17So Jacob set out. He put his children and wives on the camels. |
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יזוַיָּ֖קָם יַֽעֲקֹ֑ב וַיִּשָּׂ֛א אֶת־בָּנָ֥יו וְאֶת־נָשָׁ֖יו עַל־הַגְּמַלִּֽים: |
אֶת־בָּנָיו וְאֶת־נָשָׁיו - His children and wives. He placed the males before the females, whereas Esau placed the females before the males, as it says: “Esau took his wives, his sons….” |
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אֶת־בָּנָיו וְאֶת־נָשָׁיו.
הִקְדִּים זְכָרִים לִנְקֵבוֹת, וְעֵשָׂו הִקְדִּים נְקֵבוֹת לִזְכָרִים, שֶׁנֶּאֱמַר וַיִּקַּח עֵשָׂו אֶת נָשָׁיו וְאֶת בָּנָיו וְגוֹמֵר:
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18He led away all his livestock, together with all the possessions that he had amassed—the purchases he had made with the profit from the sale of his animal property—that he had acquired in Padan Aram, to go to his father Isaac in Canaan. |
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יחוַיִּנְהַ֣ג אֶת־כָּל־מִקְנֵ֗הוּ וְאֶת־כָּל־רְכֻשׁוֹ֙ אֲשֶׁ֣ר רָכָ֔שׁ מִקְנֵה֙ קִנְיָנ֔וֹ אֲשֶׁ֥ר רָכַ֖שׁ בְּפַדַּ֣ן אֲרָ֑ם לָב֛וֹא אֶל־יִצְחָ֥ק אָבִ֖יו אַ֥רְצָה כְּנָֽעַן: |
מִקְנֵה קִנְיָנוֹ - means that which he acquired (מַה שֶּׁקָּנָה) through the sale of his flocks (קִנְיָנוֹ – his property) – bondmen and bondwomen, camels and donkeys. |
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מִקְנֵה קִנְיָנוֹ.
מַה שֶּׁקָּנָה מִצֹּאנוֹ, עֲבָדִים וּשְׁפָחוֹת וּגְמַלִּים וַחֲמוֹרִים:
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19Meanwhile, Laban had gone off to shear his flock. When Jacob and his family set out, Rachel stole the idols that belonged to her father. |
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יטוְלָבָ֣ן הָלַ֔ךְ לִגְזֹ֖ז אֶת־צֹאנ֑וֹ וַתִּגְנֹ֣ב רָחֵ֔ל אֶת־הַתְּרָפִ֖ים אֲשֶׁ֥ר לְאָבִֽיהָ: |
לגזוז אֶת־צֹאנוֹ - To shear his flock - which he had put in the charge of his sons, at a distance of a three-day journey between himself and Jacob. |
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לגזוז אֶת־צֹאנוֹ.
שֶׁנָּתַן בְּיַד בָּנָיו דֶּרֶךְ שְׁלֹשֶׁת יָמִים בֵּינוֹ וּבֵין יַעֲקֹב:
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וַתִּגְנֹב רָחֵל אֶת־הַתְּרָפִים - Rachel stole the idols. Her intention was to wean her father away from idolatry. |
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וַתִּגְנֹב רָחֵל אֶת־הַתְּרָפִים.
