Torah Reading for Vayetzei

is coming with the sheep.

Heb. בָּאָה. The accent is on the “aleph,” and the Targum renders אַתְיָא. [In verse 9,] “and Rachel came בָּאָה,” the accent is on the first syllable, on the “beth,” and the Targum renders. The former is in the present tense, whereas the latter is in the past tense.

The day is yet long.

Since he saw them lying down, he thought that they wished to gather the livestock to return home and that they would no longer graze. So he said to them, “The day is yet long,” i.e., if you have been hired for the day, you have not completed the day’s work, and if the animals are yours, it is, nevertheless, not the time to take in the livestock, etc. (Gen. Rabbah 70:11).

We cannot.

water [them] because the stone is huge.

and they will roll.

Heb. וְגָלְלוּ. This is translated וִיגַנְדְרוּן, and they will roll, because it is the future tense.

that Jacob drew near and rolled.

As one who removes the stopper from a bottle, to let you know that he possessed great strength (Gen. Rabbah 70:12).

and wept.

Since he foresaw with the holy spirit that she (Rachel) would not enter the grave with him. Another explanation: Since he came empty-handed, he said, “Eliezer, my grandfather’s servant, had nose rings, and bracelets and sweet fruits in his possession, and I am coming with nothing in my hands. [He had nothing] because Eliphaz the son of Esau had pursued him to kill him at his father’s orders; he (Eliphaz) overtook him, but since he had grown up in Isaac’s lap, he held back his hand. He said to him (Jacob), ”What shall I do about my father’s orders?“ Jacob replied,”Take what I have, for a poor man is counted as dead." - [from Bereishit Rabbathi by Rabbi Moshe Hadarshan]

that he was her father’s kinsman.

Heb. אִחִי אָבִיהָ, lit., her father’s brother. Related to her father, as (above 13:8): “we are kinsmen (אַחִים)” (Pirkei d’Rabbi Eliezer, ch. 36). Its midrashic interpretation is: If he (Laban) comes to deceive me, I, too, am his brother in deception, and if he is an honest man, I, too, am the son of his honest sister Rebecca. [from Gen. Rabbah 70:13]

and told her father.

Since her mother was dead, she had no one to tell but him.[from Gen. Rabbah 70:13]

that he ran towards him.

He thought that he (Jacob) was laden with money, for the servant of the household (Eliezer) had come here with ten laden camels.[from Gen. Rabbah 70:13]

and he embraced.

When he (Laban) did not see anything with him (Jacob), he said, “Perhaps he has brought golden coins, and they are in his bosom.” [from Gen. Rabbah 70:13]

and he kissed him.

He said, “Perhaps he has brought pearls, and they are in his mouth.” [from Gen. Rabbah 70:13]

He told Laban.

that he had come only because he was compelled to do so because of his brother (Esau), and that they had taken his money from him. — [from Gen. Rabbah 70:13]

Indeed, you are my bone and my flesh.

“In view of this, I have no reason to take you into the house, because you have nothing. Because of kinship, however, I will put up with you for a month’s time.” And so he did, but this too was not gratis, for he (Jacob) pastured his sheep. — [from Gen. Rabbah 70:14]

Because you are my kinsman.

Heb. הִכִי, an interrogative expression: Because you are my kinsman, should you work for me gratis?- [from Targum Onkelos]

should you work for me.

Heb. וַעִבַדְתַּנִי like וְתַעַבְדֵנִי, and likewise, any word that is in the past tense, [Scripture] prefixes to it a “vav,” which converts the word to the future tense.

tender.

Because she expected to fall into Esau’s lot, and she wept, because everyone was saying, “Rebecca has two sons, and Laban has two daughters. The older [daughter] for the older [son], and the younger [daughter] for the younger [son]” (B.B. 123a).

features.

Heb. תֹּאַר. That is the form of the countenance, an expression similar to (Isa. 44: 13) “he fixes it (יְתָאִרֵהוּ) with planes (בַשֶׂרֶד),” conpas in Old French, outline, shape.

complexion.

That is the shine of the countenance.

for my days are completed.

[The days] of which my mother told me. Moreover, my days are completed, for I am already eighty-four years old. When will I raise up twelve tribes? This is what he [meant when he] said, “that I may come to her.” Now, isn’t it true that even the most degenerate person would not say this? But he (Jacob) meant [that he intended] to beget generations. — [from Gen. Rabbah 70:18]

And it came to pass in the morning, and behold she was Leah.

But at night, she was not Leah, because Jacob had given signs to Rachel, but when she saw that they were bringing Leah, she (Rachel) said, “Now, my sister will be put to shame. So she readily transmitted those signs to her.” - [from Meg. 13b]

Complete the [wedding] week of this one.

