## Chizkuni, Genesis

###### Chizkuni, Genesis 31:3:1
[Chizkuni, Genesis 31:3:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/31:3:1)

**ויאמר ה׳‎ אל יעקב** הוא החלום שספר לנשיו.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ויאמר ה' אל יעקב, “the Lord said to Yaakov;” what follows is the dream that he told his wives.


###### Chizkuni, Genesis 31:4:1
[Chizkuni, Genesis 31:4:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/31:4:1)

**ויקרא לרחל וללאה** לפי שהיו גבירות אבל לבלהה ולזלפה ולבניו לא היה צריך לקרות, שאף הן היו תדיר אצלו בשדה לרעות עמו.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ויקרא לרחל וללאה, “he sent word to Rachel and Leah to come to him;” the Torah mentions the names of these wives by name as they were the senior wives; he did not have to send messages to Zilpah and Bilhah and their respective children as they were in his proximity all the time, helping him tend the flocks.


###### Chizkuni, Genesis 31:9:1
[Chizkuni, Genesis 31:9:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/31:9:1)

**את מקנה אביכם** במ״‎ם.

**Chizkuni, translated and annotated by Eliyahu Munk:**
את מקנה אביכם, “the herds of your father.” The masculine ending ם is used although according to the rules of grammar the feminine ending should have been used


###### Chizkuni, Genesis 31:10:1
[Chizkuni, Genesis 31:10:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/31:10:1)

**וברדים** לשון ברד, יש מהן בהרות לבנות.

**Chizkuni, translated and annotated by Eliyahu Munk:**
וברודים, speckled, some of the animals he saw in the dream showed such skin patterns.


###### Chizkuni, Genesis 31:15:1
[Chizkuni, Genesis 31:15:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/31:15:1)

**את כספנו** עכב לעצמו כסף נדוניתינו שהיה לו לתת לנו כדרך כל הארץ.

**Chizkuni, translated and annotated by Eliyahu Munk:**
את כספנו, “our money;” they told Yaakov that their father had withheld the money that had rightfully been theirs as their dowry, even though he had paid this in the form of physical labour as a shepherd. This would have been no more than common decency.


###### Chizkuni, Genesis 31:17:1
[Chizkuni, Genesis 31:17:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/31:17:1)

**[את בניו ואת נשיו** כיון שבניו היו גדולים הזכירם לפני הנשים].


###### Chizkuni, Genesis 31:19:1
[Chizkuni, Genesis 31:19:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/31:19:1)

**ותגנב רחל את התרפים** שלא יגידו בריחת יעקב והתרפים עשויים לקסום בהם, כענין שנאמר אין אפוד ותרפים, כי התרפים דברו און.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ותגנוב רחל את התרפים, “Rachel stole the teraphim;” in order that Lavan would not be able to divine the route they had taken by consulting them as oracles. We have read about their uses in Hoseah 3,4 as well as in Zachariah 10,2.


###### Chizkuni, Genesis 31:23:1
[Chizkuni, Genesis 31:23:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/31:23:1)

**וירדף אחריו** פרש״‎י כל מה שהלך יעקב לשבע ימים הלך לבן ביום אחד. כלומר כל מה שהלך יעקב לשבעת הימים מהלך שהיה בין לבן ובין הר הגלעד. וכמה ימים הלך בהן יעקב הוי אומר ארבעה ימים, שהרי אף בשביעי היה יעקב הולך לו ומתרחק מלבן, הלך לבן ביום אחד לפי שרדף אחר יעקב כשאר רודפים ויעקב היה כבד בעושר גדול במקנה וברכוש ובבני ביתו שהיו הרבה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
וירדוף אחריו, “he chased after him. According to Rashi, the distance that Yaakov with all his sheep and cattle had covered in seven days, Lavan, riding, had been able to cover in a single day. Yaakov had taken seven days to get from Padan Arom to Har Gilead. Different commentators disagree on how long it took Yaakov. Considering that we have been told in Genesis 30,36, that he had put three days walk between himself and Lavan, he had only travelled for 4 days before Lavan caught up with him. At any rate Lavan’s catching up with Yaakov is not surprising due to his riding either on camels or donkeys, and not being slowed down by animals and other heavy luggage.


