Chapter 35

אקום עלה. לְפִי שֶׁאֵחַרְתָּ בַּדֶּרֶךְ נֶעֱנַשְׁתָּ וּבָא לְךָ זֹאת מִבִּתְּךָ (תנחומא):

1קום עלה ARISE: GO UP [TO BETHEL] — Because you have delayed to fulfil your vow to sacrifice to me at Bethel you have been punished by this trouble of your daughter coming upon you (Genesis Rabbah 81:2).

אהנכר. שֶׁיֵּשׁ בְּיֶדְכֶם מִשָּׁלָל שֶׁל שְׁכֶם:

1הנכר [PUT AWAY] THE STRANGE [GODS] —which you have in your possession from the spoil of Shechem.

בוהטהרו. מֵעֲ"זָ:

2ותטהרו AND PURIFY YOURSELVES of idol-worship.

גוהחליפו שמלתיכם. שֶׁמָּא יֵשׁ בְּיֶדְכֶם כְּסוּת שֶׁל עֲ"זָ:

3והחליפו שמלותיכם AND CHANGE YOUR GARMENTS — lest you have in your possession a vestment that has been employed in idolatrous worship (Genesis Rabbah 81:3).

אהאלה. מִין אִילַן סְרָק:

1האלה THE TEREBINTH — a kind of tree that bears no fruit.

בעם שכם. אֵצֶל שְׁכֶם:

2עם שכם means by Shechem.

אחתת. פַּחַד:

1חתת means terror.

אאל בית אל. הַקָּבָּ"ה בְּבֵית אֵל, גִּלּוּי שְׁכִינָתוֹ בְּבֵית אֵל. יֵשׁ תֵּבָה חֲסֵרָה בֵּי"ת הַמְשַׁמֶּשֶׁת בְּרֹאשָׁהּ, כְּמוֹ הִנֵּה הוּא בֵּית מָכִיר בֶּן עַמִּיאֵל (שמואל ב ט') – כְּמוֹ בְּבֵית מָכִיר; בֵּית אָבִיךְ (בראשית ל״ח:י״א) – כְּמוֹ בְּבֵית אָבִיךְ:

1אל בית אל EL-BETH-EL — the Holy One, blessed be He, is in Beth-El; i.e. His Divine Presence has revealed itself in Bethel. Sometimes the prefix ב “in” is omitted from a word: e.g., (2 Samuel 9:4) “Behold, he is (בית) in the house of Muchir, the son of Ammiel”, which is the same as בבית in the house of Machir; (24:13) בית אביך is the same as בבית אביך ,‘in the house of thy father”.

בנגלו אליו האלהים. בִּמְקוֹמוֹת הַרְבֵּה יֵשׁ שֵׁם אֱלֹהוּת וְאַדְנוּת בִּלְשׁוֹן רַבִּים, כְּמוֹ אֲדֹנֵי יוֹסֵף (שם ל"ט), אִם בְּעָלָיו עִמּוֹ (שמות כ'), וְלֹא נֶאֱמַר בַּעֲלוֹ, וְכֵן אֱלֹהוּת שֶׁהוּא לְשׁוֹן שׁוֹפֵט וּמָרוּת נִזְכָּר בִּלְשׁוֹן רַבִּים, אֲבָל אֶחָד מִכָּל שְׁאָר הַשֵּׁמוֹת לֹא תִמְצָא בִּלְשׁוֹן רַבִּים:

2נגלו אליו האלהים GOD WAS REVEALED UNTO Him — In many passages terms denoting Divine Power and Lordship are used in the plural e. g., (39:20) “Joseph’s master (אֲדֹנֵי)” (construct plural), and (Exodus 22:14) “If its owner (בעליו) be with it”, where it does not say בַּעֲלוֹ (the singular form). Similarly, forms of אלהים denoting Judge or Authority are expressed in the plural, but you will find none other of the Divine Names in the plural.

