Vayetze | Lavan - Naval

*********************************************************
In loving memory of my parents Shmuel Binyamin (Samuel)
and Esther Rivka (Elizabeth) Lowinger z"l – Benzion Lowinger
*********************************************************
Dedicated in memory of Szore Rivka (Agnes) Reiter-Kitay z"l,
whose yahrzeit will be on the 6th of Kislev.
*********************************************************
Dedicated in memory of Tsirele bat Moche Eliezer
whose yahrzeit is 11 Kislev, by Family Rueff
*********************************************************

 

I. Introduction

This week's parasha brings our patriarch Yaakov together with one of the most "colorful" characters in Scripture – Lavan (literally, "white") the Aramaean. Yaakov will spend twenty years in his uncle's house, during which time he will suffer from arduous work and acts of deceit. When Yaakov and Rachel first meet, the Gemara fills out their first conversation in a way that describes what Yaakov could expect from life in Lavan's house:

"And Yaakov told Rachel that he was her father's brother and that he was Rivka's son" (Bereishit 29:12). Was he not the son of her father's sister? Rather, he said to her: “Will you marry me?” She replied to him: “Yes, but father is a deceiver, and you will not be able [to hold your own against] him”… He said to her: “I am his brother in deception!” (Bava Batra 123a)[1]

Yaakov's self-description as "his brother in deception" surely puts a smile on the face of anyone who is familiar with the rest of the story. Yaakov will not be facing someone whose mother helps him carry out an act of deception, but with a certified deceiver, who does not hesitate to cheat whenever it suits his needs.

Let us follow some of the stories involving Lavan across Bereishit, and try to build from them a composite picture of his character and modes of operation.[2]

II. Lavan’s Encounter with Avraham’s Servant

Lavan first appears on the biblical stage when Avraham’s servant meets Rivka: 

And the young girl ran, and told her mother's house according to these words. And Rivka had a brother, and his name was Lavan; and Lavan ran out to the man, to the fountain. And it came to pass, when he saw the ring, and the bracelets upon his sister's hands, and when he heard the words of Rivka his sister, saying: Thus spoke the man to me, that he came to the man; and, behold, he stood by the camels at the fountain. And he said: Come in, you blessed of the Lord; why do you stand outside? for I have cleared the house, and made room for the camels. (24:28-31) 

At first glance, Lavan's hospitality is reminiscent of his grandfather's brother, Avraham, who ran toward his guests (18:2-8), as well as the agility of his sister, Rivka, who rushed to give drink to the servant and his camels and ran to inform her mother's house about his arrival. Lavan's words also leave us with a positive impression. He first turns to the servant, invoking the name of God: "Come in, you blessed of the Lord,"[3] and then adds a sentence of urgency: "Why do you stand outside? for I have cleared the house, and made room for the camels."

When we look more carefully, however, cracks appear in the figure of the perfect host. If Lavan's quick run to the guest (29) gave us the positive impression that he was eager to practice hospitality, the next verse, which seems out of order in the narrative, undermines this impression and alludes to the desire that really motivated Lavan's rush: "And it came to pass, when he saw the ring, and the bracelets upon his sister's hands" (30).[4]

Even the host's heartfelt invitation, "for I have cleared the house, and made room for the camels," arouses distrust. If Lavan's dash to the guest was in fact so hasty, can we really believe that before he went out, he had already made the effort to clear the house for the guest and his camels?

Finally, when Avraham's servant and his men come to the house of Betuel, it is not at all clear that they receive Lavan's personal hospitality:

And the man came into the house, and he ungirded the camels; and he gave straw and provender for the camels, and water to wash his feet and the feet of the men that were with him. And there was set food before him to eat… (24:32-33)

The subject at the beginning of verse 32 ("And the man came") is, of course, Avraham's servant, and the verbs that follow ("and he ungirded … and he gave") can easily be understood as referring to his actions rather than to those of his hosts.[5] It seems the guest himself had to take care of all the needs of the caravan that had accompanied him. Only at the beginning of verse 33, with the appearance of the passive verb vayusam, "and there was set," do we learn that one of the hosts acted on behalf of the guests – and even then, his identity remains hidden. Thus, the text creates a sense of sharp contrast between Rivka, who runs with concern for the needs of the unnamed traveler and his camels, and Lavan, who runs because of his greed and who talks a lot but disappears as soon as the actual hospitality must be carried out. 

