Why did Lavan not keep his deal with Yaakov? In 29:26, Lavan claimed that the younger daughter could not be married before the older daughter. It is difficult to accept this argument at face value since Lavan had initially agreed that Yaakov would Rahel. Maybe he thought that Lea would have gotten married in the seven years so there would have been no problem with Yaakov marrying Rahel. However, if this was really the custom Yaakov should have known about it as he had lived in the area for seven years, and certainly Rahel would have know of the custom. However, maybe Yaakov knew the custom but he thought that his deal with Lavan nullified the custom. Yet, then Yaakov should have made this claim when Lavan told him of the custom of the area.
Another possibility is that Lavan was punishing Yaakov for stealing the blessings from his older brother. Many have noted (see Nehama Leibowitz, 1976, pp. 323,324) that Lavan's reference to older and younger, echoes Yaakov's conflict with Esav. Yet, why should Lavan care that Yaakov tricked Esav? Maybe, he thought that Yaakov was a whippersnapper he needed to be taught a lesson. It is also possible that Lavan realized that Yaakov was a good worker and he wanted to get Yaakov to work for another 7 years. However, he could not have known that Yaakov would have agreed to work more years. Yaakov could have demanded Rahel and left.
The most likely explanation is that Lavan was afraid that Lea would never marry. (James Kugel, 1997, p. 221, quotes this idea in the name of Ephraem, a 4th century commentator of Syriac Christianity.) The idea here would be that Lea was not attractive and Lavan just wanted her to be married without any concern whether she would be happy in the marriage. According to this idea, Lavan's reference to the younger and older was just to stop Yaakov from complaining since Yaakov could not complain of being tricked once he had tricked his father.
Why did Lea participate in tricking Yaakov? She had to be a willing participant, but she must have guessed that this would not endear herself to Yaakov. Also, she was hurting her sister? Maybe that was the point, she was jealous of her sister and acted to spite her sister. Maybe she just wanted to be married and she also thought this was her only chance to be married. Maybe her father forced her to go to Yaakov’s tent and then she was too embarrassed to tell Yaakov. More likely, she really loved Yaakov and even though he did not love her, she thought that with time she would win Yaakov’s love.
Did Rahel agree to be switched? Rashi (on 29:25) quotes Megillah 13b that Rahel and Yaakov had arraigned special signs and that Rahel gave these signs to Lea in order that Lea would not be embarrassed. This would mean that in the end she agreed to the switch. Maybe she also thought that Lea could not marry and she wanted to help her. Yet, this is unlikely, if she really loved Yaakov. My guess is that Lavan had her locked up and she was physically unable to contact Yaakov. (James Kugel, 1997, p. 219, quotes this as the opinion of the Testament of Issachar 1:10-13.)
Why was Yaakov fooled? It clearly was dark which meant that he could not see Lea, but still how could he not have recognized the different voices? Torah Temimah (on 29:25, footnote #4) writes that that Rahel and Lea were exactly the same including their voices except for their eyes. This is a strong assumption, as even sisters who do not look alike can have similar voices. Yet, one would still have to say that Lea’s mannerism, behavior and even what she said would not have tipped off Yaakov.
Josephus (Jewish Antiquities 1:300-301, 2006) writes that Yaakov had been drinking at the party that Lavan made because certainly Lavan would have encouraged him to drink. Yet, this does not accord with Yaakov's character, and it is unlikely that would have allowed himself to get drunk.
Bekhor Shor suggests that maybe he did not speak too much with Rahel during the seven years, but this seems unlikely. Bekhor Shor, Hizkuni and Radak also speculate that maybe Yaakov and Lea did not speak during the night because of modesty. Yet, on the wedding night, they would not speak at all?
Nosson Scherman (1993, p. 151) quotes Rav Aharon Kotler that Yaakov had “his spiritual antenna” which told him that he was with the partner who was destined for him and that is why he detected nothing wrong. This cannot mean that he knew it was Lea since 29:25 records that Yaakov was surprised in the morning, va-hene, see Rashbam (on 29:27). Does it mean that due to his spirituality he was oblivious to what was happening? This also does not accord with Yaakov’s character. In addition, if he realized that this was what was meant to be, why was Yaakov upset that he was tricked, he should have thanked Lavan!
