Jacob Splits...

Howard's summary notes:

Torah study Genesis 31:1-13

·      Jacob is trying to extricate himself from Lavan’s influence.

·      31:1- Jacob has become wealthy from his husbandry practices.  “Jacob spread out” is reminiscent of what happened in Egypt, where Israelites became too wealthy and prosperous for the Pharaoh.

-      Lavan’s sons express envy -- same as with Isaac and Philistine king and the expulsion from many European countries in the Middle Ages.

-      Image as a thief dogs Jacob.

-      Lavan’s sons

*  Alter comment: nonessential details up to now; revealed only when plot requires it, in this case, introducing an atmosphere of envy and jealously

*  Sforno – Jacob overheard the sons’ taunts

*  Hirsch – sons take initiative in reacting to Jacob but learned from their father.  Precedent: son usurping father in this way.  Hirsch in 19^th century Germany was also reacting to introduction of secular education, sons ignoring their father’s traditions.

*  Me’Am Lo’Ez – Jacob takes over devious way of Lavan.  Jacob appropriated Lavan’s chicanery.

*  Jacob accumulated “kavod;” root means heavy; “Kaved” also means honor, glory, splendor, wealth.  See Esther 5:11 for another use of this word for physical wealth.

*  Munk – Pirke Avot 4:21 [in some non-orthodox compilations], a thirst for glory and honor removes you form the world.  ו (“Vav”) is missing from the word כָּבֹד, suggesting material wealth only, a defective form of the word.  With a ו, the word refers to honor.

·      31:2

-      Lavan’s face changed from three days before (single Hebrew word, שִׁלְשׁוֹם for the day before yesterday)

-      Alter comments on JPS translation – he disagrees and sees hostility and suspicion; something about him that seems different, cold.

-      Growth Thru Torah, Zeleg Pliskin –controlling facial expressions is a valuable skill to master.  Be sensitive to others’ facial expressions but be cautious not to misinterpret them.

·      31:3

-      וּלְמוֹלַדְתֶּךָ to land of birthplace; similar to Gen 12, לך לך.  God and forefathers will be waiting.  Now the land is truly “the land of his fathers” (he has two fathers there).

-      “I will be with you” – suggests God has been with Jacob all the time, though not specifically mentioned in the text.  Ps 121, guarding you always, even if Jacob is unaware of it. 

-      Rambam in Guide on Divine Providence:

*  Extremes: God controls everything ß- God controls nothing and everything is random.

*  None for animals and plants and some people; only in some humans -- those with an intellect; who develop their minds; and don’t rely solely on physical instincts; lift mind up to god through intellectual efforts.

-      Rashi: Return to the land of your forefathers: And there I will be with you, but as long as you are still attached to the unclean one, it is impossible to cause My presence to rest upon you. — [from Pirkei d’Rabbi Eliezer , ch. 36]

·      31:4

-      Rachel is mentioned before Leah, the elder daughter.  This concerns Rashi: כָּבֹד First Rachel and then Leah, because she (Rachel) was the mainstay of the household, because, on her account, Jacob had joined Laban. Even Leah’s children acknowledged this matter, for Boaz and his tribunal of the tribe of Judah say, “like Rachel and like Leah, both of whom built, etc.” (Ruth 4:11). They place Rachel before Leah. — [from Tanchuma Buber, Vayetze 15].  Implications for Reform: first Gates of Prayer had Leah first; most recently, Rachel

-      Where are Bilhah and Zilpah?  They’re in the field, already there.

·      31:5-9

-      Rashbam – Jacob emphasizes the divine role in his success.  He doesn’t mention the rods in last chapter.  This is a diplomatic way to say this; he’s sensitive to his wives’ feelings.

·      31:10-13 on the dream

-      In this chapter, God is אלוהים; in previous chapter it’s יהוה .   This suggests different authors, J and E; in the E version, the rods are not mentioned, i.e., all that happened was in a divine vision or revelation.

-      Alter – It’s a unified story now.