III. Yaakov’s First Encounter with Lavan

One generation later, Avraham's family once again finds itself in the position of needing the hospitality of Lavan the Aramaean. Yaakov goes to Aram to find shelter from Esav's enmity, and also to find himself a wife. Like Avraham's servant in the previous generation, Yaakov meets his future wife at a well, and the details of their meeting are remarkably reminiscent of the previous meeting.

 

 

Comparing the two scenes highlights what is missing from Yaakov's visit – there are no camels that require care and nothing of value to give – and also what is new in Yaakov's visit – there is an embrace, and kissing, and recognition of being one family. Lavan is portrayed here as a loving relative who is happy to see his nephew, with no hint that he is driven by lust for money.[6]

However, something important is missing in this scene – the issue of Yaakov's marriage to Lavan's daughter. We are led to expect discussion of marriage by the stated purpose of Yaakov's arrival at the house of Lavan (to marry his daughter), by the comparison to the story of Avraham's servant (who settles the matter of marriage even before the meal), and by Yaakov's advance meeting with Rachel at the well.[7] Yet, nothing is said about marriage.

If we pay attention to the hints in the text, one may wonder whether perhaps Lavan's kiss expresses a different kind of connection than that which Yaakov had hoped for when he kissed Rachel. Moreover, Lavan calls Yaakov "my bone and my flesh," a designation that appears only one other time in the Torah, and precisely in the context of marriage: "bone of my bone, and flesh of my flesh" (Bereishit 2:23). It seems Yaakov’s hope of finding family by way of marriage is replaced with a proposal of living quarters in his uncle's house.

Lavan is willing to assume the responsibility of taking care of his "bone and flesh," even in the absence of money, but in view of the silence regarding the matter of marriage, it may be understood that he is in no rush to offer his daughter to a moneyless relative. Yaakov's arrival without ten camels might suffice to merit hospitality in Lavan's house, but nothing more than that. 

IV. From Guest to Laborer

          After a month during which Yaakov is the beneficiary of Lavan's hospitality based on being his "bone and flesh," the relationship between them takes a significant turn:

And Lavan said to Yaakov: Because you are my brother, should you therefore serve me for nought? Tell me, what shall your wages be? Now Lavan had two daughters: the name of the elder was Lea, and the name of the younger was Rachel. And Lea's eyes were weak; but Rachel was of beautiful form and fair to look upon. And Yaakov loved Rachel; and he said: I will serve you seven years for Rachel your younger daughter. And Lavan said: It is better that I give her to you, than that I should give her to another man; abide with me. (29:15-19).

At first glance, Lavan seems to be treating Yaakov very fairly. While Yaakov exercises his right to live in Lavan's house, being "his bone and flesh," Lavan refuses to take advantage of the free labor of his brother who is living with him.[8] Upon closer examination, however, a question arises. Scripture never said that Yaakov worked in Lavan's house over the last month, but if he lived there purely as a guest, why does Lavan suddenly offer him a salary in exchange for his work?[9]

It is difficult to decide between these alternative readings, but since Scripture does not mention that Yaakov had in fact worked in Lavan's house, it seems preferable to adopt the reading according to which Lavan hints to Yaakov that his days of idleness are over and that he must now work for a living.[10]

There is no cause to criticize Lavan for the request, per se, that Yaakov work. There is a limit beyond which a person living in one's house can no longer be seen as a guest. A month is a significant period of time, and if it is followed by a demand made of the guest that he contribute his share, there is nothing wrong with that.[11] Still, there is some discomfort in the gap between Lavan's words, which present him as refusing to benefit from his relative's unpaid labor, and his real meaning, that he is no longer willing to host his relative for free.

