## Or HaChaim on Genesis Chapter 29

###### Or HaChaim on Genesis 29:1:1
[Or HaChaim on Genesis 29:1:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:1:1)

**וַיִּשָּׂא יַעֲקֹב רַגְלָיו.** נִתְכַּוֵּן בָּזֶה כִּי עָנִי הָיָה וְלֹא הָיָה לוֹ לִשָּׂא רַק רַגְלָיו, וַאֲשֶׁר לָזֶה כָּל אֲשֶׁר יִהְיֶה לוֹ בְּחֶזְקַת שֶׁאֵינוֹ מְעֻשָּׂר וְחַיָּב לְעַשְּׂרוֹ שְׁנֵי מַעַשְׂרוֹת, כְּאָמְרוֹ ״עַשֵּׂר אֲעַשְּׂרֶנּוּ״, וְאָמְרוּ זִכְרוֹנָם לִבְרָכָה (כתובות נ.) מַעֲשֵׂר בַּתְרָא כְּמַעֲשֵׂר קַמָּא, וְהוּא הַחוֹמֶשׁ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**וישא יעקב רגליו. Jacob raised his feet.** The Torah chooses this form of expression to tell us that at this time Jacob was poor and all he could raise [elevate to the status of tithes as promised in his vow, Ed.] were his feet. In the future he would tithe all his produce twice, i.e. give a total of 20% in order to fulfil the words עשר אעשרנו. The second tithe would not merely be 10% of what remained after the first tithe had been given (compare *Ketuvot* 50).


###### Or HaChaim on Genesis 29:1:2
[Or HaChaim on Genesis 29:1:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:1:2)

**עוֹד** יִרְצֶה, כִּי לֹא הֻצְרַךְ לָלֶכֶת אֶלָּא נָשָׂא רַגְלָיו, וְתֵכֶף הָלְכָה אֶצְלוֹ אַרְצָה בְּנֵי קֶדֶם, וְלָזֶה לֹא אָמַר ״לְאֶרֶץ בְּנֵי קֶדֶם״:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
An additional meaning of the Torah's description of Jacob "raising his feet" is that he did not actually have to walk the entire distance to Charan but that the land came toward him. This is the reason the Torah did not say אל ארץ בני קדם, "to the land of the easterners, but ארצה בני קדם."


###### Or HaChaim on Genesis 29:1:3
[Or HaChaim on Genesis 29:1:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:1:3)

**וְטַעַם** אָמְרוֹ **בְנֵי קֶדֶם** וְלֹא אָמַר לְחָרָן, כִּי לֹא נִזְדַּמְּנָה לוֹ חָרָן אֶלָּא אֶרֶץ בְּנֵי קֶדֶם שֶׁבָּהּ הָיְתָה עִיר חָרָן, וּמֵה׳ הָיְתָה זֹאת כְּדֵי שֶׁשָּׁם תִּזְדַּמֵּן לוֹ רָחֵל וְיֵדַע מַה שֶׁיָּדַע שָׁם מִמֶּנָּה וְכָל הָעוֹבֵר בֵּינֵיהֶם לְדִבְרֵיהֶם זִכְרוֹנָם לִבְרָכָה (מגילה יג:).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
The reason the Torah describes these people as בני קדם, easterners, instead of referring to their city, i.e. Charan, is to tell us that only the district came towards him. Jacob himself walked to Charan in order to find there his Rachel and in order for him to obtain **from her** all the information she furnished him as described in *Megillah* 13.


###### Or HaChaim on Genesis 29:2:1
[Or HaChaim on Genesis 29:2:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:2:1)

**וְהָאֶבֶן גְּדוֹלָה.** פֵּרוּשׁ הַכָּתוּב יוֹדִיעַ שֶׁהָאֶבֶן גְּדוֹלָה הִיא, וְאִם הָיָה אוֹמֵר ״וְאֶבֶן גְּדוֹלָה״ לֹא הָיָה הַמַּשְׁמָעוּת שֶׁמְּכַוֵּן הַכָּתוּב לְהַגִּיד גְּדֻלָּתָהּ, אֶלָּא שֶׁמַּגִּיד שֶׁהָיְתָה עַל פִּי הַבְּאֵר אֶבֶן גְּדוֹלָה לִשְׁלֹל קְטַנָּה, מַה שֶׁאֵין כֵּן מֵאָמְרוֹ ״וְהָאֶבֶן גְּדוֹלָה״ לֹא בָּא הַכָּתוּב אֶלָּא לְהַגִּיד הַפְלָגַת גְּדֻלָּתָהּ, וּמְכֻוָּן הַדָּבָר לְהוֹדִיעַ עֵזֶר אֱלֹהִי שֶׁבְּכֹחַ יַעֲקֹב דִּכְתִיב ״וַיָּגֶל אֶת הָאֶבֶן״, וְדָרְשׁוּ זִכְרוֹנָם לִבְרָכָה (בראשית רבה ע:יב) כְּאָדָם הַמַּעֲבִיר פְּקָק מֵעַל פִּי צְלוֹחִית.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**והאגן גדולה על פי הבאר, And the stone on top of the well was a massive one.** If the Torah had not written the letter ה in front of the word אבן, the impression created would have been that there simply was a heavy stone on top of the well. As it is the Torah emphasises the exceptional heaviness of that stone. This teaches us that unless Jacob had had divine assistance he could not have moved that stone. *Bereshit Rabbah* 70,12 understands the word ויגל as describing the ease with which Jacob rolled the stone off the well.


###### Or HaChaim on Genesis 29:6:1
[Or HaChaim on Genesis 29:6:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:6:1)

**וַיֹּאמֶר לָהֶם הֲשָׁלוֹם לוֹ וגו׳ וְהִנֵּה רָחֵל וגו׳.** טַעַם שֶׁלֹּא אָמְרוּ **שָׁלוֹם לוֹ** כִּלְשׁוֹן הַשְּׁאֵלָה, לֶהֱיוֹת שֶׁיֵּשׁ בְּמַשְׁמָעוּת דִּבְרֵי יַעֲקֹב שְׁנֵי דְּבָרִים: אֶחָד, הוּא אִם שָׁלֵם בְּגוּפוֹ וּבְמָמוֹנוֹ. וְשֵׁנִי, אִם הֵם שְׁלֵמִים עִמּוֹ. וּפֵרוּשׁ דְּבָרָיו הֲשָׁלוֹם אַתֶּם אֵלָיו, וְלָזֶה נִתְחַכְּמוּ וְאָמְרוּ שָׁלוֹם, פֵּרוּשׁ לְכָל מַה שֶׁאַתָּה שׁוֹאֵל שָׁלוֹם. וְטַעַם אָמְרָם **וְהִנֵּה רָחֵל** תְּשׁוּבָה לְמַה שֶׁלֹּא שָׁאַל, אוּלַי שֶׁלֹּא לְהַאֲרִיךְ עִמָּהֶם בִּשְׁאֵלוֹת אָמְרוּ הִנֵּה רָחֵל בִּתּוֹ וְלָהּ תִּשְׁאַל.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**?ויאמר להם השלום לו He said to them: "Is he well?"** The reason that the shepherds did not say שלום **לו**, "**he** is well," which would have answered Jacob's question, is that Jacob's question contained two elements. 1) Is he well physically and economically? and 2) were the shepherds on good terms (at peace) with Laban. By saying merely שלום, the shepherds replied to both of Jacob's enquiries with a single word. When they added that Laban's daughter Rachel was approaching they answered a question Jacob had not asked. They may have done so in order that Jacob should not engage them in any more questions. He could ask Rachel about anything else he wanted to know.


###### Or HaChaim on Genesis 29:6:2
[Or HaChaim on Genesis 29:6:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:6:2)

**עוֹד** יְכַוְּנוּ לוֹמַר כִּי לְצַד שְׁלוֹמוֹ עִמָּהֶם, שֶׁהוּא שׁוֹלֵחַ בַּת קְטַנָּה עִם הַצֹּאן, מַה שֶׁלֹּא הָיָה בְּיִתְרוֹ שֶׁהָיָה שׁוֹלֵחַ שֶׁבַע בְּנוֹתָיו, וְאַף עַל פִּי כֵן הָיוּ הָרוֹעִים מְגָרְשִׁים אוֹתָם (שמות ב:יז).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
They may also have wanted to underline the good relations they had with Laban by pointing out that Laban was not afraid to send a young girl to the well with them. This is in contrast with Yitro, who was not at peace with the local shepherds; the Torah had reported that his seven grown up daughters watered the sheep and even their number did not protect them from being abused by the local shepherds.


###### Or HaChaim on Genesis 29:6:3
[Or HaChaim on Genesis 29:6:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:6:3)

**עוֹד** נִתְכַּוְּנוּ לוֹמַר לוֹ **שָׁלוֹם**, פֵּרוּשׁ: לְמַה שֶׁנּוֹגֵעַ לְגוּפוֹ וּלְמַצָּבוֹ עִמָּנוּ שָׁלוֹם, וּכְדֵי שֶׁלֹּא יָבִין שֶׁרְצוֹנָם לוֹמַר כִּי הוּא בְּעֹשֶׁר וּבִנְכָסִים, גָּמְרוּ אוֹמֶר **וְהִנֵּה רָחֵל** וְגוֹ׳, וּמִמּוֹצָא דָבָר יֵדַע כִּי לֹא אָמִיד בִּנְכָסִים הוּא כִּי צָרִיךְ לְבִתּוֹ לִרְעוֹת, וְגַם שֶׁמַּסְפֶּקֶת בַּת אַחַת לִרְעוֹת צֹאנוֹ כִּי מְעַט הֵם. וְכַוָּנָתָם בְּדִקְדּוּק הַדְּבָרִים הִיא כְּדֵי שֶׁלֹּא יוֹצִיאוּ מִפִּיהֶם דְּבַר שֶׁקֶר בְּדָבָר שֶׁעָתִיד לְהִתְגַּלּוֹת. אוֹ שֶׁחָשְׁשׁוּ שֶׁיֹּאמַר לָהֶם לָבָן לָמָּה הוֹצִיאוּ עָלָיו קוֹל עֹשֶׁר, וּמִטַּעַם עַצְמוֹ שֶׁאָמַר הַכָּתוּב (משלי כז:יד) ״מְבָרֵךְ רֵעֵהוּ בְּקוֹל גָּדוֹל״ וְגוֹ׳ שֶׁלֹּא יִתְאָרְחוּ אֶצְלוֹ הַרְבֵּה וְיַעֲנִי.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
The one word reply שלום may have had yet another connotation. They meant that regarding Laban's physical wellbeing and his relations with them, those were peaceful. In order for Jacob not to gain the impression that Laban was well to do, they added that he employed his young daughter Rachel as shepherdess, a sign that he could not afford hired help. Moreover, they indicated that Laban's flocks could be managed by a single girl; his possessions could not therefore have amounted to much. They were careful not to utter a lie which would have been revealed as such anyway. Alternatively, they were afraid that Laban might complain to them why they had described him as wealthy. Solomon refers to such considerations in Proverbs 27,14 when he suggests that if someone praises someone else's wealth it is in order that not he but the wealthy person should have the honour of hosting the questioner.


###### Or HaChaim on Genesis 29:6:4
[Or HaChaim on Genesis 29:6:4](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:6:4)

**אוֹ** אֶפְשָׁר שֶׁכַּוָּנָתָם לְהוֹדִיעַ לְיַעֲקֹב כִּי לָבָן כִּילַי הוּא בְּמָמוֹנוֹ, וּמְזַלְזֵל בְּעַצְמוֹ שֶׁתִּרְעֶה לוֹ צֹאנוֹ בִּתּוֹ הַיְּקָרָה, וּמִזֶּה יַקִּישׁ לָדַעַת אֶת הָאִישׁ וּמַעֲשֵׂהוּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Yet another meaning that the shepherds could have had in mind by their brief reply was that Laban was a miser with his money and cheapened himself by letting his precious daughter tend his flock. Jacob was thereby invited to form an opinion of the man and his deeds.


###### Or HaChaim on Genesis 29:7:1
[Or HaChaim on Genesis 29:7:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:7:1)

**וַיֹּאמֶר הֵן עוֹד וְגוֹ׳.** טַעֲמוֹ אֲשֶׁר נַעֲשָׂה שׁוֹפֵט לָהֶם, הוּא לְצַד צַעַר בַּעֲלֵי חַיִּים דְּבַר תּוֹרָה (בבא מציעא לב:) וְחָשׁ עַל הַצֹּאן. וְעוֹד רָצָה לָדַעַת אִם טַעַם עַכָּבָתָם הִיא לְצַד שֶׁאֵין זְמַן לְהַשְׁקוֹת הַצֹּאן וְלִרְעוֹת כִּי הָעִיר רְחוֹקָה הִיא וְהַצֹּאן בַּיְתוֹת הֵנָּה, וְדָבָר זֶה נוֹגֵעַ לוֹ לָדַעַת דֶּרֶךְ בָּא בוֹ, וּמִתְּשׁוּבָתָם יָדַע כִּי לֹא לְסִבַּת רִחוּק הָעִיר הֵם עוֹשִׂים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויאמר הן עוד היום גדול, He said: "The day is still long, etc."** The reason that Jacob presumed to judge their actions was that he was concerned with unnecessary suffering of the animals (compare *Baba Metzia* 32). He also wanted to find out if the reason they delayed watering the flocks was because this was not the proper time and that the town was far off and these animals were used to be kept in the town overnight. This interested him because it would help him determine the distance he had travelled. He learned from the shepherds' answer that what they did was not related to the distance from Charan.


