(יז) וַיָּ֖קׇם יַעֲקֹ֑ב וַיִּשָּׂ֛א אֶת־בָּנָ֥יו וְאֶת־נָשָׁ֖יו עַל־הַגְּמַלִּֽים׃ (יח) וַיִּנְהַ֣ג אֶת־כׇּל־מִקְנֵ֗הוּ וְאֶת־כׇּל־רְכֻשׁוֹ֙ אֲשֶׁ֣ר רָכָ֔שׁ מִקְנֵה֙ קִנְיָנ֔וֹ אֲשֶׁ֥ר רָכַ֖שׁ בְּפַדַּ֣ן אֲרָ֑ם לָב֛וֹא אֶל־יִצְחָ֥ק אָבִ֖יו אַ֥רְצָה כְּנָֽעַן׃ (יט) וְלָבָ֣ן הָלַ֔ךְ לִגְזֹ֖ז אֶת־צֹאנ֑וֹ וַתִּגְנֹ֣ב רָחֵ֔ל אֶת־הַתְּרָפִ֖ים אֲשֶׁ֥ר לְאָבִֽיהָ׃ (כ) וַיִּגְנֹ֣ב יַעֲקֹ֔ב אֶת־לֵ֥ב לָבָ֖ן הָאֲרַמִּ֑י עַל־בְּלִי֙ הִגִּ֣יד ל֔וֹ כִּ֥י בֹרֵ֖חַ הֽוּא׃ (כא) וַיִּבְרַ֥ח הוּא֙ וְכׇל־אֲשֶׁר־ל֔וֹ וַיָּ֖קׇם וַיַּעֲבֹ֣ר אֶת־הַנָּהָ֑ר וַיָּ֥שֶׂם אֶת־פָּנָ֖יו הַ֥ר הַגִּלְעָֽד׃ (כב) וַיֻּגַּ֥ד לְלָבָ֖ן בַּיּ֣וֹם הַשְּׁלִישִׁ֑י כִּ֥י בָרַ֖ח יַעֲקֹֽב׃ (כג) וַיִּקַּ֤ח אֶת־אֶחָיו֙ עִמּ֔וֹ וַיִּרְדֹּ֣ף אַחֲרָ֔יו דֶּ֖רֶךְ שִׁבְעַ֣ת יָמִ֑ים וַיַּדְבֵּ֥ק אֹת֖וֹ בְּהַ֥ר הַגִּלְעָֽד׃ (כד) וַיָּבֹ֧א אֱלֹקִ֛ים אֶל־לָבָ֥ן הָאֲרַמִּ֖י בַּחֲלֹ֣ם הַלָּ֑יְלָה וַיֹּ֣אמֶר ל֗וֹ הִשָּׁ֧מֶר לְךָ֛ פֶּן־תְּדַבֵּ֥ר עִֽם־יַעֲקֹ֖ב מִטּ֥וֹב עַד־רָֽע׃ (כה) וַיַּשֵּׂ֥ג לָבָ֖ן אֶֽת־יַעֲקֹ֑ב וְיַעֲקֹ֗ב תָּקַ֤ע אֶֽת־אׇהֳלוֹ֙ בָּהָ֔ר וְלָבָ֛ן תָּקַ֥ע אֶת־אֶחָ֖יו בְּהַ֥ר הַגִּלְעָֽד׃ (כו) וַיֹּ֤אמֶר לָבָן֙ לְיַעֲקֹ֔ב מֶ֣ה עָשִׂ֔יתָ וַתִּגְנֹ֖ב אֶת־לְבָבִ֑י וַתְּנַהֵג֙ אֶת־בְּנֹתַ֔י כִּשְׁבֻי֖וֹת חָֽרֶב׃ (כז) לָ֤מָּה נַחְבֵּ֙אתָ֙ לִבְרֹ֔חַ וַתִּגְנֹ֖ב אֹתִ֑י וְלֹא־הִגַּ֣דְתָּ לִּ֔י וָֽאֲשַׁלֵּחֲךָ֛ בְּשִׂמְחָ֥ה וּבְשִׁרִ֖ים בְּתֹ֥ף וּבְכִנּֽוֹר׃ (כח) וְלֹ֣א נְטַשְׁתַּ֔נִי לְנַשֵּׁ֥ק לְבָנַ֖י וְלִבְנֹתָ֑י עַתָּ֖ה הִסְכַּ֥לְתָּֽ עֲשֽׂוֹ׃ (כט) יֶשׁ־לְאֵ֣ל יָדִ֔י לַעֲשׂ֥וֹת עִמָּכֶ֖ם רָ֑ע וֵֽאלֹקֵ֨י אֲבִיכֶ֜ם אֶ֣מֶשׁ ׀ אָמַ֧ר אֵלַ֣י לֵאמֹ֗ר הִשָּׁ֧מֶר לְךָ֛ מִדַּבֵּ֥ר עִֽם־יַעֲקֹ֖ב מִטּ֥וֹב עַד־רָֽע׃ (ל) וְעַתָּה֙ הָלֹ֣ךְ הָלַ֔כְתָּ כִּֽי־נִכְסֹ֥ף נִכְסַ֖פְתָּה לְבֵ֣ית אָבִ֑יךָ לָ֥מָּה גָנַ֖בְתָּ אֶת־אֱלֹקָֽי׃ (לא) וַיַּ֥עַן יַעֲקֹ֖ב וַיֹּ֣אמֶר לְלָבָ֑ן כִּ֣י יָרֵ֔אתִי כִּ֣י אָמַ֔רְתִּי פֶּן־תִּגְזֹ֥ל אֶת־בְּנוֹתֶ֖יךָ מֵעִמִּֽי׃ (לב) עִ֠ם אֲשֶׁ֨ר תִּמְצָ֣א אֶת־אֱלֹקֶ֘יךָ֮ לֹ֣א יִֽחְיֶה֒ נֶ֣גֶד אַחֵ֧ינוּ הַֽכֶּר־לְךָ֛ מָ֥ה עִמָּדִ֖י וְקַֽח־לָ֑ךְ וְלֹֽא־יָדַ֣ע יַעֲקֹ֔ב כִּ֥י רָחֵ֖ל גְּנָבָֽתַם׃ (לג) וַיָּבֹ֨א לָבָ֜ן בְּאֹ֥הֶל יַעֲקֹ֣ב ׀ וּבְאֹ֣הֶל לֵאָ֗ה וּבְאֹ֛הֶל שְׁתֵּ֥י הָאֲמָהֹ֖ת וְלֹ֣א מָצָ֑א וַיֵּצֵא֙ מֵאֹ֣הֶל לֵאָ֔ה וַיָּבֹ֖א בְּאֹ֥הֶל רָחֵֽל׃ (לד) וְרָחֵ֞ל לָקְחָ֣ה אֶת־הַתְּרָפִ֗ים וַתְּשִׂמֵ֛ם בְּכַ֥ר הַגָּמָ֖ל וַתֵּ֣שֶׁב עֲלֵיהֶ֑ם וַיְמַשֵּׁ֥שׁ לָבָ֛ן אֶת־כׇּל־הָאֹ֖הֶל וְלֹ֥א מָצָֽא׃ (לה) וַתֹּ֣אמֶר