Bereshit (Genesis) Chapter 29

18Jacob loved Rachel, and he said to Laban, “I will work for you for seven years for Rachel, your younger daughter.”   יחוַיֶּֽאֱהַ֥ב יַֽעֲקֹ֖ב אֶת־רָחֵ֑ל וַיֹּ֗אמֶר אֶֽעֱבָדְךָ֙ שֶׁ֣בַע שָׁנִ֔ים בְּרָחֵ֥ל בִּתְּךָ֖ הַקְּטַנָּֽה:
אֶֽעֱבָדְךָ שֶׁבַע שָׁנִים - I will work for you for seven years. This is the “short while” (יָמִים אֲחָדִים) that his mother had mentioned to him: “Remain with him a while (יָמִים אֲחָדִים).” 1 You can see that this was so, for it is written: “in his eyes they seemed a mere few days (כְּיָמִים אֲחָדִים).” 2   אֶֽעֱבָדְךָ שֶׁבַע שָׁנִים.  הֵם יָמִים אֲחָדִים שֶׁאָמְרָה לוֹ אִמּוֹ וְיָשַׁבְתָּ עִמּוֹ יָמִים אֲחָדִים (בראשית רבה); וְתֵדַע שֶׁכֵּן הוּא, שֶׁהֲרֵי כְתִיב וַיִּהְיוּ בְעֵינָיו כְּיָמִים אֲחָדִים (בראשית כ"ט):
בְּרָחֵל בִּתְּךָ הַקְּטַנָּֽה - For Rachel, your younger daughter. Why did he need to mention all these details? Because he knew about Laban that he was a swindler. He said to him: “I will work for you for Rachel. And should you say that this means another Rachel from the street,” Scripture quotes Jacob as saying: “your daughter. And should you say, ‘I will change Leah’s name and call her Rachel,’” Scripture quotes Jacob as saying: “the younger one.” But despite all this it did not help, for Laban deceived him anyway.   בְּרָחֵל בִּתְּךָ הַקְּטַנָּֽה.  כָּל הַסִּימָנִים הַלָּלוּ לָמָּה? לְפִי שֶׁהוּא יוֹדֵעַ בּוֹ שֶׁהוּא רַמַּאי, אָמַר לוֹ, אֶעֱבָדְךָ בְרָחֵל, וְשֶׁמָּא תֹּאמַר רָחֵל אֲחֶרֶת מִן הַשּׁוּק, תַּלְמוּד לוֹמַר בִּתְּךָ, וְשֶׁמָּא תֹּאמַר אַחֲלִיף לְלֵאָה שְׁמָהּ וְאֶקְרָא שְׁמָהּ רָחֵל, תַּלְמוּד לוֹמַר הַקְּטַנָּה; וְאַף עַל פִּי כֵן לֹא הוֹעִיל, שֶׁהֲרֵי רִמָּהוּ:
19Laban replied, “Better that I give her to you than give her to another man. Stay with me.”   יטוַיֹּ֣אמֶר לָבָ֗ן ט֚וֹב תִּתִּ֣י אֹתָ֣הּ לָ֔ךְ מִתִּתִּ֥י אֹתָ֖הּ לְאִ֣ישׁ אַחֵ֑ר שְׁבָ֖ה עִמָּדִֽי:
20So Jacob worked seven years for Laban in order to marry Rachel, but in his eyes they seemed a mere few days because of his love for her.   כוַיַּֽעֲבֹ֧ד יַֽעֲקֹ֛ב בְּרָחֵ֖ל שֶׁ֣בַע שָׁנִ֑ים וַיִּֽהְי֤וּ בְעֵינָיו֙ כְּיָמִ֣ים אֲחָדִ֔ים בְּאַֽהֲבָת֖וֹ אֹתָֽהּ:
21At the end of seven years, Jacob said to Laban, “Give me my wife—for the time my mother allowed me to remain here is up—so that I can engage in marital relations with her.”   כאוַיֹּ֨אמֶר יַֽעֲקֹ֤ב אֶל־לָבָן֙ הָבָ֣ה אֶת־אִשְׁתִּ֔י כִּ֥י מָֽלְא֖וּ יָמָ֑י וְאָב֖וֹאָה אֵלֶֽיהָ:
מָֽלְאוּ יָמָי - My time is up - i.e., the time which my mother told me to stay here. Furthermore, “my time is up” for I am already 84 years old, and when then shall I produce twelve tribes? That is the reason it says: “so that I can engage in marital relations with her.” Surely even the most common of people do not speak in such a manner! However, Jacob spoke this way because his intention was solely to father children.   מָֽלְאוּ יָמָי.  שֶׁאָמְרָה לִי אִמִּי, וְעוֹד מָלְאוּ יָמַי, שֶׁהֲרֵי אֲנִי בֶן פ"ד שָׁנָה וְאֵימָתַי אַעֲמִיד י"ב שְׁבָטִים? וְזֶהוּ שֶׁאָמַר וְאָבוֹאָה אֵלֶיהָ, וְהֲלֹא קַל שֶׁבַּקַּלִּים אֵינוֹ אוֹמֵר כֵּן? אֶלָּא לְהוֹלִיד תּוֹלָדוֹת אָמַר כֵּן:
22So Laban gathered together all the local people and made a wedding-feast.   כבוַיֶּֽאֱסֹ֥ף לָבָ֛ן אֶת־כָּל־אַנְשֵׁ֥י הַמָּק֖וֹם וַיַּ֥עַשׂ מִשְׁתֶּֽה:
23At nightfall, he took his daughter Leah and brought her to Jacob. He engaged in marital relations with her.   כגוַיְהִ֣י בָעֶ֔רֶב וַיִּקַּח֙ אֶת־לֵאָ֣ה בִתּ֔וֹ וַיָּבֵ֥א אֹתָ֖הּ אֵלָ֑יו וַיָּבֹ֖א אֵלֶֽיהָ:
24Laban gave his bondwoman Zilpah to his daughter Leah, to be her bondwoman.   כדוַיִּתֵּ֤ן לָבָן֙ לָ֔הּ אֶת־זִלְפָּ֖ה שִׁפְחָת֑וֹ לְלֵאָ֥ה בִתּ֖וֹ שִׁפְחָֽה:
25When morning came, behold, Jacob discerned that it was Leah he had married, so he said to Laban, “What have you done to me? Was it not for Rachel that I worked for you? Why did you deceive me?”   כהוַיְהִ֣י בַבֹּ֔קֶר וְהִנֵּה־הִ֖וא לֵאָ֑ה וַיֹּ֣אמֶר אֶל־לָבָ֗ן מַה־זֹּאת֙ עָשִׂ֣יתָ לִּ֔י הֲלֹ֤א בְרָחֵל֨ עָבַ֣דְתִּי עִמָּ֔ךְ וְלָ֖מָּה רִמִּיתָֽנִי:
וַיְהִי בַבֹּקֶר וְהִנֵּה־היא לֵאָה - When morning came, behold, it was Leah - but at night it was apparently not Leah. This was because Jacob had given certain secret signs to Rachel whereby he could identify her. However, when Rachel saw that they were bringing him Leah instead of her, she said, “Now my sister will be put to shame,” and so she went and disclosed those signs to her.   וַיְהִי בַבֹּקֶר וְהִנֵּה־היא לֵאָה.  אֲבָל בַּלַּיְלָה לֹא הָיְתָה לֵאָה, לְפִי שֶׁמָּסַר יַעֲקֹב סִימָנִים לְרָחֵל, וּכְשֶׁרָאֲתָה רָחֵל שֶׁמַּכְנִיסִין לוֹ לֵאָה אָמְרָה: עַכְשָׁו תִּכָּלֵם אֲחוֹתִי, עָמְדָה וּמָסְרָה לָהּ אוֹתָן סִימָנִים (מגילה י"ג):
26Laban replied, “In our region, giving a younger daughter in marriage before the older is simply not done.   כווַיֹּ֣אמֶר לָבָ֔ן לֹא־יֵֽעָשֶׂ֥ה כֵ֖ן בִּמְקוֹמֵ֑נוּ לָתֵ֥ת הַצְּעִירָ֖ה לִפְנֵ֥י הַבְּכִירָֽה:
27Complete the bridal-celebration week of this one, Leah, and then we will give you that one, Rachel, too—in return for the work that you will do for me for another seven years.”   כזמַלֵּ֖א שְׁבֻ֣עַ זֹ֑את וְנִתְּנָ֨ה לְךָ֜ גַּם־אֶת־זֹ֗את בַּֽעֲבֹדָה֙ אֲשֶׁ֣ר תַּֽעֲבֹ֣ד עִמָּדִ֔י ע֖וֹד שֶֽׁבַע־שָׁנִ֥ים אֲחֵרֽוֹת:
