ל״א
י״זוַיָּ֖קׇם יַעֲקֹ֑ב וַיִּשָּׂ֛א אֶת־בָּנָ֥יו וְאֶת־נָשָׁ֖יו עַל־הַגְּמַלִּֽים׃
17Thereupon Jacob put his children and wives on camels;
את בניו ואת נשיו. הִקְדִּים זְכָרִים לִנְקֵבוֹת, וְעֵשָׂו הִקְדִּים נְקֵבוֹת לִזְכָרִים, שֶׁנֶּאֱמַר וַיִּקַּח עֵשָׂו אֶת נָשָׁיו וְאֶת בָּנָיו וְגוֹמֵר:
את בניו ואת נשיו HIS SONS AND HIS WIVES — He took the males before the females whereas Esau took the females before the males, as it is said (Genesis 36:6) “And Esau took his wives and his sons etc.” (Genesis Rabbah 74:5)
י״חוַיִּנְהַ֣ג אֶת־כׇּל־מִקְנֵ֗הוּ וְאֶת־כׇּל־רְכֻשׁוֹ֙ אֲשֶׁ֣ר רָכָ֔שׁ מִקְנֵה֙ קִנְיָנ֔וֹ אֲשֶׁ֥ר רָכַ֖שׁ בְּפַדַּ֣ן אֲרָ֑ם לָב֛וֹא אֶל־יִצְחָ֥ק אָבִ֖יו אַ֥רְצָה כְּנָֽעַן׃
18and he drove off all his livestock and all the wealth that he had amassed, the livestock in his possession that he had acquired in Paddan-aram, to go to his father Isaac in the land of Canaan.
מקנה קנינו. מַה שֶּׁקָּנָה מִצֹּאנוֹ, עֲבָדִים וּשְׁפָחוֹת וּגְמַלִּים וַחֲמוֹרִים:
מקנה קנינו means — what he had purchased by means of קנינו his own property i.e. his sheep, viz., menservants, maidservants, camels and asses (Genesis Rabbah 74:5; cf. Rashi on Genesis 30:43).
י״טוְלָבָ֣ן הָלַ֔ךְ לִגְזֹ֖ז אֶת־צֹאנ֑וֹ וַתִּגְנֹ֣ב רָחֵ֔ל אֶת־הַתְּרָפִ֖ים אֲשֶׁ֥ר לְאָבִֽיהָ׃
19Meanwhile Laban had gone to shear his sheep, and Rachel stole her father’s oracle idols.foracle idols Figurines, apparently with a human form, used as a medium in divination.
לגזוז את צאנו. שֶׁנָּתַן בְּיַד בָּנָיו דֶּרֶךְ שְׁלֹשֶׁת יָמִים בֵּינוֹ וּבֵין יַעֲקֹב:
לגזז את צאנו TO SHEAR HIS FLOCK which he had given into the charge of his sons at a distance of three days’ journey between himself and Jacob.
ותגנב רחל את התרפים. לְהַפְרִישׁ אֶת אָבִיהָ מֵעֲ"זָ נִתְכַּוְּנָה (בראשית רבה):
ותגגב רחל את התרפים AND RACHEL STOLE THE TERAPHIM — her intention was to wean her father from idol-worship (Genesis Rabbah 74:5).
כ׳וַיִּגְנֹ֣ב יַעֲקֹ֔ב אֶת־לֵ֥ב לָבָ֖ן הָאֲרַמִּ֑י עַל־בְּלִי֙ הִגִּ֣יד ל֔וֹ כִּ֥י בֹרֵ֖חַ הֽוּא׃
20Jacob kept Laban the Aramean in the dark,gkept Laban the Aramean in the dark Lit. “stole the mind of Laban the Aramean”; similarly in v. 26. not telling him that he was fleeing,
כ״אוַיִּבְרַ֥ח הוּא֙ וְכׇל־אֲשֶׁר־ל֔וֹ וַיָּ֖קׇם וַיַּעֲבֹ֣ר אֶת־הַנָּהָ֑ר וַיָּ֥שֶׂם אֶת־פָּנָ֖יו הַ֥ר הַגִּלְעָֽד׃
21and fled with all that he had. Soon he was across the Euphrates and heading toward the hill country of Gilead.
