| 6The bondwomen drew near, followed by their children, and prostrated themselves before Esau. |
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ווַתִּגַּ֧שְׁןָ הַשְּׁפָח֛וֹת הֵ֥נָּה וְיַלְדֵיהֶ֖ן וַתִּשְׁתַּֽחֲוֶֽיןָ: |
| 7Leah and her children also drew near and prostrated themselves before Esau, and finally Joseph and his mother Rachel drew near and prostrated themselves before Esau. |
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זוַתִּגַּ֧שׁ גַּם־לֵאָ֛ה וִֽילָדֶ֖יהָ וַיִּשְׁתַּֽחֲו֑וּ וְאַחַ֗ר נִגַּ֥שׁ יוֹסֵ֛ף וְרָחֵ֖ל וַיִּשְׁתַּֽחֲוֽוּ: |
| נִגַּשׁ יוֹסֵף וְרָחֵל - Joseph and Rachel drew near. With all the others, the mothers drew near before the children, but in the case of Rachel, Joseph drew near before her. He said, “My mother is beautiful and maybe that wicked man will set his eyes on her. I will therefore stand in front of her and prevent him from looking at her.” As a result of this, Joseph merited the blessing of being עֲלֵי עָיִן “charming to the eye.” |
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נִגַּשׁ יוֹסֵף וְרָחֵל.
בְּכֻלָּן הָאִמָּהוֹת נִגָּשׁוֹת לִפְנֵי הַבָּנִים, אֲבָל בְּרָחֵל יוֹסֵף נִגַּשׁ לְפָנֶיהָ, אָמַר אִמִּי יְפַת תֹּאַר, שֶׁמָּא יִתְלֶה בָהּ עֵינָיו אוֹתוֹ רָשָׁע, אֶעֱמֹד כְּנֶגְדָהּ וַאֲעַכְּבֶנּוּ מִלְּהִסְתַּכֵּל בָּהּ; מִכָּאן זָכָה יוֹסֵף לְבִרְכַּת עֲלֵי עַיִן:
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| 8Esau asked Jacob, “What did you intend by sending that whole entourage that I encountered bearing gifts for me?” Jacob replied, “I had hoped, by sending them, to gain favor in my master’s eyes.” |
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חוַיֹּ֕אמֶר מִ֥י לְךָ֛ כָּל־הַמַּֽחֲנֶ֥ה הַזֶּ֖ה אֲשֶׁ֣ר פָּגָ֑שְׁתִּי וַיֹּ֕אמֶר לִמְצֹא־חֵ֖ן בְּעֵינֵ֥י אֲדֹנִֽי: |
| מִי לְךָ כָּל־הַמַּֽחֲנֶה - means: What was all that camp that I met, which is yours? In other words: why did you send it? The straightforward meaning of the verse is that “the camp” refers to the people who brought the gift. But its Midrashic explanation is: Esau met groups of angels who bore down on him and his men, asking them, “Whose men are you?” They answered the angels, “We are Esau’s.” The angels then said, “Hit them! Hit them!” Esau’s men replied, “Let us be! He is the son of Isaac!” but the angels paid no attention to this. “He is the grandson of Abraham!” but they paid no attention to this either. “He is the brother of Jacob!” to which they replied, “If so, you are one of us.” |
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מִי לְךָ כָּל־הַמַּֽחֲנֶה.
