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פרשה: ויצא · עלייה: שלישי (תפארת)

בראשית: כ"ט:י"ח - ל׳:י"ג
כ"ט:י"ח וַיֶּאֱהַ֥ב יַעֲקֹ֖ב אֶת־רָחֵ֑ל וַיֹּ֗אמֶר אֶֽעֱבָדְךָ֙ שֶׁ֣בַע שָׁנִ֔ים בְּרָחֵ֥ל בִּתְּךָ֖ הַקְּטַנָּֽה׃
29:18 Jacob loved Rachel; so he answered, “I will serve you seven years for your younger daughter Rachel.”
29:18 And Jacob loved Rachel; and he said: ‘I will serve thee seven years for Rachel thy younger daughter.’
כ"ט:י"ח וּרְחֵם יַעֲקֹב יָת רָחֵל וַאֲמַר אֶפְלְחִנָּךְ שְׁבַע שְׁנִין בְּרָחֵל בְּרַתָּךְ זְעֶרְתָּא:
כ"ט:י"ח אור החיים
1וַיֶּאֱהַב יַעֲקֹב אֶת רָחֵל. פֵּרוּשׁ, לֹא לְצַד יָפְיָהּ אֶלָּא לְצַד מַה שֶׁרָחֵל בַּת זוּגוֹ.
ויאהב יעקב את רחל. Jacob loved Rachel. The reason the Torah mentions her name again is to tell us that Jacob did not love Rachel on account of her beauty but on account of the fact that she was the life-partner destined for him.
2אוֹ יֹאמַר עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה (שבת כה:) בְּדִין זִוּוּג תַּלְמִיד חָכָם שֶׁצָּרִיךְ שֶׁתִּהְיֶה לוֹ אִשָּׁה נָאָה כְּנֶגֶד יֵצֶר הָרַע, וַהֲגַם כִּי יִשְׁתַּנֶּה יַעֲקֹב לְמַעֲלִיּוּתָא שֶׁמּוּשְׁלָל מִיֵּצֶר הָרַע, עִם כָּל זֶה הַתּוֹרָה תְּלַמֵּד לְאָדָם דַּעַת.
Alternatively, we may approach the verse by citing Shabbat 25 where we are told that a Torah scholar should have an outwardly attractive wife so as to minimise temptations by the evil urge. Even though Jacob was on a spiritually far higher level and did not present much of a target for the evil urge, it is prudent to take whatever precautions against the evil urge that are feasible.
3אֶעֱבָדְךָ שֶׁבַע שָׁנִים. צַדִּיק זֶה יְכַוֵּן תָּמִיד לְהַכְנִיעַ עַצְמוֹ שֶׁבַע, וְגַם בְּהִשְׁתַּחֲוָיָתוֹ לְאָחִיו שֶׁבַע פְּעָמִים (בראשית ל״ג:ג), וְהוּא סוֹד (משלי כ״ד:ט״ז) ״שֶׁבַע יִפּוֹל צַדִּיק וָקָם״ אַחֲרֵי נָפְלוֹ. וְאוּלַי שֶׁנָּתַן שָׁוְיָהּ בְּמַה שֶׁשִּׁעְבֵּד עַצְמוֹ שֶׁבַע שָׁנִים שֶׁהוּא יוֹתֵר מִכְּדֵי שְׁנֵי עֶבֶד עִבְרִי (שמות כ״א:ב).
אעבדך שבע שנים, "I shall serve you for seven years, etc." This צדיק had a habit of humbling himself by using the number seven. When he bowed down to Esau later on he is also reported as having done so seven times (Genesis 33,3). This is the mystical connection with Proverbs 24,16: "the righteous will rise even if he falls seven times." Perhaps he wanted to demonstrate that he considered Rachel worth more than the maximum servitude that a Hebrew servant serves with his master (Exodus 21,2).
4בְּרָחֵל בִּתְּךָ הַקְּטַנָּה. ״בְּרָחֵל״ וְלֹא בְּלֵאָה, ״בִּתְּךָ״ וְלֹא רָחֵל אַחֶרֶת מִן הַשּׁוּק, ״הַקְּטַנָּה״ שֶׁלֹּא תַחְלִיף שְׁמוֹת בְּנוֹתֶיךָ וְתִקְרָא לַגְּדוֹלָה רָחֵל, ״הַקְּטַנָּה״ אֲנִי אוֹמֵר וְלֹא הַגְּדוֹלָה, וְלֹא יוֹעִיל לְךָ שִׁנּוּי הַשֵּׁם שֶׁתִּקְרָא לָהּ רָחֵל.
ברחל בתך הקטנה, for your smaller daughter Rachel. "For Rachel, and not for Leah; for your daughter and not another girl called Rachel; for the small one, and not someone whose name you have changed. הקטנה, the one who is the small one now and not someone whose name you may change."
כ"ט:י"ט וַיֹּ֣אמֶר לָבָ֗ן ט֚וֹב תִּתִּ֣י אֹתָ֣הּ לָ֔ךְ מִתִּתִּ֥י אֹתָ֖הּ לְאִ֣ישׁ אַחֵ֑ר שְׁבָ֖ה עִמָּדִֽי׃
29:19 Laban said, “Better that I give her to you than that I should give her to an outsider. Stay with me.”
