Chamishi - Bereishis/Genesis - Parshas Vayeitzei 30:28-31:16

Lavan says to Yaakov, "Name your wage upon me and I will give it." This means Lavan is asking Yaakov to specify exactly what he wants as payment for his continued service. Lavan acknowledges that he has been blessed because of Yaakov and wants to know what Yaakov would like as his compensation going forward.

Rashi explains the phrase Nakvah secharcha as the Targum renders it: Fareish agrach — "Specify your wage." In other words, Lavan is telling Yaakov to detail and specify what he wants as his wage, not to leave it vague or general.

Yaakov responds to Lavan, "You know how I have served you and how your cattle was with me." Yaakov is reminding Lavan of his faithful service and the fact that Lavan’s livestock prospered under his care. He is emphasizing that Lavan is well aware of the quality of his work and the increase in Lavan’s possessions since Yaakov began working for him.

Rashi explains the phrase "and what your cattle was with me" as referring to the calculation of how few cattle came into Yaakov’s hands at the beginning. Rashi is pointing out that Lavan knows exactly how much livestock he had before Yaakov started working for him, and how much it has increased since then.

Yaakov continues, "For it was little that you had before me, and it has increased abundantly. Hashem has blessed you at my feet, and now, when will I also do for my own household?" Yaakov is saying that before he arrived, Lavan had very little, but since Yaakov’s arrival, Lavan’s wealth has multiplied. The phrase "at my feet" means "because of my coming"—that the blessing came to Lavan due to Yaakov’s presence. Now Yaakov asks, when will he be able to work for his own family and provide for them, instead of only working for Lavan?^א׳

Rashi explains "at my feet" (LeRagli) as "because of my feet coming to you, the blessing has come." This is similar to the verses "the people that are at your feet" (Shemos 11:8) and "the people that are at my feet" (Shoftim 8:5), meaning those who come with me. Rashi also explains "also I for my house" (Gam Anochi LeVeisi) as "for the needs of my household" (according to Targum Yonasan). Until now, only Yaakov’s sons were working for the family’s needs, but now Yaakov says he too needs to work for his own household, to support them. The word "also" (Gam) indicates that he must join his sons in providing for the family.

Lavan asks, "What shall I give you?" Yaakov replies, "Do not give me anything. If you will do this thing for me, I will return and shepherd your flock and guard it." Yaakov is not asking for a direct gift or payment. Instead, he proposes a specific arrangement: if Lavan agrees to Yaakov’s terms, Yaakov will continue to tend Lavan’s sheep.

Yaakov proposes, "Let me pass through all your flock today. Remove from there every sheep that is speckled and spotted, and every brown sheep among the lambs, and the spotted and speckled among the goats—these will be my wages." Yaakov’s suggestion is that all the sheep and goats that are speckled, spotted, or brown should be separated out and given to him as his payment. The arrangement is that these distinctively marked animals will be his, and any future animals born with these markings will also belong to him. This way, there is a clear and honest system for determining Yaakov’s wages, with no room for dispute.

Rashi explains the terms in the verse: nakod means speckled, with fine spots like dots, which in Old French is "pointure". Talu comes from the word tela'i (a patch), meaning broad patches. Chum is rendered by Onkelos shechum (dark); it is close to red, "ros" in Old French. It is the word used in the Mishnah regarding grain: "shechamtis venimtzeis levanah" ("[he sold wheat as] dark, and it turned out to be white"; Bava Basra 5:6). The arrangement was that Yaakov's wages would be those animals that would be born from now on—speckled and patched among the goats, and brown among the sheep. Those would belong to him. As for the ones that already existed, Yaakov told Lavan to separate them out and have them guarded by Lavan's sons, so that Lavan could not later claim that the new speckled or patched animals were already there from the beginning. Additionally, Yaakov wanted to prevent Lavan from claiming that the new animals were born because the males were speckled or patched, causing the females to give birth to similar offspring. Therefore, all such animals were to be removed from the flock and placed in the care of Lavan's sons.

