Bereshit Rabbah Reader

"Zilpa the maidservant of Leah gave birth to a second son to Jacob" (30:12). “Leah said: In my happiness, as women will be happy for me; she called his name Asher” (Genesis 30:13). “Leah said: In my happiness [beoshri], as women will be happy for me” – saying: ‘Happy is the one who merited this.’ Rabbi Levi said: Asher never stayed the night in an inn.44Asher’s portion in the Land of Israel was able to provide his tribe with all their needs; they did not need to travel to earn a livelihood.

He inherited peaks with castles, what Judah did not inherit in his lands. That is what is written: “The sons of Asher: Yimna, Yishva, Yishvi, Beria, and Serah their sister…he was the father of Birzayit” (I Chronicles 7:30–31). Rabbi Levi and Rabbi Simon, Rabbi Levi said: It is because their daughters were beautiful and were married to priests who were anointed with the anointing oil, olive [zayit] oil. Rabbi Simon said: They were married to kings who were anointed with olive [zayit] oil.

“Reuben went during the days of wheat harvest, found mandrakes in the field, and brought them to Leah, his mother. Rachel said to Leah: Please give me from your son’s mandrakes” (Genesis 30:14). “Reuben went during the days of wheat harvest.” “Train the lad in accordance with his way; even when he grows old, he will not turn from it” (Proverbs 22:6).

“May this land be given to your servants…” (Numbers 32:5). “The sated were hired for bread, but the hungry have ceased; while the barren has borne seven, the one with many children is miserable” (I Samuel 2:5). “The sated were hired [niskaru] for bread” – this is Leah, who was sated with sons and was rewarded [niskara]. “But the hungry have ceased [ḥadelu]” – this is Rachel, who was hungry for children but was stymied [ḥadela].

“While the barren [akara] has borne seven” – this is Leah, who was the primary one [ikara] in the household, and bore seven. “The one with many children is miserable” – this is Rachel, who was worthy to have the majority of the children emerge from her, and was miserable. Who did this? It is: “The Lord puts to death and brings to life” (I Samuel 2:6).

“Reuben went during the days of wheat harvest, found mandrakes” – Rabbi Ḥiyya bar Abba said: Mandrakes; Rabbi Yitzḥak said: Barley; Rabbi Yehuda ben Rabbi Simon said: The hackberry tree. Both according to these and according to those, everyone agrees that he brought only from the ownerless. According to the one who said barley, during the days of the wheat harvest, barley is ownerless, as the barley harvest has already concluded.

Know that he went at the time of the harvest, at the time of the ripening of all kinds of summer fruits, but brought only an item that was from the ownerless. This is to inform you that they would distance themselves from robbery of the land.1They would not pick fruit off of trees. If they would distance themselves in that manner from robbery of the land, all the more so, they distanced themselves from all types of robbery.

“And brought them to Leah, his mother” – to inform you to what extent his mother’s honor was important to him, as he did not taste them until he brought them to his mother.

She said to her: Is the taking of my husband insignificant, that you take my son’s mandrakes, as well? Rachel said: Therefore, he will lie with you tonight in exchange for your son’s mandrakes” (Genesis 30:15). “Rachel said to Leah: Please give me from your son’s mandrakes…is the taking of my husband insignificant” – will you take from my beard for my grandfather?2My grandfather’s beard is full and mine is sparse, will you take from mine for his?

This is a metaphor; Leah was saying: Jacob loves you more than he loves me. Will you take my mandrakes, which will afford me some time with him, so that he will spend even more time with you? Rabbi Shimon taught: Because she demeaned the righteous one,3Rachel forfeited being with Jacob in return for mandrakes. that is why she will not enter the grave with him. That is what she said to her: “Therefore, he will lie with you tonight” – he will lie in death with you; he will not lie in death with me.

Rabbi Elazar said: This one lost and that one lost, this one gained and that one gained. Leah lost mandrakes and gained two tribes and primacy.4She became the mother to the greatest number of Jacob’s sons. Rachel gained mandrakes and lost tribes and primacy. Rabbi Shmuel bar Naḥman said: This one lost mandrakes and gained tribes and burial with him. Rachel gained mandrakes and lost tribes and burial with him.

“Jacob came from the field in the evening, and Leah went out to meet him and said: You will consort with me, for I have hired you with my son’s mandrakes. He lay with her that night” (Genesis 30:16). “God listened to Leah and she became pregnant and gave birth to Jacob, a fifth son” (Genesis 30:17). “Jacob came from the field in the evening” – there we learned: One who hires laborers and stipulates with them to rise early and to continue late, in a place where they are accustomed not to rise early or to continue late, he is not permitted to compel them.

Rabbi Muna said: In a place where there is no custom, it is a stipulation of the High Court that going out will be at the expense of the employer,5The laborer is not required to go to work until sunrise. and coming in will be at the expense of the laborer.6The laborer is required to work until dark. Going out is at the expense of the employer, from where is it derived? “When the sun rises, they will gather” (Psalms 104:22).

From then on: “A person goes out to his work” (Psalms 104:23). Coming in will be at the expense of the laborer, from where is it derived? “And to his labor until evening [adei erev]” (Psalms 104:23) – “ad erev” is not stated, but rather, “adei erev,” meaning until dark, just as it says: “until complete darkness [adei neshef]” (Job 7:4).7Erev can mean until sunset, and it can mean until it is dark.

Neshef means when it is dark. A verbal analogy is being used to teach that the worker returns home when it is dark, and does not return home by sunset. Rabbi Ami said in the name of Reish Lakish: They imposed upon the employer that if it was the day before Shabbat, the coming in would be at his expense. To what extent?

It is so each and every one would fill a barrel of water for himself and roast a fish for himself while it is still day, in deference to Shabbat, and to kindle a lamp, as it is stated: “Jacob came from the field in the evening.” That is what is written: “And to his labor until evening.”

“Leah went out to meet him” – it teaches that she did not allow him to wash his feet.8After coming in from labor in the field she did not allow him to go to his tent, which he shared with Rachel, to wash himself. “And said: You will consort with me” – Rabbi Abahu said: The Holy One blessed be He saw that her intention was exclusively for the sake of Heaven, to produce tribes. That is why it was necessary for the verse to say: “God heeded Leah” (Genesis 30:17).

“And said: You will consort with me” – Rabbi Levi said: Come and see how pleasing the mediation of mandrakes was before the One who spoke and the world came into being, as, by means of the mandrakes, two great tribes in Israel were produced – Issachar and Zebulun. Issachar sits and engages in Torah study, Zebulun sets out to the seas and comes and provides for Issachar’s mouth, and the Torah proliferates in Israel – “the mandrakes emitted fragrance” (Song of Songs 7:14).9They emitted a pleasant fragrance before the Lord.

“Leah said: God has given me my reward, because I gave my maidservant to my husband. She called his name Issachar” (Genesis 30:18). “Leah said: God has given me my reward [sekhari]…She called his name Issachar.” Issachar was the ninth of the tribes, but he brought his offering second to the king.

That is what is written: “On the second day, Netanel ben Tzuar, prince of Issachar, presented his offering” (Numbers 7:18). Why was that? It is because he was a Torah personality. That is what is written: “From the children of Issachar, possessors of understanding of the times” (I Chronicles 12:33).

What is “of the times”? Rabbi Tanḥuma said: Of the propitious time for everything. Rabbi Tanḥuma said: Of intercalations.10Intercalations of years and months “Their leaders were two hundred, and all their brethren at their command” (I Chronicles 12:33) – Issachar would produce two hundred heads of the Sanhedrin, and all their brethren in accordance with them, and they all agreed to rule halakha in accordance with them, and he would answer them with halakha like a halakha transmitted to Moses at Sinai.

