Bereishis
Book 1: Genesis
VAYEITZEI - RASHI COMMENTARY
Chapter 28 - Rashi
Verse 10: Yaakov left.
Since it was due to the fact
that the daughters of Canaan were evil
in the eyes of his father, Yitzchok
that Eisov went to Yishmael,
[Scripture] interrupted the narrative of Yaakov
and wrote: "Eisov saw that [Yitzchok] blessed, etc."1
when it finished [the account of Eisov's marriage]
it went back to the previous subject.
[Yaakov] left.
It had only to be written:
"And Yaakov went to Charan."2
Why, then, mention his departing?
But, this tells us
that the departure of a righteous person from his place
makes an impression,
for while a righteous person is in the city,
he is its glory, he is its brilliance,
he is its splendor.
Once he has left there,
its glory has departed, its brilliance has departed,
its splendor has departed.
Similarly, [this applies to the verse]
"And she left the place,"3
which is written concerning Naomi and Ruth.4
And went toward Charan.
[Means:] he left in order to go to Charan.
Verse 11: He reached the place.
Scripture does not identify which place
but, [it refers to] the place5 mentioned elsewhere,
which is Mount Moriah,6
about which it is said,
"And saw the place from afar."7
He reached.
As in, "And it reached Jericho,"8
[or] "And it reached Dabashes."9
The Sages explained it as a term for prayer,
as in, "Do not entreat me,"10
and we learn from this
that he established the Evening Prayer [ {Hebrew Ref} ]11
Scripture used an alternate [word]
and did not write {Hebrew Ref} 12
to teach you [also] that "The earth shrank for him"13
as is explained in the chapter Gid Hanosheh.14
Because the sun has set.
It should have said "And the sun set"15
and he "spent the night there."
"Because the sun has set" implies
that the sun set suddenly for him
not at its appointed time
so that he should stay there overnight.16
And arranged them around his head.17
He made them in the form of a drainpipe
around his head
out of fear of wild animals.18
They began to argue with one another;
this one saying,
"Let the righteous one place his head on me"
and another one saying, "Let him place [it] on me."
G-d immediately, made them into one stone.
This is the reason for what is said,
"And he took the stone19
that he had placed at his head."20 21
And lay down [to sleep] in that place.
[ {Hebrew Ref} ] is an exclusory term,
[i.e.,] in that place he lay down.
But, for the fourteen years
that he studied in the house of Eiver
he did not lay down at night,
for he was involved in the study of Torah.22
Verse 12: Ascending and descending.23
It states {Hebrew Ref} ---ascending first
and {Hebrew Ref} ---descending afterwards.
Those angels that accompanied him in Eretz Yisrael
do not go outside of Eretz Yisrael
and ascended to heaven.24
[Then] the angels of outside of Eretz Yisrael descended
to accompany him.25
Verse 13: Stood above it.
To guard him.26 27
And G-d of Yitzchok.
Although we never find in Scripture
that He should associate His Name with the righteous
during their lifetimes,
to write "The G-d of so-and-so,"
for it is said,
"For [even] in His holy ones He does not put His trust,"28 29
[nevertheless,] here He associates His Name with Yitzchok
for his eyes had become dim [blind]
and he was confined in the house
and was considered as if he were dead
and the evil inclination had ceased from him.30
Upon which [you are] lying.31
G-d folded the entire Eretz Yisrael beneath him
[thereby] he gave him a sign
that it will [as] easily be conquered by his descendants32
as four cubits, the area taken up by a person's body.
Verse 14: You shall spread.
[Meaning:] "You will become strong"
as in {Hebrew Ref} 33 "The stronger they became."
Verse 15: I am with you.34
Because he feared both, Eisov and Lavan.
Until I have done.
{Hebrew Ref} , here, is used in the sense of {Hebrew Ref} .35
I have spoken to you.
[ {Hebrew Ref} means] in your interest and concerning you.
That which I promised Avraham
regarding his descendants---
My promise was referring to you and not to Eisov,
for I did not say to him:
"for Yitzchok will be called your seed"36
but, rather: "for {Hebrew Ref} ---in Yitzchok"37
and not all of Yitzchok's [descendants].38
Similarly every {Hebrew Ref} and {Hebrew Ref}
that follow any form of the word {Hebrew Ref}
are used in terms of "concerning."
This [verse] indicates this [fact]
for He had not spoken to Yaakov prior to this.39
Verse 16: And I did not know it.40
For had I known
I would not have slept in such a holy place."
Verse 17: This is the house of El-him.41
Said R. Elazar in the name of R. Yose b. Zimra:
This ladder stood in Beer Sheva
and [the middle of]42 its slope
reached opposite the Beis Hamikdosh.
For Beer Sheva is located south of Yehudah['s territory]
and Yerushalayim to its north
on the border between Yehudah and Binyamin.
Beis Eil was in the north of Binyamin's territory
on the border between Binyamin
and the [territory of] the Children of Yoseif.
Consequently, a ladder whose foot is in Beer Sheva
and its top is in Beis Eil
will have the middle of its slope reaching
opposite Yerushalayim.
