## Radak on Genesis Chapter 33

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

**וַיַּחַץ... עַל־לֵאָה וְעַל־רָחֵל וְגוֹ׳.** חִלְּקָם עַל הָאִמָּהוֹת, כִּי כָּל אַחַת חָסָה יוֹתֵר עַל בָּנֶיהָ, וְאִם תּוּכַל תַּצִּילֵם וְאִם לֹא, תִּבְכֶּה וּתְבַקֵּשׁ רַחֲמִים עֲלֵיהֶם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וישא יעקב...ויחץ, he divided them between their respective mothers. Each mother would naturally have stronger concern for her own children and if it came to interceding for her own children would do so with more heart-rending pleas than she would for the children of someone else.


###### Radak on Genesis 33:2:1
[Radak on Genesis 33:2:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/33:2:1)

**וַיָּשֶׂם.** אַחֲרוֹן אַחֲרוֹן חָבִיב, אוּלַי יָנוּחַ כַּעֲסוֹ בַּהֲרִיגַת הָרִאשׁוֹנִים וְיַנִּיחַ הָאַחֲרוֹנִים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וישם, the most beloved he placed last, hoping that Esau’s anger had been blunted by the time he met them.


###### Radak on Genesis 33:3:1
[Radak on Genesis 33:3:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/33:3:1)

**וְהוּא עָבַר לִפְנֵיהֶם.** כְּרַחֵם אָב עַל בָּנִים, וְיִגַּע בּוֹ וְלֹא יִגַּע בָּהֶם וְיָנִיחַ הַבָּנִים, אוֹ יִלָּחֵם עֲלֵיהֶם הוּא וַעֲבָדָיו אִם לֹא יְקַבֵּל פִּיּוּסוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
והוא עבר לפניהם, as a father who has compassion on his children. He offered himself as the butt of Esau’s anger hoping thereby to save the lives of his children. Either Esau would agree not to harm the children or he would engage Esau in battle to try and save his children if Esau refused his offer of reconciliation.


###### Radak on Genesis 33:3:2
[Radak on Genesis 33:3:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/33:3:2)

**שֶׁבַע פְּעָמִים.** בִּבְרֵאשִׁית רַבָּה (עח) עַל שֵׁם ״שֶׁבַע יִפּוֹל צַדִּיק וָקָם״ (משלי כד:טז).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
שבע פעמים. According to Bereshit Rabbah 78,8 the reason why he prostrated himself 7 times before Esau is based on Proverbs 24,16 שבע יפול צדיק, that the righteous fall down seven times before remaining upright after getting up.


###### Radak on Genesis 33:4:1
[Radak on Genesis 33:4:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/33:4:1)

**וַיָּרָץ.** כְּשֶׁרָאָה שֶׁנִּכְנַע כָּל כָּךְ לְפָנָיו, כִּפֵּר לוֹ כָּל מַה שֶּׁעָשָׂה לוֹ וְנִתְמַלֵּא עָלָיו רַחֲמִים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וירץ, when Esau saw that Yaakov had humbled himself so much before him, he forgave what he had done to him and his sense of compassion was stirred.


###### Radak on Genesis 33:4:2
[Radak on Genesis 33:4:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/33:4:2)

**וַיִּשָּׁקֵהוּ.** נָקוּד עָלָיו. בִּבְרֵאשִׁית רַבָּה (עח:ט) אָמַר רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר: בְּכָל מָקוֹם שֶׁאַתָּה מוֹצֵא כְּתָב רַבָּה עַל הַנְּקוּדָה אַתָּה דּוֹרֵשׁ אֶת הַכְּתָב, נְקוּדָה רַבָּה עַל הַכְּתָב אַתָּה דּוֹרֵשׁ אֶת הַנְּקוּדָה. כָּאן לֹא הַכְּתָב רַבָּה וְלֹא הַנְּקוּדָה רַבָּה, מְלַמֵּד שֶׁנְּשָׁקוֹ בְּכָל לִבּוֹ. אָמַר רַבִּי יַנַּאי: אִם כֵּן לָמָּה נָקוּד עָלָיו? אֶלָּא מְלַמֵּד שֶׁלֹּא בִּקֵּשׁ לְנַשְּׁקוֹ אֶלָּא לְנָשְׁכוֹ, וְנַעֲשָׂה צַוָּארוֹ שֶׁל יַעֲקֹב שֶׁל שַׁיִשׁ וְשִׁנָּיו שֶׁל עֵשָׂו שֶׁל שַׁעֲוָה, זֶה בָּכָה עַל צַוָּארוֹ וְזֶה בָּכָה עַל שִׁנָּיו.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וישקהו, the word has a dot on each of the letters. In Bereshit Rabbah 78,9 Rabbi Shimon ben Elazar says that everywhere where you find the dots do not cover each letter of the word underneath we give preference to the meaning of the text as is, without the dots. When there are more dots than letters, we give emphasis in our interpretation to the dots. In this instance, there are as many dots as there are letters in the word וישקהו, so that we understand that Esau kissed Esau sincerely with all his heart. To this Rabbi Yannai countered by asking that if this is indeed so, why bother to put any dots on the word if they do not affect the meaning? We therefore must interpret that originally Esau had intended to bite Yaakov’s neck feigning an embrace. G’d made his teeth as soft as wax and Yaakov’s neck as hard as ivory. ויבכו, one on account of his neck, the other on account of his teeth.