לְהַפְרִישׁ אֶת אָבִיהָ מֵעֲבוֹדָה זָרָה נִתְכַּוְּנָה (בראשית רבה):
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20Jacob duped Laban the Aramean by not telling him that he was fleeing, |
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כוַיִּגְנֹ֣ב יַֽעֲקֹ֔ב אֶת־לֵ֥ב לָבָ֖ן הָֽאֲרַמִּ֑י עַל־בְּלִי֙ הִגִּ֣יד ל֔וֹ כִּ֥י בֹרֵ֖חַ הֽוּא: |
21and he fled with all he owned. He set out and crossed the Euphrates River and headed for Mount Gilead. |
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כאוַיִּבְרַ֥ח הוּא֙ וְכָל־אֲשֶׁר־ל֔וֹ וַיָּ֖קָם וַיַּֽעֲבֹ֣ר אֶת־הַנָּהָ֑ר וַיָּ֥שֶׂם אֶת־פָּנָ֖יו הַ֥ר הַגִּלְעָֽד: |
22On the third day after Jacob left, Laban was informed that Jacob had fled. |
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כבוַיֻּגַּ֥ד לְלָבָ֖ן בַּיּ֣וֹם הַשְּׁלִישִׁ֑י כִּ֥י בָרַ֖ח יַֽעֲקֹֽב: |
בַּיּוֹם הַשְּׁלִישִׁי - On the third day - for there was a distance of three days between them. |
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בַּיּוֹם הַשְּׁלִישִׁי.
שֶׁהֲרֵי דֶּרֶךְ שְׁלֹשֶׁת יָמִים הָיָה בֵינֵיהֶם:
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23So he took along his kinsmen and pursued him for the distance of a seven-day journey, catching up with him at nightfall at Mount Gilead. |
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כגוַיִּקַּ֤ח אֶת־אֶחָיו֙ עִמּ֔וֹ וַיִּרְדֹּ֣ף אַֽחֲרָ֔יו דֶּ֖רֶךְ שִׁבְעַ֣ת יָמִ֑ים וַיַּדְבֵּ֥ק אֹת֖וֹ בְּהַ֥ר הַגִּלְעָֽד: |
אֶת־אֶחָיו - (lit.) His brothers - means “His kinsmen.” |
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אֶת־אֶחָיו.
קְרוֹבָיו:
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דֶּרֶךְ שִׁבְעַת יָמִים - For the distance of a seven-day journey. All those three days that the messenger traveled to tell Laban, Jacob continued on his way. Thus, Jacob was six days away from Laban, yet on the seventh day Laban caught up with him. From this we learn that all that Jacob traveled in seven days Laban traveled in one day. Thus it says: “he pursued him for the distance of a seven-day journey” and it does not say “he pursued him for seven days.” |
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דֶּרֶךְ שִׁבְעַת יָמִים.
כָּל אוֹתָן ג' יָמִים שֶׁהָלַךְ הַמַּגִּיד לְהַגִּיד לְלָבָן הָלַךְ יַעֲקֹב לְדַרְכּוֹ, נִמְצָא, יַעֲקֹב רָחוֹק מִלָּבָן שִׁשָּׁה יָמִים, וּבַשְּׁבִיעִי הִשִּׂיגוֹ לָבָן. לָמַדְנוּ שֶׁכָּל מַה שֶּׁהָלַךְ יַעֲקֹב בְּשִׁבְעָה יָמִים הָלַךְ לָבָן בְּיוֹם אֶחָד (שֶׁנֶּאֱמַר וַיִּרְדֹּף אַחֲרָיו דֶּרֶךְ שִׁבְעַת יָמִים, וְלֹא נֶאֱמַר וַיִרְדֹּף אַחֲרָיו שִׁבְעַת יָמִים):
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24God appeared to Laban the Aramean in a dream that night, and said to him, “Beware of speaking with Jacob, either with good or bad intent.” |
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כדוַיָּבֹ֧א אֱלֹהִ֛ים אֶל־לָבָ֥ן הָֽאֲרַמִּ֖י בַּֽחֲלֹ֣ם הַלָּ֑יְלָה וַיֹּ֣אמֶר ל֗וֹ הִשָּׁ֧מֶר לְךָ֛ פֶּן־תְּדַבֵּ֥ר עִם־יַֽעֲקֹ֖ב מִטּ֥וֹב עַד־רָֽע: |
מִטּוֹב עַד־רָֽע - Either with good or bad intent - for even all the good that wicked people do is considered evil for righteous people. |
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מִטּוֹב עַד־רָֽע.
