Parshat Vayetzei6 min read

The Twenty-Year Silence Over Jacob's Impossible Flocks

For twenty years heaven says nothing while Jacob toils for Laban, until his flocks swell to a hundred and twenty myriads and the snarling breaks it.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. Twenty Years of Silence
  2. The Flocks That Would Not Stop Multiplying
  3. A Hundred and Twenty Myriads
  4. The Snarl of Laban's Sons
  5. The Condition Spoken at Last
The Twenty-Year Silence Over Jacob's Impossible Flocks Click for full size

Twenty Years of Silence

For twenty years the voice did not come. Jacob had heard it once, at Bethel, with a ladder standing on the earth and its top lost in heaven and angels climbing it in both directions. "And behold, I am with you," the voice had said, "and I will keep you wherever you go." Then he crossed into Aram, into the house of Laban, and heaven shut its mouth.

He worked. He rolled the stone off the well and watered the sheep. He served seven years for one daughter and woke to another and served seven more. He fed Laban's flocks through frost and drought, and the seasons turned, and the years stacked up, one on the next, until they were twenty. Every night, lying in the field with the cold at his back, he waited for the voice and heard nothing. Had the Holy One abandoned him? He turned the old promise over in the dark the way a man tests a coin he no longer trusts. And behold, I am with you. Where, then, was He?

The Flocks That Would Not Stop Multiplying

The sheep bred. Not as Laban's sheep bred. Jacob's ewes dropped striped and speckled and spotted lambs in numbers no herdsman had counted, twins and more than twins, until the fields could not hold them. When the loads of the day grew too heavy for one man, when a bale or a carcass or a hurdle was more than a back could carry, something unseen took the other end, so that what should have cracked his spine rode light on his shoulder. Ministering hands had come down to bear the weight beside him, though he never turned fast enough to see them.

Then the caravans came. Laban had owned no silver and no gold, only sheep, but Jacob's sheep pulled treasure out of the nations. Traders arrived from far countries and laid down silver and gold to carry away a few of the striped and speckled beasts, and still the flock did not thin, because it grew faster than any buyer could empty it.

A Hundred and Twenty Myriads

The number was past what a shepherd could hold in his head. Generations later, in Egypt, Jacob's children would multiply until they were sixty myriads, and Scripture would call that "exceedingly." Over the flock in Aram the word fell doubled, "exceedingly, exceedingly," and the tally doubled with it. A hundred and twenty myriads of sheep scattered across the hills. To guard them Jacob kept dogs, and someone counted the dogs and reached three hundred and nine. Three hundred and nine throats to bark down the wolf and the thief across a field too wide for one man to see its far fence.

The Snarl of Laban's Sons

Laban's sons watched the treasure move the wrong way. Every caravan that came laid its silver in Jacob's hand and not their father's. Their inheritance seemed to walk off on four legs into a stranger's fold. They began to talk, and Jacob heard the words. "Jacob has taken all that was our father's," they said, "and from what was our father's he has made all this glory." The word they used for glory is the word for silver and gold. Plunder silver, plunder gold. In their eyes he had plundered it, though he had only stood in the field and let the sheep do in his hand what sheep did.

Laban's own face changed toward him. It was not as it had been the day before, or the day before that. The father who had swapped one bride for another under a wedding veil, who had changed the wages ten times, now looked at the son-in-law grown rich on speckled lambs the way a man looks at a thief he cannot yet prove.

The Condition Spoken at Last

Jacob, in the field, was still brooding. Twenty years, and no word. Once, before Lot parted from Abraham, heaven had stayed shut over Abraham too. Only when Lot took his herds and his quarrels and rode down toward Sodom did the voice fall, "after Lot had separated from him." The Holy One does not set His name down in a house He shares with the wicked.

So the voice, when it finally came, came with a condition folded inside its comfort. It knew what Jacob had been turning over in the dark, and it answered the brooding. "You seek that I be with you? Separate yourself from Laban the wicked, and I will be with you." Then it said, "Return to the land of your fathers and to your birthplace, and I will be with you." The silence had never been abandonment. It was the length of a house Jacob had not yet walked out of.

