## Radak on Genesis Chapter 30

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

**וַתְּקַנֵּא רָחֵל בַּאֲחֹתָהּ.** קִנְּאָה בְּדָבָר שֶׁרָאֲתָה לַאֲחוֹתָהּ שֶׁיָּלְדָה אַרְבָּעָה בָנִים לְיַעֲקֹב וְהִיא לֹא יָלְדָה אֲפִלּוּ אֶחָד.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ותרא..ותקנא רחל באחותה, she saw that during the period that Leah bore 4 sons for Yaakov she had not even born him a single one.


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

**אֲשֶׁר־מָנַע מִמֵּךְ.** הוּא מָנַע מִמֵּךְ וְלֹא אָנִי, וּמִמֶּנּוּ תְּבַקֵּשׁ שֶׁיִּתֵּן לָךְ בָּנִים, כִּי אֲנִי נוֹתֵן לָךְ הָעוֹנָה שֶׁעָלַי לָתֵת, וְאִם אַתְּ עֲקָרָה מֵהָאֵל תְּבַקְשִׁי שֶׁיִּפְתַּח אֶת רַחְמֵךְ כַּאֲשֶׁר עָשָׂה לַאֲחוֹתֵךְ בְּבַקָּשָׁה מִמֶּנּוּ, וְהַמְּנִיעָה הִיא מִלָּתֵת הַהֵרָיוֹן בִּפְתוֹחַ הָרֶחֶם, לְפִיכָךְ **חָרָה אַף יַעֲקֹב** לְפִי שֶׁתָּלְתָה הַכֹּחַ בּוֹ וְלֹא בָּאֵל אֲשֶׁר לוֹ הַכֹּחַ וְהַיְכֹלֶת ״עַד עֲקָרָה יָלְדָה שִׁבְעָה״ (שמואל א ב:ה), וְהִיא אָמְרָה ״הָבָה לִּי בָנִים״ (בראשית ל:א) אֲבָל אִם אָמְרָה בַּקֵּשׁ רַחֲמִים עָלַי, צָדְקָה בְּמַאֲמָרָהּ וְלֹא חָרָה אַפּוֹ בּוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויחר...אשר מנע ממך, G’d denied you children, not I. You have to pray to Him, not to berate me. As far as I am concerned, I have made my contribution already having slept with you far more often than with Leah. If you are genetically barren then you have to ask G’d to open your womb. Your sister did the same and her prayer has been answered. The word מנע, prevented, which Yaakov used meant that the sperm did not enter the area of the womb where fertilisation takes place. Yaakov’s anger was due to Rachel attributing her problem to Yaakov and something Yaakov had failed to do, and not to G’d, Who decrees who is barren and who is fertile. The demand to her husband הבה לי בנים, “get me children,” was entirely out of place. Had she asked Yaakov to plead with G’d to have mercy on her, she would have been perfectly in order. He would not then have become angry at her.


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

**וַתֹּאמֶר.** אַחַר שֶׁאֵין בְּיָדְךָ לַעֲשׂוֹת בִּי דָּבָר וְהָאֵל מָנַע מִמֶּנִּי.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ותאמר, she said that after Yaakov had explained to her that her failure to have children was G’d’s doing, she suggested what Sarah had suggested to Avraham, that she was willing to become a vicarious mother through her servant maid having a child by him. She therefore asked Yaakov to sleep with Bilhah.


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

**בֹּא אֶל אֲמָתִי וְתֵלֵד עַל־בִּרְכַּי.** מַה שֶּׁתֵּלֵד יִהְיֶה עַל בִּרְכַּי וְאֶהְיֶה לוֹ לְאוֹמֶנֶת וְאֶחְשֹׁב שֶׁיִּהְיֶה בְּנִי כֵּיוָן שֶׁיִּהְיֶה מִשְׁפַּחְתִּי.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ותלד על ברכי, whomsoever she will give birth to shall be considered as having been born on my knees, my becoming his foster mother seeing he will be part of my family.


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

**וְאִבָּנֶה גַם־אָנֹכִי מִמֶּנָּה.** גַּם, רוֹצֶה לוֹמַר כְּמוֹ אֲחוֹתִי, וְאִם לֹא מֵאִתִּי יִהְיֶה מִמֶּנָּה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ואבנה גם אנכי, so that I too will be built through her (Bilhah). The word גם here refers to Leah, Rachel saying that she too, as a foster mother, would consider herself as “built,” i.e. as leaving something of herself to posterity. We have explained the meaning of the word ואבנה in Genesis 16,2.


###### Radak on Genesis 30:4:1
[Radak on Genesis 30:4:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/30:4:1)

**וַתִּתֶּן לוֹ וְגוֹ׳ לְאִשָּׁה.** יִחֲדָה לוֹ לְמִשְׁכָּבוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ותתן לו...לאשה. she provided Yaakov to be Bilhah’s exclusive sexual partner.


###### Radak on Genesis 30:5:1
[Radak on Genesis 30:5:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/30:5:1)

**וַתֵּלֶד לְיַעֲקֹב.** זָכַר בְּאַרְבָּעָה בְּנֵי הַשְּׁפָחוֹת **לְיַעֲקֹב**, לְהוֹדִיעַ כִּי הֵם נֶחְשָׁבִים לְיַעֲקֹב כִּבְנֵי נָשָׁיו, וְכֵן הָיוּ בִּבְרָכָה וּבִירֻשָּׁה, גַּם הָיָה בָּהֶם רָאשִׁים וְשׁוֹפְטִים כְּמוֹ בִּבְנֵי הַנָּשִׁים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ותהר, we find with each of the four sons born to Yaakov by the servant maids that the Torah adds the word ליעקב, that these were born for Yaakov, although this word is missing when Leah gave birth to her first 4 sons. The reason is to underline that these sons by servant maids had the same status in Yaakov’s eyes as the sons born by Leah and Rachel. When it came to the Israelites being divided into 12 tribes, twelve army groups, supplying a specific number of judges, they were all treated equally.


###### Radak on Genesis 30:6:1
[Radak on Genesis 30:6:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/30:6:1)

**דָּנַנִּי אֱלֹהִים.** שָׂמַנִי בְּדִינוֹ עִם אֲחוֹתִי וְרָאָה כִּי גַם אֲנִי רְאוּיָה לְבָנִים כָּמוֹהָ, וּלְפִי שֶׁזָּכְרָה הַדִּין זָכְרָה שֵׁם **אֱלֹהִים** שֶׁפֵּרוּשׁוֹ דַּיָּן.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ותאמר...דנני אלוקים, He compared my legal status with that of my sister and found me also as deserving to have children, just as she is deserving. Seeing she spoke about the legal aspect of G’d’s judgment, as opposed to the favours granted by G’d’s attribute of Mercy, i.e. ה', she used His attribute of Justice when referring to Him, i.e. אלוקים.


###### Radak on Genesis 30:6:2
[Radak on Genesis 30:6:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/30:6:2)

**וְגַם שָׁמַע בְּקֹלִי.** שֶׁהִתְפַּלַּלְתִּי לְפָנָיו עַל זֶה, וַאֲפִלּוּ לֹא הָיִיתִי רְאוּיָה לְכָךְ שָׁמַע בְּקוֹלִי.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וגם שמע בקולי, to the prayer I offered to Him concerning this child. Even if I had not been worthy, He accepted my prayer.


###### Radak on Genesis 30:6:3
[Radak on Genesis 30:6:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/30:6:3)

**וַיִּתֶּן־לִי בֵּן.** כִּי אֲנִי חוֹשֵׁב אוֹתוֹ כְּמוֹ אִם הָיָה בְּנִי, כֵּיוָן שֶׁהוּא מִשְׁפַּחְתִּי.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויתן לי בן, seeing that I intend to relate to him as if he were the fruit of my own womb. He is part of my family. [according to tradition both Zilpah and Bilhah were sisters to Rachel and Leah paternally, though they did not have the same mother. Ed.]


###### Radak on Genesis 30:8:1
[Radak on Genesis 30:8:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/30:8:1)

**נַפְתּוּלֵי אֱלֹהִים.** חִזּוּקִים גְּדוֹלִים נִתְחַזַּקְתִּי עִם אֲחוֹתִי, כְּאָדָם הַנִּתְפָּשׂ עִם חֲבֵרוֹ וּמִתְחַזֵּק עִמּוֹ לִרְאוֹת מִי יָכוֹל מֵחֲבֵרוֹ וּמִי יַפִּיל אֶת חֲבֵרוֹ, וּמְסִיעִים וּמְסַבְּבִים זֶה אֶת זֶה, לְפִיכָךְ אָמְרָה בָּזֶה הַלָּשׁוֹן כְּמוֹ הַפְּתִיל שֶׁהוּא מְדֻבָּק מִשְּׁנֵי חוּטִים וּכְשֶׁיִּכָּפֵל וְיִהְיֶה שָׁזוּר הוּא יוֹתֵר חָזָק.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ותהר...ותאמר נפתולי אלוקים, “I have engaged in a difficult contest with my sister;” the root פתל means to twist or be twisted as in פתיל תכלת, a string made of blue wool, i.e. two strands of yarn combined to make a cord, twisted. By pulling the two strands together the whole string becomes stronger. ותהר...ותאמר נפתולי אלוקים, “I have engaged in a difficult contest with my sister;” the root פתל means to twist or be twisted as in פתיל תכלת, a string made of blue wool, i.e. two strands of yarn combined to make a cord, twisted. By pulling the two strands together the whole string becomes stronger.