Yaakov continues, saying: "My righteousness will answer for me tomorrow when you come to check my wages before you. Every animal among the goats that is not speckled or patched, and every sheep that is not brown, will be considered stolen if found with me." In other words, Yaakov is establishing a clear sign: if any animal in his flock does not match the agreed-upon markings—speckled or patched among the goats, brown among the sheep—it will be obvious that he has taken it unlawfully. This arrangement would serve as proof of his honesty, as only the animals fitting the specified criteria would be found among his flock.

Rashi explains the phrase "my righteousness will answer for me": If you suspect me of taking anything that belongs to you, my righteousness will testify for me. When you come to check my wages, my honesty will be evident, because you will find in my flock only speckled and patched animals. If you find any animal that is not speckled, patched, or brown, you will know for certain that I have stolen it from you, and that it is with me by theft. This arrangement is meant to serve as a clear sign and testimony of Yaakov's integrity.

Lavan responds, "Indeed, let it be as you have said." Rashi explains that the word hen is an expression of acceptance, and lu yehi kidvarecha means, "If only you would want it this way"—he is pleased with Yaakov's proposal and agrees to it.

Rashi explains that hen is a term of accepting an agreement. Lu yehi kidvarecha means, "If only you would want it this way," as Onkelos translates—Lavan is expressing his approval of Yaakov's proposal and his hope that Yaakov will hold to it.

On that very day, Lavan removed the male goats that were ringed and patched, as well as all the female goats that were speckled and patched—any animal that had these markings—and all the brown sheep. He gave them into the hands of his sons. This means Lavan took out all the animals that matched the criteria for Yaakov's future wages and separated them from the rest of the flock, placing them under his sons' care. This was done to ensure that only animals born with these markings from this point forward would belong to Yaakov, and there would be no confusion or accusations that Yaakov had taken animals that were already present.

Rashi clarifies that it was Lavan himself who removed the animals on that day. The teyashim refers to the male goats. The phrase "kol asher lavan bo" means any animal that had a white patch or blotch, as Targum Yonasan explains. Lavan gave all these animals into the care of his sons, ensuring that Yaakov would only receive animals born with the specified markings from that point on.

Lavan then created a distance of three days' journey between himself and Yaakov, placing a significant separation between the flocks under his sons' care and those under Yaakov's care. Yaakov continued to shepherd the remaining sheep of Lavan—the ones that were left after all the marked animals were removed. These were generally the weaker or less desirable animals, but Yaakov accepted this arrangement as part of the agreement.

This Rashi explains that the sheep which were left for Yaakov to tend were the inferior ones: the weak, the sick, and the barren—those that were only leftovers. Lavan gave these to Yaakov, as cited in Midrash Tanchuma and Bereishis Rabbah. In other words, Lavan kept the healthy, strong animals for himself and left Yaakov with the ones that were not productive or valuable.

Yaakov took for himself rods of livneh (a moist, white tree), luz (a tree that produces thin nuts), and armon (chestnut). He peeled white streaks in them, exposing the white that was under the bark. The verse describes how Yaakov prepared these rods by peeling them so that the white part would be visible. This was part of his strategy to influence the appearance of the sheep that would be born.^ב׳

Rashi explains that a makal livneh is a type of tree called "livneh," as in the verse "tachas alon velivneh" ("under oak and livneh"; Hoshea 4:13). Rashi says that he believes this is what is called "tremble" (the aspen) in Old French, which is a white tree. The word lach means when it is moist. Luz is another type of tree, one that grows thin nuts, called "coldre" (hazel) in Old French. Armon is "chastenier" (chestnut) in Old French. Petzalos means peelings—he would peel the bark in strips, making the stick look speckled. Machsof ha-lavan means the revealed white of the stick; when he peeled it, the white part would be seen and exposed in the place of the peeling.

