## Rashi on Genesis Chapter 29

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

**וישא יעקב רגליו.** מִשֶּׁנִּתְבַּשֵּׂר בְּשׂוֹרָה טוֹבָה שֶׁהֻבְטַח בִּשְׁמִירָה נָשָׂא לִבּוֹ אֶת רַגְלָיו וְנַעֲשָׂה קַל לָלֶכֶת, כָּךְ מְפֹרָשׁ בִּבְ"רַ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וישא יעקב רגליו THEN JACOB LIFTED UP HIS FEET —As soon as he received the good tidings that he was assured of God’s protection his heart lifted up his feet and he walked swiftly. Thus is it explained in (Genesis Rabbah 70:8).


###### Rashi on Genesis 29:2:1
[Rashi on Genesis 29:2:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/29:2:1)

**ישקו העדרים.** מַשְׁקִים הָרוֹעִים אֶת הָעֲדָרִים, וְהַמִּקְרָא דִבֵּר בְּלָשׁוֹן קְצָרָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ישקו העדרים THEY GAVE THE DROVES DRINK —the shepherds used to water the flocks: this verse uses an elliptical phrase (omitting the subject “the shepherds”).


###### Rashi on Genesis 29:3:1
[Rashi on Genesis 29:3:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/29:3:1)

**ונאספו.** רְגִילִים הָיוּ לְהֵאָסֵף, לְפִי שֶׁהָיְתָה הָאֶבֶן גְּדוֹלָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ונאספו [AND THITHER WERE ALL THE DROVES] GATHERED — they regularly gathered there because the stone was a heavy one


###### Rashi on Genesis 29:3:2
[Rashi on Genesis 29:3:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/29:3:2)

**וגללו.** וְגוֹלְלִים, וְתַרְגּוּמוֹ וּמְגַנְדְּרִין, כָּל לְשׁוֹן הוֹוֶה מִשְׁתַּנֶּה לְדַבֵּר בִּלְשׁוֹן עָתִיד וּבִלְשׁוֹן עָבָר, לְפִי שֶׁכָּל דָּבָר הַהוֹוֶה תָּמִיד כְּבָר הָיָה וְעָתִיד לִהְיוֹת:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וגללו AND THEY ROLLED THE STONE — it means and they used to roll. In the Targum it is therefore translated by ומגנדרין (a participle). The idea of frequentative action is expressed indifferently by the imperfect (future) or the perfect (past) because every action that occurs continually, has already happened and will again happen,


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

**והשיבו.** תַּרְגּוּמוֹ וּמְתִיבִין:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
והשיבו AND RESTORED [THE STONE] — In the Targum it is translated by ומתיבין(a participle) — and they were always putting back.


###### Rashi on Genesis 29:6:1
[Rashi on Genesis 29:6:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/29:6:1)

**באה עם הצאן.** הַטַּעַם בָּאָלֶ"ף וְתַרְגּוּמוֹ אָתְיָא; וְרָחֵל בָּאָה – הַטַּעַם לְמַעְלָה בַּבֵּי"ת וְתַרְגּוּמוֹ אֲתָת; הָרִאשׁוֹן לְשׁוֹן עוֹשָׂה וְהַשֵּׁנִי לְשׁוֹן עָשְׂתָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
באה עם הצאן IS COMING WITH THE FLOCK — The accent in the word באה is on the א, and the Targum is אתיא (a participle), “she is coming”; but in (v. 9) “And Rachel came (באה)”, the accent is on the first syllable, on the ב, and the Targum is אתת, “she came”. The former expresses the meaning “she is doing something” (a participle), the latter expresses the meaning “she has done something’ (a past tense).