###### Radak on Genesis 30:8:2
[Radak on Genesis 30:8:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/30:8:2)

וְאָמְרָה **אֱלֹהִים** לְהַגְדִּיל הַנַּפְתּוּלִים, כִּי כָּל דָּבָר שֶׁרוֹצֶה לְהַגְדִּיל סוֹמֵךְ אוֹתוֹ לַשֵּׁם יִתְבָּרַךְ, כְּמוֹ ״עִיר גְּדוֹלָה לֵאלֹהִים״ (יונה ג:ג), ״כְּהַרְרֵי אֵל״ (תהלים לו:ז), ״אַרְזֵי אֵל״ (תהלים פ:יא).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אלוהים. The use of the word אלוהים is symbolic of the fierceness of the sisters’ competition, When we want to emphasise something as being extraordinary, we sometimes use the word “elohim” to do this, as for instance in the description of the size of the city of Nineveh in Jonah 3,3 where it is described as עיר גדולה לאלוהים. A similar expression in Psalms 36,7 כהררי א-ל describes towering mountains by using the word elohim as the appropriate adjective to describe this. Psalms 80,11 Jeremiah 2,31, and Song of Songs 8,6 are some more examples of the use of the word el or elohim as such an adjective.


###### Radak on Genesis 30:9:1
[Radak on Genesis 30:9:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/30:9:1)

**וַתֵּרֶא לֵאָה.** חָשְׁבָה כִּי לֹא תּוֹלִיד עוֹד וְנָתְנָה שִׁפְחָתָהּ לְיַעֲקֹב לְהִבָּנוֹת מִמֶּנָּה, וְאַף עַל פִּי שֶׁהָיוּ לָהּ בָּנִים רָצְתָה לְהַרְבּוֹת בָּנִים, כִּי כָּל כַּוָּנָתָם הָיְתָה לְהַרְבּוֹת בָּנִים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ותרא לאה, she thought that she was not going to have any more children herself, and gave her handmaid to Yaakov seeing that the matriarchs’ main concern was to increase the number of children that would be born for Yaakov.


###### Radak on Genesis 30:11:1
[Radak on Genesis 30:11:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/30:11:1)

**בָּגָד.** כָּתוּב מִלָּה אַחַת בְּלֹא אָלֶ״ף, וּפֵרוּשׁ בְּמַזָּל טוֹב בָּא זֶה, וּקְרִי שְׁתֵּי מִלּוֹת, רוֹצֶה לוֹמַר בָּא מָזָל, וְהָעִנְיָן אֶחָד. וְכֵן ״הָעֹרְכִים לַגַּד שֻׁלְחָן״ (ישעיה סה:יא) לְמַזָּל. וְאוֹמֵר רַבִּי מֹשֶׁה הַכֹּהֵן, כִּי הוּא כּוֹכַב צֶדֶק, כִּי כֵן נִקְרָא בִּלְשׁוֹן קֵדָר וְהוּא מַזָּל שֶׁיּוֹרֶה עַל כָּל דָּבָר טוֹב; וְאִם נְפָרֵשׁ **גָּד** עִנְיַן גְּדוּד יִתְפָּרֵשׁ גַּם כֵּן עַל זֶה הַדֶּרֶךְ וְיִהְיֶה פֵּרוּשׁ **בָּא גָד**, גּוֹדֵד הַגְּדוּד, כְּלוֹמַר עִם זֶה הָיוּ לִי גְּדוּד בָּנִים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ותלד...ותאמר...בגד, the 2 words בא גד have been condensed into a single word, the letter א having been omitted. The meaning of the expression is “this one came or brought with him with good fortune.” It is read as if it had been written as two separate words, i.e. “good fortune has arrived.” The phrase העורכים לגד שלחן, in Isaiah 65,11 is also to be understood as “who set a table for luck?” Rabbi Moshe hacohen Gigatilia says that the word גד refers to a star so named in the language of Kedar. This is a star presumed to forecast good fortune. If we wanted to explain the word גד in terms of גדוד, we could still explain it as having a similar meaning, i.e. בא גודד הגדוד, “with the arrival of this one there is a full troop of sons.”


###### Radak on Genesis 30:13:1
[Radak on Genesis 30:13:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/30:13:1)

**בְּאָשְׁרִי.** מָקוֹר מִן הַקַּל, יֵאָמֵר כָּל הַבִּנְיָן מִמֶּנּוּ. אָמְרָה **בְּאָשְׁרִי** שֶׁאָמַרְתִּי: **כִּי אִשְּׁרוּנִי בָּנוֹת**, כִּי הַנָּשִׁים אוֹמְרוֹת עָלַי אַשְׁרֵי, שֶׁהָיָה לִי כַּמָּה בָּנִים בֵּין מִמֶּנִּי בֵּין מִשִּׁפְחָתִי.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ותלד..ותאמר..באשרי, the root of the word is in the kal conjugation. She said that others will give me credit for building Yaakov’s future seeing that between her sons and her handmaids sons they had contributed 8 out of 12.


###### Radak on Genesis 30:14:1
[Radak on Genesis 30:14:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/30:14:1)

**וַיֵּלֶךְ רְאוּבֵן.** וּרְאוּבֵן הָיָה אָז כְּבֶן שֶׁבַע שָׁנִים וְיָצָא אֶל הַשָּׂדֶה בִּימֵי קְצִיר חִטִּים וּמָצָא דּוּדָאִים וּלְקָטָם וֶהֱבִיאָם אֶל לֵאָה אִמּוֹ, וְהַדּוּדָאִים הֵם עֵשֶׂב שֶׁשָּׁרְשָׁם הוּא מְצֻיָּר צִיּוּר טִבְעִי כִּדְמוּת אָדָם, אוּלַי שָׁמַע רְאוּבֵן מַה שֶּׁאוֹמְרִים הֶהָמוֹן כִּי הֵם מוֹעִילִים לְהֵרָיוֹן הָאִשָּׁה, וּלְפִי שֶׁעָמְדָה אִמּוֹ מִלֶּדֶת הֱבִיאָם אֵלֶיהָ; אֲבָל הַדָּבָר הַזֶּה אֵינוֹ אֱמֶת, כִּי אִלּוּ הָיָה כֵן לָמָּה לֹא הָרְתָה רָחֵל שֶׁלָּקְחָה מֵהֶם, וְגַם לֵאָה לֹא הָרְתָה בְּסִבָּתָם שֶׁהֲרֵי אָמַר ״וַיִּשְׁמַע אֱלֹהִים אֶל לֵאָה״ (בראשית ל:יז).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וילך ראובן, Reuven was about 6 or 7 years old at the time. He went out into the wheat fields, found these dudaim and brought them to his mother Leah. Dudaim are a kind of herb whose roots have a natural reddish appearance. Perhaps Reuven had heard some place that this herb is supposed to help women get pregnant, and that seeing his mother had not had any babies lately, he meant to help her in this regard. The popular belief in the efficacy of the dudaim in this respect is not based on fact. If it had been true, why did Rachel not get pregnant after eating them? Also Leah did not get pregnant as a result of eating dudaim, for the Torah says: וישמע אלוקים אל לאה, that G’d listened to Leah’s prayer. (verse 17)


###### Radak on Genesis 30:14:2
[Radak on Genesis 30:14:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/30:14:2)

**וַתֹּאמֶר רָחֵל.** חָשְׁבָה כִּי דִּבְרֵי הֶהָמוֹן אֱמֶת.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ותאמר רחל, she was under the impression that the popularly held belief about dudaim was correct.


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

**הַמְעַט קַחְתֵּךְ אֶת־אִישִׁי.** כִּי בַּעֲבוּר שֶׁלֹּא הָיוּ בָנִים לְרָחֵל הָיָה יַעֲקֹב שׁוֹכֵב עִם רָחֵל כְּדֵי לְהָפִיס דַּעְתָּהּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
המעט קחתך את אישי, seeing that Rachel still did not have any children Yaakov slept with her far more often than he did with Leah in order to soothe her mind.


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

**אֶת אִישִׁי.** כִּי אִישִׁי הוּא כְּמוֹ אִישֵׁךְ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
את אישי, she meant that Yaakov was her husband no less than he was Rachel’s husband.


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

**וְלָקַחַת.** מָקוֹר, רוֹצֶה לוֹמַר ״וְתִרְצִי לָקַחַת״, וְאִלּוּ הָיָה כְּדִבְרֵי הַמְתַרְגֵּם שֶׁתִּרְגֵּם ״וּתְסַבִּין״ הָיְתָה הַתָּי״ו דְּגוּשָׁה כַּמִּשְׁפָּט, כְּמוֹ ״וְלָקַחַתְּ בְּיָדֵךְ״ (מלכים א יד:ג).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ולקחת גם את דודאי בני, the word ולקחת is in an infinitive mode, as if she had said ותרצי לקחת, “you want to take.” If the meaning of the word would be as the translater (Onkelos) renders it as ותסבין, the letter ת in ולקחת should have had a dagesh as is customary, for instance in Kings I 14,3 ולקחת בידך.