From where did Issachar come to all this prominence? It was from Zebulun, who would engage in his commerce, and would feed Issachar, who was a Torah personality. That is what is written: “Zebulun will dwell at the shore of seas” (Genesis 49:13). When Moses came to bless the tribes, he had the blessing of Zebulun precede the blessing of Issachar: “Of Zebulun he said: Rejoice, Zebulun, in your departure, and, Issachar, in your tents” (Deuteronomy 33:18) – Rejoice, Zebulun, in your departure11Departure on business trips. from the fact that Issachar is in your tents. Some say: There is reward [yesh sakhar] in the tents of Zebulun.

“Leah became pregnant again and gave birth to a sixth son to Jacob” (Genesis 30:19). “Leah said: God has granted me a fine gift; now my husband will reside with me, because I bore him six sons. She called his name Zebulun” (Genesis 30:20). “Leah said: God has granted me a fine gift” – this field, as long as you fertilize it and hoe it, it produces produce.

“Then she bore a daughter, and she called her name Dina” (Genesis 30:21). “Then she bore a daughter” – it is taught:12This is a baraita. How so? One whose wife was pregnant, and he says: ‘May it be God’s will that my wife will give birth to a male,’ it is a vain prayer.

The school of Rabbi Yanai said: This baraita is when she is sitting on the travailing chair. Rabbi Yehuda ben Pazi said: Even for one sitting on the travailing chair, it can change. That is what is written: “House of Israel, can I not do to you like this potter? [The utterance of the Lord]. Behold, like the clay in the hand of the potter, so you are in My hand, house of Israel” (Jeremiah 18:6).

Just as this potter, who formed the jug, breaks it and crafts another, I, too, can do so, even on the travailing chair. He13Rabbi Yehuda ben Pazi. raised an objection: But is it not written: “Then she bore a daughter”?14Only at the birth it was a daughter, but not before. He said to him: Its primary creation was male, but due to Rachel’s prayer: “May the Lord add another son for me” (Genesis 30:24) – it became a female.15At an early stage in the pregnancy.

Rabbi Ḥanina ben Pazi said: The matriarchs were prophets, and Rachel was one of the matriarchs. “May the Lord add other sons for me” is not written here, but rather, “another son.” She said: ‘He is destined to produce one more; if only it will be from me.’ Rabbi Ḥanina said: All the matriarchs gathered and said: ‘We have enough [dayenu]16This is expounded from the name Dina.

The letters of Dina are: dalet, yod, nun, heh. The letter of dayenu are dalet, yod, nun, vav. males. Remember this one again.’

“God remembered Rachel, and God heeded her, and He opened her womb” (Genesis 30:22). “God remembered Rachel.” “Remember me, Lord, when You favor Your people; be mindful of me in Your salvation” (Psalms 106:4) – Rabbi Elazar said: Sarah, Rachel, and Hannah were remembered on Rosh Hashanah.1Rosh Hashanah is also known as the Day of Remembrance.

“God remembered Rachel.” “He remembered His kindness and His faithfulness to the house of Israel; all the ends of the earth beheld the salvation of our God” (Psalms 98:3). “He remembered His kindness” – this is Abraham, as it is stated: “Kindness to Abraham” (Micah 7:20). “And his faithfulness” – this is Jacob, as it is stated: “Give truth to Jacob” (Micah 7:20); “To the house of Israel” – Israel the elder.

Who was the house of our patriarch Jacob? Was it not Rachel? Regarding all of them it is written: “The children of Leah, the firstborn of Jacob, Reuben” (Genesis 35:23); “the children of Zilpa, maidservant of Leah, Gad and Asher” (Genesis 35:26); “the children of Bilha, maidservant of Rachel, Dan and Naphtali” (Genesis 35:25). But regarding Rachel it is written: “The children of Rachel, Jacob’s wife” (Genesis 46:19).

Another matter, “He remembered His kindness and His faithfulness to the house of Israel” – “God remembered Rachel, and God heeded her.”

“He redeemed me unharmed from the battle waged against me [mikerav li], for there were many with me” (Psalms 55:19) – this is Jacob. “Mikerav li” – so that the counsel of that wicked one [Laban] will not come near me [shelo tikrav li],2Will not affect me. so that he [Laban] will not say: ‘He [Jacob] will take with him this one, who bore children, and that one, who did not bear children, he will not take with him,’ as Rabbi Yudan said in the name of Rabbi Aivu: Rachel was remembered due to many prayers, as it is stated: “God remembered Rachel [et Raḥel],” “Rachel” – by her merit; “et Rachel” – by the merit of her sister.3Leah also prayed on her behalf.

“God heeded her” – by the merit of Jacob; “and he opened” – by the merit of the matriarchs.4The reference is to Leah, Bilha, and Zilpa. See Bereshit Rabba 72:6. Rabbi Shmuel bar Naḥman said: Woe to the wicked, who transform the attribute of mercy into the attribute of justice. Everywhere that “the Lord” is stated – [it is] the attribute of mercy, as it is stated: “The Lord, the Lord, God merciful and gracious, slow to anger and abounding in kindness” (Exodus 34:6), and it is written: “The Lord saw that the wickedness of man was great on the earth….

The Lord regretted…. The Lord said: I will obliterate” (Genesis 6:5–7).5The decision to destroy the world with the Flood was made with the attribute of mercy, which was transformed by the wicked into the attribute of justice. Happy are the righteous, who transform the attribute of justice into the attribute of mercy. Everywhere that “God [Elohim]” is stated, it is the attribute of justice – “you shall not curse God” (Exodus 22:27); “the statement of the two of them shall come before God” (Exodus 22:8). “God heeded Leah”(Genesis 30:17); “God heard their groan” (Exodus 2:24); “God remembered Noah” (Genesis 8:1).

“God remembered Rachel.” What remembrance did he remember for her? It was her silence for her sister, when they were giving him [Jacob] Leah. She knew, and she was silent.

“God remembered Rachel.” Thus it should be, as she introduced her rival wife into her house.6Since her desire for children was so great that she introduced a rival into her house, it could lead to God having mercy on her. Rav Huna and Rav Aḥa said in the name of Rabbi Simon: “Dan, Joseph, and Benjamin” (I Chronicles 2:2). By the merit of Dan, [Bilha’s son], Rachel was remembered; by the merit of Dan, Joseph and Benjamin were produced.

“He opened her womb” – Rabbi Tanḥuma said in the name of Rabbi Beivai: There are three keys in the hand of the Holy One Blessed be He: The key of burial, the key of rains, and the key of the womb. The key of burial, from where is it derived? It is as it is stated: “Behold, I am opening your graves, and I will take you up from your graves” (Ezekiel 37:12). The key of rains, from where is it derived?

“The Lord will open for you His good storehouse, the heavens, to provide the rain…” (Deuteronomy 28:12). The key to the womb, from where is it derived? It is as it is stated: “He opened her womb.” Some say, the key to sustenance, as well, as it is stated: “You open Your hand, [and satisfy the desire of every living thing]” (Psalms 145:16).

“She conceived, and bore a son, and said: God has removed my disgrace” (Genesis 30:23). “She conceived, and bore a son, and said: God has removed my disgrace” – Rabbi Levi bar Zechariah said: Until the woman bears a child, the sin is attributed to her, after she bears a child; it is attributed to her child. Who ate this item? It is your son.