###### Chizkuni, Genesis 31:24:1
[Chizkuni, Genesis 31:24:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/31:24:1)

**ויבא אלקים אל לבן** פי׳‎ וכבר בא.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ויבא אלוקים אל לבן, G-d came (in a dream) to Lavan;


###### Chizkuni, Genesis 31:25:1
[Chizkuni, Genesis 31:25:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/31:25:1)

**[ויעקב תקע את אהלו** חבר את אהלו].


###### Chizkuni, Genesis 31:28:1
[Chizkuni, Genesis 31:28:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/31:28:1)

**לנשק** לספק להם בגדים וכלים לשון נשקו בר.

**Chizkuni, translated and annotated by Eliyahu Munk:**
לנשק לבני ולבנותי, “to provide my sons and daughters with parting gifts;” although the word נשק appears primarily as meaning “to kiss,” it is also the same word (as a noun) meaning neshek, “weapons,” in the sense of the equipment needed for survival, as we know from Psalms 2,12: נשקו בר, “gird yourselves;”


###### Chizkuni, Genesis 31:29:1
[Chizkuni, Genesis 31:29:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/31:29:1)

**יש לאל ידי לעשות עמכם רע** וגם אלקיכם יודע כן ומתפחד פן אקח נקמתי מכם ולכך בא אלי אמש להזהיר אותי עליכם.

**Chizkuni, translated and annotated by Eliyahu Munk:**
יש לאל ידי לעשות עמכם רע, “it is within my power to harm you;” Lavan implies that even G-d is aware of this and is afraid that I will take my revenge of you, and that it why He has warned me concerning you.


###### Chizkuni, Genesis 31:33:1
[Chizkuni, Genesis 31:33:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/31:33:1)

**ויבא באהל רחל** פרש״‎י כשיצא מאהל לאה חזר ובא לו באהל רחל קודם שיחפש באהל האמהות. מי דחקו לרש״‎י לומר שחפש באהל האמהות באחרונה. אלא לפי שנאמר **ולא מצא** גבי אהל שתי האמהות דבר זה מלמדנו שחיפש אהל שלהן באחרונה. וצריך לסרס המקרא, ויבא באהל יעקב ובאהל לאה ויצא מאהל לאה ויבא באהל רחל ובאהל שתי האמהות ולא מצא, ואהל רחל היה באמצע לפי שהיא עיקר הבית ויעקב היה תדיר שם. ואהל לאה מכאן ואהל שתי האמהות מכאן וכולם פתוחים לאהלה של רחל ולרשות הרבים. וי״‎מ לפום ריהטא דקרא, אהל לאה היה באמצע ואהל רחל מכאן ואהל שתי האמהות מכאן ואהל לאה ורחל פתוחים לרשות הרבים, אבל של האמהות לא היה פתוח לרשות הרבים כדי שלא יוכל יעקב ליכנס בו שלא בדעת רחל או לאה ולפיכך כשיצא מאהל האמהות נכנס באהל לאה, וכשיצא מאהל לאה בא לו באהל רחל.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ויבא באהל רחל “he came into the tent of Rachel;” Rashi on these words (basing himself on Bereshit Rabbah 74,12) says that Lavan now went back to the tent of Rachel once more after having already searched the tent of Leah, before proceeding to the tents of the other matriarchs, because he considered her a thief. What is the reason that prompted Rashi to accept this interpretation, i.e. that Lavan searched the tents of the matriarchs last? I believe it is based on the words: ולא מצא “and he had not found” in our verse, after having told us that he searched the tents of Yaakov and the matriarchs. Clearly this had to refer to the tents of the matriarchs which would have been the logical starting point for the search. On the one hand, seeing that Rachel was Yaakov’s favourite wife and he spent most of his time with her, the reference to the tent of Yaakov could be understood as including searching Rachel’s belongings. Rachel’s personal tent, presumably used by her only while experiencing her menses, and therefore ritually impure, was located in the centre of the whole camp. The entrances of the tents of the matriarchs opened to public paths on the one side and to Rachel’s tent on the other. Some commentators argue that we must follow the sequence of the text, i.e. that Leah’s tent was in the centre Rachel’s tent adjoining, and the other two matriarchs’ tents adjoining that of Rachel. Only Leah’s and Rachel’s tents also had an entrance facing a public path, so that Yaakov could not go out to the public domain without the knowledge of either Rachel or Leah. Lavan was therefore forced to return to the tent of Leah, and subsequently to that of Rachel. [Lavan searched in the order of who he thought had most to gain by stealing his teraphim, commencing with Yaakov. Ed.]