29:19 And Laban said: ‘It is better that I give her to thee, than that I should give her to another man; abide with me.’
כ"ט:י"ט וַאֲמַר לָבָן טַב דְּאֶתֵּן יָתַהּ לָךְ מִדְּאֶתֵּן יָתַהּ לִגְבַר אָחֳרָן תִּיב עִמִּי:
כ"ט:י"ט אור החיים
1וַיֹּאמֶר לָבָן טוֹב תִּתִּי וְגוֹ׳. צָרִיךְ לָדַעַת לְאֵיזֶה עִנְיָן אָמַר כֵּן לָבָן. גַּם אֵיךְ יֻצְדַּק לוֹמַר טוֹב תִּתִּי לָךְ מִתִּתִּי וְגוֹ׳ אִם אַחֵר לֹא יַעֲבֹד, וְאוּלַי שֶׁשִּׁקֵר לָבָן בָּזֶה וְרָמַז לוֹ כִּי יֵשׁ אַחֵר שֶׁיַּעֲבֹד כְּמוֹ כֵן בְּעַד רָחֵל. וְעוֹד קָשֶׁה אֵיךְ יֻצְדַּק לוֹמַר ״תִּתִּי״ לְשׁוֹן מַתָּנָה, כֵּיוָן שֶׁהוּא עוֹבֵד בַּעֲדָהּ שֶׁבַע שָׁנִים שֶׁהוּא כְּדֵי דָמֶיהָ, כִּי הֲלֹא תֵּדַע שֶׁהַקּוֹנֶה עֶבֶד עִבְרִי שֵׁשׁ שָׁנִים יַעֲבֹד, וַהֲרֵי הוּא נָתַן שָׁוְיוֹ בְּעַד שׁוֹוִי רָחֵל. עוֹד צָרִיךְ לָדַעַת אָמְרוֹ שְׁבָה עִמָּדִי שֶׁהוּא שְׂפַת יֶתֶר.
ויאמר לבן טוב תתי אותה לך, Laban said: "better that I give her to you, etc." We need to understand what Laban meant by this comparison. Why would he be justified in making such a comparison between Jacob and someone else when no one else had been willing to serve for Rachel? Perhaps Laban simply told a lie making Jacob believe that he had a competitive offer for Rachel by another suitor willing to serve for her. Besides, how could Laban have the nerve to describe letting Jacob marry Rachel as a gift, i.e. תתי? Did not Jacob contract to work for seven years thus paying for her worth? We also need to understand Laban's last words שבה עמדי, "stay with me."
2אָכֵן מַחְשַׁבְתּוֹ הָרָעָה נִכֶּרֶת מִתּוֹךְ דְּבָרָיו, כִּי נִתְכַּוֵּן לְרַמּוֹת לָתֵת לוֹ לֵאָה כְּמוֹ שֶׁעָשָׂה אַחַר כָּךְ, וְלָזֶה הִקְדִּים לְדַבֵּר אֵלָיו כַּדְּבָרִים הָאֵלֶּה. וְזֶה הוּא שִׁעוּר דְּבָרָיו: טוֹב תִּתִּי אוֹתָהּ לָךְ, אָמַר לְשׁוֹן מַתָּנָה לִשְׁלוֹל כִּי אֵין זֶה מֶכֶר לוֹמַר לוֹ לְבַסּוֹף הֵן אוֹתָהּ קָנִיתִי מִמְּךָ, כְּמוֹ שֶׁכֵּן אָמַר ״הֲלֹא בְרָחֵל״ וְגוֹ׳ (בראשית כט:כה), וּכְמוֹ שֶׁאֲבָאֵר שָׁם בְּעֶזְרַת הַשֵּׁם. וְחָשׁ שֶׁיָּבִין יַעֲקֹב שֶׁבְּתוֹרַת מַתָּנָה מֻחְלֶטֶת הוּא נוֹתְנָהּ, וּלְבַסּוֹף יָבֹא עָלָיו בְּטַעֲנַת הָבָה שְׂכַר שֶׁבַע שָׁנִים שֶׁעָבַד. לָזֶה אָמַר כִּי הָעֲבוֹדָה שֶׁעוֹבֵד עִמּוֹ תִּהְיֶה בְּעַד מַה שֶׁבּוֹחֵר בּוֹ יוֹתֵר מֵאִישׁ אַחֵר, וְזֶה הוּא שִׁעוּר הַכָּתוּב טוֹב תִּתִּי אוֹתָהּ לָךְ וְאֶבְחַר בְּךָ לְצַד מַה שֶׁאַתָּה עוֹבֵד עִמִּי, מִתִּתִּי אוֹתָהּ לְאִישׁ אַחֵר בְּלֹא עֲבוֹדָה, וּלְעוֹלָם אֵין זֶה שָׁוְיָהּ שֶׁל רָחֵל וְלֹא בִּבְחִינַת מֶכֶר הוּא מַכְנִיסָהּ.
