## Or HaChaim on Genesis Chapter 30

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

**וַתֵּרֶא רָחֵל וְגוֹ׳.** דִּקְדֵּק לוֹמַר **לְיַעֲקֹב** כִּי הוּא בָּחוּן שֶׁאֵינוֹ עָקָר, וּבָזֶה אֵין לִתְלוֹת בּוֹ אֶלָּא בָּהּ. וְאוֹמֵר **וַתְּקַנֵּא בַּאֲחוֹתָהּ**, פֵּרוּשׁ, לְצַד שֶׁהִיא אֲחוֹתָהּ וּמִן הַסְּתָם תִּדְמֶה בְּמִזְגָהּ וְטִבְעָהּ אֵלֶיהָ, וְזוֹ יָלְדָה וְזוֹ לֹא. שֶׁאִם לֹא הָיְתָה אֲחוֹתָהּ, הָיְתָה תּוֹלָה לוֹמַר כִּי טַעַם שֶׁלֹּא יָלְדָה הוּא לְצַד שֶׁלֹּא הֻשְׁווּ הַמְּזָגִים וְכַדּוֹמֶה:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ותרא רחל כי לא ילדה, Rachel saw that she had not borne children, etc.** The Torah adds the word ליעקב, for Jacob, since it was clear that Jacob was not the one who was sterile. The cause therefore had to lie with her. When the Torah describes Rachel as jealous **of her sister**, this indicates that had Leah not been her sister Rachel would have attributed the fact that she did not conceive to genetic differences between her and another wife of Jacob. She could not account for such genetic differences when her sister was involved, i.e. someone who was genetically similarly equipped (she thought).


###### Or HaChaim on Genesis 30:1:2
[Or HaChaim on Genesis 30:1:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/30:1:2)

**עוֹד** יִרְצֶה בְּאָמְרוֹ **לְיַעֲקֹב**, כִּי עִקַּר הַקְפָּדָתָהּ הִיא לֶהֱיוֹתוֹ יַעֲקֹב, שֶׁאִם הָיָה אָדָם אַחֵר שֶׁאֵינוֹ מְפֻרְסָם בְּצִדְקוּת הָיְתָה תּוֹלָה בּוֹ, שֶׁהַטַּעַם הוּא (תהילים קכ״ה:ג׳) ״כִּי לֹא יָנוּחַ שֵׁבֶט הָרֶשַׁע עַל גּוֹרַל הַצַּדִּיקִים״ לֶהֱיוֹתָהּ הִיא צַדֶּקֶת, וְזֶה הָיָה סִבַּת מְנִיעַת הַהֵרָיוֹן, מַה שֶׁאֵין כֵּן הֱיוֹתוֹ יַעֲקֹב צַדִּיק מֻבְהָק, לָזֶה נִתְקַנְּאָה בַּאֲחוֹתָהּ שֶׁזָּכְתָה לָזֶה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
The word ליעקב may have an additional meaning here. Her major concern was the fact that she was unable to bear children for an outstandingly righteous man such as Jacob. Had Jacob not been clearly righteous, she would have attributed his bad luck to a character defect in her husband. Knowing that she herself was righteous she could not understand why the promise contained in Psalms 125,3 that "the scepter of the wicked will not be allotted to the fate of the righteous," would not apply to their union. Had Jacob not been so clearly a pious man she could have attributed their lack of success to a shortcoming in Jacob. As it was this was impossible. Therefore, she was jealous of her sister who had succeeded where she had failed.


###### Or HaChaim on Genesis 30:2:1
[Or HaChaim on Genesis 30:2:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/30:2:1)

