"For Instruction shall come forth from Zion, The word of the L-rd from Jerusalem." -- Isaiah 2:3

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GENESIS — 30:35 removed

Torah Book & Portion, Book of Genesis, Vayeitzei (Genesis 28:10-32:3), Source Book Keys, FREUND
Page(s): 84
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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GENESIS — 30:38 rods

Torah Book & Portion, Book of Genesis, Vayeitzei (Genesis 28:10-32:3), Source Book Keys, CASE
Page(s): (See end of excerpt)
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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GENESIS — 31:1 taken

Torah Book & Portion, Book of Genesis, Vayeitzei (Genesis 28:10-32:3), Source Book Keys, TELVOL1
Page(s): (See end of excerpt)
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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GENESIS — 31:4 field

Torah Book & Portion, Book of Genesis, Vayeitzei (Genesis 28:10-32:3), Source Book Keys, TEMIMAH-GEN
Page(s): (See end of excerpt)
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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GENESIS — 31:5 manner

Torah Book & Portion, Book of Genesis, Vayeitzei (Genesis 28:10-32:3), Source Book Keys, TELVOL1
Page(s): (See end of excerpt)
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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