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

**לָכֵן.** בַּעֲבוּר כֵּן.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
לכן, in exchange for this.


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

**וַיָּבֹא יַעֲקֹב.** כָּל הַסִּפּוּר הַזֶּה לְהוֹדִיעַ כִּי כָּל הָאִמָּהוֹת כַּוָּנָתָם לְהוֹלִיד בָּנִים מִיַּעֲקֹב לְפִי שֶׁהָיָה צַדִּיק וְטוֹב, לֹא לַהֲנָאַת מִשְׁגָּל, וְרָחֵל כְּשֶׁלְּקָחָהּ יַעֲקֹב הָיָה עִמָּהּ תָּמִיד כִּי אָמַר אוּלַי בְּאַחַת הַפְּעָמִים תִּפָּקֵד וְתַהַר, וְכָל פַּעַם וּפַעַם הָיְתָה מִתְפַּלֶּלֶת לָאֵל שֶׁיִּתֵּן לָהּ הֵרָיוֹן כְּמוֹ שֶׁאָמַר ״וַיִּשְׁמַע אֵלֶיהָ אֱלֹהִים״ (בראשית ל:כב), וְכֵן לֵאָה כְּשֶׁבִּקְשָׁה אוֹתוֹ מֵאֲחוֹתָהּ כְּדֵי שֶׁתֵּלֵד מִמֶּנּוּ הִתְפַּלְּלָה לָאֵל שֶׁיִּתֵּן לָהּ הֵרָיוֹן בְּאוֹתָהּ בִּיאָה כִּי עָמְדָה מִלֶּדֶת, כְּמוֹ שֶׁאָמַר ״וַיִּשְׁמַע אֱלֹהִים אֶל לֵאָה״ (בראשית ל:יז). וּמַה שֶׁיָּצְאָה לֵאָה לִקְרָאתוֹ מִדֶּרֶךְ הַמּוּסָר עָשְׂתָה זֹאת לְפִי שֶׁיַּעֲקֹב לֹא יָדַע בַּדָּבָר וְהָיָה הוֹלֵךְ כְּדַרְכּוֹ לְבֵית רָחֵל וְלֹא הָיָה מִדֶּרֶךְ הַמּוּסָר שֶׁתּוֹצִיאֶנּוּ לֵאָה מִבֵּית אֲחוֹתָהּ אַחַר שֶׁנִּכְנַס שָׁם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויבא יעקב, the reason why this whole paragraph has been preserved in the Torah for all times is to demonstrate that what motivated our matriarchs in their relations with their husbands was exclusively their task to produce as many children for them as possible. They were not concerned with indulging their libido. When Rachel, during those years, made a point of sleeping with Yaakov at every opportunity, it was because she hoped that on one of those occasions her prayers would be answered and that she would conceive. We find that in verse 22 this did indeed happen. It stands to reason then that when Leah requested that Yaakov sleep with her on a certain occasion, she too prayed that she would conceive as an answer to her prayers. She had resumed praying for additional children as soon as she had noticed that she no longer seemed to become pregnant easily. G’d did indeed listen to her prayer as we know from verse 17. As to Leah going out towards Yaakov while the latter was on his way home from work, she did this fully in accordance with accepted moral ethical rules, seeing that Yaakov had been unaware of the bargain Leah had made with Rachel. Had she not headed him off, Yaakov would have proceeded to Rachel’s tent, as was his custom. It would have been most inappropriate for Leah to ask Yaakov to leave Rachel’s tent after he had already arrived there.


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

**אֵלַי תָּבוֹא.** אֶל אָהֳלִי, כִּי לְכָל אַחַת הָיְתָה אֹהֶל בִּפְנֵי עַצְמָהּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אלי תבא, to my tent, seeing that each of the matriarchs had her own tent.


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

**בַּלַּיְלָה הוּא.** בִּידִיעַת הַמְּתֹאָר וְחֶסְרוֹן יְדִיעַת הַתֹּאָר, וְכֵן ״אֶת הַכֶּבֶשׂ אֶחָד״ (במדבר כח:ד), ״אֶת הָעֲגָלָה חֲדָשָׁה״ (שמואל ב ו:ג), וְרַבִּים כָּמוֹהֶם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
בלילה הוא the noun has the definitive article, i.e. the patach under the letter ב in the word בלילה, whereas the adjective, the word הוא, does not have the prefix ה which would signal such a definitive article, i.e. referring to a specific night we already know about. There are many such constructions in the Torah, one of the best known ones being in Numbers 28,4 את הכבש אחד, where we would have expected the word האחד instead of merely אחד. Samuel II 6,3 is another such example where we would have expected the word החדשה instead of חדשה.


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

**בֵּן חֲמִישִׁי.** בְּאָמְרוֹ בֵּן חֲמִישִׁי וּ״בֵן שִׁשִּׁי״ (בראשית ל:יט), לְהוֹדִיעַ כִּי בְּצִדְקָתָהּ וּבִתְפִלָּתָהּ יָצְאוּ חֲצִי שִׁבְטֵי יִשְׂרָאֵל מִמֶּנָּה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וישמע, when the Torah speaks of “the fifth son,” “the sixth son,” this is to remind us that this woman was deemed worthy to bear half of the 12 founding fathers of the Jewish nation.


###### Radak on Genesis 30:18:1
[Radak on Genesis 30:18:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/30:18:1)

**נָתַן שְׂכָרִי.** לְפִי שֶׁעָמְדָה מִלֶּדֶת וְנָתְנָה בִּמְקוֹמָהּ שִׁפְחָתָהּ, חָשְׁבָה שֶׁקִּבְּלָה בָּזֶה שָׂכָר מֵאֵת הָאֵל, לְפִיכָךְ קָרְאָה שֵׁם הַבֵּן הַזֶּה **יִשָּׂשכָר**, כְּלוֹמַר יֵשׁ שָׂכָר לִפְעֻלָּתִי.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ותאמר, seeing that she had stopped bearing children and had given her maidservant to Yaakov in her stead, she thought that she had been rewarded for this by G’d (for two reasons; 1) for helping her husband to father more children so that his indulging in sexual intercourse with a woman who could not provide him with children would not be accounted as mere physical gratification. 2) for having done her maidservant a great favour to become able to mother the children of such a righteous man as Yaakov. For both of these reasons she expressed the hope that G’d would reward her. When she subsequently indeed bore children for Yaakov again herself, she considered this as her reward from G’d and thanked Him for it. She made certain that her son’s name reflected her feeling of gratitude by naming him יששכר.


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

**זְבָדַנִי.** עִנְיָנוֹ לְפִי מְקוֹמוֹ: נָתַן לִי אֱלֹהִים מַתָּן טוֹב; וּמַה שֶּׁאָמַר **אֹתִי** אַחַר שֶׁאָמַר זְבָדַנִי, כֶּפֶל הַכִּנּוּי הוּא לְתוֹסֶפֶת בֵּאוּר. אוֹ יִהְיֶה פֵּרוּשׁ **אֹתִי** כְּמוֹ מִמֶּנִּי, כְּמוֹ ״הֵם יָצְאוּ אֶת הָעִיר״ (בראשית מד:ג) וְזוּלָתוֹ, כְּלוֹמַר מִמֶּנִּי עַצְמִי נָתַן לִי מַתָּן טוֹב שֶׁלֹּא הָיָה זֶרַע בַּעֲלִי בִּי לְבַטָּלָה וְנָתַן לִי בֵּן הֵרָיוֹן וְיָלַדְתִּי בֵּן, הִנֵּה כִּי הַמַּתָּן הָיָה מִמֶּנִּי וּבִי אֶלָּא שֶׁרְצוֹנוֹ הָיָה מְשֻׁתָּף בּוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ותהר...ותאמר זבדני אלוקים אותי זבד טוב, the meaning of the name corresponds to the circumstances surrounding the child’s birth. As to the apparent repetition, i.e. saying אותי, something already mentioned by the suffix ני in the word זבדני, this may have been to make her intention in naming the boy even more unmistakable. It is also possible that the letters את in this word mean “from,” as in Genesis 44,3 הם יצאו את העיר, “they had departed from the city,” so that the suffix י would make the word mean “from me.” She would then have emphasised that not only had she been built up through raising the children of her handmaid, but that G’d had even granted her additional children from her own womb. She was grateful that her husband’s semen when sleeping with her did not go to waste. She was grateful that the gift of this baby originated in her womb.


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

**הַפַּעַם יִזְבְּלֵנִי.** שֶׁאֶהְיֶה בֵּית זְבוּלוֹ וּמְגוּרוֹ וְיִהְיֶה עִמִּי יוֹתֵר תָּמִיד מִמַּה שֶׁהָיָה וְיוֹסִיף בִּי אַהֲבָה, **כִּי יָלַדְתִּי לוֹ שִׁשָּׁה בָנִים**, וְעַל שֵׁם זְבוּל קָרְאָה אוֹתוֹ **זְבֻלוּן**.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
הפעם יזבלני, my house will now become his permanent residence seeing that I have born six sons for him. She perpetuated this feeling of Yaakov making his home predominantly in her tent by naming the child Zevulun.


###### Radak on Genesis 30:21:1
[Radak on Genesis 30:21:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/30:21:1)

**וְאַחַר יָלְדָה בַּת.** נִרְאֶה כִּי דִּינָה תְּאוֹמָה הָיְתָה עִם זְבוּלוּן, לְפִיכָךְ אָמַר וְאַחַר יָלְדָה בַּת, וְלֹא אָמַר ״וַתֵּלֶד עוֹד״. וְלֹא זָכַר לָמָּה קָרָא שְׁמָהּ **דִּינָה**, וְיֵשׁ דְּרָשׁ (ברכות ס) שֶׁדָּנָה לֵאָה בְּעַצְמָהּ וְאָמְרָה: אִם זֶה זָכָר לֹא תְּהֵא רָחֵל אֲחוֹתִי כְּאַחַת הַשְּׁפָחוֹת, וְהִתְפַּלְּלָה וְנֶהֶפְכָה לִנְקֵבָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ואחר ילדה בת, it would appear that originally Dinah was meant to become Zevulun’s twin (brother). This is why the Torah wrote ואחר ילדה בת, without making any mention of Leah again becoming pregnant. The Torah did not even write ותלד עוד. No mention is made of why she named the girl Dinah. There is a well known aggadic explanation that Leah did not want her sister to be shamed in having fewer sons than even the handmaids; her prayer to that effect was answered by this fetus becoming a girl.