Yaakov set the rods that he had peeled in the watering troughs, in the running water where the sheep would come to drink, opposite the sheep. When the sheep came to drink, they would become heated (ready to conceive). The verse describes how Yaakov placed the rods in the water troughs so that the sheep would see them when they came to drink, and as a result, they would become fertile at that time.^ג׳

Rashi explains that the word vayatzeig ("he set") is translated by the Targum as "vedaeitz," which means to stick in or insert—an Aramaic term for thrusting or pushing in. This expression appears often in the Gemara, such as "datzah ushelafah" ("he stuck it in and pulled it out"; Shabbos 50b) and "datz bei midi" ("he stuck something into it"; Chullin 93b); "datzah" is the same as "de'atzah," only shortened. Barhatim means in the running water. Beshiktos are pools made in the ground for watering the flock. So, when the sheep would come to drink at the running water, Yaakov would stick the rods there, opposite the sheep. When the sheep saw the rods, they would startle backwards, and the male would mate with her, and she would give birth similar to what she saw. Rabbi Hoshaya says that the water itself became like seed in their insides, and they did not need a male. This is the meaning of "vayeichamnah"—they became fertile through the water directly.

The sheep became heated by the sight of the rods and gave birth to young that were ringed, speckled, and spotted. The verse describes how the sheep, influenced by what they saw, gave birth to offspring with these markings.

Rashi explains that "el hamaklos" means "to the sight of the rods." Akudim are animals that are different in the places where they are bound—specifically, the joints of their forelegs and hind legs. This is based on Targum Yonasan.

Yaakov separated the lambs and turned the faces of the flock toward the ringed ones and all the brown ones among Lavan's sheep. He made his own herds and did not place them with Lavan's flock. This means that Yaakov took the newly born sheep that were ringed and brown, which were his wages, and made separate herds from them, keeping them apart from Lavan's sheep.^ד׳

Rashi explains that Yaakov separated the sheep that were born ringed and speckled, and set them aside for himself. He made each group into its own separate flock. He led the flock of the ringed ones in front of the rest of the sheep, and the faces of the other sheep that followed behind would look at them. This is the meaning of the verse, “He set the faces of the sheep toward the ringed ones,” meaning that the faces of the sheep were directed toward the ringed ones, and also toward every brown one that he found among Lavan’s sheep. Yaakov made separate herds for himself, as Rashi has already explained.

The verse describes that whenever the sheep would become heated (ready to conceive), Yaakov would place the sticks in front of the eyes of the sheep in the watering troughs, so that they would become heated by means of the sticks. This was part of Yaakov’s strategy to influence the appearance of the offspring, as explained earlier: by placing the peeled, spotted sticks in front of the sheep at the time of conception, the sheep would give birth to young that were striped, spotted, or patched, which would then belong to Yaakov according to his agreement with Lavan.

Rashi explains the word HaMekusharos as the Targum translates it: “the ones that give birth first,” meaning the firstborn or the early birthing sheep. Rashi notes that there is no other proof for this meaning in the verses. Menachem, however, connects the word with the phrase “Achitofel BaKosh'rim” (Achitofel among the conspirators) in II Shmuel 15:31, and “the conspiracy was strong” (ibid., 12), meaning those who bind themselves together to hasten their conception. In this context, it refers to the sheep that become pregnant quickly, as opposed to those that delay.

The verse states that when the sheep were “wrapped” (delayed), Yaakov would not place the sticks for them, and the wrapped ones would go to Lavan, while the bound ones would go to Yaakov. This means that only the sheep that conceived quickly (the mekusharos) would be influenced by Yaakov’s method and their offspring would belong to him, while the delayed ones (the atufim) would remain Lavan’s.^ה׳

Rashi explains that Beha'atif means a delay, as the Targum renders it, “with lateness.” Menachem connects it with the words “the tunics and the wraps” in Yeshayahu 3:22, meaning a term for wrapping oneself in a garment. In this context, it means the sheep that wrap themselves in their skin and wool and do not desire to become heated by the males, i.e., they are not eager to conceive and thus are delayed in becoming pregnant.