כָּל טוֹבָתָן שֶׁל רְשָׁעִים רָעָה הִיא אֵצֶל הַצַּדִּיקִים (יבמות ק"ג):
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25The next morning, Laban overtook Jacob’s entourage. Jacob had already pitched his tent on the mountain, and Laban along with his kinsmen also set up his camp on Mount Gilead. |
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כהוַיַּשֵּׂ֥ג לָבָ֖ן אֶת־יַֽעֲקֹ֑ב וְיַֽעֲקֹ֗ב תָּקַ֤ע אֶת־אָֽהֳלוֹ֙ בָּהָ֔ר וְלָבָ֛ן תָּקַ֥ע אֶת־אֶחָ֖יו בְּהַ֥ר הַגִּלְעָֽד: |
26Laban said to Jacob, “What have you done? You duped me and led my daughters away like prisoners of war! |
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כווַיֹּ֤אמֶר לָבָן֙ לְיַֽעֲקֹ֔ב מֶ֣ה עָשִׂ֔יתָ וַתִּגְנֹ֖ב אֶת־לְבָבִ֑י וַתְּנַהֵג֙ אֶת־בְּנֹתַ֔י כִּשְׁבֻי֖וֹת חָֽרֶב: |
כִּשְׁבֻיוֹת חָֽרֶב - (lit.) Like captives of the sword. Any army that goes out to war is called חֶרֶב. |
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כִּשְׁבֻיוֹת חָֽרֶב.
כָּל חַיִל הַבָּא לַמִּלְחָמָה קָרוּי חֶרֶב:
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27Why did you flee surreptitiously, deceiving me and telling me nothing? I would have sent you off with rejoicing and songs, with drum and with lyre! |
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כזלָ֤מָּה נַחְבֵּ֨אתָ֙ לִבְרֹ֔חַ וַתִּגְנֹ֖ב אֹתִ֑י וְלֹֽא־הִגַּ֣דְתָּ לִּ֔י וָֽאֲשַׁלֵּֽחֲךָ֛ בְּשִׂמְחָ֥ה וּבְשִׁרִ֖ים בְּתֹ֥ף וּבְכִנּֽוֹר: |
וַתִּגְנֹב אֹתִי - (lit.) You stole me - means “You deceived me.” |
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וַתִּגְנֹב אֹתִי.
גָּנַבְתָּ אֶת דַּעְתִּי:
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28You did not even let me kiss my grandsons and daughters. You have now acted foolishly. |
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כחוְלֹ֣א נְטַשְׁתַּ֔נִי לְנַשֵּׁ֥ק לְבָנַ֖י וְלִבְנֹתָ֑י עַתָּ֖ה הִסְכַּ֥לְתָּ עֲשֽׂוֹ: |
29It is within my power to do you harm, but the God of your father spoke to me last night and said, ‘Beware of speaking with Jacob, either with good or bad intent.’ |
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כטיֶשׁ־לְאֵ֣ל יָדִ֔י לַֽעֲשׂ֥וֹת עִמָּכֶ֖ם רָ֑ע וֵֽאלֹהֵ֨י אֲבִיכֶ֜ם אֶ֣מֶשׁ | אָמַ֧ר אֵלַ֣י לֵאמֹ֗ר הִשָּׁ֧מֶר לְךָ֛ מִדַּבֵּ֥ר עִם־יַֽעֲקֹ֖ב מִטּ֥וֹב עַד־רָֽע: |
יֶשׁ־לְאֵל יָדִי - means: I possess the strength and the power “to do you harm.” Similarly, every אֵל that is a Divine Name has the sense of “mighty and with abundant power.” |
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יֶשׁ־לְאֵל יָדִי.
