וַיָּ֥רָץ הָעֶ֖בֶד לִקְרָאתָ֑הּ וַיֹּ֕אמֶר הַגְמִיאִ֥ינִי נָ֛א מְעַט־מַ֖יִם מִכַּדֵּֽךְ׃
איז דער קנעכט איר געלאָפֿן אַנטקעגן, און האָט געזאָגט: לאָז מיך אַ זופּ טאָן, איך בעט דיך, אַ ביסל װאַסער פֿון דײַן קרוג.
Rabbeinu Bahya
את קרבני לחמי, “My offering, My bread.” The words שנים ליום, mean “two sheep per day, one in the morning and one in the evening,” not both at the same time (verse 4).
We find that King Solomon consumed far more than that as is spelled out in Kings 5, 2-3: “Solomon’s daily provisions consisted of 30 kors of semolina, 60 kors of ordinary flour; 10 fattened oxen, 20 pasture-fed oxen, 100 sheep and goats, besides deer, gazelles, roebuck and fatted geese.” The author (of Kings) appears to contrast Proverbs 13,25: “a righteous person eats (enough) to satisfy his soul (life-force), whereas the belly of the wicked will always feel in need.” Eliezer, Avraham’s trusted servant is an example of the righteous mentioned by Solomon, seeing that he asked Rivkah to only let him sip a little water from her jug (Genesis 24,17). Esau, on the other hand, demanded from Yaakov that he let him “gulp down the red stuff” (Genesis 25,30).
We find that in Job 37,23 Elihu tells Job that “Shaddai we cannot attain to Him, He is great in power and Justice,” whereas in Job 36,22 the same Elihu proclaims: “see, G’d is beyond reach in His power; who governs like Him?” [This suggests we can appreciate His greatness. Ed.]. How can these two verses be reconciled? When G’d gives to us He gives according to His power; when He asks of us He asks much less than is due Him, demanding only that we give according to our means. To illustrate: the Torah writes in Exodus 26,1 that the coverings for the Tabernacle be made of ten carpet-like strips of cloth; this is an illustration of the verse in Job 37,23, seeing “we cannot attain to Him, providing Him with His needs.” Similarly, when the Torah asks the Jewish people to provide olive oil for the Menorah in the Tabernacle (Exodus 27,20) the request is one well within the power of the Israelites to fulfill. Similarly, the Torah asks the farmer to present merely the first ripe fruit of his orchard to the Lord (Exodus 23,19). On the other hand, when the Bible describes G’d’s largess to man, such as in Ezekiel 47,12 the wording is: “all kinds of trees for food will grow up on both sides of the river. Their leaves will not wither nor their fruit fall; they will yield new fruit every month; each tree will produce new ‘first-fruit’ every single month.” This is a perfect illustration of the imbalance of what G’d asks of us and what He is prepared to provide for us. The author quotes a few more verses depicting the generous measure of G’d’s largess.
We find that King Solomon consumed far more than that as is spelled out in Kings 5, 2-3: “Solomon’s daily provisions consisted of 30 kors of semolina, 60 kors of ordinary flour; 10 fattened oxen, 20 pasture-fed oxen, 100 sheep and goats, besides deer, gazelles, roebuck and fatted geese.” The author (of Kings) appears to contrast Proverbs 13,25: “a righteous person eats (enough) to satisfy his soul (life-force), whereas the belly of the wicked will always feel in need.” Eliezer, Avraham’s trusted servant is an example of the righteous mentioned by Solomon, seeing that he asked Rivkah to only let him sip a little water from her jug (Genesis 24,17). Esau, on the other hand, demanded from Yaakov that he let him “gulp down the red stuff” (Genesis 25,30).
We find that in Job 37,23 Elihu tells Job that “Shaddai we cannot attain to Him, He is great in power and Justice,” whereas in Job 36,22 the same Elihu proclaims: “see, G’d is beyond reach in His power; who governs like Him?” [This suggests we can appreciate His greatness. Ed.]. How can these two verses be reconciled? When G’d gives to us He gives according to His power; when He asks of us He asks much less than is due Him, demanding only that we give according to our means. To illustrate: the Torah writes in Exodus 26,1 that the coverings for the Tabernacle be made of ten carpet-like strips of cloth; this is an illustration of the verse in Job 37,23, seeing “we cannot attain to Him, providing Him with His needs.” Similarly, when the Torah asks the Jewish people to provide olive oil for the Menorah in the Tabernacle (Exodus 27,20) the request is one well within the power of the Israelites to fulfill. Similarly, the Torah asks the farmer to present merely the first ripe fruit of his orchard to the Lord (Exodus 23,19). On the other hand, when the Bible describes G’d’s largess to man, such as in Ezekiel 47,12 the wording is: “all kinds of trees for food will grow up on both sides of the river. Their leaves will not wither nor their fruit fall; they will yield new fruit every month; each tree will produce new ‘first-fruit’ every single month.” This is a perfect illustration of the imbalance of what G’d asks of us and what He is prepared to provide for us. The author quotes a few more verses depicting the generous measure of G’d’s largess.