And since our Sages have stated:43
that G-d had said,
"This righteous person has come to My Dwelling Place44
and will depart without staying overnight?!"45
And they stated furthermore:46
Yaakov called Yerushalayim, Beis Eil
yet this place [that he called Beis Eil]
was Luz and not Yerushalayim.
Then from where did they derive
to say that [i.e., this was the site of the Beis Hamikdosh]?
I say that Mount Moriah was uprooted and came here.47
This is the "shrinking of the ground"
to which is referred in Chullin,48
[i.e.] that the [site of] the Beis Hamikdosh came towards him
until Beis Eil.
And this is [also the reference]
"He reached the place."
Should you ask:
when Yaakov passed [the site of] the Beis Hamikdosh
why did He [G-d] not detain him there?
[The answer is: if] it did not enter his [Yaakov's] mind
to pray in the place where his fathers prayed
then, should Heaven detain him?
[Actually,] he had gone as far as Charan
as is stated in the chapter Gid Hanasheh.49
This is also evident in the verse:
"And went toward Charan."50
When he reached Charan he said,
"Is it possible that I passed
the place where my fathers prayed
without me having prayed there?"
He decided to go back
and returned as far as Beis Eil
[whereupon] the ground "shrank" for him.
(This Beis Eil is not the one near Ai51
but [the one near] Yerushalayim.
And because it was the City of G-d
he called it Beis Eil.
It is [also] Mount Moriah
where Avraham prayed
and it is also the field where Yitzchok prayed
as is written: "To meditate in the field."52
Similarly they [the Sages] stated in Pesachim:53
[concerning the verse]54 "Let us ascend
to the Mountain of G-d55
and to the House of the G-d of Yaakov."56
[It is] not called as Avraham called it---a mountain
nor as Yitzchok who called it a field
but as Yaakov who called it Beis Eil.57
To this point [from "This Beis Eil...]
is from a corrected Rashi text.)
How awesome.
The Targum translates it: "How {Hebrew Ref} is this place.
{Hebrew Ref} is a noun [though plural]58
as {Hebrew Ref} [understanding]59
and as {Hebrew Ref} 60 [and a garment to wear].
And this is the gate of heaven.
I.e., a place of prayer
where their prayers ascend to heaven.
Its Midrashic61 interpretation is
that the Heavenly Beis Hamikdosh
is situated directly above the Earthly Beis Hamikdosh.62
Verse 20: If El-him will be with me.63
I.e., "If He will keep these promises
that He promised me to be with me64
as He said to me:
'And behold, I am with you.' "65
And guard me.
"As He said to me;
"And I will guard you wherever you go."66
And give me bread to eat.
As He said;
"I will not forsake you."
For one who must search for bread
is considered "abandoned,"
as it is said, "I have never seen
a righteous man forsaken
and his children searching for bread."67
Verse 21: And if I return.
As He told me;
"And I will bring you back to [this] land."
In peace.
I.e., completely [ {Hebrew Ref} ] free from sin,
that I may not learn from the ways of Lavan.
And Ad-noy will be my G-d.68
[I.e.,] that His Name shall be upon me
from beginning to end---
that He may not find anyone unfit among my descendants
as it is said:
["I will do] that which I have spoken to you."69
This [particular] promise he promised to Avraham,
for it is said:
"To be a G-d to you
and to your descendants after you."70
("Your descendants after you" [meaning:]
that nothing in him be found unfit.)
Verse 22: [Then]71 this stone.
This is how to explain this letter {Hebrew Ref} of {Hebrew Ref} :
"If You will do these things
I, too, shall do the following:
"This stone which I have set as a monument," etc.
As it is translated by Onkelos:
"I shall serve G-d upon it."
And he, indeed, did so upon his return from Padan Aram
when He [G-d] said to him:
"Arise and go up to Beis Eil."72
What does it then say?
"Yaakov set up a monument---
He poured a libation on it."
Chapter 29 - Rashi
Verse 1: Yaakov [then] lifted his feet.
Once he was foretold the good tiding
that he was assured of [G-d's] protection,
his heart lifted his feet
and it became easy for him to go [swiftly].
It is thus explained in Bereishis Rabbah.73
Verse 2: The flocks were watered.
The shepherds gave the flocks to drink.
The verse speaks elliptically.
Verse 3: Were gathered.
[Meaning:] they would regularly gather
because the stone was huge.
Would roll.
[Meaning:] and they would roll.
Its Targum translation is {Hebrew Ref} .74
Every expression in the [ongoing] present tense
can variably be expressed in the future tense
as well as in the past tense
because anything that is ongoing in the present tense
has already happened and will continue to happen.
They would [then] return.
Its Targum translation is {Hebrew Ref} .75
Verse 6: Is coming.
The accent is on the letter {Hebrew Ref} [of {Hebrew Ref} ]
and the Targum translation is {Hebrew Ref} 76
[whereas in] {Hebrew Ref} [v. 9]
the accent is on the first syllable on the {Hebrew Ref}
and the Targum translation is {Hebrew Ref} .77
The former term means she is doing
and the latter means she has done.
Verse 7: The day is yet long.78
Because he saw them lying down,
he thought that their intention was
to gather the cattle into the house,
and graze no longer.
[Whereupon,] he said to them, "The day is yet long."
