Lang: he;
Title: פרשת ויצא;
Content:
פרק כח
(י) וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע וַיֵּלֶךְ חָרָנָה.
(יא) וַיִּפְגַּע בַּמָּקוֹם וַיָּלֶן שָׁם כִּי בָא הַשֶּׁמֶשׁ וַיִּקַּח מֵאַבְנֵי הַמָּקוֹם וַיָּשֶׂם מְרַאֲשֹׁתָיו וַיִּשְׁכַּב בַּמָּקוֹם הַהוּא.
(יב) וַיַּחֲלֹם וְהִנֵּה סֻלָּם מֻצָּב אַרְצָה וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמָיְמָה וְהִנֵּה מַלְאֲכֵי אֱלֹהִים עֹלִים וְיֹרְדִים בּוֹ.
(יג) וְהִנֵּה י״י נִצָּב עָלָיו וַיֹּאמַר אֲנִי י״י אֱלֹהֵי אַבְרָהָם אָבִיךָ וֵאלֹהֵי יִצְחָק הָאָרֶץ אֲשֶׁר אַתָּה שֹׁכֵב עָלֶיהָ לְךָ אֶתְּנֶנָּה וּלְזַרְעֶךָ.
(יד) וְהָיָה זַרְעֲךָ כַּעֲפַר הָאָרֶץ וּפָרַצְתָּ יָמָּה וָקֵדְמָה וְצָפֹנָה וָנֶגְבָּה וְנִבְרְכוּ בְךָ כׇּל מִשְׁפְּחֹת הָאֲדָמָה וּבְזַרְעֶךָ.
(טו) וְהִנֵּה אָנֹכִי עִמָּךְ וּשְׁמַרְתִּיךָ בְּכֹל אֲשֶׁר תֵּלֵךְ וַהֲשִׁבֹתִיךָ אֶל הָאֲדָמָה הַזֹּאת כִּי לֹא אֶעֱזׇבְךָ עַד אֲשֶׁר אִם עָשִׂיתִי אֵת אֲשֶׁר דִּבַּרְתִּי לָךְ.
(טז) וַיִּיקַץ יַעֲקֹב מִשְּׁנָתוֹ וַיֹּאמֶר אָכֵן יֵשׁ י״י בַּמָּקוֹם הַזֶּה וְאָנֹכִי לֹא יָדָעְתִּי.
(יז) וַיִּירָא וַיֹּאמַר מַה נּוֹרָא הַמָּקוֹם הַזֶּה אֵין זֶה כִּי אִם בֵּית אֱלֹהִים וְזֶה שַׁעַר הַשָּׁמָיִם.
(יח) וַיַּשְׁכֵּם יַעֲקֹב בַּבֹּקֶר וַיִּקַּח אֶת הָאֶבֶן אֲשֶׁר שָׂם מְרַאֲשֹׁתָיו וַיָּשֶׂם אֹתָהּ מַצֵּבָה וַיִּצֹק שֶׁמֶן עַל רֹאשָׁהּ.
(יט) וַיִּקְרָא אֶת שֵׁם הַמָּקוֹם הַהוּא בֵּית אֵל וְאוּלָם לוּז שֵׁם הָעִיר לָרִאשֹׁנָה.
(כ) וַיִּדַּר יַעֲקֹב נֶדֶר לֵאמֹר אִם יִהְיֶה אֱלֹהִים עִמָּדִי וּשְׁמָרַנִי בַּדֶּרֶךְ הַזֶּה אֲשֶׁר אָנֹכִי הוֹלֵךְ וְנָתַן לִי לֶחֶם לֶאֱכֹל וּבֶגֶד לִלְבֹּשׁ.
(כא) וְשַׁבְתִּי בְשָׁלוֹם אֶל בֵּית אָבִי וְהָיָה י״י לִי לֵאלֹהִים.
(כב) וְהָאֶבֶן הַזֹּאת אֲשֶׁר שַׂמְתִּי מַצֵּבָה יִהְיֶה בֵּית אֱלֹהִים וְכֹל אֲשֶׁר תִּתֶּן לִי עַשֵּׂר אֲעַשְּׂרֶנּוּ לָךְ.
פרק כט
(א) וַיִּשָּׂא יַעֲקֹב רַגְלָיו וַיֵּלֶךְ אַרְצָה בְנֵי קֶדֶם.
(ב) וַיַּרְא וְהִנֵּה בְאֵר בַּשָּׂדֶה וְהִנֵּה שָׁם שְׁלֹשָׁה עֶדְרֵי צֹאן רֹבְצִים עָלֶיהָ כִּי מִן הַבְּאֵר הַהִוא יַשְׁקוּ הָעֲדָרִים וְהָאֶבֶן גְּדֹלָה עַל פִּי הַבְּאֵר.
(ג) וְנֶאֶסְפוּ שָׁמָּה כׇל הָעֲדָרִים וְגָלְלוּ אֶת הָאֶבֶן מֵעַל פִּי הַבְּאֵר וְהִשְׁקוּ אֶת הַצֹּאן וְהֵשִׁיבוּ אֶת הָאֶבֶן עַל פִּי הַבְּאֵר לִמְקֹמָהּ.
(ד) וַיֹּאמֶר לָהֶם יַעֲקֹב אַחַי מֵאַיִן אַתֶּם וַיֹּאמְרוּ מֵחָרָן אֲנָחְנוּ.
(ה) וַיֹּאמֶר לָהֶם הַיְדַעְתֶּם אֶת לָבָן בֶּן נָחוֹר וַיֹּאמְרוּ יָדָעְנוּ.
(ו) וַיֹּאמֶר לָהֶם הֲשָׁלוֹם לוֹ וַיֹּאמְרוּ שָׁלוֹם וְהִנֵּה רָחֵל בִּתּוֹ בָּאָה עִם הַצֹּאן.
(ז) וַיֹּאמֶר הֵן עוֹד הַיּוֹם גָּדוֹל לֹא עֵת הֵאָסֵף הַמִּקְנֶה הַשְׁקוּ הַצֹּאן וּלְכוּ רְעוּ.
(ח) וַיֹּאמְרוּ לֹא נוּכַל עַד אֲשֶׁר יֵאָסְפוּ כׇּל הָעֲדָרִים וְגָלְלוּ אֶת הָאֶבֶן מֵעַל פִּי הַבְּאֵר וְהִשְׁקִינוּ הַצֹּאן.
(ט) עוֹדֶנּוּ מְדַבֵּר עִמָּם וְרָחֵל בָּאָה עִם הַצֹּאן אֲשֶׁר לְאָבִיהָ כִּי רֹעָה הִוא.
(י) וַיְהִי כַּאֲשֶׁר רָאָה יַעֲקֹב אֶת רָחֵל בַּת לָבָן אֲחִי אִמּוֹ וְאֶת צֹאן לָבָן אֲחִי אִמּוֹ וַיִּגַּשׁ יַעֲקֹב וַיָּגֶל אֶת הָאֶבֶן מֵעַל פִּי הַבְּאֵר וַיַּשְׁקְ אֶת צֹאן לָבָן אֲחִי אִמּוֹ.
(יא) וַיִּשַּׁק יַעֲקֹב לְרָחֵל וַיִּשָּׂא אֶת קֹלוֹ וַיֵּבְךְּ.
(יב) וַיַּגֵּד יַעֲקֹב לְרָחֵל כִּי אֲחִי אָבִיהָ הוּא וְכִי בֶן רִבְקָה הוּא וַתָּרׇץ וַתַּגֵּד לְאָבִיהָ.
(יג) וַיְהִי כִשְׁמֹעַ לָבָן אֶת שֵׁמַע יַעֲקֹב בֶּן אֲחֹתוֹ וַיָּרׇץ לִקְרָאתוֹ וַיְחַבֶּק לוֹ וַיְנַשֶּׁק לוֹ וַיְבִיאֵהוּ אֶל בֵּיתוֹ וַיְסַפֵּר לְלָבָן אֵת כׇּל הַדְּבָרִים הָאֵלֶּה.
(יד) וַיֹּאמֶר לוֹ לָבָן אַךְ עַצְמִי וּבְשָׂרִי אָתָּה וַיֵּשֶׁב עִמּוֹ חֹדֶשׁ יָמִים.
(טו) וַיֹּאמֶר לָבָן לְיַעֲקֹב הֲכִי אָחִי אַתָּה וַעֲבַדְתַּנִי חִנָּם הַגִּידָה לִּי מַה מַּשְׂכֻּרְתֶּךָ.
(טז) וּלְלָבָן שְׁתֵּי בָנוֹת שֵׁם הַגְּדֹלָה לֵאָה וְשֵׁם הַקְּטַנָּה רָחֵל.
(יז) וְעֵינֵי לֵאָה רַכּוֹת וְרָחֵל הָיְתָה יְפַת תֹּאַר וִיפַת מַרְאֶה.
(יח) וַיֶּאֱהַב יַעֲקֹב אֶת רָחֵל וַיֹּאמֶר אֶעֱבׇדְךָ שֶׁבַע שָׁנִים בְּרָחֵל בִּתְּךָ הַקְּטַנָּה.
(יט) וַיֹּאמֶר לָבָן טוֹב תִּתִּי אֹתָהּ לָךְ מִתִּתִּי אֹתָהּ לְאִישׁ אַחֵר שְׁבָה עִמָּדִי.
(כ) וַיַּעֲבֹד יַעֲקֹב בְּרָחֵל שֶׁבַע שָׁנִים וַיִּהְיוּ בְעֵינָיו כְּיָמִים אֲחָדִים בְּאַהֲבָתוֹ אֹתָהּ.
(כא) וַיֹּאמֶר יַעֲקֹב אֶל לָבָן הָבָה אֶת אִשְׁתִּי כִּי מָלְאוּ יָמָי וְאָבוֹאָה אֵלֶיהָ.
(כב) וַיֶּאֱסֹף לָבָן אֶת כׇּל אַנְשֵׁי הַמָּקוֹם וַיַּעַשׂ מִשְׁתֶּה.
(כג) וַיְהִי בָעֶרֶב וַיִּקַּח אֶת לֵאָה בִתּוֹ וַיָּבֵא אֹתָהּ אֵלָיו וַיָּבֹא אֵלֶיהָ.
(כד) וַיִּתֵּן לָבָן לָהּ אֶת זִלְפָּה שִׁפְחָתוֹ לְלֵאָה בִתּוֹ שִׁפְחָה.
(כה) וַיְהִי בַבֹּקֶר וְהִנֵּה הִוא לֵאָה וַיֹּאמֶר אֶל לָבָן מַה זֹּאת עָשִׂיתָ לִּי הֲלֹא בְרָחֵל עָבַדְתִּי עִמָּךְ וְלָמָּה רִמִּיתָנִי.