אותמת דבורה. מָה עִנְיַן דְּבוֹרָה בְּבֵית יַעֲקֹב? אֶלָּא לְפִי שֶׁאָמְרָה רִבְקָה לְיַעֲקֹב וְשָׁלַחְתִּי וּלְקַחְתִּיךָ מִשָּׁם, שָׁלְחָה דְבוֹרָה אֶצְלוֹ לְפַדַּן אֲרָם לָצֵאת מִשָּׁם, וּמֵתָה בַדֶּרֶךְ; מִדִּבְרֵי רַבִּי מֹשֶׁה הַדַּרְשָׁן לְמַדְתִּיהָ:

1ותמת דבורה AND DEBORAH DIED — How came Deborah to be in Jacob’s house? But the explanation is: because Rebékah had promised Jacob (Gen. 27:45) “then I will send and fetch thee from thence”, she sent Deborah to him to Padan-aram to tell him to leave that place, and she died on the return journey I learnt this from a comment of R. Moses Ha-darshan.

במתחת לבית אל. הָעִיר יוֹשֶׁבֶת בָּהָר וְנִקְבְּרָה בְּרַגְלֵי הָהָר:

2מתחת לבית אל BELOW BETHEL — The city was situated on a mountain and she was buried at the foot of the mountain.

גתחת האלון. בְּשִׁפּוּלֵי מֵישְׁרָא, שֶׁהָיָה מִישׁוֹר מִלְמַעְלָה בְּשִׁפּוּעַ הָהָר וְהַקְּבוּרָה מִלְּמַטָּה, וּמִישׁוֹר שֶׁל בֵּית אֵל הָיוּ קוֹרִין לוֹ אַלּוֹן. וְאַגָּדָה, נִתְבַּשֵּׂר שָׁם בְּאֵבֶל שֵׁנִי, שֶׁהֻגַּד לוֹ עַל אִמּוֹ שֶׁמֵּתָה (בראשית רבה), וְאַלּוֹן בִּלְשׁוֹן יְוָנִי אַחֵר, וּלְפִי שֶׁהֶעֱלִימוּ אֶת יוֹם מוֹתָהּ שֶׁלֹּא יְקַלְּלוּ הַבְּרִיּוֹת כֶּרֶס שֶׁיָּצָא מִמֶּנּוּ עֵשָׂו, אַף הַכָּתוּב לֹא פִרְסְמָהּ:

3תחת האלון UNDER THE OAK — The Targum renders it by “on the lower part of the plain” because there was some level ground above on the slope of the hill and her grave was beneath this. The plain of Bethel bore the name of Allon (cf. Rashi on Genesis 14:6). An Agada (Genesis Rabbah 81:5) states that he there received news of another mourning for he was informed that his mother had died. — In Greek allon means “another”. — Because the time of her death was kept secret in order that people might not curse the mother who gave birth to Esau, Scripture also does not make open mention of her death (Midrash Tanchuma, Ki Teitzei 4).

אעוד. פַּעַם שֵׁנִי בַּמָּקוֹם הַזֶּה, אֶחָד בְּלֶכְתּוֹ וְאֶחָד בְּשׁוּבוֹ:

1עוד AGAIN — the second time at this spot: once when he set out on his journey, once when he returned.

בויברך אתו. בִּרְכַּת אֲבֵלִים (בראשית רבה):

2ויברך אתו AND HE BLESSED HIM. — He gave him the blessing of consolation addressed to mourners (Genesis Rabbah 81:5; cp. Rashi on Genesis 25:11).

אלא יקרא שמך עוד יעקב. לְשׁוֹן אָדָם הַבָּא בְּמַאֲרָב וְעָקְבָּה, אֶלָּא לְשׁוֹן שַׂר וְנָגִיד:

1לא יקרא שמך עוד יעקב THY NAME SHALL NOT BE CALLED ANY MORE JACOB— which means a man who comes as a lurker and trickster, but it shall be Israel (ישראל), which signifies Prince and Chief.