###### Or HaChaim on Genesis 29:9:1
[Or HaChaim on Genesis 29:9:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:9:1)

**עוֹדֶנּוּ מְדַבֵּר עִמָּם.** הִנֵּה לְפִי סֵדֶר הַכָּתוּב הֵם הַמְדַבְּרִים אֵלָיו, וְהָיָה לוֹ לוֹמַר ״עוֹדָם מְדַבְּרִים עִמּוֹ״ כִּי אַחַר תְּשׁוּבָתָם בָּאָה. וְאוּלַי כִּי לְצַד שֶׁעִקַּר סִפּוּר הָעִנְיָן הוּא הוֹדָעַת הָעוֹבֵר עַל יַעֲקֹב, לָזֶה תָּלָה הַדָּבָר בְּעִקָּרוֹ שֶׁהוּא יַעֲקֹב.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**עודנו מדבר עמם, While he was still talking to them, etc.** According to the text this is incorrect. The Torah should have written that the shepherds were still talking to him. Perhaps the reason the Torah phrased it thus is that the whole story is meant to tell us what happened to Jacob, not what happened with the shepherds.


###### Or HaChaim on Genesis 29:9:2
[Or HaChaim on Genesis 29:9:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:9:2)

**אוֹ** יְכַוֵּן הַכָּתוּב לוֹמַר שֶׁבִּיאַת רָחֵל הָיְתָה בְּעוֹד שֶׁהוּא מְדַבֵּר עִמָּם, קוֹדֶם שֶׁיָּשִׁיבוּ אוֹתוֹ דָּבָר בָּאָה, אֶלָּא שֶׁהַכָּתוּב גָּמַר אוֹמֶר מַה שֶׁהֵשִׁיבוּהוּ בִּתְשׁוּבָתָם, וְאַחַר כָּךְ הוֹדִיעַ בִּיאָתָהּ, וְרָשַׁם זְמַנּוֹ כִּי הוּא בְּעֵת שֶׁהָיָה הוּא מְדַבֵּר עִמָּם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
On the other hand, the Torah may have meant to tell us that Rachel arrived while Jacob was engaged in speaking to the shepherds before the shepherds had replied to him at all. The Torah did not want to interrupt the sequence of the conversation and that is why the shepherds' reply was recorded first.


###### Or HaChaim on Genesis 29:9:3
[Or HaChaim on Genesis 29:9:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:9:3)

**עִם הַצֹּאן אֲשֶׁר לְאָבִיהָ.** פֵּרוּשׁ, כָּל הַצֹּאן שֶׁהָיוּ לוֹ, הֲרֵי זֶה עֵדוּת לְיַעֲקֹב שֶׁאָמַר (בראשית ל:ל) ״כִּי מְעַט אֲשֶׁר הָיָה לְךָ לְפָנַי״ וְגוֹ׳, כִּי בַּת קְטַנָּה נוֹהֶגֶת בָּם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**עם הצאן אשר לאביה, with her father's flocks.** The Torah means to tell us that Rachel tended all her father's flocks. This proves the truth of Jacob's statement in 30,30 that prior to his arrival Laban possessed only meagre possessions.


###### Or HaChaim on Genesis 29:9:4
[Or HaChaim on Genesis 29:9:4](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:9:4)

**אוֹ** יֹאמַר שֶׁכָּל הַצֹּאן הָיְתָה מַסְפֶּקֶת הִיא לָהֶם, **כִּי רֹעָה הִיא** פֵּירוּשׁ: בְּקִיאָה בִּרְעִיַּת הַצֹּאן. וּלְפֵירוּשׁ רִאשׁוֹן אָמְרוֹ **כִּי רֹעָה הִיא** פֵּרוּשׁ, וְאַף עַל פִּי כֵן הָיוּ מוּעָט, וְזוּלַת זֶה סָפוּ תַּמּוּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
On the other hand the Torah may imply that Rachel was so competent a shepherdess that Laban did not need anyone in addition to her to tend his sheep. This idea is suggested by the Torah's comment כי רעה היא, for she was a shepherdess.


###### Or HaChaim on Genesis 29:9:5
[Or HaChaim on Genesis 29:9:5](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:9:5)

**אוֹ** יֹאמַר **כִּי רֹעָה הִיא** – נִחֵשׁ נְחָשָׁיו וְהִשְׂכִּיל כִּי יַצְלִיחוּ הַצֹּאן בִּרְעִיָּתָהּ, וְזוּלַת זֶה לֹא הָיָה מְזַלְזֵל בְּבִתּוֹ יְפַת תֹּאַר וִיפַת מַרְאֶה לִרְעוֹת צֹאן.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Another reason why the Torah emphasised Rachel's being a רעה may have been that Laban, who was a pastmaster at employing charms, was convinced that Rachel possessed such charms and that employing her would ensure his future prosperity. Had he not been aware of that quality in his daughter he would not have demeaned himself by sending her out with the flocks.


###### Or HaChaim on Genesis 29:9:6
[Or HaChaim on Genesis 29:9:6](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:9:6)

**עוֹד** יִרְצֶה עַל זֶה הַדֶּרֶךְ: **וְרָחֵל בָּאָה** – וְלֹא תֹאמַר כִּי חַס וְשָׁלוֹם יַצְאָנִית הָיְתָה, אֶלָּא לְטַעַם כִּי הִיא רוֹעָה אוֹתָם, וְלָזֶה יָצְתָה עִם הַצֹּאן:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
The Torah may want to teach us yet another lesson in this verse. It describes Rachel as באה, arriving, carefully avoiding that she had left, יצאה, from somewhere before she could arrive. This was testimony to Rachel's chasteness. She did not leave her father's house for frivolous purposes. The words כי רעה היא may also be translated as "although she was a shepherdess." In that case the Torah would tell us that Laban did not prosper until Jacob arrived; all his flocks could be managed by his young daughter although she was very skilled at her trade.


###### Or HaChaim on Genesis 29:10:1
[Or HaChaim on Genesis 29:10:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:10:1)

**וַיְהִי כַּאֲשֶׁר** וְגוֹ׳. טַעַם אָמְרוֹ שָׁלֹשׁ פְּעָמִים **אֲחִי אִמּוֹ** לְלֹא צֹרֶךְ, לוֹמַר שֶׁכָּל מַעֲשָׂיו הָיוּ לְצַד הֱיוֹתוֹ אֲחִי אִמּוֹ וְלִכְבוֹד אִמּוֹ. אוֹ לְצַד הַחֲשָׁד שֶׁיִּרְאוּהוּ עוֹשֶׂה חֶסֶד עִם רָחֵל וְהוּא אִישׁ נָכְרִי, לָזֶה הָיָה מוֹצִיא מִפִּיו טַעַם הַדָּבָר: בִּרְאוֹתוֹ רָחֵל אָמַר ״בַּת לָבָן אֲחִי אִמּוֹ״, הַצֹּאן שֶׁל לָבָן אֲחִי אִמּוֹ, וּבְעֵת הַהַשְׁקָאָה גַּם כֵּן, שֶׁבָּזֶה הֵסִיר מֵעָלָיו חֲשַׁד דָּבָר. וּבְעֵת שֶׁנָּשַׁק לֹא אָמַר כִּי כְּבָר אָמַר, וְעוֹד, בִּכְיוֹ יַגִּיד עָלָיו כִּי אַחִים הָיוּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויהי כאשר ראה יעקב את רחל, It was when Jacob saw Rachel, etc.** The reason that the Torah repeats three times that Laban was the brother of Jacob's mother is to emphasise that everything Jacob did was only because Laban was his mother's brother and he tried to honour his mother by carrying out her instructions. Another reason for the Torah to repeat this information was so that bystanders who observed Jacob- a recently arrived total stranger- doing Rachel such a great favour (removal of the stone on the well) would know that he was motivated only by family considerations. This is why Jacob spelled out his reasons and as soon as he laid eyes on Rachel he mentioned that she was the daughter of Laban who was his mother's brother. This is also why he displayed concern about the flocks of his uncle. When he kissed Rachel he did not repeat this statement since he had already made plain that Rachel was his cousin. Besides, the very fact that he started crying was explanation enough that he had come face to face with a relative.


###### Or HaChaim on Genesis 29:10:2
[Or HaChaim on Genesis 29:10:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:10:2)

**עוֹד** יִרְצֶה עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה (עבודה זרה כו:) הָאוּמּוֹת לֹא מַעֲלִין וְלֹא מוֹרִידִין, לָזֶה אָמַר **וַיַּשְׁקְ אֶת צֹאן לָבָן**, וְטַעַם (משלי י״ד:ל״ד) חֶסֶד לְאֻמִּים, לְצַד הֱיוֹתָם אֲחִי אִמּוֹ בִּשְׁבִיל כְּבוֹד אִמּוֹ הִשְׁקָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
When the Torah repeats that "Jacob watered the flocks of Laban," the message may be that he did this only because Laban was his mother's brother. Otherwise, -in line with what we learn in *Avodah Zarah* 67- there was no call to do favours to the Gentiles, seeing that we know from Proverbs 14,34: "(even) the kindness done for us by the Gentile nations are a form of sin."


###### Or HaChaim on Genesis 29:12:1
[Or HaChaim on Genesis 29:12:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:12:1)

**וַיַּגֵּד יַעֲקֹב וְגוֹ׳.** פֵּירוּשׁ: הִגִּיד לָהּ שְׁתֵּי בְּחִינוֹת הַקּוּרְבָה שֶׁהָיוּ לְרָחֵל, אַחַת קוּרְבַת הַגּוּף, וְהוּא אָמְרוֹ **כִּי אֲחִי אָבִיהָ הוּא**, וְהַשְּׁנִיָּה קוּרְבַת הַנֶּפֶשׁ, וְהוּא אָמְרוֹ **וְכִי בֶן רִבְקָה הוּא**, וִידוּעָה רִבְקָה בְּצִדְקוֹתֶיהָ, וְהַצַּדִּיקִים יִשְׂמְחוּ בַּדּוֹמֶה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויגד יעקב לרחל כי כי אחי אביה הוא, Jacob told Rachel that he was her father's brother, etc.** This means that Jacob told Rachel that his relationship to her was based on two elements. 1) There was a biological relationship, i.e. he was a blood relative of her father; 2) there was a spiritual relationship between them inasmuch as he was a son of Rebeccah who was known far and wide for her righteousness. Righteous people are considered as all related to one another.


###### Or HaChaim on Genesis 29:12:2
[Or HaChaim on Genesis 29:12:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:12:2)

**עוֹד** יִרְמֹז עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה (מגילה יג:) שֶׁאָמְרָה לוֹ אָבִיהָ רַמַּאי, וְהוּא הֵשִׁיב כִּי אָחִיו הוּא בְּרַמָּאוּת. וּכְפִי זֶה חָשׁ יַעֲקֹב כִּי תֹּאמַר עָלָיו, גְּנַאי הוּא הַדָּבָר שֶׁיִּתְנַהֵג צַדִּיק עִם רָשָׁע כְּרִשְׁעָתוֹ, לָזֶה אָמַר **וְכִי בֶן רִבְקָה**, פֵּרוּשׁ שֶׁיִּתְחַכֵּם עָלָיו בְּדֶרֶךְ צֶדֶק וֶאֱמֶת לְהוֹצִיא בָּלְעוֹ מִפִּיו וּלְנַצְּחוֹ בְּמִשְׁפָּטָיו, וְהוּא סוֹד (קהלת ז:יב-יג) ״הַחָכְמָה תְּחַיֶּה בְעָלֶיהָ״ וְלֹא יְרַמֵּהוּ בְּדֶרֶךְ רֶשַׁע וּמִאוּס אֲשֶׁר יִכָּלֵם בַּעֲשׂוֹתוֹ כָּכָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
He may have hinted at something we learned in *Megillah* 13 where we are told that Rachel told Jacob that her father was a swindler. Jacob told Rachel that he could match her father since he was of the same family. Having said so Jacob became afraid that Rachel would form a bad impression of his character; he therefore added that he was the son of Rebeccah who had employed wiles only in order to help justice and righteousness to prevail. This is the deeper meaning of Kohelet 7,12 that "(applied) wisdom preserves the lives of its possessors." He would never employ trickery for nefarious purposes something that would result in the destruction of its perpetrators.


###### Or HaChaim on Genesis 29:13:1
[Or HaChaim on Genesis 29:13:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:13:1)

**וַיְהִי כִשְׁמֹעַ לָבָן וְגוֹ׳.** אָמְרוֹ **וַיְהִי** לְשׁוֹן צַעַר. רֶמֶז שֶׁנִּתְכַּוֵּן לְרָעָה כְּאָמְרָם זִכְרוֹנָם לִבְרָכָה (בראשית רבה ע:יג) שֶׁיָּצָא לְגָזְלוֹ וְחִפֵּשׂ מַצְפּוּנָיו, וְגַם חִבְּקוֹ לָדַעַת אֶת אֲשֶׁר אִתּוֹ, וְגַם נְשָׁקוֹ אִם בְּפִיו מַרְגָּלִיּוֹת. וְאָמְרוֹ **שֵׁמַע יַעֲקֹב בֶּן אֲחוֹתוֹ** פֵּרוּשׁ: לֹא הִגִּידָה רָחֵל מַה שֶׁאָמַר לָהּ יַעֲקֹב כִּי הוּא אֲחִי אָבִיהָ, אֶלָּא הֱיוֹתוֹ בֶּן רִבְקָה צַדִּיק בֶּן צַדֶּקֶת. וּבָזֶה חָשַׁב מַחֲשָׁבוֹת לְרַמּוֹתוֹ. וְגַם אָמְרוֹ **וַיְבִיאֵהוּ אֶל בֵּיתוֹ** הַטַּעַם אוּלַי מָמוֹנוֹ יָבֹא אַחֲרָיו, וֶהֱבִיאוֹ לְבֵיתוֹ עַד יַגִּיעוּ נְכָסָיו.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויהי כשמוע לבן, And as soon as Laban heard, etc.** The word ויהי, as usual, introduces a negative element. Here too Laban formed evil intentions as soon as he heard about Jacob's arrival. *Bereshit Rabbah* 70,13 suggests that Laban searched Jacob bodily under the guise of hugging him and kissing him. When the Torah describes that Laban heard that Jacob "was the son of his sister," this means that Rachel had not told her father that he was her father's brother, only that he was the son of Rebeccah. This is why Laban entertained thoughts of tricking him. When the Torah reports that Laban brought Jacob into his house this was also because he thought that maybe Jacob's wealth was following some distance behind him. He wanted to keep Jacob around pending arrival of his possessions.


