Reading from a Torah scroll in accordance with Sephardi tradition. Photo: Sagie Maoz via Wikimedia Commons.

There is a tradition amongst some Talmudic commentators to try to discount any narrative in the Torah that seems to reflect negatively on our founding fathers and mothers. This is partially out of profound respect for these great human beings. But it also reflects an old Pagan tradition to make well-known human saints, and to cast them as perfect — just as we tend to do with some rabbis.

In fact, the Bible itself indicates that there is no perfect human being. But the Torah is very much concerned with values.

Is “Do as you would be done by” a Jewish value? Last week, we read of Rivkah and Yaakov’s attempt to deceive Yitzchak, taking advantage of his age and blindness. This week, we read of what could be seen as Yaakov’s comeuppance.

Yaakov runs away from Esav to his uncle, Lavan. Lavan is calculating and has no problem with deception. Yaakov falls in love with Rachel. But Lavan deceives Yaakov, when he substitutes Rachel with Leah on the wedding night. He takes advantage of Yaakov’s ignorance of local custom to get him to work for free for another seven years. And then seven more without pay. He deceives Yaakov, which indicates that Yaakov was indeed regarded as deserving for his treatment of his father.

But then Yaakov, having been taken advantage of by Lavan, in turn uses his superior knowledge of animal husbandry to massively increase his livestock at Lavan’s expense. Our own behavior often results in bad and in good things happening back to us. The cycle continues. Is this all not a case of “Do as You Would Be Done by?”

In Shakespearean language, it is “Measure for Measure” — and in modern slang, “Tit for Tat”? And is this God’s will?

The fact is that the Talmud in general takes this position. In life, we see it does not always work out that way. And we have to say that this must be more of an ideal for human behavior, rather than telling us anything about God.

And yet we have all these examples of Divine intervention. The whole of Yaakov’s family flees and Lavan pursues him. During the night, God appears to Lavan and warns him not to speak unkindly to Yaakov. Notice the parallels with God appearing to Pharaoh and to Avimelech, when they took Avraham’s wife, assuming she was a sister. This puts Lavan in their company as people beyond the monotheistic tradition that God somehow communicates to. Finally, Lavan reconciles with Yaakov with the treaty of GalEd. Sometimes it may take Divine intervention rather than a person’s character to bring them around.

For some, it takes external pressure to change. On the other hand, in the case of the personalities we take as human examples, even if or when they make inappropriate decisions, they can sometimes see the issues and change things for the better.

Sometimes our logic tells us one thing, but our intuition tells us something else. Perhaps God works through intuition, too.

The author is a writer and rabbi, currently based in New York.