Bereshit Rabbah 73

וַיִּזְכֹּר אֱלֹהִים אֶת רָחֵל (בראשית ל, כב), (תהלים קו, ד): זָכְרֵנִי ה' בִּרְצוֹן עַמֶּךָ פָּקְדֵנִי בִּישׁוּעָתֶךָ, אָמַר רַבִּי אֶלְעָזָר בְּרֹאשׁ הַשָּׁנָה נִפְקְדָה שָׂרָה רָחֵל וְחַנָה.

“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.

וַיִּזְכֹּר אֱלֹהִים אֶת רָחֵל (בראשית ל, כב), (תהלים צח, ג): זָכַר חַסְדּוֹ וֶאֱמוּנָתוֹ לְבֵית יִשְׂרָאֵל רָאוּ כָל אַפְסֵי אָרֶץ אֵת יְשׁוּעַת אֱלֹהֵינוּ. זָכַר חַסְדּוֹ, זֶה אַבְרָהָם, שֶׁנֶּאֱמַר (מיכה ז, כ): חֶסֶד לְאַבְרָהָם. וֶאֱמוּנָתוֹ, זֶה יַעֲקֹב, שֶׁנֶּאֱמַר (מיכה ז, כ): תִּתֵּן אֱמֶת לְיַעֲקֹב. לְבֵית יִשְׂרָאֵל, יִשְׂרָאֵל סָבָא. מִי הָיָה בֵּיתוֹ שֶׁל אָבִינוּ יַעֲקֹב לֹא רָחֵל, בְּכֻלָּם כְּתִיב (בראשית לה, כג): וּבְנֵי לֵאָה בְּכוֹר יַעֲקֹב רְאוּבֵן, (בראשית לה, כו): וּבְנֵי זִלְפָּה שִׁפְחַת לֵאָה גָּד וְאָשֵׁר, (בראשית לה, כה): וּבְנֵי בִלְהָה שִׁפְחַת רָחֵל דָּן וְנַפְתָּלִי, וּבְרָחֵל כְּתִיב (בראשית מו, יט): בְּנֵי רָחֵל אֵשֶׁת יַעֲקֹב, דָּבָר אַחֵר, זָכַר חַסְדּוֹ וֶאֱמוּנָתוֹ לְבֵית יִשְׂרָאֵל, וַיִּזְכֹּר אֱלֹהִים אֶת רָחֵל וַיִּשְׁמַע אֵלֶיהָ.

“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.”

פָּדָה בְשָׁלוֹם נַפְשִׁי מִקְּרָב לִי כִּי בְרַבִּים הָיוּ עִמָּדִי (תהלים נה, יט), זֶה יַעֲקֹב. מִקְּרָב לִי, שֶׁלֹא תִּקְרַב לִי עֲצָתוֹ שֶׁל רָשָׁע, שֶׁלֹא יֹאמַר זוֹ שֶׁיָּלְדָה יִטְלֶנָּה עִמּוֹ וְזוֹ שֶׁלֹא יָלְדָה אַל יִטְלֶנָּה עִמּוֹ. דְּאָמַר רַבִּי יוּדָן בְּשֵׁם רַבִּי אַיְּבוּ בְּהַרְבֵּה תְּפִלּוֹת נִפְקְדָה רָחֵל, שֶׁנֶּאֱמַר (בראשית ל, כב): וַיִּזְכֹּר אֱלֹהִים אֶת רָחֵל, רָחֵל בִּזְכוּתָהּ, אֶת רָחֵל, בִּזְכוּת אֲחוֹתָהּ. (בראשית ל, כב): וַיִּשְׁמַע אֵלֶיהָ אֱלֹהִים, בִּזְכוּת יַעֲקֹב, (בראשית ל, כב): וַיִּפְתַּח, בִּזְכוּת הָאִמָּהוֹת. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן אוֹי לָהֶם לָרְשָׁעִים שֶׁהֵם מְהַפְּכִין מִדַּת רַחֲמִים לְמִדַּת הַדִּין, בְּכָל מָקוֹם שֶׁנֶּאֱמַר ה', מִדַּת רַחֲמִים, שֶׁנֶּאֱמַר (שמות לד, ו): ה' ה' אֵל רַחוּם וְחַנּוּן אֶרֶךְ אַפַּיִם וְרַב חֶסֶד, וּכְתִיב (בראשית ו, ה ז): וַיַּרְא ה' כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ וַיִּנָחֶם ה' וַיֹּאמֶר ה' אֶמְחֶה. וְאַשְׁרֵיהֶם הַצַּדִּיקִים שֶׁהֵם הוֹפְכִים מִדַּת הַדִּין לְמִדַּת הָרַחֲמִים, בְּכָל מָקוֹם שֶׁנֶּאֱמַר אֱלֹהִים הוּא מִדַּת הַדִּין (שמות כב, כז): אֱלֹהִים לֹא תְקַלֵּל, (שמות כב, ח): עַד הָאֱלֹהִים יָבֹא דְּבַר שְׁנֵיהֶם. (בראשית ל, יז): וַיִּשְׁמַע אֱלֹהִים אֶל לֵאָה. (שמות ב, כד): וַיִּשְׁמַע אֱלֹהִים אֶת נַאֲקָתָם, (בראשית ח, א): וַיִּזְכֹּר אֱלֹהִים אֶת נֹחַ.

