Bereshit Rabbah 74

וַיֹּאמֶר ה' אֶל יַעֲקֹב שׁוּב אֶל אֶרֶץ אֲבוֹתֶיךָ וּלְמוֹלַדְתֶּךָ (בראשית לא, ג), כְּתִיב (תהלים קמב, ו): זָעַקְתִּי אֵלֶיךָ ה' אָמַרְתִּי אַתָּה מַחְסִי חֶלְקִי בְּאֶרֶץ הַחַיִּים, וַהֲלוֹא אֵין אֶרֶץ הַחַיִּים אֶלָּא צוֹר וְחַבְרוֹתֶיהָ, תַּמָּן שׂוֹבְעָה תַּמָּן זוֹלָא, וְאַתְּ אֲמַרְתְּ חֶלְקִי בְּאֶרֶץ הַחַיִּים, אֶלָּא אֶרֶץ שֶׁמֵּתֶיהָ חַיִּים תְּחִלָּה לִימוֹת הַמָּשִׁיחַ. רֵישׁ לָקִישׁ בְּשֵׁם בַּר קַּפָּרָא מַיְתֵי לָהּ מֵהָכָא (ישעיה מב, ה): נֹתֵן נְשָׁמָה לָעָם עָלֶיהָ וְרוּחַ לַהֹלְכִים בָּהּ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַתָּה אָמַרְתָּ חֶלְקִי בְּאֶרֶץ הַחַיִּים, שׁוּב אֶל אֶרֶץ אֲבוֹתֶיךָ, אָבִיךָ מְצַפֶּה לְךָ אִמְּךָ מְצַפָּה לְךָ, אֲנִי בְּעַצְמִי מְצַפֶּה לְךָ. רַבִּי אַמֵּי בְּשֵׁם רֵישׁ לָקִישׁ אָמַר נִכְסֵי חוּצָה לָאָרֶץ אֵין בָּהֶם בְּרָכָה, אֶלָּא מִשֶּׁתָּשׁוּב אֶל אֶרֶץ אֲבוֹתֶיךָ אֶהְיֶה עִמָּךְ, הָכָא אַתְּ אָמַר וְאֶהְיֶה עִמָּךְ, וּלְהַלָּן אַתְּ אָמַר (שמואל ב ז, ט): וָאֶהְיֶה עִמְּךָ בְּכֹל אֲשֶׁר הָלַכְתָּ, אֶלָּא דָּוִד עַל יְדֵי שֶׁהוּא מְפַרְנֵס אֶת יִשְׂרָאֵל הָיָה אוֹמֵר לוֹ וָאֶהְיֶה עִמְּךָ בְּכֹל אֲשֶׁר הָלַכְתָּ, אֲבָל יַעֲקֹב עַל יְדֵי שֶׁהוּא מְפַרְנֵס אֶת בֵּיתוֹ הוּא אוֹמֵר לוֹ שׁוּב אֶל אֶרֶץ אֲבוֹתֶיךָ וגו'.

“The Lord said to Jacob: Return to the land of your fathers, and to your birthplace, and I will be with you” (Genesis 31:3). “The Lord said to Jacob: Return to the land of your fathers, and to your birthplace.” It is written: “I cried out to You, Lord, and said: You are my refuge, my portion in the land of the living” (Psalms 142:6) – but is “the land of the living” not Tyre and its environs; there is plenty there, there are low prices there, and you say: “My portion in the land of the living”? It is, rather, the land whose dead come to life first in the messianic era. Reish Lakish in the name of bar Kappara cites it from here: “Who gives breath to the people upon it, and spirit to those who walk in it” (Isaiah 42:5). The Holy One blessed be He said to him: ‘You said: “My portion in the land of the living.” “Return to the land of your fathers” – your father is awaiting you; your mother is awaiting you, I, Myself am awaiting you.’ Rabbi Ami said in the name of Reish Lakish: Possessions outside of the Land of Israel, there is no blessing in them. But, ‘When you return to the land of your fathers, I will be with you.’ Elsewhere it says: “I have been with you wherever you have gone” (II Samuel 7:9). It is, rather, that David, because he led Israel, He would say to him: “I have been with you wherever you have gone.” But Jacob, because he led his family, he says to him: “Return to the land of your fathers…”

וַיִּשְׁלַח יַעֲקֹב וַיִּקְרָא לְרָחֵל וּלְלֵאָה וגו' (בראשית לא, ד), אָמַר רַבִּי שִׁמְעוֹן בֶּן גַּמְלִיאֵל, בִּשְׁלשָׁה דְבָרִים אֲנִי אוֹהֵב אֶת בְּנֵי הַמִּזְרָח, שֶׁאֵינָן נוֹשְׁכִין וְאוֹכְלִין אֶלָּא חוֹתְכִין וְאוֹכְלִין, וְאֵין חוֹתְכִין בָּשָׂר אֶלָּא עַל גַּבֵּי הַשֻּׁלְחָן, וְאֵין נוֹשְׁקִין אֶלָּא בַּיָּד, וְאֵין נוֹטְלִין עֵצָה אֶלָּא בְּמָקוֹם רוֹוֵחַ, כָּעִנְיָן שֶׁנֶּאֱמַר: וַיִּשְׁלַח יַעֲקֹב וַיִּקְרָא לְרָחֵל וּלְלֵאָה, בְּמָקוֹם רוֹוֵחַ. מַתְלָא אוֹמֵר בַּחֲקַל דְּאִית בָּהּ אִזְגָּרִין לָא תֵימַר מִלָּה דְמִסְטִירִין.

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

וַיֹּאמֶר לָהֶן רֹאֶה אָנֹכִי וגו' וַאֲבִיכֶן הֵתֶל בִּי (בראשית לא, ה ז), אָמַר רַבִּי חִיָּא רַבָּה כָּל דָּבָר וְדָבָר שֶׁהָיָה מַתְנֶה עִם אָבִינוּ יַעֲקֹב הָיָה חוֹזֵר בּוֹ עֲשָׂרָה פְּעָמִים לְמַפְרֵעַ, שֶׁנֶּאֱמַר (בראשית ל, לד): הֵן לוּ. רַבָּנָן אָמְרֵי מֵאָה פְּעָמִים, שֶׁנֶּאֱמַר: וַאֲבִיכֶן הֵתֶל בִּי וְהֶחֱלִף אֶת מַשְׂכֻּרְתִּי עֲשֶׂרֶת מֹנִים, וְאֵין מִנְיָן פָּחוּת מֵעֲשָׂרָה. (בראשית לא, ח): אִם כֹּה יֹאמַר נְקֻדִּים יִהְיֶה שְׂכָרֶךָ וְיָלְדוּ כָל הַצֹּאן, רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי חֲנִינָא צָפָה הַקָּדוֹשׁ בָּרוּךְ הוּא מַה לָּבָן עָתִיד לַעֲשׂוֹת עִם אָבִינוּ יַעֲקֹב וְהָיָה צָר צוּרָה כַּיּוֹצֵא בָּהּ, אִם כֹּה יֹאמַר, אָמַר אֵין כְּתִיב כָּאן, אֶלָּא יֹאמַר, רַבִּי יוּדָן וְרַבִּי אַיְּבוּ אָמְרוּ (בראשית לא, יב): כִּי רָאִיתִי אֶת כָּל אֲשֶׁר עָשָׂה לְךָ לָבָן, אֵין כְּתִיב כָּאן, אֶלָּא אֵת כָּל אֲשֶׁר לָבָן עֹשֶׂה לָךְ. (בראשית לא, יא): וַיֹּאמֶר אֵלַי מַלְאַךְ הָאֱלֹהִים בַּחֲלוֹם וגו', רַבִּי אֶלְעָזָר בֶּן יַעֲקֹב אָמַר לוֹ וּלְדוֹרוֹתָיו, אֵין דּוֹר שֶׁאֵין בּוֹ כְּאַבְרָהָם, וְאֵין דּוֹר שֶׁאֵין בּוֹ כְּיַעֲקֹב, וְאֵין דּוֹר שֶׁאֵין בּוֹ כִּשְׁמוּאֵל. (בראשית לא, יב): וַיֹּאמֶר שָׂא נָא עֵינֶיךָ וּרְאֵה כָּל הָעַתֻּדִּים הָעֹלִים עַל הַצֹּאן נְקֻדִּים וּבְרֻדִּים, אָמַר רַב הוּנָא דְּבֵית חוֹרוֹן עוֹלִים אֵין כְּתִיב כָּאן אֶלָּא הָעֹלִים, מֵאֵלֵיהֶן הָיוּ עוֹלִין. רַבִּי תַּנְחוּמָא אָמַר שֶׁטֶף שֶׁל גְּשָׁמִים. רַבָּנָן אָמְרֵי עַנְנֵי כָבוֹד. (בראשית לא, ט): וַיַּצֵּל אֱלֹהִים אֶת מִקְנֵה אֲבִיכֶם וַיִּתֵּן לִי, כָּזֶה שֶׁהוּא מַצִּיל מִן הַנִּצֹּלֶת.