אאני אל שדי. שֶׁאֲנִי כְדַי לְבָרֵךְ, שֶׁהַבְּרָכוֹת שֶׁלִּי:

1אני אל שדי I AM GOD, ALMIGHTY, for I have the power to bless because the blessings are Mine.

בפרה ורבה. עַל שֵׁם שֶׁעֲדַיִן לֹא נוֹלַד בִּנְיָמִין, וְאַף עַל פִּי שֶׁכְּבָר נִתְעַבְּרָה מִמֶּנּוּ:

2פרה ורבה BE FRUITFUL AND MULTIPLY — God said this in allusion to the fact that Benjamin was not yet born although she (Rachel) was soon to give birth to him (Genesis Rabbah 82:4).

גגוי. בִּנְיָמִין:

3גוי A NATION — referring to Benjamin. (Genesis Rabbah 82:4)

דגוים. מְנַשֶּׁה וְאֶפְרַיִם, שֶׁעֲתִידִים לָצֵאת מִיּוֹסֵף, וְהֵם בְּמִנְיַן הַשְּׁבָטִים (בראשית רבה):

4גוים NATIONS — referring to Manasseh and Ephraim who would come from Joseph — and these actually were counted as tribes.

הומלכים. שָׁאוּל וְאִישׁ בֹּשֶׁת, שֶׁהָיוּ מִשֵּׁבֶט בִּנְיָמִין (בראשית רבה), שֶׁעֲדַיִן לֹא נוֹלְדוּ (וּפָסוּק זֶה דְּרָשׁוֹ אַבְנֵר כְּשֶׁהִמְלִיךְ אִישׁ בֹּשֶׁת, וְאַף הַשְּׁבָטִים דְּרָשׁוּהוּ וְקֵרְבוּ בִּנְיָמִין, דִּכְתִיב אִישׁ מִמֶּנּוּ לֹא יִתֵּן אֶת בִּתּוֹ לְבִנְיָמִן לְאִשָּׁה (שופטים כ"א), וְחָזְרוּ וְאָמְרוּ אִלְמָלֵא הָיָה עוֹלֶה מִן הַשְּׁבָטִים לֹא הָיָה הַקָּבָּ"ה אוֹמֵר לְיַעֲקֹב וּמְלָכִים מֵחֲלָצֶיךָ יֵצֵאוּ:

5ומלכים AND KINGS — referring to Saul and Ishbosheth who were of the tribe of Benjamin and these were not yet born. This verse Abner explained in this sense when he made Ishbosheth king, and the tribes of Israel also explained it thus and therefore became friendly again with the tribe of Benjamin. For so it is written (Judges 21:1) “They said there shall not any of us give his daughter unto Benjamin to wife”. Afterwards they retracted this, saying, “If, indeed, he was not to be counted among the tribes), the Holy One, blessed be He would not have said to Jacob in reference to Benjamin and kings shall come out of thy loins” (and since there have not yet been kings of the tribe of Benjamin that tribe must not be exterminated). Genesis Rabbah 82:4

וגוי וקהל גוים. שֶׁגּוֹיִם עֲתִידִים בָּנָיו לְהֵעָשׂוֹת כְּמִנְיַן הַגּוֹיִם, שֶׁהֵם ע' אֻמּוֹת, וְכֵן כָּל הַסַּנְהֶדְרִין שִׁבְעִים; דָּבָר אַחֵר שֶׁעֲתִידִים בָּנָיו לְהַקְרִיב בִּשְׁעַת אִסּוּר בָּמוֹת כַּגּוֹיִם בִּימֵי אֵלִיָּהוּ):

6גוי וקהל גוים “A NATION AND AN ASSEMBLAGE OF NATIONS” — this means that his sons are destined to become nations the same in number as the nations (of the ancient world) which was seventy. So, too, the whole Sanhedrin consisted of seventy. Another explanation is that it signifies that his children will sacrifice on high places at a time when this practice is forbidden, as other nations always did — this refers to the days of Elijah (Genesis Rabbah 82:5). From “This verse” is found in an old text of Rashi.)