Heb. שְׁבֻעַ. This is the construct state, because it is vocalized with a chataf (a sheva), [and means] the week of this one, which are the seven days of feasting [celebrated by a newly wedded couple]. [This appears in the] Talmud Yerushalmi, Mo’ed Katan (1:7). It is impossible to say [that it means] really a week [in the absolute state and should be rendered: this week,] because, if so, the “shin” would have to be vowelized with a “patach,” (he means to say a “kamatz” שָׁבֻעַ). Furthermore, שָׁבֻעַ is in the masculine gender, for it is written: (Deut. 16:9) “You shall count seven weeks (שִׁבְעָה שָׁבֻעֹת).” Therefore, it does not signify a week but seven [days], septaine in Old French.

and we will give to you.

[This is] a plural expression, similar to (above 11;3, 7), “Let us descend and confuse;” “and let us fire them.” This, too, is an expression of giving.

this one too.

immediately after the seven days of feasting, and you will work after her marriage. — [from Pirkei d’Rabbi Eliezer , ch. 36]

yet another seven years.

(Gen. Rabbah 70:20) Scripture compares the other ones to the first ones. Just as [he worked for him during] the first ones faithfully, so [did he work for him during] the other ones faithfully, although he (Laban) had dealt with him deceitfully.

and she named him Reuben.

(Ber. 7b) Our Sages explained: She said, “Look at the difference between my son and the son of my father-in-law, who sold the birthright to Jacob (above 25:33). This one (Reuben) did not sell it to Joseph, and he did not contend against him but even sought to take him out of the pit.”

this time my husband will be attached.

Heb. יִלָּוֶה. Since the Matriarchs were prophetesses, they knew that twelve tribes would emanate from Jacob, and that he would marry four wives, she said, “From now on, he will find no fault with me for I have contributed my share in (producing) sons.” - [from Bereishith Rabbathi, attributed to Rabbi Moshe Hadarshan, Midrash Aggadah] [I.e., three sons were thought to be each wife’s share of the twelve.]

therefore.

Whoever is referred to with the expression עַל-כֵּן had a large population, except Levi, because the Ark destroyed many of them. — [from Gen. Rabbah 71:4]

He named him Levi.

[I wondered why] it is written concerning this one, “and he named,” while concerning all [the others], it is written, “and she named.” There is an aggadic midrash in Deuteronomy Rabbah, [which relates] how the Holy One, blessed be He, sent Gabriel and he brought him (Levi) before Him, and He gave him this name, and He gave him the twenty-four priestly gifts; and because he accompanied him (לִוָּהוּ) with gifts, he named him Levi.

This time, I will thank.

since I have taken more than my share. Consequently, I must offer up thanks. — [from Gen. Rabbah 71:4]

and Rachel envied her sister.

She envied her good deeds. She said, “If she had not been more righteous than I, she would not have merited children” (Gen. Rabbah 71:5).

Give me.

Did your father [not] do that for your mother? Did he not pray for her?- [from Gen. Rabbah 71:7]

I am dead.

From here [we learn] that whoever has no children is counted as dead. — [from Gen. Rabbah 71:6]

Am I instead of God.

Am I in His place?

Who has withheld from you.

You say that I should do as my father did. I am not like my father. My father had no sons [at the time he prayed], but I have sons. [It is thus apparent that] He has withheld [children] from you, not from me. — [from Gen. Rabbah 71:7]

on my knees.

As the Targum renders: and I will rear [them].

so that I, too, will be built up.

What is [the meaning of] “too” ? She said to him, “Your grandfather Abraham had sons from Hagar; yet he girded his loins (he prayed fervently) on Sarah’s behalf.” He replied, “My grandmother brought her rival into her house.” She said, “If this matter is holding things up (prevents me from having children), here is my maidservant.” - [from Gen. Rabbah 71:7]

so that I, too, will be built up from her.

like Sarah. — [from Gen. Rabbah 71:7]

God has judged me.

He judged me, declared me guilty, and then declared me innocent. — [from Gen. Rabbah 71:7].

divine bonds.

Heb. נַפְתּוּלֵי אֱלֹהִים. Menachem ben Saruk (p. 147) classified it in the grouping of Num. 19:15, “a cover bound (פָּתִיל).” With bonds from the Omnipresent, I have joined my sister to merit children. But I interpret it as an expression of “perverse and crooked (וּפְתַלְתֹּל).” (Deut. 32:5). I have stubbornly pleaded many tortuous pleas to the Omnipresent to be equal to my sister.

I have also prevailed.

