“Jacob took a vow, saying: If God will be with me, and He will keep me on this way that I go, and will give me bread to eat, and a garment to wear” (Genesis 28:20). “Jacob took a vow, saying: If God will be with me…and will give me bread to eat.” It is written: “Those uttered by my lips and spoken by my mouth when I was in distress” (Psalms 66:14) – Rabbi Yitzḥak HaBavli said: “And spoken by my mouth when I was in distress” – as he vowed to perform a mitzva in his time of distress. What is “saying”? It is: Saying to the generations, so they would take vows in their time of distress. Jacob began with a vow first; therefore, anyone who takes a vow will ascribe the vow only to him. Rabbi Abbahu said: It is written: “Who took an oath to the Lord and took a vow to the Champion of Jacob” (Psalms 132:2) – to the Champion of Abraham or to the Champion of Isaac is not written here, but rather, “took a vow to the Champion of Jacob” – he ascribed the vow to the one who began with it first.
Rav Huna said in the name of Rav Idi: It is written: “The people rejoiced in their donation, because they donated to the Lord wholeheartedly, and King David too rejoiced with great joy” (I Chronicles 29:9) – because they were engaged in the mitzva of donation and they were successful, that is why they rejoiced. Therefore, what does it say? “David blessed the Lord before the eyes of the entire congregation [and David said: Blessed is the Lord, God of Israel our father]…” (I Chronicles 29:10). It does not say here: “God of Abraham, Isaac, and Israel,” but rather, “God of Israel our father” – he ascribed the vow to the one who began with it first. Rabbi Yehuda said: This place is also not lacking.1There is no need to go to Chronicles for proof, as there is proof elsewhere in the Bible. “Israel took a vow [vayidru]2Plural.” is not written here, but rather, “Israel took a vow [vayidar]3Singular.” (Numbers 21:2) – Israel the elder.
There are four who took vows; two took vows and lost, and two took vows and profited. Jacob took a vow4Genesis 28:20–22. and lost.5Rachel died because Jacob was tardy in fulfilling his vow (see Shabbat 32b). Yiftaḥ took a vow and lost.6He took a vow that he would offer up to the Lord what would emerge first from his house, and it was his daughter. (See Judges 11:30–34). Hannah took a vow and profited.7She took a vow that she would give a son born to her to God (I Samuel 1:11). Samuel the prophet was born to her. Israel took a vow and profited, as it is stated: “Israel took a vow…” (Numbers 21:2).8They overcame the Canaanites.
Rabbi Abbahu and Rabbi Yoḥanan, one said: The portion is out of order. The other said: It was stated in order. The one who said: The portion is out of order, as the Holy One blessed be He had already promised him, as it is stated: “Behold, I am with you” (Genesis 28:15), and he says: “If God will be with me”? The one who says: It was stated in order, how do I understand: “If God will be with me”? It is, rather, that this is what Jacob said: ‘If the conditions that He said, to be with me and to keep me, will be fulfilled, I will fulfill my vow.’ “And I return to my father’s house in peace, the Lord will be my God” (Genesis 28:21). Rabbi Abbahu and the Rabbis, Rabbi Abbahu said: “If God will be with me, and He will keep me on this way [derekh] that I go” (Genesis 28:20) – from evil speech, just as it says: “They drew [vayadrekhu] their tongues, their bows of falsehood” (Jeremiah 9:2). “And will give me bread to eat” (Genesis 28:20) – from illicit sexual relations, just as it says: “He did not know anything with him except the bread that he eats” (Genesis 39:6) – a euphemism.9A euphemism for Potiphar’s wife. “And I return to my father’s house in peace” (Genesis 28:21) – from bloodshed. “The Lord will be my God” (Genesis 28:21) – from idol worship. The Rabbis interpret all the matters from it: “If God will be with me, and He will keep me on this way [derekh] that I go” – from idol worship, from illicit sexual relations, from bloodshed, from evil speech. Derekh is nothing other than idol worship, just as it says: “Those who take an oath by the sin of Samaria, and say: As your god lives, Dan, and: As the way [derekh] of Beersheba lives” (Amos 8:14). Derekh is nothing other than illicit sexual relations, as it is stated: “So is the way [derekh] of an adulterous woman…” (Proverbs 30:20). Derekh is nothing other than bloodshed, as it is stated: “My son, do not walk on a way with them; prevent your foot from their pathway […and they are quick to spill blood]” (Proverbs 1:15–16). Derekh is nothing other than evil speech,10This is derived from the verse cited above: “They drew [vayadrekhu] their tongues, their bows of falsehood” (Jeremiah 9:2). as it is stated: “He heard the words of Laban’s sons, saying: Jacob has taken…” (Genesis 31:1).11Lavan’s sons slandered Jacob.
[נסח אחר: עקילס הגר בא ושאל את רבי אליעזר אמר לו הרי חבה שחבב הקדוש ברוך הוא את הגר, דכתיב: ואהב גר לתת לו לחם ושמלה, כמה טוסין אית לי כמה פוסיני אית לי אפלו על עבדי לא משגיחין, נזף ביה ואזיל לגבי רבי יהושע],
“And will give me bread to eat, and a garment to wear” (Genesis 28:20) – Akilas the proselyte entered to Rabbi Eliezer, he said to him: ‘Is this all the benefit of the proselyte, as it is stated: “And loves the stranger, to give him food and a garment”?’ (Deuteronomy 10:18). He said to him: ‘Is it insignificant in your eyes, the item regarding which this elder pondered, as it is stated: “And will give me bread to eat, and a garment to wear”? But this proselyte comes and He extends it to him on a reed.’12With no effort on his part. He entered to Rabbi Yehoshua. [Variant reading: Akilas the proselyte came and asked Rabbi Eliezer, he said to him: ‘The fondness that the Holy One blessed be He was fond of the proselyte, as it is stated: “And loves the stranger, to give him food and a garment.” How many peacocks do I have, how many pheasants do I have? I pay no attention even to my servants.’ He reprimanded him, and he went to Rabbi Yehoshua. His students said to him: ‘The item regarding which this elder pondered, you extend it to him on a reed? He came before Rabbi Yehoshua]. He began placating him with words: “Bread” – this is Torah, as it is written: “Come, partake of my bread” (Proverbs 9:5). “Garment” – this is a cloak. If a person merits Torah, he merits a cloak.13The cloak of a Torah scholar. Moreover, they marry their daughters into the priesthood, and their descendants were High Priests and would offer up burnt offerings upon the altar. Another matter, “bread” – this is the showbread; “and a garment” – these are the priestly vestments. That was in the Temple, but in the outlying areas, “bread” – this is ḥalla, “and a garment” – these are the first shearing. They said: ‘Were it not for the forbearance that Rabbi Yehoshua demonstrated with Akilas the proselyte, he would have returned to his evil ways. He read in his regard: “One who is slow to anger is better than the mighty”’ (Proverbs 16:32).
“And I return to my father’s house in peace” – Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: The Holy One blessed be He took the conversations of the patriarchs and rendered them the key to the redemption of the descendants. The Holy One blessed be He said to him [Jacob]: ‘You said: “[The Lord] will be [vehaya] my God,” as you live, all the goodness, blessings, and consolations that I give to your children, I give it to them only in this language,’ as it is stated: “It will be [vehaya] on that day that spring water will emerge from Jerusalem” (Zechariah 14:8). “It will be [vehaya] on that day that the Lord will continue, setting His hand a second time to acquire the remnant of His people” (Isaiah 11:11). “It will be [vehaya] on that day, that the mountains will drip nectar” (Joel 4:18). “It will be [vehaya] on that day that a great shofar will be sounded…” (Isaiah 27:13).
“This stone that I have established as a monument will be the House of God and everything that You will give me I will tithe to You” (Genesis 28:22). “This stone that I have established as a monument will be the House of God and everything that You will give me I will tithe to You.” One idolater asked Rabbi Meir, he said to him: ‘The first issue of your donkey, with what is it redeemed?’ He said to him: ‘With a lamb, as it is written: “The first issue of a donkey you shall redeem with a lamb [seh]”’ (Exodus 34:20). He said to him: ‘If he does not have a lamb?’ He said to him: ‘With a goat.’ He said to him: ‘From where do you derive this?’ He said to him: ‘It is as it is written: “You shall take it from the sheep or from the goats”’ (Exodus 12:5). He said to him: ‘That is for the paschal lamb.’ He said to him: ‘A goat is also called seh.’ [He said:] ‘From where do you derive this?’ He said to him: ‘“These are the animals that you may eat: An ox, a sheep [seh khevasim], and a goat [seh izim]”’ (Deuteronomy 14:4). He stood and kissed him on his head. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: A certain Samaritan asked Rabbi Meir, he said to him: ‘Do you not say that Jacob is truthful, as the verse says “Give truth to Jacob”?’ (Micah 7:20). He said to him: ‘Yes.’ He said to him: ‘But did he not say: “Everything that You will give me I will tithe to You”?’ He said to him: ‘Yes.’ He said to him: ‘He separated the tribe of Levi as a tithe. Why did he not separate one from the other two tribes?’14There were twelve tribes. One tenth of twelve would be 1.2 tribes, but Jacob set aside only one tribe, which is a tenth of ten, and not a tenth of twelve. He said to him: ‘Were they twelve? Were they not fourteen? “Ephraim and Manasseh will be for me like Reuben and Simeon”’ (Genesis 48:5). He said to him: ‘All the more so – if you add water, add flour.’15If you add more tribes, you should increase the tithe. He said to him: ‘Do you not concede to me that there were four matriarchs? The firstborn is sacred, and sacred does not produce sacred.’16Deduct one tribe for the firstborn of each of the matriarchs; therefore, tithes need be taken only from ten. He said to him: ‘Happy are you, and happy is your nation, that you are found in its midst.’
“Jacob lifted his feet, and went to the land of the people of the east” (Genesis 29:1). “Jacob lifted his feet” – Rabbi Aḥa said: “A healing heart is the life of the flesh [besarim]” (Proverbs 14:30) – when one is the recipient of good tidings [shenitbaser besorot], his heart bears his feet. That is what is said: The stomach bears the feet. “He saw, and behold, a well in the field, and, behold, three flocks of sheep lying there alongside it, since from that well they watered the flocks and the great stone was on the mouth of the well” (Genesis 29:2). “All the flocks would gather there, they would roll the stone from the well’s mouth, and water the sheep, and return the stone onto the well’s mouth in its place” (Genesis 29:3). “He saw, and behold, a well in the field” – Rabbi Ḥama bar Ḥanina interpreted it in six ways: “Behold, a well in the field” – this is the well;17The well which accompanied Israel in the desert when they left Egypt. “behold, three flocks of sheep” – Moses, Aaron, and Miriam; “since from that well they watered the flocks” – as from there, each and every one would draw water for his banner, for his tribe, and for his family; “and the great stone was on the mouth of the well” – it was the size of the contents of a small sieve;18It was called “great” because of the water that miraculously flowed from it. “All the flocks would gather there” – at the time of the encampments; “and return the stone onto the well’s mouth in its place” – during the journeys it would be restored to its original state. “Behold, a well in the field” – this is Zion; “behold, three flocks of sheep” – these are the three pilgrimage festivals; “since from that well they watered” – as from there they would draw the Divine Spirit; “and the great stone” – this is the Celebration of the Place of the Drawing of the Water.19See Sukkah 51a. Rabbi Hoshaya said: ‘Why would they call it the “Place of the Drawing”? It is because they would draw the Divine Spirit from there.’ “All the flocks would gather there” – coming from Levo Ḥamat20In the north. to the Ravine of Egypt;21In the south. “and they would roll the stone…” – as they would draw the Divine Spirit from there. “And return the stone…” – it was replaced for the next pilgrimage festival. Another matter, “he saw, and behold, a well in the field” – this is Zion; “behold, three flocks of sheep” – these are the three courts, as we learned: Three courts were there; one on the Temple Mount, one at the entrance of the courtyard, and one in the Chamber of Hewn Stone. “Since from that well…” – as from there, they would hear the ruling; “and the great stone” – this is the High Court that was in the Chamber of Hewn Stone. “All the flocks would gather there” – these are the courts in the Land of Israel; “they would roll the stone…” – as they would hear the ruling from there; “and return the stone” – they would deliberate regarding the ruling until they would establish it properly. Another matter, “behold, three flocks of sheep,” “behold, a well,” – this is Zion; “behold, three flocks of sheep” – these are the first three kingdoms,22Babylon, Persia, and Greece, kingdoms that ruled over Israel when there was a Temple. “since from that well they watered the flocks” – as they became wealthy from the consecrations in the chambers; “and the great stone was on the mouth of the well” – this is the merit of the patriarchs. “All the flocks would gather there” – this is the Roman Empire, that conscripted troops from all the nations of the world; “they would roll the stone” – as they became wealthy from the consecrations in the chambers; “and return the stone onto the well’s mouth in its place” – in the future, the merit of the patriarchs will prevail. Another matter, “behold, a well in the field” – this is the Sanhedrin; “behold, three flocks of sheep” – these are the three rows of students who would sit before them; “since from that well they watered the flocks” – as from there, they would hear the halakha; “and the great stone was on the mouth of the well” – this is the most distinguished member of the Sanhedrin, who would analyze the halakha. “All the flocks would gather there” – these are the Torah scholars in the Land of Israel; “they would roll the stone” – as from there, they would hear the halakha; “and return the stone onto the well’s mouth” – they would deliberate regarding the halakha until they would establish it properly. Another matter, “He saw, and behold, a well in the field” – this is the synagogue; “behold, three flocks of sheep” – these are the three called to the Torah;23During morning prayers on Mondays and Thursdays and afternoon prayers on Shabbat, the Torah is read, and three people are called up to the Toah. “since from that well…” – as from there, they would hear the Torah; “and the great stone” – this is the evil inclination. “All the flocks would gather there” – this is the congregation; “they would roll the stone”– as from there, they would hear the Torah; “and return the stone…” – when they would exit, the evil inclination would return to its place.24Hearing the Torah keeps the evil inclination in check.