###### Radak on Genesis 33:5:1
[Radak on Genesis 33:5:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/33:5:1)

**מִי אֵלֶּה לָךְ.** אֵלֶּה הַנָּשִׁים וְהַיְלָדִים אֲשֶׁר אֲנִי רוֹאֶה אִתְּךָ וְעִמְּךָ מִי הֵם, וְהוּא עָנָה לוֹ עַל הַיְלָדִים וּמֵעַצְמוֹ יָדַע כִּי הַנָּשִׁים אִמּוֹתֵיהֶם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וישא...מי אלה לך, these women and children whom I see, as well as all the numerous servants, who are they? Yaakov answered him concerning the children, and Esau deduced that the women next to them were their mothers.


###### Radak on Genesis 33:7:1
[Radak on Genesis 33:7:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/33:7:1)

**יוֹסֵף וְרָחֵל.** הִקְדִּים יוֹסֵף לְרָחֵל כִּי מֵרֹב חֶמְלָתָהּ עָלָיו הָיְתָה מוֹלִיכָה אוֹתוֹ לְפָנֶיהָ בֵּין יָדֶיהָ; וְיֵשׁ דְּרָשׁ (בראשית רבה עח) כִּי יוֹסֵף קָדַם וְהָלַךְ לִפְנֵי אִמּוֹ לְפִי שֶׁהָיְתָה יְפַת תֹּאַר וְכִסָּה אוֹתָהּ בְּקוֹמָתוֹ, שֶׁהָיָה גְּבַהּ קוֹמָה, שֶׁלֹּא יִרְאֶנָּה אוֹתוֹ רָשָׁע וְיִתֵּן עֵינוֹ עָלֶיהָ. הֲדָא הוּא דִכְתִיב ״בֵּן פֹּרָת יוֹסֵף בֵּן פֹּרָת עֲלֵי עָיִן״ (בראשית מט:כב).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
נגש יוסף ורחל. He made Joseph approach Esau before Rachel, seeing that Rachel was so protective of him (her only child) that she made him walk in front of her where she could constantly keep her eye on him, literally keeping him between her hands. There is an aggadic explanation (quoted by Rashi) that Joseph walked in front of his mother on his own initiative because she was so attractive that he wanted to shield her from inquisitive eyes using his tall physique to shield her from such glances. The source of the Midrash cites the wordבן פורת יוסף בן פורת עלי עין, “Joseph is a noble and prominent son, a noble and prominent son already at the source (well) (Genesis 49,22)


###### Radak on Genesis 33:8:1
[Radak on Genesis 33:8:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/33:8:1)

**מִי לְךָ.** לְמִי, כְּלוֹמַר לְמִי אַתָּה שׁוֹלֵחַ כׇּל־הַמַּחֲנֶה אֲשֶׁר לְךָ, וּלְמִי אַתָּה שׁוֹלֵחַ כָּל הַצֹּאן וְהַבָּקָר הַזֶּה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
?ויאמר מי לך, “to whom belong?” In other words, “to whom did you send this whole camp which is at your disposal, and to who did you send all these sheep and cattle?”


###### Radak on Genesis 33:8:2
[Radak on Genesis 33:8:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/33:8:2)

**לִמְצֹא־חֵן בְּעֵינֵי אֲדֹנִי.** שְׁלַחְתִּיו אִם אֶמְצָא חֵן בְּעֵינֶיךָ שֶׁתְּקַבְּלֶנּוּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
למצוא חן בעיניך אדוני I have sent it to you my lord in the hope that by accepting it you would do me a favour.