מַלֵּא שְׁבֻעַ זֹאת - Complete the week of this one. The word שְׁבֻעַ is in the construct form, for it is vocalized with a chataf (sheva – שְׁ). שְׁבֻעַ זֹאת thus means “the seven days of this one,” and these were the seven days of wedding festivities. So is stated in Talmud Yerushalmi, Mo’ed Katan. 3 One cannot say that it means literally “a week,” for then the שׁ should have been vocalized with a patach (kamatz – שָׁ), as it would then not be in the construct form. Furthermore, the word שָׁבֻעַ is a masculine noun, as it is written: “count for yourself seven (שִׁבְעָה – a masculine adjective) weeks (שָׁבֻעֹת).” 4 Therefore the word שְׁבֻעַ here means nothing other than a period of seven days; “septaine” in Old French.   מַלֵּא שְׁבֻעַ זֹאת.  דָּבוּק הוּא, שֶׁהֲרֵי נָקוּד בַּחֲטָף, שָׁבוּעַ שֶׁל זֹאת, וְהֵן שִׁבְעַת יְמֵי הַמִּשְׁתֶּה, בְּתַלְמוּד יְרוּשׁ' בְּמוֹעֵד קָטָן (וְאִי אֶפְשַָׁר לוֹמַר שָׁבוּעַ מַמָּשׁ, שֶׁאִם כֵּן הָיָה צָרִיךְ לְהִנָּקֵד בְּפַתָּח הַשִּׁי"ן; וְעוֹד שֶׁשָּׁבוּעַ לְשׁוֹן זָכָר, כְּדִכְתִיב שִׁבְעָה שָׁבֻעֹת תִּסְפָּר לָךְ, לְפִיכָךְ אֵין מַשְׁמַע שָׁבוּעַ אֶלָּא שִׁבְעָה, שטיי"נא בְּלַעַז):
וְנִתְּנָה לְךָ - And then we will give you. נִתְּנָה is a first person plural form, as in: “let us descend (נֵרְדָה) and let us confuse (נָבְלָה)”; 5 and: “let us fire bricks (נִשְׂרְפָה)”; 6 so this, too, is a form of וְנִתֵּן “and we will give.”   וְנִתְּנָה לְךָ.  לְשׁוֹן רַבִּים, כְּמוֹ נֵרְדָה וְנָבְלָה וְנִשְׂרְפָה (בראשית י"א), אַף זֶה לְשׁוֹן וְנִתֵּן:
גַּם־אֶת־זֹאת - That one too - immediately after the seven days of festivities, and you will work for her after marrying her.   גַּם־אֶת־זֹאת.  מִיָּד לְאַחַר שִׁבְעַת יְמֵי הַמִּשְׁתֶּה, וְתַעֲבֹד לְאַחַר נִשּׂוּאֶיהָ:
28Jacob acquiesced to Laban’s proposal and completed the bridal-celebration week of “this one”—Leah—and then Laban gave him his daughter Rachel to be his wife.   כחוַיַּ֤עַשׂ יַֽעֲקֹב֙ כֵּ֔ן וַיְמַלֵּ֖א שְׁבֻ֣עַ זֹ֑את וַיִּתֶּן־ל֛וֹ אֶת־רָחֵ֥ל בִּתּ֖וֹ ל֥וֹ לְאִשָּֽׁה:
29Laban gave his bondwoman Bilhah to his daughter Rachel, to be her bondwoman.   כטוַיִּתֵּ֤ן לָבָן֙ לְרָחֵ֣ל בִּתּ֔וֹ אֶת־בִּלְהָ֖ה שִׁפְחָת֑וֹ לָ֖הּ לְשִׁפְחָֽה:
30Jacob thus also married Rachel, and he loved Rachel even more than he loved Leah. He then worked for Laban for another seven years.   לוַיָּבֹא֙ גַּ֣ם אֶל־רָחֵ֔ל וַיֶּֽאֱהַ֥ב גַּם־אֶת־רָחֵ֖ל מִלֵּאָ֑ה וַיַּֽעֲבֹ֣ד עִמּ֔וֹ ע֖וֹד שֶֽׁבַע־שָׁנִ֥ים אֲחֵרֽוֹת:
עוֹד שֶֽׁבַע־שָׁנִים אֲחֵרֽוֹת - For another seven years. By referring to them as other (אֲחֵרוֹת) years, Scripture compares them to the first years: just as in the first years he worked faithfully, so, too, in the later years he worked faithfully, even though Laban had dealt with him deceitfully.   עוֹד שֶֽׁבַע־שָׁנִים אֲחֵרֽוֹת.  אֲחֵרוֹת הִקִּישָׁן לָרִאשׁוֹנוֹת, מָה רִאשׁוֹנוֹת בֶּאֱמוּנָה אַף הָאַחֲרוֹנוֹת בֶּאֱמוּנָה, וְאַף עַל פִּי שֶׁבְּרַמָּאוּת בָּא עָלָיו (בראשית רבה):
31God saw that Leah felt hated by her husband. God therefore opened her womb, while Rachel remained barren.   לאוַיַּ֤רְא יְהֹוָה֙ כִּֽי־שְׂנוּאָ֣ה לֵאָ֔ה וַיִּפְתַּ֖ח אֶת־רַחְמָ֑הּ וְרָחֵ֖ל עֲקָרָֽה:
32Leah conceived and gave birth to a son. She named him Reuben, “for,” she said, “God has seen [ra’ah] my humiliation, for now my husband will love me.”   לבוַתַּ֤הַר לֵאָה֙ וַתֵּ֣לֶד בֵּ֔ן וַתִּקְרָ֥א שְׁמ֖וֹ רְאוּבֵ֑ן כִּ֣י אָֽמְרָ֗ה כִּֽי־רָאָ֤ה יְהֹוָה֙ בְּעָנְיִ֔י כִּ֥י עַתָּ֖ה יֶֽאֱהָבַ֥נִי אִישִֽׁי:
וַתִּקְרָא שְׁמוֹ רְאוּבֵן - She named him Reuben. Our rabbis explained: She said, “See (רְאוּ) the difference between my son (בְּנִי) and my father-in-law’s son Esau – for Esau sold his birthright to Jacob, showing disdain for it, whereas this son did not sell his birthright to Joseph, for he valued it, unlike Esau; furthermore, when it was taken from him, he did not complain about it, and not only did he not complain about it, he was the one who tried to take Joseph out of the pit.”   וַתִּקְרָא שְׁמוֹ רְאוּבֵן.  רַבּוֹתֵינוּ פֵּרְשׁוּ, אָמְרָה רְאוּ מַה בֵּין בְּנִי לְבֶן חָמִי שֶׁמָּכַר הַבְּכוֹרָה לְיַעֲקֹב, וְזֶה לֹא מְכָרָהּ לְיוֹסֵף וְלֹא עִרְעֵר עָלָיו, וְלֹא עוֹד שֶׁלֹּא עִרְעֵר עָלָיו אֶלָּא שֶׁבִּקֵּשׁ לְהוֹצִיאוֹ מִן הַבּוֹר) (ברכות ז'):
33She conceived again and gave birth to a son. She said, “Because God heard [shama] that I felt hated, He gave me this one as well,” and she named him Simeon [Shimon].   לגוַתַּ֣הַר עוֹד֘ וַתֵּ֣לֶד בֵּן֒ וַתֹּ֗אמֶר כִּֽי־שָׁמַ֤ע יְהֹוָה֙ כִּֽי־שְׂנוּאָ֣ה אָנֹ֔כִי וַיִּתֶּן־לִ֖י גַּם־אֶת־זֶ֑ה וַתִּקְרָ֥א שְׁמ֖וֹ שִׁמְעֽוֹן:
34She conceived again and gave birth to a son, and she said, “This time my husband will become attached [yilaveh] to me, for I have borne him three sons.” God therefore named him Levi.   לדוַתַּ֣הַר עוֹד֘ וַתֵּ֣לֶד בֵּן֒ וַתֹּ֗אמֶר עַתָּ֤ה הַפַּ֨עַם֙ יִלָּוֶ֤ה אִישִׁי֙ אֵלַ֔י כִּֽי־יָלַ֥דְתִּי ל֖וֹ שְׁלשָׁ֣ה בָנִ֑ים עַל־כֵּ֥ן קָֽרָא־שְׁמ֖וֹ לֵוִֽי:
הַפַּעַם יִלָּוֶה אִישִׁי - This time my husband will become attached. Since the matriarchs were prophetesses and knew that 12 tribes would be produced from Jacob and that he would marry four wives, Leah said, “From now on, he has no reason to complain against me, for I have assumed my full share of bearing him sons.”   הַפַּעַם יִלָּוֶה אִישִׁי.  לְפִי שֶׁהָאִמָּהוֹת נְבִיאוֹת הָיוּ, וְיוֹדְעוֹת שֶׁי"ב שְׁבָטִים יוֹצְאִים מִיַּעֲקֹב וְד' נָשִׁים יִשָּׂא, אָמְרָה, מֵעַתָּה אֵין לוֹ פִתְחוֹן פֶּה עָלַי, שֶׁהֲרֵי נָטַלְתִּי כָּל חֶלְקִי בַּבָּנִים (ברבות ס'):
עַל־כֵּן - Therefore. Regarding every son about whom it says: עַל כֵּן “therefore,” his tribe had a large population, except for Levi, because the holy Ark would decimate them.   עַל־כֵּן.  כָּל מִי שֶׁנֶּאֱמַר בּוֹ עַל כֵּן מְרֻבֶּה בְּאֻכְלוֹסִין, חוּץ מִלֵּוִי שֶׁהָאָרוֹן הָיָה מְכַלֶּה בָּהֶם:
קָֽרָא־שְׁמוֹ לֵוִֽי - He named him Levi. Concerning all the others it is written: “she named,” whereas with this one the verse writes: “he named.” There is an aggadic explanation in Eleh Devarim Rabbah that the Holy One, blessed be He, sent the angel Gabriel and he brought Levi before Him. God then gave him this name and gave him the right to receive the 24 priestly entitlements – and because He “accompanied him (לִוָּהוּ)” with these gifts, He called him Levi (לֵוִי).   קָֽרָא־שְׁמוֹ לֵוִֽי.  בְּכֻלָּם כְּתִיב וַתִּקְרָא, וְזֶה כָתַב בּוֹ קָרָא, וְיֵשׁ מִדְרַשׁ אַגָּדָה בְּאֵלֶּה הַדְּבָרִים רַבָּה שֶׁשָּׁלַח הַקָּדוֹשׁ בָּרוּךְ הוּא גַּבְרִיאֵל וֶהֱבִיאוֹ לְפָנָיו וְקָרָא לוֹ שֵׁם זֶה, וְנָתַן לוֹ כ"ד מַתְּנוֹת כְּהֻנָּה, וְעַל שֵׁם שֶׁלִּוָּהוּ בְמַתָּנוֹת קְרָאוֹ לֵוִי:
35She conceived again and gave birth to a son. She said, “This time I will thank [odeh] God,” and she therefore named him Judah [Yehudah]. She then ceased bearing children.   להוַתַּ֨הַר ע֜וֹד וַתֵּ֣לֶד בֵּ֗ן וַתֹּ֨אמֶר֙ הַפַּ֨עַם֙ אוֹדֶ֣ה אֶת־יְהֹוָ֔ה עַל־כֵּ֛ן קָֽרְאָ֥ה שְׁמ֖וֹ יְהוּדָ֑ה וַתַּֽעֲמֹ֖ד מִלֶּֽדֶת:
הַפַּעַם אוֹדֶה - This time I will thank - for I have taken more than my natural share. Therefore, from now on I must give thanks.   הַפַּעַם אוֹדֶה.  שֶׁנָּטַלְתִּי יוֹתֵר מֵחֶלְקִי, מֵעַתָּה יֵשׁ לִי לְהוֹדוֹת:

Bereshit (Genesis) Chapter 30

1Rachel saw that she had not borne any children to Jacob; Rachel was therefore jealous of her sister’s good deeds. She said to Jacob, “Give me children, for if not, it will be as if I am dead.”   אוַתֵּ֣רֶא רָחֵ֗ל כִּ֣י לֹ֤א יָֽלְדָה֙ לְיַֽעֲקֹ֔ב וַתְּקַנֵּ֥א רָחֵ֖ל בַּֽאֲחֹתָ֑הּ וַתֹּ֤אמֶר אֶל־יַֽעֲקֹב֙ הָֽבָה־לִּ֣י בָנִ֔ים וְאִם־אַ֖יִן מֵתָ֥ה אָנֹֽכִי:
וַתְּקַנֵּא רָחֵל באחותה - Rachel was jealous of her sister - i.e., she was jealous of her good deeds. She said, “If she were not more righteous than I, she would not have merited to bear children.”   וַתְּקַנֵּא רָחֵל באחותה.  קִנְּאָה בְמַעֲשֶׂיהָ הַטּוֹבִים, אָמְרָה אִלּוּלֵי שֶׁצָּדְקָה מִמֶּנִּי לֹא זָכְתָה לְבָנִים (בראשית רבה):
הָֽבָה־לִּי - Give me [children]. “. Is this how your father acted towards your mother when she was barren? Did he not pray for her to conceive?”   הָֽבָה־לִּי.  וְכִי כָּךְ עָשָׂה אָבִיךָ לְאִמְּךָ? וְהֲלֹא הִתְפַּלֵּל עָלֶיהָ:
מֵתָה אָנֹֽכִי - [It will be as if] I am dead. From here we infer that someone who has no children is considered dead.   מֵתָה אָנֹֽכִי.  מִכָּאן לְמִי שֶׁאֵין לוֹ בָנִים שֶׁחָשׁוּב כַּמֵּת (בראשית רבה):
2Jacob became angry with Rachel and said, “Can I take the place of God, who has denied you the fruit of your womb?”   בוַיִּֽחַר־אַ֥ף יַֽעֲקֹ֖ב בְּרָחֵ֑ל וַיֹּ֗אמֶר הֲתַ֤חַת אֱלֹהִים֙ אָנֹ֔כִי אֲשֶׁר־מָנַ֥ע מִמֵּ֖ךְ פְּרִי־בָֽטֶן:
הֲתַחַת - means “Am I instead of Him?”   הֲתַחַת.  וְכִי בִמְקוֹמוֹ אֲנִי?