He yielded to my importunities. Onkelos, however, rendered it as an expression of prayer (תְּפִלָּה): נַפְתּוּלֵי אֱלֹהִים נִפְתַּלְתִּי. Requests beloved to Him were accepted on my behalf, and I was answered like my sister.

נִפְתַּלְתִּי.

means my prayer was accepted. There are many aggadic midrashim that interpret this phrase with the method of notarikon, (i.e., each group of letters represents a word).

And Zilpah…bore.

In the case of all of them (i.e., all Jacob’s wives), conception is mentioned, except for Zilpah, because she was the youngest of them all and so young in years that her pregnancy was not noticed. In order to deceive Jacob, Laban gave her to Leah, so that he would not perceive that they were bringing in Leah, for this was their custom, to give the older maidservant to the older [daughter] and the younger [maidservant] to the younger [daughter]. — [from Gen. Rabbah 71: 9]

“Luck has come”.

Heb. בָּא גָּד. Good luck has come [Targum Jonathan ben Uzziel] similar to (Shab. 67b) “May my fate be lucky (גָד גַדִּי) and not fatigued,” and similar to this (Isa. 65:11), “who set a table for Gad.” According to the Aggadah [Midrash Aggadah in the name of “some say”], he was born circumcised גָּד, meaning “cut off”), like Dan. 4:11, “cut down (גֹּדוּ) the tree,” but I do not know why it is written as one word (בָּגָד) [in our verse]. Another explanation: Why is it read as one word? בָּגָד is like בָּגַדְתּ ָבִּי, you betrayed me when you came to my handmaid, as a man who has betrayed (בָּגַד) the wife of his youth.

I have hired you.

I gave Rachel her payment. — [from Targum Jonathan]

on that night.

Heb. בָּלַיְלָה הוּא. The Holy One, blessed be He, assisted that Issachar should be born from that union. — [from Niddah 31a]

And God hearkened to Leah.

That she desired and was seeking means to increase the number of tribes. — [from Gen. Rabbah 72:5]

a good portion.

Heb. זֶבֶד טוֹב. [To be interpreted] according to its Aramaic translation [חוּלַק טַב, a good portion].

will live with me.

An expression of a dwelling place; herberjerie in O.F.; lodging, abode, home. From now on, his principal dwelling will be only with me, because I have as many sons as all his [other] wives have.

Dinah.

Our Sages explained that Leah pronounced judgment (דָּנָה) upon herself. [She reasoned:] If this is a male, my sister Rachel will not be [esteemed even] as one of the handmaids. So she prayed over him, and he was turned into a female (Ber. 60a).

And God remembered Rachel.

(Gen. Rabbah 73:4) He remembered for her that she gave over her signs to her sister [Leah] and that she was troubled lest she fall into Esau’s lot, perhaps Jacob would divorce her because she had no children. The wicked Esau also got that idea when he heard that she had no children. This is what the paytan incorporated [into his poem for the first day of Rosh Hashanah, entitled אֶבֶן חוּג]: When the ruddy one (Esau) saw that she (Rachel) had not experienced birth pangs, he wished to take her for himself, and she was terrified.

has taken away.

Heb. אָסַף He took it into a place where it would not be seen, and similarly (Isa. 4:1): “take away (אֱסֹף) our reproach;” (Ex. 9:19): “and will not be taken in (יֵאָסֵף) the house;” (Joel 4:15): “have withdrawn (אָסְפוּ) their shining;” (Isa. 60: 20): “shall your moon be gathered in (יֵאָסֵף),” [meaning that] it will not be hidden.

my reproach.

For I was put to shame, having been barren, and [people] were saying about me that I would fall to the lot of the wicked Esau (Tan. Buber, Vayetze 20). The Aggadah (Gen. Rabbah 73:5) [explains it thus:] As long as a woman has no child, she has no one to blame for her faults. As soon as she has a child, she blames him. “Who broke this dish?” “Your child!” “Who ate these figs?” “Your child!”

May the Lord grant me yet another son.

She knew through prophecy that Jacob was destined to establish only twelve tribes. She said, “May it be His will that the one he is destined to establish be from me.” Therefore, she prayed only for another son [and no more]. — [from Gen. Rabbah 72:6]

when Rachel had borne Joseph.

When the adversary of Esau was born, as it is said (Obadiah 1:18): “And the house of Jacob shall be fire and the house of Joseph a flame, and the house of Esau shall become stubble.” Fire without a flame does not burn anything a distance away. As soon as Joseph was born, Jacob trusted in the Holy One, blessed be He and desired to return [to Canaan]. — [from B.B. 123b, Targum Jonathan ben Uzziel, Gen. Rabbah 73:7]

Give [me] my wives, etc..

I do not wish to leave without permission. — [from Zohar vol. 1, 158b]

I have divined.

He was a diviner. [He said:] I ascertained with my divination that a blessing came to me through you. When you came here, I had no sons, as it is said (above, 29:6): “and behold, his daughter Rachel is coming with the sheep” (is it possible that he has sons, yet sends his daughter along with the shepherds?). Now, however, he had sons, as it is said (31:1): “And he heard the words of Laban’s sons.” - [from Tanchuma Shemoth 16]

speckled.

Heb. נָקֹד, spotted with small patches like dots, poynture in Old French, speckled.

spotted.

Heb. טָלוּא, an expression of patches, wide spots.

brown.

Heb. חוּם, [Onkelos renders] שְׁחוּם, somewhat reddish, ros in Old French. In the language of the Mishnah (B.B. 83b): “[If someone purchases] red (שְׁחַמְתִּית) [wheat] and it was found to be white,” regarding grain.

and this shall be my wages.

Those that will be born from now on speckled or spotted among the goats or brown among the sheep shall be mine. Those that are here now, separate from them and entrust them with your sons, so that you do not say to me concerning those born from now on, “These were there from the beginning,” and furthermore, so that you should not say to me, “Through the males that are speckled and spotted, the females will give birth to similar animals from now on.”

And my righteousness will testify for me, etc..

If you suspect me of taking anything of yours, my righteousness will testify for me. My righteousness will come and testify about my wages before you, that you will find in my flock only speckled and spotted ones, and whatever you find among them that is not speckled or spotted or brown, I have obviously stolen from you, and [only] through theft is it in my possession.

Very well!.

Heb. הֵן, an expression denoting the acceptance of terms.

If only it would be as you say.

If only you would want this!

And he removed.

[I.e.,] Laban [removed] on that day, etc.

the male goats.

Heb. הַתְּיָשִׁים, male goats.

whichever had white on it.

whichever had white patches on it.

and he gave [them].

[I.e.] Laban [gave them] into the hands of his sons.

Laban’s remaining animals.

The weakest among them, the sick and the barren, which are only leftovers, he gave over to him.

rod[s] of trembling poplar.

This is a tree named לִבְנֶה, as it is said (Hosea 4:13): “under oaks and trembling poplars (וְלִבְנֶה)” and I believe that לבנה is the one called trenble in Old French, trembling poplar and aspen, which is white (לָבָן).

moist.

When it was moist.

and hazelnut.

And he took also a rod of לוּז, a tree upon which small nuts grow, coldre in Old French, hazelnut.

and chestnut.

c(h)astanyer in Old French, chestnut.

streaks.

Many peelings, for it made it spotted.

baring the white.

When he peeled it, its white appeared and was bared in the place where it was peeled.

And he thrust.

Heb. וַּיַּצֵג. The Targum renders וְדָעִיץ, an Aramaic term denoting thrusting and sticking in, of which there are many [examples] in the Talmud, [e.g.] (Shab. 50b): “he inserted it (דָּצָהּ) and pulled it out;” and (Chul. 93b): “If he thrust (דָץ) something into it.” [The word] דָּצָהּ is like דְּעָצָהּ, but it is a contracted form.

into the gutters.

Where the water was running, in pools made in the ground in which to water the flocks. — [from Mishnath Rabbi Eliezer, ch. 7]

where…would come, etc..

In the gutters where the animals would come to drink, he thrust the rods opposite the animals. — [from Targumim]

and they would come into heat, etc..

(Gen. Rabbah 73:10) The animal would see the rods, and she would be startled backwards. Then the male would mount her and she would give birth to offspring similar to him. Rabbi Hoshaya says: The water would become sperm in their innards, and they did not require a male, and that is the meaning of וַיֵחַמְנָה וגוֹ. (I.e, in this word, there is a combination of masculine and feminine forms, as mentioned by Rabbi Abraham Ibn Ezra.)

by the rods.

At the sight of the rods.

ringed.

Unusual in the place where they are bound. Those are the joints of their forelegs and hind legs.

And Jacob separated the sheep.

Those born ringed or speckled he divided and separated for himself, and he made them [in a formation of] each flock separately, and he led the ringed flock ahead of the [ordinary] animals, and the faces of the animals following them gazed at them. This is what Scripture says [further]: “and he turned the faces of the animals toward the ringed one[s],” that the faces of the animals were directed toward the ringed ones and toward every brown one that he found in Laban’s flocks.

and he made himself flocks.

As I explained.

that were bearing their first.