Who broke this item? It is only your son. “God has removed my disgrace” – in the incident of the concubine in Giva, “cursed is one who gives a wife to Benjamin” (Judges 21:18).7The story of the concubine of Giva is in Judges chapters 19–21. Judges 21:13–23 specifically relates to the oath, and the solution that enabled those who were left from Benjamin to remarry.

“God has removed my disgrace” – “Yerovam did not gain strength again in the days of Aviya; and the Lord afflicted him, and he died” (II Chronicles 13:20). Rabbi Shmuel bar Naḥman said: Do you think that it was Yerovam who was afflicted? It was no one other than Aviya who was afflicted.8He was punished for causing disgrace to the descendants of Rachel. Yerovam was from the tribe of Ephraim (the son of Joseph).

Why was he afflicted? Rabbi Abba bar Kahana said: It is because he mutilated the identifying features of Israel’s faces, as it is written: “The expression of their faces testifies against them” (Isaiah 3:9). Rabbi Levi said: Because he positioned guards over them for three days until their form decayed, as we learned: One may testify only about the countenance of the face with the nose, even if there are distinguishing marks on his body and his belongings…and one may testify only up to three days.9See Yevamot 120a. If a dead man cannot be identified, his wife cannot remarry.

Rabbi Yoḥanan said: It is because he humiliated them publicly, as it is stated: “Now you presume to withstand the kingdom of the Lord…and with you are the golden calves that Yerovam made for you for gods” (II Chronicles 13:8). Reish Lakish said: Because he denigrated Aḥiya the Shilonite, as it is stated: “Idle and wicked men gathered around him” (II Chronicles 13:7) – he called Aḥiya the Shilonite wicked.

The Rabbis said: It is because idol worship came into his possession and he did not nullify it, as it is stated: “And captured cities from him: Beit El and its environs” (II Chronicles 13:19), and it is written: “He placed one [golden calf] in Beit El…” (I Kings 12:29). The matters can be derived a fortiori: If a king, because he mistreated a king like him, was afflicted, a commoner who mistreats a commoner, all the more so.

“She called his name Joseph, saying: May the Lord add another son for me” (Genesis 30:24). “She called his name Joseph, saying: May the Lord add another son for me” – another in terms of exile. Rabbi Yehuda ben Rabbi Simon said: The tribes of Judah and Benjamin were not exiled to the place that the ten tribes were exiled. The ten tribes were exiled beyond the Sambatyon River. The tribes of Judah and Benjamin are scattered in all the lands. “Another [aher] son” – other [aher] in terms of division; Rabbi Pinḥas said: From Rachel’s prayer, the tribe of Judah and Benjamin did not take a portion with the ten tribes.10Benjamin remained with Judah when the kingdom was divided. “Another” – that performed "other [aherim] actions,"11This is a reference to idol worship. like Yerovam and his cohorts.

“It was when Rachel bore Joseph, Jacob said to Laban: Release me, and I will go to my place and to my land” (Genesis 30:25). “It was when Rachel bore Joseph” – when Joseph was born, Esau’s adversary was born,12Joseph is Esau's adversary. See Bava Batra 123b. as it is stated: “Jacob said to Laban: Release me, and I will go to my place and to my land,” as Rabbi Pinḥas said in the name of Rabbi Shmuel bar Naḥman: It is a tradition that Esau will fall only into the hand of the descendants of Rachel. That is what is written: “Will the young of the flock not drag them?”13"Them" in the verse refers to Edom. (Jeremiah 49:20) – why does it call them “the young of the flock”? It is because they were the youngest of the tribes.

“Laban said to him: If now I have found favor in your eyes, I have divined, and the Lord has blessed me on your account” (Genesis 30:27). “Laban said to him: If now I have found favor in your eyes, [I have divined]” – I attempted and examined,14“Divined” could not refer to divination, as that is abhorrent in the eyes of God and Jacob. The proper interpretation is that he examined the differences in his household between the pre-Jacob era and since Jacob arrived. “and the Lord has blessed me on your account.”

“He said: Stipulate your wages for me, and I will give them” (Genesis 30:28). “He said: Stipulate your wages for me” – calculate, quantify, and state <what your="" wages="" are="">. “He said to him: You know how I have served you, and how your livestock was with me” (Genesis 30:29). “For the little that you had before me has increased abundantly and the Lord has blessed you on my account and now, when will I, too, provide for my household?” (Genesis 30:30).

“He said to him: You know…For the little [me’at] that you had…has increased abundantly” – Rabbi Yehuda said in the name of Rabbi Simon in the name of Rabbi Ḥizkiya: Me’at – seventy heads [of livestock]. Me’at is stated here and me’at is stated elsewhere: “[He went down to Egypt with] few in number [bimtei me’at]” (Deuteronomy 26:5). Just as there it is seventy people,15“All the people of the house of Jacob who came to Egypt were seventy” (Genesis 46:27). so, too, here, it is seventy heads.

“The Lord has blessed you on my account” – everywhere the righteous go, blessing is sent. Isaac descended to Gerar, blessing came on his account, as it is stated: “Isaac planted in that land and found in [that] year…and God blessed him.” (Genesis 26:12). Jacob descended to Laban and blessing came on his account, as it is stated: “The Lord has blessed you on my account.” Joseph descended to Potiphar, blessing came on his account, as it is stated: “The Lord blessed the household of the Egyptian” (Genesis 39:5). “Now, when will I, too, provide for my household?” – Reuben requires a house, Simeon requires a house.

“My honesty will speak on my behalf on a future day, when you will review my wages before you: every one among the goats that is not speckled and spotted, or brown, among the sheep, was stolen by me” (Genesis 30:33). “My honesty will speak on my behalf on a future day” – Rabbi Yehuda bar Simon said: It is written: “Do not glory in a future day” (Proverbs 27:1). You said: “My honesty will speak on my behalf on a future day” – in the future, your daughter will go out and be violated, as it is stated: “Dina, Leah’s daughter, went out” (Genesis 34:1).

“Laban said: Indeed, if only it will be in accordance with your statement” (Genesis 30:34). “Laban said: Indeed, if only [hen lu] it will be in accordance with your statement” – Rabbi Ḥiyya bar Rabba said: Each and every matter that Laban would stipulate with Jacob, he would renege upon it ten times retroactively, as it is stated: “Hen lu.”16Hen means yes, lu indicates uncertainty, which constitutes the first step toward reneging on his agreement.

The Rabbis say: One hundred times, as it is stated: “But your father has cheated me, and changed my wages ten times [monim]” (Genesis 31:7) – ten times ten, as a quorum [minyan] is no fewer than ten. “He established a distance of three days’ journey between himself and Jacob. Jacob herded the remaining flock of Laban” (Genesis 30:36). “He established a distance of three days…Jacob herded the remaining [notarot] flock of Laban” – Reish Lakish said: Notarot – among them of poor quality, among them barren, and among them ill.

Nateret is written <just as="" it="" says:="" the="" front="" and="" the="" back="" teeth="" of="" the="" emperor="" fell="" [natur]>.17Ḥullin 59b.

“Jacob took for himself rods of fresh poplar, and almond, and plane; he peeled white streaks in them, exposing the white that was in the rods” (Genesis 30:37). “Jacob took for himself rods of fresh poplar [livne], and almond, and plane” – a white [lavan] rod of almond and plane. This is what our patriarch Jacob would do: He would place the rods in the water troughs and an animal would come to drink.

It would see the rods and recoil backward. The male would copulate with it and it would bear an offspring like that.18Like the rod. Rabbi Hoshaya said: The water was transformed into semen in their innards, and all that was lacking was only the form of the offspring. There was an incident involving an Ethiopian man who married an Ethiopian woman and fathered a white son from her.

