We're looking at Bereshit Rabbah 74, which shines a light on the trials and tribulations of Jacob while working for his less-than-honest father-in-law, Laban.

The passage focuses on Jacob’s words to Laban, recounting his two decades of dedicated service. "These twenty years, I have been with you," Jacob says, "your ewes and your female goats have not miscarried, and the rams of your flock I have not eaten." (Genesis 31:38). He's emphasizing his integrity, highlighting that he always put Laban’s interests first. But the real kicker comes in the next verse: "I did not bring a mauled animal to you, I bore its loss; from me you could demand it, whether stolen from me by day, or stolen from me by night" (Genesis 31:39).

What’s so remarkable about this statement? Well, the Rabbis in Bereshit Rabbah take a closer look at the phrase "I bore its loss [aḥatena]; from me you could demand it." They suggest that Jacob was, in effect, "betraying [hoteh] the lion." Wait, what?

The story takes an unexpected turn. According to this interpretation, the Holy One, blessed be He, had decreed that a lion would maul and consume from Laban’s flock each day. It was practically divine will that Laban should suffer some losses. But Jacob, in his dedication, would somehow manage to protect the flock, even from a lion! The text then quotes Isaiah 31:4, comparing the lion's roar over its prey to a situation where "a multitude of shepherds" couldn't deter it. So even if others were there to help, Jacob's actions were still exceptional.

But here's the real sting: despite all his efforts, Jacob was still suspected of theft. "Whether stolen from me by day or stolen from me by night," he laments, implying that he was constantly being accused. Because no sheep were missing, the assumption was that he was making up the difference by stealing from other flocks. Can you imagine the frustration?

So, what did Jacob do to cope with these sleepless nights filled with accusations? Rabbi Yehoshua ben Levi suggests that he would recite the fifteen Songs of Ascent – Psalms 120-134. These psalms are traditionally understood as songs pilgrims would sing as they ascended to Jerusalem. Rabbi Shmuel bar Naḥman takes it even further, saying that Jacob recited the entire book of Psalms, finding solace in the "praises of Israel" (Psalms 22:4). This paints a picture of Jacob turning to spiritual practice, to prayer and connection with God, in the face of adversity.

The passage concludes with a final jab at Laban’s dishonesty. Rabbi Ḥiyya Rabba states that Laban would renege on every agreement with Jacob "ten times retroactively." The Rabbis then suggest that it was actually one hundred times, referencing Genesis 31:7, "And changed my wages ten times [monim]," playing on the association of monim with minyan, a quorum of ten.

What does this all mean for us? This passage from Bereshit Rabbah isn't just about sheep and lions and ancient contracts. It’s about integrity, perseverance, and finding strength in the face of unfairness. It reminds us that even when our best efforts are met with suspicion, we can find solace in our faith and continue to strive for what's right. And maybe, just maybe, it offers a little comfort knowing that even biblical heroes like Jacob had to deal with difficult bosses.