הַמְקֻשָּׁרוֹת. [To be interpreted] according to the Targum: Those who were giving birth to their first, but [for this interpretation] there is no evidence in Scripture. (Machbereth Menachem p. 160), however, associated it with (II Sam. 15:31): “Ahithophel is among the conspirators (בַּקּוֹשְׁרִים);” (ibid. 12): “And the conspiracy (הַקֶּשֶׁר) was strong.” Those who bind themselves together to hasten their conception.

But if…would delay.

Heb. וּבְהַעִטִיף, a term denoting delay, as the Targum renders וּבְלַקְשׁוּת, but Menachem (Machbereth Menachem p. 132) associated it with (Isa. 3:22): “the tunics and the wraps (וְהַמַּעִטָפוֹת),” a term denoting a wrap, meaning that they enwrapped themselves in their skin and their wool, and they did not desire to come into heat through the males.

prolific animals.

Heb רַבּוֹת. They were fruitful and multiplied more than other animals. — [from Tanchuma Buber, Vayetze 24]

and maidservants and manservants.

He would sell his animals at a high price and purchase all these for himself. — [from Gen. Rabbah 74:5]

he has amassed.

Heb. עָשָׂה, lit., made, acquired, like (I Sam. 14:48) “And he gathered (וַיַעַשׂ) an army, and he smote Amalek.”

Return to the land of your forefathers.

And there I will be with you, but as long as you are still attached to the unclean one, it is impossible to cause My presence to rest upon you. — [from Pirkei d’Rabbi Eliezer , ch. 36]

and called Rachel and Leah.

First Rachel and then Leah, because she (Rachel) was the mainstay of the household, because, on her account, Jacob had joined Laban. Even Leah’s children acknowledged this matter, for Boaz and his tribunal of the tribe of Judah say, “like Rachel and like Leah, both of whom built, etc.” (Ruth 4:11). They place Rachel before Leah. — [from Tanchuma Buber, Vayetze 15]

ten times ten times.

Heb. עִשֶׂרֶת מֹנִים. מֹנִים is not less than ten.

ten times.

Heb. מֹנִים, a term denoting the base number, which is ten. We learn that he (Laban) changed his stipulation a hundred times.

and behold, the he-goats.

Although Laban had separated them all, so that the animals would not conceive their likeness, the angels were bringing them from the flock that had been given over into the hands of Laban’s sons to the flock that was in Jacob’s hands. — [from Gen. Rabbah 73:10]

and striped.

Heb. וּבְרֻדָּים [To be explained] as the Targum renders: וּפְצִיחִין and open, faissie in Old French, striped. A white thread encircles his body all around, and its stripes are open and penetrating from one to the other, but I have no evidence from Scripture.

I am the God of Beth-el.

Heb. הָאֵל בֵּית-אֵל, like אֵל בֵּית-אֵל. The “hey” is superfluous, and it is the way of the Scriptures to speak this way, like “For you are coming to the land of (הָאָרֶץ) Canaan” (Num. 34:2).

where you anointed.

This is an expression of grandeur and greatness, just as one is anointed king. So [is the meaning of] “and he poured oil on top of it” (above, 28:18), to be anointed as an altar. — [following Targum Jonathan ben Uzziel]

where you pronounced to Me a vow.

And you must pay it up, for you said, “it shall be the house of God” (Gen. 28:22), that you would offer up sacrifices there. — [from Pirkei d’Rabbi Eliezer, ch. 35]

Do we still have.

Why should we stop you from returning? Do we still hope to inherit anything of our father’s property among the males?

Are we not considered by him as strangers.

Even at a time when people usually give a dowry to their daughters, viz. at the time of marriage, he behaved toward us as [one behaves toward] strangers, for he sold us to you (for you served him fourteen years for us, and he gave us to you only) as wages for labor.

our money.

For he kept the wages for your labor.

But all the wealth.

Heb. כִּי. This כִּי here means“but.” That is, we have nothing of our father’s, but what the Holy One, blessed be He, separated from our father is ours.

separated.

Heb. הִצִיל, a term meaning that he separated, and so every expression of הַצָלָה in Scripture means separation, that one separates another from harm or from the enemy.

On the third day.

For there was a three-day journey between them.

his kinsmen.

Heb. אֶחָיו, lit., his brothers, his kinsmen.

seven-days’ journey.

All those three days [during the time] the reporter went to tell Laban, Jacob went on his way. We find that Jacob was six days distant from Laban, and on the seventh day, Laban overtook him. We find that the entire distance that Jacob had traversed in seven days, Laban traversed in one day (as it is said: “and he pursued him seven-days’ journey,” but it does not say: “and he pursued him seven days.”) - [from Gen. Rabbah 74:6]

either good or evil.

All the good of the wicked is considered evil to the righteous. — [from Yev. 103]

like prisoners of war.

lit., like captives of a sword. Every army that goes to war is called חָרֶב, sword.

and concealed from me.