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

**וַיִּזְכֹּר אֱלֹהִים.** אַחַר שֶׁנִּרְאָה כְּנִשְׁכַּחַת, שֶׁכֻּלָּן יָלְדוּ וְהִיא לֹא יָלְדָה, רָאָה הָאֵל בְּעֶלְבּוֹנָהּ וּפְקָדָהּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
And God remembered: after it appeared as thought she was forgotten, since they had all given birth and she had not given birth. God saw the insults and remembered her.


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

**וַיִּשְׁמַע.** אֶל כָּל הַתְּפִלּוֹת שֶׁהִתְפַּלְּלָה, וְהִגִּיעַ עַתָּה הָעֵת שֶׁנַּעֲתָר הָאֵל לִתְפִלָּתָהּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וישמע, now He heard all her prayers, i.e. the time had come for her prayers to be answered.


###### Radak on Genesis 30:23:1
[Radak on Genesis 30:23:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/30:23:1)

**אָסַף אֱלֹהִים.** עַל דֶּרֶךְ ״אָסְפוּ נָגְהָם״ (יואל ד:טו), אוֹ יִהְיֶה לְשׁוֹן כְּלָיָה כְּמוֹ ״וְאָסַפְתָּ נַפְשֶׁךָ״ (שופטים יח:כה), ״פֶּן אֹסִפְךָ עִמּוֹ״ (שמואל א טו:ו).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ותהר..אסף אלוקים את חרפתי, the word אסף is to be understood like the same word in Joel 4,15 אספו נגהם, ”they have withdrawn their brightness.” Rachel’s shame, embarrassment was removed. Alternatively, the word could mean the destruction, termination of something as in Judges 18,25 ואספת נפשך, “you would lose your lives.” Rachel now lost her shame. The root אסף in the transitive sense also occurs in Samuel I 15,6 as פן אוסיפך עמו, “lest I destroy you with them.” Accordingly, the meaning of אסף here would be that it had terminated, ceased to exist.


###### Radak on Genesis 30:24:1
[Radak on Genesis 30:24:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/30:24:1)

**בֵּן אַחֵר.** לְפָחוֹת יִהְיֶה לִי בֵּן אַחֵר אִם לֹא יִהְיֶה לִי בֵּן יוֹתֵר.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ותקרא...בן אחר. Rachel meant that she hoped for at least one more son.


###### Radak on Genesis 30:25:1
[Radak on Genesis 30:25:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/30:25:1)

**וַיְהִי כַּאֲשֶׁר יָלְדָה רָחֵל.** כֵּיוָן שֶׁיָּלְדָה רָחֵל שֶׁהָיְתָה עֲקָרָה, אָמַר יַעֲקֹב אֵין לוֹ טַעֲנָה לְלָבָן שֶׁיְּעַכְּבֵנִי עוֹד, כִּי כְבָר יָלְדוּ בְּנוֹתָיו וְשִׁפְחוֹתָיו שֶׁנָּתַן לִי. וְיֵשׁ דְּרָשׁ (בבא בתרא קכג) כֵּיוָן שֶׁנּוֹלַד יוֹסֵף בָּטַח מֵרָעָתוֹ שֶׁל עֵשָׂו, כִּי נֶאֱמַר לוֹ בִּנְבוּאָה כִּי זֶרַע שֶׁל עֵשָׂו עָתִיד לִיפֹּל בְּיַד זַרְעוֹ שֶׁל יוֹסֵף, לְפִיכָךְ רָצָה לָלֶכֶת אֶל אַרְצוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויהי כאשר ילדה, Yaakov told Lavan that now that all his wives and handmaids had born children including Rachel who had been barren, there was no further reason for him to detain Yaakov. There is an aggadic commentary quoted by Rashi according to which now that Joseph had been born Yaakov was reassured about his fear of Esau being able to harm him. He considered Joseph the antidote to such a danger. He had been told in a prophetic vision that the descendants of Esau would fall victim to the descendants of Joseph, and this is why he was prepared to go back now to his father’s house


###### Radak on Genesis 30:25:2
[Radak on Genesis 30:25:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/30:25:2)

**שַׁלְּחֵנִי.** כְּלוֹמַר תֵּן לִי רְשׁוּת לָלֶכֶת.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
שלחני, a polite form of asking permission, though in fact none was needed.


###### Radak on Genesis 30:26:1
[Radak on Genesis 30:26:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/30:26:1)

**תְּנָה.** כִּי בְּבֵיתְךָ וּבִרְשׁוּתְךָ כָּל אֲשֶׁר לִי.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
תנה, seeing that all my belongings are still in your house.


###### Radak on Genesis 30:26:2
[Radak on Genesis 30:26:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/30:26:2)

**אֲשֶׁר עָבַדְתִּי.** כְּלוֹמַר לֹא תוּכַל לְעַכְּבָם לִי כִּי עֲבַדְתִּיךָ בָּהֵן, וְאוֹלִיךְ אוֹתָם אֶל אַרְצִי.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אשר עבדתי אותך, for whom I have served you. Yaakov meant that Lavan had no legal right to detain them seeing Yaakov had served for them, i.e. had paid for them in full. He wanted to take them home with him.


###### Radak on Genesis 30:26:3
[Radak on Genesis 30:26:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/30:26:3)

**בָּהֵן.** שָׁב אֶל **נָשַׁי**.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
בהן, the word refers to the word נשי earlier in the verse.


###### Radak on Genesis 30:27:1
[Radak on Genesis 30:27:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/30:27:1)

**נִחַשְׁתִּי.** כְּתַרְגּוּמוֹ, כְּלוֹמַר יְשִׁיבָתְךָ עִמִּי הָיְתָה לִי נַחַשׁ וְסִימָן טוֹב וְאֶרְצֶה שֶׁתֵּשֵׁב עִמִּי עוֹד.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
נחשתי, I have divined, i.e. I have gone to magicians, mediums, etc., to find confirmation that your stay with me was the cause of my good fortune during the last 14 years. As a result, I want that you stay with me some more time.


###### Radak on Genesis 30:28:1
[Radak on Genesis 30:28:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/30:28:1)

**נָקְבָה.** כְּתַרְגּוּמוֹ, וְכֵן ״אֲשֶׁר פִּי ה׳ יִקֳּבֶנּוּ״ (ישעיה סב:ב), ״נְקֻבֵי רֵאשִׁית הַגּוֹיִם״ (עמוס ו:ג), כְּלוֹמַר: כָּל מַה שֶּׁתְּפָרֵשׁ עָלַי שֶׁאֶתֵּן בִּשְׂכָרְךָ אֶתֵּן.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
נקבה, as rendered by Onkelos, “spell out, determine!” We find this word in a similar sense in Isaiah 62,2 אשר פי ה' יקבנו, “which the Lord Himself will determine.” Lavan meant that he was amenable to any terms Yaakov would demand in order to retain his presence and his services.


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

**וְאֵת אֲשֶׁר־הָיָה.** פֵּרוּשׁוֹ כִּי מְעַט, כְּלוֹמַר אַתָּה יָדַעְתָּ כִּי עֲבַדְתִּיךָ בֶּאֱמוּנָה, וְיָדַעְתָּ כִּי אֲשֶׁר הָיָה מִקְנְךָ אִתִּי, וֵאלֹהִים שָׁלַח בְּרָכָה בְּמִקְנְךָ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויאמר..ואת אשר היה, the meaning of the word מעט in verse 30 is that Lavan was well aware that when Yaakov had come to him he had possessed very little, and that his wealth now was due to Yaakov’s faithful labour on his behalf, and that G’d had increased the amount of livestock he owned now on account of Yaakov.


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

**לְרַגְלִי.** בִּשְׁבִילִי, רוֹצֶה לוֹמַר מִזְּמַן שֶׁהָלַכְתִּי בַּעֲבוֹדָתְךָ, נִתְבָּרַכְתָּ, כְּמוֹ שֶׁאוֹמְרִים בְּנֵי אָדָם, ״רֶגֶל טוֹבָה לִפְלוֹנִי״.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
כי מעט...לרגלי, from the time I walked into your house to work for you, you became blessed, along the lines of the proverb רגל טובה לפלוני, “this person has a blessed foot,” [as in English we speak about someone having “green fingers,” i.e. that plants grow successfully under his care. Ed.]


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

**מָתַי אֶעֱשֶׂה גַם־אָנֹכִי לְבֵיתִי.** כְּלוֹמַר מָתַי אֶטְרַח לְצָרְכֵי בֵיתִי כְּמוֹ שֶׁטָּרַחְתִּי בַּעֲבוּרְךָ. וְרַבֵּינוּ שְׁלֹמֹה פֵּרֵשׁ: עַד עַתָּה אֵין עוֹשִׂין לְצָרְכֵי בֵיתִי אֶלָּא בָּנַי, מָתַי אֶעֱשֶׂה גַּם אָנֹכִי.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
?גם אנכי לביתי. When will I start providing for the needs of my own family as I have been doing for your family for 14 years?Rabbeinu Shlomoh (Rashi) explains “thus far only my children have worked for me. When will I finally help them?” (This explains the word גם in the verse).