###### Radak on Genesis 33:9:1
[Radak on Genesis 33:9:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/33:9:1)

**יֶשׁ־לִי רָב.** אֵינֶנִּי צָרִיךְ לְמִנְחָתְךָ כִּי יֶשׁ־לִי רָב. וּבִבְרֵאשִׁית רַבָּה (עח:יא) **יְהִי לְךָ אֲשֶׁר־לָךְ** אָמַר רַבִּי אֶלְעָזָר אֵין קִיּוּם הַגֵּט אֶלָּא בְּחוֹתְמָיו, שֶׁלֹּא תֹאמַר אִלּוּלֵי שֶׁרִמָּה אָבִינוּ יַעֲקֹב אֶת אָבִיו לֹא נָטַל אֶת הַבְּרָכוֹת, בָּא עֵשָׂו וְחָתְמוֹ וְאָמַר **אָחִי יְהִי לְךָ אֲשֶׁר־לָךְ**.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויאמר עשו, “I do not need your gift for יש לי רב, I possess a great deal.” In Bereshit Rabbah 78,11 the words יש לי רב are understood as meaning: “keep what is yours.” Rabbi Eleazar paraphrased that the validity of a decree of divorce can be attested to only by the people who have signed it. You should not say that if our patriarch Yaakov had not fooled his father he would not have received the blessings. [Yaakov wanted to show Esau that none of these blessings had been fulfilled for him, and that his wealth was totally independent of what his father had assured him of instead of Esau. Ed.] After all these years, Esau finally acknowledged that he had not suffered as a result of Yaakov’s being blessed, so that he said “keep what is yours!”


###### Radak on Genesis 33:10:1
[Radak on Genesis 33:10:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/33:10:1)

**כִּי עַל כֵּן רָאִיתִי פָנֶיךָ.** עַל כֵּן רָאוּי לְךָ לְקַבְּלָהּ כִּי בְּלֵב טוֹב אֲנִי נוֹתְנָהּ לְךָ, כִּי כְּשֶׁרָאִיתִי פָנֶיךָ יִישַׁר בְּעֵינַי כְּמוֹ פְּנֵי הַמַּלְאָךְ שֶׁרָאִיתִי, וְזָכַר לוֹ רְאִיַּת פְּנֵי הַמַּלְאָךְ כְּדֵי שֶׁיִּירָא מִמֶּנּוּ לַעֲשׂוֹת לוֹ רַע כְּמוֹ שֶׁאָמַר לָבָן, כִּי יוֹדֵעַ הָיָה עֵשָׂו כִּי יַעֲקֹב הָיָה צַדִּיק וְתָמִים, כְּמוֹ שֶׁהָיָה יוֹשֵׁב אֹהָלִים מִנְּעוּרָיו, וְהֶאֱמִין בּוֹ שֶׁהַמַּלְאָךְ נִרְאָה לוֹ. וְדִמְיוֹן רְאִיַּת פְּנֵי אָדָם לִרְאִיַּת פְּנֵי הַמַּלְאָךְ הוּא עַל דֶּרֶךְ הַפְלָגָה, כְּמוֹ ״וַאדֹנִי חָכָם כְּמַלְאַךְ אֱלֹהִים לָדַעַת כָּל אֲשֶׁר בָּאָרֶץ״ (שמואל ב יד:כ).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויאמר יעקב...כי על כן ראיתי, this is precisely why it is appropriate that you accept my gift for I give it to you wholeheartedly. When I looked at your face I recognised that it bears the same features as the angel whom I have encountered and who has blessed me. Yaakov alluded to that nocturnal encounter in order to make Esau afraid to harm him. Yaakov had learned from the effect an encounter with angel- albeit it in a nocturnal vision- had had upon Lavan, who had not dared to attack him (29.31) Esau was well aware that Yaakov was a righteous man ever since his youth and he did not hesitate to believe him when told that Yaakov had encounters with angels. When Yaakov flattered Esau that the latter’s features reminded him of the features of the angel he had had a dialogue with, this was an exaggeration, of course. We find a similar exaggeration in Samuel II 14,20 where the woman from Tekoah says to King David that “my lord is wise as an angel of G’d and he knows all that goes on in the land.”