It is clear from Laban's very words that he intended to trick Jacob by giving him Leah, as he indeed did later on. This is why he engaged in this kind of statement. He meant that it is better that he would give Rachel to him as in such a case Jacob would not be able to argue that he had not received his purchase. After all, we observe Jacob argue later: "Did I not serve for Rachel?" We will explain all of this later. Laban wanted Jacob to understand that he would receive Rachel as an absolute gift. As to the seven years of service Jacob would perform, this was only the justification for giving Rachel to him rather than to another suitor. Laban could have given Rachel to another man who did not perform labour for him, i.e. מתתי אותה לאיש אחר. Laban did not agree that Rachel's worth could be purchased by seven years of labour.
3וְאָמְרוֹ שְׁבָה עִמָּדִי מַתְנֶה עָלָיו שֶׁיֵּשֵׁב עִמּוֹ וְלֹא יַרְחִיק נְדוֹד וְיַעֲבֹד מֵרָחוֹק, אֶלָּא עִמּוֹ יֵשֵׁב כָּל זְמַן הָעֲבוֹדָה שֶׁתִּהְיֶה עֵינָיו פְּקוּחוֹת עַל עֲבוֹדָתוֹ. עוֹד הֶעֱרִים לוֹמַר אֵלָיו שֶׁיֵּשֵׁב עִמּוֹ עַד עוֹלָם, וּכְמוֹ שֶׁהִתְנָה (שמות רבה א:לג) יִתְרוֹ עִם מֹשֶׁה וְלֹא הֻצְרַךְ לְהַשְׁבִּיעוֹ עַל הַדָּבָר מִפְּנֵי שֶׁהֵם דְּבָרִים הַנִּקְנִים בַּאֲמִירָה. וְיִתְרוֹ שֶׁהֻצְרַךְ לְהַשְׁבִּיעוֹ לְמֹשֶׁה, נִתְכַּוֵּן לְחַיְּבוֹ אֲפִלּוּ תִּתְרַצֶּה צִפּוֹרָה לָלֶכֶת הִשְׁבִּיעוֹ עַל דַּעְתּוֹ לָשֶׁבֶת אֶת הָאִישׁ. וְטַעֲנָה זוֹ הָיָה בְּדַעְתּוֹ לִטְעֹן כְּנֶגֶד יַעֲקֹב כְּשֶׁיִּצְטָרֵךְ, וְלָזֶה צִוָּה ה׳ אֵלָיו (בראשית לא:כד) ״הִשָּׁמֶר לְךָ פֶּן תְּדַבֵּר עִם יַעֲקֹב״, וְיַעֲקֹב לֹא עָשָׂה שְׁמִירָה לָזֶה, כִּי דִּבְרֵי לָבָן דִּבְּרָם אֵלָיו בְּדֶרֶךְ חִבָּה עַל זֶה הַדֶּרֶךְ, וּלְמִי אֶתֵּן בִּתִּי טוֹב מִמְּךָ, שֵׁב בְּנִי עִמָּדִי, פֵּרוּשׁ כִּי אֲנָשִׁים אַחִים אֲנַחְנוּ, וּלְבָבוֹ לֹא כֵּן יַחְשׁוֹב.
When he added: שבה עמדי, he made the eventual marriage to Rachel conditional on Jacob remaining with him all the seven years. Laban was not content to allow Jacob to perform this service for him away from his presence. He also phrased it so cunningly that it could mean that Jacob was to remain with Laban all his life. Acording to Shemot Rabbah 1,33 Yitro made a similar condition when he gave his daughter Tzipporah to Moses. Laban had no need to make Jacob take an oath since the matters he and Laban had discussed could be acquired legally by an exchange of words. Yitro, on the other hand, may have made Moses swear in order to forestall Moses moving away if Tzipporah would be willing to move away with him. The above mentioned thoughts all crossed Laban's mind to be used in the event that he would later on have a disagreement with Jacob. This is why G'd warned him in Genesis 31,24 not to speak to Jacob. Jacob did not pay heed to Laban's intention at this time because Laban spoke to him in terms of endearment. Jacob interpreted Laban's words to mean: "there is certainly no one around who is better suited than you that I would prefer to give my daughter to! All you have to do is to stay around!"
כ"ט:כ׳ וַיַּעֲבֹ֧ד יַעֲקֹ֛ב בְּרָחֵ֖ל שֶׁ֣בַע שָׁנִ֑ים וַיִּהְי֤וּ בְעֵינָיו֙ כְּיָמִ֣ים אֲחָדִ֔ים בְּאַהֲבָת֖וֹ אֹתָֽהּ׃
29:20 So Jacob served seven years for Rachel and they seemed to him but a few days because of his love for her.
29:20 And Jacob served seven years for Rachel; and they seemed unto him but a few days, for the love he had to her.
כ"ט:כ׳ וּפְלַח יַעֲקֹב בְּרָחֵל שְׁבַע שְׁנִין וַהֲווֹ בְעֵינוֹהִי כְּיוֹמִין זְעִירִין כַּד רְחֵים יָתַהּ:
כ"ט:כ׳ אור החיים
1וַיַּעֲבֹד יַעֲקֹב בְּרָחֵל וְגוֹ׳. טַעַם אָמְרוֹ בְּרָחֵל, פֵּרוּשׁ, הָיָה מְפַרְסֵם בִּשְׁעַת עֲבוֹדָה כִּי בְּעַד רָחֵל הָיָה עוֹבֵד וְהִיא לוֹ חֵלֶף עֲבוֹדָתוֹ מִלָּבָן, גַּם מְפַרְסֵם לִשְׁלוֹל לֵאָה לְבַל יִשָּׁכַח הַדָּבָר וְתִהְיֶה כְּפִירָה בֵּינוֹ וּבֵינוֹ.
