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Hebrew Text
וַיֹּאמֶר יַעֲקֹב אֶל־לָבָן הָבָה אֶת־אִשְׁתִּי כִּי מָלְאוּ יָמָי וְאָבוֹאָה אֵלֶיהָ׃
English Translation
And Ya῾aqov said to Lavan, Give me my wife, for my days are fulfilled, that I may go in to her.
Transliteration
Va'yomer Ya'akov el-Lavan hava et-ishti ki malu yamai ve'avo'a eleiha.
Hebrew Leining Text
וַיֹּ֨אמֶר יַעֲקֹ֤ב אֶל־לָבָן֙ הָבָ֣ה אֶת־אִשְׁתִּ֔י כִּ֥י מָלְא֖וּ יָמָ֑י וְאָב֖וֹאָה אֵלֶֽיהָ׃
וַיֹּ֨אמֶר יַעֲקֹ֤ב אֶל־לָבָן֙ הָבָ֣ה אֶת־אִשְׁתִּ֔י כִּ֥י מָלְא֖וּ יָמָ֑י וְאָב֖וֹאָה אֵלֶֽיהָ׃
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Parasha Commentary
📚 Talmud Citations
This verse is quoted in the Talmud.
📖 Megillah 13b
The verse is cited in the context of discussing the righteous behavior of Jacob and his request for his wife Rachel after fulfilling his contractual obligations to Laban.
📖 Sanhedrin 105b
Mentioned in a discussion about the fulfillment of days and the proper timing for marital relations, referencing Jacob's statement to Laban.
Context of the Verse
The verse (Bereshit 29:21) occurs after Yaakov has worked seven years for Lavan in exchange for marrying Rachel. However, Lavan deceives Yaakov by giving him Leah instead. Yaakov, realizing the deception, confronts Lavan and demands his rightful wife, Rachel.
Yaakov's Demand: "Give Me My Wife"
Rashi explains that Yaakov's demand, "הָבָה אֶת־אִשְׁתִּי" ("Give me my wife"), refers specifically to Rachel, whom he had rightfully earned through his seven years of labor. The term "אִשְׁתִּי" ("my wife") emphasizes that Yaakov viewed Rachel as his betrothed even before the marriage was consummated, as the labor was a form of kiddushin (betrothal).
"For My Days Are Fulfilled"
The phrase "כִּי מָלְאוּ יָמָי" ("for my days are fulfilled") is interpreted in multiple ways:
"That I May Go In to Her"
The phrase "וְאָבוֹאָה אֵלֶיהָ" ("that I may go in to her") is understood literally as referring to marital relations, but deeper interpretations exist:
Lavan's Deception and Yaakov's Righteousness
The confrontation highlights the contrast between Yaakov's integrity and Lavan's trickery. The Midrash (Bereshit Rabbah 70:19) notes that Yaakov's demand was just, as he had fulfilled his obligations, while Lavan's actions were characteristic of his deceitful nature, as seen later in the narrative.