[lit., you stole me, meaning] you concealed from me.

I have the power.

There is strength and power in my hand to inflict harm upon you. Also, every אל that refers to the Deity means that He is mighty and has much strength.

you longed.

You wished. There are many words in Scripture (Ps. 84:3): “My soul yearns, yea, yea, it pines” ; (Job:14:15) “You desire the work of Your hands.”

Because I was afraid, etc.

He answered him the first [question] first, that he said to him (verse 26), “and you led away my daughters, etc.” - [from Avoth d’Rabbi Nathan , 37:11-13]

shall not live.

And from that curse, Rachel died on the way (Gen. Rabbah 74:4).

what is with me.

of yours. — [from Targum Jonathan]

Jacob’s tent.

That is, Rachel’s tent, for Jacob was usually with her, and so Scripture states: (below, 46:19): “The sons of Rachel, Jacob’s wife.” In reference to all of them, however, it does not say, “Jacob’s wife.” - [from Gen. Rabbah 74:9]

and entered Rachel’s tent.

when he came out of Leah’s tent, he went back into Rachel’s tent before he searched the tent[s] of the handmaids. Why [did he bother to do] all this? Because he was aware that she was one who touches everything. — [from Gen. Rabbah 74:9]

into the camel saddle.

Heb. בְּכַר, an expression of pillows (כָּרִים) and cushions וּכְסָתוֹת, as the Targum renders: בָּעִבִיטָא דְגַמְלָא, which is a saddle, made like a pillow, and (in Eruvin 15b, 16a) we learned: “If they encircled it with pillows (עִבִיטִין).” These are the pack-saddles of the camels, bastel in French, pack-saddle.

that you have pursued.

Heb. דָלַקְתָּ, you pursued, like (Lam. 4:19): “they chased us (דָּלָקֻנוּ) on the mountains,” and like (I Sam. 17:53):“from pursuing (מִדְּלוֹק) the Philistines.” - [from Targum Onkelos]

and let them decide.

Let them clarify who is right, aprover in Old French, prove, clarify. — [from Targum Jonathan ben Uzziel]

have not aborted.

They have not aborted their fetuses, like: (Hos. 9:14): “a miscarrying (מַשְׁכִּיל) womb” (Job 21:10): “his cow bears young and does not abort (תְּשַׁכֵּל).”

the rams of your flocks.

From here they deduced that even a one-day-old ram is called a ram. Otherwise, what is his boast? He did not eat rams, but he ate lambs. If so, he is a thief. — [from B.K. 65b].

anything torn.

By a lion or a wolf. — [from Targum Jonathan ben Uzziel]

I would suffer its loss.

Heb. אִחַטֶּנָה, an expression similar to (Jud. 20:16): “and not miss (יַחֲטִיא);” (I Kings 1: 21): “My son Solomon and I will be lacking (חַטָּאִים).” I would suffer the loss; if it was missing, it was missing to me, for you would demand it from my hand.

I would suffer its loss.

The Targum renders: דַּהִוַת שַׁגְיָא מִמִנְיָנָא, what was missing (נִפְקֶדֶת) and lacking from the count, like (Num. 31:49): “and no man was missing (נִפְקַד) from us,” which the Targum renders: לָא שְׁגָא.

what was stolen by day and what was stolen at night.

לַיְלָה גְנֻבְתִי יוֹם וּגְנֻבְתִי, [similar to] גְנוּבַת יוֹם או ֹגְנוּבַת לַיְלָה, what was stolen by day and what was stolen at night, I paid all.

what was stolen.

Heb. גְּנֻבְתִי Similar to (Lam. 1:1): “great (רַבָּתִי) among the nations, a princess (שָׂרָתִי) among the provinces;” (Isa. 1:21): “full (מְלֵאִתִי) of justice;” (Hos. 10:11): “that loves (אוֹהַבְתִּי) to thresh.”

the heat consumed me.

An expression of (Deut. 4:24): “a consuming (אֹכְלָה) fire.”

and the frost.

Heb. וְקֶרַח, like (Ps. 147:17): “He hurls His ice (קַרְחוֹ).” The Targum renders: גְלִידא, ice, or frost.

my sleep.

Heb. שְׁנָתִי. An expression of שֵׁנָה, sleep.

and you changed my wages.

You would change the stipulation between us from speckled to spotted and from ringed to striped.

and the Fear of Isaac.