The verse describes that the man (Yaakov) became exceedingly prosperous. He had many sheep, maidservants, servants, camels, and donkeys. This shows the great blessing and wealth that Yaakov acquired during his time working for Lavan, as a result of the agreement regarding the sheep and the miraculous increase in his flocks.^ו׳

Rashi explains that "many sheep" means they were fruitful and multiplied more than other sheep. As for the maidservants and servants, Rashi explains that Yaakov would sell his sheep for high prices and use the money to buy all these possessions, as cited from Midrash Tanchuma Yashan, section 24.

Yaakov hears the words of Lavan's sons, who are saying, "Yaakov has taken everything that belonged to our father, and from what belonged to our father he has made all this wealth." They are accusing Yaakov of taking all of Lavan's possessions and amassing his own fortune from them. The word used here, "asah" (made), is explained as "gathered in" or "collected," not just "made" in the sense of creating, but as gathering wealth. This is similar to the usage in Shmuel Alef 14:48, where it says, "He gathered an army and struck Amalek." So here too, it means Yaakov gathered or amassed wealth from what had belonged to their father.

Rashi explains the word "asah" (made) as meaning "gathered in," similar to the verse "Vaya'as chayil vayach es Amalek" ("He gathered an army and struck Amalek") in Shmuel Alef 14:48. So here, when it says Yaakov 'made' all this wealth, it means he gathered or amassed it.

Yaakov saw that Lavan's face, his attitude, was not toward him as it had been yesterday and the day before. In other words, Yaakov noticed that Lavan was no longer friendly or favorable toward him, and his relationship with Yaakov had changed for the worse. This shift in attitude was likely influenced by the words and accusations of Lavan's sons, as mentioned in the previous verse.

Hashem said to Yaakov, "Return to the land of your fathers and to your birthplace, and I will be with you." Hashem is instructing Yaakov to go back to Eretz Canaan, the land of his fathers, and promises to be with him. The implication is that while Yaakov is still connected to Lavan and his environment, Hashem's presence cannot fully rest upon him. Only when Yaakov separates himself and returns to his own land will Hashem's Shechinah be with him in a complete way.

Rashi explains that Hashem's words, "Return to the land of your fathers and there I will be with you," mean that as long as you are still connected to the impure (to Lavan), it is impossible for My Shechinah to rest upon you. Only when you separate from Lavan and return to your own land can the Shechinah rest upon you. This is based on Pirkei DeRabbi Eliezer, chapter 36, and Midrash Tanchuma, section 10.

Yaakov sent and called for Rachel and Leah to come out to the field, to his flock. He wanted to speak to them privately, away from the house and from Lavan's presence, so he called them out to where his sheep were. The order in which he called them is significant, as will be explained in the next Rashi.

Rashi explains that Yaakov called Rachel first and then Leah, because Rachel was considered the mainstay of the house, the primary wife, and it was for her sake that Yaakov had originally joined Lavan's household. Even the children of Leah acknowledged this, as we see later in the book of Ruth (4:11), where Boaz and his court, who were from the tribe of Yehudah (descendants of Leah), say, "Like Rachel and like Leah, who both built the house of Israel," and they mention Rachel before Leah. This shows that Rachel had a certain precedence, even among Leah's descendants. This is also brought in Bereishis Rabbah 71:2 and Ruth Rabbah 7:13.

Yaakov said to Rachel and Leah, "I see your father's face, that it is not toward me as it was yesterday and the day before, but the G-d of my father has been with me." Yaakov is telling his wives that he senses a change in Lavan's attitude, that he is no longer favorable toward him. However, Yaakov reassures them that Hashem, the G-d of his father Yitzchak, has been with him and has protected him throughout his time in Lavan's house.