מִי כָּל הַמַּחֲנֶה אֲשֶׁר פָּגַשְׁתִּי, שֶׁהוּא שֶׁלְּךָ? כְּלוֹמַר לָמָּה הוּא לְךָ? פְּשׁוּטוֹ שֶׁל מִקְרָא עַל מוֹלִיכֵי הַמִּנְחָה, וּמִדְרָשׁוֹ כִּתּוֹת שֶׁל מַלְאָכִים פָּגַע, שֶׁהָיוּ דּוֹחֲפִין אוֹתוֹ וְאֶת אֲנָשָׁיו וְאוֹמְרִים לָהֶם שֶׁל מִי אַתֶּם? וְהֵם אוֹמְרִים לָהֶם שֶׁל עֵשָׂו, וְהֵם אוֹמְרִים הַכּוּ, הַכּוּ, וְאֵלּוּ אוֹמְרִים הַנִּיחוּ, בְּנוֹ שֶׁל יִצְחָק הוּא, וְלֹא הָיוּ מַשְׁגִּיחִים עָלָיו; בֶּן בְּנוֹ שֶׁל אַבְרָהָם הוּא, וְלֹא הָיוּ מַשְׁגִּיחִין; אָחִיו שֶׁל יַעֲקֹב הוּא, אוֹמְרִים לָהֶם אִם כֵּן, מִשֶּׁלָּנוּ אַתֶּם:
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| 9Esau said, “I have plenty of wealth. My brother, let that which is yours remain yours.” |
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טוַיֹּ֥אמֶר עֵשָׂ֖ו יֶשׁ־לִ֣י רָ֑ב אָחִ֕י יְהִ֥י לְךָ֖ אֲשֶׁר־לָֽךְ: |
| יְהִי לְךָ אֲשֶׁר־לָֽךְ - Let that which is yours remain yours. Here he acknowledged his right to the blessings. |
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יְהִי לְךָ אֲשֶׁר־לָֽךְ.
כָּאן הוֹדָה לוֹ עַל הַבְּרָכוֹת (בראשית רבה):
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| 10Jacob replied, “No, please! If I have now found favor in your eyes, then please accept this gift from me. I owe you this gift because I have beheld your face, which is so dear to me that seeing it is like seeing the face of an angel of God. I also owe you a tribute because you have been gracious enough to be appeased by me. |
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יוַיֹּ֣אמֶר יַֽעֲקֹ֗ב אַל־נָא֙ אִם־נָ֨א מָצָ֤אתִי חֵן֙ בְּעֵינֶ֔יךָ וְלָֽקַחְתָּ֥ מִנְחָתִ֖י מִיָּדִ֑י כִּ֣י עַל־כֵּ֞ן רָאִ֣יתִי פָנֶ֗יךָ כִּרְאֹ֛ת פְּנֵ֥י אֱלֹהִ֖ים וַתִּרְצֵֽנִי: |
| אַל־נָא - No, please - means “Please do not say this to me.” |
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אַל־נָא.
אַל נָא תֹאמַר לִי כֵּן:
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| אִם־נָא מָצָאתִי חֵן בְּעֵינֶיךָ וְלָֽקַחְתָּ מִנְחָתִי מִיָּדִי כִּי עַל־כֵּן רָאִיתִי פָנֶיךָ וגו' - If I have now found favor in your eyes, then please accept this gift from me, because I have beheld your face…. – i.e., for (כִּי) it is fitting and proper for you to accept my gift, since (עַל כֵּן) I have seen your face, which is as valuable to me as seeing the face of the angel – that I have seen your guardian angel. And another reason for you to accept this gift is: וַתִּרְצֵנִי – that you have agreed to forgive my offense against you. And why did he mention to him that he had seen the angel? So that Esau be afraid of him and say, “He has seen angels and survived! Now I certainly will be unable to overcome him.” |
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אִם־נָא מָצָאתִי חֵן בְּעֵינֶיךָ וְלָֽקַחְתָּ מִנְחָתִי מִיָּדִי כִּי עַל־כֵּן רָאִיתִי פָנֶיךָ וגו'.
כִּי כְּדַאי וְהָגוּן לְךָ שֶׁתְּקַבֵּל מִנְחָתִי עַל אֲשֶׁר רָאִיתִי פָנֶיךָ, וְהֵן חֲשׁוּבִין לִי כִּרְאִיַּת פְּנֵי הַמַּלְאָךְ, שֶׁרָאִיתִי שַׂר שֶׁלְּךָ, וְעוֹד עַל שֶׁנִּתְרַצֵּיתָ לִמְחֹל עַל סֻרְחָנִי. וְלָמָּה הִזְכִּיר לוֹ רְאִיַּת הַמַּלְאָךְ? כְּדֵי שֶׁיִּתְיָרֵא הֵימֶנּוּ וְיֹאמַר רָאָה מַלְאָכִים וְנִצַּל, אֵינִי יָכוֹל לוֹ מֵעַתָּה:
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| וַתִּרְצֵֽנִי - means “you have become reconciled with me.” Similarly, every time the word רָצוֹן is used in Scripture, it is an expression of conciliation – “apayement” in Old French (“appeasement”); e.g., “for it will not attain favor (לְרָצוֹן) for you” – i.e., the purpose of the sacrifices is to appease and conciliate; and similarly: “the lips of the righteous know רָצוֹן” – i.e., they know how to appease and conciliate. |
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וַתִּרְצֵֽנִי.
