## Rashi on Genesis Chapter 31

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

**עשה.** כָּנַס, כְּמוֹ וַיַּעַשׂ חַיִל וַיַּךְ אֶת עֲמָלֵק (שמואל א י"ד):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
עשה HE HATH MADE — i.e. gathered, as (1 Samuel 14:48) “And he gathered (ויעש) troops and smote the Amalekites”.


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

**שוב אל ארץ אבותיך.** וְשָׁם **אהיה עמך**, אֲבָל בְּעוֹדְךָ מְחֻבָּר לַטָּמֵא אִי אֶפְשָׁר לְהַשְׁרוֹת שְׁכִינָתִי עָלֶיךָ (בראשית רבה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
שוב אל ארץ אבותיך RETURN UNTO THE LAND OF THY FATHERS — and there I will be with thee; but as long as you are associated with the unclean Laban it is impossible to make my Divine Presence (Shechina) rest upon you (Midrash Tanchuma, Vayetzei 10).


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

**ויקרא לרחל וללאה.** לְרָחֵל תְּחִלָּה וְאַחַר כָּךְ לְלֵאָה, שֶׁהִיא הָיְתָה עֲקֶרֶת הַבַּיִת שֶׁבִּשְׁבִילָהּ נִזְדַּוֵּג יַעֲקֹב עִם לָבָן, וְאַף בָּנֶיהָ שֶׁל לֵאָה מוֹדִים בַּדָּבָר, שֶׁהֲרֵי בֹּעַז וּבֵית דִּינוֹ מִשֵּׁבֶט יְהוּדָה אוֹמְרִים כְּרָחֵל וּכְלֵאָה אֲשֶׁר בָּנוּ שְׁתֵּיהֶם וְגוֹ' – הִקְדִּימוּ רָחֵל לְלֵאָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויקרא לרחל וללאה AND HE CALLED RACHEL AND LEAH — First Rachel and afterwards Leah for she was the chief wife of the house for whose sake Jacob had entered into relations with Laban. Even the descendants of Leah admitted this (that Rachel was the principal wife), for Boaz and his Law-Court who were of the Tribe of Judah (Leah’s son) said (Ruth 4:11) “like Rachel and like Leah which two did build etc.”, mentioning Rachel before Leah (Genesis Rabbah 71:2).


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

**עשרת מנים.** אֵין מוֹנִים פָּחוֹת מֵעֲשָׂרָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
עשרת מנים TEN TIMES — The word מנים never means less than ten (Ruth 4:11).


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

**מנים.** לְשׁוֹן סְכוּם, כְּלַל הַחֶשְׁבּוֹן וְהֵן עֲשִׂירִיּוֹת; לָמַדְנוּ שֶׁהֶחֱלִיף תְּנָאוֹ ק' פְּעָמִים:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
מנים signifies sum — the total of enumeration — these are tens: we may infer, therefore, that he changed the conditions of his hire one hundred times (Genesis Rabbah 74:3).


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

**והנה העתדים.** אַעַ"פִּ שֶׁהִבְדִּילָם לָבָן כֻּלָּם שֶׁלֹּא יִתְעַבְּרוּ הַצֹּאן דֻּגְמָתָן, הָיוּ הַמַּלְאָכִים מְבִיאִין אוֹתָן מֵעֵדֶר הַמָּסוּר בְּיַד בְּנֵי לָבָן לָעֵדֶר שֶׁבְּיַד יַעֲקֹב (בראשית רבה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
והנה העתדים BEHOLD THE RAMS — Although Laban had separated all these so that the sheep should not give birth to young marked similar to them, angels brought them from the flock which had been placed in charge of Laban’s sons to the flock in Jacob’s charge (Genesis Rabbah 73:10).