אֲשֶׁר־מָנַע מִמֵּךְ - Who has denied you. “. You say that I should act like my father, but I am not in the same situation as my father; my father had no children, but I have children. He has denied you children, but not me.”   אֲשֶׁר־מָנַע מִמֵּךְ.  אַתְּ אוֹמֶרֶת שֶׁאֶעֱשֶׂה כְאַבָּא, אֲנִי אֵינִי כְּאַבָּא, אַבָּא לֹא הָיוּ לוֹ בָנִים, אֲנִי יֵשׁ לִי בָּנִים; מִמֵּךְ מָנַע וְלֹא מִמֶּנִּי:
3So she said, “Here is my bondwoman Bilhah. Engage in marital relations with her and let her bear you a child; I will raise her children on my own lap, i.e., as if they were my own, and thus, through her, I, too, will bear children of my own and thereby be built up into a matriarch.”   גוַתֹּ֕אמֶר הִנֵּ֛ה אֲמָתִ֥י בִלְהָ֖ה בֹּ֣א אֵלֶ֑יהָ וְתֵלֵד֙ עַל־בִּרְכַּ֔י וְאִבָּנֶ֥ה גַם־אָֽנֹכִ֖י מִמֶּֽנָּה:
עַל־בִּרְכַּי - On my own lap. Its meaning is as Onkelos translates it: וַאֲנָא אֱרַבֵּי – “And I will raise them.”   עַל־בִּרְכַּי.  כְּתַרְגּוּמוֹ וַאֲנָא אֱרַבֵּי:
וְאִבָּנֶה גַם־אָֽנֹכִי - And thus I, too, will bear children. To what does the word “too” refer? She said to him: “Your grandfather Abraham did have children through Hagar, yet he girded his loins and exerted himself in prayer on behalf of Sarah.” He answered her: “My grandmother brought a rival wife into her home!” She said, “If that is what prevents me from having children, ‘here is my bondwoman….’”   וְאִבָּנֶה גַם־אָֽנֹכִי.  מַהוּ גַּם? אָמְרָה לוֹ זְקֶנְךָ אַבְרָהָם הָיוּ לוֹ בָנִים מֵהָגָר וְחָגַר מָתְנָיו כְּנֶגֶד שָׂרָה, אָמַר לָהּ זְקֵנָתִי הִכְנִיסָה צָרָתָהּ לְבֵיתָהּ, אָמְרָה לוֹ אִם הַדָּבָר הַזֶּה מְעַכֵּב, הִנֵּה אֲמָתִי:
וְאִבָּנֶה גַם־אָֽנֹכִי - And thus through her I, too, will bear children - just as occurred with Sarah.   וְאִבָּנֶה גַם־אָֽנֹכִי.  כְּשָׂרָה:
4She gave him her bondwoman Bilhah as a wife, and Jacob engaged in marital relations with her.   דוַתִּתֶּן־ל֛וֹ אֶת־בִּלְהָ֥ה שִׁפְחָתָ֖הּ לְאִשָּׁ֑ה וַיָּבֹ֥א אֵלֶ֖יהָ יַֽעֲקֹֽב:
5Bilhah conceived and bore Jacob a son.   הוַתַּ֣הַר בִּלְהָ֔ה וַתֵּ֥לֶד לְיַֽעֲקֹ֖ב בֵּֽן:
6Rachel then said, “God has judged me [danani] and has also heard my prayer, and He has given me a son.” She therefore named him Dan.   ווַתֹּ֤אמֶר רָחֵל֨ דָּנַ֣נִּי אֱלֹהִ֔ים וְגַם֙ שָׁמַ֣ע בְּקֹלִ֔י וַיִּתֶּן־לִ֖י בֵּ֑ן עַל־כֵּ֛ן קָֽרְאָ֥ה שְׁמ֖וֹ דָּֽן:
דָּנַנִּי אֱלֹהִים - God has judged me. He judged me once and found me unworthy, but now He judged me again and found me meritorious.   דָּנַנִּי אֱלֹהִים.  דָּנַנִּי וְחִיְּבַנִי וְזִכַּנִי (בראשית רבה):
