## Radak on Genesis Chapter 31

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

**וַיִּשְׁמַע אֶת־דִּבְרֵי בְנֵי־לָבָן לֵאמֹר.** אִישׁ לְאָחִיו הָיָה אוֹמֵר אֵלֶּה הַדְּבָרִים, וְכֵן הָיוּ אוֹמְרִים לַאֲבִיהֶם לִפְנֵי בָּנָיו שֶׁל יַעֲקֹב.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וישמע...לאמור. Lavan’s sons were saying all this to one another as well as to their father. This was the reason why Lavan’s attitude toward Yaakov had changed.


###### Radak on Genesis 31:2:1
[Radak on Genesis 31:2:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:2:1)

**וַיַּרְא אֶת פְּנֵי לָבָן.** בְּפָנָיו הִכִּיר כִּי **אֵינֶנּוּ עִמּוֹ** בְּלִבּוֹ **כִּתְמוֹל שִׁלְשׁוֹם**, כִּי רָאָה פָּנָיו זוֹעֲפִים, וּבְעוֹדֶנּוּ חוֹשֵׁב בְּמַה שֶּׁהָיָה שׁוֹמֵעַ וְרוֹאֶה בָּא אֵלָיו דְּבַר אֱלֹהִים בַּחֲלוֹם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וירא את פני לבן, he could see it in his face, for he was not hiding his feelings While Yaakov was still debating with himself about what he kept hearing and seeing, G’d addressed him in a dream.


###### Radak on Genesis 31:3:1
[Radak on Genesis 31:3:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:3:1)

**וַיֹּאמֶר ה׳.** כִּי הַמַּלְאָךְ נִקְרָא בְּשֵׁם אֲדֹנָיו, וְאָמַר דִּבְרֵי שְׁלִיחוּתוֹ בִּלְשׁוֹן אֲדֹנָיו כְּאִלּוּ הוּא מְדַבֵּר.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
'ויאמר ה, the angel is called by the name of his Master, i.e. G’d. The reason is that he delivers his message in the name of his Sender, i.e. in the name of G’d.


###### Radak on Genesis 31:4:1
[Radak on Genesis 31:4:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:4:1)

**וַיִּשְׁלַח... הַשָּׂדֶה אֶל־צֹאנוֹ.** שֶׁיָּבֹאוּ אֵלָיו אֶל הַשָּׂדֶה בַּמָּקוֹם שֶׁהָיָה רוֹעֶה שָׁם צֹאנוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
'וישלח יעקב וגו, he requested that his wives join him in the field where he was busy tending the flocks.


###### Radak on Genesis 31:5:1
[Radak on Genesis 31:5:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:5:1)

**וֵאלֹהֵי אָבִי הָיָה עִמָּדִי.** הוּא שׂוֹנֵא אוֹתִי מִקִּנְאָתוֹ כִּי רְכוּשִׁי רַב, וְלֹא מִשֶּׁלּוֹ, אֶלָּא כִּי אֱלֹהֵי אָבִי הָיָה עִמָּדִי וְהִצְלִיחַ דַּרְכִּי.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ואלוקי אבי היה עמדי, he, Lavan, hates me on account of my having become wealthier than he is. This is not because I aimed to be so wealthy but because the G’d of my father was with me and made me so successful in my endeavours.


###### Radak on Genesis 31:6:1
[Radak on Genesis 31:6:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:6:1)

**וְאַתֵּנָה יְדַעְתֶּן.** אֲנִי עֲבַדְתִּיהוּ בֶּאֱמוּנָה, וְהָיָה הוֹלֵךְ עִמִּי בְּעָקְפוֹן.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ואתנה..., I have served him faithfully whereas he related to me with deceit.


###### Radak on Genesis 31:6:2
[Radak on Genesis 31:6:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:6:2)

**בְּכָל־כֹּחִי.** כְּמוֹ שֶׁאָמַר, ״הָיִיתִי בַיּוֹם אֲכָלַנִי חֹרֶב וְגוֹ׳״ (בראשית לא:מ).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
בכל כחי, as Yaakov tells Lavan to his face in verse 40 when he relates the harshness of the conditions he worked under.


###### Radak on Genesis 31:7:1
[Radak on Genesis 31:7:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:7:1)

**וַאֲבִיכֶן הֵתֶל בִּי.** בָּא הַשֹּׁרֶשׁ הַזֶּה מִבִּנְיַן הַדָּגוּשׁ וְהוּא קַל, וּבָא דָּגֵשׁ ״וַיְהַתֵּל בָּהֶם אֵלִיָּהוּ״ (מלכים א יח:כז).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ואביכן התל בי, this is a variation of the root with the same letters but with the dagesh in the letter ת, as we find in Kings 1 18,27 where it describes the prophet Elijah ridiculing the god of the priests of the Baal. Here the root is not used transitively but intransitively in the conjugation kal, hence there is not dagesh.


###### Radak on Genesis 31:7:2
[Radak on Genesis 31:7:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:7:2)

**עֲשֶׂרֶת מֹנִים.** פְּעָמִים, וְאָמַר עֲשֶׂרֶת לְפִי שֶׁהוּא סוֹף אֲחָדִים וְרֹאשׁ הָעֲשִׂרִיּוֹת, לְפִיכָךְ בָּא לְשׁוֹן רִבּוּי הַמִּסְפָּר בְּזֶה הַשֵּׁם בִּסְתָם, וְרוֹצֶה לוֹמַר פְּעָמִים רַבּוֹת, וְכֵן ״וְאָפוּ עֶשֶׂר נָשִׁים״ (ויקרא כו:כו) וְהַדּוֹמִים לָהֶם. וְאֲדוֹנִי אָבִי זִכְרוֹנוֹ לִבְרָכָה פֵּרֵשׁ עֲשֶׂרֶת דַּוְקָא, כִּי שֵׁשׁ שָׁנִים עָבַד בְּצֹאנוֹ, שָׁנָה הָרִאשׁוֹנָה רָאָה בְּלֵידָה כִּי הָיָה חֶלְקוֹ שֶׁל יַעֲקֹב רַב, **וְהֶחֱלִף מַשְׂכֻּרְתּוֹ**, וּמִכָּאן וְאֵילָךְ בְּכָל שָׁנָה וְשָׁנָה שְׁנֵי פְעָמִים, כִּי שְׁנֵי פְעָמִים יוֹלְדוֹת הַצֹּאן בְּכָל שָׁנָה הֲרֵי בְּאַרְבַּע שָׁנִים שְׁמוֹנֶה פְּעָמִים, וּבָרִאשׁוֹנָה פַּעַם אַחַת וּבָאַחֲרוֹנָה פַּעַם אַחַת הֲרֵי עֲשָׂרָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
עשרת מונים, ten times. The reason the word עשרת is in the construct mode when we would have expected to read עשרה מונים, is because it is the final contact with the single digit numbers. It actually belongs to them, though in our language it is written as a 2 digit number. The fact is that the first 10 numbers are all part of one group, the number “ten” being the last one of that group. Hence it is treated here as if in the construct mode. To prove that this is correct, note that whenever the number ten appears, such as in ואפו עשר נשים, “ten women will bake” (Leviticus 26,26), where the number of women involved bears no relationship to the ninth or eighth woman preceding her, such a number is not in the construct mode. My late father of blessed memory explained the word עשרת as not being meant literally. It is not a figure of speech meaning “numerous times,” Yaakov had spent 6 years working for Lavan’ in order to amass his own flocks. The sheep give birth twice a year, i.e. 12 times in 6 years. Lavan therefore had opportunity to change Yaakov’s wages 8 times in the intermediate 6 years, and once each in the first year and last year respectively.


###### Radak on Genesis 31:8:1
[Radak on Genesis 31:8:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:8:1)

**כָּל־הַצֹּאן.** רֹב הַצֹּאן, כְּמוֹ ״וְכָל הָאָרֶץ בָּאוּ מִצְרַיְמָה״ (בראשית מא:נה) וְהַדּוֹמִים לוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אם כה... כל הצאן, the word כל need not be understood literally as “all.” It means simply: “most.” We have many examples in Scripture when the word כל does not mean “all,” but “most.” A well known example is Genesis 41,55 וכל הארץ באו מצרימה, which cannot mean that everybody came to Egypt, but must mean that most people from the neighbouring countries sent representatives to Egypt to buy food there during the famine in their own land. Although in our verse onlyנקודים and עקודים are mentioned specifically, the same applies to טלאים.