(כו) וַיֹּאמֶר לָבָן לֹא יֵעָשֶׂה כֵן בִּמְקוֹמֵנוּ לָתֵת הַצְּעִירָה לִפְנֵי הַבְּכִירָה.
(כז) מַלֵּא שְׁבֻעַ זֹאת וְנִתְּנָה לְךָ גַּם אֶת זֹאת בַּעֲבֹדָה אֲשֶׁר תַּעֲבֹד עִמָּדִי עוֹד שֶׁבַע שָׁנִים אֲחֵרוֹת.
(כח) וַיַּעַשׂ יַעֲקֹב כֵּן וַיְמַלֵּא שְׁבֻעַ זֹאת וַיִּתֶּן לוֹ אֶת רָחֵל בִּתּוֹ לוֹ לְאִשָּׁה.
(כט) וַיִּתֵּן לָבָן לְרָחֵל בִּתּוֹ אֶת בִּלְהָה שִׁפְחָתוֹ לָהּ לְשִׁפְחָה.
(ל) וַיָּבֹא גַּם אֶל רָחֵל וַיֶּאֱהַב גַּם אֶת רָחֵל מִלֵּאָה וַיַּעֲבֹד עִמּוֹ עוֹד שֶׁבַע שָׁנִים אֲחֵרוֹת.
(לא) וַיַּרְא י״י כִּי שְׂנוּאָה לֵאָה וַיִּפְתַּח אֶת רַחְמָהּ וְרָחֵל עֲקָרָה.
(לב) וַתַּהַר לֵאָה וַתֵּלֶד בֵּן וַתִּקְרָא שְׁמוֹ רְאוּבֵן כִּי אָמְרָה כִּי רָאָה י״י בְּעׇנְיִי כִּי עַתָּה יֶאֱהָבַנִי אִישִׁי.
(לג) וַתַּהַר עוֹד וַתֵּלֶד בֵּן וַתֹּאמֶר כִּי שָׁמַע י״י כִּי שְׂנוּאָה אָנֹכִי וַיִּתֶּן לִי גַּם אֶת זֶה וַתִּקְרָא שְׁמוֹ שִׁמְעוֹן.
(לד) וַתַּהַר עוֹד וַתֵּלֶד בֵּן וַתֹּאמֶר עַתָּה הַפַּעַם יִלָּוֶה אִישִׁי אֵלַי כִּי יָלַדְתִּי לוֹ שְׁלֹשָׁה בָנִים עַל כֵּן קָרָא שְׁמוֹ לֵוִי.
(לה) וַתַּהַר עוֹד וַתֵּלֶד בֵּן וַתֹּאמֶר הַפַּעַם אוֹדֶה אֶת י״י עַל כֵּן קָרְאָה שְׁמוֹ יְהוּדָה וַתַּעֲמֹד מִלֶּדֶת.
פרק ל
(א) וַתֵּרֶא רָחֵל כִּי לֹא יָלְדָה לְיַעֲקֹב וַתְּקַנֵּא רָחֵל בַּאֲחֹתָהּ וַתֹּאמֶר אֶל יַעֲקֹב הָבָה לִּי בָנִים וְאִם אַיִן מֵתָה אָנֹכִי.
(ב) וַיִּחַר אַף יַעֲקֹב בְּרָחֵל וַיֹּאמֶר הֲתַחַת אֱלֹהִים אָנֹכִי אֲשֶׁר מָנַע מִמֵּךְ פְּרִי בָטֶן.
(ג) וַתֹּאמֶר הִנֵּה אֲמָתִי בִלְהָה בֹּא אֵלֶיהָ וְתֵלֵד עַל בִּרְכַּי וְאִבָּנֶה גַם אָנֹכִי מִמֶּנָּה.
(ד) וַתִּתֶּן לוֹ אֶת בִּלְהָה שִׁפְחָתָהּ לְאִשָּׁה וַיָּבֹא אֵלֶיהָ יַעֲקֹב.
(ה) וַתַּהַר בִּלְהָה וַתֵּלֶד לְיַעֲקֹב בֵּן.
(ו) וַתֹּאמֶר רָחֵל דָּנַנִּי אֱלֹהִים וְגַם שָׁמַע בְּקֹלִי וַיִּתֶּן לִי בֵּן עַל כֵּן קָרְאָה שְׁמוֹ דָּן.
(ז) וַתַּהַר עוֹד וַתֵּלֶד בִּלְהָה שִׁפְחַת רָחֵל בֵּן שֵׁנִי לְיַעֲקֹב.
(ח) וַתֹּאמֶר רָחֵל נַפְתּוּלֵי אֱלֹהִים נִפְתַּלְתִּי עִם אֲחֹתִי גַּם יָכֹלְתִּי וַתִּקְרָא שְׁמוֹ נַפְתָּלִי.
(ט) וַתֵּרֶא לֵאָה כִּי עָמְדָה מִלֶּדֶת וַתִּקַּח אֶת זִלְפָּה שִׁפְחָתָהּ וַתִּתֵּן אֹתָהּ לְיַעֲקֹב לְאִשָּׁה.
(י) וַתֵּלֶד זִלְפָּה שִׁפְחַת לֵאָה לְיַעֲקֹב בֵּן.
(יא) וַתֹּאמֶר לֵאָה [בָּא גָד] (בגד) וַתִּקְרָא אֶת שְׁמוֹ גָּד.
(יב) וַתֵּלֶד זִלְפָּה שִׁפְחַת לֵאָה בֵּן שֵׁנִי לְיַעֲקֹב.
(יג) וַתֹּאמֶר לֵאָה בְּאׇשְׁרִי כִּי אִשְּׁרוּנִי בָּנוֹת וַתִּקְרָא אֶת שְׁמוֹ אָשֵׁר.
(יד) וַיֵּלֶךְ רְאוּבֵן בִּימֵי קְצִיר חִטִּים וַיִּמְצָא דוּדָאִים בַּשָּׂדֶה וַיָּבֵא אֹתָם אֶל לֵאָה אִמּוֹ וַתֹּאמֶר רָחֵל אֶל לֵאָה תְּנִי נָא לִי מִדּוּדָאֵי בְּנֵךְ.
(טו) וַתֹּאמֶר לָהּ הַמְעַט קַחְתֵּךְ אֶת אִישִׁי וְלָקַחַת גַּם אֶת דּוּדָאֵי בְּנִי וַתֹּאמֶר רָחֵל לָכֵן יִשְׁכַּב עִמָּךְ הַלַּיְלָה תַּחַת דּוּדָאֵי בְנֵךְ.
(טז) וַיָּבֹא יַעֲקֹב מִן הַשָּׂדֶה בָּעֶרֶב וַתֵּצֵא לֵאָה לִקְרָאתוֹ וַתֹּאמֶר אֵלַי תָּבוֹא כִּי שָׂכֹר שְׂכַרְתִּיךָ בְּדוּדָאֵי בְּנִי וַיִּשְׁכַּב עִמָּהּ בַּלַּיְלָה הוּא.
(יז) וַיִּשְׁמַע אֱלֹהִים אֶל לֵאָה וַתַּהַר וַתֵּלֶד לְיַעֲקֹב בֵּן חֲמִישִׁי.
(יח) וַתֹּאמֶר לֵאָה נָתַן אֱלֹהִים שְׂכָרִי אֲשֶׁר נָתַתִּי שִׁפְחָתִי לְאִישִׁי וַתִּקְרָא שְׁמוֹ יִשָּׂשכָר.
(יט) וַתַּהַר עוֹד לֵאָה וַתֵּלֶד בֵּן שִׁשִּׁי לְיַעֲקֹב.
(כ) וַתֹּאמֶר לֵאָה זְבָדַנִי אֱלֹהִים אֹתִי זֵבֶד טוֹב הַפַּעַם יִזְבְּלֵנִי אִישִׁי כִּי יָלַדְתִּי לוֹ שִׁשָּׁה בָנִים וַתִּקְרָא אֶת שְׁמוֹ זְבֻלוּן.
(כא) וְאַחַר יָלְדָה בַּת וַתִּקְרָא אֶת שְׁמָהּ דִּינָה.
(כב) וַיִּזְכֹּר אֱלֹהִים אֶת רָחֵל וַיִּשְׁמַע אֵלֶיהָ אֱלֹהִים וַיִּפְתַּח אֶת רַחְמָהּ.
(כג) וַתַּהַר וַתֵּלֶד בֵּן וַתֹּאמֶר אָסַף אֱלֹהִים אֶת חֶרְפָּתִי.
(כד) וַתִּקְרָא אֶת שְׁמוֹ יוֹסֵף לֵאמֹר יֹסֵף י״י לִי בֵּן אַחֵר.
(כה) וַיְהִי כַּאֲשֶׁר יָלְדָה רָחֵל אֶת יוֹסֵף וַיֹּאמֶר יַעֲקֹב אֶל לָבָן שַׁלְּחֵנִי וְאֵלְכָה אֶל מְקוֹמִי וּלְאַרְצִי.
(כו) תְּנָה אֶת נָשַׁי וְאֶת יְלָדַי אֲשֶׁר עָבַדְתִּי אֹתְךָ בָּהֵן וְאֵלֵכָה כִּי אַתָּה יָדַעְתָּ אֶת עֲבֹדָתִי אֲשֶׁר עֲבַדְתִּיךָ.
(כז) וַיֹּאמֶר אֵלָיו לָבָן אִם נָא מָצָאתִי חֵן בְּעֵינֶיךָ נִחַשְׁתִּי וַיְבָרְכֵנִי י״י בִּגְלָלֶךָ.
(כח) וַיֹּאמַר נׇקְבָה שְׂכָרְךָ עָלַי וְאֶתֵּנָה.
(כט) וַיֹּאמֶר אֵלָיו אַתָּה יָדַעְתָּ אֵת אֲשֶׁר עֲבַדְתִּיךָ וְאֵת אֲשֶׁר הָיָה מִקְנְךָ אִתִּי.
(ל) כִּי מְעַט אֲשֶׁר הָיָה לְךָ לְפָנַי וַיִּפְרֹץ לָרֹב וַיְבָרֶךְ י״י אֹתְךָ לְרַגְלִי וְעַתָּה מָתַי אֶעֱשֶׂה גַם אָנֹכִי לְבֵיתִי.
(לא) וַיֹּאמֶר מָה אֶתֶּן לָךְ וַיֹּאמֶר יַעֲקֹב לֹא תִתֶּן לִי מְאוּמָה אִם תַּעֲשֶׂה לִּי הַדָּבָר הַזֶּה אָשׁוּבָה אֶרְעֶה צֹאנְךָ אֶשְׁמֹר.