**וַיִּחַר אַף וְגוֹ׳.** הַטַּעַם לְפִי שֶׁהוֹצִיאָה מִפִּיהָ דְּבַר קְלָלָה שֶׁאָמְרָה ״מֵתָה אָנֹכִי״, וְדִבְרֵי הַצַּדִּיקִים אֲפִילוּ בְּסֵדֶר זֶה יַעֲשׂוּ רוֹשֶׁם, וְצֵא וּלְמַד (בראשית רבה עד:ט) מִמַּה שֶׁקִּלֵּל הוּא עַל תְּנַאי וְכוּ׳, לָזֶה חָרָה אַפּוֹ. וְלָזֶה דִּקְדֵּק לוֹמַר **בְּרָחֵל** פֵּרוּשׁ בִּשְׁבִילָהּ, גַּם לְפִי שֶׁאָמְרָה ״הָבָה לִי״ וְגוֹ׳ וְלֹא אָמְרָה הִתְפַּלֵּל עָלַי.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויחר אף יעקב, Jacob became agitated, etc.** Jacob's agitation was due to her having uttered a curse, i.e. declaring that she would die. When the righteous utter a curse, even conditionally, this makes an indelible impression. We know from *Bereshit Rabbah* 74,9 that Rachel died prematurely because Jacob himself uttered a curse when he decreed death on the thief who stole Laban's Teraphim. This is why the Torah added the word ברחל, i.e. on her account. He was also upset because she demanded children, הבה לי בנים, instead of having asked her husband to pray on her behalf.


###### Or HaChaim on Genesis 30:3:1
[Or HaChaim on Genesis 30:3:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/30:3:1)

**וַתֹּאמֶר הִנֵּה אֲמָתִי וְגוֹ׳.** דִּקְדְּקָה לוֹמַר **אֲמָתִי** קוֹדֶם שֶׁהִזְכִּירָה בִּיאָתוֹ אֵלֶיהָ, וְלֹא אָמְרָה ״בֹּא אֶל אֲמָתִי״ כְּמוֹ שֶׁאָמְרָה שָׂרָה כְּמוֹ שֶׁפֵּרַשְׁתִּי (בראשית ט״ז:ה׳), נִתְכַּוְּנָה לוֹמַר שֶׁאַחַר שֶׁיָּבֹא אֵלֶיהָ לֹא תִקָּרֵא אֲמָתָהּ עוֹד. וְלָזֶה אָמַר אַחַר כָּךְ ״וַתִּתֵּן לוֹ בִּלְהָה שִׁפְחָתָהּ לְאִשָּׁה״, אִישׁוּת יֵשׁ לוֹ בָּהּ וּבָנֶיהָ בְּנֵי חוֹרִין. וּכְמוֹ כֵן עָשְׂתָה לֵאָה שֶׁנָּתְנָה לוֹ לְאִשָּׁה וְנֶעֱקַר מִזִּלְפָּה שֵׁם שִׁפְחָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ותאמר הנה אמתי, She said: "here is my bondwoman, etc."** She was careful to say: "my bondwoman Bilhah," before mentioning that Jacob should sleep with her, instead of saying: "sleep with my bondwoman Bilhah," as Sarai had done at the time (Genesis 16,2). I have explained there that Rachel did not mean for Bilhah to be still called a bondwoman after she had slept with Jacob. She gave Bilhah to Jacob to become a wife to him; any sons of her should be free men. Leah acted similarly when giving her bondwoman Zilpah to sleep with Jacob.


###### Or HaChaim on Genesis 30:3:2
[Or HaChaim on Genesis 30:3:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/30:3:2)

**וּמַה** שֶׁמָּצִינוּ לְשָׂרָה (בראשית ט״ז:ג׳) שֶׁהִזְכִּירָה גַּם כֵּן שֵׁם אִישׁוּת עַל הָגָר, שְׁבִירָתָהּ בְּצִדָּהּ בְּמַה שֶׁדִּקְדְּקָה לוֹמַר תֵּבַת ״לוֹ״, וְעַיֵּן מַה שֶׁכָּתַבְתִּי שָׁם מַה שֶׁלֹּא אָמְרָה כֵּן רָחֵל.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
If we find that even Sarai did use the term "wife" in connection with Hagar (Genesis 16,3), she countermanded such an interpretation by saying that she should be a wife only vis-a-vis Abraham. She was to remain a slave-woman vis-a-vis herself. Compare my commentary there.