יֵשׁ כֹּחַ וְחַיִל בְּיָדִי לַעֲשׂוֹת עִמָּכֶם רַע, וְכָל אֵל שֶׁהוּא לְ' קֹדֶש עַל שֵׁם עִזּוּז וְרֹב אוֹנִים הוּא:
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30Why is it that you departed this way now? I cannot fathom this, because although you longed continuously over the last six years for your father’s home, you never attempted to flee. And why did you steal my gods?” |
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לוְעַתָּה֙ הָלֹ֣ךְ הָלַ֔כְתָּ כִּֽי־נִכְסֹ֥ף נִכְסַ֖פְתָּה לְבֵ֣ית אָבִ֑יךָ לָ֥מָּה גָנַ֖בְתָּ אֶת־אֱלֹהָֽי: |
נִכְסַפְתָּה - means “you longed.” There are many similar forms of this word in Scripture, e.g.: “My soul longs (נִכְסְפָה) and even pines,” “Long (תִּכְסוֹף) for the work of Your hands.” |
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נִכְסַפְתָּה.
חָמַדְתָּ, וְהַרְבֵּה יֵשׁ בַּמִּקְרָא, נִכְסְפָה וְגַם כָּלְתָה נַפְשִׁי (תהילים פ"ד), לְמַעֲשֵׂה יָדֶיךָ תִכְסֹף (איוב י"ד):
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31Jacob responded. He said to Laban, “I fled because I was afraid, for I thought that you might take your daughters away from me by force. |
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לאוַיַּ֥עַן יַֽעֲקֹ֖ב וַיֹּ֣אמֶר לְלָבָ֑ן כִּ֣י יָרֵ֔אתִי כִּ֣י אָמַ֔רְתִּי פֶּן־תִּגְזֹ֥ל אֶת־בְּנוֹתֶ֖יךָ מֵֽעִמִּֽי: |
כִּי יָרֵאתִי וגו' - I was afraid… He answered his first question first, that which he had said to him: “you led my daughters away….” |
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כִּי יָרֵאתִי וגו'.
הֱשִׁיבוֹ עַל רִאשׁוֹן רִאשׁוֹן, שֶׁאָמַר לוֹ, וַתְּנַהֵג אֶת בְּנֹתַי וְגוֹ':
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32As for your idols, anyone among my household members with whom you find your gods will not live! In the presence of our kinsmen, identify for yourself whatever of yours is in my possession and take it back.” Jacob did not realize that Rachel had stolen them. |
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לבעִ֠ם אֲשֶׁ֨ר תִּמְצָ֣א אֶת־אֱלֹהֶ֘יךָ֘ לֹ֣א יִֽחְיֶה֒ נֶ֣גֶד אַחֵ֧ינוּ הַכֶּר־לְךָ֛ מָ֥ה עִמָּדִ֖י וְקַח־לָ֑ךְ וְלֹֽא־יָדַ֣ע יַֽעֲקֹ֔ב כִּ֥י רָחֵ֖ל גְּנָבָֽתַם: |
לֹא יִֽחְיֶה - Will not live - and as a result of that curse, Rachel died on the road. |
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לֹא יִֽחְיֶה.
וּמֵאוֹתָהּ קְלָלָה מֵתָה רָחֵל בַּדֶּרֶךְ (בראשית רבה)
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מָה עִמָּדִי - What is in my possession - i.e., of yours. |
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מָה עִמָּדִי.
מִשֶּׁלְּךָ:
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33So Laban entered Jacob’s tent, Leah’s tent, and the tents of the two bondwomen, but he found nothing. He left Leah’s tent and went into Rachel’s tent. |
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לגוַיָּבֹ֨א לָבָ֜ן בְּאֹֽהֶל־יַֽעֲקֹ֣ב | וּבְאֹ֣הֶל לֵאָ֗ה וּבְאֹ֛הֶל שְׁתֵּ֥י הָֽאֲמָהֹ֖ת וְלֹ֣א מָצָ֑א וַיֵּצֵא֙ מֵאֹ֣הֶל לֵאָ֔ה וַיָּבֹ֖א בְּאֹ֥הֶל רָחֵֽל: |
בְּאֹֽהֶל־יַֽעֲקֹב - Jacob’s tent. This refers to Rachel’s tent, for Jacob was regularly with her, and so it says: “the sons of Jacob’s wife Rachel,” but regarding the other wives it does not say: “Jacob’s wife.” |
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בְּאֹֽהֶל־יַֽעֲקֹב.