###### Radak on Genesis 33:10:2
[Radak on Genesis 33:10:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/33:10:2)

**וַתִּרְצֵנִי.** הָיְתָה לְרָצוֹן לִי, אוֹ פֵּרוּשׁ אַחֵר: שֶׁרָצִיתָ בִּי.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ותרצני, it was a source of satisfaction for me. Alternatively, the word could mean: “after you have displayed your goodwill towards me.”


###### Radak on Genesis 33:11:1
[Radak on Genesis 33:11:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/33:11:1)

**קַח־נָא אֶת־בִּרְכָתִי.** מִנְחָתִי, כְּמוֹ ״קַח־נָא בְרָכָה מֵאֵת עַבְדֶּךָ״ (מלכים ב ה:טו).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
קח נא את ברכתי, the word ברכתי here means: “my gift.” It occurs in this sense in Kings II 5,15 קח נא ברכה מאת עבדך, “please accept a gift from your servant.”


###### Radak on Genesis 33:11:2
[Radak on Genesis 33:11:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/33:11:2)

**אֲשֶׁר הֻבָאת לָךְ.** עַל יְדֵי הָעֲבָדִים הַהוֹלְכִים אַחֲרַי הָעֲדָרִים. **וְכִי יֶשׁ־לִי־כֹל.** כָּל עֹשֶׁר וְכָבוֹד.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אשר הובאת לך, by the servants who have been walking ahead of me behind those herds. Besides, I have all the wealth and honour I could wish for.


###### Radak on Genesis 33:11:3
[Radak on Genesis 33:11:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/33:11:3)

**וַיִּפְצַר־בּוֹ.** הִרְבָּה לוֹ תַּחֲנוּנִים עַד שֶׁקִּבְּלוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויפצר בו, he pleaded with him insistently until he agreed to accept it.


###### Radak on Genesis 33:12:1
[Radak on Genesis 33:12:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/33:12:1)

**נִסְעָה.** אֶפְשָׁר שֶׁהוּא צִוּוּי, אָמַר עֵשָׂו נִסְעָה אַתָּה תְּחִלָּה לְפִי שֶׁיֵּשׁ לְךָ מִקְנֶה רַב וִילָדִים **וְנֵלֵכָה** בְּיַחַד.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויאמר נסעה, it is possible that Esau’s “suggestion” was in the nature of a command. He was conscious that Yaakov’s progress would be slow due to the animals as well as the children some of whom were of tender age.


###### Radak on Genesis 33:12:2
[Radak on Genesis 33:12:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/33:12:2)

**וְאֵלְכָה לְנֶגְדֶּךָ.** וְאַף עַל פִּי שֶׁפְּעָמִים אֵלֵךְ לְפָנֶיךָ לֹא אֶרְחַק מִמְּךָ אֶלָּא **לְנֶגְדֶּךָ** בְּקָרוֹב אֵלֶיךָ; אוֹ יִהְיֶה נוּ״ן **נִסְעָה** אֵיתָן הַנּוּן לְמַדְבֵּר, כְּלוֹמַר אֲנִי וְאַתָּה נֵלֵכָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ואלכה לנגדך, I will go faster but will remain close by, נגדך,. Alternately, the word נסעה is suggestion in the plural mode, Esau suggesting that they proceed side by side.


###### Radak on Genesis 33:13:1
[Radak on Genesis 33:13:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/33:13:1)

**עָלוֹת עָלָי.** הַצֹּאן וְהַבָּקָר שֶׁהֵם עָלוֹת, כְּלוֹמַר שֶׁהֵם מֵינִיקוֹת וּבְנֵיהֶם הֵם עוֹלְלֵי יָמִים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויאמר...עלות עלי, the word עלות is a term denoting mother animals that are still suckling their young. It is important for their well being that they not be hurried.


###### Radak on Genesis 33:13:2
[Radak on Genesis 33:13:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/33:13:2)

**עָלָי.** לְנַהֲלָם לְאִטָּם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
עלי, it us to me to take care of them by leading them at a leisurely pace.