###### Or HaChaim on Genesis 30:3:3
[Or HaChaim on Genesis 30:3:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/30:3:3)

**וּמַה** שֶׁתִּמְצָא שֶׁמַּזְכִּיר הַכָּתוּב (בראשית ל:ז) אַחַר כָּךְ ״בִּלְהָה שִׁפְחַת רָחֵל״ וְגוֹ׳, פֵּרוּשׁ שֶׁהָיְתָה שִׁפְחַת רָחֵל. גַּם יְכַוֵּן הַכָּתוּב שָׁם לְהַזְכִּיר שֶׁבַח הַצִּדְקוּת שֶׁנָּתְנוּ הָאִמָּהוֹת לְבַעֲלֵיהֶן. וְלֹא חָשׁ הַכָּתוּב לְטָעוּת, שֶׁסָּמַךְ הֱיוֹת הַדָּבָר מְבֹאָר בַּכְּתוּבִים הַקּוֹדְמִים, וְעַיֵּן מַה שֶׁכָּתַבְתִּי בְּפָרָשַׁת וַיֵּשֶׁב (בראשית לז:ב).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
If you were to point out that we find Bilhah described as a bondwoman even after she had slept with Jacob (30,7) and already bore him a second son, this simply means that she used to be Rachel's bondwoman. The Torah there was also interested in pointing out that the matriarchs attributed such righteousness to their husbands and it is certain that the Torah did not need to be afraid that someone would misunderstand having previously outlined what Rachel had in mind (compare what we have written in Genesis 37,2).


###### Or HaChaim on Genesis 30:15:1
[Or HaChaim on Genesis 30:15:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/30:15:1)

**הַמְעַט קַחְתֵּךְ וְגוֹ׳.** כַּוָּנַת לֵאָה הִיא עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה (בראשית רבה צח) כִּי קְבִיעוּת מִטָּתוֹ שֶׁל יַעֲקֹב הָיָה אֵצֶל רָחֵל, וְלָזֶה אָמְרָה ״הַמְעַט קַחְתֵּךְ אֶת אִישִׁי״, פֵּרוּשׁ: חֵלֶק הָעוֹדֵף אֶצְלֵךְ הוּא נִגְרָע מֵחֵלֶק לֵאָה. וְאָמְרָהּ **וְלָקַחַת** וְגוֹ׳ תְּכַוֵּן לוֹמַר כִּי בְּחִינַת הַלֵּדָה תִּתְהַוֶּה מֵרוֹב זִקּוּק וּמֵהַתְמָדַת שְׁכִיבַת הַבַּעַל, וּכְמַאֲמָרָם זִכְרוֹנָם לִבְרָכָה (חולין יא:) בְּכַמָּה מְקוֹמוֹת, וּמַעֲשֵׂה הַדּוּדָאִים הֵם סְגֻלָּה לַלֵּדָה (זוהר א:קנז.), לָזֶה אָמְרָה דַּי לָךְ קִיחַת אִישִׁי בִּתְמִידוּת אֶצְלֵךְ כַּנִּזְכָּר, וְלָמָּה תּוֹסִיף קַחַת דּוּדָאֵי בְנִי?

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**המעט קחתך את אישי, "Is it not enough that you have taken my husband, etc.?"** Leah's words must be understood according to those rabbis who hold that Jacob's bed was permanently in Rachel's tent. She therefore argued that whatever time Jacob spent with Rachel in excess of a fair division was at her expense. When she used the expression ולקחת, "you have taken," she meant that the chances of bearing children were directly related to the frequency with which husband and wife engage in marital relations, as our sages state on several occasions (compare *Chulin* 11 et al in an indirect proof). The incident with the jasmin is related here as it is considered an aphrodisiac and its fragrance facilitates conception (*Zohar* 1,157). Leah complained that Rachel wanted the jasmin of her son in addition to almost monopolising Jacob's nights.


###### Or HaChaim on Genesis 30:15:2
[Or HaChaim on Genesis 30:15:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/30:15:2)

**וְטַעַם** יַעֲקֹב שֶׁהָיָה עוֹשֶׂה הֶפְרֵשׁ בֵּין שְׁתֵּי נָשָׁיו, לְצַד שֶׁאֵין עָלָיו חִיּוּב לֵאָה זוּלַת עוֹנָה הָאֲמוּרָה בַּתּוֹרָה (שמות כא:י) ״לֹא יִגְרָע״, כִּי לֹא נְשָׂאָהּ בִּרְצוֹנוֹ וּבִידִיעָתוֹ וּכְמַעֲשֶׂה שֶׁהָיָה, מַה שֶׁאֵין כֵּן רָחֵל אִשְׁתּוֹ זֹאת וּבָהּ עָבַד פַּעַם רִאשׁוֹנָה וּשְׁנִיָּה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
The reason that Jacob did not divide his time equally between his two wives was simply that he had no obligation to sleep with Leah except when the latter had ritually purified herself after her menstruation (based on Exodus 21,10). After all he had not married her on his own initiative, as distinct from Rachel whom he had wanted to wed in the first place.