“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], 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. “God heeded her” – by the merit of Jacob; “and he opened” – by the merit of the matriarchs. 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). 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).

וַיִּזְכֹּר אֱלֹהִים אֶת רָחֵל (בראשית ל, כב), מַה זְּכִירָה זָכַר לָהּ, שְׁתִיקָתָהּ לַאֲחוֹתָהּ, בְּשָׁעָה שֶׁהָיוּ נוֹתְנִין לוֹ אֶת לֵאָה הָיְתָה יוֹדַעַת וְשׁוֹתֶקֶת. וַיִּזְכֹּר אֱלֹהִים אֶת רָחֵל, וְהַדִּין נוֹתֵן שֶׁהִכְנִיסָה צָרָתָהּ לְבֵיתָהּ. רַב הוּנָא וְרַב אֲחָא בְּשֵׁם רַבִּי סִימוֹן אָמַר (דברי הימים א ב, ב): דָּן יוֹסֵף וּבִנְיָמִין, בִּזְכוּת דָּן נִפְקְדָה רָחֵל, בִּזְכוּת דָּן עָמַד יוֹסֵף וּבִנְיָמִין. (בראשית ל, כב): וַיִּפְתַּח אֶת רַחְמָהּ, רַבִּי תַּנְחוּמָא בְּשֵׁם רַבִּי בֵּיבַי אָמַר שְׁלשָׁה מַפְתְּחוֹת בְּיַד הַקָּדוֹשׁ בָּרוּךְ הוּא, מַפְתֵּחַ שֶׁל קְבוּרָה, וּמַפְתֵּחַ שֶׁל גְּשָׁמִים, וּמַפְתֵּחַ שֶׁל רֶחֶם. מַפְתֵּחַ שֶׁל קְבוּרָה מִנַּיִן, שֶׁנֶּאֱמַר (יחזקאל לז, יב): הִנֵּה אֲנִי פֹתֵחַ אֶת קִבְרוֹתֵיכֶם וְהַעֲלֵיתִי אֶתְכֶם מִקִּבְרוֹתֵיכֶם עַמִּי. מַפְתֵּחַ שֶׁל גְּשָׁמִים מִנַּיִן (דברים כח, יב): יִפְתַּח ה' לְךָ אֶת אוֹצָרוֹ הַטּוֹב וגו' לָתֵת מְטַר וגו'. מַפְתֵּחַ שֶׁל רֶחֶם מִנַּיִן, שֶׁנֶּאֱמַר: וַיִּפְתַּח אֶת רַחְמָהּ. וְיֵשׁ אוֹמְרִים אַף מַפְתֵּחַ שֶׁל פַּרְנָסָה, שֶׁנֶּאֱמַר (תהלים קמה, טז): פּוֹתֵחַ אֶת יָדֶךָ וגו'.

“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. 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).