###### Radak on Genesis 30:31:1
[Radak on Genesis 30:31:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/30:31:1)

**וַיֹּאמֶר מָה אֶתֶּן־לָךְ.** כְּלוֹמַר, אֲנִי מְבַקֵּשׁ מִמְּךָ שֶׁתֵּשֵׁב עוֹד עִמִּי, וְעַתָּה אֱמֹר מָה אֶתֶּן־לָךְ בִּשְׂכָרְךָ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויאמר, Lavan said that he wanted him, Yaakov, to stay with him, asking: ?מה אתן לך, as your wages?


###### Radak on Genesis 30:31:2
[Radak on Genesis 30:31:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/30:31:2)

**לֹא־תִתֶּן־לִי מְאוּמָה.** לֹא תִתֵּן לִי שׁוּם דָּבָר קָצוּב בִּשְׂכָרִי, אֶלָּא יִהְיֶה שְׂכָרִי דֶּרֶךְ מִקְרֶה וְטוֹבַת הָאֵל כְּמוֹ שֶׁיַּזְמִין לִי, וּבָזֶה **אָשׁוּבָה אֶרְעֶה צֹֽאנְךָ אֶשְׁמֹר** כְּמוֹ שֶׁעָשִׂיתִי.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
לא תתן לי מאומה, do not give me anything as fixed salary as my reward; my wages shall be in the nature of something that accrues to me coincidentally as an act of kindness by G’d, not as a sign of goodwill from you, diminishing what was yours. If you agree to these terms, אשובה ארעה צאנך שמור, I will once again tend your flocks as I used to do.


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

**אֶעֱבֹר.** פֵּרַשׁ: אֶעֱבֹר עִמְּךָ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אעבור, I will check in passing together with you.


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

**הָסֵר.** מָקוֹר, אוֹ פֵּרַשׁ הָסֵר אַתָּה מִשָּׁם שֶׁלֹּא תֹאמַר הַיּוֹם אוֹ מָחָר שֶׁנִּשְׁאַר שָׁם שׁוּם נָקֹד וְטָלוּא שֶׁיּוֹלִידוּ דְּמוּתָן.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
הסר, the word is either in the infinitive, or an instruction by Yaakov to Lavan to remove these animals so that he would not be able to say at a later stage that they had been part of his flock which had been overlooked in their joint count of them, and that it was these mother sheep which had given birth to the lambs with the skin patterns Yaakov had chosen to be his wages.


###### Radak on Genesis 30:32:3
[Radak on Genesis 30:32:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/30:32:3)

**כָּל־שֶׂה נָקֹד וְטָלוּא.** מִן הַתְּיָשִׁים שֶׁהֵם זְכָרִים, וְכֵן מִן הָעִזִּים הַנְּקֵבוֹת, כְּמוֹ שֶׁאָמַר **וְטָלוּא וְנָקֹד בָּעִזִּים**, וְהַתְּיָשִׁים לֹא זְכָרָם בִּמְפֹרָשׁ כִּי כֵן הֵבִינוּ כָּל אֶחָד מֵהֶם, וּבְסִפּוּר הַמַּעֲשֶׂה זְכָרָם בְּפֵרוּשׁ. וּמַה שֶּׁאָמַר **שֶׂה** לְפִי שֶׁהוּא כּוֹלֵל זָכָר וּנְקֵבָה, כְּמוֹ ״בֵּין שֶׂה בִרְיָה בֵּין שֶׂה רָזָה״ (יחזקאל לד:כ), ״שׁוֹר אוֹ שֶׂה אֹתוֹ וְאֶת בְּנוֹ״ (ויקרא כב:כח). **חוּם.** אֲבָל חוּם לֹא יִהְיֶה רֻבָּם שְׁחֹרוֹת.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
כל שה נקוד וטלוא , of the תישים, i.e. the males, whereas of the goats the female are meant. As the Torah says וטלוד ונקוד בעזים. The reason why the תישים have not been spelled out by name is that both had understood that they were meant without their having to spell this out. In the story narrative (verse 35) they have been mentioned specifically. The reason Yaakov used the term שה was that this term includes both the males and the females of the species. (compare Ezekiel 34,20 בין שה בריה ובין שה רזה) Another verse referring to the word שה as clearly both male and female is found in Leviticus 22,27 ושור או שה אותו ואת בנו.


###### Radak on Genesis 30:32:4
[Radak on Genesis 30:32:4](https://torahapp.org/share/book/Radak%20on%20Genesis/r/30:32:4)

**נָקֹד.** בִּשְׁחֹרֹת אוֹ בִּצְהֻבּוֹת שֶׁבָּהֶם נְקֻדּוֹת לְבָנוֹת.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
נקד, displaying white spots among the black or yellowish ones.


###### Radak on Genesis 30:32:5
[Radak on Genesis 30:32:5](https://torahapp.org/share/book/Radak%20on%20Genesis/r/30:32:5)

**וְטָלוּא.** הוּא שֶׁכְּתָמִיהֶם רְחָבִים כְּמוֹ ״מְטֻלָּאוֹת״ (יהושע ט:ה), וְכֵן בִּדְבָרֵי רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (שבת קיד) ״טְלַאי עַל גַּבֵּי טְלַאי״.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וטלוא, a reference to larger patches, as per Joshua 9,5. We encounter this expression in this sense also in Shabbat 114, i.e. טלאי על גבי טלאי.


###### Radak on Genesis 30:32:6
[Radak on Genesis 30:32:6](https://torahapp.org/share/book/Radak%20on%20Genesis/r/30:32:6)

**חוּם.** שָׁחֹר. וְכֵן אָמַר בִּלְשׁוֹן עֲרָבִי בְּמִי שֶׁהוּא שָׁחֹר הָרֹאשׁ וְהַגָּרוֹן מִן הַצֹּאן, יֹאמְרוּ לוֹ חוּם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
חום, black The word has this meaning in Arabic when one refers to the colour of the head and throat of the sheep.


###### Radak on Genesis 30:32:7
[Radak on Genesis 30:32:7](https://torahapp.org/share/book/Radak%20on%20Genesis/r/30:32:7)

**וְהָיָה שְׂכָרִי.** כָּאֵלֶּה יִהְיֶה שְׂכָרִי, כְּמוֹ שֶׁיּוֹלִידוּ מִכָּאן וָאֵילָךְ הַצֹּאן.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
והיה שכרי, any animals born in the flock henceforth displaying these skin patterns will be my wages.


###### Radak on Genesis 30:33:1
[Radak on Genesis 30:33:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/30:33:1)

**וְעָנְתָה בִּי צִדְקָתִי.** כִּי בְצֶדֶק הִנְהַגְתִּי עִמְּךָ וְאֶתְנַהֵג, וְצִדְקָתִי תָּעִיד בִּי שֶׁיּוֹלִידוּ הַצֹּאן רַבִּים כָּאֵלֶּה וְיִהְיוּ לְחֶלְקִי, וְכֹל שֶׁתִּמְצָא בְּחֶלְקִי שֶׁאַפְרִיד מִצֹּאנְךָ וְתִמְצָא שֶׁאֵינוֹ כָּאֵלֶּה תֹּאמַר כִּי **גָּנוּב הוּא אִתִּי**. וּמִלַּת **לְפָנֶיךָ** דְּבוּקָה עִם **וְעָנְתָה בִּי צִדְקָתִי**, כְּלוֹמַר אַתָּה תִּרְאֶה שֶׁתָּעִיד בִּי צִדְקָתִי כְּשֶׁתָּבוֹא אֵלַי עַל שְׂכָרִי לִרְאוֹת מַה הוּא.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וענתה בי צדקתי, this will prove that I dealt fairly with you, and will continue to deal fairly with you. My righteousness will be proved by the fact that animals with such skin patterns will be born though their mother animals or their fathers did not possess these skin patterns, so that I did not benefit by genetic factors contributed by your animals. Not only had Lavan removed all animals with traces of such skin patterns from the flocks entrusted to Yaakov for tending, but even animals which had displayed such skin patterns only on their legs had been removed by him, not to speak of animals which had displayed such spots on other parts of their bodies.


###### Radak on Genesis 30:34:1
[Radak on Genesis 30:34:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/30:34:1)

**וַיֹּאמֶר לָבָן הֵן.** טוֹב הוּא, אֲנִי רוֹצֶה בָּזֶה הַשָּׂכָר אֲשֶׁר פֵּרַשְׁתָּ. **לוּ יְהִי כִדְבָרֶךָ**, הַלְוַאי שֶׁתִּהְיֶה כִּדְבָרֶךָ שֶׁלֹּא תַּחֲזֹר בְּךָ, כִּי חָשַׁב בְּלִבּוֹ כֵּיוָן שֶׁהַמּוֹלִידִים לֹא הָיוּ כֵּן, הַנּוֹלָדִים נָקֹד וְטָלוּא וְחוּם לֹא יִהְיוּ אֶלָּא מְעַטִּים.