(לב) אֶעֱבֹר בְּכׇל צֹאנְךָ הַיּוֹם הָסֵר מִשָּׁם כׇּל שֶׂה נָקֹד וְטָלוּא וְכׇל שֶׂה חוּם בַּכְּשָׂבִים וְטָלוּא וְנָקֹד בָּעִזִּים וְהָיָה שְׂכָרִי.
(לג) וְעָנְתָה בִּי צִדְקָתִי בְּיוֹם מָחָר כִּי תָבוֹא עַל שְׂכָרִי לְפָנֶיךָ כֹּל אֲשֶׁר אֵינֶנּוּ נָקֹד וְטָלוּא בָּעִזִּים וְחוּם בַּכְּשָׂבִים גָּנוּב הוּא אִתִּי.
(לד) וַיֹּאמֶר לָבָן הֵן לוּ יְהִי כִדְבָרֶךָ.
(לה) וַיָּסַר בַּיּוֹם הַהוּא אֶת הַתְּיָשִׁים הָעֲקֻדִּים וְהַטְּלֻאִים וְאֵת כׇּל הָעִזִּים הַנְּקֻדּוֹת וְהַטְּלֻאֹת כֹּל אֲשֶׁר לָבָן בּוֹ וְכׇל חוּם בַּכְּשָׂבִים וַיִּתֵּן בְּיַד בָּנָיו.
(לו) וַיָּשֶׂם דֶּרֶךְ שְׁלֹשֶׁת יָמִים בֵּינוֹ וּבֵין יַעֲקֹב וְיַעֲקֹב רֹעֶה אֶת צֹאן לָבָן הַנּוֹתָרֹת.
(לז) וַיִּקַּח לוֹ יַעֲקֹב מַקַּל לִבְנֶה לַח וְלוּז וְעַרְמוֹן וַיְפַצֵּל בָּהֵן פְּצָלוֹת לְבָנוֹת מַחְשֹׂף הַלָּבָן אֲשֶׁר עַל הַמַּקְלוֹת.
(לח) וַיַּצֵּג אֶת הַמַּקְלוֹת אֲשֶׁר פִּצֵּל בָּרְהָטִים בְּשִׁקְתוֹת הַמָּיִם אֲשֶׁר תָּבֹאןָ הַצֹּאן לִשְׁתּוֹת לְנֹכַח הַצֹּאן וַיֵּחַמְנָה בְּבֹאָן לִשְׁתּוֹת.
(לט) וַיֶּחֱמוּ הַצֹּאן אֶל הַמַּקְלוֹת וַתֵּלַדְןָ הַצֹּאן עֲקֻדִּים נְקֻדִּים וּטְלֻאִים.
(מ) וְהַכְּשָׂבִים הִפְרִיד יַעֲקֹב וַיִּתֵּן פְּנֵי הַצֹּאן אֶל עָקֹד וְכׇל חוּם בְּצֹאן לָבָן וַיָּשֶׁת לוֹ עֲדָרִים לְבַדּוֹ וְלֹא שָׁתָם עַל צֹאן לָבָן.
(מא) וְהָיָה בְּכׇל יַחֵם הַצֹּאן הַמְקֻשָּׁרוֹת וְשָׂם יַעֲקֹב אֶת הַמַּקְלוֹת לְעֵינֵי הַצֹּאן בָּרְהָטִים לְיַחְמֵנָּה בַּמַּקְלוֹת.
(מב) וּבְהַעֲטִיף הַצֹּאן לֹא יָשִׂים וְהָיָה הָעֲטֻפִים לְלָבָן וְהַקְּשֻׁרִים לְיַעֲקֹב.
(מג) וַיִּפְרֹץ הָאִישׁ מְאֹד מְאֹד וַיְהִי לוֹ צֹאן רַבּוֹת וּשְׁפָחוֹת וַעֲבָדִים וּגְמַלִּים וַחֲמֹרִים.
פרק לא
(א) וַיִּשְׁמַע אֶת דִּבְרֵי בְנֵי לָבָן לֵאמֹר לָקַח יַעֲקֹב אֵת כׇּל אֲשֶׁר לְאָבִינוּ וּמֵאֲשֶׁר לְאָבִינוּ עָשָׂה אֵת כׇּל הַכָּבֹד הַזֶּה.
(ב) וַיַּרְא יַעֲקֹב אֶת פְּנֵי לָבָן וְהִנֵּה אֵינֶנּוּ עִמּוֹ כִּתְמוֹל שִׁלְשׁוֹם.
(ג) וַיֹּאמֶר י״י אֶל יַעֲקֹב שׁוּב אֶל אֶרֶץ אֲבוֹתֶיךָ וּלְמוֹלַדְתֶּךָ וְאֶהְיֶה עִמָּךְ.
(ד) וַיִּשְׁלַח יַעֲקֹב וַיִּקְרָא לְרָחֵל וּלְלֵאָה הַשָּׂדֶה אֶל צֹאנוֹ.
(ה) וַיֹּאמֶר לָהֶן רֹאֶה אָנֹכִי אֶת פְּנֵי אֲבִיכֶן כִּי אֵינֶנּוּ אֵלַי כִּתְמֹל שִׁלְשֹׁם וֵאלֹהֵי אָבִי הָיָה עִמָּדִי.
(ו) וְאַתֵּנָה יְדַעְתֶּן כִּי בְּכׇל כֹּחִי עָבַדְתִּי אֶת אֲבִיכֶן.
(ז) וַאֲבִיכֶן הֵתֶל בִּי וְהֶחֱלִף אֶת מַשְׂכֻּרְתִּי עֲשֶׂרֶת מֹנִים וְלֹא נְתָנוֹ אֱלֹהִים לְהָרַע עִמָּדִי.
(ח) אִם כֹּה יֹאמַר נְקֻדִּים יִהְיֶה שְׂכָרֶךָ וְיָלְדוּ כׇל הַצֹּאן נְקֻדִּים וְאִם כֹּה יֹאמַר עֲקֻדִּים יִהְיֶה שְׂכָרֶךָ וְיָלְדוּ כׇל הַצֹּאן עֲקֻדִּים.
(ט) וַיַּצֵּל אֱלֹהִים אֶת מִקְנֵה אֲבִיכֶם וַיִּתֶּן לִי.
(י) וַיְהִי בְּעֵת יַחֵם הַצֹּאן וָאֶשָּׂא עֵינַי וָאֵרֶא בַּחֲלוֹם וְהִנֵּה הָעַתֻּדִים הָעֹלִים עַל הַצֹּאן עֲקֻדִּים נְקֻדִּים וּבְרֻדִּים.
(יא) וַיֹּאמֶר אֵלַי מַלְאַךְ הָאֱלֹהִים בַּחֲלוֹם יַעֲקֹב וָאֹמַר הִנֵּנִי.
(יב) וַיֹּאמֶר שָׂא נָא עֵינֶיךָ וּרְאֵה כׇּל הָעַתֻּדִים הָעֹלִים עַל הַצֹּאן עֲקֻדִּים נְקֻדִּים וּבְרֻדִּים כִּי רָאִיתִי אֵת כׇּל אֲשֶׁר לָבָן עֹשֶׂה לָּךְ.
(יג) אָנֹכִי הָאֵל בֵּית אֵל אֲשֶׁר מָשַׁחְתָּ שָּׁם מַצֵּבָה אֲשֶׁר נָדַרְתָּ לִּי שָׁם נֶדֶר עַתָּה קוּם צֵא מִן הָאָרֶץ הַזֹּאת וְשׁוּב אֶל אֶרֶץ מוֹלַדְתֶּךָ.
(יד) וַתַּעַן רָחֵל וְלֵאָה וַתֹּאמַרְנָה לוֹ הַעוֹד לָנוּ חֵלֶק וְנַחֲלָה בְּבֵית אָבִינוּ.
(טו) הֲלוֹא נׇכְרִיּוֹת נֶחְשַׁבְנוּ לוֹ כִּי מְכָרָנוּ וַיֹּאכַל גַּם אָכוֹל אֶת כַּסְפֵּנוּ.
(טז) כִּי כׇל הָעֹשֶׁר אֲשֶׁר הִצִּיל אֱלֹהִים מֵאָבִינוּ לָנוּ הוּא וּלְבָנֵינוּ וְעַתָּה כֹּל אֲשֶׁר אָמַר אֱלֹהִים אֵלֶיךָ עֲשֵׂה.
(יז) וַיָּקׇם יַעֲקֹב וַיִּשָּׂא אֶת בָּנָיו וְאֶת נָשָׁיו עַל הַגְּמַלִּים.
(יח) וַיִּנְהַג אֶת כׇּל מִקְנֵהוּ וְאֶת כׇּל רְכֻשׁוֹ אֲשֶׁר רָכָשׁ מִקְנֵה קִנְיָנוֹ אֲשֶׁר רָכַשׁ בְּפַדַּן אֲרָם לָבוֹא אֶל יִצְחָק אָבִיו אַרְצָה כְּנָעַן.
(יט) וְלָבָן הָלַךְ לִגְזֹז אֶת צֹאנוֹ וַתִּגְנֹב רָחֵל אֶת הַתְּרָפִים אֲשֶׁר לְאָבִיהָ.
(כ) וַיִּגְנֹב יַעֲקֹב אֶת לֵב לָבָן הָאֲרַמִּי עַל בְּלִי הִגִּיד לוֹ כִּי בֹרֵחַ הוּא.
(כא) וַיִּבְרַח הוּא וְכׇל אֲשֶׁר לוֹ וַיָּקׇם וַיַּעֲבֹר אֶת הַנָּהָר וַיָּשֶׂם אֶת פָּנָיו הַר הַגִּלְעָד.
(כב) וַיֻּגַּד לְלָבָן בַּיּוֹם הַשְּׁלִישִׁי כִּי בָרַח יַעֲקֹב.
(כג) וַיִּקַּח אֶת אֶחָיו עִמּוֹ וַיִּרְדֹּף אַחֲרָיו דֶּרֶךְ שִׁבְעַת יָמִים וַיַּדְבֵּק אֹתוֹ בְּהַר הַגִּלְעָד.
(כד) וַיָּבֹא אֱלֹהִים אֶל לָבָן הָאֲרַמִּי בַּחֲלֹם הַלָּיְלָה וַיֹּאמֶר לוֹ הִשָּׁמֶר לְךָ פֶּן תְּדַבֵּר עִם יַעֲקֹב מִטּוֹב עַד רָע.
(כה) וַיַּשֵּׂג לָבָן אֶת יַעֲקֹב וְיַעֲקֹב תָּקַע אֶת אׇהֳלוֹ בָּהָר וְלָבָן תָּקַע אֶת אֶחָיו בְּהַר הַגִּלְעָד.
(כו) וַיֹּאמֶר לָבָן לְיַעֲקֹב מֶה עָשִׂיתָ וַתִּגְנֹב אֶת לְבָבִי וַתְּנַהֵג אֶת בְּנֹתַי כִּשְׁבֻיוֹת חָרֶב.