###### Radak on Genesis 31:9:1
[Radak on Genesis 31:9:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:9:1)

**וַיַּצֵּל.** עִנְיַן הֲסָרָה וּשְׁלִילָה, לְפִי שֶׁהוּא גּוֹזֵל אוֹתִי וּמַחֲלִיף מַשְׂכּוּרְתִּי, לְפִיכָךְ הָיָה מֵאֵת הָאֵל וְהָיוּ יוֹלְדוֹת רֹב הַצֹּאן כְּמַשְׂכּוּרְתִּי, וְכֵן הֶרְאַנִי הָאֵל בַּחֲלוֹם לְהוֹדִיעֵנִי כִּי מֵאִתּוֹ נִהְיָה הַדָּבָר הַזֶּה וְלֹא דֶּרֶךְ מִקְרֶה, כִּי הָאֵל מַשְׁגִּיחַ בִּירֵאָיו לְהַצִּילָם מִיַּד עוֹשְׁקֵיהֶם וּלְהֵיטִיב לָהֶם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויצל, a form of removing something (in order to save it). מקנה אביכם, seeing that he was robbing me, G’d arranged it so that most of the sheep gave birth to young ones whose skin bore the markings which we had agreed should be mine. Not only this, but G’d showed me in a dream that my good fortune was due to His intervention on my behalf and was not due to a fortuitous natural event. G’d takes a personal interest in what happens to those who revere Him, and He saves them from those who unjustly oppress them.


###### Radak on Genesis 31:10:1
[Radak on Genesis 31:10:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:10:1)

**הָעַתֻּדִים.** הֵם הַתְּיָשִׁים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויהי...העתודים, another word for he-goats, תישים.


###### Radak on Genesis 31:10:2
[Radak on Genesis 31:10:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:10:2)

**וּבְרֻדִּים.** זִכְרוֹ בִּמְקוֹם טְלֻאִים. וְאָמַר **בְרֻדִּים** כִּי לְבָנוּתָם הָיָה כְּמוֹ הַבָּרָד.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וברודים, a variant of the word טלואים; the reason why the Torah switched to this term is to tell us that the whiteness of the spots in questions is similar to that of hail stones, ברד.


###### Radak on Genesis 31:13:1
[Radak on Genesis 31:13:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:13:1)

**אָנֹכִי הָאֵל בֵּית־אֵל.** חָסֵר הַנִּסְמָךְ, רוֹצֶה לוֹמַר הָאֵל אֵל בֵּית־אֵל, כְּמוֹ ״הָאָרוֹן הַבְּרִית״ (יהושע ג:יד), וְעִנְיַן אֵל בֵּית־אֵל, רוֹצֶה לוֹמַר שֶׁנִּגְלֵיתִי לְךָ בְּבֵית־אֵל.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אנכי הא-ל בית א-ל, the noun to which the word בית א-ל is attached is absent, i.e. the line should have been:אנכי הא-ל א-ל בית א-ל. We have a similar construction in Joshua 3,14 הארון הברית, where the word ארון in the middle in the construct mode is also missing. In our verse the meaning of the whole line is: “I am the Lord that has revealed Himself to you as G’d at Beyt El.”


###### Radak on Genesis 31:13:2
[Radak on Genesis 31:13:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:13:2)

**אֲשֶׁר נָדַרְתָּ לִי.** כְּבָר כָּתַבְתִּי כִּי הַמַּלְאָךְ יְדַבֵּר בִּלְשׁוֹן אֲדֹנָיו כְּאִלּוּ הוּא מְדַבֵּר, כִּי יַעֲקֹב לֹא נָדַר לַמַּלְאָךְ אֶלָּא לָאֵל.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אשר נדרת לי, we already explained that when the angel speaks as messenger of G’d he describes himself by the name applicable to his Master, i.e. to G’d.


###### Radak on Genesis 31:14:1
[Radak on Genesis 31:14:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:14:1)

**וַתַּעַן רָחֵל וְלֵאָה.** כְּמוֹ ״וַיָּבֹא מֹשֶׁה וְאַהֲרֹן״ (שמות י:ג), וְרָחֵל הָיְתָה רִאשׁוֹנָה לְמַעֲנֶה כִּי הָיְתָה אוֹהֶבֶת אֶת יַעֲקֹב מְאֹד כְּמוֹ שֶׁהוּא הָיָה אוֹהֵב אוֹתָהּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ותען רחל ולאה, here too the younger sister speaks first, just as in Exodus 10,3 ויאמר משב ואהרן, although Moses was the younger. Seeing that Rachel loved Yaakov as intensely as he loved her, she responded first.


###### Radak on Genesis 31:15:1
[Radak on Genesis 31:15:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:15:1)

**גַּם־אָכוֹל אֶת־כַּסְפֵּנוּ.** כַּסְפֵּנוּ הָרָאוּי לָתֵת לָנוּ לְהִנָּשֵׂא לְבַעַל. וּמַה שֶּׁאָמְרוּ **ויֹּ֥אכַל גַּם־אָכוֹל** אֲכִילָה אַחַר אֲכִילָה, כִּי אָכַל מַה שֶּׁרָאוּי לָתֵת לָנוּ וְאָכַל מִשְׂכוֹרֶתְךָ וִיגִיעֲךָ שֶׁהָיָה לָנוּ וּלְבָנֵינוּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
גם אכול את כספנו, the money he had been supposed to give us to get married. As to the word גם in this verse, the sisters referred to more than one “eating.” Not only did he consume what he had been supposed to give us, but he even consumed the proceeds of your hard work which was intended for the benefit of our family.


###### Radak on Genesis 31:17:1
[Radak on Genesis 31:17:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:17:1)

**וַיָּקָם וַיִּשָּׂא.** נְשָׂאָם וְהִרְכִּיבָם עַל הַגְּמַלִּים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויקם יעקב וישא, he lifted his wives on to the camels so that they could ride.


###### Radak on Genesis 31:18:1
[Radak on Genesis 31:18:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:18:1)

**וַיִּנְהַג אֶת כָּל מִקְנֵהוּ... מִקְנֵה קִנְיָנוֹ.** מַה שֶּׁזָּכַר תְּחִלָּה הוּא מִקְנֵה מִרְעִיתוֹ, וְזֶהוּ מִקְנֶה שֶׁקָּנָה, וּמִקְנֵה סָמוּךְ כִּי הוּא נָקוּד בְּצֵרֵי.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וינהג...מקנה קנינו, the first time the word מקנהו appears in our verse it refers to cattle Yaakov had acquired as a result of his activities as shepherd. The expression מקנה קנינו on the other hand, refers to livestock he had purchased. Whenever the word מקנה is spelled with the vowel tzeyreh under the letter נ this indicates that it is in the construct mode.


###### Radak on Genesis 31:19:1
[Radak on Genesis 31:19:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:19:1)

**וְלָבָן הָלַךְ לִגְזֹז אֶת־צֹאנוֹ.** וְהָיָה הַמָּקוֹם רָחוֹק שְׁלֹשֶׁת יָמִים, כְּמוֹ שֶׁאָמַר ״וַיָּשֶׂם דֶּרֶךְ שְׁלֹשֶׁת יָמִים בֵּינוֹ וּבֵין יַעֲקֹב״ (בראשית ל:לו), לְפִיכָךְ לֹא יָדַע לָבָן עַד יוֹם הַשְּׁלִישִׁי, וְלָבָן לֹא הָיָה בְּבֵיתוֹ וְגַם בָּנָיו לֹא הָיוּ שָׁם כִּי הָיוּ רוֹעִים צֹאן אֲבִיהֶם, לְפִיכָךְ לָקְחָה רָחֵל אֶת **הַתְּרָפִים**, כִּי לֹא הָיָה אָדָם בַּבַּיִת שֶׁיִּמְנָעֶנָּה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ולבן, the place where Lavan sheared his flocks was a distance of three days from where Yaakov tended his flocks as we know from 30,36. This is why Lavan did not hear about Yaakov’s having left until this third day after he had gone. Neither Lavan nor his sons had been home at the at time when Yaakov departed The sons of Lavan had been busy tending their father’s flocks. This is why Rachel took the Teraphim. There was no one at home to stop her from doing this.