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

**וברדים.** כְּתַרְגּוּמוֹ וּפַצִּיחִין, פייש"יר בְּלַעַ"ז, חוּט שֶׁל לָבָן מַקִּיף אֶת גּוּפוֹ סָבִיב, חֲבַרְבּוּרוֹת שֶׁלּוֹ פְתוּחָה וּמְפֻלֶּשֶׁת מִזּוֹ אֶל זוֹ; וְאֵין לְהָבִיא עֵד מִן הַמִּקְרָא:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וברדים GRISLED — Explain it as the Targum renders it: פציחין open; old French faissie, checquered. There was a white stripe going right round the body, the spots of which it was composed being open and running from one end to the other. But I can bring no evidence from Scripture that this is the meaning.


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

**האל בית אל.** כְּמוֹ אֵל בֵּית אֵל, הַהֵ"א יְתֵרָה, וְדֶרֶךְ מִקְרָאוֹת לְדַבֵּר כֵּן, כְּמוֹ כִּי אַתֶּם בָּאִים אֶל הָאָרֶץ כְּנָעַן (במדבר ל"ד):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
האל בית אל is the same as אל בית אל the ה of האל being redundant. It is customary for Scripture to speak thus, e. g. (Numbers 34:2) “When ye come into the land of Canaan הארץ כנען (instead of ארץ כנען).


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

**משחת שם.** לְ' רִבּוּי וּגְדֻלָּה כְּשֶׁנִּמְשָׁח לַמַּלְכוּת, כָּךְ וַיִּצֹק שֶׁמֶן עַל רֹאשָׁהּ – לִהְיוֹת מְשׁוּחָה לְמִזְבֵּחַ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
משחת שם WHERE THOU ANOINTEDST [A PILLAR] — This denotes distinction and eminence just as when one is anointed king one is raised to eminence: thus, too (Genesis 28:18) “and he poured oil upon the top of it (the stone)” that it might be anointed to be an altar (thus being distinguished among other stones).


###### Rashi on Genesis 31:13:3
[Rashi on Genesis 31:13:3](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/31:13:3)

**אשר נדרת לי.** וְצָרִיךְ אַתָּה לְשַׁלְּמוֹ, שֶׁאָמַרְתָּ יִהְיֶה בֵּית אֱלֹהִים, שֶׁתַּקְרִיב שָׁם קָרְבָּנוֹת:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אשר נדרת לי WHERE THOU VOWEDST A VOW UNTO ME —and you are bound to fulfill it, for you said (Genesis 28:22) “it shall be God’s house”, signifying that you would offer sacrifice there.


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

**העוד לנו.** לָמָּה נְעַכֵּב עַל יָדְךָ מִלָּשׁוּב? כְּלוּם אָנוּ מְיַחֲלוֹת לִירַשׁ מִנִּכְסֵי אָבִינוּ כְּלוּם בֵּין הַזְּכָרִים:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
העוד לנו IS THERE YET ANY FOR US? — Why should we prevent you from returning? Can we at all hope to inherit anything belonging to our father together with his sons?


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

**הלא נכריות נחשבנו לו.** אֲפִלּוּ בְשָׁעָה שֶׁדֶּרֶךְ בְּנֵי אָדָם לָתֵת נְדוּנְיָה לִבְנוֹתָיו – בִּשְׁעַת נִשּׂוּאִין – נָהַג עִמָּנוּ כְּנָכְרִיּוֹת, כִּי מְכָרָנוּ לְךָ בִּשְׂכַר הַפְּעֻלָּה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
הלא נכריות נחשבנו לו ARE WE NOT THOUGHT ALIENS BY HIM? — Even at a time when it is customary for people to give a dowry to their daughters — at the time of their marriage — he treated us as strangers for he sold us to you in return for your labour during fourteen years


###### Rashi on Genesis 31:15:2
[Rashi on Genesis 31:15:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/31:15:2)

**את כספנו.** שֶׁעִכֵּב דְּמֵי שְׂכַר פְּעֻלָּתְךָ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
את כספנו [HAS EATEN] OUR MONEY — for he kept for himself the money for the wages of your labour during the next six years.