7Rachel’s bondwoman Bilhah once again conceived and bore Jacob a second son.   זוַתַּ֣הַר ע֔וֹד וַתֵּ֕לֶד בִּלְהָ֖ה שִׁפְחַ֣ת רָחֵ֑ל בֵּ֥ן שֵׁנִ֖י לְיַֽעֲקֹֽב:
8Rachel said, “I have persistently pleaded [niftalti] with God to be on par with my sister, and I have prevailed,” so she named him Naphtali.   חוַתֹּ֣אמֶר רָחֵ֗ל נַפְתּוּלֵ֨י אֱלֹהִ֧ים | נִפְתַּ֛לְתִּי עִם־אֲחֹתִ֖י גַּם־יָכֹ֑לְתִּי וַתִּקְרָ֥א שְׁמ֖וֹ נַפְתָּלִֽי:
נַפְתּוּלֵי אֱלֹהִים - Menachem ben Saruk explained this expression in his Machberet (Dictionary) under the same entry as צָמִיד פָּתִיל “a fastened seal”: 7 “I have become attached to my sister with bonds from the Omnipresent by meriting to have children.” But I explain it as a similar expression to: “crooked and perverse (עִקֵּשׁ וּפְתַלְתֹּל)” 8 – i.e., “I contorted myself (נִתְעַקַּשְׁתִּי) by making many pleas and connivances (נַפְתּוּלִים) with the Omnipresent in order to be equal to my sister.”   נַפְתּוּלֵי אֱלֹהִים.  מְנַחֵם בֶּן סָרוּק פֵּרְשׁוֹ בְּמַחְבֶּרֶת צָמִיד פָּתִיל, חִבּוּרִים מֵאֵת הַמָּקוֹם נִתְחַבַּרְתִּי עִם אֲחוֹתִי לִזְכּוֹת לְבָנִים. וַאֲנִי מְפָרְשׁוֹ לְשׁוֹן עִקֵּשׁ וּפְתַלְתֹּל (דברים ל"ב) – נִתְעַקַּשְׁתִּי וְהִפְצַרְתִּי פְצִירוֹת וְנַפְתּוּלִים הַרְבֵּה לַמָּקוֹם, לִהְיוֹת שָׁוָה לַאֲחוֹתִי:
גַּם־יָכֹלְתִּי - And I have prevailed. He agreed to accept my pleas. Onkelos, however, translates נַפְתּוּלֵי as an expression of prayer, as if it were written: נַפְתּוּלֵי אֱלֹהִים נִתְפַּלַּלְתִּי – through many requests that are pleasing to Him, I was accepted and answered like my sister.   גַּם־יָכֹלְתִּי.  הִסְכִּים עַל יָדִי; וְאֻנְקְלוֹס תִּרְגֵּם לְשׁוֹן תְּפִלָּה, כְּמוֹ נַפְתּוּלֵי אֱלֹהִים נִתְפַּלְתִּי בַּקָּשׁוֹת הַחֲבִיבוֹת לְפָנָיו; נִתְקַבַּלְתִּי, וְנֶעֱתַרְתִּי כַאֲחוֹתִי:
נִפְתַּלְתִּי - Thus, according to Onkelos, means “my prayers were accepted.” There are also many aggadic explanations that expound this word as a notarikon (acronym).   נִפְתַּלְתִּי.  נִתְקַבְּלָה תְפִלָּתִי, וּמִדְרַשׁ אַגָּדָה יֵשׁ רַבִּים בִּלְשׁוֹן נוֹטָרִיקוֹן:
9When Leah realized that she had ceased bearing children, she took her bondwoman Zilpah and gave her to Jacob as a wife.   טוַתֵּ֣רֶא לֵאָ֔ה כִּ֥י עָֽמְדָ֖ה מִלֶּ֑דֶת וַתִּקַּח֙ אֶת־זִלְפָּ֣ה שִׁפְחָתָ֔הּ וַתִּתֵּ֥ן אֹתָ֛הּ לְיַֽעֲקֹ֖ב לְאִשָּֽׁה:
10Zilpah, Leah’s bondwoman, bore Jacob a son.   יוַתֵּ֗לֶד זִלְפָּ֛ה שִׁפְחַ֥ת לֵאָ֖ה לְיַֽעֲקֹ֥ב בֵּֽן:
וַתֵּלֶד זִלְפָּה - Zilpah bore. With all the other wives, it says that they conceived (וַתַּהַר), except for Zilpah, because she was younger than all of them and a child in age, so her pregnancy was not noticeable. Laban had given her to Leah in order to deceive Jacob, so that he not realize that they were bringing Leah, the older daughter, to him in marriage, for it is usual to give the older bondwoman to the older daughter and the younger one to the younger daughter.   וַתֵּלֶד זִלְפָּה.  בְּכֻלָּן נֶאֱמַר הֵרָיוֹן חוּץ מִזִּלְפָּה, לְפִי שֶׁהָיְתָה בַחוּרָה מִכֻּלָּן וְתִינֹקֶת בְּשָׁנִים וְאֵין הֵרָיוֹן נִכָּר בָּה; וּכְדֵי לְרַמּוֹת לְיַעֲקֹב, נְתָנָהּ לָבָן לְלֵאָה, שֶׁלֹּא יָבִין שֶׁמַּכְנִיסִין לוֹ אֶת לֵאָה, שֶׁכָּךְ מִנְהָג לִתֵּן שִׁפְחָה הַגְּדוֹלָה לַגְּדוֹלָה וּקְטַנָּה לַקְּטַנָּה:
11Leah said, “Good fortune [gad] has come,” so she named the newborn Gad.   יאוַתֹּ֥אמֶר לֵאָ֖ה בָּ֣א גָ֑ד (כתיב בגד) וַתִּקְרָ֥א אֶת־שְׁמ֖וֹ גָּֽד:
בא גָּֽד - means “Good fortune has come” – as in: “May my good luck prevail (גַּד גַּדִּי) and not wear out.” 9 A similar expression to it is: “They who set a table for ‘fortune’ (גַּד).” 10 The aggadic explanation is that he was born circumcised, as in: “cut down (גֹּדּוּ) the tree.” 11 But according to these explanations I do not know why it is written as one word (בָּגָד). Another explanation: Why is it presented as one word בָּגָד, meaning “disloyal”? It is as if Leah had said to Jacob, “You have been disloyal to me by being intimate with my bondwoman, like a man betraying the wife of his youth.”   בא גָּֽד.  בָּא מַזָּל טוֹב, כְּמוֹ גַּד גַּדִּי וְסָנוּק לָא (שבת ס"ז), וְדוֹמֶה לוֹ הַעֹרְכִים לַגַּד שֻׁלְחָן (ישעיהו ס"ה), וּמִדְרַשׁ אַגָּדָה שֶׁנּוֹלַד מָהוּל, כְּמוֹ גֹּדּוּ אִילָנָא (דניאל ד'), וְלֹא יָדַעְתִּי עַל מָה נִכְתְּבָה תֵּבָה אַחַת; דָּבָר אַחֵר לָמָּה נִקְרֵאת תֵּבָה אַחַת בָּגָד, כְּמוֹ בָּגַדְתָּ בִּי, כְּשֶׁבָּאתָ אֶל שִׁפְחָתִי, כְּאִישׁ שֶׁבָּגַד בְּאֵשֶׁת נְעוּרִים:
12Leah’s bondwoman Zilpah bore a second son to Jacob.   יבוַתֵּ֗לֶד זִלְפָּה֙ שִׁפְחַ֣ת לֵאָ֔ה בֵּ֥ן שֵׁנִ֖י לְיַֽעֲקֹֽב:
13Leah said, “I will be praised, for young women will praise [ishru] me on this account,” so she named him Asher.   יגוַתֹּ֣אמֶר לֵאָ֔ה בְּאָשְׁרִ֕י כִּ֥י אִשְּׁר֖וּנִי בָּנ֑וֹת וַתִּקְרָ֥א אֶת־שְׁמ֖וֹ אָשֵֽׁר: