Parshat Vayetzei5 min read

Laban Embraced Jacob to Search Him for Hidden Gold

Ten camels had come with Eliezer a generation earlier. Laban ran out expecting the same weight. His hands found a staff.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. He Ran Toward a Fortune
  2. The Hug That Felt for Coin
  3. The Teraphim Spoke
  4. A Wife Is His Wage
  5. The Elder Before the Younger
Laban Embraced Jacob to Search Him for Hidden Gold Click for full size

He Ran Toward a Fortune

Laban heard that his sister's son was at the well, and he ran. Not because a nephew had walked hundreds of miles from Beer Sheba. He ran because he remembered Eliezer.

A generation earlier, Abraham's servant had arrived in Haran with ten camels loaded with gifts, seeking a bride for Isaac. If a servant came that heavy, Laban told himself, the beloved grandson would come heavier still. He reached the road already counting.

Jacob stood there with a staff. No camels. No rings. The men of the east had already hissed at him for kissing Rachel at the well. Since the Flood, they said, a man kept his hands to himself. Jacob had wept for that, and for a harder sum. Eliezer had brought ten loads when he came asking for a wife. Jacob had arrived with nothing to offer the woman he had just met (Genesis 29:13).

The Hug That Felt for Coin

Laban embraced him. The arms went around Jacob's back like welcome. The hands did other work. They moved over the chest, along the belt, into the folds of the cloak, feeling for hidden gold, for dinars sewn against the ribs. He found cloth and bone.

A new thought took him. Pearls. A young man running from a brother might hide a fortune in his mouth. Laban kissed him. He searched the lips. Empty.

He walked Jacob through the outer chamber of the house, still patting, still not believing a grandson of Abraham could be this poor. Only then did Jacob speak. Eliphaz, Esau's son, had overtaken him on the road and stripped him of everything he carried. Jacob had talked him out of the killing. Better to lose the wealth, he had said, than the life the four hundred years still needed (Genesis 15:13).

Laban's mouth went hard. "I thought I would make you a king over me," he said. "You came with nothing. You are my bone and my flesh." He meant it the way a man means a bone he is about to crush.

The Teraphim Spoke

He did not send Jacob away. He went to his teraphim (תרפים), the household idols he asked when a decision had money in it.

"What," he had already muttered, "shall I feed this fellow a month, a year, empty-handed as he is?"

The teraphim answered. Do not send him out. His mazal (מזל), his star, is so lucky that whatever he touches will turn. The blessing of the Lord will sit on the house and the field because of him.

Laban heard gold, not a nephew. He would house him. He would wait for the luck to arrive and stand where it would spill.

A Wife Is His Wage

A month passed. That is as long as a man is bound to keep a kinsman before he starts charging him. Laban went back to the teraphim. How do I hold him?

"A wife is his wage," they said. "He will ask nothing else. It is his nature. Whenever he threatens to leave, offer him another wife, and he will not go."

Jacob asked for Rachel. He had been smitten at the well, and he named no silver. Laban took the answer as the idols had promised. Rachel, who knew her father's hands, warned Jacob he was no match for them. Jacob stayed anyway. The road behind him still belonged to Esau, and the luck the idols had named was supposed to come in through this door.

The Elder Before the Younger

Seven years later the feast was set. Laban put Leah in the dark and called her Rachel. In the morning Jacob had the elder sister, and Laban had another seven years of pasture work lined up behind a second wedding.

"Let the seven days of this one's feast pass," Laban said, "and I will give you Rachel, and you will serve me another seven years."

The house knew the order. The younger does not go before the elder. It is a wicked thing. Laban had smashed it in the dark and called the smash a father's right. Jacob would work. The luck the teraphim had smelled would fill Laban's folds first.

Jacob had seen it the day of the hug. He had arrived with a staff. The hands on his ribs had told him how the house worked. He stayed because Rachel was in it.


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From the tradition

Sources

6 sources

The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Legends of the Jews, VI. Jacob, Jacob With LabanLegends of the Jews

Retold in our words. Read the original at the link below.Project Gutenberg eBook #1493, The Legends of the Jews, Volume 1 · Public Domain

Legends of the Jews (Ginzberg) turns to Jacob With Laban.