The father seized the child and came to the rabbi, he said to him: ‘Is he, perhaps, not my child?’ He said to him: ‘Did you have any portraits in your house?’ He said to him: ‘Yes.’ He said to him: ‘Black or white?’

He said to him: ‘White.’ He said to him: ‘It is from there that you had a white son.’ Rabbi Huna of Beit Ḥoron said: The ministering angels were carrying from Laban’s flock and coming and placing in the midst of Jacob’s flock. That is what is written: “He said: Please lift your eyes, and see, all the males that mount [haolim] the flock” (Genesis 31:12) – “olim on the flock” is not written here, but rather, “haolim” – they mounted involuntarily.19The angel did not merely show him that males were mounting the flock, but rather he was shown that the angels were ensuring that it happened.

Rabbi Tanḥuma said: Torrential rain.20Torrential rain transported the males from Laban’s flock. The Rabbis say: Clouds of glory. “When the flocks were feeble, he would not place them; the feeble were for Laban and the strong for Jacob” (Genesis 30:42). “When the flocks were feeble, he would not place them [the rods]; the feeble were for Laban” – Rabbi Yoḥanan said: Those born earlier were Laban’s. Reish Lakish said: Those born later were Laban’s.

“The man became exceedingly prosperous, and he had many flocks, and maidservants and slaves, and camels and donkeys” (Genesis 30:43). “The man became…prosperous” – Rabbi Shimon bar Abba said: It teaches that a breach was opened for him that was a microcosm of the World to Come, just as it says: “The one who breaks through21This is a reference to the messianic king. ascended before them” (Micah 2:13).

Rabbi Abba bar Kahana said: Our patriarch Jacob had one million twenty-seven thousand two hundred flocks. Rabbi Levi said: Six hundred thousand dogs. The Rabbis said: One million two hundred thousand. They do not disagree.

The one who said six hundred thousand, there was one dog for each and every flock. The one who said: One million two hundred thousand, there were two dogs for each and every flock.

“He heard the words of Laban’s sons, saying: Jacob has taken everything that is our father’s, and from that which is our father’s he has accumulated all this wealth” (Genesis 31:1). “He heard the words of Laban's sons” – Ḥizkiya said: Until our patriarch Jacob descended there, he [Laban] was not remembered to beget males. When Jacob descended there, he was remembered to beget males. That is what is written: “He heard the words of Laban's sons.”22If Laban had had sons before Jacob’s arrival, they would have herded the flocks, not Rachel.

“All this wealth [hakavod]” – Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Kavod is nothing other than silver, just as it says: “Loot silver, loot gold; there is no limit to the amount, wealth [kavod] of all vessels of delight” (Nahum 2:10). “Jacob saw the countenance of Laban, and, behold, it was not toward him as in the past” (Genesis 31:2). “Jacob saw the countenance of Laban” – Bar Sira said: A person’s heart affects his countenance for both good and bad.

The Holy One blessed be He said to him: ‘Your father-in-law is not welcoming to you and you remain here? “Return to the land of your fathers…and I will be with you”’ (Genesis 31:3).

“The Lord said to Jacob: Return to the land of your fathers, and to your birthplace, and I will be with you” (Genesis 31:3). “The Lord said to Jacob: Return to the land of your fathers, and to your birthplace.” It is written: “I cried out to You, Lord, and said: You are my refuge, my portion in the land of the living” (Psalms 142:6) – but is “the land of the living” not Tyre and its environs; there is plenty there, there are low prices there, and you say: “My portion in the land of the living”?1Regarding Israel.

It is, rather, the land whose dead come to life first in the messianic era. Reish Lakish in the name of bar Kappara cites it from here: “Who gives breath to the people upon it, and spirit to those who walk in it” (Isaiah 42:5). The Holy One blessed be He said to him: ‘You said: “My portion in the land of the living.” “Return to the land of your fathers” – your father is awaiting you; your mother is awaiting you, I, Myself am awaiting you.’

Rabbi Ami said in the name of Reish Lakish: Possessions outside of the Land of Israel, there is no blessing in them. But, ‘When you return to the land of your fathers, I will be with you.’ Elsewhere it says: “I have been with you wherever you have gone” (II Samuel 7:9). It is, rather, that David, because he led Israel, He would say to him: “I have been with you wherever you have gone.” But Jacob, because he led his family, he says to him: “Return to the land of your fathers…”

“Jacob sent and summoned Rachel and Leah to the field, to his flocks” (Genesis 31:4). “Jacob sent and summoned Rachel and Leah…” – Rabbi Shimon ben Gamliel said: Regarding three matters, I prefer the peoples of the East:2There is a variant reading: The people of Media. They do not bite and eat, but rather, they cut and eat; they cut meat only on the table, they kiss only on the hand, and they take counsel only in an open area, similar to what is stated: “Jacob sent and summoned Rachel and Leah” – to an open place. The parable says: In a field in which there are mounds, do not say discreet matters.

“He said to them: I see your father's countenance, and it is not toward me as in the past, and the God of my father was with me” (Genesis 31:5). “And you know that I worked for your father with all of my strength” (Genesis 31:6). “But your father has cheated me, and changed my wages ten times; but God did not allow him to harm me” (Genesis 31:7). “He said to them: I see…But your father has cheated me” – Rabbi Ḥiyya Rabba said: Each and every matter that Laban would stipulate with Jacob, he would renege upon it ten times retroactively, as it is stated: “Hen lu”3Hen means yes, lu indicates uncertainty, which constitutes the first step toward reneging on his agreement. (Genesis 30:34).

The Rabbis say: One hundred times, as it is stated: “But your father has cheated me, and changed my wages ten times [monim]” (Genesis 31:7); as a quorum [minyan] is no fewer than ten. “If he said this: The speckled will be your wages, then all the flocks bore speckled, and if he said that: The streaked will be your wages, all the flocks bore streaked” (Genesis 31:8). “God has diverted the livestock of your father, and given it to me” (Genesis 31:9).

“If he said this [im ko yomar]: The speckled will be your wages, then all the flocks bore [speckled]” – Rabbi Berekhya in the name of Rabbi Ḥanina: The Holy One blessed be He foresaw what Laban was destined to do to our patriarch Jacob, and He shaped a corresponding form.4A form that corresponds with Laban’s final position. Im ko yomar – amar5Past tense. The first does not say that after Laban said which animals would be Jacob's salary, then all the births would be of that type. is not written here, but rather, yomar.6Future tense, as the Holy One blessed be He foresaw what Laban was going to do in the future, and before Laban said to Jacob what the new salary would be, the animals born were in accordance with the new salary.

Rabbi Yudan and Rabbi Aivu said: “For I have seen everything that Laban did to you” is not written here, but rather, “everything that Laban is doing to you” (Genesis 31:12). “The angel of God said to me in the dream: Jacob, and I said: Here I am” (Genesis 31:11). “The angel of God said to me in the dream…” – Rabbi Elazar ben Yaakov said: To him and to his generations. There is no generation that does not have one like Abraham.

There is no generation that does not have one like Jacob. There is no generation that does not have one like Samuel. “He said: Please lift your eyes and see, all the males that mount the flock are streaked, speckled, and mottled, for I have seen all that Laban is doing to you” (Genesis 31:12). “He said: Please lift your eyes and see, all the males that mount the flock are…streaked, speckled…” – Rabbi Huna of Beit Ḥoron said: “Olim” is not written here, but rather, “haolim” – they mounted involuntarily.7The angel did not merely show him that males were mounting the flock, but rather he was shown that the angels were making sure that the right males were mounting the females.