###### Or HaChaim on Genesis 30:15:3
[Or HaChaim on Genesis 30:15:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/30:15:3)

**לָכֵן יִשְׁכַּב וְגוֹ׳.** יֵרָאֶה כִּי בִּרְצוֹן רָחֵל הָיָה הַדָּבָר תָּלוּי, וְאוֹמֶרֶת **לָכֵן** – פֵּרוּשׁ, עַל נְתִינָתֵךְ לִי דּוּדָאִים וְכוּ׳:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**לכן ישכב עמך הלילה, "therefore he shall sleep with you tonight."** It appears as if this depended exclusively on Rachel's wishes. Therefore she added: "in exchange for the jasmin of your son."


###### Or HaChaim on Genesis 30:15:4
[Or HaChaim on Genesis 30:15:4](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/30:15:4)

**אוֹ** יִרְצֶה לְשׁוֹן שְׁבוּעָה, מִשּׁוּם שֶׁהֵם דְּבָרִים שֶׁאֵין נִקְנִים אֶלָּא בִּשְׁבוּעָה, כִּי לֹא הִקְנָת לָהּ דָּבָר שֶׁיֵּשׁ בּוֹ מַמָּשׁ, וְעַיֵּן מַה שֶׁכָּתַבְתִּי בְּפָסוּק (בראשית כה:לג) ״הִשָּׁבְעָה לִי״ בְּמֶכֶר בְּכוֹרַת עֵשָׂו.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Alternatively, this can be understood as an oath. There are matters which are acquired only by means of an oath, such as items that are intangible. (the fragrance of the jasmin). Compare my commentary on Genesis 25,33 when Esau sold his birthright.


###### Or HaChaim on Genesis 30:16:1
[Or HaChaim on Genesis 30:16:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/30:16:1)

**וַתֵּצֵא לֵאָה וְגוֹ׳.** טַעַם עֲשׂוֹתָהּ כָּכָה וְלֹא מִן הַמּוּסָר, לְפִי מַה שֶׁפֵּרַשְׁתִּי בְּתֵיבַת ״לָכֵן״ שֶׁאָמְרָה רָחֵל שֶׁהוּא ״עַל כֵּן״, חָשְׁשָׁה לֵאָה שֶׁתַּחְזֹר בָּהּ רָחֵל וְלָזֶה קָדְמָה וְיָצְאָה. וּלְפִי מַה שֶׁפֵּרַשְׁתִּי ״לָכֵן״ שְׁבוּעָה, לְצַד שֶׁלֹּא דִּקְדְּקָה רָחֵל לוֹמַר הַלַּיְלָה הַזֹּאת, חָשְׁשָׁה שֶׁתִּדְחֶה אוֹתָהּ לְלַיְלָה אַחֶרֶת, וַהֲרֵי זוֹ זְרִיזָה וְנִשְׂכֶּרֶת.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ותצא לאה, Leah went out, etc..** The reason Leah went to meet Jacob, something that was not considered good manners was that she was afraid Rachel might change her mind. If we accept the view that Rachel swore to her and therefore could not go back on her word we must justify Leah's behaviour as being based on the lack of precision of Rachel's promise. Rachel had not said that Jacob could sleep with Leah **on that night**. Leah did not want to be put off. By displaying eagerness to sleep with her husband she profited by becoming pregnant.


###### Or HaChaim on Genesis 30:16:2
[Or HaChaim on Genesis 30:16:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/30:16:2)

