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What kind of man was Jacob? This is the question that cries out to us in episode after episode of his life.
The first time we hear a description of him he is called ish tam – a simple, quiet, plain, straightforward man. But that is exactly what he seems not to be.
We see him taking Esau’s birthright in exchange for a bowl of soup. We see him taking Esau’s blessing, in borrowed clothes, taking advantage of their father’s blindness.
These are troubling episodes. We can read them midrashically. The Midrash makes Jacob all-good and Esau all-bad. It rereads the biblical text to make it consistent with the highest standards of the moral life. There is much to be said for this approach.
Alternatively we could say that in these cases the end justifies the means. In the case of the birthright, Jacob might have been testing Esau to see it he really cared about it. Since he gave it away so readily, Jacob might be right in concluding that it should go to one who valued it.
In the case of the blessing, Jacob was obeying his mother, who had received a Divine oracle, saying that, “the older shall serve the younger.”
Yet the text remains disturbing. Isaac says to Esau, “Your brother came deceitfully and took your blessing.” Esau says, “Isn’t he rightly named Jacob [supplanter]? He has supplanted me these two times: He took my birthright, and now he’s taken my blessing!” Such accusations are not leveled against any other biblical hero.
Nor does the story end there. In this week’s parshah a similar deceit is practiced on him. After his wedding night, he discovers that he has married Leah, not, as he thought, his beloved Rachel. He complains to Laban.
“What is this you have done to me? Was it not for Rachel that I served you? Why then have you deceived me?” (Genesis 29:25)
Laban replies: “It is not done in our place to give the younger before the firstborn” (Genesis 29:26).
It’s hard not to see this as precise measure-for-measure retribution. The younger Jacob pretended to be the older Esau. Now the elder Leah has been disguised as the younger Rachel. A fundamental principle of biblical morality is at work here: As you do, so shall you be done to.
Yet the web of deception continues. After Rachel has given birth to Joseph, Jacob wants to return home. He has been with Laban long enough. Laban urges him to stay and tells him to name his price.
Jacob then embarks on an extraordinary course of action. He tells Laban he wants no wages at all. Let Laban remove every spotted or streaked lamb from the flock, and every streaked or spotted goat. Jacob will then keep, as his hire, any newborn spotted or streaked animals.
It is an offer that speaks simultaneously to Laban’s greed and his ignorance. He seems to be getting Jacob’s labor for almost nothing. He is demanding no wages. And the chance of unspotted animals giving birth to spotted offspring seems remote.
Jacob knows better. In charge of the flocks, he goes through an elaborate procedure involving peeled branches of poplar, almond and plane trees, which he places with their drinking water. The result is that they do in fact produce streaked and spotted offspring.
How this happened has intrigued not only the commentators – who mostly assume that it was a miracle, G-d’s way of assuring Jacob’s welfare – but also scientists. Some argue that Jacob must have had an understanding of genetics. Two unspotted sheep can produce spotted offspring. Jacob had doubtless noticed this in his many years of tending Laban’s flocks.
Joshua Backon has suggested that prenatal nutrition can have an epigenetic effect – that is, it can cause a certain gene to be expressed that might not have been otherwise. Had the peeled branches of poplar, almond and plane trees been added to the water the sheep drank, they might have affected the Agouti gene that determines the color of fur in sheep and mice.
However it happened, the result was dramatic. Jacob became rich: “In this way the man grew exceedingly prosperous and came to own large flocks, and maidservants and menservants, and camels and donkeys” (Genesis 30:43).
Inevitably, Laban and his sons felt cheated. Jacob sensed their displeasure, and – having taken counsel with his wives and being advised to leave by G-d himself – departs while Laban is away sheep-shearing. Laban eventually discovers that Jacob has left, and pursues him for seven days, catching up with him in the mountains of Gilead.
The text is fraught with accusation and counteraccusation. Laban and Jacob both feel cheated. They both believe that the flocks and herds are rightfully theirs. They both regard themselves as the victim of the other’s deceitfulness. The end result is that Jacob finds himself forced to run away from Laban as he was earlier forced to run away from Esau, in both cases in fear of his life.
About the Author: Rabbi Lord Jonathan Sacks, former chief rabbi of the British Commonwealth, is the author of many books of Jewish thought, most recently “The Great Partnership: Science, Religion, and the Search for Meaning.”
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