###### Radak on Genesis 30:35:1
[Radak on Genesis 30:35:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/30:35:1)

**וַיָּסַר.** לָבָן הֵסִירָם מִן הַצֹּאן כְּמוֹ שֶׁאָמַר לוֹ יַעֲקֹב.


###### Radak on Genesis 30:35:2
[Radak on Genesis 30:35:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/30:35:2)

**הָעֲקֻדִּים.** זָכַר עֲקֻדִּים בִּמְקוֹם נְקֻדִּים, כִּי עֲקֻדִּים הֵם נְקֻדִּים, אֶלָּא שֶׁעֲקֻדִּים רוֹצֶה לוֹמַר נְקֻדּוֹת הַיָּד וְהָרֶגֶל לְבַד, מֵעִנְיַן ״וַיַּעֲקֹד אֶת יִצְחָק״ (בראשית כב:ט), כִּי כְּשֶׁרוֹצִים לִגְזֹז הַצֹּאן קוֹשְׁרִים אוֹתָם בַּיָּד וּבָרֶגֶל, וּנְקֻדִּים כּוֹלֵל נְקֻדּוֹת כָּל הַגּוּף. וּבָא לְהוֹדִיעַ בְּאָמְרוֹ **עֲקֻדִּים**, כִּי לָבָן דִּקְדֵּק בַּהֲסָרַת הַנְּקֻדִּים, כִּי אֲפִלּוּ אוֹתָן שֶׁלֹּא הָיוּ נְקֻדָּתָם אֶלָּא בָּרַגְלַיִם לְבַד הֵסִיר לָבָן מִן הַצֹּאן, אֵין צָרִיךְ לוֹמַר אוֹתָם שֶׁנְּקֻדָּתָם בְּכָל הַגּוּף. וְאַחַר כָּךְ כָּלַל וְאָמַר **כֹּל אֲשֶׁר לָבָן בּוֹ**, כָּל מִי שֶׁיִּהְיֶה שׁוּם לַבְנוּנִית בּוֹ, בֵּין מְעַט בֵּין הַרְבֵּה. וְלָבָן יִהְיֶה תֹּאַר כַּחֲבֵרָיו, וּפֵרוּשׁוֹ כָּל מִי שֶׁהָיָה צֶמֶר לָבָן בּוֹ, רוֹצֶה לוֹמַר בְּחֵלֶק מִמֶּנּוּ, וְיֶחְסַר הַמְתֹאָר, כְּמוֹ ״כְּעֵדֶר הַקְּצוּבוֹת״ (שיר השירים ד:ב) וְהַדּוֹמִים לוֹ.


###### Radak on Genesis 30:35:3
[Radak on Genesis 30:35:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/30:35:3)

**וַיִּתֵּן בְּיַד־בָּנָיו.** לָבָן נָתַן אוֹתָם שֶׁהֵסִיר בְּיַד בָּנָיו לִרְעוֹתָם.


###### Radak on Genesis 30:36:1
[Radak on Genesis 30:36:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/30:36:1)

**וַיָּשֶׂם.** צִוָּה לָבָן אֶת בָּנָיו לִרְעוֹת אֶת צֹאנוֹ שֶׁהָיוּ הָעֲקֻדִּים וְהַטְּלֻאִים רָחוֹק שְׁלֹשֶׁת יָמִים מִמָּקוֹם שֶׁהָיָה רוֹעֶה יַעֲקֹב, וְיַעֲקֹב הָיָה רֹעֶה הַנּוֹתָרֹת בַּמָּקוֹם שֶׁהָיָה רָגִיל לִרְעוֹת, וְעָשָׂה זֶה לָבָן מִיִּרְאָתוֹ שֶׁמָּא יֵלְכוּ מִן הַנְּקֻדִּים אֲשֶׁר בְּיַד בָּנָיו אֶל הַצֹּאן שֶׁהָיָה רוֹעֶה יַעֲקֹב וְיִתְעָרְבוּ עִמָּהֶם וְיֹאמַר יַעֲקֹב כִּי שֶׁלּוֹ הֵם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וישם, Lavan instructed his sons to make the spotted and speckled sheep in his flocks graze 3 days away from the animals Yaakov was tending. Yaakov let the remainder of the flock graze in the areas he had been used to. Lavan was so concerned that some of the striped and spotted animals under his sons’ care might wander back to the meadows in which they had grazed previously, and become mixed with the animals Yaakov was now tending. Yaakov might then claim that these animals were his.


###### Radak on Genesis 30:37:1
[Radak on Genesis 30:37:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/30:37:1)

**וַיִּקַּח וְגוֹ׳.** לֹא עָשָׂה יַעֲקֹב זֶה בַּשָּׁנָה רִאשׁוֹנָה אֶלָּא מִמֶּנָּה וָאֵילָךְ, וְהַמַּקְלוֹת לֹא הָיָה מֵשִׂים לְצֹאן לָבָן, כִּי אִם לְחֶלְקוֹ הַמַּגִּיעוֹ מִן הַנּוֹלָדִים בַּשָּׁנָה הָרִאשׁוֹנָה שֶׁהֵם עֲקֻדִּים נְקֻדִּים וּטְלוּאִים, וּלְאוֹתָם שֶׁהָיוּ שֶׁלּוֹ הָיָה מֵשִׂים הַמַּקְלוֹת כְּדֵי שֶׁלֹּא יוֹלִידוּ אֶלָּא כִּדְמוּת הַפְּצָלוֹת, שֶׁאִם הָיוּ מוֹלִידִים צֹאן יַעֲקֹב עִזִּים שֶׁלֹּא הָיוּ נְקֻדִּים וּטְלֻאִים יַחְשְׁדֶנּוּ לָבָן כִּי גְּנָבָם יַעֲקֹב מֵהַצֹּאן שֶׁלּוֹ. כֵּן פֵּרֵשׁ אֲדֹנִי אָבִי זִכְרוֹנוֹ לִבְרָכָה, כִּי רַבִּים תְּמֵהִים עַל יַעֲקֹב אָבִינוּ שֶׁהָיָה צַדִּיק אֵיךְ הָיָה עוֹשֶׂה דְּבַר רְמָאוּת בְּצֹאן לָבָן לְהַרְבּוֹת חֶלְקוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויקח, Yaakov did not do this in the first year, but only from the second year on. He did not place the sticks in front of the animals belonging to Lavan, but only in front of those animals which were now his as a result of the young ones born with the agreed upon skin patterns during that year. When he placed the sticks in front of those animals which were his, he did not intend for them to have young ones of a different skin pattern from the one they already had, but only to ensure that all his animals would give birth to young ones bearing the same skin patterns as did their mothers. In other words, he did not deprive Lavan of anything, either directly or indirectly. He acted in a manner which would not allow Lavan even to suspect him of stealing from him. This is the way my father of blessed memory explained these verses in light of the fact that numerous people, reading the story superficially, had expressed surprise that our patriarch Yaakov had been as devious as a superficial reading of the text makes it appear.


###### Radak on Genesis 30:37:2
[Radak on Genesis 30:37:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/30:37:2)

**לִבְנֶה.** הוּא עֵץ שֶׁגִּזְרָתוֹ לָבָן, וְלָקַח אוֹתוֹ כְּדֵי לִפְצֹל הַפְּצָלוֹת בְּעוֹדוֹ **לַח**, וְכֵן לָקַח מַקְּלוֹת **לוּז וְעַרְמוֹן** לַחִים, כִּי אֵלּוּ יִהְיֶה מַחְשׂוֹפָם לָבָן יוֹתֵר מֵאֲחֵרִים, וְכַאֲשֶׁר הָיָה מֵסִיר הַקְּלִפּוֹת נִשְׁאֲרוּ מְקוֹמוֹתֵיהֶם חֲשׂוּפוֹת וְהֵם לְבָנוֹת, וְהַפִּצּוּל הוּא הֲסָרַת הַקְּלִפָּה. **וְלוּז וְעַרְמוֹן** יְדוּעִים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
לבנה, a tree (poplar) with a white trunk. (before peeling off its bark) He used such a tree in order to produce the desired colour contrasts after peeling the bark partially into the respective shapes to resemble עקוד ונקוד. This could be done only while the saplings were still moist. He also took branches, or sticks that were moist, fresh, as when peeled they would look more whitish. The trees called here לוז and ערמון respectively, are both well known, (plane-tree ad almond tree.)


###### Radak on Genesis 30:38:1
[Radak on Genesis 30:38:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/30:38:1)

**וַיַּצֵּג אֶת־הַמַּקְלוֹת.** הֶעֱמִידָם בְּשִׁקְתוֹת הַמַּיִם בִּשְׁעַת שֶׁבָּא לְהַשְׁקוֹת הַצֹּאן.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויצג את המקלות, he positioned them at the water troughs. This is the meaning of the words


###### Radak on Genesis 30:38:2
[Radak on Genesis 30:38:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/30:38:2)

זֶהוּ שֶׁאָמַר **אֲשֶׁר תָּבֹאןָ הַצֹּאן** פֵּרוּשׁ: כַּאֲשֶׁר תָּבֹאןָ. וְכֵן ״אֲשֶׁר רְאִיתֶם״ (שמות יד:יג) כַּאֲשֶׁר רְאִיתֶם, ״תֹּאכַל מַצּוֹת אֲשֶׁר צִוִּיתִךָ״ (שמות לד:יח) כַּאֲשֶׁר צִוִּיתִךָ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אשר תבאן, meaning: “as they would come there.” In Exodus 14,13 the word אשר in the line אשר ראיתם את מצרים היום also means “when, as,” i.e. “as you have seen Egypt to day.” The word אשר in the line תאכל מצות אשר צויתיך in Exodus 34,18 also means “as,” i.e. “you shall eat unleavened bread as I commanded you.”


