NOW LABAN WAS GONE TO SHEAR HIS SHEEP, ETC. R. Jose said: ‘The teraphim were idols, so called out of contempt, the name being akin to the word toreph (obscenity). The proof that they were idols is found in Laban’s question: “Wherefore hast thou stolen my gods?” as well as in Jacob’s words: “With whomsoever thou findest thy gods, etc.” For Laban was a great sorcerer who practised all kinds of magical arts, and it was by such means that he learnt all that he wished to know.’
R. Hiya said that the powers of the idol were derived from wizardry; R. Jose, from divination. R. Judah said: ‘They were derived from a close observance of the times and moments for striking and for holding off. At one moment the craftsman would use his hand to beat it into shape, and another he would relax. Hence the term teraphim, akin to hereph (relax) (II Sam. 24, 16).
For when the craftsman was making it, the man who knew the proper seconds and hours stood over him, saying now “strike”, and now “stay”. There is no other work which requires to be timed in this way. Now, this magic idol was continually uttering evil counsel, and prompting to mischief.
Rachel thus feared lest it should counsel her father to do mischief to Jacob, and by reason of her contempt for the idol she placed it underneath her, so that it was not able to speak; for whenever it was consulted they used to sweep and clean up before it. The teraphim were a male and a female image, and a number of ceremonies had to be performed before them before they would speak. Hence Laban delayed three days before pursuing, as he was unaware of Jacob’s flight, as it says: AND IT WAS TOLD LABAN ON THE THIRD DAY THAT JACOB WAS FLED.’
R. Judah further said: ‘Laban prepared himself in two ways: he equipped himself with all his magical arts and also with ordinary weapons in order to destroy Jacob, as it is written: “An Aramean was going to destroy my father” (Deut. 26, 5). So when God saw that he intended to destroy Jacob, He warned him, saying: TAKE HEED TO THYSELF THAT THOU SPEAK NOT TO JACOB EITHER GOOD OR BAD. This is borne out by Laban’s words: IT IS IN THE POWER OF MY HAND TO DO YOU HURT, to wit, through his magical arts.
Observe that Laban covered in one day a distance that took Jacob seven days, and all in order to destroy him utterly; first because he had fled, and secondly for the loss of the teraphim. Now, as regards Rachel, although her purpose was to wean her father from idolatry, yet she was punished by not surviving to bring up Benjamin or even to live with him a single hour; and all on account of the pain she caused her father, notwithstanding her good intention.’
R. Isaac said: ‘All this reproof which Jacob administered to Laban served to make him acknowledge the Holy One, blessed be He, as is proved from Laban’s words: SEE, GOD IS WITNESS BETWIXT ME AND THEE. But observe that it is further written: THE GOD OF ABRAHAM, AND THE GOD OF NAHOR… JUDGE BETWIXT US. This indicates that, sinner as he was, he reverted to his former idolatrous worship, for after invoking the God of Abraham, he immediatey added “the God of Nahor”.’
AND JACOB SWORE BY THE FEAR OF HIS FATHER ISAAC. Why by “the fear of Isaac” and not by the God of Abraham? Because he did not wish to trouble, as it were, the right-hand grade for the sake of Laban; furthermore, it is not right for a man to swear, even a true oath, by the most high realm.
R. Jose said: ‘Truly, Jacob’s oath was most appropriate to the occasion. For he said to himself: “Behold, he has invoked the God of Abraham, but left out the name of my father; let me therefore make up the deficiency.” Hence he swore by the “fear of his father Isaac”. Another explanation is that Jacob desired to bring the grade of severity on to his side to assist him against Laban.’