(כז) לָמָּה נַחְבֵּאתָ לִבְרֹחַ וַתִּגְנֹב אֹתִי וְלֹא הִגַּדְתָּ לִּי וָאֲשַׁלֵּחֲךָ בְּשִׂמְחָה וּבְשִׁרִים בְּתֹף וּבְכִנּוֹר.
(כח) וְלֹא נְטַשְׁתַּנִי לְנַשֵּׁק לְבָנַי וְלִבְנֹתָי עַתָּה הִסְכַּלְתָּ עֲשׂוֹ.
(כט) יֶשׁ לְאֵל יָדִי לַעֲשׂוֹת עִמָּכֶם רָע וֵאלֹהֵי אֲבִיכֶם אֶמֶשׁ אָמַר אֵלַי לֵאמֹר הִשָּׁמֶר לְךָ מִדַּבֵּר עִם יַעֲקֹב מִטּוֹב עַד רָע.
(ל) וְעַתָּה הָלֹךְ הָלַכְתָּ כִּי נִכְסֹף נִכְסַפְתָּה לְבֵית אָבִיךָ לָמָּה גָנַבְתָּ אֶת אֱלֹהָי.
(לא) וַיַּעַן יַעֲקֹב וַיֹּאמֶר לְלָבָן כִּי יָרֵאתִי כִּי אָמַרְתִּי פֶּן תִּגְזֹל אֶת בְּנוֹתֶיךָ מֵעִמִּי.
(לב) עִם אֲשֶׁר תִּמְצָא אֶת אֱלֹהֶיךָ לֹא יִחְיֶה נֶגֶד אַחֵינוּ הַכֶּר לְךָ מָה עִמָּדִי וְקַח לָךְ וְלֹא יָדַע יַעֲקֹב כִּי רָחֵל גְּנָבָתַם.
(לג) וַיָּבֹא לָבָן בְּאֹהֶל יַעֲקֹב וּבְאֹהֶל לֵאָה וּבְאֹהֶל שְׁתֵּי הָאֲמָהֹת וְלֹא מָצָא וַיֵּצֵא מֵאֹהֶל לֵאָה וַיָּבֹא בְּאֹהֶל רָחֵל.
(לד) וְרָחֵל לָקְחָה אֶת הַתְּרָפִים וַתְּשִׂמֵם בְּכַר הַגָּמָל וַתֵּשֶׁב עֲלֵיהֶם וַיְמַשֵּׁשׁ לָבָן אֶת כׇּל הָאֹהֶל וְלֹא מָצָא.
(לה) וַתֹּאמֶר אֶל אָבִיהָ אַל יִחַר בְּעֵינֵי אֲדֹנִי כִּי לוֹא אוּכַל לָקוּם מִפָּנֶיךָ כִּי דֶרֶךְ נָשִׁים לִי וַיְחַפֵּשׂ וְלֹא מָצָא אֶת הַתְּרָפִים.
(לו) וַיִּחַר לְיַעֲקֹב וַיָּרֶב בְּלָבָן וַיַּעַן יַעֲקֹב וַיֹּאמֶר לְלָבָן מַה פִּשְׁעִי מַה חַטָּאתִי כִּי דָלַקְתָּ אַחֲרָי.
(לז) כִּי מִשַּׁשְׁתָּ אֶת כׇּל כֵּלַי מַה מָּצָאתָ מִכֹּל כְּלֵי בֵיתֶךָ שִׂים כֹּה נֶגֶד אַחַי וְאַחֶיךָ וְיוֹכִיחוּ בֵּין שְׁנֵינוּ.
(לח) זֶה עֶשְׂרִים שָׁנָה אָנֹכִי עִמָּךְ רְחֵלֶיךָ וְעִזֶּיךָ לֹא שִׁכֵּלוּ וְאֵילֵי צֹאנְךָ לֹא אָכָלְתִּי.
(לט) טְרֵפָה לֹא הֵבֵאתִי אֵלֶיךָ אָנֹכִי אֲחַטֶּנָּה מִיָּדִי תְּבַקְשֶׁנָּה גְּנֻבְתִי יוֹם וּגְנֻבְתִי לָיְלָה.
(מ) הָיִיתִי בַיּוֹם אֲכָלַנִי חֹרֶב וְקֶרַח בַּלָּיְלָה וַתִּדַּד שְׁנָתִי מֵעֵינָי.
(מא) זֶה לִּי עֶשְׂרִים שָׁנָה בְּבֵיתֶךָ עֲבַדְתִּיךָ אַרְבַּע עֶשְׂרֵה שָׁנָה בִּשְׁתֵּי בְנֹתֶיךָ וְשֵׁשׁ שָׁנִים בְּצֹאנֶךָ וַתַּחֲלֵף אֶת מַשְׂכֻּרְתִּי עֲשֶׂרֶת מֹנִים.
(מב) לוּלֵי אֱלֹהֵי אָבִי אֱלֹהֵי אַבְרָהָם וּפַחַד יִצְחָק הָיָה לִי כִּי עַתָּה רֵיקָם שִׁלַּחְתָּנִי אֶת עׇנְיִי וְאֶת יְגִיעַ כַּפַּי רָאָה אֱלֹהִים וַיּוֹכַח אָמֶשׁ.
(מג) וַיַּעַן לָבָן וַיֹּאמֶר אֶל יַעֲקֹב הַבָּנוֹת בְּנֹתַי וְהַבָּנִים בָּנַי וְהַצֹּאן צֹאנִי וְכֹל אֲשֶׁר אַתָּה רֹאֶה לִי הוּא וְלִבְנֹתַי מָה אֶעֱשֶׂה לָאֵלֶּה הַיּוֹם אוֹ לִבְנֵיהֶן אֲשֶׁר יָלָדוּ.
(מד) וְעַתָּה לְכָה נִכְרְתָה בְרִית אֲנִי וָאָתָּה וְהָיָה לְעֵד בֵּינִי וּבֵינֶךָ.
(מה) וַיִּקַּח יַעֲקֹב אָבֶן וַיְרִימֶהָ מַצֵּבָה.
(מו) וַיֹּאמֶר יַעֲקֹב לְאֶחָיו לִקְטוּ אֲבָנִים וַיִּקְחוּ אֲבָנִים וַיַּעֲשׂוּ גָל וַיֹּאכְלוּ שָׁם עַל הַגָּל.
(מז) וַיִּקְרָא לוֹ לָבָן יְגַר שָׂהֲדוּתָא וְיַעֲקֹב קָרָא לוֹ גַּלְעֵד.
(מח) וַיֹּאמֶר לָבָן הַגַּל הַזֶּה עֵד בֵּינִי וּבֵינְךָ הַיּוֹם עַל כֵּן קָרָא שְׁמוֹ גַּלְעֵד.
(מט) וְהַמִּצְפָּה אֲשֶׁר אָמַר יִצֶף י״י בֵּינִי וּבֵינֶךָ כִּי נִסָּתֵר אִישׁ מֵרֵעֵהוּ.
(נ) אִם תְּעַנֶּה אֶת בְּנֹתַי וְאִם תִּקַּח נָשִׁים עַל בְּנֹתַי אֵין אִישׁ עִמָּנוּ רְאֵה אֱלֹהִים עֵד בֵּינִי וּבֵינֶךָ.
(נא) וַיֹּאמֶר לָבָן לְיַעֲקֹב הִנֵּה הַגַּל הַזֶּה וְהִנֵּה הַמַּצֵּבָה אֲשֶׁר יָרִיתִי בֵּינִי וּבֵינֶךָ.
(נב) עֵד הַגַּל הַזֶּה וְעֵדָה הַמַּצֵּבָה אִם אָנִי לֹא אֶעֱבֹר אֵלֶיךָ אֶת הַגַּל הַזֶּה וְאִם אַתָּה לֹא תַעֲבֹר אֵלַי אֶת הַגַּל הַזֶּה וְאֶת הַמַּצֵּבָה הַזֹּאת לְרָעָה.
(נג) אֱלֹהֵי אַבְרָהָם וֵאלֹהֵי נָחוֹר יִשְׁפְּטוּ בֵינֵינוּ אֱלֹהֵי אֲבִיהֶם וַיִּשָּׁבַע יַעֲקֹב בְּפַחַד אָבִיו יִצְחָק.
(נד) וַיִּזְבַּח יַעֲקֹב זֶבַח בָּהָר וַיִּקְרָא לְאֶחָיו לֶאֱכׇל לָחֶם וַיֹּאכְלוּ לֶחֶם וַיָּלִינוּ בָּהָר.
פרק לב
(א) וַיַּשְׁכֵּם לָבָן בַּבֹּקֶר וַיְנַשֵּׁק לְבָנָיו וְלִבְנוֹתָיו וַיְבָרֶךְ אֶתְהֶם וַיֵּלֶךְ וַיָּשׇׁב לָבָן לִמְקֹמוֹ.
(ב) וְיַעֲקֹב הָלַךְ לְדַרְכּוֹ וַיִּפְגְּעוּ בוֹ מַלְאֲכֵי אֱלֹהִים.
(ג) וַיֹּאמֶר יַעֲקֹב כַּאֲשֶׁר רָאָם מַחֲנֵה אֱלֹהִים זֶה וַיִּקְרָא שֵׁם הַמָּקוֹם הַהוּא מַחֲנָיִם.
===
Lang: en;
Title: Parashat Vayetze;
Content:
Chapter 28
(10) Yaakov departed from Be'er Sheva and went to Charan.
(11) He happened uponhappened upon | וַיִּפְגַּע – See Rashbam and R"Y Bekhor Shor that this verb is used when someone unintentionally encounters a person or place. Cf. Bavli Chulin 101b, who understand the word to be an expression of prayer and entreaty (as in Bereshit 23:8 and Yirmeyahu 7:16), learning from this verse that Yaakov established the evening prayer. the placethe place | בַּמָּקוֹם – Compare Rashi, Ibn Ezra and Sforno regarding the significance of the definite article here. and spent the night there since the sun had set. He took from the stones of the place and put oneput one | וַיָּשֶׂם – See Rashbam. Cf. Rashi: "put them", assuming that Yaakov took several stones to form a protective guard about his head (rather than choosing one to serve as a pillow). However, verse 18 implies that Yaakov had taken but one stone. at his headat his head | מְרַאֲשֹׁתָיו – See Shadal and R. D"Z Hoffmann that the "מ" of this word is part of the noun (מְרַאֲשָׁה), and not a prefix. The word means "the place of the head", and stands in contrast to the word "מַרְגְלָה", meaning "the place of the feet" (see Rut 3:4). and lay down in that place.