ויעבד יעקב ברחל, Jacob served for Rachel, etc. The reason the Torah mentions ברחל is that Jacob made a public announcement at the time that his service with Laban was for Rachel and that her hand in marriage was the wages Laban had agreed to pay him in return for his service. A major reason he made this public pronouncement was to make it clear that he did not serve for Leah.
כ"ט:כ"א וַיֹּ֨אמֶר יַעֲקֹ֤ב אֶל־לָבָן֙ הָבָ֣ה אֶת־אִשְׁתִּ֔י כִּ֥י מָלְא֖וּ יָמָ֑י וְאָב֖וֹאָה אֵלֶֽיהָ׃
29:21 Then Jacob said to Laban, “Give me my wife, for my time is fulfilled, that I may cohabit with her.”
29:21 And Jacob said unto Laban: ‘Give me my wife, for my days are filled, that I may go in unto her.’
כ"ט:כ"א וַאֲמַר יַעֲקֹב לְלָבָן הַב יָת אִתְּתִי אֲרֵי אַשְׁלֵמִית יוֹמֵי פָלְחָנִי וְאֵעוֹל לְוָתַהּ:
כ"ט:כ"א אור החיים
1וַיֹּאמֶר יַעֲקֹב [וְגוֹ׳] הָבָה וְגוֹ׳. טַעַם אָמְרוֹ וְאָבוֹאָה אֵלֶיהָ וְהוּא לָשׁוֹן בִּלְתִּי נָכוֹן לְצַדִּיקוֹ שֶׁל עוֹלָם, יִתְבָּאֵר עַל דֶּרֶךְ מַה שֶׁכָּתַב רַמְבַּ״ם פֶּרֶק ה׳ מֵהִלְכוֹת אִישׁוּת: ״הֲרֵי אַתְּ מְקֻדֶּשֶׁת לִי בִּמְלָאכָה זוֹ שֶׁאֶעֱשֶׂה עִמָּךְ״ וְעָשָׂה – אֵינָהּ מְקֻדֶּשֶׁת וְכוּ׳, שֶׁכָּל הַשָּׂכָר מִלְוֶה וְהַמְקַדֵּשׁ בְּמִלְוֶה אֵינָהּ מְקֻדֶּשֶׁת עַד כָּאן. לָזֶה אָמַר ״הָבָה״ וְגוֹ׳, וְהַטַּעַם לְפִי שֶׁלֹּא קָנִיתִי אוֹתָהּ בְּמַה שֶׁעָבַדְתִּי וְצָרִיךְ אֲנִי לִקְנוֹתָהּ בְּבִיאָה, שֶׁהָאִשָּׁה נִקְנֵית בְּבִיאָה, וְהוּא אָמְרוֹ וְאָבוֹאָה אֵלֶיהָ כִּי בָּעֲבוֹדָה לֹא קָנָה שֶׁהָיָה מִלְוֶה, וְהַמְקַדֵּשׁ בְּמִלְוֶה אֵינָהּ מְקֻדֶּשֶׁת.
ויאמר יעקב הבה לי אשתי, Jacob said: "hand me over my wife, etc." The reason that Jacob added the (uncouth sounding) words "so that I can have physical relations with her," something that even an uneducated person would not say, much less a person of Jacob's learning and sensitivity, can be explained by reference to Maimonides in chapter five of his Hilchot Ishut. If someone declares to his bride to-be: "you are betrothed to me in exchange for certain work I shall perform for you and he performs this work, this is not a valid form of betrothal since the compensation the bride receives (the work) is considered as a loan only, and one cannot acquire a bride by means of a loan." This is why Jacob said: הבה, "hand over!" Up until he had completed the work contracted for, Rachel had not even been his betrothed. Jacob was aware that he had not acquired Rachel by means of the value of the work he performed for Laban. As a result he could acquire her only by means of having physical relations with her. He therefore had to ask Laban to make this possible by handing her over, i.e. ואבא אליה.
2אוֹ יֹאמַר עַל זֶה הַדֶּרֶךְ: הֲלֹא תִּמְצָא שֶׁאָמְרָה רָחֵל ״הֲלֹא נָכְרִיּוֹת נֶחְשַׁבְנוּ לוֹ כִּי מְכָרָנוּ״ (בראשית לא:טו), וְכָתַב רַמְבַּ״ם (הלכות מכירה פרק ז) בְּדִין לוֹקֵחַ עֲבָדִים וְקַרְקָעוֹת בְּמִלְוֶה, אַף עַל פִּי שֶׁאֵין הַדָּמִים בַּמְּצִיאוּת קָנָה, עַד כָּאן. וְהוּא אָמְרוֹ הָבָה אֶת אִשְׁתִּי פֵּרוּשׁ: כְּבָר הִיא אִשְׁתִּי, כִּי אֲנִי סוֹבֵר כְּהָרַמְבַּ״ם, וּמְצִיאוּת שֶׁלְּפָנֵינוּ דִּין מֶכֶר יֵשׁ בּוֹ, וּכְבָר זָכִיתִי בָּהּ הֲגַם שֶׁאֵין הַדָּמִים בְּעַיִן. וּמַה שֶׁאֲנִי אוֹמֵר לְךָ ״הָבָה״ – לֹא לִגְמַר הַקְנָאָה, שֶׁכְּבָר קְנוּיָה הִיא, אֶלָּא לָבֹא עָלֶיהָ כְּדֶרֶךְ כָּל הָאָרֶץ. וְהוּא אָמְרוֹ וְאָבוֹאָה אֵלֶיהָ לִשְׁלֹל מִדַּעְתּוֹ לְבַל יַחְשֹׁב שֶׁעֲדַיִן לֹא קְנָאָהּ.