###### Radak on Genesis 33:13:3
[Radak on Genesis 33:13:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/33:13:3)

**וּדְפָקוּם.** וְאִם דְּפָקוּם, וְכֵן ״וְנָתַן ה׳ לָכֶם לֶחֶם צָר״ (ישעיה ל:כ) – וְאִם נָתַן, כְּלוֹמַר אִם יִדְפְּקוּם הָרוֹעִים יוֹם אֶחָד שֶׁיִּצְטָרְכוּ לְמַהֲרָם בַּעֲבוּרְךָ שֶׁלֹּא תִתְאַחֵר בְּדַרְכְּךָ וָמֵתוּ כָּל־הַצֹּאן.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ודפקום, if they were to be pushed (rushed), Yaakov explained that if his shepherds were to rush these animals even for a single day the sheep would all die from exhaustion. [the author understands Yaakov as telling Esau that “too much can be too little, sometimes.” This is why he quotes Isaiah 30,20. Ed.] In that verse the prophet explains that when G’d provides לחם צר ומים לחץ, “meager bread and scant water,” this is a promise and not a punishment. Too much of a good thing would be counterproductive, would ruin the health of recipient. Hence it is better for the sheep not to travel too fast.


###### Radak on Genesis 33:13:4
[Radak on Genesis 33:13:4](https://torahapp.org/share/book/Radak%20on%20Genesis/r/33:13:4)

**וָמֵתוּ.** הַוָּי״ו כְּוָי״ו ״נִרְדָּם וְרֶכֶב וָסוּס״ (תהלים עו:ז) וְהַדּוֹמִים לָהֶם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ומתו, the prefix ו in this word is analogous to similar prefixes in the words ורכב וסוס in Psalms76,7, and other similar examples. [the point is that the Torah did not write umeytu, but vameytu. Ed.]


###### Radak on Genesis 33:14:1
[Radak on Genesis 33:14:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/33:14:1)

**לְרֶגֶל הַמְּלָאכָה.** הַמִּקְנֶה נִקְרָא מְלָאכָה לְפִי שֶׁבּוֹ עֲבוֹדַת הָאָדָם וְעִסְקוֹ, וְכֵן ״וְכָל הַמְּלָאכָה נִמְבְּזָה וְנָמֵס״ (שמואל א טו:ט). **אֶל אֲדֹנִי שֵׂעִירָה**, כִּי שָׁם הָיָה שׁוֹכֵן אֲבָל לֹא עִם בֵּיתוֹ, כְּמוֹ שֶׁכָּתַבְנוּ בִּתְחִלַּת הַפָּרָשָׁה. וְאַף עַל פִּי שֶׁלֹּא הָלַךְ שָׁם אָמַר לוֹ כֵּן לְהִתְפַּיֵּס דַּעְתּוֹ. וּבִבְרֵאשִׁית רַבָּה (בראשית רבה עח:יא) לְפִי שֶׁקְּרָאוֹ שְׁמוֹנֶה פְּעָמִים אֲדֹנִי נֶעֱנַשׁ וְנִמְלְכוּ בֶּאֱדוֹם שְׁמוֹנָה מְלָכִים לִפְנֵי מֶלֶךְ מָלַךְ בִּבְנֵי יִשְׂרָאֵל.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
יעבר נא ...לרגל המלאכה, the cattle is referred to as מלאכה, because cattle are the instruments by means of which most basic agricultural work is performed. We find a similar usage of the word מלאכה in Samuel I 15,9 וכל המלאכה נמבזה ונמס, “and all the inferior cattle (those they killed).”


###### Radak on Genesis 33:15:1
[Radak on Genesis 33:15:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/33:15:1)

**לָמָּה זֶּה אֶמְצָא־חֵן.** לַעֲשׂוֹת כָּל הַכָּבוֹד הַזֶּה, וְכֵן ״מַדּוּעַ מָצָאתִי חֵן בְּעֵינַיִךְ לְהַכִּירֵנִי״ (רות ב:י).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויאמר למה זה אמצא חן בעיני אדוני, this is Yaakov speaking, saying to Esau that he need not bother to honour him so excessively. We find a similar verse in Ruth 2,10 מדוע מצאתי חן בעיניך להכירני, where Ruth expresses her disbelief about the kindly interest taken in her the alien, the widowed stranger, by Boaz.


