GEN1323 See [[GEN1321]] Genesis 30:27 blessed CASE 25

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GEN1324 The rather minor, final deception by Jacob of Laban in Genesis 30:25 – 43 is therefore seen by J not exactly as a recompense for his deception by Laban, but rather a product of his deceptive past. In the section about selective breeding of Jacob’s flock in J this appears to be part of Jacob’s scheming ways. In E, the same selective breeding process is used to show that divine justice was being meted out for Laban’s deception of Jacob. Genesis 31:9-13. J clearly sees the Patriarchs as deceptive characters while E does not. The P and E accounts of similar issues do not give this impression.

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GEN1325 Nachmanides (commentary at Genesis 30:37) finds no element of dishonesty in Jacob’s use of striped rods. Given that the contract called for offspring of a certain color to belong to him, Jacob had every right to promote his own interest by seeking to ensure such births.  Given Laban’s ignorance regarding the ramifications of the use of the striped rods, it is even possible, avers Nahmanides, that Jacob negotiated with Laban the legitimacy of their use at the outset of the agreement.   CASE 32 (ft. 17)

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GEN1326 Envy makes it difficult if not impossible for people to think clearly about the person they envy.  Often the conclusions envious people draw are the precise opposite of the truth.   For example, Laban repeatedly tried to cheat his son-in-law Jacob, yet Jacob, favored by God, amassed wealth.   Laban’s envious sons responded to this by claiming that Jacob “owes everything he owns to our father. All his wealth is at our father’s expense.” [this verse]. In actuality, as the Bible makes clear, it was Laban who was blessed by Jacob working for him.   TELVOL1: 301 [See also 26:14 TELVOL 1:301]

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GEN1327 It was taught: R. Akiva said: ‘I love the Medes [for their discretion], for when they take counsel with each other, they do so only in the field [where they cannot be overheard.]’ R. Adda b. Ahava said: “Where in Scripture is this seen to be a desirable practice? – ‘And Jacob sent, and called Rachel and Leah to the field’” Berachot 8b TEMIMAH-GEN 135

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GEN1328 See [[GEN1328]] Genesis 31:14 Rachel WAGS 73-4

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GEN1329 Rabbi Shammai teaches: “Receive every person with a cheerful expression” The Ethics of the Fathers 1:15.  … If we are aware that we are in a bad mood and find it hard to greet others cheerfully, we should quickly note to the people whom we meet that we are upset about something, so that they won’t feel that we’re irked at them.   That the lack of a smile and a friendly demeanor does often reflect ill will is reflected in Jacob’s statement to his wives, Rachel and Leah, when he tells them that they must leave their father Laban’s house [this verse].  … So important is it to cultivate a pleasant facial expression that the Talmud teaches that “the man who shows his teeth to his friend in a smile is better than one who gives him milk to drink” Ketubot 111b.   In short, smiles are a powerful form of nourishment and inspiration. The Talmud teaches elsewhere: “If you see a student whose studies are as hard for him as iron, attribute it to his teacher’s failure to show him a cheerful countenance.” Ta’anit 8a  TELVOL 1:122-4

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GEN1330 A workers must work with all his strength, for the righteous one, Jacob, said: “For I served your father with all my strength.”   He, therefore, was rewarded for his labors in this world, too, as it is written Genesis 30:43: “And the man [Jacob] prospered exceedingly” Rambam, Sechiruth 13:17 TEMIMAH-GEN 135

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GEN1331 See [[GEN412]] Genesis 3:18 thorns MEIR 190-193

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GEN1332 Just as it is prohibited for an employer to cheat his workers, so are workers required to do their work as diligently as they are able, as did Yaakov, who served his father-in-law Lavan with all his might in spite of the poor treatment he received. [this verse]. Furthermore, they are prohibited from wasting time on the job Choshen Mishpat 337:20 which is a form of stealing Mesillas Yesharim, Ch. 11.  When the Sages greeted Abba Chilkiyah he did not even return their greeting because he was in the middle of a workday and did not want to waste even a moment from his employment. Taanis 23b.  A worker is not allowed to deprive himself of food or sleep (e.g. by taking on an additional job at night or fasting) if this will impair his work efficiency during the day. Choshen Mishpat 337:19  This applies to all employees, but in particular to teachers of Torah, who must consider themselves employed by the Master of the Universe. Yoreh Deah 245:17, Rema and Beur HaGra 30. JOURNEY 349

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