###### Radak on Genesis 31:19:2
[Radak on Genesis 31:19:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:19:2)

**וְהַתְּרָפִים.** הֵם כְּלִי הַנְּחֹשֶׁת שֶׁרוֹאִין בּוֹ שָׁעוֹת הַיּוֹם וְיִרְאוּ בוֹ אֶת הָעֲתִידוֹת וּפְעָמִים רַבּוֹת יְכַזֵּב, וְכֵן אָמַר ״כִּי הַתְּרָפִים דִּבְּרוּ אָוֶן״ (זכריה י:ב). וְנִקְרְאוּ בִּלְשׁוֹן רַבִּים לְפִי שֶׁהוּא עָשׂוּי לוּחוֹת לוּחוֹת. וְהֶחָכָם רַבִּי אַבְרָהָם בֶּן עֶזְרָא כָּתַב כִּי הַתְּרָפִים עֲשׂוּיִם עַל צוּרַת בֶּן אָדָם וְהִיא עֲשׂוּיָה לְקַבֵּל כֹּחַ עֶלְיוֹנִים, וְגָנְבָה אוֹתָם רָחֵל כְּדֵי שֶׁלֹּא יִרְאֶה בָּהֶם אָבִיהָ אָנָה הָלְכוּ; וְיַעֲקֹב לֹא יָדַע בָּזֶה הַדָּבָר כְּמוֹ שֶׁאָמַר ״וְלֹא יָדַע יַעֲקֹב״ (בראשית לא:לב), כִּי אִם הָיָה יוֹדֵעַ לֹא הָיָה מַנִּיחַ אוֹתָהּ לָקַחַת מִבֵּית אָבִיהָ דָּבָר שֶׁלֹּא מִדַּעְתּוֹ, כָּל שֶׁכֵּן הַתְּרָפִים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
והתרפים, they are instruments made of copper used to tell time. It was also to consult them to divine future events, although the information forthcoming often proved false. Zecharyah 10,2 already remarks on the unreliability of Teraphim in this regard. The reason the word is in the plural mode, seeing that we speak about a single object, is because it consisted of multiple layers of tablets. According to Ibn Ezra each tablet had the face of a human being and was presumed to get inspiration from celestial regions. Rachel’s objective in stealing the Teraphim was to deny Lavan knowledge about the route Yaakov had taken when he left. Yaakov had no idea that Rachel had stolen the Teraphim as we have been told explicitly in verse 32. Had he known about it he would have prevented Rachel from carrying out such a theft. He would not even have allowed her to remove anything from her father’s house unless he had given his approval, much less the Teraphim.


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

**וַיִּגְנֹב יַעֲקֹב אֶת־לֵב לָבָן.** גָּנַב דַּעְתּוֹ, כִּי הוּא הָיָה חוֹשֵׁב שֶׁיִּהְיֶה בָּעִיר וְהוּא הָלַךְ לוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויגנב יעקב את לב לבן, he misled him seeing that Lavan thought that Yaakov was in the city, whereas in fact he had left the city.


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

**עַל־בְּלִי הִגִּיד לוֹ.** עַל שֶׁלֹּא הִגִּיד לוֹ דַּרְכּוֹ. **כִּי בֹרֵחַ הוּא**, לֹא שֶׁיֹּאמַר לוֹ ״אֲנִי בּוֹרֵחַ״, כִּי זֶה לֹא יִתָּכֵן, אֶלָּא טַעַם כִּי בֹרֵחַ לְמִלַּת **וַיִּגְנֹב**, גָּנַב דַּעְתּוֹ כִּי בּוֹרֵחַ הוּא וְהֶעְלִים מִמֶּנּוּ, וְלֹא הִגִּיד לוֹ כִּי הָיָה רוֹצֶה לָלֶכֶת.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
על בלי הגיד לו, in that he had not told him his route. Not having told Lavan what route he was going to travel turned his leaving Lavan into a flight. Obviously, Yaakov was not expected by Lavan to announce: “I am fleeing;” the word בורח has to be linked to the word ויגנב. Deceiving Lavan as a sin of omission, i.e. not giving Lavan false information, but failing to give him relevant information, turned Yaakov’s sudden departure into what Lavan perceived to be a flight.


###### Radak on Genesis 31:21:1
[Radak on Genesis 31:21:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:21:1)

**וַיַּעֲבֹר אֶת־הַנָּהָר.** הוּא פְּרָת.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויברח...את הנהר, the river Euphrates.


###### Radak on Genesis 31:22:1
[Radak on Genesis 31:22:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:22:1)

**וַיֻּגַּד... בַּיּוֹם הַשְּׁלִישִׁי.** פֵּרַשְׁנוּהוּ (בראשית כז:מב).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויגד...ביום השלישי, we explained this construction vayugad in 27,42.


###### Radak on Genesis 31:23:1
[Radak on Genesis 31:23:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:23:1)

**אֶחָיו.** קְרוֹבָיו וְאֹהֲבָיו.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויקח את אחיו, his relatives.


###### Radak on Genesis 31:24:1
[Radak on Genesis 31:24:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:24:1)

**וַיָּבֹא אֱלֹהִים.** כְּמוֹ שֶׁבָּא אֶל אֲבִימֶלֶךְ לִכְבוֹד יִצְחָק, כֵּן בָּא לְלָבָן לִכְבוֹד יַעֲקֹב.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויבא, just as G’d had communicated with Avimelech in honour of Yitzchok, so He now communicated with Lavan in honour of Yaakov.


###### Radak on Genesis 31:24:2
[Radak on Genesis 31:24:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:24:2)

**פֶּן־תְּדַבֵּר**, שֶׁתָּרִיב עִמּוֹ לַעֲשׂוֹת לוֹ רָע, אֲפִלּוּ מִן הַדִּבּוּר הִשָּׁמֵר. וּפֵרוּשׁ **פֶּן־תְּדַבֵּר** שֶׁלֹּא תְּדַבֵּר, וְכֵן ״פֶּן תְּמוּתוּן״ (בראשית ג:ג), ״פֶּן תָּשִׁיב אֶת בְּנִי שָׁמָּה״ (בראשית כד:ו).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
פן תדבר, that you dare not speak. Do not start a quarrel with him planning to do harm to him as a result. Not only must you not harm him physically, but you must not even inflict verbal abuse on him. The correct meaning of the words פן תדבר is: “not to speak harshly.” Constructions with the prefix פן also occur in Genesis 3,3 as a warning, on pain of death, not to eat from the tree of knowledge, or in Genesis 24,6 פן תשיב את בני שמה not to bring Yitzchok back to Padan Aram.


###### Radak on Genesis 31:24:3
[Radak on Genesis 31:24:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:24:3)

**מִטּוֹב עַד־רָע.** מַה שֶּׁיִּדָּמֶה לְךָ שֶׁהוּא טוֹב, אִם תִּקַּח קְצָת מֵרְכוּשׁוֹ וְתַנִּיחַ לוֹ הָרֹב, אוֹ שֶׁתִּקַּח מִמֶּנּוּ הָרֹב שֶׁהוּא רַע אֲפִלּוּ בְּעֵינֶיךָ, אֶלָּא שֶׁתִּרְצֶה לְהִנָּקֵם מִמֶּנּוּ לְפִי שֶׁהָלַךְ בְּלֹא רְשׁוּתְךָ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
מטוב עד רע, though you may think that if you deprive Yaakov only of a small fraction of his wealth that from your vantage point you are doing him a favour by allowing him to retain most of it, or that you plan to rob him of most of it, something which even you realise as an evil thing to do, seeing you want to punish him for leaving you without having taken his leave from you.


###### Radak on Genesis 31:25:1
[Radak on Genesis 31:25:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:25:1)

**וְיַעֲקֹב תָּקַע אֶת־אָהֳלוֹ בָּהָר.** בְּאוֹתוֹ הָהָר שֶׁהִדְבִּיקוֹ לָבָן, לְהוֹדִיעַ כִּי לֹא בָּרַח מִפָּנָיו. **וְלָבָן תָּקַע אֶת־אֶחָיו**, תָּקַע אֶת־אָהֳלוֹ עִם אֶחָיו גַּם כֵּן בְּהַר הַגִּלְעָד, וְהִנֵּה הָיוּ שְׁנֵיהֶם בָּהָר אֵלֶּה נֹכַח אֵלֶּה. אוֹ פֵּרֵשׁ כְּתַרְגּוּמוֹ ״אַשְׁרֵי יָת אֲחוּהִי״.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וישג...בהר, at the very mountain where Lavan was going to accuse Yaakov of having fled from him, תקע את אחיו, he encamped with his kinsmen. As a result, they were both encamped at the same mountain facing each other. Alternatively, the meaning may be (Onkelos)אשרי ית אחוהי, “erected his tent there with his brothers.