###### Chizkuni, Genesis 31:34:1
[Chizkuni, Genesis 31:34:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/31:34:1)

**ורחל לקחה את התרפים** כשיצא מאהל לאה ללכת באהל רחל, לקחתם רחל ותשמם בכר הגמל.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ורחל לקחה את התרפים, “and Rachel had taken the teraphim; when Lavan left the tent of Leah went and placed them under her cushion while seated on the camel.


###### Chizkuni, Genesis 31:38:1
[Chizkuni, Genesis 31:38:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/31:38:1)

**לא שכלו** נוהג בעולם הרועה מכה הצאן ודופקם ומנהלם בדוחק וע״‎י כן משכלות ואני לא הכתים אלא נהלתים לאט.

**Chizkuni, translated and annotated by Eliyahu Munk:**
לא שכלו, “did not miscarry;” it is customary for shepherds to occasionally beat one or another of the animals entrusted to him in order to force them to walk in line with the other beasts. This could result in a miscarriage of a pregnant animal. Yaakov prides himself never to have beaten any of these animals, and that is how he explains that in twenty years under his care none ever miscarried.


###### Chizkuni, Genesis 31:38:2
[Chizkuni, Genesis 31:38:2](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/31:38:2)

**ואילי צאנך** פרש״‎י מכאן דאיל בן יומו נקרא איל. וא״‎ת הא אמרינן בעלמא דאינו קרוי איל פחות משתי שנים והמחויב איל אשם צריך להביא איל בן שתי שנים. וי״‎ל דודאי בן יומו קרוי איל אבל לגבי קרבן צריך שיהא בן שתי שנים. ואילי צאנך לא אכלתי מנהג הרועה כשהוא נוהג צאן למקום רחוק למצוא מרעה דשא ואינו מוצא לקנות לו מזון לפי שנתרחק מן היישוב לוקח לו מאילי צאן שאינם ראויים לפרייה ואוכלן, אבל אני ואילי צאנך לא אכלתי.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ואילי צאנך, “and the ewes among your flocks,” Rashi here (based on Baba Kamma, 65 explains that we learn from this line that even a ewe only one day old, is already called “ewe” and not “sheep” or “lamb”. If Rashi were not correct, what point would Yaakov be making by claiming never to have eaten any of the flock entrusted to him? He could have eaten them while they bore a different name, such as mentioned! If you were to counter that we know from experience that the name “ewe” is not applied to male sheep until they have reached the age of two years and someone obligated to bring a sacrificial animal called “ewe” must bring one not younger that two years old, [and are therefore capable of copulating? Ed.] the answer is that, of course, the name “ewe” is applied to even one day old male sheep, it is only for the purpose of serving as a sacrificial animal that such a ewe must be at least two years old. ואילי צאנך לא אכלתי, “neither have I eaten from the ewes of your flocks.” It is the custom of shepherds to look after the flock by day and to bring the flock home at night to the owner; if during the night one or more of the sheep have been stolen, the loss is that of the owner. You, however, have demanded compensation from me even for sheep that disappeared while in your possession and inside your pens.


###### Chizkuni, Genesis 31:39:1
[Chizkuni, Genesis 31:39:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/31:39:1)

**טרפה לא הבאתי אליך** אפי׳‎ נטרפה באונס שמן הדין הייתי פטור כדכתיב יביאהו עד, ואמרו רבותינו יביא עדים שנטרפה באונס ויפטר. אפילו אותו לא הבאתי לך כדי ליפטר אלא שלמתיה משלי. גנבתי יום וגנבתי לילה מנהג לרעות ביום ובלילה להחזיר הצאן לדיר לבעל הצאן. ואם נגנבה בלילה לבעלה נגנבה אבל אני **מידי תבקשנה** גנובת יום וגנובת לילה ועלי לשלמה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
טרפה לא הבאתי אליך, “I did not bring you the remains of animals that had been torn by wild beasts; even if I was completely powerless to prevent such incidences I did not expect it to become your loss; neither did I expect you to compensate me for animals stolen by day or night.


