העתודים…עקודים, נקודים וברודים. the ankle-striped ones, the spotted ones and the blotch-striped. We need to know what precisely was the category described as ברודים. Unless that category was also part of the original agreement between Laban and Jacob, why did the angel show Jacob that category in his dream?
I have seen an explanation by Ibn Ezra (
30,
39) who identifies the
ברודים with the
טלואים. He does not offer any proof for his contention. Furthermore, from a close look at Jacob citing such examples as:
אם כה יאמר עקודים יהיה שכרך, it is clear that Jacob took for himself only either
עקודים or
נקודים. Why would he have the ewes mounted by categories of rams which were not his share at all?
The reason therefore appears to be that Laban was not only a swindler but he also had תרפים, charms that supposedly revealed to him many hidden things. Midrash Tanchuma describes Laban as consulting these charms which would reveal to him what developed inside the animals' wombs and the appearance of the fetuses [much like what we learn nowadays through the ultrasound examinations Ed.]. In view of this Jacob was stymied every which way through these תרפים. This is why God had to interfere on Jacob's behalf. It is important to appreciate that the skin patterns of the animals to be born was determined at the time they were in heat; these skin patterns were not subject to change afterwards except through miraculous intervention by God. Such a miracle was one of upsetting natural laws in a very basic manner. God does not ligthly engage in the performance of this kind of miracle. We know this from statements of our sages in Sotah 2 and Shabbat 23. God therefore acted with particular adroitness so as not to have to upset the laws of nature unduly. He did this by causing three categories of rams to mount the ewes when they were in heat. As a result each of the female animals contained the sperm of three different types of rams, each potentially fertilising the ewes they had mounted and causing them to have its particular skin pattern. This stymied the power of the charms. The charms could not then reveal to Laban which skin pattern would ultimately result at the time these ewes gave birth. Since Laban and Jacob had agreed that the skin pattern of the animals to be born would determine which belonged to Jacob, Laban did not know in advance what skin pattern would emerge. This matter is not as far-fetched as you may think since we know of certain birds that can change colour in order to adapt themselves to their environment so that it helps camouflage them against predators. God simply employed a natural process such as the birds employ for themselves and made it operate with these sheep and goats. When the Torah speaks about ברודים, it refers to a kind of טלוא as stated by Rabbi Eleazar ben Azaryah. Perhaps this particular variety of טלוא contained more white speckles, similar to white pellets of hail (ברד).
כי ראיתי את בל אשר לבן עשה לך. "For I have seen all that Laban is doing to you." The angel explained to Jacob the reason God performed this miracle, that God had observed the evil machinations of Laban and how the latter had employed the idols (תרפים) to help him cheat Jacob. There had been no other way to save Jacob from Laban's trickery except by miracle.
The angel also hinted to Jacob that the result of all of Laban's machinations were meant for Jacob to retain. This is why the Torah did not write: כל אשר עשה לך, "all that he is doing to you." The verse may be read thus: "all that Laban is doing--is yours." You are not a thief by keeping all these animals that are born with these skin patterns; the God who judges fairly has taken from the one and given to the other (the victim).