Rabbi Yoḥanan interpreted it regarding Sinai. “He saw, and behold, a well” – this is Sinai; “behold, three…there” – priests, Levites, and Israelites; “since from that well…” – as from there, they heard the Ten Commandments; “and the great stone” – this is the Divine Presence. “All the flocks would gather there” – Rabbi Shimon ben Yehuda of Kefar Akko said in the name of Rabbi Shmuel: Had Israel been lacking even one, they would not have received the Torah; “they would roll the stone”– as from there, they would hear the voice, and heard the Ten Commandments; “and return the stone…” – “you saw that from the heavens I spoke…” (Exodus 20:19).
“Jacob said to them: My brethren, from where are you? They said: We are from Ḥaran” (Genesis 29:4). “He said to them: Do you know Laban, son of Naḥor? They said: We know” (Genesis 29:5). “He said to them: Is he well? They said: He is well, and here is Rachel his daughter, coming with the sheep” (Genesis 29:6). “Jacob said to them: My brethren…” – Rabbi Yosei bar Ḥanina interpreted the verses regarding the exile. “Jacob said to them…we are from Ḥaran” – we are fleeing from the wrath [ḥaron af] of the Holy One blessed be He. “He said to them: Do you know Laban, son of Naḥor?” – do you know who is destined to cleanse your iniquities like snow? “He said to them: Is he well? They said: He is well” – by what merit? “Here is Rachel his daughter, coming with the sheep” – that is what is written: “So said the Lord: A voice is heard in Rama, wailing, bitter weeping, Rachel weeping for her children; she refuses to be consoled…So said the Lord: Restrain your voice from weeping…there is hope for your future” (Jeremiah 31:15–17).
“He said to them: Is he well [hashalom lo]?” – is there peace [hashalom] between you and him? “They said: He is well,” – but if it is prattle that you seek: “Here is Rachel his daughter, coming with the sheep.” That is what is said: Speech is found among women. “He said: Behold, the day is still great, it is not time for the livestock to be gathered; give the sheep to drink, and go and herd” (Genesis 29:7). “He said: Behold, [the day] is still…” – he said to them: ‘If you are hired watchmen, “the day is still great.” If you are herding your own, “it is not time for the livestock to be gathered.”’ “He was still speaking with them, and Rachel came with her father’s flock; for she was a shepherdess” (Genesis 29:9). “He was still speaking with them, and Rachel came” – come and see the difference between neighborhood and neighborhood. Elsewhere, they were seven,25Jethro had seven daughters. and the shepherds sought to confront them. That is what is written: “The shepherds came and drove them away” (Exodus 2:17). However, here, it was one, and no person touched her, because: “The angel of the Lord encamps around those who fear Him, and rescues them” (Psalms 34:8) – to those who are proximate to those who fear him.
“It was when Jacob saw Rachel, the daughter of Laban his mother’s brother, and the flock of Laban his mother’s brother, Jacob approached, rolled the stone from the mouth of the well, and watered the sheep of Laban his mother’s brother” (Genesis 29:10). “It was when Jacob saw…Jacob approached, rolled the stone” – like one who is removing a stopper from the mouth of a jug. “Jacob kissed Rachel, and raised his voice, and wept” (Genesis 29:11). “Jacob kissed Rachel” – every kiss is for promiscuity except for three: A kiss of greatness; a kiss of reunion; a kiss of parting. A kiss of greatness – “Samuel took the flask of oil, poured onto his head, and kissed him” (I Samuel 10:1). A kiss of reunion – “He went and he met him at the mountain of God and he kissed him” (Exodus 4:27). A kiss of parting – “Orpa kissed her mother-in-law, but Ruth clung to her” (Ruth 1:14). Rabbi Tanḥuma said: A kiss of kinship as well, as it is stated: “Jacob kissed Rachel,” who was his relative. “And raised his voice, and wept” – why did he weep? He said: ‘Eliezer, when he went to bring Rebecca, what is written in his regard? “The servant took ten camels from the camels of his master…” (Genesis 24:10), but I do not have even one nose-ring or one bracelet.’ Another matter, why did he weep? It is because he saw that she would not enter into the grave with him. That is what she [Rachel] said to her [Leah]: “That is why he will lie with you tonight” (Genesis 30:15) – he will lie with you, and he will not lie with me.26Lie, in the sense of burial. Another matter, why did he weep? It is because he saw people whispering to one another because he kissed her, [saying]: ‘What, has this one come to introduce a matter of lewdness in our midst?’ This is because from the time that the world was stricken in the generation of the Flood, the nations of the world stood and distanced themselves from lewdness. That is what is said: The people of the East are distanced from lewdness.
“Jacob told Rachel that he was her father’s brother, and that he was Rebecca’s son, and she ran and told her father” (Genesis 29:12). “Jacob told Rachel that he was [her father’s] brother, and that he was Rebecca’s son” – if being deceitful, “that he was her father’s brother”; if being righteous, “that he was Rebecca’s son.” “And she ran and told her father” – Rabbi Yoḥanan said: A woman is always accustomed only to her mother’s house. He27One of the students. raised an objection: ‘But is it not written: “She ran and told her father”?’ He said to him: ‘It is because her mother had died. Who should she have told if not her father?’ “It was when Laban heard the news of Jacob his sister’s son, he ran to meet him, embraced him, kissed him, and brought him to his house. He related to Laban all these matters” (Genesis 29:13). “It was when Laban heard…” – he [Laban] said: ‘Eliezer was the most defective one of the household, as it is written: “The servant took ten camels” 28The verse states that he was only a servant. (Genesis 24:10); this one, who is the most beloved of the household, all the more so.29He will have riches with him.’ When he did not see even a knapsack, “he embraced him” – he said: ‘They are dinars and they are in his belt.’ When he found nothing, “he kissed him” – he said: ‘Perhaps they are gems and they are in his mouth.’ When he did not see anything, Jacob said to him: ‘What do you think, that I came bearing money? I came only bearing words’ – “He related to Laban.”
“Laban said to him: Indeed, you are my bone and my flesh, and he stayed with him a month’s time” (Genesis 29:14). “Laban said to him: Indeed, you are my bone and my flesh…” – he said to him: ‘I was thinking to render you a king over me, but now that you have nothing with you, “indeed, you are my bone and my flesh.” I will strip you bare like this bone.’ “He stayed with him a month’s time” – Rabbi Ami said: The Torah teaches you etiquette. For how long must a person tend to his relatives? It is up to a month. “Laban said to Jacob: Because you are my brother, shall you work for me for nothing? Tell me, what is your salary?” (Genesis 29:15). “Laban said to Jacob: Because…shall you work for me for nothing?” Is that possible?30Did Laban really plan on paying Jacob fairly for his work? It is, rather, if he performed a task for ten silver coins, he would give him five silver coins, and if his delivery was worth six silver pieces, he would give him three silver pieces.31That is what Laban wanted to give as payment for Jacob's work. He said to him: ‘What do you think, that I came because I want your money? I came only because of your two young women.’
“Laban had two daughters; the name of the elder was Leah, and the name of the younger was Rachel” (Genesis 29:16). “Laban had two daughters” – like two beams that reach from one end of the world to the other: this one produced chieftains and that one produced chieftains; this one produced kings and that one produced kings; from this one, lion-killers arose32David was from the tribe of Judah, who was the son of Leah. See I Samuel 17:36. and from that one lion-killers arose;33Samson from the tribe of Dan, the son of Rachel's maidservant. See Judges 14:5–6. from this one prophets arose and from that one prophets arose; from this one judges arose and from that one judges arose; from this one conquerors of lands arose34Moses was from the tribe of Levi, son of Leah. Moses conquered the lands of Siḥon and Og. See Numbers 21:21–35. and from that one conquerors of lands arose;35Joshua was from the tribe of Ephraim, son of Joseph, son of Rachel. from this one distributers of lands arose36Moses. and from that one distributers of lands arose;37Joshua. the offering of this one’s son overrides Shabbat38King Solomon during the dedication of the Temple. See Etz Yosef on Bereshit Rabba 35:3. and the offering of that one’s son overrides Shabbat;39Elishama ben Amihud prince of the tribe of Ephraim. See Bemidbar Rabba 14:1. the war of this one’s son overrides Shabbat,40Joshua conquered Jericho on Shabbat. See Bemidbar Rabba 14:1. and the war of that one’s son overrides Shabbat;41David's war in Ke'ila. See Eiruvin 45a. two nights were given to this one, and two nights were given to that one: Pharaoh’s night42The plague of the firstborn. and Sennacherib’s night43When he laid siege to Jerusalem. See II Kings 19:35. for Leah; Gideon’s night44Gideon attacked the Midyanite camp at night. See Judges chapter 7. and Mordekhai’s night for Rachel – “on that night, the king’s sleep was disturbed” (Esther 6:1). “The name of the elder [hagedola] was Leah” – greater [gedola] in her gifts, eternal priesthood and eternal kingship, as it is written: “Judah will be inhabited forever” (Joel 4:20), and it is written: “This is My resting place forever” (Psalms 132:14). “And the name of the younger [haketana] was Rachel” – lesser [ketana] in her gifts; Joseph was temporary, Saul was temporary, Shilo was temporary: “He rejected the tent of Joseph and did not choose the tribe of Ephraim” (Psalms 78:67).
“Leah’s eyes were delicate and Rachel was of beautiful form and of beautiful appearance” (Genesis 29:17). “Leah’s eyes were delicate” – Rabbi Yoḥanan’s disseminator interpreted: Leah’s eyes were weak.45From birth. He said to him: ‘Your mother’s eyes were weak.’ What is delicate? They were delicate from weeping, as they46People would say. would say: ‘These were the stipulations: The elder to the elder and the younger to the younger.’47Leah was to be married to Esau and Rachel to Jacob. She would weep and say: ‘May it be His will that I will not fall to the lot of that wicked man.’ Rav Huna said: Prayer is powerful, as it nullified the decree. Moreover, she preceded her sister. “Rachel was of beautiful form” – the primary distinctive characteristic of Rachel was that she was fair – “Rachel was…”
“Jacob loved Rachel, and he said: I will work for you seven years for Rachel, your younger daughter” (Genesis 29:18). “Jacob loved Rachel” – [Jacob said to Laban:] ‘Because I know that the residents of your place are deceitful, that is why I am clarifying my deal with you. “He said: I will work for you…for Rachel, your…daughter” – Rachel but not Leah. “Your daughter” – so you will not bring another from the marketplace whose name is Rachel. “Younger” – so you will not exchange their names for one another. Even if you place a wicked one in a carpenter’s vise, it will be of no avail to you.’ “Laban said: Better that I give her to you, than give her to another man; remain with me” (Genesis 29:19). “Jacob worked seven years for Rachel; they were in his eyes but a few days, in his love of her” (Genesis 29:20). “Laban said: Better that I give her to you…Jacob worked…for Rachel [they were in his eyes but a few [aḥadim] days]” – Rabbi Ḥanina bar Pazi said: Aḥadim is stated here and aḥadim is stated elsewhere: “Live with him a few [aḥadim] years” (Genesis 27:44). Just as here, it is seven years, so, too, elsewhere, it is seven years.
“Jacob said to Laban: Give me my wife, as my time is fulfilled, and I will consort with her” (Genesis 29:21). “Jacob said to Laban: Give me my wife” – Rabbi Aivu said: Even a dissolute person does not use that language, but Jacob said so: “Give me my wife…and I will consort with her”? Rather, this is what he said to him: ‘The Holy One blessed be He said to me that I would produce twelve tribes. Now, I am approximately eighty-four years old, and if I do not produce them now, when will I produce them?’ That is why it was necessary for the verse to say: “Jacob said to Laban: Give me my wife.”
And Laban gathered the residents of the place and made a feast (Genesis 29:22). When the night came he took his daughter Leah and brought her to Jacob, and he had relations with her (Genesis 29:23). And Laban gave his maidservant Zilpa to his daughter Leah as a maidservant (Genesis 29:24). “It was in the morning and, behold, she was Leah; he said to Laban: What is this that you did to me? Did I not work with you for Rachel, and why did you deceive me?” (Genesis 29:25). “Laban gathered all the people of the place, and made a feast” (Genesis 29:22). He gathered all the people of his place. He said to them: ‘You know that we were hard-pressed for water, but once this righteous man came here, the water was blessed.’ [They said to him:] ‘What can we do for you?’ He said to them: ‘If you wish, I will deceive him, and give him Leah, as he loves this Rachel greatly, and he will spend another seven years with you.’ They said to him: ‘Do as you please.’ He said to them: ‘Give me collateral that no one of you will disclose it.’ They gave him collateral and he obtained with it wine, oil, and meat. That is why he is called Laban the Aramean; because he deceived [sherima] the people of his place. All day they were praising him.48Jacob. When night fell, he said to them: ‘What is this?’ They told him ‘You performed an act of kindness with your merit.’ They were lauding before him, and saying: ‘It is fitting, it is fitting [ha laya ha laya] – she is Leah, she is Leah.’49They were hinting to the fact that the bride was Leah. At night, they brought the bride and covered the lamps. He said to them: ‘What is this?’ They said to him: ‘What, do you think that we are rams like you?’50We are modest, not like you, who kissed Rachel in public like an animal. All that night he called her Rachel and she answered him. “In the morning, and behold, she was Leah.” He said to her: ‘What, you are a deceiver, daughter of a deceiver, did I not call you Rachel at night and you answered me?’ She said to him: 'Is there a barber without disciples?51Who can cut his hair. In this context she means: I am your disciple since you answered to your brother's name. Did your father not call you Esau and you answered him?' “Laban said: So will not be done in our place, to give the younger before the elder” (Genesis 29:26). “Complete the week for this one, and we will give you that one too, for the work that you will work with me another seven additional years” (Genesis 29:27). “He told Laban: What is this that you did to me…?" (Genesis 29:25). “Laban said: So will not be done…complete the week for this one…” – Rabbi Yaakov bar Aḥa said: From here we learn that one does not mix joy with joy, but rather, “complete the week for this one…”
“He also consorted with Rachel; he also loved Rachel more than Leah. He worked with him another seven additional years” (Genesis 29:30). “He also consorted with Rachel; he also loved Rachel more than Leah…” – Rabbi Yehuda bar Simon said: The way of the world is that a worker performs labor faithfully with the employer for two or three hours, but ultimately, he becomes lazy in his labor. However, here, just as the first ones were complete, so, the latter ones were complete. Just as the first ones were performed faithfully, so, the latter ones were performed faithfully. Rabbi Yoḥanan said: It is written: “Jacob fled to the field of Aram, and Israel worked for a wife…” (Hosea 12:13). He [Hosea] said to them: ‘Your redemption is modeled after your patriarch Jacob. Just as your patriarch Jacob, before he took a wife he was put to work, after he took a wife, he was put to work, you, too, before your redeemer is born, you were enslaved, after your redeemer is born, you are enslaved.’52Even after the redeemer is born the redemption will not be immediate.