וַתַּהַר וַתֵּלֶד בֵּן וַתֹּאמֶר אָסַף אֱלֹהִים אֶת חֶרְפָּתִי (בראשית ל, כג), אָמַר רַבִּי לֵוִי בַּר זְכַרְיָה עַד שֶׁלֹא תֵּלֵד הָאִשָּׁה הַסִּרְחוֹן נִתְלֶה בָהּ, לְאַחַר שֶׁתֵּלֵד תָּלוּי בִּבְנָהּ, מַאן אֲכַל הֲדָא מְקָמְתָא, בְּרָךְ. מַאן תְּבַר הֲדָא מְקָמְתָא, אֶלָּא בְּרָךְ. אָסַף אֱלֹהִים אֶת חֶרְפָּתִי, בְּפִלֶּגֶשׁ בַּגִּבְעָה (שופטים כא, יח): אָרוּר נֹתֵן אִשָּׁה לְבִנְיָמִן. אָסַף אֱלֹהִים אֶת חֶרְפָּתִי, בִּימֵי יָרָבְעָם (דברי הימים ב יג, כ): וְלֹא עָצַר כֹּחַ יָרָבְעָם עוֹד בִּימֵי אֲבִיָּהוּ וַיִּגְפֵהוּ ה' וַיָּמֹת. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן, אַתְּ סָבוּר יָרָבְעָם הוּא שֶׁנִּגּוֹף, לֹא נִגּוֹף אֶלָּא אֲבִיָּה, וְלָמָּה נִגּוֹף, רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר עַל שֶׁהֶעֱבִיר הַכָּרַת פְּנֵיהֶם שֶׁל יִשְׂרָאֵל, דִּכְתִיב (ישעיה ג, ט): הַכָּרַת פְּנֵיהֶם עָנְתָה בָּם. רַבִּי לֵוִי אָמַר שֶׁהוֹשִׁיב עֲלֵיהֶם שׁוֹמְרִים שְׁלשָׁה יָמִים עַד שֶׁנִּשְׁתַּנָּה צוּרָתָן, דִּתְנַן אֵין מְעִידִין אֶלָּא עַל פַּרְצוּף פָּנִים עִם הַחֹטֶם, וְאַף עַל פִּי שֶׁיֵּשׁ סִימָנִים בְּגוּפוֹ וּבְכֵלָיו, וְאֵין מְעִידִים אֶלָּא עַד ג' יָמִים. רַבִּי יוֹחָנָן אָמַר עַל שֶׁחִסְּדָם בָּרַבִּים, שֶׁנֶּאֱמַר (דברי הימים ב יג, ח): וְעַתָּה אַתֶּם אֹמְרִים לְהִתְחַזֵּק לִפְנֵי מַמְלֶכֶת ה' וגו' וְעִמָּכֶם עֶגְלֵי זָהָב אֲשֶׁר עָשָׂה לָכֶם יָרָבְעָם לֵאלֹהִים. רֵישׁ לָקִישׁ אָמַר עַל שֶׁבִּזָּה לַאֲחִיָּה הַשִּׁילוֹנִי, שֶׁנֶּאֱמַר (דברי הימים ב יג, ז): וַיִּקָּבְצוּ עָלָיו אֲנָשִׁים רֵקִים בְּנֵי בְלִיַּעַל, קָרָא לַאֲחִיָּה הַשִּׁילוֹנִי בְּלִיַּעַל. רַבָּנָן אָמְרִין עַל שֶׁבָּא עֲבוֹדַת כּוֹכָבִים לְתוֹךְ יָדוֹ וְלֹא בִּעֲרָהּ, הֲדָא הוּא דִכְתִיב (דברי הימים ב יג, יט): וַיִּלְכֹּד מִמֶּנּוּ עָרִים אֶת בֵּית אֵל וְאֶת בְּנוֹתֶיהָ, וּכְתִיב (מלכים א יב, כט): וַיָּשֶׂם אֶת הָאֶחָד בְּבֵית אֵל וגו', וַהֲלוֹא דְּבָרִים קַל וָחֹמֶר וּמָה אִם הַמֶּלֶךְ שֶׁהוֹנָה אֶת הַמֶּלֶךְ כָּמוֹהוּ נִגַּף, הֶדְיוֹט שֶׁהוּא מוֹנֶה אֶת הֶדְיוֹט עַל אַחַת כַּמָּה וְכַמָּה.

“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). “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. 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. 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.

וַתִּקְרָא שְׁמוֹ יוֹסֵף לֵאמֹר יֹסֵף ה' לִי בֵּן אַחֵר (בראשית ל, כד), אַחֵר לְגָלוּת. אָמַר רַבִּי יְהוּדָה בֶּן רַבִּי סִימוֹן לֹא לַמָּקוֹם שֶׁגָּלוּ עֲשֶׂרֶת הַשְּׁבָטִים גָּלָה שֵׁבֶט יְהוּדָה וּבִנְיָמִין, עֲשֶׂרֶת הַשְּׁבָטִים גָּלוּ לִפְנִים מִן נְהַר סַמְבַּטְיוֹן, שֵׁבֶט יְהוּדָה וּבִנְיָמִין, מְפֻזָּרִים בְּכָל הָאֲרָצוֹת. בֵּן אַחֵר, לְמַחְלֹקֶת. אָמַר רַבִּי פִּינְחָס מִתְּפִלָתָהּ שֶׁל רָחֵל לֹא חָלַק שֵׁבֶט יְהוּדָה וּבִנְיָמִין עִם עֲשֶׂרֶת הַשְּׁבָטִים. אַחֵר, שֶׁעָשָׂה מַעֲשֶׂה אֲחֵרִים, כְּגוֹן יָרָבְעָם וַחֲבֵרָיו.