Rashi
the eagerness of their faces an expression like (Gen. 24: 17) “Give me to swallow, (הַגְמִיאִינִי) I pray you” and (Job 39:24) “He swallows (יְגַמֶּה) the earth.” He runs swiftly - in a short time a distance of a day’s plowing - as though he had swallowed and drunk the earth that is before him. Here, too, the swallowing of their faces; the swallowing, the longing of their faces resembles the east wind, the fiercest of the winds. So did Jonathan render this.
Ramban
THOU SHALT NOT ‘THITH’AMEIR’ (DEAL AS A SLAVE) WITH HER. This is like the expression ‘v’hith’amer’ (and he deal with him as a slave), and sell him.51Ibid., Verse 7. Onkelos in both cases rendered it as an expression of “trading,” and our Rabbis in the Sifre44Sifre, Ki Theitzei 214. and in the Gemara52Sanhedrin 88b. explained it as a term of “serving.” Thus it is an express negative commandment53See “The Commandments,” Vol. II, pp. 249-250. against making any use of her as a bondmaid, and if he did put her to such service he is to be scourged.
It appears to me in line with the simple meaning of Scripture that thou shalt not ‘thith’ameir’ [spelled with an a’yin] is like “thou shalt not thith’ameir” [spelled with an aleph], as in the expression, all the workers of iniquity ‘yith’amru’ (bear themselves loftily).54Psalms 94:4. The word yith’amru is spelled with an aleph. So also, Thou hast ‘he’emarta’ (acknowledged) the Eternal this day;55Further, 26:17. He’emarta is written with an aleph. and in their splendor ‘thith’yamaru’ (you shall gain grandeur)56Isaiah 61:6. — exchanging the aleph for a yod — are all expressions of exaltedness and greatness. ‘He’emarta’ the Eternal this day55Further, 26:17. He’emarta is written with an aleph. means that “you have exalted and magnified Him to be thy G-d.”55Further, 26:17. He’emarta is written with an aleph. And the Eternal ‘he’emircha’ this day57Further, 26:18. He’emircha is written with an aleph. means that “He exalted and magnified you above all peoples to be His own treasure.”57Further, 26:18. He’emircha is written with an aleph. All of these expressions are derived from the phrase in the top ‘amir’ (of the uppermost bough).58Isaiah 17:6. Amir is written with an aleph. Thus the verse here states, Do not exalt yourself nor magnify yourself, by acting as her master to sell her or to use her as a bondmaid. Similarly in Arabic they call a master amir. And the usage of the a’yin and the aleph is often identical in the [Sacred] Language. ‘Peda’eihu’ (deliver him) from going down the pit59Job 33:24. [the word peda’eihu spelled with an a’yin] is like peda’eihu [spelled with an aleph — “deliver him”], as I have explained with reference to the word petha (suddenly).60Numbers 12:4. So also, cherubim of ‘tza’atzuim’ work61II Chronicles 3:10. [written with an a’yin] is like [the same word spelled] with an aleph, from the word ‘hatze’etzaim v’hatzfioth’62Isaiah 22:24. meaning “the sons and the daughters,” for [Onkelos] translated the Hebrew word keruvim (cherubim) as k’ruvaya63Genesis 3:24. See also Vol. II, p. 450. [“like children” — and hence cherubim of ‘tza’atzuim’ work61II Chronicles 3:10. written with an a’yin is identical to the same word written with an aleph, thus meaning “work in the image of children”]. And in the language of the Sages [the a’yin and aleph] are used interchangeably, such as: omdoth (appraised) written with an a’yin, and omdoth written with an aleph;64Yerushalmi Nazir, end of Chapter IX. Both usages are found there. — See my Hebrew commentary, p. 444, Note 65. beki’in (experts) written with an aleph, and beki’in written with an a’yin;65See my Hebrew commentary p. 444, Note 66. adin (yet) written with an a’yin and adin written with an aleph;66See ibid., Note 67. orchei (advocates) who advise their clients on how to plead before the judges,67Aboth 1:8. written with an a’yin and archi (a court)68Kiddushin 76a. written with an aleph; aris69See my Hebrew commentary p. 444, Note 69. (a share cropper) written with an a’yin and aris written with an aleph. And we are taught [in the Mishnah]:70Shabbath 76b. “Milk enough for gmiah [“a gulp” — if enough milk for one gulp was taken from one domain to another on the Sabbath, whoever took it is culpable]. And in the Gemara71Ibid., 77a. they asked: “Is the word gmiah written with an a’yin or an aleph, and the Rabbis resolved it by quoting the verse, ‘hagmi’ini’ (give me to drink), I pray thee, a little water72Genesis 24:17. [the word hagmi’ini written with an aleph] and yet they use the same term m’gama (taking a drought) written with an a’yin, such as: “[If his teeth pain him he should not] quaff vinegar through his teeth and spit it out but m’gameia (he may take a quaff) and swallow it” [the word m’gameia written with an a’yin]. And in the Mishnah of Tractate Keilim in the Tosephta73See Vol. III, p. 179, Note 124. thereof we are taught74Tosephta Keilim Baba Bathra 3:5. concerning a mardeia (the handle of the plough) written with an aleph75In our version of the Tosephta, though it is written with an a’yin. in place of mardeia written with an a’yin. Thus the Rabbis were not at all concerned about interchanging these two letters [the aleph and the a’yin], and so also in many places.