“He said to them: I see your father's countenance, and it is not toward me as in the past, and the God of my father was with me” (Genesis 31:5). “And you know that I worked for your father with all of my strength” (Genesis 31:6). “But your father has cheated me, and changed my wages ten times; but God did not allow him to harm me” (Genesis 31:7). “He said to them: I see…But your father has cheated me” – Rabbi Ḥiyya Rabba said: Each and every matter that Laban would stipulate with Jacob, he would renege upon it ten times retroactively, as it is stated: “Hen lu” (Genesis 30:34). The Rabbis say: One hundred times, as it is stated: “But your father has cheated me, and changed my wages ten times [monim]” (Genesis 31:7); as a quorum [minyan] is no fewer than ten. “If he said this: The speckled will be your wages, then all the flocks bore speckled, and if he said that: The streaked will be your wages, all the flocks bore streaked” (Genesis 31:8). “God has diverted the livestock of your father, and given it to me” (Genesis 31:9). “If he said this [im ko yomar]: The speckled will be your wages, then all the flocks bore [speckled]” – Rabbi Berekhya in the name of Rabbi Ḥanina: The Holy One blessed be He foresaw what Laban was destined to do to our patriarch Jacob, and He shaped a corresponding form. Im ko yomar – amar is not written here, but rather, yomar. Rabbi Yudan and Rabbi Aivu said: “For I have seen everything that Laban did to you” is not written here, but rather, “everything that Laban is doing to you” (Genesis 31:12). “The angel of God said to me in the dream: Jacob, and I said: Here I am” (Genesis 31:11). “The angel of God said to me in the dream…” – Rabbi Elazar ben Yaakov said: To him and to his generations. There is no generation that does not have one like Abraham. There is no generation that does not have one like Jacob. There is no generation that does not have one like Samuel. “He said: Please lift your eyes and see, all the males that mount the flock are streaked, speckled, and mottled, for I have seen all that Laban is doing to you” (Genesis 31:12). “He said: Please lift your eyes and see, all the males that mount the flock are…streaked, speckled…” – Rabbi Huna of Beit Ḥoron said: “Olim” is not written here, but rather, “haolim” – they mounted involuntarily. Rabbi Tanḥuma said: Torrential rain. The Rabbis said: Clouds of glory. “God has diverted the livestock of your father, and given it to me” – like one who saves items from refuse.

וַתַּעַן רָחֵל וְלֵאָה וַתֹּאמַרְנָה לוֹ (בראשית לא, יד), לָמָּה מֵתָה רָחֵל תְּחִלָה, רַבִּי יוּדָן וְרַבִּי יוֹסֵי, רַבִּי יוּדָן אָמַר שֶׁדִּבְּרָה בִּפְנֵי אֲחוֹתָהּ, אָמַר לוֹ רַבִּי יוֹסֵי רָאִיתָ מִיָּמֶיךָ אָדָם קוֹרֵא רְאוּבֵן וְשִׁמְעוֹן עוֹנֶה אוֹתוֹ, וַהֲלוֹא לְרָחֵל קָרָא וְרָחֵל עָנְתָה אוֹתוֹ, עַל דַּעְתֵּיהּ דְּרַבִּי יְהוּדָה נִיחָא עַל דַּעְתֵּיהּ דְּרַבִּי יוֹסֵי לֹא מֵתָה אֶלָּא מִקִּלְּלָתוֹ שֶׁל זָקֵן, שֶׁנֶּאֱמַר (בראשית לא, לב): עִם אֲשֶׁר תִּמְצָא אֶת אֱלֹהֶיךָ לֹא יִחְיֶה, וְהָיָה כִּשְׁגָּגָה הַיּוֹצֵא מִלִּפְנֵי הַשַּׁלִּיט, (בראשית לא, יט): וַתִּגְנֹב רָחֵל וגו' (בראשית לה, יט): וַתָּמָת רָחֵל וגו', (בראשית לא, טו): הֲלוֹא נָכְרִיּוֹת נֶחְשַׁבְנוּ לוֹ כִּי מְכָרָנוּ וגו', אֶפְשָׁר כֵּן, אֶלָּא אִם הֲוָה קְוַקְיָא טָבָא הֲוָה נָסֵיב לָהּ, פַּטֵּיקְלִין טַב הֲוָה נָסֵיב לֵיהּ.

“Rachel and Leah answered and said to him: Is there still a share or inheritance for us in our father's house?” (Genesis 31:14). “Rachel and Leah answered and said to him” – why did Rachel die first? Rabbi Yudan and Rabbi Yosei, Rabbi Yudan said: Because she spoke before her sister. Rabbi Yosei said to him: ‘Have you ever seen a person call Reuben, and Simeon answer him? Did he not call Rachel, and Rachel answered him?’ According to the opinion of Rabbi Yehuda, it works out well. According to the opinion of Rabbi Yosei, she died only from the curse of the elder [Jacob], as it is stated: “With whomever you find your gods, he shall not live” (Genesis 31:32); it was “like an error that emerges from the ruler” (Ecclesiastes 10:5). “Rachel stole [the household idols that were her father’s]” (Genesis 31:19); “Rachel died…” (Genesis 35:19). “Are we not considered foreigners by him, as he sold us, and he also consumed our silver?” (Genesis 31:15). “Are we not considered foreigners by him, as he sold us…[consumed our silver?]” – is that possible? Rather, if there was a fine sheep, he would take it. If there was a tasty dish, he would take it.

כִּי כָל הָעשֶׁר אֲשֶׁר הִצִּיל אֱלֹהִים מֵאָבִינוּ וגו' וַיָּקָם יַעֲקֹב וַיִּשָּׂא אֶת בָּנָיו (בראשית לא, טז יז), אָמַר רַבִּי יוֹחָנָן כְּתִיב (קהלת י, ב): לֵב חָכָם לִימִינוֹ וְלֵב כְּסִיל לִשְׂמֹאלוֹ, לֵב חָכָם לִימִינוֹ, זֶה יַעֲקֹב, שֶׁנֶּאֱמַר: וַיָּקָם יַעֲקֹב וַיִּשָּׂא אֶת בָּנָיו, וְאַחַר כָּךְ וְאֶת נָשָׁיו. וְלֵב כְּסִיל לִשְׂמֹאלוֹ, זֶה עֵשָׂו, (בראשית לו, ו): וַיִּקַּח עֵשָׂו אֶת נָשָׁיו וְאֶת בָּנָיו, וְאַחַר כָּךְ וְאֶת בְּנוֹתָיו. (בראשית לא, יח): וַיִּנְהַג אֶת מִקְנֵהוּ וְאֶת כָּל רְכֻשׁוֹ אֲשֶׁר רָכָשׁ מִקְנֵה קִנְיָנוֹ, מַה שֶּׁקָּנָה מִקִּנְיָנוֹ שֶׁל לָבָן. (בראשית לא, יט): הָלַךְ לִגְזֹז אֶת צֹאנוֹ, בְּכָל מָקוֹם שֶׁנֶּאֱמַר גְּזִיזָה עוֹשֶׂה רשֶׁם. (בראשית לא, יט): וַתִּגְנֹב רָחֵל אֶת הַתְּרָפִים אֲשֶׁר לְאָבִיהָ, וְהִיא לֹא נִתְכַּוְּנָה אֶלָּא לְשֵׁם שָׁמַיִם, אָמְרָה מָה אֲנָא מְזִיל לִי וְנִשְׁבּוּק הָדֵין סָבָא בְּקִלְקוּלֵיהּ, לְפִיכָךְ הֻצְרַךְ הַכָּתוּב לוֹמַר: וַתִּגְנֹב רָחֵל אֶת הַתְּרָפִים אֲשֶׁר לְאָבִיהָ.