אבמקום אשר דבר אתו. אֵינִי יוֹדֵעַ מַה מְּלַמְּדֵנוּ:

1במקום אשר דבר אתו AT THE PLACE WHERE HE SPAKE WITH HIM — I do not know what this is intended to tell us.

אכברת הארץ. מְנַחֵם פֵּרֵשׁ לְשׁוֹן כַּבִּיר, רִבּוּי, מַהֲלָךְ רַב. וְאַגָּדָה, בִּזְמַן שֶׁהָאָרֶץ חֲלוּלָה וּמְנֻקֶּבֶת כִּכְבָרָה (בראשית רבה), שֶׁהַנִּיר מָצוּי, הַסְּתָו עָבַר וְהַשָּׁרָב עֲדַיִן לֹא בָא (שם ז), וְאֵין זֶה פְּשׁוּטוֹ שֶׁל מִקְרָא, שֶׁהֲרֵי בְּנַעֲמָן מָצִינוּ וַיֵּלֶךְ מֵאִתּוֹ כִּבְרַת אָרֶץ (מלכים ב ה'). וְאוֹמֵר אֲנִי שֶׁהוּא שֵׁם מִדַּת קַרְקַע, כְּמוֹ מַהֲלַךְ פַּרְסָה אוֹ יוֹתֵר, כְּמוֹ שֶׁאַתָּה אוֹמֵר צֶמֶד כֶּרֶם (ישעיהו ה'), חֶלְקַת הַשָּׂדֶה (בראשית ל"ג), כָּךְ בְּמַהֲלַךְ אָדָם נוֹתֵן שֵׁם מִדָּה כִּבְרַת אֶרֶץ:

1כברת הארץ A KIBRATH OF LAND — Menachem ben Seruk explains the word כברת to have the meaning of כביר “much” and that the phrase means a great distance. A Midrashic explanation is: at the time when the ground was full of holes and was riddled like a sieve (כברה) (cf. Rashi on Genesis 48:7) — when there was plenty of ploughed ground; the winter was passed, but the dry season had not yet come. This, however, cannot be the literal sense of the verse, for in the case of Naaman we find (2 Kings 5:19) “So he departed from him כברת ארץ” (which cannot possibly have this meaning). I think that it is a name for a measure of land, the distance of a Parsa or more, just as you say (Isaiah 5:10) “acres (צמדי) of vineyard” and (33:19) “the parcel (חלקת) of field”: In the same way in reference to a man’s journey Scripture mentions the name of a measure — viz., a כברת ארץ, a כברה of land.

אכי גם זה. נוֹסַף לְךָ עַל יוֹסֵף; וְרַבּוֹתֵינוּ דָּרְשׁוּ: עִם כָּל שֵׁבֶט נוֹלְדָה תְּאוֹמָה, וְעִם בִּנְיָמִין נוֹלְדָה תְאוֹמָה יְתֵרָה:

1כי גם זה FOR THIS ALSO — also means additional to you, over and above Joseph. Our Rabbis explained that with each of Jacob’s sons a twin-sister was born, whilst with Benjamin an additional twin sister was born (Genesis Rabbah 82:8).

אבן אוני. בֶּן צַעֲרִי:

1בן אוני means SON OF MY SORROW (Genesis Rabbah 82:9).