###### Rashi on Genesis 31:16:1
[Rashi on Genesis 31:16:1](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/31:16:1)

**כי כל העשר.** כִּי זֶה מְשַׁמֵּשׁ בִּלְשׁוֹן אֶלָּא; כְּלוֹמַר, מִשֶּׁל אָבִינוּ אֵין לָנוּ כְּלוּם, אֶלָּא מַה שֶּׁהִצִּיל הַקָּבָּ"ה מֵאָבִינוּ שֶׁלָּנוּ הוּא:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כי כל העשר FOR ALL THE RICHES — The word כי here means but; as much as to say: of our father’s property we have nothing at all; but what The Holy One, blessed be He, has taken away from our father, that is ours.


###### Rashi on Genesis 31:16:2
[Rashi on Genesis 31:16:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/31:16:2)

**הציל.** לְשׁוֹן הִפְרִישׁ, וְכֵן כָּל לְשׁוֹן הַצָּלָה שֶׁבַּמִּקְרָא לְשׁוֹן הַפְרָשָׁה, שֶׁמַּפְרִישׁוֹ מִן הָרָעָה וּמִן הָאוֹיֵב:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
הציל means separated (or taken away). Similarly all forms from the Hiphil of this root occuring in Scripture (usually translated by “to deliver”, “to rescue“) mean taking away, for one who rescues a person takes him away from the misfortune or from the enemy.


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

**את בניו ואת נשיו.** הִקְדִּים זְכָרִים לִנְקֵבוֹת, וְעֵשָׂו הִקְדִּים נְקֵבוֹת לִזְכָרִים, שֶׁנֶּאֱמַר וַיִּקַּח עֵשָׂו אֶת נָשָׁיו וְאֶת בָּנָיו וְגוֹמֵר:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
את בניו ואת נשיו HIS SONS AND HIS WIVES — He took the males before the females whereas Esau took the females before the males, as it is said (Genesis 36:6) “And Esau took his wives and his sons etc.” (Genesis Rabbah 74:5)


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

**מקנה קנינו.** מַה שֶּׁקָּנָה מִצֹּאנוֹ, עֲבָדִים וּשְׁפָחוֹת וּגְמַלִּים וַחֲמוֹרִים:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
מקנה קנינו means — what he had purchased by means of קנינו his own property i.e. his sheep, viz., menservants, maidservants, camels and asses (Genesis Rabbah 74:5; cf. Rashi on Genesis 30:43).


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

**לגזוז את צאנו.** שֶׁנָּתַן בְּיַד בָּנָיו דֶּרֶךְ שְׁלֹשֶׁת יָמִים בֵּינוֹ וּבֵין יַעֲקֹב:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
לגזז את צאנו TO SHEAR HIS FLOCK which he had given into the charge of his sons at a distance of three days’ journey between himself and Jacob.


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

**ותגנב רחל את התרפים.** לְהַפְרִישׁ אֶת אָבִיהָ מֵעֲ"זָ נִתְכַּוְּנָה (בראשית רבה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ותגגב רחל את התרפים AND RACHEL STOLE THE TERAPHIM — her intention was to wean her father from idol-worship (Genesis Rabbah 74:5).


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

**ביום השלישי.** שֶׁהֲרֵי דֶּרֶךְ שְׁלֹשֶׁת יָמִים הָיָה בֵינֵיהֶם:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ביום השלישי ON THE THIRD DAY—for there was a journey of three days between them.