###### Or HaChaim on Genesis 29:13:2
[Or HaChaim on Genesis 29:13:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:13:2)

**וַיְסַפֵּר לְלָבָן אֵת כָּל וְגוֹ׳.** סִבַּת בּוֹאוֹ, וְטַעַם בּוֹאוֹ, וַאֲשֶׁר עָבַר עָלָיו עִם אֱלִיפַז כִּי נָטַל מִמֶּנּוּ הַכֹּל בְּרָדְפוֹ אַחֲרָיו:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויספר ללבן את כל הדברים האלה. He told Laban all that happened.** The word בואו in this verse may refer to Jacob explaining how Eliphaz had pursued him and robbed him of his possessions.


###### Or HaChaim on Genesis 29:13:3
[Or HaChaim on Genesis 29:13:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:13:3)

**עוֹד** יִתְבָּאֵר עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה (מגילה יג:) שֶׁרָחֵל הוֹדִיעָה אֶת יַעֲקֹב כִּי אָבִיהָ רַמַּאי, לָזֶה נִתְחַכֵּם לְסַפֵּר לוֹ כָּל הַדְּבָרִים שֶׁעֲבָרוּהוּ, כְּדֵי שֶׁבָּזֶה יֶחְדַּל מֵהַרְשִׁיעַ כְּשֶׁיֵּדַע מַה שֶׁנִּתְחַכֵּם עַד שֶׁלָּקַח הַבְּכוֹרָה וְהַבְּרָכָה, יֵדַע כִּי עָרוֹם יַעְרִים לְמַה שֶׁיִּצְטָרֵךְ. וְגַם הוֹדִיעוֹ אֲשֶׁר עֲבָרוֹ מִמַּעֲשֵׂה הָאֶבֶן, וְזֶה יַגִּיד כִּי הוּא גִּבּוֹר חַיִל. גַּם מַעֲשֵׂה הַשְׁקָאַת צֹאנוֹ, וְזֶה יַגִּיד חִבָּתוֹ בּוֹ וְהַנְהָגָתוֹ הַיְּשָׁרָה עִמּוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
It is also possible that the reason Jacob told Laban everything- seeing Rachel had told him that her father was a swindler- was in order to convince him that there was no point in trying to swindle him as he had himself gotten the better of Esau by obtaining both the birthright and the blessing. He also told Laban of his having single-handedly moved the stone on top of the well to show that he possessed physical strength. He went on to tell Laban that he had watered his flock to show him that he harboured friendly feelings toward him.


###### Or HaChaim on Genesis 29:14:1
[Or HaChaim on Genesis 29:14:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:14:1)

**וַיֹּאמֶר לוֹ וְגוֹ׳ אַךְ עַצְמִי וְגוֹ׳.** פֵּרוּשׁ, עַצְמוֹ וְאֵינוֹ עַצְמוֹ, כִּי הִשְׂכִּיל שֶׁאֵינוֹ מִבְּחִינָתוֹ, שֶׁלֹּא תִדְמֶה בַּבְּחִינָה כִּי לָבָן חֹשֶׁךְ וְלֹא אוֹר, וְלָזֶה דִּיֵּק בְּאָמְרוֹ **אַךְ עַצְמִי** לְמַעֵט. וְאוּלַי שֶׁדִּיֵּק בְּחִינוֹת שֶׁבָּהֶם יִדְמֶה אֵלָיו שֶׁהֵם עֶצֶם וּבָשָׂר, לֹא הַנֶּפֶשׁ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויאמר לו…אך עצמי ובשרי אתה, He said to him…"after all you are of my bone and flesh, etc."** The word אך which is always a diminutive here serves to restrict the identification of Jacob with Laban.


###### Or HaChaim on Genesis 29:14:2
[Or HaChaim on Genesis 29:14:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:14:2)

**עוֹד** יְכַוֵּן לְהָשִׁיב עַל מַה שֶׁנִּתְכַּוֵּן לְהוֹדִיעוֹ כִּי אִישׁ חָכָם הוּא, וְאָמַר לוֹ **אַךְ עַצְמִי** פֵּרוּשׁ, מִיעוּט מִמַּה שֶׁהוּא, עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה (בבא בתרא קי.) רוֹב הַבָּנִים דּוֹמִים, וְכָל דּוֹמֶה לֹא יִשְׁוֶה לַנִּדְמֶה בְּכָל חֲלָקָיו מִבְּלִי הִשָּׁאֲרוּת חֵלֶק אֶחָד. וּלְמַה שֶׁפֵּרַשְׁתִּי בְּפָסוּק (בראשית כז:מג) ״בְּרַח לְךָ אֶל לָבָן״ וְגוֹ׳ כִּי הוּא יַעֲמוֹד לְהַצִּילוֹ מִידֵי עֵשָׂו, וּמִן הַסְּתָם סִפֵּר יַעֲקֹב הַדְּבָרִים לְלָבָן, לָזֶה הֵשִׁיב שֶׁכֵּן יַעֲשֶׂה שֶׁהוּא עַצְמוֹ וּבְשָׂרוֹ, וּכְמוֹ (איוב יד:כב) שֶׁאַךְ בְּשָׂרוֹ עָלָיו יִכְאָב כְּמוֹ כֵן עַל יַעֲקֹב, אִם יָבֹא עֵשָׂו וְהִכָּהוּ נַפְשׁוֹ תֶּאֱבַל. וְאָמַר **אַךְ** לְמַעֵט שֶׁלֹּא יִסְתַּכֵּן עָלָיו.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
On the one hand Laban considered Jacob as his bone (self), on the other hand, he was well aware of the difference between them. Laban represented darkness rather than light. Perhaps he wanted to specify that all they had in common was flesh and bone.


###### Or HaChaim on Genesis 29:14:3
[Or HaChaim on Genesis 29:14:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:14:3)

**וַיֵּשֶׁב עִמּוֹ חֹדֶשׁ וְגוֹ׳.** הֶאֱרִיךְ לוֹ זְמַן אוּלַי יִתְגַּלֶּה בְּמֶשֶׁךְ הַזְּמַן קִנְיָנָיו, וּכְשֶׁרָאָה כִּי אֵין תִּקְוַת מָמוֹן בֵּרֵר הַנְהָגָתוֹ עִמּוֹ. עוֹד, לְפִי שֶׁנָּתַן עֵינָיו בּוֹ לְעָבְדוֹ הֶעְלִים עַיִן מִמֶּנּוּ שְׁלֹשִׁים יוֹם וַעֲבָדוֹ בָּהֶם חִנָּם, וְאַחַר כָּךְ הִתְנָה עִמּוֹ לַטַּעַם אֲשֶׁר אֲבָאֵר בִּדְבָרָיו. עוֹד נִתְכַּוֵּן לִבְחֹן אוֹתוֹ הֲיַצְלִיחַ בְּדַרְכּוֹ, וְתִמְצָא כִּי מִיּוֹם שֶׁנִּכְנַס אֶצְלוֹ הֶעֱבִידוֹ, וְכֵן הוּא אוֹמֵר ״וַעֲבַדְתַּנִי חִנָּם״, הָא לָמַדְתָּ שֶׁכְּבָר עֲבָדוֹ וְרָאָהוּ כִּי הוּא אִישׁ מַצְלִיחַ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**וישב עמו חודש ימים. He stayed with him for a month.** He waited for a whole month, hoping that Jacob's possessions might arrive during that period. When he realised that there was no hope of that he had to decide how to relate to Jacob. Inasmuch as Laban had wanted Jacob to work for him from the moment he set eyes on him, he concealed this from him for a period of thirty days during which time Jacob worked without compensation. After that time he arranged working conditions with him for reasons which I shall explain later. During those thirty days he wanted to see if Jacob would prove to be an asset to him, if he would be successful. As a result of all this he had made a servant of Jacob from the very day he arrived; this is why he used the expression ועבדתני חנם, "you **have already** served me without compensation." Laban had satified himself during that month that Jacob was very successful in his work.


###### Or HaChaim on Genesis 29:15:1
[Or HaChaim on Genesis 29:15:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:15:1)

**וַיֹּאמֶר לָבָן וְגוֹ׳ הֲכִי אָחִי וְגוֹ׳.** קָשֶׁה, מִי אָמַר לוֹ חִנָּם הוּא עוֹבְדוֹ? וְעוֹד, לוּ יְהִי כִּדְבָרָיו, וּמַה בְּכָךְ אִם עוֹבְדוֹ חִנָּם? וְאִם רְצוֹנוֹ לוֹמַר שֶׁהוּא ״שׂוֹנֵא מַתָּנוֹת יִחְיֶה״, הֲלֹא מָצִינוּ שֶׁאוֹהֵב הַגֶּזֶל, וּמִכָּל שֶׁכֵּן שֶׁיִּהְיֶה חָפֵץ בַּנִּתָּן לוֹ בְּרָצוֹן!

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויאמר לבן..הכי אחי אתה, Laban said: "Because you are my brother, etc."** Who had told Laban that Jacob would serve him for free? Assuming that Jacob indeed did not ask for wages, so what? Why should it bother Laban? If Laban did not want to become the beneficiary of gifts, i.e. שונא מתנות יחיה, this is most unlikely as we see Laban enjoy even stolen goods. He must certainly have been willing to accept legitimately acquired gifts willingly!


###### Or HaChaim on Genesis 29:15:2
[Or HaChaim on Genesis 29:15:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:15:2)

**אָכֵן** שִׂפְתוֹתָיו בָּרוּר מִלֵּלוּ כִּי לֹא בָּא אֶלָּא לְהַמְעִיט שְׂכָרוֹ שֶׁל יַעֲקֹב, וְהוּא עַל דֶּרֶךְ מַה שֶׁכָּתַב הָרַמְבַּ״ם (הלכות שלוחין ושותפין פרק ו׳ ופרק ח׳) שֶׁכָּל שֶׁלֹּא הִתְנָה הָרוֹעֶה עִם בַּעַל הַבַּיִת יִטּוֹל שְׂכָרוֹ בְּחֵלֶק הַפִּקָּדוֹן שְׁלִישׁ הָרֶוַח וּבַעֲגָלִים וּסְיָחִים שְׁנֵי שְׁלִישִׁים. לָזֶה חָשׁ לָבָן כִּי טַעְמוֹ שֶׁל יַעֲקֹב שֶׁלֹּא בֵּרֵר שֶׁדַּעְתּוֹ לִטּוֹל שְׁלִישׁ בַּגְּדוֹלִים וּשְׁנֵי שְׁלִישִׁים בָּעֲגָלִים וְגוֹ׳ וַיֶּחֱרַד הָרַמַּאי עַל הַדָּבָר, וְהֵן אֱמֶת אִם הָיָה יַעֲקֹב כְּאַחַד הַסְּכָלִים לֹא יַקְפִּיד עָלָיו שֶׁנִּתְכַּוֵּן לָזֶה אָז אוֹ שֶׁיִּתֵּן דַּעְתּוֹ אַחַר כָּךְ, וְיַעְלִים לָבָן עֵינָיו מִמֶּנּוּ לְעָבְדוֹ חִנָּם, אֶלָּא לְמָה שֶׁקָּדַם לוֹ שֶׁהוֹדִיעַ שֶׁיַּעֲרִים גַּם הוּא עִם הֶעָרוּם לָזֶה רָצָה לְגַלּוֹת, וְהוּא אָמְרוֹ **הֲכִי אָחִי אַתָּה** עָרוּם כְּמוֹתִי, כְּדֶרֶךְ אָמְרוֹ (בראשית כט:יב) ״אֲחִי אָבִיהָ הוּא״ וּכְמוֹ שֶׁנּוֹדַע לוֹ מִמַּעֲשָׂיו אֲשֶׁר סִפֵּר לוֹ. **וַעֲבַדְתַּנִי חִנָּם** פֵּרוּשׁ הֲיֵאָמֵן שֶׁתַּעֲבֹד חִנָּם, הָא וַדַּאי שֶׁתָּבֹא בְּטַעֲנָה לְבַסּוֹף וְתִקַּח מַה שֶׁרָאוּי לָקַחַת בַּמִּשְׁפָּט, לָזֶה אֲנִי רוֹצֶה שֶׁתְּגַלֶּה דַּעְתְּךָ ״הַגִּידָה לִּי״ וְגוֹ׳, וְכָל תְּנַאי שֶׁבְּמָמוֹן קַיָּם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Surely we must understand his question as one that was designed to pay Jacob less than his labour was worth. Maimonides writes in *Hilchot Shluchin VeShutafim* chapters six and eight that when a shepherd has not made an agreement with the owner of the flock before he accepted the position he receives one third of the profit of stationary goods (items that do not need his special daily care) and two thirds of mobile goods such as calves and young asses which need to be fed, etc., by the shepherd. Laban was afraid that Jacob's silence on the subject of wages indicated that he expected to be recompensed according to this rate. He thought Jacob expected to receive one third of the increase of the adult animals and two thirds of any increase in the ones not yet fully developed. Laban would have been quite right to continue to let Jacob work for free if the latter had been the average fool not bothering to make a contract. However, since Jacob had already spelled out to Laban that he was no fool, i.e. that he was just as capable of tricking Laban as the latter was in the habit of tricking others, he told him we have to make an agreement precisely because "you are my brother (in the art of trickery)." He challenged Jacob by saying "surely you do not want me to believe that you will work for me for free?" Laban therefore wanted to clarify at once what conditions Jacob expected him to meet.


