בָּרוּךְ אַתָּה יהוה אֱלֹהֵינוּ מֶלֶך הָעוֹלָם אֲשֶׁר קִדְּשָנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לַעֲסוֹק בְּדִבְרֵי תוֹרָה
בְּרוּךֶ אַתֶה חֲוָיָה שְׁכִינּוּ רוּחַ הָעוֹלָם אֲשֶׁר קִדַשְׁתַנוּ בְּמִצְוֹתֶיהֶ וְצִוְתָנוּ לַעֲסוֹק בְּדִבְרֵי תוֹרָה
בְּרוּכָה אַתְּ יָהּ אֱלֹהָתֵינוּ רוּחַ הָעוֹלָם אֲשֶׁר קֵרְבָתְנוּ לַעֲבוֹדָתָהּ וְצִוְתָנוּ לַעֲסוֹק בְּדִבְרֵי תוֹרָה
Berakhot 11b:
Barukh atah Adonai Eloheinu melekh ha’olam asher kid’shanu b’mitzvotav v’tzivanu la’asok b’divrei Torah.
Nonbinary Hebrew Project:
B’rucheh ateh Khavayah Shekhinu ruach ha’olam asher kidash’tanu b’mitzvotei’he v’tziv’tanu la’asok b’divrei Torah
Feminine God Language:
Brukhah at Ya Elohateinu ruach ha’olam asher keir’vat’nu la’avodatah v’tziv’tavnu la’asok b’divrei Torah
(ד) וַיִּשְׁלַ֣ח יַעֲקֹ֔ב וַיִּקְרָ֖א לְרָחֵ֣ל וּלְלֵאָ֑ה הַשָּׂדֶ֖ה אֶל־צֹאנֽוֹ׃ (ה) וַיֹּ֣אמֶר לָהֶ֗ן רֹאֶ֤ה אָנֹכִי֙ אֶת־פְּנֵ֣י אֲבִיכֶ֔ן כִּֽי־אֵינֶ֥נּוּ אֵלַ֖י כִּתְמֹ֣ל שִׁלְשֹׁ֑ם וֵֽאלֹהֵ֣י אָבִ֔י הָיָ֖ה עִמָּדִֽי׃ (ו) וְאַתֵּ֖נָה יְדַעְתֶּ֑ן כִּ֚י בְּכׇל־כֹּחִ֔י עָבַ֖דְתִּי אֶת־אֲבִיכֶֽן׃ (ז) וַאֲבִיכֶן֙ הֵ֣תֶל בִּ֔י וְהֶחֱלִ֥ף אֶת־מַשְׂכֻּרְתִּ֖י עֲשֶׂ֣רֶת מֹנִ֑ים וְלֹֽא־נְתָנ֣וֹ אֱלֹהִ֔ים לְהָרַ֖ע עִמָּדִֽי׃ (ח) אִם־כֹּ֣ה יֹאמַ֗ר נְקֻדִּים֙ יִהְיֶ֣ה שְׂכָרֶ֔ךָ וְיָלְד֥וּ כׇל־הַצֹּ֖אן נְקֻדִּ֑ים וְאִם־כֹּ֣ה יֹאמַ֗ר עֲקֻדִּים֙ יִהְיֶ֣ה שְׂכָרֶ֔ךָ וְיָלְד֥וּ כׇל־הַצֹּ֖אן עֲקֻדִּֽים׃ (ט) וַיַּצֵּ֧ל אֱלֹהִ֛ים אֶת־מִקְנֵ֥ה אֲבִיכֶ֖ם וַיִּתֶּן־לִֽי׃ (י) וַיְהִ֗י בְּעֵת֙ יַחֵ֣ם הַצֹּ֔אן וָאֶשָּׂ֥א עֵינַ֛י וָאֵ֖רֶא בַּחֲל֑וֹם וְהִנֵּ֤ה הָֽעַתֻּדִים֙ הָעֹלִ֣ים עַל־הַצֹּ֔אן עֲקֻדִּ֥ים נְקֻדִּ֖ים וּבְרֻדִּֽים׃ (יא) וַיֹּ֨אמֶר אֵלַ֜י מַלְאַ֧ךְ הָאֱלֹהִ֛ים בַּחֲל֖וֹם יַֽעֲקֹ֑ב וָאֹמַ֖ר הִנֵּֽנִי׃ (יב) וַיֹּ֗אמֶר שָׂא־נָ֨א עֵינֶ֤יךָ וּרְאֵה֙ כׇּל־הָֽעַתֻּדִים֙ הָעֹלִ֣ים עַל־הַצֹּ֔אן עֲקֻדִּ֥ים נְקֻדִּ֖ים וּבְרֻדִּ֑ים כִּ֣י רָאִ֔יתִי אֵ֛ת כׇּל־אֲשֶׁ֥ר לָבָ֖ן עֹ֥שֶׂה לָּֽךְ׃ (יג) אָנֹכִ֤י הָאֵל֙ בֵּֽית־אֵ֔ל אֲשֶׁ֨ר מָשַׁ֤חְתָּ שָּׁם֙ מַצֵּבָ֔ה אֲשֶׁ֨ר נָדַ֥רְתָּ לִּ֛י שָׁ֖ם נֶ֑דֶר עַתָּ֗ה ק֥וּם צֵא֙ מִן־הָאָ֣רֶץ הַזֹּ֔את וְשׁ֖וּב אֶל־אֶ֥רֶץ מוֹלַדְתֶּֽךָ׃ (יד) וַתַּ֤עַן רָחֵל֙ וְלֵאָ֔ה וַתֹּאמַ֖רְנָה ל֑וֹ הַע֥וֹד לָ֛נוּ חֵ֥לֶק וְנַחֲלָ֖ה בְּבֵ֥ית אָבִֽינוּ׃ (טו) הֲל֧וֹא נׇכְרִיּ֛וֹת נֶחְשַׁ֥בְנוּ ל֖וֹ כִּ֣י מְכָרָ֑נוּ וַיֹּ֥אכַל גַּם־אָכ֖וֹל