Apparently, the locals were shocked by such displays of affection, and they criticized Jacob for it. According to Ginzberg, their strictness stemmed from a desire to avoid the immorality that had led to the Flood. The gossip and judgment even brought Jacob to tears!

Why the tears? Was it just from the reprimand? No, there was more to it than that. Jacob couldn't help but compare himself to Eliezer, his grandfather Abraham's servant. Eliezer had arrived in Haran with ten camels laden with gifts when seeking a bride for Isaac. Jacob, on the other hand, had nothing. Nothing to offer Rachel. As if that wasn't bad enough, Jacob also foresaw that Rachel wouldn't be buried beside him, a thought that filled him with sorrow.

Upon learning that Jacob was her cousin, Rachel rushed home to tell her father, Laban. Now, Laban...he was a character. He immediately thought of Eliezer’s lavish arrival and assumed Jacob must be carrying a fortune. When he saw Jacob was empty-handed, Laban suspected he might be hiding riches in his girdle or even his mouth! He hugged and kissed Jacob, all in a desperate attempt to find hidden treasure.

When Jacob explained that he had been robbed by Eliphaz (Esau's son!), Laban was dismayed. Jacob recounted how he'd convinced Eliphaz to spare his life and instead take all his possessions, arguing that the descendants of Abraham were destined for servitude and that it was better for him to fulfill that destiny by losing his wealth than by losing his life. (This idea of the "descendants of Abraham" being obligated to serve for four hundred years is a fascinating one, found also in (Genesis 15:13) and (Exodus 12:40).)

Laban, now realizing Jacob had no money, consulted his teraphim (household idols) for advice. These idols, as Ginzberg tells us, warned Laban to keep Jacob around, saying his presence would bring good fortune. So, Laban, ever the schemer, sought a way to keep Jacob in his service. The teraphim suggested offering Jacob a wife, knowing his interest in women would keep him from leaving.

Laban then asked Jacob what he wanted as wages. Jacob, completely smitten with Rachel, declared that he only wanted her as his wife. Rachel, aware of her father's cunning, warned Jacob that he was no match for Laban's trickery, to which Jacob replied, "I am his brother in cunning!" (A playful echo of their ancestor's, Abraham, dealings perhaps?)

Rachel then revealed Laban's plan to marry off her older sister, Leah, first. To avoid being tricked, Jacob and Rachel devised a secret sign so he could identify her on their wedding night. Despite all precautions, Laban, as we know, was not easily outsmarted. Jacob’s careful wording of the marriage agreement – specifying “Rachel, not Leah; your daughter, so you don't bring me some other woman named Rachel; the younger daughter, so you don't exchange their names in the meantime” – proved futile. As the saying goes, "It profits not if a villain is cast into a sawmill."

Laban deceived not only Jacob but also the wedding guests, setting the stage for a dramatic and complicated family saga.

So, what does this all mean for us? Maybe it's a reminder that even auspicious beginnings can have their challenges. That even when fate seems to be on our side, we still need to be cautious and prepared. And perhaps, most importantly, it's a lesson in the enduring power of love, even in the face of deception and hardship. After all, it was Jacob's love for Rachel that drove this whole story forward, shaping the destiny of generations to come.

Full source
Legends of the Jews 6:116Legends of the Jews

Retold in our words. Read the original at the link below.The Legends of the Jews by Louis Ginzberg (1909) · Public Domain

Laban, in the Bible, certainly felt that way about his nephew, Jacob.

Laban wasn't exactly known for his generosity. When he heard about Jacob's arrival, penniless and seeking refuge, he was, shall we say, less than thrilled. "What?!" he likely grumbled, "Am I supposed to feed and house this guy for a month? A year maybe? He’s arrived with absolutely nothing!"

Sounds pretty selfish. But Instead of relying on his own judgment (or lack thereof), Laban turned to his teraphim (תְּרָפִים). These teraphim were household idols – sort of like ancient fortune-telling devices. He consulted them, asking for advice on what to do with this suddenly-appeared nephew.

The teraphim gave him quite a surprising answer.

They warned him, "Don't you dare send him away! His mazal, his star, his constellation, is so incredibly lucky that everything he touches will turn to gold. The blessing of the Lord will rest on everything you do, in your house and in your fields, all because of him.”