(בראשית ל״א:י״ט) וְלָבָן הָלַךְ לִגְזֹז אֶת צֹאנוֹ וְגו'. אָמַר רִבִּי יוֹסֵי מַאן תְּרָפִים, אֶלָּא עֲבוֹדָה זָרָה הֲווּ, וְאַמַּאי אִקְרֵי תְּרָפִים, לִגְנַאי הֲוָה, כְּמָה דְתָנִינָן בְּמָקוֹם הַתּוֹרֶף. וּמְנָלָן דְּעֲבוֹדָה זָרָה הֲווּ, דִּכְתִיב, (שם) לָמָּה גָנַבְתָּ אֶת אֱלֹהָי. וּכְתִיב, (שם) עִם אֲשֶׁר תִּמְצָא אֶת אֱלֹהֶיךָ וְגו'. וְלָבָן חָרָשָׁא דְּכָל חֳרָשִׁין דְּעַלְמָא הֲוָה, וּבְהַאי הֲוָה יָדַע בְּכָל מַאן דְּבָעֵי לְמִנְדַע.
NOW LABAN WAS GONE TO SHEAR HIS SHEEP, ETC. R. Jose said: ‘The teraphim were idols, so called out of contempt, the name being akin to the word toreph (obscenity). The proof that they were idols is found in Laban’s question: “Wherefore hast thou stolen my gods?” as well as in Jacob’s words: “With whomsoever thou findest thy gods, etc.” For Laban was a great sorcerer who practised all kinds of magical arts, and it was by such means that he learnt all that he wished to know.’
אָמַר רִבִּי חִיָּיא, בְּקֶסֶם אִתְעֲבִיד. רִבִּי יוֹסֵי אוֹמֵר, בְּנַחַשׁ. אָמַר רִבִּי יְהוּדָה, לָא אִתְעֲבִידוּ אֶלָּא בְּשַׁעְתֵּי יְדִיעָן. וְאַמַּאי אִקְרֵי תְּרָפִים. בְּגִין דְּבַטְשֵׁי הַאי שַׁעְתָּא, וְהַאי שַׁעְתָּא אַרְפֵּי יְדָא, כְּמָה דְאַתְּ אָמֵר, (שמואל ב כ״ד:ט״ז) רַב עַתָּה הֶרֶף יָדֶךָ.
R. Hiya said that the powers of the idol were derived from wizardry; R. Jose, from divination. R. Judah said: ‘They were derived from a close observance of the times and moments for striking and for holding off. At one moment the craftsman would use his hand to beat it into shape, and another he would relax. Hence the term teraphim, akin to hereph (relax) (II Sam. 24, 16).
אוּמָנָא כַּד עָבִיד לֵיהּ, הַהוּא דְיָדַע רִגְעֵי וְשַׁעְתֵּי קָאִים עֲלֵיהּ, וְאָמַר, הַשְׁתָּא אַרְפֵּי, וְהַשְׁתָּא עָבִיד. וְלָא תִשְׁכַּח עֲבִידְתָּא דְּאִצְטְרִיךְ דְּיִרְפּוּן מִינָהּ אֶלָּא הַאי. וְאִיהוּ מַלִּיל תָּדִיר, וְיָהִיב עֵיטִין בִּישִׁין לְאַבְאָשָׁא לְנַפְשֵׁיהּ דְּבַר נָשׁ.
For when the craftsman was making it, the man who knew the proper seconds and hours stood over him, saying now “strike”, and now “stay”. There is no other work which requires to be timed in this way. Now, this magic idol was continually uttering evil counsel, and prompting to mischief.
וְרָחֵל דְּחִילַת, בְּגִין דְּיָהַב עֵיטָא לְאַבְאָשָׁא לֵיהּ לְיַעֲקֹב, וּבְגִין בִּזְיוֹנָא דְּעֲבוֹדָה זָרָה, שַׁוֵּי לוֹן תְּחוֹתָהּ, עַד דְּלָא יָכִיל לְמַלָּלָא. דְהָא כַּד אִיהוּ מִתְתַּקַּן לְמַלָּלָא, מְכַבְּדִין וּמַרְבִּיצִין קַמֵּיהּ, וְהַשְׁתָּא מַה כְּתִיב, (בראשית ל״א:ל״ד) וַתֵּשֶׁב עֲלֵיהֶם. דְּכַר וְנוּקְבָא הֲווּ, וּפוּלְחָנִין סַגִּיאִין קָא עָבְדִין עַד לָא מְמַלְּלָן. וּבְגִינִי כָּךְ אִתְעַכַּב לָבָן תְּלַת יוֹמִין, דְּלָא יָדַע דְּעָרַק יַעֲקֹב, דִּכְתִיב, (שם) וַיֻּגַּד לְלָבָן בַּיּוֹם הַשְּׁלִישִׁי כִּי בָרַח יַעֲקֹב.