###### Radak on Genesis 33:17:1
[Radak on Genesis 33:17:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/33:17:1)

**וַיִּבֶן לוֹ בָיִת.** מְלַמֵּד שֶׁיְּמוֹת הַגְּשָׁמִים הָיוּ. וּבִבְרֵאשִׁית רַבָּה (בראשית רבה עח:טז) כַּמָּה יַעֲקֹב אָבִינוּ עָשָׂה בְּסֻכּוֹת? רַבִּי אַבָּא בַּר כָּהֲנָא אָמַר שְׁמוֹנָה עָשָׂר חֹדֶשׁ, **סֻכֹּת** וּ**בָיִת** וְ**סֻכֹּת**.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויעקב...ויבן לו בית, this teaches that it was during the rainy season. In Bereshit Rabbah 78,16 it is concluded from this detail that Yaakov stayed at Sukkot for several years. [other versions say that it was in Bet El where he stayed 18 months or longer. Ed.]


###### Radak on Genesis 33:18:1
[Radak on Genesis 33:18:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/33:18:1)

**וַיָּבֹא יַעֲקֹב שָׁלֵם.** שֶׁלֹּא חָסַר דָּבָר מִכָּל אֲשֶׁר לוֹ עִם עֵשָׂו, וְלֹא הֵרַע לוֹ אָדָם בְּכָל הַדֶּרֶךְ אֲשֶׁר יָצָא מִפַּדַּן אֲרָם עַד בּוֹאוֹ לִשְׁכֶם, וְשָׁם הֵרֵעוּ לוֹ בִּדְבַר בִּתּוֹ. לְפִיכָךְ אָמַר כֵּן בְּבֹא לִשְׁכֶם, וְלֹא אָמַר כֵּן בְּבוֹאוֹ לְסֻכּוֹת. וּבְבֵרֵאשִׁית רַבָּה (בראשית רבה עט:ה): **שָׁלֵם** בְּגוּפוֹ שֶׁנִּתְרַפֵּא, **שָׁלֵם** בְּמָמוֹנוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויבא יעקב שלם, meaning that he had not incurred any damage or loss as a result of his encounter with Esau. He had not suffered any deterioration during his entire journey from Aram Naharayim. The matter is underlined to show that now that he had returned to the land of Canaan, his homeland, he suffered the indignity of his daughter Dinah being raped. Seeing that this happened at Shechem, the Torah mentions that town instead of telling us that he was 100% o.k. until he came to Sukkot and built himself a house. The Midrash understands the word שלם as a state of being, i.e. similar to when he had said יש לי כל,“I am blessed with everything,” in response to Esau having said יש לי רוב. “I have lots.”


###### Radak on Genesis 33:18:2
[Radak on Genesis 33:18:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/33:18:2)

**אֶת פְּנֵי הָעִיר.** לִפְנֵי, וְכֵן ״אֶת פְּנֵי מֵבִין חָכְמָה״ (משלי יז:כד). אוּלַי הָיְתָה הָעִיר קְטַנָּה, וְהוּא בְּמִקְנֶה רַב וַעֲבָדִים וּשְׁפָחוֹת וְלֹא רָצָה לְהַכְבִּיד עַל בְּנֵי הָעִיר וְנָטָה אָהֳלוֹ מִחוּץ לָעִיר בְּאוֹתָהּ חֶלְקָה שֶׁקָּנָה. וּבְדִבְרֵי רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (בראשית רבה עט:ו) **וַיִּחַן אֶת פְּנֵי הָעִיר** נִכְנַס עִם דִּמְדּוּמֵי חַמָּה וְקָבַע תְּחוּמִין מִבְּעוֹד יוֹם, הֲדָא אָמְרָה שֶׁיַּעֲקֹב אָבִינוּ שָׁמַר אֶת הַשַּׁבָּת קֹדֶם שֶׁתִּנָּתֵן.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
את פני העיר; in front of the town. The expression is parallel to Proverbs 17,24 את פני מבין חכמה, “wisdom is in front of (available) any discerning person.” Perhaps the town was small so that there was not enough room to accommodate Yaakov whose entourage consisted of two camps. His presence inside the town might have cramped their quarters. He therefore erected his tent outside the borders of the town on the piece of land he had bought. According to our sages in Bereshit Rabbah 79,6 the words ויחן את פני העיר mean that seeing he arrived on Friday evening shortly before the onset of the Sabbath, he made an Eiruv Techumim, delineating the area he could walk within freely on the Sabbath. We would learn from here that Yaakov observed the Sabbath legislation down to Rabbinic decrees before such a legislation was given to his descendants at Mount Sinai.