I.e., "If you are hired workers
then you have not completed a day's work.
And if the animals are yours
nevertheless,
it is not yet time for the sheep to be gathered, etc."79
Verse 8: We cannot [do so].
To give them drink because the stone is huge.80
And [the shepherds] roll.
This is translated by Onkelos--- {Hebrew Ref}
because it is in the future tense.81
Verse 10: He stepped near and rolled.82
As one removes a stopper from a battle opening83
to let you know that his strength was great.84
Verse 11: And cried.
Because he foresaw through Divine Inspiration
that she would not be buried together with him.85
Another explanation:
because he came empty-handed.
He thought: My grandfather's servant, Eliezer,
had with him rings, bracelets, and delicacies
whereas, I, have nothing with me86
[This was so] because
Elifaz, the son of Eisov, pursued him [Yaakov]
by order of his father in order to kill him,
and he caught up to him.
But, since Elifaz was raised on Yitzchok's lap
he refrained [from killing him.]87
He [Elifaz then] said to him:
"What should I do about my father's order?"
Yaakov replied to him:
"Take whatever I have with me
because a poor person is considered as dead."88
Verse 12: That he was a relative [lit. brother] of her
father89
[Meaning:] a relative of her father,
as in "For we are kinsmen."90
Its Midrashic interpretation is:91
[Yaakov meant:] "If he [Lavan] intends to be deceitful
then I, too, am his brother in deception92
but, if he is an honest person
then, I, too, am the son of the righteous Rivkah."93
And told her father.94
Because her mother had died
and she had no one to tell but him.95
Verse 13: He ran to greet him.96
He thought that he [Yaakov] was loaded with money
for the servant of the house had come here
with ten loaded camels.
He embraced.97
When he saw that he [Yaakov] had nothing with him,
he thought: "Maybe he has brought gold coins
and he has them in his bosom."98
And kissed him.
He thought: "Maybe he has brought pearls
and he has them in his mouth."
He told Lavan.
That he came only
under duress, because of his brother [Eisov],
and that all his money was taken from him.99
Verse 14: Nevertheless, [you are] my bone and flesh.
I.e., "Now I have no [reason]
to take you into the house
since you have nothing with you,
but because we are related
I will put up with you for a month."100
And he did so.
But, even this was not for nothing
for he was the shepherd of his sheep.
Verse 15: Just because you are my relative.
[The {Hebrew Ref} prefix of {Hebrew Ref} is]
an expression of an incredulous question.
Just because you are my brother,
should you work for me for nothing?
Must you work for me.101
Has the same meaning as {Hebrew Ref} .102
Similarly, every word
which is in the past tense,
if a {Hebrew Ref} is added at the beginning,
transforms the word into the future tense.
Verse 17: Tender.
Because she had thought that she would fall
to the lot of Eisov and so she cried.
For everyone would say:
Rivkah has two sons and Lavan, two daughters,
the older [son would marry] the older [daughter]
and the [would marry] the younger daughter.103
Form.104
[ {Hebrew Ref} ] refers to the form of the face
as in the term {Hebrew Ref} .105
Conpas in Old French.
Appearance.
[ {Hebrew Ref} ] refers to the beauty of her features.
Verse 18: I will work for you seven years.
These are the "few days"
that his mother had told him:
"Remain with him a short time."106
And you may know that this is so
for it is written:
"They seemed to him like a few days."107
For Rochel, your younger daughter.
Why all these detailed characteristics?
[This was] because he knew
that he [Lavan] was a deceitful person.
He said to him:
"I will work for you for Rochel,
and lest you claim [that I mean]
a different Rochel, [one] from the street,
therefore, I say, 'Your daughter.'
And lest you say,
'I will change Leah's name
and call her by the name Rochel'
therefore, I say 'the younger one'.
Despite all this, it did him no good
for [in the end] he tricked him.108
Verse 21: My term is completed.109
[ {Hebrew Ref} refers to the days] that my mother told me.
Another explanation for {Hebrew Ref} ,
"For I am already eighty-four years old,
and when will I establish the Twelve Tribes.110
This is what he meant by saying,
"And thus I will consummate the marriage with her."
For even the lowest of the low
would not express himself in such a manner.
But, for the purpose of begetting descendants
he spoke in this manner.111
Verse 25: When it was morning, behold it was Leah!112
But, during the night she was not Leah!113
For Yaakov had given Rochel [certain] signs
and when Rochel saw
that Leah was being brought to him
she thought:
"My sister may now be humiliated,"
[whereupon] she readily transmitted those signs to her.114
Verse 27: Complete the [marriage] week for this one.
[The word {Hebrew Ref} ] is in the construct state
for it is vocalized with a sheva [ {Hebrew Ref} ]
[whereby it means] the seven days of this [woman],
referring to the seven feast days [of marriage].
[Source:] Talmud Yerushalmi, Moed Katan.
(It is impossible to say [that it refers to]
an actual [calendar] week115
because, if so,
the {Hebrew Ref} should have been vocalized with a {Hebrew Ref} (
{Hebrew Ref} ).116
Furthermore,117 {Hebrew Ref} is masculine,
as is written.