“Truly, all the wealth that God salvaged from our father, it is for us and for our children. And now, everything that God said to you, do” (Genesis 31:16). “Jacob arose, and placed his sons and his wives upon the camels” (Genesis 31:17). “Truly, all the wealth that God salvaged from our father…arose and placed his children” – Rabbi Yoḥanan said: “The heart of the wise inclines to his right, and the heart of a fool to his left” (Ecclesiastes 10:2). “The heart of the wise inclines to his right” – this is Jacob, as it is stated: “Jacob arose, and placed his sons” and then, “and his wives.” “And the heart of a fool to his left” – this is Esau: “Esau took his wives” (Genesis 36:6), and then, “and his sons, and his daughters” (Genesis 36:6). “He led all his livestock, and all his property that he attained, his acquisitions that he acquired, which he attained in Padan Aram, to come to Isaac his father, to the land of Canaan” (Genesis 31:18). “He led all his livestock, and all his property that he attained, his acquisitions that he acquired” – what he acquired from the acquisitions of Laban. “Laban had gone to shear his sheep, and Rachel stole the household idols that were her father’s” (Genesis 31:19). “Had gone to shear his sheep” – everywhere that shearing is stated, it makes an impression. “Rachel stole the household idols that were her father’s” – but her intentions were only for the sake of Heaven. She said: ‘What, am I going to go on my way and leave this elder in his corruption?’ That is why it was necessary for the verse to say: “Rachel stole the household idols that were her father’s.”

וַיֻּגַּד לְלָבָן בַּיּוֹם הַשְּׁלִישִׁי (בראשית לא, כב), אָמַר רַבִּי אַבָּהוּ מַה שֶּׁהָלַךְ אָבִינוּ יַעֲקֹב לִשְׁלשָׁה יָמִים הָלַךְ לָבָן לְיוֹם אֶחָד, וַיֻּגַּד לְלָבָן בַּיּוֹם הַשְּׁלִישִׁי, שְׁלִישִׁי לַבְּרִיחָה. אָמַר רַבִּי חִיָּא רַבָּה מַה שֶּׁהָלַךְ אָבִינוּ יַעֲקֹב לְשִׁבְעָה יָמִים הָלַךְ לָבָן בְּיוֹם אֶחָד, מִמַּה נַּפְשָׁךְ רוֹצֶה וְלֹא רוֹצֶה כְּבָר כְּתִיב (בראשית ל, לו): וַיָּשֶׂם דֶּרֶךְ שְׁלשֶׁת יָמִים בֵּינוֹ וּבֵין יַעֲקֹב, וּכְתִיב: וַיֻּגַּד לְלָבָן בַּיּוֹם הַשְּׁלִישִׁי, שְׁלִישִׁי לַבְּרִיחָה, שֶׁנֶּאֱמַר (בראשית לא, כג): וַיִּקַּח אֶת אֶחָיו עִמּוֹ וַיִּרְדֹּף אַחֲרָיו דֶּרֶךְ שִׁבְעַת יָמִים, יוֹמָא דַּהֲווֹ קָיְמִין בֵּיהּ, הֱוֵי מַה שֶּׁהָלַךְ יַעֲקֹב בְּשִׁבְעָה יָמִים הָלַךְ לָבָן לְיוֹם אֶחָד.

“It was told to Laban on the third day that Jacob had fled” (Genesis 31:22). “He took his brethren with him, and pursued him a distance of seven days; he reached him in the highlands of Gilad” (Genesis 31:23). “It was told to Laban on the third day” – Rabbi Abbahu said: What Jacob went in three days, Laban went in one day. “It was told to Laban on the third day” – the third day after the flight. Rabbi Ḥiyya Rabba said: What Jacob traversed in seven days, Laban traversed in one day. Whichever way you look at it, whether you agree or do not agree, it is already written: “He placed a distance of three days’ journey between himself and Jacob” (Genesis 30:36), and it is written: “It was told to Laban on the third day” – the third day after the flight, as it is stated: “He took his brethren with him, and pursued him a distance of seven days” – on that same day. That is, what Jacob traversed in seven days, Laban traversed in one day.

וַיָּבֹא אֱלֹהִים אֶל לָבָן הָאֲרַמִּי בַּחֲלֹם הַלָּיְלָה (בראשית לא, כד), מַה בֵּין נְבִיאֵי עוֹבְדֵי כּוֹכָבִים לִנְבִיאֵי יִשְׂרָאֵל, רַבִּי חָמָא בַּר חֲנִינָא וְרַבִּי יִשָׂשׂכָר דִּכְפַר מַגְדֵי, רַבִּי חָמָא בַּר חֲנִינָא אָמַר אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא נִגְלָה לִנְבִיאֵי עוֹבְדֵי כּוֹכָבִים אֶלָּא בַּחֲצִי דִבּוּר, דִּכְתִיב (במדבר כג, ד): וַיִּקָּר אֱלֹהִים אֶל בִּלְעָם. רַבִּי יִשָׂשׂכָר דִכְפַר מַגְדֵי אָמַר אֵין הַלָּשׁוֹן הַזֶּה וַיִּקָּר אֶלָּא לְשׁוֹן טֻמְאָה, הֵיךְ מָה דְאַתְּ אָמַר (דברים כג, יא): כִּי יִהְיֶה בְךָ אִישׁ אֲשֶׁר לֹא יִהְיֶה טָהוֹר מִקְּרֵה לָיְלָה, אֲבָל לִנְבִיאֵי יִשְׂרָאֵל בְּדִבּוּר שָׁלֵם בִּלְשׁוֹן חִבָּה בִּלְשׁוֹן קְדֻשָּׁה, בְּלָשׁוֹן שֶׁמַּלְאֲכֵי הַשָּׁרֵת מְקַלְּסִין אוֹתוֹ (ישעיה ו, ג): וְקָרָא זֶה אֶל זֶה וְאָמַר קָדוֹשׁ. רַבִּי יוֹסֵי בַּר חֲנִינָא אָמַר אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא נִגְלָה לִנְבִיאֵי עוֹבְדֵי כּוֹכָבִים אֶלָּא בְּשָׁעָה שֶׁדֶּרֶךְ בְּנֵי אָדָם לִפְרשׁ אֵלּוּ מֵאֵלּוּ, דִּכְתִיב (איוב ד, יג): בִּשְׂעִפִּים מֵחֶזְיֹנוֹת לָיְלָה בִּנְפֹל תַּרְדֵּמָה עַל אֲנָשִׁים, (איוב ד, יב): וְאֵלַי דָּבָר יְגֻנָּב וגו'. אָמַר רַבִּי אֶלְעָזָר בֶּן רַבִּי מְנַחֵם (משלי טו, כט): רָחוֹק ה' מֵרְשָׁעִים, אֵלּוּ נְבִיאֵי עוֹבְדֵי כּוֹכָבִים, (משלי טו, כט): וּתְפִלַּת צַדִּיקִים יִשְׁמָע, אֵלּוּ נְבִיאֵי יִשְׂרָאֵל, מַה בֵּין נְבִיאֵי יִשְׂרָאֵל לִנְבִיאֵי עוֹבְדֵי כּוֹכָבִים, רַבִּי חֲנִינָא בַּר פָּפָּא וְרַבִּי סִימוֹן, רַבִּי חֲנִינָא בַּר פָּפָּא אָמַר לְמֶלֶךְ וַאֲהוּבוֹ שֶׁהָיוּ נְתוּנִים בִּטְרַקְלִין כָּל שָׁעָה שֶׁהוּא מְבַקֵּשׁ הוּא מְדַבֵּר עִם אֲהוּבוֹ [נסח אחר: למלך ואוהבו שהיו נתונים בטרקלין וביניהם וילון כל שעה שהוא מבקש לדבר עם אוהבו מקפל את הוילון ומדבר עם אוהבו]. רַבִּי סִימוֹן אָמַר לְמֶלֶךְ שֶׁהָיָה לוֹ אִשָּׁה וּפִילֶגֶשׁ בְּשָׁעָה שֶׁהוּא בָּא אֵצֶל אִשְׁתּוֹ הוּא בָּא בְּפַרְהֶסְיָא, וּבְשָׁעָה שֶׁהוּא בָּא אֵצֶל פִּילַגְשׁוֹ הוּא בָּא בְּמַטְמוֹנִיּוֹת, כָּךְ אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא נִגְלָה עַל עוֹבְדֵי כּוֹכָבִים אֶלָּא בַּלַּיְלָה, (במדבר כב, כ): וַיָּבֹא אֱלֹהִים אֶל בִּלְעָם לַיְלָה, (בראשית כ, ג): וַיָּבֹא אֱלֹהִים אֶל אֲבִימֶלֶךְ בַּחֲלוֹם הַלָּיְלָה, (בראשית לא, כד): וַיָּבֹא אֱלֹהִים אֶל לָבָן בַּחֲלֹם הַלָּיְלָה. (בראשית לא, כט): וַיֹּאמֶר לוֹ הִשָּׁמֶר לְךָ, אֲפִלּוּ שֶׁאַתְּ אוֹמְרָן לְטוֹבָתוֹ הוּא חוֹשְׁבָן לְרָעָתוֹ (בראשית לא, כט): הִשָּׁמֶר לְךָ מִדַּבֵּר עִם יַעֲקֹב מִטּוֹב עַד רָע.

“God came to Laban the Aramean in a night dream, and He said to him: Beware, lest you speak to Jacob, good or bad” (Genesis 31:24). “God came to Laban the Aramean in a night dream.” What is the difference between the prophets of the idolaters and the prophets of Israel? Rabbi Ḥama ben Rabbi Ḥanina, and Rabbi Yisakhar of Kefar Mandi, Rabbi Ḥama said: The Holy One blessed be He appears to the prophets of the nations of the world only with truncated speech, just as it says: “God happened [vayikar] upon Bilam” (Numbers 23:4). Rabbi Yisakhar of Kefar Mandi said: This expression vayikar is nothing other than an expression of impurity, just as it says: “If there will be among you a man who will not be pure due to an incident [mikre] at night” (Deuteronomy 23:11). But to the prophets of Israel [God speaks] with complete speech, with expressions of endearment, with expressions of sanctity, with expressions with which the ministering angels laud Him, as it is stated: “And this one called to that one and said: Holy…” (Isaiah 6:3). Rabbi Yosei bar Ḥanina said: The Holy One blessed be He appears to the prophets of the nations of the world only at a time that people typically take their leave from one another, as it is written: “In thoughts from visions of the night, when slumber falls on men” (Job 4:13), “a matter stealthily came to me…” (Job 4:12). Rabbi Elazar ben Rabbi Menaḥem said: “The Lord is far from the wicked” (Proverbs 15:29) – these are the prophets of the nations of the world; “and He hears the prayer of the righteous” (Proverbs 15:29) – these are the prophets of Israel. What distinguishes between the prophets of Israel and the prophets of the idol worshippers? Rabbi Ḥanina bar Pappa and Rabbi Simon, Rabbi Ḥanina bar Pappa said: [This is analogous] to a king and his friend who are together in a great hall. Whenever he wishes, he speaks with his friend. <An alternate version: This is analogous to a king and his friend in a great hall, with a curtain placed between them. Whenever he would seek to speak with his friend, he would draw the curtain and speak with his friend.> Rabbi Simon says: It is analogous to a king who has a wife and a concubine. When he comes to his wife, he comes publicly, but when he comes to his concubine, he comes clandestinely. So, the Holy One blessed be He appears to the idolaters only at night. “God came to Bilam at night” (Numbers 22:20). “God came to Avimelekh in a dream at night” (Genesis 20:3). “God came to Laban the Aramean in a night dream.” “He said to him: Beware” – even if you say it is for his benefit, he considers it for his detriment. “Beware of speaking with Jacob, good or bad.”

לָמָּה נַחְבֵּאתָ לִבְרֹחַ וְלֹא הִגַּדְתָּ לִי וָאֲשַׁלֵּחֲךָ וגו' (בראשית לא, כז), אָמַר דִּלְמָא חָזַר בֵּיהּ. (בראשית לא, כח): וְלֹא נְטַשְׁתַּנִי לְנַשֵּׁק לְבָנַי וְלִבְנֹתָי, אֲמַר לֵיהּ עַד כַּדּוּן אִית בֵּיהּ. (בראשית לא, כט): יֶשׁ לְאֵל יָדִי לַעֲשׂוֹת עִמָּכֶם רָע וֵאלֹהֵי אֲבִיכֶם אֶמֶשׁ אָמַר אֵלַי לֵאמֹר, אָמַר לֵית הוּא מִינֵּיהּ. (בראשית לא, ל): וְעַתָּה הָלֹךְ הָלַכְתָּ כִּי נִכְסֹף נִכְסַפְתָּה לְבֵית אָבִיךָ לָמָּה גָּנַבְתָּ אֶת אֱלֹהָי, אַתְּ חָמַדְתָּ לֵילֵךְ אֶל בֵּית אָבִיךָ לָמָּה גָּנַבְתָּ אֶת אֱלֹהָי, אָמַר רַבִּי אַיְּבוּ כֵּיוָן שֶׁשָּׁמְעוּ הַשְּׁבָטִים כָּךְ אָמְרוּ בּוֹשְׁנוּ בְךָ אֲבִי אִמֵּנוּ שֶׁלְּעֵת זִקְנוּתְךָ אַתָּה אוֹמֵר לָמָּה גָנַבְתָּ אֶת אֱלֹהָי.

“And Laban caught up with Jacob, and Jacob pitched his tent on the mountain, and Laban with his brethren pitched on the mountain of Gilad” (Genesis 31:25). “And Laban said to Jacob: What did you do, that you misled me, and you carried away my daughters as though they were captives taken by sword?” (Genesis 31:26). “Why did you flee surreptitiously and deceive me and you did not tell me? I would have sent you with joy and with songs, with drum and with harp” (Genesis 31:27). “Why did you flee surreptitiously…and you did not tell me? I would have sent you…” – he said: Perhaps he will reconsider. “You did not allow me to kiss my sons and my daughters; now you have acted foolishly” (Genesis 31:28). “You did not allow me to kiss my sons and my daughters” – he said to him: ‘Even now you intend to leave.’ “It is in my power to do you harm, but the God of your father said to me last night, saying: Beware of speaking with Jacob, good or bad” (Genesis 31:29). “It is in my power to do you harm; but the God of your father said to me last night, saying” – he [Laban] said: ‘It is not from Him.’ “Now you have gone because you longed for your father's house, why did you steal my gods?” (Genesis 31:30). “Now you have gone because you longed for your father's house, why did you steal my gods?” – you desired to go to your father’s house, why did you steal my gods? Rabbi Aivu said: When the tribes heard this, they said: ‘We are ashamed of you, our mother’s father. In the time of your old age, you say: “Why did you steal my gods”?’

עִם אֲשֶׁר תִּמְצָא אֶת אֱלֹהֶיךָ לֹא יִחְיֶה (בראשית לא, לב), וַהֲוָה כֵּן (קהלת י, ה): כִּשְׁגָגָה הַיּוֹצְאָה מִלִפְנֵי הַשַּׁלִּיט, (בראשית לא, יט): וַתִּגְנֹב רָחֵל, (בראשית לה, יט): וַתָּמָת רָחֵל. (בראשית לא, לג): וַיָּבֹא לָבָן בְּאֹהֶל יַעֲקֹב וּבְאֹהֶל רָחֵל, בְּאֹהֶל יַעֲקֹב שֶׁהוּא אָהֳלָהּ שֶׁל רָחֵל, (בראשית לא, לג): וּבְאֹהֶל לֵאָה וּבְאֹהֶל שְׁתֵּי הָאֲמָהֹת וְלֹא מָצָא וַיֵּצֵא מֵאֹהֶל לֵאָה וַיָּבֹא בְּאֹהֶל רָחֵל, לָמָּה בְּאֹהֶל רָחֵל שְׁתֵּי פְּעָמִים, שֶׁהָיָה מַכִּיר שֶׁהִיא מְשַׁמְשָׁנִית. (בראשית לא, לד): וְרָחֵל לָקְחָה אֶת הַתְּרָפִים וַתְּשִׂמֵם בְּכַר הַגָּמָל, בַּעֲבִיטָא דְּגַמְלָא, (בראשית לא, לד): וַתֵּשֶׁב עֲלֵיהֶם, (בראשית לא, לה): וַתֹּאמֶר אֶל אָבִיהָ אַל יִחַר בְּעֵינֵי אֲדֹנִי כִּי לוֹא אוּכַל וגו', אָמַר רַבִּי יוֹחָנָן תְּרָפִים לֹא מָצָא קִיתוֹנִיּוֹת מָצָא, נַעֲשׂוּ תְּרָפִים קִיתוֹנִיּוֹת שֶׁלֹא לְבַיֵּשׁ אֶת רָחֵל.

“And Jacob answered, and said to Laban: Because I was afraid, because I said that you might steal your daugters from me” (Genesis 31:31). “With whomever you find your gods, he shall not live; before our brethren, identify what is with me, and take them for yourself. And Jacob did not know that Rachel stole them” (Genesis 31:32). “With whomever you find your gods, he shall not live” – and so it was, “like an error that emerges from the ruler” (Ecclesiastes 10:5). “Rachel stole…” (Genesis 31:19); “Rachel died…” (Genesis 35:19). “Laban came into Jacob’s tent, and into Leah’s tent, and into the tent of the two maidservants, but he did not find; he emerged from Leah's tent, and came into Rachel’s tent” (Genesis 31:33). “Laban came into Jacob’s tent, and into Rachel’s tent” – “into Jacob’s tent,” which was Rachel’s tent; “and into Leah’s tent, and into the tent of the two maidservants…he emerged from Leah’s tent, and came into Rachel's tent.” Why into Rachel’s tent twice? It is because he was familiar with her, that she was a toucher. “Rachel had taken the household idols, placed them in the cushion of the camel, and she sat upon them. Laban felt throughout the tent and did not find” (Genesis 31:34). “Rachel had taken the household idols, placed them in the cushion of the camel” – in the camel’s saddle. “She said to her father: Let my lord not be angry, as I cannot arise before you because the manner of women is upon me. He searched, but did not find the household idols” (Genesis 31:35). “And she sat upon them…she said to her father: Let my lord not be angry, as I cannot…” – Rabbi Yoḥanan said: He did not find household idols, but he found jugs. The household idols were transformed into jugs so as not to embarrass Rachel.

וַיִּחַר לְיַעֲקֹב וַיָּרֶב בְּלָבָן (בראשית לא, לו), רַבִּי עֲזַרְיָה בְּשֵׁם רַבִּי חַגַּי וְרַבִּי יִצְחָק בַּר מָרוֹן, וְתָנֵי לָהּ בְּשֵׁם רַבִּי חֲנִינָא בַּר יִצְחָק, קַפְּדָנוּתָן שֶׁל אָבוֹת וְלֹא עִנְוְתָנוּתָן שֶׁל בָּנִים, קַפְּדָנוּתָן שֶׁל אָבוֹת מִנַּיִן, וַיִּחַר לְיַעֲקֹב וַיָּרֶב בְּלָבָן, (בראשית לא, לו): וַיַּעַן יַעֲקֹב וַיֹּאמֶר לְלָבָן מַה פִּשְׁעִי מַה חַטָּאתִי כִּי דָלַקְתָּ, דָּא אַתְּ סָבוּר שֶׁמָּא מַכּוֹת אוֹ פְּצָעִים יִהְיוּ שָׁם, אֶלָּא דִּבְרֵי פִּיּוּסִים, יַעֲקֹב מְפַיֵּיס אֶת חָמִיו. (בראשית לא, לז): כִּי מִשַּׁשְׁתָּ אֶת כָּל כֵּלַי מַה מָּצָאתָ מִכֹּל כְּלֵי בֵיתֶךָ, אָמַר רַבִּי סִימוֹן בְּנֹהַג שֶׁבָּעוֹלָם חָתָן שֶׁהוּא דָּר אֵצֶל חָמִיו אֶפְשָׁר לוֹ שֶׁלֹא לֵיהָנוֹת אֲפִלּוּ כְּלִי אֶחָד אֲפִלּוּ סַכִּין אֶחָד, בְּרַם הָכָא מִשַּׁשְׁתָּ אֶת כָּל כֵּלַי, אֲפִלּוּ מַחַט אֲפִלּוּ צִנּוֹרָא לֹא מָצָאתָ. וְלֹא עִנְוְתָנוּתָן שֶׁל בָּנִים, מִדָּוִד, שֶׁנֶּאֱמַר (שמואל א כ, א): וַיִּבְרַח דָּוִד מִנָּיוֹת בָּרָמָה וַיָּבֹא וַיֹּאמֶר לִפְנֵי יְהוֹנָתָן מֶה עָשִׂיתִי מֶה עֲוֹנִי וּמֶה חַטָּאתִי לִפְנֵי אָבִיךָ כִּי מְבַקֵּשׁ אֶת נַפְשִׁי, מַזְכִּיר שְׁפִיכוּת דָּמִים בְּפִיּוּסוֹ, מִלֵּי דְּקַטְלָא, בְּרַם הָכָא כִּי דָלַקְתָּ אַחֲרָי.

“Jacob was angry and quarreled with Laban. Jacob responded and said to Laban: What is my transgression, what is my sin, that you have pursued after me?” (Genesis 31:36). “For you felt all my vessels, what have you found of all your household vessels? Place it here before my brethren and your brethren, and they will determine between the two of us” (Genesis 31:37). “Jacob was angry and quarreled with Laban” – Rabbi Azarya in the name of Rabbi Ḥagai and Rabbi Yitzḥak bar Maron, and taught in the name of Rabbi Ḥanina bar Yitzḥak: The combativeness of the patriarchs, and not the humility of the descendants. The combativeness of the patriarchs, from where is it derived? “Jacob was angry and quarreled with Laban. Jacob responded and said to Laban: What is my transgression, what is my sin that you have pursued?” Do you, perhaps, think that there would be blows or wounds there? There were, rather, words of appeasement, Jacob placated his father-in-law: “For you felt all my vessels, what have you found of all your household vessels?” Rabbi Simon said: In the way of the world, a son-in-law who resides with his father-in-law, is it possible for him not to benefit from even one vessel, even one knife? However, here, “you felt all my vessels” – you did not find even a needle, even a hook. And not the humility of the descendants, from David, as it is stated: “David fled from Nayot in Rama, and he came and said before Jonathan: What have I done? What is my iniquity and what is my sin before your father that he seeks my life?” (I Samuel 20:1). He mentions bloodshed in his words of appeasement, matters of murder; however, here, “that you have pursued me.”

זֶה עֶשְׂרִים שָׁנָה וגו' טְרֵפָה לֹא הֵבֵאתִי אֵלֶיךָ, דִּקְטִילָא, אָנֹכִי אֲחַטֶּנָּה מִיָּדִי תְּבַקְשֶׁנָּה (בראשית לא, לח לט), אֲנִי הָיִיתִי חוֹטֵא עַל הָאֲרִי, שֶׁכָּךְ גָּזַר הַקָּדוֹשׁ בָּרוּךְ הוּא לָאֲרִי שֶׁיִּהְיֶה טוֹרֵף וְאוֹכֵל מִצֹּאנוֹ שֶׁל לָבָן בְּכָל יוֹם. וְאִם תֹּאמַר שֶׁאִם הָיָה רוֹעֶה אַחֵר הָיָה מַצִּילָן, תַּלְמוּד לוֹמַר (ישעיה לא, ד): כַּאֲשֶׁר יֶהְגֶּה הָאַרְיֵה וְהַכְּפִיר עַל טַרְפּוֹ אֲשֶׁר יִקָּרֵא עָלָיו מְלֹא רֹעִים מִקּוֹלָם לֹא יֵחָת וּמֵהֲמוֹנָם לֹא יַעֲנֶה. (בראשית לא, לט): גְּנֻבְתִי יוֹם וּגְנֻבְתִי לָיְלָה, קָרְיִין לִי גַּנָּבָא בִּימָמָא וְגַנָּבָא בְּלֵילְיָא. מָה הָיָה אוֹמֵר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר ט"ו שִׁיר הַמַּעֲלוֹת שֶׁבְּסֵפֶר תְּהִלִּים הָיָה אוֹמֵר, הֲדָא הוּא דִכְתִיב (תהלים קכד, א): לוּלֵי ה' שֶׁהָיָה לָנוּ יֹאמַר נָא יִשְׂרָאֵל, יִשְׂרָאֵל סָבָא. רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר כָּל סֵפֶר תְּהִלִּים הָיָה אוֹמֵר (תהלים כב, ד): וְאַתָּה קָדוֹשׁ יוֹשֵׁב תְּהִלּוֹת יִשְׂרָאֵל, יִשְׂרָאֵל סָבָא. (בראשית לא, מא): זֶה לִּי עֶשְׂרִים שָׁנָה, אָמַר רַבִּי חִיָּא רַבָּה כָּל דָּבָר וְדָבָר שֶׁהָיָה לָבָן מַתְנֶה עִם אָבִינוּ יַעֲקֹב הָיָה חוֹזֵר עֶשֶׂר פְּעָמִים לְמַפְרֵעַ, שֶׁנֶּאֱמַר (בראשית ל, לד): הֵן לוּ. רַבָּנָן אָמְרֵי מֵאָה פְּעָמִים, שֶׁנֶאֱמַר (בראשית לא, מא): וְהֶחְלִיף אֶת מַשְׂכֻּרְתִּי עֲשֶׂרֶת מֹנִים, וְאֵין מִנְיָן פָּחוֹת מֵעֲשָׂרָה.

“These twenty years, I have been with you; your ewes and your female goats have not miscarried, and the rams of your flock I have not eaten” (Genesis 31:38). “I did not bring a mauled animal to you, I bore its loss; from me you could demand it, whether stolen from me by day, or stolen from me by night” (Genesis 31:39). “These twenty years…I did not bring a mauled animal to you” – that was killed. “I bore its loss [aḥatena]; from me you could demand it” – I would betray [hoteh] the lion, as so the Holy One blessed be He decreed for the lion, that it would maul and consume from Laban’s flock each day. If you say that were another shepherd there he would have saved them, the verse states: “Just as the lion or the young lion will roar over its prey, although a multitude of shepherds will be called against it, it will not be disheartened from their voice and it will not respond to their commotion” (Isaiah 31:4). “Whether stolen from me by day or stolen from me by night” – they call me a thief during the day and a thief at night. What would he recite? Rabbi Yehoshua ben Levi said: He would recite the fifteen Songs of Ascent that are in the book of Psalms. That is what is written: “Had it not been for the Lord, who was with us, let Israel now say” (Psalms 124:1) – Israel the elder. Rabbi Shmuel bar Naḥman said: He would recite the entire book of Psalms: “You are holy, enthroned in the praises of Israel” (Psalms 22:4) – Israel the elder. “These twenty years, I” – Rabbi Ḥiyya Rabba said: Each and every matter that Laban would stipulate with Jacob, he would renege upon it ten times retroactively, as it is stated: “Hen lu.” The Rabbis say: One hundred times, as it is stated: “And changed my wages ten times [monim]” (Genesis 31:7), as a quorum [minyan] is no fewer than ten.

לוּלֵי אֱלֹהֵי אָבִי אֱלֹהֵי אַבְרָהָם וּפַחַד יִצְחָק (בראשית לא, מב), זַבְדִּי בֶּן לֵוִי וְרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, זַבְדִּי בֶּן לֵוִי אָמַר כָּל מָקוֹם שֶׁנֶּאֱמַר לוּלֵי, בָּא בִּזְכוּת אָבוֹת, אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ וְהָא כְתִיב (בראשית מג, י): כִּי לוּלֵי הִתְמַהְמָהְנוּ, אָמַר לוֹ כָּל עַצְמָן לֹא עָלוּ אֶלָּא בִּזְכוּת אָבוֹת, שֶׁאִלּוּלֵי זְכוּת אָבוֹת לֹא הָיוּ עוֹלִים מִשָּׁם בְּשָׁלוֹם. אָמַר רַבִּי תַּנְחוּמָא אִית דְּמַפְקִין לִשָּׁנָא דְרַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי לְזַבְדִּי בֶּן לֵוִי, רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר בְּכָל מָקוֹם שֶׁנֶּאֱמַר לוּלֵי בָּא בִּזְכוּת אָבוֹת חוּץ מִזֶּה, אָמַר לוֹ אַף זֶה בָּא בִּזְכוּת אָבוֹת. רַבִּי יוֹחָנָן אָמַר בִּזְכוּת קְדֻשַּׁת הַשֵּׁם. רַבִּי לֵוִי אָמַר בִּזְכוּת אֲמָנָה וּבִזְכוּת הַתּוֹרָה. בִּזְכוּת אֲמָנָה (תהלים כז, יג): לוּלֵי הֶאֱמַנְתִּי לִרְאוֹת, בִּזְכוּת הַתּוֹרָה (תהלים קיט, צב): לוּלֵי תוֹרָתְךָ שַׁעֲשֻׁעָי. (בראשית לא, מב): אֶת עָנְיִי וְאֶת יְגִיעַ כַּפַּי, רַבִּי יִרְמְיָה אָמַר חֲבִיבָה הִיא הַמְּלָאכָה מִזְכוּת אָבוֹת, שֶׁזְּכוּת אָבוֹת הִצִּילָה מָמוֹן, וּמְלָאכָה הִצִּילָה נְפָשׁוֹת. זְכוּת אָבוֹת הִצִּילָה מָמוֹן, שֶׁנֶּאֱמַר: לוּלֵי אֱלֹהֵי אָבִי וגו', וּמְלָאכָה הִצִּילָה נְפָשׁוֹת, אֶת עָנְיִי וְאֶת יְגִיעַ כַּפַּי רָאָה אֱלֹהִים וגו'.

“Had the God of my father, the God of Abraham, and the Fear of Isaac, not been with me, then now you would have sent me away empty-handed. God saw my hardship and the toil of my hands, and proved it last night” (Genesis 31:42). “Had the God of my father, the God of Abraham, and the Fear of Isaac not been [lulei]” – Zavdi ben Levi and Rabbi Yehoshua ben Levi, Zavdi ben Levi said: Everywhere that lulei is stated, it came by the merit of the patriarchs. Rabbi Yehoshua ben Levi said to him: But is it not written: “For, had we not [lulei] tarried”? (Genesis 43:10). He said to him: Their very ascent was by the merit of the patriarchs, as had it not been for the merit of the patriarchs, they would not have ascended from there in peace. Rabbi Tanḥuma said: There are those who express the statement of Rabbi Yehoshua ben Levi to Zavdi ben Levi: Rabbi Yehoshua ben Levi said: Everywhere that lulei is stated, it came by the merit of the patriarchs, except for this one. He said to him: This one, too, was by the merit of the patriarchs. Rabbi Yoḥanan said: Due to the sanctity of the Name. Rabbi Levi said: By the merit of faith and by the merit of Torah. By the merit of faith – “had I not [lulei] believed” (Psalms 27:13); by the merit of Torah – “had Your Torah not been my delight” (Psalms 119:92). “God saw my hardship and the toil of my hands” – Rabbi Yirmeya said: Labor is more beloved than the merit of the patriarchs, as the merit of the patriarchs salvaged money, while labor saved lives. The merit of the patriarchs salvaged money, as it is stated: “Had the God of my father…not been…[then now you would have sent me away empty-handed].” Labor saved lives – “God saw my hardship and the toil of my hands, and proved it last night.”

וַיַּעַן לָבָן וַיֹּאמֶר לְיַעֲקֹב הַבָּנוֹת בְּנֹתַי וְהַבָּנִים בָּנַי (בראשית לא, מג), אָמַר רַבִּי אָבִין כּוּלְּהוֹן בְּנוֹתָיו הָיוּ, הַבָּנוֹת בְּנֹתַי, הֲרֵי שְׁתַּיִם. (בראשית לא, מג): וְלִבְנֹתַי מָה אֶעֱשֶׂה, הֲרֵי אַרְבַּע. רַבָּנָן מַיְתֵי לָהּ מֵהָכָא (בראשית לא, נ): אִם תְּעַנֶּה אֶת בְּנֹתַי, הֲרֵי שְׁתַּיִם, (בראשית לא, נ): וְאִם תִּקַּח נָשִׁים עַל בְּנֹתַי, הֲרֵי אַרְבַּע. (בראשית לא, מה): וַיִּקַּח יַעֲקֹב אֶבֶן וגו', אָמַר רַבִּי יוֹחָנָן כַּשֵּׁן הַזֶּה שֶׁל טְבֶרְיָא הָיְתָה. (בראשית לא, מו): וַיֹּאמֶר יַעֲקֹב אֶל אֶחָיו לִקְטוּ אֲבָנִים, כַּמָּה אַחִין הָיוּ לוֹ, חַד, וּלְוַי קְבָרֵיהּ, אֶלָּא אֵלּוּ בָּנָיו שֶׁהוּא קוֹרֵא אוֹתָן בִּלְשׁוֹן הַקֹּדֶשׁ אֶחָיו. אָמַר רַב הוּנָא גִּבּוֹרִים כַּיּוֹצֵא בוֹ, צַדִּיקִים כַּיּוֹצֵא בוֹ. אָמַר רַבִּי יוּדָן לָבַשׁ אָדָם לְבוּשׁוֹ שֶׁל אָבִיו הֲרֵי הוּא כַּיּוֹצֵא בוֹ.

“Laban responded and said to Jacob: The girls are my daughters, and the boys are my sons, and the flocks are my flocks, and everything that you see is mine, and to my daughters, what can I do to them today, or to their children whom they have borne?” (Genesis 31:43). “Laban responded and said to Jacob: The girls are my daughters, and the boys are my sons” – Rabbi Avin said: All of them were his daughters: “The girls are my daughters” – that is two; “And to my daughters, what can I do” – that is four. The Rabbis cite it from here: “If you afflict my daughters” (Genesis 31:50) – that is two; “or if you take wives in addition to my daughters” (Genesis 31:50) – that is four. “And now let us, me and you, make a covenant, and let it be a witness between me and you” (Genesis 31:44). “Jacob took a stone, and established it as a monument” (Genesis 31:45). “Jacob took a stone” – Rabbi Yoḥanan said: It was like that protruding stone of Tiberias. “Jacob said to his brethren: Gather stones, and they took stones and made a pile, and they ate there on the pile” (Genesis 31:46). “Jacob said to his brethren: Gather stones” – how many brothers did he have? He had one, if only he had buried him. It is, rather, his sons, who are called his brethren in the sacred tongue. Rav Huna said: They were mighty like him; righteous like him. Rabbi Yudan said: When a person dons his father’s garments, he is like him.

וַיִּקְרָא לוֹ לָבָן יְגַר שָׂהֲדוּתָא (בראשית לא, מז), אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן אַל יְהֵא לָשׁוֹן פַּרְסִי הַזֶּה קַל בְּעֵינֶיךָ, שֶׁבַּתּוֹרָה בַּנְּבִיאִים בַּכְּתוּבִים מָצִינוּ שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא חוֹלֵק לוֹ כָּבוֹד, בַּתּוֹרָה: וַיִּקְרָא לוֹ לָבָן יְגַר שָׂהֲדוּתָא, בַּנְּבִיאִים (ירמיה י, יא): כִּדְנָה תֵּאמְרוּן לְהוֹם וגו'. בַּכְּתוּבִים (דניאל ב, ד): וַיְדַבְּרוּ הַכַּשְׂדִּים לַמֶּלֶךְ אֲרָמִית. (בראשית לא, מט): וְהַמִּצְפָּה אֲשֶׁר אָמַר יִצֶף ה', אָמַר רַבִּי אַבָּהוּ כִּי יִסָּתֵר אֵין כְּתִיב כָּאן, אֶלָּא כִּי נִסָּתֵר, עַד כָּאן הָיִינוּ רוֹאִין זֶה אֶת זֶה, מִכָּאן וָאֵילָךְ אֵין אָנוּ רוֹאִים זֶה אֶת זֶה. (בראשית לא, נ): וְאִם תְּעַנֶּה אֶת בְּנֹתַי, אָמַר רַבִּי רְאוּבֵן כּוּלְּהוֹן בְּנוֹתָיו הָיוּ, (בראשית לא, מג): הַבָּנוֹת בְּנֹתַי, אִם תְּעַנֶּה אֶת בְּנֹתַי, שֶׁלֹא תִקַּח נָשִׁים בְּחַיֵּיהֶן, (בראשית לא, נ): וְאִם תִּקַּח נָשִׁים עַל בְּנֹתַי, לְאַחַר מִיתָתָן, (בראשית לא, נ): רְאֵה אֱלֹהִים עֵד בֵּינִי וּבֵינֶיךָ.

“Laban called it Yegar Sahaduta and Jacob called it Galed” (Genesis 31:47). “Laban called it Yegar Sahaduta” – Rabbi Shmuel bar Naḥman said: Let this Persian language not be insignificant in your eyes, as in the Torah, in the Prophets, and in the Writings, we find that the Holy One blessed be He pays tribute to it. In the Torah: “Laban called it Yegar Sahaduta”; in the Prophets: “So you shall say to them…” (Jeremiah 10:11); in the Writings: “The Chaldeans spoke Aramaic to the king” (Daniel 2:4). “And Laban said: This pile is a witness between me and you today, therefore he called it Galed” (Genesis 31:48). “And the Mitzpa, as he said: The Lord will observe between me and you, because we will be concealed one from the other” (Genesis 31:49). “And the Mitzpa, as he said: The Lord will observe [between me and you, because we will be concealed [ki nisater]]” – Rabbi Abbahu said: “Ki yisater” is not written here, but rather, “ki nisater.” Until now we have been seeing one another, from now on we will not be seeing one another. “If you afflict my daughters, or if you take wives in addition to my daughters, though no one else be about; see, God is witness between me and you” (Genesis 31:50). “If you afflict my daughters” – Rabbi Reuven said: They were all his daughters – “the girls are my daughters” (Genesis 31:43). “If you afflict my daughters” – you will not take [other] wives during their lifetime; “if you take wives in addition to my daughters” – after their deaths; “see, God is witness between me and you.”

וַיֹּאמֶר לָבָן לְיַעֲקֹב (בראשית לא, נא), אָמַר רַבִּי יוֹחָנָן כָּזֶה שֶׁהוּא מוֹרֶה אֶת הַחֲנִית. (בראשית לא, נב): עֵד הַגַּל הַזֶּה וגו' לְרָעָה אֵין אַתָּה עוֹבֵר אֲבָל אַתָּה עוֹבֵר עָלַי בִּפְרַגְמַטְיָא, בְּשָׁעָה שֶׁשָּׁלַח דָּוִד אֶת יוֹאָב לַאֲרַם נַהֲרַיִם וְלַאֲרַם צוֹבָה פָּגַע בַּאֲדוֹמִיִים, בִּקֵּשׁ לְזַנְבָן, הוֹצִיאוּ לוֹ אַפִּיסְטוֹלִי שֶׁלָּהֶם (דברים ב, ג): רַב לָכֶם סֹב אֶת הָהָר וגו'. פָּגַע בַּמּוֹאָבִיִּים בִּקֵּשׁ לְזַנְבָן וְהוֹצִיאוּ לוֹ אַפִּיסְטוֹלִי שֶׁלָהֶם (דברים ב, ט): אַל תָּצַר אֶת מוֹאָב וְאַל תִּתְגָּר בָּם מִלְחָמָה, בְּאוֹתָהּ שָׁעָה שָׁלַח יוֹאָב אֵצֶל דָּוִד אָמַר לוֹ פָּגַעְתִּי בַּאֲדוֹמִיִּים וּבִקַּשְׁתִּי לְזַנְבָן הוֹצִיאוּ לִי אַפִּיסְטוֹלִי שֶׁלָּהֶם רַב לָכֶם, בַּמּוֹאָבִיִּים וְהוֹצִיאוּ לִי אַפִּיסְטוֹלִי שֶׁלָּהֶם אַל תָּצַר אֶת מוֹאָב, בְּאוֹתָהּ שָׁעָה לֹא נָהַג דָּוִד כְּבוֹד מַלְכוּת בְּעַצְמוֹ אֶלָּא עָמַד וְהֶעֱבִיר פִּיפוּרִין מֵעָלָיו וַעֲטָרָה מֵעַל רֹאשׁוֹ וְנִתְעַטֵּף בְּטַלִּיתוֹ וְהָלַךְ לוֹ אֵצֶל סַנְהֶדְּרִין, אָמַר לָהֶם רַבּוֹתַי לֹא בָּאתִי לְכָאן אֶלָּא לְלַמֵּד אִם נוֹתְנִים אַתֶּם לִי רְשׁוּת אֲנִי מְלַמֵּד, שָׁלַחְתִּי אֶת יוֹאָב לַאֲרַם נַהֲרַיִם וְלַאֲרַם צוֹבָא וּפָגַע בַּאֲדוֹמִיִּים וְהוֹצִיאוּ לוֹ אַפִּיסְטוֹלִי שֶׁלָּהֶן רַב לָכֶם, וַהֲלוֹא הֵם פָּרְצוּ אֶת הַגָּדֵר תְּחִלָּה (שופטים ג, יג): וַיֶּאֱסֹף אֵלָיו אֶת בְּנֵי עַמּוֹן, פָּגַע בַּמּוֹאָבִיִּים וּבִקֵּשׁ לְזַנְבָן וְהוֹצִיאוּ לוֹ אַפִּסְטוֹלִי שֶׁלָּהֶן אַל תָּצַר אֶת מוֹאָב, וְהֵם לֹא פָּרְצוּ הַגָּדֵר תְּחִלָּה (במדבר כב, ה ו): וַיִּשְׁלַח מַלְאָכִים אֶל בִּלְעָם וְעַתָּה לְכָה אָרָה לִי, הֲדָא הוּא דִכְתִיב (תהלים ס, א): מִכְתָּם, כַּמָּה אִגְרוֹת כָּתַב, רַבִּי אַיְּבוּ אָמַר שְׁתַּיִם כָּתַב, אֶחָד לָאֲדוֹמִיִּים וְאֶחָד לַמּוֹאָבִיִּים. רַבִּי חֲנִינָא אָמַר אִגֶּרֶת אֶחָד כָּתַב, הֲדָא הוּא דִכְתִיב (במדבר כב, ב): וַיָּשָׁב יוֹאָב וגו', חָזַר וְלָמַד אֲדוֹמִיִּים מִשֶּׁל מוֹאָבִיִּים, הֲדָא הוּא דִכְתִיב (במדבר כב, א): לַמְנַצֵּחַ עַל שׁוּשַׁן עֵדוּת, לְעֵדָה שֶׁהִיא מְשִׂיחָה בִּלְשׁוֹנוֹ שֶׁל אֱלֹהִים. (במדבר כב, א): מִכְתָּם לְדָוִד לְלַמֵּד, מָכוּת וְתַמּוּת, (במדבר כב, ב): בְּהַצּוֹתוֹ אֶת אֲרַם נַהֲרַיִם וַיַּךְ אֶת אֱדוֹם בְּגֵיא מֶלַח, כָּתוּב אֶחָד אוֹמֵר (דברי הימים א יח, יב): י"ח אֶלֶף, וְכָתוּב אֶחָד אוֹמֵר (תהלים ס, ב): י"ב אֶלֶף, אֶלָּא שְׁתֵּי מִלְחָמוֹת הָיוּ, אַחַת שֶׁל י"ב אֶלֶף וְאַחַת שֶׁל י"ח אֶלֶף.

“Laban said to Jacob: Here is this pile and here is the monument that I have established between me and you” (Genesis 31:51). “Laban said to Jacob […the monument that I have established [yariti]]” – Rabbi Yoḥanan said: Like one who throws a spear. “This pile is witness, and the monument is witness, that I will not pass this pile toward you, and that you will not pass this pile and this monument toward me, for harm” (Genesis 31:52). “This pile is witness…” – for harm, you will not pass, but you will pass for commerce. When David dispatched Yoav to Aram Naharayim and Aram Tzova, he encountered Edomites. He sought to attack them. They produced for him their epistle: “Enough for you circling this mountain…[You are entering the border of your brothers, the children of Esau…Do not provoke them]” (Deuteronomy 2:3–5). He encountered the Moavites, he sought to attack them. They produced for him their epistle: “The Lord said to me: Do not besiege Moav, and do not provoke war with them” (Deuteronomy 2:9). At that moment, Yoav sent to David, he said to him: ‘I encountered the Edomites. I sought to attack them, but they produced their epistle: “Enough for you.” I encountered the Moavites. I sought to attack them, but they produced their epistle: “Do not besiege Moav.”’ At that moment, David did not conduct himself with the requisite royal dignity. He removed his royal garment of purple wool and the crown from his head, wrapped himself in his cloak and went to the Sanhedrin. He said to them: ‘My masters: I came here only to teach. If you give me permission, I will teach. I sent Yoav to Aram Naharayim and to Aram Tzova. He encountered the Edomites, but they produced their epistle: “Enough for you.” But, did they not breach the fence first? “He gathered to him the children of Amon [and Amalek]” (Judges 3:13). He encountered the Moavites. He sought to attack them, but they produced their epistle: “Do not besiege Moav.” But, did they not breach the fence first? “He sent messengers to Bilam…now, please come curse this people for me”’ (Numbers 22:5–6). That is what is written: “A letter [for David to teach]” (Psalms 60:1). How many letters did he write? Rabbi Aivu said: He wrote two; one regarding the Edomites and one regarding the Moavites. Rabbi Ḥanina said: He wrote one letter. That is what is written: “Yoav returned [and smote twelve thousand Edomites]” (Psalms 60:2); he returned and learned regarding the Edomites, from the Moavites. That is what is written: “For the chief musician on shushan edut” (Psalms 60:1) – to the assembly [le’eda] that speaks in the language of God. “A letter [mikhtam] for David to teach” (Psalms 60:1) – poverty [makhut] and faultlessness [tamut]; “when he contended with Aram Naharayim…and smote [twelve thousand] Edomites in the Salt Valley” (Psalms 60:2). One verse says: “Eighteen thousand” (I Chronicles 18:12), and one verse says: “Twelve thousand.” It is, rather, that there were two wars, one with twelve thousand and one with eighteen thousand.

אֱלֹהֵי אַבְרָהָם, קֹדֶשׁ, וֵאלֹהֵי נָחוֹר, חֹל, אֱלֹהֵי אֲבִיהֶם, מַשְׁמָעוֹ קֹדֶשׁ וְחֹל (בראשית לא, נג). (בראשית לא, נד): וַיִּזְבַּח יַעֲקֹב זֶבַח בָּהָר, (בראשית לב, א): וַיַּשְׁכֵּם לָבָן בַּבֹּקֶר וגו' וַיְבָרֶךְ אֶתְהֶם וגו', אָמַר רַבִּי אַיְּבוּ דְּווּיִם וּסְגוּפִים הָיוּ בְּעַל כָּרְחָם וְלֹא הָיוּ מַפְרִינִים אֶלָּא בַּפֶּה, הֲדָא הוּא דִכְתִיב: וַיַּשְׁכֵּם לָבָן בַּבֹּקֶר. (בראשית לב, א): וַיֵּלֶךְ וַיָּשָׁב לָבָן לִמְקֹמוֹ, לְסוּרוֹ, מְלַמֵּד שֶׁנִּכְנְסוּ לִסְטִים בְּתוֹךְ בֵּיתוֹ וְהָיוּ מְקַרְקְרִים [נסח אחר: מקרטעים] בּוֹ כָּל הַלָּיְלָה.

“The God of Abraham, and the god of Naḥor, the god of their father, will judge between us. Jacob took an oath by the Fear of his father Isaac” (Genesis 31:53). “The God of Abraham” – sacred, “and the god of Naḥor” – profane, “the god of their father” – its connotation is both sacred and profane. “Jacob slaughtered for a feast on the mountain, and summoned his brethren to eat bread. They ate bread and stayed the night on the mountain” (Genesis 31:54). “Laban awoke early in the morning, kissed his sons and his daughters, and blessed them. Laban went and returned to his place” (Genesis 32:1). “Jacob slaughtered for a feast on the mountain…Laban awoke early in the morning…and blessed them…” – Rabbi Aivu said: They were miserable and deprived against their will, and they gave gifts only with their words. That is what is written: …“Laban awoke early in the morning.” “Laban went and returned to his place” – to his evil ways. It teaches that robbers entered his house and were vandalizing <variant reading: frolicking> in it all night.

וְיַעֲקֹב הָלַךְ לְדַרְכּוֹ וַיִּפְגְּעוּ בוֹ מַלְאֲכֵי אֱלֹהִים (בראשית לב, ב), כַּמָּה מַלְאָכִים הָיוּ חָלִים וּמְרַקְּדִים לִפְנֵי אָבִינוּ יַעֲקֹב בִּכְנִיסָתוֹ לָאָרֶץ, רַב הוּנָא בְּשֵׁם רַבִּי אַיְּבוּ אָמַר ס' רִבּוֹא מַלְאָכִים הָיוּ חָלִים לִפְנֵי יַעֲקֹב אָבִינוּ בִּכְנִיסָתוֹ לָאָרֶץ, הֲדָא הוּא דִכְתִיב (בראשית לב, ג): וַיֹּאמֶר יַעֲקֹב כַּאֲשֶׁר רָאָם מַחֲנֵה אֱלֹהִים זֶה, וְאֵין שְׁכִינָה שׁוֹרָה פָּחוֹת מִשִּׁשִּׁים רִבּוֹא. רַבָּנָן אָמְרֵי ק"ך רִבּוֹא, (בראשית לב, ג): וַיִּקְרָא שֵׁם הַמָּקוֹם הַהוּא מַחֲנָיִם, מַחֲנֶה הֲרֵי שִׁשִׁים רִבּוֹא, מַחֲנָיִם הֲרֵי ק"ך רִבּוֹא. אָמַר רַבִּי יוּדָן נָטַל מֵאֵלּוּ וּמֵאֵלּוּ וְשָׁלַח פְּרוּזְבִּין לְפָנָיו, הֲדָא הוּא דִכְתִיב (בראשית לב, ד): וַיִּשְׁלַח יַעֲקֹב מַלְאָכִים לְפָנָיו.

“Jacob went on his way, and the angels of God encountered him” (Genesis 32:2). “Jacob said when he saw them: This is the camp of God. He called the name of that place Maḥanayim” (Genesis 32:3). “Jacob went on his way, and the angels of God encountered him” – how many angels were dancing and prancing before our patriarch Jacob upon his entry into the Land? Rav Huna said in the name of Rabbi Aivu: Six hundred thousand angels were dancing before Jacob our patriarch upon his entry into the Land. That is what is written: “Jacob said when he saw them: This is the camp [maḥaneh] of God,” and the Divine Presence does not rest on fewer than six hundred thousand. The Rabbis say: One million two hundred thousand – “He called the name of that place Maḥanayim.” Maḥaneh is six hundred thousand. Maḥanayim is one million two hundred thousand. Rabbi Yudan said: He took from these and took from those and sent messengers ahead of him. That is what is written: “Jacob sent messengers ahead of him” (Genesis 32:4).