###### Or HaChaim on Genesis 29:16:1
[Or HaChaim on Genesis 29:16:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:16:1)

**וּלְלָבָן שְׁתֵּי בָנוֹת וְגוֹ׳.** נִתְכַּוֵּן הַכָּתוּב לוֹמַר שֶׁהָיוּ נִכָּרוֹת וּמְפֻרְסָמוֹת שֶׁהַגְּדוֹלָה הִיא לֵאָה וְהַקְּטַנָּה הִיא רָחֵל, שֶׁלֹּא הָיָה יָכוֹל לוֹמַר כִּי הַגְּדוֹלָה הִיא הַקְּרוּאָה רָחֵל. גַּם דִּקְדֵּק לוֹמַר ״הַגְּדוֹלָה״ ״הַקְּטַנָּה״ לוֹמַר כִּי לֹא הָיוּ בְּגֶדֶר לְהַחְלִיפָם וְיַעֲשֶׂה קְטַנָּה גְּדוֹלָה, וִירַמֶּה לְיַעֲקֹב בְּתֵת לוֹ לֵאָה וְיֹאמַר כִּי הִיא הַקְּטַנָּה שֶׁשְּׁמָהּ רָחֵל, כִּי הַגְּדוֹלָה הָיְתָה גְּדוֹלָה בְּיוֹתֵר וְהַקְּטַנָּה קְטַנָּה בְּיוֹתֵר. וְהוּא אָמְרוֹ **הַגְּדוֹלָה**, פֵּרוּשׁ שֶׁהָיְתָה לֵאָה גְּדוֹלָה בִּפְנֵי עַצְמָהּ, לֹא בְּעֵרֶךְ רָחֵל לְבַד הָיְתָה גְּדוֹלָה מִמֶּנָּה בְּשָׁנָה אוֹ שְׁנָתַיִם, שֶׁהַהֶכֵּר אֵינוֹ בָּרוּר כָּל כָּךְ, וְרָחֵל גַּם כֵּן הָיְתָה קְטַנָּה בְּיוֹתֵר בִּפְנֵי עַצְמָהּ, לֹא בְּעֵרֶךְ לֵאָה לְבַד, כְּמוֹ שֶׁתֹּאמַר כִּי לֵאָה הָיְתָה בַּת עֶשְׂרִים שָׁנָה וָמַעְלָה וְרָחֵל כְּבַת חָמֵשׁ כְּבַת שֶׁבַע, וּמֵעַתָּה אֵין מָקוֹם לְלָבָן לְרַמּוֹת יַעֲקֹב בִּתְנָאוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**וללבן שתי בנות, And Laban had two daughters, etc.** The Torah meant to inform us that both daughters were well known, the elder as Leah and the younger as Rachel so that Laban could not pretend afterwards that their names were different. Jacob stipulated that he would serve Laban for his **smaller daughter Rachel** in order to remove all possible doubt about whom he had in mind. When the Torah described Leah as גדולה, this was not a relative term, but she was tall in her own right not merely by comparison to Rachel, apart from the fact that she may have been a year or two older than her sister. Rachel too was of below average height not only because of her age.


###### Or HaChaim on Genesis 29:17:1
[Or HaChaim on Genesis 29:17:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:17:1)

**וְעֵינֵי לֵאָה רַכּוֹת וְגוֹ׳.** אֵין רָאוּי לְסַפֵּר הַכָּתוּב גְּנַאי הַצַּדֶּקֶת אֵם הַבָּנִים שִׁבְטֵי יָהּ חַס וְשָׁלוֹם, אֶלָּא נִתְכַּוֵּן לְהוֹדִיעַ שֶׁאֵין מְצִיאוּת לְלָבָן לְהַחְלִיפָם כִּי מְשֻׁנֵּית הָיְתָה לֵאָה מֵרָחֵל, כִּי לֵאָה מִלְּבַד שֶׁלֹּא הָיְתָה יְפֵיפִיָּה אֶלָּא שֶׁעוֹד לָהּ שֶׁעֵינֶיהָ רַכּוֹת וְהוּא עָנָף מִכִּעוּר הַגּוּף, וְרָחֵל לֹא מִלְּבַד שֶׁלֹּא הָיָה בָּהּ כִּעוּר אֶלָּא שֶׁהָיְתָה יְפַת תֹּאַר וִיפַת מַרְאֶה, וּמֵעַתָּה הֲרֵי נִנְעֲלוּ בִּפְנֵי לָבָן אֹפֶן הָרַמָּאוּת וּבָטְלוּ רַמָּאוּתָיו.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ועיני לאה רכות, Leah's eyes were soft, etc.** It is not customary for the Torah to reveal physical blemishes of such righteous people as our matriarchs. Therefore, the meaning of this comment must be to tell the reader that Laban could never have claimed that Rachel was Leah or vice versa because even their eyes were totally different. Leah was not only not as beautiful as her sister Rachel, but she suffered from a blemish, i.e her eyes were not attractive. Since Leah and Rachel were so different from one another in their external appearance Laban had no way of cheating on Jacob by palming off the wrong daughter on him.


###### Or HaChaim on Genesis 29:17:2
[Or HaChaim on Genesis 29:17:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:17:2)

**יְפַת תֹּאַר וִיפַת מַרְאֶה.** פֵּירוּשׁ שֶׁיֵּשׁ שְׁתֵּי בְּחִינוֹת בַּיּוֹפִי: הָאַחַת בְּכָל פְּרָט וּפְרָט, כְּמוֹ שֶׁתֹּאמַר הָעֵינַיִם, הָאַף, הָרַקָּה, צַוָּאר, וְצֵא וּלְמַד מִמַּה שֶׁפֵּרַט שְׁלֹמֹה הַמֶּלֶךְ בְּשִׁיר הַשִּׁירִים; וּבְחִינָה שְׁנִיָּה הִיא כְּלָלוּת הַפָּנִים וּכְלָלוּת הַגּוּף. לָזֶה אָמַר ״יְפַת תֹּאַר וִיפַת מַרְאֶה״, שֶׁהָיוּ פְּרָטֶיהָ כָּל אֶחָד יָפֶה בִּפְנֵי עַצְמוֹ וְגַם בְּדֶרֶךְ הִתְקַבְּצוּתָם יַחַד.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**יפת תואר ויפת מראה. Both her face and her body were beautiful.** Beauty may expresses itself in two ways. 1) Every individual feature is beautiful by itself; We have examples of this by Solomon in his Song of Songs where he describes the beauty of different parts of the anatomy. 2) There is such a thing as an overall beauty of both the facial features and the body. The Torah describes Rachel as blessed with both these kinds of beauty.


###### Or HaChaim on Genesis 29:17:3
[Or HaChaim on Genesis 29:17:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:17:3)

**עוֹד** יִרְצֶה **יְפַת תֹּאַר** כְּמַשְׁמָעָהּ, **וִיפַת מַרְאֶה** שֶׁהָיָה לָהּ חֵן שֶׁיִּתְאַוֶּה לָהּ כָּל רוֹאָהּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
The expression יפת תואר may also be understood as "objectively beautiful," whereas the expression יפת מראה may refer to the impression Rachel made on those who looked at her.


###### Or HaChaim on Genesis 29:18:1
[Or HaChaim on Genesis 29:18:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:18:1)

**וַיֶּאֱהַב יַעֲקֹב אֶת רָחֵל.** פֵּרוּשׁ, לֹא לְצַד יָפְיָהּ אֶלָּא לְצַד מַה שֶׁרָחֵל בַּת זוּגוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויאהב יעקב את רחל. Jacob loved Rachel.** The reason the Torah mentions her name again is to tell us that Jacob did not love Rachel on account of her beauty but on account of the fact that she was the life-partner destined for him.


###### Or HaChaim on Genesis 29:18:2
[Or HaChaim on Genesis 29:18:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:18:2)

**אוֹ** יֹאמַר עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה (שבת כה:) בְּדִין זִוּוּג תַּלְמִיד חָכָם שֶׁצָּרִיךְ שֶׁתִּהְיֶה לוֹ אִשָּׁה נָאָה כְּנֶגֶד יֵצֶר הָרַע, וַהֲגַם כִּי יִשְׁתַּנֶּה יַעֲקֹב לְמַעֲלִיּוּתָא שֶׁמּוּשְׁלָל מִיֵּצֶר הָרַע, עִם כָּל זֶה הַתּוֹרָה תְּלַמֵּד לְאָדָם דַּעַת.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Alternatively, we may approach the verse by citing *Shabbat* 25 where we are told that a Torah scholar should have an outwardly attractive wife so as to minimise temptations by the evil urge. Even though Jacob was on a spiritually far higher level and did not present much of a target for the evil urge, it is prudent to take whatever precautions against the evil urge that are feasible.


###### Or HaChaim on Genesis 29:18:3
[Or HaChaim on Genesis 29:18:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:18:3)

**אֶעֱבָדְךָ שֶׁבַע שָׁנִים.** צַדִּיק זֶה יְכַוֵּן תָּמִיד לְהַכְנִיעַ עַצְמוֹ שֶׁבַע, וְגַם בְּהִשְׁתַּחֲוָיָתוֹ לְאָחִיו שֶׁבַע פְּעָמִים (בראשית ל״ג:ג), וְהוּא סוֹד (משלי כ״ד:ט״ז) ״שֶׁבַע יִפּוֹל צַדִּיק וָקָם״ אַחֲרֵי נָפְלוֹ. וְאוּלַי שֶׁנָּתַן שָׁוְיָהּ בְּמַה שֶׁשִּׁעְבֵּד עַצְמוֹ שֶׁבַע שָׁנִים שֶׁהוּא יוֹתֵר מִכְּדֵי שְׁנֵי עֶבֶד עִבְרִי (שמות כ״א:ב).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**אעבדך שבע שנים, "I shall serve you for seven years, etc."** This צדיק had a habit of humbling himself by using the number seven. When he bowed down to Esau later on he is also reported as having done so seven times (Genesis 33,3). This is the mystical connection with Proverbs 24,16: "the righteous will rise even if he falls seven times." Perhaps he wanted to demonstrate that he considered Rachel worth more than the maximum servitude that a Hebrew servant serves with his master (Exodus 21,2).


###### Or HaChaim on Genesis 29:18:4
[Or HaChaim on Genesis 29:18:4](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:18:4)

**בְּרָחֵל בִּתְּךָ הַקְּטַנָּה.** ״בְּרָחֵל״ וְלֹא בְּלֵאָה, ״בִּתְּךָ״ וְלֹא רָחֵל אַחֶרֶת מִן הַשּׁוּק, ״הַקְּטַנָּה״ שֶׁלֹּא תַחְלִיף שְׁמוֹת בְּנוֹתֶיךָ וְתִקְרָא לַגְּדוֹלָה רָחֵל, ״הַקְּטַנָּה״ אֲנִי אוֹמֵר וְלֹא הַגְּדוֹלָה, וְלֹא יוֹעִיל לְךָ שִׁנּוּי הַשֵּׁם שֶׁתִּקְרָא לָהּ רָחֵל.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ברחל בתך הקטנה, for your smaller daughter Rachel.** "For Rachel, and not for Leah; for your daughter and not another girl called Rachel; for the **small** one, and not someone whose name you have changed. הקטנה, the one who is the small one now and not someone whose name you may change."


###### Or HaChaim on Genesis 29:19:1
[Or HaChaim on Genesis 29:19:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:19:1)

**וַיֹּאמֶר לָבָן טוֹב תִּתִּי וְגוֹ׳.** צָרִיךְ לָדַעַת לְאֵיזֶה עִנְיָן אָמַר כֵּן לָבָן. גַּם אֵיךְ יֻצְדַּק לוֹמַר **טוֹב תִּתִּי לָךְ מִתִּתִּי וְגוֹ׳** אִם אַחֵר לֹא יַעֲבֹד, וְאוּלַי שֶׁשִּׁקֵר לָבָן בָּזֶה וְרָמַז לוֹ כִּי יֵשׁ אַחֵר שֶׁיַּעֲבֹד כְּמוֹ כֵן בְּעַד רָחֵל. וְעוֹד קָשֶׁה אֵיךְ יֻצְדַּק לוֹמַר ״תִּתִּי״ לְשׁוֹן מַתָּנָה, כֵּיוָן שֶׁהוּא עוֹבֵד בַּעֲדָהּ שֶׁבַע שָׁנִים שֶׁהוּא כְּדֵי דָמֶיהָ, כִּי הֲלֹא תֵּדַע שֶׁהַקּוֹנֶה עֶבֶד עִבְרִי שֵׁשׁ שָׁנִים יַעֲבֹד, וַהֲרֵי הוּא נָתַן שָׁוְיוֹ בְּעַד שׁוֹוִי רָחֵל. עוֹד צָרִיךְ לָדַעַת אָמְרוֹ **שְׁבָה עִמָּדִי** שֶׁהוּא שְׂפַת יֶתֶר.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויאמר לבן טוב תתי אותה לך, Laban said: "better that I give her to you, etc."** We need to understand what Laban meant by this comparison. Why would he be justified in making such a comparison between Jacob and someone else when no one else had been willing to serve for Rachel? Perhaps Laban simply told a lie making Jacob believe that he had a competitive offer for Rachel by another suitor willing to serve for her. Besides, how could Laban have the nerve to describe letting Jacob marry Rachel as a gift, i.e. תתי? Did not Jacob contract to work for seven years thus paying for her worth? We also need to understand Laban's last words שבה עמדי, "stay with me."