אֶת־כַּסְפֵּֽנוּ׃ (טז) כִּ֣י כׇל־הָעֹ֗שֶׁר אֲשֶׁ֨ר הִצִּ֤יל אֱלֹהִים֙ מֵֽאָבִ֔ינוּ לָ֥נוּ ה֖וּא וּלְבָנֵ֑ינוּ וְעַתָּ֗ה כֹּל֩ אֲשֶׁ֨ר אָמַ֧ר אֱלֹהִ֛ים אֵלֶ֖יךָ עֲשֵֽׂה׃ (יז) וַיָּ֖קׇם יַעֲקֹ֑ב וַיִּשָּׂ֛א אֶת־בָּנָ֥יו וְאֶת־נָשָׁ֖יו עַל־הַגְּמַלִּֽים׃ (יח) וַיִּנְהַ֣ג אֶת־כׇּל־מִקְנֵ֗הוּ וְאֶת־כׇּל־רְכֻשׁוֹ֙ אֲשֶׁ֣ר רָכָ֔שׁ מִקְנֵה֙ קִנְיָנ֔וֹ אֲשֶׁ֥ר רָכַ֖שׁ בְּפַדַּ֣ן אֲרָ֑ם לָב֛וֹא אֶל־יִצְחָ֥ק אָבִ֖יו אַ֥רְצָה כְּנָֽעַן׃ (יט) וְלָבָ֣ן הָלַ֔ךְ לִגְזֹ֖ז אֶת־צֹאנ֑וֹ וַתִּגְנֹ֣ב רָחֵ֔ל אֶת־הַתְּרָפִ֖ים אֲשֶׁ֥ר לְאָבִֽיהָ׃ (כ) וַיִּגְנֹ֣ב יַעֲקֹ֔ב אֶת־לֵ֥ב לָבָ֖ן הָאֲרַמִּ֑י עַל־בְּלִי֙ הִגִּ֣יד ל֔וֹ כִּ֥י בֹרֵ֖חַ הֽוּא׃ (כא) וַיִּבְרַ֥ח הוּא֙ וְכׇל־אֲשֶׁר־ל֔וֹ וַיָּ֖קׇם וַיַּעֲבֹ֣ר אֶת־הַנָּהָ֑ר וַיָּ֥שֶׂם אֶת־פָּנָ֖יו הַ֥ר הַגִּלְעָֽד׃ (כב) וַיֻּגַּ֥ד לְלָבָ֖ן בַּיּ֣וֹם הַשְּׁלִישִׁ֑י כִּ֥י בָרַ֖ח יַעֲקֹֽב׃ (כג) וַיִּקַּ֤ח אֶת־אֶחָיו֙ עִמּ֔וֹ וַיִּרְדֹּ֣ף אַחֲרָ֔יו דֶּ֖רֶךְ שִׁבְעַ֣ת יָמִ֑ים וַיַּדְבֵּ֥ק אֹת֖וֹ בְּהַ֥ר הַגִּלְעָֽד׃ (כד) וַיָּבֹ֧א אֱלֹהִ֛ים אֶל־לָבָ֥ן הָאֲרַמִּ֖י בַּחֲלֹ֣ם הַלָּ֑יְלָה וַיֹּ֣אמֶר ל֗וֹ הִשָּׁ֧מֶר לְךָ֛ פֶּן־תְּדַבֵּ֥ר עִֽם־יַעֲקֹ֖ב מִטּ֥וֹב עַד־רָֽע׃ (כה) וַיַּשֵּׂ֥ג לָבָ֖ן אֶֽת־יַעֲקֹ֑ב וְיַעֲקֹ֗ב תָּקַ֤ע אֶֽת־אׇהֳלוֹ֙ בָּהָ֔ר וְלָבָ֛ן תָּקַ֥ע אֶת־אֶחָ֖יו בְּהַ֥ר הַגִּלְעָֽד׃ (כו) וַיֹּ֤אמֶר לָבָן֙ לְיַעֲקֹ֔ב מֶ֣ה עָשִׂ֔יתָ וַתִּגְנֹ֖ב אֶת־לְבָבִ֑י וַתְּנַהֵג֙ אֶת־בְּנֹתַ֔י כִּשְׁבֻי֖וֹת חָֽרֶב׃ (כז) לָ֤מָּה נַחְבֵּ֙אתָ֙ לִבְרֹ֔חַ וַתִּגְנֹ֖ב אֹתִ֑י וְלֹא־הִגַּ֣דְתָּ לִּ֔י וָֽאֲשַׁלֵּחֲךָ֛ בְּשִׂמְחָ֥ה וּבְשִׁרִ֖ים בְּתֹ֥ף וּבְכִנּֽוֹר׃ (כח) וְלֹ֣א נְטַשְׁתַּ֔נִי לְנַשֵּׁ֥ק לְבָנַ֖י וְלִבְנֹתָ֑י עַתָּ֖ה הִסְכַּ֥לְתָּֽ עֲשֽׂוֹ׃ (כט) יֶשׁ־לְאֵ֣ל יָדִ֔י לַעֲשׂ֥וֹת עִמָּכֶ֖ם רָ֑ע וֵֽאלֹהֵ֨י אֲבִיכֶ֜ם אֶ֣מֶשׁ ׀ אָמַ֧ר אֵלַ֣י לֵאמֹ֗ר הִשָּׁ֧מֶר לְךָ֛ מִדַּבֵּ֥ר עִֽם־יַעֲקֹ֖ב מִטּ֥וֹב עַד־רָֽע׃ (ל) וְעַתָּה֙ הָלֹ֣ךְ הָלַ֔כְתָּ כִּֽי־נִכְסֹ֥ף נִכְסַ֖פְתָּה לְבֵ֣ית אָבִ֑יךָ לָ֥מָּה גָנַ֖בְתָּ אֶת־אֱלֹהָֽי׃ (לא) וַיַּ֥עַן יַעֲקֹ֖ב וַיֹּ֣אמֶר לְלָבָ֑ן כִּ֣י יָרֵ֔אתִי כִּ֣י אָמַ֔רְתִּי פֶּן־תִּגְזֹ֥ל אֶת־בְּנוֹתֶ֖יךָ מֵעִמִּֽי׃ (לב) עִ֠ם אֲשֶׁ֨ר תִּמְצָ֣א אֶת־אֱלֹהֶ֘יךָ֮ לֹ֣א יִֽחְיֶה֒ נֶ֣גֶד אַחֵ֧ינוּ הַֽכֶּר־לְךָ֛ מָ֥ה עִמָּדִ֖י וְקַֽח־לָ֑ךְ וְלֹֽא־יָדַ֣ע יַעֲקֹ֔ב כִּ֥י רָחֵ֖ל גְּנָבָֽתַם׃ (לג) וַיָּבֹ֨א לָבָ֜ן בְּאֹ֥הֶל יַעֲקֹ֣ב ׀ וּבְאֹ֣הֶל לֵאָ֗ה וּבְאֹ֛הֶל שְׁתֵּ֥י הָאֲמָהֹ֖ת