כ״בוַיֻּגַּ֥ד לְלָבָ֖ן בַּיּ֣וֹם הַשְּׁלִישִׁ֑י כִּ֥י בָרַ֖ח יַעֲקֹֽב׃
22On the third day, Laban was told that Jacob had fled.
ביום השלישי. שֶׁהֲרֵי דֶּרֶךְ שְׁלֹשֶׁת יָמִים הָיָה בֵינֵיהֶם:
ביום השלישי ON THE THIRD DAY—for there was a journey of three days between them.
כ״גוַיִּקַּ֤ח אֶת־אֶחָיו֙ עִמּ֔וֹ וַיִּרְדֹּ֣ף אַחֲרָ֔יו דֶּ֖רֶךְ שִׁבְעַ֣ת יָמִ֑ים וַיַּדְבֵּ֥ק אֹת֖וֹ בְּהַ֥ר הַגִּלְעָֽד׃
23So he took his kinsmen with him and pursued him a distance of seven days, catching up with him in the hill country of Gilead.
את אחיו. קְרוֹבָיו:
את אחיו HIS BRETHREN — i.e. his kinsmen.
דרך שבעת ימים. כָּל אוֹתָן ג' יָמִים שֶׁהָלַךְ הַמַּגִּיד לְהַגִּיד לְלָבָן הָלַךְ יַעֲקֹב לְדַרְכּוֹ, נִמְצָא, יַעֲקֹב רָחוֹק מִלָּבָן שִׁשָּׁה יָמִים, וּבַשְּׁבִיעִי הִשִּׂיגוֹ לָבָן. לָמַדְנוּ שֶׁכָּל מַה שֶּׁהָלַךְ יַעֲקֹב בְּשִׁבְעָה יָמִים הָלַךְ לָבָן בְּיוֹם אֶחָד (שֶׁנֶּאֱמַר וַיִּרְדֹּף אַחֲרָיו דֶּרֶךְ שִׁבְעַת יָמִים, וְלֹא נֶאֱמַר וַיִרְדֹּף אַחֲרָיו שִׁבְעַת יָמִים):
דרך שבעת ימים SEVEN DAY’S JOURNEY — During all the three days during which the messenger had gone to tell Laban Jacob had proceeded on his journey. Consequently Jacob was then six days distance from Laban. On the seventh day i.e. on the day when Jacob covered that stretch of ground which made him seven days distant from Laban’s starting point Laban overtook him. We may infer, therefore, that all the distance that Jacob would have taken seven days to cover Laban covered in one day. And thus it states: “and he pursued after him seven day’s journey” and it does not say “and he pursued after him for seven days” (Genesis Rabbah 74:6).
כ״דוַיָּבֹ֧א אֱלֹהִ֛ים אֶל־לָבָ֥ן הָאֲרַמִּ֖י בַּחֲלֹ֣ם הַלָּ֑יְלָה וַיֹּ֣אמֶר ל֗וֹ הִשָּׁ֧מֶר לְךָ֛ פֶּן־תְּדַבֵּ֥ר עִֽם־יַעֲקֹ֖ב מִטּ֥וֹב עַד־רָֽע׃
24But God appeared to Laban the Aramean in a dream by night and said to him, “Beware of attempting anything with Jacob, good or bad.”
מטוב עד רע. כָּל טוֹבָתָן שֶׁל רְשָׁעִים רָעָה הִיא אֵצֶל הַצַּדִּיקִים (יבמות ק"ג):
מטוב עד רע EITHER GOOD OR EVIL — why should he not speak good? Because all the good that the wicked do to the righteous is evil in the opinion of the righteous (Yevamot 103b).
כ״הוַיַּשֵּׂ֥ג לָבָ֖ן אֶֽת־יַעֲקֹ֑ב וְיַעֲקֹ֗ב תָּקַ֤ע אֶֽת־אׇהֳלוֹ֙ בָּהָ֔ר וְלָבָ֛ן תָּקַ֥ע אֶת־אֶחָ֖יו בְּהַ֥ר הַגִּלְעָֽד׃
25Laban overtook Jacob. Jacob had pitched his tent on the Height, and Laban with his kinsmen encamped in the hill country of Gilead.
כ״ווַיֹּ֤אמֶר לָבָן֙ לְיַעֲקֹ֔ב מֶ֣ה עָשִׂ֔יתָ וַתִּגְנֹ֖ב אֶת־לְבָבִ֑י וַתְּנַהֵג֙ אֶת־בְּנֹתַ֔י כִּשְׁבֻי֖וֹת חָֽרֶב׃
26And Laban said to Jacob, “What did you mean by keeping me in the dark and carrying off my daughters like captives of the sword?