**עוֹד** יֵשׁ לָתֵת טַעַם לְלֵאָה, כִּי מִדַּת חֲסִידוּת עָשְׂתָה שֶׁלֹּא הִנִּיחָה עַד שֶׁיִּכָּנֵס אוֹתוֹ צַדִּיק לְאֹהֶל רָחֵל וְתוֹצִיאֶנּוּ מִשָּׁם, כִּי יֵשׁ בָּזֶה הַקְפָּדָה וְצַעַר גָּדוֹל לְרָחֵל וְקִנְאָה גְּדוֹלָה. לָזֶה קָדְמָה קוֹדֶם שֶׁיִּכָּנֵס אֶצְלָהּ, וְאֵין זֶה אֶלָּא מִדָּה טוֹבָה וַחֲסִידָה, וְכָל מְגַמָּתָהּ שֶׁל אוֹתָהּ צַדֶּקֶת לְהַעֲמִיד נִטְעֵי נַעֲמָן. וַה׳ עֵד בַּדָּבָר כִּי נָתַן שְׂכָרָהּ דִּכְתִיב ״וַיִּשְׁמַע״ וְגוֹ׳ (בראשית ל:יז), וְעַיֵּן בְּסָמוּךְ מַה שֶׁפֵּרַשְׁתִּי (ספרים אחרים שפירש רש״י) בְּפָסוּק זֶה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Leah may also have walked towards her husband in order not to have to call him to her after Jacob had already entered Rachel's tent. This would have been an embarassment for her sister Rachel. It might have resulted in open jealousy. Leah's virtuous considerations therefore outweighed the unconventional manner of her behaviour. It is clear that G'd appreciated this as He rewarded her by letting her conceive; the Torah wrote: "G'd listened to Leah and she conceived." Look at my commentary on that verse


###### Or HaChaim on Genesis 30:16:3
[Or HaChaim on Genesis 30:16:3](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/30:16:3)

**שָׂכוֹר שְׂכַרְתִּיךָ וְגוֹ׳.** פֵּירוּשׁ: נָתַתִּי שָׂכָר לַזּוּלַת בַּעַדְךָ. עוֹד נִתְכַּוְּנָה שֶׁשָּׂכְרָה שְׁנֵי דְּבָרִים: לִינָה וְזִיקָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**שכר שכרתיך, "I have rented you, etc."** This means: "I have paid a fee to someone for the pleasure of your company." The repetition of the word שכר indicates that she referred to two things, i.e. that Jacob stay with her for the night and that he should have marital relations with her.


###### Or HaChaim on Genesis 30:16:4
[Or HaChaim on Genesis 30:16:4](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/30:16:4)

**בַּלַּיְלָה הוּא.** פֵּירוּשׁ בִּרְצוֹנוֹ וְדַעְתּוֹ שֶׁהִסְכִּים עַל הַדָּבָר.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**בלילה הוא, that night.** This is simply a reference to the fact that Jacob fully agreed.


###### Or HaChaim on Genesis 30:17:1
[Or HaChaim on Genesis 30:17:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/30:17:1)

**וַיִּשְׁמַע אֱלֹהִים.** מַגִּיד שֶׁהִתְפַּלְּלָה לַה׳.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**וישמע אלוקים, G'd heard, etc.** This means that Leah prayed to G'd first.


###### Or HaChaim on Genesis 30:17:2
[Or HaChaim on Genesis 30:17:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/30:17:2)

**עוֹד** יִרְצֶה כִּי הֵבִין וְיָדַע כַּוָּנָתָהּ בַּמַּעֲשֶׂה, שֶׁהוּא לְתַכְלִית מִצְוָה וְאַהֲבָתָהּ בְּהַקָּדוֹשׁ בָּרוּךְ הוּא וּבְמִצְווֹתָיו. וְקִלְקְלָה הַשּׁוּרָה בְּמַעֲשֶׂה זֶה, גַּם ה׳ קִלְקֵל הַשּׁוּרָה, כִּי כְּפִי הַשּׁוּרָה לֹא הָיוּ עוֹלִים לָהּ אֶלָּא אַרְבָּעָה, וַתַּהַר וַתֵּלֶד בֵּן חֲמִישִׁי יוֹתֵר מֵהַשּׁוּרָה וּבֵן שִׁשִּׁי, מִדָּה כְּנֶגֶד מִדָּה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
It may also mean that G'd had understood the reasons for Leah's behaviour. She was motivated by her love for G'd and her desire to fulfil His commandments. If, in the process, she had committed an error of etiquette, G'd on His part did the same by allocating to her more than the four sons originally intended. The other two sons were in recognition of Leah's pure motives.


