Shishi - Bereishis/Genesis - Parshas Chayei Sarah 25:1-11

The verse says, "And Avraham continued and took a wife, and her name was Keturah." After Sarah passed away, Avraham took another wife. The Torah tells us her name was Keturah. This is the beginning of a new chapter in Avraham's life, where he remarries and has more children. The identity of Keturah and her significance will be discussed further in Rashi.

Rashi explains that "Keturah" is actually Hagar. Even though the Torah calls her Keturah, this is the same woman who was previously known as Hagar. The reason she is now called Keturah is because her deeds were as beautiful as the ketores (incense), meaning she was a righteous woman whose actions were pleasing. Additionally, Rashi says she is called Keturah because she "tied up her opening"—she did not marry any other man from the time she separated from Avraham until now. She remained faithful and did not become involved with anyone else. This shows her righteousness and why she is worthy of being called Keturah. The discussion continues about whether she was always good, and it is clarified that, although Yishmael was a troublemaker, nothing negative is said about Hagar/Keturah herself. She was always good, both to people and to Avraham.

The verse lists the children that Keturah bore to Avraham: Zimron, Yokshan, Medan, Midyan, Yishbok, and Shuach. That makes six children in total. Up until now, we only knew about Yitzchak and Yishmael, but here we see that Avraham had more children in his later years. One may wonder at Avraham having so many children at such an old age, but Keturah was not so old when she was given to Avraham as a wife. The verse continues with the descendants of Yokshan: Sheva and Dedan, and then the children of Dedan—Ashurim, Letushim, and Leumim. These names represent heads of nations. Rashi notes that he cannot reconcile the translation of Onkelos ("camps") with the language of the verse. The word "Letushim" is explained as meaning tent dwellers who scatter and travel from place to place, like nomads or gypsies. The word comes from the root meaning to scatter, as proven from another verse that uses a similar word to mean scattered across the land. Sometimes the letters lamed and nun are exchanged in these words.

Rashi explains that "Ashurim" and "Letushim" are names of heads of nations. However, Rashi says he cannot reconcile the Targum of Onkelos with the language of the verse, because Onkelos translates "Letushim" as "camps"—meaning groups or encampments. If you argue that this translation is problematic because of the presence of an aleph at the beginning of the word, Rashi points out that there are other words in Tanach where an aleph is added at the beginning, even though it is not part of the root, such as "Chomas Anach" (Amos 7:7), which comes from "nechei raglayim" (lame-footed), and "Asuch shemen" (II Kings 4:2), which comes from "verachatzta vasachta" (Ruth 3:3). Rashi continues that "Letushim" refers to tent dwellers who are scattered here and there and travel in tents. He brings a proof from the verse "vehinei netushim al penei kol haaretz" (I Samuel 30:16), which means scattered over the face of the land. He also notes that the letters lamed and nun can be exchanged in these words.

The verse now lists the sons of Midyan: Eyfa, Efer, Chanoch, Avida, and Elda'ah. These are also descendants of Avraham through Keturah. While the verse refers to them as "the sons of Keturah," in reality, some are grandchildren—these are the sons of Midyan, who was himself a son of Keturah. The Torah refers to all of them as "bnei Keturah" (the sons of Keturah), meaning all the descendants she brought to Avraham, including both children and grandchildren.

The verse says, "And Avraham gave all that he possessed to Yitzchak." This means that Avraham transferred everything he owned to Yitzchak. What exactly was given—only physical possessions, or something more? Rashi explains that Avraham gave Yitzchak a special blessing, called "bracha diyatiki"—a permanent blessing. This is based on what Hashem told Avraham earlier, "Veheyei bracha" (You shall be a blessing), meaning the power to bless others was given to Avraham, and now Avraham passed that power on to Yitzchak. The actual physical possessions had already been given to Yitzchak earlier, so this act was about giving him the spiritual blessing and authority. The main point here is that Yitzchak received everything, especially the blessings.

Rashi explains that when the verse says Avraham gave everything to Yitzchak, it means he gave him the "bracha diyatiki"—the permanent blessing. Rashi brings the words of Rabbi Nechemiah, who says that Hashem told Avraham, "Veheyei bracha" (You shall be a blessing), meaning that the blessings are entrusted to you to bless whomever you wish. Avraham then passed these blessings on to Yitzchak. This is based on the Midrash [Bereishis Rabbah 61:6]. This is not just about physical possessions, but about the spiritual power of blessing that Avraham received from Hashem and then transmitted to Yitzchak.