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

**את אחיו.** קְרוֹבָיו:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
את אחיו HIS BRETHREN — i.e. his kinsmen.


###### Rashi on Genesis 31:23:2
[Rashi on Genesis 31:23:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/31:23:2)

**דרך שבעת ימים.** כָּל אוֹתָן ג' יָמִים שֶׁהָלַךְ הַמַּגִּיד לְהַגִּיד לְלָבָן הָלַךְ יַעֲקֹב לְדַרְכּוֹ, נִמְצָא, יַעֲקֹב רָחוֹק מִלָּבָן שִׁשָּׁה יָמִים, וּבַשְּׁבִיעִי הִשִּׂיגוֹ לָבָן. לָמַדְנוּ שֶׁכָּל מַה שֶּׁהָלַךְ יַעֲקֹב בְּשִׁבְעָה יָמִים הָלַךְ לָבָן בְּיוֹם אֶחָד (שֶׁנֶּאֱמַר וַיִּרְדֹּף אַחֲרָיו דֶּרֶךְ שִׁבְעַת יָמִים, וְלֹא נֶאֱמַר וַיִרְדֹּף אַחֲרָיו שִׁבְעַת יָמִים):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
דרך שבעת ימים SEVEN DAY’S JOURNEY — During all the three days during which the messenger had gone to tell Laban Jacob had proceeded on his journey. Consequently Jacob was then six days distance from Laban. On the seventh day i.e. on the day when Jacob covered that stretch of ground which made him seven days distant from Laban’s starting point Laban overtook him. We may infer, therefore, that all the distance that Jacob would have taken seven days to cover Laban covered in one day. And thus it states: “and he pursued after him seven day’s journey” and it does not say “and he pursued after him for seven days” (Genesis Rabbah 74:6).


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

**מטוב עד רע.** כָּל טוֹבָתָן שֶׁל רְשָׁעִים רָעָה הִיא אֵצֶל הַצַּדִּיקִים (יבמות ק"ג):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
מטוב עד רע EITHER GOOD OR EVIL — why should he not speak good? Because all the good that the wicked do to the righteous is evil in the opinion of the righteous (Yevamot 103b).


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

**כשביות חרב.** כָּל חַיִל הַבָּא לַמִּלְחָמָה קָרוּי חֶרֶב:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כשביות חרב AS CAPTIVES TAKEN BY THE SWORD — an army going to war is termed “sword”.


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

**ותגנב אתי.** גָּנַבְתָּ אֶת דַּעְתִּי:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ותגנב אתי — means thou didst steal away my mind (as in Genesis 5:26).


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

**יש לאל ידי.** יֵשׁ כֹּחַ וְחַיִל בְּיָדִי לַעֲשׂוֹת עִמָּכֶם רַע, וְכָל אֵל שֶׁהוּא לְ' קֹדֶש עַל שֵׁם עִזּוּז וְרֹב אוֹנִים הוּא:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
יש לאל ידי means MY HAND HAS THE STRENGTH AND THE POWER — to do you hurt (אל therefore means strength and יש לאל ידי is equivalent to יש אל לידי). Wherever אל is used as a Divine Name it is because it signifies strength and abundance of power.


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

**נכספתה.** חָמַדְתָּ, וְהַרְבֵּה יֵשׁ בַּמִּקְרָא, נִכְסְפָה וְגַם כָּלְתָה נַפְשִׁי (תהילים פ"ד), לְמַעֲשֵׂה יָדֶיךָ תִכְסֹף (איוב י"ד):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
נכספתה means THOU DIDST LONG—It occurs many times in Scripture: (Psalms 89:3) “My soul yearneth (נכספה) yea, pineth”; (Job 14:15) “Thou wouldst have a desire (תכסוף) to the work of hands”.


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

**כי יראתי וגו'.** הֱשִׁיבוֹ עַל רִאשׁוֹן רִאשׁוֹן, שֶׁאָמַר לוֹ, וַתְּנַהֵג אֶת בְּנֹתַי וְגוֹ':

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כי יראתי BECAUSE I FEARED — He answered his first question first, for he had asked him (Genesis 31:26) “[what hast thou done…] that thou hast carried away my daughters etc.” (this being the first of all Laban’s questions).


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

**לא יחיה.** וּמֵאוֹתָהּ קְלָלָה מֵתָה רָחֵל בַּדֶּרֶךְ (בראשית רבה)

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
לא יחיה LET HIM NOT LIVE — In consequence of this curse Rachel died on the journey (Genesis Rabbah 74:9).


###### Rashi on Genesis 31:32:2
[Rashi on Genesis 31:32:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/31:32:2)

**מה עמדי.** מִשֶּׁלְּךָ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
מה עמדי WHAT IS WITH ME that belongs to you.