Rabbi Tanḥuma said: Torrential rain.8Transported the males from Laban’s flock. The Rabbis said: Clouds of glory. 9Transported the males from Laban’s flock. “God has diverted the livestock of your father, and given it to me” – like one who saves items from refuse.

“Rachel and Leah answered and said to him: Is there still a share or inheritance for us in our father's house?” (Genesis 31:14). “Rachel and Leah answered and said to him” – why did Rachel die first? Rabbi Yudan and Rabbi Yosei, Rabbi Yudan said: Because she spoke before her sister. Rabbi Yosei said to him: ‘Have you ever seen a person call Reuben, and Simeon answer him?

Did he not call Rachel, and Rachel answered him?’10Jacob called Rachel first, see Genesis 31:4. According to the opinion of Rabbi Yehuda,11Rabbi Yudan. it works out well. According to the opinion of Rabbi Yosei, she died only from the curse of the elder [Jacob], as it is stated: “With whomever you find your gods, he shall not live” (Genesis 31:32); it was “like an error that emerges from the ruler” (Ecclesiastes 10:5).

“Rachel stole [the household idols that were her father’s]” (Genesis 31:19); “Rachel died…” (Genesis 35:19). “Are we not considered foreigners by him, as he sold us, and he also consumed our silver?” (Genesis 31:15). “Are we not considered foreigners by him, as he sold us…[consumed our silver?]” – is that possible?12That he forcibly took their belongings. Rather, if there was a fine sheep, he would take it. If there was a tasty dish, he would take it.13He was more subtle in taking their belongings.

“Truly, all the wealth that God salvaged from our father, it is for us and for our children. And now, everything that God said to you, do” (Genesis 31:16). “Jacob arose, and placed his sons and his wives upon the camels” (Genesis 31:17). “Truly, all the wealth that God salvaged from our father…arose and placed his children” – Rabbi Yoḥanan said: “The heart of the wise inclines to his right, and the heart of a fool to his left” (Ecclesiastes 10:2).

“The heart of the wise inclines to his right” – this is Jacob, as it is stated: “Jacob arose, and placed his sons” and then, “and his wives.” “And the heart of a fool to his left” – this is Esau: “Esau took his wives” (Genesis 36:6), and then, “and his sons, and his daughters” (Genesis 36:6). “He led all his livestock, and all his property that he attained, his acquisitions that he acquired, which he attained in Padan Aram, to come to Isaac his father, to the land of Canaan” (Genesis 31:18).

“He led all his livestock, and all his property that he attained, his acquisitions that he acquired” – what he acquired from the acquisitions of Laban. “Laban had gone to shear his sheep, and Rachel stole the household idols that were her father’s” (Genesis 31:19). “Had gone to shear his sheep” – everywhere that shearing is stated, it makes an impression.14It leaves a negative impression, as was the case with Judah (Genesis 38:12), Naval (I Samuel 25:4), and Absalom (II Samuel 13:23).

“Rachel stole the household idols that were her father’s” – but her intentions were only for the sake of Heaven. She said: ‘What, am I going to go on my way and leave this elder in his corruption?’ That is why it was necessary for the verse to say: “Rachel stole the household idols that were her father’s.”15She took them for his sake, to remove idolatry from him, not because she wanted them herself.

“It was told to Laban on the third day that Jacob had fled” (Genesis 31:22). “He took his brethren with him, and pursued him a distance of seven days; he reached him in the highlands of Gilad” (Genesis 31:23). “It was told to Laban on the third day” – Rabbi Abbahu said: What Jacob went in three days, Laban went in one day. “It was told to Laban on the third day” – the third day after the flight.

Rabbi Ḥiyya Rabba said: What Jacob traversed in seven days, Laban traversed in one day. Whichever way you look at it, whether you agree or do not agree, it is already written: “He placed a distance of three days’ journey between himself and Jacob” (Genesis 30:36), and it is written: “It was told to Laban on the third day” – the third day after the flight, as it is stated: “He took his brethren with him, and pursued him a distance of seven days” – on that same day. That is, what Jacob traversed in seven days, Laban traversed in one day.

“God came to Laban the Aramean in a night dream, and He said to him: Beware, lest you speak to Jacob, good or bad” (Genesis 31:24). “God came to Laban the Aramean in a night dream.” What is the difference between the prophets of the idolaters and the prophets of Israel? Rabbi Ḥama ben Rabbi Ḥanina, and Rabbi Yisakhar of Kefar Mandi, Rabbi Ḥama said: The Holy One blessed be He appears to the prophets of the nations of the world only with truncated speech, just as it says: “God happened [vayikar] upon Bilam” (Numbers 23:4).16The midrash views the word vayikar as a truncated version of the word vayikra – He called, which is typically employed regarding the prophets of Israel.

Rabbi Yisakhar of Kefar Mandi said: This expression vayikar is nothing other than an expression of impurity, just as it says: “If there will be among you a man who will not be pure due to an incident [mikre] at night” (Deuteronomy 23:11). But to the prophets of Israel [God speaks] with complete speech, with expressions of endearment, with expressions of sanctity, with expressions with which the ministering angels laud Him, as it is stated: “And this one called to that one and said: Holy…” (Isaiah 6:3).

Rabbi Yosei bar Ḥanina said: The Holy One blessed be He appears to the prophets of the nations of the world only at a time that people typically take their leave from one another, as it is written: “In thoughts from visions of the night, when slumber falls on men” (Job 4:13), “a matter stealthily came to me…” (Job 4:12). Rabbi Elazar ben Rabbi Menaḥem said: “The Lord is far from the wicked” (Proverbs 15:29) – these are the prophets of the nations of the world; “and He hears the prayer of the righteous” (Proverbs 15:29) – these are the prophets of Israel.

What distinguishes between the prophets of Israel and the prophets of the idol worshippers? Rabbi Ḥanina bar Pappa and Rabbi Simon, Rabbi Ḥanina bar Pappa said: [This is analogous] to a king and his friend who are together in a great hall. Whenever he wishes, he speaks with his friend. Rabbi Simon says: It is analogous to a king who has a wife and a concubine.

When he comes to his wife, he comes publicly, but when he comes to his concubine, he comes clandestinely. So, the Holy One blessed be He appears to the idolaters only at night. “God came to Bilam at night” (Numbers 22:20). “God came to Avimelekh in a dream at night” (Genesis 20:3).

“God came to Laban the Aramean in a night dream.” “He said to him: Beware” – even if you say it is for his benefit, he considers it for his detriment. “Beware of speaking with Jacob, good or bad.”

“And Laban caught up with Jacob, and Jacob pitched his tent on the mountain, and Laban with his brethren pitched on the mountain of Gilad” (Genesis 31:25). “And Laban said to Jacob: What did you do, that you misled me, and you carried away my daughters as though they were captives taken by sword?” (Genesis 31:26). “Why did you flee surreptitiously and deceive me and you did not tell me? I would have sent you with joy and with songs, with drum and with harp” (Genesis 31:27).

“Why did you flee surreptitiously…and you did not tell me? I would have sent you…” – he said:17Laban thought to himself, that if he spoke in this manner maybe Jacob would reconsider. Perhaps he will reconsider. “You did not allow me to kiss my sons and my daughters; now you have acted foolishly” (Genesis 31:28).