###### Rashi on Genesis 29:7:1
[Rashi on Genesis 29:7:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/29:7:1)

**הן עוד היום גדול.** לְפִי שֶׁרָאָה אוֹתָם רוֹבְצִים, כַּסָּבוּר שֶׁרוֹצִים לֶאֱסֹף הַמִּקְנֶה הַבַּיְתָה וְלֹא יִרְעוּ עוֹד, אָמַר לָהֶן הֵן עוֹד הַיּוֹם גָּדוֹל, כְּלוֹמַר אִם שְׂכִירִים אַתֶּם לֹא שִׁלַּמְתֶּם פְּעֻלַּת הַיּוֹם, וְאִם הַבְּהֵמוֹת שֶׁלָּכֶם אַעַ"פִּ כֵן לֹא עֵת הֵאָסֵף הַמִּקְנֶה וְגו' (בראשית רבה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
הן עוד היום גדול LO, IT IS YET HIGH DAY — Because he saw them lying down he thought that they wished to take the cattle home, and that they should not graze any longer. He, therefore, said to them, “Lo, it is yet high day” — meaning, if you are hired men you have not yet finished your day’s task, and if these are your own cattle, nevertheless — 'לא עת האסף המקנה וגו IT IS NOT YET TIME FOR THE CATTLET TO BE GATHERED TOGETHER TO TAKE THEM HOME (Genesis Rabbah 70:11).


###### Rashi on Genesis 29:8:1
[Rashi on Genesis 29:8:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/29:8:1)

**לא נוכל.** לְהַשְׁקוֹת, לְפִי שֶׁהָאֶבֶן גְּדוֹלָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
לא נוכל WE CANNOT — give them water because the stone is a heavy one.


###### Rashi on Genesis 29:8:2
[Rashi on Genesis 29:8:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/29:8:2)

**וגללו.** זֶה מְתֻרְגָּם וִיגַנְדְּרוּן, לְפִי שֶׁהוּא לְשׁוֹן עָתִיד:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וגללו AND THEY ROLL AWAY — This word is rendered in the Targum by ויגנדרון “and they will roll away” (whilst in Genesis 5:3 it is rendered by an Aramaic participle) because the verb has here a future meaning.


###### Rashi on Genesis 29:10:1
[Rashi on Genesis 29:10:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/29:10:1)

**ויגש יעקב ויגל.** כְּמִי שֶׁמַּעֲבִיר אֶת הַפְּקָק מֵעַל פִּי צְלוֹחִית; לְהוֹדִיעֲךָ שֶׁכֹּחוֹ גָּדוֹל (בראשית רבה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויגש יעקב ויגל JACOB STEPPED NEAR AND ROLLED [THE STONE]- as easily as one draws the stopper from the mouth of a bottle — thus showing you how strong he was. (Bereishit Rabbah 70:12)


###### Rashi on Genesis 29:11:1
[Rashi on Genesis 29:11:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/29:11:1)

**ויבך.** לְפִי שֶׁצָּפָה בְרוּח הַקֹּדֶש שֶאֵינָהּ נִכְנֶסֶת עִמּוֹ לִקְבוּרָה. דָּ"אַ לְפִי שֶׁבָּא בְּיָדַיִם רֵקָנִיּוֹת; אָמַר, אֱלִיעֶזֶר עֶבֶד אֲבִי אַבָּא הָיוּ בְיָדָיו נְזָמִים וּצְמִידִים וּמִגְדָּנוֹת וַאֲנִי אֵין בְּיָדִי כְלוּם; לְפִי שֶׁרָדַף אֶלִיפַז בֶּן עֵשָׂו בְּמִצְוַת אָבִיו אַחֲרָיו לְהָרְגוֹ וְהִשִּׂיגוֹ, וּלְפִי שֶׁגָּדַל אֶלִיפַז בְּחֵיקוֹ שֶׁל יִצְחָק, מָשַׁךְ יָדָיו. אָמַר לוֹ מָה אֱעֱשֶׂה לַצִּוּוּי שֶׁל אַבָּא? אָמַר לוֹ יַעֲקֹב טֹל מַה שֶּׁבְּיָדִי, וְהֶעָנִי חָשׁוּב כַּמֵּת:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויבך AND HE WEPT- because he foresaw by the Holy Spirit that she would not be buried with him in the cave of Machpelah (Genesis Rabbah 70:12). Another explanation is: he wept because he came with empty hands. He thought: Eliezer, my grandfather’s servant, had with him rings, bracelets and all good things, whilst I have nothing with me (Genesis Rabbah 70:12). This was because Eliphaz Esau’s son pursued Jacob by his father’s order to kill him, and overtook him. But because Eliphaz had been brought up on Isaac’s lap, (cp. Deuteronomy Rabbah 2:13) he withheld his hand. He said to him (Jacob), “But what shall I do as regards my father’s order?” Jacob replied, “Take all I have and you can say that I am dead for a poor man may be accounted as dead" (Nedarim 64b).