You know that with all my strength I have served your father. Yaakov is speaking to Rachel and Leah, telling them that they themselves know how hard he worked for their father Lavan. He emphasizes that he put in all his effort and energy in serving Lavan, not holding anything back. This is part of Yaakov’s explanation to his wives about the situation with Lavan and how he conducted himself with complete dedication and honesty.^ז׳

Your father mocked me and changed my wages ten times, but Hashem did not allow him to harm me. Yaakov continues explaining to Rachel and Leah that Lavan repeatedly tried to trick him and changed the terms of his wages ten times. Despite all of Lavan’s attempts to cheat him, Hashem protected Yaakov and did not allow Lavan to cause him harm. This shows both Lavan’s dishonesty and Hashem’s protection over Yaakov throughout his years working for Lavan.^ח׳

Rashi explains the phrase aseres monim (ten times): The word monim never means less than ten. Monim is a term for a sum, a total, and refers to tens. From here we learn that Lavan changed the conditions of Yaakov’s wages one hundred times. This is based on the Midrash, which says that the phrase means ten groups of ten, i.e., one hundred times.

If he would say, “The speckled ones will be your wages,” then all the sheep would give birth to speckled ones. And if he would say, “The ringed ones will be your wages,” then all the sheep would give birth to ringed ones. Yaakov is telling Rachel and Leah that no matter what condition Lavan set for his wages—whether it was that the speckled animals would be his, or the ringed ones—Hashem made it so that all the animals would give birth to the type that was supposed to be Yaakov’s wages. This demonstrates Hashem’s direct involvement in ensuring Yaakov received what was rightfully his, despite Lavan’s attempts to cheat him by constantly changing the agreement.

Hashem separated your father’s livestock and gave it to me. Yaakov is explaining that it was Hashem who took the livestock that belonged to Lavan and gave it to him. This was not due to any trickery or manipulation on Yaakov’s part, but rather a direct act of Hashem, who saw to it that Yaakov received his due reward for his honest labor.

And it was at the time when the animals would heat up (come into heat), that I lifted my eyes and saw in a dream, and behold, the he-goats that were mounting the flock were ringed, speckled, and striped. Yaakov describes a dream he had during the time when the animals would mate. In his dream, he saw that all the male goats that were mating with the flock were of the types that were supposed to be his wages—ringed, speckled, and striped. This vision in the dream was a sign from Hashem, showing that He was orchestrating events so that Yaakov would receive the animals that were rightfully his, despite Lavan’s attempts to prevent it by removing all such animals from the flock.

Rashi explains: Even though Lavan separated all the male goats that were ringed, speckled, and striped, so that the sheep would not become pregnant from those types, the angels would bring those goats from the flock that was in the hands of Lavan’s sons to the flock that was with Yaakov. Regarding the word berudim (striped), Rashi says it means, as the Targum renders, “ufatzichin”—a white thread encircles its body, and its spots are open and go from one side to the other. Rashi adds that he does not have another proof for this word from elsewhere in the Torah.^ט׳

The angel of Hashem said to me in a dream, “Yaakov,” and I said, “Here I am.” Yaakov continues telling Rachel and Leah about his dream, in which an angel of Hashem calls out to him by name, and Yaakov responds that he is present and ready to listen. This sets the stage for the angel’s message, which will further explain how Hashem was guiding and protecting Yaakov throughout his time with Lavan.

Yaakov continues relating his dream to Rachel and Leah. He says, “Lift up your eyes and see all the he-goats that are mounting the flock—they are ringed, speckled, and striped. For I have seen all that Lavan is doing to you.” In the dream, Hashem is showing Yaakov that He is aware of all the tricks and injustices that Lavan has done to him. The he-goats that are mating with the sheep are all the types that were supposed to be Yaakov’s wages—akudim (ringed), nekudim (speckled), and berudim (striped). This is a sign that Hashem is orchestrating matters so that Yaakov will receive his rightful payment, despite Lavan’s attempts to cheat him.