הוּא אֹהֶל רָחֵל, שֶׁהָיָה יַעֲקֹב תָּדִיר אֶצְלָהּ; וְכֵן הוּא אוֹמֵר בְּנֵי רָחֵל אֵשֶׁת יַעֲקֹב וּבְכֻּלָּן לֹא נֶאֱמַר אֵשֶׁת יַעֲקֹב:
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וַיָּבֹא בְּאֹֽהֶל־רָחֵֽל - He went into Rachel’s tent. When he left Leah’s tent, he returned to Rachel’s tent before he searched the tent of the bondwomen. And why did he persist in searching Rachel’s tent to this extent? Because he knew her to be a rummager. |
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וַיָּבֹא בְּאֹֽהֶל־רָחֵֽל.
כְּשֶׁיָּצָא מֵאֹהֶל לֵאָה חָזַר לוֹ לְאֹהֶל רָחֵל קֹדֶם שֶׁיְּחַפֵּשׂ בְּאֹהֶל הָאֲמָהוֹת, וְכָל כָּךְ לָמָּה? שֶׁהָיָה מַכִּיר בָּהּ שֶׁהִיא מַשְׁמְשָׁנִית:
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34Now Rachel had taken the idols and placed them inside the camel’s saddle, and sat on them, so when Laban rummaged through the entire tent, he found nothing. |
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לדוְרָחֵ֞ל לָֽקְחָ֣ה אֶת־הַתְּרָפִ֗ים וַתְּשִׂמֵ֛ם בְּכַ֥ר הַגָּמָ֖ל וַתֵּ֣שֶׁב עֲלֵיהֶ֑ם וַיְמַשֵּׁ֥שׁ לָבָ֛ן אֶת־כָּל־הָאֹ֖הֶל וְלֹ֥א מָצָֽא: |
בְּכַר הַגָּמָל - Inside the camel’s saddle. כַּר has the same meaning as “cushions (כָּרִים) and pillows,” i.e., as Onkelos translates it: בַּעֲבִיטָא דְגַמְלָא, which is a saddle-cloth made like a cushion. Similarly, we have learned in Eruvin: “they surrounded it with עֲבִיטִין,” which means the saddle-cushions of camels; “bastel” in Old French. |
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בְּכַר הַגָּמָל.
לְשׁוֹן כָּרִים וּכְסָתוֹת, כְּתַרְגּוּמוֹ בַּעֲבִיטָא דְגַמְלָא, וְהִיא מַרְדַּעַת הָעֲשׂוּיָה כְּמִין כַּר; וּבְעֵרוּבִין (דף ט"ז) שָׁנִינוּ הִקִּיפוּהָ בַּעֲבִיטִין, וְהֵן עֲבִיטֵי גְמַלִּים, בשט"ו בְּלַעַז:
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35She said to her father, “Let my lord not be upset that I cannot rise before you, for the way of women is upon me.” He searched, but did not find the idols. |
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להוַתֹּ֣אמֶר אֶל־אָבִ֗יהָ אַל־יִ֨חַר֙ בְּעֵינֵ֣י אֲדֹנִ֔י כִּ֣י ל֤וֹא אוּכַל֙ לָק֣וּם מִפָּנֶ֔יךָ כִּי־דֶ֥רֶךְ נָשִׁ֖ים לִ֑י וַיְחַפֵּ֕שׂ וְלֹ֥א מָצָ֖א אֶת־הַתְּרָפִֽים: |
36Jacob was angered, and he took up his grievance with Laban. Jacob spoke up and said to Laban, “What is my crime and what is my guilt, that you have hotly pursued me? |
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לווַיִּ֥חַר לְיַֽעֲקֹ֖ב וַיָּ֣רֶב בְּלָבָ֑ן וַיַּ֤עַן יַֽעֲקֹב֙ וַיֹּ֣אמֶר לְלָבָ֔ן מַה־פִּשְׁעִי֙ מַ֣ה חַטָּאתִ֔י כִּ֥י דָלַ֖קְתָּ אַֽחֲרָֽי: |
דָלַקְתָּ - means “you hotly pursued,” as in “on the mountains they hotly pursued us (דְּלָקֻנוּ),” and as in “from hotly pursuing (מִדְּלֹק) the Philistines.” |
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דָלַקְתָּ.