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

**באהל יעקב.** הוּא אֹהֶל רָחֵל, שֶׁהָיָה יַעֲקֹב תָּדִיר אֶצְלָהּ; וְכֵן הוּא אוֹמֵר בְּנֵי רָחֵל אֵשֶׁת יַעֲקֹב וּבְכֻלָּן לֹא נֶאֱמַר אֵשֶׁת יַעֲקֹב:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
באהל יעקב INTO JACOB’S TENT — This was Rachel’s tent also, for Jacob was constantly with her. For the same reason Scripture says (46:19) “the sons of Rachel Jacob’s wife”, whilst in the case of the other wives it does not state “Jacob’s wife” (Genesis Rabbah 74:9).


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

**ויבא באהל רחל.** כְּשֶׁיָּצָא מֵאֹהֶל לֵאָה חָזַר לוֹ לְאֹהֶל רָחֵל קֹדֶם שֶׁיְּחַפֵּשׂ בְּאֹהֶל הָאֲמָהוֹת, וְכָל כָּךְ לָמָּה? שֶׁהָיָה מַכִּיר בָּהּ שֶׁהִיא מַשְׁמְשָׁנִית:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויבא באהל רחל AND HE CAME INTO RACHEL’S TENT — When he left Leah’s tent he returned again to Rachel’s tent before he searched the tent of the two maid-servants. Why did he feel compelled to do all this? Because he knew full well that she was meddlesome (Genesis Rabbah 74:9).


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

**בכר הגמל.** לְשׁוֹן כָּרִים וּכְסָתוֹת, כְּתַרְגּוּמוֹ בַּעֲבִיטָא דְגַמְלָא, וְהִיא מַרְדַּעַת הָעֲשׂוּיָה כְּמִין כַּר; וּבְעֵרוּבִין (דף ט"ז) שָׁנִינוּ הִקִּיפוּהָ בַּעֲבִיטִין, וְהֵן עֲבִיטֵי גְמַלִּים, בשט"ו בְּלַעַז:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
בכר הגמל IN THE CAMEL’S SADDLE-PILLOW — כר has the same meaning as in the Talmudic phrase "pillows (כרים) and bolsters”. Explain it as the Targum renders it: “in the עביטא of the camel”. This is a packsaddle made like a pillow. In Erubin (Eruvin 16a) we find, "they enclosed it with עביטין” by which is meant the saddles of camels. old French bast, bat; English packsaddle.


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

**דלקת.** רָדַפְתָּ, כְּמוֹ עַל הֶהָרִים דְּלָקֻנוּ (איכה ד'), וּכְמוֹ מִדְּלֹק אַחֲרֵי פְלִשְׁתִּים (שמואל א י"ז):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
דלקת means THOU HAST PURSUED — as in (Lamentations 4:19) “They chased us (דלקנו) upon the mountains”, and (1 Samuel 17:53) ‘‘from chasing (מדלק) after the Philistines”.


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

**ויוכיחו.** וִיבָרְרוּ עִם מִי הַדִּין, אפרובי"ר בְּלַעַז:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויוכיחו — means that they may decide who is right. old French eprouver; English prove.


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

**לא שכלו.** לֹא הִפִּילוּ עִבּוּרָם, כְּמוֹ רֶחֶם מַשְׁכִּיל (הושע ט'), תְּפַלֵּט פָּרָתוֹ וְלֹא תְשַׁכֵּל (איוב כ"א):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
לא שכלו means HAVE NOT MISCARRIED — Similar are: (Hosea 9:14) ‘‘a miscarrying (משכיל) womb”; (Job 21:10) “his cow calveth and casteth (תשכל) not her calf”.


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

**ואילי צאנך.** מִכָּאן אָמְרוּ אַיִל בֶּן יוֹמוֹ קָרוּי אַיִל, שֶׁאִם לֹא כֵן, מַה שִּׁבְחוֹ? אֵלִים לֹא אָכַל, אֲבָל כְּבָשִׂים אָכַל, אִם כֵּן גַּזְלָן הוּא (בבא קמא ס"ה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ואילי צאנך AND THE RAMS OF THY FLOCK — From this phrase they (the Rabbis) inferred (Bava Kamma 65b) that a male sheep even when one day old is called a ram; for if this be not so, how was this creditable to him? Did he mean that he had not eaten rams (i. e. the larger animals), but that he had eaten the smaller sheep? If so, he was a thief! (39).