###### Or HaChaim on Genesis 29:19:2
[Or HaChaim on Genesis 29:19:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:19:2)

**אָכֵן** מַחְשַׁבְתּוֹ הָרָעָה נִכֶּרֶת מִתּוֹךְ דְּבָרָיו, כִּי נִתְכַּוֵּן לְרַמּוֹת לָתֵת לוֹ לֵאָה כְּמוֹ שֶׁעָשָׂה אַחַר כָּךְ, וְלָזֶה הִקְדִּים לְדַבֵּר אֵלָיו כַּדְּבָרִים הָאֵלֶּה. וְזֶה הוּא שִׁעוּר דְּבָרָיו: **טוֹב תִּתִּי אוֹתָהּ לָךְ**, אָמַר לְשׁוֹן מַתָּנָה לִשְׁלוֹל כִּי אֵין זֶה מֶכֶר לוֹמַר לוֹ לְבַסּוֹף הֵן אוֹתָהּ קָנִיתִי מִמְּךָ, כְּמוֹ שֶׁכֵּן אָמַר ״הֲלֹא בְרָחֵל״ וְגוֹ׳ (בראשית כט:כה), וּכְמוֹ שֶׁאֲבָאֵר שָׁם בְּעֶזְרַת הַשֵּׁם. וְחָשׁ שֶׁיָּבִין יַעֲקֹב שֶׁבְּתוֹרַת מַתָּנָה מֻחְלֶטֶת הוּא נוֹתְנָהּ, וּלְבַסּוֹף יָבֹא עָלָיו בְּטַעֲנַת הָבָה שְׂכַר שֶׁבַע שָׁנִים שֶׁעָבַד. לָזֶה אָמַר כִּי הָעֲבוֹדָה שֶׁעוֹבֵד עִמּוֹ תִּהְיֶה בְּעַד מַה שֶׁבּוֹחֵר בּוֹ יוֹתֵר מֵאִישׁ אַחֵר, וְזֶה הוּא שִׁעוּר הַכָּתוּב **טוֹב תִּתִּי אוֹתָהּ לָךְ** וְאֶבְחַר בְּךָ לְצַד מַה שֶׁאַתָּה עוֹבֵד עִמִּי, **מִתִּתִּי אוֹתָהּ לְאִישׁ אַחֵר** בְּלֹא עֲבוֹדָה, וּלְעוֹלָם אֵין זֶה שָׁוְיָהּ שֶׁל רָחֵל וְלֹא בִּבְחִינַת מֶכֶר הוּא מַכְנִיסָהּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
It is clear from Laban's very words that he intended to trick Jacob by giving him Leah, as he indeed did later on. This is why he engaged in this kind of statement. He meant that it is better that he would **give** Rachel to him as in such a case Jacob would not be able to argue that he had not received his purchase. After all, we observe Jacob argue later: "Did I not **serve** for Rachel?" We will explain all of this later. Laban wanted Jacob to understand that he would receive Rachel as an absolute gift. As to the seven years of service Jacob would perform, this was only the justification for giving Rachel to him rather than to another suitor. Laban could have given Rachel to another man who did not perform labour for him, i.e. מתתי אותה לאיש אחר. Laban did not agree that Rachel's worth could be purchased by seven years of labour.


###### Or HaChaim on Genesis 29:19:3
[Or HaChaim on Genesis 29:19:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:19:3)

וְאָמְרוֹ **שְׁבָה עִמָּדִי** מַתְנֶה עָלָיו שֶׁיֵּשֵׁב עִמּוֹ וְלֹא יַרְחִיק נְדוֹד וְיַעֲבֹד מֵרָחוֹק, אֶלָּא עִמּוֹ יֵשֵׁב כָּל זְמַן הָעֲבוֹדָה שֶׁתִּהְיֶה עֵינָיו פְּקוּחוֹת עַל עֲבוֹדָתוֹ. עוֹד הֶעֱרִים לוֹמַר אֵלָיו שֶׁיֵּשֵׁב עִמּוֹ עַד עוֹלָם, וּכְמוֹ שֶׁהִתְנָה (שמות רבה א:לג) יִתְרוֹ עִם מֹשֶׁה וְלֹא הֻצְרַךְ לְהַשְׁבִּיעוֹ עַל הַדָּבָר מִפְּנֵי שֶׁהֵם דְּבָרִים הַנִּקְנִים בַּאֲמִירָה. וְיִתְרוֹ שֶׁהֻצְרַךְ לְהַשְׁבִּיעוֹ לְמֹשֶׁה, נִתְכַּוֵּן לְחַיְּבוֹ אֲפִלּוּ תִּתְרַצֶּה צִפּוֹרָה לָלֶכֶת הִשְׁבִּיעוֹ עַל דַּעְתּוֹ לָשֶׁבֶת אֶת הָאִישׁ. וְטַעֲנָה זוֹ הָיָה בְּדַעְתּוֹ לִטְעֹן כְּנֶגֶד יַעֲקֹב כְּשֶׁיִּצְטָרֵךְ, וְלָזֶה צִוָּה ה׳ אֵלָיו (בראשית לא:כד) ״הִשָּׁמֶר לְךָ פֶּן תְּדַבֵּר עִם יַעֲקֹב״, וְיַעֲקֹב לֹא עָשָׂה שְׁמִירָה לָזֶה, כִּי דִּבְרֵי לָבָן דִּבְּרָם אֵלָיו בְּדֶרֶךְ חִבָּה עַל זֶה הַדֶּרֶךְ, וּלְמִי אֶתֵּן בִּתִּי טוֹב מִמְּךָ, שֵׁב בְּנִי עִמָּדִי, פֵּרוּשׁ כִּי אֲנָשִׁים אַחִים אֲנַחְנוּ, וּלְבָבוֹ לֹא כֵּן יַחְשׁוֹב.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
When he added: שבה עמדי, he made the eventual marriage to Rachel conditional on Jacob remaining with him all the seven years. Laban was not content to allow Jacob to perform this service for him away from his presence. He also phrased it so cunningly that it could mean that Jacob was to remain with Laban all his life. Acording to *Shemot Rabbah* 1,33 Yitro made a similar condition when he gave his daughter Tzipporah to Moses. Laban had no need to make Jacob take an oath since the matters he and Laban had discussed could be acquired legally by an exchange of words. Yitro, on the other hand, may have made Moses swear in order to forestall Moses moving away if Tzipporah would be willing to move away with him. The above mentioned thoughts all crossed Laban's mind to be used in the event that he would later on have a disagreement with Jacob. This is why G'd warned him in Genesis 31,24 not to speak to Jacob. Jacob did not pay heed to Laban's intention at this time because Laban spoke to him in terms of endearment. Jacob interpreted Laban's words to mean: "there is certainly no one around who is better suited than you that I would prefer to give my daughter to! All you have to do is to stay around!"


###### Or HaChaim on Genesis 29:20:1
[Or HaChaim on Genesis 29:20:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:20:1)

**וַיַּעֲבֹד יַעֲקֹב בְּרָחֵל וְגוֹ׳.** טַעַם אָמְרוֹ **בְּרָחֵל**, פֵּרוּשׁ, הָיָה מְפַרְסֵם בִּשְׁעַת עֲבוֹדָה כִּי בְּעַד רָחֵל הָיָה עוֹבֵד וְהִיא לוֹ חֵלֶף עֲבוֹדָתוֹ מִלָּבָן, גַּם מְפַרְסֵם לִשְׁלוֹל לֵאָה לְבַל יִשָּׁכַח הַדָּבָר וְתִהְיֶה כְּפִירָה בֵּינוֹ וּבֵינוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויעבד יעקב ברחל, Jacob served for Rachel, etc.** The reason the Torah mentions ברחל is that Jacob made a public announcement at the time that his service with Laban was for Rachel and that her hand in marriage was the wages Laban had agreed to pay him in return for his service. A major reason he made this public pronouncement was to make it clear that he did not serve for Leah.


###### Or HaChaim on Genesis 29:21:1
[Or HaChaim on Genesis 29:21:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:21:1)

**וַיֹּאמֶר יַעֲקֹב [וְגוֹ׳] הָבָה וְגוֹ׳.** טַעַם אָמְרוֹ **וְאָבוֹאָה אֵלֶיהָ** וְהוּא לָשׁוֹן בִּלְתִּי נָכוֹן לְצַדִּיקוֹ שֶׁל עוֹלָם, יִתְבָּאֵר עַל דֶּרֶךְ מַה שֶׁכָּתַב רַמְבַּ״ם פֶּרֶק ה׳ מֵהִלְכוֹת אִישׁוּת: ״הֲרֵי אַתְּ מְקֻדֶּשֶׁת לִי בִּמְלָאכָה זוֹ שֶׁאֶעֱשֶׂה עִמָּךְ״ וְעָשָׂה – אֵינָהּ מְקֻדֶּשֶׁת וְכוּ׳, שֶׁכָּל הַשָּׂכָר מִלְוֶה וְהַמְקַדֵּשׁ בְּמִלְוֶה אֵינָהּ מְקֻדֶּשֶׁת עַד כָּאן. לָזֶה אָמַר ״הָבָה״ וְגוֹ׳, וְהַטַּעַם לְפִי שֶׁלֹּא קָנִיתִי אוֹתָהּ בְּמַה שֶׁעָבַדְתִּי וְצָרִיךְ אֲנִי לִקְנוֹתָהּ בְּבִיאָה, שֶׁהָאִשָּׁה נִקְנֵית בְּבִיאָה, וְהוּא אָמְרוֹ **וְאָבוֹאָה אֵלֶיהָ** כִּי בָּעֲבוֹדָה לֹא קָנָה שֶׁהָיָה מִלְוֶה, וְהַמְקַדֵּשׁ בְּמִלְוֶה אֵינָהּ מְקֻדֶּשֶׁת.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויאמר יעקב הבה לי אשתי, Jacob said: "hand me over my wife, etc."** The reason that Jacob added the (uncouth sounding) words "so that I can have physical relations with her," something that even an uneducated person would not say, much less a person of Jacob's learning and sensitivity, can be explained by reference to Maimonides in chapter five of his *Hilchot Ishut*. If someone declares to his bride to-be: "you are betrothed to me in exchange for certain work I shall perform for you and he performs this work, this is not a valid form of betrothal since the compensation the bride receives (the work) is considered as a loan only, and one cannot acquire a bride by means of a loan." This is why Jacob said: הבה, "hand over!" Up until he had completed the work contracted for, Rachel had not even been his betrothed. Jacob was aware that he had not acquired Rachel by means of the value of the work he performed for Laban. As a result he could acquire her only by means of having physical relations with her. He therefore had to ask Laban to make this possible by handing her over, i.e. ואבא אליה.


###### Or HaChaim on Genesis 29:21:2
[Or HaChaim on Genesis 29:21:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:21:2)

אוֹ יֹאמַר עַל זֶה הַדֶּרֶךְ: הֲלֹא תִּמְצָא שֶׁאָמְרָה רָחֵל ״הֲלֹא נָכְרִיּוֹת נֶחְשַׁבְנוּ לוֹ כִּי מְכָרָנוּ״ (בראשית לא:טו), וְכָתַב רַמְבַּ״ם (הלכות מכירה פרק ז) בְּדִין לוֹקֵחַ עֲבָדִים וְקַרְקָעוֹת בְּמִלְוֶה, אַף עַל פִּי שֶׁאֵין הַדָּמִים בַּמְּצִיאוּת קָנָה, עַד כָּאן. וְהוּא אָמְרוֹ **הָבָה אֶת אִשְׁתִּי** פֵּרוּשׁ: כְּבָר הִיא אִשְׁתִּי, כִּי אֲנִי סוֹבֵר כְּהָרַמְבַּ״ם, וּמְצִיאוּת שֶׁלְּפָנֵינוּ דִּין מֶכֶר יֵשׁ בּוֹ, וּכְבָר זָכִיתִי בָּהּ הֲגַם שֶׁאֵין הַדָּמִים בְּעַיִן. וּמַה שֶׁאֲנִי אוֹמֵר לְךָ ״הָבָה״ – לֹא לִגְמַר הַקְנָאָה, שֶׁכְּבָר קְנוּיָה הִיא, אֶלָּא לָבֹא עָלֶיהָ כְּדֶרֶךְ כָּל הָאָרֶץ. וְהוּא אָמְרוֹ **וְאָבוֹאָה אֵלֶיהָ** לִשְׁלֹל מִדַּעְתּוֹ לְבַל יַחְשֹׁב שֶׁעֲדַיִן לֹא קְנָאָהּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
There is another way to solve our problem. We know that both Rachel and Leah told Jacob later on that their father considered them as strangers **whom he had sold** (Genesis 31,15). Concerning the laws of purchase of properties or slaves Maimonides writes in *Hilchot Mechirah* chapter 7 that if one acquires either slaves or real estate by means of a loan such a purchase is valid even if no money changes hand at the time. When Jacob said to Laban הבה את אשתי he meant that inasmuch as Rachel had already become his wife at the beginning of his servitude because he thought that he had "bought" her (in accordance with Maimonides), there was no need for actual money to change hands. The words הבה לי were not to be understood as the final act in the acquisition of Rachel as a wife, but were to be the prelude to his fulfilling his marital duties with a woman already his wife. He added the words ואבא אליה to preclude any pretense by Laban that Rachel was not yet his legally acquired wife.


###### Or HaChaim on Genesis 29:23:1
[Or HaChaim on Genesis 29:23:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:23:1)

**וַיְהִי בָעֶרֶב וְגוֹ׳.** צַעַר גָּדוֹל גָּרַם בְּהַטְעָאַת הַצַּדִּיק וְגָרַם פִּזּוּר תּוֹקֶף הַקְּדֻשָּׁה, וְצֵא וּלְמַד (זוהר וישלח קע״ו) כִּי זֶה סִבָּה שֶׁנֶּעֶקְרָה קְדֻשַּׁת הַבְּכוֹר אֲשֶׁר בּוֹ יִתְקַבְּצוּ מַלְכוּת וּכְהֻנָּה וְשֶׁקֶל כָּפוּל בַּיְּרֻשָּׁה, וּלְצַד הַמַּעֲשֶׂה שֶׁחָשַׁב יַעֲקֹב בְּרָחֵל וְעָשָׂה פְּעֻלָּתוֹ בְּלֵאָה, נִתְפַּזְּרוּ בְּחִינוֹת הַקְּדֻשָּׁה וַתֶּחֱלַשׁ גְּבוּרַת הַקֹּדֶשׁ:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויהי בערב, It was in the evening, etc.** Laban caused great pain by deceiving such a righteous man as Jacob; the exchange resulted in a dilution of the hold holiness exerted on earth. You are well advised to study what the *Zohar סתרי תורה on Parshat Vayetze* item 176 has to say on the subject. According to the *Zohar*, Laban's having switched Leah for Rachel was the cause that the sanctity of the birthright became downgraded. Originally both monarchy and priesthood would have been the share of the firstborn just as the firstborn receives a double portion of the inheritance from his father. When Jacob slept with Leah he intended to impregnate Rachel (since he was not aware of his partner's real identity). This meant that his marital relations with Leah at the time were not totally pure. As a result the sanctity that he could have achieved by this union if his partner had truly been his intended bride, the sanctity he hoped to create, was diluted, was significantly reduced.