###### Rashi on Genesis 29:12:1
[Rashi on Genesis 29:12:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/29:12:1)

**כי אחי אביה הוא.** קָרוֹב לְאָבִיהָ, כְּמוֹ אֲנָשִׁים אַחִים אֲנָחְנוּ. וּמִדְרָשׁוֹ, אִם לְרַמָּאוּת הוּא בָא, גַם אֲנִי אָחִיו בְּרַמָּאוּת, וְאִם אָדָם כָּשֵׁר הוּא, גַּם אֲנִי בֶן רִבְקָה אֲחוֹתוֹ הַכְּשֵׁרָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כי אחי אביה הוא HE WAS HER FATHER’S BROTHER — near kin to her father, as (Genesis 13:8) “for we are men, brothers (אחים)” (i. e. near kin). A Midrashic explanation is that he meant: if he (Laban) intends to practice deceit upon me then I am his brother (a match for him) in deception; if, however, he is an honest man then I, too, am the son of his sister, the pious Rebekah (Genesis Rabbah 70:13).


###### Rashi on Genesis 29:12:2
[Rashi on Genesis 29:12:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/29:12:2)

**ותגד לאביה.** לְפִי שֶׁאִמָּהּ מֵתָה, וְלֹא הָיָה לָהּ לְהַגִּיד אֶלָּא לוֹ (בראשית רבה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ותגד לאביה AND SHE TOLD HER FATHER, because her mother was dead and she had no one to tell except him (Bereishit Rabbah 70:13).


###### Rashi on Genesis 29:13:1
[Rashi on Genesis 29:13:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/29:13:1)

**וירץ לקראתו.** כַּסָּבוּר מָמוֹן הוּא טָעוּן, שֶׁהֲרֵי עֶבֶד הַבַּית בָּא לְכָאן בַּעֲשָׂרָה גְמַלִּים טְעוּנִים:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וירץ לקראתו HE RAN TOWARDS HIM — thinking that he was laden with money, for the servant of that household (Eliezer) had come there with ten camels fully laden (Bereishit Rabbah 70:13).


###### Rashi on Genesis 29:13:2
[Rashi on Genesis 29:13:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/29:13:2)

**ויחבק.** כְּשֶׁלֹּא רָאָה עִמּוֹ כְלוּם, אָמַר שֶׁמָּא זְהוּבִים הֵבִיא וְהִנָּם בְּחֵיקוֹ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויחבק AND EMBRACED HIM — When he saw that he had nothing with him, he thought, “Perhaps he has brought gold coins and they are hidden away in his bosom!”


###### Rashi on Genesis 29:13:3
[Rashi on Genesis 29:13:3](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/29:13:3)

**וינשק לו.** אָמַר שֶׁמָּא מַרְגָּלִיוֹת הֵבִיא וְהֵם בְּפִיו, בְּ"רַ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וינשק לו HE KISSED HIM — he thought, “Perhaps he has brought pearls (or precious stones, in general) and they are in his mouth!” (Genesis Rabbah 70:13)


###### Rashi on Genesis 29:13:4
[Rashi on Genesis 29:13:4](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/29:13:4)

**ויספר ללבן.** שֶׁלֹּא בָא אֶלָּא מִתּוֹך אֹנֶס אָחִיו, וְשֶׁנָּטְלוּ מָמוֹנוֹ מִמֶּנּוּ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויספר ללבן HE TOLD LABAN that he had come only because he was forced to do so by his brother, and that all his money had been taken from him.


###### Rashi on Genesis 29:14:1
[Rashi on Genesis 29:14:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/29:14:1)

**אך עצמי ובשרי.** מֵעַתָּה אֵין לִי לְאָסְפְּךָ הַבַּיְתָה, הוֹאִיל וְאֵין בְּיָדְךָ כְלוּם, אֶלָּא מִפְּנֵי קוּרְבָה אֲטַפֵּל בְּךָ חֹדֶש יָמִים, וְכֵן עָשָׂה, וְאַף זוֹ לֹא לְחִנָּם, שֶׁהָיָה רוֹעֶה צֹאנוֹ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אך עצמי ובשרי SURELY THOU ART MY BONE AND MY FLESH — Really, I have no reason to take you into my house, since you have brought nothing with you; but because of our relationship I will put up with you for “the space of a month”. Thus, indeed, he did, but even this was not for nothing, for he tended Laban’s sheep.