"[ {Hebrew Ref} ]118 Seven weeks shall you count for yourself."
119
Therefore, {Hebrew Ref} can mean only a seven [day period],
septaine in Old French.)
We will give you.
[Here it is in] the plural form [We will give]
as in "Let us descend and jumble."120
Or {Hebrew Ref} 121---Let us burn.
Here, too, it means we will give.
The other also.
Immediately after the seven days of the marriage feast,
and you may work [for her] after her marriage [to you].
Verse 30: Another seven years.122
[The Torah] compares the other [seven years]
to the first [seven years]
just as the first were with faithful [service]
so were the latter [seven years] with faithful [service]
even though [Lavan] dealt deceptively with him.
Verse 32: She named him Reuvein
Our Sages explained [the word {Hebrew Ref} ]:
She said: "See the difference between my son
and the son of my father-in-law
who [voluntarily] sold the birthright to Yaakov123
whereas this one [Reuven] did not sell it to Yoseif 124
and did not protest to him.
Not only did he not protest to him
but attempted to extricate him from the pit.125
Verse 34: This time my husband will become attached.126
Since the Matriarchs were prophetesses
and they knew that twelve tribes would emerge from Yaakov
and that he would marry four wives,
she, [therefore,] said,
"From now on he will not find fault with me
for I have assumed my full share of the children."127
Therefore.128
By whomever [which ever tribe] the term {Hebrew Ref} is said,
[that tribe] had a large population
with the exception of Leivi,
because the Ark decimated them.129
Named him Leivi.
Concerning all of them [the sons] it is written:
"And she called"
whereas concerning this one it states, "He called."
There is a Midrashic explanation [to this]
in Devarim Rabbah
that G-d send [the angel] Gavriel
and he brought him [Leivi] before Him
and He called him by this name
and gave him [the rights to]
the twenty-four priestly gifts.130
And since he "accompanied" [ {Hebrew Ref} ] him with the gifts
he called him {Hebrew Ref} [accompanied].
Verse 35: This time I will praise.131
"For I have taken more than my share
consequently I ought to be thankful."
Chapter 30 - Rashi
Verse 1: Rochel became jealous of her sister.132
She was envious of her good deeds.
She thought: "Were she not more righteous than I
she would not merit bearing children."133
Give me.134
[She implied:] "Did your father act this way to your mother?
Did he not pray for her?"
I am [considered] dead.
From here [we learn] that one who has no children
is considered as if dead.
Verse 2: In [G-d's] place.
[ {Hebrew Ref} meaning:] "Am I in His stead?"
Who has withheld from you.
"You tell [me] to act as did my father.
I am not [my situation is not] like my father.
My father had no children
[whereas,] I have children.
It is from you that He has withheld [children],
not from me."
Verse 3: Upon my knees.
As Onkelos translates:
"And I will rear them."
And I too will have a son.
What is the intent of {Hebrew Ref} ---also?
She said to him, "Your grandfather Avraham,
had children from Hagar,
[yet] he 'girded his loins' [he interceded]
on behalf of Sarah. [He prayed for her.]"
He answered her, "My grandmother [Sarah]
brought a rival-wife into her house."
She [thereupon] responded,
"If that is what prevents [my having children]
'Here is my handmaid...' "
And I too will have a son through her.
As did Sarah.
Verse 6: El-him has judged me.
He has judged me and found me guilty.
[He has judged me] and found me innocent.135
Verse 8: With El-him's bonds.
Menachem ben Saruk136 explains [ {Hebrew Ref} ] in the
Machberes
[as having the same root as] {Hebrew Ref} 137
[a covering that {Hebrew Ref} ---tied].
[Here meaning:] "With bindings from G-d
have I been joined with my sister
to have merited having children."
I [Rashi] explain it [as having a common root with]
{Hebrew Ref} 138---perverse and crooked.
[Here meaning:] "I have stubbornly pleaded
many torturous pleas to G-d
that I may be the equal of my sister."
And I have also prevailed.
[Meaning:] "He has agreed to accept [my pleas]."
Onkelos explains [ {Hebrew Ref} ] from the term {Hebrew Ref} ---
prayer
"With El-him's bonds, I have been joined,"
[i.e., "I prayed] many prayers [to G-d]
that were pleasing to Him.
I was accepted and my [prayers] answered
like my sister."
I have been joined.
[Meaning:] "My prayer was accepted."
There are [also] many Midrashic interpretations
utilizing Notarikon139 [to explain {Hebrew Ref} ].
Verse 10: Zilpah bore.
Regarding all the other [wives]
it is mentioned that [they were] pregnant
except in regard to Zilpah,
because she was the youngest of all and a child in years
and her pregnancy was not noticable.140
It was in order to deceive Yaakov
that Lavan gave her to Leah
so that he [Yaakov] would be unaware
that they were [really] bringing him Leah---
for this was their custom---
to give the older handmaid to the older [sister]
and the younger handmaid to the younger [sister].
Verse 11: Unexpected success has come.
[Meaning:] good luck has come,
as in, "Luck to my luck and tire not."141
Another similarity to this is,
"Who prepare a table for the fortunate."142
The Midrashic interpretation is
that he was born circumcised143
as in, "Cut down the tree."144
I do not know why
it [ {Hebrew Ref} ] is written as one word.