Rachel thus feared lest it should counsel her father to do mischief to Jacob, and by reason of her contempt for the idol she placed it underneath her, so that it was not able to speak; for whenever it was consulted they used to sweep and clean up before it. The teraphim were a male and a female image, and a number of ceremonies had to be performed before them before they would speak. Hence Laban delayed three days before pursuing, as he was unaware of Jacob’s flight, as it says: AND IT WAS TOLD LABAN ON THE THIRD DAY THAT JACOB WAS FLED.’
וְאָמַר רִבִּי יְהוּדָה, זַמִּין גַּרְמֵיהּ בִּתְרֵין מִלִּין, אִזְדָּרַז בְּכָל חֳרָשִׁין דְּהֲוָה לֵיהּ וְאִזְדָּרַז בְּזַיְינִין, בְּגִין לְאוֹבָדָא לֵיהּ מִן עָלְמָא, דִּכְתִיב (דברים כ״ו:ה׳) אֲרַמִּי אֹבֵד אָבִי. כֵּיוָן דְּחָמָא קוּדְשָׁא בְּרִיךְ הוּא, דְּבָעָא לְאוֹבָדָא לְיַעֲקֹב. מַה כְּתִיב, (בראשית ל״א:כ״ד) הִשָּׁמֶר לְךָ פֶּן תְּדַבֵּר עִם יַעֲקֹב מִטּוֹב עַד רָע. וְהַיְינוּ דִּכְתִיב, (שם) יֵשׁ לְאֵל יָדִי לַעֲשׂוֹת עִמָּכֶם רָע. בַּמֶּה אִתְרְחִיץ, בָּחֳרָשִׁין דְּהֲווּ בִּידֵיהּ.
R. Judah further said: ‘Laban prepared himself in two ways: he equipped himself with all his magical arts and also with ordinary weapons in order to destroy Jacob, as it is written: “An Aramean was going to destroy my father” (Deut. 26, 5). So when God saw that he intended to destroy Jacob, He warned him, saying: TAKE HEED TO THYSELF THAT THOU SPEAK NOT TO JACOB EITHER GOOD OR BAD. This is borne out by Laban’s words: IT IS IN THE POWER OF MY HAND TO DO YOU HURT, to wit, through his magical arts.
תָּא חֲזֵי, לָבָן אֲזַל בְּיוֹמָא חַד, אֹרַח שִׁבְעָה יָמִים דְּאֲזַל יַעֲקֹב, בְּגִין לְאַעֲקָרָא לֵיהּ מִן עָלְמָא. חַד, עַל דְּאֲזַל. וְחַד, עַל אִינוּן תְּרָפִים. וְאַף עַל גַּב דְּרָחֵל אִיהִי עָבְדַת לְאַעֲקָרָא לֵיהּ לַאֲבוּהָ מִבָּתַר עֲבוֹדָה זָרָה, אִתְעֲנָשַׁת. דְּלָא רְבִיאַת לֵיהּ לְבִנְיָמִן, וְלָא קָיְימָא בַּהֲדֵיהּ שַׁעְתָּא חָדָא, בְּגִין צַעֲרָא דְּאֲבוּהָ, אַף עַל גַּב דְּאִתְכַּוְּונַת לְטַב.
