Glosses to Rashi

Then God went up from him in the place where He spoke with him. (Genesis 35:13)

In the place where He spoke with him: Regarding Rashi’s words, it says: “I do not know what this teaches us”—this is an addition of my teacher. And I say: it comes to teach us that he set a place for his prayer; therefore, he repeated it twice and a third time. I have added this as my opinion. [ . . . ]

Then they journeyed from Bethel; and there was still some way to come [kivrat ha-arets] from Ephrath, and Rachel was in childbirth, and she had hard labor. (Genesis 35:16)

An addition: Our R. Shemaiah interpreted this in the name of R. Solomon ben Jonah. Some way to come [kivrat ha-arets]—this [kivra] is like the Arabic, [as we see in:] madina kabīra—a big city, ḥiṣn kabīr—a big fortress. [ . . . ]

And Midianite traders passed by, and they drew and lifted Joseph up out of the pit and sold Joseph to the Ishmaelites for twenty pieces of silver. And they brought Joseph to Egypt. (Genesis 37:28)

An addition: twenty pieces—two pieces per person [i.e., each one of the brothers]. And is it conceivable that a handsome young man such as he was sold for [merely] twenty pieces? Rather, in his fear of the snakes and scorpions in the pit, his blood drained from him, and his face turned green.

Translated by Tiki Krakowski.

Published in: The Posen Library of Jewish Culture and Civilization, vol. 3: Encountering Christianity and Islam.

Engage with this Source

These excerpts from Shemaiah’s Hebrew glosses on the biblical commentary of his teacher Rashi show his attempts to continue the rich admixture of midrashic and peshat (plain meaning) exegesis that marked the earlier work. In the first passage, Shemaiah suggests a possible explanation for the import of a verse that Rashi had not identified. In the second, he cites an unknown figure, Solomon ben Jonah, who brought knowledge of Arabic to bear on scriptural terminology. And in the third, Shemaiah adds a midrash that Rashi had not cited.

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