נִתְפַּיַּסְתָּ לִי, וְכֵן כָּל רָצוֹן שֶׁבַּמִּקְרָא לְשׁוֹן פִּיּוּס, אפייצימנ"טו בְּלַעַז, כִּי לֹא לְרָצוֹן יִהְיֶה לָכֶם (ויקרא כ"ב) – הַקָּרְבָּנוֹת בָּאוֹת לְפַיֵּס וּלְרַצּוֹת, וְכֵן שִׂפְתֵי צַדִּיק יֵדְעוּן רָצוֹן (משלי י') – יוֹדְעִים לְפַיֵּס וּלְרַצּוֹת:
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| 11Please accept my welcoming gift that has been brought to you. Do not worry about how much it cost me, for God has been kind to me, and I have all I need.” Jacob thus urged him to accept the gift, and Esau finally accepted it. |
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יאקַח־נָ֤א אֶת־בִּרְכָתִי֙ אֲשֶׁ֣ר הֻבָ֣את לָ֔ךְ כִּֽי־חַנַּ֥נִי אֱלֹהִ֖ים וְכִ֣י יֶשׁ־לִי־כֹ֑ל וַיִּפְצַר־בּ֖וֹ וַיִּקָּֽח: |
| בִּרְכָתִי - (lit.) My blessing - means here “my gift.” This kind of gift, which is brought when meeting someone from time to time, is meant only as a greeting. Every expression of בְּרָכָה which is used when meeting someone, such as “and Jacob greeted (וַיְבָרֶךְ) Pharaoh,” “make peace (בְּרָכָה) with me” in connection with Sennacherib, and similarly, “to greet him and to congratulate him (וּלְבָרְכוֹ)” in connection with To’i, king of Chamat – are all expressions of greetings, which are called “saluer” in Old French. Here, too, בִּרְכָתִי means “mon salud” (“my greeting,” i.e., my greeting gift). |
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בִּרְכָתִי.
מִנְחָתִי, מִנְחָה זוֹ הַבָּאָה עַל רְאִיַּת פָּנִים וְלִפְרָקִים אֵינָה בָאָה אֶלָּא לִשְׁאֵלַת שָׁלוֹם, וְכָל בְּרָכָה שֶׁהִיא לִרְאִיַּת פָּנִים – כְּגוֹן וַיְבָרֶךְ יַעֲקֹב אֶת פַּרְעֹה (בראשית מ״ז:ז׳), עֲשׂוּ אִתִּי בְרָכָה דְּסַנְחֵרִיב (מלכים ב י"ח), וְכֵן לִשְׁאָל לוֹ לְשָׁלוֹם וּלְבָרְכוֹ דְּתֹעִי מֶלֶךְ חֲמָת (שמואל ב ח') – כֻּלָּם לְשׁוֹן בִּרְכַּת שָׁלוֹם הֵן, שֶׁקּוֹרִין בְּלַעַז שלו"איר, אַף זוֹ בִּרְכָתִי מו"ן שלו"ד:
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| אֲשֶׁר הֻבָאת לָךְ - That has been brought to you. You did not trouble yourself for it, but I exerted myself to bring it to its destination until it came to your hand. |
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אֲשֶׁר הֻבָאת לָךְ.
לֹא טָרַחְתָּ בָּהּ וַאֲנִי יָגַעְתִּי לְהַגִּיעָהּ עַד שֶׁבָּאָה לְיָדְךָ (בראשית רבה):
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| חַנַּנִי - Has been kind to me. The first נ of this word has a dagesh because it serves in place of two נ’s; for it should have said: חֲנָנַנִי, since the root of חָנַן always has two נ’s, and the third is a suffix, as in: עָשַׂנִי “he made me”; and זְבָדַנִי “He has given me.” |
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חַנַּנִי.
