Censorship

All of these comments by Rashi have been censored in various editions at various times. The Hebrew text here is taken from the Silbermann edition which did not censor the Hebrew. The English translations were commissioned by Sefaria in order to provide accurate English translations of passages that were excluded from the English translation. Many of these passages have also been censored in other editions as well.

(טז) ואל אישך תשוקתך לְתַשׁמִישׁ, וְאַעַפִּ"כֵּ אֵין לָךְ מֵצַח לְתוֹבְעוֹ בְּפֶה, אֶלָּא הוּא יִמְשָׁל בָּךְ, הַכֹּל מִמֶּנּוּ וְלֹא מִמֵּךְ:

(16) ואל אישך תשוקתך AND TO YOUR HUSBAND WILL BE YOUR DESIRE — for sexual relations. And, nonetheless, you will not have the temerity to proposition him with [your] mouth, but rather HE WILL RULE OVER YOU — everything will come from him and not from you.

(כב) וירא את ערות אביו יֵשׁ אוֹמְרִים סֵרְסוֹ וְיֵשׁ אוֹמְרִים רִבְּעוֹ (סנה’ ע’):

(22) וירא את ערות אביו AND HE SAW HIS FATHER'S NAKEDNESS — Some say that he castrated him and some say that he sodomized him (Sanhedrin 70a).

(כה) בהמולו את בשר ערלתו בְּאַבְרָהָם לֹא נֶאֱמַר "אֵת", לְפִי שֶׁלֹּא הָיָה חָסֵר אֶלָּא חִתּוּךְ בָּשָׂר, שֶׁכְּבָר נִתְמָעֵךְ עַל יְדֵי תַשְׁמִישׁ; אֲבָל יִשְׁמָעֵאל שֵׁהָיָה יֶלֶד, הוּזְקַק לַחֲתּוֹךְ עָרְלָה וְלִפְרוֹעַ הַמִּילָה, לְכַךְ נֶאֱמַר בּוֹ "אֵת" (בראשית רבה):

(25) בהמולו את בשר ערלתו WHEN HE HAD THE FLESH OF HIS FORESKIN CIRCUMCISED — With Avraham, [the word], et is not stated [as it is here with Yishmael], because the only thing he was missing was the cutting of the flesh, as [his foreskin] was already flattened through sexual relations. But Yishmael - who was only a child - was required to cut his foreskin and open [and push back] the circumcision. Hence about him, et is stated. (Genesis Rabbah 47:8)

(ח) ויקח חמאה וגו' וְלֶחֶם לֹא הֵבִיא, לְפִי שֶׁפַּרְסָה שָׂרָה נִדָּה, שֶׁחָזַר לָהּ אוֹרַח כַּנָּשִׁים אוֹתוֹ הַיּוֹם, וְנִטְמֵאת הָעִסָּה (ב"מ שם):

(8) ויקח חמאה וגו AND HE TOOK חמאה, ETC. — but he did not bring bread, on account of Sarah becoming mentstruant; as the 'way of women' returned to her that day, and the dough became impure (Bava Metzia 87a).

(יא) חדל להיות פָּסַק מִמֶּנָה:

(יב) אורח כנשים אוֹרַח נִדּוֹת:

(11) חדל להיות means [that] it had ceased from her.

(12) אורח כנשים means the way of menstruation.

(ה) ונדעה אותם בְּמִשְׁכַּב זָכָר כְּמוֹ אֲשֶׁר לֹא יָדְעוּ אִישׁ (בראשית רבה):

(5) ונדעה אותם AND WE SHALL KNOW THEM — with homosexuality, as in "who have not known a man" (Bereishit Rabbah).

(לו) ותהרין וגו' אַעַ"פִּ שֶׁאֵין הָאִשָּׁה מִתְעַבֶּרֶת מִבִּיאָה רִאשׁוֹנָה, אֵלּוּ שָׁלְטוּ בְעַצְמָן וְהוֹצִיאוּ עֶרְוָתָן לְחוּץ וְנִתְעַבְּרוּ מִבִּיאָה רִאשׁוֹנָה:

(36) ותהרין וגו AND THEY BECAME PREGNANT, ETC. — Even though a woman does not become pregnant from the first intercourse, these [women] mastered themselves and took out their hymens; and they became pregnant from the first intercourse.

(טז) בתולה מִמָּקוֹם בְּתוּלִים (בראשית רבה):

(יז) ואיש לא ידעה שֶׁלֹא כְדַרְכָּה, לְפִי שֶׁבְּנוֹת הַגּוֹיִּם הָיוּ מְשַׁמְּרוֹת מְקוֹם בְּתוּלֵיהֶן וּמַפְקִירוֹת עַצְמָן מִמָּקוֹם אַחֵר, הַעִיד עַל זוֹ שֶׁנְּקִיָּה מִּכֹּל:

(16) בתולה A VIRGIN — from the place of her hymen (Bereshit Rabbah).

(17) ואיש לא ידעה AND A MAN DID NOT KNOW HER — not in its way (meaning, anally). Because the daughters of the nations would guard the place of their hymens, but abandon themselves from another place. It testifies about this one that she was clean from all [of this].

