[Avodah] Lavan falsely accused?

[David Wacholder]

>  Until I saw the Ibn Ezra in the "Mechokekei Yehudah" I fell victim to a
> simple minded attack on one of my ancestors. As of today I have abandoned
> that approach.  No longer will I claim that Lavan determined to cause harm
>  to his son-in-law and family.  I am very happy to be able to put the
> spotlight back onto Hashem's enduring caring and protection.
>
> The Torah commands us to bring Bickurim and say a Viduy, a public speech.
> It begins "Arami oveid Avi", - commonly understood as  focusing on Lavan's
> evil intentions, which were defeated by Hashem.   Even thoughLavan  never
> acted on it, due to persuasive advice he received in a dream-prophecy,
> Lavan's "evil ambition" is hinted strongly,  in the Mikdash by every
> bringer of Bikkurim, and at every Seder Pesach.
>
>
> Do Chaza"l attribute such destructive  intentions to Lavan?  Certainly
> that is the "common" way to explain the Hagada passage.  Lavan - a/k/a
> Aramean - tried to recover his flocks by fighting war against his own
> family, whatever damage may occur.   .
>
>  Ibn Ezra begs to disagree - and he is correct.
> IBN EZRA stresses the verb  Oveid -  It is the same language as the lost
> wandering cattle of Hashavat Aveidah.  Yaakov was deprived of his family
> and servants, alone, isolated, impoverished and afraid.  That easily
> qualifies as "Aveidah". He was Oveid, wandering. In passive mood he was
> lost and abandoned and impoverished.
>
>
>
>   This trust is expressed when the First Fruits come through every year.
> Hashem's "parental" commitment is unilateral, irreversable  and unwavering.
>
>
>   According to Ibn Ezra's "wanderer" approach - how do we explain the
> familiar Hagada passage?
>
>
>   Hashem's compassion commitment and caring is unwavering. Even if the
> cleverest most diabolical and best equipped enemy cannot  overcome this
> Almighty Protection.  Lavan Ha'Arami is a euphemism, a risk-free device to
> discuss notorious implacable enemies of God and the Jewish people.  For
> centuries  years that was the Roman Empire,
>
>  Their murderous intent could not be expressed directly. We know that Rav
> Shimon Bar Yochai's much milder negative remarks were sufficient to have
> him arrested, had he not become a fugitive until he was forgotten by the
> Romans.
>
> The sense is that Hashem's protective shield is strong and dependable.
>  Even the most tyrannical and dictatorial murderers are prevented from
> harming the powerless Jews, just as he tirelessly protected Yaakov Avinu,
> and ultimately had him persevere and thrive.
>
>
> If one reads A-ROME-I - sounding sort of like our Roman governors -
>  wished they could destroy us, attempted to, and failed - the Drush works
> even on a phonetic level.The theme of the Viduy Bikkurim  is Hashem's
> ongoing commitment to protection of the powerless.  Yaakov is pictured as
> the loneliest most isolated Jew ever.  He had only the implacable Eisav and
> his evil wives as siblings. His parents were elderly and were in no
> position to help.
>
>

> Hashem showed his the depth of his "parenting"   by protecting the
> isolated Yaakov, and allowing him to thrive. Hashem helped Yaakov endure a
> second exile in Mitzrayim, even making him into Yisrael, founder of a
> numerous
>
>> The theme of the Viduy Bikkurim  is Hashem's ongoing commitment to
> protection of the powerless.  Yaakov is pictured as the loneliest most
> isolated Jew ever.  He had only the implacable Eisav and his evil wives as
> siblings. His parents were elderly and were in no position to help.
>
>
>> Hashem showed his the depth of his "parenting"   by protecting the
> isolated Yaakov, and allowing him to thrive. Hashem helped Yaakov endure a
> second exile in Mitzrayim, even making him into Yisrael, founder of a
> numerous nation.
>
>
>
> Nishmas Kol Chai - see Machzor Vitri page 148, referred to Va'eira el
> Avraham - ushmi H Y V H lo nodati lahem - I had no opportunity to test the
> limits of my patience tolerance and dedication with supremely righteous
> Avraham.
>
>

> Rashbam [Chezkuni decodes it] on Parshas Shmos explains a unilateral E H Y
> H commitment, repeated three times, first expressed from Heaven down to
> Earth, then becomes the covenant which includes Yisrael's  expression of
> commitment to reliance on the future continuation of Hashem's protection.l
> Avraham - ushmi H Y V H lo nodati lahem - I had no opportunity to test the
> limits of my patience tolerance and dedication with supremely righteous
> Avraham.
>
>
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