נוּ"ן רִאשׁוֹנָה מֻדְגֶּשֶׁת, לְפִי שֶׁהִיא מְשַׁמֶּשֶׁת בִּמְקוֹם שְׁתֵּי נוּנִי"ן, שֶׁהָיָה לוֹ לוֹמַר חֲנָנַנִי, שֶׁאֵין חָנֹן בְּלֹא שְׁתֵּי נוּנִי"ן, וְהַשְּׁלִישִׁית לְשִׁמּוּשׁ, כְּמוֹ עָשַׂנִי, זְבָדַנִי:
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| יֶשׁ־לִי־כֹל - I have all - i.e., all that I need; but Esau spoke in a haughty manner: “I have plenty (רָב)” – far more than enough for my need. |
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יֶשׁ־לִי־כֹל.
כָּל סִפּוּקִי; וְעֵשָׂו דִּבֵּר בִּלְשׁוֹן גַּאֲוָה יֶשׁ לִי רָב, יוֹתֵר וְיוֹתֵר מִכְּדֵי צָרְכִּי:
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| 12Esau then said, “Travel on and let us go, and let me proceed alongside you to escort you.” |
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יבוַיֹּ֖אמֶר נִסְעָ֣ה וְנֵלֵ֑כָה וְאֵֽלְכָ֖ה לְנֶגְדֶּֽךָ: |
| נִסְעָה - Travel on. This is an imperative form, like שִׁמְעָה “hear,” which is the equivalent of שְׁמַע “hear.” Here, too, נִסְעָה is the equivalent of נְסַע and the נ is a root-letter of the word. Its translation is: טוּל וּנְהָךְ “travel on and let us go”; i.e., Esau said to Jacob, “Move on from here and let us go.” |
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נִסְעָה.
כְּמוֹ שִׁמְעָה, סִלְחָה, שֶׁהוּא כְּמוֹ שְׁמַע, סְלַח, אַף כָּאן נִסְעָה כְּמוֹ נְסַע, וְהַנּוּ"ן יְסוֹד בַּתֵּבָה, וְתַרְגּוּם שֶׁל אֻנְקְלוֹס טוּל וּנְהָךְ, עֵשָׂו אָמַר לְיַעֲקֹב נְסַע מִכָּאן וְנֵלֵךְ:
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| וְאֵֽלְכָה לְנֶגְדֶּֽךָ - And let me proceed (lit.) opposite you - means here: “level with you.” I will do you this favor, that I will linger on over my journey by going as slowly as you need, and this is the meaning of לְנֶגְדֶּךָ: “alongside you.” |
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וְאֵֽלְכָה לְנֶגְדֶּֽךָ.
בְּשָׁוֶה לְךָ; טוֹבָה זוֹ אֶעֱשֶׂה לְךָ, שֶׁאַאֲרִיךְ יְמֵי מַהֲלַכְתִּי, לָלֶכֶת לְאַט כַּאֲשֶׁר אַתָּה צָרִיךְ, וְזֶהוּ לְנֶגְדֶּךָ – בְּשָׁוֶה לְךָ:
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| 13He answered him, “My master knows that the children are frail, and I am responsible for the nursing lambs, goats, and cattle. If they are driven hard for even one day, all the flocks will die. |
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יגוַיֹּ֣אמֶר אֵלָ֗יו אֲדֹנִ֤י יֹדֵ֨עַ֙ כִּֽי־הַיְלָדִ֣ים רַכִּ֔ים וְהַצֹּ֥אן וְהַבָּקָ֖ר עָל֣וֹת עָלָ֑י וּדְפָקוּם֙ י֣וֹם אֶחָ֔ד וָמֵ֖תוּ כָּל־הַצֹּֽאן: |
| עָלוֹת עָלָי - means: the flocks and cattle that are nursing (עָלוֹת) are my responsibility (עָלָי) – I have to lead them slowly. |
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עָלוֹת עָלָי.
הַצֹּאן וְהַבָּקָר, שֶׁהֵן עָלוֹת, מֻטָּלוֹת עָלַי לְנַהֲלָן לְאַט:
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| עָלוֹת - means “rearing their infants.” It is of the same root as: “infants (עוֹלֵל) and nursing babies”; “a child (עוּל) of young years”; “and two nursing (עָלוֹת) cows.” In Old French: “enfantes.” |
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עָלוֹת.