###### Radak on Genesis 31:26:1
[Radak on Genesis 31:26:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:26:1)

**כִּשְׁבֻיוֹת.** כְּנָשִׁים הַשְּׁבוּיוֹת בְּיַד בַּעֲלֵי חֶרֶב שֶׁיּוֹצְאוֹת מִמְּקוֹמָן שֶׁלֹּא מִדַּעַת, כֵּן נָהַגְתָּ בִּבְנוֹתַי שֶׁלֹּא מִדַּעְתִּי וְדַעַת אֲחֵיהֶן וּקְרוֹבֵיהֶן.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויאמר...כשבויות, like women taken captives by creditors that are kidnapped without their husbands being informed. This is how you treated my daughters.


###### Radak on Genesis 31:27:1
[Radak on Genesis 31:27:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:27:1)

**לָמָּה נַחְבֵּאתָ לִבְרֹחַ.** נַחְבֵּאתָ מִמֶּנִּי.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
למה נחבאת, why did you hide it from me, and,


###### Radak on Genesis 31:27:2
[Radak on Genesis 31:27:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:27:2)

**וַתִּגְנֹב אֹתִי.** אֶת דַּעְתִּי.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ותגנוב אותי, and you misled me,


###### Radak on Genesis 31:27:3
[Radak on Genesis 31:27:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:27:3)

**וָאֲשַׁלֵּחֲךָ.** שֶׁאִם הִגַּדְתָּ לִי הָיִיתִי מְשַׁלֵּחֲךָ בְּשִׂמְחָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ואשלחך, had you informed me I would have let you go in joy.


###### Radak on Genesis 31:28:1
[Radak on Genesis 31:28:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:28:1)

**לְנַשֵּׁק לְבָנַי.** בְּנֵי בָנִים וּבְנֵי בָנוֹת הֲרֵי הֵן כְּבָנִים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ולא נטשתני לנשק לבני, children and grandchildren are usually referred to as בנים.


###### Radak on Genesis 31:28:2
[Radak on Genesis 31:28:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:28:2)

**עַתָּה הִסְכַּלְתָּ עֲשׂוֹ.** עֲשׂוֹ בְּוָי״ו כְּמוֹ בְּהֵ״א, וְהוּא מָקוֹר. וּמַה שֶּׁאָמַר **עַתָּה**, רוֹצֶה לוֹמַר: אַף עַל פִּי שֶׁאַתָּה חָכָם, עַתָּה הָיִיתָ סָכָל בַּזֶּה הַדָּבָר.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
עשו. Spelled here with the letter ו, but meaning the same as if it had been written with the letter ה. The word is in the infinitive mode. The word עתה (at this juncture) means that “although, generally speaking you are very clever, now you acted foolishly.”


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

**יֶשׁ לְאֵל יָדִי.** כְּתַרְגּוּמוֹ: ״חֵילָא״.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
יש לאל ידי, as per Onkelos, i.e. “I possess the power.”


###### Radak on Genesis 31:29:2
[Radak on Genesis 31:29:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:29:2)

**אֶמֶשׁ.** הַלַּיְלָה שֶׁעָבְרָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אמש, last night.


###### Radak on Genesis 31:29:3
[Radak on Genesis 31:29:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:29:3)

**וֵאלֹהֵי אֲבִיכֶם.** אֱלֹהֵי אַבְרָהָם, שֶׁהוּא הוֹדִיעוֹ בָּעוֹלָם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ואלוקי אביכם, a reference to the G’d of Avraham whose name Avraham had popularised throughout the region. The reason Lavan speaks of אביכם “your father,” is that he uses the term as a pronoun including Yaakov and his children.


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

**נִכְסֹף נִכְסַפְתָּה.** כְּתַרְגּוּמוֹ, וְנִכְסֹף מָקוֹר מִבִּנְיַן נִפְעַל בְּמִשְׁקַל ״נִשְׁאֹל נִשְׁאַל דָּוִד״ (שמואל א כ:כח).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ועתה ...נכסף נכספתה, as per Onkelos, i.e. “even if you felt an overwhelming urge.” The word נכסוף with the vowel cholem is an infinitive mode in the passive conjugation, similar to Samuel I 20,21 נשאול נשאל.


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

**לָמָּה גָנַבְתָּ אֶת־אֱלֹהָי.** קָרָא הַתְּרָפִים אֱלֹהִים לְפִי שֶׁהָיוּ בּוֹטְחִים בָּהֶם כְּמוֹ בִּדְבַר אֱלֹהִים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אלוהי, he called his Teraphim “my gods,” as he and his kind of people relied on them just as we rely on the true G’d.


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

**וַיַּעַן... כִּי יָרֵאתִי.** לְמַה שֶׁאָמַרְתָּ לִי, ״מֶה עָשִׂיתָ וַתִּגְנֹב אֶת לְבָבִי״ (בראשית לא:כו), לֹא הוֹדַעְתִּיךָ לְפִי שֶׁיָּרֵאתִי וְאָמַרְתִּי בְּלִבִּי אִם אוֹדִיעֲךָ **פֶּן תִּגְזֹל אֶת בְּנוֹתֶיךָ מֵעִמִּי**.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויען...כי יראתי, concerning your question “what did you do by misleading me,” I did not inform you of my impending departure because I was afraid; I said to myself if I tell you, you would rob me of “your daughters,” i.e. my wives and children.


###### Radak on Genesis 31:32:1
[Radak on Genesis 31:32:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:32:1)

**עִם אֲשֶׁר תִּמְצָא.** מַה שֶּׁאָמַרְתָּ לִי ״לָמָּה גָנַבְתָּ אֶת אֱלֹהָי״ (בראשית לא:ל), **עִם אֲשֶׁר תִּמְצָא אֶת אֱלֹהֶיךָ לֹא יִחְיֶה**, מֵעַתָּה אֲנִי אוֹמֵר לְךָ שֶׁתַּהֲרֹג מִי שֶׁתִּמְצָאֵם אֶצְלוֹ. **נֶגֶד אַחֵינוּ**, בִּפְנֵי אַחַי וְאַחֶיךָ חַפֵּשׂ כָּל אֲשֶׁר לִי וּמַה שֶּׁתַּכִּיר שֶׁהוּא שֶׁלְּךָ קַח לְךָ, אִם אֱלֹהֶיךָ אוֹ דָּבָר אַחֵר.


###### Radak on Genesis 31:33:1
[Radak on Genesis 31:33:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:33:1)

**וַיֵּצֵא מֵאֹהֶל לֵאָה.** וְכַאֲשֶׁר יָצָא מֵאֹהֶל לֵאָה נִכְנַס בְּאֹהֶל רָחֵל, וּלְפִי שֶׁנִּתְעַכֵּב שָׁם וְרַבּוּ הַדְּבָרִים בֵּינוֹ לְבֵינָהּ כְּתָבוֹ בָּאַחֲרוֹנָה.


###### Radak on Genesis 31:33:2
[Radak on Genesis 31:33:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:33:2)

וּבִבְרֵאשִׁית רַבָּה: **וַיָּבֹא לָבָן בְּאֹהֶל יַעֲקֹב.** זֶהוּ אֹהֶל רָחֵל, **וַיָּבֹא בְּאֹהֶל רָחֵל**, שְׁנֵי פְעָמִים נִכְנַס בְּאֹהֶל רָחֵל, הִכִּיר בָּהּ שֶׁהָיְתָה מְשַׁמְּשָׁנִית.


###### Radak on Genesis 31:34:1
[Radak on Genesis 31:34:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:34:1)

**וְרָחֵל... בְּכַר הַגָּמָל.** מַרְדַּעַת הַגָּמָל.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ורחל...בכר הגמל, in the saddle of the camel.


###### Radak on Genesis 31:35:1
[Radak on Genesis 31:35:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:35:1)

**דֶּרֶךְ נָשִׁים לִי.** הוּא הַנִּדּוֹת, וְכֵן ״אֹרַח כַּנָּשִׁים״ (בראשית יח:יא), וְאָמְרָה כֵּן דֶּרֶךְ כָּבוֹד.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ותאמר...כי דרך נשים לי, she referred to menstruation. The Torah elsewhere described this as אורח הנשים, when describing Sarah as no longer experiencing these cycles (Genesis 18,11).