###### Chizkuni, Genesis 31:41:1
[Chizkuni, Genesis 31:41:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/31:41:1)

**ושש שנים בצאנך** כדין עבד עברי.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ושש שנים בצאנך, “and six years for “your” flocks. Under the same terms as those set forth in the Torah for a Jewish servant who has been indentured for a fixed period. (Exodus chapter 21)


###### Chizkuni, Genesis 31:41:2
[Chizkuni, Genesis 31:41:2](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/31:41:2)

**ותחלף** הלמ״‎ד בצר״‎י.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ותחלף, “you have repeatedly changed the terms during the currency of that term.” The vowel under the letter ל is a tzeyreh instead of the expected segol.


###### Chizkuni, Genesis 31:42:1
[Chizkuni, Genesis 31:42:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/31:42:1)

**ופחד יצחק היה לי** לולי הפחד שפחדת מיצחק אבי שהוא עשיר ושר גדול.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ופחד יצחק, Yaakov claims that if Lavan had not shown a degree of fear of the retaliation by Yitzchok his father who is wealthy and locally mighty, (in addition to the fear of Yaakov’s, Yitzchok’s and his own G-d)


###### Chizkuni, Genesis 31:42:2
[Chizkuni, Genesis 31:42:2](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/31:42:2)

**היה לי** פי׳‎ היה לי לסיוע שע״‎י כן נתיראת. ד״‎א יראת יצחק את הקב״‎ה היה לי והועילה לי. כאן פרש״‎י לא רצה לומר אלקי יצחק וכו'. חז״‎ק הרי אליעזר הזכיר שם המיוחד ארבע פעמים על אברהם.

**Chizkuni, translated and annotated by Eliyahu Munk:**
היה לי, “Who had repeatedly be on my side by making you scared;”An alternate interpretation: “if my father Yitzchok who revered and feared G-d, had not assisted me.”Rashi states here that Yaakov was afraid to refer to G-d as Yitzchok’s G-d, as we have a rule that G-d does not associate His sacred name with a person still alive, as there is no guarantee that he may not become a heretic. [If we find that G-d made an exception in the case of Yitzchok, as He said to Yaakov in the dream of the ladder, this was because Yitzchok was blind and housebound and therefore not subject to temptation by the evil urge; at this point Yaakov was not yet sure that the dream had not only been just his wishful thinking or a revelation to him by G-d. Ed.] We do find that Eliezer used the name of the Lord in connection with His being the G-d of Avraham four times, but that was only the Torah reporting it, no proof that G-d approved of his doing so. Alternately, seeing that Avraham had already passed 10 tests of his faith by G-d, Eliezer was on solid ground when he presumed it was in order.


###### Chizkuni, Genesis 31:42:3
[Chizkuni, Genesis 31:42:3](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/31:42:3)

**כי עתה ריקם שלחתני** לקחת את עבודתי בחנם כרצונך.

**Chizkuni, translated and annotated by Eliyahu Munk:**
כי עתה ריקם שלחתני, “you would now have sent me away emptyhanded.” You simply would not have compensated me for the last six years that I worked for you.


###### Chizkuni, Genesis 31:43:1
[Chizkuni, Genesis 31:43:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/31:43:1)

**ולבנתי מה אעשה** התחיל לבן לפייסו.

**Chizkuni, translated and annotated by Eliyahu Munk:**
?ולבנותי מה אעשה, “Lavan is beginning to become more conciliatory by saying that he could not bring himself to harm his daughters [all four matriarchs were his daughters, though not from the same mother. Ed.]


###### Chizkuni, Genesis 31:50:1
[Chizkuni, Genesis 31:50:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/31:50:1)

**אם תענה את בנתי** מעונת תשמיש. וא״‎ת אקח עליהם אחרים ועונתן של בנותיך לא אגרע, לכן אמר **ואם תקח נשים על בנתי** הרי תנאי שני.