###### Rashi on Genesis 29:15:1
[Rashi on Genesis 29:15:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/29:15:1)

**הכי אחי אתה.** לְשׁוֹן תֵּמַהּ, וְכִי בִּשְׁבִיל שֶׁאָחִי אַתָּה תַּעַבְדֵנִי חִנָּם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
הכי אחי אתה This is a question: — IS IT BECAUSE THOU ART MY BROTHER THAT THOU SHOULDST SERVE ME FOR NOUGHT?


###### Rashi on Genesis 29:15:2
[Rashi on Genesis 29:15:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/29:15:2)

**ועבדתני.** כְּמוֹ וְתַעַבְדֵנִי; וְכֵן כָּל תֵּבָה שֶׁהִיא לְשׁוֹן עָבָר הוֹסִיף וָי"ו בְּרֹאשָׁהּ, וְהִיא הוֹפֶכֶת הַתֵּבָה לְהַבָּא:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ועבדתני is the same in sense as ותעבדני THAT THOU SHOULDST SERVE ME. So, too, in the case of every verb in the past tense, if one adds as prefix a ו it may change the verb to the future.


###### Rashi on Genesis 29:17:1
[Rashi on Genesis 29:17:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/29:17:1)

**רכות.** שֶׁהָיְתָה סְבוּרָה לַעֲלוֹת בְּגוֹרָלוֹ שֶׁל עֵשָׂו וּבוֹכָה, שֶׁהָיוּ הַכֹּל אוֹמְרִים שְׁנֵי בָנִים לְרִבְקָה וּשְׁתֵּי בָנוֹת לְלָבָן, הַגְּדוֹלָה לַגָּדוֹל וְהַקְּטַנָּה לַקָּטָן (בבא בתרא קכ"ג):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
רכות TENDER — She thought she would have to fall to the lot of Esau and she therefore wept continually, because everyone said, “Rebekah has two sons, Laban has two daughters — the elder daughter for the elder son, the younger daughter for the younger son” (Genesis Rabbah 70:16).


###### Rashi on Genesis 29:17:2
[Rashi on Genesis 29:17:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/29:17:2)

**תאר.** הוּא צוּרַת הַפַּרְצוּף, לְשׁוֹן יְתָאֲרֵהוּ בַשֶּׂרֶד: (ישעיהו מ"ד, י"ג), קונ"פאש בלע"ז:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
תאר FORM — this denotes the shape (outline) of the face, just as the verb formed from the same root in (Isaiah 44:13) “he marks it out (יתארחו) with a pencil” old French compas.


###### Rashi on Genesis 29:17:3
[Rashi on Genesis 29:17:3](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/29:17:3)

**מראה.** הוּא זִיו קְלַסְתֵּר:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
מראה OF BEAUTIFUL APPEARANCE — this denotes the beauty of her features (a good complexion).


###### Rashi on Genesis 29:18:1
[Rashi on Genesis 29:18:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/29:18:1)

**אעבדך שבע שנים.** הֵם יָמִים אֲחָדִים שֶׁאָמְרָה לוֹ אִמּוֹ וְיָשַׁבְתָּ עִמּוֹ יָמִים אֲחָדִים (בראשית רבה); וְתֵדַע שֶׁכֵּן הוּא, שֶׁהֲרֵי כְתִיב וַיִּהְיוּ בְעֵינָיו כְּיָמִים אֲחָדִים (בראשית כ"ט):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אעבדך שבע שנים I WILL SERVE THEE SEVEN YEARS — These are the “few days” of which his mother had spoken to him (27:44)): “And thou shalt tarry with him a few days”. You can see that this is so, for it is written (v. 20) “And they (the seven years) were in his eyes (i.e. according to his view) the few days” of which his mother had spoken (Genesis Rabbah 70:17).