###### Radak on Genesis 31:36:1
[Radak on Genesis 31:36:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:36:1)

**וַיִּחַר לְיַעֲקֹב.** לְפִי שֶׁלֹּא הֶאֱמִין בּוֹ וּמִשֵּׁשׁ אֶת כֵּלָיו, וְאַף עַל פִּי שֶׁהוּא אָמַר לוֹ ״הַכֶּר לְךָ״ (בראשית לא:לב), לָבָן הָיָה לוֹ לִמְנֹעַ עַצְמוֹ מִזֶּה, מִדֶּרֶךְ הַמּוּסָר.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויחר ליעקב, Yaakov was angry at the fact that Lavan did not believe him and personally searched all his belongings, even though he himself had challenged him to do so by saying הכר נא, “please try and find!” If Lavan had possessed the slightest bit of common courtesy that should have been enough for him to desist from an insulting and degrading search.


###### Radak on Genesis 31:37:1
[Radak on Genesis 31:37:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:37:1)

**שִׂים כֹּה.** סַדֵּר טַעֲנוֹתֶיךָ וּדְבָרְךָ עִמִּי נֶגֶד אַחַי וְאַחֶיךָ, וְאַחֵי יַעֲקֹב הֵם הָרוֹעִים וּשְׁאָר אֲנָשִׁים שֶׁהָיוּ עִמּוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
!כי מששת...שים כה, “please list all your complaints against me in front of all my family and your family. The people whom Yaakov referred to as אחי, “my brothers,” in this verse were the shepherds in his employ who were his brothers vocationally speaking, being members of the same guild.


###### Radak on Genesis 31:38:1
[Radak on Genesis 31:38:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:38:1)

**לֹא שִׁכֵּלוּ.** מִבִּרְכַּת ה׳ לְךָ בִּגְלָלִי.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
זה עשרים שנה...לא שכלת, because of G’d’s blessing for me.


###### Radak on Genesis 31:38:2
[Radak on Genesis 31:38:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:38:2)

**וְאֵילֵי צֹאנְךָ לֹא אָכָלְתִּי.** וּמֵאֵילֵי צֹאנְךָ לֹא אָכַלְתִּי, וַאֲפִלּוּ אֶחָד לֹא אָכַלְתִּי, וְתֶחְסַר מ״ם הַשִּׁמּוּשׁ, כְּמוֹ ״אֶלְחָנָן בֶּן דּוֹדוֹ בֵּית לֶחֶם״ (שמואל ב כג:כד) כְּמוֹ מִבֵּית לֶחֶם, ״עַד יָקוּם גּוֹי אֹיְבָיו״ (יהושע י:יג) מֵאוֹיְבָיו, וְהַדּוֹמִים לָהֶם. וְאָמַר זֶה כִּי דֶּרֶךְ הָרוֹעִים לֶאֱכֹל מִבְּשַׂר מַרְעִיתָם פְּעָמִים, אָמַר הוּא, אֲנִי לֹא אָכַלְתִּי מִצֹּאנְךָ אֶלָּא מִשֶּׁלִּי אָכַלְתִּי, וְזָכַר הָאֵילִים שֶׁהֵם גְּרוּעִים יוֹתֵר לַאֲכִילָה מֵהַכְּבָשִׂים, וְאַף עַל פִּי כֵן לֹא אָכַלְתִּי מֵהֶם; וְלֹא זָכַר הַנְּקֵבוֹת כִּי לֹא יֹאכְלוּם בָּרֹב.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ואילי צאנך לא אכלתי. I did not eat from a single one of the male sheep. The letter מ in front of the word אילי is missing, just as it is missing in Samuel II 23,24 in the line אלחנן בן דודו בית לחם where we would have expected מבית לחם. Another example of such a missing prefix מ is found In Joshua 10,13 עד יקום גוי אויביו, where we would have expected עד יקום גוי מאויביו, “until a nation arises from its enemies.” There are more such examples throughout Scripture. The reason Yaakov made a point of saying that he had not eaten of any of the male sheep was that it was widely accepted that the shepherds who were far from home would eat the meat of such animals. Yaakov made the point that far from following accepted practice, he had only eaten things that had belonged to him outright. Male sheep are worth less in the marketplace than their female counterparts. Their meat is also less tasty.


###### Radak on Genesis 31:39:1
[Radak on Genesis 31:39:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:39:1)

**טְרֵפָה.** וְאַף עַל פִּי שֶׁנִּטְרְפָה בְּאֹנֶס, כְּגוֹן שְׁנֵי זְאֵבִים וְלֹא הָיָה לִי לְהַצִּיל, זֶהוּ שֶׁאָמַר **מִיָּדִי תְּבַקְשֶׁנָּה**, אִם הָיִיתִי מֵבִיא אוֹתָהּ אֵלֶיךָ, יָדַעְתִּי שֶׁתְּבַקְשֶׁנָּה מִיָּדִי שֶׁלֹּא כַדִּין.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
טרפה לא, even if an animal had been attacked by wild beasts in a manner which could not have been the fault of the shepherd, I did not bring you the evidence to prove my innocence in such an accident but replaced it out of my own pocket. I did not want you to claim that I could have protected the animal against its attacker. I knew that it would have been futile to claim that I was not to blame as you would have illegally debited me with its worth.


###### Radak on Genesis 31:39:2
[Radak on Genesis 31:39:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:39:2)

**אָנֹכִי אֲחַטֶּנָּה.** הַחֵטְא הָיָה עָלַי לְשַׁלְּמָהּ לְךָ אַף עַל פִּי שֶׁלֹּא הָיִיתִי חוֹטֵא וּפוֹשֵׁעַ בּוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אנכי אחטנה, I would have been blamed even if I had not been at fault


###### Radak on Genesis 31:39:3
[Radak on Genesis 31:39:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:39:3)

**גְּנֻבְתִי יוֹם.** אוֹ אִם נִגְנְבָה בְּהֵמָה מִן הָעֵדֶר בֵּין בַּיּוֹם בֵּין בַּלַּיְלָה, אֲנִי הָיִיתִי מְשַׁלֵּם אוֹתָהּ לָךְ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
גנבתי יום, if an animal had been stolen from the flock either by day or by night I was always blamed for it and held responsible. I paid you for it regardless of the circumstances.


###### Radak on Genesis 31:39:4
[Radak on Genesis 31:39:4](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:39:4)

**גְּנֻבְתִי [יוֹם].** הַיּוֹ״ד נוֹסֶפֶת כְּיוֹ״ד ״מְלֵאֲתִי מִשְׁפָּט״ (ישעיה א:כא), וְאִלּוּ הָיְתָה לְכִנּוּי הָיְתָה הַבֵּית קְמוּצָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
גנבתי, the letter י at the end has been added for reasons which are not clear. It is similar to another superfluous י which is found in Isaiah 1,21. If the function of the letter י had been that of a pronoun, i.e. “mine,” the letter ב would have had to be written with the vowel kametz.


###### Radak on Genesis 31:40:1
[Radak on Genesis 31:40:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:40:1)

**הָיִיתִי בַיּוֹם וְגוֹ׳.** לְפִי שֶׁלֹּא הָיִיתִי רוֹצֶה לִנְטֹשׁ הַצֹּאן עַל רוֹעֶה אַחֵר תַּחְתַּי, הָיִיתִי סוֹבֵל חֲמִימוּת הַשֶּׁמֶשׁ בַּיּוֹם וְקֶרַח בַּלָּיְלָה, וְנָדְדָה גַּם כֵּן שְׁנָתִי מֵעֵינָי הֵן מִפְּנֵי הַקֹּר הֵן מִפְּנֵי שֶׁהָיָה לִבִּי טָרוּד עַל הַצֹּאן שֶׁמָּא יָבֹאוּ זְאֵבִים לִטְרֹף אוֹ גַּנָּבִים לִגְנֹב.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
הייתי, seeing that I did not want to entrust the flock to another shepherd, I was forced to endure the sun’s heat by day and the extreme cold at night. I denied myself sleep at night for fear something could happen to any of the animals.


