In this week’s parasha, parashat Vayeitzei, we read of the deception of Jacob by his father-in-law, Laban. Jacob, of course, intends to marry Rachel, but discovers, only too late, that he has unwittingly married Leah. Professor Nechama Leibowitz begins her analysis by comparing the welcome that Laban extends to Eliezer, the servant of Abraham, who seeks the hand of Rebecca for Isaac, and Laban’s welcome of Jacob, who arrives alone in Charan. In Genesis 24:28-30, we are told that when Rebecca reported the arrival of Eliezer to her family, her brother, Laban, immediately runs out to the man at the well. When Laban sees the nose-ring and the bracelets on his sister’s hands, Laban gives Eliezer an enthusiastic welcome saying (Genesis 24:31), “Come O blessed of the Lord! Why should you stand outside, when I have made ready the house, and room for the camels?” On the other hand, when Laban hears that his nephew Jacob has arrived, Scripture states in Genesis 29:13, “Va’yaratz lik’rato, va’y’chabek lo, va’y’nashek lo,” Laban ran to meet Jacob, embraced him and kissed him, brought him into the house, and he [Jacob] told Laban all the events [that had happened]. While, at first glance, Laban’s welcome to Jacob seems extremely warm, Rashi cogently declares that Laban’s reason for running toward Jacob with great enthusiasm was due to Laban’s mistaken assumption that Jacob had arrived with great wealth in hand. After all, Abraham’s servant had arrived with ten camels laden with wealth. Rashi similarly maintains that Laban’s embrace and kissing of Jacob was also insincere. In fact, when Laban saw that Jacob had no camels, Laban embraced Jacob to feel if he had any gold pieces hidden in his bosom, and kissed him, to determine if he had secreted any precious jewels in his mouth.
In order to develop the picture more fully, Nehama Leibowitz analyzes Rashi’s words carefully. She points to the next verse in the text, Genesis 29:15, in which Laban says to Jacob, “Just because you are my brother, should you therefore work for me for nothing. Tell me, what shall be your wages?” Nehama Leibowitz notes Rashi’s unusual grammatical comment on the word “Va’ah’vah’d’tah’nee,” that you should work for me, implying, that if you [Jacob] work for me in the future, then I will pay you. But, all the work that you have done for me until now, will not be compensated!
Before Jacob has an opportunity to respond and declare what he believes would be fair compensation, Scripture unexpectedly interrupts. Providing a description of Laban’s two daughters, the Bible informs the readers that the name of the elder was Leah, and the name of the younger was Rachel, and that Leah was tender eyed, but Rachel was shapely and beautiful. Scripture then states that Jacob loved Rachel.
It’s at this point that Jacob responds (Genesis 29:18), “Va’yomer, eh’eh’vahd’cha sheva shah’neem b’Rachel bitcha hak’tahna,” And he [Jacob] says, I will serve you for seven years for Rachel, your younger daughter. Again, Rashi notes that Jacob obviously suspected Laban of planning to deceive him, so he carefully identified Rachel with an exacting description. “Her name is Rachel, she’s your daughter, and she’s the younger of your two daughters!” Laban, however, responds rather ambiguously, saying (Genesis 29:19), “Better I give her to you than give her to another man, stay with me.” Laban, as we see, never definitively promises that Rachel will be given as a wife to Jacob. Despite Jacob’s valiant attempt to be specific, he was cheated just the same.
Rabbi Ephraim Buchwald comments: “And so it is not surprising that after the wedding, we learn, (Genesis 29:25), “Va’y’hee va’boker, v’heenay hee Leah,” When the morning came, behold it was Leah. Jacob’s response to this deception is great anguish–the anguish of one who has served for seven years for someone he loved, only to be cheated! Jacob cries, Genesis 29:25, “Ma zot ah’seetah lee? Ha’lo b’Rochel ahvad’tee eemach, v’lahmah ree’mee’tahnee?” What have you done to me? Did I not serve with you for Rachel? Why then have you tricked me?! Professor Leibowitz points out, that until now, all the commentators’ interpretations seem to side with Jacob, against Laban. Now, however, that sympathy vanishes. The Midrash Tanchuma maintains, that on the night of the nuptials, Leah acted as if she were Rachel. Jacob only discovers in the morning that the woman with whom he had lain was really Leah. Jacob cries out to Leah, “Daughter of the deceiver, why have you tricked me?!” According to the Midrash, Leah responds to Jacob saying defiantly, “Why did you deceive your own father? When he [Isaac] asked, ‘Are you my son Esau?’ you responded by saying, ‘I am Esau, thy first born!’ Now you ask me why I deceived you? Your own father said to Esau that you, Jacob, had come in deceit.” Jacob is obviously being paid back measure-for-measure for his own misdeeds. Not only was Jacob punished for Esau’s exceedingly bitter cry, but Laban also socks it to Jacob by saying (Genesis 29:26), “Lo yay’ah’seh chen bim’koh’may’noo, la’tayt hatz’eerah lif’nay hab’chee’rah,” It’s not done like this in our place, to give away the younger before the firstborn! Clearly Jacob is being been paid back for his deceit. Professor Leibowitz concludes, “Laban is seen here as alluding either consciously or unconsciously to Jacob’s dealing with Esau. Whatever the truth of the matter, the moral lesson remains clear–sin and deceit, however justified, bring in their wake ultimate punishment.”
~Devorah Abenhaim
