בראשית, פרק ל״א, פסוק נ״ג

The final moments of the peace treaty between Jacob and Laban culminate in a mutual oath, yet the phrasing of their agreement exposes a profound theological divide. Each side seeks to base the pact on his own worldview and ancestral authority. By invoking the God of Abraham and the god of Nahor, each man essentially swears by his own grandfather's deity [הטור הארוך]. They deliberately bypass their immediate fathers, Isaac and Bethuel, because the grandfathers were more historically prominent figures [רד״ק, ברכת אשר].

From Laban's perspective, these deities are essentially the same, representing a shared divine authority that blends the worship of God with idolatry [ביאור שטיינזלץ, בכור שור]. He may have even envisioned a division of jurisdiction, suggesting that Abraham's God would judge hidden matters while Nahor's god would oversee public affairs [מלבי״ם]. Conversely, another perspective suggests that Jacob was the one who initiated the invocation of Nahor's god. He assumed Laban would not swear falsely by his own grandfather's deity, especially knowing that Nahor was not a definitive idol worshipper [פענח רזא]. Ultimately, the purpose of invoking these deities was to ensure that a divine power would judge and punish whoever violated the pact [חזקוני]. Laban specifically mentioned Nahor's god to protect himself, believing that Abraham's God would not punish someone who did not serve Him. Jacob felt sorrow over this flawed theology, knowing full well that God judges all humanity, but he remained silent to preserve Laban's dignity [העמק דבר].

The inclusion of the god of their shared father adds another layer of complexity to the oath. The primary approach among commentators is that Laban added this reference to persuade Jacob into a joint agreement, arguing that their common ancestor, Terah, worshipped this unified deity [ספורנו, רבנו בחיי, מלבי״ם]. Alternatively, this phrase might not be Laban's words at all, but rather an editorial note inserted by Moses to clarify that each man simply swore by his respective ancestral deity [שד״ל, ביאור יש״ר]. A unique linguistic interpretation suggests the term for their father does not refer to a biological parent, but stems from a root meaning desire, describing God as the one who fulfills the will of the Patriarchs [הכתב והקבלה]. This phrase also presents a practical dilemma for scribes writing Torah scrolls. While the God of Abraham is undeniably a holy name that cannot be erased, and the god of Nahor is secular, the status of their father's god is disputed. Some rule it entirely secular since Terah was an idolater [רש״י, רד״ק, מזרחי], while others consider it both holy and secular because Terah repented late in his life [מנחת שי, ביאור יש״ר, נתינה לגר].

Unwilling to participate in an oath that equated God with idols, Jacob responded by swearing exclusively by the Fear of his father Isaac [מלבי״ם, בכור שור]. By invoking Isaac rather than Abraham, Jacob deliberately bypassed Terah's lineage, completely severing his oath from the idolatrous history of Nahor and Terah [ספורנו, ביאור יש״ר].

The term Fear serves as a direct title for God Himself, representing the deep reverence Isaac held for Him [חזקוני, מחוקקי יהודה]. Many identify this specific fear with the profound awe and terror Isaac experienced when he was bound on the altar [אבן עזרא, בכור שור, מחוקקי יהודה]. It also acts as a subtle threat of strict divine justice, warning Laban of severe consequences should he break the agreement [העמק דבר, הכתב והקבלה]. Taking a different approach, some explain that Jacob swore out of reverence for his father, as Isaac had strictly warned his children against taking oaths; Jacob only swore here out of absolute necessity [מלבי״ם, פרדס יוסף]. Finally, the mention of Isaac's fear may have been intended to remind Laban of the intense trembling Isaac experienced when he realized Jacob had taken the blessings, illustrating that even the most righteous individuals feel profound terror when faced with deception or harm [חזקוני].