Wow.

Laban, a shrewd businessman if nothing else, understood the implication immediately. This Jacob, this seemingly destitute relative, was actually a golden ticket. According to this particular legend, Laban wasn't acting out of kindness or familial love. He was acting in his own self-interest.

The Zohar, that foundational text of Kabbalah, often explores the hidden meanings behind biblical stories. It suggests that even seemingly mundane events have deeper spiritual significance. In this case, Laban's reliance on idols highlights the contrast between true blessing and perceived fortune. Did Laban ever truly understand the source of the blessing? Or did he just see Jacob as a means to an end?

How often do we judge people based on their initial appearance or circumstances? How often do we fail to recognize the potential blessings hidden within unexpected encounters? And how often do we chase after what appears lucky, rather than seeking true, lasting blessing?

Full source
Legends of the Jews 6:117Legends of the Jews

Retold in our words. Read the original at the link below.The Legends of the Jews by Louis Ginzberg (1909) · Public Domain

Sometimes, the answers are stranger than it first appears. Let's

Laban, as we know, wasn't exactly winning any "Uncle of the Year" awards. He wanted to keep Jacob around, benefiting from his hard work and, let's be honest, probably just his sheer presence. But how to do it? He was in a bit of a pickle, unsure how to approach Jacob. Offering him more work seemed risky. What if Jacob demanded something outrageous in return?

So, what did he do? He consulted his teraphim.

teraphim are a fascinating and somewhat mysterious part of the ancient Near East. They were household idols, often believed to possess prophetic powers (Judges 17:5, (Ezekiel 21:2)6). Laban relied on them for guidance. What did these idols advise? The answer is… well, quite something.

"A wife is his wage," they reportedly told him. "He will ask nothing else of thee but a wife. It is his nature to be attracted by women, and whenever he threatens to leave thee, do but offer him another wife, and he will not depart." (Legends of the Jews).

The idea that Jacob could be essentially… bribed… into staying with the promise of marriage. Both of Jacob and of Laban’s manipulative tendencies.

According to this particular legend, Laban thought Jacob was so easily swayed by the prospect of marriage that he wouldn't even consider asking for anything else. Just dangle a wife in front of him, and poof, any thoughts of leaving would vanish.

This little tidbit, found in Ginzberg's retelling in Legends of the Jews, really highlights the complex and often morally ambiguous characters we encounter in these stories. Was Jacob really so easily manipulated? Was Laban truly that calculating? Or is this a commentary on the societal expectations and power dynamics of the time?

Were they seen as mere bargaining chips in the games of men?

Full source
Book of Jubilees 28:14Book of Jubilees

Retold in our words. Read the original at the link below.Sefaria Community Translation · CC-BY

Book of Jubilees turns to Laban Tricks Jacob Into Marrying Leah First.

Chapter 28? It's all about Jacob, Leah, and Rachel. The familiar version gives us the basic story: Jacob loves Rachel, but Laban tricks him into marrying Leah first. But the Book of Jubilees adds a layer of ethical concern we might not have considered.

The passage begins with a strong commandment: "And command thou the children of Israel that they do not this thing; let them neither take nor give the younger before they have given the elder, for it is very wicked."

Whoa. Did you catch that?

This isn't just about Laban being sneaky. It's about a fundamental principle of fairness. The younger before the elder? The Book of Jubilees frames this as "very wicked," a violation of natural order, a disruption of what's right.

Now, the narrative unfolds. Remember, Jacob has already unknowingly married Leah. Then, Laban makes his proposition. “Let the seven days of the feast of this one pass by, and I shall give thee Rachel, that thou mayest serve me another seven years, that thou mayest pasture my sheep as thou didst in the former week.”

Seven more years!

The Book of Jubilees highlights the specific timeframe, emphasizing the length of Jacob’s continued servitude. It’s not just a matter of days or weeks. It’s another seven years of his life dedicated to Laban. Talk about commitment!

And then, the deed is done. “And on the day when the seven days of the feast of Leah had passed, Laban gave Rachel to Jacob, that he might serve him another seven years."