כשביות חרב. כָּל חַיִל הַבָּא לַמִּלְחָמָה קָרוּי חֶרֶב:
כשביות חרב AS CAPTIVES TAKEN BY THE SWORD — an army going to war is termed “sword”.
כ״זלָ֤מָּה נַחְבֵּ֙אתָ֙ לִבְרֹ֔חַ וַתִּגְנֹ֖ב אֹתִ֑י וְלֹא־הִגַּ֣דְתָּ לִּ֔י וָֽאֲשַׁלֵּחֲךָ֛ בְּשִׂמְחָ֥ה וּבְשִׁרִ֖ים בְּתֹ֥ף וּבְכִנּֽוֹר׃
27Why did you flee in secrecy and mislead me and not tell me? I would have sent you off with festive music, with hand-drum and lyre.
ותגנב אתי. גָּנַבְתָּ אֶת דַּעְתִּי:
ותגנב אתי — means thou didst steal away my mind (as in Genesis 5:26).
כ״חוְלֹ֣א נְטַשְׁתַּ֔נִי לְנַשֵּׁ֥ק לְבָנַ֖י וְלִבְנֹתָ֑י עַתָּ֖ה הִסְכַּ֥לְתָּֽ עֲשֽׂוֹ׃
28You did not even let me kiss my familyhfamily Lit. “sons and daughters.” good-by! It was a foolish thing for you to do.
כ״טיֶשׁ־לְאֵ֣ל יָדִ֔י לַעֲשׂ֥וֹת עִמָּכֶ֖ם רָ֑ע וֵֽאלֹהֵ֨י אֲבִיכֶ֜ם אֶ֣מֶשׁ ׀ אָמַ֧ר אֵלַ֣י לֵאמֹ֗ר הִשָּׁ֧מֶר לְךָ֛ מִדַּבֵּ֥ר עִֽם־יַעֲקֹ֖ב מִטּ֥וֹב עַד־רָֽע׃
29I have it in my power to do you harm; but the God of your fatheriyour father Cf. note at v. 5. said to me last night, ‘Beware of attempting anything with Jacob, good or bad.’
יש לאל ידי. יֵשׁ כֹּחַ וְחַיִל בְּיָדִי לַעֲשׂוֹת עִמָּכֶם רַע, וְכָל אֵל שֶׁהוּא לְ' קֹדֶש עַל שֵׁם עִזּוּז וְרֹב אוֹנִים הוּא:
יש לאל ידי means MY HAND HAS THE STRENGTH AND THE POWER — to do you hurt (אל therefore means strength and יש לאל ידי is equivalent to יש אל לידי). Wherever אל is used as a Divine Name it is because it signifies strength and abundance of power.
ל׳וְעַתָּה֙ הָלֹ֣ךְ הָלַ֔כְתָּ כִּֽי־נִכְסֹ֥ף נִכְסַ֖פְתָּה לְבֵ֣ית אָבִ֑יךָ לָ֥מָּה גָנַ֖בְתָּ אֶת־אֱלֹהָֽי׃
30Very well, you had to leave because you were longing for your father’s house; but why did you steal my gods?”
נכספתה. חָמַדְתָּ, וְהַרְבֵּה יֵשׁ בַּמִּקְרָא, נִכְסְפָה וְגַם כָּלְתָה נַפְשִׁי (תהילים פ"ד), לְמַעֲשֵׂה יָדֶיךָ תִכְסֹף (איוב י"ד):
נכספתה means THOU DIDST LONG—It occurs many times in Scripture: (Psalms 89:3) “My soul yearneth (נכספה) yea, pineth”; (Job 14:15) “Thou wouldst have a desire (תכסוף) to the work of hands”.
ל״אוַיַּ֥עַן יַעֲקֹ֖ב וַיֹּ֣אמֶר לְלָבָ֑ן כִּ֣י יָרֵ֔אתִי כִּ֣י אָמַ֔רְתִּי פֶּן־תִּגְזֹ֥ל אֶת־בְּנוֹתֶ֖יךָ מֵעִמִּֽי׃
31Jacob answered Laban, saying, “I was afraid because I thought you would take your daughters from me by force.
