בראשית, פרק ל״א, פסוק נ״א

At the climax of their tense separation, Jacob and Laban establish a formal treaty, sealing their agreement with physical landmarks. As they finalize the pact, the focus shifts to the practical terms. Laban points out the boundaries, marking a new stage in their agreement where both parties commit to never cross the border to harm one another [ביאור יש״ר, מלבי״ם].

Laban points to two silent witnesses standing before them: a mound of stones and a single, upright pillar. The presence of two distinct markers is not accidental, as each represents a different type of promise [המלבי״ם]. The mound stands as a public, immediate guarantee against mutual harm or theft. This boundary is the only obligation Laban takes upon himself. The pillar, on the other hand, demands an additional, more private commitment from Jacob for the future, serving as a lasting reminder that he must never mistreat Laban's daughters.

When describing the creation of these monuments, Laban speaks of casting and setting the stones in place. This act involves both tossing stones together into a single pile—similar to shooting an arrow or throwing an object into the sea [רש״י, אבן עזרא, רשב״ם, שד״ל, יהל אור]—and firmly planting the pillar upright into the earth [רשב״ם, שד״ל, ביאור שטיינזלץ].

However, Laban claims that he is the one who set these markers. This presents a distinct challenge, as it was Jacob who raised the pillar and Laban's relatives who gathered the stones for the mound. The primary approach among commentators is that Laban takes credit because he was the one who originally proposed the treaty. Since Jacob built the monuments in response to Laban's initiative, Laban views the accomplishment as his own [רד״ק, שד״ל, ביאור יש״ר, ביאור שטיינזלץ, קרני אור]. This reflects a common way people speak, attributing a completed task to the person who ordered it, much like a king is credited with building a palace even though his workers performed the actual labor [אבי עזר].

Others suggest that Laban is not claiming a physical action at all. Instead, he is making a verbal and mental declaration, stating that through his will and his words, he is officially designating these stones to serve as witnesses between them [רד״ק, שד״ל, קרני אור]. A third perspective offers a simpler explanation, noting that Laban did actually offer some physical help in standing the stones upright, even if Jacob was the primary person behind the work [פענח רזא].