“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. “Another” – that performed "other [aherim] actions," like Yerovam and his cohorts.

וַיְהִי כַּאֲשֶׁר יָלְדָה רָחֵל אֶת יוֹסֵף (בראשית ל, כה), כֵּיוָן שֶׁנּוֹלַד יוֹסֵף נוֹלַד שִׂטְנוֹ שֶׁל עֵשָׂו, שֶׁנֶּאֱמַר (בראשית ל, כה): וַיֹּאמֶר יַעֲקֹב אֶל לָבָן שַׁלְּחֵנִי וְאֵלְכָה אֶל מְקוֹמִי וּלְאַרְצִי, דְּאָמַר רַבִּי פִּינְחָס בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן מָסוֹרֶת הִיא שֶׁאֵין עֵשָׂו נוֹפֵל אֶלָּא בְּיַד בָּנֶיהָ שֶׁל רָחֵל, הֲדָא הוּא דִכְתִיב (ירמיה מט, כ): אִם לוֹא יִסְחָבוּם צְעִירֵי הַצֹּאן, וְלָמָּה הוּא קוֹרֵא אוֹתָן צְעִירֵי הַצֹּאן, שֶׁהֵם צְעִירִים שֶׁבַּשְּׁבָטִים.

“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, 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?” (Jeremiah 49:20) – why does it call them “the young of the flock”? It is because they were the youngest of the tribes.

וַיֹּאמֶר לָבָן אִם נָא מָצָאתִי חֵן בְּעֵינֶיךָ וגו' (בראשית ל, כז), נִסִּיתִי וּבָדַקְתִּי (בראשית ל, כז): וַיְבָרְכֵנִי ה' בִּגְלָלֶךָ. (בראשית ל, כח): וַיֹּאמַר נָקְבָה שְׂכָרְךָ עָלַי, סְכוֹם קַטַּע פָּרֵשׁ [אמור הסכום קצוב ופרש מה שכרך]. (בראשית ל, כט): וַיֹּאמֶר אֵלָיו אַתָּה יָדַעְתָּ וגו' (בראשית ל, ל): כִּי מְעַט אֲשֶׁר הָיָה לְךָ וגו' וַיִּפְרֹץ לָרֹב, רַבִּי יְהוּדָה בְּשֵׁם רַבִּי סִימוֹן בְּשֵׁם רַבִּי חִזְקִיָּה אָמַר מְעַט שִׁבְעִים נָפֶשׁ. נֶאֱמַר כָּאן מְעַט וְנֶאֱמַר לְהַלָּן מְעַט (דברים כו, ה): בִּמְתֵי מְעָט, מַה לְּהַלָּן בְּשִׁבְעִים נֶפֶשׁ, אַף כָּאן שִׁבְעִים. (בראשית ל, ל): וַיְבָרֶךְ ה' אֹתְךָ לְרַגְלִי, כָּל מָקוֹם שֶׁהַצַּדִּיקִים הוֹלְכִים בְּרָכָה מִשְׁתַּלַּחַת, יָרַד יִצְחָק לִגְרָר, בָּאת בְּרָכָה לְרַגְלוֹ, שֶׁנֶּאֱמַר (בראשית כו, יב): וַיִּזְרַע יִצְחָק בָּאָרֶץ הַהִיא וַיִּמְצָא בַּשָּׁנָה וגו'. יָרַד יַעֲקֹב אֵצֶל לָבָן, וּבָאת בְּרָכָה לְרַגְלוֹ, שֶׁנֶּאֱמַר: וַיְבָרֶךְ ה' אֹתְךָ לְרַגְלִי. יוֹסֵף יָרַד אֵצֶל פּוֹטִיפַר, בָּאת בְּרָכָה לְרַגְלוֹ, שֶׁנֶּאֱמַר (בראשית לט, ה): וַיְבָרֶךְ ה' אֶת בֵּית הַמִּצְרִי. (בראשית ל, ל): וְעַתָּה מָתַי אֶעֱשֶׂה גַּם אָנֹכִי לְבֵיתִי, רְאוּבֵן בָּעֵי בֵי וְשִׁמְעוֹן בָּעֵי בֵי.