###### Radak on Genesis 30:38:3
[Radak on Genesis 30:38:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/30:38:3)

**לְנֹכַח הַצֹּאן.** הֶעֱמִידָם לְנֹכַח הַצֹּאן.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
לנכח הצאן, he had made them face the sheep.


###### Radak on Genesis 30:38:4
[Radak on Genesis 30:38:4](https://torahapp.org/share/book/Radak%20on%20Genesis/r/30:38:4)

**וַיֵּחַמְנָה.** כִּי דֶּרֶךְ הַצֹּאן לְהִתְחַמֵּם בְּבֹאָן לִשְׁתּוֹת.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויחמנה, it is in the nature of the sheep to become heated, excited, and to mount the females when they are about to drink from the troughs.


###### Radak on Genesis 30:38:5
[Radak on Genesis 30:38:5](https://torahapp.org/share/book/Radak%20on%20Genesis/r/30:38:5)

וּפֵירוּשׁ **בָּרְהָטִים.** תַּרְגּוּם ״וַיָּרָץ״ – ״וּרְהַט״, וּפֵרוּשׁ: מְקוֹם מְרוּצַת מַיִם בִּבְרֵכוֹת הָעֲשׂוּיוֹת בָּאָרֶץ לְהַשְׁקוֹת שָׁם הַבְּהֵמוֹת. וּמִלַּת **וַיֵּחַמְנָה**, בָּאָה בְּסִימָן אֶחָד מִשְּׁנֵי סִימָנֵי הַנְּקֵבוֹת, וְכֵן ״וַיִּשַּׁרְנָה הַפָּרוֹת״ (שמואל א ו:יב).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ברהטים, Onkelos translates the word ותרץ in 29,12 as “she ran.” The word here means that this was a place where the water ran into pools which had been dug in the ground in order to facilitate the watering of the sheep. The word ויחמנה contains both masculine and feminine components, perhaps to hint at the mating of the two sexes. A similar construction occurs in Samuel I 6,12.


###### Radak on Genesis 30:39:1
[Radak on Genesis 30:39:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/30:39:1)

**וַיֶּחֱמוּ.** עַל הַזְּכָרִים אָמַר, וְכֵן הַנְּקֵבוֹת כְּאֶחָד מִתְחַמְּמִים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויחמו, a reference to the males. However, as we learned earlier, the females would be in heat simultaneously.


###### Radak on Genesis 30:39:2
[Radak on Genesis 30:39:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/30:39:2)

**אֶל־הַמַּקְלוֹת.** כְּנֶגֶד הַמַּקְלוֹת.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אל המקלות, toward the sticks.


###### Radak on Genesis 30:39:3
[Radak on Genesis 30:39:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/30:39:3)

**וַתֵּלַדְןָ הַצֹּאן.** כִּי כֹּחַ הַדִּמְיוֹן בַּמֹּחַ וְהַזֶּרַע תְּחִלָּתוֹ מֵהַמֹּחַ, לְפִיכָךְ יָלְדוּ לְפִי הַדִּמְיוֹן.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ותלדן הצאן, the sheep would give birth to young with the skin patterns Yaakov desired, as their imagination had been fired at a time when they were more than usually impressionable.


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

**וְהַכְּשָׂבִים הִפְרִיד יַעֲקֹב.** הִפְרִידָם מִן הַתְּיָשִׁים, וְהָעִנְיָן שֶׁלֹּא הָיָה מַשְׁקֶה אוֹתָם עִמָּהֶם כְּדֵי שֶׁלֹּא יֵצְאוּ עֲקֻדִּים, כִּי אוֹתָם לֹא הָיוּ לְיַעֲקֹב, אֶלָּא הַשְּׁחוֹרִים מִן הַכְּשָׂבִים הָיוּ לוֹ, לְפִיכָךְ הָיָה מַשְׁקֶה אוֹתָם לְבַדָּם הַכְּשָׂבִים וְהָרְחֵלוֹת, וְלָאוֹתָם לֹא הָיָה מֵשִׂים מַקְלוֹת כִּי לֹא הָיָה לוֹ מַקְלוֹת שְׁחוֹרוֹת, אֶלָּא אִם כֵּן הָיָה צוֹבֵעַ אוֹתָם, וְאִם הָיָה עוֹשֶׂה כֵּן הָיָה נִכָּר הַדָּבָר וְנוֹדָע כִּי בַּמִּדְבָּר לֹא הָיָה יָכוֹל לְצָבְעָם. אֶלָּא הָיָה נוֹתֵן פְּנֵי הַצֹּאן אֶל עָקֹד, פְּנֵי הָעִזִּים וְהַתְּיָשִׁים מִצֹּאן יַעֲקֹב נָתַן אוֹתָם בְּשָׁעָה שֶׁהָיוּ שׁוֹתִים כְּנֶגֶד הָעָקֹד וְהַטָּלוּא אֲשֶׁר הָיוּ בְּצֹאן לָבָן מִלְּבַד הַמַּקְלוֹת שֶׁהָיוּ כְּנֶגְדָּם, וְכֵן הָיָה נוֹתֵן פְּנֵי הַכְּשָׂבִים וְהָרְחֵלוֹת בְּשָׁעָה שֶׁהָיוּ שׁוֹתִים כְּנֶגֶד כָּל חוּם שֶׁהָיָה בְּצֹאן לָבָן כְּדֵי שֶׁיּוֹלִידוּ כְּמוֹתָן; וְזָכַר **עָקֹד** וּבִכְלָלוֹ נָקֹד וְטָלוּא.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
והכבשים הפריד יעקב, he separated the females from the goats whether male or female, not watering the two species at the same time, in order to prevent goats with undesirable skin patterns being born. None of the goats that were not black belonged to Yaakov [according to Joseph Kimichi’s commentary, there was nothing wrong in what Yaakov did or failed to do, since these goats never had displayed such skin patterns, so why should Yaakov encourage their being born with new skin patterns. Ed.] Yaakov watered the goats elsewhere where they did not observe any sticks or branches that could arouse their imagination. Yaakov did not have any black paint which would have enabled him to paint sticks black. Even if he had possessed such paint, his stratagem would have become public knowledge as naturally black sticks or branches did not exist in that region. He therefore had to content himself with increasing his share of the births of the sheep, foregoing any artificial measures to make the goats throw young ones that were black-skinned. [the interested reader will find that different commentators arrive at different conclusions regarding exactly what was agreed between Yaakov and Lavan, and they each explain his procedures according to their understanding of the agreement. Ed.]


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

**וַיָּשֶׁת לוֹ עֲדָרִים לְבַדּוֹ.** מֵהַנּוֹלָדִים לוֹ בְּכָל שָׁנָה שָׁת לוֹ עֲדָרִים לְבַדּוֹ, כִּי רַבּוּ הַנּוֹלָדִים, וְנָתַן אוֹתָם בְּיַד רוֹעִים וְלֹא רָעָה אוֹתָם עִם צֹאן לָבָן, כִּי לָבָן הָיָה עֵינוֹ רָעָה, וּכְשֶׁהָיָה בָּא לְבַקֵּר אֶת צֹאנוֹ וְהָיָה רוֹאֶה בַּצֹּאן עֲקֻדִּים נְקֻדִּים אוֹ טְלוּאִים כְּמוֹ שֶׁהָיָה תְּנָאוֹ, וּבְכָל שָׁנָה שֶׁהָיָה מַחֲלִיף מַשְׂכּוּרְתּוֹ וְהָיָה רוֹאֶה חֶלְקוֹ שֶׁל יַעֲקֹב רַב מִשֶּׁלּוֹ, הָיָה מֵרִיב עִמּוֹ לְקִנְאָתוֹ בּוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וישת לו עדרים לבדו, from the lambs that were born as his share, year after year, Yaakov formed separate flocks which he kept apart seeing that they amounted to a formidable number of animals. He did not let them graze anywhere near where Lavan’s flocks were grazing. Lavan had displayed envy of Yaakov, and therefore Yaakov did not want to inflame his envy by letting him see his flocks all the time, knowing that Yaakov’s share of the newly born sheep had outnumbered those born as his own share


###### Radak on Genesis 30:40:3
[Radak on Genesis 30:40:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/30:40:3)

**עַל־צֹאן לָבָן.** כְּמוֹ עִם צֹאן, וְכֵן ״וַיָּבֹאוּ הָאֲנָשִׁים עַל הַנָּשִׁים״ (שמות לה:כב).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
על צאן, as if the Torah had written עם צאן, “with the sheep.” A similar construction is found in Exodus 35,22 ויבאו האנשים על הנשים, “the men came together with the women.”


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

**וְהָיָה בְּכָל יַחֵם.** בְּכָל עֵת שֶׁהָיוּ מִתְחַמְּמוֹת וְהוּא עֵת חִבּוּרָן, וְכֵן הוּא הַתַּרְגּוּם ״בְּכָל עִדָּן דְּמִתְיַחֲמָן״.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
והיה בכל יחם, during all the periods when the animals were in heat, i.e. at the time when they mated; this is in accordance with Onkelos’ rendering of these words. This is the standard translation every time the word occurs.


