Lang: he;
Title: פרשת וישלח;
Content:
פרק לב
(ד) וַיִּשְׁלַח יַעֲקֹב מַלְאָכִים לְפָנָיו אֶל עֵשָׂו אָחִיו אַרְצָה שֵׂעִיר שְׂדֵה אֱדוֹם.
(ה) וַיְצַו אֹתָם לֵאמֹר כֹּה תֹאמְרוּן לַאדֹנִי לְעֵשָׂו כֹּה אָמַר עַבְדְּךָ יַעֲקֹב עִם לָבָן גַּרְתִּי וָאֵחַר עַד עָתָּה.
(ו) וַיְהִי לִי שׁוֹר וַחֲמוֹר צֹאן וְעֶבֶד וְשִׁפְחָה וָאֶשְׁלְחָה לְהַגִּיד לַאדֹנִי לִמְצֹא חֵן בְּעֵינֶיךָ.
(ז) וַיָּשֻׁבוּ הַמַּלְאָכִים אֶל יַעֲקֹב לֵאמֹר בָּאנוּ אֶל אָחִיךָ אֶל עֵשָׂו וְגַם הֹלֵךְ לִקְרָאתְךָ וְאַרְבַּע מֵאוֹת אִישׁ עִמּוֹ.
(ח) וַיִּירָא יַעֲקֹב מְאֹד וַיֵּצֶר לוֹ וַיַּחַץ אֶת הָעָם אֲשֶׁר אִתּוֹ וְאֶת הַצֹּאן וְאֶת הַבָּקָר וְהַגְּמַלִּים לִשְׁנֵי מַחֲנוֹת.
(ט) וַיֹּאמֶר אִם יָבוֹא עֵשָׂו אֶל הַמַּחֲנֶה הָאַחַת וְהִכָּהוּ וְהָיָה הַמַּחֲנֶה הַנִּשְׁאָר לִפְלֵיטָה.
(י) וַיֹּאמֶר יַעֲקֹב אֱלֹהֵי אָבִי אַבְרָהָם וֵאלֹהֵי אָבִי יִצְחָק י״י הָאֹמֵר אֵלַי שׁוּב לְאַרְצְךָ וּלְמוֹלַדְתְּךָ וְאֵיטִיבָה עִמָּךְ.
(יא) קָטֹנְתִּי מִכֹּל הַחֲסָדִים וּמִכׇּל הָאֱמֶת אֲשֶׁר עָשִׂיתָ אֶת עַבְדֶּךָ כִּי בְמַקְלִי עָבַרְתִּי אֶת הַיַּרְדֵּן הַזֶּה וְעַתָּה הָיִיתִי לִשְׁנֵי מַחֲנוֹת.
(יב) הַצִּילֵנִי נָא מִיַּד אָחִי מִיַּד עֵשָׂו כִּי יָרֵא אָנֹכִי אֹתוֹ פֶּן יָבוֹא וְהִכַּנִי אֵם עַל בָּנִים.
(יג) וְאַתָּה אָמַרְתָּ הֵיטֵב אֵיטִיב עִמָּךְ וְשַׂמְתִּי אֶת זַרְעֲךָ כְּחוֹל הַיָּם אֲשֶׁר לֹא יִסָּפֵר מֵרֹב.
(יד) וַיָּלֶן שָׁם בַּלַּיְלָה הַהוּא וַיִּקַּח מִן הַבָּא בְיָדוֹ מִנְחָה לְעֵשָׂו אָחִיו.
(טו) עִזִּים מָאתַיִם וּתְיָשִׁים עֶשְׂרִים רְחֵלִים מָאתַיִם וְאֵילִים עֶשְׂרִים.
(טז) גְּמַלִּים מֵינִיקוֹת וּבְנֵיהֶם שְׁלֹשִׁים פָּרוֹת אַרְבָּעִים וּפָרִים עֲשָׂרָה אֲתֹנֹת עֶשְׂרִים וַעְיָרִם עֲשָׂרָה.
(יז) וַיִּתֵּן בְּיַד עֲבָדָיו עֵדֶר עֵדֶר לְבַדּוֹ וַיֹּאמֶר אֶל עֲבָדָיו עִבְרוּ לְפָנַי וְרֶוַח תָּשִׂימוּ בֵּין עֵדֶר וּבֵין עֵדֶר.
(יח) וַיְצַו אֶת הָרִאשׁוֹן לֵאמֹר כִּי יִפְגׇשְׁךָ עֵשָׂו אָחִי וּשְׁאֵלְךָ לֵאמֹר לְמִי אַתָּה וְאָנָה תֵלֵךְ וּלְמִי אֵלֶּה לְפָנֶיךָ.
(יט) וְאָמַרְתָּ לְעַבְדְּךָ לְיַעֲקֹב מִנְחָה הִוא שְׁלוּחָה לַאדֹנִי לְעֵשָׂו וְהִנֵּה גַם הוּא אַחֲרֵינוּ.
(כ) וַיְצַו גַּם אֶת הַשֵּׁנִי גַּם אֶת הַשְּׁלִישִׁי גַּם אֶת כׇּל הַהֹלְכִים אַחֲרֵי הָעֲדָרִים לֵאמֹר כַּדָּבָר הַזֶּה תְּדַבְּרוּן אֶל עֵשָׂו בְּמֹצַאֲכֶם אֹתוֹ.
(כא) וַאֲמַרְתֶּם גַּם הִנֵּה עַבְדְּךָ יַעֲקֹב אַחֲרֵינוּ כִּי אָמַר אֲכַפְּרָה פָנָיו בַּמִּנְחָה הַהֹלֶכֶת לְפָנָי וְאַחֲרֵי כֵן אֶרְאֶה פָנָיו אוּלַי יִשָּׂא פָנָי.
(כב) וַתַּעֲבֹר הַמִּנְחָה עַל פָּנָיו וְהוּא לָן בַּלַּיְלָה הַהוּא בַּמַּחֲנֶה.
(כג) וַיָּקׇם בַּלַּיְלָה הוּא וַיִּקַּח אֶת שְׁתֵּי נָשָׁיו וְאֶת שְׁתֵּי שִׁפְחֹתָיו וְאֶת אַחַד עָשָׂר יְלָדָיו וַיַּעֲבֹר אֵת מַעֲבַר יַבֹּק.
(כד) וַיִּקָּחֵם וַיַּעֲבִרֵם אֶת הַנָּחַל וַיַּעֲבֵר אֶת אֲשֶׁר לוֹ.
(כה) וַיִּוָּתֵר יַעֲקֹב לְבַדּוֹ וַיֵּאָבֵק אִישׁ עִמּוֹ עַד עֲלוֹת הַשָּׁחַר.
(כו) וַיַּרְא כִּי לֹא יָכֹל לוֹ וַיִּגַּע בְּכַף יְרֵכוֹ וַתֵּקַע כַּף יֶרֶךְ יַעֲקֹב בְּהֵאָבְקוֹ עִמּוֹ.
(כז) וַיֹּאמֶר שַׁלְּחֵנִי כִּי עָלָה הַשָּׁחַר וַיֹּאמֶר לֹא אֲשַׁלֵּחֲךָ כִּי אִם בֵּרַכְתָּנִי.
(כח) וַיֹּאמֶר אֵלָיו מַה שְּׁמֶךָ וַיֹּאמֶר יַעֲקֹב.
(כט) וַיֹּאמֶר לֹא יַעֲקֹב יֵאָמֵר עוֹד שִׁמְךָ כִּי אִם יִשְׂרָאֵל כִּי שָׂרִיתָ עִם אֱלֹהִים וְעִם אֲנָשִׁים וַתּוּכָל.
(ל) וַיִּשְׁאַל יַעֲקֹב וַיֹּאמֶר הַגִּידָה נָּא שְׁמֶךָ וַיֹּאמֶר לָמָּה זֶּה תִּשְׁאַל לִשְׁמִי וַיְבָרֶךְ אֹתוֹ שָׁם.
(לא) וַיִּקְרָא יַעֲקֹב שֵׁם הַמָּקוֹם פְּנִיאֵל כִּי רָאִיתִי אֱלֹהִים פָּנִים אֶל פָּנִים וַתִּנָּצֵל נַפְשִׁי.
(לב) וַיִּזְרַח לוֹ הַשֶּׁמֶשׁ כַּאֲשֶׁר עָבַר אֶת פְּנוּאֵל וְהוּא צֹלֵעַ עַל יְרֵכוֹ.
(לג) עַל כֵּן לֹא יֹאכְלוּ בְנֵי יִשְׂרָאֵל אֶת גִּיד הַנָּשֶׁה אֲשֶׁר עַל כַּף הַיָּרֵךְ עַד הַיּוֹם הַזֶּה כִּי נָגַע בְּכַף יֶרֶךְ יַעֲקֹב בְּגִיד הַנָּשֶׁה.
פרק לג
(א) וַיִּשָּׂא יַעֲקֹב עֵינָיו וַיַּרְא וְהִנֵּה עֵשָׂו בָּא וְעִמּוֹ אַרְבַּע מֵאוֹת אִישׁ וַיַּחַץ אֶת הַיְלָדִים עַל לֵאָה וְעַל רָחֵל וְעַל שְׁתֵּי הַשְּׁפָחוֹת.
(ב) וַיָּשֶׂם אֶת הַשְּׁפָחוֹת וְאֶת יַלְדֵיהֶן רִאשֹׁנָה וְאֶת לֵאָה וִילָדֶיהָ אַחֲרֹנִים וְאֶת רָחֵל וְאֶת יוֹסֵף אַחֲרֹנִים.
(ג) וְהוּא עָבַר לִפְנֵיהֶם וַיִּשְׁתַּחוּ אַרְצָה שֶׁבַע פְּעָמִים עַד גִּשְׁתּוֹ עַד אָחִיו.
(ד) וַיָּרׇץ עֵשָׂו לִקְרָאתוֹ וַיְחַבְּקֵהוּ וַיִּפֹּל עַל צַוָּארָו וַיִּשָּׁקֵהוּלפי המסורה יש נקודות מעל מלת "וישקהו". וַיִּבְכּוּ.
(ה) וַיִּשָּׂא אֶת עֵינָיו וַיַּרְא אֶת הַנָּשִׁים וְאֶת הַיְלָדִים וַיֹּאמֶר מִי אֵלֶּה לָּךְ וַיֹּאמַר הַיְלָדִים אֲשֶׁר חָנַן אֱלֹהִים אֶת עַבְדֶּךָ.