“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, “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, 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.

וְעָנְתָה בִּי צִדְקָתִי בְּיוֹם מָחָר (בראשית ל, לג), רַבִּי יְהוּדָה בַּר סִימוֹן אָמַר כְּתִיב (משלי כז, א): אַל תִּתְהַלֵּל בְּיוֹם מָחָר, אַתָּה אָמַרְתָּ: וְעָנְתָה בִּי צִדְקָתִי בְּיוֹם מָחָר, לְמָחָר בִּתְּךָ יוֹצֵאת וּמִתְעַנָּה, שֶׁנֶּאֱמַר (בראשית לד, א): וַתֵּצֵא דִינָה בַּת לֵאָה. (בראשית ל, לד): וַיֹּאמֶר לָבָן הֵן לוּ יְהִי כִדְבָרֶךָ, אָמַר רַבִּי חִיָּא רַבָּה כָּל דָּבָר וְדָבָר שֶׁהָיָה לָבָן מַתְנֶה עִם יַעֲקֹב הָיָה חוֹזֵר בּוֹ י' פְּעָמִים לְמַפְרֵעַ, שֶׁנֶּאֱמַר הֵן לוּ. וְרַבָּנָן אָמְרֵי מֵאָה פְּעָמִים, שֶׁנֶּאֱמַר (בראשית לא, ז): וַאֲבִיכֶן הֵתֶל בִּי וְהֶחֱלִף אֶת מַשְׂכֻּרְתִּי עֲשֶׂרֶת מֹנִים, י' פְּעָמִים י', דְּאֵין מִנְיָן פָּחוּת מֵעֲשָׂרָה. (בראשית ל, לו): וַיָּשֶׂם דֶּרֶךְ שְׁלשֶׁת יָמִים וגו' וְיַעֲקֹב רֹעֶה אֶת צֹאן לָבָן הַנּוֹתָרֹת, רֵישׁ לָקִישׁ אָמַר נוֹתָרֹת, מִנְּהוֹן בִּישִׁין מִנְּהוֹן עַקְרוֹן מִנְהוֹן קַוְסָרִין, נַתֶּרֶת כְּתִיב (בראשית כמה דאת אמר ונתור ככיה ושניה דקיסר).

“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.” 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="" [<i="">natur]>.

וַיִּקַּח לוֹ יַעֲקֹב מַקַּל לִבְנֶה לַח וְלוּז וְעַרְמוֹן (בראשית ל, לז), חֹטֶר חִוָּר דְּלוּז וְדִדְלִיף, כָּךְ הָיָה אָבִינוּ יַעֲקֹב נוֹתֵן אֶת הַמַּקְלוֹת בְּשִׁקֲתוֹת הַמַּיִם וְהָיְתָה בְּהֵמָה בָּאָה לִשְׁתּוֹת וְרוֹאָה אֶת הַמַּקְלוֹת וְנִרְתַּעַת לַאֲחוֹרֶיהָ וְהַזָּכָר רוֹבְעָהּ וְהָיְתָה יוֹלֶדֶת כַּיּוֹצֵא בּוֹ. אָמַר רַבִּי הוֹשַׁעְיָה נַעֲשׂוּ הַמַּיִם זֶרַע בְּתוֹךְ מְעֵיהֶם וְלֹא הָיוּ חֲסֵרוֹת אֶלָּא צוּרַת הַוָּלָד בִּלְבָד. מַעֲשֶׂה בְּכוּשִׁי אֶחָד שֶׁנָּשָׂא לְכוּשִׁית אַחַת וְהוֹלִיד מִמֶּנָּה בֵּן לָבָן, תָּפַס הָאָב לַבֵּן וּבָא לוֹ אֵצֶל רַבִּי, אָמַר לוֹ שֶׁמָּא אֵינוֹ בְּנִי. אָמַר לוֹ הָיָה לְךָ מַרְאוֹת בְּתוֹךְ בֵּיתְךָ, אָמַר לוֹ הֵן. אָמַר לוֹ שְׁחוֹרָה אוֹ לְבָנָה, אָמַר לוֹ לְבָנָה. אָמַר לוֹ מִיכָּן שֶׁהָיָה לְךָ בֵּן לָבָן. אָמַר רַב הוּנָא דְּבֵית חוֹרוֹן מַלְאֲכֵי הַשָּׁרֵת הָיוּ טְעוּנִים מִתּוֹךְ צֹאנוֹ שֶׁל לָבָן בָּאִים וְנוֹתְנִים בְּתוֹךְ צֹאנוֹ שֶׁל יַעֲקֹב, הֲדָא הוּא דִכְתִיב (בראשית לא, יב): שָׂא נָא עֵינֶיךָ וּרְאֵה כָּל הָעַתֻּדִים הָעֹלִים עַל הַצֹּאן, עוֹלִים עַל הַצֹּאן אֵין כְּתִיב כָּאן אֶלָּא הָעֹלִים מֵאֵלֵיהֶם הָיוּ עוֹלִים, רַבִּי תַּנְחוּמָא אָמַר שֶׁטֶף שֶׁל גְּשָׁמִים. רַבָּנָן אַמְרֵי עַנְנֵי כָבוֹד. (בראשית ל, מב): וּבְהַעֲטִיף הַצֹּאן לֹא יָשִׂים וְהָיָה הָעֲטֻפִים לְלָבָן, רַבִּי יוֹחָנָן וְרֵישׁ לָקִישׁ, רַבִּי יוֹחָנָן אָמַר בַּכִּירַיָּא דְלָבָן, רֵישׁ לָקִישׁ אָמַר לַקִּישַׁיָא דְלָבָן.