בבנימין. נִרְאֶה בְעֵינַי, לְפִי שֶׁהוּא לְבַדּוֹ נוֹלַד בְּאֶרֶץ כְּנַעַן שֶׁהוּא בַּנֶּגֶב כְּשֶׁאָדָם בָּא מֵאֲרַם נַהֲרַיִם, כְּמוֹ שֶׁנֶּאֱמַר בַּנֶּגֶב בְּאֶרֶץ כְּנָעַן (במדבר ל"ג), הָלוֹךְ וְנָסוֹעַ הַנֶּגְבָּה (בראשית י"ב):

2בנימין BENJAMIN — I am of opinion that he was so called because he alone was born in the land of Canaan which is in the South (ימין) as one comes from Aram-Naharaim, as it is said (Numbers 33:40) “in the South, in the Land of Canaan”, and (12:9) “going on still towards the South”. בנימין therefore means בן ימין where ימין has the same meaning as in (Psalms 89:13) “The North and the South (ימין) Thou hast created them”. For this reason the word is here written plene (with a י after the מ).

גבנימין. בֶּן יָמִין, לְשׁוֹן צָפוֹן וְיָמִין אַתָּה בְרָאתָם (תהילים פ"ט), לְפִיכָךְ הוּא מָלֵא:

3Another explanation of בנימין is that it means “son of his old days (ימים)”, only that it is written with ן (instead of ם), like (Daniel 12:13) “at the end of days.

אבשכן ישראל בארץ ההיא. עַד שֶׁלֹּא בָא לְחֶבְרוֹן אֵצֶל יִצְחָק אֵרְעוּהוּ כָל אֵלֶּה:

1בשכן ישראל בארץ ההוא WHEN ISRAEL DWELT IN THAT LAND — before he came to Isaac at Hebron, all these troubles happened to him.

בוישכב. מִתּוֹךְ שֶׁבִּלְבֵּל מִשְׁכָּבוֹ, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ שְׁכָבָהּ; וְלָמָּה בִלְבֵּל וְחִלֵּל יְצוּעָיו? שֶׁכְּשֶׁמֵּתָה רָחֵל נָטַל יַעֲקֹב מִטָּתוֹ, שֶׁהָיְתָה נְתוּנָה תָּדִיר בְּאֹהֶל רָחֵל וְלֹא בִּשְׁאָר אֹהָלִים, וּנְתָנָהּ בְּאֹהֶל בִּלְהָה; בָּא רְאוּבֵן וְתָבַע עֶלְבּוֹן אִמּוֹ, אָמַר אִם אֲחוֹת אִמִּי הָיְתָה צָרָה לְאִמִּי, שִׁפְחַת אֲחוֹת אִמִּי תְּהֵא צָרָה לְאִמִּי? לְכָךְ בִּלְבֵּל (שבת נ"ה):

2וישכב AND HE LAY — Because he had disturbed his couch Scripture accounts it to him as though he had actually sinned in this manner. But why did he disturb his couch? When Rachel died Jacob removed to Bilhah’s tent and Reuben came and protested against the slight thus inflicted on his mother (Leah). He said: “If my mother’s sister was her rival, is that any reason why the handmaid of my mother’s sister should become a rival to her!” On this account he disturbed the couch (Shabbat 55b).

גויהיו בני יעקב שנים עשר. מַתְחִיל לְעִנְיָן רִאשׁוֹן, מִשֶּׁנּוֹלַד בִּנְיָמִין נִשְׁלְמָה הַמִּטָּה וּמֵעַתָּה רְאוּיִים לְהִמָּנוֹת, וּמְנָאָן; וְרַבּוֹתֵינוּ דָּרְשׁוּ, לְלַמְּדֵנוּ בָא, שֶׁכֻּלָּן שָׁוִין וְכֻלָּן צַדִּיקִים, שֶׁלֹּא חָטָא רְאוּבֵן:

3ויהיו בני יעקב שנים עשר NOW THE SONS OF JACOB WERE TWELVE — Scripture begins again where it left off the previous narrative (i.e. the birth of Benjamin): when Benjamin was born the destined number of his sons was complete and it was proper that they should then be enumerated; and therefore it enumerates them. Our Rabbis explained that these words are intended to tell us that Jacob’s twelve sons were all equal — they were all equally righteous, for Reuben had committed no actual sin (Shabbat 55b).