כי יראתי וגו'. הֱשִׁיבוֹ עַל רִאשׁוֹן רִאשׁוֹן, שֶׁאָמַר לוֹ, וַתְּנַהֵג אֶת בְּנֹתַי וְגוֹ':
כי יראתי BECAUSE I FEARED — He answered his first question first, for he had asked him (Genesis 31:26) “[what hast thou done…] that thou hast carried away my daughters etc.” (this being the first of all Laban’s questions).
ל״בעִ֠ם אֲשֶׁ֨ר תִּמְצָ֣א אֶת־אֱלֹהֶ֘יךָ֮ לֹ֣א יִֽחְיֶה֒ נֶ֣גֶד אַחֵ֧ינוּ הַֽכֶּר־לְךָ֛ מָ֥ה עִמָּדִ֖י וְקַֽח־לָ֑ךְ וְלֹֽא־יָדַ֣ע יַעֲקֹ֔ב כִּ֥י רָחֵ֖ל גְּנָבָֽתַם׃
32But anyone with whom you find your gods shall not remain alive! In the presence of our kin, point out what I have of yours and take it.” Jacob, of course, did not know that Rachel had stolen them.
לא יחיה. וּמֵאוֹתָהּ קְלָלָה מֵתָה רָחֵל בַּדֶּרֶךְ (בראשית רבה)
לא יחיה LET HIM NOT LIVE — In consequence of this curse Rachel died on the journey (Genesis Rabbah 74:9).
מה עמדי. מִשֶּׁלְּךָ:
מה עמדי WHAT IS WITH ME that belongs to you.
ל״גוַיָּבֹ֨א לָבָ֜ן בְּאֹ֥הֶל יַעֲקֹ֣ב ׀ וּבְאֹ֣הֶל לֵאָ֗ה וּבְאֹ֛הֶל שְׁתֵּ֥י הָאֲמָהֹ֖ת וְלֹ֣א מָצָ֑א וַיֵּצֵא֙ מֵאֹ֣הֶל לֵאָ֔ה וַיָּבֹ֖א בְּאֹ֥הֶל רָחֵֽל׃
33So Laban went into Jacob’s tent and Leah’s tent and the tents of the two maidservants; but he did not find them. Leaving Leah’s tent, he entered Rachel’s tent.
באהל יעקב. הוּא אֹהֶל רָחֵל, שֶׁהָיָה יַעֲקֹב תָּדִיר אֶצְלָהּ; וְכֵן הוּא אוֹמֵר בְּנֵי רָחֵל אֵשֶׁת יַעֲקֹב וּבְכֻלָּן לֹא נֶאֱמַר אֵשֶׁת יַעֲקֹב:
באהל יעקב INTO JACOB’S TENT — This was Rachel’s tent also, for Jacob was constantly with her. For the same reason Scripture says (46:19) “the sons of Rachel Jacob’s wife”, whilst in the case of the other wives it does not state “Jacob’s wife” (Genesis Rabbah 74:9).
ויבא באהל רחל. כְּשֶׁיָּצָא מֵאֹהֶל לֵאָה חָזַר לוֹ לְאֹהֶל רָחֵל קֹדֶם שֶׁיְּחַפֵּשׂ בְּאֹהֶל הָאֲמָהוֹת, וְכָל כָּךְ לָמָּה? שֶׁהָיָה מַכִּיר בָּהּ שֶׁהִיא מַשְׁמְשָׁנִית:
ויבא באהל רחל AND HE CAME INTO RACHEL’S TENT — When he left Leah’s tent he returned again to Rachel’s tent before he searched the tent of the two maid-servants. Why did he feel compelled to do all this? Because he knew full well that she was meddlesome (Genesis Rabbah 74:9).
ל״דוְרָחֵ֞ל לָקְחָ֣ה אֶת־הַתְּרָפִ֗ים וַתְּשִׂמֵ֛ם בְּכַ֥ר הַגָּמָ֖ל וַתֵּ֣שֶׁב עֲלֵיהֶ֑ם וַיְמַשֵּׁ֥שׁ לָבָ֛ן אֶת־כׇּל־הָאֹ֖הֶל וְלֹ֥א מָצָֽא׃
34Rachel, meanwhile, had taken the idols and placed them in the camel cushion and sat on them; and Laban rummaged through the tent without finding them.