וְלֹ֣א מָצָ֑א וַיֵּצֵא֙ מֵאֹ֣הֶל לֵאָ֔ה וַיָּבֹ֖א בְּאֹ֥הֶל רָחֵֽל׃ (לד) וְרָחֵ֞ל לָקְחָ֣ה אֶת־הַתְּרָפִ֗ים וַתְּשִׂמֵ֛ם בְּכַ֥ר הַגָּמָ֖ל וַתֵּ֣שֶׁב עֲלֵיהֶ֑ם וַיְמַשֵּׁ֥שׁ לָבָ֛ן אֶת־כׇּל־הָאֹ֖הֶל וְלֹ֥א מָצָֽא׃ (לה) וַתֹּ֣אמֶר אֶל־אָבִ֗יהָ אַל־יִ֙חַר֙ בְּעֵינֵ֣י אֲדֹנִ֔י כִּ֣י ל֤וֹא אוּכַל֙ לָק֣וּם מִפָּנֶ֔יךָ כִּי־דֶ֥רֶךְ נָשִׁ֖ים לִ֑י וַיְחַפֵּ֕שׂ וְלֹ֥א מָצָ֖א אֶת־הַתְּרָפִֽים׃
(4) Jacob had Rachel and Leah called to the field, where his flock was, (5) and said to them, “I see that your father’s manner toward me is not as it has been in the past. But the God of my father’s [house] has been with me. (6) As you know, I have served your father with all my might; (7) but your father has cheated me, changing my wages time and again. God, however, would not let him do me harm. (8) If he said thus, ‘The speckled shall be your wages,’ then all the flocks would drop speckled young; and if he said thus, ‘The streaked shall be your wages,’ then all the flocks would drop streaked young. (9) God has taken away your father’s livestock and given it to me. (10) “Once, at the mating time of the flocks, I had a dream in which I saw that the he-goats mating with the flock were streaked, speckled, and mottled. (11) And in the dream a messenger of God said to me, ‘Jacob!’ ‘Here,’ I answered. (12) And the messenger said, ‘Note well that all the he-goats which are mating with the flock are streaked, speckled, and mottled; for I have noted all that Laban has been doing to you. (13) I am the God of Bethel, where you anointed a pillar and where you made a vow to Me. Now, arise and leave this land and return to your native land.’” (14) Then Rachel and Leah answered him, saying, “Have we still a share in the inheritance of our father’s house? (15) Surely, he regards us as outsiders, now that he has sold us and has used up our purchase price. (16) Truly, all the wealth that God has taken away from our father belongs to us and to our children. Now then, do just as God has told you.” (17) Thereupon Jacob put his children and wives on camels; (18) and he drove off all his livestock and all the wealth that he had amassed, the livestock in his possession that he had acquired in Paddan-aram, to go to his father Isaac in the