###### Or HaChaim on Genesis 30:22:1
[Or HaChaim on Genesis 30:22:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/30:22:1)

**וַיִּזְכֹּר אֱלֹהִים וְגוֹ׳.** מַגִּיד הַכָּתוּב כִּי הֲגַם שֶׁעָלָה זִכְרוֹנָהּ לְפָנָיו, עוֹד הוּצְרְכָה לִתְפִלָּה, כְּאָמְרוֹ ״וַיִּשְׁמַע אֵלֶיהָ״ וְגוֹ׳:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**ויזכר אלוקים את רחל, G'd remembered Rachel, etc.** We hear from this verse that although Rachel's plight was on G'd's mind, she also needed to pray in order to conceive and give birth. This is why the Torah added: "G'd heard."


###### Or HaChaim on Genesis 30:22:2
[Or HaChaim on Genesis 30:22:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/30:22:2)

**עוֹד** יוֹדִיעַ הַכָּתוּב כִּי ה׳ זוֹכֵר אֶת חֲסִידָיו מִבְּלִי שֶׁיִּצְעֲקוּ אֵלָיו, לָזֶה אָמַר **וַיִּזְכֹּר** וְגוֹ׳ וְאַחַר כָּךְ **וַיִּשְׁמַע** וְגוֹ׳, לוֹמַר שֶׁקּוֹדֶם שֶׁהִתְפַּלְּלָה עָלָה זִכְרוֹנָהּ לְפָנָיו יִתְבָּרַךְ:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
This verse also informs us that G'd remembers His pious ones even before they cry out to Him. This is why the Torah **first** mentions the fact that G'd remembered Rachel.


###### Or HaChaim on Genesis 30:32:1
[Or HaChaim on Genesis 30:32:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/30:32:1)

**הָסֵר מִשָּׁם וְגוֹ׳.** מִדְּבָרָיו מוּכָח כִּי לֹא יִהְיֶה לְחֶלְקוֹ אֶלָּא נְקֻדִּים וּטְלוּאִים בַּכְּשָׂבִים וּבָעִזִּים וְחוּם בַּכְּשָׂבִים, אֲבָל עֲקֻדִּים אֵינָם לְחֶלְקוֹ, וּמִמַּה שֶׁאָמַר הַכָּתוּב בְּסָמוּךְ מַשְׁמַע שֶׁלָּקַח גַּם הָעֲקֻדִּים:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**הסר משם, "Remove from there, etc."** It is evident from Laban's words that Jacob would own only the speckled and spotted sheep and goats as well as the brown ones amongst the sheep; the ankle-striped ones would not be part of his share. From the following verse it appears, however, that Laban also took the ankle-striped ones for himself. Why did he do this?


###### Or HaChaim on Genesis 30:32:2
[Or HaChaim on Genesis 30:32:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/30:32:2)