As he made ready to go, the wall of the world broke open ahead of him. He had broken through the fence of ordinary increase, one man's flock swelling past a hundred myriads, and the same breach was a promise. The one who breaks through goes up before them. Thus, said the voice, will I break through for your children's children, in the time to come.


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From the tradition

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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.

Midrash Tanchuma Buber, Vayetzei 24:5Midrash Tanchuma Buber, Vayetzei

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

"And he heard the words of Laban's sons, saying, Jacob has taken all that was our father's" (Genesis 31:1). What is the meaning of "Jacob has taken"? Rabbi Hoshaya said that the ministering angels became shoulder-bearers for Jacob. "Jacob has taken all that was our father's, and from what was our father's he acquired all this honor (kavod)." What is the honor? Rabbi Simon said: from silver and gold. But did Laban have silver and gold? He had nothing but flocks. Why then does it say silver and gold? Rather, the flocks of our father Jacob were different from the flocks of Laban. It is not written here "and he had much cattle," but rather "and he had abundant flocks" (Genesis 30:43), for they were fruitful and multiplied. And the nations of the world would come and give Jacob silver and gold in order to take some of his flocks from him.

Rabbi Simon said: there is no honor (kavod) but silver and gold, as it is said, "Plunder silver, plunder gold" (Nahum 2:10). And how many flocks did he have? Rabbi Tanhuma bar Abba said: he had a hundred and twenty myriads, as it is said, "And the man increased exceedingly, exceedingly" (Genesis 30:43); and it is said of Egypt "exceedingly": "And the people multiplied and grew exceedingly mighty" (Exodus 1:20), [and they were sixty myriads, and here it says "exceedingly, exceedingly", behold, a hundred and twenty myriads]. And how many sheepdogs did he have? Rabbi Abba bar Kahana said: three hundred and nine. Rabbi Tanhuma said: from where? Q (100), B (2), Z (7), R (200), behold, the reckoning.

"And the man increased exceedingly" (Genesis 30:43), what is the meaning of "and he broke forth" (vayifrotz)? That the Holy One, blessed be He, broke through (paratz) for him the wall of the world, and said to him: thus do I break through for your children's children in the world to come, as it is said, "The one who breaks through goes up before them" (Micah 2:13).

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Midrash Tanchuma Buber, Vayetzei 21:1Midrash Tanchuma Buber, Vayetzei

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

"And God said to Jacob: Return to the land of your fathers and to your birthplace, and I will be with you" (Genesis 31:3). Let our master teach us: A courtyard of Israelites in which gentile star-worshippers dwell, what is the law as to whether its eruv is a valid eruv? Thus our Rabbis taught: A courtyard of Israelites in which gentile star-worshippers dwell, it is forbidden for an Israelite to make use within it until he obtains permission from the gentile star-worshipper. Why? Because it is written, "In every place where I cause My name to be mentioned" (Exodus 20:24), and the Holy One, blessed be He, does not single out His name among those who serve idols; rather, "and I shall be sanctified among the children of Israel" (Leviticus 22:32), that you should not join yourself among the wicked, for the Holy One, blessed be He, does not single out His name among them.

Know for yourself that this is so. Rabbi Eleazar ben Padat said in the name of Rabbi Yose ben Zimra: All the while that Lot was attached to Abraham, you do not find that the divine speech was singled out upon Abraham. Once Lot separated from him, the divine speech was singled out upon him, as it is said, "And the Lord said to Abram, after Lot had separated from him" (Genesis 13:14). And so too you find: at the time that Jacob went out to Aram Naharaim to go to Laban, he spent twenty years with him, and all the days that Jacob was in the house of Laban the Holy One, blessed be He, did not speak with him. And Jacob was brooding and saying: Has the Holy One, blessed be He, thus abandoned me? Did not the Holy One, blessed be He, say to me, "And behold, I am with you" (Genesis 28:15)? The Holy One, blessed be He, knew what he was brooding in his heart. The Holy One, blessed be He, said to him: You seek that I be with you? Separate yourself from Laban the wicked, and I will be with you. From where? From what they read concerning the matter: "And God said to Jacob" (Genesis 31:3).

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