רָדַפְתָּ, כְּמוֹ עַל הֶהָרִים דְּלָקֻנוּ (איכה ד'), וּכְמוֹ מִדְּלֹק אַחֲרֵי פְלִשְׁתִּים (שמואל א י"ז):
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37Look, you rummaged through all my belongings—what did you find of all your household objects? Place it here, in front of my kinsmen and yours, and let them adjudicate the dispute between the two of us! |
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לזכִּֽי־מִשַּׁ֣שְׁתָּ אֶת־כָּל־כֵּלַ֗י מַה־מָּצָ֨אתָ֙ מִכֹּ֣ל כְּלֵֽי־בֵיתֶ֔ךָ שִׂ֣ים כֹּ֔ה נֶ֥גֶד אַחַ֖י וְאַחֶ֑יךָ וְיוֹכִ֖יחוּ בֵּ֥ין שְׁנֵֽינוּ: |
וְיוֹכִיחוּ - means “and let them determine” who is in the right; “aprover” in Old French. |
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וְיוֹכִיחוּ.
וִיבָרְרוּ עִם מִי הַדִּין, אפרובי"ר בְּלַעַז:
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38During these 20 years that I have been with you, your ewes and she-goats never miscarried, nor did I ever eat a ram or anything else from your flocks. |
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לחזֶה֩ עֶשְׂרִ֨ים שָׁנָ֤ה אָֽנֹכִי֙ עִמָּ֔ךְ רְחֵלֶ֥יךָ וְעִזֶּ֖יךָ לֹ֣א שִׁכֵּ֑לוּ וְאֵילֵ֥י צֹֽאנְךָ֖ לֹ֥א אָכָֽלְתִּי: |
לֹא שִׁכֵּלוּ - means “they did not miscarry” - as in “a womb that miscarries (מַשְׁכִּיל),” and “his cow releases its young and does not miscarry (תְשַׁכֵּל).” |
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לֹא שִׁכֵּלוּ.
לֹא הִפִּילוּ עִבּוּרָם, כְּמוֹ רֶחֶם מַשְׁכִּיל (הושע ט'), תְּפַלֵּט פָּרָתוֹ וְלֹא תְשַׁכֵּל (איוב כ"א):
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וְאֵילֵי צֹֽאנְךָ - (lit.) The rams of your flock. From here our rabbis inferred that “a newborn ram is also called a ram (אַיִל),” for otherwise what praise does this give him? If he did not eat rams but did eat younger sheep, he is a thief! |
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וְאֵילֵי צֹֽאנְךָ.
מִכָּאן אָמְרוּ אַיִל בֶּן יוֹמוֹ קָרוּי אַיִל, שֶׁאִם לֹא כֵן, מַה שִּׁבְחוֹ? אֵלִים לֹא אָכַל, אֲבָל כְּבָשִׂים אָכַל, אִם כֵּן גַּזְלָן הוּא (בבא קמא ס"ה):
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39I never brought you an animal maimed by a wild beast; even though I was not required to absorb its loss, I would bear its loss because you would unfairly exact its value from my hand. Furthermore, I absorbed the loss of every stolen animal, whether it was stolen by day or by night. |
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לטטְרֵפָה֙ לֹֽא־הֵבֵ֣אתִי אֵלֶ֔יךָ אָֽנֹכִ֣י אֲחַטֶּ֔נָּה מִיָּדִ֖י תְּבַקְשֶׁ֑נָּה גְּנֻֽבְתִ֣י י֔וֹם וּגְנֻֽבְתִ֖י לָֽיְלָה: |
טְרֵפָה - A maimed animal - i.e., by a lion or a wolf. |
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טְרֵפָה.