He did not wish to say, “the God of Isaac,” because the Holy One, blessed be He, does not associate His name with the righteous while they are alive. Although He said to him upon his departure from Beer-sheba (above, 28:13): “I am the Lord, the God of Abraham your father, and the God of Isaac,” since his eyes had become dim and a blind man is like a dead man, Jacob was afraid to say, “the God of,” and said, “and the Fear of.”

and He reproved [you] last night.

Heb. וַיוֹכַח, an expression of reproof, but it is not an expression of clarification.

Yegar Sahadutha.

The Aramaic translation of Gal-ed.

Therefore, he called it Gal-ed.

The pile is a witness.

And Mizpah, because he said, etc..

And Mizpah, which is on Mount Gilead, as it is written (Jud. 11:29): “and he passed over Mizpeh of Gilead.” Now, why was it named Mizpah? Because each one said to the other, “May the Lord look (יִצֶף) between me and you if you transgress the covenant.”

when we are hidden.

And we do not see each other.

…my daughters…my daughters.

Twice. Bilhah and Zilpah were also his daughters from a concubine. — [from Pirkei d’Rabbi Eliezer, ch. 36]

If you afflict my daughters.

By depriving them of their conjugal rights (Yoma 77).

which I have cast.

Heb. יָרִיתִי, similar to (Exod. 15:4): “He cast (יָרָה) into the sea,” like one who shoots an arrow. — [from Gen. Rabbah 74:15]

that I.

Heb. אִם. Here אִם is used as an expression of אִשֶׁר, that, like (above 24:33): “until (אִם) I have spoken my words.”

to [do] harm.

To do harm you may not pass, but you may pass to do business. — [from Gen. Rabbah 74:15]

the God of Abraham.

This is holy. [I.e., it refers to the Deity.]- [from Gen. Rabbah 74:16]

and the god of Nahor.

Profane. [I.e., it refers to pagan deities.]- [from Gen. Rabbah 74:16]

the god of their father.

Profane. [I.e., it refers to pagan deities.]

And Jacob slaughtered a slaughtering.

He slaughtered animals for a feast.

his friends.

[Heb. לְאֶחָיו, lit., to his brothers.] To his friends who were with Laban.

to eat a meal.

Heb. לָחֶם. Any kind of foodstuff is called לֶחֶם [not only bread], like (Dan. 5:1): “made a great feast (לֶחֶם);” (Jer. 11:19): “Let us destroy his food (בְּלַחְמוֹ) with wood.”

and angels of God met him.

Angels of Israel came to greet him to escort him to the land.

Mahanaim.

Two camps, [one of the angels] outside the land, who came with him up to here, and [one of the angels] of Israel, who came to greet him. — [from Tanchuma Vayishlach 3]

deliver you.

Heb. אֲמַגֶּנְךָ. Comp. (Gen. 14:20) “Who delivered (מִגֵן) your adversaries.”

My remorse has been kindled.

Heb. נִכְרְמוּ, are heated. This is an Aramaic expression. Comp. (Lam. 5:10) “Our skin is heated (נִכְמָרוּ) like an oven.”

I will not return.

from My good word, which I said. (Lev. 26:44) “I have not rejected them nor have I abhorred them,” to destroy Ephraim.

for I am God.

Who keeps His favorable word, and I do not retract the good.

I will not enter a city.

I.e., another city. I have already promised to cause My Shechinah to rest in your midst in Jerusalem, and I will never again cause it to rest on another city. Others explain it as an expression of hatred. Comp. (I Sam. 28: 16) “And has become your adversary (וַיְהִי עָרֶךְ).”

He shall roar like a lion.

He will yet roar to them like a lion that they leave the exile and follow Him.

and the children shall hasten from the west.

And the exiles shall be gathered from the west. [from Jonathan]

has surrounded Me.

Ephraim and the house of Israel have already surrounded Me with lies and deceit, i.e., the kings of the Ten Tribes and all the people, but Judah still…

rules with God.

Still rules with fear of God.

rules.

Heb. רָד. Comp. (Num. 24:19) “And there shall rule (וְיֵרְדְּ) out of Jacob.” Their kings are still with the Holy One, blessed be He.

joins the wind.

Heb. רֹעֵה. An expression of רֵעַ, a friend. He joins words of the wind, viz. idolatry.

and oil.

Their oil they carry to Egypt to give a bribe to Egypt to aid them.

Now the Lord has a contention with Judah.

He relates to them the matters of His contention which their brethren, the house of Israel, have done to Him, so that they should not wonder when He visits retribution on Jacob according to his ways.

In the womb, he seized his brother’s heel.

All this I did for him, he held him by the heel, as a sign that he would be a master over him.

he wept.

i.e., the angel wept. [from Chullin 92a]

and beseeched him.

