One of the hymns traditionally sung at the end of the seder on Pesach is “Va-yehi Ba-chatzi Ha-layla,” which poetically describes the Biblical events which, according to tradition, occurred on the night of the 15th of Nissan, the night of Pesach. Included in this list of events is God’s revelation to Lavan the night before he caught up to Yaakov, who had escaped with his family from Lavan’s home (“Hifchadeta Arami be-emesh layla”). Apparently, the author of this hymn followed a tradition claiming that it was the night of Pesach when God appeared to Lavan in a dream and warned him not to cause any harm to Yaakov (31:24).
This tradition is likely based upon the numerous parallels that exist between Yaakov’s escape from Lavan’s home and Benei Yisrael’s departure from Egypt. Yaakov and his family crossed a river after leaving Charan (31:21), just as Benei Yisrael crossed the Sea of Reeds after leaving Egypt. The Torah’s account, “It was told to Lavan on the third day that Yaakov escaped” (31:22) is reminiscent of the verse in Sefer Shemot, “It was told to the king of Egypt that the nation escaped” (Shemot 14:5). In both instances, the enemy decides to chase after those who have fled, and quickly catches up to them.
Rachel’s theft of Lavan’s terafim, some kind of religious article, perhaps parallels the destruction of the Egyptian idols at the time of the Exodus (Bamidbar 33:4). Yaakov had been forced to move in with Lavan due to the life-threatening danger posed by his brother, just as he and his family would later be forced to move to Egypt to escape a deadly drought.
During his stay with Lavan, Yaakov rapidly grew from a lone, penniless individual into a large, wealthy family, just as he and his family came to Egypt as a small family with not enough food for survival, and emerged as a large, wealthy nation.
Furthermore, according to some commentators, at the time of the Exodus Benei Yisrael tricked the Egyptians by saying they were leaving for a temporary three-day journey, somewhat resembling Yaakov’s clandestine escape from Lavan’s home.
When Yaakov and his family left Lavan’s home, they faced a frightening confrontation with Esav on their way to Eretz Yisrael, and Benei Yisrael came under attack from Amalek – a nation founded by Esav’s grandson – after they left Egypt and headed toward their land.
Another intriguing parallel may be detected in connection with the conclusion of both escapes. Yaakov and Lavan ultimately make a truce and agree that neither side would ever cross that boundary line to harm the other (31:52), just as Benei Yisrael were commanded at the sea, as the Egyptian army approached, never to return to Egypt (Shemot 14:13). Interestingly enough, Rashi cites from the Midrash that Yaakov and Lavan’s truce allowed the parties to cross the boundary for commerce, just as Halakha allows returning to Egypt for business (Rambam, Hilkhot Melakhim 5:8).
This parallel may explain why mikra bikkurim – the text recited by a farmer when bringing his first fruits to the Beit Ha-mikdash – begins with the story of “Arami oveid avi” (Devarim 26:5), which is generally understood as a reference to Lavan’s mistreatment of Yaakov. Mikra bikkurim speaks mainly of the Egyptian bondage and subsequent redemption, yet it introduces the story of the bondage by mentioning Yaakov’s travails with Lavan. The reason, perhaps, is that – in the spirit of “ma’asei avot siman la-banim” – Yaakov’s sojourn with Lavan and subsequent return to Eretz Yisrael was the precursor of his descendants’ exile in Egypt and subsequent redemption.
Yaakov’s experience established the precedent of return to one’s homeland after an extended period of exile and oppression. The story of the Exodus begins with Yaakov’s suffering at the hands of Lavan, because it was this experience that set the model for Benei Yisrael’s experience in Egypt, paving the way for the prospect of return and redemption after a period of banishment and inhospitable exile.
(Based in part on Rav Matis Blum’s Torah La-da’at – Ba-kodesh Chazitikha, Parashat Vayetze)