## Rashbam on Genesis Chapter 33

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

נגש יוסף ורחל - לפי הפשט: דרך להזכיר את האיש תחילה, אבל למעלה מתוך שאמר לאה וילדיה, אמר כמו כן רחל ויוסף.

**Eliyahu Munk, HaChut Hameshulash:**
נגש יוסף ורחל, normally, the males are mentioned before the females. The reason why Yaakov changed that routine was so that the mothers could precede their children with the exception of Joseph and Rachel. The only reason why in verse 2 Rachel is mentioned ahead of Joseph, is because Leah was mentioned ahead of her children as were the other mothers of Yaakov’s children.


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

מי לך כל המחנה - של עדרים ששלחת.

**Eliyahu Munk, HaChut Hameshulash:**
?מי לך כל המחנה הזה, a reference to the herds of animals Yaakov had sent.


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

חנני - ס"א חֲנָנַנִי.

**Eliyahu Munk, HaChut Hameshulash:**
חנני, this should by rights be חננני, that is why the first letter נ has a dagesh.


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

עד אשר אבא אל אדוני שעירה - הרחיב לו את הדרך.

**Eliyahu Munk, HaChut Hameshulash:**
עד אשר אבא אל אדוני שעירה, he described the trek as quite long. (compare Avodah Zarah 25)


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

ויבא יעקב שלם - אל עיר ששמה שלם. כמו: ותבאנה בית לחם.

**Eliyahu Munk, HaChut Hameshulash:**
ויבא יעקב שלם, to the city named Shalem. The construction is similar to ותבאנה בית לחם, “they arrived at Bet Lechem.” (Ruth 1,19)


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

עיר שכם - עירו של שכם כמו: כי חשבון עיר סיחון מלך האמרי היא, כדכתיב: וירא אותה שכם בן חמור החוי. והמפרש שכם שם העיר טועה הוא, שלא מצינו בכל מקום עיר ציון ירושלים אלא העיר נזכרת אחרי השם ואפילו אם זאת היא שכם, שמא לזיכרון גבורת בני יעקב שמו את שמה שכם כדכתיב בלוז שנקרא בית אל, וכדכתיב: ויקראו ללשם דן על שם דן אביהם, לזיכרון גברותם שהרגו אנשי העיר, וכדכתיב: ויהי בונה עיר ויקרא שם העיר כשם בנו חנוך. וגם מי שמפרש שלם, שלם בתורתו שלם בממונו טועה הוא לפי הפשט, שאין דרך המקרא לדבר כך. וגם מה צורך, וכי בשביל מיעוט דורון שנתן לעשו הוצרך לכתוב כן?!

**Eliyahu Munk, HaChut Hameshulash:**
עיר שכם, the city of Shechem (who subsequently raped Dinah) The description parallels Numbers 21,26 where Cheshbon is described as the city of Sichon, King of the Emorites. Anyone who explains Shechem as being the name of the city errs. We do not find anywhere that a city is described in such terms, i.e. as עיר ציון, or as עיר ירושלים. Invariably such cities are described with the appropriate definitive article ה i.e. as the word העיר following the name of the city in question. Even assuming that the city under discussion was Shechem, the town may have been renamed in commemoration of the heroism displayed by the sons of Yaakov. We know that the town Luz was renamed Bet El by Yaakov. (28,19) We find the same construction in Joshua 19,7 when the Danites renamed a city “Dan” to honour their tribal father and the acts of heroism by the soldiers of the tribe in capturing the city. Already the first builder of a city, Kayin, is described in Genesis 4,14 as ויקרא שם העיר כשם בנו חנוך, “he named the city in accordance with the name of his son Enoch.” Even the sages of the Midrash who understand the word שלם as an attribute, adjective, describing Yaakov at that point as “whole” in body, spirit, and material wealth, did not catch the plain meaning of the text if that was their intention. It is simply not the style of the Scriptures to express itself in such terms. There is no need for this. Did the Torah have to tell us that Yaakov’s wealth was not impaired as a result of the lavish gift he sent to Esau?


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

קשיטה - מין מטבע ששמה כן.

**Eliyahu Munk, HaChut Hameshulash:**
קשיטה, a coin by that name.


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

אל אלהי ישראל - שהצילני מלבן ומעשו כלומר, האלהים הוא אלהי יעקב שהצילני מלבן ומעשו וכמו שקורים שם אדם אליעזר עמנואל, כמו כן נקרא המזבח כך וכמו שפירשתי פשוטו.

**Eliyahu Munk, HaChut Hameshulash:**
א-ל אלו-הי ישראל, Who has saved me from Lavan as well as from Esau. The wording means that the same G’d Who had been the G’d of someone called Yaakov, continued in His role as the G’d of Yisrael. Just as people who are called Eliezer (G’s is my help) are also called Immanuel, seeing that the meaning is identical, so also the comparison between the G’d of Yaakov and the G’d of Yisrael. I believe this is the plain meaning of our verse.