###### Rashi on Genesis 29:18:2
[Rashi on Genesis 29:18:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/29:18:2)

**ברחל בתך הקטנה.** כָּל הַסִּימָנִים הַלָּלוּ לָמָּה? לְפִי שֶׁהוּא יוֹדֵעַ בּוֹ שֶׁהוּא רַמַּאי, אָמַר לוֹ, אֶעֱבָדְךָ בְרָחֵל, וְשֶׁמָּא תֹּאמַר רָחֵל אֲחֶרֶת מִן הַשּׁוּק, תַּלְמוּד לוֹמַר בִּתְּךָ, וְשֶׁמָּא תֹּאמַר אַחֲלִיף לְלֵאָה שְׁמָהּ וְאֶקְרָא שְׁמָהּ רָחֵל, תַּלְמוּד לוֹמַר הַקְּטַנָּה; וְאַף עַל פִּי כֵן לֹא הוֹעִיל, שֶׁהֲרֵי רִמָּהוּ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ברחל בתך הקטנה (literally, for Rachel, thy daughter, the younger one) — What reason was there for mentioning all these detailed descriptions of Rachel? Because he (Jacob) knew that he (Laban) was a deceiver. He said to him, “I will serve thee for Rachel”: and should you say that I mean any other Rachel out of the street, therefore I say “your daughter”. Should you say, “I will change Leah’s name and call her Rachel”, I say “your younger one”. In spite of this, however, all these precautions did not avail, for he did actually deceive him (Genesis Rabbah 70:17).


###### Rashi on Genesis 29:21:1
[Rashi on Genesis 29:21:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/29:21:1)

**מלאו ימי.** שֶׁאָמְרָה לִי אִמִּי, וְעוֹד מָלְאוּ יָמַי, שֶׁהֲרֵי אֲנִי בֶן פ"ד שָׁנָה וְאֵימָתַי אַעֲמִיד י"ב שְׁבָטִים? וְזֶהוּ שֶׁאָמַר וְאָבוֹאָה אֵלֶיהָ, וְהֲלֹא קַל שֶׁבַּקַּלִּים אֵינוֹ אוֹמֵר כֵּן? אֶלָּא לְהוֹלִיד תּוֹלָדוֹת אָמַר כֵּן:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
מלאו ימי MY DAYS ARE FULFILLED — which my mother told me to remain with you. And another explanation is: MY DAYS ARE FULFILLED for I am now eighty-four years old and when shall I beget twelve tribes? That is what he meant by adding “that I may go in unto her”; for surely even the commonest of people would not use such an expression. But he said this because his mind was intent upon having issue (to fulfil his mission of rearing children who would carry on the religious traditions of his fathers) (Genesis Rabbah 70:18).


###### Rashi on Genesis 29:25:1
[Rashi on Genesis 29:25:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/29:25:1)

**ויהי בבקר והנה היא לאה.** אֲבָל בַּלַּיְלָה לֹא הָיְתָה לֵאָה, לְפִי שֶׁמָּסַר יַעֲקֹב סִימָנִים לְרָחֵל, וּכְשֶׁרָאֲתָה רָחֵל שֶׁמַּכְנִיסִין לוֹ לֵאָה אָמְרָה: עַכְשָׁו תִּכָּלֵם אֲחוֹתִי, עָמְדָה וּמָסְרָה לָהּ אוֹתָן סִימָנִים (מגילה י"ג):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויהי בבקר והנה הוא לאה AND IT CAME TO PASS, THAT IN THE MORNING, BEHOLD, IT WAS LEAH —But at night it was not Leah (i. e. he failed to recognise that it was Leah) because Jacob had given Rachel certain secret signs by which they could at all times recognise one another, and when Rachel saw that they were about to bring Leah to him for the marriage ceremony, she thought, “My sister may now be put to shame”, and she therefore readily transmitted these signs to her (Megillah 13b).