(ו) וַתִּגַּשְׁןָ הַשְּׁפָחוֹת הֵנָּה וְיַלְדֵיהֶן וַתִּשְׁתַּחֲוֶיןָ.
(ז) וַתִּגַּשׁ גַּם לֵאָה וִילָדֶיהָ וַיִּשְׁתַּחֲווּ וְאַחַר נִגַּשׁ יוֹסֵף וְרָחֵל וַיִּשְׁתַּחֲווּ.
(ח) וַיֹּאמֶר מִי לְךָ כׇּל הַמַּחֲנֶה הַזֶּה אֲשֶׁר פָּגָשְׁתִּי וַיֹּאמֶר לִמְצֹא חֵן בְּעֵינֵי אֲדֹנִי.
(ט) וַיֹּאמֶר עֵשָׂו יֶשׁ לִי רָב אָחִי יְהִי לְךָ אֲשֶׁר לָךְ.
(י) וַיֹּאמֶר יַעֲקֹב אַל נָא אִם נָא מָצָאתִי חֵן בְּעֵינֶיךָ וְלָקַחְתָּ מִנְחָתִי מִיָּדִי כִּי עַל כֵּן רָאִיתִי פָנֶיךָ כִּרְאֹת פְּנֵי אֱלֹהִים וַתִּרְצֵנִי.
(יא) קַח נָא אֶת בִּרְכָתִי אֲשֶׁר הֻבָאת לָךְ כִּי חַנַּנִי אֱלֹהִים וְכִי יֶשׁ לִי כֹל וַיִּפְצַר בּוֹ וַיִּקָּח.
(יב) וַיֹּאמֶר נִסְעָה וְנֵלֵכָה וְאֵלְכָה לְנֶגְדֶּךָ.
(יג) וַיֹּאמֶר אֵלָיו אֲדֹנִי יֹדֵעַ כִּי הַיְלָדִים רַכִּים וְהַצֹּאן וְהַבָּקָר עָלוֹת עָלָי וּדְפָקוּם יוֹם אֶחָד וָמֵתוּ כׇּל הַצֹּאן.
(יד) יַעֲבׇר נָא אֲדֹנִי לִפְנֵי עַבְדּוֹ וַאֲנִי אֶתְנָהֲלָה לְאִטִּי לְרֶגֶל הַמְּלָאכָה אֲשֶׁר לְפָנַי וּלְרֶגֶל הַיְלָדִים עַד אֲשֶׁר אָבֹא אֶל אֲדֹנִי שֵׂעִירָה.
(טו) וַיֹּאמֶר עֵשָׂו אַצִּיגָה נָּא עִמְּךָ מִן הָעָם אֲשֶׁר אִתִּי וַיֹּאמֶר לָמָּה זֶּה אֶמְצָא חֵן בְּעֵינֵי אֲדֹנִי.
(טז) וַיָּשׇׁב בַּיּוֹם הַהוּא עֵשָׂו לְדַרְכּוֹ שֵׂעִירָה.
(יז) וְיַעֲקֹב נָסַע סֻכֹּתָה וַיִּבֶן לוֹ בָּיִת וּלְמִקְנֵהוּ עָשָׂה סֻכֹּת עַל כֵּן קָרָא שֵׁם הַמָּקוֹם סֻכּוֹת.
(יח) וַיָּבֹא יַעֲקֹב שָׁלֵם עִיר שְׁכֶם אֲשֶׁר בְּאֶרֶץ כְּנַעַן בְּבֹאוֹ מִפַּדַּן אֲרָם וַיִּחַן אֶת פְּנֵי הָעִיר.
(יט) וַיִּקֶן אֶת חֶלְקַת הַשָּׂדֶה אֲשֶׁר נָטָה שָׁם אׇהֳלוֹ מִיַּד בְּנֵי חֲמוֹר אֲבִי שְׁכֶם בְּמֵאָה קְשִׂיטָה.
(כ) וַיַּצֶּב שָׁם מִזְבֵּחַ וַיִּקְרָא לוֹ אֵל אֱלֹהֵי יִשְׂרָאֵל.
פרק לד
(א) וַתֵּצֵא דִינָה בַּת לֵאָה אֲשֶׁר יָלְדָה לְיַעֲקֹב לִרְאוֹת בִּבְנוֹת הָאָרֶץ.
(ב) וַיַּרְא אֹתָהּ שְׁכֶם בֶּן חֲמוֹר הַחִוִּי נְשִׂיא הָאָרֶץ וַיִּקַּח אֹתָהּ וַיִּשְׁכַּב אֹתָהּ וַיְעַנֶּהָ.
(ג) וַתִּדְבַּק נַפְשׁוֹ בְּדִינָה בַּת יַעֲקֹב וַיֶּאֱהַב אֶת הַנַּעֲרָ וַיְדַבֵּר עַל לֵב הַנַּעֲרָ.
(ד) וַיֹּאמֶר שְׁכֶם אֶל חֲמוֹר אָבִיו לֵאמֹר קַח לִי אֶת הַיַּלְדָּה הַזֹּאת לְאִשָּׁה.
(ה) וְיַעֲקֹב שָׁמַע כִּי טִמֵּא אֶת דִּינָה בִתּוֹ וּבָנָיו הָיוּ אֶת מִקְנֵהוּ בַּשָּׂדֶה וְהֶחֱרִשׁ יַעֲקֹב עַד בֹּאָם.
(ו) וַיֵּצֵא חֲמוֹר אֲבִי שְׁכֶם אֶל יַעֲקֹב לְדַבֵּר אִתּוֹ.
(ז) וּבְנֵי יַעֲקֹב בָּאוּ מִן הַשָּׂדֶה כְּשׇׁמְעָם וַיִּתְעַצְּבוּ הָאֲנָשִׁים וַיִּחַר לָהֶם מְאֹד כִּי נְבָלָה עָשָׂה בְיִשְׂרָאֵל לִשְׁכַּב אֶת בַּת יַעֲקֹב וְכֵן לֹא יֵעָשֶׂה.
(ח) וַיְדַבֵּר חֲמוֹר אִתָּם לֵאמֹר שְׁכֶם בְּנִי חָשְׁקָה נַפְשׁוֹ בְּבִתְּכֶם תְּנוּ נָא אֹתָהּ לוֹ לְאִשָּׁה.
(ט) וְהִתְחַתְּנוּ אֹתָנוּ בְּנֹתֵיכֶם תִּתְּנוּ לָנוּ וְאֶת בְּנֹתֵינוּ תִּקְחוּ לָכֶם.
(י) וְאִתָּנוּ תֵּשֵׁבוּ וְהָאָרֶץ תִּהְיֶה לִפְנֵיכֶם שְׁבוּ וּסְחָרוּהָ וְהֵאָחֲזוּ בָּהּ.
(יא) וַיֹּאמֶר שְׁכֶם אֶל אָבִיהָ וְאֶל אַחֶיהָ אֶמְצָא חֵן בְּעֵינֵיכֶם וַאֲשֶׁר תֹּאמְרוּ אֵלַי אֶתֵּן.
(יב) הַרְבּוּ עָלַי מְאֹד מֹהַר וּמַתָּן וְאֶתְּנָה כַּאֲשֶׁר תֹּאמְרוּ אֵלָי וּתְנוּ לִי אֶת הַנַּעֲרָ לְאִשָּׁה.
(יג) וַיַּעֲנוּ בְנֵי יַעֲקֹב אֶת שְׁכֶם וְאֶת חֲמוֹר אָבִיו בְּמִרְמָה וַיְדַבֵּרוּ אֲשֶׁר טִמֵּא אֵת דִּינָה אֲחֹתָם.
(יד) וַיֹּאמְרוּ אֲלֵיהֶם לֹא נוּכַל לַעֲשׂוֹת הַדָּבָר הַזֶּה לָתֵת אֶת אֲחֹתֵנוּ לְאִישׁ אֲשֶׁר לוֹ עׇרְלָה כִּי חֶרְפָּה הִוא לָנוּ.
(טו) אַךְ בְּזֹאת נֵאוֹת לָכֶם אִם תִּהְיוּ כָמֹנוּ לְהִמֹּל לָכֶם כׇּל זָכָר.
(טז) וְנָתַנּוּ אֶת בְּנֹתֵינוּ לָכֶם וְאֶת בְּנֹתֵיכֶם נִקַּח לָנוּ וְיָשַׁבְנוּ אִתְּכֶם וְהָיִינוּ לְעַם אֶחָד.
(יז) וְאִם לֹא תִשְׁמְעוּ אֵלֵינוּ לְהִמּוֹל וְלָקַחְנוּ אֶת בִּתֵּנוּ וְהָלָכְנוּ.
(יח) וַיִּיטְבוּ דִבְרֵיהֶם בְּעֵינֵי חֲמוֹר וּבְעֵינֵי שְׁכֶם בֶּן חֲמוֹר.
(יט) וְלֹא אֵחַר הַנַּעַר לַעֲשׂוֹת הַדָּבָר כִּי חָפֵץ בְּבַת יַעֲקֹב וְהוּא נִכְבָּד מִכֹּל בֵּית אָבִיו.
(כ) וַיָּבֹא חֲמוֹר וּשְׁכֶם בְּנוֹ אֶל שַׁעַר עִירָם וַיְדַבְּרוּ אֶל אַנְשֵׁי עִירָם לֵאמֹר.
(כא) הָאֲנָשִׁים הָאֵלֶּה שְׁלֵמִים הֵם אִתָּנוּ וְיֵשְׁבוּ בָאָרֶץ וְיִסְחֲרוּ אֹתָהּ וְהָאָרֶץ הִנֵּה רַחֲבַת יָדַיִם לִפְנֵיהֶם אֶת בְּנֹתָם נִקַּח לָנוּ לְנָשִׁים וְאֶת בְּנֹתֵינוּ נִתֵּן לָהֶם.
(כב) אַךְ בְּזֹאת יֵאֹתוּ לָנוּ הָאֲנָשִׁים לָשֶׁבֶת אִתָּנוּ לִהְיוֹת לְעַם אֶחָד בְּהִמּוֹל לָנוּ כׇּל זָכָר כַּאֲשֶׁר הֵם נִמֹּלִים.
(כג) מִקְנֵהֶם וְקִנְיָנָם וְכׇל בְּהֶמְתָּם הֲלוֹא לָנוּ הֵם אַךְ נֵאוֹתָה לָהֶם וְיֵשְׁבוּ אִתָּנוּ.
(כד) וַיִּשְׁמְעוּ אֶל חֲמוֹר וְאֶל שְׁכֶם בְּנוֹ כׇּל יֹצְאֵי שַׁעַר עִירוֹ וַיִּמֹּלוּ כׇּל זָכָר כׇּל יֹצְאֵי שַׁעַר עִירוֹ.
(כה) וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיוֹתָם כֹּאֲבִים וַיִּקְחוּ שְׁנֵי בְנֵי יַעֲקֹב שִׁמְעוֹן וְלֵוִי אֲחֵי דִינָה אִישׁ חַרְבּוֹ וַיָּבֹאוּ עַל הָעִיר בֶּטַח וַיַּהַרְגוּ כׇּל זָכָר.
(כו) וְאֶת חֲמוֹר וְאֶת שְׁכֶם בְּנוֹ הָרְגוּ לְפִי חָרֶב וַיִּקְחוּ אֶת דִּינָה מִבֵּית שְׁכֶם וַיֵּצֵאוּ.
(כז) בְּנֵי יַעֲקֹב בָּאוּ עַל הַחֲלָלִים וַיָּבֹזּוּ הָעִיר אֲשֶׁר טִמְּאוּ אֲחוֹתָם.
(כח) אֶת צֹאנָם וְאֶת בְּקָרָם וְאֶת חֲמֹרֵיהֶם וְאֵת אֲשֶׁר בָּעִיר וְאֶת אֲשֶׁר בַּשָּׂדֶה לָקָחוּ.
(כט) וְאֶת כׇּל חֵילָם וְאֶת כׇּל טַפָּם וְאֶת נְשֵׁיהֶם שָׁבוּ וַיָּבֹזּוּ וְאֵת כׇּל אֲשֶׁר בַּבָּיִת.
(ל) וַיֹּאמֶר יַעֲקֹב אֶל שִׁמְעוֹן וְאֶל לֵוִי עֲכַרְתֶּם אֹתִי לְהַבְאִישֵׁנִי בְּיֹשֵׁב הָאָרֶץ בַּכְּנַעֲנִי וּבַפְּרִזִּי וַאֲנִי מְתֵי מִסְפָּר וְנֶאֶסְפוּ עָלַי וְהִכּוּנִי וְנִשְׁמַדְתִּי אֲנִי וּבֵיתִי.
(לא) וַיֹּאמְרוּ הַכְזוֹנָה יַעֲשֶׂה אֶת אֲחוֹתֵנוּ.
פרק לה
(א) וַיֹּאמֶר אֱלֹהִים אֶל יַעֲקֹב קוּם עֲלֵה בֵית אֵל וְשֶׁב שָׁם וַעֲשֵׂה שָׁם מִזְבֵּחַ לָאֵל הַנִּרְאֶה אֵלֶיךָ בְּבׇרְחֲךָ מִפְּנֵי עֵשָׂו אָחִיךָ.
(ב) וַיֹּאמֶר יַעֲקֹב אֶל בֵּיתוֹ וְאֶל כׇּל אֲשֶׁר עִמּוֹ הָסִרוּ אֶת אֱלֹהֵי הַנֵּכָר אֲשֶׁר בְּתֹכְכֶם וְהִטַּהֲרוּ וְהַחֲלִיפוּ שִׂמְלֹתֵיכֶם.
(ג) וְנָקוּמָה וְנַעֲלֶה בֵּית אֵל וְאֶעֱשֶׂה שָּׁם מִזְבֵּחַ לָאֵל הָעֹנֶה אֹתִי בְּיוֹם צָרָתִי וַיְהִי עִמָּדִי בַּדֶּרֶךְ אֲשֶׁר הָלָכְתִּי.
(ד) וַיִּתְּנוּ אֶל יַעֲקֹב אֵת כׇּל אֱלֹהֵי הַנֵּכָר אֲשֶׁר בְּיָדָם וְאֶת הַנְּזָמִים אֲשֶׁר בְּאׇזְנֵיהֶם וַיִּטְמֹן אֹתָם יַעֲקֹב תַּחַת הָאֵלָה אֲשֶׁר עִם שְׁכֶם.
(ה) וַיִּסָּעוּ וַיְהִי חִתַּת אֱלֹהִים עַל הֶעָרִים אֲשֶׁר סְבִיבוֹתֵיהֶם וְלֹא רָדְפוּ אַחֲרֵי בְּנֵי יַעֲקֹב.
(ו) וַיָּבֹא יַעֲקֹב לוּזָה אֲשֶׁר בְּאֶרֶץ כְּנַעַן הִוא בֵּית אֵל הוּא וְכׇל הָעָם אֲשֶׁר עִמּוֹ.
(ז) וַיִּבֶן שָׁם מִזְבֵּחַ וַיִּקְרָא לַמָּקוֹם אֵל בֵּית אֵל כִּי שָׁם נִגְלוּ אֵלָיו הָאֱלֹהִים בְּבׇרְחוֹ מִפְּנֵי אָחִיו.
(ח) וַתָּמׇת דְּבֹרָה מֵינֶקֶת רִבְקָה וַתִּקָּבֵר מִתַּחַת לְבֵית אֵל תַּחַת הָאַלּוֹן וַיִּקְרָא שְׁמוֹ אַלּוֹן בָּכוּת.
(ט) וַיֵּרָא אֱלֹהִים אֶל יַעֲקֹב עוֹד בְּבֹאוֹ מִפַּדַּן אֲרָם וַיְבָרֶךְ אֹתוֹ.
(י) וַיֹּאמֶר לוֹ אֱלֹהִים שִׁמְךָ יַעֲקֹב לֹא יִקָּרֵא שִׁמְךָ עוֹד יַעֲקֹב כִּי אִם יִשְׂרָאֵל יִהְיֶה שְׁמֶךָ וַיִּקְרָא אֶת שְׁמוֹ יִשְׂרָאֵל.
(יא) וַיֹּאמֶר לוֹ אֱלֹהִים אֲנִי אֵל שַׁדַּי פְּרֵה וּרְבֵה גּוֹי וּקְהַל גּוֹיִם יִהְיֶה מִמֶּךָּ וּמְלָכִים מֵחֲלָצֶיךָ יֵצֵאוּ.
(יב) וְאֶת הָאָרֶץ אֲשֶׁר נָתַתִּי לְאַבְרָהָם וּלְיִצְחָק לְךָ אֶתְּנֶנָּה וּלְזַרְעֲךָ אַחֲרֶיךָ אֶתֵּן אֶת הָאָרֶץ.
(יג) וַיַּעַל מֵעָלָיו אֱלֹהִים בַּמָּקוֹם אֲשֶׁר דִּבֶּר אִתּוֹ.
(יד) וַיַּצֵּב יַעֲקֹב מַצֵּבָה בַּמָּקוֹם אֲשֶׁר דִּבֶּר אִתּוֹ מַצֶּבֶת אָבֶן וַיַּסֵּךְ עָלֶיהָ נֶסֶךְ וַיִּצֹק עָלֶיהָ שָׁמֶן.
(טו) וַיִּקְרָא יַעֲקֹב אֶת שֵׁם הַמָּקוֹם אֲשֶׁר דִּבֶּר אִתּוֹ שָׁם אֱלֹהִים בֵּית אֵל.
(טז) וַיִּסְעוּ מִבֵּית אֵל וַיְהִי עוֹד כִּבְרַת הָאָרֶץ לָבוֹא אֶפְרָתָה וַתֵּלֶד רָחֵל וַתְּקַשׁ בְּלִדְתָּהּ.
(יז) וַיְהִי בְהַקְשֹׁתָהּ בְּלִדְתָּהּ וַתֹּאמֶר לָהּ הַמְיַלֶּדֶת אַל תִּירְאִי כִּי גַם זֶה לָךְ בֵּן.
(יח) וַיְהִי בְּצֵאת נַפְשָׁהּ כִּי מֵתָה וַתִּקְרָא שְׁמוֹ בֶּן אוֹנִי וְאָבִיו קָרָא לוֹ בִנְיָמִין.
(יט) וַתָּמׇת רָחֵל וַתִּקָּבֵר בְּדֶרֶךְ אֶפְרָתָה הִוא בֵּית לָחֶם.
(כ) וַיַּצֵּב יַעֲקֹב מַצֵּבָה עַל קְבֻרָתָהּ הִוא מַצֶּבֶת קְבֻרַת רָחֵל עַד הַיּוֹם.
(כא) וַיִּסַּע יִשְׂרָאֵל וַיֵּט אׇהֳלֹה מֵהָלְאָה לְמִגְדַּל עֵדֶר.
(כב) • בתצוגה כאן משולבים שתי מערכות של טעמים, מערכת שבה המלים "ויהיו בני יעקב שנים עשר" מהוות בפסוק נפרד, ומערכת המצרפת את הכל לפסוק אחד.
• מספור הפסוקים בהמשך הפרק הוא לפי המערכת המצרפת את הכל לפסוק אחד.
• במלים שבהן יש הבדל בין טעמי שתי המערכות ושני הטעמים מופיעים באותה אות של המלה, בדרך כלל מוצג הטעם מן המערכת של פסוק אחד לפני הטעם מן המערכת של שני פסוקים. אולם במלה אחת ("יִשְׂרָאֵל") מגבלות הפונטים גורמות לכך שנהפך הסדר.
• לתצוגה המפרידה בין שתי מערכות הטעמים שבפסוק זה, עיינו במהדורת מקרא על פי המסורה.וַיְהִי בִּשְׁכֹּן יִשְׂרָאֵל בָּאָרֶץ הַהִוא וַיֵּלֶךְ רְאוּבֵן וַיִּשְׁכַּב אֶת בִּלְהָה פִּילֶגֶשׁ אָבִיו וַיִּשְׁמַע יִשְׂרָאֵל וַיִּהְיוּ בְנֵי יַעֲקֹב שְׁנֵים עָשָׂר.
(כג) בְּנֵי לֵאָה בְּכוֹר יַעֲקֹב רְאוּבֵן וְשִׁמְעוֹן וְלֵוִי וִיהוּדָה וְיִשָּׂשכָר וּזְבֻלוּן.
(כד) בְּנֵי רָחֵל יוֹסֵף וּבִנְיָמִן.
(כה) וּבְנֵי בִלְהָה שִׁפְחַת רָחֵל דָּן וְנַפְתָּלִי.
(כו) וּבְנֵי זִלְפָּה שִׁפְחַת לֵאָה גָּד וְאָשֵׁר אֵלֶּה בְּנֵי יַעֲקֹב אֲשֶׁר יֻלַּד לוֹ בְּפַדַּן אֲרָם.
(כז) וַיָּבֹא יַעֲקֹב אֶל יִצְחָק אָבִיו מַמְרֵא קִרְיַת הָאַרְבַּע הִוא חֶבְרוֹן אֲשֶׁר גָּר שָׁם אַבְרָהָם וְיִצְחָק.
(כח) וַיִּהְיוּ יְמֵי יִצְחָק מְאַת שָׁנָה וּשְׁמֹנִים שָׁנָה.
(כט) וַיִּגְוַע יִצְחָק וַיָּמׇת וַיֵּאָסֶף אֶל עַמָּיו זָקֵן וּשְׂבַע יָמִים וַיִּקְבְּרוּ אֹתוֹ עֵשָׂו וְיַעֲקֹב בָּנָיו.
פרק לו
(א) וְאֵלֶּה תֹּלְדוֹת עֵשָׂו הוּא אֱדוֹם.
(ב) עֵשָׂו לָקַח אֶת נָשָׁיו מִבְּנוֹת כְּנָעַן אֶת עָדָה בַּת אֵילוֹן הַחִתִּי וְאֶת אׇהֳלִיבָמָה בַּת עֲנָה בַּת צִבְעוֹן הַחִוִּי.
(ג) וְאֶת בָּשְׂמַת בַּת יִשְׁמָעֵאל אֲחוֹת נְבָיוֹת.
(ד) וַתֵּלֶד עָדָה לְעֵשָׂו אֶת אֱלִיפָז וּבָשְׂמַת יָלְדָה אֶת רְעוּאֵל.
(ה) וְאׇהֳלִיבָמָה יָלְדָה אֶת [יְעוּשׁ] (יעיש) וְאֶת יַעְלָם וְאֶת קֹרַח אֵלֶּה בְּנֵי עֵשָׂו אֲשֶׁר יֻלְּדוּ לוֹ בְּאֶרֶץ כְּנָעַן.
(ו) וַיִּקַּח עֵשָׂו אֶת נָשָׁיו וְאֶת בָּנָיו וְאֶת בְּנֹתָיו וְאֶת כׇּל נַפְשׁוֹת בֵּיתוֹ וְאֶת מִקְנֵהוּ וְאֶת כׇּל בְּהֶמְתּוֹ וְאֵת כׇּל קִנְיָנוֹ אֲשֶׁר רָכַשׁ בְּאֶרֶץ כְּנָעַן וַיֵּלֶךְ אֶל אֶרֶץ מִפְּנֵי יַעֲקֹב אָחִיו.
(ז) כִּי הָיָה רְכוּשָׁם רָב מִשֶּׁבֶת יַחְדָּו וְלֹא יָכְלָה אֶרֶץ מְגוּרֵיהֶם לָשֵׂאת אֹתָם מִפְּנֵי מִקְנֵיהֶם.
(ח) וַיֵּשֶׁב עֵשָׂו בְּהַר שֵׂעִיר עֵשָׂו הוּא אֱדוֹם.
(ט) וְאֵלֶּה תֹּלְדוֹת עֵשָׂו אֲבִי אֱדוֹם בְּהַר שֵׂעִיר.
(י) אֵלֶּה שְׁמוֹת בְּנֵי עֵשָׂו אֱלִיפַז בֶּן עָדָה אֵשֶׁת עֵשָׂו רְעוּאֵל בֶּן בָּשְׂמַת אֵשֶׁת עֵשָׂו.
(יא) וַיִּהְיוּ בְּנֵי אֱלִיפָז תֵּימָן אוֹמָר צְפוֹ וְגַעְתָּם וּקְנַז.
(יב) וְתִמְנַע הָיְתָה פִילֶגֶשׁ לֶאֱלִיפַז בֶּן עֵשָׂו וַתֵּלֶד לֶאֱלִיפַז אֶת עֲמָלֵק אֵלֶּה בְּנֵי עָדָה אֵשֶׁת עֵשָׂו.
(יג) וְאֵלֶּה בְּנֵי רְעוּאֵל נַחַת וָזֶרַח שַׁמָּה וּמִזָּה אֵלֶּה הָיוּ בְּנֵי בָשְׂמַת אֵשֶׁת עֵשָׂו.
(יד) וְאֵלֶּה הָיוּ בְּנֵי אׇהֳלִיבָמָה בַת עֲנָה בַּת צִבְעוֹן אֵשֶׁת עֵשָׂו וַתֵּלֶד לְעֵשָׂו אֶת [יְעוּשׁ] (יעיש) וְאֶת יַעְלָם וְאֶת קֹרַח.
(טו) אֵלֶּה אַלּוּפֵי בְנֵי עֵשָׂו בְּנֵי אֱלִיפַז בְּכוֹר עֵשָׂו אַלּוּף תֵּימָן אַלּוּף אוֹמָר אַלּוּף צְפוֹ אַלּוּף קְנַז.
(טז) אַלּוּף קֹרַח אַלּוּף גַּעְתָּם אַלּוּף עֲמָלֵק אֵלֶּה אַלּוּפֵי אֱלִיפַז בְּאֶרֶץ אֱדוֹם אֵלֶּה בְּנֵי עָדָה.
(יז) וְאֵלֶּה בְּנֵי רְעוּאֵל בֶּן עֵשָׂו אַלּוּף נַחַת אַלּוּף זֶרַח אַלּוּף שַׁמָּה אַלּוּף מִזָּה אֵלֶּה אַלּוּפֵי רְעוּאֵל בְּאֶרֶץ אֱדוֹם אֵלֶּה בְּנֵי בָשְׂמַת אֵשֶׁת עֵשָׂו.
(יח) וְאֵלֶּה בְּנֵי אׇהֳלִיבָמָה אֵשֶׁת עֵשָׂו אַלּוּף יְעוּשׁ אַלּוּף יַעְלָם אַלּוּף קֹרַח אֵלֶּה אַלּוּפֵי אׇהֳלִיבָמָה בַּת עֲנָה אֵשֶׁת עֵשָׂו.
(יט) אֵלֶּה בְנֵי עֵשָׂו וְאֵלֶּה אַלּוּפֵיהֶם הוּא אֱדוֹם.
(כ) אֵלֶּה בְנֵי שֵׂעִיר הַחֹרִי יֹשְׁבֵי הָאָרֶץ לוֹטָן וְשׁוֹבָל וְצִבְעוֹן וַעֲנָה.
(כא) וְדִשׁוֹן וְאֵצֶר וְדִישָׁן אֵלֶּה אַלּוּפֵי הַחֹרִי בְּנֵי שֵׂעִיר בְּאֶרֶץ אֱדוֹם.
(כב) וַיִּהְיוּ בְנֵי לוֹטָן חֹרִי וְהֵימָם וַאֲחוֹת לוֹטָן תִּמְנָע.
(כג) וְאֵלֶּה בְּנֵי שׁוֹבָל עַלְוָן וּמָנַחַת וְעֵיבָל שְׁפוֹ וְאוֹנָם.
(כד) וְאֵלֶּה בְנֵי צִבְעוֹן וְאַיָּה וַעֲנָה הוּא עֲנָה אֲשֶׁר מָצָא אֶת הַיֵּמִם בַּמִּדְבָּר בִּרְעֹתוֹ אֶת הַחֲמֹרִים לְצִבְעוֹן אָבִיו.
(כה) וְאֵלֶּה בְנֵי עֲנָה דִּשֹׁן וְאׇהֳלִיבָמָה בַּת עֲנָה.
(כו) וְאֵלֶּה בְּנֵי דִישָׁן חֶמְדָּן וְאֶשְׁבָּן וְיִתְרָן וּכְרָן.
(כז) אֵלֶּה בְּנֵי אֵצֶר בִּלְהָן וְזַעֲוָן וַעֲקָן.
(כח) אֵלֶּה בְנֵי דִישָׁן עוּץ וַאֲרָן.
(כט) אֵלֶּה אַלּוּפֵי הַחֹרִי אַלּוּף לוֹטָן אַלּוּף שׁוֹבָל אַלּוּף צִבְעוֹן אַלּוּף עֲנָה.
(ל) אַלּוּף דִּשֹׁן אַלּוּף אֵצֶר אַלּוּף דִּישָׁן אֵלֶּה אַלּוּפֵי הַחֹרִי לְאַלֻּפֵיהֶם בְּאֶרֶץ שֵׂעִיר.
(לא) וְאֵלֶּה הַמְּלָכִים אֲשֶׁר מָלְכוּ בְּאֶרֶץ אֱדוֹם לִפְנֵי מְלׇךְ מֶלֶךְ לִבְנֵי יִשְׂרָאֵל.
(לב) וַיִּמְלֹךְ בֶּאֱדוֹם בֶּלַע בֶּן בְּעוֹר וְשֵׁם עִירוֹ דִּנְהָבָה.
(לג) וַיָּמׇת בָּלַע וַיִּמְלֹךְ תַּחְתָּיו יוֹבָב בֶּן זֶרַח מִבׇּצְרָה.
(לד) וַיָּמׇת יוֹבָב וַיִּמְלֹךְ תַּחְתָּיו חֻשָׁם מֵאֶרֶץ הַתֵּימָנִי.
(לה) וַיָּמׇת חֻשָׁם וַיִּמְלֹךְ תַּחְתָּיו הֲדַד בֶּן בְּדַד הַמַּכֶּה אֶת מִדְיָן בִּשְׂדֵה מוֹאָב וְשֵׁם עִירוֹ עֲוִית.
(לו) וַיָּמׇת הֲדָד וַיִּמְלֹךְ תַּחְתָּיו שַׂמְלָה מִמַּשְׂרֵקָה.
(לז) וַיָּמׇת שַׂמְלָה וַיִּמְלֹךְ תַּחְתָּיו שָׁאוּל מֵרְחֹבוֹת הַנָּהָר.
(לח) וַיָּמׇת שָׁאוּל וַיִּמְלֹךְ תַּחְתָּיו בַּעַל חָנָן בֶּן עַכְבּוֹר.
(לט) וַיָּמׇת בַּעַל חָנָן בֶּן עַכְבּוֹר וַיִּמְלֹךְ תַּחְתָּיו הֲדַר וְשֵׁם עִירוֹ פָּעוּ וְשֵׁם אִשְׁתּוֹ מְהֵיטַבְאֵל בַּת מַטְרֵד בַּת מֵי זָהָב.
(מ) וְאֵלֶּה שְׁמוֹת אַלּוּפֵי עֵשָׂו לְמִשְׁפְּחֹתָם לִמְקֹמֹתָם בִּשְׁמֹתָם אַלּוּף תִּמְנָע אַלּוּף עַלְוָה אַלּוּף יְתֵת.
(מא) אַלּוּף אׇהֳלִיבָמָה אַלּוּף אֵלָה אַלּוּף פִּינֹן.
(מב) אַלּוּף קְנַז אַלּוּף תֵּימָן אַלּוּף מִבְצָר.
(מג) אַלּוּף מַגְדִּיאֵל אַלּוּף עִירָם אֵלֶּה אַלּוּפֵי אֱדוֹם לְמֹשְׁבֹתָם בְּאֶרֶץ אֲחֻזָּתָם הוּא עֵשָׂו אֲבִי אֱדוֹם.
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Lang: en;
Title: Parashat Vayishlach;
Content:
Chapter 32
(4) Yaakov sent messengers before him to his brother Esav, to the land of Se'ir, the field of Edom.
(5) He commanded them saying, "Thus you should say to my master, to Esav: 'Thus said your servant, Yaakov: I have sojourned with Lavan and have been delayed until now.
(6) I have oxen, donkeys, sheep, servants, and maidservants and I have sent to tell my master, to find favor in your eyes.'"
(7) The messengers returned to Yaakov, saying, "We came to your brother, to Esav, and he, too, is coming to meet you and there are four hundred men with him."
(8) Yaakov was very afraid and he was distressed. He split the people who were with him, and the sheep, cattle, and camels, into two camps.
(9) He said, "If Esav comes upon one camp and strikes it, the remaining camp will escape."
(10) Yaakov said, "The God of my father Avraham, and the God of my father Yitzchak, Hashem who said to me 'Return to your land and to your family and I will deal well with you',
(11) I am too smallI am too small | קָטֹנְתִּי – This might have the connotation of: "I am unworthy" (Ramban). Cf. Rashi who presents Yaakov as fearing that his merits have been diminished due to all of Hashem's favors to him, translating "קָטֹנְתִּי" as: "I have become small". for all the kindnesses and faithfulnessall the kindnesses and faithfulness | מִכֹּל הַחֲסָדִים וּמִכׇּל הָאֱמֶת – Though in modern Hebrew the word "אמת" generally means "truth", in Tanakh it also connotes faithfulness, and relates to the keeping of promises (Radak and Ralbag). Others distinguish between undeserved rewards, "הַחֲסָדִים", and deserved rewards, "הָאֱמֶת" (R. Avraham b. HaRambam). It is also possible that our phrase is a variation of the hendiadys "חסד ואמת" which might be translated as "steadfast kindness". that you have done for your servant, for with my staff I crossed the Jordan, and now I have become two camps.
(12) Please, save me from the hand of my brother, from the hand of Esav, because I fear him, lest he come and strike me, mothers with children.mothers with children | אֵם עַל בָּנִים – See Radak that the word "עַל" (normally translated as "on") can also take the meaning "with", as in Bemibdar 19:5 and 28:10. Ralbag suggests that the phrase might point to the totality of the destruction anticipated, that Esav will leave no remnant. The idiom appears in only two other places, Devarim 22:6 and Hoshea 10:14, both of which highlight the cruelty inherent in the action.
(13) And you said, 'I will surely deal well with you and I will set your offspring like the sands of the sea, which are too many to count.'"
(14) He spent that night there and took from what he had at hand, a tribute for his brother, Esav:
(15) two hundred she-goats, twenty he-goats, two hundred ewes, and twenty rams,
(16) thirty nursing camels and their children, forty cows, ten bulls, twenty female donkeys, and ten male donkeys.
(17) He gave them into the hands of his servants, each herd by itself, and he said to his servants, "Pass before me and keep space between one herd and the next."
(18) He commanded the first one, saying, "When my brother Esav meets you, and asks you, saying, 'To whom do you belong, where are you going, and to whom are these before you?'
(19) you will say, 'To your servant, Yaakov; it is a tribute sent to my master, to Esav. And, behold, he, too, is behind us.'"
(20) And he commanded also the second and also the third, and also all those walking after the herds, saying, "In this manner you should speak to Esav when you find him.
(21) You should say, 'Behold, alsoalso | גַּם – It is also possible that this word modifies the word "וַאֲמַרְתֶּם" ("and you shall say") rather than the phrase, "your servant Yaakov". See Rashbam on Bereshit 29:30 that sometimes in Tanakh the word "גם" modifies the verb it follows rather than the phrase it precedes, pointing to Shemot 12:32 and Bemidbar 22:33 as other examples. your servant Yaakov is behind us.'" For he said,For he said | כִּי אָמַר – See Rashbam that these words are said by the narrator and represent Yaakov's internal thoughts. Alternatively, they are part of Yaakov's speech to his servants and were meant to be relayed to Esav (Ramban and Sforno). "Let me appease his angerappease his anger | אֲכַפְּרָה פָנָיו – See Rashi and Radak, who understand the root "כפר" to mean "erase" (see Yeshayahu 6:7, where it is parallel to the root "סור", to "remove") and "פנים" (literally: "face") to refer to anger, as per its usage in Shemuel I 1:18, Yirmeyahu 3:12, and Eikhah 4:16. [As anger is expressed on the face, it is conveyed metaphorically in Tanakh by both "פנים" (face) and "אף" (nose)]. Alternatively, כפר"" means: "cover", as per its usage in Bereshit 6:14 (Ibn Ezra). Cf. Ramban who explains "I will give a ransom upon seeing his face", pointing to the phrase "כֹּפֶר נַפְשׁוֹ" in Shemot 30:12. with the tribute that goes before me, and afterwards I will see his face; perhaps he will accept me."accept me | יִשָּׂא פָנָי –. Literally: "lift up my face". This might denote acceptance (Shadal, comparing our verse to Malakhi 1:9), honor (Ramban), or forgiveness (as per the verb's usage in Shemot 34:7). The word "פנים"(face) appears a full four times in Yaakov's speech which literally reads: "Let me cover his face with the tribute that goes before my face, and afterwards I will see his face; perhaps he will lift up my face".
(22) The tribute passed before him, and he spent that night in the camp.
(23) He rose that night and took his two wives and two maidservants and his eleven children and he crossed the ford of the Yabbok.
(24) He took them and brought them across the river, and he brought across whatever he had.
(25) Yaakov was left alone and a mana man | אִישׁ – Regarding the identity of this "man", whether he was human or angelic, and why he came to attack Yaakov, see Wrestling with Angels and Men. wrestledwrestled | וַיֵּאָבֵק – This word appears only in our story. It might come from the root "אבק", meaning dust, referring to the dust that is raised when fighting (Menachem b. Saruk, Ibn Ezra), or it might relate to the similar Aramaic "אביק", equivalent to the Hebrew "חבק", to hug, fasten, or be intertwined, as happens when two wrestle (Rashi, Ramban). with him until the break of dawn.until the break of dawn | עַד עֲלוֹת הַשָּׁחַר – Ibn Ezra suggests that the phrase might literally mean: "until the black (of night) rose". Dawn arrives when the darkness of the night goes away.
(26) He saw that he could not prevail over him and he touchedtouched | וַיִּגַּע – Here, the word likely takes the meaning of "strike" or "wrench", a violent touch (R. D"Z Hoffmann, pointing to the verb's usage in Iyyov 1:19). his thigh joint,joint of his thigh | בְּכַף יְרֵכוֹ – This appears to refer to the place where the thigh joins the hip. and Yaakov's thigh joint was dislocated when he wrestled with him.
(27) He said, "Please, send me forth, because dawn has broken." He said, "I will not send you forth unless you bless me."
(28) He said to him, "What is your name?" He said, "Yaakov".
(29) He said, "Your name will no longer be called Yaakov, but rather Yisrael, because you have strivenstriven | שָׂרִיתָ – See Bereshit Rabbah, assuming that the root of the word is "שרה" ("to fight"). Alternatively: "you have become a prince among gods and men" (Onkelos, Ralbag), relating the word to the root "שרר" ("to rule"). with God and with men and have prevailed."
(30) Yaakov asked and said, "Please, tell me your name." He said, "Why ask regarding my name?" And he blessed him there.
(31) Yaakov named the place Peniel,Peniel | פְּנִיאֵל – The name means "the face of God". In the subsequent verses and elsewhere in Tanakh the place is referred to as "Penuel". "because I sawI saw | רָאִיתִי – Cf. R"Y Bekhor Shor who uniquely suggests: "I fought with", pointing to Melakhim II 14:8, where the verb is used in the context of facing someone in battle. As this is not the first time Yaakov has seen an angel, R"Y Bekhor Shor suggests that the struggle was what was unique and led to the naming of the place, not the seeing of an angel. God face to face and my life was saved."
(32) The sun rose upon him as he passed Penuel, and he was limping on his thigh.
(33) Therefore, the Children of Israel do not eat the sciatic nerve which is by the thigh joint to this day, because he touched the socket of Yaakov's thigh, at the sciatic nerve.
Chapter 33
(1) Yaakov lifted his eyes and saw, and, behold, Esav was coming and four hundred men were with him. He split the children between Leah, Rachel, and the two maidservants.
(2) He placed the maidservants and their children first, Leah and her children afterwards, and Rachel and Yosef last.
(3) He passed before them, and he bowed to the ground seven times until he approached his brother.
(4) Esav ran to meet him and embraced him. He flung himself on his neck, and kissed him, and they wept.
(5) He lifted his eyes and saw the women and children and he said, "Who are these to you?"Who are these to you | מִי אֵלֶּה לָּךְ – See Chizkuni that Esav asked what was the relationship of all the people to Yaakov, whether they were family or servants. Alternatively: "Who are these with you?" He said, "These are the children with whom God has favored your servant."
(6) The maidservants approached, they and their children, and they bowed.
(7) Leah, too, approached, and her children, and they bowed. Afterwards, Yosef and Rachel approached, and they bowed.
(8) He said, "What did you mean by this entire campWhat did you mean… | מִי לְךָ כׇּל הַמַּחֲנֶה – See Rashi and R. Avraham b. HaRambam who explains that the words "מִי לְךָ" (who is to you) should be read as if written "מה לְךָ" (what is to you). Alternatively: "To whom is this entire camp of yours", meaning: "To whom are you sending all these cattle" (Ibn Ezra and Radak), or: "What have you to do with this entire camp". that I met?" He said, "To find favor in my master's eyes".
(9) Esav said, "I have plenty, my brother. Let what is yours be yours."
(10) Yaakov said, "No, please. If have found favor in your eyes, please, take my tribute from my hands, for after all, I have seen your face as one sees the face of Godas one sees the face of God | כִּרְאֹת פְּנֵי אֱלֹהִים – According to Rashi, Yaakov is alluding to his nocturnal wrestling with the "man" whom Rashi identifies with the guardian angel of Esav. Alternatively, Yaakov is comparing his tribute to a gift one would bring to Hashem upon coming to the Temple (R"Y Bekhor Shor, Ramban). and you were accepting of me.you were accepting of me | וַתִּרְצֵנִי – Cf. Shadal who suggests that though the word is cast in the past tense, the future is implied, "you will accept me". The past tense formulation is simply Yaakov's way of expressing confidence that he will indeed be accepted.
(11) Please, take my blessingblessing | בִּרְכָתִי – This refers to the tribute. Rashi suggests that the term is used when a gift is being brought as a greeting, while Ramban suggests that it is so called because one brings another from what God has blessed him. It is also possible that Tanakh intentionally uses this term to recall the blessing that Yaakov had taken from Esav, as if Yaakov is saying, "take this blessing in place of the one I took from you." which was brought to you, for Hashem has favored me and I have all." He pressed him, and he took it.
(12) He said, "Let us travel and go, and I will go alongside you."alongside you | לְנֶגְדֶּךָ – Alternatively: "before you" or "opposite you".
(13) He said to him, "My master knows that the children are tender, and that the sheep and cattle are nursing their young.nursing their young | עָלָי – See R. D"Z Hofmann who suggests that "עָלָי" is a plural noun, short for "עלים", which means "young". [See Yeshayahu 19:9 and Yirmeyahu 22:14 for other words which take such a plural form.]. Alternatively: "the nursing sheep and cattle are my responsibility", understanding the word "עָלָי" to mean: "upon me", and that this is short for: "and it is upon me to care for them" (Rashi, Ibn Ezra). If they are pushed hard one day, all the flocks will die.
(14) Please, let my master pass before his servant, and let me lead on at my leisure,at my leisure | לְאִטִּי – See Ralbag who reads the word "אטי" as a possessive noun. Alternatively: "slowly" or "gently" (Ibn Ezra, who suggests that the "י" at the end of the word is extraneous, and the word is equivalent to the adverb "לאט"). at the pace ofat the pace of | לְרֶגֶל – See Rashi. Alternatively: "due to" (Ibn Ezra, pointing to similar usage in Bereshit 30:30). It is also possible to translate the phrase literally: "at the foot of", with Yaakov saying that he will follow "on the heels of his flocks". the livestockthe livestock | הַמְּלָאכָה – See similar usage of the word in Shemuel I 15:9. Literally: "work", but see Radak that livestock might be so called since they are a shepherd's work. The word might also refer to property as a whole, as in Shemot 22:7 (Ibn Ezra and R. D"Z Hoffmann). Compare the similar term "עֲבֻדָּה" in Bereshit 26:14. which are before me and at the pace of the children, until I come to my master, to Se'ir.
(15) Esav said, "Please, let me leave with you some of the people who are with me." He said, "Why should I find favor in my master's eyes?"Why should I … | לָמָּה זֶּה אֶמְצָא חֵן – See Radak and Shadal. Alternatively, the phrase is composed of two distinct clauses, as per the cantillation marks, and reads: "Why do that? May I just find favor in my master's eyes" (Rashi). It is also possible that the words "אֶמְצָא חֵן" should be read as if written in the past tense, "(it is enough) that I have found favor in your eyes" (R. D"Z Hoffmann).
(16) Esav returned that day on his way to Se'ir.
(17) Yaakov traveled to Sukkot, and he built a house and made huts for his livestock. Therefore he named the place Sukkot.Sukkot | סֻכּוֹת – The name refers to a temporary shelter: huts for either animals, watchman in a vineyard, or warriors at battle.
(18) Yaakov came to Shalem,Shalem | שָׁלֵם – See Rashbam that this is a place name. Alternatively: Yaakov came "safely" ("in peace") or: "whole" (Rashi and Ibn Ezra, noting that there is no other mention of a place named "Shalem" in the vicinity of Shekhem anywhere else in Tanakh). the city of Shekhem,Shekhem | שְׁכֶם – This translation understands Shekhem to be the name of the person to whom the city belonged. (See Rashbam who notes that generally when Tanakh utilizes the language of "the city of 'x'", 'x' refers to the city's ruler, not the name of the city. Only later was the city itself called Shekhem). Cf. Shadal who disagrees, viewing Shekhem as the name of the city itself. which is in the land of Canaan, when he came from Paddan Aram, and he camped before the city.
(19) He bought the portion of the field in which he had pitched his tent from the people of Chamor, the father of Shekhem, for one hundred kesitahs.kesitahs | קְשִׂיטָה – This might be a measure of gold or silver (R. Akiva in Bavli Rosh HaShanah 26a) or units of sheep (Onkelos and Ibn Ezra, pointing to the similar Arabic).
(20) He erected an altar there and called itcalled it | וַיִּקְרָא לוֹ – Alternatively: "He called upon it [to] God…" (Onkelos and R"Y Bekhor Shor, suggesting that the verse is speaking of Yaakov's praying to God at the altar, rather than his naming of the altar). R"Y Bekhor Shor notes that the preposition "ל" can also take the meaning "on", pointing to Bereshit 20:13 as another example. "El Elohei Yisrael".El Elohei Yisrael | אֵל אֱלֹהֵי יִשְׂרָאֵל – This name means "God, the God of Israel", or: "The God of Israel is powerful" (Shadal, understanding the initial word "אֵל" to mean "might", as in Bereshit 31:29).
Chapter 34
(1) Dinah, the daughter of Leah, whom she bore to Yaakov, went out to see the women of the land.women of the land | בִּבְנוֹת הָאָרֶץ – Literally: "the daughters of the land".
(2) Shekhem, the son of Chamor the Chivite, prince of the land, saw her. He took her, lay with her, and violated her.violated her | וַיְעַנֶּהָ – The root "ענה" takes various shades of meaning depending on context and elsewhere might be translated as "afflict" or "subdue". Here, it appears to mean "to take by force", as per its usage in Devarim 22:29 and Shofetim 19:24. See, though, Bereshit Rabbah 80:1, who suggests that the language of "affliction" teaches that Shekhem lay with Dinah in an unnatural way.
(3) His soul clung to Dinah, the daughter of Yaakov, and he loved the young ladyyoung lady | הַנַּעֲרָ –In several places the term "נערה" appears to refer to a woman of marriageable age (see its usage throughout Bereshit 24, Devarim 22 and Shofetim 19). However, if Dinah was born in the fourteenth year of Yaakov's sojourn in Charan, as implied by a simple reading of the verses, she would be only seven or eight at the time this story. For discussion, see Ages of Yaakov's Children. and spoke to the young lady's heart.spoke to the young lady's heart | וַיְדַבֵּר עַל לֵב הַנַּעֲרָ – The idiom might refer to speaking tenderly or comfortingly to another (Ibn Ezra), and is in fact often paired with the word "נחם", to comfort (see Bereshit 50:21, Rut 2:13, and Yeshayahu 40:2). Alternatively, it might refer to appeasement (R. D"Z Hoffmann) or encouragement (see Divrei HaYamim II 32:6-7).
(4) Shekhem said to his father Chamor, saying, "Take this girl for me as a wife."
(5) And Yaakov heard that he had defiled his daughter Dinah, but his sons were with his livestock in the field, and Yaakov remained silent until they came.
(6) Chamor, the father of Shekhem, went out to Yaakov to speak with him.
(7) And Yaakov's sons came from the field when they heard, and the menThe men | הָאֲנָשִׁים – Yaakov's sons are referred to as men, yet according to a simple reading of the text, the oldest son is only about fourteen or so at the time of the story. More troubling, as Shimon and Levi are but 13, one wonders how they could possibly have managed to slaughter the entire city. For discussion, see Ages of Yaakov's Children. were pained and they were very angry because he had done a disgraceful thing in Israel,in Israel | בְיִשְׂרָאֵל – It is unclear if this refers to the individual Yaakov (and perhaps his family), or to the nation of Israel. This depends, in part, on whether one thinks that the phrase, "he had done a disgraceful thing…" represents the thoughts of the brothers or the words of the narrator (see R. D"Z Hoffmann). sleeping with the daughter of Yaakov. Such was not to be done!
(8) Chamor spoke with them, saying, "My son, Shekhem, his soul desireshis soul desires | חָשְׁקָה נַפְשׁוֹ – See Rashi. A modern equivalent might be: "he has set his heart on your daughter". your daughter. Please, give her to him as a wife.
(9) Intermarry with us; give your daughters to us and take our daughters for yourselves,
(10) and dwell among us. The land will be before you; dwell, trade in it, and possess it."
(11) Shekhem said to her father and her brothers, "Let me find favor in your eyes; whatever you say to me I will give.
(12) Ask for a high dowry and gift and I will give as you say to me, but give me the young lady as a wife."
(13) The sons of Yaakov replied to Shekhem and his father Chamor deceitfully,deceitfully | בְּמִרְמָה – Regarding the nature of the brother's deceit and whether their ultimate slaughter of Shekhem was justified, see Sin and Slaughter in Shekhem. speaking thus becausespeaking thus because… | וַיְדַבֵּרוּ אֲשֶׁר טִמֵּא אֵת דִּינָה – See Ibn Ezra (second possibility) that "אֲשֶׁר" here takes the meaning "because". Alternatively: "and they spoke to the one who had defiled Dinah…" (Ibn Ezra, first possibility). he had defiled their sister Dinah.
(14) They said to them, "We cannot do this thing, to give our sister to a man who has a foreskin, because it is shameful to us.
(15) Only on this conditionon this condition | בְּזֹאת – Literally: "with this". will we agree to you: if you will be like us, that every male of yours be circumcised.
(16) Then we will give our daughters to you and your daughters we will takes for ourselves, and we will dwell among you and become one people.
(17) But if you do not listen to us to be circumcised, we will take our daughter and go."
(18) Their words seemed good in the eyes of Chamor and in the eyes of Shekhem, the son of Chamor.
(19) The young man did not delay to do this thing, because he desired Yaakov's daughter; and he was the most honoredand he was the most honored | וְהוּא נִכְבָּד – The verse might be explaining that Shekhem did not hesitate to circumcise himself because, due to his stature, he knew that his city was to follow suit (Rashbam). Alternatively, the verse is sharing that "even though he was the most honored" he still did not tarry (Sforno). of his father's household.