בכר הגמל. לְשׁוֹן כָּרִים וּכְסָתוֹת, כְּתַרְגּוּמוֹ בַּעֲבִיטָא דְגַמְלָא, וְהִיא מַרְדַּעַת הָעֲשׂוּיָה כְּמִין כַּר; וּבְעֵרוּבִין (דף ט"ז) שָׁנִינוּ הִקִּיפוּהָ בַּעֲבִיטִין, וְהֵן עֲבִיטֵי גְמַלִּים, בשט"ו בְּלַעַז:
בכר הגמל IN THE CAMEL’S SADDLE-PILLOW — כר has the same meaning as in the Talmudic phrase "pillows (כרים) and bolsters”. Explain it as the Targum renders it: “in the עביטא of the camel”. This is a packsaddle made like a pillow. In Erubin (Eruvin 16a) we find, "they enclosed it with עביטין” by which is meant the saddles of camels. old French bast, bat; English packsaddle.
ל״הוַתֹּ֣אמֶר אֶל־אָבִ֗יהָ אַל־יִ֙חַר֙ בְּעֵינֵ֣י אֲדֹנִ֔י כִּ֣י ל֤וֹא אוּכַל֙ לָק֣וּם מִפָּנֶ֔יךָ כִּי־דֶ֥רֶךְ נָשִׁ֖ים לִ֑י וַיְחַפֵּ֕שׂ וְלֹ֥א מָצָ֖א אֶת־הַתְּרָפִֽים׃
35For she said to her father, “Let not my lord take it amiss that I cannot rise before you, for I am in a womanly way.” Thus he searched, but could not find the oracle idols.
ל״ווַיִּ֥חַר לְיַעֲקֹ֖ב וַיָּ֣רֶב בְּלָבָ֑ן וַיַּ֤עַן יַעֲקֹב֙ וַיֹּ֣אמֶר לְלָבָ֔ן מַה־פִּשְׁעִי֙ מַ֣ה חַטָּאתִ֔י כִּ֥י דָלַ֖קְתָּ אַחֲרָֽי׃
36Now Jacob became incensed and took up his grievance with Laban. Jacob spoke up and said to Laban, “What is my crime, what is my guilt that you should pursue me?
דלקת. רָדַפְתָּ, כְּמוֹ עַל הֶהָרִים דְּלָקֻנוּ (איכה ד'), וּכְמוֹ מִדְּלֹק אַחֲרֵי פְלִשְׁתִּים (שמואל א י"ז):
דלקת means THOU HAST PURSUED — as in (Lamentations 4:19) “They chased us (דלקנו) upon the mountains”, and (1 Samuel 17:53) ‘‘from chasing (מדלק) after the Philistines”.
ל״זכִּֽי־מִשַּׁ֣שְׁתָּ אֶת־כׇּל־כֵּלַ֗י מַה־מָּצָ֙אתָ֙ מִכֹּ֣ל כְּלֵי־בֵיתֶ֔ךָ שִׂ֣ים כֹּ֔ה נֶ֥גֶד אַחַ֖י וְאַחֶ֑יךָ וְיוֹכִ֖יחוּ בֵּ֥ין שְׁנֵֽינוּ׃
37You rummaged through all my things; what have you found of all your household objects? Set it here, before my kin and yours, and let them decide between us two.
ויוכיחו. וִיבָרְרוּ עִם מִי הַדִּין, אפרובי"ר בְּלַעַז:
ויוכיחו — means that they may decide who is right. old French eprouver; English prove.
ל״חזֶה֩ עֶשְׂרִ֨ים שָׁנָ֤ה אָנֹכִי֙ עִמָּ֔ךְ רְחֵלֶ֥יךָ וְעִזֶּ֖יךָ לֹ֣א שִׁכֵּ֑לוּ וְאֵילֵ֥י צֹאנְךָ֖ לֹ֥א אָכָֽלְתִּי׃
38“These twenty years I have spent in your service, your ewes and she-goats never miscarried, nor did I feast on rams from your flock.
לא שכלו. לֹא הִפִּילוּ עִבּוּרָם, כְּמוֹ רֶחֶם מַשְׁכִּיל (הושע ט'), תְּפַלֵּט פָּרָתוֹ וְלֹא תְשַׁכֵּל (איוב כ"א):
לא שכלו means HAVE NOT MISCARRIED — Similar are: (Hosea 9:14) ‘‘a miscarrying (משכיל) womb”; (Job 21:10) “his cow calveth and casteth (תשכל) not her calf”.