Now, Rashi wrote: “Thou shalt not ‘thith’ameir’ with her — you shall not use her as a slave. In the Persian language, work and service are termed amirah. I have learned this from the work of Rabbi Moshe the Preacher.”76See Vol. IV, p. 62, Note 146. This is true, for I have seen in the Yerushalmi in [Tractate Shabbath] Chapter “Rabbi Akiba said”77Yerushalmi Shabbath IX, 1. and in [Tractate Abodah Zarah] Chapter “All Images”78Yerushalmi Abodah Zarah III, 6. It is not found there in our text of the Yerushalmi. the following text: “There [in Babylon] they call a good worker amira.” It is also commonly used in the Aramaic language, as is written in the Scroll of Susanna:79One of the books of the Apocrypha. See in Ramban’s Introduction to the Commentary on the Torah (Vol. I, p. 12) where he refers to The Great Wisdom of Solomon, another of the books of the Apocrypha. In our version of the Apocrypha the text referred to here by Ramban is found, with changes, in Judith 1:8. “And the king of Assyria sent to all amira (servants) of Nineveh and to all d’amrin (who serve) on the sea coast, and to the servant of Carmel and Gilead [to come with him to the war], but all the servants of the land disregarded the commandment of Nebuchadnezzar and they were not afraid of him.” So also in many places of that book the inhabitants of a land are called “amurei of the land,” meaning those who are servants to the land and make use thereof. Or it may mean that the king of Assyria commanded the soldiers, these being called “the servants of the land,” for they are subject to the king to go with him in his wars, and they are his soldiers and his horsemen, similar to the expressions: they ‘served’ Chedorlaomer;80Genesis 14:4. and many nations shall ‘serve’ him.81Jeremiah 27:7.
It appears to me in line with the simple meaning of Scripture that thou shalt not ‘thith’ameir’ [spelled with an a’yin] is like “thou shalt not thith’ameir” [spelled with an aleph], as in the expression, all the workers of iniquity ‘yith’amru’ (bear themselves loftily).54Psalms 94:4. The word yith’amru is spelled with an aleph. So also, Thou hast ‘he’emarta’ (acknowledged) the Eternal this day;55Further, 26:17. He’emarta is written with an aleph. and in their splendor ‘thith’yamaru’ (you shall gain grandeur)56Isaiah 61:6. — exchanging the aleph for a yod — are all expressions of exaltedness and greatness. ‘He’emarta’ the Eternal this day55Further, 26:17. He’emarta is written with an aleph. means that “you have exalted and magnified Him to be thy G-d.”55Further, 26:17. He’emarta is written with an aleph. And the Eternal ‘he’emircha’ this day57Further, 26:18. He’emircha is written with an aleph. means that “He exalted and magnified you above all peoples to be His own treasure.”57Further, 26:18. He’emircha is written with an aleph. All of these expressions are derived from the phrase in the top ‘amir’ (of the uppermost bough).58Isaiah 17:6. Amir is written with an aleph. Thus the verse here states, Do not exalt yourself nor magnify yourself, by acting as her master to sell her or to use her as a bondmaid. Similarly in Arabic they call a master amir. And the usage of the a’yin and the aleph is often identical in the [Sacred] Language. ‘Peda’eihu’ (deliver him) from going down the pit59Job 33:24. [the word peda’eihu spelled with an a’yin] is like peda’eihu [spelled with an aleph — “deliver him”], as I have explained with reference to the word petha (suddenly).60Numbers 12:4. So also, cherubim of ‘tza’atzuim’ work61II Chronicles 3:10. [written with an a’yin] is like [the same word spelled] with an aleph, from the word ‘hatze’etzaim v’hatzfioth’62Isaiah 22:24. meaning “the sons and the daughters,” for [Onkelos] translated the Hebrew word keruvim (cherubim) as k’ruvaya63Genesis 3:24. See also Vol. II, p. 450. [“like children” — and hence cherubim of ‘tza’atzuim’ work61II Chronicles 3:10. written with an a’yin is identical to the same word written with an