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

**טרפה.** עַל יְדֵי אֲרִי וּזְאֵב:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
טרפה THAT WHICH WAS TORN by a lion or a wolf.


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

**אנכי אחטנה.** לְשׁוֹן קֹלֵעַ בָּאֶבֶן אֶל הַשַּׂעֲרָה וְלֹא יַחֲטִא (שופטים כ'), אֲנִי וּבְנִי שְׁלֹמֹה חַטָּאִים (מלכים א א') – חֲסֵרִים, אָנֹכִי אַחְסְרֶנָּה, אִם חָסְרָה חָסְרָה לִי, שֶׁמִּיָּדִי תְּבַקְשֶׁנָּה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אנכי אחטנה I BARE THE LOSS OF IT — It has the same meaning as the verb in (Judges 20:16) “sling stones at a hair-breadth and not miss (יחטא)”, and (1 Kings 1:21) “that I and my son Solomon shall suffer the loss of it (חטאים)” i.e. shall be lacking in authority. The sense therefore is: “I” was short of it; if it was missing, it was missing to me because you required it of my hand.


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

(**אנכי אחטנה** תַּרְגּוּמוֹ דַּהַוַת שָׁגְיָא מִמִּנְיָנָא, שֶׁהָיְתָה נִפְקֶדֶת וּמְחֻסֶּרֶת, כְּמוֹ וְלֹא נִפְקַד מִמֶּנּוּ אִישׁ (במדבר ל"א), תַּרְגּוּמוֹ לָא שְׁגָא):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אנכי אחטנה In the Targum it is translated by דהות שגיא ממנינא which means that which was missing and deficient from the number of the animals. The words (Numbers 31:49) “There is missing (נפקד) not one man of us”, is rendered in the Targum by ולא שגיא


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

**גנבתי יום וגנבתי לילה.** גְנוּבַת יוֹם אוֹ גְנוּבַת לַיְלָה, הַכֹּל שִׁלַּמְתִּי:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
גנבתי יום וגנבתי לילה WHETHER STOLEN BY DAY OR STOLEN BY NIGHT — everything I paid back.


###### Rashi on Genesis 31:39:5
[Rashi on Genesis 31:39:5](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/31:39:5)

**גנבתי.** כְּמוֹ רַבָּתִי בַגּוֹיִם שָׂרָתִי בַּמְּדִינוֹת (איכה א'), מְלֵאֲתִי מִשְׁפָּט (ישעיהו א') אֹהַבְתִּי לָדוּשׁ (הושע י'):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
גנבתי As regards the suffix י it is similar to the י in (Lamentations 1:1) “great (רבתי) among the nations, princess (שרתי) among the provinces”; (Isaiah 1:21) “that was full of (מלאתי) justice”; (Hosea 10:11) “that loveth (אהבתי) to thresh”.


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

**אכלני חרב.** לְשׁוֹן אֵשׁ אֹכְלָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אכלני חרב THE DROUGHT CONSUMED ME — the same metaphor as (Deuteronomy 4:24) אש אכלה “a consuming fire”.


###### Rashi on Genesis 31:40:2
[Rashi on Genesis 31:40:2](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/31:40:2)

**וקרח.** כְּמוֹ מַשְׁלִיךְ קַרְחוֹ (תהילים קמ"ז), תַּרְגּוּמוֹ גְּלִידָא:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
וקרח THE FROST — as (Psalms 147:17) “He casteth forth his ice (קרחו)”. In the Targum it is rendered by גלידא “hoar-frost”.