אבכור יעקב. אֲפִלּוּ בִּשְׁעַת הַקַּלְקָלָה קְרָאוֹ בְּכוֹר:

1בכור יעקב JACOB’S FIRSTBORN — even when it speaks of his corrupt action Scripture calls him firstborn (Genesis Rabbah 82:11).

בבכור יעקב. בְּכוֹר לַנַּחֲלָה, בְּכוֹר לָעֲבוֹדָה, בְּכוֹר לְמִנְיָן, וְלֹא נִתְּנָה בְכוֹרָה לְיוֹסֵף אֶלָּא לְעִנְיַן הַשְּׁבָטִים – שֶׁנַּעֲשָׂה לִשְׁנֵי שְׁבָטִים:

2בכור יעקב JACOB’S FIRSTBORN — firstborn with regard to heritage, firstborn with regard to Divine Service (for before the Levites were appointed to minister to God the duty devolved upon the oldest son in each family), firstborn in any enumeration of the twelve tribes; for the right of a firstborn son was given to Joseph only in respect of the tribes — in that he founded two tribes (just as a firstborn son received a double portion in his father’s property) (Genesis Rabbah 82:11).

אממרא. שֵׁם הַמִּישׁוֹר:

1ממרא MAMRE — the name of the plain.

בקרית הארבע. שֵׁם הָעִיר:

2קרית הארבע KIRIATH-ARBA— the name of the city.

גממרא קרית הארבע. אֶל מִישׁוֹר שֶׁל קִרְיַת אַרְבַּע. וְאִ"תֹּ הָיָה לוֹ לִכְתּוֹב מַמְרֵא הַקִּרְיַת אַרְבַּע? כֵּן דֶּרֶךְ הַמִּקְרָא בְּכָל דָּבָר שֶׁשְּׁמוֹ כָּפוּל, כְּגוֹן זֶה, וּכְגוֹן בֵּית לֶחֶם, אֲבִי עֶזֶר, בֵּית אֵל, אִם הֻצְרַךְ לְהַטִּיל בּוֹ הֵ"א, נוֹתְנָהּ בְּרֹאשׁ הַתֵּבָה הַשְּׁנִיָּה – בֵּית הַלַּחְמִי (שמואל א ט"ז), בְּעָפְרָת אֲבִי הָעֶזְרִי (שופטים ו'), בָּנָה חִיאֵל בֵּית הָאֱלִי (מלכים א ט"ז):

3ממרא קרית הארבע therefore means “to the plain of Kiriath-arba”. If you say that it should have written ממרא הקרית ארבע (that Kirjath-arba being one name the definite article should be placed in front of it) then I reply that this is the rule in Biblical Hebrew: in every case of a name compounded of two words, such as this, and such as בית לחם and אבי עזר and בית אל, when it is necessary to prefix the definite article (in order to determine the name) it is prefixed to the second element of the name — thus (1 Samuel 16:1)בית הלחמי the Bethlehemite; (Judges 6:24) “in Ophrah (אבי העזרי) of the Abiezrites”; (1 Kings 16:34) “did Hiel the Bethelite (בית האלי) build”.