land of Canaan. (19) Meanwhile Laban had gone to shear his sheep, and Rachel stole her father’s household idols. (20) Jacob kept Laban the Aramean in the dark, not telling him that he was fleeing, (21) and fled with all that he had. Soon he was across the Euphrates and heading toward the hill country of Gilead. (22) On the third day, Laban was told that Jacob had fled. (23) So he took his kinsmen with him and pursued him a distance of seven days, catching up with him in the hill country of Gilead. (24) But God appeared to Laban the Aramean in a dream by night and said to him, “Beware of attempting anything with Jacob, good or bad.” (25) Laban overtook Jacob. Jacob had pitched his tent on the Height, and Laban with his kinsmen encamped in the hill country of Gilead. (26) And Laban said to Jacob, “What did you mean by keeping me in the dark and carrying off my daughters like captives of the sword? (27) Why did you flee in secrecy and mislead me and not tell me? I would have sent you off with festive music, with timbrel and lyre. (28) You did not even let me kiss my sons and daughters good-by! It was a foolish thing for you to do. (29) I have it in my power to do you harm; but the God of your father’s [house] said to me last night, ‘Beware of attempting anything with Jacob, good or bad.’ (30) Very well, you had to leave because you were longing for your father’s house; but why did you steal my gods?” (31) Jacob answered Laban, saying, “I was afraid because I thought you would take your daughters from me by force. (32) But anyone with whom you find your gods shall not remain alive! In the presence of our kin, point out what I have of yours and take it.” Jacob, of course, did not know that Rachel had stolen them. (33) So Laban went into Jacob’s tent and Leah’s tent and the tents of the two maidservants; but he did not find them. Leaving Leah’s tent, he entered Rachel’s tent. (34) Rachel, meanwhile, had taken the idols and placed them in the camel cushion and sat on them; and Laban rummaged through the tent without finding them. (35) For she said to her father, “Let not my lord take it amiss that I cannot rise before you, for I am in a womanly way.” Thus he searched, but could not find the household idols.