###### Rashi on Genesis 31:40:3
[Rashi on Genesis 31:40:3](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/31:40:3)

**שנתי.** לְשׁוֹן שֵׁנָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
שנתי means MY SLEEP.


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

**ותחלף את משכרתי.** הָיִיתָ מְשַׁנֶּה תְּנַאי שֶׁבֵּינֵינוּ, מִנָּקֹד לְטָלוּא, וּמֵעֲקוּדִים לִבְרֻדִּים:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ותחלף את משכרתי AND THOU HAST CHANGED MY HIRE — You have altered the agreement regarding my hire between us from speckled to spotted and from streaked to grisled.


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

**ופחד יצחק.** לֹא רָצָה לוֹמַר אֱלֹהֵי יִצְחָק, שֶׁאֵין הַקָּבָּ"ה מְיַחֵד שְׁמוֹ עַל הַצַּדִּיקִים בְּחַיֵּיהֶם, וְאַעַ"פִּ שֶׁאָמַר לוֹ בְּצֵאתוֹ מִבְּאֵר שֶׁבַע אֲנִי ה' אֱלֹהֵי אַבְרָהָם אָבִיךָ וֵאלֹהֵי יִצְחָק, בִּשְׁבִיל שֶׁכָּהוּ עֵינָיו, וַהֲרֵי הוּא כַּמֵּת; יַעֲקֹב נִתְיָרֵא לוֹמַר אֱלֹהֵי, וְאָמַר וּפַחַד:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ופחד יצחק AND THE DREAD OF ISAAC — He did not like to say “God of Isaac” because God does not associate His name with the righteous whilst they are alive. And although He (God) said, when he (Jacob) was departing from Beer-Sheba, (Genesis 28:13) “I am the Lord, the God of Abraham thy father and the God of Isaac”, this was because his (Isaac’s) eyes were dim and he might therefore be regarded as dead (Midrash Tanchuma, Toldot 7) — Jacob, however, feared to say “God of Isaac” and said “the Dread”.


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

**ויוכח.** לְשׁוֹן תּוֹכָחָה הוּא וְלֹא לְשׁוֹן הוֹכָחָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויוכח The word here has the meaning of reproof (“and he reproved thee”; cf. Genesis 5:24) and not of deciding (as in Genesis 5:37).


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

**מה אעשה לאלה.** אֵיךְ תַּעֲלֶה עַל לִבִּי לְהָרַע לָהֶן:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
מה אעשה לאלה WHAT CAN I DO UNTO THEM — How could it enter my mind injure them, my daughters!


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

**והיה לעד.** הַקָּבָּ"ה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
והיה לעד means and LET GOD BE FOR A WITNESS.


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

**לאחיו.** הֵם בָּנָיו שֶׁהָיוּ לוֹ אַחִים, נִגָּשִׁים אֵלָיו לְצָרָה וּלְמִלְחָמָה (בראשית רבה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
לאחיו UNTO HIS BRETHREN — really his sons, who were like brothers to him since they were standing by him in trouble and in battle (Genesis Rabbah 74:13).


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

**יגר שהדותא.** תַּרְגּוּמוֹ שֶׁל גַּלְעֵד:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
יגר שהדותא This is the Aramaic of גלעד.


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

**גלעד.** גַּל עֵד:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
גלעד — is really two words — גל עד heap of testimony.


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

**והמצפה אשר אמר וגו'.** וְהַמִּצְפָּה אֲשֶׁר בְּהַר הַגִּלְעָד, כְּמוֹ שֶׁכָּתוּב וַיַּעֲבֹר אֶת מִצְפֵּה גִלְעָד (שופטים י"א), וְלָמָּה נִקְרֵאת שְׁמָהּ מִצְפָּה? לְפִי שֶׁאָמַר אֶחָד מֵהֶם לַחֲבֵרוֹ, יִצֶף ה' בֵּינִי וּבֵינֶךָ אִם תַּעֲבֹר אֶת הַבְּרִית:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
והמצפה אשר אמר AND MIZPAH (literally, the Mizpah); BECAUSE HE SAID etc . — The word והמצפה and the Mizpah must refer to some well-known place bearing this name (for there are several places named Mizpah) it refers to the Mizpah which is in Mount Gilead — as it is written (Judges 11:29) “and he passed over Mizpah of Gilead”. Why was it also called Mizpah? Because each of them said to the other, “The Lord watch (יצף) between me and thee that thou shouldst not violate this covenant”.