aleph, thus meaning “work in the image of children”]. And in the language of the Sages [the a’yin and aleph] are used interchangeably, such as: omdoth (appraised) written with an a’yin, and omdoth written with an aleph;64Yerushalmi Nazir, end of Chapter IX. Both usages are found there. — See my Hebrew commentary, p. 444, Note 65. beki’in (experts) written with an aleph, and beki’in written with an a’yin;65See my Hebrew commentary p. 444, Note 66. adin (yet) written with an a’yin and adin written with an aleph;66See ibid., Note 67. orchei (advocates) who advise their clients on how to plead before the judges,67Aboth 1:8. written with an a’yin and archi (a court)68Kiddushin 76a. written with an aleph; aris69See my Hebrew commentary p. 444, Note 69. (a share cropper) written with an a’yin and aris written with an aleph. And we are taught [in the Mishnah]:70Shabbath 76b. “Milk enough for gmiah [“a gulp” — if enough milk for one gulp was taken from one domain to another on the Sabbath, whoever took it is culpable]. And in the Gemara71Ibid., 77a. they asked: “Is the word gmiah written with an a’yin or an aleph, and the Rabbis resolved it by quoting the verse, ‘hagmi’ini’ (give me to drink), I pray thee, a little water72Genesis 24:17. [the word hagmi’ini written with an aleph] and yet they use the same term m’gama (taking a drought) written with an a’yin, such as: “[If his teeth pain him he should not] quaff vinegar through his teeth and spit it out but m’gameia (he may take a quaff) and swallow it” [the word m’gameia written with an a’yin]. And in the Mishnah of Tractate Keilim in the Tosephta73See Vol. III, p. 179, Note 124. thereof we are taught74Tosephta Keilim Baba Bathra 3:5. concerning a mardeia (the handle of the plough) written with an aleph75In our version of the Tosephta, though it is written with an a’yin. in place of mardeia written with an a’yin. Thus the Rabbis were not at all concerned about interchanging these two letters [the aleph and the a’yin], and so also in many places.
Now, Rashi wrote: “Thou shalt not ‘thith’ameir’ with her — you shall not use her as a slave. In the Persian language, work and service are termed amirah. I have learned this from the work of Rabbi Moshe the Preacher.”76See Vol. IV, p. 62, Note 146. This is true, for I have seen in the Yerushalmi in [Tractate Shabbath] Chapter “Rabbi Akiba said”77Yerushalmi Shabbath IX, 1. and in [Tractate Abodah Zarah] Chapter “All Images”78Yerushalmi Abodah Zarah III, 6. It is not found there in our text of the Yerushalmi. the following text: “There [in Babylon] they call a good worker amira.” It is also commonly used in the Aramaic language, as is written in the Scroll of Susanna:79One of the books of the Apocrypha. See in Ramban’s Introduction to the Commentary on the Torah (Vol. I, p. 12) where he refers to The Great Wisdom of Solomon, another of the books of the Apocrypha. In our version of the Apocrypha the text referred to here by Ramban is found, with changes, in Judith 1:8. “And the king of Assyria sent to all amira (servants) of Nineveh and to all d’amrin (who serve) on the sea coast, and to the servant of Carmel and Gilead [to come with him to the war], but all the servants of the land disregarded the commandment of Nebuchadnezzar and they were not afraid of him.” So also in many places of that book the inhabitants of a land are called “amurei of the land,” meaning those who are servants to the land and make use thereof. Or it may mean that the king of Assyria commanded the soldiers, these being called “the servants of the land,” for they are subject to the king to go with him in his wars, and they are his soldiers and his horsemen, similar to the expressions: they ‘served’ Chedorlaomer;80Genesis 14:4. and many nations shall ‘serve’ him.81Jeremiah 27:7.
Rashi
he hollows out the ground Heb. יגמא. He makes holes (גומות) with his feet. Another explanation: יְגַמֶא is like (Gen. 24:17), “Let me please swallow (הגמיאיני).”