עַל יְדֵי אֲרִי וּזְאֵב:
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אָֽנֹכִי אֲחַטֶּנָּה - This is of a similar meaning to: “who hit a hair with a stone without missing (יַחֲטִא),” and “I and my son Solomon will be חַטָּאִים,” i.e., deprived. Thus, here it means, “I would bear its loss”if something was missing the loss would be mine, because “you would exact it from my hand.” |
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אָֽנֹכִי אֲחַטֶּנָּה.
לְשׁוֹן קֹלֵעַ בָּאֶבֶן אֶל הַשַּׂעֲרָה וְלֹא יַחֲטִא (שופטים כ'), אֲנִי וּבְנִי שְׁלֹמֹה חַטָּאִים (מלכים א א') – חֲסֵרִים, אָנֹכִי אַחְסְרֶנָּה, אִם חָסְרָה חָסְרָה לִי, שֶׁמִּיָּדִי תְּבַקְשֶׁנָּה:
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אָֽנֹכִי אֲחַטֶּנָּה - Onkelos translates this as דַּהֲוַת שָׁגְיָא מִמִּנְיָנָא, meaning “that which was missing and deficient from the number of animals,” as in: “and not one man is missing (וְלֹא נִפְקַד) from us,” which Onkelos translates as וְלָא שְׁגָא. |
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אָֽנֹכִי אֲחַטֶּנָּה.
תַּרְגּוּמוֹ דַּהַוַת שָׁגְיָא מִמִּנְיָנָא, שֶׁהָיתָה נִפְקֶדֶת וּמְחֻסֶּרֶת, כְּמוֹ וְלֹא נִפְקַד מִמֶּנּוּ אִישׁ (במדבר ל"א), תַּרְגּוּמוֹ לָא שְׁגָא):
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גְּנֻֽבְתִי יוֹם וּגְנֻֽבְתִי לָֽיְלָה - means “stolen by day or stolen by night”; I paid for everything. |
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גְּנֻֽבְתִי יוֹם וּגְנֻֽבְתִי לָֽיְלָה.
גְנוּבַת יוֹם אוֹ גְנוּבַת לַיְלָה, הַכֹּל שִׁלַּמְתִּי:
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גְּנֻֽבְתִי - similar to “great (רַבָּתִי) among the nations, a princess (שָׂרָתִי) among the provinces,” “full (מְלֵאֲתִי) of justice,” and “who loves (אוֹהַבְתִּי) to thresh.” |
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גְּנֻֽבְתִי.
כְּמוֹ רַבָּתִי בַגּוֹיִם שָׂרָתִי בַּמְּדִינוֹת (איכה א'), מְלֵאֲתִי מִשְׁפָּט (ישעיהו א') אֹהַבְתִּי לָדוּשׁ (הושע י'):
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40This is how I existed: I was consumed by day by scorching heat and at night by frost, and sleep deserted my eyes. |
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מהָיִ֧יתִי בַיּ֛וֹם אֲכָלַ֥נִי חֹ֖רֶב וְקֶ֣רַח בַּלָּ֑יְלָה וַתִּדַּ֥ד שְׁנָתִ֖י מֵֽעֵינָֽי: |
אֲכָלַנִי חֹרֶב - Scorching heat (lit.) ate me. אֲכָלַנִי here has a similar meaning to “a consuming (אֹכְלָה) fire.” |
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אֲכָלַנִי חֹרֶב.
לְשׁוֹן אֵשׁ אֹכְלָה:
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וְקֶרַח - is similar in meaning to “He casts down His ice (קַרְחוֹ),” and Onkelos translates it as גְּלִידָא – “frost.” |
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וְקֶרַח.