Another explanation as to why it is read
as one word {Hebrew Ref} ---[to imply] faithless---traitorous,
as if to say, "You were faithless to me
when you married my handmaid,
as a man who is faithless to the wife of his youth."
Verse 14: In the days of the wheat harvest.145
[This is] to relate the praise of the Tribes.
It was the time of harvest [when much grain is available],
yet he did not stretch out his hand to rob
by bringing wheat and barley,
but only ownerless things
that no person minds [their being taken].
Jasmine flowers.
Mandrakes. It is a plant
which in Arabic is called jasmin.
Verse 15: Would you also take my son's jasmine
flowers?146
An incredulous question.
[Is the taking away of my husband insignificant]
and to additionally do the following---
to take also my son's jasmines?
Onkelos translates it {Hebrew Ref} ---to take.
Therefore, he shall be with you tonight.
"[Actually,] he was to be with me this night,
but, I give it to you
in return for your son's jasmines."
And because she made light of
of being with such a righteous person147
she [eventually] did not merit being buried with him.
Verse 16: I have hired you.
[Meaning:] I have given Rochel her payment.148
That night.149
G-d helped him [ {Hebrew Ref} ---refers to G-d]
that Yissachar should be born from that union.
Verse 17: El-him perceived Leah's [wish].
Because she desired and sought
to increase the number of tribes.
Verse 20: A goodly portion.
As Onkelos translates it: [A good portion].
Will make his main home with me.
Having a similar meaning as {Hebrew Ref} ---a dwelling,150
herberjerie in Old French---a dwelling.
[She thought:] From now on
his main dwelling place will be only with me,
for I have as many sons
as all of his wives together.
Verse 21: Deenah.151
The Sages explained
that Leah assumed to judge [ {Hebrew Ref} ] herself,
[thinking:] "If this [child that I carry] is a male
my sister Rochel would not even be
equal to one of the handmaids."
Whereupon she prayed over it
and it was transformed into a female.
Verse 22: El-him remembered Rochel.152
He remembered that she gave her signs to her sister153
and that she was concerned
lest she fall to Eisov's lot,
should Yaakov divorce her
because she had no children.
This also entered the mind of the wicked Eisov
when he heard that she had no children.
This is what the poet154 alluded to
"When the Red One [Eisov]
saw that she did not give birth
he desired to take her to him and she was petrified."
Verse 23: Has removed.
[Meaning:] He has brought it into a place
where it will not be seen.155
Similar to: "He brought in our shame,"156
[or] "It will not have been brought into the house,"157
[or] "Withdrew their light,"158
[or] "Your moon will not withdraw,"159
[meaning] it will not be hidden.
My shame.
For I had been put to shame having been barren,
and that it was said about me
that I would fall to the lot of the wicked Eisov.
The Aggadah [explains it thus.]
As long as a woman has no child
she has no one to blame for her faults.
Once she has a child, she blames it on him.
[E.g.,] "Who broke this vessel? Your child!"
"Who ate these figs? Your child!"
Verse 24: May Ad-noy add to me another son.160
She knew prophetically
that Yaakov was destined to establish only
twelve tribes, so she thought,
"May it be His will
that the one that he is yet destined to establish
should come from me."
She, therefore, prayed for only
one more son.
Verse 25: When Rochel had given birth to Yoseif.161
Now that the adversary of Eisov was born.
As it is said, "The House of Yaakov will be a fire,
and the House of Yoseif, a flame,
and the House of Eisov, straw."162
Fire [Yaakov] without a flame [Yoseif]
has no effect at a distance.
Once Yoseif was born, Yaakov put his trust in G-d163
and desired to return.
Verse 26: Give me [permission to take] my wives, etc.
[I.e.,] I do not wish to leave without permission.
Verse 27: I have divined.
He was a diviner:
"I ascertained through my divining
that through you a blessing came to me.
When you came here I had no sons,"
as it is said: "Behold, Rochel, his daughter
was coming with the sheep."164
Is it possible that he had sons
and would send his daughter among the shepherds?
[But,] now he had sons,
as it is said: "He heard the words of Lavan's sons.165
Verse 28: Set.
As Onkelos translates it, "Specify your wages."
Verse 29: And how your livestock fared with me.
[Meaning:] the meager amount of your livestock---
when they first came into my hands---
how many were there?
Verse 30: With my coming.
[Meaning:] with my arrival.166
[I.e.,] because of my arrival, has blessing come to you,
as in "The people that have come with you."167
[or] "The people that {Hebrew Ref} "168
[meaning:] that have come with me.
I, also, for my own house.169
[ {Hebrew Ref} means] for the needs of my household.
[I.e.,] as of now only my sons provide my needs170
and I ought to do so along with them,
to give them support.
This [idea] is [conveyed by the word] {Hebrew Ref} ---also.171
Verse 32: Speckled.
[Meaning] speckled with small dot like flecks,
pointure in Old French.
Spotted.
Having the same root as {Hebrew Ref} ---patches, wide spots.
Dark
[Meaning:] dark brown, similar to red. Ros in Old French.