מְגַדְּלוֹת עוֹלְלֵיהֶן, לְשׁוֹן עוֹלֵל וְיוֹנֵק (איכה ב'), עוּל יָמִים (ישעיהו ס"ה), וּשְׁתֵּי פָרוֹת עָלוֹת (שמואל א ו') וּבְלַעַז אנפנטיי"ש:
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| וּדְפָקוּם יוֹם אֶחָד - If they are driven hard for even one day - wearing them out on the way by rushing – “Then all the flocks will die.” |
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וּדְפָקוּם יוֹם אֶחָד.
לְיַגְּעָם בַּדֶּרֶךְ בִּמְרוּצָה ומתו כל הצאן:
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| וּדְפָקוּם - This word is similar to “the voice of my beloved is דּוֹפֵק” – i.e., knocking on the door. |
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וּדְפָקוּם.
כְּמוֹ קוֹל דּוֹדִי דּוֹפֵק (שיר השירים), נוֹקֵשׁ בַּדֶּלֶת:
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| 14Therefore, let my master please go on at his usual pace, ahead of his servant, while I move on at my own slow pace, at the pace of the workforce that is ahead of me, and at the pace of the children—until I reach my master at Se’ir.” |
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ידיַֽעֲבָר־נָ֥א אֲדֹנִ֖י לִפְנֵ֣י עַבְדּ֑וֹ וַֽאֲנִ֞י אֶתְנַֽהֲלָ֣ה לְאִטִּ֗י לְרֶ֨גֶל הַמְּלָאכָ֤ה אֲשֶׁר־לְפָנַי֙ וּלְרֶ֣גֶל הַיְלָדִ֔ים עַ֛ד אֲשֶׁר־אָבֹ֥א אֶל־אֲדֹנִ֖י שֵׂעִֽירָה: |
| יַֽעֲבָר־נָא אֲדֹנִי - Let my master please go on - i.e., do not extend the time of your journey, but go on at your normal speed, even if it means that you distance yourself from me. |
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יַֽעֲבָר־נָא אֲדֹנִי.
אַל נָא תַאֲרִיךְ יְמֵי הֲלִיכָתְךָ, עֲבֹר כְּפִי דַּרְכְּךָ וְאַף אִם תִּתְרַחֵק:
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| אֶתְנַֽהֲלָה - While I move on. This word is the same as אֶתְנַהֵל, only it has an additional ה, as in אֵרְדָה “I will descend,” the equivalent of אֵרֵד; אֶשְׁמְעָה “let me hear,” the equivalent of אֶשְׁמָע. |
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אֶתְנַֽהֲלָה.
אֶתְנַהֵל, הֵ"א יְתֵירָה, כְּמוֹ אֵרְדָה, אֶשְׁמְעָה:
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| לְאִטִּי - means “my own slow pace.” לְאַט means gentleness, as in: “which flow gently (לְאַט),” and: “be gentle (לְאַט) on the young man for my sake.” In לְאִטִּי the ל is a root letter and not a prefix; thus it means “I will lead myself at my leisure.” |
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לְאִטִּי.
לְאַט שֶׁלִּי, לְשׁוֹן נַחַת, הַהוֹלְכִים לְאַט, לְאַט לִי לַנַּעַר (שמואל ב י"ח). לְאִטִּי הַלָּמֶ"ד מִן הַיְסוֹד, וְאֵינָהּ מְשַׁמֶּשֶׁת – אֶתְנַהֵל נַחַת שֶׁלִּי:
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| לְרֶגֶל הַמְּלָאכָה - means “According to the requirements of the pace (רֶגֶל) of the animal workforce (הַמְּלָאכָה) that I am responsible to lead.” |
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לְרֶגֶל הַמְּלָאכָה.
לְפִי צֹרֶךְ הֲלִיכַת רַגְלֵי הַמְּלָאכָה הַמֻּטֶּלֶת עָלַי לְהוֹלִיךְ:
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| וּלְרֶגֶל הַיְלָדִים - means “According to the pace that they are able to walk.” |
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וּלְרֶגֶל הַיְלָדִים.
לְפִי רַגְלֵיהֶם שֶׁהֵם יְכוֹלִים לֵילֵךְ:
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| עַד אֲשֶׁר־אָבֹא אֶל־אֲדֹנִי שֵׂעִֽירָה - Until I reach my master at Se’ir. He mentioned to him a much broader journey than he intended to make, for in fact he intended only to travel to Sukot at that point, postponing the end of the journey to Se’ir. He said to himself: “If Esau wishes to revert to his previous hatred and harm me, let him wait until I come to him to Se’ir,” but he did not go at that point. And when will he eventually go there? In the time of the Messiah, as it says: “Saviors will then ascend Mount Zion to wreak judgment on the Mount of Esau (i.e., Se’ir).” There are also many aggadic explanations of this section. |
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עַד אֲשֶׁר־אָבֹא אֶל־אֲדֹנִי שֵׂעִֽירָה.
