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wa-Yeitzei 2nd Eve

Lâ•vân's 'Bait & Switch' Deception

ca. B.C.E. 1986

So Lâ•vân said to Ya•a•qov, "You're my closest brother. Should you work for free? Tell me, what's your usual wage?"

Now Lâ•vân had two daughters: Lei•âh was the older daughter, who had soft eyes, and the younger daughter was Râ•kheil, who was fine-looking and had a curvaceous figure—and Ya•a•qov loved Râ•kheil.

Then he told Lâ•vân, "I'll work for you seven years as the bride-price to marry your younger daughter, Râ•kheil.

"Better you than a stranger," Lâ•vân retorted, "So dwell with me."

Then Ya•a•qov worked as a ranch hand for Lâ•vân for 7 years, and they passed as if a few days because of his love for Râ•kheil.

Ya•a•qov said to Lâ•vân, "I've fulfilled the term of our contract. Bring my woman so that I may come in to her."

Lâ•vân invited all of the locals for a winefest. During the evening, Lâ•vân took his eldest daughter Leiâh (instead of Râ•kheil), dressed Leiâh in wedding attire (with her face hidden behind a veil),and brought her to Ya•a•qov. So Lâ•vân tricked1 Ya•a•qov into marrying Leiâh instead of Râ•kheil.

Observing the prevailing Middle Eastern custom as father of the bride, immediately after the wedding on the wedding night, uncle Lâ•vân delivered the dowry to his daughter, Leiâh: one of his maids, named Zi•lᵊp•âh.2

Next morning — Wha?!? Ya•a•qov discovered he was lying next to Râ•kheil's sisterLeiâh!!!

Ya•a•qov dressed in a panic and raced to his uncle Lâ•vân's tent.

"What have you done to me?" Ya•a•qov raged. "I worked for you 7 years and you defraud me?"

"Here, we must abide by the local custom," Lâ•vân replied. "Here, we don't marry off the younger daughter before the firstborn daughter. Complete another 7 years working for me and we will give you the other daughter too."

So Ya•a•qov worked another 7-year contract to Lâ•vân. Then Lâ•vân gave to Ya•a•qov his daughter Râ•kheil to be his woman. For a dowry, Lâ•vân gave to Râ•kheil his maid, Bi•lᵊh•âh.

So, because Ya•a•qov loved Râ•kheil more than Leiâh, he worked the additional 7 years and, finally, came in to Râ•kheil.

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åÈéÌÇøÀà é‑‑ä that Leiâh was eschewed, He enabled her to become pregnant while leaving Râ•kheil barren. So Leiâh conceived and gave birth to a son and named him øÀàåÌáÅï saying, "For øÈàÈä é‑‑ä my disadvantage; for now my man3 will love me."

She became pregnant again and gave birth to another son, saying, "Because ùÑÈîÇò é‑‑ä that I'm eschewed, He has given me this one too." So she named him ùÑÄîÀòåÒï.

Then she became pregnant yet again, and gave birth to yet another son, saying, "Now, this time, my man3 éÄìÌÈåÆä me, because I have borne him three sons." So she named him ìÅåÄé.

Finally, she became pregnant once again, and gave birth to another son, saying, "This time àåÉãÆä to é‑‑ä." So she named him éÀäåÌãÈä. Then, being the older sister, she reached the time of her menopause.

As Râ•kheil could only look on, bearing no children, she envied her older sister, demanding of Ya•a•qov, "If you don't come to me for children I'll die!"

That made Ya•a•qov defensive and angry. "What am I, the pelvis4 of the gods withholding the fruit of the womb from you?"

"Ok," retorted Râ•kheil, "Here's my maid, Bi•lᵊh•âh. Come in to her so she may give birth to a son to be raised on my knees. Thus, from her I shall be built-up." So she gave Bi•lᵊh•âh to him to be a woman. So Ya•a•qov came in to her and Bi•lᵊh•âh conceived and gave birth to a son by Ya•a•qov.

"The gods ãÌÈðÇðÌÄé," concluded Râ•kheil, "and hearkened to my voice, as well, having given me a son." Therefore, she named him ãÌÈï.

Then Bi•lᵊh•âh, Râ•kheil's maid, conceived again and gave birth to a second son by Ya•a•qov, after which Râ•kheil mused, "With ðÇôÀúÌåÌìÅé of the gods ðÄôÀúÌÇìÀúÌÄé with my sister. Yet, I was able to prevail." So she called him ðÇôÀúÌÈìÄé.

When Leiâh saw that she had experienced the onset of menopause, she took Zi•lᵊp•âh, her maid, and gave her to Ya•a•qov to be a woman. Then Zi•lᵊp•âh, Leiâh's maid, gave birth to a son by Ya•a•qov. And Leiâh said, "!áÌÀâÌÈã‎" 5 and she named him âÌÈã.

Then Zi•lᵊp•âh, Leiâh's maid, gave birth to her second son by Ya•a•qov. And Leiâh said, "!áÌÀàÈùÑÀøÄé, for daughters àÄùÌÑÀøåÌðÄé." And she named him àÈùÑÅø.

Optional parental preparation:

  1. Note 1 – It's later clear that this was no mere innocent device by Lâ•vân to marry off his eldest daughter. It must be remembered that Lâ•vân, though a relative of Yi•tzᵊkhâq, remained an idolater, whose daughter, Râ•kheil, would later steal his tᵊrâph•im. By her theft, the hot younger daughter with whom Ya•a•qov was smitten revealed her affectation with idolatry. Return to text
  2. Note 2 – While a number of rabbinic "Sages" have conjured castle-in-the-air assumptions, leading to a multiplicity of ex falso quodlibet inferences, there is no credible evidence or reason to see this other than a customary dowry (as defined in the Dictionary of Anthropology p. 129 or, perhaps, as some scholars prefer, an indirect dowry )— "Marriage Gifts and Social Change in Ancient Palestine [sic; contradiction of history]: 1200 BCE to 200 CE" (Assoc. Prof. Hebrew Bible Tracy Maria Lemos, Huron Univ. College, Univ. Western Ontario, Cambridge Press 2010, p. 58 & note 10) and Tracy Maria Lemos, "Asymmetries of Exchange: Marriage Gifts and the Social Structure of Ancient Palestine [sic; contradiction of history] from Iron I to the Roman Period" (doctoral thesis, Yale 2007). Return to text
  3. Note 3 – àÄéùÑ is used, rather than  Return to text
  4. Note 4 – äÂúÇçÇú Return to text
  5. Note 5 – âÌÈã  God  Ζεύς, derived from Egyptian Amun-Ra  Arab Ammon, as in Amonites = Amman, capital of modern Jordan. In contrast to the 7th-10th century C.E. 𝕸 qᵊreiáÌÈà âÈã (recited in bât•ei kᵊnësët), the kᵊtiv, áÌÈâÈã, is corroborated in the Egyptian-inspired, god-incarnating (□-moses) theme supported by the 2nd century C.E. (Aramaic) Tar•gum Ōnᵊqᵊlōs, which reads àÂúÈà âÈã. Compare with Yᵊsha•yâhu 65.11 and âÌÇãÌé in bᵊ-Mi•dᵊbar 13.10-11), cognate of âÌÀãÄé, whose horns were adopted over time. Return to text

Questions you might anticipate that your child might raise and be prepared to discuss:

  1. What does eschew mean, and how is it different from hate?
  2. What is menopause?
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