(12) He dreamed, and, behold, there was a ladderladder | סֻלָּם – The word "סֻלָּם" is a hapax legomenon whose exact meaning is unknown. It might stem from the Hebrew root "סלל" which relates to a path or ramp, or alternatively to the Akkadian "simmiltu" which means a stairway. For the ramifications of each understanding on the meaning of the vision as a whole, see Yaakov's Dream. set upon the ground and its top reached towards the heavens, and, behold, angels of God were going up and down on it.
(13) And, behold, Hashem was standing over himstanding over him | נִצָּב עָלָיו – See Rashi or Shadal. Alternatively: "standing on top of it", referring to the ladder (Bereshit Rabbah, opinion in R"Y Bekhor Shor). and he said, "I am Hashem, the God of your father, Avraham, and the God of Yitzchak. I will give the land that you are lying upon to you and your offspring.
(14) Your offspring will be like the dust of the earth and you shall spread out to the west, to the east, to the north and to the south.to the south | וָנֶגְבָּה – For discussion of the various terms used to signify directions, see the comment on Bereshit 12:8. And all the families of the land will be blessed through you and your offspring.
(15) And, behold, I am with you and I will watch over you everywhere that you go, and I will return you to this land because I will not forsake you until I have done that which I have spoken of to you."
(16) Yaakov awoke from his sleep and said, "Indeed, Hashem is in this place and I did not know!"
(17) He was afraid and said, "How awesome is this place! This is none other than a house of God and this is the gate to heaven!"
(18) Yaakov rose early in the morning and took the stone which he had put at his head and set it as a monument and poured oil on its top.
(19) He named that place Beit El, though Luz had been the city's name at first.
(20) Yaakov took a vow, saying, "If God will be with me and watch over me on this path that I go, and gives me food to eat and clothing to wear,
(21) and I return in peace to my father's house, and Hashem will be for me a God,and Hashem will be… | וְהָיָה יְהֹוָה לִי לֵאלֹהִים – Alternatively: "then, Hashem will be for me a God". The verses are ambiguous as to where the vow's conditions end and Yaakov's obligations begin. Yaakov's promises might begin with this clause (R"Y Bekhor Shor and Ramban) or with the next verse (Rashi and Rashbam). This translation has attempted to maintain the ambiguity by not inserting the word "then" before either clause.
(22) and this stoneand this stone | וְהָאֶבֶן הַזֹּאת – Alternatively: "then this stone". See the previous note. that I set as a monument will be a house of God, and all that you give me, I will surely tithe to you."
Chapter 29
(1) Yaakov lifted his feetlifted his feet | וַיִּשָּׂא יַעֲקֹב רַגְלָיו – The phrase appears only here making its precise meaning difficult to determine. It might mean that Yaakov walked jauntily, with a light heart due to Hashem's encouragement (Rashi, Rashbam, R"Y Bekhor Shor). Cf. R. Avraham b. HaRambam who reads the phrase more literally, suggesting that the verse is highlighting that Yaakov traveled by foot rather than by animal. and went to the land of the people of the East.People of the East | בְנֵי קֶדֶם – Literally: "the sons of the East".
(2) He saw, and, behold, there was a well in the field, and, behold, three flocks of sheep were lying there beside it, because from that well they would water the flocks, and the stone on the mouth of the well was big.
(3) When all the flocks would gatherwould gather | וְנֶאֶסְפוּ – See Rashi that this and the other verbs in the sentence indicate action that is habitual or continuous. there, they would roll the stone from the mouth of the well, water the sheep, and return the stone to its place on the mouth of the well.
(4) Yaakov said to them, "My brothers, where are you from?" They said, "We are from Charan."
(5) He said to them, "Do you know Lavan, the son of Nachor?"the son of Nachor | בֶּן נָחוֹר – Lavan's father was Betuel, while Nachor was his grandfather. Yaakov might refer to Lavan in relationship to Nachor specifically since he was the more prominent of the two figures, being the patriarch of the family (R"Y Bekhor Shor, Ramban). They said, "We know him."
(6) He said to them, "Is it well with him?" They said, "It is well, and here is his daughter Rachel coming with the sheep."
(7) He said, "Behold, the day is yet long. It is not time for the livestock to be gathered in. Water your sheep and go tend them!"
(8) They said, "We cannot until all the flocks are gathered and they roll the stone from the mouth of the well and we water the sheep."
(9) While he was still speaking with them, Rachel camecame | בָּאָה – In contrast to verse 6, in this verse the verb is in the perfect tense, as marked by the penultimate accent. with the sheep, as she was a shepherdess.
(10) WhenWhen | וַיְהִי כַּאֲשֶׁר – Literally: "It was when". Yaakov saw Rachel, the daughter of Lavan, his mother's brother,his mother's brother | אֲחִי אִמּוֹ – Though Tanakh has a term for an uncle on the father's side (דוד), it appears not to have any equivalent to refer to an uncle on the mother's side. See, though, Radak on Amos 6:10, who brings an opinion that perhaps the hapax legomenon "מסרף" of that verse refers to a mother's brother. and the sheep of Lavan, his mother's brother, Yaakov approached and rolled the stone from the mouth of the well and watered the sheep of Lavan, his mother's brother.
(11) Yaakov kissed Rachel and raised his voice and wept.
(12) Yaakov told Rachel that he was a relative of her fatherrelative of her father | אֲחִי אָבִיהָ – Literally: "the brother of her father", but the word "אח" is often used in Tanakh to refer to other relatives as well. See, for example, Bereshit 13:8 and 14:14. and that he was Rivka's son, and she ran and told her father.
(13) WhenWhen | וַיְהִי כַּאֲשֶׁר – Literally: "It was when". Lavan heard the news regarding Yaakov, his sister's son,his sister's son | בֶּן אֲחֹתוֹ – In Tanakh there is no general term for nephew. One is either a "brother's son" or a "sister's son". he ran towards him, embraced him, kissed him, and brought him to his house. He recounted all these things to Lavan.
(14) Lavan said to him, "Indeed,Indeed | אַךְ – Alternatively: "But" (Rashi). Rashi assumes that Lavan would have refused Yaakov shelter, as he arrived empty-handed, and that he agreed only reluctantly due to the relationship. [As the word "אַךְ" can mean either "indeed" or "but", context usually determines its meaning. In some verses, though, both the affirmative and restrictive senses of the word are equally possible, leaving ambiguity. For a similar case, see Bereshit 26:9.] you are my bone and flesh."my bone and flesh | עַצְמִי וּבְשָׂרִי – This phrase is used to express a close relationship, equivalent to the modern idiom "my own flesh and blood". It likely stems from Adam's statement about Chavvah: "This time, bone of my bones, and flesh of my flesh" (Bereshit 2:23), referring to how Chavvah was literally created from Adam's bone and flesh. He stayed by him a month's time.a month's time | חֹדֶשׁ יָמִים – Alternatively: "a full month", with the word "יָמִים" connoting a complete unit of time (Ibn Ezra on Bereshit 4:4).
(15) Lavan said to Yaakov, "Because you are my relative, should you work for me for nothing? Tell me what your wages should be."
(16) And Lavan had two daughters. The name of the older was Leah and the name of the younger was Rachel.
(17) Leah's eyes were soft,were soft | רַכּוֹת – Commentators debate whether this is meant positively or negatively. Leah's eyes might have been soft in the sense of being "weak" or "sensitive", as in the phrase "רַךְ הַלֵּבָב", weak of heart (Targum Yerushlami (Yonatan), Rashi, Ibn Ezra). Alternatively, the phrase might imply that her eyes were "beautiful", "caring" or perhaps simply "light colored" (Targum Onkelos, R"Y Kara, Rashbam). Even according to the latter possibilities, it is not clear if the verse is praising Leah (Rashbam) or suggesting that this was her only redeeming feature (R. Avraham b. HaRambam, R. Hirsch). whilewhile Rachel | וְרָחֵל – The verse appears to be setting up a contrast between the two sisters so as to explain Yaakov's choice. Cf. Rashbam who, in contrast, might translate "and Rachel", understanding that the verse is comparing the siblings and claiming that both were beautiful. Rachel was shapely and beautiful.shapely and beautiful | יְפַת תֹּאַר וִיפַת מַרְאֶה – Literally: "beautiful in form and beautiful in appearance". See Rashi and Rashbam that the former term refers to the shape of the face, while the latter refers to complexion. Similarly, the first phrase might refer to a person's figure and the second to looks.
(18) Yaakov loved Rachel and he said, "I will work for you for seven years for your younger daughter, Rachel."
(19) Lavan said, "Better that I give her to you than I give her to another man. Stay with me."
(20) Yaakov worked for Rachel for seven years and they seemed to him like just a few daysseemed to him just a few days | וַיִּהְיוּ בְעֵינָיו כְּיָמִים אֲחָדִים – Literally: "and they were, in his eyes, as if just a few days". in his love of her.
(21) Yaakov said to Lavan, "Give me my wife because my time is complete,my time is complete | כִּי מָלְאוּ יָמָי – Most commentators assume that Yaakov is referring to his having finished his initial seven years of labor. Cf. Rashi and Ralbag who suggest that Yaakov is speaking of his own years, saying "my days are full", i.e. "I am growing old" (as per Yirmeyahu 6:11). According to Ralbag (and in contrast to a simple reading of the verses), Yaakov's statement was made before the initial seven years began and constituted a request to marry Rachel already then, to which Lavan agreed. See Ages of Yaakov's Children regarding the motivations for and ramifications of this reading. and let me come to her."let me come to her | וְאָבוֹאָה אֵלֶיהָ – The phrase (here and in subsequent verses) has a sexual connotation and refers to the consummation of the marriage through intercourse.
(22) Lavan gathered all the people of the place and made a feast.
(23) In the evening,In the evening | וַיְהִי בָעֶרֶב – Literally: "It was in the evening". he took his daughter, Leah, and brought her to him, and he came to her.
(24) Lavan gaveLavan gave… | וַיִּתֵּן לָבָן לָהּ...ֹ לְלֵאָה – Literally: "Lavan gave to her… to Leah", with the verse being slightly redundant. Compare verses 28 and 29 which contain similar redundancies, suggesting that these might be simply "the way of the text", and insignificant in transaltion. For an alternative explanation, see R. D"Z Hoffmann. his maidservant, Zilpah, to his daughter Leah as a maidservant.
(25) In the morning, behold, she was Leah! He said to Lavan, "What is this that you have done to me! Was it not for Rachel that I worked with you? Why have you tricked me?"
(26) Lavan said, "Such is not done in our place, to give the younger before the older.the older | הַבְּכִירָה – Alternatively: "the firstborn".