הִרְחִיב לוֹ הַדֶּרֶךְ, שֶׁלֹּא הָיָה דַעְתּוֹ לָלֶכֶת אֶלָּא עַד סֻכּוֹת; אָמַר אִם דַּעְתּוֹ לַעֲשׂוֹת לִי רָעָה, יַמְתִּין עַד בּוֹאִי אֶצְלוֹ, וְהוּא לֹא הָלַךְ; וְאֵימָתַי יֵלֵךְ? בִּימֵי הַמָּשִׁיחַ (בראשית רבה), שֶׁנֶּאֱמַר וְעָלוּ מוֹשִׁעִים בְּהַר צִיּוֹן לִשְׁפֹּט אֶת הַר עֵשָׂו (עובדיה א'); וּמִדְרְשֵׁי אַגָדָה יֵשׁ לְפָרָשָׁה זוֹ רַבִּים:
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| 15Esau then said, “Let me leave some of the people who are with me with you.” Jacob replied, “Why should you do this? I would rather you not repay me for the gift I have given you so I can remain favorable in my master’s eyes.” |
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טווַיֹּ֣אמֶר עֵשָׂ֔ו אַצִּֽיגָה־נָּ֣א עִמְּךָ֔ מִן־הָעָ֖ם אֲשֶׁ֣ר אִתִּ֑י וַיֹּ֨אמֶר֙ לָ֣מָּה זֶּ֔ה אֶמְצָא־חֵ֖ן בְּעֵינֵ֥י אֲדֹנִֽי: |
| וַיֹּאמֶר לָמָּה זֶּה - means: Jacob said, “Why should you do me this favor, seeing as I do not need it?” |
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וַיֹּאמֶר לָמָּה זֶּה.
תַעֲשֶׂה לִי טוֹבָה זוֹ שֶׁאֵינִי צָרִיךְ לָהּ:
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| אֶמְצָא־חֵן בְּעֵינֵי אֲדֹנִֽי - I can remain favorable in my master’s eyes - and you need not repay me now any recompense for my gift. |
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אֶמְצָא־חֵן בְּעֵינֵי אֲדֹנִֽי.
וְלֹא תְשַׁלֵּם לִי עַתָּה שׁוּם גְּמוּל:
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| 16So, on that day, Esau returned on his way to Se’ir. |
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טזוַיָּ֩שָׁב֩ בַּיּ֨וֹם הַה֥וּא עֵשָׂ֛ו לְדַרְכּ֖וֹ שֵׂעִֽירָה: |
| וַיָּשָׁב בַּיּוֹם הַהוּא עֵשָׂו לְדַרְכּוֹ - On that day Esau returned on his way. Esau returned alone, for the 400 men who had accompanied him had slipped away from him one by one. And where do we find that the Holy One, blessed be He, paid them back for this? In the time of King David, as it says: “None of the Amalekites escaped except for 400 young men who rode on camels.” |
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וַיָּשָׁב בַּיּוֹם הַהוּא עֵשָׂו לְדַרְכּוֹ.
עֵשָׂו לְבַדּוֹ, וְד' מֵאוֹת אִישׁ שֶׁהָלְכוּ עִמּוֹ נִשְׁמְטוּ מֵאֶצְלוֹ אֶחָד אֶחָד, וְהֵיכָן פָּרַע לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא? בִּימֵי דָוִד, שֶׁנֶּאֱמַר כִּי אִם אַרְבַּע מֵאוֹת אִישׁ נַעַר אֲשֶׁר רָכְבוּ עַל הַגְּמַלִּים (שמואל א ל') (בראשית רבה):
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| 17Jacob traveled to Sukot. He built himself houses and made shelters for his livestock. He therefore named the place Sukot (“shelters”). |
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יזוְיַֽעֲקֹב֙ נָסַ֣ע סֻכֹּ֔תָה וַיִּ֥בֶן ל֖וֹ בָּ֑יִת וּלְמִקְנֵ֨הוּ֙ עָשָׂ֣ה סֻכֹּ֔ת עַל־כֵּ֛ן קָרָ֥א שֵֽׁם־הַמָּק֖וֹם סֻכּֽוֹת: |
| וַיִּבֶן לוֹ בָּיִת - He built himself houses. He stayed there for 18 months: a summer, a winter, and another summer. The first “Sukot” (סֻכֹּתָה) (shelters for summer residence) indicates one summer; “houses” indicates winter residence; the second סֻכֹּת “shelters” indicates another summer. |
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וַיִּבֶן לוֹ בָּיִת.