ואילי צאנך. מִכָּאן אָמְרוּ אַיִל בֶּן יוֹמוֹ קָרוּי אַיִל, שֶׁאִם לֹא כֵן, מַה שִּׁבְחוֹ? אֵלִים לֹא אָכַל, אֲבָל כְּבָשִׂים אָכַל, אִם כֵּן גַּזְלָן הוּא (בבא קמא ס"ה):
ואילי צאנך AND THE RAMS OF THY FLOCK — From this phrase they (the Rabbis) inferred (Bava Kamma 65b) that a male sheep even when one day old is called a ram; for if this be not so, how was this creditable to him? Did he mean that he had not eaten rams (i. e. the larger animals), but that he had eaten the smaller sheep? If so, he was a thief! (39).
ל״טטְרֵפָה֙ לֹא־הֵבֵ֣אתִי אֵלֶ֔יךָ אָנֹכִ֣י אֲחַטֶּ֔נָּה מִיָּדִ֖י תְּבַקְשֶׁ֑נָּה גְּנֻֽבְתִ֣י י֔וֹם וּגְנֻֽבְתִ֖י לָֽיְלָה׃
39That which was torn by beasts I never brought to you; I myself made good the loss; you exacted it of me, whether snatched by day or snatched by night.
טרפה. עַל יְדֵי אֲרִי וּזְאֵב:
טרפה THAT WHICH WAS TORN by a lion or a wolf.
אנכי אחטנה. לְשׁוֹן קֹלֵעַ בָּאֶבֶן אֶל הַשַּׂעֲרָה וְלֹא יַחֲטִא (שופטים כ'), אֲנִי וּבְנִי שְׁלֹמֹה חַטָּאִים (מלכים א א') – חֲסֵרִים, אָנֹכִי אַחְסְרֶנָּה, אִם חָסְרָה חָסְרָה לִי, שֶׁמִּיָּדִי תְּבַקְשֶׁנָּה:
אנכי אחטנה I BARE THE LOSS OF IT — It has the same meaning as the verb in (Judges 20:16) “sling stones at a hair-breadth and not miss (יחטא)”, and (1 Kings 1:21) “that I and my son Solomon shall suffer the loss of it (חטאים)” i.e. shall be lacking in authority. The sense therefore is: “I” was short of it; if it was missing, it was missing to me because you required it of my hand.
(אנכי אחטנה תַּרְגּוּמוֹ דַּהַוַת שָׁגְיָא מִמִּנְיָנָא, שֶׁהָיְתָה נִפְקֶדֶת וּמְחֻסֶּרֶת, כְּמוֹ וְלֹא נִפְקַד מִמֶּנּוּ אִישׁ (במדבר ל"א), תַּרְגּוּמוֹ לָא שְׁגָא):
אנכי אחטנה In the Targum it is translated by דהות שגיא ממנינא which means that which was missing and deficient from the number of the animals. The words (Numbers 31:49) “There is missing (נפקד) not one man of us”, is rendered in the Targum by ולא שגיא
גנבתי יום וגנבתי לילה. גְנוּבַת יוֹם אוֹ גְנוּבַת לַיְלָה, הַכֹּל שִׁלַּמְתִּי:
גנבתי יום וגנבתי לילה WHETHER STOLEN BY DAY OR STOLEN BY NIGHT — everything I paid back.
גנבתי. כְּמוֹ רַבָּתִי בַגּוֹיִם שָׂרָתִי בַּמְּדִינוֹת (איכה א'), מְלֵאֲתִי מִשְׁפָּט (ישעיהו א') אֹהַבְתִּי לָדוּשׁ (הושע י'):
גנבתי As regards the suffix י it is similar to the י in (Lamentations 1:1) “great (רבתי) among the nations, princess (שרתי) among the provinces”; (Isaiah 1:21) “that was full of (מלאתי) justice”; (Hosea 10:11) “that loveth (אהבתי) to thresh”.
מ׳הָיִ֧יתִי בַיּ֛וֹם אֲכָלַ֥נִי חֹ֖רֶב וְקֶ֣רַח בַּלָּ֑יְלָה וַתִּדַּ֥ד שְׁנָתִ֖י מֵֽעֵינָֽי׃
40Often,jOften Lit. “I was.” scorching heat ravaged me by day and frost by night; and sleep fled from my eyes.
