Tafsiran yang Mengutip untuk Kejadian 29:26

And they were married. Rashi is answering the question: In Parshas Pinchas (27:1) Scripture mentioned Sirtzah at the end, while here she is mentioned second. He answers that here they are listed in the order of seniority [i.e., age], meaning that here it is written, “They were…wives to their cousins” and it is customary for sisters to marry in order of their birth, first the oldest and afterward the younger ones in order of their age, as it is written [referring to marrying the younger daughter before the older] (Bereishis 29:26), “Such is not done in our place…”

What goes around comes around: Behold, after seven years of work with Laban's flock in order to marry his beloved Rachel, Jacob is given a different wife instead. So, similarly to Esau, Jacob feels compelled to cry out in front of Laban: I was in your service for Rachel; why did you deceive me? It was trickery for trickery! And not only that, Jacob even earned Laban's stinging observation: It is not the practice in our place to marry off the younger before the older (Genesis 29:27). When Laban said to him, "In our place it is not the practice," he was intentionally hinting that our place is different from what is done in your family and in your father's household. In other words, in the place you come from.

‘VENITNAH’ (AND WE WILL GIVE) THEE. The verb is plural, as in, Let us go down, and let us confound there;⁹¹Above, 11:7. And let us burn.⁹²Ibid., Verse 3. Here too it is a form of venitein (and we will give). This is Rashi’s comment, but he did not say why an individual person [Laban] would use the plural form. Perhaps Rashi thought that this is the manner in which dignitaries speak in the Sacred Language, i.e., as if others are speaking. And Rabbi Abraham ibn Ezra said here that nitnah is in the (niphal) passive tense and the prefix vav converts it from the past to the future, thus meaning, “and it shall be given to you.”
The correct interpretation appears to me to be that Laban’s words were spoken with cunning. He said to Jacob, “It is not so done in our place,⁹³Verse 26 here. for the people of the place will not let me do so, [i.e., to marry off the younger before the firstborn], for this would be a shameful act in their eyes. But you fulfill the week of this one, and we — I and all the people of the place — will give you also this one, for we will all consent to the matter, and we will give you honor and a feast as we have done with the first one.”

הכי קרא שמו IS IT BECAUSE HE HAS BEEN CALLED [JACOB]—This is a question, like (29:15) “Is it because (הכי) thou art my brother?” Perhaps that is why they have given him the name Jacob — in reference to what was to happen in the future — that he would some time or other supplant me (יעקבני)? (Tanchuma). Why did Isaac tremble? He thought: Perhaps I have sinned in blessing the younger before the elder, thus changing the order of relationship between them. But when Esau began to cry out, “for he hath supplanted me these two times”, his father asked him, “What did he do to you?” He replied, “He took away my birth-right”. Isaac thereupon said, “It was on account of this that I was grieved and trembled: perhaps I had overstepped the line of strict justice. Now, however, I have really blessed the first-born — ‘And he shall indeed be blessed’”.