Literary Devices – Bereshit 31/0

Literary Devices – Bereshit 31

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Key Words

גנב (to steal) Tanakh Lab points out that the root “גנב” (steal) comes up eight times in this chapter.¹ This verb is used in several different contexts, describing both Yaakov’s experience of injustice in Lavan’s house as well as Yaakov’s deceit of Lavan and Rachel’s stealing of Lavan’s household idols.  The repeated usage of this root emphasizes the web of deceit, suspicion, and mistrust that characterizes the relationship of Lavan and Yaakov, and that surfaces in numerous ways in this chapter. 

Character Titles

Hashem Hashem is referred to by a number of names in this chapter: Hashem, Elohim, El Beit El, Pachad Yitzchak, and in reference to others as "the God of so and so".  Many of these names highlight the unique narrative context of the chapter, in which there is a confrontation between Yaakov and Lavan and their vastly different religious beliefs.   Depending on how one understands the meaning and connotations of Pachad Yitzchak, one might develop different suggestions as to why this name of God (if it is one) is used in this chapter.  In any case, the reference to Avraham and Yitzchak’s service of God in this verse highlights that Yaakov is emphasizing that he clings to the beliefs of his forefathers, in contrast to the beliefs of Lavan.   Elokei Avraham ve-Elohei Nachor: This title is used to represent both the God of Yaakov and that of Lavan, as is explained by many commentators; for example, see Abarbanel. The need to invoke two names of God to seal Yaakov’s and Lavan’s agreement reflects their vastly different religious perspectives and the lack of trust between them.  

• Hashem –The proper name of Hashem appears in verse 3, in which Hashem reveals Himself directly to Yaakov, and again in the context of Lavan and Yaakov’s oath in verse 49.²
• Elohim – Elohim, the general name for Hashem, appears to be the default name in this chapter, being used particularly in the verses that describe Yaakov’s experiences in Lavan’s house and in the context of Hashem’s coming in a dream to Lavan.
• El Beit El – This name appears only one other time in Tanakh, in Bereshit 35:7.  Onkelos explains that it means “I am the God Who revealed Myself to you in Beit El”, summoning to Yaakov’s mind Hashem’s revelation in Chapter 28.  Various commentators suggest that this name for Hashem is used to encourage Yaakov and his family to return to Israel by reminding them of the revelation, protection, and promise of Hashem at Beit El. See R. Naftali Herz Wessely³ and Malbim.⁴ 
• The God of your father / my father / Avraham – These names are used by Lavan and Yaakaov respectively (verses 29 and 42), reflecting that this chapter concerns a confrontation between two people with vastly different beliefs about God. 
• Pachad Yitzchak – This appellation appears only in our chapter (in both verses 42 and 53). Onkelos, Rashi and others⁵ understand it to refer to Hashem, meaning "the God whom Yitzchak feared".⁶ Others, though, do not think it refers to God at all, but to a quality associated with Yitchak 

¹ The somewhat synonymous "גזל" appears once as well.

² It is not clear who employs this name of God: Lavan (Ibn Ezra) or both Yaakov and Lavan (Rashi). Regardless, it is interesting that here Lavan uses the proper, personal name of Hashem. Maybe he is purposefully invoking Yaakov's God (despite believing in others as well) since he wants Yaakov to feel obligated and fear the repercussions of going against the treaty.

³ R. Naftali Herz Wessely and Netziv explain that this name of Hashem is meant to give Yaakov reassurance that Hashem is able to protect him miraculously, as He saved him when he ran away from home in order to escape Esav.

⁴ Malbim explains that the reference to Beit El is meant to call to mind the promise Hashem made at Beit El to protect Yaakov and to return him to Israel, and the vow Yaakov made at that time, both of which will now come true

⁵ See, for example, R. . Yitzchak Shmuel Reggio and R. David Zvi Hoffman

⁶ Rashi suggests that this name is used for Hashem because He does not associate His name with someone who is still alive, as Yitzchak was. Ramban and Netziv understand it as referring to Hashem’s attribute of judgment.