WebCommentary on the Tanakh written by Rabbi Shlomo Yitzchaki (Rashi). Rashi lived in Troyes, France (1040-1105). Rashi’s commentary is an essential explanation of the Tanakh and resides in a place of honor on the page of almost all editions of the Tanakh. Over … And for this reason: Because, wherever the word ראשית occurs in Scripture, it is in … WebThe latter should have been followed by: “and He [the Lord God] made for Adam and his wife garments of skin and clothed them” (3:21), but Scripture informs you with what plan …
Genesis - Chapter 11 (Parshah Noach) - Tanakh Online - Chabad
WebAnd in Laban’s house You said to me (31:3), “Return to the land of your forefathers and to your birthplace, and I will be with you.”. There You revealed Yourself to me with the Tetragrammaton alone, for it is said: “And the Lord ( יהוה) said to Jacob, ‘Return to the land of your forefathers, etc.’”. WebRashi on Genesis 37:3. M. Rosenbaum and A.M. Silbermann, London, 1929-1934. Loading... 37:3. 1. בן זקנים. שֶׁנּוֹלַד לוֹ לְעֵת זִקְנָתוֹ. וְאֻנְקְלוֹס תִּרְגֵּם בַּר חַכִּים הוּא לֵהּ – כָּל מַה שֶּׁלָּמַד מִשֵּׁם וָעֵבֶר מָסַר לוֹ. rb slur\\u0027s
Pentateuch with Targum Onkelos, Haphtaroth, prayers for Sabbath …
WebBereshit (Genesis) - Chapter 12. 1 And the Lord said to Abram, "Go forth from your land and from your birthplace and from your father's house, to the land that I will show you. Go forth: Heb. לֶךְ לְךָ, lit. go to you, for your benefit and for your good, and there I will make you into a great nation, but here, you will not merit to have ... WebBereshit (Genesis) - Chapter 16. 1 Now Sarai, Abram's wife, had not borne to him, and she had an Egyptian handmaid named Hagar. an Egyptian handmaid: She was Pharaoh’s daughter. When he (Pharaoh) saw the miracles that were wrought for Sarah, he said, “It is better that my daughter be a handmaid in this household, than a mistress in another ... WebNov 26, 2024 · Rashi did not write an introduction to his Torah commentary, outlining its methods. His clearest statement of method introduces his gloss to Genesis 3:8, where he claims that his commentary is new, in the sense that it is committed to peshat, [8] the plain or contextual interpretation of the text: du-ha storage bin