixty more years as he died at the age of 205 (11:32). Why then does Scripture mention the death of Terah before the departure of Abram? [The answer is that Scripture does so] in order that this matter [of leaving his home during his father’s lifetime] might not become publicized to all, lest people say that Abram did not show a son’s respect to his father and mother384“And mother.” Not in our text of Rashi. as he left his father in his old age and went his way. That is why Scripture speaks of Terah as dead. Moreover,385“Moreover.” Not in our text of Rashi. for the wicked, even while alive, are called dead. Thus the words of Rashi which are found in Bereshith Rabbah.38639:7.
But I wonder about their words for this is the customary way for Scripture to relate the life of a father, his begetting a son, and his death, and afterwards to begin the narration of the son in all generations. This is the usual manner of Scripture. Noah himself lived yet in the days of Abraham,387Noah lived 350 years after the flood (9:28), and the total number of years of all ten generations from Noah to Abraham was less than 300 years. Thus Noah was still alive in the time of Abraham. and his son Shem lived thoughout Abraham’s life span.388Shem lived 500 years after the flood (11:11). See also Baba Bathra 121 b: “Jacob saw Shem.” Now it is possible that the Rabbis came to conclusion of this Midrash because with respect to Terah, Scripture departed from the format of the entire chapter. Regarding Shem and his descendants, Scripture did not mention their death at all, nor did it total the sum of their years. But here with Terah it again follows the first order it used concerning the longevity of the people from Adam to Noah389Above, 5:5-31. and totals up all the days of Terah and mentions his death. In addition, it mentions the place of death as having been in Haran, the same place it had mentioned concerning Abraham, [i.e., that he had gone there, in Verse 31]. That is why the Rabbis expounded that all this was to make it easily apparent that Abraham was there with Terah when he died. Moreover, because Scripture had already begun the subject of Abraham and told how he had gone forth with his father from Ur of the Chaldees to go into the land of Canaan,390Verse 31 here. the Rabbis found it difficult to understand why Scripture did not systematically arrange Terah’s life and death, and write it chronologically. [That is why they made the aforementioned interpretation.]
And as for that which the Rabbis also said in Bereshith Rabbah38639:7. — “First you interpret390Verse 31 here. that the wicked, even while alive, are called dead” — this too I find surprising, for the Sages391Bereshith Rabbah 34:4; 38:18. have already deduced from the verse,392Genesis 15:15. “And thou shalt come to thy fathers in peace. [His father was an idolater, and yet G-d informed Abraham that after death he would go to him! Clearly the verse teaches you] that He announced to Abraham that his father would have a portion in the World to Come.” Perhaps the intent of the Rabbis was that Terah repented at the time of death, but he lived all his days in wickedness and therefore was called “dead.” In the words of Rashi:392Genesis 15:15. “Scripture teaches you that Terah did repentance at the time of death.” Perhaps it may be that our Sages, of blessed memory, say393Sanhedrin 104a. that Terah has a portion in the World to Come by virtue of his son. And that was the announcement, for Abraham did not know it until he was informed of it at the time G-d told him, And thou shalt come to thy fathers in peace.392Genesis 15:15. And so I found in a Midrash:394Possibly Ramban refers to Vayikra Rabbah at the beginning of Chapter 7. “All kinds of wood were valid for use in the altar fire save only the wood of the olive and the vine,395Tamid 2:3. One of the reasons stated for this law is that it maintains the cultivation of Eretz Yisrael. for since oil and wine were offered upon the altar, the fruits save the trees. And so we find in the case of Abraham that he saved Terah, as it is said, And thou shalt come to thy fathers in peace.”392Genesis 15:15.
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But I wonder about their words for this is the customary way for Scripture to relate the life of a father, his begetting a son, and his death, and afterwards to begin the narration of the son in all generations. This is the usual manner of Scripture. Noah himself lived yet in the days of Abraham,387Noah lived 350 years after the flood (9:28), and the total number of years of all ten generations from Noah to Abraham was less than 300 years. Thus Noah was still alive in the time of Abraham. and his son Shem lived thoughout Abraham’s life span.388Shem lived 500 years after the flood (11:11). See also Baba Bathra 121 b: “Jacob saw Shem.” Now it is possible that the Rabbis came to conclusion of this Midrash because with respect to Terah, Scripture departed from the format of the entire chapter. Regarding Shem and his descendants, Scripture did not mention their death at all, nor did it total the sum of their years. But here with Terah it again follows the first order it used concerning the longevity of the people from Adam to Noah389Above, 5:5-31. and totals up all the days of Terah and mentions his death. In addition, it mentions the place of death as having been in Haran, the same place it had mentioned concerning Abraham, [i.e., that he had gone there, in Verse 31]. That is why the Rabbis expounded that all this was to make it easily apparent that Abraham was there with Terah when he died. Moreover, because Scripture had already begun the subject of Abraham and told how he had gone forth with his father from Ur of the Chaldees to go into the land of Canaan,390Verse 31 here. the Rabbis found it difficult to understand why Scripture did not systematically arrange Terah’s life and death, and write it chronologically. [That is why they made the aforementioned interpretation.]
And as for that which the Rabbis also said in Bereshith Rabbah38639:7. — “First you interpret390Verse 31 here. that the wicked, even while alive, are called dead” — this too I find surprising, for the Sages391Bereshith Rabbah 34:4; 38:18. have already deduced from the verse,392Genesis 15:15. “And thou shalt come to thy fathers in peace. [His father was an idolater, and yet G-d informed Abraham that after death he would go to him! Clearly the verse teaches you] that He announced to Abraham that his father would have a portion in the World to Come.” Perhaps the intent of the Rabbis was that Terah repented at the time of death, but he lived all his days in wickedness and therefore was called “dead.” In the words of Rashi:392Genesis 15:15. “Scripture teaches you that Terah did repentance at the time of death.” Perhaps it may be that our Sages, of blessed memory, say393Sanhedrin 104a. that Terah has a portion in the World to Come by virtue of his son. And that was the announcement, for Abraham did not know it until he was informed of it at the time G-d told him, And thou shalt come to thy fathers in peace.392Genesis 15:15. And so I found in a Midrash:394Possibly Ramban refers to Vayikra Rabbah at the beginning of Chapter 7. “All kinds of wood were valid for use in the altar fire save only the wood of the olive and the vine,395Tamid 2:3. One of the reasons stated for this law is that it maintains the cultivation of Eretz Yisrael. for since oil and wine were offered upon the altar, the fruits save the trees. And so we find in the case of Abraham that he saved Terah, as it is said, And thou shalt come to thy fathers in peace.”392Genesis 15:15.
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Sforno on Genesis
וימת תרח בחרן, he had not made an effort to realise his intention of moving all the way to the land of Canaan as he had set out to do in verse 31. He never even visited his son Avraham in the land of Canaan, never observing with his own eyes what a great name Avraham had made for himself and G’d there. Lot, on the other hand, did the opposite for a while at least, having joined Avraham, kept him company and this is why both he and his offspring benefited from this both immediately, such as when Lot became rich in Egypt, as well as much later when Israel was not allowed to conquer the lands belonging to Lot’s descendants, i.e. Ammon and Moav. (compare Nachmanides on Pinchas 25,18)
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