###### Or HaChaim on Genesis 29:23:2
[Or HaChaim on Genesis 29:23:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:23:2)

**וַיִּקַּח אֶת לֵאָה.** אוּלַי שֶׁלֹּא רָצְתָה לְרַמּוֹת יַעֲקֹב, וּלְקָחָהּ בְּעַל כָּרְחָהּ אוֹ בְּרִצּוּי דְּבָרִים, וְזוּלַת זֶה לֹא הָיָה צָרִיךְ לוֹמַר אֶלָּא ״וַיָּבֵא לֵאָה בִתּוֹ אֵלָיו״:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויקח את לאה, he took Leah.** Perhaps Leah did not intend to deceive Jacob but was forced by her father Laban to go through with this charade. It is also possible that Laban managed to persuade her. Unless one of these two reasons is correct the Torah did not need to write "he took," but could have simply written: "he brought his daughter Leah to him."


###### Or HaChaim on Genesis 29:23:3
[Or HaChaim on Genesis 29:23:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:23:3)

**וַיָּבֵא אוֹתָהּ.** הֶעֱרִים לַהֲבִיאָהּ בְּיָדוֹ, וְלֹא מְסָרָהּ לֹא לִשְׁלוּחֵי הָאָב וְלֹא לִשְׁלוּחֵי הַבַּעַל, כְּדֵי שֶׁלֹּא יִהְיֶה לוֹ זְמַן לְהַכִּיר בָּהּ קֹדֶם, וֶהֱבִיאָהּ בְּיָדוֹ, וְאֵין מֵהַמּוּסָר לֶחָתָן לְהִזְדַּמֵּן לְפָנָיו, וְשָׁם עָמַד לָבָן עַד סָמוּךְ לְבִיאָתוֹ אֵלֶיהָ לְהַמְעִיט לוֹ זְמַן הַהַכָּרָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויבא אותה, he brought her.** Laban was careful to do this personally; this was part of the deception. He did not allow time for the deception to be discovered. It would have been very unbecoming for the bridegroom to have demanded at that moment that Leah (Rachel) identify herself.


###### Or HaChaim on Genesis 29:23:4
[Or HaChaim on Genesis 29:23:4](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:23:4)

**וַיָּבֹא אֵלֶיהָ.** טַעַם שֶׁלֹּא הִרְגִּישׁ בָּהּ הוּא לַחֲשָׁשַׁת צַדִּיק וְיָשָׁר וְנֶאֱמַן רוּחַ, לְבַל יִכָּשֵׁל בְּמִכְשׁוֹל הָאֱנוֹשִׁי אֲשֶׁר יִתְאַוּוּ תַּאֲוָה קוֹדֶם קְרוֹב אֵלֶיהָ, וְיַטִּיפוּ מִמֶּנּוּ צִחְצוּחֵי טֻמְאָה קוֹדֶם הַתְחָלַת מִצְוָה. וּמִי לָנוּ גָּדוֹל מִיַּעֲקֹב אָבִינוּ, עֵדוּת לוֹ בַּתּוֹרָה (בראשית מט:ג) ״רֵאשִׁית אוֹנִי״, וְעַיֵּן מַה שֶׁכָּתַבְנוּ שָׁם, אֲשֶׁר עַל כֵּן הִרְחִיק הָרְאוֹת בָּהּ וְתֵכֶף וּמִיָּד בָּא אֵלֶיהָ לִשְׁמֹר חוּמוֹ בַּל יְחַלֵּל בְּרִיתוֹ בְּרִית קֹדֶשׁ, וְגַם אַחַר גְּמַר בִּיאָה לֹא הִכִּיר בָּהּ כִּי כִּבָּה הַנֵּרוֹת כְּמִשְׁפָּט לְאוֹהֲבֵי שְׁמוֹ (אורח חיים רמ) עַד אוֹר הַבֹּקֶר.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויבא אליה. He had marital relations with her.** The reason that Jacob did not notice that the woman beside him was not Rachel was that a righteous man of his calibre did not engage in actions that would arouse him before performing the commandment of marital intercourse in order to produce children. There was no one who could match Jacob in this kind of piety. The Torah itself testifies in Genesis 49,3 that he was able to say of himself that Reuben was the product of the first time he emitted semen, i.e. ראשית אוני. Look at our commentary on that verse. He joined Leah without engaging in what is called "foreplay" in our parlance. Even after completing intercourse with Leah Jacob did not recognise her since everything took place in darkness as required by *halachah* (compare אור החיים 240).


###### Or HaChaim on Genesis 29:24:1
[Or HaChaim on Genesis 29:24:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:24:1)

**לְלֵאָה בִתּוֹ שִׁפְחָה.** קָשֶׁה לָמָּה הֻצְרַךְ לוֹמַר ״לְלֵאָה בִתּוֹ״ וְלֹא הִסְפִּיק בְּמַה שֶׁאָמַר בְּסָמוּךְ ״וַיִּתֵּן לָבָן לָהּ״, וּמוּבָן הַדָּבָר כִּי עַל לֵאָה הוּא אוֹמֵר. מַה תֹּאמַר, שֶׁאֵין מוּבָן – אִם כֵּן לָמָּה כָּתַב תֵּיבַת ״לָהּ״ מִקּוֹדֶם. עוֹד לָמָּה אָמַר ״שִׁפְחָה״ וְלֹא אָמַר ״לְשִׁפְחָה״.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ללאה בתו שפחה. for his daughter Leah as a maidservant.** Why did the Torah have to mention that Leah was Laban's daughter? Surely we know this by now! If it was sufficient to write: "Laban gave her her his maidservant Zilpah," why did the Torah have to add "to Leah his daughter" at the end of the same verse? Besides, why did the Torah write שפחה, maidservant, instead of לשפחה, as a maidservant?


###### Or HaChaim on Genesis 29:24:2
[Or HaChaim on Genesis 29:24:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:24:2)

**אָכֵן** יִתְבָּאֵר עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה: זִלְפָּה וּבִלְהָה נָפְלוּ בִּירֻשָּׁה לְרָחֵל וּלְלֵאָה מִכְּתֻבַּת אִמָּם, וְהוּא שֶׁאָמַר הַכָּתוּב **לְלֵאָה בִתּוֹ שִׁפְחָה**, פֵּרוּשׁ, מוֹדִיעַ הַכָּתוּב כִּי שֶׁלָּהּ הִיא שִׁפְחָה וְיָרְשָׁה אוֹתָהּ מֵאִמָּהּ. וְלָזֶה דִּקְדֵּק הַכָּתוּב לוֹמַר **בִתּוֹ**, לִרְמֹז כִּי לְצַד שֶׁהָיְתָה בִּתּוֹ הִיא שֶׁקָּנְתָה שִׁפְחָה זוֹ מִכְּתֻבַּת אִמָּהּ, לֹא שֶׁהִיא קָנְתָה אוֹתָהּ מֵאֶמְצָעוּת דָּבָר אַחֵר. וּלְדֶרֶךְ זֶה יְדֻיַּק גַּם כֵּן אָמְרוֹ **וַיִּתֵּן לָבָן**, שֶׁלֹּא הָיָה צָרִיךְ לְהַזְכִּיר שְׁמוֹ וּמוּבָן מֵאָמְרוֹ ״לְלֵאָה בִּתּוֹ״ כִּי בְּלָבָן דִּבֵּר הַכָּתוּב, אֶלָּא לוֹמַר שֶׁמַּתָּנָה זוֹ אֵינָהּ מַתָּנָה כְּפִי הָאֱמֶת כִּי שֶׁלָּהּ הָיְתָה מִקֹּדֶם, אֶלָּא לָבָן הוּא שֶׁמַּחְשִׁיבָהּ בְּגֶדֶר מַתָּנָה, וְזֶה רָמוּז בְּתֵבַת ״בִתּוֹ״.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
We must explain this by referring to the tradition that Zilpah and Bilhah respectively had been inherited by Rachel and Leah from their mother. This is what the Torah meant by the words "to Leah his daughter a maidservant." The Torah merely points out that the maidservant was Leah's personal property because she had inherited her from her mother. The Torah emphasises בתו, to hint that Leah had acquired this maidservant because she was Laban's daughter and the maidservant had been part of the marriage settlement, כתובה, of her mother; Leah had not purchased the maidservant in some other way. This is also why the Torah needed to write ויתן **לבן**, that Laban gave. Otherwise Laban's name did not need to be repeated here again as we know of whom the Torah was speaking. The Torah wanted us to know that Laban did not give his daughter a gift in the usual sense of the word.


###### Or HaChaim on Genesis 29:25:1
[Or HaChaim on Genesis 29:25:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:25:1)

**וַיְהִי בַבֹּקֶר.** טַעַם אָמְרוֹ לְשׁוֹן צַעַר, יַגִּיד עַל אֲשֶׁר נִצְטַעֵר אוֹתוֹ צַדִּיק עַל מְנִיעַת רָחֵל מִמֶּנּוּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויהי בבוקר. When morning came, etc.** The reason the Torah uses the word ויהי which always relates to some painful experience is simply that Jacob experienced anguish that Rachel had been denied him.


###### Or HaChaim on Genesis 29:25:2
[Or HaChaim on Genesis 29:25:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:25:2)

**וְהִנֵּה הִוא לֵאָה.** טַעַם שֶׁכָּתוּב הוּא בְּוָא״ו, לִרְמוֹז דִּבְרֵיהֶם זִכְרוֹנָם לִבְרָכָה (בראשית רבה ע:יב) שֶׁהָיוּ אַנְשֵׁי הַמָּקוֹם מְרַנְּנִים בַּלַּיְלָה וְאוֹמְרִים ״הִיא לֵאָה״, וּבַבֹּקֶר הִכִּיר הַדִּבּוּר הַהוּא שֶׁהֵעִירוּהוּ אַנְשֵׁי הַמָּקוֹם כִּי לֵאָה הָיְתָה, גַּם יְדֻיַּק תֵּיבַת ״וְהִנֵּה״ עַל נָכוֹן.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**והנה הוא לאה, and behold it was Leah!** The reason the Torah writes הוא with the letter ו, is best explained by *Bereshit Rabbah* 70,12 where the local people are described as singing all night long (in Aramaic) הא ליא, הא ליא. Jacob understood only in the morning what that singing had been all about. This explanation also explains the need for the word הנה satisfactorily.


###### Or HaChaim on Genesis 29:25:3
[Or HaChaim on Genesis 29:25:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:25:3)

**מַה זֹּאת עָשִׂיתָ וְגוֹ׳.** צָרִיךְ לָדַעַת כַּוָּנָתוֹ בְּקוֹבְלָנוּת ״מַה זֹּאת״, וְאִם עַל הָרַמָּאוּת, הֲרֵי הוּא אוֹמֵר ״וְלָמָּה רִמִּיתָנִי״, זֶה יַגִּיד כִּי לְבַד הָרַמָּאוּת קָדַם לוֹ עוֹד דָּבָר מְגֻנֶּה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**מה זאת עשית לי? What is this that you have done to me?** We need to understand what exactly Jacob referred to with this complaint. If it referred to the fact that Laban had tricked him, he already mentioned this by saying: "why did you deceive me?" We must therefore search for something else that Jacob complained about.


###### Or HaChaim on Genesis 29:25:4
[Or HaChaim on Genesis 29:25:4](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:25:4)

**אָכֵן** יַעֲקֹב יִקְבּוֹל עַל שְׁנֵי דְּבָרִים: הָאֶחָד עַל הַמַּעֲשֶׂה שֶׁנָּתַן לוֹ לֵאָה בִּמְקוֹם רָחֵל, וְהַשֵּׁנִי שֶׁעָשָׂה הַדָּבָר בְּדֶרֶךְ רַמָּאוּת. וּמְגַלֶּה דַּעְתּוֹ בָּזֶה שֶׁלֹּא הָיָה מַקְפִּיד כָּל כָּךְ אִם לֹא הָיָה **עוֹשֶׂה** רַמָּאוּת זֶה, וְהָיָה עוֹבֵר עָלָיו הַדֶּרֶךְ בְּאַלָּמוּת וְרֶשַׁע מִמַּה שֶׁעָשָׂה לוֹ הָרִמּוּי. וְטַעַם הַקְפָּדָתוֹ לְצַד מַה שֶׁיָּצָא לוֹ מִזֶּה בְּטָעוּתוֹ, שֶׁנִּתְכַּוֵּן אֶל רָחֵל וְהָיְתָה לֵאָה, וְיָצָא מִזֶּה דְּבָרִים בִּלְתִּי הֲגוּנִים, וּכְמוֹ שֶׁפֵּרַשְׁתִּי בְּפָסוּק ״וַיְהִי בָעֶרֶב״ (בראשית כט:כג), וְהַצַּדִּיקִים יַקְפִּידוּ לְמַה שֶׁנּוֹגֵעַ אֶל הָרוּחָנִיּוּת בְּיוֹתֵר.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Jacob did indeed complain about two matters. 1) That Laban had given him Leah instead of Rachel. 2) That he had done so in such a deceptive manner. Jacob thereby revealed that had Laban forced Leah upon him he, Jacob, would have been less concerned than now that he slept with one woman while believing he slept with another. This deception had far-reaching spiritual consequences, as we already alluded to earlier on verse 23.


###### Or HaChaim on Genesis 29:25:5
[Or HaChaim on Genesis 29:25:5](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:25:5)

**עוֹד** יְכַוֵּן בְּאָמְרוֹ **וְלָמָּה רִמִּיתָנִי**, כִּי יֵשׁ בָּזֶה גְּנַאי לַיּוֹשֶׁבֶת בְּחֵיקוֹ שֶׁתִּהְיֶה נְשׂוּאָה בְּדֶרֶךְ רַמָּאוּת, וְזֶה יַרְחִיק חִבּוּב הַזִּוּוּג, וּלְצַד כִּי הֶחְלִיט בְּדַעְתּוֹ שֶׁבְּוַדַּאי תִּהְיֶה לוֹ תָּמִיד לְאִשָּׁה הִקְפִּיד עַל זֶה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
It is also possible that Jacob referred to the humiliation experienced by Leah who now found herself Jacob's wife and had to expect that her husband would hate her instead of love her. Jacob's question "why did you deceive me?" indicates that he had immediately decided not to divorce Leah but to keep her as a wife.