אכלני חרב. לְשׁוֹן אֵשׁ אֹכְלָה:
אכלני חרב THE DROUGHT CONSUMED ME — the same metaphor as (Deuteronomy 4:24) אש אכלה “a consuming fire”.
וקרח. כְּמוֹ מַשְׁלִיךְ קַרְחוֹ (תהילים קמ"ז), תַּרְגּוּמוֹ גְּלִידָא:
וקרח THE FROST — as (Psalms 147:17) “He casteth forth his ice (קרחו)”. In the Targum it is rendered by גלידא “hoar-frost”.
שנתי. לְשׁוֹן שֵׁנָה:
שנתי means MY SLEEP.
מ״אזֶה־לִּ֞י עֶשְׂרִ֣ים שָׁנָה֮ בְּבֵיתֶ֒ךָ֒ עֲבַדְתִּ֜יךָ אַרְבַּֽע־עֶשְׂרֵ֤ה שָׁנָה֙ בִּשְׁתֵּ֣י בְנֹתֶ֔יךָ וְשֵׁ֥שׁ שָׁנִ֖ים בְּצֹאנֶ֑ךָ וַתַּחֲלֵ֥ף אֶת־מַשְׂכֻּרְתִּ֖י עֲשֶׂ֥רֶת מֹנִֽים׃
41Of the twenty years that I spent in your household, I served you fourteen years for your two daughters, and six years for your flocks; and you changed my wages time and again.ktime and again Lit. “ten times.”
ותחלף את משכרתי. הָיִיתָ מְשַׁנֶּה תְּנַאי שֶׁבֵּינֵינוּ, מִנָּקֹד לְטָלוּא, וּמֵעֲקוּדִים לִבְרֻדִּים:
ותחלף את משכרתי AND THOU HAST CHANGED MY HIRE — You have altered the agreement regarding my hire between us from speckled to spotted and from streaked to grisled.
מ״בלוּלֵ֡י אֱלֹהֵ֣י אָבִי֩ אֱלֹהֵ֨י אַבְרָהָ֜ם וּפַ֤חַד יִצְחָק֙ הָ֣יָה לִ֔י כִּ֥י עַתָּ֖ה רֵיקָ֣ם שִׁלַּחְתָּ֑נִי אֶת־עׇנְיִ֞י וְאֶת־יְגִ֧יעַ כַּפַּ֛י רָאָ֥ה אֱלֹהִ֖ים וַיּ֥וֹכַח אָֽמֶשׁ׃
42Had not the God of my fatherlmy father See note at v. 5.—the God of Abraham and the FearmFear Meaning of Heb. paḥad uncertain. of Isaac—been with me, you would have sent me away empty-handed. But it was my plight and the toil of my hands that God took notice of—and gave judgment on last night.”
ופחד יצחק. לֹא רָצָה לוֹמַר אֱלֹהֵי יִצְחָק, שֶׁאֵין הַקָּבָּ"ה מְיַחֵד שְׁמוֹ עַל הַצַּדִּיקִים בְּחַיֵּיהֶם, וְאַעַ"פִּ שֶׁאָמַר לוֹ בְּצֵאתוֹ מִבְּאֵר שֶׁבַע אֲנִי ה' אֱלֹהֵי אַבְרָהָם אָבִיךָ וֵאלֹהֵי יִצְחָק, בִּשְׁבִיל שֶׁכָּהוּ עֵינָיו, וַהֲרֵי הוּא כַּמֵּת; יַעֲקֹב נִתְיָרֵא לוֹמַר אֱלֹהֵי, וְאָמַר וּפַחַד:
ופחד יצחק AND THE DREAD OF ISAAC — He did not like to say “God of Isaac” because God does not associate His name with the righteous whilst they are alive. And although He (God) said, when he (Jacob) was departing from Beer-Sheba, (Genesis 28:13) “I am the Lord, the God of Abraham thy father and the God of Isaac”, this was because his (Isaac’s) eyes were dim and he might therefore be regarded as dead (Midrash Tanchuma, Toldot 7) — Jacob, however, feared to say “God of Isaac” and said “the Dread”.
ויוכח. לְשׁוֹן תּוֹכָחָה הוּא וְלֹא לְשׁוֹן הוֹכָחָה:
ויוכח The word here has the meaning of reproof (“and he reproved thee”; cf. Genesis 5:24) and not of deciding (as in Genesis 5:37).