###### Radak on Genesis 33:19:1
[Radak on Genesis 33:19:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/33:19:1)

**וַיִּקֶן... מִיַּד בְּנֵי־חֲמוֹר.** וְלֹא מֵחֲמוֹר, כִּי אוּלַי שֶׁלָּהֶם הָיְתָה וְלֹא לַאֲבִיהֶם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויקן ...מיד בני חמור, the Torah does not write “from Chamor,” but from “the sons of Chamor” who was the father of Shechem, as perhaps the land had belonged to the sons and not to him.


###### Radak on Genesis 33:19:2
[Radak on Genesis 33:19:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/33:19:2)

**אֲבִי שְׁכֶם.** כִּי הָיָה נִכְבָּד וּמְפֻרְסָם, לְפִיכָךְ יִחֵס אָבִיו אֵלָיו.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אבי שכם, seeing that the son was so distinguished the father is identified by reference to his son.


###### Radak on Genesis 33:19:3
[Radak on Genesis 33:19:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/33:19:3)

**בְּמֵאָה קְשִׂיטָה.** מָעוֹת כֶּסֶף, וּבְדִבְרֵי רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה אָמַר רַבִּי עֲקִיבָא כְּשֶׁהָלַכְתִּי לַעֲרַבְיָא שָׁמַעְתִּי שֶׁהָיוּ קוֹרְאִים לְמָעָה קְשִׂיטָה (ראש השנה כו). וְדַעַת אוּנְקְלוֹס כְּבָשׂוֹת, שֶׁתִּרְגֵּם ״חוּרְפָן״ וְתִרְגֵּם גַּם כֵּן ״כִּבְשׂוֹת הַצֹּאן״ (בראשית כא:כח) ״חוּרְפַן דְּעָאן״.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
במאה קשיטה, silver coins. According to our sages in Rosh Hashanah 26 Rabbi Akiva once reported that while he walked in a place called Arabia he heard that the local people called a certain coin equivalent to a מעה in the land of Israel a קשיטה. According to Onkelos the meaning of קשיטה may be חורפן, “young lambs.” He translated it as such also in 21,28


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

**וַיַּצֶּב.** בְּאָמְרוֹ וַיַּצֶּב וְלֹא אָמַר ״וַיִּבֶן״, נִרְאֶה כִּי לֹא הָיְתָה אֶלָּא אֶבֶן אַחַת, הֱצִיבָהּ וְהֶעֱלָה עָלֶיהָ קָרְבָּן.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויצב שם, considering that the Torah used the word ויצב instead of ויבן, he built, it is probable that this altar consisted of only one large lab of stone. He placed this stone in the appropriate position to serve as an altar upon which to offer his sacrifice.


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

**וַיִּקְרָא לוֹ אֵל אֱלֹהֵי יִשְׂרָאֵל.** קָרָא לַמִּזְבֵּחַ כֵּן לִהְיוֹת לְזִכָּרוֹן לַאֲשֶׁר הִצִּילָהוּ הָאֵל בַּדֶּרֶךְ וְשָׁלַח לוֹ מַלְאָךְ, וְשִׁנָּה שְׁמוֹ יִשְׂרָאֵל, רוֹצֶה לוֹמַר שֶׁשָּׂר עִם אֵל, וּלְפִיכָךְ שָׂם הַמִּזְבֵּחַ כֵּן. וְכֵן קָרָא מֹשֶׁה רַבֵּינוּ לַמִּזְבֵּחַ אֲשֶׁר בָּנָה, ״ה׳ נִסִּי״ (שמות יז:טו) לְזִכָּרוֹן הַנֵּס שֶׁעָשָׂה לָהֶם ה׳.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויקרא לו א-ל אלו-הי ישראל, he named the altar thus in commemoration of the fact that G’d had saved him while he was en route, and had sent an angel to accomplish that, and had also changed his name to Yisrael. It is possible that he placed the stone at the site where he had the nocturnal encounter with the angel. We find a parallel to this in Exodus 17,15 where Moses called the altar he had built ה' נסי, “G’d is my miracle,” in commemoration of the miracle G’d had performed for the Israelites enabling them to defeat the Amalekites. Another similar example of the name of G’d being linked to the salvation He brings to the Jewish people, albeit in the future, is found in Jeremiah 23,6, זה שמו אשר יקראו ה' צדקנו. A similar verse occurs in Jeremiah 33,17, whereas in Ezekiel 48,35 we found a city (the new Jerusalem) being named after an event (the redemption), the new name meaning: “the Lord is there.”