###### Rashi on Genesis 29:27:1
[Rashi on Genesis 29:27:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/29:27:1)

**מלא שבע זאת.** דָּבוּק הוּא, שֶׁהֲרֵי נָקוּד בַּחֲטָף, שָׁבוּעַ שֶׁל זֹאת, וְהֵן שִׁבְעַת יְמֵי הַמִּשְׁתֶּה, בְּתַלְמוּד יְרוּשׁ' בְּמוֹעֵד קָטָן (וְאִ"אֶ לוֹמַר שָׁבוּעַ מַמָּשׁ, שֶׁאִם כֵּן הָיָה צָרִיךְ לְהִנָּקֵד בְּפַתָּח הַשִּׁי"ן; וְעוֹד שֶׁשָּׁבוּעַ לְשׁוֹן זָכָר, כְּדִכְתִיב שִׁבְעָה שָׁבֻעֹת תִּסְפָּר לָךְ, לְפִיכָךְ אֵין מַשְׁמַע שָׁבוּעַ אֶלָּא שִׁבְעָה, שטיי"נא בְּלַעַז):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
מלא שבע זאת FULFIL THE WEEK OF THIS ONE — The word is in the construct state for it is punctuated with Sheva, so that the meaning is “the seven days of this woman”, referring to the seven days of the marriage feast. Such is the statement in the Talmud Yerushalmi Moed Katan 1:7. It is impossible to say that it means an actual week, (i. e. a calendar week), so that it would mean “finish this week” in the sense “wait until this week be ended”) — for, if so, the ש should be punctuated with Patach (Rashi terms our Kametz a Patach) for the noun must be in the absolute state. Then, again, the word שָׁבֻעַ is masculine — as it is written (Deuteronomy 16:9) “Seven (שבעה) weeks shalt thou number unto thyself” (and here we should have had שָׁבֻעַ זֶה). Consequently the word שבוע can only mean “a period of seven days” old French septaine (cf. Rashi on Exodus 10:22).


###### Rashi on Genesis 29:27:2
[Rashi on Genesis 29:27:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/29:27:2)

**ונתנה לך.** לְשׁוֹן רַבִּים, כְּמוֹ נֵרְדָה וְנָבְלָה וְנִשְׂרְפָה (בראשית י"א), אַף זֶה לְשׁוֹן וְנִתֵּן:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ונתנה לך AND WE WILL GIVE THEE — The verb is plural 1st pers. like (נרדה) (Genesis 11:7) “let us go down”, ונבלה “and let us confuse and (Genesis 11:3) ונשרפה “and let us burn": so, also here, it is a form of וְנִתֵּן “and we will give”.


###### Rashi on Genesis 29:27:3
[Rashi on Genesis 29:27:3](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/29:27:3)

**גם את זאת.** מִיָּד לְאַחַר שִׁבְעַת יְמֵי הַמִּשְׁתֶּה, וְתַעֲבֹד לְאַחַר נִשּׂוּאֶיהָ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
גם את זאת THIS ONE ALSO we shall give to you immediately after the seven days of the marriage-feast and you may serve for her after marriage with her.


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

**עוד שבע שנים אחרות.** אֲחֵרוֹת הִקִּישָׁן לָרִאשׁוֹנוֹת, מָה רִאשׁוֹנוֹת בֶּאֱמוּנָה אַף הָאַחֲרוֹנוֹת בֶּאֱמוּנָה, וְאַעַ"פִּ שֶׁבְּרַמָּאוּת בָּא עָלָיו (בראשית רבה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
עוד שבע שנים אחרות YET SEVEN OTHER YEARS — Scripture adds the apparently redundant word אחרות another seven years, for the purpose of comparing them to the preceding seven years. — Even as he had worked faithfully during the earlier period (not anticipating any deception on Laban’s part), so he worked faithfully during the latter period, although he (Laban) had practised this deception on him (Genesis Rabbah 70:20).