(ב) ותגנב רחל את התרפים. לְהַפְרִישׁ אֶת אָבִיהָ מֵעֲ"זָ נִתְכַּוְּנָה (בראשית רבה):
(2) ותגגב רחל את התרפים AND RACHEL STOLE THE TERAPHIM — her intention was to wean her father from idol-worship (Genesis Rabbah 74:5).
תַּנְיָא, אָמַר רַבִּי עֲקִיבָא: בִּשְׁלֹשָׁה דְבָרִים אוֹהֵב אֲנִי אֶת הַמָּדִיִּים, כְּשֶׁחוֹתְכִין אֶת הַבָּשָׂר — אֵין חוֹתְכִין אֶלָּא עַל גַּבֵּי הַשּׁוּלְחָן, כְּשֶׁנּוֹשְׁקִין — אֵין נוֹשְׁקִין אֶלָּא עַל גַּב הַיָּד, וּכְשֶׁיּוֹעֲצִין — אֵין יוֹעֲצִין אֶלָּא בַּשָּׂדֶה. אָמַר רַב אַדָּא בַּר אַהֲבָה: מַאי קְרָאָה ״וַיִּשְׁלַח יַעֲקֹב וַיִּקְרָא לְרָחֵל וּלְלֵאָה הַשָּׂדֶה אֶל צֹאנוֹ״. תַּנְיָא אָמַר רַבָּן גַּמְלִיאֵל: בִּשְׁלֹשָׁה דְבָרִים אוֹהֵב אֲנִי אֶת הַפַּרְסִיִּים: הֵן צְנוּעִין בַּאֲכִילָתָן, וּצְנוּעִין בְּבֵית הַכִּסֵּא, וּצְנוּעִין בְּדָבָר אַחֵר.
The Gemara cites a statement from a baraita, along the lines of Rava’s advice to refrain from cutting meat on one’s hands: Rabbi Akiva said: In three aspects of their conduct, I like the Medes, and we should learn from their practices. When they cut meat, they cut it only on the table and not on their hands; when they kiss, either as a show of affection or honor, they kiss only the back of the hand and do not give the person being kissed an unpleasant feeling; and when they hold counsel, they only hold counsel in the field so others will not hear their secrets. Rav Adda bar Ahava said: From what verse is this derived? From the verse, “And Jacob sent and he called Rachel and Leah to the field to his flock” (Genesis 31:4); it was only there in the field that he held counsel with them. It was taught in a baraita, Rabban Gamliel said: In three aspects of their conduct, I like the Persians: They are a modest people; they are modest in their eating, they are modest in the lavatory, and they are modest in another matter, i.e., sexual relations.
