He left Part 3 (Gen 29:18-25)

18 Jacob loved Rachel. And he said, “I will serve you seven years for your younger daughter Rachel.”

I will serve you seven years—These are the “few days” of which his mother had spoken to him (27:44): “and stay with him a while.” You can see that this is so, for it is written (v. 20) “and they seemed to him but a few days” (Bereishit Rabbah 70:17).

For your younger daughter Rachel—What reason was there for mentioning all these detailed descriptions of Rachel? Because he (Jacob) knew that he (Laban) was a deceiver. He said to him, “I will serve you for Rachel,” and should you say that I mean any other Rachel out of the street, therefore I say “Your daughter.” Should you say, “I will change Leah’s name and call her Rachel,” I say “your younger daughter.” In spite of this, however, all these precautions did not avail, for he did actually deceive him (Bereishit Rabbah 70:17).

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20 So Jacob served seven years for Rachel, and they seemed to him but a few days because of the love he had for her.

30 So Jacob went in to Rachel also, and he loved Rachel more than Leah, and served Laban for another seven years. GEN 29:20, 30

These twenty years I have been in your house. I served you fourteen years for your two daughters, and six years for your flock, and you have changed my wages ten times. GEN 31:41

Ask me for as great a bride-price and gift as you will, and I will give whatever you say to me. Only give me the young woman to be my wife. GEN 34:12

15 If a man seduces a virgin who is not betrothed and lies with her, he shall give the bride-price for her and make her his wife.

16 If her father utterly refuses to give her to him, he shall pay money equal to the bride-price for virgins. EXO 22:15-16

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23 But in the evening he took his daughter Leah and brought her to Jacob, and he went in to her.

Sotah 11b:17

The next verse states: “But the midwives feared God and did not do as the king of Egypt spoke about them [aleihen], but kept the male children alive” (Exo 1:17). The Gemara comments: It should have stated: “Spoke to them [lahen].” Rabbi Yosei, son of Rabbi Ḥanina, says: This teaches that Pharaoh proposed to them to engage in a sinful act, i.e., sexual intercourse, with him, but they did not accept his overtures. The word aleihen is often used in reference to sexual intercourse, for example: “And brought her to Jacob, and he consorted with her [eileha]” (Gen 29:23), and that is its connotation here as well.

and said to the servant, “Who is that man, walking in the field to meet us?” The servant said, “It is my master.” So she took her veil and covered herself. GEN 24:65

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14 she took off her widow's garments and covered herself with a veil, wrapping herself up, and sat at the entrance to Enaim, which is on the road to Timnah. For she saw that Shelah was grown up, and she had not been given to him in marriage.

15 When Judah saw her, he thought she was a prostitute, for she had covered her face. GEN 38:14-15

25 And in the morning, behold, it was Leah! And Jacob said to Laban, “What is this you have done to me? Did I not serve with you for Rachel? Why then have you deceived me?”

And in the morning, behold, it was Leah—But at night it was not Leah because Jacob had given Rachel certain secret signs, and when Rachel saw that they were about to bring Leah, she thought, “My sister may now be put to shame,” and she therefore readily transmitted these signs to her (Megillah 13b).

Bava Batra 123a:20

Laban did in fact attempt to have Jacob marry Leah instead of marrying Rachel. When Laban’s associates were bringing Leah up to the wedding canopy to marry Jacob, Rachel thought: Now my sister will be humiliated when Jacob discovers that she is the one marrying him. Therefore, Rachel gave the signs to Leah. And this is as it is written: “And in the morning, behold, it was Leah” (Gen 29:25). This verse is difficult, as by inference, should one derive that until now she was not Leah? Rather, through the signs that Jacob gave to Rachel and that she gave to Leah, he did not know it was she until that moment. This is the modesty of Rachel to which Rabbi Yonatan was referring.