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

**כי נסתר.** וְלֹא נִרְאֶה אִישׁ אֶת רֵעֵהוּ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
כי נסתר WHEN WE ARE ABSENT, and shall not see (be able to watch) one another.


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

**בנתי, בנתי.** שְׁתֵּי פְעָמִים, אַף בִּלְהָה וְזִלְפָּה בְּנוֹתָיו הָיוּ מִפִּילֶגֶשׁ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
בנתי....בנתי The word is written twice, referring once to Leah and Rachel and the second time to the handmaids, because Bilhah and Zilpah were also his daughters from a concubine (Genesis Rabbah 74:13).


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

**אם תענה את בנתי.** לִמְנֹע מֵהֶן עוֹנַת תַּשְׁמִישׁ (יומא ע"ז):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אם תענה את בנתי IF THOU SHALT AFFLICT MY DAUGHTERS by refusing them thy companionship (Yoma 77b).


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

**יריתי.** כְּמוֹ יָרָה בַיָּם, כְּזֶה שֶׁהוּא יוֹרֶה הַחֵץ:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
יריתי I HAVE SET UP (by casting stones down); the word has the same meaning as (Exodus 15:4) “He cast (ירה) into the sea”. Laban speaks like a person who casts (יורה) one arrow (Midrash Rabbah has “one spear”) and boasts of his prowess.


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

**אם אני.** הֲרֵי אִם מְשַׁמֵּשׁ בִּלְשׁוֹן אֲשֶׁר, כְּמוֹ עַד אִם דִּבַּרְתִּי דְּבָרָי:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אם אני THAT I WILL NOT — Here the word אם is used in the sense of אשר “that”, as (Genesis 24:33) “until that (אם) I have spoken my words”.


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

**לרעה.** לְרָעָה אִי אַתָּה עוֹבֵר, אַבָל אַתָּה עוֹבֵר לִפְרַקְמַטְיָה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
לרעה FOR EVIL — For evil you may not pass, but for trading purposes (as e. g., with a caravan) you may pass (Genesis Rabbah 74:16).


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

**אלהי אברהם.** קֹדֶשׁ (בראשית רבה):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אלהי אברהם GOD OF ABRAHAM — Here the word אלהים is holy (i.e. it is the Divine Name). (Genesis Rabbah 74:17)


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

**ואלהי נחור.** חֹל:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אלהי נחור THE GOD OF NAHOR — Here the name is non-holy (i.e. it is a designation for an idol) (Genesis Rabbah 74:17).


###### Rashi on Genesis 31:53:3
[Rashi on Genesis 31:53:3](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/31:53:3)

**אלהי אביהם.** חֹל:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
אלהי אביהם THE GOD OF THEIR FATHER — Here the name is non-holy (Genesis Rabbah 74:17).


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

**ויזבח יעקב זבח.** שָׁחַט בְּהֵמוֹת לְמִשְׁתֶּה:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
ויזבח יעקב זבח AND JACOB OFFERED A SACRIFICE — he slaughtered cattle for the feast


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

**לאחיו.** לְאוֹהֲבָיו שֶׁעִם לָבָן:

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
לאחיו HIS BRETHREN — those of his friends who were with Laban (cf Targum Jonathan)


###### Rashi on Genesis 31:54:3
[Rashi on Genesis 31:54:3](https://torahapp.org/share/book/Rashi%20on%20Genesis/r/31:54:3)

**לאכל לחם.** כָּל דְּבַר מַאֲכָל קָרוּי לֶחֶם, כְּמוֹ עֲבַד לְחֶם רַב (דניאל ה'), נַשְׁחִיתָה עֵץ בְּלַחְמוֹ (ירמיהו י"א):

**Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934:**
לאכל לחם TO EAT BREAD — Any article of food is termed לחם bread, as (Daniel 5:1) “made a great feast (לחם רב)”, and (Jeremiah 11:19) “Let us destroy the tree with the fruit thereof (בלחמו)".