“You did not allow me to kiss my sons and my daughters” – he said to him: ‘Even now you intend to leave.’18And you are not reconsidering. The difficulty here is why does Laban say: “Now you have acted foolishly,” when he is speaking about the past? “It is in my power to do you harm, but the God of your father said to me last night, saying: Beware of speaking with Jacob, good or bad” (Genesis 31:29).

“It is in my power to do you harm; but the God of your father said to me last night, saying” – he [Laban] said: ‘It is not from Him.’19It is not because God told me not to harm you that I am not harming you; it is my own decision (Yefe Toar). “Now you have gone because you longed for your father's house, why did you steal my gods?” (Genesis 31:30). “Now you have gone because you longed for your father's house, why did you steal my gods?” – you desired to go to your father’s house, why did you steal my gods?

Rabbi Aivu said: When the tribes heard this, they said: ‘We are ashamed of you, our mother’s father. In the time of your old age,20You should be thinking logically and intelligently, not about your idols. you say: “Why did you steal my gods”?’

"For all the wealth which God has rescued from our father" and so forth (Genesis 31:16). "And Jacob arose and set his sons" (Genesis 31:17). Rabbi Yochanan said: It is written, "The heart of the wise is at his right hand, but the heart of a fool is at his left" (Ecclesiastes 10:2). "The heart of the wise is at his right hand" - this is Jacob, as it is said: "And Jacob arose and set his sons," and afterward "and his wives." "But the heart of a fool is at his left" - this is Esau, "And Esau took his wives and his sons," and afterward "and his daughters" (Genesis 36:6). "And he drove away all his cattle and all his substance which he had gathered, the cattle of his getting" (Genesis 31:18) - that which he had acquired from the property of Laban. "He went to shear his flock" (Genesis 31:19) - in every place where shearing is mentioned, it makes an impression. "And Rachel stole the terafim that were her father's" (Genesis 31:19), and she intended only for the sake of Heaven. She said: What shall I do? Shall I go off and leave this old man in his corruption? Therefore Scripture had to say: "And Rachel stole the terafim that were her father's." "With whomever you find your gods, he shall not live" (Genesis 31:32) - and so it was, like an error that proceeds from before a ruler (Ecclesiastes 10:5): "And Rachel stole" - and "And Rachel died" (Genesis 35:19). "And Laban came into Jacob's tent and into Rachel's tent" (Genesis 31:33) - "into Jacob's tent," which is Rachel's tent, "and into Leah's tent and into the tent of the two handmaids, and he found nothing; and he went out of Leah's tent and came into Rachel's tent." Why "into Rachel's tent" two times? Because he knew that she was one who handled things constantly. "Now Rachel had taken the terafim and put them in the camel's saddle" (Genesis 31:34) - in the saddle-cushion of the camel - "and sat upon them. And she said to her father: Let not my lord be angry, for I cannot rise up" and so forth (Genesis 31:35). Rabbi Yochanan said: He did not find the terafim; he found water-jugs. The terafim turned into water-jugs, so as not to shame Rachel.

“And Jacob answered, and said to Laban: Because I was afraid, because I said that you might steal your daugters from me” (Genesis 31:31). “With whomever you find your gods, he shall not live; before our brethren, identify what is with me, and take them for yourself. And Jacob did not know that Rachel stole them” (Genesis 31:32). “With whomever you find your gods, he shall not live” – and so it was, “like an error that emerges from the ruler” (Ecclesiastes 10:5).

“Rachel stole…” (Genesis 31:19); “Rachel died…” (Genesis 35:19). “Laban came into Jacob’s tent, and into Leah’s tent, and into the tent of the two maidservants, but he did not find; he emerged from Leah's tent, and came into Rachel’s tent” (Genesis 31:33). “Laban came into Jacob’s tent, and into Rachel’s tent” – “into Jacob’s tent,” which was Rachel’s tent; “and into Leah’s tent, and into the tent of the two maidservants…he emerged from Leah’s tent, and came into Rachel's tent.”

Why into Rachel’s tent twice? It is because he was familiar with her, that she was a toucher.21She had a tendency to touch items that did not belong to her and take them. “Rachel had taken the household idols, placed them in the cushion of the camel, and she sat upon them. Laban felt throughout the tent and did not find” (Genesis 31:34).

“Rachel had taken the household idols, placed them in the cushion of the camel” – in the camel’s saddle. “She said to her father: Let my lord not be angry, as I cannot arise before you because the manner of women is upon me. He searched, but did not find the household idols” (Genesis 31:35). “And she sat upon them…she said to her father: Let my lord not be angry, as I cannot…” – Rabbi Yoḥanan said: He did not find household idols, but he found jugs. The household idols were transformed into jugs so as not to embarrass Rachel.

“Jacob was angry and quarreled with Laban. Jacob responded and said to Laban: What is my transgression, what is my sin, that you have pursued after me?” (Genesis 31:36). “For you felt all my vessels, what have you found of all your household vessels? Place it here before my brethren and your brethren, and they will determine between the two of us” (Genesis 31:37).

“Jacob was angry and quarreled with Laban” – Rabbi Azarya in the name of Rabbi Ḥagai and Rabbi Yitzḥak bar Maron, and taught in the name of Rabbi Ḥanina bar Yitzḥak: The combativeness of the patriarchs, and not the humility of the descendants. The combativeness of the patriarchs, from where is it derived? “Jacob was angry and quarreled with Laban. Jacob responded and said to Laban: What is my transgression, what is my sin that you have pursued?”

Do you, perhaps, think that there would be blows or wounds there? There were, rather, words of appeasement, Jacob placated his father-in-law: “For you felt all my vessels, what have you found of all your household vessels?” Rabbi Simon said: In the way of the world, a son-in-law who resides with his father-in-law, is it possible for him not to benefit from even one vessel, even one knife? However, here, “you felt all my vessels” – you did not find even a needle, even a hook.

And not the humility of the descendants, from David, as it is stated: “David fled from Nayot in Rama, and he came and said before Jonathan: What have I done? What is my iniquity and what is my sin before your father that he seeks my life?” (I Samuel 20:1). He mentions bloodshed in his words of appeasement, matters of murder; however, here, “that you have pursued me.”

“These twenty years, I have been with you; your ewes and your female goats have not miscarried, and the rams of your flock I have not eaten” (Genesis 31:38). “I did not bring a mauled animal to you, I bore its loss; from me you could demand it, whether stolen from me by day, or stolen from me by night” (Genesis 31:39). “These twenty years…I did not bring a mauled animal to you” – that was killed. “I bore its loss [aḥatena]; from me you could demand it” – I would betray [hoteh] the lion, as so the Holy One blessed be He decreed for the lion, that it would maul and consume from Laban’s flock each day.

If you say that were another shepherd there he would have saved them, the verse states: “Just as the lion or the young lion will roar over its prey, although a multitude of shepherds will be called against it, it will not be disheartened from their voice and it will not respond to their commotion” (Isaiah 31:4). “Whether stolen from me by day or stolen from me by night” – they call me a thief during the day and a thief at night.22Because there were no sheep missing from your flock, everyone assumed that I stole from the flocks of others to replace those that were missing.

What would he recite?23What did Jacob recite all those nights that he did not sleep? Rabbi Yehoshua ben Levi said: He would recite the fifteen Songs of Ascent that are in the book of Psalms.24Psalms 120–134. That is what is written: “Had it not been for the Lord, who was with us, let Israel now say” (Psalms 124:1) – Israel the elder. Rabbi Shmuel bar Naḥman said: He would recite the entire book of Psalms: “You are holy, enthroned in the praises of Israel” (Psalms 22:4) – Israel the elder.