**וְנִרְאֶה** כִּי יַעֲקֹב בִּתְנָאוֹ לֹא רָצָה שֶׁיִּטּוֹל בְּחֶלְקוֹ עֲקֻדִּים. וְטַעֲמוֹ הוּא כִּי אִם יִקַּח גַּם הָעֲקֻדִּים יִצְטָרֵךְ לַהֲסִירוֹ גַּם כֵּן מִצֹּאן לָבָן, וּמֵעַתָּה אֵין סִימַן הַלֹּבֶן בְּכָל הַצֹּאן לְיַחְמֵנָּה הַצֹּאן אֵלָיו וַהֲרֵי הוּא יָגֵעַ לָרִיק, כִּי לֹא עָלָה עַל דַּעְתּוֹ שֶׁל יַעֲקֹב לְרַמּוֹת לָבָן בְּשׁוּם אֹפֶן בָּעוֹלָם, וְחָשַׁב שֶׁבְּאֶמְצָעוּת הֶעָקוֹד יִמָּצֵא שֶׁיֶּחֱמוּ הַצֹּאן לָלֶדֶת גַּם כֵּן הַנָּקוֹד וְהַטָּלוּא שֶׁהוּא לוֹקֵחַ לְעַצְמוֹ. וּכְמוֹ כֵן תִּמְצָא שֶׁאָמַר הַכָּתוּב (בראשית ל:מ) ״וַיִּתֵּן פְּנֵי הַצֹּאן אֶל עָקוֹד״ וְהָיוּ יוֹלְדוֹת נְקֻדִּים וּטְלוּאִים וְהַחוּם שֶׁיֶּחֱמוּ אֶל הַנִּמּוּר, וְהָרַמַּאי לָבָן נִתְחַכֵּם לְדַעַת זוֹ וְנָטַל הַכֹּל עָקוֹד נָקוֹד וְטָלוּא, עוֹד נִתְחַכֵּם וְהֵסִיר כָּל אֲשֶׁר לָבָן בּוֹ, תִּפַּחְנָה עַצְמוֹתָיו כִּי לֹא כֵן הָיָה הַתְּנַאי, שֶׁאִם כֵּן מִנַּיִן יֵצְאוּ עָקוֹד אוֹ נָקוֹד אוֹ טָלוּא, וּמֵעַתָּה פָּקַע שְׂכָרוֹ שֶׁל יַעֲקֹב. מִטַּעַם זֶה נִתְחַכֵּם יַעֲקֹב לָקַחַת שְׂכַר טָרְחוֹ וַיַּצֵּג הַמַּקְלוֹת וְלָקַח לְעַצְמוֹ גַּם הָעֲקֻדִּים, כִּי מִמַּה שֶׁהֱסִירָם לָבָן גִּלָּה דַעְתּוֹ כִּי בְּאֵלֶּה חֵלֶק יַעֲקֹב, וְהוּא אָמְרוֹ (בראשית ל:לט) ״וַתֵּלַדְנָה הַצֹּאן עֲקֻדִּים נְקֻדִּים וּטְלוּאִים״ וְכָל שְׁלֹשֶׁת הַמִּינִים בְּחֶלְקוֹ שֶׁל יַעֲקֹב, וְעַל לָבָן נֶאֱמַר (משלי ה:כב) ״וּבְחַבְלֵי חַטָּאתוֹ יִתָּמֵךְ״.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
It appears that according to the agreement Jacob made he did not want Laban to take the ankle-striped animals. If Laban were to take those Jacob would also have to separate them from the white sheep and he, Jacob, would not be left with white animals which could respond to the stratagem he employed later when the animals were in heat. All his efforts would then have been in vain. It had not occurred to Jacob to deceive Laban in any way whatsoever. He thought that the sight of ankle-striped ones would cause the flocks to become heated and to cause also the speckled and spotted animals to give birth. When you read verse 40 you will find confirmation of what I have said. Crafty Laban was aware of all these implications and took every type, i.e. the עקוד, נקוד וטלוא. In addition he removed every animal that had some white on its pelt. In this way Jacob's potential wages were reduced to almost nothing. This is why Jacob had to resort to the stratagem with the rods; he therefore also took some of the ankle-striped ones for himself. When Laban removed the mother animals he had thereby proved that he considered them as basically Jacob's (the new generation). Proverbs 5,22: "he will be caught in the ropes of his sin" is applicable to what Laban tried to do in this paragraph.


###### Or HaChaim on Genesis 30:40:1
[Or HaChaim on Genesis 30:40:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/30:40:1)

**פְּנֵי הַצֹּאן אֶל עָקֹד.** טַעַם שֶׁלֹּא אָמַר ״אֶל נָקֹד״ אוֹ ״אֶל טָלוּא״, אוּלַי כִּי יוֹתֵר יֶחֱמוּ הַצֹּאן אֶל מִין זֶה מֵהַב׳ אֲחֵרִים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**פני הצאן אל עקוד, the flocks facing the ankle-striped, etc.** Perhaps the reason that only the ankle-striped ones are mentioned here is that the sheep would react more rapidly at the sight of that colour pattern than towards the striped or speckled ones.


###### Or HaChaim on Genesis 30:40:2
[Or HaChaim on Genesis 30:40:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/30:40:2)

**וַיָּשֶׁת לוֹ עֲדָרִים וְגוֹ׳.** נִתְכַּוֵּן בָּזֶה כְּדֵי שֶׁתָּמִיד לֹא יִהְיוּ הַצֹּאן מִסְתַּכְּלִין אֶלָּא בְּאוֹתָן מִינִים וְלֹא בִּשְׁאָר מִינִים, שֶׁבָּזֶה לֹא יֵלְדוּ כְּלָל כִּי אִם מֵאוֹתוֹ הַמִּין, שֶׁאִם לֹא כֵן יִצְטָרֵךְ יַעֲקֹב לָתֵת מִצֹּאנוֹ לְלָבָן כְּשֶׁתֵּלַדְנָה מִין שֶׁאֵינוֹ עָקֹד וְטָלוּא וְכוּ׳:

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**וישת לו עדרים, he set aside droves for himself.** This was designed so that these flocks should never look at any other varieties than the ones with the skin pattern Jacob had chosen. In this way they would automatically give birth to young ones of that same skin pattern. If that were not so Jacob would have to give to Laban all those young sheep or goats which were not speckled or striped.