My guess is that Yaakov was worried that with the marriage he would have to return to face Esav. Fokkelman (1991, p.128) notes the same words used in 27:44 and 29:20 "a few days," teaches us that Yaakov was expected to return home after he had married Rahel and worked the seven years. Yaakov's fear of returning to face Esav is why he initially agreed to work for seven years, and why after the switch he agreed to work another seven years. These years delayed him from having to return to face his brother. Thus, Yaakov had very mixed emotions that night. He was getting married, but the marriage meant that he was to return home. Accordingly, he was pondering his future, uninterested in small talk, and certainly Lea would not have spoken on her own. Possibly he had doubts as to the identity of his wife, but due to his mixed emotions he was absorbed in his own problems and did not bother to investigate. This would make this situation parallel with Yitzhak who had doubts whether he was really blessing Esav but continued nevertheless. Maybe Lavan knew that Yaakov was worried about returning to face Esav, and this gave him the confidence to pull his ruse.
Nosson Scherman (1993, p. 151) quotes Rav Aharon Kotler that Yaakov had “his spiritual antenna” which told him that he was with the partner who was destined for him and that is why he detected nothing wrong. This cannot mean that he knew it was Lea since 29:25 records that Yaakov was surprised in the morning, va-hene, see Rashbam (on 29:27). Does it mean that due to his spirituality he was oblivious to what was happening? This also does not accord with Yaakov’s character. In addition, if he realized that this was what was meant to be, why was Yaakov upset that he was tricked, he should have thanked Lavan!
My guess is that Yaakov was worried that with the marriage he would have to return to face Esav. Fokkelman (1991, p.128) notes the same words used in 27:44 and 29:20 "a few days," teaches us that Yaakov was expected to return home after he had married Rahel and worked the seven years. Yaakov's fear of returning to face Esav is why he initially agreed to work for seven years, and why after the switch he agreed to work another seven years. These years delayed him from having to return to face his brother. Thus, Yaakov had very mixed emotions that night. He was getting married, but the marriage meant that he was to return home. Accordingly, he was pondering his future, uninterested in small talk, and certainly Lea would not have spoken on her own. Possibly he had doubts as to the identity of his wife, but due to his mixed emotions he was absorbed in his own problems and did not bother to investigate. This would make this situation parallel with Yitzhak who had doubts whether he was really blessing Esav but continued nevertheless. Maybe Lavan knew that Yaakov was worried about returning to face Esav, and this gave him the confidence to pull his ruse.
Bibliography:
Fokkelman, J.P. 1991, Narrative Art in Genesis: Specimens of Stylistic and Structural Analysis, second Edition, JSOT Press.
Josephus, Flavius, 2006, Jewish Antiquities, London: Wordsworth Editions.
Kugel, James L. 1997, The Bible As it Was, Cambridge, Mass: The Belknap Press of Harvard University Press.
Leibowitz, Nehama (1905-1997), 1976, Studies in Bereshit, translated by Aryeh Newman, Jerusalem: The World Zionist Organization.
Scherman, Nosson, 1993, Art Scroll/ Stone Edition Chumash, Brooklyn, NY: Mesorah Publications.
Fokkelman, J.P. 1991, Narrative Art in Genesis: Specimens of Stylistic and Structural Analysis, second Edition, JSOT Press.
Josephus, Flavius, 2006, Jewish Antiquities, London: Wordsworth Editions.
Kugel, James L. 1997, The Bible As it Was, Cambridge, Mass: The Belknap Press of Harvard University Press.
Leibowitz, Nehama (1905-1997), 1976, Studies in Bereshit, translated by Aryeh Newman, Jerusalem: The World Zionist Organization.
Scherman, Nosson, 1993, Art Scroll/ Stone Edition Chumash, Brooklyn, NY: Mesorah Publications.
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