###### Rashi on Genesis 29:32:1
[Rashi on Genesis 29:32:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/29:32:1)

(**ותקרא שמו ראובן** רַבּוֹתֵינוּ פֵּרְשׁוּ, אָמְרָה רְאוּ מַה בֵּין בְּנִי לְבֶן חָמִי שֶׁמָּכַר הַבְּכוֹרָה לְיַעֲקֹב, וְזֶה לֹא מְכָרָהּ לְיוֹסֵף וְלֹא עִרְעֵר עָלָיו, וְלֹא עוֹד שֶׁלֹּא עִרְעֵר עָלָיו אֶלָּא שֶׁבִּקֵּשׁ לְהוֹצִיאוֹ מִן הַבּוֹר) (ברכות ז'):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ותקרא שמו ראובן AND SHE CALLED HIS NAME REUBEN — Our Rabbis explained it thus: she said, “See (ראו) the difference between (בין) my son and my father-in-law’s son who himself sold the birthright to Jacob and yet wished to kill him afterwards. This (my son) did not sell it (his birthright) to Joseph (it must be remembered that Joseph being the founder of two tribes was regarded as the first-born of Jacob’s sons since the eldest son took a double portion in the father’s property), yet he did not raise any protest to him being regarded as the first-born and not only did he not raise a protest but he even wished to take him out of the pit and so rescue him from death (Berakhot 7b).


###### Rashi on Genesis 29:34:1
[Rashi on Genesis 29:34:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/29:34:1)

**הפעם ילוה אישי.** לְפִי שֶׁהָאִמָּהוֹת נְבִיאוֹת הָיוּ, וְיוֹדְעוֹת שֶׁי"ב שְׁבָטִים יוֹצְאִים מִיַּעֲקֹב וְד' נָשִׁים יִשָּׂא, אָמְרָה, מֵעַתָּה אֵין לוֹ פִתְחוֹן פֶּה עָלַי, שֶׁהֲרֵי נָטַלְתִּי כָּל חֶלְקִי בַּבָּנִים (ברבות ס'):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
הפעם ילוה אישי THIS TIME WILL MY HUSBAND BECOME ATTACHED TO ME — Because the Matriarchs were prophetesses and knew that twelve tribes would issue from Jacob and that he would have four wives, she said, “From now he will have no fault to find with me, for I have assumed my full share in giving him children” (Midrash Tanchuma, Vayetzei 9).


###### Rashi on Genesis 29:34:2
[Rashi on Genesis 29:34:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/29:34:2)

**על כן.** כָּל מִי שֶׁנֶּאֱמַר בּוֹ עַל כֵּן מְרֻבֶּה בְּאֻכְלוֹסִין, חוּץ מִלֵּוִי שֶׁהָאָרוֹן הָיָה מְכַלֶּה בָּהֶם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
על כן THEREFORE — Wherever in the case of the names given to Jacob’s sons the word “therefore” is used, that tribe had a numerous population (Genesis Rabbah 71:4), Levi forming an exception, because the Ark decimated them.


###### Rashi on Genesis 29:34:3
[Rashi on Genesis 29:34:3](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/29:34:3)

**קרא שמו לוי.** בְּכֻלָּם כְּתִיב וַתִּקְרָא, וְזֶה כָתַב בּוֹ קָרָא, וְיֵשׁ מִ"אַ בְּאֵלֶּה הַדְּבָרִים רַבָּה שֶׁשָּׁלַח הַקָּבָּ"ה גַּבְרִיאֵל וֶהֱבִיאוֹ לְפָנָיו וְקָרָא לוֹ שֵׁם זֶה, וְנָתַן לוֹ כ"ד מַתְּנוֹת כְּהֻנָּה, וְעַל שֵׁם שֶׁלִּוָּהוּ בְמַתָּנוֹת קְרָאוֹ לֵוִי:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
קרא שמו לוי [THEREFORE] WAS HIS NAME CALLED LEVI (literally, he called his name) — Of all of them (the sons) it is written “And she called”, but of this one Scripture writes “he called!” There is a Midrashic statement in Deuteronomy Rabbah that the Holy One, blessed be He, sent Gabriel who brought him (Levi) into His presence. He called him by this name and gave him the twenty-four perquisites with which the priesthood was favoured, and because He gave him these perquisites as an accompaniment (לוהו) He called him Levi (accompanied).


###### Rashi on Genesis 29:35:1
[Rashi on Genesis 29:35:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/29:35:1)

**הפעם אודה.** שֶׁנָּטַלְתִּי יוֹתֵר מֵחֶלְקִי, מֵעַתָּה יֵשׁ לִי לְהוֹדוֹת:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
הפעם אודה NOW WILL I PRAISE [THE LORD] — because I have assumed more than my share, from now on I should praise God (Genesis Rabbah 71:4).