###### Radak on Genesis 31:41:1
[Radak on Genesis 31:41:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:41:1)

**בִּשְׁתֵּי בְנֹתֶיךָ.** מַה שֶּׁאֵין מִנְהַג הָעוֹלָם לַעֲשׂוֹת כֵּן לַעֲבֹד בְּאִשָּׁה, וּכְמוֹ כֵן הֵן אָמְרוּ ״כִּי מְכָרָנוּ״ (בראשית לא:טו).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
זה לי...בשתי בנותיך, I served you not only for one woman but for two, although it is not accepted practice for a man to serve for a woman. My wives testified to this when they described their father as “selling us.” (31,15)


###### Radak on Genesis 31:42:1
[Radak on Genesis 31:42:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:42:1)

**אֱלֹהֵי אָבִי.** וְאַחַר כֵּן פֵּרַשׁ **אֱלֹהֵי אַבְרָהָם וּפַחַד יִצְחָק הָיָה לִי**, כְּתַרְגּוּמוֹ, וּפֵרוּשׁוֹ, כִּי הָיָה יַעֲקֹב אוֹמֵר **פַחַד יִצְחָק** עַל הָעֲקֵדָה, שֶׁמִּפַּחְדּוֹ לָאֵל מָסַר עַצְמוֹ לִשְׁחִיטָה. וְיֵשׁ לְפָרֵשׁ **פַחַד יִצְחָק**, פַּחַד יַעֲקֹב לְיִצְחָק שֶׁיִּמְצָאֶנּוּ חַי.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
לולי אלוקי אבי, after having used this term, Yaakov amplifies whom he meant by it, i.e. אלוקי אברהם ופחד יצחק היה לי, as explained by Onkelos פחד יצחק is the G’d Yitzchok was in awe of. Yitzchok had subjected himself to slaughter by his father as he had been in awe of his father’s G’d. One can explain the words פחד יצחק as referring to Yaakov who was afraid that if he did not go home now he would never see his father again while he was alive.


###### Radak on Genesis 31:42:2
[Radak on Genesis 31:42:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:42:2)

וּפֵרֵשׁ **הָיָה לִי.** לִשְׁנֵי טְעָמִים, הָאֶחָד, לוּלֵי אֱלֹהֵי אַבְרָהָם הָיָה לִי בְּעָבְדִי אוֹתְךָ, רֵיקָם שִׁלַּחְתָּנִי; וְהָאַחֵר לוּלֵי פַּחַד יִצְחָק הָיָה לִי שֶׁאֲנִי מְפַחֵד אִם אֶמְצָאֶנּוּ חַי וּבַעֲבוּר זֶה לֹא נִשְׁאַרְתִּי עוֹד עִמְּךָ, שֶׁאִם הָיִיתִי נִשְׁאָר עִמְּךָ יוֹתֵר הָיִיתָ מְשַׁלֵּחַ אוֹתִי רֵיקָם מֵרֹב תַּחְבּוּלוֹתֶיךָ וּמַרְמוֹתֶיךָ בְּהַחֲלִיפְךָ מַשְׂכֻּרְתִּי וְתִגְזֹל אֶת אֲשֶׁר לִי וּמִפַּחְדִי אֶל יִצְחָק מִהַרְתִּי דַּרְכִּי וְלֹא הוֹדַעְתִּיךָ, כִּי נִכְסַפְתִּי אֵלָיו לִרְאוֹת בְּמִיתָתוֹ וּלְקָבְרוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
היה לי, Yaakov explains his surviving of Lavan’s machinations as being due to two separate causes. 1) if the G’d of Avraham had not been on my side ריקם שלחתני, you would have sent me home as empty-handed as when I arrived at your home. 2) had it not been for my urgent longing to see my father Yitzchok before he died. I doubt that I would have still have found him alive on my return if I had stayed with you any longer. Out of these considerations I could not remain with you. When I left my father he was already worried about his death approaching. If I want to see him once more alive, I decided that I must return home before it is too late. I could not tell you of my intention as you might have prevented me from being present at his death and my burying him.


###### Radak on Genesis 31:42:3
[Radak on Genesis 31:42:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:42:3)

**וַיּוֹכַח אָמֶשׁ.** כְּשֶׁאָמַר לְךָ ״הִשָּׁמֶר לְךָ מִדַּבֵּר עִם יַעֲקֹב מִטּוֹב וְעַד רָע״ (בראשית לא:כט).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויוכח אמש. He rebuked (you) last night, when He told you not to dare to display a hostile attitude towards me. (verse 29)


###### Radak on Genesis 31:43:1
[Radak on Genesis 31:43:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:43:1)

**לִי־הוּא.** כִּי מִמֶּנִּי הָיָה לְךָ הַכֹּל.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויען לבן...לי הוא, for all of this originated from my possessions.


###### Radak on Genesis 31:43:2
[Radak on Genesis 31:43:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:43:2)

**מָה־אֶעֱשֶׂה לָאֵלֶּה.** אָמַר לָאֵלֶּה אַחַר שֶׁאָמַר **וְלִבְנֹתַי**, כְּלוֹמַר לְבָנוֹת כָּאֵלֶּה שֶׁהֵם טוֹבוֹת מָה אֶעֱשֶׂה, כְּלוֹמַר אֵיךְ אֶפָּחֵד מֵהֶם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
?מה אעשה לאלה; he said “to these,” after having previously said: “and to my daughters.” He meant that to daughters such as these what am I able to do? How can I allow myself to be separated from them?


###### Radak on Genesis 31:44:1
[Radak on Genesis 31:44:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:44:1)

**וְעַתָּה לְכָה.** פֵּרַשְׁנוּהוּ (בראשית יט:לב).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ועתה לכה, we already explained the meaning of this expression on 19,32.


###### Radak on Genesis 31:44:2
[Radak on Genesis 31:44:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:44:2)

**וְהָיָה לְעֵד.** דְּבַר הַבְּרִית יִהְיֶה עֵד בֵּינִי וּבֵינֶךָ, וְהָעֵדוּת יְפָרֵשׁ בְּסוֹף ״אִם תְּעַנֶּה וְגוֹ׳״ (בראשית לא:נ).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
והיה, the words of this covenant shall testify between me and you. The actual terms of the covenant are spelled out beginning with the words in verse 50 אם תענה וגו'.


###### Radak on Genesis 31:45:1
[Radak on Genesis 31:45:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:45:1)

**וַיְרִימֶהָ מַצֵּבָה.** הֵרִימָהּ לִהְיוֹת מַצֵּבָה שֶׁהֱצִיבָהּ עַל קוֹמָתָהּ וְשָׂמָהּ בְּמָקוֹם גָּבֹהַּ מֵהָהָר לִהְיוֹת נִרְאֵית מֵרָחוֹק, זֶהוּ שֶׁאָמַר וַיְרִימֶהָ וְלֹא אָמַר ״וַיָּשֶׂם אֹתָהּ מַצֵּבָה״ (בראשית כח:יח), וּלְפִיכָךְ קְרָאָהּ מִצְפָּה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויקח...וירימה מצבה. He tilted the stone to be upright and placed it on an elevation in the neighbourhood so that it would be visible from a distance. This is the meaning of the word וירימה, as distinct from simply וישם, as for instance in Genesis 28,18. This is also why he called it מצפה, “a lookout point.”


###### Radak on Genesis 31:46:1
[Radak on Genesis 31:46:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:46:1)

**לְאֶחָיו.** לַאֲנָשָׁיו. וְאַף עַל פִּי שֶׁיַּעֲקֹב אָמַר לְאֶחָיו, לָבָן גַּם כֵּן עִם אֲנָשָׁיו לָקְטוּ אֲבָנִים וְעָשׂוּ כֻלָּם גַּל אֲבָנִים וְאָכְלוּ שָׁם בְּיַחַד, יַעֲקֹב עִם אֲשֶׁר עִמּוֹ, וְלָבָן עִם אֲשֶׁר עִמּוֹ, אָכְלוּ יַחַד עַל־הַגָּל. אוֹ יִהְיֶה פֵּרוּשׁ **לְאֶחָיו** גַּם עַל אַנְשֵׁי לָבָן, כִּי כֻלָּם הָיוּ בִּכְלַל אֶחָיו אַחַר שֶׁהָיָה שָׁלוֹם בֵּינֵיהֶם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויאמר... לאחיו, to his companions. Although Yaakov used the expression “to his brothers,” in telling them to collect stones for the monument, Lavan and his men did likewise and between them they built them into a pile before sharing a meal together. Yaakov ate a meal with his men, Lavan with his, both near the heap of stones they had erected. It is also possible that the meaning of the word לאחיו includes also the men traveling with Lavan, as they were all included in that term now that their war had been settled peacefully. The meal then would be similar to placing a seal on the newly concluded covenant between them.


