Sheini - Bereishis/Genesis - Parshas Vayeitzei 29:1-17

"Vayisa Yaakov raglav" — Yaakov lifted his feet and went to the land of the people of the East. The phrase Vayisa Yaakov raglav means that he raised his legs, which implies that he carried himself with energy and happiness. He was able to walk quickly and easily. This is because, after Hashem promised to protect him, it became easier for him to travel. There is a story about someone asking the Rebbe how he could stand for so many hours giving out dollars without getting tired, especially at his age. The Rebbe answered that when you are counting diamonds, you don't get tired, because every Jew is a diamond. Similarly, Yaakov, now reassured by Hashem's promise, traveled with joy and lightness, as if his journey was effortless.

Rashi explains that after Yaakov received the good news — the promise of protection — his heart lifted his feet and it became easy for him to go. This is as explained in Bereishis Rabbah (70:8). When someone is happy or has received good news, it gives them extra energy and makes their journey lighter and easier. That is why the Torah uses the expression Vayisa Yaakov raglav, to indicate that Yaakov was now traveling with a sense of joy and ease.

Yaakov saw a well in the field, and there were three flocks of sheep lying near it. The flocks were resting by the well because it was from that well that the shepherds would give their sheep to drink. There was a large stone covering the mouth of the well. The verse says "they would give to drink the flocks," which is a shortened way of saying that the shepherds would water the sheep. The Torah uses concise language here. The large stone was placed on top of the well to cover it, both to protect the water and to prevent anyone from falling in or the water from becoming dirty. The shepherds would roll the stone off when it was time to water the flocks, and then roll it back on afterward. The well itself was in the ground, with the water below, and the stone served as a cover.

Rashi explains that the phrase "they would give to drink the flocks" means that the shepherds would water the sheep, but the verse speaks in a shortened form, omitting the subject. Instead of saying "the shepherds gave the flocks to drink," it simply says "they gave the flocks to drink," using a concise expression.

All the flocks would gather there, and then they would roll the large stone from the mouth of the well, water the sheep, and then return the stone to its place over the well's opening. The reason all the shepherds would gather together was because the stone was so large that it required many people to move it. This was their custom — to wait until everyone was there so they could roll the stone off and on together. The process was repeated each time the flocks needed water: gather, roll off the stone, water the sheep, and roll the stone back.

Rashi explains that it was their regular practice to gather together because the stone was very large. The word vegalelu ("they would roll") means vegolelin ("they roll"), and the Targum translates it as umegandrin ("they roll"). Rashi notes that any verb in the present tense can be used to refer to the future or the past, because something that is constant is considered to have already happened and will continue to happen. Therefore, the language used in the verse can refer to present, past, or future actions. The word veheshivu ("they returned") is translated by the Targum as umesivin ("they return").

Yaakov said to the shepherds, "My brothers, where are you from?" and they answered, "We are from Charan." Yaakov addresses them in a friendly way, calling them "my brothers," and begins to inquire about the people and place he has come to.

He said to them, "Do you know Lavan, the son of Nachor?" And they said, "We know him." Yaakov is speaking to the shepherds at the well, asking if they know Lavan, who is his relative. They respond that they do know him.

He said to them, "Is there peace with him?"—meaning, is everything okay with Lavan? They answered, "Peace," indicating that he is doing well. And behold, Rachel, his daughter, is coming with the sheep. The verse notes that Rachel was arriving at that very moment with her father's sheep, as she was a shepherdess.

Rashi explains the difference in the word Ba'ah (coming) as it appears in the verses. In this verse, the accent is on the alef—Ba'ah—and the Targum translates it as "asya" (she is coming, present tense). Later, in the verse "VeRachel Ba'ah" (Rachel came), the accent is on the beis—Ba'ah—and the Targum translates it as "asas" (she came, past tense). The first instance is in the present tense, meaning she is coming, while the second is in the past tense, meaning she already came. Rashi is teaching that the difference in the accent and the Targum reflects whether the verse is describing an action in progress or one that has already occurred.

Yaakov said to them, "The day is yet long; it is not yet time to gather the cattle. Give water to the sheep and go and pasture them." Yaakov is questioning why the shepherds are already gathering the flocks when there is still plenty of daylight left. He tells them that it is not yet time to bring the animals in, and they should water the sheep and continue grazing them in the fields. The implication is that either they are hired workers who have not yet finished their day's work, or if the animals belong to them, it is still too early to gather them. Yaakov is essentially telling them not to finish their work prematurely.

Rashi explains that since Yaakov saw them lying around, he assumed they wanted to bring the cattle home and would not be pasturing them any longer. So he said to them, "The day is still long"—meaning, if you are hired workers, you have not yet completed your day's work; and if the animals are yours, it is still not time to gather them. Rashi brings this from Bereishis Rabbah (70:11). The point is that Yaakov was questioning their actions based on what he observed, and his words were directed at both possibilities: whether they were working for others or for themselves, it was not yet time to stop working.

They replied, "We cannot [water the sheep] until all the flocks are gathered, and then they will roll the stone from the mouth of the well, and we will water the sheep." The shepherds explain that they are unable to water the sheep until everyone arrives, because the stone covering the well is too large for just a few people to move. Only when all the flocks and shepherds are present can they roll the stone away and water the animals.

Rashi explains that "We cannot water [the sheep]" is because the stone is very large. The word vegalelu (they will roll) is translated in the Targum as vigandrun, which is a future tense—"they will roll." Rashi points out that the verb is in the future tense, indicating that only when everyone is present will they be able to roll the stone away from the well.

While he was still speaking with them, Rachel came with her father's sheep, for she was a shepherdess. The verse emphasizes that Rachel herself was the one tending her father's sheep, and she arrived at the well while Yaakov was still talking to the shepherds.

And it was, when Yaakov saw Rachel, the daughter of Lavan, his mother's brother, and the sheep of Lavan, his mother's brother, Yaakov went over and rolled the stone off the mouth of the well and gave water to the sheep of Lavan, his mother's brother. When Yaakov saw Rachel and the sheep, he wanted to help, since he was related to them. He went over and rolled the stone away from the opening of the well and watered the sheep. He did this himself, without needing help from others, even though earlier it was said that it took many shepherds to roll the stone. This shows that Yaakov was very strong, and he was able to remove the stone by himself with ease, like someone removing a stopper from a flask. This demonstrates his great strength.

Rashi explains on the words "Vayigash Yaakov vayagel"—Yaakov approached and rolled away the stone—he did it like a person who removes a stopper from the mouth of a flask. In other words, he did it with such ease, just like taking out a cork from a bottle. This is to let you know that Yaakov was very strong, that he had great power.

Yaakov kissed Rachel and raised his voice and cried. Why did he cry? Even though he was happy to see his cousin, he cried because, through Ruach HaKodesh (divine inspiration), he saw that Rachel would not be buried with him. Rachel would end up being buried elsewhere, while Leah would be buried with Yaakov. That is one reason he cried. Another reason is that he came empty-handed. He said, 'Eliezer, the servant of my grandfather Avraham, came with nose rings, bracelets, and all kinds of gifts, and gave them to Rivkah when he met her. But I have nothing to give.' Why did Yaakov come with nothing? Because Elifaz, the son of Esav, was sent by his father to kill Yaakov. Elifaz caught up with him, but since Elifaz was raised in the lap of Yitzchak, he couldn't bring himself to kill Yaakov. So Elifaz asked Yaakov, 'What should I do about my father's command?' Yaakov told him, 'Take everything I have, and a poor person is considered as if he is dead.' So Elifaz took all of Yaakov's possessions, and Yaakov arrived with nothing.

Rashi explains on 'vayevk'—and he cried—that Yaakov cried because he saw with Ruach HaKodesh that Rachel would not be buried with him. Another explanation is that he came empty-handed. He said, 'Eliezer, my grandfather's servant, had nose rings, bracelets, and gifts in his hands, but I have nothing.' Why did he have nothing? Because Elifaz, the son of Esav, was sent by his father to kill Yaakov, and he caught up with him. Since Elifaz was raised in the lap of Yitzchak, he didn't want to kill Yaakov, so he asked, 'What should I do about my father's command?' Yaakov told him, 'Take everything I have, and a poor person is considered as if he is dead.' So Elifaz took all of Yaakov's possessions, and Yaakov arrived empty-handed.

Yaakov told Rachel that he was her father's brother, and that he was the son of Rivkah. Rachel ran and told her father. The phrase 'her father's brother' means a close relative, not necessarily a literal brother. As it says elsewhere, 'anashim achim anachnu'—'we are brothers' (Bereishis 13:8)—even though they were not literal brothers, but relatives. There is also a Midrashic explanation: If Lavan comes with trickery, Yaakov says, 'I am his brother in trickery; I know how to handle him.' If Lavan is honest, then Yaakov says, 'I am the son of Rivkah, his honest sister.' So Yaakov was saying he could deal with Lavan either way. Rachel ran to tell her father, as opposed to Rivkah, who ran to tell her mother. The reason is that Rachel's mother had died, so she only had her father to tell.

Rashi explains on 'ki achi aviha hu'—that he was her father's brother—that this means he was a close relative, as in the phrase 'anashim achim anachnu'—'we are brothers' (Bereishis 13:8)—even though they were not literal brothers, but relatives. The Midrash adds: If Lavan comes with trickery, Yaakov says, 'I am his brother in trickery.' If Lavan is an honest person, then Yaakov says, 'I am the son of Rivkah, his honest sister.' On 'vatageid le'aviha'—she told her father—Rashi explains that Rachel's mother had died, so she had no one else to tell except her father.

When Lavan heard the news about Yaakov, his sister's son, he ran to meet him, hugged him, kissed him, brought him to his house, and Yaakov told Lavan all these things. How many years had passed since Rivkah left Lavan's home to get married? About 97 years. Lavan was now dealing with Rivkah's son after all that time. Lavan ran to greet Yaakov, just as he had run to greet Eliezer, Avraham's servant, many years earlier. Back then, Lavan ran because he saw the gifts that Rivkah brought home, thinking the visitor was wealthy. Here, even though Yaakov had nothing, Lavan still ran to greet him, perhaps thinking he had valuables. From the ages of Rivkah and Yaakov we can work out how long Lavan had not seen his sister.

Rashi explains on 'vayarotz likraso'—he ran to meet him—that Lavan thought Yaakov was carrying money, since the servant of the house (Eliezer) had come before with ten camels loaded with gifts. When Lavan saw that Yaakov had nothing with him, he hugged him, thinking maybe Yaakov had gold hidden in his clothes. When he still found nothing, he kissed him, thinking maybe Yaakov had pearls hidden in his mouth. Yaakov then explained to Lavan that he had come only because he was forced to flee from his brother, and that all his money had been taken from him.

Lavan said to him, "Indeed, you are my bone and my flesh." This means, you are my relative, my own family. So Yaakov stayed with him for a month. The implication here is that Lavan acknowledges their family connection, but as Rashi explains, since Yaakov had nothing with him—no money or possessions—Lavan had no real interest in taking him in except because of their relationship. Therefore, he agreed to host Yaakov for a month, but not out of generosity; it was only because they were family. Even during this month, it was not for free—Yaakov was shepherding Lavan's sheep and working for him during this time.

On the words Ach Atzmi Uvesari (Indeed, you are my bone and my flesh), Rashi explains: From now on, I have no reason to gather you into my house, since you have nothing with you. But because of our closeness, I will take care of you for a month. And so he did. Even this was not for free, because Yaakov was shepherding his sheep. So, Lavan's hospitality was not out of pure kindness, but rather due to their family relationship, and even then, Yaakov worked for him as a shepherd during that month.

Lavan said to Yaakov, "Is it because you are my brother that you should work for me for nothing? Tell me, what is your wages?" This is said in a questioning, almost surprised tone: Just because you are my brother, should you work for me for free? What do you want as payment? Often, people who are tricky will ask you what you want to get paid, instead of offering a price, so that they can later negotiate and say it's too much. Here, Lavan is doing the same—he asks Yaakov to name his price. The word va'avadtani (and you will work for me) looks like the past tense, but when you add a vav at the beginning, it turns the word into the future tense. So, Lavan is saying, "And you will work for me for nothing?"—meaning, are you going to continue working for me for free?

On the words Hachi Achi Atah (Is it because you are my brother), Rashi explains: This is a language of surprise—should you work for me for nothing just because you are my brother? The word va'avadtani is like vesa'avdeni (and you will work for me). Similarly, any word that is in the past tense, when you add a vav at the beginning, it turns the word into the future tense. So here, Lavan is using the vav to change the meaning to the future: "And you will work for me for nothing?"

Lavan had two daughters: the name of the older one was Leah, and the name of the younger one was Rachel. This sets up the story that follows, where Yaakov will be dealing with both Leah and Rachel as he stays in Lavan's house.

Leah's eyes were tender, while Rachel was beautiful in form and beautiful in appearance. The reason Leah's eyes were tender is because she thought she would end up marrying Esav. People would say, "Rivkah has two sons and Lavan has two daughters—the older daughter for the older son, and the younger daughter for the younger son." Leah was always worried she would have to marry Esav, and she cried so much that her eyes became tender. Rachel, on the other hand, was beautiful in both her features and her radiance. Toar refers to the features of the face, while Mareh refers to the radiance or glow, the overall appearance or countenance.

On the word Rakot (tender), Rashi explains: Leah thought she would fall to the lot of Esav, and she cried, because everyone would say, "Rivkah has two sons and Lavan has two daughters—the older for the older, the younger for the younger." So Leah was always worried she would have to marry Esav, and her constant crying made her eyes tender. On the words Toar and Mareh: Toar is the form or features of the face, as in the verse "yesa'arehu vasered" ("he marks its form with a line," Yeshayahu 44:13), meaning the shape or structure. Mareh is the radiance or glow, the overall appearance or countenance.