###### Or HaChaim on Genesis 29:25:6
[Or HaChaim on Genesis 29:25:6](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:25:6)

**עוֹד** נִתְחַכֵּם בְּדַבְּרוֹ כַּדְּבָרִים הָאֵלֶּה, לְצַד שֶׁרָאָה כִּי מַה שֶׁהָיָה הָיָה וְאֵין תְּרוּפָה לַאֲשֶׁר נַעֲשָׂה, כִּי אֵין מִן הַמּוּסָר לִטְעוֹן חֲזָרָה. וְהִסְכִּים בְּדַעְתּוֹ לָקַחַת גַּם אֶת רָחֵל, לָזֶה לֹא הָיָה מַפְלִיג בַּהֶפְרֵשׁ שֶׁבֵּין לֵאָה לְרָחֵל, שֶׁחָשׁ כִּי יַגְדִּיל לָבָן בַּעֲבוֹדַת רָחֵל יוֹתֵר, וְיֹאמַר אֵלָיו נַעֲשֶׂה תְּנַאי מֵחָדָשׁ, וְיִרְצֶה לָקַחַת יוֹתֵר מִשֶּׁבַע שָׁנִים. לָזֶה אָמַר **וְלָמָּה רִמִּיתָנִי**, פֵּירוּשׁ לָמָּה עָשָׂה הַדָּבָר בְּדֶרֶךְ רַמָּאוּת, כִּי הָיָה יָכוֹל לְהִתְרַצּוֹת בְּלֵאָה בְּלֹא אֶמְצָעוּת הָרַמָּאוּת, כִּי כוּלָּן שָׁוִים לְטוֹבָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
He also displayed wisdom by the choice of his words, realising that what had been done could not be undone. He realised that it would not have been moral to reverse what had been done but resolved to marry Rachel also. In this manner he hoped that Laban would not now demand an even higher price for Rachel by suggesting that they make a new agreement. He complained to Laban that the latter had seen fit to achieve something by deception which he could have achieved amicably (i.e. that Jacob marry Leah also).


###### Or HaChaim on Genesis 29:26:1
[Or HaChaim on Genesis 29:26:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:26:1)

**וַיֹּאמֶר לָבָן לֹא יֵעָשֶׂה כֵן וְגוֹ׳.** צָרִיךְ לָדַעַת מַה מַעֲנֶה בִּלְשׁוֹנוֹ ״לֹא יֵעָשֶׂה״ וְגוֹ׳, וַהֲלֹא תְּנַאי הָיָה הַדָּבָר ״אֶעֱבָדְךָ בְּרָחֵל״, וּמַה עִנְיַן הַמִּנְהָג לְכָאן בְּדָבָר שֶׁהָיָה תְּנַאי גָּמוּר?

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויאמר לבן לא יעשה כן במקומנו. Laban said: "This is not the way things are done in our place, etc."** How could Laban expect **now** to get away with such an explanation when he and Jacob had entered into a specific agreement that Rachel was to be given to Jacob? Why would local customs override such an agreement?


###### Or HaChaim on Genesis 29:26:2
[Or HaChaim on Genesis 29:26:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:26:2)

**אָכֵן** נִתְכַּוֵּן לוֹמַר כִּי אַנְשֵׁי הַמָּקוֹם מִיחוּ בְּיָדוֹ מֵעֲשׂוֹת כַּדָּבָר הַזֶּה, וְהוּא אָמְרוֹ **לֹא יֵעָשֶׂה כֵן בִּמְקוֹמֵנוּ** כִּי הִיא טַעֲנַת רַבִּים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Actually, Laban argued that the local inhabitants had protested what he had agreed to. Inasmuch as the inhabitants were the majority and he was only a single individual, he Laban, had to bow to their wishes. This is why he spoke about במקומנו, "in **our** place."


###### Or HaChaim on Genesis 29:26:3
[Or HaChaim on Genesis 29:26:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:26:3)

**עוֹד** נִרְאֶה כִּי טַעֲנָתוֹ הִיא כִּי לֹא הָיָה בְּפֵרוּשׁ בִּשְׁעַת הַתְּנַאי שֶׁהֲגַם שֶׁלֹּא תִּנָּשֵׂא לֵאָה יִתֵּן לוֹ רָחֵל, וּבָזֶה אֵין סְתִירָה לַמִּנְהָג מֵהַתְּנַאי, כִּי לְעוֹלָם תַּקְדִּים לֵאָה לְהִנָּשֵׂא, וּבִמְלֹאת שֶׁבַע שָׁנִים שֶׁיַּעֲבֹד יַעֲקֹב, אִם קָדְמָה לֵאָה וְנִשֵּׂאת – תֵּכֶף וּמִיָּד יִקַּח רָחֵל, וְאִם לָאו יִהְיֶה יוֹשֵׁב וּמְצַפֶּה עַד שֶׁתַּקְדִּים הַבְּכִירָה כְּמִשְׁפְּטֵי הָאָרֶץ, כִּי אֵין בַּתְּנַאי דָּבָר מַגִּיד שֶׁהִתְנוּ לְבַטֵּל הַמִּנְהָג. וּמֵעַתָּה כְּשֶׁשָּׁאַלְתָּ ״הָבָה אֶת אִשְׁתִּי״, חָשַׁבְתִּי שֶׁעַל לֵאָה אַתָּה אוֹמֵר, כִּי הַמִּנְהָג מִנְהָג יָדוּעַ הוּא שֶׁאֵין לָתֵת הַצְּעִירָה קֹדֶם, וּמִן הַסְּתָם עַל לֵאָה אָמַרְתָּ, וְאֵין בָּזֶה רַמָּאוּת, וּלְךָ הָיָה מוּטָל לָדַעַת כִּי הִיא לֵאָה מִבְּלִי צֹרֶךְ הוֹדָעָה, וּבָזֶה בִּטֵּל טַעֲנַת ״רִמִּיתָנִי״. וּלְצַד שֶׁתַּחְשׁוֹב כִּי יֵשׁ הֶפְרֵשׁ בֵּינֵיהֶם, לֹא כֵן הוּא, כִּי שְׁקוּלִים הֵם אֶצְלִי וְלֹא אֶשְׁאַל בְּעַד רָחֵל כִּי אִם שֶׁבַע שָׁנִים. וְאִם לְצַד חֶשְׁקְךָ בְּרָחֵל וְתַקְפִּיד עַל הָעַכָּבָה, הִנֵּה הִיא נְתוּנָה לְךָ תֵּכֶף וּמִיָּד אַחַר עֲבוֹר שִׁבְעַת יְמֵי מִשְׁתֶּה שֶׁל לֵאָה, וְהוּא אָמְרוֹ **מַלֵּא שְׁבוּעַ זֹאת**, פֵּרוּשׁ שִׁבְעַת יְמֵי מִשְׁתֶּה, וְתֵכֶף אֶתֵּן לְךָ רָחֵל בַּמֻּקְדָּם בְּעַד עֲבוֹדָה שֶׁתַּעֲבֹד עוֹד שֶׁבַע שָׁנִים, וְזֶה הָיָה מְבֻקָּשׁוֹ שֶׁל יַעֲקֹב שֶׁקִּבֵּל עָלָיו לֹא לְהַחְזִיר לֵאָה חָס וְשָׁלוֹם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
He may also have argued that at the time he made the deal with Jacob there had not been a paragraph saying that he would receive Rachel as a wife without also marrying Leah. Their agreement therefore never violated the local custom that the elder daughter be married off first. It had been obvious that Jacob would first receive Leah. As soon as he had completed seven years of labour he would receive Rachel immediately after having married Leah. He, Laban, had taken it for granted that Jacob would first stay with him long enough to conform to the local custom and marry Leah. When Jacob had said: "give me my wife!" Laban had naturally understood that Jacob referred to Leah. After all, the local customs were no secret. Laban rejected the accusation that he had acted with subterfuge. Should Jacob be of the opinion that Laban differentiated between his two daughters, this was not so. He loved both equally and treated them both equally. To prove this, he would not ask a higher price for Rachel than he had been willing to accept for Leah. If Jacob was indeed so enamoured of Rachel that he could not wait another seven years, he would show his understanding by letting him have Rachel in another week, as soon as the wedding festivities in honour of Leah had been concluded, i.e. מלא שבוע זאת, when he had completed a week with this wife.


###### Or HaChaim on Genesis 29:26:4
[Or HaChaim on Genesis 29:26:4](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:26:4)

וְיֵשׁ לָנוּ לָדַעַת אֵיךְ לֹא חָשׁ יַעֲקֹב מִקּוֹדֶם לְטַעֲנָה זוֹ שֶׁאֵין דֶּרֶךְ לָתֵת הַצְּעִירָה וְכוּ׳? יֵשׁ לוֹמַר שֶׁחָשַׁב שֶׁעַל לָבָן לְגַלּוֹת לוֹ הַדָּבָר, וְזוּלַת זֶה אֵין דָּבָר זֶה מֵהַהַקְפָּדָה הַמְעַכֶּבֶת כְּשֶׁיִּרְצֶה הָאָב לָתֵת הַצְּעִירָה. וּכְשֶׁשָּׁאַל ״הָבָה אֶת אִשְׁתִּי״ מִן הַסְּתָם עַל רָחֵל הוּא אוֹמֵר, וְהָיָה לוֹ לְלָבָן לוֹמַר אֵלָיו כִּי לֹא יָכוֹל לָתֵת לוֹ רָחֵל קוֹדֶם שֶׁתִּנָּשֵׂא לֵאָה, וְהָיָה הַדָּבָר תָּלוּי בְּיַד יַעֲקֹב: אוֹ לְהַמְתִּין עַד שֶׁתִּנָּשֵׂא לֵאָה אוֹ לָקַחַת לֵאָה. וְאֵין זֶה אֶלָּא מִן הַשֵּׁם ״לָבָן הָאֲרַמִּי״, וְכָל טַעֲנוֹתָיו שֶׁכָּתַבְתִּי יֵשׁ עֲלֵיהֶם סְתִירָה וּשְׁמוֹ יַגִּיד עָלָיו.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
In view of Laban's argument we need to understand why the extremely careful Jacob had not even considered the local customs in this matter. Jacob considered that it was Laban's duty to tell him about such customs. If Laban failed to do so it was proof he did not care about the local customs. Therefore, when he asked Laban to hand over his wife he had naturally referred to Rachel. It had been up to Laban to tell him at least at that moment that he could not hand over Rachel as long as Leah was not married, and that it was up to Jacob either to wait till Leah was married or to marry her himself. By failing to do so, Jacob maintained that Laban had lived up to his reputation as a swindler.


###### Or HaChaim on Genesis 29:28:1
[Or HaChaim on Genesis 29:28:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:28:1)

**לוֹ לְאִשָּׁה.** מַגִּיד הַכָּתוּב בְּאָמְרוֹ **לוֹ** וְגוֹ׳, כִּי עֲקֶרֶת הַבַּיִת הִיא רָחֵל, כִּי הִיא בַּת זוּגוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**לו לאשה. As a wife for him.** The emphasis on the word לו indicates that Rachel was to be the mainstay of Jacob's household, the עקרת הבית, seeing she was his true mate, בת זוגו.


###### Or HaChaim on Genesis 29:29:1
[Or HaChaim on Genesis 29:29:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:29:1)

**לָהּ לְשִׁפְחָה.** דִּקְדֵּק לוֹמַר תֵּיבַת **לָהּ**, לוֹמַר שֶׁלָּהּ הִיא הַשִּׁפְחָה, וּכְמוֹ שֶׁפֵּרַשְׁתִּי בְּפָסוּק (בראשית כט:כד) ״וַיִּתֵּן לָבָן אֶת זִלְפָּה״.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**לה לשפחה. as a maidservant for her.** The Torah was careful to add the word לה, as I have already explained in connection with verse 24.


###### Or HaChaim on Genesis 29:29:2
[Or HaChaim on Genesis 29:29:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:29:2)

**אוֹ** יִרְצֶה שֶׁהִתְנָה עִמָּהּ שֶׁאֵין זְכוּת לְבַעְלָהּ בָּהּ, עַל דֶּרֶךְ מַה שֶׁכָּתַב רַמְבָּ״ם (הלכות אישות כב) הַנּוֹתֵן מַתָּנָה לְאִשָּׁה עַל מְנָת שֶׁאֵין לְבַעְלָהּ זְכוּת בָּהּ אֵין הַבַּעַל אוֹכֵל פֵּרוֹת, כִּי כָל מַה שֶׁיֵּשׁ לִדְרֹשׁ בְּלָבָן לִגְנַאי דָּרְשִׁינַן.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Alternatively, Laban made a condition that Jacob should not have any claim on Bilhah; we find in chapter 22 of Maimonides' *Hilchot Ishut* that if someone gives a wife a gift with the proviso that her husband should not have any claim on that gift, then the husband is not permitted to enjoy the "fruits" of such a gift (in this case Bilhah's labour, etc,). It is a principle of our sages to follow a line of exegesis which puts Laban in a bad light.