“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. 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. Rabbi Tanḥuma said: Torrential rain. 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.

וַיִּפְרֹץ הָאִישׁ (בראשית ל, מג), רַבִּי שִׁמְעוֹן בַּר אַבָּא אָמַר מְלַמֵּד שֶׁנִּפְרְצָה לוֹ פִּרְצָה מֵעֵין דֻּגְמָא שֶׁל עוֹלָם הַבָּא, הֵיאַךְ מָה דְאַתְּ אָמַר (מיכה ב, יג): עָלָה הַפֹּרֵץ לִפְנֵיהֶם. רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר מֵאָה וְתַרְתֵּין רִבְוָן שִׁבְעָה אֲלָפִים מָאתָן עֶדְרִין הֲווֹ לֵיהּ לְאָבִינוּ יַעֲקֹב. רַבִּי לֵוִי אָמַר שִׁשִּׁים רִבּוֹא כְּלָבִים. רַבָּנָן אָמְרֵי מֵאָה וְעֶשְׂרִין רִבּוֹא. וְלָא פְּלִיגֵי, מַאן דַּאֲמַר שִׁשִּׁים רִבּוֹא, לְכָל עֵדֶר וְעֵדֶר חַד כֶּלֶב. מַאן דַּאֲמַר מֵאָה וְעֶשְׂרִים רִבּוֹא, לְכָל עֵדֶר תְּרֵין כַּלְבִּין.

“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 through 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.

וַיִּשְׁמַע אֶת דִּבְרֵי בְנֵי לָבָן (בראשית לא, א), חִזְקִיָּה אָמַר עַד שֶׁלֹא יָרַד יַעֲקֹב אָבִינוּ לְשָׁם לֹא נִפְקַד בִּזְכָרִים, וְכֵיוָן שֶׁיָּרַד יַעֲקֹב אָבִינוּ לְשָׁם נִפְקַד בִּזְכָרִים, הֲדָא הוּא דִכְתִיב: וַיִּשְׁמַע אֶת דִּבְרֵי בְנֵי לָבָן. (בראשית לא, א): אֵת כָּל הַכָּבֹד הַזֶּה, רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר אֵין כָּבוֹד אֶלָּא כֶּסֶף, הֵיךְ מָה דְאַתְּ אָמַר (נחום ב, י): בֹּזּוּ כֶסֶף בֹּזּוּ זָהָב וְאֵין קֵצֶה לַתְּכוּנָה כָּבֹד מִכֹּל כְּלִי חֶמְדָּה. (בראשית לא, ב): וַיַּרְא יַעֲקֹב אֶת פְּנֵי לָבָן, בַּר סִירָא אָמַר לֵב אָדָם יְשַׁנֶּה פָנָיו בֵּין לְטוֹב וּבֵין לְרָע, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא חָמִיךָ אֵינוֹ מַסְבִּיר לְךָ פָנִים וְאַתְּ יוֹשֵׁב כָּאן, (בראשית לא, ג): שׁוּב אֶל אֶרֶץ אֲבוֹתֶיךָ וְאֶהְיֶה עִמָּךְ.

“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.” “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).