We pick up the story with Jacob preparing to leave Laban. Remember the scene? Jacob, after years of hard work and trickery (and being tricked himself!), is finally heading back to Canaan with his family and flocks. His wives, Leah and Rachel, declare, "Truly, all the wealth that God salvaged from our father, it is for us and for our children. And now, everything that God said to you, do” (Genesis 31:16). Then, "Jacob arose, and placed his sons and his wives upon the camels" (Genesis 31:17).
Now, here's where the Rabbis zoom in. Rabbi Yoḥanan, in the Midrash, sees a deeper meaning in the order in which Jacob arranges his family. He connects it to a verse from Ecclesiastes (Kohelet) 10:2: "The heart of the wise inclines to his right, and the heart of a fool to his left."
What does this mean? Well, Rabbi Yoḥanan interprets it this way: "The heart of the wise inclines to his right – this is Jacob, as it is stated: 'Jacob arose, and placed his sons' and then, 'and his wives.'" Jacob puts his sons first, a sign of wisdom, perhaps prioritizing lineage and the future of the family.
But what about Esau? The Midrash contrasts Jacob's actions with those of his brother. "And the heart of a fool to his left – this is Esau: 'Esau took his wives' (Genesis 36:6), and then, 'and his sons, and his daughters' (Genesis 36:6)." According to this interpretation, Esau puts his wives before his children, a less thoughtful act. It's a subtle but powerful comparison, highlighting the different priorities and characters of the two brothers.
The text continues, “He led all his livestock, and all his property that he attained, his acquisitions that he acquired, which he attained in Padan Aram, to come to Isaac his father, to the land of Canaan” (Genesis 31:18). Notice the repetition? "His property that he attained, his acquisitions that he acquired…" The Rabbis in Bereshit Rabbah don't miss this. "What he acquired from the acquisitions of Laban," they explain. In other words, Jacob's wealth wasn't just a gift; it was earned, even if it was through a complicated relationship with his father-in-law.
Then comes the intriguing episode of Rachel and the teraphim (household idols). “Laban had gone to shear his sheep, and Rachel stole the household idols that were her father’s” (Genesis 31:19). The text notes, “Had gone to shear his sheep – everywhere that shearing is stated, it makes an impression. It leaves a negative impression.” References are made to other incidents involving shearing such as with Judah (Genesis 38:12), Naval (I Samuel 25:4), and Absalom (II Samuel 13:23). Why negative? Perhaps it’s associated with exploitation, taking what isn't freely given.
But back to Rachel. Why would she steal her father's idols? The Midrash offers a fascinating perspective: "Rachel stole the household idols that were her father’s – but her intentions were only for the sake of Heaven. She said: ‘What, am I going to go on my way and leave this elder in his corruption?’ That is why it was necessary for the verse to say: 'Rachel stole the household idols that were her father’s.' She took them for his sake, to remove idolatry from him, not because she wanted them herself."
So, Rachel's act, though seemingly transgressive, is reinterpreted as an act of compassion and a desire to steer her father away from idolatry. It's a bold move, motivated by a higher purpose. She wasn't interested in the idols themselves, only in liberating her father from their influence.
What does this all tell us? It shows how the Rabbis of the Midrash saw layers of meaning in every word, every action, every detail of the Torah. They weren't just reading a story; they were diving deep into the motivations and consequences of human behavior, exploring the complexities of family, faith, and the choices we make. And perhaps, it invites us to do the same. To look beyond the surface and consider the deeper currents that shape our own lives and the lives of those around us.