[21] (Gen. 31:3:) THEN THE LORD SAID UNTO JACOB: RETURN UNTO THE LAND OF YOUR ANCESTORS WHERE YOU WERE BORN, AND I WILL BE WITH YOU. Let our master instruct us: In the case of an Israelite courtyard with star-worshiping foreigners dwelling within it, is it right that its eruv is a < legitimate > eruv? Thus have our masters taught:1 In the case of an Israelite courtyard with star-worshipping foreigners dwelling within it, it is forbidden for an Israelite to use anything within it until he has acquired a right < to the property > from the star-worshipping foreigner.2 Why? Because it is written (in Exod. 20:21 [24]): IN EVERY PLACE WHERE I CAUSE MY NAME TO BE MENTIONED < I WILL COME UNTO YOU AND BLESS YOU >. The Holy One will not assign his name in the midst of those who serve idols. Rather (according to Lev. 20:32): THAT I MAY BE SANCTIFIED IN THE MIDST OF THE CHILDREN OF ISRAEL. Thus, you are not to associate with the wicked ones because the Holy One will not assign his name in their midst. You know yourself that it is so.3 R. Eleazar ben Padat said in the name of R. Jose ben {Qisma} [Zimra]: During the whole time that Lot was attached to Abraham, you never find a divine oracle being conferred upon Abraham. As soon as Lot was separated from him (in Gen. 13:11-13), the divine word was conferred upon him, as stated (in Gen. 13:14). THEN THE LORD SAID UNTO ABRAHAM AFTER LOT HAD DEPARTED FROM HIM. And so you find that, when Jacob went away to Mesopotamia to go to Laban, he spent twenty years at his place; but all the time that Jacob was in Laban's house, the Holy One did not speak with him. Then Jacob did some pondering and said: So the Holy One has forsaken me! Not so. The Holy One said to me (in Gen. 28:15): AND SEE, I AM WITH YOU. The Holy One knew what he pondered in his heart. The Holy One said to him: Do you want me to be with you? Separate yourself from Laban the Wicked, and I will be with you. Where is it shown? Where they read on the matter (in Gen. 31:3): THEN THE LORD SAID UNTO JACOB: < RETURN UNTO THE LAND OF YOUR ANCESTORS WHERE YOU WERE BORN, AND I WILL BE WITH YOU >.
[22] [(Gen. 31:3:) THEN THE LORD SAID UNTO JACOB: < RETURN UNTO THE LAND OF YOUR ANCESTORS WHERE YOU WERE BORN >, AND I WILL BE WITH YOU.] It is written (in Cant. 5:16): HIS PALATE (i.e., what he says) IS MOST SWEET. [R. Tanhuma b. R. Jose said: Come and see what the Holy One is saying to Israel (in Lev. 19:28): YOU SHALL NOT MAKE A GASH IN YOUR FLESH FOR THE DEAD < … >. Why? (Ibid., cont.:) I AM THE LORD. He is sure to pay you a reward. Is there a palate (i.e., a saying) sweeter than this! Someone may say to his friend: If you deform (rt.: NWL) yourself, I will give you a reward; but the Holy One has said: If you do not degrade yourselves, AND (ibid.) < NOT MAKE > A GASH < IN YOUR FLESH > FOR THE DEAD…. I will give you a reward. Ergo (in Cant. 5:16): HIS PALATE (i.e., what he says) IS MOST SWEET.]
Another interpretation (of Cant. 5:16): HIS PALATE (i.e., what he says) IS MOST SWEET. R. Abbahu said: See what is written (in Lev. 20:26): SO I HAVE SET YOU APART FROM THE < OTHER > PEOPLES < TO BE MINE >.4 See the attributes of the Holy One. If it had been written, "So I have set the < other > peoples apart from you," there would have been no hope for a star-worshipping gentile, and no proselyte would have become a Jew. How so? < Consider the case of > someone who has figs. If he picks out the bad from the good, in the end he will not return to the bad ones; but, if he picks out the good ones, if he wants to pick out some of the bad, he picks them out. Therefore, the Holy One has said (in Lev. 20:26): SO I HAVE SET YOU APART FROM THE < OTHER > PEOPLES. He has given a hint to those gentiles who wish to become Jews. Is there a palate (i.e., a saying) more beautiful than this? Ergo (in Cant. 5:16): HIS PALATE (i.e., what he says) IS MOST SWEET.