(20) Chamor and his son Shekhem came to the gate of their city, and spoke to the people of their city, saying,
(21) "These men are at peace with us.at peace with us | שְׁלֵמִים הֵם אִתָּנוּ – See Ibn Ezra. Alternatively: "perfect" (Ralbag, explaining that the family's lofty stature would be an incentive for the inhabitants to consent to the deal), or: "wholehearted", with the text highlighting how unaware they were of the brother's deceit (Rashi). Let them dwell in the land and trade in it, for behold, the land is wide openwide open | רַחֲבַת יָדַיִם – Literally: "wide-handed". Cf. Ibn Ezra who understands the word "יד" to refer to a place, as per its usage in Devarim 23:13 and might translate the phrase as "wide of space". Chamor appears to be reassuring his country-men that there is ample room for all. before them. We will take their daughters for ourselves as wives and we will give our daughters to them.
(22) But only on this condition will the men agree to dwell among us, to become one people, if every male among us is circumcised, as they are circumcised.
(23) Their livestock and their possessions and all their animals, are they not ours? Let us but agree to them and they will dwell among us."
(24) They listened to Chamor and his son, Shekhem, all who went by his city gate,all who went by his city gate| כׇּל יֹצְאֵי שַׁעַר עִירוֹ – Compare the similar expression in Bereshit 23:10, "לְכֹל בָּאֵי שַׁעַר עִירוֹ" (all who come by his city gate). R. D"Z Hoffmann suggests that perhaps both are short for "כל יוצאי ובאי שער העיר" (all who come and go by the city gate), referring to all the inhabitants of the city. and every male was circumcised, all who went by his city gate.
(25) On the third day, when they were in pain, Yaakov's two sons, Shimon and Levi, the brothers of Dinah, each took his sword, and they came upon the unsuspecting city,unsuspecting city | הָעִיר בֶּטַח – Literally: "the secure (or: trusting) city". See Rashbam that the word "בֶּטַח" refers to the inhabitants of the city. Alternatively, it refers back to Shimon and Levi who were confidant and secure in their plan (Bereshit Rabbah 80:9, Rashi). and killed every male.
(26) They killed Chamor and his son Shekhem by the edge of the sword,by the edge of the sword | לְפִי חָרֶב – Literally: "by the mouth of the sword". Swords in the time of Tanakh were often sickle shaped, which might explain the choice of term "by the mouth" (and by extension, the related term, "eaten by the sword"). Alternatively, "לְפִי" simply means "according to" (as in Bereshit 47:12 and Vayikra 25:16) and the idiom would be translated as "by the sword". and they took Dinah from Shekhem's house and left.
(27) Yaakov's sons came upon the slain and they looted the city becausebecause they had defiled | אֲשֶׁר טִמְּאוּ – Alternatively: "which had defiled". See the note on verse 13. they had defiled their sister.
(28) Their sheep, their cattle, and their donkeys, that which was in the city and that which was in the field, they took.
(29) And all their wealth and all their little ones and their wives, they took captive and looted, and all that was in the houses.
(30) Yaakov said to Shimon and Levi, "You have caused me trouble, making me repugnantmaking me repugnant | לְהַבְאִישֵׁנִי – Literally: "to make me reek". to those who dwell in the land, the Canaanites and the Perizites. And I am but few men; if they gather upon me and strike me, I and my house will be destroyed!
(31) They said, "Shall he make our sister into a whore?"
Chapter 35
(1) God said to Yaakov, "Rise, ascend to Beit El and dwell there, and make there an altar to God who appeared to you when you fled fromfrom | מִפְּנֵי – More literally: "from before" or "from the face of". your brother Esav."
(2) Yaakov said to his household and to all who were with him, "Remove the foreign gods which are in your midst, purify yourselves, and change your garments.
(3) Let us rise and ascend to Beit El, and I will make there an altar to the God who answered me in my distress and who was with me on the way in which I went."
(4) They gave to Yaakov all the foreign gods which were in their hands and the rings which were in their ears, and Yaakov buried themburied them | וַיִּטְמֹן אֹתָם – The verb is used when the burial is for purposes of concealment rather than to inter the dead. under the terebinth that was by Shekhem.
(5) They traveled and a terror from Godterror from God | חִתַּת אֱלֹהִים – See Ibn Ezra and Ralbag that Hashem protected Yaakov's family by bringing upon the people a great fear. Alternatively: "terror of God", that the people feared God, recognizing that Shimon and Levi's actions were only possible due to His aid (Malbim), or: "a great terror", viewing the word "אֱלֹהִים" as an intensifier, as in Yonah 3:3. was upon the cities that surrounded them, and they did not chase after the sons of Yaakov.
(6) Yaakov came to Luz that was in the land of Canaan, which is Beit El, he and all the people who were with him.
(7) He built there an altar and called the place El Beit ElEl Beit El | אֵל בֵּית אֵל – The name means: "God of Beit El", or perhaps: "God [is in] Beit El (Rashi, suggesting that the word "in" is simply assumed). because there Hashem was revealedGod was revealed | נִגְלוּ... אֱלֹהִים – Literally: "were revealed", in the plural, despite the subject being God. See Rashi that this is not a unique phenomenon, and compare our verse to Bereshit 20:12, Yehoshua 24:19 and Shemuel II 7:23. Ibn Ezra, instead, suggests that "אֱלֹהִים" here refers not to God, but to the angels he saw in his dream. to him when he fled from his brother Esav.
(8) Devorah, Rivka's nurse, died and she was buried below Beit El,below Beit El | מִתַּחַת לְבֵית אֵל – See Rashi that the city was located on the mountain and she was buried at the foot of the mountain. under the oak; and he named it Alon Bakhut.Alon Bakhut | אַלּוֹן בָּכוּת – The name means: "The Oak of Weeping".
(9) God appeared to Yaakov again when he came from Paddan Aram, and He blessed him.
(10) God said to him. "Your name is Yaakov; no longer will you be called by the name Yaakov but rather Yisrael will be your name, and he named him Yisrael.
(11) God said to him, "I am El Shaddai.El Shaddai | אֵל שַׁדַּי – See Bereshit 17:1 that the name might mean: "God Almighty" (Ibn Ezra) or "God who is Sufficient" (R. Saadia Gaon, Rashi). Be fruitful and multiply. A nation and an assembly of nations will come from you; and kings will go forth from your loins.
(12) And the land which I gave to Avraham and Yitzchak, I will give to you, and to your descendants after you I will giveI will give | אֶתֵּן – See R. D"Z Hoffmann that the first two appearance of the root in the verse ("נָתַתִּי" and "אֶתְּנֶנָּה") refer to Hashem's promise to give the land, while this refers to the actual giving and possession. the land."
(13) God went up from him in the place where He had spoken to him.
(14) Yaakov erected a monumentYaakov erected a monument | וַיַּצֵּב יַעֲקֹב מַצֵּבָה – Cf. Ibn Ezra: "had erected", understanding the verse to refer the monument that Yaakov had previously erected in Bereshit 28, when he had first been in Beit El. in the place where He had spoken with him, a monument of stone, and he offered a libation over it and poured oil on it.
(15) Yaakov named the place where God had spoken to him Beit El.
(16) They traveled from Beit El and when there was still a stretch of landstretch of land | כִּבְרַת הָאָרֶץ – The phrase appears in only two other places, Bereshit 48:7 (which references our verse) and Melakhim II 5:19, making it difficult to define precisely. Menachem b. Saruk suggests that "כִּבְרַת" derives from the word "כביר" which means "much" and that the phrase refers to a "great distance". Ramban, though, correctly points out that in reality the distance is quite small. Cf. Ibn Ezra who suggests that the "כ" is not part of the root and the word "ברת" must be a measure of distance, so that the verse reads: "about a 'barat' of land until Efrat." [In Akkadian, the word "beru" is indeed a measure of distance.] to come to Efrat, Rachel gave birth, and she had difficulty during her delivery.she had difficulty… delivery | וַתְּקַשׁ בְּלִדְתָּהּ – Alternatively: "She labored hard during her birthing".
(17) When she was having difficulty during her delivery, the midwife said to her, "Do not fear because this one, too, is a son for you."
(18) As her soul was departing,As her soul was departing | וַיְהִי בְּצֵאת נַפְשָׁהּ – Literally: "It was when her soul was departing". for she died, she named him Ben Oni;Ben Oni | בֶּן אוֹנִי – The word "אוֹנִי" might be related to the root " אָוֶן", meaning "sorrow" or "mourning" as in Devarim 26:14. As such, the name would mean "the son of my sorrow" (Rashi). Alternatively, it might stem from the root " אוֹן" which means "vigor", in which case Rachel is wishing her son strength and life as she breathes her last (see Malbim and Netziv). and his father called him Binyamin.Binyamin | בִנְיָמִין – The word "ימין" refers to the right, a symbol of strength, but also a reference to the south (in a society which oriented itself to the sun in the east, "right" refers to the south). Thus, the name might mean: "the son of my strength" (R"Y Bekhor Shor), or: "the son of the south" (Rashi, suggesting that Binyamin was so called since he was born in Israel, which was to the south). Cf. Rashbam who suggests that "ימין" is a variant of "ימים", days, and Yaakov is saying that Binyamin was a "son of his old age".
(19) Rachel died and was buried on the way to Efrat, which is Beit Lechem.
(20) Yaakov erected a monument at her grave; it is the monument of Rachel's grave to this day.
(21) Yisrael traveled and he pitched his tent beyond Migdal Eder.to Migdal Eder | לְמִגְדַּל עֵדֶר – The name means: "Tower of the Herd".
(22) When Yisrael was living in that land, Reuven went and slept with Bilhah,slept with Bilhah | וַיִּשְׁכַּב אֶת בִּלְהָה – For various understandings of Reuven's deed and motives, see Reuven and Bilhah. his father's concubine and Yisrael heard. The sons of Yaakov were twelve.
(23) The sons of Leah: Reuven, Yaakov's firstborn, Shimon, Levi, Yehuda, Yissachar, and Zevulun.
(24) The sons of Rachel: Yosef and Binyamin.
(25) The sons of Bilhah, Rachel's maidservant: Dan and Naftali.
(26) The sons of Zilpah, Leah's maidservant: Gad and Asher. These are the sons of Yaakov who were born to him in Paddan Aram.
(27) Yaakov came to his father Yitzchak, to Mamre, to Kiryat ArbaKiryat Arba | קִרְיַת הָאַרְבַּע – The name might mean: "City of the Four". For elaboration, see the note on Bereshit 23:2. which is Chevron, where Avraham and Yitzchak lived.
(28) Yitzchak's days were one hundred and eighty years.one hundred and eighty years | מְאַת שָׁנָה וּשְׁמֹנִים שָׁנָה – Literally: "one hundred years and eighty years".