And to the sons of the concubines that belonged to Avraham, Avraham gave gifts, and he sent them away from his son Yitzchak while he was still alive, eastward, to the land of the east. The term "concubines" (hapilakshim) is used here, and Rashi discusses this, since it seems that Avraham only had one concubine, Hagar, who is also Keturah. The Torah says that Avraham gave gifts to these sons and sent them away from Yitzchak, making sure that Yitzchak would be the main inheritor. The gifts that Avraham gave were not part of the main inheritance, which had already been given to Yitzchak. Instead, these were special gifts, and Rashi will explain what they were. The verse also notes that Avraham sent these sons away while he was still alive, to the east, so that Yitzchak would remain the primary heir.

Rashi explains that the word "hapilakshim" (the concubines) is written in a deficient form (without the letter yud), even though in our Sifrei Torah it is written in full. This is to indicate that there was really only one concubine, who was Hagar, who is also Keturah. Rashi brings from Bereishis Rabbah that Hagar and Keturah are the same person. Then Rashi explains the difference between wives and concubines: wives receive a kesubah (marriage contract), while concubines do not, as the Gemara in Sanhedrin (21a) says regarding the wives and concubines of Dovid. On the words "Avraham gave gifts," Rashi brings two explanations from our sages: one, that Avraham gave them a "name of impurity"—meaning, he gave them something related to impurity, which they could use for sorcery or other such things (as in Sanhedrin 91a). Another explanation is that Avraham gave them the gifts he had received because of Sarah, and other gifts that had been given to him, because he did not want to benefit from them. So all those gifts, he gave to the sons of the concubines.

And these are the days of the years of Avraham's life that he lived: one hundred years, seventy years, and five years. The Torah repeats the word "years" after each number, just as it did with Sarah, and Rashi will explain the significance of this breakdown and repetition.

Rashi explains that the phrase "one hundred years, seventy years, and five years" teaches that when Avraham was one hundred years old, he was like a seventy-year-old, and when he was seventy, he was like a five-year-old, all without sin. This means that just as at seventy he was as pure as at five, so too at one hundred he was as pure as at seventy, and thus throughout his life he was without sin.

And Avraham expired and died at a good old age, old and satisfied, and he was gathered to his people. The Torah emphasizes that Avraham died at a good old age, having lived a full and satisfying life, and was gathered to his people, which is a phrase used to describe passing away in a peaceful and honorable manner.

And Yitzchak and Yishmael, his sons, buried him in the Cave of the Double (the Cave of Machpelah), in the field of Ephron the son of Tzochar the Chittite, which faces Mamre. The verse lists Yitzchak before Yishmael, even though Yishmael was older. Rashi points out that this shows that Yishmael did teshuvah (repentance) and allowed Yitzchak to go before him. This is also what is meant by the phrase "good old age"—that Avraham merited to see Yishmael do teshuvah before he passed away.

Rashi explains that the verse lists Yitzchak before Yishmael to teach that Yishmael did teshuvah and allowed Yitzchak to go ahead of him, as found in Bava Basra 16b. This is also the meaning of "good old age" (seivah tovah) mentioned earlier (Bereishis 15:15), that Avraham merited to see Yishmael return in repentance before his passing, as explained in Bereishis Rabbah 38:12.

The field that Avraham bought from the sons of Ches—there Avraham and Sarah his wife were buried. The Torah repeats that this is the field Avraham purchased, emphasizing the legitimacy of the burial place, and that both Avraham and Sarah were buried there.

After Avraham passed away, Hashem blessed Yitzchak his son. Yitzchak then settled in Be'er Lachai Ro'i. This is the same well that was mentioned earlier, where Hagar encountered the angel, and later, where Yitzchak met Rivkah. The verse emphasizes that after Avraham's death, Hashem Himself gave a blessing to Yitzchak, and Yitzchak made his dwelling at Be'er Lachai Ro'i.

Rashi explains the phrase, “And it was after the death of Avraham, and Hashem blessed Yitzchak his son,” in two ways. First, Rashi says that Hashem comforted Yitzchak with the consolation given to mourners. This is the meaning of the blessing here: Hashem gave Yitzchak comfort after the loss of his father, as is customary to console mourners (Sotah 14a).

Another explanation: Even though Hashem had already given the blessings to Avraham, Avraham was afraid to bless Yitzchak himself. Why? Because he foresaw that Esav would descend from Yitzchak. Avraham said, “Let the Master of blessings come and bless whoever is good in His eyes.” In other words, Avraham left the blessing for Hashem to give, rather than doing it himself. So Hashem Himself came and blessed Yitzchak. This is based on Bereishis Rabbah 61:6.