(27) Complete the week of this one,week of this one | שְׁבֻעַ זֹאת – Lavan is likely referring to the seven days of nuptial festivities for Leah (compare Shofetim 14:12). Cf. Ramban on verse 21, who uniquely suggests that the phrase "שְׁבֻעַ זֹאת" refers to the initial seven years of work. He posits that Yaakov had asked to marry Rachel earlier, when he was close to, but not finished completing his service. Lavan now tells him that before he will give him Rachel, he must first finish those years. Alternatively, the verse suggests that Lavan had again taken advantage of Yaakov and simply pretended that the service was not complete. and this one, too, will be given to youwill be given to you | וְנִתְּנָה – See Ibn Ezra Bereshit 1:26 and Radak here that this is a feminine, passive construction. Alternatively: "we will give you", with Lavan arrogantly speaking in the majestic plural (Radak), or referring to both himself and the local people, as per his words in verse 26 (Ramban). for the work that you will do for me for yet another seven years.
(28) Yaakov did so; he completed the week of the one, and he gave him his daughter Rachel as a wife.
(29) Lavan gave his maidservant Bilhah to his daughter Rachel as her maidservant.
(30) He came to Rachel as well, and he loved Rachel, too,he loved Rachel too | וַיֶּאֱהַב גַּם אֶת רָחֵל – See R"Y Bekhor Shor and Radak who suggest that Yaakov loved both wives, but preferred Rachel. Alternatively: "he also loved Rachel" (Rashbam, noting that often in Tanakh the word "גם" is misplaced and might modify a word other than the one juxtaposed to it, as in Shemot 12:32 and Bemidbar 22:33). According to him the verse is saying that Yaakov not only came to Rachel but also loved her. It reveals nothing about Yaakov's feelings towards Leah. more than Leah. He worked with him for yet another seven years.
(31) Hashem saw that Leah was hatedhated | שְׂנוּאָה – See, though, R"Y Bekhor Shor and Radak that the term is only relative, noting its usage in Devarim 21:15 to describe a marriage in which there is a favored and less favored wife. and He opened her womb, but Rachel was barren.
(32) Leah conceived and bore a son. She named him Reuven,Reuven | רְאוּבֵן – The name might mean: "see, a son". Alternatively, it might be an abridgement of Leah's words, "ראו בעניי", "see my affliction" (R. D"Z Hoffmann). for she said "Because Hashem has seen my affliction. Surely,Surely | כִּי – See R. D"Z Hoffmann that sometimes the word "כִּי" can take the meaning "indeed" or "surely", pointing to Bereshit 4:23 as another example. now, my husband will love me."
(33) She conceived again and bore a son, and said, "Because Hashem has heard that I am hated and gave me this one, too", and she named him Shimon.Shimon | שִׁמְעוֹן – The name stems from the root "שמע" meaning "to hear".
(34) She conceived again and bore a son, and said, "Now, this time, my husband will attach himself to me for I have born him three sons"; therefore, he namedhe named | קָרָא שְׁמוֹ – Yaakov, rather than Leah, named this son. him Levi.Levi | לֵוִי – The name is related to the root "לוה" meaning to "join/attach" or "accompany".
(35) She conceived again and bore a son, and said, "This time I will thank Hashem"; therefore, she named him Yehuda.Yehuda | יהוּדָה – The name stems from the root "ידה" meaning "to thank". And she stopped giving birth.
Chapter 30
(1) Rachel saw that she had not born children to Yaakov, and Rachel became envious of her sister. She said to Yaakov, "Give me children! If not, I am dead!"
(2) Yaakov grew angrygrew angry | וַיִּחַר אַף – Literally: "his anger burned". As "אף" also refers to a nose, the phrase evokes an image of one who is smoking from the nose due to the intensity of his anger. at Rachel and he said, "Am I in place of God who has kept from you fruit of the womb?"
(3) She said, "Here is my handmaid, Bilhah. Come to her and she will bear on my kneeson my knees | עַל בִּרְכַּי – See Targum Onkelos that the connotation is that Rachel would raise the child. It is possible that the verse is meant literally and that in the ancient near east, after a child was born it would be placed on the knees (lap) of the parent, legitimizing them as the mother or father. Such posturing, then, could serve as a sign that Rachel was now considered the mother. Compare Bereshit 50:13 and Iyyov 3:12 where similar phraseology appears. and through her, I, too, will have a son."have a son | וְאִבָּנֶה – Alternatively: "I will be built through her". See the note on Bereshit 16:2.
(4) She gave him Bilhah, her maidservant, as a wife, and Yaakov came to her.
(5) Bilhah conceived and bore Yaakov a son.
(6) Rachel said, "God has judged mejudged me | דָּנַנִּי – As judgment seems to imply that Rachel had been punished, some alternatively suggest: "vindicated me" (modern translations and see Ibn Kaspi). Others explain: "God has judged me (in making me barren) but He has also listened to my voice", presenting Rachel as accepting God's decree but thanking him for nonetheless heeding her prayers (R"Y Bekhor Shor, Sforno). It is also possible that "דָּנַנִּי" is related to the Akkadian "dunnunu" which means to strengthen (this would account for the doubling of the letter nun). See Cognates for further discussion and other verses which might be illuminated by turning to Akkadian cognates. and He has also listened to my voice and given me a son"; therefore, she named him Dan.
(7) She conceived again, and Bilhah, Rachel's maidservant, bore Yaakov a second son.
(8) Rachel said, "Mighty strugglesMighty struggles | נַפְתּוּלֵי אֱלֹהִים – This translation assumes that the word "נַפְתּוּלֵי" stems from the root "פתל", meaning to twist, hence to wrestle or struggle (Ibn Ezra), and that the word "אֱלֹהִים" functions as an intensifier (Radak). Alternatively: "Divine struggles", with Rachel viewing the contest as being for a higher, Divine cause. Cf. Onkelos who relates the word to "תפילה", prayer. The sentence might read: "I have offered prayers to God and they were answered, like my sister". have I struggled with my sister; I have also prevailed." And she named him Naftali.
(9) Leah saw that she had stopped giving birth and she took Zilpah, her maidservant, and gave her to Yaakov as a wife.
(10) Zilpah, Leah's maidservant, bore Yaakov a son.
(11) Leah said, "Good fortune has arrived";Good fortune has arrived | בָּא גָד – This is how these words are pronounced when read, but in the Torah scroll itself the words are written "בגד", perhaps meaning "with good fortune". Both variations understand "גד" to refer to some constellation (as in Yeshayahu 65:11), and might be similar to the contemporary phrase "Mazal tov". Cf. Sforno who also understands "גָד" to mean "fortune", but translates: "This came by chance" (noting that Leah had ceased to birth and had not expected more children). Alternatively, "גָד" is related to the word "גדוד", a troop, with Leah noting that she now has a "troop" of sons (Ibn Ezra). and she named him Gad.
(12) Zilpah, Leah's maidservant, bore Yaakov a second son.
(13) Leah said, "In my happiness;In my happiness | בְּאׇשְׁרִי – Similarly: "How happy (or: blessed) am I". Alternatively: "I am held in esteem" (Rashbam). for women have deemed me happy",have deemed me happy | אִשְּׁרוּנִי – Alternatively: "will deem me happy" (or: "blessed"), in the future (Onkelos and Shadal, noting that sometimes Tanakh employs the past tense even though the future is implied). and she named him Asher.
(14) Reuven went out in the time of the wheat harvest and found mandrakes in the field and brought them to his mother, Leah. Rachel said to Leah, "Please, give me from the mandrakes of your son."
(15) She said to her, "Is it not enough that you took my husband that you would takewould take | וְלָקַחַת – See Targum Onkelos who translates the word as if it were written "וְלָקַחְתְּ" in the imperfect (future) tense. Literally: "to take" and see Radak who suggests: "that you (want) to take". Though most commentators read Leah's words as being said in anger and bitterness, R. D"Z Hoffmann uniquely reads the interaction between the sisters as one of playful jest. also my son's mandrakes?" Rachel said, "Therefore, he will sleep with you tonight in return for your son's mandrakes."
(16) Yaakov came from the field in the evening, and Leah went out to greet him and said, "To me you will come, because I have surely hired you with my son's mandrakes"; and he slept with her that night.
(17) Hashem listened to Leah and she conceived and bore Yaakov a fifth son.
(18) Leah said, "Hashem has given me my rewardmy reward | שְׂכָרִי – Alternatively: "my wages". This word echoes Leah's earlier statement to Yaakov, "שָׂכֹר שְׂכַרְתִּיךָ" ("I have surely hired you"), suggesting that there is a double pun in the name. because I gave my maidservant to my husband"; she named him Yissachar.
(19) Leah conceived again and bore Yaakov a sixth son.
(20) Leah said, "God has given me a good gift;has given me a good gift | זְבָדַנִי... זֵבֶד טוֹב – See Ibn Janach, relating the root to the similar Arabic زَبَدَ. Alternatively: "gave me a good portion" (Onkelos, perhaps drawing off the Aramaic "זוודין"). As the root "זבד" occurs only in our verse, it is difficult to define precisely. this time my husband will dwell with medwell with me | יִזְבְּלֵ֣נִי – See Targum Onkelos, Rashi, and Rashbam, who point to the related noun, "זבול", which refers to a dwelling (see Melakhim 1 8:13 and Yeshayahu 63:15). This translation also flows from the context of the story of the mandrakes which revolved around who would merit to sleep with Yaakov (Shadal on vs. 18). Alternatively: "exalt me", connecting "זבל" to the Akkadian "zabâlu", to honor (see the discussion in R. D"Z Hoffmann who suggests that the noun form, "זבול", might, thus, refer specifically to a lofty dwelling). for I have borne him six sons"; she named him Zevulun.
(21) Afterwards, she gave birth to a daughter and named her Dinah.
(22) God remembered Rachel and God listened to her, and He opened her womb.
(23) She conceived and bore a son and she said, "God has gathered my shame."
(24) She named him Yosef,Yosef | יוֹסֵף – This name, like Yissachar, seems to be based on a double pun, related both to the word "יֹסֵף" (add) in the continuation of the verse, and the word "אָסַף" (gathered) in the previous verse. saying, "May Hashem add to me another son."
(25) When Rachel bore Yosef, Yaakov said to Lavan, "Send me forth and let me go to my place and my land.
(26) Give me my wives and children for whom I worked for you and let me go, for you know my work that I have worked for you."
(27) Lavan said to him, "Please, if I have found favor in your eyes, I have divined that Hashem has blessed me because of you."
(28) He said, "NameName | נׇקְבָה – Elsewhere the root means "to pierce" and thus also "to mark" or "designate". your wages and I will give them."
(29) He said to him, "You know how I have worked for you and how your livestock fared with me.