When he said to him, “I will not let you go unless you bless me” (Gen. 32:26), and the angel was begging him, “Let me go now. Eventually, the Holy One, blessed be He, will reveal Himself to you in Bethel, and there you will find Him, and there He will speak with us, and He and I will agree with you concerning the blessings that Isaac blessed you.” Now that angel was Esau’s genius, and he was contesting the blessings.

And the Lord is the God of the hosts.

Just as I was then, so am I now, and had you walked with Me wholeheartedly, like Jacob your father, I would have acted toward you as I acted toward him.

And you shall return by your God.

On His promise and His support, which He promises you, you can rely, and return to Him. Only…

keep loving-kindness and justice.

and you may be assured to hope for His salvation always.

A trafficker who has deceitful scales in his hand.

You rely on your gain, for you are traffickers and deceivers, and concerning your wealth you say…

Surely I have become rich.

Now why should I worship the Holy One, blessed be He?

I have found power for myself.

Heb. אוֹן, meaning strength. Rabbi Simon, however, explained it homiletically as follows: I found אוֹן for myself: I found a deed of indebtedness for myself, that I possess kingship over Israel. (Gen. 50:18) “And his brothers too wept and fell etc. ‘Behold we are slaves to you etc.’” אוֹן means the laws of a deed. Comp. (Gittin 43b) “They may write his deed (אוֹנוֹ) for it.” Comp. (Gittin 43b) “They may write his deed אוֹנוֹ for it.” Comp. also (Gen. Rabbah 2:2) With one deed (אוֹנוֹ) and with one price. "And this is its explanation:

“And Ephraim said: Surely I have become rich; I have found a deed for myself.”.

Jeroboam son of Nebat, who was of the tribe of Ephraim, boasts and declares: Surely I have become rich, I have found a deed for myself, one deed, that all Israel are my slaves, for my father acquired them, as it is written: And his brothers too went and fell before him, and said: Behold we are your slaves. And whatever a slave acquires belongs to his master. Hence, all their property is mine. Therefore, I have no sin if I take all that is theirs, for they are my slaves. What is written after this? And I am the Lord your God from the land of Egypt. The greatness that came to your father in Egypt was from Me. Said the Holy One, blessed be He. ‘Behold we are your slaves,’ you have not forgotten, but ‘I am the Lord your God,’ which was stated in the Decalogue, you have forgotten, for you have erected two calves, one in Bethel and one in Dan. And according to the simple meaning of the verse, you say, “I have found power for myself through oppression and deceitful scales.” And I am the Lord your God from the land of Egypt. There I distinguished between a droplet [of seed] of a firstborn and a droplet which was not of a firstborn. I also know and exact retribution from deceitful scales made without understanding and from one who hides his weights in salt in order to deceive.

all my toils shall not suffice for my etc..

It would have been better for you had you said to yourself: All my money shall not suffice to atone for my iniquity which I have sinned. In this manner Jonathan renders it: The prophet said to them: All your wealth will not remain with you on the day of the retribution of your sins.

shall not suffice.

Heb. לֹא יִמְצְאוּ, usually translated ‘shall not find.’ They shall not suffice. Comp. (Num. 11: 22) “and suffice (וּמָצָא) for them.” But it cannot be explained: יְגִיעַי כֹּל-, all those who toil to seek my iniquity shall not find any iniquity with me, for, were that the case, it should be spelled יְגֵעַי without a “yud,” and it should be vowelized with a “tseireh,” but now it is not an expression of one who toils but an expression of toil.

I will yet make you dwell in tents.

I will cut off from your midst deceitful traffickers, and I will cause you to dwell in tents. I will set up from among you students engaging in the Torah.

as in the days of the [early] times.

As in the days of the early times, when Jacob, the unpretentious man, was sitting in tents.

And I spoke to the prophets.

to admonish you and to bring you back to do good.

and to the prophets I assumed likenesses.

I appeared to them in many likenesses. Another explanation. I gave My words likenesses to them through allegories in order to make them comprehensible to their listeners.

If there is violence in Gilead.

If they suffered from destruction and violence, they caused it to themselves, for they were but vanity in Gilgal, and they sacrificed oxen to pagan deities.

also their altars.

were as numerous as heaps which are on the furrows of the field.

the furrows of the field.

The furrow made by the plowshare is called תֶלֶם.

And Jacob fled to the field of Aram etc..

Like a person who says, “Let us return to the previous topic,” for we spoke above (verse 5): And he strove with an angel, and moreover, I did this for him; when he was forced to flee to the field of Aram, you know how I guarded him.

and for a wife he guarded.

the flocks.

And, through a prophet, the Lord brought up etc..

And, insofar as you disgrace the prophets and mock their words, is it not so that through a prophet God brought us etc.?