שָׁהָה שָׁם י"ח חֹדֶשׁ, קַיִץ וְחֹרֶף וְקַיִץ (מגילה י"ז), סֻכּוֹת – קַיִץ; בַּיִת – חֹרֶף, סֻכּוֹת – קַיִץ:
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| 18Jacob arrived safely in the city of Shechem, which is in Canaan, having set out from Padan Aram. He camped in view of the city. |
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יחוַיָּבֹא֩ יַֽעֲקֹ֨ב שָׁלֵ֜ם עִ֣יר שְׁכֶ֗ם אֲשֶׁר֙ בְּאֶ֣רֶץ כְּנַ֔עַן בְּבֹא֖וֹ מִפַּדַּ֣ן אֲרָ֑ם וַיִּ֖חַן אֶת־פְּנֵ֥י הָעִֽיר: |
| שָׁלֵם - (lit.) Complete. Intact in body, for he was now fully recovered from his limp; intact in his wealth, for he did not suffer any loss due to having given that entire gift to Esau, for God had replaced everything; and intact in his Torah-knowledge, for he had not forgotten any of his studies while working in Laban’s house. |
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שָׁלֵם.
שָׁלֵם בְּגוּפוֹ, שֶׁנִּתְרַפֵּא מִצָּלַעְתּוֹ; שָׁלֵם בְּמָמוֹנוֹ, שֶׁלֹּא חָסַר כְּלוּם מִכָּל אוֹתוֹ דּוֹרוֹן; שָׁלֵם בְּתוֹרָתוֹ, שֶׁלֹּא שָׁכַח תַּלְמוּדוֹ בְּבֵית לָבָן (שבת ל"ג):
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| עִיר שְׁכֶם - The city of Shechem. Although עִיר is written without the ל prefix, it has the same meaning as לְעִיר “to the city of.” A similar example is: “until they came בֵּית לָחֶם” which means “to Bethlehem.” |
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עִיר שְׁכֶם.
כְּמוֹ לְעִיר, וְכָמוֹהוּ עַד בּוֹאָנָה בֵּית לָחֶם (רות א'):
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| בְּבֹאוֹ מִפַּדַּן אֲרָם - Having set out from Padan Aram. Just as a person says to his friend, “That person escaped from between lions’ teeth and came out unharmed,” so here too, Scripture states (although it is self-understood) that he arrived intact from Padan Aram, i.e., from Laban and Esau who had met up with him on the way. |
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בְּבֹאוֹ מִפַּדַּן אֲרָם.
כְּאָדָם הָאוֹמֵר לַחֲבֵרוֹ יָצָא פְּלוֹנִי מִבֵּין שִׁנֵּי אֲרָיוֹת וּבָא שָׁלֵם, אַף כָּאן וַיָּבֹא שָׁלֵם מִפַּדַּן אֲרָם, מִלָּבָן וּמֵעֵשָׂו שֶׁנִזְדַּוְּגוּ לוֹ בַּדֶּרֶךְ:
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| וַיִּחַן אֶת־פְּנֵי הָעִיר - He camped in view of the city. It was the eve of Sabbath; so is stated in She’iltot of Rav Achai. |
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וַיִּחַן אֶת פְּנֵי הָעִיר.