התרפים. י"א שהוא כלי נחושת העשוי לדעת חלקי השעות, ואחרים אמרו כי יש כח בחכמי המזלות לעשות צורה בשעות ידועות תדבר הצורה, והעד שלהם "כי התרפים דברו און" (זכרי' י ב), ופי' הפסוק איננו כן, והקרוב אלי שהתרפים הם על צורת בני אדם והיא עשויה לקבל כח עליונים ולא אוכל לפרש, והעד שהתרפים כן, התרפים ששמה מיכל בת שאול במטה עד שחשבו שומרי הבית שהם דוד, והפסוק שאמר "אין אפוד ותרפים" (הושע ג ד) יש לו ב' פירושים, האחד שאמר אין מלך ואין שר בישראל, כי השם לא בחר מלך רק ממשפחת דוד, על כן אמר בפ' השני "ובקשו את ד' אלהיהם ואת דוד מלכם" (שם פסוק ה), ואין זבח ומצבה לע"ג, ואין אפוד שהי' עובדי הבעל עושים כדמות אפוד משה, על כן אמר אפוד ולא אמר האפוד, כמו "הגישה האפוד" (ש"א כג ט) "אפוד ירד בידו" (שם כג ו) איננו אפוד שעשה משה ובמקומו אפרשנו בראיות גמורות, אם גומר ד' עלי והפי' הב' שלא יעבדו השם ולא ע"ג, והנה התרפים קראם לבן אלהיו, וי"א שרחל גנבתם לבטל ע"ג מאביה, ואילו היה כן למה הוליכה אותם עמה, ולא טמנתם בדרך, והקרוב שהיה לבן אביה יודע מזלות, ופחדה שאביה יסתכל במזלות לדעת איזה דרך ברחו,
THE TERAPHIM. Some say that the teraphim are copper objects used to tell time. Others say that astrologers have the power to make an image that speaks at certain times. They offer proof from For the teraphim have spoken vanity (Zech. 10:2). However, this is not the meaning of the aforementioned verse. I believe that the teraphim are human images made to draw power from above. I am not permitted to explain this any further. Proof that the teraphim are human forms can be found in the teraphim which Michal, the daughter of Saul, placed in David’s bed thereby fooling the guards into thinking that the teraphim were really David. As to the verse which states, For the children of Israel shall sit solitary many days without king, and without prince, and without sacrifice, and without pillar, and without ephod or teraphim (Hos. 3:4), it can be explained in two ways. One, the prophet says, Israel shall be without king, and without prince because God chose only members of the Davidic family to be kings over Israel. Therefore the verse which follows says, afterward shall the children of Israel return, and seek the Lord their God, and David their king (v. 5). The verse continues, and without sacrifice, and without pillar; this refers to sacrifices and pillars to the idols. In a similar manner, and without ephod also refers to idolatry, because the worshippers of Baal made an imitation of the ephod that Moses made. Hence Scripture reads ephod and not “the ephod” as in Bring hither the ephod (I Sam. 23:9). Therefore an ephod in his hand (Ibid. v. 6) does not refer to the ephod made by Moses. I will explain the ephod and offer irrefutable proofs for my interpretation concerning it in the proper place if God will be kind to me and grant me life. The second interpretation is that and without ephod or teraphim means, they will neither serve God (without ephod) nor idols (or teraphim). That teraphim are idols can be ascertained by Laban’s referring to them as gods (v. 30). Some say that Rachel stole the teraphim in order to keep her father from idolatry. If this were the case, why did she take them with her and not bury them on the way? The most likely reason that Rachel stole the teraphim was that Laban, her father, was an astrologer, and Rachel feared that he would look at the stars and discover which way they fled.
ויקרא לרחל וללאה לפי שהיו גבירות אבל לבלהה ולזלפה ולבניו לא היה צריך לקרות, שאף הן היו תדיר אצלו בשדה לרעות עמו.
ויקרא לרחל וללאה, “he sent word to Rachel and Leah to come to him;” the Torah mentions the names of these wives by name as they were the senior wives; he did not have to send messages to Zilpah and Bilhah and their respective children as they were in his proximity all the time, helping him tend the flocks.
וַיִּשְׁלַח יַעֲקֹב וַיִּקְרָא לְרָחֵל וּלְלֵאָההַשָּׂדֶה אֶל צֹאנו לשם שיחה והתייעצות פרטית, שכן ידע שזו תהיה שיחה טעונה.
Jacob sent and summoned Rachel and Leah to the field to his flocks, for a private discussion and consultation. He took them out to the field because he knew it would be an emotionally charged exchange.