When Yaakov asks for Rachel in return for his labor, the story finally returns to the plot line we had hoped for in the first place; it is no longer a story of family hospitality, but a story of marriage. In exchange for this marriage, however, Yaakov commits himself to an exaggerated payment of seven years of work![12] Lavan accepts the offer of the love-smitten Yaakov as it was presented, and says: "It is better that I give her to you, than that I should give her to another man; abide with me" (19). On an initial reading, it sounds as if Lavan is agreeing to a deal proposed by Yaakov, while complimenting Yaakov that he is Lavan's preferred groom regardless of the proposed years of work. But on a second reading, it seems Yaakov has missed the fact that despite Lavan's flattering words, there is no commitment on his part that he will indeed give Rachel to Yaakov in return for his work, but only an agreement that Yaakov will be able to continue living in his house.[13]

V. The Switching of the Women

After seven years of work, the time arrived for Yaakov to receive the reward he had waited for – marriage to Rachel:

And Yaakov worked seven years for Rachel; and they seemed to him but a few days, for the love he had for her. And Yaakov said to Lavan: Give me my wife, for my days are filled, that I may go in to her. And Lavan gathered together all the men of the place, and made a feast. And it came to pass in the evening, that he took Lea his daughter, and brought her to him; and he went in to her. And Lavan gave Zilpa his handmaid to his daughter Lea for a handmaid. And it came to pass in the morning that, behold, it was Lea; and he said to Lavan: What is this you have done to me? did not I serve with you for Rachel? why then have you deceived me? And Lavan said: It is not so done in our place, to give the younger before the firstborn. Fulfill the week of this one, and we will give you the other also for the service which you shall serve with me yet seven other years. (20-27)

But Yaakov, who was not careful in interpreting Lavan’s words, is also not careful now in interpreting his actions. Presumably, he interprets the feast as the action of a loving father who rejoices over the marriage of his daughter to his nephew, and indeed this is a very plausible interpretation.[14] However, certain subtle hints raise the suspicion that the purpose of the feast was to intoxicate Yaakov with wine,[15] and thus make it easier for Lavan to switch the bride. Indeed, when the bride is brought in the evening, Yaakov does not verify her identity.[16] His intense desire for Rachel, which was alluded to in the request: "Give me my wife, for my days are filled, that I may go in to her,"[17] leaves him without patience, and he rushes to consummate his marriage: "And he [Lavan] brought her [Lea] to him; and he [Yaakov] went in to her."[18]

In the morning it becomes clear to Yaakov that he has been deceived,[19] and he comes to Lavan with a bitter rebuke: "What is this you have done to me? Did I not serve with you for Rachel? Why then have you deceived me?" Lavan, however, is not confused and does not apologize for the fraud. On the contrary! He acted lawfully, while Yaakov asked to do something that was not to be done, proposing to marry the younger sister.[20] Of course, such a claim would have been appropriate had Lavan refused from the outset to marry off his younger daughter, or had he warned Yaakov that the matter depended on Lea's marriage, but this is not what happened. It is not only that Lavan deceived Yaakov, but he presents things as if Yaakov were the scoundrel, while Lavan was the guardian of justice and social morality.[21] And instead of turning to Yaakov with words of apology, he demands: "And we will give[22] you the other also for the service which you shall serve with me yet another seven years."

VI. The Rebuke for the Escape

Though Yaakov worked for Lavan for twenty years to gain his wives and property, he fears that Lavan does not really intend to let him leave his house full-handed. While Lavan is away shearing his flock, Yaakov's family runs away, but Lavan speedily chases after them:

And Lavan came up with Yaakov… And Lavan said to Yaakov: What have you done, that you have outwitted me, and carried away my daughters as though captives of the sword? Why did you flee secretly, and outwit me; and did not tell me, that I might have sent you away with mirth and with songs, with tabret and with harp; and did not suffer me to kiss my sons and my daughters? now have you done foolishly. (31:25-28)

Lavan painfully rebukes Yaakov for his inappropriate behavior. Not only did he deceive him in his actions, but he took his daughters as if they were captives and did not even allow him to kiss his beloved daughters and grandchildren good-by. At first glance, it is difficult not to identify with such an argument. Yaakov's actions run counter to acceptable behavior in any society. But before we rush to be impressed by Lavan's deep and loving relationship with his daughters, we should recall how the daughters described their father's attitude toward them:

And Rachel and Lea answered and said to him: Is there yet any portion or inheritance for us in our father's house? Are we not accounted by him strangers? for he has sold us, and has also quite devoured our price. (31:14-15)