עֶרֶב שַׁבָּת הָיָה. בִּשְׁאִלְתֹּות
דְּרַב אֲחַאי:
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| 19He purchased the parcel of land upon which he had pitched his tent from the sons of Shechem’s father, Chamor, with 100 kesitahs. |
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יטוַיִּ֜קֶן אֶת־חֶלְקַ֣ת הַשָּׂדֶ֗ה אֲשֶׁ֤ר נָֽטָה־שָׁם֙ אָהֳל֔וֹ מִיַּ֥ד בְּנֵֽי־חֲמ֖וֹר אֲבִ֣י שְׁכֶ֑ם בְּמֵאָ֖ה קְשִׂיטָֽה: |
| קְשִׂיטָֽה - Kesitah. This is the same as a ma’ah. Rabbi Akiva said, “When I traveled to the sea cities I found that they called a ma’ah, kesitah.” Onkelos translates it as חוּרְפָן, meaning good coins that are current tender (חֲרִיפִים) everywhere, similar to עֹבֵר לַסֹּחֵר “negotiable currency.” |
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קְשִׂיטָֽה.
מָעָה. אָמַר רַבִּי עֲקִיבָא כְּשֶׁהָלַכְתִּי לִכְרַכֵּי הַיָּם הָיוּ קוֹרִין לְמָעָה קְשִׂיטָה (וְתַרְגּוּמוֹ חוּרְפָן – טוֹבִים, חֲרִיפִים בְּכָל מָקוֹם, כְּגוֹן עוֹבֵר לַסּוֹחֵר):
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| 20He erected an altar there, and he named the altar “God is the God of Israel.” |
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כוַיַּצֶּב־שָׁ֖ם מִזְבֵּ֑חַ וַיִּ֨קְרָא־ל֔וֹ אֵ֖ל אֱלֹהֵ֥י יִשְׂרָאֵֽל: |
| וַיִּקְרָא־לוֹ אֵל אֱלֹהֵי יִשְׂרָאֵֽל - And he named it “God is the God of Israel. ” This does not mean that the altar was called “the God of Israel,” but because the Holy One, blessed be He, had been with him and saved him, he called the altar by a name that alluded to the miracle, so the praise of the Omnipresent would be mentioned whenever it is called by its name. Thus, its name means “He who is God – i.e., the Holy One, blessed be He – He is God for me, whose name is Israel.” Similarly, we find with Moses: “he gave the altar a name that made people proclaim: ה׳ נִסִּי.” It does not mean that the altar was called ה׳ נִסִּי “God, my Miracle,” but that the altar’s name caused a proclamation recounting the miracle, declaring the praise of the Holy One, blessed be He: “God is My Miracle.” And our rabbis explained this verse to mean that the Holy One, blessed be He, called Jacob by the name אֵל. The words of the Torah are indeed like a hammer that splinters a rock, in that they can be divided into several interpretations. I, however, have come just to explain the plain sense of the verse. |
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וַיִּקְרָא־לוֹ אֵל אֱלֹהֵי יִשְׂרָאֵֽל.
לֹא שֶׁהַמִּזְבֵּחַ קָרוּי אֱלֹהֵי יִשְׂרָאֵל אֶלָּא עַל שֵׁם שֶׁהָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא עִמּוֹ וְהִצִּילוֹ קָרָא שֵׁם הַמִּזְבֵּחַ עַל שֵׁם הַנֵּס, לִהְיוֹת שִׁבְחוֹ שֶׁל מָקוֹם נִזְכָּר בִּקְרִיאַת הַשֵּׁם, כְּלוֹמַר מִי שֶׁהוּא אֵל, הוּא הַקָּדוֹשׁ בָּרוּךְ הוּא, הוּא לֵאלֹהִים לִי, שֶׁשְּׁמִי יִשְׂרָאֵל. וְכֵן מָצִינוּ בְּמֹשֶׁה וַיִּקְרָא שְׁמוֹ ה' נִסִּי (שמות י"ז), לֹא שֶׁהַמִּזְבֵּחַ קָרוּי ה', אֶלָּא עַל שֵׁם הַנֵּס קָרָא שֵׁם הַמִּזְבֵּחַ לְהַזְכִּיר שִׁבְחוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, ה' הוּא נִסִּי. וְרַבּוֹתֵנוּ דָּרְשׁוּ שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא קְרָאוֹ לְיַעֲקֹב אֵל (מגילה י"ח); וְדִבְרֵי תוֹרָה כְּפַטִּישׁ יְפֹצֵץ סָלַע (ע' שבת פ"ח) – מִתְחַלְּקִים לְכַמָּה טְעָמִים, וַאֲנִי לְיַשֵּׁב פְּשׁוּטוֹ שֶׁל מִקְרָא בָּאתִי:
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