###### Or HaChaim on Genesis 29:30:1
[Or HaChaim on Genesis 29:30:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:30:1)

**וַיָּבֹא גַּם אֶל רָחֵל.** טַעַם אָמְרוֹ **גַּם** שְׁתֵּי פְּעָמִים, וְאוּלַי שֶׁיְּכַוֵּן לְרַבּוֹת שֶׁבָּא בְּתוֹסֶפֶת קְבִיעוּת אֶצְלָהּ, וְהוּא אָמְרָם זִכְרוֹנָם לִבְרָכָה (בראשית רבה צח:ד) שֶׁהָיְתָה מִטָּתוֹ בִּקְבִיעוּת אֵצֶל רָחֵל, וְלָזֶה אָמַר וַיָּבֹא גַּם אֶל רָחֵל. וְאָמְרוֹ **וַיֶּאֱהַב גַּם אֶת רָחֵל** פֵּרוּשׁ מִלְּבַד תּוֹסֶפֶת הָאָמוּר עוֹד הוֹסִיף לָהּ שֶׁאֲהָבָהּ יוֹתֵר מִלֵּאָה. וְתִמְצָא כִּי כְּפִי הַטֶּבַע הַהַתְמָדָה תְּמַעֵט הָאַהֲבָה, וּכְמוֹ שֶׁאָמַר הַכָּתוּב (משלי כה:יז) ״פֶּן יִשְׂבָּעֲךָ וּשְׂנֵאֶךָ״, וְהַהַרְחָקָה תּוֹלִיד הַתַּאֲוָה, וְהוּא סוֹד (משלי ט:יז) ״מַיִם גְּנוּבִים יִמְתָּקוּ״, וְלָזֶה רָמַז הַכָּתוּב בְּאָמְרוֹ **וַיָּבֹא גַּם אֶל רָחֵל** בְּתוֹסֶפֶת קְבִיעוּת, וְאַף עַל פִּי כֵן גַּם אָהַב אוֹתָהּ וְלֹא נִתְמַעֲטָה הָאַהֲבָה מִצַּד זֶה, הַגַּם שֶׁהָיָה מַתְמִיד אֶצְלָהּ וְלֹא אֵצֶל לֵאָה. וְשִׁעוּר תֵּבַת **מִלֵּאָה** הוּא מִלֶּאֱהוֹב לֵאָה:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויבא גם אל רחל. He also slept with Rachel.** The reason that the word גם, also, appears twice in this verse maybe to indicate that Jacob spent more time with Rachel than with Leah. According to *Bereshit Rabbah* 98,4 Jacob's bed was usually besides that of Rachel. The Torah states not only that Jacob spent more time with Rachel but that he also loved her better than Leah. This was unnatural inasmuch as familiarity usually leads to a lessening of the bonds of love. We know this from Proverbs 25,17 where Solomon advises "visit your neighbour's house sparingly, otherwise he will become fed up with you." On the other hand, we are familiar with the proverb that "absence makes the heart grow fonder." This is what is meant when Proverbs 9,17 describes "stolen waters as especially sweet." In Jacob's relationship with Rachel and Leah respectively, these psychologically sound rules did not apply. All of this is alluded to in the repeated use of the word גם.


###### Or HaChaim on Genesis 29:31:1
[Or HaChaim on Genesis 29:31:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:31:1)

**וַיַּרְא ה׳ כִּי שְׂנוּאָה לֵאָה.** יְכַוֵּן לוֹמַר כִּי ה׳ לְבַדּוֹ הוּא שֶׁיָּדַע וְהִכִּיר כִּי הִיא שְׂנוּאָה, לֹא כֵן הִיא, שֶׁלֹּא הִרְגִּישָׁה בְּשִׂנְאָתָהּ, אֶלָּא שֶׁהָיְתָה חוֹשֶׁבֶת שֶׁאֵינָהּ אֲהוּבָה לְבַד, כַּאֲשֶׁר אֲבָאֵר מִדְּבָרֶיהָ בְּסָמוּךְ. וְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (בראשית רבה עא:ב) אָמְרוּ **שְׂנוּאָה** – שֶׁהָיוּ אוֹמְרִים זוֹ אִשְׁתּוֹ שֶׁל שׂוֹנֵא שֶׁהוּא עֵשָׂו, דִּכְתִיב (מלאכי א:ג) ״וְאֶת עֵשָׂו שָׂנֵאתִי״, וַתִּקָּרֵא עַל שְׁמוֹ. וּכְפִי זֶה אִם לֹא הָיוּ לָהּ בָּנִים הָיוּ מַצְדִּיקִים הַדְּבָרִים כִּי לֹא בַּת זוּגוֹ שֶׁל יַעֲקֹב, לָזֶה **וַיִּפְתַּח רַחְמָהּ.** וְאָמְרוֹ **וְרָחֵל עֲקָרָה** פֵּרוּשׁ: כּוּלֵי הַאי וְאוּלַי יָסִיר שִׂנְאָתָהּ, שֶׁזּוֹ אֵינָהּ יוֹלֶדֶת וְזוֹ יוֹלֶדֶת.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**וירא ה׳ כי שנואה לאה, G'd saw that Leah was hated, etc.** The Torah tells us here that **only** G'd was aware of the fact that Leah was hated; she herself only felt that she was not beloved as we shall explain by examining her own words presently. *Bereshit Rabbah* 71,2 sees in the word שנואה merely an allusion that Leah had been slated to become the wife of Esau who was hated (compare Maleachi 1,3 where G'd expressed His hatred for Esau). Accordingly, Leah is here called by the name of the husband originally intended for her. If Leah had not produced children the people would have seen this as proof that she was not meant to be Jacob's wife; this is why G'd opened her womb and granted her children. The Torah goes on to say that Rachel was barren to indicate that it was hoped that by making Leah fruitful Jacob's hatred towards Leah would abate when she could give him children whereas Rachel apparently could not.


###### Or HaChaim on Genesis 29:32:1
[Or HaChaim on Genesis 29:32:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:32:1)

**וַתַּהַר לֵאָה וְגוֹ׳ וַתַּהַר עוֹד וְגוֹ׳.** רָאִיתִי לָתֵת לֵב בְּסֵדֶר הַשֵּׁמוֹת, כִּי מִן הָרָאוּי לְהַקְדִּים הֲסָרַת הַשִּׂנְאָה וְאַחַר כָּךְ סִבַּת הָאַהֲבָה, וְהִיא אָמְרָה בָּרִאשׁוֹן **עַתָּה יֶאֱהָבַנִי** וּבַשֵּׁנִי הֲסָרַת הַשִּׂנְאָה. עוֹד, מַה הִיא כַּוָּנָתָהּ בְּאָמְרָהּ (בראשית כט:לד) ״הַפַּעַם יִלָּוֶה״, וְכִי מִקּוֹדֶם לֹא נִתְלַוָּה לָהּ?

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ותהר לאה,…ותהר עוד. Leah gave birth,..she gave birth again.** I have paid attention to the meaning of the names. Normally, a name which alludes to removal of hatred should have preceded a name alluding to love. Leah seems to have reversed this sequence by proclaiming: "now my husband will love me" after the birth of Reuben, whereas after the birth of Shimon she proclaimed: "G'd heard that I am hated, therefore He has given me this one too." Another strange thing is Leah's conviction when Levi was born that "now my husband will grow attached to me." Was he then not attached to her previously?


###### Or HaChaim on Genesis 29:32:2
[Or HaChaim on Genesis 29:32:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:32:2)

**אָכֵן** הַצַּדֶּקֶת עָלֶיהָ הַשָּׁלוֹם, לְצַד שֶׁקָּדַם לָהּ הַמַּאֲמָר שֶׁעָלָיו חָלְתָה בְּעֵינֶיהָ כִּי הִיא חֶלְקוֹ שֶׁל עֵשָׂו, וַהֲגַם שֶׁרָאֲתָה שֶׁנִּשֵּׂאת לְיַעֲקֹב, אֵין דָּבָר זֶה מַצְדִּיק בְּלִבָּהּ כִּי הִיא בַּת זוּגוֹ. וְלָזֶה כְּשֶׁרָאֲתָה שֶׁנִּתַּן לָהּ בֵּן אָמְרָה וַדַּאי כִּי לְצַד רַחֲמֵי ה׳ עָלֶיהָ לְצַד שֶׁלֹּא הָיְתָה אֲהוּבָה, כִּי הַצַּדִּיקִים יְקַיְּמוּ מִצְוַת חֲכָמִים (אבות א:ו) לָדוּן לְכַף זְכוּת, וְלָזֶה הָיְתָה תָּמִיד דָּנָה לְכַף זְכוּת וְלֹא עָלָה עַל דַּעְתָּהּ כִּי הָיְתָה שְׂנוּאָה, וּכְמוֹ שֶׁפֵּרַשְׁתִּי בַּפָּסוּק (בראשית כט:לא) ״וַיַּרְא ה׳״ וְגוֹ׳, וְלֹא כֵן הָיְתָה דַּעְתָּהּ, וְזוֹ הִיא מִדַּת הַמְאֻשָּׁרִים. אֲשֶׁר עַל כֵּן כְּשֶׁנִּתַּן לָהּ בֵּן רִאשׁוֹן אָמְרָה כִּי זֶה בָּא לְהַשְׁלִים הֶחָסֵר שֶׁהִיא הָאַהֲבָה, וּכְשֶׁרָאֲתָה שֶׁהוֹסִיף ה׳ וְנָתַן לָהּ בֵּן שֵׁנִי, אָמְרָה לְמַפְרֵעַ טוֹעָה הָיִיתִי בְּמַה שֶׁחָשַׁבְתִּי שֶׁלֹּא הָיָה לִי אֶלָּא מְחֻסַּר הָאַהֲבָה, וַהֲרֵי שָׁמַע ה׳, פֵּרוּשׁ מַה שֶׁלֹּא הֵבַנְתִּי אֲנִי כִּי שְׂנוּאָה אָנֹכִי, לָזֶה נָתַן שְׁנַיִם, אֶחָד לְהָסִיר הַשִּׂנְאָה וְאֶחָד לְהַכְנִיס הָאַהֲבָה, וְלָזֶה אָמְרָה (בראשית כט:לג) **כִּי שָׁמַע ה׳ כִּי שְׂנוּאָה** וְגוֹ׳. וּכְשֶׁנָּתַן לָהּ בֵּן שְׁלִישִׁי אָמְרָה מֵעַתָּה אֵין טַעַם בַּדָּבָר, אֶלָּא הֲרֵי זֶה בָּא לְלַמֵּד כִּי לֹא בְּדֶרֶךְ טָעוּת הָיוּ נִשּׂוּאֶיהָ כִּי אִם אִשְׁתּוֹ זֹאת, וְהוּא אָמְרָהּ **הַפַּעַם** יַצְדִּיק לְהִתְלַוּוֹת לָהּ בְּתוֹרַת אִישׁוּת, כִּי אִם צַד הֲסָרַת הַשִּׂנְאָה וּנְתִינַת הָאַהֲבָה מִשּׁוּם כְּלִמָּתִי עָשָׂה ה׳, הָיָה מַסְפִּיק בִּשְׁנֵי בָּנִים, וּמֵעַתָּה בִּשְׁלֹשָׁה הֲוֵי חֲזָקָה כִּי אֲנִי בַּת זוּגוֹ, וְנִשּׂוּאֶיהָ מֵה׳ יָצָא הַדָּבָר.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Righteous Leah had shed tears about her fate to become Esau's wife; this is why the Torah mentioned the softness of her eyes. When she now saw that she had become Jacob's wife, she realised that he was not her true בן זוג. When she had a son she attributed this to an act of mercy by G'd who had seen that she was not beloved. The righteous always live according to the imperative of our sages (*Avot* 1,6) to always interpret everyone else's actions favourably. It therefore did not occur to her that her husband could actually hate her. People who think in that fashion are blessed. When Leah's first son was born she assumed that all she lacked was her husband's love. It was only when her second son was born that she realised retroactively that she had erred; not only had she not been loved but Jacob had actually hated her. When she said: "G'd has heard," she meant that G'd had been aware of something that she herself had not allowed herself to become aware of. When she had her third son she concluded that her previous reasoning that she was not Jacob's intended wife had been wrong too and that she was indeed Jacob's intended wife. She felt that the time had come when her husband would recognise this fact too and that his relationship with her would change for the better.


###### Or HaChaim on Genesis 29:32:3
[Or HaChaim on Genesis 29:32:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:32:3)

**עוֹד** נִתְכַּוְּנָה בְּאָמְרָהּ **יִלָּוֶה אִישִׁי**, כִּי גַּם בִּזְמַן יְצִיאָתָהּ מֵעוֹלָם הַזֶּה לֹא תִּפָּרֵד מִמֶּנּוּ, לִהְיוֹתָהּ בַּת זוּגוֹ, וּכְמַאֲמָרָם זִכְרוֹנָם לִבְרָכָה (זהר משפטים קב.) כִּי הַזּוּגוֹת יִתְלַוּוּ בָּעוֹלָם הָעֶלְיוֹן בִּתְמִידוּת. וְאָמְרָה הַטַּעַם כִּי יָלַדְתִּי לוֹ שְׁלֹשָׁה בָּנִים, וּבִשְׁלֹשָׁה הֲוֵי חֲזָקָה כִּי בַּת זוּגוֹ אֲנִי.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Leah also thought of the time after she and Jacob would depart this world when she said ילוה אישי, "my husband will remain attached to me." She was now convinced that their souls would not become separated in the Hereafter as she was his true soul-mate. We have been told by the *Zohar Mishpatim* section 102 that truly matched pairs will remain together in the Hereafter. She underlined the fact that she had borne Jacob three sons as the number three is indicative of something permanent, enduring.


###### Or HaChaim on Genesis 29:32:4
[Or HaChaim on Genesis 29:32:4](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/29:32:4)

עוֹד שֶׁצָּפְתָה בְּרוּחַ הַקֹּדֶשׁ שֶׁאַרְבַּע נָשִׁים יִהְיוּ לְיַעֲקֹב, וּכְפִי זֶה עוֹלִים לָהּ כְּפִי הַחֶשְׁבּוֹן שְׁלֹשָׁה, וּכְשֶׁנִּתַּן לָהּ בֵּן רְבִיעִי אָמְרָה (בראשית כט:לה) **הַפַּעַם אוֹדֶה אֶת ה׳**, כִּי עַד עַתָּה הָיָה עוֹשֶׂה לָהּ מִשְׁפָּט הַצָּרִיךְ, אֲבָל הַפַּעַם הַזֹּאת אֵין זֶה אֶלָּא הַפְלָגַת טוֹבָתוֹ יִתְבָּרַךְ וּבְרָכָה עַל רֹב טוֹבָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
She also foresaw in her prophetic mind that Jacob would have four wives. Accordingly, she had fulfilled her destiny by bearing him three sons. When she bore Jacob a fourth son subsequently, she said: "this time I will thank the Lord" because up to now G'd had treated her on the basis of justice, i.e. she had borne one fourth of Jacob's sons. Now that she had borne him four sons she thanked G'd who had done more for her than was required by justice.