וַיִּדַּר יַעֲקֹב נֶדֶר לֵאמֹר אִם יִהְיֶה אֱלֹהִים עִמָּדִי וגו' וְנָתַן לִי לֶחֶם לֶאֱכֹל (בראשית כח, כ), כְּתִיב (תהלים סו, יד): אֲשֶׁר פָּצוּ שְׂפָתָי וְדִבֶּר פִּי בַּצַּר לִי, אָמַר רַבִּי יִצְחָק הַבַּבְלִי וְדִבֶּר פִּי בַּצַּר לִי, שֶׁנֶּדֶר מִצְוָה בְּעֵת צָרָתוֹ, מַהוּ לֵאמֹר, לֵאמֹר לַדּוֹרוֹת כְּדֵי שֶׁיִּהְיוּ נוֹדְרִים בְּעֵת צָרָתָן. יַעֲקֹב פָּתַח בַּנֶּדֶר תְּחִלָּה לְפִיכָךְ כָּל מִי שֶׁהוּא נוֹדֵר לֹא יִהְיֶה תּוֹלֶה אֶת הַנֶּדֶר אֶלָּא בוֹ. אָמַר רַבִּי אַבָּהוּ כְּתִיב (תהלים קלב, ב): אֲשֶׁר נִשְׁבַּע לַה' נָדַר לַאֲבִיר יַעֲקֹב, לַאֲבִיר אַבְרָהָם וְלַאֲבִיר יִצְחָק אֵין כְּתִיב כָּאן, אֶלָּא נָדַר לַאֲבִיר יַעֲקֹב, תָּלָה אֶת הַנֶּדֶר בְּמִי שֶׁפָּתַח בּוֹ תְּחִלָּה.
“Jacob took a vow, saying: If God will be with me, and He will keep me on this way that I go, and will give me bread to eat, and a garment to wear” (Genesis 28:20).
“Jacob took a vow, saying: If God will be with me…and will give me bread to eat.” It is written: “Those uttered by my lips and spoken by my mouth when I was in distress” (Psalms 66:14) – Rabbi Yitzḥak HaBavli said: “And spoken by my mouth when I was in distress” – as he vowed to perform a mitzva in his time of distress. What is “saying”? It is: Saying to the generations, so they would take vows in their time of distress. Jacob began with a vow first; therefore, anyone who takes a vow will ascribe the vow only to him. Rabbi Abbahu said: It is written: “Who took an oath to the Lord and took a vow to the Champion of Jacob” (Psalms 132:2) – to the Champion of Abraham or to the Champion of Isaac is not written here, but rather, “took a vow to the Champion of Jacob” – he ascribed the vow to the one who began with it first.
רַב הוּנָא בְּשֵׁם רַב אִידִי אָמַר כְּתִיב (דברי הימים א כט, ט): וַיִּשְׂמְחוּ הָעָם עַל הִתְנַדְּבָם כִּי בְּלֵב שָׁלֵם הִתְנַדְּבוּ לַה' וְגַם דָּוִיד הַמֶּלֶךְ שָׂמַח שִׂמְחָה גְדוֹלָה, וּלְפִי שֶׁהָיוּ עֲסוּקִים בְּמִצְוַת נְדָבָה וְעָלָה בְּיָדָן לְפִיכָךְ שָׂמְחוּ, לְפִיכָךְ מַהוּ אוֹמֵר (דברי הימים א כט, י): וַיְבָרֶךְ דָוִיד אֶת ה' לְעֵינֵי כָּל הַקָּהָל וגו', אֱלֹהֵי אַבְרָהָם יִצְחָק וְיִשְׂרָאֵל אֵינוֹ אוֹמֵר כָּאן, אֶלָּא (דברי הימים א כט, י): אֱלֹהֵי יִשְׂרָאֵל אָבִינוּ, תָּלָה אֶת הַנֶּדֶר בְּמִי שֶׁפָּתַח בּוֹ תְּחִלָּה. אָמַר רַבִּי יְהוּדָה עוֹד מִן אַתְרָא לֵית הִיא חֲסֵרָה, וַיִּדְרוּ יִשְׂרָאֵל אֵין כְּתִיב כָּאן, אֶלָּא (במדבר כא, ב): וַיִּדַּר יִשְׂרָאֵל, יִשְׂרָאֵל סָבָא.
Rav Huna said in the name of Rav Idi: It is written: “The people rejoiced in their donation, because they donated to the Lord wholeheartedly, and King David too rejoiced with great joy” (I Chronicles 29:9) – because they were engaged in the mitzva of donation and they were successful, that is why they rejoiced. Therefore, what does it say? “David blessed the Lord before the eyes of the entire congregation [and David said: Blessed is the Lord, God of Israel our father]…” (I Chronicles 29:10). It does not say here: “God of Abraham, Isaac, and Israel,” but rather, “God of Israel our father” – he ascribed the vow to the one who began with it first. Rabbi Yehuda said: This place is also not lacking.1There is no need to go to Chronicles for proof, as there is proof elsewhere in the Bible. “Israel took a vow [vayidru]2Plural.” is not written here, but rather, “Israel took a vow [vayidar]3Singular.” (Numbers 21:2) – Israel the elder.
אַרְבָּעָה הֵן שֶׁנָּדְרוּ, שְׁנַיִם נָדְרוּ וְהִפְסִידוּ, שְׁנַיִם נָדְרוּ וְנִשְׂתַּכָּרוּ. יַעֲקֹב, נָדַר וְהִפְסִיד. יִפְתָּח, נָדַר וְהִפְסִיד. חַנָּה, נָדְרָה וְנִשְׂתַּכָּרָה. יִשְׂרָאֵל, נָדְרוּ וְנִשְׂתַּכָּרוּ. שֶׁנֶּאֱמַר (במדבר כא, ב): וַיִּדַּר יִשְׂרָאֵל נֶדֶר וגו'.
There are four who took vows; two took vows and lost, and two took vows and profited. Jacob took a vow4Genesis 28:20–22. and lost.5Rachel died because Jacob was tardy in fulfilling his vow (see Shabbat 32b). Yiftaḥ took a vow and lost.6He took a vow that he would offer up to the Lord what would emerge first from his house, and it was his daughter. (See Judges 11:30–34). Hannah took a vow and profited.7She took a vow that she would give a son born to her to God (I Samuel 1:11). Samuel the prophet was born to her. Israel took a vow and profited, as it is stated: “Israel took a vow…” (Numbers 21:2).8They overcame the Canaanites.
רַבִּי אַבָּהוּ וְרַבִּי יוֹנָתָן חַד אֲמַר מְסֹרֶסֶת הִיא הַפָּרָשָׁה, וְאַחֲרִינָא אֲמַר עַל הַסֵּדֶר נֶאֶמְרָה. מַאן דְּאָמַר מְסֹרֶסֶת הִיא הַפָּרָשָׁה, שֶׁכְּבָר הִבְטִיחוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (בראשית כח, טו): וְהִנֵּה אָנֹכִי עִמָּךְ, וְהוּא אוֹמֵר (בראשית כח, כ): אִם יִהְיֶה אֱלֹהִים עִמָּדִי, אֶתְמָהָא. מַאן דְּאָמַר עַל הַסֵּדֶר נֶאֶמְרָה מָה אֲנִי מְקַיֵּם אִם יִהְיֶה אֱלֹהִים עִמָּדִי, אֶלָּא כָּךְ אָמַר יַעֲקֹב אִם יִתְקַיְּמוּ לִי הַתְּנָאִים שֶׁאָמַר לִי לִהְיוֹת עִמִּי וּלְשָׁמְרֵנִי אֲנִי אֲקַיֵּם אֶת נִדְרִי. רַבִּי אַבָּהוּ וְרַבָּנָן, רַבִּי אַבָּהוּ אָמַר אִם יִהְיֶה אֱלֹהִים עִמָּדִי וּשְׁמָרַנִּי בַּדֶּרֶךְ הַזֶּה אֲשֶׁר אָנֹכִי הוֹלֵךְ, מִלָּשׁוֹן הָרָע, הֵיךְ מָה דְאַתְּ אָמַר (ירמיה ט, ב): וַיַּדְרְכוּ אֶת לְשׁוֹנָם קַשְׁתָּם שֶׁקֶר. וְנָתַן לִי לֶחֶם לֶאֱכֹל, מִגִּלּוּי עֲרָיוֹת, הֵיךְ מָה דְאַתְּ אָמַר (בראשית לט, ו): וְלֹא יָדַע אִתּוֹ מְאוּמָה כִּי אִם הַלֶּחֶם אֲשֶׁר הוּא אוֹכֵל, לָשׁוֹן נָקִי. וְשַׁבְתִּי בְשָׁלוֹם אֶל בֵּית אָבִי, מִשְּׁפִיכוּת דָּמִים. וְהָיָה ה' לִי לֵאלֹהִים, מֵעֲבוֹדַת כּוֹכָבִים. רַבָּנָן פָּתְרִין לָהּ בְּכָל עִנְיָנָא, אִם יִהְיֶה אֱלֹהִים עִמָּדִי וּשְׁמָרַנִּי בַּדֶּרֶךְ הַזֶּה אֲשֶׁר אָנֹכִי הוֹלֵךְ, מֵעֲבוֹדַת כּוֹכָבִים, מִגִּלּוּי עֲרָיוֹת, מִשְּׁפִיכוּת דָּמִים, מִלָּשׁוֹן הָרָע. אֵין דֶּרֶךְ אֶלָּא עֲבוֹדַת כּוֹכָבִים, כְּמָה דְאַתְּ אָמַר (עמוס ח, יד): הַנִּשְׁבָּעִים בְּאַשְׁמַת שֹׁמְרוֹן וְאָמְרוּ חֵי אֱלֹהֶיךָ דָן וְחֵי דֶּרֶךְ בְּאֵר שָׁבַע. וְאֵין דֶּרֶךְ אֶלָּא גִּלּוּי עֲרָיוֹת, שֶׁנֶּאֱמַר (משלי ל, כ): כֵּן דֶּרֶךְ אִשָּׁה מְנָאָפֶת וגו'. וְאֵין דֶּרֶךְ אֶלָא שְׁפִיכוּת דָּמִים, שֶׁנֶּאֱמַר (משלי א, טו): בְּנִי אַל תֵּלֵךְ בְּדֶרֶךְ אִתָּם מְנַע רַגְלְךָ מִנְּתִיבָתָם וגו'. וְאֵין דֶּרֶךְ אֶלָּא לָשׁוֹן הָרָע, שֶׁנֶּאֱמַר (בראשית לא, א): וַיִּשְׁמַע יַעֲקֹב אֶת דִּבְרֵי בְנֵי לָבָן לֵאמֹר לָקַח יַעֲקֹב.
Rabbi Abbahu and Rabbi Yoḥanan, one said: The portion is out of order. The other said: It was stated in order. The one who said: The portion is out of order, as the Holy One blessed be He had already promised him, as it is stated: “Behold, I am with you” (Genesis 28:15), and he says: “If God will be with me”? The one who says: It was stated in order, how do I understand: “If God will be with me”? It is, rather, that this is what Jacob said: ‘If the conditions that He said, to be with me and to keep me, will be fulfilled, I will fulfill my vow.’
“And I return to my father’s house in peace, the Lord will be my God” (Genesis 28:21).
Rabbi Abbahu and the Rabbis, Rabbi Abbahu said: “If God will be with me, and He will keep me on this way [derekh] that I go” (Genesis 28:20) – from evil speech, just as it says: “They drew [vayadrekhu] their tongues, their bows of falsehood” (Jeremiah 9:2). “And will give me bread to eat” (Genesis 28:20) – from illicit sexual relations, just as it says: “He did not know anything with him except the bread that he eats” (Genesis 39:6) – a euphemism.9A euphemism for Potiphar’s wife. “And I return to my father’s house in peace” (Genesis 28:21) – from bloodshed. “The Lord will be my God” (Genesis 28:21) – from idol worship. The Rabbis interpret all the matters from it: “If God will be with me, and He will keep me on this way [derekh] that I go” – from idol worship, from illicit sexual relations, from bloodshed, from evil speech. Derekh is nothing other than idol worship, just as it says: “Those who take an oath by the sin of Samaria, and say: As your god lives, Dan, and: As the way [derekh] of Beersheba lives” (Amos 8:14). Derekh is nothing other than illicit sexual relations, as it is stated: “So is the way [derekh] of an adulterous woman…” (Proverbs 30:20). Derekh is nothing other than bloodshed, as it is stated: “My son, do not walk on a way with them; prevent your foot from their pathway […and they are quick to spill blood]” (Proverbs 1:15–16). Derekh is nothing other than evil speech,10This is derived from the verse cited above: “They drew [vayadrekhu] their tongues, their bows of falsehood” (Jeremiah 9:2). as it is stated: “He heard the words of Laban’s sons, saying: Jacob has taken…” (Genesis 31:1).11Lavan’s sons slandered Jacob.