Observe that Laban covered in one day a distance that took Jacob seven days, and all in order to destroy him utterly; first because he had fled, and secondly for the loss of the teraphim. Now, as regards Rachel, although her purpose was to wean her father from idolatry, yet she was punished by not surviving to bring up Benjamin or even to live with him a single hour; and all on account of the pain she caused her father, notwithstanding her good intention.’
רִבִּי יִצְחָק אָמַר, כָּל הַהִיא תּוֹכַחְתָּא דְּהֲוָה לֵיהּ לְיַעֲקֹב בְּלָבָן. אַהֲדַר לֵיהּ לְלָבָן, לְאוֹדָאָה לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא, דִּכְתִיב (בראשית ל״א:נ׳) רְאֵה אֱלֹהִים עֵד בֵּינִי וּבֵינֶיךָ. תָּא חֲזֵי, כְּתִיב, (בראשית ל״א:נ״ג) אֱלהֵי אַבְרָהָם וִאלהֵי נָחוֹר יִשְׁפְּטוּ בֵּינֵינוּ, אַהֲדַר הַהוּא רָשָׁע לְתַקְלֵיהּ, כֵּיוָן דְּאָמַר אֱלֹהֵי אַבְרָהָם, אַהֲדַר וְאָמַר וִאלהֵי נָחוֹר.
R. Isaac said: ‘All this reproof which Jacob administered to Laban served to make him acknowledge the Holy One, blessed be He, as is proved from Laban’s words: SEE, GOD IS WITNESS BETWIXT ME AND THEE. But observe that it is further written: THE GOD OF ABRAHAM, AND THE GOD OF NAHOR… JUDGE BETWIXT US. This indicates that, sinner as he was, he reverted to his former idolatrous worship, for after invoking the God of Abraham, he immediatey added “the God of Nahor”.’
(בראשית ל״א:נ״ג) וַיִּשָּׁבַע יַעֲקֹב בְּפַחַד אָבִיו יִצְחָק, מַאי טַעְמָא בְּפַחַד יִצְחָק, וְלָא בֵּאלֹהֵי אַבְרָהָם. אֶלָּא, דְּלָא בָעָא לְאַטְרָחָא לִימִינָא בְּגִינֵיהּ דְּלָבָן. וְלָא עוֹד, אֶלָא דְּלָא לִבָּעֵי לֵיהּ לְאִינִישׁ, אַף עַל גַּב דְּאוֹמֵי בְּקוּשְׁטָא, לְאוֹמָאָה בְּאֲתַר עִלָּאָה דְּכֹלָּא.
AND JACOB SWORE BY THE FEAR OF HIS FATHER ISAAC. Why by “the fear of Isaac” and not by the God of Abraham? Because he did not wish to trouble, as it were, the right-hand grade for the sake of Laban; furthermore, it is not right for a man to swear, even a true oath, by the most high realm.
אָמַר רִבִּי יוֹסֵי, וַדַּאי לְקִיּוּמָא (ס"א לאומאה) כְּדְקָא יְאוּת, אוֹמֵי יַעֲקֹב כָּךְ, וְהָכִי אִתְחֲזֵי, וְיַעֲקֹב אַשְׁגַּח בְּמִלָּה, אָמַר, הָא אִיהוּ אָמַר אֱלהֵי אַבְרָהָם, וְשָׁבַק לְאַבָּא, אֲנָא אַשְׁלִים כֹּלָּא, מִיָּד וַיִּשָּׁבַע יַעֲקֹב בְּפַחַד אָבִיו יִצְחָק. דָבָר אַחֵר, לְאִתְכְּלָלָא בְּדִינָא, לְמֵיקַם עֲלֵיהּ דְּלָבָן.
R. Jose said: ‘Truly, Jacob’s oath was most appropriate to the occasion. For he said to himself: “Behold, he has invoked the God of Abraham, but left out the name of my father; let me therefore make up the deficiency.” Hence he swore by the “fear of his father Isaac”. Another explanation is that Jacob desired to bring the grade of severity on to his side to assist him against Laban.’