Hashem continues in the dream, saying, “I am the G-d of Beis El, where you anointed a monument and where you made a vow to Me. Now arise, leave this land, and return to the land of your birth.” Hashem identifies Himself as the G-d of Beis El, reminding Yaakov of the vow he made there after his vision of the ladder. Hashem tells Yaakov that now is the time to fulfill that vow and return to Eretz Canaan, the land of his birth. The language used here, HaKel Beis El, is explained by Rashi below, and the command is clear: Yaakov is to leave Charan and return home, as Hashem will be with him.

Rashi explains that "HaKel Beis El" means the same as Kel Beis El; the "heh" at the beginning is superfluous, and Scripture often speaks this way, as in the verse "for you are coming to the land of Canaan" (Bamidbar 34:2). The word "mashachta" (you anointed) is an expression of increase and greatness, as Targum Yonasan translates, similar to when a person is anointed for kingship. Likewise, Yaakov poured oil on the monument at Beis El (Bereishis 28:18), making it distinguished as an altar, as explained in Midrash Tanchuma Vayishlach 8. When the verse says, "which you vowed to Me," it means that Yaakov now needs to fulfill his vow, as he said, "this will be a house of G-d" (Bereishis 28:22), meaning he would bring offerings there, as stated in Pirkei D'Rabbi Eliezer, chapter 32.

Rachel and Leah respond to Yaakov, saying, “Do we still have any portion or inheritance in our father’s house?” They are expressing that they see no reason to hold Yaakov back from leaving. They have no hope of inheriting anything from their father’s estate, and they do not expect to receive any share among the male heirs. This shows that they fully support Yaakov’s decision to leave Lavan and return to his homeland.

Rashi explains that Rachel and Leah are saying, “Why should we delay your return? Do we have any expectation of inheriting from our father’s property? Do we have any share among the sons?” In other words, they see no reason to stay, since they have no hope of receiving anything from Lavan’s estate.

Rachel and Leah continue, “Are we not considered strangers to him? For he sold us, and he has even consumed our money.” They are saying that even at the time when it is customary for a father to give a dowry to his daughters at marriage, Lavan treated them as strangers. He sold them to Yaakov as payment for his work, and even the money that should have been theirs was withheld by Lavan. Rashi explains that the phrase “he has even consumed our money” refers to the wages that Lavan withheld from Yaakov, which rightfully belonged to them as their dowry or inheritance.

Rashi elaborates: Even at the time when it is the way of people to give a dowry to their daughters at marriage, Lavan treated Rachel and Leah as strangers. He sold them to Yaakov, meaning Yaakov had to work for Lavan for fourteen years in exchange for them, and Lavan did not give them to Yaakov except as payment for his labor. The phrase “our money” refers to the value of their dowry, which Lavan withheld by not paying Yaakov his full wages.

Rachel and Leah conclude, “For all the wealth that G-d has saved from our father is ours and our children’s. Now, whatever G-d has told you, do.” They are affirming that everything Hashem has taken from Lavan and given to Yaakov rightfully belongs to them and their children. Therefore, they encourage Yaakov to do as Hashem has commanded him. Rashi explains that the word “ki” here is used in the sense of “but rather”—we have nothing from our father, only what Hashem has separated from him and given to us. The word “hitzil” (saved) means to separate, as in all places in the Torah where it means to separate or rescue someone from harm or from an enemy.

Rashi explains the phrase "for all the wealth" (ki kol haosher) in this verse. The word ki here is used in the sense of 'but rather' (ella). In other words, Rachel and Leah are saying: 'From our father, we have nothing at all. Rather, what we do have is only what Hashem has separated and saved from our father for us.' Rashi notes that the word hitzil ("He saved") is used here in the sense of separating or setting aside, as in the Targum Onkelos. Similarly, every instance of the word hatzalah ("saving") in the Torah is a term of separation, meaning to separate someone from evil or from an enemy. So here, the wealth that Hashem has separated from Lavan is considered to belong to Rachel, Leah, and their children, not to Lavan.