There is another way to solve our problem. We know that both Rachel and Leah told Jacob later on that their father considered them as strangers whom he had sold (Genesis 31,15). Concerning the laws of purchase of properties or slaves Maimonides writes in Hilchot Mechirah chapter 7 that if one acquires either slaves or real estate by means of a loan such a purchase is valid even if no money changes hand at the time. When Jacob said to Laban הבה את אשתי he meant that inasmuch as Rachel had already become his wife at the beginning of his servitude because he thought that he had "bought" her (in accordance with Maimonides), there was no need for actual money to change hands. The words הבה לי were not to be understood as the final act in the acquisition of Rachel as a wife, but were to be the prelude to his fulfilling his marital duties with a woman already his wife. He added the words ואבא אליה to preclude any pretense by Laban that Rachel was not yet his legally acquired wife.
כ"ט:כ"ב וַיֶּאֱסֹ֥ף לָבָ֛ן אֶת־כָּל־אַנְשֵׁ֥י הַמָּק֖וֹם וַיַּ֥עַשׂ מִשְׁתֶּֽה׃
29:22 And Laban gathered all the people of the place and made a feast.
29:22 And Laban gathered together all the men of the place, and made a feast.
כ"ט:כ"ב וּכְנַשׁ לָבָן יָת כָּל אֲנָשֵׁי אַתְרָא וַעֲבַד מִשְׁתְּיָא:
כ"ט:כ"ג וַיְהִ֣י בָעֶ֔רֶב וַיִּקַּח֙ אֶת־לֵאָ֣ה בִתּ֔וֹ וַיָּבֵ֥א אֹתָ֖הּ אֵלָ֑יו וַיָּבֹ֖א אֵלֶֽיהָ׃
29:23 When evening came, he took his daughter Leah and brought her to him; and he cohabited with her.—
29:23 And it came to pass in the evening, that he took Leah his daughter, and brought her to him; and he went in unto her.
כ"ט:כ"ג וַהֲוָה בְרַמְשָׁא וּדְבַר יָת לֵאָה בְרַתֵּיהּ וְאָעֵיל יָתַהּ לְוָתֵיהּ וְעַל לְוָתַהּ:
כ"ט:כ"ג אור החיים
1וַיְהִי בָעֶרֶב וְגוֹ׳. צַעַר גָּדוֹל גָּרַם בְּהַטְעָאַת הַצַּדִּיק וְגָרַם פִּזּוּר תּוֹקֶף הַקְּדֻשָּׁה, וְצֵא וּלְמַד (זוהר וישלח קע״ו) כִּי זֶה סִבָּה שֶׁנֶּעֶקְרָה קְדֻשַּׁת הַבְּכוֹר אֲשֶׁר בּוֹ יִתְקַבְּצוּ מַלְכוּת וּכְהֻנָּה וְשֶׁקֶל כָּפוּל בַּיְּרֻשָּׁה, וּלְצַד הַמַּעֲשֶׂה שֶׁחָשַׁב יַעֲקֹב בְּרָחֵל וְעָשָׂה פְּעֻלָּתוֹ בְּלֵאָה, נִתְפַּזְּרוּ בְּחִינוֹת הַקְּדֻשָּׁה וַתֶּחֱלַשׁ גְּבוּרַת הַקֹּדֶשׁ:
ויהי בערב, It was in the evening, etc. Laban caused great pain by deceiving such a righteous man as Jacob; the exchange resulted in a dilution of the hold holiness exerted on earth. You are well advised to study what the Zohar סתרי תורה on Parshat Vayetze item 176 has to say on the subject. According to the Zohar, Laban's having switched Leah for Rachel was the cause that the sanctity of the birthright became downgraded. Originally both monarchy and priesthood would have been the share of the firstborn just as the firstborn receives a double portion of the inheritance from his father. When Jacob slept with Leah he intended to impregnate Rachel (since he was not aware of his partner's real identity). This meant that his marital relations with Leah at the time were not totally pure. As a result the sanctity that he could have achieved by this union if his partner had truly been his intended bride, the sanctity he hoped to create, was diluted, was significantly reduced.
2וַיִּקַּח אֶת לֵאָה. אוּלַי שֶׁלֹּא רָצְתָה לְרַמּוֹת יַעֲקֹב, וּלְקָחָהּ בְּעַל כָּרְחָהּ אוֹ בְּרִצּוּי דְּבָרִים, וְזוּלַת זֶה לֹא הָיָה צָרִיךְ לוֹמַר אֶלָּא ״וַיָּבֵא לֵאָה בִתּוֹ אֵלָיו״:
ויקח את לאה, he took Leah. Perhaps Leah did not intend to deceive Jacob but was forced by her father Laban to go through with this charade. It is also possible that Laban managed to persuade her. Unless one of these two reasons is correct the Torah did not need to write "he took," but could have simply written: "he brought his daughter Leah to him."