אויגוע יצחק. אֵין מֻקְדָּם וּמְאֻחָר בַּתּוֹרָה; מְכִירָתוֹ שֶׁל יוֹסֵף קָדְמָה לְמִיתָתוֹ שֶׁל יִצְחָק י"ב שָׁנָה, שֶׁהֲרֵי כְּשֶׁנּוֹלַד יַעֲקֹב הָיָה יִצְחָק בֶּן שִׁשִּׁים שָׁנָה, שֶׁנֶּאֱמַר וְיִצְחָק בֶּן שִׁשִּׁים שָׁנָה וְגוֹ', וְיִצְחָק מֵת בִּשְׁנַת ק"כ לְיַעֲקֹב – אִם תּוֹצִיא שִׁשִּׁים מִמֵּאָה וּשְׁמוֹנִים שָׁנָה נִשְׁאֲרוּ ק"כ – וְיוֹסֵף נִמְכַּר בֶּן י"ז שָׁנָה, וְאוֹתָהּ שָׁנָה שְׁנַת מֵאָה וּשְׁמוֹנֶה לְיַעֲקֹב, כֵּיצַד? בֶּן שִׁשִּׁים וְשָׁלוֹשׁ נִתְבָּרֵךְ, אַרְבַּע עֶשְׂרֵה שָׁנָה נִטְמַן בְּבֵית עֵבֶר, הֲרֵי שִׁבְעִים וְשֶׁבַע, וְאַרְבַּע עֶשְׂרֵה עָבַד בְּאִשָּׁה, וּבְסוֹף אַרְבַּע עֶשְׂרֵה נוֹלַד יוֹסֵף, שֶׁנֶּאֱמַר וַיְהִי כַּאֲשֶׁר יָלְדָה רָחֵל אֶת יוֹסֵף וְגוֹ', הֲרֵי תִּשְׁעִים וְאַחַת, וְי"ז עַד שֶׁלֹּא נִמְכַּר יוֹסֵף, הֲרֵי מֵאָה וּשְׁמוֹנֶה (עוֹד מְפֹרָשׁ מִן הַמִּקְרָא מִשֶּׁנִּמְכַּר יוֹסֵף עַד שֶׁבָּא יַעֲקֹב מִצְרַיִמָה כ"ב שָׁנָה שֶׁנֶּ', וְיוֹסֵף בֶּן שְׁלֹשִׁים שָׁנָה וְגוֹ', וְז' שָׁנִים שָׂבָע וּשְׁנָתַיִם רָעָב, הֲרֵי כ"ב, וּכְתִיב יְמֵי שְׁנֵי מְגוּרַי שְׁלֹשִׁים וּמְאַת שָׁנָה, נִמְצָא יַעֲקֹב בִּמְכִירָתוֹ ק"ח):

1ויגוע יצחק AND ISAAC EXPIRED — There is no such thing as “earlier’’ or “later” (chronological order) in the narratives of the Torah (Pesachim 6b), and the sale of Joseph preceded Isaac’s death by twelve years. Thus: at Jacob’s birth Isaac was sixty years old — as it is said (25:26) “And Isaac was sixty years old [when he bore them]” (Esau and Jacob). Isaac died when Jacob was 120, for if you deduct 60 from 180 (Isaac’s age when he died), you have left 120. Joseph was 17 years old when he was sold, and that year was the one hundred and eighth of Jacob’s life. How is this? Jacob was 63 when he received the blessing of his father; 14 years he hid himself in Eber’s School — making 77 — and 14 years “he served for his wives” (Rashi borrows a phrase from Hosea 12:13 “And Israel served for a wife”; but he means for both wives), and at the expiration of these 14 years Joseph was born as it is said (30:25) “and it came to pass when Rachel had born Joseph” (that Jacob wished to return home and he would not have desired to do this if his fourteen years of service were not completed) making 91. Add to this the seventeen years of Joseph’s life before he was sold, and you have 108. This may also be derived more directly from Scripture thus: from the time when Joseph was sold until the time when Jacob came to Egypt was 22 years, for it is said (41:46) “And Joseph was 30 years old [when he stood before Pharaoh]” (and therefore he had been in Egypt 13 years, as he was 17 when he was sold) and the seven years of plenty and two of famine had elapsed before Jacob came to Egypt (cf. 45:6), making 22 years. And as it is written (47:9) that Jacob on his arrival in Egypt said to Pharaoh “The days of the years of my sojournings are a hundred and thirty years”, it follows that at the time when Joseph was sold Jacob was one hundred and eight years old.

Sefaria: Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934 · Public domain · sefaria.org

Sefaria: Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934 · Public domain · sefaria.org