[Avodah] A few MORE notes on Parshas Vayetzei

[Richard Wolberg]

It has been pointed out that the most striking parallel to this parasha is
the story of the descent to Egypt. There are so many obvious thematic
similarities and complete correspondence between the two accounts that it
figuratively can be regarded as the same tale.

 

We see the following literary parallels as well:  Yaacov 'works' (vaya-avod
-- 29:20) for Lavan and Israel were made to 'labor' for Pharaoh (vaya-a-vidu
-- Sh'mot 1:13);

 

God 'sees' (ra-iti -- 31:12) what Lavan has done to Yaacov, and God 'sees'
(Sh'mot 3:7) the affliction of His people;  

 

Yaacov became (m'od m'od 30:43) 'exceedingly' wealthy and Israel
'exceedingly' (bim'od m'od -- Sh'mot 1:7) multiplies;

 

 Yaacov 'fled' (vayivrach -- 31:21) from Lavan and Israel 'fled' (varach --
Sh'mot 14:5) from Pharaoh;

 

 Lavan is 'told' (vayugad -- 31:22) that Yaacov has 'fled' and Pharaoh is
'told' (vayugad -- Sh'mot 14:5) that Israel has 'fled';  

 

Lavan 'pursues' (vayirdof -- 31:23) Yaacov, and Pharaoh 'pursues' (vayirdof
-- 14:8) the children of Israel.

 

The other fascinating parallel is that according to Rashi (Sh'mot 14:5),
Pharaoh learns of Israel's failure to return on the 'third day' of their
Exodus and finally catches up with them at the Reed Sea on the 'seventh
day', exactly as is recorded concerning Lavan:  "Lavan was informed on the
'third' day that Yaacov had fled and he pursued him a distance of 'seven'
days...(31:23-24).

 

As one can see the story of Yaacov and Lavan is the same story as
Israel/Pharaoh, but with one significant difference:  Yaacov's enslavement
and redemption is about an individual whereas Israel's enslavement and
exodus is the story of a people. The God of Israel is interested and
concerned with both aspects of human existence: the personal and particular
as well as the communal and collective. 

 

Kol tuv/Best regards

ri

 

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