[Another interpretation (of Cant. 5:16): HIS PALATE (i.e., what he says) IS MOST SWEET.] R. Aha said:5 In the case of a king of flesh and blood, when he gives a donativa6 {i.e., a valuable gift}, he does not give a stativa7 {i.e., a good rest}; and, when he gives a stativa, he does not give a donativa.8 But the Holy One gives a stativa and gives a donativa. He has given the Sabbath rest, and he has given a double portion of bread. What is written (in Exod. 16:29)? OBSERVE THAT THE LORD HAS GIVEN YOU THE SABBATH; [HE THEREFORE GIVES YOU BREAD FOR TWO DAYS ON THE SIXTH DAY]. Ergo (in Cant. 5:16): HIS PALATE (i.e., what he says) IS MOST SWEET.
R. Johanan said: The Holy One said (in Lev. 19:3): AND YOU SHALL KEEP MY SABBATHS. I AM THE LORD < YOUR GOD >. I am sure to give a reward. And with what do you keep it? With food, drink, and clean clothing. Then I give you a reward. Ergo (in Cant. 5:16): HIS PALATE (i.e., what he says) IS MOST SWEET.
R. Levi said: Look at the word which the Holy One gave to the children of Adam. What is written (in Ezek. 18:21): MOREOVER, WHEN THE WICKED ONE REPENTS < OF ALL THE SINS THAT HE HAS COMMITTED, KEEPS ALL MY STATUTES, AND DOES WHAT IS JUST AND RIGHT, HE SHALL LIVE >. The Holy One said (in vs. 22): ALL HIS TRANSGRESSIONS WHICH HE HAS COMMITTED SHALL NOT BE REMEMBERED AGAINST HIM. {ACCORDING TO HIS RIGHTEOUS ACTS} [BY HIS RIGHTEOUSNESS] WHICH HE HAS PRACTICED, {HE HAS LIVED} HE SHALL LIVE {AND NOT DIE}. Ergo (in Cant. 5:16): HIS PALATE (i.e., what he says) IS MOST SWEET.
Resh Laqish said: Could you hear of anything greater than this? What is written (in Ezek. 33:19)? AND WHEN A WICKED PERSON TURNS BACK FROM HIS WICKEDNESS [AND DOES WHAT IS JUST AND RIGHT, ON ACCOUNT OF THESE THINGS HE SHALL LIVE]. "And he shall live" is not written here, but ON ACCOUNT OF THESE THINGS HE SHALL LIVE. < It is > because the Holy One makes them < to be > merit for him < that > he shall live by means of them. Ergo (in Cant. 5:16): HIS PALATE (i.e., what he says) IS MOST SWEET.
Another interpretation (of Cant. 5:16): HIS PALATE (i.e., what he says) IS MOST SWEET: If a king of flesh and blood has a friend, he loves him. So, if that friend becomes ill,9 he sends away to inquire after his health. Then, if he loves him even more, he goes to visit him. < But > if he went out into lodgings,10 is it thinkable that the king would go out with him? However, < it was > the Supreme King of Kings, the Holy One, < who > loved Jacob, as stated (in Mal. 1:2): YET I HAVE LOVED JACOB. When Deborah11 died (in Gen. 35:8), < the Holy One > came to visit him; and, when he went out into lodgings, he was with him. It is so stated (in Gen. 28:15): AND SEE, I AM WITH YOU. When he returned, he was with him, as stated (in Gen. 31:3): THEN GOD SAID UNTO JACOB: < RETURN UNTO THE LAND OF YOUR ANCESTORS WHERE YOU WERE BORN >, AND I WILL BE WITH YOU.
[23] (Gen. 31:3:) THEN GOD SAID UNTO JACOB…. This text is related (to Ps. 142:6 [5]): I CRIED UNTO YOU, O LORD; I SAID: YOU ARE MY REFUGE, MY PORTION IN THE LAND OF THE LIVING. Who uttered this verse? David uttered it. MY PORTION IN THE LAND OF THE LIVING: He calls the land of Israel THE LAND OF THE LIVING. Why? Resh Laqish said in the name of R. Eleazar haQappar: Because the dead in the land of Israel are the first to come alive in the days of the Messiah. For this reason he calls it THE LAND OF THE LIVING.12 David said: I yearn to dwell within it, but Saul does not allow me. Rather (according to I Sam. 26:19): FOR THEY HAVE DRIVEN ME OUT TODAY SO THAT I SHOULD HAVE NO SHARE IN THE LORD'S INHERITANCE. Therefore (in Ps. 142:6 [5]): I CRIED UNTO YOU, O LORD; and, because I did so, I became king over Israel.
Another interpretation (of Ps. 142:6 [5]):
I CRIED UNTO YOU, O LORD. < The verse > speaks about Jacob. When he set out from his father's house, what does it say (in Gen. 28:20)?