וְנָתַן לִי לֶחֶם לֶאֱכֹל וּבֶגֶד לִלְבּשׁ (בראשית כח, כ), עֲקִילַס הַגֵּר נִכְנַס אֵצֶל רַבִּי אֱלִיעֶזֶר אָמַר לוֹ הֲרֵי כָּל שִׁבְחוֹ שֶׁל גֵּר, שֶׁנֶּאֱמַר (דברים י, יח): וְאֹהֵב גֵּר לָתֶת לוֹ לֶחֶם וְשִׂמְלָה, אָמַר לוֹ וְכִי קַלָּה הִיא בְּעֵינֶיךָ, דָּבָר שֶׁנִּתְחַבֵּט עָלָיו אוֹתוֹ זָקֵן, שֶׁנֶּאֱמַר: וְנָתַן לִי לֶחֶם לֶאֱכֹל וּבֶגֶד לִלְבּשׁ, וּבָא זֶה וְהוֹשִׁיטוֹ לוֹ בְּקָנֶה. נִכְנַס אֵצֶל רַבִּי יְהוֹשֻׁעַ.
[נסח אחר: עקילס הגר בא ושאל את רבי אליעזר אמר לו הרי חבה שחבב הקדוש ברוך הוא את הגר, דכתיב: ואהב גר לתת לו לחם ושמלה, כמה טוסין אית לי כמה פוסיני אית לי אפלו על עבדי לא משגיחין, נזף ביה ואזיל לגבי רבי יהושע],
אָמְרוּ לוֹ תַּלְמִידָיו רַבִּי דָּבָר שֶׁנִתְחַבֵּט עָלָיו אוֹתוֹ זָקֵן אַתְּ מוֹשִׁיטוֹ לָזֶה בְּקָנֶה. [אזל לגבי רבי יהושע] הִתְחִיל מְפַיְסוֹ בִּדְבָרִים. לֶחֶם, זוֹ תּוֹרָה, דִּכְתִיב (משלי ט, ה): לְכוּ לַחֲמוּ בְלַחְמִי. שִׂמְלָה, זוֹ טַלִּית, זָכָה אָדָם לְתוֹרָה, זָכָה לְטַלִּית. וְלֹא עוֹד אֶלָּא שֶׁהֵן מַשִּׂיאִין אֶת בְּנוֹתֵיהֶם לַכְּהֻנָּה וְהָיוּ בְּנֵיהֶם כֹּהֲנִים גְּדוֹלִים וּמַעֲלִים עוֹלוֹת עַל גַּבֵּי הַמִּזְבֵּחַ. דָּבָר אַחֵר, לֶחֶם, זֶה הַפָּנִים. וְשִׂמְלָה, אֵלּוּ בִּגְדֵי כְּהֻנָּה. הֲרֵי בַּמִּקְדָּשׁ. אֲבָל בַּגְּבוּלִים, לֶחֶם, זוֹ חַלָּה. וְשִׂמְלָה, זוֹ רֵאשִׁית הַגֵּז. אָמְרוּ, אִלּוּלֵי אֲרִיכוּת פָּנִים שֶׁהֶאֱרִיךְ רַבִּי יְהוֹשֻׁעַ עִם עֲקִילַס הָיָה חוֹזֵר לְסוּרוֹ, וְקָרָא עָלָיו (משלי טז, לב): טוֹב אֶרֶךְ אַפַּיִם מִגִּבּוֹר.
“And will give me bread to eat, and a garment to wear” (Genesis 28:20) – Akilas the proselyte entered to Rabbi Eliezer, he said to him: ‘Is this all the benefit of the proselyte, as it is stated: “And loves the stranger, to give him food and a garment”?’ (Deuteronomy 10:18). He said to him: ‘Is it insignificant in your eyes, the item regarding which this elder pondered, as it is stated: “And will give me bread to eat, and a garment to wear”? But this proselyte comes and He extends it to him on a reed.’12With no effort on his part. He entered to Rabbi Yehoshua.
[Variant reading: Akilas the proselyte came and asked Rabbi Eliezer, he said to him: ‘The fondness that the Holy One blessed be He was fond of the proselyte, as it is stated: “And loves the stranger, to give him food and a garment.” How many peacocks do I have, how many pheasants do I have? I pay no attention even to my servants.’ He reprimanded him, and he went to Rabbi Yehoshua. His students said to him: ‘The item regarding which this elder pondered, you extend it to him on a reed? He came before Rabbi Yehoshua].
He began placating him with words: “Bread” – this is Torah, as it is written: “Come, partake of my bread” (Proverbs 9:5). “Garment” – this is a cloak. If a person merits Torah, he merits a cloak.13The cloak of a Torah scholar. Moreover, they marry their daughters into the priesthood, and their descendants were High Priests and would offer up burnt offerings upon the altar.
Another matter, “bread” – this is the showbread; “and a garment” – these are the priestly vestments. That was in the Temple, but in the outlying areas, “bread” – this is ḥalla, “and a garment” – these are the first shearing. They said: ‘Were it not for the forbearance that Rabbi Yehoshua demonstrated with Akilas the proselyte, he would have returned to his evil ways. He read in his regard: “One who is slow to anger is better than the mighty”’ (Proverbs 16:32).
וְשַׁבְתִּי בְשָׁלוֹם אֶל בֵּית אָבִי, רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי, נָטַל הַקָּדוֹשׁ בָּרוּךְ הוּא שִׂיחָתָן שֶׁל אָבוֹת וַעֲשָׂאָן מַפְתֵּחַ לִגְאֻלָּתָן שֶׁל בָּנִים. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַתָּה אָמַרְתָּ: וְהָיָה לִי לֵאלֹהִים, חַיֶּיךָ, כָּל טוֹבוֹת וּבְרָכוֹת וְנֶחָמוֹת שֶׁאֲנִי נוֹתֵן לְבָנֶיךָ אֵינִי נוֹתְנָן אֶלָּא בַּלָּשׁוֹן הַזֶּה, שֶׁנֶּאֱמַר (זכריה יד, ח): וְהָיָה בַּיּוֹם הַהוּא יֵצְאוּ מַיִם חַיִּים מִיְרוּשָׁלָיִם. (ישעיה יא, יא): וְהָיָה בַּיּוֹם הַהוּא יוֹסִיף ה' שֵׁנִית יָדוֹ לִקְנוֹת אֶת שְׁאָר עַמּוֹ. (יואל ד, יח): וְהָיָה בַיּוֹם הַהוּא יִטְפוּ הֶהָרִים עָסִיס. (ישעיה כז, יג): וְהָיָה בַּיּוֹם הַהוּא יִתָּקַע בְּשׁוֹפָר גָּדוֹל וגו'.
“And I return to my father’s house in peace” – Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: The Holy One blessed be He took the conversations of the patriarchs and rendered them the key to the redemption of the descendants. The Holy One blessed be He said to him [Jacob]: ‘You said: “[The Lord] will be [vehaya] my God,” as you live, all the goodness, blessings, and consolations that I give to your children, I give it to them only in this language,’ as it is stated: “It will be [vehaya] on that day that spring water will emerge from Jerusalem” (Zechariah 14:8). “It will be [vehaya] on that day that the Lord will continue, setting His hand a second time to acquire the remnant of His people” (Isaiah 11:11). “It will be [vehaya] on that day, that the mountains will drip nectar” (Joel 4:18). “It will be [vehaya] on that day that a great shofar will be sounded…” (Isaiah 27:13).
וְהָאֶבֶן הַזֹּאת אֲשֶׁר שַׂמְתִּי מַצֵּבָה יִהְיֶה בֵּית אֱלֹהִים וְכֹל אֲשֶׁר תִּתֶּן לִי עַשֵּׂר אֲעַשְּׂרֶנּוּ לָךְ (בראשית כח, כב), חַד עוֹבֵד כּוֹכָבִים שָׁאֲלֵיהּ לְרַבִּי מֵאִיר, אָמַר לוֹ פֶּטֶר חֲמוֹרְךָ בַּמֶּה הוּא נִפְדֶה, אָמַר לוֹ בְּשֶׂה, דִּכְתִיב (שמות לד, כ): וּפֶטֶר חֲמוֹר תִּפְדֶה בְשֶׂה, אָמַר לוֹ אֵין לוֹ שֶׂה, אָמַר לוֹ, בִּגְדִי. אָמַר לֵיהּ מְנָא לָךְ הָא, אָמַר לוֹ דִּכְתִיב (שמות יב, ה): מִן הַכְּבָשִׂים וּמִן הָעִזִּים תִּקָּחוּ, אָמַר לוֹ אֵלּוּ לְפֶסַח. אָמַר לוֹ אַף גְּדִי נִקְרָא שֶׂה. מְנָא לָךְ הָא, אָמַר לוֹ דִּכְתִיב (דברים יד, ד): וְזֹאת הַבְּהֵמָה אֲשֶׁר תֹּאכֵלוּ שׁוֹר שֵׂה כְבָשִׂים וְשֵׂה עִזִּים. עָמַד וּנְשָׁקוֹ עַל רֹאשׁוֹ. רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר כּוּתִי אֶחָד שָׁאַל אֶת רַבִּי מֵאִיר אָמַר לוֹ אֵין אַתֶּם אוֹמְרִים יַעֲקֹב אֲמִתִּי, דִּכְתִיב (מיכה ז, כ): תִּתֵּן אֱמֶת לְיַעֲקֹב, אָמַר לוֹ הֵן. אָמַר לוֹ וְלֹא כָךְ אָמַר: וְכֹל אֲשֶׁר תִּתֶּן לִי עַשֵּׂר אֲעַשְּׂרֶנּוּ לָךְ, אָמַר לוֹ הֵן. אָמַר לוֹ הִפְרִישׁ שִׁבְטוֹ שֶׁל לֵוִי אֶחָד מֵעֲשָׂרָה, לָמָּה לֹא הִפְרִישׁ אֶחָד מֵעֲשָׂרָה לִשְׁנַיִם שְׁבָטִים אֲחֵרִים. אָמַר לוֹ וְכִי שְׁנֵים עָשָׂר הֵן וַהֲלוֹא אַרְבָּעָה עָשָׂר הֵן (בראשית מח, ה): אֶפְרַיִם וּמְנַשֶּׁה כִּרְאוּבֵן וְשִׁמְעוֹן יִהְיוּ לִי, אָמַר לוֹ כָּל שֶׁכֵּן אוֹסִיפְתָּא מַיָא אוֹסֵיף קִמְחָא. אָמַר לוֹ אֵין אַתְּ מוֹדֶה לִי שֶׁהֵם אַרְבַּע אִמָּהוֹת, אָמַר לוֹ הֵן. אָמַר לוֹ צֵא מֵהֶם אַרְבָּעָה בְּכוֹרוֹת לְאַרְבַּע אִמָּהוֹת, הַבְּכוֹר קֹדֶשׁ וְאֵין קֹדֶשׁ מוֹצִיא קֹדֶשׁ. אָמַר לוֹ אַשְׁרֶיךָ וְאַשְׁרֵי אֻמָּתְךָ שֶׁאַתְּ שָׁרוּי בְּתוֹכָהּ.
“This stone that I have established as a monument will be the House of God and everything that You will give me I will tithe to You” (Genesis 28:22).
“This stone that I have established as a monument will be the House of God and everything that You will give me I will tithe to You.” One idolater asked Rabbi Meir, he said to him: ‘The first issue of your donkey, with what is it redeemed?’ He said to him: ‘With a lamb, as it is written: “The first issue of a donkey you shall redeem with a lamb [seh]”’ (Exodus 34:20). He said to him: ‘If he does not have a lamb?’ He said to him: ‘With a goat.’ He said to him: ‘From where do you derive this?’ He said to him: ‘It is as it is written: “You shall take it from the sheep or from the goats”’ (Exodus 12:5). He said to him: ‘That is for the paschal lamb.’ He said to him: ‘A goat is also called seh.’ [He said:] ‘From where do you derive this?’ He said to him: ‘“These are the animals that you may eat: An ox, a sheep [seh khevasim], and a goat [seh izim]”’ (Deuteronomy 14:4). He stood and kissed him on his head.
Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: A certain Samaritan asked Rabbi Meir, he said to him: ‘Do you not say that Jacob is truthful, as the verse says “Give truth to Jacob”?’ (Micah 7:20). He said to him: ‘Yes.’ He said to him: ‘But did he not say: “Everything that You will give me I will tithe to You”?’ He said to him: ‘Yes.’ He said to him: ‘He separated the tribe of Levi as a tithe. Why did he not separate one from the other two tribes?’14There were twelve tribes. One tenth of twelve would be 1.2 tribes, but Jacob set aside only one tribe, which is a tenth of ten, and not a tenth of twelve. He said to him: ‘Were they twelve? Were they not fourteen? “Ephraim and Manasseh will be for me like Reuben and Simeon”’ (Genesis 48:5). He said to him: ‘All the more so – if you add water, add flour.’15If you add more tribes, you should increase the tithe. He said to him: ‘Do you not concede to me that there were four matriarchs? The firstborn is sacred, and sacred does not produce sacred.’16Deduct one tribe for the firstborn of each of the matriarchs; therefore, tithes need be taken only from ten. He said to him: ‘Happy are you, and happy is your nation, that you are found in its midst.’