In the language of the Mishnah.172
"[It was sold as] dark brown
and was found to be white,"
concerning [the sale of] grain.
That [kind] will be my wage.
"Those that will be born from now on
speckled and spotted among the goats
and dark brown among the sheep will belong to me.
Those [with these characteristics] that are now there
separate from the rest
and put them in the safekeeping of your sons
so that you may not say to me
about those that will be born from now on,
'These were here from the beginning,'173
And, furthermore, that you may not say to me
'It was because of the speckled and spotted males
that the females gave birth in their [the males'] likeness
from this point on.' "
Verse 33: Shall testify, etc.
"If you suspect that I am taking anything of yours,
then my righteousness will testify for me---
for my righteousness will come
and testify before you concerning my wages---
that you will not find in my flock
anything but speckled and spotted [animals].
Any that you may find among them
[any] that is not speckled or spotted or dark brown---
it will be obvious that I have stolen it from you---
and it is through theft that it is in my possession.
Verse 34: Agreed.174
A term indicating acceptance of terms.
May it be as you say.
[Meaning:] "If only you remain satisfied with this!."175
Verse 35: He removed.
[I.e.,] Lavan [removed] on that day, etc.
The he-goats.
[ {Hebrew Ref} are] male goats.
Everyone that had white in it.
[I.e.,] all those that had white spots.
And he gave them.
[I.e.,] Lavan [gave] to his sons.
Verse 36: Remaining.
[Meaning:] the defective ones among them,
the sick ones and the barren ones
which were only the residue.
Those were the ones that he gave him.
Verse 37: Rod[s] of poplar.
It is a tree called {Hebrew Ref}
as it states: "Under oaks and {Hebrew Ref} ."176
And I say that it is the one called
tremble in Old French, which is white.177
Fresh.
When it was moist.
Hazel.
He also took a stick from {Hebrew Ref} ---
a tree which grows small nuts,
called coldre in Old French.
Chestnut.
Chestenier in Old French.
Stripes.
Peeled at intervals which gave it a striped appearance.
By uncovering the white.
The uncovered white part of the sticks.
When he peeled it there became uncovered and visible
its white area where it was peeled.
Verse 38: He set up.
Onkelos translates it {Hebrew Ref} ,
meaning inserting and piercing in Aramaic.
It occurs often in the Talmud:
{Hebrew Ref} ---he inserted it and pulled it out,178
{Hebrew Ref} ---he inserted something into it.179
the word {Hebrew Ref} is the same as {Hebrew Ref}
but just a shortened version.
In the ducts.
[Meaning:] where the water was running
in the channels made in the ground
where the sheep are made to drink.
Where the sheep came, etc.
In the ducts where the sheep came to drink,
there he set up the sticks opposite the sheep.
That they should become heated.
The [female] animal would see the sticks
and be startled backwards
whereupon the male would couple with her
and she would give birth to something similar.180
R. Hoshaya says:
The water [miraculously] became sperm in their wombs
and they did not require a male.
That is the intent of the word {Hebrew Ref} ,181 etc.
Verse 39: Before the rods.
[Meaning:] to the appearance of the sticks.182
Ringed.
They were different at the place they are bound,
which is the ankles of their forelegs and hindlegs.183
Verse 40: Yaakov separated the lambs.
Those that were born spotted and speckled
he separated and set them apart for themselves
and made them into separate flocks.
He then passed the spotted flock
in front of the sheep
whereby the face of the sheep that followed behind them
would be looking at them.
This is meant by what is said:
"He set the faces of the sheep toward the ringed ones,"
so that the sheep faced the spotted
and towards all the brown ones
that he found among Lavan's sheep.184
He formed flocks of his own.
As I have [previously] explained.
Verse 41: Stronger.
As Onkelos translates it [ {Hebrew Ref} ]---the early bearing
ones.
However, I have no evidence in Scripture.
Menachem185 relates it to,
"Achitofel is among the [ {Hebrew Ref} ] conspirators,186
[and] "The conspiracy [ {Hebrew Ref} ] was strong."
[Here it would mean] those [sheep] who mated together
in order to hurry their conceiving.
Verse 42: But when they [the sheep] were feeble.
A term meaning being late
as Onkelos translates it: {Hebrew Ref} .
Menachem relates it to {Hebrew Ref} 187
meaning, the wrapping oneself in a garment;
here meaning, they are wrapped in their skin and wool
and have no desire to be warmed by the males.
Verse 43: Many flocks.188
[ {Hebrew Ref} means] that are fruitful and multiply
more than other sheep.
Female slaves and male slaves.189
He would sell his sheep at a high price
and buy for himself all these.
Chapter 31 - Rashi
Verse 1: He made.
[Here meaning:] gathered, as in
"He gathered an army and struck Amaleik."190
Verse 3: Return to the land of your fathers.
And there I will be with you.
But, while you still associate with someone unclean
it is not possible to rest My Divine Presence upon you.
Verse 4: He called Rochel and Leah.
First Rochel and then Leah,
for she [Rochel] was the principal wife
because it was for her that
Yaakov accepted to be related to Lavan.
Even Leah's descendants admit to this191
for Boaz and his court who were of Yehudah's tribe192
say, "Like Rochel and like Leah,
who both built, etc.,"193
placing Rochel ahead of Leah.