IF GOD IS WITH ME…. He raised his eyes to the Holy One < and > said (in Ps. 142:6 [5], cont.):
YOU ARE MY REFUGE. He said to him (in Gen. 28:15):
SEE, I AM WITH YOU…. (Ps. 124:6 [5], cont.:)
MY PORTION IN THE LAND OF THE LIVING. Now Jacob was hoping to return to the land of Israel. Jacob said: With permission I went out. If I do not get permission, I am not returning. The Holy One said: Do you want permission? Permission you have. (
Gen. 31:3, cont.:)
RETURN UNTO THE LAND OF YOUR PARENTS. Did you come for anything but the tribes? See, you have them.
Another interpretation: Did you only come for Rachel? See, you have {the right to} Rachel.
Another interpretation. Were you only waiting until Esau's adversary (Satan) was born?13 See, he has been born.
[24] What is written above about the matter (in Gen. 30:25)? NOW IT CAME TO PASS, WHEN RACHEL HAB BORNE JOSEPH, THAT JACOB SAID UNTO LABAN: SEND ME AWAY < THAT I MAY GO TO MY OWN HOME AND MY LAND >. But, if you do not want to send me away, I am going without your permission. Laban said to him: With none of the sons that you sired except Joseph, have you said to me: SEND ME AWAY! He told him that he would bring Esau the Wicked to account. Ergo (in Gen. 30:25): SEND ME AWAY THAT I MAY GO < TO MY OWN HOME AND MY LAND >. (Gen. 30:27:) BUT LABAN SAID UNTO HIM…. I HAVE LEARNED BY DIVINATION < THAT THE LORD HAS BLESSED ME FOR YOUR SAKE >. On that very day at Jacob's feet he had found a treasure14 which would bring luck. He therefore says (in Gen. 30:27): I HAVE LEARNED BY DIVINATION. R. Berekhyah said: Laban had learned by divination, but Jacob did not know it. And what was he concerned about? (Gen. 30:27:) THAT THE LORD HAS BLESSED ME FOR YOUR SAKE. Laban said (in vs. 28): NAME YOUR WAGES. He said to him: You get the speckled < of the flock > and I get the mottled from whatever dams give birth. (Gen. 30:36:) AND JACOB WAS PASTURING THE FLOCK OF LABAN THAT REMAINED. What was it THAT REMAINED (HNWTRWT)? Resh Laqish said: The dams who were old, sterile, < and > sick.15 What is written (in vs. 37)? THEN JACOB TOOK A < FRESH > SHOOT OF WHITE POPLAR. R. Hosha'ya said: He fashioned an image; and, just as he fashioned, so they gave birth. He only failed to give them breath. They gave birth and multiplied before him. Laban went back on his < word >. Where is it shown? Where Jacob said so (in Gen. 31:7): AND HE CHANGED MY WAGES…. What did Jacob do when he delayed over him?16 He sent after the children of his house, as stated (in Gen. 31:4): SO JACOB SENT AND CALLED RACHEL AND LEAH TO THE FIELD. Why not within his house? R. Simeon ben Gamaliel said: For three things I like the children of the East:17
They do not bite off meat with their teeth but cut it with a knife.
When one kisses his friend, he kisses him, not on his mouth, but on his hand.
When one wants to get advice, he gets it, not in the house, but in the field (to prevent eavesdropping).
It is therefore stated (in Gen. 31:4): SO JACOB SENT AND CALLED RACHEL AND LEAH TO THE FIELD, to an open place.
(Gen. 31:5-8:) AND HE SAID TO THEM: I SEE THAT YOUR FATHER'S MANNER < TOWARDS ME IS NOT AS IT WAS BEFORE >…. MOREOVER, YOU KNOW < THAT I HAVE SERVED YOUR FATHER WITH ALL MY STRENGTH >. YET YOUR FATHER HAS CHEATED ME…. IF HE SHOULD SAY THIS: < THE SPECKLED SHALL BE YOUR WAGES >…. R. Berekhyah said: "If he said this" is not written here but, IF HE SHOULD SAY THIS. Now the angel (of vs. 11) had said to Jacob: If Laban should say this, by your life, I will do for you just as you want.