3וַיָּבֵא אוֹתָהּ. הֶעֱרִים לַהֲבִיאָהּ בְּיָדוֹ, וְלֹא מְסָרָהּ לֹא לִשְׁלוּחֵי הָאָב וְלֹא לִשְׁלוּחֵי הַבַּעַל, כְּדֵי שֶׁלֹּא יִהְיֶה לוֹ זְמַן לְהַכִּיר בָּהּ קֹדֶם, וֶהֱבִיאָהּ בְּיָדוֹ, וְאֵין מֵהַמּוּסָר לֶחָתָן לְהִזְדַּמֵּן לְפָנָיו, וְשָׁם עָמַד לָבָן עַד סָמוּךְ לְבִיאָתוֹ אֵלֶיהָ לְהַמְעִיט לוֹ זְמַן הַהַכָּרָה.
ויבא אותה, he brought her. Laban was careful to do this personally; this was part of the deception. He did not allow time for the deception to be discovered. It would have been very unbecoming for the bridegroom to have demanded at that moment that Leah (Rachel) identify herself.
4וַיָּבֹא אֵלֶיהָ. טַעַם שֶׁלֹּא הִרְגִּישׁ בָּהּ הוּא לַחֲשָׁשַׁת צַדִּיק וְיָשָׁר וְנֶאֱמַן רוּחַ, לְבַל יִכָּשֵׁל בְּמִכְשׁוֹל הָאֱנוֹשִׁי אֲשֶׁר יִתְאַוּוּ תַּאֲוָה קוֹדֶם קְרוֹב אֵלֶיהָ, וְיַטִּיפוּ מִמֶּנּוּ צִחְצוּחֵי טֻמְאָה קוֹדֶם הַתְחָלַת מִצְוָה. וּמִי לָנוּ גָּדוֹל מִיַּעֲקֹב אָבִינוּ, עֵדוּת לוֹ בַּתּוֹרָה (בראשית מט:ג) ״רֵאשִׁית אוֹנִי״, וְעַיֵּן מַה שֶׁכָּתַבְנוּ שָׁם, אֲשֶׁר עַל כֵּן הִרְחִיק הָרְאוֹת בָּהּ וְתֵכֶף וּמִיָּד בָּא אֵלֶיהָ לִשְׁמֹר חוּמוֹ בַּל יְחַלֵּל בְּרִיתוֹ בְּרִית קֹדֶשׁ, וְגַם אַחַר גְּמַר בִּיאָה לֹא הִכִּיר בָּהּ כִּי כִּבָּה הַנֵּרוֹת כְּמִשְׁפָּט לְאוֹהֲבֵי שְׁמוֹ (אורח חיים רמ) עַד אוֹר הַבֹּקֶר.
ויבא אליה. He had marital relations with her. The reason that Jacob did not notice that the woman beside him was not Rachel was that a righteous man of his calibre did not engage in actions that would arouse him before performing the commandment of marital intercourse in order to produce children. There was no one who could match Jacob in this kind of piety. The Torah itself testifies in Genesis 49,3 that he was able to say of himself that Reuben was the product of the first time he emitted semen, i.e. ראשית אוני. Look at our commentary on that verse. He joined Leah without engaging in what is called "foreplay" in our parlance. Even after completing intercourse with Leah Jacob did not recognise her since everything took place in darkness as required by halachah (compare אור החיים 240).
כ"ט:כ"ד וַיִּתֵּ֤ן לָבָן֙ לָ֔הּ אֶת־זִלְפָּ֖ה שִׁפְחָת֑וֹ לְלֵאָ֥ה בִתּ֖וֹ שִׁפְחָֽה׃
29:24 Laban had given his maidservant Zilpah to his daughter Leah as her maid.—
29:24 And Laban gave Zilpah his handmaid unto his daughter Leah for a handmaid.
כ"ט:כ"ד וִיהַב לָבָן לַהּ יָת זִלְפָּה אַמְתֵיהּ לְלֵאָה בְרַתֵּיהּ לְאַמְהוּ:
כ"ט:כ"ד אור החיים
1לְלֵאָה בִתּוֹ שִׁפְחָה. קָשֶׁה לָמָּה הֻצְרַךְ לוֹמַר ״לְלֵאָה בִתּוֹ״ וְלֹא הִסְפִּיק בְּמַה שֶׁאָמַר בְּסָמוּךְ ״וַיִּתֵּן לָבָן לָהּ״, וּמוּבָן הַדָּבָר כִּי עַל לֵאָה הוּא אוֹמֵר. מַה תֹּאמַר, שֶׁאֵין מוּבָן – אִם כֵּן לָמָּה כָּתַב תֵּיבַת ״לָהּ״ מִקּוֹדֶם. עוֹד לָמָּה אָמַר ״שִׁפְחָה״ וְלֹא אָמַר ״לְשִׁפְחָה״.