וַיִּשָּׂא יַעֲקֹב רַגְלָיו (בראשית כט, א), אָמַר רַבִּי אַחָא (משלי יד, ל): חַיֵּי בְשָׂרִים לֵב מַרְפֵּא, כֵּיוָן שֶׁנִּתְבַּשֵּׂר בְּשׂוֹרָה טוֹבָה טְעִין לִבֵּיהּ יַת רַגְלוֹהִי, הֲדָא אָמְרָה כְּרֵסָא טְעֵנָא רַגְלַיָּא. (בראשית כט, ב): וַיַּרְא וְהִנֵּה בְאֵר בַּשָּׂדֶה, רַבִּי חָמָא בַּר חֲנִינָא פְּתַר בֵּיהּ שִׁית שִׁיטִין, וְהִנֵּה בְאֵר בַּשָּׂדֶה, זוֹ הַבְּאֵר. וְהִנֵּה שְׁלשָׁה עֶדְרֵי צֹאן, משֶׁה וְאַהֲרֹן וּמִרְיָם. כִּי מִן הַבְּאֵר הַהִוא יַשְׁקוּ הָעֲדָרִים, שֶׁמִּשָּׁם כָּל אֶחָד וְאֶחָד מוֹשֵׁךְ מַיִם לְדִגְלוֹ וּלְשִׁבְטוֹ וּלְמִשְׁפַּחְתּוֹ. וְהָאֶבֶן גְּדֹלָה עַל פִּי הַבְּאֵר, אָמַר רַבִּי חֲנִינָא כִּמְלֹא פִי כְבָרָה קְטַנָּה הָיָה בָהּ. וְנֶאֶסְפוּ שָׁמָּה כָל הָעֲדָרִים וְגָלְלוּ, בִּשְׁעַת הַמַּחֲנוֹת. וְהֵשִׁיבוּ אֶת הָאֶבֶן עַל פִּי הַבְּאֵר לִמְקֹמָהּ, בִּשְׁעַת מַסָּעוֹת הָיְתָה חוֹזֶרֶת לְאֵיתָנָהּ. דָּבָר אַחֵר, וְהִנֵּה בְאֵר בַּשָּׂדֶה, זוֹ צִיּוֹן. וְהִנֵּה שְׁלשָׁה עֶדְרֵי צֹאן, אֵלּוּ שְׁלשָׁה רְגָלִים. כִּי מִן הַבְּאֵר הַהִוא יַשְׁקוּ, שֶׁמִּשָּׁם הָיוּ שׁוֹאֲבִים רוּחַ הַקֹּדֶשׁ. וְהָאֶבֶן גְּדֹלָה, זוֹ שִׂמְחַת בֵּית הַשּׁוֹאֵבָה. אָמַר רַבִּי הוֹשַׁעְיָא לָמָּה הָיוּ קוֹרְאִים אוֹתוֹ בֵּית הַשּׁוֹאֵבָה, שֶׁמִּשָּׁם הָיוּ שׁוֹאֲבִים רוּחַ הַקֹּדֶשׁ. וְנֶאֶסְפוּ שָׁמָּה כָל הָעֲדָרִים, בָּאִים מִלְּבוֹא חֲמָת וְעַד נַחַל מִצְרָיִם. וְגָלְלוּ אֶת הָאֶבֶן וגו', שֶׁמִּשָּׁם הָיוּ שׁוֹאֲבִים רוּחַ הַקֹּדֶשׁ. וְהֵשִׁיבוּ אֶת הָאֶבֶן, מֻנָּח לָרֶגֶל הַבָּא. דָּבָר אַחֵר, וַיַּרְא וְהִנֵּה בְאֵר בַּשָּׂדֶה, זוֹ צִיּוֹן. וְהִנֵּה שְׁלשָׁה עֶדְרֵי צֹאן, אֵלּוּ שְׁלשָׁה בָּתֵּי דִינִים, דִּתְנַן שְׁלשָׁה בָּתֵּי דִינִים הָיוּ שָׁם, אֶחָד בְּהַר הַבַּיִת, וְאֶחָד בְּפֶתַח הָעֲזָרָה, וְאֶחָד בְּלִשְׁכַּת הַגָּזִית. כִּי מִן הַבְּאֵר הַהִוא וגו', שֶׁמִּשָּׁם הָיוּ שׁוֹמְעִין אֶת הַדִּין. וְהָאֶבֶן גְּדֹלָה, זֶה בֵּית דִּין הַגָּדוֹל שֶׁבְּלִשְׁכַּת הַגָּזִית. וְנֶאֶסְפוּ שָׁמָּה כָל הָעֲדָרִים, אֵלּוּ בָּתֵּי דִינִין שֶׁבְּאֶרֶץ יִשְׂרָאֵל. וְגָלְלוּ אֶת הָאֶבֶן, שֶׁמִּשָּׁם הָיוּ שׁוֹמְעִין אֶת הַדִּין. וְהֵשִׁיבוּ אֶת הָאֶבֶן, שֶׁהָיוּ נוֹשְׂאִים וְנוֹתְנִין בַּדִּין עַד שֶׁמַּעֲמִידִין אוֹתוֹ עַל בּוּרְיוֹ. דָּבָר אַחֵר, וְהִנֵּה שְׁלשָׁה עֶדְרֵי צֹאן, וַיַּרְא וְהִנֵּה בְאֵר, זוֹ צִיּוֹן. וְהִנֵּה שָׁם שְׁלשָׁה עֶדְרֵי צֹאן, אֵלּוּ שְׁלשָׁה מַלְכֻיּוֹת רִאשׁוֹנוֹת. כִּי מִן הַבְּאֵר הַהִוא יַשְׁקוּ הָעֲדָרִים, שֶׁהֶעֱשִׁירוּ מִן הַהֶקְדֵשׁוֹת הַצְּפוּנוֹת בַּלְּשָׁכוֹת. וְהָאֶבֶן גְּדֹלָה עַל פִּי הַבְּאֵר, זוֹ זְכוּת אָבוֹת. וְנֶאֶסְפוּ שָׁמָּה כָל הָעֲדָרִים, זוֹ מַלְכוּת רוֹמִי שֶׁהִיא מַכְתֶּבֶת טִירוֹנְיָא מִכָּל אֻמּוֹת הָעוֹלָם. וְגָלְלוּ אֶת הָאֶבֶן, שֶׁהֶעֱשִׁירוּ מִן הַהֶקְדֵשׁוֹת הַצְּפוּנוֹת בַּלְּשָׁכוֹת. וְהֵשִׁיבוּ אֶת הָאֶבֶן עַל פִּי הַבְּאֵר לִמְקֹמָהּ, לֶעָתִיד לָבוֹא זְכוּת אָבוֹת עוֹמָדֶת. דָּבָר אַחֵר, וְהִנֵּה בְאֵר בַּשָּׂדֶה, זוֹ סַנְהֶדְרִין. וְהִנֵּה שָׁם שְׁלשָׁה עֶדְרֵי צֹאן, אֵלּוּ שְׁלשָׁה שׁוּרוֹת שֶׁל תַּלְמִידֵי חֲכָמִים שֶׁהֵם יוֹשְׁבִים לִפְנֵיהֶם. כִּי מִן הַבְּאֵר הַהִיא יַשְׁקוּ הָעֲדָרִים, שֶׁמִּשָּׁם הָיוּ שׁוֹמְעִין אֶת הַהֲלָכָה. וְהָאֶבֶן גְּדֹלָה עַל פִּי הַבְּאֵר, זֶה מֻפְלָא שֶׁבְּבֵית דִּין שֶׁהוּא מְסָרֵס אֶת הַהֲלָכָה. וְנֶאֶסְפוּ שָׁמָּה כָל הָעֲדָרִים, אֵלּוּ תַּלְמִידֵי חֲכָמִים שֶׁבְּאֶרֶץ יִשְׂרָאֵל. וְגָלְלוּ אֶת הָאֶבֶן, שֶׁמִּשָּׁם הָיוּ שׁוֹמְעִין אֶת הַהֲלָכָה. וְהֵשִׁיבוּ אֶת הָאֶבֶן עַל פִּי הַבְּאֵר, שֶׁהָיוּ נוֹשְׂאִים וְנוֹתְנִים בָּהֲלָכָה עַד שֶׁמַּעֲמִידִים אוֹתָהּ עַל בּוּרְיָה. דָּבָר אַחֵר, וַיַּרְא וְהִנֵּה בְאֵר בַּשָּׂדֶה, זֶה בֵּית הַכְּנֶסֶת. וְהִנֵּה שָׁם שְׁלשָׁה עֶדְרֵי צֹאן, אֵלּוּ שְׁלשָׁה קְרוּאִים. כִּי מִן הַבְּאֵר וגו', שֶׁמִּשָּׁם הָיוּ שׁוֹמְעִים אֶת הַתּוֹרָה. וְהָאֶבֶן גְּדֹלָה, זֶה יֵצֶר הָרָע. וְנֶאֶסְפוּ שָׁמָּה כָל הָעֲדָרִים, זֶה הַצִּבּוּר. וְגָלְלוּ אֶת הָאֶבֶן, שֶׁמִּשָּׁם הָיוּ שׁוֹמְעִין אֶת הַתּוֹרָה. וְהֵשִׁיבוּ אֶת הָאֶבֶן וגו', שֶׁכֵּיוָן שֶׁהֵם יוֹצְאִים לָהֶם, יֵצֶר הָרָע חוֹזֵר לִמְקוֹמוֹ.
“Jacob lifted his feet, and went to the land of the people of the east” (Genesis 29:1).
“Jacob lifted his feet” – Rabbi Aḥa said: “A healing heart is the life of the flesh [besarim]” (Proverbs 14:30) – when one is the recipient of good tidings [shenitbaser besorot], his heart bears his feet. That is what is said: The stomach bears the feet.
“He saw, and behold, a well in the field, and, behold, three flocks of sheep lying there alongside it, since from that well they watered the flocks and the great stone was on the mouth of the well” (Genesis 29:2).
“All the flocks would gather there, they would roll the stone from the well’s mouth, and water the sheep, and return the stone onto the well’s mouth in its place” (Genesis 29:3).
“He saw, and behold, a well in the field” – Rabbi Ḥama bar Ḥanina interpreted it in six ways: “Behold, a well in the field” – this is the well;17The well which accompanied Israel in the desert when they left Egypt. “behold, three flocks of sheep” – Moses, Aaron, and Miriam; “since from that well they watered the flocks” – as from there, each and every one would draw water for his banner, for his tribe, and for his family; “and the great stone was on the mouth of the well” – it was the size of the contents of a small sieve;18It was called “great” because of the water that miraculously flowed from it. “All the flocks would gather there” – at the time of the encampments; “and return the stone onto the well’s mouth in its place” – during the journeys it would be restored to its original state.
“Behold, a well in the field” – this is Zion; “behold, three flocks of sheep” – these are the three pilgrimage festivals; “since from that well they watered” – as from there they would draw the Divine Spirit; “and the great stone” – this is the Celebration of the Place of the Drawing of the Water.19See Sukkah 51a. Rabbi Hoshaya said: ‘Why would they call it the “Place of the Drawing”? It is because they would draw the Divine Spirit from there.’ “All the flocks would gather there” – coming from Levo Ḥamat20In the north. to the Ravine of Egypt;21In the south. “and they would roll the stone…” – as they would draw the Divine Spirit from there. “And return the stone…” – it was replaced for the next pilgrimage festival.
Another matter, “he saw, and behold, a well in the field” – this is Zion; “behold, three flocks of sheep” – these are the three courts, as we learned: Three courts were there; one on the Temple Mount, one at the entrance of the courtyard, and one in the Chamber of Hewn Stone. “Since from that well…” – as from there, they would hear the ruling; “and the great stone” – this is the High Court that was in the Chamber of Hewn Stone. “All the flocks would gather there” – these are the courts in the Land of Israel; “they would roll the stone…” – as they would hear the ruling from there; “and return the stone” – they would deliberate regarding the ruling until they would establish it properly.
Another matter, “behold, three flocks of sheep,” “behold, a well,” – this is Zion; “behold, three flocks of sheep” – these are the first three kingdoms,22Babylon, Persia, and Greece, kingdoms that ruled over Israel when there was a Temple. “since from that well they watered the flocks” – as they became wealthy from the consecrations in the chambers; “and the great stone was on the mouth of the well” – this is the merit of the patriarchs. “All the flocks would gather there” – this is the Roman Empire, that conscripted troops from all the nations of the world; “they would roll the stone” – as they became wealthy from the consecrations in the chambers; “and return the stone onto the well’s mouth in its place” – in the future, the merit of the patriarchs will prevail.
Another matter, “behold, a well in the field” – this is the Sanhedrin; “behold, three flocks of sheep” – these are the three rows of students who would sit before them; “since from that well they watered the flocks” – as from there, they would hear the halakha; “and the great stone was on the mouth of the well” – this is the most distinguished member of the Sanhedrin, who would analyze the halakha. “All the flocks would gather there” – these are the Torah scholars in the Land of Israel; “they would roll the stone” – as from there, they would hear the halakha; “and return the stone onto the well’s mouth” – they would deliberate regarding the halakha until they would establish it properly.
Another matter, “He saw, and behold, a well in the field” – this is the synagogue; “behold, three flocks of sheep” – these are the three called to the Torah;23During morning prayers on Mondays and Thursdays and afternoon prayers on Shabbat, the Torah is read, and three people are called up to the Toah. “since from that well…” – as from there, they would hear the Torah; “and the great stone” – this is the evil inclination. “All the flocks would gather there” – this is the congregation; “they would roll the stone”– as from there, they would hear the Torah; “and return the stone…” – when they would exit, the evil inclination would return to its place.24Hearing the Torah keeps the evil inclination in check.
רַבִּי יוֹחָנָן פְּתַר לָהּ בְּסִינַי, וַיַּרְא וְהִנֵּה בְאֵר, זֶה סִינַי. וְהִנֵּה שָׁם שְׁלשָׁה, כֹּהֲנִים לְוִיִּם וְיִשְׂרְאֵלִים. כִּי מִן הַבְּאֵר הַהִוא, שֶׁמִּשָּׁם שָׁמְעוּ עֲשֶׂרֶת הַדִּבְּרוֹת. וְהָאֶבֶן גְּדֹלָה, זוֹ שְׁכִינָה. וְנֶאֶסְפוּ שָׁמָּה כָל הָעֲדָרִים, רַבִּי שִׁמְעוֹן בֶּן יְהוּדָה אִישׁ כְּפַר עַכּוֹ אָמַר מִשּׁוּם רַבִּי שְׁמוּאֵל שֶׁאִלּוּ הָיוּ יִשְׂרָאֵל חֲסֵרִים עוֹד אֶחָד לֹא הָיוּ מְקַבְּלִים אֶת הַתּוֹרָה. וְגָלְלוּ אֶת הָאֶבֶן, שֶׁמִּשָּׁם הָיוּ שׁוֹמְעִים אֶת הַקּוֹל וְשָׁמְעוּ עֲשֶׂרֶת הַדִּבְּרוֹת. וְהֵשִׁיבוּ אֶת הָאֶבֶן (שמות כ, כב): אַתֶּם רְאִיתֶם כִּי מִן הַשָּׁמַיִם דִּבַּרְתִּי וגו'.
Rabbi Yoḥanan interpreted it regarding Sinai. “He saw, and behold, a well” – this is Sinai; “behold, three…there” – priests, Levites, and Israelites; “since from that well…” – as from there, they heard the Ten Commandments; “and the great stone” – this is the Divine Presence. “All the flocks would gather there” – Rabbi Shimon ben Yehuda of Kefar Akko said in the name of Rabbi Shmuel: Had Israel been lacking even one, they would not have received the Torah; “they would roll the stone”– as from there, they would hear the voice, and heard the Ten Commandments; “and return the stone…” – “you saw that from the heavens I spoke…” (Exodus 20:19).
וַיֹּאמֶר לָהֶם יַעֲקֹב אַחַי וגו' (בראשית כט, ד), רַבִּי יוֹסֵי בַּר חֲנִינָא פָּתַר קְרָיָא בַּגָּלוּת, וַיֹּאמֶר לָהֶם יַעֲקֹב וגו' מֵחָרָן אֲנָחְנוּ, מֵחֲרוֹנוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא אָנוּ בּוֹרְחִים. (בראשית כט, ה): וַיֹּאמֶר לָהֶם הַיְדַעְתֶּם אֶת לָבָן בֶּן נָחוֹר, הַיְדַעְתֶּם אֶת מִי שֶׁהוּא עָתִיד לְלַבֵּן עֲוֹנוֹתֵיכֶם כַּשָּׁלֶג. (בראשית כט, ו): וַיֹּאמֶר לָהֶם הֲשָׁלוֹם לוֹ וַיֹּאמְרוּ שָׁלוֹם, בְּאֵיזוֹ זְכוּת, וְהִנֵּה רָחֵל בִּתּוֹ בָּאָה עִם הַצֹּאן, הֲדָא הוּא דִכְתִיב (ירמיה לא, יד טו): כֹּה אָמַר ה' קוֹל בְּרָמָה נִשְׁמָע נְהִי בְּכִי תַמְרוּרִים רָחֵל מְבַכָּה עַל בָּנֶיהָ מֵאֲנָה לְהִנָּחֵם וגו', כֹּה אָמַר ה' מִנְעִי קוֹלֵךְ מִבֶּכִי וגו' וְיֵשׁ תִּקְוָה לְאַחֲרִיתֵךְ.
“Jacob said to them: My brethren, from where are you? They said: We are from Ḥaran” (Genesis 29:4).
“He said to them: Do you know Laban, son of Naḥor? They said: We know” (Genesis 29:5).
“He said to them: Is he well? They said: He is well, and here is Rachel his daughter, coming with the sheep” (Genesis 29:6).
“Jacob said to them: My brethren…” – Rabbi Yosei bar Ḥanina interpreted the verses regarding the exile. “Jacob said to them…we are from Ḥaran” – we are fleeing from the wrath [ḥaron af] of the Holy One blessed be He. “He said to them: Do you know Laban, son of Naḥor?” – do you know who is destined to cleanse your iniquities like snow? “He said to them: Is he well? They said: He is well” – by what merit? “Here is Rachel his daughter, coming with the sheep” – that is what is written: “So said the Lord: A voice is heard in Rama, wailing, bitter weeping, Rachel weeping for her children; she refuses to be consoled…So said the Lord: Restrain your voice from weeping…there is hope for your future” (Jeremiah 31:15–17).
וַיֹּאמֶר הֲשָׁלוֹם לוֹ (בראשית כט, ו), הֲשָׁלוֹם בֵּינֵיכֶם לְבֵינוֹ, וַיֹּאמְרוּ שָׁלוֹם, וְאִין פּוֹטָטִין אַתְּ בָּעֵי, וְהִנֵּה רָחֵל בִּתּוֹ בָּאָה עִם הַצֹּאן, הֲדָא אָמְרָת שֶׁהַדִּבּוּר מָצוּי בַּנָּשִׁים. (בראשית כט, ז): וַיֹּאמֶר הֵן עוֹד וגו', אָמַר לָהֶם אִם שׁוֹמְרֵי שָׂכָר אַתֶּם הֵן עוֹד הַיּוֹם גָּדוֹל, וְאִם שֶׁלָּכֶם אַתֶּם רוֹעִים, לֹא עֵת הֵאָסֵף הַמִּקְנֶה. (בראשית כט, ט): עוֹדֶנּוּ מְדַבֵּר עִמָּם וְרָחֵל בָּאָה, בּוֹא וּרְאֵה כַּמָּה בֵּין שְׁכוּנוֹת לִשְׁכוּנוֹת, לְהַלָּן שֶׁבַע הָיוּ וּבִקְּשׁוּ הָרוֹעִים לְהִזְדַּוֵּג לָהֶן, הֲדָא הוּא דִכְתִיב (שמות ב, יז): וַיָּבֹאוּ הָרֹעִים וַיְגָרְשׁוּם, בְּרַם הָכָא אַחַת הָיְתָה וְלֹא נָגַע בָּהּ בְּרִיָה, עַל שֵׁם (תהלים לד, ח): חֹנֶה מַלְאַךְ ה' סָבִיב לִירֵאָיו וַיְחַלְּצֵם, לְסוֹבְבִים לִירֵאָיו.
“He said to them: Is he well [hashalom lo]?” – is there peace [hashalom] between you and him? “They said: He is well,” – but if it is prattle that you seek: “Here is Rachel his daughter, coming with the sheep.” That is what is said: Speech is found among women.
“He said: Behold, the day is still great, it is not time for the livestock to be gathered; give the sheep to drink, and go and herd” (Genesis 29:7).
“He said: Behold, [the day] is still…” – he said to them: ‘If you are hired watchmen, “the day is still great.” If you are herding your own, “it is not time for the livestock to be gathered.”’
“He was still speaking with them, and Rachel came with her father’s flock; for she was a shepherdess” (Genesis 29:9).
“He was still speaking with them, and Rachel came” – come and see the difference between neighborhood and neighborhood. Elsewhere, they were seven,25Jethro had seven daughters. and the shepherds sought to confront them. That is what is written: “The shepherds came and drove them away” (Exodus 2:17). However, here, it was one, and no person touched her, because: “The angel of the Lord encamps around those who fear Him, and rescues them” (Psalms 34:8) – to those who are proximate to those who fear him.
וַיְהִי כַּאֲשֶׁר רָאָה יַעֲקֹב וַיִּגַּשׁ יַעֲקֹב וַיָּגֶל אֶת הָאֶבֶן (בראשית כט, י), אָמַר רַבִּי יוֹחָנָן כָּזֶה שֶׁהוּא מַעֲבִיר פְּקַק מֵעַל פִּי צְלוֹחִית. (בראשית כט, יא): וַיִּשַּׁק יַעֲקֹב לְרָחֵל, כָּל נְשִׁיקָה לְתִפְלוּת בַּר מִן תְּלַת, נְשִׁיקָה שֶׁל גְּדֻלָּה, נְשִׁיקָה שֶׁל פְּרָקִים, נְשִׁיקָה שֶׁל פְּרִישׁוּת. נְשִׁיקָה שֶׁל גְּדֻלָּה (שמואל א י, א): וַיִּקַּח שְׁמוּאֵל אֶת פַּךְ הַשֶּׁמֶן וַיִּצֹּק עַל רֹאשׁוֹ וַיִּשָּׁקֵהוּ. נְשִׁיקָה שֶׁל פְּרָקִים (שמות ד, כז): וַיֵּלֶךְ וַיִּפְגְּשֵׁהוּ בְּהַר הָאֱלֹהִים וַיִּשַּׁק לוֹ. נְשִׁיקָה שֶׁל פְּרִישׁוּת (רות א, יד): וַתִּשַּׁק עָרְפָּה לַחֲמוֹתָהּ וְרוּת דָּבְקָה בָּהּ. רַבִּי תַּנְחוּמָא אָמַר אַף נְשִׁיקָה שֶׁל קְרֵיבוּת, שֶׁנֶּאֱמַר: וַיִּשַּׁק יַעֲקֹב לְרָחֵל, שֶׁהָיְתָה קְרוֹבָתוֹ. וַיִּשָּׂא אֶת קֹלוֹ וַיֵּבְךְּ, לָמָּה בָּכָה, אָמַר, אֱלִיעֶזֶר בְּשָׁעָה שֶׁהָלַךְ לְהָבִיא אֶת רִבְקָה מַה כְּתִיב בֵּיהּ (בראשית כד, י): וַיִּקַּח הָעֶבֶד עֲשָׂרָה גְמַלִּים וְגו', וַאֲנִי לֹא נֶזֶם אֶחָד וְלֹא צָמִיד אֶחָד. דָּבָר אַחֵר, לָמָּה בָּכָה, שֶׁרָאָה שֶׁאֵינָהּ נִכְנֶסֶת עִמּוֹ לַקְּבוּרָה, הֲדָא הִיא דְּהִיא אָמְרָה לָהּ (בראשית ל, טו): לָכֵן יִשְׁכַּב עִמָּךְ הַלַּיְלָה, אָמְרָה לָהּ עִמָּךְ הוּא דָּמֵיךְ, עִמִּי לֵית הוּא דָּמֵיךְ. דָּבָר אַחֵר, לָמָּה בָּכָה, שֶׁרָאָה הָאֲנָשִׁים מְלַחֲשִׁים אֵלּוּ לְאֵלּוּ מִפְּנֵי שֶׁנְּשָׁקָהּ, מַה בָּא זֶה לְחַדֵּשׁ לָנוּ דְּבַר עֶרְוָה. שֶׁמִּשָּׁעָה שֶׁלָּקָה הָעוֹלָם בְּדוֹר הַמַּבּוּל עָמְדוּ אֻמּוֹת הָעוֹלָם וְגָדְרוּ עַצְמָן מִן הָעֶרְוָה, הֲדָא אָמְרָת שֶׁאַנְשֵׁי מִזְרָח גְּדוּרִים מִן הָעֶרְוָה.
“It was when Jacob saw Rachel, the daughter of Laban his mother’s brother, and the flock of Laban his mother’s brother, Jacob approached, rolled the stone from the mouth of the well, and watered the sheep of Laban his mother’s brother” (Genesis 29:10).
“It was when Jacob saw…Jacob approached, rolled the stone” – like one who is removing a stopper from the mouth of a jug.
“Jacob kissed Rachel, and raised his voice, and wept” (Genesis 29:11).
“Jacob kissed Rachel” – every kiss is for promiscuity except for three: A kiss of greatness; a kiss of reunion; a kiss of parting. A kiss of greatness – “Samuel took the flask of oil, poured onto his head, and kissed him” (I Samuel 10:1). A kiss of reunion – “He went and he met him at the mountain of God and he kissed him” (Exodus 4:27). A kiss of parting – “Orpa kissed her mother-in-law, but Ruth clung to her” (Ruth 1:14). Rabbi Tanḥuma said: A kiss of kinship as well, as it is stated: “Jacob kissed Rachel,” who was his relative.
“And raised his voice, and wept” – why did he weep? He said: ‘Eliezer, when he went to bring Rebecca, what is written in his regard? “The servant took ten camels from the camels of his master…” (Genesis 24:10), but I do not have even one nose-ring or one bracelet.’
Another matter, why did he weep? It is because he saw that she would not enter into the grave with him. That is what she [Rachel] said to her [Leah]: “That is why he will lie with you tonight” (Genesis 30:15) – he will lie with you, and he will not lie with me.26Lie, in the sense of burial.
Another matter, why did he weep? It is because he saw people whispering to one another because he kissed her, [saying]: ‘What, has this one come to introduce a matter of lewdness in our midst?’ This is because from the time that the world was stricken in the generation of the Flood, the nations of the world stood and distanced themselves from lewdness. That is what is said: The people of the East are distanced from lewdness.
וַיַּגֵּד יַעֲקֹב לְרָחֵל כִּי אֲחִי וגו' וְכִי בֶן רִבְקָה (בראשית כט, יב), אִם לְרַמָּאוּת, כִּי אֲחִי אָבִיהָ הוּא. וְאִם לְצַדִּיק, וְכִי בֶן רִבְקָה הוּא. וַתָּרָץ וַתַּגֵּד לְאָבִיהָ, אָמַר רַבִּי יוֹחָנָן לְעוֹלָם אֵין הָאִשָּׁה רְגִילָה אֶלָּא לְבֵית אִמָּהּ. אֲתִיבֵיהּ וְהָא כְתִיב: וַתָּרָץ וַתַּגֵּד לְאָבִיהָ, אֲמַר לֵיהּ שֶׁמֵּתָה אִמָּהּ וּלְמִי הָיָה לָהּ לְהַגִּיד לֹא לְאָבִיהָ. (בראשית כט, יג): וַיְהִי כִשְׁמֹעַ לָבָן וגו', אָמַר אֱלִיעֶזֶר פְּסוּל הַבַּיִת הָיָה, דִּכְתִיב (בראשית כד, י): וַיִּקַּח הָעֶבֶד עֲשָׂרָה גְמַלִּים, זֶה שֶׁהוּא אֲהוּבוֹ שֶׁל בַּיִת עַל אַחַת כַּמָּה וְכַמָּה, וְכֵיוָן דְּלָא חֲמֵי אֲפִלּוּ אֲפִיסְתִּיקְתֵּיהּ, וַיְחַבֶּק לוֹ, אָמַר דִּינָרִים אִינוּן וְאִינוּן בְּחַרְצֵיהּ, וְכֵיוָן דְּלָא אַשְׁכַּח כְּלוּם, וַיְנַשֶּׁק לוֹ, אָמַר דִּלְמָא מַרְגָּלִיּוֹת אִינוּן וְאִינוּן בְּפוּמֵיהּ, וְכֵיוָן דְּלָא חֲמָא כְּלוּם, אֲמַר לֵיהּ יַעֲקֹב מָה אַתְּ סָבוּר מָמוֹן אֲתֵית טְעִין, לָא אֲתֵית טְעִין אֶלָּא מִלִּין, וַיְסַפֵּר לְלָבָן.
“Jacob told Rachel that he was her father’s brother, and that he was Rebecca’s son, and she ran and told her father” (Genesis 29:12).
“Jacob told Rachel that he was [her father’s] brother, and that he was Rebecca’s son” – if being deceitful, “that he was her father’s brother”; if being righteous, “that he was Rebecca’s son.”
“And she ran and told her father” – Rabbi Yoḥanan said: A woman is always accustomed only to her mother’s house. He27One of the students. raised an objection: ‘But is it not written: “She ran and told her father”?’ He said to him: ‘It is because her mother had died. Who should she have told if not her father?’
“It was when Laban heard the news of Jacob his sister’s son, he ran to meet him, embraced him, kissed him, and brought him to his house. He related to Laban all these matters” (Genesis 29:13).
“It was when Laban heard…” – he [Laban] said: ‘Eliezer was the most defective one of the household, as it is written: “The servant took ten camels” 28The verse states that he was only a servant. (Genesis 24:10); this one, who is the most beloved of the household, all the more so.29He will have riches with him.’ When he did not see even a knapsack, “he embraced him” – he said: ‘They are dinars and they are in his belt.’ When he found nothing, “he kissed him” – he said: ‘Perhaps they are gems and they are in his mouth.’ When he did not see anything, Jacob said to him: ‘What do you think, that I came bearing money? I came only bearing words’ – “He related to Laban.”
וַיֹּאמֶר לוֹ לָבָן אַךְ עַצְמִי וּבְשָׂרִי וגו' (בראשית כט, יד), אָמַר לוֹ מֶלֶךְ הָיִיתִי סָבוּר לַעֲשׂוֹתְךָ עָלַי, וּכְדֵין דְּלֵית גַּבָּךְ כְּלוּם, אַךְ עַצְמִי וּבְשָׂרִי אָתָּה, כְּהָדֵין גַּרְמָא אֲנִי מַחֲלֵיק לָךְ. וַיֵּשֶׁב עִמּוֹ חֹדֶשׁ יָמִים, אָמַר רַבִּי אַמֵּי לִמְדָתְךָ תּוֹרָה דֶּרֶךְ אֶרֶץ עַד הֵיכָן צָרִיךְ אָדָם לְהִטַּפֵּל בִּקְרוֹבָיו עַד חֹדֶשׁ יָמִים. (בראשית כט, טו): וַיֹּאמֶר לָבָן לְיַעֲקֹב הֲכִי וגו' וַעֲבַדְתַּנִּי חִנָּם, אֶפְשָׁר כֵּן, אֶלָּא אִין הֲוַת פּוֹעֳלָא בַּעֲשָׂרָה פּוֹלָרִין הֲוָה יָהֵיב לֵיהּ חֲמִשָּׁה פּוֹלָרִין, וְאִם הֲוַת מוֹבִילוּתֵיהּ בְּו' פּוֹלָרִין הֲוָה יָהֵיב לֵיהּ בְּג' פּוֹלָרִין, אֲמַר לֵיהּ מָה אַתְּ סָבוּר מָמוֹן אֲתֵית בְּעֵי מִינָךְ, לָא אֲתֵית אֶלָּא בְּגִין תַּרְתֵּין טַלְיָתָא.
“Laban said to him: Indeed, you are my bone and my flesh, and he stayed with him a month’s time” (Genesis 29:14).
“Laban said to him: Indeed, you are my bone and my flesh…” – he said to him: ‘I was thinking to render you a king over me, but now that you have nothing with you, “indeed, you are my bone and my flesh.” I will strip you bare like this bone.’
“He stayed with him a month’s time” – Rabbi Ami said: The Torah teaches you etiquette. For how long must a person tend to his relatives? It is up to a month.
“Laban said to Jacob: Because you are my brother, shall you work for me for nothing? Tell me, what is your salary?” (Genesis 29:15).
“Laban said to Jacob: Because…shall you work for me for nothing?” Is that possible?30Did Laban really plan on paying Jacob fairly for his work? It is, rather, if he performed a task for ten silver coins, he would give him five silver coins, and if his delivery was worth six silver pieces, he would give him three silver pieces.31That is what Laban wanted to give as payment for Jacob's work. He said to him: ‘What do you think, that I came because I want your money? I came only because of your two young women.’
וּלְלָבָן שְׁתֵּי בָנוֹת (בראשית כט, טז), כִּשְׁתֵּי קוֹרוֹת מְפֻלָּשׁוֹת מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, זוֹ הֶעֱמִידָה אַלּוּפִים וְזוֹ הֶעֱמִידָה אַלּוּפִים. זוֹ הֶעֱמִידָה מְלָכִים וְזוֹ הֶעֱמִידָה מְלָכִים. מִזּוֹ עָמְדוּ הוֹרְגֵי אֲרָיוֹת וּמִזּוֹ עָמְדוּ הוֹרְגֵי אֲרָיוֹת. מִזּוֹ עָמְדוּ נְבִיאִים וּמִזּוֹ עָמְדוּ נְבִיאִים. מִזּוֹ עָמְדוּ שׁוֹפְטִים וּמִזּוֹ עָמְדוּ שׁוֹפְטִים. מִזּוֹ עָמְדוּ מְכַבְּשֵׁי אֲרָצוֹת וּמִזּוֹ עָמְדוּ מְכַבְּשֵׁי אֲרָצוֹת. מִזּוֹ עָמְדוּ מְחַלְּקֵי אֲרָצוֹת וּמִזּוֹ עָמְדוּ מְחַלְּקֵי אֲרָצוֹת. קָרְבַּן בְּנָהּ שֶׁל זוֹ דּוֹחֶה שַׁבָּת וְקָרְבַּן בְּנָהּ שֶׁל זוֹ דּוֹחֶה שַׁבָּת. מִלְחֶמֶת בְּנָהּ שֶׁל זוֹ דּוֹחָה שַׁבָּת וּמִלְחֶמֶת בְּנָהּ שֶׁל זוֹ דּוֹחָה אֶת הַשַׁבָּת. לָזוֹ נִתַּן שְׁתֵּי לֵילוֹת וְלָזוֹ נִתַּן שְׁתֵּי לֵילוֹת, לֵילוֹ שֶׁל פַּרְעֹה וְלֵילוֹ שֶׁל סַנְחֵרִיב לְלֵאָה, לֵילוֹ שֶׁל גִּדְעוֹן וְלֵילוֹ שֶׁל מָרְדְּכַי לְרָחֵל. (אסתר ו, א): בַּלַּיְלָה הַהוּא נָדְדָה שְׁנַת הַמֶּלֶךְ. וְשֵׁם הַגְּדֹלָה לֵאָה, גְּדוֹלָה בְּמַתְּנוֹתֶיהָ, כְּהֻנָּה לְעוֹלָם וּמַלְכוּת לְעוֹלָם, דִּכְתִיב (יואל ד, כ): וִיהוּדָה לְעוֹלָם תֵּשֵׁב וגו', וּכְתִיב (תהלים קלב, יד): זֹאת מְנוּחָתִי עֲדֵי עַד. וְשֵׁם הַקְּטַנָּה רָחֵל, קְטַנָּה בְּמַתְּנוֹתֶיהָ, יוֹסֵף לְשָׁעָה, שָׁאוּל לְשָׁעָה, וְשִׁילֹה לְשָׁעָה, (תהלים עח, סז): וַיִּמְאַס בְּאֹהֶל יוֹסֵף וּבְשֵׁבֶט אֶפְרַיִם לֹא בָחָר.
“Laban had two daughters; the name of the elder was Leah, and the name of the younger was Rachel” (Genesis 29:16).
“Laban had two daughters” – like two beams that reach from one end of the world to the other: this one produced chieftains and that one produced chieftains; this one produced kings and that one produced kings; from this one, lion-killers arose32David was from the tribe of Judah, who was the son of Leah. See I Samuel 17:36. and from that one lion-killers arose;33Samson from the tribe of Dan, the son of Rachel's maidservant. See Judges 14:5–6. from this one prophets arose and from that one prophets arose; from this one judges arose and from that one judges arose; from this one conquerors of lands arose34Moses was from the tribe of Levi, son of Leah. Moses conquered the lands of Siḥon and Og. See Numbers 21:21–35. and from that one conquerors of lands arose;35Joshua was from the tribe of Ephraim, son of Joseph, son of Rachel. from this one distributers of lands arose36Moses. and from that one distributers of lands arose;37Joshua. the offering of this one’s son overrides Shabbat38King Solomon during the dedication of the Temple. See Etz Yosef on Bereshit Rabba 35:3. and the offering of that one’s son overrides Shabbat;39Elishama ben Amihud prince of the tribe of Ephraim. See Bemidbar Rabba 14:1. the war of this one’s son overrides Shabbat,40Joshua conquered Jericho on Shabbat. See Bemidbar Rabba 14:1. and the war of that one’s son overrides Shabbat;41David's war in Ke'ila. See Eiruvin 45a. two nights were given to this one, and two nights were given to that one: Pharaoh’s night42The plague of the firstborn. and Sennacherib’s night43When he laid siege to Jerusalem. See II Kings 19:35. for Leah; Gideon’s night44Gideon attacked the Midyanite camp at night. See Judges chapter 7. and Mordekhai’s night for Rachel – “on that night, the king’s sleep was disturbed” (Esther 6:1).
“The name of the elder [hagedola] was Leah” – greater [gedola] in her gifts, eternal priesthood and eternal kingship, as it is written: “Judah will be inhabited forever” (Joel 4:20), and it is written: “This is My resting place forever” (Psalms 132:14).
“And the name of the younger [haketana] was Rachel” – lesser [ketana] in her gifts; Joseph was temporary, Saul was temporary, Shilo was temporary: “He rejected the tent of Joseph and did not choose the tribe of Ephraim” (Psalms 78:67).
וְעֵינֵי לֵאָה רַכּוֹת (בראשית כט, יז), אֲמוֹרָאִי דְּרַבִּי יוֹחָנָן תִּרְגֵּם קוֹדְמוֹי וְעֵינֵי לֵאָה הֲווֹ רַכִּיכִין, אֲמַר לֵיהּ עֵינוֹהִי דְּאִמָּךְ הֲווֹ רַכִּיכִין, וּמַהוּ רַכּוֹת, רַכּוֹת מִבִּכְיָה, שֶׁהָיוּ אוֹמְרִים כָּךְ הָיוּ הַתְּנָאִים, הַגְּדוֹלָה לַגָּדוֹל וְהַקְּטַנָּה לַקָּטָן, וְהָיְתָה בּוֹכָה וְאוֹמֶרֶת יְהִי רָצוֹן שֶׁלֹא אֶפֹּל בְּגוֹרָלוֹ שֶׁל רָשָׁע. אָמַר רַב הוּנָא קָשָׁה הִיא הַתְּפִלָּה שֶׁבִּטְלָה אֶת הַגְּזֵרָה, וְלֹא עוֹד אֶלָּא שֶׁקָּדְמָה לַאֲחוֹתָה, וְרָחֵל הָיְתָה יְפַת תֹּאַר, עִקַּר סִימָנֶיהָ שֶׁל רָחֵל לֹא הָיְתָה אֶלָּא נָאָה, וְרָחֵל הָיְתָה וגו'.
“Leah’s eyes were delicate and Rachel was of beautiful form and of beautiful appearance” (Genesis 29:17).
“Leah’s eyes were delicate” – Rabbi Yoḥanan’s disseminator interpreted: Leah’s eyes were weak.45From birth. He said to him: ‘Your mother’s eyes were weak.’ What is delicate? They were delicate from weeping, as they46People would say. would say: ‘These were the stipulations: The elder to the elder and the younger to the younger.’47Leah was to be married to Esau and Rachel to Jacob. She would weep and say: ‘May it be His will that I will not fall to the lot of that wicked man.’
Rav Huna said: Prayer is powerful, as it nullified the decree. Moreover, she preceded her sister.
“Rachel was of beautiful form” – the primary distinctive characteristic of Rachel was that she was fair – “Rachel was…”
וַיֶּאֱהַב יַעֲקֹב אֶת רָחֵל (בראשית כט, יח), בְּגִין דַּאֲנָא יָדַע דְּאַנְשֵׁי מְקוֹמָךְ רַמָּאִין, לְפִיכָךְ אֲנִי מְבָרֵר עִסְקִי עִמָּךְ, וַיֹּאמֶר אֶעֱבָדְךָ בְּרָחֵל בִּתְּךָ, בְּרָחֵל וְלֹא בְּלֵאָה. בִּתְּךָ, שֶׁלֹא תָבִיא אַחֶרֶת מִן הַשּׁוּק וּשְׁמָהּ רָחֵל. קְטַנָּה, שֶׁלֹא תַחֲלִיף שְׁמוֹתָן זוֹ בָּזוֹ. אֲפִלּוּ אַתְּ נוֹתֵן אֶת הָרָשָׁע בַּחֲמוֹר שֶׁל חֳרָשִׁים אֵין אַתְּ מוֹעִיל מִמֶּנּוּ כְּלוּם. (בראשית כט, יט): וַיֹּאמֶר לָבָן טוֹב תִּתִּי אֹתָהּ לָךְ וגו' (בראשית כט, כ): וַיַּעֲבֹד יַעֲקֹב בְּרָחֵל, אָמַר רַבִּי חֲנִינָא בַּר פָּזִי, נֶאֱמַר כָּאן אֲחָדִים (בראשית כז, מד): וְיָשַׁבְתָּ עִמּוֹ יָמִים אֲחָדִים, וְנֶאֱמַר לְהַלָּן אֲחָדִים, מַה כָּאן שֶׁבַע שָׁנִים אַף לְהַלָּן שֶׁבַע שָׁנִים.
“Jacob loved Rachel, and he said: I will work for you seven years for Rachel, your younger daughter” (Genesis 29:18).
“Jacob loved Rachel” – [Jacob said to Laban:] ‘Because I know that the residents of your place are deceitful, that is why I am clarifying my deal with you. “He said: I will work for you…for Rachel, your…daughter” – Rachel but not Leah. “Your daughter” – so you will not bring another from the marketplace whose name is Rachel. “Younger” – so you will not exchange their names for one another. Even if you place a wicked one in a carpenter’s vise, it will be of no avail to you.’
“Laban said: Better that I give her to you, than give her to another man; remain with me” (Genesis 29:19).
“Jacob worked seven years for Rachel; they were in his eyes but a few days, in his love of her” (Genesis 29:20).
“Laban said: Better that I give her to you…Jacob worked…for Rachel [they were in his eyes but a few [aḥadim] days]” – Rabbi Ḥanina bar Pazi said: Aḥadim is stated here and aḥadim is stated elsewhere: “Live with him a few [aḥadim] years” (Genesis 27:44). Just as here, it is seven years, so, too, elsewhere, it is seven years.
וַיֹּאמֶר יַעֲקֹב אֶל לָבָן הָבָה אֶת אִשְׁתִּי (בראשית כט, כא), אָמַר רַבִּי אַיְּבוּ אֲפִלּוּ אָדָם פָּרוּץ אֵין אוֹמֵר כַּלָּשׁוֹן הַזֶּה, כָּךְ הָיָה יַעֲקֹב אוֹמֵר הָבָה אֶת אִשְׁתִּי וְאָבוֹאָה אֵלֶיהָ, אֶלָּא כָּךְ אָמַר לוֹ, אָמַר לִי הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁאֲנִי מַעֲמִיד שְׁנֵים עָשָׂר שְׁבָטִים, עַכְשָׁו הֲרֵי אֲנִי כְּבֶן שְׁמוֹנִים וְאַרְבַּע שָׁנִים, וְאִם אֵין אֲנִי מַעֲמִידָן עַכְשָׁו אֵימָתַי אֲנִי מַעֲמִידָן, לְפִיכָךְ הֻצְרַךְ הַכָּתוּב לוֹמַר: וַיֹּאמֶר יַעֲקֹב אֶל לָבָן הָבָה אֶת אִשְׁתִּי.
“Jacob said to Laban: Give me my wife, as my time is fulfilled, and I will consort with her” (Genesis 29:21).
“Jacob said to Laban: Give me my wife” – Rabbi Aivu said: Even a dissolute person does not use that language, but Jacob said so: “Give me my wife…and I will consort with her”? Rather, this is what he said to him: ‘The Holy One blessed be He said to me that I would produce twelve tribes. Now, I am approximately eighty-four years old, and if I do not produce them now, when will I produce them?’ That is why it was necessary for the verse to say: “Jacob said to Laban: Give me my wife.”
וַיֶּאֱסֹף לָבָן אֶת כָּל אַנְשֵׁי הַמָּקוֹם וַיַּעַשׂ מִשְׁתֶּה (בראשית כט, כב), כִּנֵּס כָּל אַנְשֵׁי מְקוֹמוֹ, אָמַר לָהֶם יוֹדְעִים אַתֶּם שֶׁהָיִינוּ דְחוּקִים לְמַיִם וְכֵיוָן שֶׁבָּא הַצַּדִּיק הַזֶּה לְכָאן נִתְבָּרְכוּ הַמַּיִם, אֲמַרִין לֵיהּ וּמָה אַהֲנֵי לָךְ, אֲמַר לְהוֹן אִין בָּעֲיִין אַתּוּן אֲנָא מְרַמֵּי בֵיהּ, וְיָהֵב לֵיהּ לֵאָה דְּהוּא רְחִים לַהֲדָא רָחֵל סַגִּי, וְהוּא עָבֵד הָכָא גַּבְּכוֹן שִׁבְעָה שְׁנִין אוֹחֳרִין. אֲמַרִין לֵיהּ עֲבֵיד מַה דַּהֲנֵי לָךְ. אֲמַר לְהוֹן הָבוּ לִי מַשְׁכּוֹן דְּלֵית חַד מִנְּכוֹן מְפַרְסֵם, וְיַהֲבוּן לֵיהּ מַשְׁכּוֹנִין, וַאֲזַל וְאַיְתֵי עֲלֵיהוֹן חֲמַר מְשַׁח וְקוֹפָר, הֱוֵי לָמָּה נִקְרָא שְׁמוֹ לָבָן הָאֲרַמִּי שֶׁרִמָּה בְּאַנְשֵׁי מְקוֹמוֹ. וְכוּלֵּי יוֹמָא הֲווֹ מְכַלְּלִין בֵּיהּ וְכֵיוָן דְּעָל בְּרַמְשָׁא אֲמַר לְהוֹן מָה הוּא כְּדֵין, אֲמַרִין לֵיהּ אַתְּ גָּמַלְתְּ חֶסֶד בִּזְכוּתָךְ, וְהָיוּ מְקַלְּסִין קוֹדְמוֹי וְאָמְרִין הָא לַיָא הָא לַיָא, הִיא לֵאָה הִיא לֵאָה. בְּרַמְשָׁא אֲתוֹן מַעֲלָתָא וַחֲפוֹן בּוֹצִינַיָא. אָמַר לָהֶן מַהוּ כְּדֵין, אָמְרֵי לֵיהּ מָה אַתְּ סָבוּר דַּאֲנַן דִּכְרִין דִּכְוַתְכוֹן. וְכָל הַהוּא לֵילְיָא הֲוָה צָוַח לָהּ רָחֵל, וְהִיא עָנְיָא לֵיהּ. בְּצַפְרָא וְהִנֵּה הִיא לֵאָה, אָמַר לָהּ מָה רַמָּיְתָא בַּת רַמָּאָה, לָאו בְּלֵילְיָא הֲוָה קָרֵינָא רָחֵל וְאַתְּ עֲנֵית לִי. אָמְרָה לֵיהּ אִית סַפָּר דְּלֵית לֵיהּ תַּלְמִידִים, לֹא כָךְ הָיָה צוֹוֵחַ לָךְ אֲבוּךְ, עֵשָׂו, וְאַתְּ עָנֵי לֵיהּ. וַיֹּאמֶר אֶל לָבָן מַה זֹּאת עָשִׂיתָ לִי וגו', וַיֹּאמֶר לָבָן לֹא יֵעָשֶׂה כֵן וגו', מַלֵּא שְׁבֻעַ זֹאת וגו'. אָמַר רַבִּי יַעֲקֹב בַּר אַחָא מִכָּאן שֶׁאֵין מְעָרְבִין שִׂמְחָה בְּשִׂמְחָה, אֶלָּא מַלֵּא שְׁבֻעַ זֹאת וגו'.
And Laban gathered the residents of the place and made a feast (Genesis 29:22).
When the night came he took his daughter Leah and brought her to Jacob, and he had relations with her (Genesis 29:23).
And Laban gave his maidservant Zilpa to his daughter Leah as a maidservant (Genesis 29:24).
“It was in the morning and, behold, she was Leah; he said to Laban: What is this that you did to me? Did I not work with you for Rachel, and why did you deceive me?” (Genesis 29:25).
“Laban gathered all the people of the place, and made a feast” (Genesis 29:22). He gathered all the people of his place. He said to them: ‘You know that we were hard-pressed for water, but once this righteous man came here, the water was blessed.’ [They said to him:] ‘What can we do for you?’ He said to them: ‘If you wish, I will deceive him, and give him Leah, as he loves this Rachel greatly, and he will spend another seven years with you.’ They said to him: ‘Do as you please.’ He said to them: ‘Give me collateral that no one of you will disclose it.’ They gave him collateral and he obtained with it wine, oil, and meat. That is why he is called Laban the Aramean; because he deceived [sherima] the people of his place. All day they were praising him.48Jacob. When night fell, he said to them: ‘What is this?’ They told him ‘You performed an act of kindness with your merit.’ They were lauding before him, and saying: ‘It is fitting, it is fitting [ha laya ha laya] – she is Leah, she is Leah.’49They were hinting to the fact that the bride was Leah. At night, they brought the bride and covered the lamps. He said to them: ‘What is this?’ They said to him: ‘What, do you think that we are rams like you?’50We are modest, not like you, who kissed Rachel in public like an animal. All that night he called her Rachel and she answered him. “In the morning, and behold, she was Leah.” He said to her: ‘What, you are a deceiver, daughter of a deceiver, did I not call you Rachel at night and you answered me?’ She said to him: 'Is there a barber without disciples?51Who can cut his hair. In this context she means: I am your disciple since you answered to your brother's name. Did your father not call you Esau and you answered him?'
“Laban said: So will not be done in our place, to give the younger before the elder” (Genesis 29:26).
“Complete the week for this one, and we will give you that one too, for the work that you will work with me another seven additional years” (Genesis 29:27).
“He told Laban: What is this that you did to me…?" (Genesis 29:25). “Laban said: So will not be done…complete the week for this one…” – Rabbi Yaakov bar Aḥa said: From here we learn that one does not mix joy with joy, but rather, “complete the week for this one…”
וַיָּבֹא גַּם אֶל רָחֵל וַיֶּאֱהַב גַּם אֶת רָחֵל מִלֵּאָה וגו' (בראשית כט, ל), אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן בְּנֹהַג שֶׁבָּעוֹלָם פּוֹעֵל עוֹשֶׂה מְלָאכָה עִם בַּעַל הַבַּיִת שְׁתַּיִם וְשָׁלשׁ שָׁעוֹת בֶּאֱמוּנָה וּבַסּוֹף הוּא מִתְעַצֵּל בִּמְלַאכְתּוֹ, בְּרַם הָכָא מָה הָרִאשׁוֹנוֹת שְׁלֵמוֹת אַף הָאַחֲרוֹנוֹת שְׁלֵמוֹת, מַה הָרִאשׁוֹנוֹת בֶּאֱמוּנָה אַף הָאַחֲרוֹנוֹת בֶּאֱמוּנָה. אָמַר רַבִּי יוֹחָנָן כְּתִיב (הושע יב, יג): וַיִּבְרַח יַעֲקֹב שְׂדֵה אֲרָם וַיַּעֲבֹד יִשְׂרָאֵל בְּאִשָּׁה וגו', אָמַר לָהֶם דֻּגְמָא שֶׁלָּכֶם דּוֹמָה לְיַעֲקֹב אֲבִיכֶם, מַה יַּעֲקֹב אֲבִיכֶם עַד שֶׁלֹא נָשָׂא אִשָּׁה נִשְׁתַּעְבֵּד, מִשֶּׁנָּשָׂא אִשָּׁה נִשְׁתַּעְבֵּד, אַף אַתֶּם מִשֶּׁלֹא נוֹלַד גּוֹאֵל נִשְׁתַּעְבַּדְתֶּם, מִשֶּׁנּוֹלַד גּוֹאֵל אַתֶּם מִשְׁתַּעְבְּדִים.
“He also consorted with Rachel; he also loved Rachel more than Leah. He worked with him another seven additional years” (Genesis 29:30).
“He also consorted with Rachel; he also loved Rachel more than Leah…” – Rabbi Yehuda bar Simon said: The way of the world is that a worker performs labor faithfully with the employer for two or three hours, but ultimately, he becomes lazy in his labor. However, here, just as the first ones were complete, so, the latter ones were complete. Just as the first ones were performed faithfully, so, the latter ones were performed faithfully.
Rabbi Yoḥanan said: It is written: “Jacob fled to the field of Aram, and Israel worked for a wife…” (Hosea 12:13). He [Hosea] said to them: ‘Your redemption is modeled after your patriarch Jacob. Just as your patriarch Jacob, before he took a wife he was put to work, after he took a wife, he was put to work, you, too, before your redeemer is born, you were enslaved, after your redeemer is born, you are enslaved.’52Even after the redeemer is born the redemption will not be immediate.