###### Radak on Genesis 31:47:1
[Radak on Genesis 31:47:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:47:1)

**וַיִּקְרָא.** כָּל אֶחָד קָרָא לוֹ שֵׁם בִּלְשׁוֹנוֹ, לָבָן בִּלְשׁוֹן אֲרָמִי.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויקרא, each party named the monument using their own language.


###### Radak on Genesis 31:47:2
[Radak on Genesis 31:47:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:47:2)

**יְגַר שָׂהֲדוּתָא.** וְכֵן תַּרְגּוּם ״וְהָיְתָה בָבֶל לְגַלִּים״ (ירמיה נא:לז) ״לִיגָרִין״.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
יגר שהדותא, the Hebrew approximation is found in Jeremiah 51,37 והיתה בבל לגלים, “Babylon will then become a heap of stones.”


###### Radak on Genesis 31:48:1
[Radak on Genesis 31:48:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:48:1)

**וַיֹּאמֶר.** אָמַר בִּלְשׁוֹנוֹ זֶה הַדָּבָר, אוֹ אָמַר בִּלְשׁוֹן עִבְרִי, כִּי אֶפְשָׁר שֶׁלָּבָן הָיָה יוֹדֵעַ לָשׁוֹן עִבְרִי וּמְדַבֵּר בּוֹ עִם יַעֲקֹב.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויאמר, he made the statement following in his own language. Alternatively, he said all this in Hebrew as it is quite possible that Lavan knew Hebrew and when speaking with Yaakov used to speak to him in Hebrew.


###### Radak on Genesis 31:48:2
[Radak on Genesis 31:48:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:48:2)

**עַל־כֵּן קָרָא־שְׁמוֹ.** יַעֲקֹב קָרָא שְׁמוֹ גַּלְעֵד, לִהְיוֹתוֹ עֵד בֵּינוֹ וּבֵין לָבָן, וְלָבָן אָמַר הַדָּבָר עוֹד לְקַיֵּם הַבְּרִית בְּעֵדוּת זוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
על כן קרא שמו, Yaakov named the monument Galed, meaning that the heap of stones should be a witness between himself [and the Torah mentions that this had been his intention already before the thought was articulated. Paraphrased by me. Ed.]


###### Radak on Genesis 31:49:1
[Radak on Genesis 31:49:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:49:1)

**וְהַמִּצְפָּה.** וְהִיא הַמַּצֵּבָה שֶׁקָּרָא אוֹתָהּ יַעֲקֹב מִצְפָּה, לְפִי שֶׁהֵקִימָהּ בְּמָקוֹם גָּבוֹהַּ, וְקָרָא אוֹתָהּ גַּם כֵּן מִצְפָּה לְעִנְיַן שֶׁאָמַר **יִצֶף ה׳ בֵּינִי וּבֵינֶךָ**, וְלָבָן קְרָאָהּ בִּלְשׁוֹנוֹ סָהֲדוּתָא.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
והמצפה, this was the monument he had previously called מצפה, as he had erected it on an elevated spot to serve as a lookout point. Another reason why Yaakov had chosen this name was יצף ה' ביני וביניך, that he had invoked G’d’s benevolent intervention based on their truce. Lavan called it something corresponding in the Aramaic language.


###### Radak on Genesis 31:49:2
[Radak on Genesis 31:49:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:49:2)

**כִּי נִסָּתֵר.** כַּאֲשֶׁר נִסְתָּר אִישׁ מֵרֵעֵהוּ וְלֹא יִרְאֶה אִישׁ מִמֶּנּוּ בְּעִנְיַן חֲבֵרוֹ, יִהְיֶה לִי עֵד בֵּינִי וּבֵינֶיךָ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
כי נסתר, when they would live apart and not see each other so that neither would be aware of the other keeping to the terms of the agreement, G’d would be the witness between the two.


###### Radak on Genesis 31:50:1
[Radak on Genesis 31:50:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:50:1)

**אִם תְּעַנֶּה.** אִם יֶחְסְרוּ דָּבָר וְיִצְעֲקוּ, אוֹ שֶׁלֹּא תִתְנַהֵג עִמָּהֶן דֶּרֶךְ כָּבוֹד, כִּי כָּל זֶה עִנּוּי לַנָּשִׁים הַנִּכְבָּדוֹת. וּבְדִבְרֵי רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה **אִם תְּעַנֶּה** מִתַּשְׁמִישׁ (יומא עז), **אִם תִּקַּח** צָרוֹת.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אם תענה את בנותי, if you will deprive them of any of their needs, the ones stipulated as the obligation of a husband towards his wives, or even if you do not treat them with the respect due to them. According to our sages in Yuma 77 the words אם תענה refer to denial of marital relations, whereas the words אם תקח, refer to Yaaov marrying additional wives, competitors to the existing ones.


###### Radak on Genesis 31:50:2
[Radak on Genesis 31:50:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:50:2)

**אֵין אִישׁ עִמָּנוּ.** וַהֲלֹא כַּמָּה אֲנָשִׁים הָיוּ עִמָּהֶם, אֶלָּא אֵין אִישׁ עִמָּנוּ שֶׁיּוֹכִיחַ בֵּין שְׁנֵינוּ אִם תַּעֲשֶׂה זֶה, כִּי אַתָּה תִּשְׁכֹּן בְּאֶרֶץ אַחֶרֶת וְאֵין מִי שֶׁיֹּאמַר לְךָ מָה תַּעֲשֶׂה הֲלֹא כָּרַתָּ בְּרִית עִם לָבָן? אֶלָּא **אֱלֹהִים** יִהְיֶה **עֵד בֵּינִי וּבֵינֶךָ** אִם תִּשְׁקֹר בְּעֵדוּתִי.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אין איש עמנו, a peculiar statement seeing there were plenty of people present at the time. What Lavan meant was that there would be a time when none of the people who now witnessed the covenant would be available to testify if a dispute concerning whether its terms had been kept erupted. Now that Yaakov returned home there was no one to remind him or even to report on observance or non-observance of the terms of the covenant. This is why Lavan invoked G’d as being the witness if the terms of the covenant were broken. He was to be the guarantor. [It is interesting to observe that in spite of Lavan being an idolater he always accepted that the G’d of Avraham was the One to Whom Yaakov owed allegiance, and according to Whose rules Yaakov had to conduct himself. This was not hypocrisy on his part. Ed.]


###### Radak on Genesis 31:51:1
[Radak on Genesis 31:51:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:51:1)

**אֲשֶׁר יָרִיתִי.** לִהְיוֹתָם עֵד בֵּינִי וּבֵינֶךָ, אוֹ פֵּרוּשׁוֹ יִהְיֶה בֵּינִי וּבֵינְךָ שֶׁלֹּא תַּעֲבֹר מֵהֶם אֵלַי לְרָעָה, וְלֹא אֶעֱבֹר מֵהֶם וָהָלְאָה אֵלֶיךָ לְרָעָה. וְאָמַר **אֲשֶׁר יָרִיתִי** אַף עַל פִּי שֶׁיַּעֲקֹב הֵקִים הַמַּצֵּבָה וְהוּא אָמַר לַעֲשׂוֹת הַגַּל, כֵּיוָן שֶׁלָּבָן אָמַר לְיַעֲקֹב ״לְכָה נִכְרְתָה בְרִית״ (בראשית לא:מד) וְיַעֲקֹב עָשָׂה עַל דְּבָרָיו, הֲרֵי הוּא כְּאִלּוּ יָרָה אַבְנֵי הַגַּל וְהַמַּצֵּבָה, וּכְבָר פֵּרַשְׁנוּ כִּי בְּנֵי לָבָן וְאֶחָיו לָקְטוּ אֲבָנִים לַעֲשׂוֹת הַגַּל. אוֹ פֵּרוּשׁ **אֲשֶׁר יָרִיתִי** בִּדְבָרִי כְּלוֹמַר בִּדְבָרִי הִשְׁלַכְתִּים בֵּינִי וּבֵינֶךָ, וְכֵן ״אוֹרֶה אֶתְכֶם בְּיַד אֵל״ (איוב כז:יא).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויאמר...אשר יריתי ביני וביניך, the words להיותם עד, “to serve as witness” are presumed to be part of this verse. It is also possible that the line as it is written means “shall be between me and you,” as a warning not to trespass, i.e. violate any of the conditions agreed to. Crossing the boundary established for aggressive purposes was outlawed by mutual agreement. Lavan added the words אשר יריתי, “which I have set up,” to emphasise that although Yaakov had in fact erected this pile of stones, this was a joint undertaking and obligated both of them to keep the peace. After all, he, Lavan had first broached the subject of entering into a covenant. This meant that when Yaakov had erected the pile and the monument he had done so at the initiative and suggestion of Lavan, making it a joint enterprise. We have already explained on verse 46 that in fact Lavan’s sons and brothers had collected the rocks which later formed the גל, the heap. [I believe that seeing they had no mortar the monument was called a גל, suggesting that it was not as permanent as a wall with its stones held in place by mortar. Ed.] The meaning of the words אשר יריתי could be: “at my instruction.” We have such a meaning of the root in Job 27,11 אורה אתכם ביד א-ל,”I will teach you what is in G’d’s power.”