(Gen. 31:1:) NOW HE HEARD THE THINGS THAT LABAN'S CHILDREN WERE SAYING: JACOB HAS TAKEN EVERYTHING THAT BELONGS TO OUR FATHER. What is the meaning of JACOB HAS TAKEN? R. Hosha'ya said that the ministering angels were shoulders for Jacob.18 (Ibid.:) JACOB HAS TAKEN EVERYTHING THAT BELONGS TO OUR FATHER, AND FROM WHAT BELONGS TO OUR FATHER HE HAS ACQUIRED ALL THIS WEALTH (kavod).19 What was the WEALTH (kavod)? R. Simon said: < Wealth > from silver and gold. But did Laban have silver and gold? He had nothing but < animals of the > flock. Concerning what does it say: silver and gold? It is simply that the flocks of our father Jacob were different from the flocks of Laban. "And he had a lot of cattle" is not written here (in this context, i.e., in Gen. 30:43) but, AND HE HAD LARGE (RBWT) FLOCKS, in that they were fruitful and multiplying (RBWT). Moreover, the nations of the world had been coming to give Jacob silver and gold in order to acquire some of his flock. R. Simon said: There is no wealth (kavod) but silver and gold, as stated (in Nahum 2:10 [9]): PLUNDER SILVER! PLUNDER GOLD! < THERE IS NO END TO TREASURE, WEALTH (kavod) OUT OF EVERY PRECIOUS VESSEL >. So how many < animals of the > flock did he have? R. Tanhuma bar Abba said: a hundred and twenty times ten thousand (RBW').20 It is therefore stated (in Gen. 30:43): SO THE MAN (Joseph) BECAME VERY VERY PROSPEROUS. Now < a single > VERY is said concerning Egypt (in Exod. 1:20): SO THE PEOPLE MULTIPLIED (rt.: RBH) AND BECAME VERY NUMEROUS; [And (according to Exod. 12:37) those < numbered six hundred thousand, i.e., > sixty times ten thousand (RBW'). But here (in Gen. 30:43) it is stated: VERY VERY for a total of a hundred and twenty times ten thousand (RBW').] How many sheep dogs did he have? R. Abba bar Kahana said: Three hundred and nine. R. Tanhuma said: Where is it shown? Q (= 100) B (= 2) Z (= 7) R (= 200).21 Hence the reckoning. (Gen. 30:43:) SO THE MAN (Jacob) BECAME VERY VERY PROSPEROUS. What is the meaning of BECAME PROSPEROUS (rt.: PRT)? That the Holy One broke through (rt.: PRT) the wall of < this > world and said to him: So do I break through (rt.: PRT) into the world to come for your children, as stated (in Micah 2:13): THE ONE WHO BREAKS THROUGH (rt.: PRT) GOES UP AHEAD OF THEM.
The End of Parashat Wayyetse.
1. Cf. Eruv. 6:1; Eruv. 61b-62a.
2. According to Rashi on Eruv. 6:1 (61b), one must rent the idolater’s property for the eruv to be valid.
3. Tanh., Gen. 7:10.
4. PRK 5:5.
5. Gen. R. 10:9.
6. In classical Latin the word is donativum in the singular and refers to a gift by the emperor to each soldier.
7. The Latin word means “stationary camp.”
8. The point here is that an emperor only bribes a soldier with a donativa before going into battle or at the start of a march.
9. Heb.: HLH, a word that can also be pointed to mean “sweeten.”
10. Gk.: xenia.
11. Instead of DEBORAH (Rebekah’s nurse) Yalqut Shim‘oni, Cant., 991, reads, “Rebekah” here.
12. Below, 12:6; Tanh., Gen. 12:3; yKil. 9:4 (32c); yKet. 12:3 (12:4)(35b); Ket. 111a; Gen. R. 74:1; 96:5 (7); PR 1:4, 6; cf. also Zech. 14:4; 1 Thessalonians 4:16; Revelation 20:4-5.
13. See Gen. R. 73:7, which implies that the adversary was Joseph.
14. Codex Vaticanus Ebr. 34 adds: “i.e., a precious stone.”
15. This is the normal spelling of the Hebrew word, but the Masoretic Text spells it defectively as HNWTRT. Resh Laqish has deduced from the missing letter that the animals referred to were defective. See Gen. R. 73:9. By correcting the spelling, the Buber text has obscured the point.
16. Codex Vaticanus Ebr. 34 reads, “when he was obstinate with him.”
17. Gen. R. 74:2; PRK 4:3; Ber. 8b (bar.)
18. Codex Vaticanus Ebr. 34 reads, “porters, i.e., < ones > carrying on the shoulder.”
19. Kavod generally means “glory” but can denote wealth (e.g., here and in Nahum 2:10). So Gen. R. 74:12.
20. In biblical Hebrew this Aramaic form would be (RBWT), the exact word which appears in Gen. 30:43. See Gen. R. 73:11.
21. These letters make up the phrase, “kab (QB) of an alien (ZR).” A kab is a measure of capacity equivalent to about 2.2 liters. Jacob was entitled to the portion due an alien, which had a numerical value of 309.