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

וְ**יַחֵם.** מָקוֹר, וּבַעֲבוּר הִדָּבְקוֹ לְמִלַּת **בְּכָל** נֶאֱמַר שֶׁהוּא בִּמְקוֹם שֵׁם, וְאִם נֶאֱמַר שֶׁהוּא חָסֵר עֵת, וּכְמוֹ שֶׁכָּתַבְנוּ הוּא מָקוֹר בְּמִשְׁפָּט. הַצֹּאן מוֹלִידוֹת פַּעֲמַיִם בַּשָּׁנָה וְעַתָּה מְסַפֵּר בְּאֵיזֶה מִן הַלֵּידוֹת הָיָה מֵשִׂים יַעֲקֹב אֶת הַמַּקְלוֹת, וְאָמַר כִּי בַּלֵּידָה הָרִאשׁוֹנָה שֶׁהִיא הַמְּעֻטָּה הָיָה מֵשִׂים יַעֲקֹב אֶת הַמַּקְלוֹת לְפִי שֶׁלֹּא הָיָה לָבָן מַקְפִּיד בְּאוֹתָהּ לֵידָה לָבֹא לְבַקֵּר אֶת צֹאנוֹ לְפִי שֶׁהִיא מְעֻטָּה, אֲבָל בַּלֵּידָה שְׁנִיָּה שֶׁהִיא מְרֻבָּה לֹא הָיָה מֵשִׂים הַמַּקְלוֹת לְפִי שֶׁהָיָה בָּא לָבָן בְּאוֹתָהּ לֵידָה לְבַקֵּר אֶת צֹאנוֹ, אִם הָיָה מוֹצֵא דְּבַר הַמַּקְלוֹת הָיָה מֵרִיב עִמּוֹ וְגוֹזֵל מִמֶּנּוּ אֶת שֶׁלּוֹ, לְפִי שֶׁהָיָה מוֹצִיא אוֹתוֹ רַמַּאי, וְאַף עַל פִּי שֶׁיַּעֲקֹב לֹא הָיָה מֵשִׂים הַמַּקְלוֹת אֶלָּא בְּשֶׁלּוֹ, כְּמוֹ שֶׁכָּתַבְתִּי בְּשֵׁם אָבִי אֲדֹנִי זִכְרוֹנוֹ לִבְרָכָה, אַף עַל פִּי כֵן הָיָה אוֹמֵר לָבָן, כְּשֵׁם שֶׁמֵּשִׂים בְּשֶׁלּוֹ כָּךְ מֵשִׂים בְּשֶׁלִּי.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויחם, the reason the infinitive mode is used for the word is in order for it to be connected to the preceding word בכל, which is used in lieu of the word שם, “there, wherever.” When the word does not signify any specific time, i.e. either past, present of future, which would limit its application, then the word בכל is appropriate as it also is a totally inclusive word, not allowing for exceptions. The infinitive is therefore absolutely in place. The sheep give birth twice a year, and the Torah now tells us before which of the cycle of births Yaakov positioned the sticks by the troughs. Yaakov positioned the sticks before the first cycle of births which was numerically much smaller, because Lavan did not bother to check on what was going on during that period. Before the second birthing during that year Yaakov did not position the sticks in order to arouse the imagination of the animals because at that time Lavan would come to inspect his sheep and if he had discovered that Yaakov was using these sticks this would have resulted in a quarrel between them, and Lavan would have stolen from him whatever he thought should be his. Even though Yaakov had never positioned the sticks in front of any animals that were Lavan’s, as I explained on verse 37, in the name of my late father, Lavan would have argued that just as Yaakov placed this sticks before his own animals so he would presumably do also when watering Lavan’s flocks.


###### Radak on Genesis 30:41:3
[Radak on Genesis 30:41:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/30:41:3)

וּפֵרַשׁ **הַמְקֻשָּׁרוֹת.** הַקְּשׁוּרִים. וְכֵן **וּבְהַעֲטִיף** וְהָעֲטוּפִים, כְּמוֹ שֶׁתִּרְגֵּם אוּנְקְלוֹס. וַאֲדֹנִי אָבִי פֵּרַשׁ, כִּי שָׁנָה אַחַת הָיָה זֶה הַתְּנַאי בֵּינֵיהֶם, שֶׁהָיוּ הַנּוֹלָדִים בְּלֵדָה רִאשׁוֹנָה שֶׁל יַעֲקֹב וְהַנּוֹלָדִים בְּלֵדָה שְׁנִיָּה שֶׁל לָבָן.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
The meaning of the words המקושרות, הקשורים and העטופים, as well as the word ובהעטיף, is in accordance with the way Onkelos translates them, descriptions of the time cycle during which certain animals would give birth. My late father of blessed memory, explained that the agreement for the first year called for the result of the first birthing to be Yaakov’s, whereas the result of the second birthing would be Lavan’s.


###### Radak on Genesis 30:41:4
[Radak on Genesis 30:41:4](https://torahapp.org/share/book/Radak%20on%20Genesis/r/30:41:4)

**לְיַחְמֵנָּה בַּמַּקְלוֹת.** לְיַחֵם אוֹתָן בְּעִנְיַן הַמַּקְלוֹת כְּמוֹ שֶׁפֵּרַשְׁנוּ. וְהַהֵ״א **לְיַחְמֵנָּה** נוֹסֶפֶת, כְּהֵ״א ״אֹתְכֶה״ (שמות כט:לה), וּבָאָה הַנּוּ״ן דְּגוּשָׁה שֶׁלֹּא כְּמִנְהָג, כְּמוֹ הַנּוּ״ן ״עֵינִי תִרְאֶינָּה בָּהּ״ (מיכה ז:ז) וְכֵן נוּ״ן ״תְּעֹגֶינָה לְעֵינֵיהֶם״ (יחזקאל ד:יב), וְהַמִּנְהָג לִהְיוֹת דְּגוּשָׁה, וְאַף עַל פִּי שֶׁיֵּשׁ בָּזֶה וּבָזֶה פָּנִים אֲחֵרִים כְּמוֹ שֶׁכָּתַבְנוּ בְּסֵפֶר מִכְלוֹל בְּחֵלֶק הַדִּקְדּוּק מִמֶּנּוּ. וְהָיָה כָּל הַסִּפּוּר הַזֶּה לְהוֹדִיעַ כִּי הַשְׁגָּחַת הָאֵל לַצַּדִּיק לְהַצִּילוֹ מִיַּד רָשָׁע שֶׁלֹּא יוּכַל לוֹ, כְּמוֹ שֶׁאָמַר ״צוֹפֶה רָשָׁע לַצַּדִּיק וְגוֹ׳ ה׳ לֹא יַעַזְבֶנּוּ בְיָדוֹ״ (תהלים לז:לב-לג).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ליחמנה במקלות, to bring them to heat through their viewing the sticks, as I already explained. The letter ה at the end of the word ליחמנה is appended just as we find this letter appended in such words as אותנה (Exodus 35,26), where we do not know any reason for this addition. The word really should have been ליחמן without the letter ה at the end but with a dagesh in the final ן. Still we do have a similar construction to ours here in Micah 7,7 עיני תיראנה בה as well as in Ezekiel 4,12 תעגנה לעיניהם where the letter נ in תעגנה is “weak,” i.e. without the dagesh we would have expected. Even though, as we explained, the places where these constructions occur are not quite analogous to one another, the fact remains that the entire story is told by the Torah in such detail in order to show the reader to what extent G’d’s providence intervened in order to make sure that Yaakov did not lose out to the crooked Lavan. This once again confirms what we read in Psalms 37,12 and 33 that זומם רשע לצדיק....ה' לא יעזבנו בידו, “when the wicked tries to set a trap the righteous G’d will not abandon the righteous to the devices of the wicked.”


###### Radak on Genesis 30:43:1
[Radak on Genesis 30:43:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/30:43:1)

**וַיִּפְרֹץ.** עִנְיַן רִבּוּי הַמָּמוֹן, וְכֵן ״וּפָרַצְתָּ יָמָּה״ (בראשית כח:יד), כְּאִלּוּ הָרְכוּשׁ פּוֹרֵץ הַגָּדֵר, כְּלוֹמַר שֶׁלֹּא יְכִילֶנּוּ מָקוֹם מֵרֻבּוֹ, וְזֶה עַל דֶּרֶךְ הַהַפְלָגָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויפרץ, this refers to financial success, not to the number of offspring. This is also what G’d had promised Yaakov in 28,14 when He said: ופרצת ימה וקדמה וגו'. Yaakov’s wealth is symbolically described as bursting through its fences. There is not enough space to accommodate it. Clearly, this is one of the instances in which the Torah deliberately indulges in exaggeration in order to illustrate its point.


###### Radak on Genesis 30:43:2
[Radak on Genesis 30:43:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/30:43:2)

וְעוֹד אָמַר **מְאֹד מְאֹד.** לְהַגְדִּיל הָרִבּוּי.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
מאד מאד, to emphasise further the quantitative element the Torah speaks of.


###### Radak on Genesis 30:43:3
[Radak on Genesis 30:43:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/30:43:3)

**צֹאן רַבּוֹת.** אָמַר רַבּוֹת עַל הַנְּקֵבוֹת, כִּי מֵהֶן יִהְיֶה הָרִבּוּי, וְזָכָר אֶחָד יִהְיֶה לְכַמָּה נְקֵבוֹת; וְלֹא זָכַר הַבָּקָר, כִּי מְלַאכְתּוֹ הָיָה בַּצֹּאן וּבָהֶם הָיָה מִתְעַסֵּק, וְאַף עַל פִּי שֶׁהָיָה לוֹ בָּקָר.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויהי לו צאן רבות, the feminine ending in רבות refers to the females of the sheep, the ones producing the lambs. One single ram would service many ewes. Cattle are not mentioned here at all as Yaakov’s work was restricted to raising sheep and goats. He did possess cattle, however.