ללאה בתו שפחה. for his daughter Leah as a maidservant. Why did the Torah have to mention that Leah was Laban's daughter? Surely we know this by now! If it was sufficient to write: "Laban gave her her his maidservant Zilpah," why did the Torah have to add "to Leah his daughter" at the end of the same verse? Besides, why did the Torah write שפחה, maidservant, instead of לשפחה, as a maidservant?
2אָכֵן יִתְבָּאֵר עַל דֶּרֶךְ אָמְרָם זִכְרוֹנָם לִבְרָכָה: זִלְפָּה וּבִלְהָה נָפְלוּ בִּירֻשָּׁה לְרָחֵל וּלְלֵאָה מִכְּתֻבַּת אִמָּם, וְהוּא שֶׁאָמַר הַכָּתוּב לְלֵאָה בִתּוֹ שִׁפְחָה, פֵּרוּשׁ, מוֹדִיעַ הַכָּתוּב כִּי שֶׁלָּהּ הִיא שִׁפְחָה וְיָרְשָׁה אוֹתָהּ מֵאִמָּהּ. וְלָזֶה דִּקְדֵּק הַכָּתוּב לוֹמַר בִתּוֹ, לִרְמֹז כִּי לְצַד שֶׁהָיְתָה בִּתּוֹ הִיא שֶׁקָּנְתָה שִׁפְחָה זוֹ מִכְּתֻבַּת אִמָּהּ, לֹא שֶׁהִיא קָנְתָה אוֹתָהּ מֵאֶמְצָעוּת דָּבָר אַחֵר. וּלְדֶרֶךְ זֶה יְדֻיַּק גַּם כֵּן אָמְרוֹ וַיִּתֵּן לָבָן, שֶׁלֹּא הָיָה צָרִיךְ לְהַזְכִּיר שְׁמוֹ וּמוּבָן מֵאָמְרוֹ ״לְלֵאָה בִּתּוֹ״ כִּי בְּלָבָן דִּבֵּר הַכָּתוּב, אֶלָּא לוֹמַר שֶׁמַּתָּנָה זוֹ אֵינָהּ מַתָּנָה כְּפִי הָאֱמֶת כִּי שֶׁלָּהּ הָיְתָה מִקֹּדֶם, אֶלָּא לָבָן הוּא שֶׁמַּחְשִׁיבָהּ בְּגֶדֶר מַתָּנָה, וְזֶה רָמוּז בְּתֵבַת ״בִתּוֹ״.
We must explain this by referring to the tradition that Zilpah and Bilhah respectively had been inherited by Rachel and Leah from their mother. This is what the Torah meant by the words "to Leah his daughter a maidservant." The Torah merely points out that the maidservant was Leah's personal property because she had inherited her from her mother. The Torah emphasises בתו, to hint that Leah had acquired this maidservant because she was Laban's daughter and the maidservant had been part of the marriage settlement, כתובה, of her mother; Leah had not purchased the maidservant in some other way. This is also why the Torah needed to write ויתן לבן, that Laban gave. Otherwise Laban's name did not need to be repeated here again as we know of whom the Torah was speaking. The Torah wanted us to know that Laban did not give his daughter a gift in the usual sense of the word.
כ"ט:כ"ה וַיְהִ֣י בַבֹּ֔קֶר וְהִנֵּה־הִ֖וא לֵאָ֑ה וַיֹּ֣אמֶר אֶל־לָבָ֗ן מַה־זֹּאת֙ עָשִׂ֣יתָ לִּ֔י הֲלֹ֤א בְרָחֵל֙ עָבַ֣דְתִּי עִמָּ֔ךְ וְלָ֖מָּה רִמִּיתָֽנִי׃
29:25 When morning came, there was Leah! So he said to Laban, “What is this you have done to me? I was in your service for Rachel! Why did you deceive me?”
29:25 And it came to pass in the morning that, behold, it was Leah; and he said to Laban: ‘What is this thou hast done unto me? did not I serve with thee for Rachel? wherefore then hast thou beguiled me?’
כ"ט:כ"ה וַהֲוָה בְצַפְרָא וְהָא הִיא לֵאָה וַאֲמַר לְלָבָן מָה דָא עֲבַדְתָּ לִּי הֲלָא בְרָחֵל פְּלָחִית עִמָּךְ וּלְמָא שַׁקַּרְתָּ בִּי:
כ"ט:כ"ה אור החיים
1וַיְהִי בַבֹּקֶר. טַעַם אָמְרוֹ לְשׁוֹן צַעַר, יַגִּיד עַל אֲשֶׁר נִצְטַעֵר אוֹתוֹ צַדִּיק עַל מְנִיעַת רָחֵל מִמֶּנּוּ.
ויהי בבוקר. When morning came, etc. The reason the Torah uses the word ויהי which always relates to some painful experience is simply that Jacob experienced anguish that Rachel had been denied him.
2וְהִנֵּה הִוא לֵאָה. טַעַם שֶׁכָּתוּב הוּא בְּוָא״ו, לִרְמוֹז דִּבְרֵיהֶם זִכְרוֹנָם לִבְרָכָה (בראשית רבה ע:יב) שֶׁהָיוּ אַנְשֵׁי הַמָּקוֹם מְרַנְּנִים בַּלַּיְלָה וְאוֹמְרִים ״הִיא לֵאָה״, וּבַבֹּקֶר הִכִּיר הַדִּבּוּר הַהוּא שֶׁהֵעִירוּהוּ אַנְשֵׁי הַמָּקוֹם כִּי לֵאָה הָיְתָה, גַּם יְדֻיַּק תֵּיבַת ״וְהִנֵּה״ עַל נָכוֹן.
