||He led away all his livestock, and took all the goods he had acquired, including everything that he had bought in Padan Aram. He was heading to see his father Isaac in the land of Canaan.
Vayinhag et-kol-miknehu ve'et-kol-rechusho asher rachash mikneh kinyano asher rachash beFadan Aram lavo el-Yitschak aviv artsah Kena'an.
||Meanwhile, Laban was away, shearing his sheep. Rachel stole the fetishes that belonged to her father.
VeLavan halach ligzoz et-tsono vatignov Rachel et-hatrafim asher le'aviha.
||Jacob decided to go behind the back of Laban the Aramaean, and did not tell him that he was leaving.
Vayignov Ya'akov et-lev Lavan ha'Arami al-beli higid lo ki voreach hu.
Some say that it was to prevent her father from worshipping them (Bereshith Rabbah 74; Rashi). Others maintain that it was to prevent him from using them in divination to find Jacob (Tanchuma 12; Rashbam; Ibn Ezra; cf. Genesis 30:27; Hosea 3:4, Zechariah 10:2). Still others maintain that Rachel took them to gain her father's pardon (Josephus 1:19:9).
Teraphim in Hebrew, sexual images, from the word turpha (Tanchuma 12; Zohar 164a). These were images having human form (cf. 1 Samuel 19:13). In some cases, they were made out of the shrunken head of a first-born infant (Targum Yonathan; Tanchuma 12). They were not necessarily idols (Rambam, from 1 Samuel 19:13; Judges 17:5, 18:5), but here they were used for idolatrous purposes (Genesis 31:30; Zohar). In general, they were used as a meditative device to obtain messages (Hosea 3:4, Zechariah 10:2; Ibn Ezra; Radak; Ralbag; Rashi on Ezekiel 21:26). The teraphim would be tapped, inducing a relaxed, meditative state (Zohar 164a, from 2 Samuel 24:16; cf. Yad, Avodath Kokhavim 11:6; Chinukh 510).