אֶל־אָבִ֗יהָ אַל־יִ֙חַר֙ בְּעֵינֵ֣י אֲדֹנִ֔י כִּ֣י ל֤וֹא אוּכַל֙ לָק֣וּם מִפָּנֶ֔יךָ כִּי־דֶ֥רֶךְ נָשִׁ֖ים לִ֑י וַיְחַפֵּ֕שׂ וְלֹ֥א מָצָ֖א אֶת־הַתְּרָפִֽים׃ (לו) וַיִּ֥חַר לְיַעֲקֹ֖ב וַיָּ֣רֶב בְּלָבָ֑ן וַיַּ֤עַן יַעֲקֹב֙ וַיֹּ֣אמֶר לְלָבָ֔ן מַה־פִּשְׁעִי֙ מַ֣ה חַטָּאתִ֔י כִּ֥י דָלַ֖קְתָּ אַחֲרָֽי׃ (לז) כִּֽי־מִשַּׁ֣שְׁתָּ אֶת־כׇּל־כֵּלַ֗י מַה־מָּצָ֙אתָ֙ מִכֹּ֣ל כְּלֵי־בֵיתֶ֔ךָ שִׂ֣ים כֹּ֔ה נֶ֥גֶד אַחַ֖י וְאַחֶ֑יךָ וְיוֹכִ֖יחוּ בֵּ֥ין שְׁנֵֽינוּ׃
(17) Thereupon Jacob put his children and wives on camels; (18) and he drove off all his livestock and all the wealth that he had amassed, the livestock in his possession that he had acquired in Paddan-aram, to go to his father Isaac in the land of Canaan. (19) Meanwhile Laban had gone to shear his sheep, and Rachel stole her father’s household idols. (20) Jacob kept Laban the Aramean in the dark,-c not telling him that he was fleeing, (21) and fled with all that he had. Soon he was across the Euphrates and heading toward the hill country of Gilead. (22) On the third day, Laban was told that Jacob had fled. (23) So he took his kinsmen with him and pursued him a distance of seven days, catching up with him in the hill country of Gilead. (24) But God appeared to Laban the Aramean in a dream by night and said to him, “Beware of attempting anything with Jacob, good or bad.” (25) Laban overtook Jacob. Jacob had pitched his tent on the Height, and Laban with his kinsmen encamped in the hill country of Gilead. (26) And Laban said to Jacob, “What did you mean by keeping me in the dark and carrying off my daughters like captives of the sword? (27) Why did you flee in secrecy and mislead me and not tell me? I would have sent you off with festive music, with timbrel and lyre. (28) You did not even let me kiss my sons and daughters good-by! It was a foolish thing for you to do. (29) I have it in my power to do you harm; but the God of your father said to me last night, ‘Beware of attempting anything with Jacob, good or bad.’ (30) Very well, you had to leave because you were longing for your father’s house; but why did you steal my gods?” (31) Jacob answered Laban, saying, “I was afraid because I thought you would take your daughters from me by force. (32) But anyone with whom you find your gods shall not remain alive! In the presence of our kinsmen, point out what I have of yours and take it.” Jacob, of course, did not know that Rachel had stolen them. (33) So Laban went into Jacob’s tent and Leah’s tent and the tents of the two maidservants; but he did not find them. Leaving Leah’s tent, he entered Rachel’s tent. (34) Rachel, meanwhile, had taken the idols and placed them in the camel cushion and sat on them; and Laban rummaged through the tent without finding them. (35) For she said to her father, “Let not my lord take it amiss that I cannot rise before you, for the period of women is upon me.” Thus he searched, but could not find the household idols. (36) Now Jacob became incensed and took up his grievance with Laban. Jacob spoke up and said to Laban, “What is my crime, what is my guilt that you should pursue me? (37) You rummaged through all my things; what have you found of all your household objects? Set it here, before my kinsmen and yours, and let them decide between us two.
Why do you think Rachel stole the terafim?
How many possible different reasons can you come up with?
(בראשית לא, יט): וַתִּגְנֹב רָחֵל אֶת הַתְּרָפִים אֲשֶׁר לְאָבִיהָ, וְהִיא לֹא נִתְכַּוְּנָה אֶלָּא לְשֵׁם שָׁמַיִם, אָמְרָה מָה אֲנָא מְזִיל לִי וְנִשְׁבּוּק הָדֵין סָבָא בְּקִלְקוּלֵיהּ, לְפִיכָךְ הֻצְרַךְ הַכָּתוּב לוֹמַר: וַתִּגְנֹב רָחֵל אֶת הַתְּרָפִים אֲשֶׁר לְאָבִיהָ.
And Rachel stole the teraphim that belonged to her father. But she had no intention other than for the sake of Heaven. She said, "How can I depart and leave this elderly man with his corruption?" Therfore, the verse had to state, Rachel stole the teraphim that belonged to her father.
What would motivate someone to make this suggestion?
What is the textual thing this midrash may be explaining?
ותגנב רחל את התרפים. לְהַפְרִישׁ אֶת אָבִיהָ מֵעֲ"זָ נִתְכַּוְּנָה (בראשית רבה):
ותגגב רחל את התרפים AND RACHEL STOLE THE TERAPHIM — her intention was to wean her father from idol-worship (Genesis Rabbah 74:5).
ותגנוב רחל את התרפים אשר לאביה. גנבה אותם כדי שיחזור בו ושיאמר אלוקים הגנוב אין בו ממש.
ותגנב רחל את התרפים אשר לאביה; she stole them in order that he would reconsider his actions, saying to himself that any deity which allows itself to be stolen surely cannot be much good to anyone.
What questions(s) does Rabbeinu Chananel answer?
