In this parashah, which relates how Yaakov's family was formed,
one aspect which stands out is the fact that Leah had to become
Yaakov's wife through deceit. If the divine plan called for them
to be married, why couldn't their marriage be an ordinary one?
R' Joseph B. Soloveitchik z"l explains that the different
personalities of Rachel and Leah (as reflected in the different
events which befell them) were necessary in order to implant in
their descendants, the twelve tribes, all of the many traits
which a nation needs. In particular, Leah represents
accomplishment through initiative. This is most obvious in the
incident in which Leah went out to meet Yaakov and to bring him
into her tent (see 30:16). We also see this in the Torah's
description of Leah's eyes. Rashi explains that Leah's eyes were
red and teary because she was constantly crying over her expected
fate: marrying Esav. Surprisingly, Onkelos states that her eyes
were beautiful. How can Onkelos say this? The answer is that
Leah rebelled against her "fate," and her tears changed it. She
took the initiative to flood the Heavens with her tears, and the
fact that her prayers were so successful made her tearful eyes,
with hindsight, beautiful. Perhaps Leah was even involved in
formulating Lavan's plan to trick Yaakov.
Rachel, on the other hand, had the personality of a quiet lamb,
i.e., a follower. ("Rachel" means "lamb.") Her role was always
to live in someone else's shadow, a trait which she passed to her
children, just as Leah passed her own traits to her children.
(Yemei Zikaron p.63)
"And it was, in the morning, that behold it was Leah!"
Rashi asks: "And at night, was she not Leah?" Rashi answers
that Yaakov had expected Lavan to deceive him, and he had given
certain passwords to Rachel so that he could recognize her on
their wedding night. Rachel, seeing Leah's anguish, had conveyed
those passwords to Leah so that Yaakov did not realize until the
light of morning that he had been tricked.
R' Shalom Mordechai Schwadron z"l (1913-1997; the "Maggid" of
Yerushalayim) offers the following analysis of Rachel's and
What right did Leah have to marry Yaakov against his will? The
midrash says that Leah told Yaakov: "Is there a book that doesn't
have students? Just as you tricked your father and took the
blessings, so I learned from you and tricked you." R' Schwardon
explains that Leah meant the following: You, Yaakov, reasoned
that you were permitted to fool your father because it would
honor Hashem if you received the blessings rather than Esav. In
the same way, my intention was to enhance Heaven's honor by being
one of the mothers of the Twelve Tribes and by not marrying Esav.
In this way, R' Schwardon explains the verse (29:31): "Hashem
saw that Leah was si'nuah (literally: 'unloved'), so He opened
her womb." Was Leah infertile that a special act by Hashem was
required to open her womb? No, but because she had married
Yaakov through trickery, she arguably did not deserve to have
children with him. Nevertheless, Hashem saw that she was
si'nuah, which Chazal interpret to mean that she hated Esav's bad
deeds. Because her intention in tricking Yaakov was to avoid
marrying Esav, Hashem opened her womb.
Alternatively, Leah may have argued more simply: "It was always
said that Rivka's older son would marry Lavan's older daughter.
Since you bought the birthright from Esav and took his blessings,
you are the firstborn and you must marry me."
This latter argument highlights the greatness of Rachel's act
in telling her sister the passwords. If Yaakov "belonged" to
Leah, then Rachel would belong to Esav. Nevertheless, Rachel
accepted even this fate, all so that her sister would not be
humiliated. This is consistent with the Sages' teaching that one
should rather allow himself to be burnt rather than to humiliate
Nevertheless, what right did Rachel have to fool Yaakov?
R' Schwadron answers this question with the following story-
R' Yehoshua Brim z"l (20th century; rosh yeshiva of the
Rizhiner Yeshiva) once heard of a woman who became widowed one
week before Pesach. R' Brim immediately made all the necessary
preparations for the widow's Pesach seder, even arranging for a
young man to come to her home to conduct the seder.
On the night of Pesach, R' Brim informed his own family that he
would be home late, as he wanted to stop at the widow's house to
ensure that everything was in order. Discovering that the young
man had not arrived, R' Brim himself sat down to conduct the
seder. And he did not hurry; rather, he conducted the seder as
he would have in his own home.
Finally, hours late, R' Brim arrived home. Hearing where he
had been, his family was upset - true, he had performed a great
kindness for the widow and her family, but what about his own
R' Brim answered with the following story: The Chazon Ish z"l
(died 1953) once had a hand in arranging a match for a certain
young man, and he asked to be invited to the engagement party.
When the party was about to begin, a delegation (including the
young R' Brim) was dispatched to the Chazon Ish's house to bring
the sage. However, they found the sage deep in conversation with
an elderly couple that was about to open a five-and-dime store.
What was the conversation about? They asked him what products
they should sell, what brand of needles they should stock, and
Finally, the Chazon Ish was ready to leave. "Surely you are
wondering," he said, "how I could keep everyone waiting for me.
The answer is that the act of kindness that I was performing was
as much your mitzvah, and the mitzvah of every Jew, as it was my
mitzvah. It's just that I was fortunate enough that it came to
me rather than to you."
"So, too," R' Brim told his family, "it was as much your
mitzvah to help the widow with her seder as it was mine. It was,
therefore, proper for me to make you wait."
Similarly, said R' Schwadron, Yaakov knew that Leah was pained
by the rumors that she was destined to marry Esav, and by the
fact that her younger sister (Rachel) was preceding her in
marriage. Just as Rachel was obligated to help her sister,
Yaakov was obligated to save Leah from her embarrassment by
(Lev Shalom pp. 273-279)
Letters from Our Sages
The following letter was written by R' Yitzchak Hutner
z"l (1904-1980; rosh yeshiva of Mesivta Chaim Berlin).
It is printed in Pachad Yitzchak: Igrot U'ketavim p. 220,
and dated 7 Av 5723 .
I have not allowed the trait of zerizut/alacrity to rule over
me with respect to your letter, and, in truth, your letter has
waited longer than it should take to answer. The reason is that
this letter is a letter of reproach, and for as long as I have
lived, I have had trouble putting words of reproach into writing.
Is not the primary difference between something oral and
something written that something written, compared to something
oral, is like an enduring world compared to a passing world (as
it is written [Yirmiyahu 32:14], "[Take these documents . . .] so
that they will endure for many years"). It is impossible to
offer reproof without a cloak of [the middah/attribute of]
justice. True, open rebuke stems from hidden love [see Mishlei
27:5], but, when all is said and done, the love is hidden and
what is revealed is judgment. Certainly, one's heart does not
wish that it be said about the judgments associated with the
reproach, "so that they will endure for many years." This is the
difficulty which I feel when writing words of reproach.
But, when all is said and done, what can be done? Is not
withholding reproach also a strict judgment? [Nevertheless,]
overcoming this difficulty requires a long wait, and from this
derives the lack of alacrity in my response. May it be His will
that the open rebuke quickly pass and, as a result, the hidden
love will be revealed.
Mr. and Mrs. Moshe Cohen
in memory of his mother,
Malka Rivka bat R' Avraham Chaim a"h
The Marwick family,
in memory of Samuel Sklaroff a"h
The Edeson family,
in memory of their fathers
Joseph N. Edeson a"h
and Nathan Salsbury a"h