GEN1342 See [[GEN1354]] Genesis 31:44 pack CASE 26-27

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GEN1343 In his reaction to Laban’s outcry, Jacob once again adheres to an objective standard of honesty.   CASE 26

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GEN1344 See [[GEN1431]] Genesis 35:19 died BLIDSTEIN 80

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GEN1345 We must always weigh our words carefully to make sure that they will not cause harm.  Rashi cites the Midrash Genesis Rabbah 74:4 which states that because of this curse Rochel died shortly thereafter.   The Chofetz Chayim learns from this episode how crucial it is for a person to scrutinize each word carefully before he utters it.   Sforno writes that Yaakov assumed that one of his servants must have stolen the idols in order to worship them.   It did not occur to him that his own wife took them for a constructive purpose – to prevent his father from worshipping them!   Before we say anything, we must always be careful that no harm can conceivably result from our words. (Chofetz Chayim al Hatorah, on this verse).  PLYN 102-3

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GEN1347 We should be careful not to speak harshly even when angry.   The Midrash Genesis Rabbah 74:10 makes note of Yaakov’s self-control despite his anger.  Lovon accused Yaakov of stealing his idols. After Lovon had inspected all of Yaakov’s possessions and did not find anything, Yaakov felt that Lovon had fabricated the entire accusation (Sforno). But despite his anger, Yaakov did not say anything that would antagonize Lovon or stir up animosity and rancor.   He merely defended himself against accusation and restated his own innocence.  The Chofetz Chaim said that from here we learn that a person should avoid becoming involved in a dispute, even when he knows that he is in the right.   (Chofetz Chayim al Hatorah, on this verse).   PLYN 103-4

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GEN1346 The belief that anger is always illegitimate continues to be embraced by many religious people. … [however] there are times when anger is an appropriate response to others’ cruel or otherwise wrongful behavior, and any lesser response is wrong.  Among the instances of morally appropriate anger expressed by God and human beings in the Bible [is] [against those who are ungrateful].   Laban prospered from Jacob’s twenty-year stewardship over his flocks, yet never thanked him.  Instead he tried to lower Jacob’s wages.  In response, [this verse].  TELVOL1:259

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GEN1348 We must be careful not to take even the smallest item from someone without permission.   After Lovon had inspected all of Yaakov’s vessels and utensils, Yaakov challenged him to produce even one needle that was rightfully his Genesis Rabbah 74:10. Yaakov and his dependents lived with his father-in-law for twenty years, yet during the entire period he was careful not to take even the smallest object without permission.   Someone who is not careful about taking small things that do not belong to him is apt to actually steal.   PLYN 104

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GEN1349 If we are asked to care for someone’s belongings, we must do so to the best of our ability.   During the twenty years Yaakov was with Lovon, Yaakov served his with the utmost loyalty.  The worst weather did not cause him to desist from the watchful care of Lovon’s flock.   Yaakov paid for every accidental loss, although he bore no responsibility to do so.   His extreme trustworthiness as custodian of Lovon’s flock was a remarkable exercise of virtue, and should serve as a model for us to follow.  (Rabbi Abigdor Miller in Behold a People, p. 74).   PLYN 105

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GEN1351 Our sages, z”l said Leviticus Rabbah 25:1, “It is a tree of life for those who grab hold of it” Proverbs 3:18. … one who violated a transgression that incurs excision or capital punishment administered by beis din, … the Torah will shield him from suffering … when he focuses his toil and exertion in Torah, and deprives his eyes of sleep [this verse], this takes the place of suffering, as our Sages, z”l, said Sanhedrin 99b that all physical beings are born to toil; fortunate is he whose toil is Torah.   GATES 467

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GEN1350 A wageworker must be careful not to steal time from his employer … if for his own personal needs, a day laborer interrupts the work he is hired to do – he is a thief.  … Furthermore, even if one performs a mitzvah during his working hours, it will not be ascribed to him as an act of righteousness but rather, as a transgression.   For a transgression can never be a mitzvah.  This is explicitly stated in Scripture Isaiah 61:8: “I loathe burnt offering that are [derived from] stolen [money].”   Similarly, they of blessed memory have said Baba Kama 94a: “If a person has stolen a se’ah [a measure] of wheat, ground it, baked it, and recited the blessing over it [when separating challah], this is blasphemy but not a blessing, as it states Psalms 10:3: “The thief who blesses has blasphemed the Eternal.”   PATH 58-9

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