(כו) ואחרי כן יצא אחיו וגו’ שָׁמַעְתִּי מִ"אַ הַדּוֹרְשׁוֹ לְפִי פְּשׁוּטוֹ בַּדִּין הָיָה אוֹחֵז בּוֹ לְעַכְּבוֹ יַעֲקֹב נוֹצַר מִטִּפָּה רִאשׁוֹנָה וְעֵשָׂו מִן הַשְּׁנִיָּה; צֵא וּלְמַד מִשְּׁפוֹפֶרֶת שְׁפִּיהָ קְצָרָה, תֶּן לָהּ שְׁתֵּי אֲבָנִים זוֹ אַחַר זוֹ, – הַנִּכְנֶסֶת רִאשׁוֹנָה תֵּצֵא אַחֲרוֹנָה וְהַנִּכְנֶסֶת אַחֲרוֹנָה תֵּצֵא רִאשׁוֹנָה; נִמְצָא עֵשָׂו הַנּוֹצָר בָּאַחֲרוֹנָה יָצָא רִאשׁוֹן וְיַעֲקֹב שֶׁנוֹצַר רִאשׁוֹנָה יָצָא אַחֲרוֹן, וְיַעֲקֹב בָּא לְעַכְּבוֹ, שֶׁיְּהֵא רִאשׁוֹן לְלֵידָה כְּרִאשׁוֹן לִיצִירָה, וְיִפְטוֹר אֶת רַחֲמָהּ וְיִטּוֹל אֶת הַבְּכוֹרָה מִן הַדִּין:

(26) ואחרי כן יצא אחיו וגו AND AFTERWARDS HIS BROTHER CAME OUT, ETC. — I have heard a homoletical midrash that expounds it according to its simple meaning: It was with justice that he was grabbing him to hold him back. Jacob was conceived from the first drop and Esau from the second. Go and learn from a tube with a narrow opening - put in it two stones, one after the other. The one that goes in first will come out last, and the one that goes in last will come out first. It comes out that Esau, who was conceived last, came out first, and Jacob, who was conceived first, came out last. And [so] Jacob came to hold him back, so that the first for birth would be the same as the first for conception; and he would open [his mother's] womb and take the first-born status with justice.

(ח) וישקף אבימלך וגומר רָאָהוּ מְשַׁמֵּשׁ מִטָּתוֹ:

(8) וישקף אבימלך וגומר AND AVIMELEKH OBSERVED, ET CETERA — He saw him having sexual relations.

(י) והבאת עלינו אשם אִם שָׁכַב כְּבָר, הֵבֵאתָ עָלֵינוּ אָשָׁם:

(10) והבאת עלינו אשם AND YOU WOULD HAVE BROUGHT GUILT UPON US — If he had lain with her already, YOU WOULD HAVE BROUGHT GUILT UPON US.

(טו) עזים מאתים ותישים עשרים מָאתַיִם עִזִּים צְרִיכוֹת עֶשְׂרִים תְּיָשִׁים, וְכֵן כֻּלָּם, הַזְּכָרִים כְּדֵי צוֹרֶךְ הַנְּקֵבוֹת; וּבִבְ"רַ דּוֹרֵשׁ, מִכַּאן לָעוֹנָה הָאֲמוּרָה בַּתּוֹרָה, הַטַּיָּלִים בְּכָל יוֹם, הַפּוֹעֲלִים שְׁתַּיִם בְּשַׁבָּת, הַחַמָּרִים אַחַת בְּשַׁבָּת, הַגַּמָּלִים אַחַת לִשְׁלֹשִׁים יוֹם, הַסַּפָּנִים אַחַת לְשִׁשָּׁה חֳדָשִׁים; וְאֵינִי יוֹדֵעַ לְכַוֵּן הַמִּדְרָשׁ הַזֶּה בְּכִוּוּן, אַךְ נִרְאֶה בְעֵינַי שֶׁלָּמַדְנוּ מִכַּאן, שֶׁאֵין הָעוֹנָה שָׁוָה בְּכָל אָדָם אֶלָּא לְפִי טוֹרַח הַמֻּטָּל עָלָיו, שֶׁמָּצִינוּ כַּאן שֶׁמָּסַר לְכָל תַּיִשׁ עֶשֶׂר עִזִּים וְכֵן לְכָל אַיִל; לְפִי שֶׁהֵם פְּנוּיִים מִמְּלָאכָה דַּרְכָּם לְהַרְבּוֹת תַּשְׁמִישׁ וּלְעַבֵּר עֶשֶׂר נְקֵבוֹת, וּבְהֵמָה מִשֶּׁנִּתְעַבְּרָה אֵינָהּ מְקַבֶּלֶת זָכָר, וּפָרִים שֶׁעוֹסְקִין בִּמְלָאכָה, לֹא מָסַר לְזָכָר אֶלָּא אַרְבַּע נְקֵבוֹת, וְלַחֲמוֹר שֶׁהוֹלֵךְ בְּדֶרֶךְ רְחוֹקָה, שְׁתֵּי נְקֵבוֹת לְזָכָר, וְלַגְּמַלִּים, שֶׁהוֹלְכִים דֶּרֶךְ יוֹתֵר רְחוֹקָה, נְקֵבָה אַחַת לְזָכָר:

(15) עזים מאתים ותישים עשרים TWO HUNDRED SHE GOATS AND TWENTY HE GOATS — Two hundred she goats have need of twenty he goats, and so too in the case of all the various species the males were in number according to the need of the females. In Genesis Rabbah 76:7 an inference is made from here as regards the minimum period imperative for the marital duty imposed by the Torah - [for] the men of leisure, every day; [for] the laborers, twice a week; [for] the donkey drivers, once a week; [for] the camel drivers, once in thirty days, [for] the sailors, once in six months. I am unable however to show exactly how this inference is arrived at. But it appears to me that we may learn from here at least that this period is not the same for every person, but that it depends upon the amount of labor imposed upon him by his occupation. As we have found here that ten she goats were given to each he goat, and so [too] to each ram; [as] since they are free from work, their way is to be frequently involved in sexual relations and to impregnate ten females - and once an animal becomes pregnant, it does not accept a male. And [concerning] the bulls that engage in work, it only gave four females to the male; and to the donkey who goes on long journeys, [it gave] two females to the male; and to the camels that go on [even] longer journeys, [it gave] one female to the male.

(ב) וישכב אתה כְּדַרְכָּהּ:

(ג) ויענה שֶׁלֹּא כְדַרְכָּהּ (בראשית רבה):

(2) וישכב אתה AND HE LAID WITH HER — in its way (vaginally).

(3) ויענה AND HE AFFLICTED HER — not in its way (anally) (Bereishit Rabbah).

(ט) ושחת ארצה דָּשׁ מִבִּפְנִים וְזוֹרֶה מִבַּחוּץ (בראשית רבה):

(9) ושחת ארצה AND HE DESTROYED ONTO THE GROUND — He 'threshed inside and winnowed outside' (Bereishit Rabbah).

(א) ויקח את שני בניו עמו כְּדֵי שֶׁיְּבָרֲכֵם יַעֲקֹב לִפְנֵי מוֹתוֹ:

(1) ויקח את שני בניו עמו AND HE TOOK HIS TWO SONS WITH HIM — so that Jacob would bless them before his death.

(ג) וראשית אוני הִיא טִפָּה רִאשׁוֹנָה, שֶׁלֹּא רָאָה קֶרִי מִיָּמָיו (בראשית רבה):

(3) וראשית אוני THE BEGINNING OF MY VIGOR — That is the first drop [of semen], as he had not experienced a seminal emission from all of his days [until that time] (Genesis Rabbah 99:6).

(כד) אבן ישראל לְשׁוֹן נוֹטְרִיקוֹן אָב וּבֵן, אֲבָהָן וּבְנִין – יַעֲקֹב וּבָנָיו וְרַבּוֹתֵינוּ דָרְשׁוּ וַתֵּשֶׁב בְּאֵיתָן קַשְׁתּוֹ עַל כְּבִישַׁת יִצְרוֹ בְּאֵשֶׁת אֲדֹנָיו וְקוֹרְאוֹ קֶשֶׁת, עַל שֵׁם שֶׁהַזֶרַע יוֹרֶה כְּחַץ:

(כה) ויפזו זרעי ידיו כְּמוֹ וַיָּפוֹצוּ, שֶׁיָּצָא הַזֶּרַע מִבֵּין אֶצְבְּעוֹת יָדָיו:

(כו) מידי אביר יעקב שֶׁנִרְאֲתָה לוֹ דְמוּת דְּיוּקְנוֹ שֶׁל אָבִיו וְכוּ', כִּדְאִיתָא בְּסוֹטָה (דף ל"ו, ב'):

(24) אבן ישראל Onkelos takes אבן as an abbreviation of אב ובן and therefore renders it by אבהן ובנין the fathers and children meaning Jacob and his sons. And our rabbis expounded, AND HE BROUGHT BACK HIS BOW WITH STRENGTH, as being about the suppressing of his impulse with the wife of his master. And it calls it a bow, because the seed shoots out like an arrow.

(25) ויפזו זרעי ידיו AND HIS FOREARMS WERE GILDED (VAYAFOZU) — (is read) like, 'and they were spread' (vayafotsu), since his seed went out from between the fingers of his hands.

(26) מידי אביר יעקב FROM THE HANDS OF THE STRENGTH OF JACOB — As an image of the replica of his father was shown to him, etc., as it is found in Sotah 36b.

(כה) שדים יָרֹה יִיָּרֶה מְתַרְגְּמִינָן אִשְׁתְּדָאָה יִשְׁתְּדִי, אַף שָׁדַיִם כַּאן עַל שֵׁם שֶׁהַזֶּרַע יוֹרֶה כַּחֵץ:

(25) שדים BREASTS (SHADAYIM) — "He will surely be cast down" (Exodus 19:13), we translate (in Onkelos) as eeshtedaah yishtedi. Also shadayim here is [to be understood that way,] because the seed shoots out like an arrow.