כְּמוֹ מַשְׁלִיךְ קַרְחוֹ (תהילים קמ"ז), תַּרְגּוּמוֹ גְּלִידָא:
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שְׁנָתִי - means “my sleep.” |
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שְׁנָתִי.
לְשׁוֹן שֵׁנָה:
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41It is now 20 years that I have been in your household—I worked for you 14 years for your two daughters, and six years for your flocks—and you changed the conditions of my payment, that is, the type of animals I was to receive, 100 times. |
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מאזֶה־לִּ֞י עֶשְׂרִ֣ים שָׁנָה֘ בְּבֵיתֶ֒ךָ֒ עֲבַדְתִּ֜יךָ אַרְבַּע־עֶשְׂרֵ֤ה שָׁנָה֙ בִּשְׁתֵּ֣י בְנֹתֶ֔יךָ וְשֵׁ֥שׁ שָׁנִ֖ים בְּצֹאנֶ֑ךָ וַתַּֽחֲלֵ֥ף אֶת־מַשְׂכֻּרְתִּ֖י עֲשֶׂ֥רֶת מֹנִֽים: |
וַתַּֽחֲלֵף אֶת־מַשְׂכֻּרְתִּי - You changed my payment - i.e., you would alter the terms of our agreement from speckled to blotched, and from ankle-ringed to belted. |
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וַתַּֽחֲלֵף אֶת־מַשְׂכֻּרְתִּי.
הָיִיתָ מְשַׁנֶּה תְּנַאי שֶׁבֵּינֵינוּ, מִנָּקֹד לְטָלוּא, וּמֵעֲקוּדִים לִבְרֻדִּים:
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42If the God of my father—who is the God of Abraham and the object of Isaac’s dread—had not been with me, you would now have sent me off empty-handed! But God saw my plight and the toil of my hands, and He rebuked you last night.” |
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מבלוּלֵ֡י אֱלֹהֵ֣י אָבִי֩ אֱלֹהֵ֨י אַבְרָהָ֜ם וּפַ֤חַד יִצְחָק֙ הָ֣יָה לִ֔י כִּ֥י עַתָּ֖ה רֵיקָ֣ם שִׁלַּחְתָּ֑נִי אֶת־עָנְיִ֞י וְאֶת־יְגִ֧יעַ כַּפַּ֛י רָאָ֥ה אֱלֹהִ֖ים וַיּ֥וֹכַח אָֽמֶשׁ: |
וּפַחַד יִצְחָק - Isaac’s dread. He did not wish to say: “the God of Isaac,” for the Holy One, blessed be He, does not associate His Name with the righteous during their lifetime; and although God had said to him when he left Beersheba: “I am God, God of Abraham your forebear, and God of Isaac,” that was because Isaac’s eyes had dimmed and he was thus considered as if he were dead. Jacob, however, was afraid to say “God of Isaac,” so he said “and the dread.” |
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וּפַחַד יִצְחָק.
לֹא רָצָה לוֹמַר אֱלֹהֵי יִצְחָק, שֶׁאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְיַחֵד שְׁמוֹ עַל הַצַּדִּיקִים בְּחַיֵּיהֶם, וְאַף עַל פִּי שֶׁאָמַר לוֹ בְּצֵאתוֹ מִבְּאֵר שֶׁבַע אֲנִי ה' אֱלֹהֵי אַבְרָהָם אָבִיךָ וֵאלֹהֵי יִצְחָק, בִּשְׁבִיל שֶׁכָּהוּ עֵינָיו, וַהֲרֵי הוּא כַּמֵּת; יַעֲקֹב נִתְיָרֵא לוֹמַר אֱלֹהֵי, וְאָמַר וּפַחַד:
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וַיּוֹכַח - Here it is an expression of rebuke, and not an expression of proof as in v. 37. |
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וַיּוֹכַח.
לְשׁוֹן תּוֹכָחָה הוּא וְלֹא לְשׁוֹן הוֹכָחָה:
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