“These twenty years, I” – Rabbi Ḥiyya Rabba said: Each and every matter that Laban would stipulate with Jacob, he would renege upon it ten times retroactively, as it is stated: “Hen lu.”25See subsection 3 above. The Rabbis say: One hundred times, as it is stated: “And changed my wages ten times [monim]” (Genesis 31:7), as a quorum [minyan] is no fewer than ten.26See subsection 3 above.

“Had the God of my father, the God of Abraham, and the Fear of Isaac, not been with me, then now you would have sent me away empty-handed. God saw my hardship and the toil of my hands, and proved it last night” (Genesis 31:42). “Had the God of my father, the God of Abraham, and the Fear of Isaac not been [lulei]” – Zavdi ben Levi and Rabbi Yehoshua ben Levi, Zavdi ben Levi said: Everywhere that lulei is stated, it came by the merit of the patriarchs.

Rabbi Yehoshua ben Levi said to him: But is it not written: “For, had we not [lulei] tarried”? (Genesis 43:10).27Judah said it to Jacob while trying to convince him to send Benjamin with them to Egypt. He said to him: Their very ascent was by the merit of the patriarchs, as had it not been for the merit of the patriarchs, they would not have ascended from there28From Egypt. in peace. Rabbi Tanḥuma said: There are those who express the statement of Rabbi Yehoshua ben Levi to Zavdi ben Levi: Rabbi Yehoshua ben Levi said: Everywhere that lulei is stated, it came by the merit of the patriarchs, except for this one.29The one from Genesis 43:10 which was just mentioned.

He said to him: This one, too, was by the merit of the patriarchs. Rabbi Yoḥanan said: Due to the sanctity of the Name.30God saved them so they could sanctify His name. Rabbi Levi said: By the merit of faith and by the merit of Torah. By the merit of faith – “had I not [lulei] believed” (Psalms 27:13); by the merit of Torah – “had Your Torah not been my delight” (Psalms 119:92).

“God saw my hardship and the toil of my hands” – Rabbi Yirmeya said: Labor is more beloved than the merit of the patriarchs, as the merit of the patriarchs salvaged money, while labor saved lives. The merit of the patriarchs salvaged money, as it is stated: “Had the God of my father…not been…[then now you would have sent me away empty-handed].” Labor saved lives – “God saw my hardship and the toil of my hands, and proved it last night.”31When God warned Laban not to harm Jacob.

“Laban responded and said to Jacob: The girls are my daughters, and the boys are my sons, and the flocks are my flocks, and everything that you see is mine, and to my daughters, what can I do to them today, or to their children whom they have borne?” (Genesis 31:43). “Laban responded and said to Jacob: The girls are my daughters, and the boys are my sons” – Rabbi Avin said: All of them were his daughters: “The girls are my daughters” – that is two; “And to my daughters, what can I do” – that is four.32Bilha and Zilpa too.

The Rabbis cite it from here: “If you afflict my daughters” (Genesis 31:50) – that is two; “or if you take wives in addition to my daughters” (Genesis 31:50) – that is four. “And now let us, me and you, make a covenant, and let it be a witness between me and you” (Genesis 31:44). “Jacob took a stone, and established it as a monument” (Genesis 31:45). “Jacob took a stone” – Rabbi Yoḥanan said: It was like that protruding stone of Tiberias.

“Jacob said to his brethren: Gather stones, and they took stones and made a pile, and they ate there on the pile” (Genesis 31:46). “Jacob said to his brethren: Gather stones” – how many brothers did he have? He had one, if only he had buried him. It is, rather, his sons, who are called his brethren in the sacred tongue.

Rav Huna said: They were mighty like him; righteous like him. Rabbi Yudan said: When a person dons his father’s garments, he is like him.

“Laban called it Yegar Sahaduta and Jacob called it Galed” (Genesis 31:47). “Laban called it Yegar Sahaduta” – Rabbi Shmuel bar Naḥman said: Let this Persian language33This is a reference to Aramaic. not be insignificant in your eyes, as in the Torah, in the Prophets, and in the Writings, we find that the Holy One blessed be He pays tribute to it. In the Torah: “Laban called it Yegar Sahaduta”; in the Prophets: “So you shall say to them…” (Jeremiah 10:11);34The entire verse is written in Aramaic. in the Writings: “The Chaldeans spoke Aramaic to the king” (Daniel 2:4).

“And Laban said: This pile is a witness between me and you today, therefore he called it Galed” (Genesis 31:48). “And the Mitzpa, as he said: The Lord will observe between me and you, because we will be concealed one from the other” (Genesis 31:49). “And the Mitzpa, as he said: The Lord will observe [between me and you, because we will be concealed [ki nisater]]” – Rabbi Abbahu said: “Ki yisater” is not written here, but rather, “ki nisater.”35The singular – yisater – can mean that one hides from the other.

The plural – nisater – infers that both of them maintain their distance from each other. Until now we have been seeing one another, from now on we will not be seeing one another. “If you afflict my daughters, or if you take wives in addition to my daughters, though no one else be about; see, God is witness between me and you” (Genesis 31:50). “If you afflict my daughters” – Rabbi Reuven said: They were all his daughters – “the girls are my daughters” (Genesis 31:43).36See subsection 13.

“If you afflict my daughters” – you will not take [other] wives during their lifetime; “if you take wives in addition to my daughters” – after their deaths;37Even after their deaths you should not take another wife. “see, God is witness between me and you.”

“Laban said to Jacob: Here is this pile and here is the monument that I have established between me and you” (Genesis 31:51). “Laban said to Jacob […the monument that I have established [yariti]]” – Rabbi Yoḥanan said: Like one who throws a spear.38Yariti can also mean to cast a stone in a threatening manner. “This pile is witness, and the monument is witness, that I will not pass this pile toward you, and that you will not pass this pile and this monument toward me, for harm” (Genesis 31:52).

“This pile is witness…” – for harm, you will not pass, but you will pass for commerce. When David dispatched Yoav to Aram Naharayim and Aram Tzova, he encountered Edomites.39The midrash is stating that despite the covenant between Jacob and Laban, David was justified in attacking the Arameans, who are descendants of Laban, because they violated the convenant first. It brings as an example the case of Edom and Moav.

He sought to attack them.40The way north went through their western border. They produced for him their epistle: “Enough for you circling this mountain…[You are entering the border of your brothers, the children of Esau…Do not provoke them]” (Deuteronomy 2:3–5). He encountered the Moavites, he sought to attack them. They produced for him their epistle: “The Lord said to me: Do not besiege Moav, and do not provoke war with them” (Deuteronomy 2:9).

At that moment, Yoav sent to David, he said to him: ‘I encountered the Edomites. I sought to attack them, but they produced their epistle: “Enough for you.” I encountered the Moavites. I sought to attack them, but they produced their epistle: “Do not besiege Moav.”’

At that moment, David did not conduct himself with the requisite royal dignity. He removed his royal garment of purple wool and the crown from his head, wrapped himself in his cloak and went to the Sanhedrin. He said to them: ‘My masters: I came here only to teach. If you give me permission, I will teach.

I sent Yoav to Aram Naharayim and to Aram Tzova. He encountered the Edomites, but they produced their epistle: “Enough for you.” But, did they not breach the fence first? “He41Eglon king of Moav. gathered to him the children of Amon [and Amalek]” (Judges 3:13).42The Amalekites, like the Edomites, are descendants of Esau.

He encountered the Moavites. He sought to attack them, but they produced their epistle: “Do not besiege Moav.” But, did they not breach the fence first? “He sent messengers to Bilam…now, please come curse this people for me”’ (Numbers 22:5–6).

That is what is written: “A letter [for David to teach]” (Psalms 60:1). How many letters did he write? Rabbi Aivu said: He wrote two; one regarding the Edomites and one regarding the Moavites. Rabbi Ḥanina said: He wrote one letter.

That is what is written: “Yoav returned [and smote twelve thousand Edomites]” (Psalms 60:2); he returned and learned regarding the Edomites, from the Moavites. That is what is written: “For the chief musician on shushan edut” (Psalms 60:1) – to the assembly [le’eda] that speaks in the language of God.43This phrase refers to the Sanhedrin. The word shushan refers to the Sanhedrin. See Rashi on Psalms 60:1.

“A letter [mikhtam] for David to teach” (Psalms 60:1) – poverty [makhut] and faultlessness [tamut];44Miktam is an acronym for makhut and tamut, and it is interpreted as referring to David, who behaved with humility before the Sanhedrin. “when he contended with Aram Naharayim…and smote [twelve thousand] Edomites in the Salt Valley” (Psalms 60:2). One verse says: “Eighteen thousand” (I Chronicles 18:12), and one verse says: “Twelve thousand.” It is, rather, that there were two wars, one with twelve thousand and one with eighteen thousand.

“The God of Abraham, and the god of Naḥor, the god of their father, will judge between us. Jacob took an oath by the Fear of his father Isaac” (Genesis 31:53). “The God of Abraham” – sacred, “and the god of Naḥor” – profane, “the god of their father” – its connotation is both sacred and profane. “Jacob slaughtered for a feast on the mountain, and summoned his brethren to eat bread.

They ate bread and stayed the night on the mountain” (Genesis 31:54). “Laban awoke early in the morning, kissed his sons and his daughters, and blessed them. Laban went and returned to his place” (Genesis 32:1). “Jacob slaughtered for a feast on the mountain…Laban awoke early in the morning…and blessed them…” – Rabbi Aivu said: They were miserable and deprived against their will, and they gave gifts only with their words.

That is what is written: …“Laban awoke early in the morning.”45He was unsentimental regarding his daughters and grandchildren, and could not wait to leave. “Laban went and returned to his place” – to his evil ways. It teaches that robbers entered his house and were vandalizing in it all night.46This is expounded from the fact that the verse said that he went to his place and not to his house.

“Jacob went on his way, and the angels of God encountered him” (Genesis 32:2). “Jacob said when he saw them: This is the camp of God. He called the name of that place Maḥanayim” (Genesis 32:3). “Jacob went on his way, and the angels of God encountered him” – how many angels were dancing and prancing before our patriarch Jacob upon his entry into the Land?

Rav Huna said in the name of Rabbi Aivu: Six hundred thousand angels were dancing before Jacob our patriarch upon his entry into the Land. That is what is written: “Jacob said when he saw them: This is the camp [maḥaneh] of God,” and the Divine Presence does not rest on fewer than six hundred thousand. The Rabbis say: One million two hundred thousand – “He called the name of that place Maḥanayim.”

Maḥaneh is six hundred thousand. Maḥanayim 47Two camps. is one million two hundred thousand. Rabbi Yudan said: He took from these and took from those and sent messengers ahead of him. That is what is written: “Jacob sent messengers ahead of him” (Genesis 32:4).

“Jacob sent messengers before him to Esau his brother, to the land of Se’ir, the field of Edom” (Genesis 32:4). “Jacob sent messengers before him” – Rabbi Pinḥas in the name of Rabbi Reuven began: “Arise, Lord, confront him and subdue him. Rescue me from the wicked with Your sword” (Psalms 17:13) – Rabbi Pinḥas said: Five times in the book of Psalms, David calls for the Holy One blessed be He to arise: “Arise, Lord; save me, my God” (Psalms 3:8); “Arise, Lord, in Your anger” (Psalms 7:7); “Arise, Lord God, raise Your hand.

Do not forget” (Psalms 10:12); “Arise, Lord; let man not be arrogant” (Psalms 9:20); “Arise, Lord, confront him” (Psalms 17:13). The Holy One blessed be He said to him: ‘David, my son, even if you call for Me to rise many times, I will not rise. When will I rise? It is when the poor are robbed and the indigent are groaning.’

That is what is written: “Because of the robbery of the poor and the groans of the indigent [now I will arise]” (Psalms 12:6). Rabbi Yona said: “Now I will arise” (Psalms 12:6) – as long as it is wallowing in the ashes, as it were….1The Holy One blessed be He is, as it were, also wallowing in the ashes. Rather, when [comes] the day in whose regard it is written: “Shake the dust from you, arise and sit, Jerusalem” (Isaiah 52:2), at that moment: “Be silent, all flesh, before the Lord” (Zechariah 2:17).

Why? “For He is roused from His abode of sanctity” (Zechariah 2:17). Rabbi Aḥa said: Like this rooster that moves itself from the ashes. “Confront him [kadma panav]” (Psalms 17:13) – give the wicked early, before he comes to greet You. 2Give him his reward in this world, and repay him for his evil before he comes before You to repent.

“Subdue him [hakhri’ehu]” (Psalms 17:13) – tip the scales to condemn him [hakhriḥehu] and break him, just as it says: “They dropped to their knees [kare’u] and fell…” (Psalms 20:9). “Deliver me from the wicked with Your sword” (Psalms 17:13) – deliver my soul from that wicked one3Esau. who comes by the power of that sword, as it is stated: “By your sword you shall live” (Genesis 27:40). Alternatively, deliver my soul from that wicked one,4Rome, descendants of Esau. who is Your sword through whom You subjugate the world.

Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Deliver my soul from that wicked one who is destined to fall by your sword. That is what is written: “For My sword is sated in Heaven; [behold, it will descend upon Edom]” (Isaiah 34:5) – the Holy One blessed be He said to him: ‘He was going on his way, and then you are sending to him and saying: “So said your servant, Jacob”’ (Genesis 32:5).5Had you not sent to him, Esau would have continued on his way to Edom.

“Jacob sent messengers before him” – Rabbi Yehuda ben Rabbi Simon began: “Like a muddied spring and a ruined fount, [so is a righteous man who falls before the wicked]” (Proverbs 25:26). Rabbi Yehuda ben Rabbi Simon said: Just as it is impossible for a spring to be muddied and for a fount to be ruined,6Because the water is flowing, any mud will ultimately be swept away. so it is impossible for a righteous man to fall before the wicked. And like a muddied spring and a ruined fount,7They can be muddied and ruined for a limited time. so is a righteous man who causes himself to fall before the wicked. He was going on his way, and then you are sending to him and saying: “So said your servant, Jacob.”

“Jacob sent” – Rav Huna began: “Like one who grasps the ears of a dog, so is a passerby who is angered over a quarrel not his” (Proverbs 26:17). Shmuel bar Naḥman said: This is analogous to the head of the robbers, who was sleeping at a crossroads. One person passed and began waking him. He said to him: ‘Wake up, because evil is rampant here.’

He woke up and began beating him. He said: ‘Evil has awakened.’ He said to him: ‘I was asleep and you woke me.’ So, the Holy One blessed be He said to him: ‘He was going on his way, and then you are sending to him and saying to him submissively: “So said your servant, Jacob.”’

Rabbi Yehuda ben Rabbi Simon began: “What will you say when He will reckon with you, and you trained them as chieftains and heads over you?” (Jeremiah 13:21). The Holy One blessed be He said to him: ‘He was going on his way, and then you are sending to him and saying: “So said your servant, Jacob.”’