The starkness of this passage is striking. It's a simple statement of fact, yet it carries the weight of Jacob's disappointment, Laban's manipulation, and the Book of Jubilees’ condemnation.

What does it all mean? The Book of Jubilees isn’t just telling a story; it’s teaching a lesson. It's saying that even in love, even in pursuit of our deepest desires, we must uphold ethical principles. The order of things matters. Fairness matters.

And perhaps, it's a reminder that sometimes, the things we work hardest for come with unexpected costs. Costs that might make us question whether the prize was truly worth the price. We're left wondering: what does it truly mean to earn something, if the way we acquire it violates a fundamental sense of right and wrong? A question worth pondering long after the story ends.

Full source
Yalkut Shimoni on Torah 124:7Yalkut Shimoni on Torah

Translation of the source text.Torat Emet (Yalkut Shimoni) · CC-BY-NC

"And Jacob told Rachel that he was her father's kinsman and that he was Rebecca's son" (Genesis 29:12). If it be for trickery, "he was her father's kinsman" [like Laban]; and if it be for righteousness, "he was Rebecca's son." "And she ran and told her father." A woman is accustomed to go only to her mother's house. But it is written, "and told her father"? He said: her mother had died, and to whom did she have to tell it, if not to her father.

"And when Laban heard the report of Jacob his sister's son" (Genesis 29:13). He said: When Eliezer, who was merely the household's [servant], came, it is written of him, "And the servant took ten camels"; how much more so this one, who is the beloved of the house! And when he saw nothing on his back, "and he embraced him", he said, Perhaps they are gold coins, and he is carrying them in his belt. And when he found nothing, "and he kissed him", he said, Perhaps they are jewels, and he is holding them in his mouth. And when he found nothing, he said: What did you think, that I came laden with money? I did not come laden with anything but words. "And he recounted to Laban all these things."

"And Laban said to him: Surely you are my bone and my flesh" (Genesis 29:14). He said: I had supposed I would make you king over me; but since you have nothing with you, you are my bone and my flesh, like this bone, I will crush you. "And he stayed with him a month of days", this teaches you proper conduct: how long is a man obligated to take in his relatives? Up to a month. "And Laban said to Jacob: Because you are my kinsman [shall you serve me for nothing]?" (Genesis 29:15). And if not, would you serve me for free? Is such a thing possible? Rather, if a worker was worth ten coins, he would give him five; and if he hired him for six coins, he would give him three. He said to him: What do you suppose, that I came seeking money from you? I came only for the sake of your two daughters.

"And Laban had two daughters" (Genesis 29:16), like two beams running through from one end of the world to the other. This one raised up chieftains and this one raised up chieftains; this one raised up kings and this one raised up kings; from this one arose slayers of lions and from this one arose slayers of lions; from this one arose conquerors of lands and from this one arose conquerors of lands; from this one arose dividers of lands and from this one arose dividers of lands. The offering of this one's son overrides the Sabbath, and the war of this one's son overrides the Sabbath. To this one were given two nights and to this one were given two nights: to Leah, the night of Pharaoh and the night of Sennacherib; and to Rachel, the night of Gideon and the night of Mordecai, "On that night the king's sleep fled" (Esther 6). "The name of the elder was Leah", great (gedolah) in her gifts: priesthood forever and kingship forever. "And the name of the younger was Rachel", small (ketannah) in her gifts: Joseph for a time, Saul for a time.

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Midrash Aggadah, Genesis 29:13Midrash Aggadah

Translation of the source text.Midrash Aggadah (Buber), Public Domain, on Sefaria · CC-BY-SA

"And it came to pass, when Laban heard", he rejoiced with great joy in his heart. He said: Eliezer the servant of Abraham brought much money; this one, all the more so. Immediately, "and Laban ran to meet him," out of his great joy.

"And he embraced him", he was feeling about in his bosom [to see] whether he had brought money or not, and he did not find any. Laban said: Perhaps a pearl was placed in his mouth. Immediately, "and he kissed him," to know whether he would find the pearl.

"And he brought him to his house", he said: Perhaps he has money with him and will leave it in the house. And he still did not trust him, until he went with him in the outer house and searched out his needs. "And he recounted to Laban", Jacob recounted to him how the matter of Eliphaz had been, that he had robbed him of his money.

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