השאלה הי"א איך נתפתה רחל לגנוב את התרפים אשר לאביה האם חשבה להרחיקו מע"כום כדבריהם ז"ל באמת סכלות גדול יהיה זה לה בתשבה כי לעת זקנתו בתו תטה את לבו ועם היות שנגנבו ממנו התרפים יעשה לו אלקים אחרים תחתיהם או אם חשקה בהם רחל לעבדם כאביה זה לא יתכן חלילה וחס:
What enticed Rachel to steal the terafim of her father's? Did she think to distance him from idol worship, as our Sages of Blessed Memory said? In truth it would be very naive for her to think that in his old age his daughter could turn his heart, because if the terafim were stolen from him he could make new gods in their place. Or perhaps Rachel desired to worship them, like her father, but this is not possible, God forbid.
What question(s) does Abarbanel answer?
(ב) ויש אומרים שרחל גנבתם לבטל עבודת כוכבי' מאביה ואילו היה כן למה הוליכה אותם עמה ולא טמנם בדרך. והקרוב שהיה לבן אביה יודע מזלות ופחדה שאביה יסתכל במזלות לדעת אי זה דרך ברחו:
(2) Some say that Rachel stole the teraphim in order to keep her father from idolatry. If this were the case, why did she take them with her and not bury them on the way? The most likely reason that Rachel stole the teraphim was that Laban, her father, was an astrologer, and Rachel feared that he would look at the stars and discover which way they fled.
הֱשִׁיבוֹ, עִם אֲשֶׁר תִּמְצָא אֶת אֱלֹקֶיךָ לֹא יִחְיֶה. בְּאוֹתָהּ שָׁעָה נִגְזַר עַל רָחֵל מִיתָה. וַיְמַשֵּׁשׁ לָבָן אֶת כָּל הָאֹהֶל וְלֹא מָצָא. וְרָחֵל לָקְחָה אֶת הַתְּרָפִים. לָמָּה גָנְבָה אוֹתָם. כְּדֵי שֶׁלֹּא יְהוּ אוֹמְרִים לְלָבָן שֶׁיַּעֲקֹב בּוֹרֵחַ עִם נָשָׁיו וּבָנָיו וְצֹאנוֹ. וְכִי הַתְּרָפִים מְדַבְּרִים הֵם. כֵּן, דִּכְתִיב: כִּי הַתְּרָפִים דִּבְּרוּ אָוֶן (זכריה י, ב). וְאַתָּה אוֹמֵר, עֵינַיִם לָהֶם וְלֹא יִרְאוּ, כָּל אוֹתוֹ עִנְיָן.
He replied: With whomsoever thou findest thy gods, he shall not live (ibid., v. 32). At that moment Rachel’s death was decreed. Laban searched the entire tent but was unable to find them. Now Rachel had taken the teraphim (ibid., v. 34). Why did she steal them? To prevent them from informing Laban that Jacob had fled with his wives, his sons, and his flock. Do teraphim actually speak? They do indeed, as it is written: The teraphim have spoken vanity (Zech. 10:2). This is so even though you say: Eyes have they, but they see not (Ps. 115:5).
What question(s) does this midrash answer?
וגנבה אותם רחל כדי שלא יראה בהם אביה אנה הלכו;
Rachel’s objective in stealing the Teraphim was to deny Lavan knowledge about the route Yaakov had taken when he left.
ורחל גנבתם כי האמינה בהם אעפ"י שלא היתה עובדת ע"ז, כי סוף סוף לא היו אלא כעין גורל, והיה אותו כלי מורכב מחלקים רבים, והיו השואלים מנענעים אותם בדרכים ידועים, לפי מה שהיה יוצא במקרה ע"י הנענוע ההוא היו שופטים כי האל השיב כך וכך, ואין זו ע"ז כי אם לפי מחשבת השואל אם הוא מאמין שהתשובה באה לו מהאלילים ולא מאל יחיד.
Rachel stole them because she believed in them, even though she did not worship idols, for they were merely like lots. [The teraf] was composed of many parts, and the hearers would move them around in certain ways. And according to what would come out by accident by way of the movement they would judge that God had answered this and that. Whether this is idol worship depends upon the thoughts of the inquirer: if he believes that the answer comes from idols and not from the one God....
What question(s) does this answer?
Rachel Solo, by Alicia Suskin Ostriker
quoted in The Torah: A Women's Commentary, p. 182
Not getting mad, just getting even,
Papa, I'll say goodbye to you,
I'll load my camel with my goods
And take your household idols too,
And should you come in search of them
With indignation red and blue,
I'll sit upon your statuettes
And make good use of a bad taboo.
Papa, I'll say, forgive me but
My monthly's here; don't misconstrue
This failure to get up.... And you'll
Back off in dread. That's what you'll do.