This statement undermines our confidence in Lavan’s love for his daughters and suggests it was actually a love of wealth that brought Lavan to pursue Yaakov.[23]

This time, Yaakov is no longer willing to accept Lavan's hypocritical rebuke, and he responds to the charge of theft with a counter-charge of robbery:

And Yaakov answered and said to Lavan: Because I was afraid; for I said: Lest you should take your daughters from me by force. (31:31)

VI. To Whom Does Yaakov’s Property Belong?

After Lavan searches through all of Yaakov's things, Yaakov reprimands Lavan with a bitter and painful rebuke, and at its climax he cries out:

These twenty years have I been in your house: I served you fourteen years for your two daughters, and six years for your flock; and you have changed my wages ten times. Had the God of my father, the God of Avraham, and the Fear of Yitzchak, not been on my side, surely now you would have sent me away empty. God has seen my affliction and the labor of my hands, and gave judgment last night. (31:41-42) 

Yaakov's bitter rebuke contrasts with Lavan’s soft, pleasant response, as he claims that it never occurred to him to harm the family of Yaakov, his bone and flesh:

And Lavan answered and said to Yaakov: The daughters are my daughters, and the children are my children, and the flocks are my flocks, and all that you see is mine; and what can I do this day for these my daughters, or for their children whom they have born? (31:43)

Once again, one gets the impression that Lavan's heartfelt words barely conceal his greedy character. After all, Yaakov, in his speech, tries to prove that everything in his possession is his property by right, payment for his twenty years of arduous work. Lavan's seemingly pleasant words actually emphasize that the truth is just the opposite: "The daughters are my daughters! The children are my children!" And make no mistake; this is not an expression of love, but rather ownership, for he continues: "The flocks are my flocks, and all that you see is mine."

VIII. Lavan the Aramaen – Scoundrel and Deceiver

The Bible often uses names to indicate its heroes’ essence and to add another layer to understanding their characters and assessing their actions.[24] Indeed, the name and description of Lavan the Aramaean were interpreted by many as expressing his character and actions.

Tracking Lavan's words and actions indicates that he is a money-chaser who does not hesitate to use deceptive means to achieve his goals. This is why Chazal, and in their wake the traditional commentators and modern scholars, expounded the description of Lavan "the Aramaean (ha-arami)" as expressing his personality, "the deceiver (ha-ramai)."[25]

Lavan's name was also the subject of midrashic exposition.[26] For example, Chazal comment on a connection between Naval (Shmuel I Chapter 25) and Lavan:[27]

Rabbi Simon said: He is Naval, he is Lavan. They have the same letters. Just as Lavan was a deceiver, so Naval was a deceiver. (Midrash Tehilim [Buber], 53)

It is not unusual for midrashim to expound upon a name as if its letters were written in the opposite order, as was noted by Rabbi Yosef Bechor Shor:[28]

"And Noach [nun-chet] found grace [chet-nun]" (Bereishit 6:8) – It is the nature of Hebrew to reverse the letters of the name of a good person to his favor, and those of a bad person to his disfavor, as in: "And Er [ayin-resh], Yehuda's firstborn, was wicked [resh-ayin]" (38:7). The letters are reversed from Er to ra, and here from Noach to chen. (Rabbi Yosef Bechor Shor, Bereishit 6:8)

But even if Scripture wishes to derive that Lavan is a naval, a scoundrel, one may ask why the Midrash chooses a name that is the opposite not only with respect to the order of letters but also with respect to the meaning of the words.[29]

It is possible that Scripture wishes to say that what turns Lavan into an extraordinary scoundrel is the consistent gap between his pleasant words and his evil, greedy deeds. As is stated in Mishlei:

Burning lips and a wicked heart are like an earthen vessel overlaid with silver dross. He that hates dissembles with his lips, but he lays up deceit within him. When he speaks fair, believe him not; for there are seven abominations in his heart. (Mishlei 26:23-25)
 

Lavan the Aramaean is not merely a deceiver, but a hypocritical deceiver, who acts wickedly and covers himself with smooth talk. If we judge him according to his words, his name is "Lavan," but if we judge him according to his actions, he is a naval.

(Translated by David Strauss)