(30) Because the little which you had before me, has burst into multitudes, and Hashem has blessed you with my every step.with my every step | לְרַגְלִי – See R. D"Z Hoffmann. Alternatively: "with my coming" (Rashi, pointing to similar usage in Shemot 11:8 and Shofetim 8:5), or: "due to me" (Rashbam and Ibn Ezra, comparing our verse to Bereshit 33:14). And, now, when will I do also for my own household?"
(31) He said, "What shall I give you?" He said, "Don't give me anything; if you just do this thing for me, I will return to tend your flocks and watch them.
(32) I will pass through your flocks today. RemoveRemove | הָסֵר – See Ibn Ezra. Alternatively: "I will pass… to remove" (Radak, reading "הָסֵר" as an infinitive, "להסיר"). The difference between the readings affects who was supposed to remove the sheep, Lavan or Yaakov. from there any speckled and spottedspeckled and spotted | נָקֹד וְטָלוּא – See Rashi who suggests that the difference between the terms relates to size, with "נָקֹד" referring to smaller dots and "טָלוּא" to bigger patches of color. Cf. Rashbam who suggests that "טָלוּא" might be a general term for "spotted", while "נָקֹד" and "עָקֹד" (see v. 35) relate to their location. The word "נָקֹד", related to "קדקד " (head), is used for spots on the head and shoulders, and "עָקֹד" for spots on the legs. As the adjectives "נָקֹד" and "עָקֹד" appear only in our story and "טלא" in only two other contexts, it is hard to know for certain what each means. ones,ones | שֶׂה – The text reads "שֶׂה" which is a general term that refers to a member of a flock, be it either a sheep or a goat. Thus, we find mention of both "שֵׂה כְשָׂבִים" and "שֵׂה עִזִּים" (Devarim 14:4). any brownbrown | חוּם – This might refer to any dark-colored sheep, from reddish (Rashi) to black (Ibn Ezra). ones from the lambs, and the spotted or speckled from the goats, and that will be my wages.
(33) My righteousness will answer for me in the coming days,in the coming days | בְּיוֹם מָחָר – Though "מָחָר" often means literally "tomorrow", it can also refer more generally to the future, as in Shemot 13:14 and Yehoshua 4:6 (R. D"Z Hoffmann). when you come concerning my wages that are before you,that are before you | לְפָנֶיךָ – See R. D"Z Hoffmann that the words "that are" are assumed by the verse. Alternatively, the words "before you" modify the phrase, "וְעָנְתָה בִּי צִדְקָתִי", reading: "my righteousness will answer for me before you" (Radak, Chizkuni). all that is not speckled or spotted among the lambs may be considered stolen with me."may be considered stolen with me | גָּנוּב הוּא אִתִּי – Literally: "is stolen with me". It is also possible, though, that the words "with me" modify the phrase "among the lambs", with Yaakov saying that any lambs in his possession ("with me") that are not speckled should be considered stolen (Shadal).
(34) Lavan said, "Behold, let it be as you say."
(35) On that day he removed all the streakedstreaked | הָעֲקֻדִּים – Many commentators relate the adjective to the verb "עקד" which is assumed to mean "to tie" (as per the verb's usage in Bereshit 22:9, the story of the Binding of Yitzchak). Thus, Ralbag and Hoil Moshe suggest that it refers to a long stripe or streak, while Rashbam and Ibn Ezra suggest that it refers to spots which are on the legs specifically, as that is where the animal would be bound. As the adjective appears only here and the verb only in Bereshit 22, the precise meaning is difficult to determine. and spotted he-goats and the speckled and spotted she-goats, all which had white on them, and all the brown from the lambs, and gave them into the hands of his sons.
(36) He placed a distance of three days between him and Yaakov, and Yaakov tended the rest of Lavan's flocks.
(37) Yaakov tooktook | וַיִּקַּח לוֹ – Literally: "took for himself", but see R"Y Bekhor Shor and Radak on Bereshit 12:1 that such prepositions are insignificant and add no extra meaning to the verse. rods of moist poplar,moist polar | לִבְנֶה לַח – Alternatively: "fresh poplar". almond, and plane, and he peeled in them white strips, exposing the white that was on the rods.
(38) He set the rods which he had peeled in the channels, in the watering troughs to which the flocks came to drink, facing the flock, and they would come into heat when they came to drink.
(39) The flock came into heat by the rods and the flock bore streaked, speckled, and spotted young.
(40) Yaakov separated the lambs and placed the flock to face the streaked and all the brown among the flocks of Lavan, and he set his herds apart, and he did not set them with the flock of Lavan.
(41) Whenever the robustrobust | הַמְקֻשָּׁרוֹת – Literally: "the bound ones". Many commentators assume that, in context, this refers to strength (R"Y Bekhor Shor) or perhaps to those sheep who bear children earlier (Targum Onkelos, Rashi). of the flock came into heat, Yaakov would put the rods in sight of the flock, in the channels, so they would come to heat by the rods.
(42) And when the flock was feeble,feeble | וּבְהַעֲטִיף – The root "עטף" is used often to refer to one who is faint (see Tehillim 102:1 and 107:5). he did not put them. So the feeble were for Lavan and the robust for Yaakov.
(43) The man prospered exceedingly,prospered exceedingly | וַיִּפְרֹץ... מְאֹד מְאֹד – Literally: "burst forth exceedingly", which appears to be a figurative way of expressing Yaakov's vast prosperity. and he had many flocks and maidservants and servants and camels and donkeys.
Chapter 31
(1) He heard the words of Lavan's sons, saying, "Yaakov took all that belongs to our father. From what belonged to our father, he made all this wealth!"wealth | הַכָּבֹד – See Rashbam and R. Avraham b. HaRambam, and see similar usage of the word in Yeshayahu 10:3 and Tehillim 47:17-18. The word more commonly takes the meaning "glory" or "splendor".
(2) Yaakov saw Lavan's face and, behold, it was not with him like yesterday and the day before.
(3) Hashem said to Yaakov, "Return to the land of your fathers and to your familyand to your family | וּלְמוֹלַדְתֶּךָ – See Shadal on Bereshit 12:1, and compare the word's usage in Bereshit 43:7, 48:6 and Esther 8:6. Alternatively: "and to your birthplace". and I will be with you."
(4) Yaakov sent and called Rachel and Leah to the field, to his flocks.
(5) He said to them, "I see the face of your father, that it is not with me as it had been yesterday and the day before. But the God of my father has been with me.been with me | הָיָה עִמָּדִי – See Rashbam that Yaakov is contrasting Lavan's false suspicions of theft with the truth that Yaakov was successful due to God's help. Alternatively, Yaakov is referring to God having watched over him despite Lavan's tricking of him, as described in verse 7 (Abarbanel).
(6) And you know that I worked for your father with all my might.
(7) But your father toyed with me and switched my wages ten times,ten times | עֲשֶׂרֶת מֹנִים – Ten is likely a round number and the idiom simply means "many times" (Rashbam). yet, God did not allow him to harm me.
(8) If he said thus: 'The speckled will be your wages', all the flock bore speckled. And if he said thus: 'streaked will be your wages', all the flock bore streaked.
(9) God removedremoved | וַיַּצֵּל – See the verb's usage in Shemot 33:6 (where it is often translated as "stripped") and Shemot 12:36 (where it is translated as "plundered"). Rashbam notes that deliverance and rescuing (the more common usages of the root) often involve "removing from danger" or "separating". Cf. R. D"Z Hoffmann who uses a stronger verb: "snatched". your father's livestock and gave them to me.
(10) At the time when the flocks were in heat, I lifted my eyes and saw in a dream, and, behold, the bucksthe bucks | הָעַתֻּדִים – See Ramban that the term might refer to either a sheep or goat, and simply denotes an adult male animal. However, in about two thirds of the cases in which the term is found, it appears alongside the word "איל" (ram), which might suggest that one term refers to male sheep and the other to male goats. which were mounting the flock were streaked, speckled, and mottled.and mottled | וּבְרֻדִּים – The word appears only here and in Zechraya 7. It might be related to the noun "ברד", hail, and refer to small white dots (R"Y Bekhor Shor).
(11) An angel of God said to me in a dream, "Yaakov", and I said, "Here I am."
(12) He said, "Lift your eyes, please, and see that all the bucks which mount the flock are streaked, speckled, and mottled, because I have seen all that Lavan is doing to you.
(13) I am the God of Beit El where you anointed a monument and made me an oath. Now, rise and leave this land, and return to the land of your birth."land of your birth | אֶרֶץ מוֹלַדְתֶּךָ – See Shadal Bereshit 12:1, who differentiates between "מולדת", which refers to family, and "ארץ מולדת", which refers to one's place of birth.
(14) Rachel and Leah replied and said, "Do we still have a portion or inheritanceportion or inheritance | חֵלֶק וְנַחֲלָה – See R. D"Z Hoffmann that the sisters tell Yaakov that their father does not plan on bequeathing them even a gift, let alone an inheritance. Alternatively, the phrase is a hendiadys (a pair of words which conveys a single idea), meaning: "a share in the inheritance". in our father's house?
(15) Are we not considered as foreigners by him? For, he has sold ussold us | מְכָרָנוּ – This might refer to the fact that Lavan did not give his daughters a dowry, but rather "sold" them to Yaakov for his services. and has also totally consumedtotally consumed | וַיֹּאכַל גַּם אָכוֹל – This construction, a verbal form followed by the infinitive absolute, often expresses intensity. Literally: "he consumed, even consuming". our money.
(16) For all the wealth that God removed removed | הִצִּיל – See the note on verse 9. from our father belongs to us and our children; now, then, do all that God has said to you."
(17) Yaakov rose and lifted his children and wives onto the camels,
(18) and led all his livestock and all his possessionshis possessions | רְכֻשׁוֹ – See the note on Bereshit 12:5 that this word might refer to livestock specifically rather than to other material possessions. that he acquired, all his purchased livestockpurchased livestock | מִקְנֵה קִנְיָנוֹ – See Radak who who distinguishes between the livestock mentioned in the first clause, which Yaakov attained through his shepherding, and that mentioned in this clause, which he suggests was bought. Cf. R. D"Z Hoffmann who suggests that the phrase might simply come to emphasize that all that Yaakov took was rightfully his. that he acquired in Paddan Aram, to go to his father Yitzchak, to the land of Canaan.
(19) Lavan had gone to shear his sheep, and Rachel stole her father's household idols.household idols | הַתְּרָפִים – See verse 30, where Lavan refers to the objects as his "gods". Several commentators alternatively suggest that they were objects used for magic or divination rather than worship (Rashbam, Ibn Ezra). See Rachel's Stealing of the Terafim for discussion and for various understandings of Rachel's motives.