**Chizkuni, translated and annotated by Eliyahu Munk:**
אם תענה את בנותי, “if you were to maltreat my daughters;” Lavan refers to the possibility of Yaakov forcing marital intercourse on his daughters against their will. If he were to argue that in the event of their refusing him he would marry additional wives, he would consider this as if his daughters had been denied their legitimate entitlement to their marital rights.


###### Chizkuni, Genesis 31:50:2
[Chizkuni, Genesis 31:50:2](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/31:50:2)

**אין איש עמנו** כשר להעיד.

**Chizkuni, translated and annotated by Eliyahu Munk:**
אין איש עמנו, even though this understanding is private, not having been confirmed by witnesses, he calls upon G-d as his witness it.


###### Chizkuni, Genesis 31:52:1
[Chizkuni, Genesis 31:52:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/31:52:1)

**אם אני לא אעבר אליך** כשאויבים יבואו עליך לרעה אם אני לא אעבר **אליך את הגל הזה** לסייע לך, וכן אתה אם **לא תעבר אלי את הגל הזה** אם נצטרך זה לזה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
אם אני לא אעבור עליך, “I will not cross this stonepile with hostile intent against you. Lavan undertakes not to join anyone bent on attacking Yaakov in return for Yaakov’s promise not to do this in the event that he will be attacked.


###### Chizkuni, Genesis 31:53:1
[Chizkuni, Genesis 31:53:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/31:53:1)

**ישפטו בינינו** ממי שיתרשל מחבירו.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ישפטו בינינו, “will judge between us;” who of us is at fault.he will be attacked.


###### Chizkuni, Genesis 31:53:2
[Chizkuni, Genesis 31:53:2](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/31:53:2)

**אלקי אביהם** משמש קדש וחול. **וישבע יעקב בפחד אביו יצחק** לא רצה להזכיר הקב״‎ה אחר החול שהזכיר לבן.

**Chizkuni, translated and annotated by Eliyahu Munk:**
אלוקי אביהם, “the gods of their father.” The word for deity in this verse may be understood as sacred when referring to Yaakov’s deity, or secular when referring to Lavan’s deities. (based on Bereshit Rabbah 74,14.)


###### Chizkuni, Genesis 31:53:3
[Chizkuni, Genesis 31:53:3](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/31:53:3)

**בפחד אביו יצחק** זה כינוי אלהות כלומר נשבע באלהי אביו יצחק ביראתו היינו בפחד אביו, והתרגום מוכיח בדדחיל ליה יצחק, ודוגמא זו מצינו הרבה בלשון תלמוד ובלשון מקרא יובילו שי למורא. ד״‎א יעקב הזכיר ללבן החרדה שחרד יצחק אביו בשעה שבא לקללו על שנטל הברכות בערמה כדכתיב ויחרד יצחק לומר אפי׳‎ אביו שהוא צדיק גמור הרגיש בעצמו כשבא להרע לו.

**Chizkuni, translated and annotated by Eliyahu Munk:**
וישבע יעקב בפחד אביו, “Yaakov swore by his father’s G-d; Yaakov was unwilling to refer to his G-d after Lavan had already mentioned his own deities as part of the same reciprocal oath, as he would have considered it as blasphemy; this is why he used a pseudonym, i.e. pachad, when referring to his father’s G-d. We find numerous examples of such kinnuyim, pseudonyms, being used in the Talmud when the sages wanted to avoid having to profane the holy name of G-d by using it unnecessarily. Onkelos also renders it literally, to avoid using the name of G-d when Yaakov had made a strenuous effort to avoid same. An alternate exegesis: he wished to remind Lavan of the fright that had overcome Yitzchok when he had become aware that but for the intervention of Rivkah and himself he had almost bestowed the power to bless on wicked Esau, and thus become guilty of risking losing his share in the world to come. (27,33)


###### Chizkuni, Genesis 31:53:4
[Chizkuni, Genesis 31:53:4](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/31:53:4)

**[וישבע** וקיים].


###### Chizkuni, Genesis 31:54:1
[Chizkuni, Genesis 31:54:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/31:54:1)

**[ויקרא לאחיו לאכל לחם ויאכלו לחם** עדות לקיום שבועה, כדרך כל לוקחים מקח].