After spending fourteen years in the service of Lavan, Yaakov Avinu decides that it would be proper for him to leave, with the permission of his father-in-law, and return home. “Tenah Et Nashai Ve’Et Yiladai Asher Avadti Otcha Bahein Ve’Eileichah Ki Atah Yadata Et Avodati Asher Avadticha,” “Give me my wives and my children, for whom I have served you, that I may go; for well you know what services I have rendered you” (BeReishit 30:26). Lavan, in kind, responds, “Im Na Matzati Chein Be’Einecha Nichashti VaYiVaracheini Hashem Biglalecha,” “If I have found favor in your eyes, I have ascertained that Hashem has blessed me because of you” (30:27). Seforno (ibid., s.v. “Im Na Matzati Chein BeEinecha”) interprets Lavan’s response in a different light. He posits that Lavan is stating “If you love me at all, given that we are flesh and blood, it isn’t proper for you to abandon me at this stage.” Seforno asks the obvious question: Why would he term Yaakov Avinu’s leaving as pure abandonment? The answer may be understood through the use of the word “Nichashti”.
“Nichashti” connotes Lavan’s assertion that his fortune can have been attributed only to the arrival and presence of Yaakov. However, there is an interesting phenomenon noted in later Pesukim (BeReishit 31:1): Lavan seems to have merited sons as well. Rashi (BeReishit 30:27, s.v. “Nichashti”) understands that “Nichashti” signifies Lavan’s conclusion of the blessings brought upon him to be on account of Yaakov, given that he had only daughters prior to his arrival, as evidenced by the later Pasuk. However, in returning to the reasoning of Seforno, it would be enough to conclude that the very presence and arrival of Yaakov Avinu would warrant and bring upon Lavan such blessings. Ramban (ibid., s.v. “Nichashti VaYivaracheini Hashem Biglalecha”) writes that the word “Biglalecha” means “on your account and by your merit,” signalling that Yaakov’s Tzidkut, righteousness, was the precursor to this newfound wealth and prosperity by Lavan. Indeed, Abayei comments (Berachot 42a) that upon the entrance of Talmidei Chachamim, a blessing rests upon that house, as evidenced by this episode and the later occurrence of Potiphar’s prosperity in Parashat VaYeishev (see BeReishit 39:5). Rav Avraham Yitzchak Kook (Ein Ayah vol. II, pp. 187-188) poses the question, however, as to why simply being in proximity of a Torah scholar, one is blessed.
To answer this question, Rav Kook insists that we first understand the nature of a Tzaddik and the impact which he has on those around him. Notes Rav Kook, his presence will inspire even a morally corrupt individual to limit his destructiveness. This influence, in turn, leads to diminished if not the disappearance of material benefits being abused, in addition to the proper utilization of divine blessings. As a result, such an individual by virtue of the refining influence of this Talmid Chacham, has become an appropriate recipient for Hashem’s Berachot.
This interpretation suggested by Rav Kook may indeed indicate the motive behind Lavan’s words, signalling a spiritual and material shift in his mind, though there is certainly room to understand his words as a means of holding onto his wealth. Perhaps it is out of a profound love of Yaakov Avinu and his daughters, refusing to let go of their presence in his life. In either case, it is clear that the arrival and presence of Yaakov Avinu had led to Lavan’s immense success, and for that, Lavan is clearly not willing to give him up easily.