###### Or HaChaim on Genesis 30:41:1
[Or HaChaim on Genesis 30:41:1](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/30:41:1)

**וְהָיָה בְּכָל יַחֵם וְגוֹ׳.** צָרִיךְ לָדַעַת לָמָּה יַעֲשֶׂה יַעֲקֹב כָּכָה? בִּשְׁלָמָא מַה שֶׁעָשָׂה בַּתְּחִלָּה בְּהַצָּגַת הַמַּקְלוֹת הָיָה לְצַד הַהֶכְרֵחַ, שֶׁזּוּלַת זֶה הָיָה יָגֵעַ לָרִיק כְּמוֹ שֶׁכָּתַבְנוּ. לֹא כֵן אַחַר שֶׁהָיוּ בַּצֹּאן עֲקֻדִּים וּנְקֻדִּים וְגוֹ׳, לֹא הָיָה לוֹ לִטּוֹל הוּא הַמְקֻשָּׁרוֹת וְכוּ׳, שֶׁנִּמְצָא כְּפִי זֶה הוּא נוֹטֵל יוֹתֵר מֵחֲצִי רֶוַח, וְאֵינוֹ מִן הַדִּין, שֶׁכָּל שֶׁלֹּא הִתְנָה עִם בַּעַל הַצֹּאן, מִן הַסְּתָם אֵין לָרוֹעֶה לִטּוֹל אֶלָּא שְׁלִישׁ הָרֶוַח, וּכְמוֹ שֶׁכָּתַבְנוּ בְּפֵרוּשׁ פָּסוּק (בראשית כט:טו) ״הֲכִי אָחִי אַתָּה״, וְכָאן אֵין לְיַעֲקֹב לְהַצִּיל מֵהָרַמַּאי אֶלָּא דָּבָר שֶׁנּוֹגֵעַ לוֹ בַּדִּין מִן הַסְּתָם, וְרוֹאַנִי כִּי נוֹטֵל יוֹתֵר מֵחֲצִי.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
**והיה בכל יחם הצאן, it would be that every time the flocks were in heat, etc**..We must understand why Jacob did all this. Granted that originally when he placed those partially peeled rods he was forced to resort to this stratagem out of a feeling of self-preservation, this was no longer the case after he established his own flocks. His continuing to resort to these stratagems would appear to have resulted in his acquiring more than half the total profit whereas under normal circumstances the shepherd is supposed to take one third of the profits as we have explained on 29,15 on the verse הכי אחי אתה.


###### Or HaChaim on Genesis 30:41:2
[Or HaChaim on Genesis 30:41:2](https://torahapp.org/share/book/Or%20HaChaim%20on%20Genesis/r/30:41:2)

וְאוּלַי כִּי צֹאן הַמְקֻשָּׁרוֹת לֹא הָיוּ יוֹלְדוֹת הַכֹּל עֲקֻדִּים וְגוֹ׳, אֶלָּא עַל הָרוֹב, וְהָיָה לָבָן נוֹטֵל חֵלֶק אֶחָד בַּמְקֻשָּׁרוֹת וְכָל חֵלֶק הָעֲטוּפִים, וְהָיָה מַגִּיעַ לְחֶלְקוֹ שְׁנֵי שְׁלִישִׁים. וַהֲגַם שֶׁאָמַר הַכָּתוּב ״וְהַקְּשֻׁרִים לְיַעֲקֹב״, פֵּרוּשׁ רוֹב הַקְּשׁוּרִים, אוֹ שֶׁנִּתְכַּוֵּן לְהַצִּיל שְׁאָר גְּזֵלוֹת שֶׁהָיָה עוֹשֶׂה לוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
Perhaps the flocks described as המקושרות did not give birth **only** to ankle-striped lambs etc.; in that event Jacob would not have benefited excessively. He probably did not benefit to the extent of two thirds, the amount permissible when dealing with growing animals. Perhaps Jacob only tried to reimburse himself for what Laban had already robbed him of.