(29) Yitzchak's spirit left himYitzchak's spirit left him | וַיִּגְוַע יִצְחָק – See the note on Bereshit 25:8. and he died, and he was gathered to his people,he was gathered to his people | וַיֵּאָסֶף אֶל עַמָּיו – See the note on Bereshit 15:15 and 25:8. elderly and sated in years;sated in years | וּשְׂבַע יָמִים – This might mean that he loved a long life, but see Ramban on Bereshit 25:8 that it refers to living "a full life" in which all one's heart's desires were fulfilled. his sons, Yaakov and Esav, buried him.
Chapter 36
(1) These are the descendantsdescendants | תֹּלְדוֹת – The Hebrew word carries a dual connotation, of both descendants and family history. See the note on Bereshit 2:4. of Esav, who is Edom.
(2) Esav had takenhad taken | עֵשָׂו לָקַח – See R. D"Z Hoffmann that the verse employs the past perfect tense ("עֵשָׂו לָקַח" rather than "ויקח עשו") as it is a parenthetical statement retelling what already took place in Bereshit 26:34 and 29:9. Regarding the differences between the names of Esav's wives there and here, see Rashi, Ramban or R. D"Z Hoffmann. his wives from the women of Canaan:the women of Canaan | מִבְּנוֹת כְּנָעַן – Literally: "the daughters of Canaan". Adah the daughter of Eilon the Hittite, and Oholivamah the daughter of Anah, the daughterdaughter | בַּת – As Anah is later mentioned as being the son of Tzivon (see verse 24), some have suggested emending the text to read "son" here as well (see both the Septuagint and Samaritan texts). However, the word "daughter" might simply refer back to Oholivamah rather than Anah and mean "granddaughter" (see Ibn Ezra on v. 14 and R"Y Bekhor Shor on v. 39). Ibn Ezra also raises the possibility that both Anah and Tzivon had relations with Oholivamah's mother and it was unclear who the father was, so both are mentioned. Alternatively, the Anah of this verse is not identical with that of verse 24 and is a female. of Tzivon the Chivite,
(3) and Basemat the daughter of Yishmael, sister of Nevayot.
(4) Adah bore Elifaz to Esav, Basemat bore Re'uel,
(5) and Oholivamah bore Ye'ush, Yalam, and Korach. These are the sons of Esav who were born to him in the land of Canaan.
(6) Esav took his wives, his sons and his daughters, and all the members of his household, his livestock and all his animals, and all his possessions that he had acquired in the land of Canaan, and he went to another landto another land | אֶל אֶרֶץ – Literally: "to a land". The word "another" is assumed by the text (Onkelos). Cf. Ramban who suggests: "the land" (referring to the known land of Se'ir), noting other places where the article is similarly omitted. because of his brother Yaakov.
(7) For their possessions were too many to dwell together; and the land of their sojourning could not sustain themcould not sustain them | וְלֹא יָכְלָה... לָשֵׂאת אֹתָם – Compare the similar language by the separation of Avraham and Lot in Bereshit 13:6. because of their livestock.
(8) Esav dwelled in the hill country of Se'ir – Esav, who is Edom.
(9) And these are the descendants of Esav, the father of Edom, in the hill country of Se'ir.
(10) And these are the names of the sons of Esav: Elifaz the son of Adah, Esav's wife, Re'uel the son of Basemat, Esav's wife.
(11) The sons of Elifaz: Teiman, Omar, Tzefo, Gatam, and Kenaz.
(12) And Timna was the concubine of Elifaz, the son of Esav. She bore Amalek to Elifaz. These are the sons of Adah, Esav's wife.
(13) And these are the sons of Re'uel: Nachat, Zerach, Shammah, and Mizzah. These were the sons of Basemat, Esav's wife.
(14) And these were the sons of Oholivamah the daughter of Anah, the daughterdaughter | בַּת – See the note on verse 2. of Tzivon, Esav's wife: she bore Ye'ush, Yalam, and Korach to Esav.
(15) These are the chiefschiefs | אַלּוּפֵי – See Rashi and Rashbam, and see Yirmeyahu 13:21 where the word might be parallel to and synonymous with the word "רֹאשׁ" (head). Alternatively: "clans" (Shadal on verse 43, pointing to Shofetim 6:15 where "אַלְפִּי" means "my family"). The word likely stems from "אלף", meaning "one thousand", and might refer to one who ruled over a thousand others or a group which comprised about one thousand individuals. of the sons of Esav. The sons of Elifaz, Esav's firstborn: chief Teiman, chief Omar, chief Tzefo, chief Kenaz,
(16) chief Korach,chief Korach | אַלּוּף קֹרַח – Above, Korach is listed among the sons of Oholivamah, not of Elifaz. See Rashbam that this is likely a different person, perhaps another name for the Timna who is mentioned in Divrei HaYamim I 1:26 as being one of Elifaz' children. chief Gatam, chief Amalek. These are the chiefs of Elifaz in the land of Edom; these are the sons of Adah.
(17) And these are the sons of Re'uel, Esav's son: chief Nachat, chief Zerach, chief Shammah, chief Mizzah. These are the chiefs of Re'uel in the land of Edom; these are the sons of Basemat, Esav's wife.
(18) And these are the sons of Oholivamah, Esav's wife: chief Ye'ush, chief Yalam, chief Korach. These are the chiefs of Oholivamah the daughter of Anah, Esav's wife.
(19) These are the sons of Esav and these are their chiefs; he is Edom.he is Edom | הוּא אֱדוֹם – See Shadal that the connotation is that all these sons and chiefs mentioned constitute the nation of Edom. R. D"Z Hoffmann adds that the fact is repeated so as to differentiate the descendants of Esav just mentioned with those of Se'ir listed in the upcoming verses.
(20) These are the sons of Se'ir the Chorite, dwellers of the land:dwellers of the land | יֹשְׁבֵי הָאָרֶץ – See Rashi and Rashbam that this refers to the original inhabitants of the land, those who dwelled there before Esav arrived and before his descendants dispossessed them as described in Devarim 2:12. Lotan, Shoval, Tzivon, Anah,
(21) Dishon, Etzer, and Dishan. These are the chiefs of the Chorites, the sons of Se'ir in the land of Edom.
(22) The sons of Lotan were Chori and Heimam, and the sister of Lotan was Timna.
(23) And these are the sons of Shoval: Alvan, Manachat, Eival, Shefo, and Onam.
(24) And these are the sons of Tzivon: AyahAyah | וְאַיָּה – See Rashi that the "ו" is superfluous, pointing to the parallel genealogy list in Divrei HaYamim I 1:40, where the name is written "איה". Cf. Rashbam who suggests that the son's name was actually "Ve'ayah", pointing to other names in Tanakh which similarly begin with a "ו", such as Vashti in the Scroll of Esther. and Anah; he is the Anah who found the mulesthe mules | אֶת הַיֵּמִם – See Bavli Pesachim 54a and Chullin 7b. As the word appears only here, its meaning is uncertain. Alternatively: "water" (Peshitta) or "hot springs" (Vulgate). Onkelos reads the word as if written "אימים", meaning: "those who are feared" referring to giants (see Devarim 2:10, "הָאֵמִים... עַם גָּדוֹל וְרַב וָרָם כָּעֲנָקִים"). in the wilderness when he was tending the donkeys of Tzivon, his father.
(25) And these are the sons of Anah:Anah | עֲנָה – See Ramban that this Anah is likely the fourth son of Se'ir, (mentioned in verse 20), the brother of Tzivon, and not the son of Tzivon who is mentioned in verse 24. Dishon; and Oholivamah was the daughter of Anah.
(26) And these are the sons of Dishon:Dishon | דִישָׁן – The verse reads "Dishan" but see Ramban that it refers to Dishon, the fifth son of Se'ir mentioned in verse 21. (See also the parallel to our verse in Divrei HaYamim 1:41 which reads: "Dishon".) He suggests that the word is vocalized slightly differently here so as to differentiate this Dishon from Dishon the son of Anah mentioned in the previous verse. He notes that the phenomenon is not unique to here, and elsewhere in Tanakh, too, someone's name may be vocalized once with an "o" and once with an "a", pointing to Melakhim I 7:40 (חִירָם/חִירוֹם) as another example. Chemdan, Eshban, Yitran and Kheran.
(27) These are the sons of Etzer: Bilhan, Za'avan, and Akan.
(28) These are the sons of Dishan: Utz and Aran.
(29) These are the chiefs of the Chorites: chief Lotan, chief Shoval, chief Tzivon, chief Anah,
(30) chief Dishon, chief Etzer, chief Dishan. These are the chiefs of the Chorites, according to their chiefdoms in the land of Se'ir.
(31) And these are the kings who reigned in the land of Edom before a king reigned over the Children of Israel.
(32) Bela the son of Be'or reigned in Edom, and the name of his city was Dinhavah.
(33) Bela died, and Yovav the son of Zerach of Botzrah reigned in his stead.
(34) Yovav died, and Chusham of the land of the Teimanites reigned in his stead.
(35) Chusham died, and Hadad the son of Bedad, who smote Midyan in the field of Edom, reigned in his stead; and the name of his city was Avit.
(36) Hadad died, and Samlah of Masrekah reigned in his stead.
(37) Samlah died, and Shaul of Rechovot on the RiverRiver | הַנָּהָר – This appellation is probably added to differentiate this Rechovot from other places of the same name (R. D"Z Hoffmann). reigned in his stead.
(38) Shaul died, and Ba'al Chanan the son of Akhbor reigned in his stead.
(39) Ba'al Chanan the son of Akhbor died, and HadarHadar | הֲדַר – In the parallel list in Divrei HaYamim I 1:50, the name appears as "Hadad". reigned in his stead; and the name of his city was Pa'u and the name of his wife was Meheitavel, the daughter of Matred, the daughterdaughter | בַּת – The word might refer back to Meheitavel rather than Matred, and take the meaning "granddaughter" (see R"Y Bekhor Shor and the note on verse 2). Alternatively, Matred is a female, the mother of Meheitavel and daughter of Mei Zahav (Shadal). Cf. Ibn Ezra who suggests that Meheitavel was the daughter of both Matred and Mei Zahav, one being her mother and the other her father. of Mei Zahav.
(40) And these are the names of the chiefs of Esav according to their families, their places, and their names: chief Timna, chief Alvah, chief Yetet,
(41) chief Oholivamah, chief Elah, chief Pinon,
(42) chief Kenaz, chief Teiman, chief Mivtzar,
(43) chief Magdiel, and chief Iram. These are the chiefs of Edom according to their dwellings in the lands that they possessed. This is Esav, the father of Edom.