Verse 7: Ten times.
[Each] {Hebrew Ref} is no less than ten.194
Times.
Meaning, the sum---
the total of counting which are tens.195
We thus learn that he changed his conditions 100 times.
Verse 10: That the rams.
Although Lavan separated all of them
so that the sheep not conceive their likeness,
the angels would bring them from the flock
that had been placed in the charge of Lavan's sons
to the flock that was in Yaakov's charge.196
And striped.
Onkelos translates it {Hebrew Ref} ,
peised in Old French.
A white strand encircled its body
and its spots were open
and running through from end to end.197
I have no support [for this interpretation] from Scripture.
Verse 13: The Almighty of Beis Eil.
The same as {Hebrew Ref}
the letter {Hebrew Ref} being superfluous.198
It is usual for Scripture to speak this way
as in "For you are coming
to [ {Hebrew Ref} ]199 the Land of Canaan.
Where you anointed.
Meaning distinction and greatness
similar to the anointing of a king.
Similarly: "And he poured oil on top of it,"200
so that it be anointed as an altar.201
You made a vow to Me.202
And you must fulfill it,
for you said that it shall be a House of G-d,
[implying] that you will offer sacrifices there.203
Verse 14: Do we still have?
Why should we prevent you from returning?
Do we have any hope of inheriting
anything of the estate of our father,
among the males [of his family]?
Verse 15: Are we not considered by him as strangers?
Even when it is customary for people
to give a dowry to their daughters
at the time of their marriage
he acted toward us as strangers,
for he sold us to you as wages for your work.
Our money.
For he withheld the wages for your work.204
Verse 16: All the wealth.
The word {Hebrew Ref} here is used as but,
as if to say: "We have nothing of our father's [wealth]
but that which G-d salvaged from our father
that is what is ours."205
Rescued.
[ {Hebrew Ref} ] means He separated.
Similarly, all terms of {Hebrew Ref} in Scripture
has the meaning of separation
for he separates him from the evil or from the enemy.
Verse 17: His children and his wives.
He put the males ahead of the females
whereas Eisov put the females ahead of the males
as it is said: "And Eisov took his wives and sons, etc."206
Verse 18: Which he had purchased with his own livestock.
Meaning: that which he had obtained for his sheep:
menservants, maidservants, camels and donkeys.
Verse 19: To shear his sheep.207
[The sheep] that he had given to his sons---
a distance of three-days' travel
between himself and Yaakov.
And Rochel stole the idols.
She intended to remove her father from idol-worship.208
Verse 22: On the third day.
For there was a distance of three-days' travel between them.
Verse 23: His brothers.
[Meaning:] his kinsmen.
A distance of seven days.209
The entire three days
that it took the messenger to [reach and] tell Lavan,
Yaakov continued on his journey.
Consequently, Yaakov was six-days' distance from Lavan.
And on the seventh [day] Lavan overtook him.
We [can, therefore,] infer
that the entire distance that Yaakov traveled in seven days210
Lavan traveled in one day211
(as it is said: "He pursued him a distance of seven days,"
and it does not say, he pursued him for seven days.)
Verse 24: Either good or evil.212
All that is considered good by the wicked
is bad as regards to the righteous.
Verse 26: Like prisoners of war.213
An army going to war is called "sword."
Verse 27: You robbed me.
[Meaning:] you stole my mind, [i.e., you misled me].
Verse 29: It is within the power of my hand.
[Meaning:] There is strength and power in my hand
to do you evil.
Everytime {Hebrew Ref} is used to denote a Divine Name
it represents strength and great power.
Verse 30: You yearned.
[ {Hebrew Ref} means] you yearned.
There are many [such usages] in Scripture.
"My soul yearns and even pines,"214
[or] "You yearn for the work of your hands."215
Verse 31: Because I was afraid, etc.
He answered his first [question] first
for he [Lavan] had [first] said to him:
"You led my daughters away," etc.
Verse 32: He shall not live.
It was due to this curse that Rochel died on the journey.216
Here with me.
Of yours.
Verse 33: Into Yaakov's tent.
[ {Hebrew Ref} ] is the same as the tent of Rochel
[It was so called] because Yaakov was constantly with her.
This is similar to what is said:
"The sons of Rochel, the wife of Yaakov";217
whereas by the others it does not say:
"The wife of Yaakov."218
And came into Rochel's tent.219
When he left Leah's tent
he returned to Rochel's tent
before searching the tent of the two handmaidens.
Why [did he bother doing] all this [in Rochel's tent]?
Because he knew her to be one who touches everything.
Verse 34: In the camel's saddle-pillow.
Meaning the same as {Hebrew Ref} ---pillows and mats,
as Onkelos translates it {Hebrew Ref} ---
which is a saddlebag made like a pillow.
In Eruvin [we find:]220
"They enclosed it with {Hebrew Ref} "
which are camels' saddlebags,
bastel in Old French.
Verse 36: You were in such hot pursuit.
[Meaning:] You pursued,
as in "They pursued us upon the mountains,"221
and as in: "From chasing the Philistines."222
Verse 37: And let them decide.