(20) Yaakov stole the heartstole the heart | וַיִּגְנֹב... לֵב – As the heart was considered the seat of knowledge in Biblical times, "stealing one's heart" is similar to the concept of "גניבת דעת", deceiving another. The only other place the phrase appears is Shemuel II 15:6, where Avshalom "steals the hearts of Israel" (deceiving and /or winning them over). Our verse uses the same verb as in the previous verse, contrasting how Rachel stole her father's idols, while Yaakov stole his heart (Ibn Ezra). The root serves as a guiding word in the entire unit, appearing 8 times in the chapter. of Lavan the Aramean in that he did not tell him that he was fleeing.
(21) He fled, he and all that was his, and he rose and passed the river,the river | הַנָּהָר – The word takes a definite article, suggesting that it is a known river. It likely refers to the Euphrates (Targumm Onkelos). setting his face towards the hill country of Gilad.
(22) On the third day, it was told to Lavan that Yaakov had fled.
(23) He took his relatives with him, and he chased after him, a seven day journey, and caught up with him in the hill country of Gilad.
(24) God came to Lavan the Aramean in a dream of the night, and He said to him, "Take care that you do not speak with Yaakov, either good or bad!"
(25) Lavan overtook Yaakov, and Yaakov had pitched his tent in the hills and Lavan pitched with his relativespitched with his relatives | תָּקַע אֶת אֶחָיו – See Ibn Ezra who notes that "אֶת" can also take the meaning "with" and that the words "his tent" by Yaakov apply to Lavan as well. Alternatively: "he pitched his relatives", meaning that Lavan had his relatives set up camp in Gilad (Onkelos). in the hill country of Gilad.
(26) Lavan said to Yaakov, "What have you done? You have stolen my heart and led away my daughters like captives of the sword!
(27) Why did you flee in secret and steal away from mesteal away from me | וַתִּגְנֹב אֹתִי – Literally: "and you stole me".The phrase might be equivalent to the expression "you stole my heart" (verse 26), with Lavan accusing Yaakov in both verses of misleading him when fleeing. Alternatively, in this verse Lavan is alluding to his suspicions of theft which he will mention explicitly in verse 30. and not tell me? I would have sent you away with joy and song, with drum and lyre.
(28) And you did not let me kiss my sons and daughters; now, you acted foolishly.
(29) There is power in my hand to do you harm, but the God of your father said to me yesterday, saying, 'Take care that you do not speak with Yaakov, either good or bad.'
(30) And now, if indeed you left because you longed desperatelyindeed… longed desperately | הָלֹךְ הָלַכְתָּ כִּי נִכְסֹף נִכְסַפְתָּה – The verbal form of these two phrases, in which an infinitve absolute is followed by another form of the verb, generally expresses intensity. Literally: "going, you went because longing, you longed". for your father's house, why have you stolen my gods?"
(31) Yaakov replied and said to Lavan, "Because I was afraid, for I thought, 'lest you rob me of your daughters.'
(32) The one with whom you find your gods shall not live!shall not live | לֹא יִחְיֶה – See Rashi that with these words, Yaakov unwittingly condemned Rachel to her early death. Before our relatives, discern whatever is yours with me, and take it. And Yaakov did not know that Rachel had stolen them.
(33) Lavan came into the Yaakov's tent, Leah's tent, and the two maidservants' tents, and he did not find anything; he left Leah's tent and came into Rachel's tent.
(34) And Rachel had taken the household idols and put them in the camel's saddle and sat upon them. Lavan rummagedrummaged | וַיְמַשֵּׁשׁ – Literally: "felt around". through the entire tent and did not find them.
(35) She said to her father, "Let not my master be angryLet my master not be angry | אַל יִחַר בְּעֵינֵי אֲדֹנִי – Literally: "Let it not be heated (an idiom used to express anger throughout Tanakh) in the eyes of my master". that I am not able to rise before you, for the way of women is upon me"; he searched and did not find the household idols.
(36) Yaakov was angry and he quarreled with Lavan. Yaakov replied and said to Lavan, "What is my crime and what is my sin that you have pursued me?"pursued me | דָלַקְתָּ אַחֲרָי – The root "דלק" also means "to burn", leading some to translate our phrase as "hotly pursued me". R. Avraham b. HaRambam, in the name of his grandfather, differentiates between this root and the somewhat synonymous "רדף", chase, noting that "דלק" has the specific connotation of pursuit that is accompanied by anger (which is often connected to burning in Biblical Hebrew). Shadal instead suggests that"דלק" implies that the chase takes place in the hills and involves an ascent, pointing to the root's usage in Eikhah 4:19.
(37) Now that you have rummaged through all my objects, what of all your household objects did you find? Place it before my relatives and your relatives and they will judgejudge | וְיוֹכִיחוּ – Elsewhere, the word is sometimes translated as "prove". The two usages are related as judgment involves proving who is correct. between us.
(38) It is twenty years that I am with you. Your ewes and she-goats did not miscarry, and the rams of your flocks I did not eat.
(39) That which was torn by animals I have not brought to you; I bore the loss.bore the loss | אֲחַטֶּנָּה – See Rashi that the word should be read as if written, "אחטאנה", with the root "חטא" taking the meaning to miss or lose, as in Shofetim 20:16. Alternatively: "the sin would be on me" (Ibn Ezra, reading "חטא" as sin), or: "I would atone for it", with "חטא" meaning to purify from sin, as per its usage in Vayikra 8:15 (Shadal). According to all, the implication is the same; Yaakov is claiming that he took responsibility for any loss. From my hand you sought it, be it stolen by day or stolen by night.
(40) Thus I was:Thus I was… | הָיִיתִי... – Literally: "I was". Alternatively: "I was in the day consumed by heat…", but this would necessitate reading "אֲכָלַנִי" as a passive rather than active verb. in the day, heatheat | חֹרֶב – Alternatively: "drought". According to both readings, the word stands in contrast to "קֶרַח", frost, which refers to both the cold and wet. consumed me, and frost at night; my sleep fled from my eyes.
(41) It is twenty years that I am in your house. I worked for you fourteen years for your two daughters and six years for your flock, and you switched my wages ten times.
(42) If not that the God of my father, the God of Avraham and the One whom Yitzchak fears,One whom Yitzchak fears | וּפַחַד יִצְחָק – See Onkelos. Similarly: "the Fear of Yitzchak", viewing this as an epithet for Hashem. Alternatively: "Yitzchak's fear", with Yaakov suggesting that the merits of Yitzchak's fear of God aided him (Ibn Ezra), or: "(your) fear of Yitzchak", referring to Lavan's fear of Yitzchak, which kept him from hurting Yaakov (Chizkuni). was with me, certainly nowcertainly now | כִּי עַתָּה – The word "כִּי" sometimes serves to express intensity, especially when the phrase "כִּי עַתָּה" follows "לו" (if). Compare our verse with Bereshit 43:10 and Bemidbar 22:29 (R. D"Z Hoffmann). you would have sent me empty-handed. God saw my affliction and the toil of my hands and he gave judgmentgave judgment | וַיּוֹכַח – See Shadal. Alternatively: "rebuked you" (Rashi). yesterday."
(43) Lavan replied and said to Yaakov, "The daughters are my daughters, the sons are my sons, and the flocks are my flocks, and all that you see is mine. What would I do today to these, my daughters,What would I do… | וְלִבְנֹתַי מָה אֶעֱשֶׂה לָאֵלֶּה הַיּוֹם – Literally: "To my daughters, what would I do to these today?" The translation has reordered the sentence for clarity. or to their sons whom they bore?
(44) And now, come, let us make a treaty,let us make a treaty | נִכְרְתָה בְרִית – Literally: "let us cut a treaty". See note on Bereshit 15:18. I and you, and let it be a witness between me and you."
(45) Yaakov took a stone and raised it as a monument.
(46) Yaakov said to his relatives,to his relatives | לְאֶחָיו – It is unclear if this refers to Yaakov's sons (Rashi), Lavan's family (Shadal), or to both (R. D"Z Hoffmann). "Gather stones", and they took stones, made a mound, and ate there on the mound.
(47) Lavan called it Yigar Sahaduta and Yaakov called it Gal'ed.Gal'ed | גַּלְעֵד – Both Yaakov's Hebrew name (Gal'ed) and Lavan's Aramaic name (Yigar Sahaduta) mean: "the mound of testimony" (or: "witness-mound").
(48) Lavan said, "This mound is witness between me and you today." Therefore it was named Gal'ed
(49) and Mitzpah,Mitzpah | וְהַמִּצְפָּה – See R"Y Bekhor Shor that the mound was given two names. Alternatively, Mitzpah was the name given to the monument (Radak), or to the area as a whole, perhaps identical to the Mitzpah mentioned in Shofetim 11:11 or to Mitzpeh Gil'ad of Shofetim 11:29. The word itself means "watchpost". for he said, "May Hashem keep watch between me and you when we will be hidden one from another.
(50) If you afflict my daughters or if you take wives besides my daughters, though no one is with us, see, God is witness between me and you."
(51) Lavan said to Yaakov, "Behold this mound, and behold the monument which I cast between me and you,
(52) this mound will be witness and this monument will be witness that I will not pass this mound to you and that you will not pass this mound and this monument to me for harm.
(53) The God of Avraham and the god of Nachor"–the gods of their fathersthe gods of their father | אֱלֹהֵי אֲבִיהֶם – See Shadal that these are the explanatory words of the narrator, not of Lavan.–"shall judge between us." Yaakov swore by the One whom his father Yitzchak feared.
(54) Yaakov offered a sacrifice on the mountain and called his relatives to eat breadbread | לֶחֶם – In Tanakh, "לֶחֶם", might refer to food in general, and here it likely refers to their partaking of the sacrificial meal. and they ate bread and spent the night on the mountain.
Chapter 32
(1) Lavan rose early in the morning, kissed his sons and his daughters, and blessed them; Lavan went and returned to his place.
(2) Yaakov went on his way and messengers of Godmessengers of God | מַלְאֲכֵי אֱלֹהִים – The Hebrew word "מַלְאַךְ" can refer to either a celestial messenger (an angel) or a human one. See verse 4, where the word clearly speaks of people. In our verse, it is debated, with many assuming the verse speaks of celestial beings and others suggesting that Yaakov might have encountered several prophets (see Ralbag). encounteredencountered | וַיִּפְגְּעוּ – Torah employs the same verb here as it had when Yaakov initially left Canaan to travel to Lavan's house, when he "happened upon" Beit El. There, too, the encounter involved angels. him.
(3) When he saw them, Yaakov said, "This is the camp of God", and he named the place Machanayim.Machanayim | מַחֲנָיִם – This place name is often translated as "twin camps" referring to both the camp of angels and Yaakov's own camp (Ibn Ezra, R"Y Bekhor Shor and Radak). Cf. R. D"Z Hoffmann who instead suggests that, here, the suffix "יִםX̠" does not come to express doubling but is simply a common ending of place names, pointing to Yerushalayim as another example.