hebrew
1)

Rashi writes: "Yiskah - this is Sarah." How can this be shown?

1.

Gur Aryeh: Yiskah has not yet been mentioned; why mention her here at all? Rather, she must be one and the same as Sarah.

2.

Maharal #1 (Chidushei Agados Vol. #3, p. 168, 260; to Sanhedrin 69a): If Yiskah is not Sarah (but another sister), it would be disparaging to Sarah to identify her father Haran by Milkah and Yiskah, and not by her. 1

3.

Maharal #2 (Chidushei Agados ibid.): Sarah (Sarai) means "princess of her nation;" this was by virtue of her marriage to Avraham, who was "Av (father) and Ram (exalted) of the nations." The name Sarah, therefore, should not be associated with her father Haran , rather the name Yiskah is used here. 2


1

We know that Sarah must be a niece of Avraham, from Avraham's words to Avimelech (20:12); see Rashi (ibid.) (CS).

2

Refer to 11:29:1.1:2, as to why Sarah had two names.

2)

If Sarai is Haran's daughter, why does the Pasuk also call her Yiskah?

1.

Rashi: To teach us that (a) she was able to see (Sochah) with Ru'ach ha'Kodesh; (b) she was physically beautiful and that everybody would gaze at her beauty (ha'Kol Sachin b'Yofyah); and (c) status-wise, she was a princess (Nesichah).

3)

Rashi writes: "Yiskah - for she perceived with Ru'ach ha'Kodesh (prophetic vision)." Why does the Pasuk call her this name here (where we might mistakenly think it refers to someone else)? Let the Torah use this name later (21:12), when HaSh-m affirms Sarah's prophecy?

1.

Gur Aryeh #1: The Torah was Divinely written in such a way that each person can understand it on his level; one who has less reasoning ability need not understand that Yiskah is Sarah.

2.

Gur Aryeh #2: The Gemara (Sotah 12a) teaches that whoever marries a woman for the sake of Heaven, is considered to have borne her. A woman is "born" twice: first to her father, and then to her husband, who makes her complete and serves as Tzurah to her Chomer. 1 The name Sarah is associated with her partnership with Avraham. 2 Yiskah is the name used as the daughter of her father. Her attainment of prophecy could not have been due to Avraham; in fact she was greater than Avraham in this respect (Rashi 21:12)!


1

Refer to 8:7:2.4:2.

2

The Torah emphasizes this below (11:31); also note that in Bereishis 17, their names are changed simultaneously, to Avraham and Sarah

4)

Rashi writes: "... and all would gaze at her beauty." What does this teach us?

1.

Maharal (Chidushei Agados Vol. #3, p. 84): The two interpretations (she perceived with Ru'ach ha'Kodesh; all would gaze at her beauty) are one and the same, for her beauty stemmed from her Tzelem E-lokim. 1


1

Also refer to 1:25:2:2. For Maharal's approach to "Tzelem E-lokim," refer to 1:27:2.1.

5)

The Gemara (Sanhedrin 69b) calculates that Avraham, who was 10 years older than Sarah, was two years older than Haran. If so, when he was eight, Haran had two girls, and the first was conceived before he was seven. How can this be?

1.

Moshav Zekenim: We must say that the father of Milkah and Yiskah was a different Haran.

2.

Riva, citing Bereishis Rabah: Indeed, Haran was six when Milkah was conceived. 1


1

Sanhedrin 69b concludes that perhaps Haran was in fact older than Avraham (and instead cites Betzalel as proof that earlier generations were able to father children below the age of nine).

6)

רש"י: זו שרה: מנין לדרוש כך?

1.

גור אריה: קשה שיסכה לא הוזכרה עד עתה [ולשם מה נזכרה כאן?] אלא זו שרה.

2.

מהר"ל (חידושי אגדות ח"ג עמ' קסח ד"ה יסכה, סנהדרין דף סט:): אם יסכה איננה שרה, גנאי הדבר לשרה שמייחסים את הרן רק ליסכה ומֹלכה.

3.

מהר"ל (חידושי אגדות ח"ג עמ' קסח ד"ה יסכה, סנהדרין דף סט:): שרה נקראה בשמה מפני שהייתה שרה לאומתה, וזכתה לשם זה כי הייתה אשת אברהם שהוא 'אב ורם לאומות', ולכן אין ליחס שם זה לאביה אלא הוא נקרא 'אבי יסכה'. 1


1

עיין עוד מה שיובא בשאלה הבאה מהגור אריה למה יש לשרה 2 שמות- אחד שתלוי באביה והשני שתלוי בבעלה.

7)

רש"י: שסוכה ברוח הקודש: קשה למה קרא לה כאן על שם הנביאות אע"פ שאפשר לטעות שיסכה איננה שרה, ולא קראה כך לקמ' (כא,יב) 'כל אשר תאמר יסכה שמע בקולה' שהרי שם זו בודאי שרה?

1.

גור אריה: התורה נכתבה באופן שכל אחד משיג לפי שכלו וכוחו, ומי שאין כחו יפה לא יבין שיסכה היא שרה.

2.

גור אריה: לאשה יש ב' לידות שהרי הנושא אשה לשם שמים כאילו ילדה, כי הבעל משלים את אשתו, ושם 'שרה' היה לה בשביל אברהם, וכאן שהיא מתייחסת אל אביה שמה יסכה (שהרי בנביאות היה אברהם טפל לשרה). 1


1

עיין עוד מה שהובא בשאלה הקודמת מהמהר"ל בחידושי אגדות למה השם 'שרה' קשור דוקא לאברהם.

8)

רש"י: ושהכל סוכין ביפיה: מה זה בא ללמדינו?

1.

מהר"ל (חידושי אגדות ח"ג עמ' פד ד"ה וז"ש אחר): "סוכה ברוח הקודש" ו"הכל סכין ביופיה" חד הם, כי היופי שלה הוא מפני צלם אלוקים שבה.

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