[Meaning] let them determine who is right,
aprover in Old French.
Verse 38: Never miscarried.
[Meaning] they have not miscarried,
as in, "A miscarrying womb"223
[or,] "His cow expels [the calf] without miscarrying."224
Rams of your flocks.
From here they [the Sages] derive that
[even] a one-day-old ram is called {Hebrew Ref} 225
because, otherwise, why would this be praiseworthy;
[did he mean to say that] he had not eaten rams
but [the smaller] sheep he had eaten?
If this were the case, then he would be a thief.226
Verse 39: A mutilated animal.
[Mutilated] by a lion or wolf.
I took the blame for it.227
Having the same meaning as [ {Hebrew Ref} in the verse]:
"Sling stones at a hair's breadth without missing" [ {Hebrew Ref} ]
228
[or:] "I and my son, Shlomo, shall be losers," [ {Hebrew Ref} ]229
[ {Hebrew Ref} meaning] missing.
[Yaakov, in effect was saying:] "I would suffer its loss.230
If it be missing then I would be the one missing it
because you would demand it from me."
I took the blame for it.
Onkelos translates it: {Hebrew Ref} .
[Meaning] that which is lacking and missing,
as in, "Not one person is missing from us"231
which Onkelos translates {Hebrew Ref} [there was not missing].
Whether [an animal] was stolen from me by day,
or whether it was stolen from me by night.
"Whether stolen by day or by night---
I compensated for everything."
Stolen from me.
[The {Hebrew Ref} ending is] the same as:232
"[ {Hebrew Ref} ] Great among nations,
[ {Hebrew Ref} ] a princess among states,"233
[or] "[ {Hebrew Ref} ] That was full of justice,"234
[or] "[ {Hebrew Ref} ] that loves to thresh."235
Verse 40: I was consumed by the burning heat.
[ {Hebrew Ref} has] the same meaning as a consuming fire.236
And ice.
as in, "He hurls his ice"237
which is translated by Targum as {Hebrew Ref} ---frost.
My sleep.
A term referring to sleep.
Verse 41: You changed my wages.
You kept changing the condition between us,
from speckled to spotted,
and from streaked to ringed ones.
Verse 42: And the fear of Yitzchok.
He did not wish to say {Hebrew Ref}
because G-d does not associate His Name
with the righteous while they are alive.
Although He said to him [Yaakov]
when he left Beer Sheva:
"I am Ad-noy, the G-d of Avraham, your father,
And G-d of Yitzchok,"238
because his [Yitzchok's] eyesight had dimmed
and he was therefore considered as dead.239
[Nevertheless] Yaakov was afraid to say {Hebrew Ref}
and [instead] said {Hebrew Ref} .
And He reprimanded you.
A term meaning reproof
and not a term meaning to determine.
Verse 43: What can I do unto these.
[Meaning:] "How could it enter my heart
to cause them any harm?"
Verse 44: Let it be witness.
[Referring to] G-d [being the witness].240
Verse 46: To his brethren.241
This refers to his sons who were as brothers to him,
standing by him in his troubles and wars.
Verse 47: Yegar Sohadusa.
This is the Targum of Galeid.
Verse 48: Galeid.
[Made up of two words:] {Hebrew Ref} ---a witness mound.
Verse 49: And Mitzpah, because he said, etc.
This Mitzpah is the one on Mount Gilad
as is written:
"And he passed over Mitzpah of Gilad."242
Why was its name Mitzpah?
Because each of them said to the other:
"May G-d watch [ {Hebrew Ref} ] between us
whether you will transgress the covenant."
When we are concealed.
And shall not see one another.243
Verse 50: My daughters, my daughters.
[ {Hebrew Ref} ] twice [a total of four daughters].
Bilhah and Zilpah were also his daughters from a concubine.
If you afflict my daughters.
By refusing them marital relations.
Verse 51: I have cast.
The same as {Hebrew Ref} ---"Cast into the sea,"244
as one casts an arrow [spear].
Verse 52: That I.
Here {Hebrew Ref} is used to mean "that"
as in: "Until that I have spoken my words."245
For harmful purposes.
For evil purposes you may not pass,
but you may pass for business purposes.
Verse 53: The G-d of Avraham.
[ {Hebrew Ref} is] holy, [i.e., the Divine Name].
And the god of Nachor.
[Here {Hebrew Ref} is] profane [i.e., referring to an idol].
The god of their fathers.
[ {Hebrew Ref} here, too, is] profane.
Verse 54: Yaakov slaughtered an offering.
He slaughtered animals for a feast.
His brethren.
Here {Hebrew Ref} means, for his friends who were with Lavan.
To eat bread [a meal].
Food, in general, is called {Hebrew Ref} ---bread,
as in, "He made a great feast,"246
[or] "Let us destroy the tree with its fruit."247
Chapter 32 - Rashi
Verse 2: And the angles of El-him met him.
Angels of Eretz Yisrael came to meet him
in order to accompany him into the [Holy] Land.
Verse 3: Machanayim.
[ {Hebrew Ref} means] two camps---
[the angels] from outside Eretz Yisrael
that accompanied him to this point
and those of Eretz Yisrael
that came to meet him.
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