###### Radak on Genesis 31:52:1
[Radak on Genesis 31:52:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:52:1)

**אִם־אָנִי.** ״אִם״ זֶה, טַעְמוֹ בִּמְקוֹם שִׁי״ן הַשִּׁמּוּשׁ, כְּאִלּוּ אָמַר שֶׁאֲנִי שֶׁאַתָּה, וְכֵן ״עַד אִם־כִּלּוּ לִשְׁתֹּת״ (בראשית כד:יט).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
עד...אם אני, the expression אם אני and אם אתה in this verse must be understood as if the Torah had written שאני and שאתה, “that I,“ “that you.” We find the word אם used in that sense in Genesis 24,19 עד אם כלו לשתות, “until they have finished drinking,” as we pointed out there.


###### Radak on Genesis 31:52:2
[Radak on Genesis 31:52:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:52:2)

**אָנִי.** בְּקָמָץ שֶׁלֹּא בִּמְקוֹם הַפֶּסֶק, אֲבָל הוּא בְּהַעֲמָדַת טַעַם, וְכֵן ״אַף אָנִי בְּכוֹר אֶתְּנֵהוּ״ (תהלים פט:כח), ״בָּרְכֵנִי גַם אָנִי״ (בראשית כז:לד).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אני, the word is spelled with the vowel kametz although it does not signify a comma or other interruption of the subject matter under discussion. It is to be understood as in Psalms 89,28 in אף אני-בכור אתנהו, “I will even consider him as a firstborn.” The long vowel kametz lends emphasis to the word. So it does in our verse, and so it does in Genesis 27,34 ברכני גן אני אבי, “bless me also father!” Esau pleaded: “I too need a blessing.”


###### Radak on Genesis 31:52:3
[Radak on Genesis 31:52:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:52:3)

**וְאֶת הַמַּצֵּבָה.** אֲשֶׁר הֵצַבְתָּ אַתָּה לְעֵד וְלִבְרִית בֵּינִי וּבֵינֶךָ, כִּי הַמַּצֵּבָה הֵרִים יַעֲקֹב וְהַגַּל עָשׂוּ שְׁנֵיהֶם, לְפִיכָךְ זָכַר הַמַּצֵּבָה בְּאָמְרוֹ לְיַעֲקֹב **וְאִם אַתָּה**. וְהֵיאַךְ הָיָה לָבָן מְפַיֵּס מִמֶּנּוּ, וַהֲלֹא אָמַר ״יֶשׁ לְאֵל יָדִי לַעֲשׂוֹת עִמָּכֶם רָע״ (בראשית לא:כט), אֶלָּא שֶׁרָאָה כִּי אֱלֹהִים עִם יַעֲקֹב בְּכָל אֲשֶׁר עוֹשֶׂה וְהִזְהִירוֹ עָלָיו וְאָמַר ״הִשָּׁמֶר לְךָ״ (שם), לְפִיכָךְ יָרֵא מִמֶּנּוּ וּבִקֵּשׁ מִמֶּנּוּ בְּרִית, כְּמוֹ שֶׁאָמַר אֲבִימֶלֶךְ לְיִצְחָק, ״רָאֹה רָאִינוּ כִּי הָיָה ה׳ עִמָּךְ, תְּהִי נָא אָלָה וְגוֹ׳״ (בראשית כו:כח).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ואת המצבה הזאת, which you have erected as a witness and sign of the covenant between you and me. Yaakov had erected the monument, whereas both had he and Lavan had combined to set up the pile of stones described as גל. This is why he mentioned the מצבה when saying to Yaakov ואם אתה, we must wonder altogether that Lavan was now prepared to make his peace with Yaakov, having obtained nothing in return for his pursuit. The fact is that although he had boasted that he possessed the power to harm Yaakov, he had realised that Yaakov’s G’d not only had assisted him in the past, but had given him, Lavan personally, notice not even to harass Yaakov. This is why now he begged for a peace agreement, as had Avimelech when be asked for such an agreement from Yitzchok after first having expelled him from Gerar. Avimelech had also acknowledged in front of his general that they had convinced themselves that G’d was on the side of Yitzchok (26,28)


###### Radak on Genesis 31:53:1
[Radak on Genesis 31:53:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:53:1)

**אֱלֹהֵי אַבְרָהָם וֵאלֹהֵי נָחוֹר.** אֱלֹהֵי אַבְרָהָם קֹדֶשׁ, אֱלֹהֵי נָחוֹר חֹל, וְהוּא אֱלֹהִים אֲחֵרִים שֶׁהִיא עֲבוֹדַת הַכּוֹכָבִים שֶׁהָיוּ עוֹבְדִים הַדּוֹרוֹת הָהֵם וְלָבָן הָיָה מַאֲמִין בָּהֶם, וְזָכַר אַבְרָהָם וְנָחוֹר וְלֹא זָכַר יִצְחָק וּבְתוּאֵל, לְפִי שֶׁהֵם הָיוּ נוֹדָעִים יוֹתֵר וּמְפֻרְסָמִים בִּגְדֻלָּה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אלוקי אברהם ואלהי נחור, the first word “elo-hey” is sacred, the second is profane and may therefore be erased, seeing that Nachor had been an idolater. Lavan himself also believed in the gods of his grandfather Nachor. Neither Yitzchok nor Betuel have been mentioned here, seeing they were well known, famous even.


###### Radak on Genesis 31:53:2
[Radak on Genesis 31:53:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:53:2)

**אֱלֹהֵי אֲבִיהֶם.** (מסכת סופרים ד) חֹל, כֵּיוָן שֶׁמִּתְעָרֵב בּוֹ אֱלֹהוּת חֹל, וְזָכַר אֱלֹהֵי אֲבִי יַעֲקֹב וַאֲבִי לָבָן, כָּל אֶחָד נִשְׁבַּע בֶּאֱמוּנָתוֹ, וְיַעֲקֹב נִשְׁבַּע מַה שֶּׁאָמַר לָבָן **בְּפַחַד אָבִיו יִצְחָק**, וּכְבָר פֵּרַשְׁנוּהוּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אלוהי אביהם, here too the word “elohey” is profane and may be erased from a Torah scroll if the occasion demands it. Whenever an expression denoting G’d includes idols, even if as something minor, the word is treated as profane. What was meant here are the respective gods of Yaakov’s father and Lavan’s father, each one in accordance with his religious convictions. Yaakov, when rendering his oath, swore by פחד יצחק, the G’d that Yitzchok had been in awe of when he was prepared to be slaughtered by his father. (as we explained on verse 42)


###### Radak on Genesis 31:54:1
[Radak on Genesis 31:54:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:54:1)

**וַיִּזְבַּח.** עָשָׂה סְעוּדָה וּמִשְׁתֶּה כְּדֵי שֶׁיֹּאכְלוּ בְּיַחַד בְּהִפָּרְדָם זֶה מִזֶּה לְזִכָּרוֹן הַבְּרִית.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויזבח, he prepared a festive meal so that they would eat together before taking leave of each other. This was in honour of the covenant just concluded.


###### Radak on Genesis 31:54:2
[Radak on Genesis 31:54:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/31:54:2)

**וַיִּקְרָא לְאֶחָיו.** לְהָאֲנָשִׁים אֲשֶׁר עִם לָבָן, כִּי כֻלָּם אַחִים וְאוֹהֲבִים אַחֲרֵי הַבְּרִית. **לֶחֶם**, כְּלָל לְכָל מַאֲכָל.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
לאחיו, Lavan and the men with him. Now that they had concluded a peace treaty they considered themselves all as brothers.