As in life, in the Torah there are various deals and agreements between people. Yaakov’s employment is one of them. As the agreement between Yaakov and Lavan is formulated, Yaakov emphasizes: “I will work for you for seven years [in order to marry] Rachel, your younger daughter” (Genesis 29:18).
In Modern Hebrew, “for Rachel, your younger daughter” has become a catchphrase for a very specific, precise, detailed description. The Torah commentators, writing on these words in the original context, felt the need to explain why Yaakov seemed to add superfluous words.
According to some opinions, Yaakov was wary of Lavan’s cunning and trickery. Yaakov was trying to prevent Lavan from finding loopholes or grounds for claiming that their agreement meant something other than what they had agreed. Stating the name “Rachel” is not enough, because there are many women with the same name; the descriptive “your daughter” allows Lavan to switch Rachel with Leah; even the adjective “younger” allows for the possibility of giving Yaakov Zilpah instead of Rachel. Only the combination of all three conditions specifies Rachel indisputably. From that point on, if Lavan tried to cheat Yaakov, he would not be able to claim that he misunderstood – Lavan would have to acknowledge that, despite the substance of the agreement being clear and not subject to dispute, he shamelessly chose to abrogate it anyway (see Rashi on Genesis 29). Yaakov assumes that people do not want to be exposed and embarrassed that way; if Lavan were forced to choose between being honest or openly flouting his agreement – he might choose to honor the agreement.
Of course, Lavan’s ultimate deception demonstrates his utter lack of integrity. Even when confined by social norms, Lavan is not dissuaded from acting according to his own narrow interests and from causing a breach of trust.
As opposed to the Midrashic view (that this is a special case because of Lavan’s deceptive behavior), another explanation of Yaakov’s excessively detailed description would be to say that, in general, the use of precise details in formulating contracts is a good idea.
Embedded in Yaakov’s language is the understanding that every agreement is liable to be broken, changed, or misinterpreted. There is a valuable lesson to be learned from Yaakov’s words: it is important to consider all possible interpretations of a contract and to fill all possible gaps in understanding its content. These days, lawyers work at this task. As professionals, they are responsible for thinking of every possibility that is liable to occur, and to clarify how each side will proceed in the case of a problem. Presenting the different implications of the contract clarifies the substance of the transaction and the intent of the relevant parties. A contract that is precise and well-defined also solidifies the decision to follow the agreement fully.
The agreement formed between the people of Reuven, Gad, and half of Menashe with Moshe and Israel before entering the Land of Israel, and the “condition of the people of Gad and Reuven” –the double condition that characterizes this agreement—is a parallel case that serves as a basis for a Talmudic contract law (following the opinion of Rabbi Meir). The Talmud derives principles for setting conditions in agreements from the condition that Moshe set for the tribes of Reuven, Gad, and half of Menashe. Moshe made a condition with them that if they would not go out to war with the rest of Israel, they would not inherit the land that they asked for on the other side of the Jordan. Moshe also repeated the positive side of the condition: that if they fulfill their part of the deal, they would receive the portion on the other side of the Jordan that they had requested (Numbers 32). We conclude, based on Moshe’s formulation, that a condition is not in force until both the its negative side and positive side have been stated.
One could suggest that here, though, Moshe was concerned that the people of Gad and Reuven would rush to enjoy the fruits of his promise and would forget to fulfill their own promise. But the Sages preferred to interpret the repetition of the condition as a clarification: that the person setting the condition intends it as a condition, and not merely as good advice. Even according to the opposing view in the Talmud, the formulation of Moshe’s condition appears to fill possible gaps: “Rabbi Hanina b. Gamliel says: This part had to be said, because otherwise – there would be a potential interpretation that they would not even inherit in the Land of Israel” (Mishna Kiddushin 3:4).
Apparently, all communication frameworks contain a network of conditions. This network is basically an existential infrastructure in the world that extends beyond one individual person. Perhaps this is why the structure of the double-condition is not unique to the condition of the tribes of Gad and Reuven; in the rest of the Torah there are many other doubled conditional sentences of this type: “If the woman wishes to go…and if she does not wish to go…” (Genesis 24), “If you do well to bear…and if you will not do well” (Genesis 4:7), etc. (See B. Talmud Kiddushin 61b).
As for the rules of conditions, details are crucial for to validate and confirm of a transaction’s conditions. Yaakov’s agreement with Lavan about Rachel does not differ substantially -- in the level of precision and detail-- from that the agreement made later on about the division of the newborn sheep. It does not differ from the agreement made between Avraham and Ephron about the Cave of Makhpela. For all of these agreements, every detail of the transaction was specified with precision.
This exactitude manifests a fundamental outlook of Yaakov. Yaakov uses the same high level of meticulousness not only to correctly describe what he is receiving, but also to demand from himself an extremely high price in return: seven years. The Zohar explains that the extraordinarily high price that Yaakov sets for himself comes from Yaakov’s desire to prepare himself properly– to achieve a worthy level for uniting with Rachel, to take the time to get himself ready and not to rush into marriage; the number seven symbolizes the sephirot - the character traits that he wants to develop within himself.