והנה הוא לאה, and behold it was Leah! The reason the Torah writes הוא with the letter ו, is best explained by Bereshit Rabbah 70,12 where the local people are described as singing all night long (in Aramaic) הא ליא, הא ליא. Jacob understood only in the morning what that singing had been all about. This explanation also explains the need for the word הנה satisfactorily.
3מַה זֹּאת עָשִׂיתָ וְגוֹ׳. צָרִיךְ לָדַעַת כַּוָּנָתוֹ בְּקוֹבְלָנוּת ״מַה זֹּאת״, וְאִם עַל הָרַמָּאוּת, הֲרֵי הוּא אוֹמֵר ״וְלָמָּה רִמִּיתָנִי״, זֶה יַגִּיד כִּי לְבַד הָרַמָּאוּת קָדַם לוֹ עוֹד דָּבָר מְגֻנֶּה.
מה זאת עשית לי? What is this that you have done to me? We need to understand what exactly Jacob referred to with this complaint. If it referred to the fact that Laban had tricked him, he already mentioned this by saying: "why did you deceive me?" We must therefore search for something else that Jacob complained about.
4אָכֵן יַעֲקֹב יִקְבּוֹל עַל שְׁנֵי דְּבָרִים: הָאֶחָד עַל הַמַּעֲשֶׂה שֶׁנָּתַן לוֹ לֵאָה בִּמְקוֹם רָחֵל, וְהַשֵּׁנִי שֶׁעָשָׂה הַדָּבָר בְּדֶרֶךְ רַמָּאוּת. וּמְגַלֶּה דַּעְתּוֹ בָּזֶה שֶׁלֹּא הָיָה מַקְפִּיד כָּל כָּךְ אִם לֹא הָיָה עוֹשֶׂה רַמָּאוּת זֶה, וְהָיָה עוֹבֵר עָלָיו הַדֶּרֶךְ בְּאַלָּמוּת וְרֶשַׁע מִמַּה שֶׁעָשָׂה לוֹ הָרִמּוּי. וְטַעַם הַקְפָּדָתוֹ לְצַד מַה שֶׁיָּצָא לוֹ מִזֶּה בְּטָעוּתוֹ, שֶׁנִּתְכַּוֵּן אֶל רָחֵל וְהָיְתָה לֵאָה, וְיָצָא מִזֶּה דְּבָרִים בִּלְתִּי הֲגוּנִים, וּכְמוֹ שֶׁפֵּרַשְׁתִּי בְּפָסוּק ״וַיְהִי בָעֶרֶב״ (בראשית כט:כג), וְהַצַּדִּיקִים יַקְפִּידוּ לְמַה שֶׁנּוֹגֵעַ אֶל הָרוּחָנִיּוּת בְּיוֹתֵר.
Jacob did indeed complain about two matters. 1) That Laban had given him Leah instead of Rachel. 2) That he had done so in such a deceptive manner. Jacob thereby revealed that had Laban forced Leah upon him he, Jacob, would have been less concerned than now that he slept with one woman while believing he slept with another. This deception had far-reaching spiritual consequences, as we already alluded to earlier on verse 23.
5עוֹד יְכַוֵּן בְּאָמְרוֹ וְלָמָּה רִמִּיתָנִי, כִּי יֵשׁ בָּזֶה גְּנַאי לַיּוֹשֶׁבֶת בְּחֵיקוֹ שֶׁתִּהְיֶה נְשׂוּאָה בְּדֶרֶךְ רַמָּאוּת, וְזֶה יַרְחִיק חִבּוּב הַזִּוּוּג, וּלְצַד כִּי הֶחְלִיט בְּדַעְתּוֹ שֶׁבְּוַדַּאי תִּהְיֶה לוֹ תָּמִיד לְאִשָּׁה הִקְפִּיד עַל זֶה.
It is also possible that Jacob referred to the humiliation experienced by Leah who now found herself Jacob's wife and had to expect that her husband would hate her instead of love her. Jacob's question "why did you deceive me?" indicates that he had immediately decided not to divorce Leah but to keep her as a wife.
6עוֹד נִתְחַכֵּם בְּדַבְּרוֹ כַּדְּבָרִים הָאֵלֶּה, לְצַד שֶׁרָאָה כִּי מַה שֶׁהָיָה הָיָה וְאֵין תְּרוּפָה לַאֲשֶׁר נַעֲשָׂה, כִּי אֵין מִן הַמּוּסָר לִטְעוֹן חֲזָרָה. וְהִסְכִּים בְּדַעְתּוֹ לָקַחַת גַּם אֶת רָחֵל, לָזֶה לֹא הָיָה מַפְלִיג בַּהֶפְרֵשׁ שֶׁבֵּין לֵאָה לְרָחֵל, שֶׁחָשׁ כִּי יַגְדִּיל לָבָן בַּעֲבוֹדַת רָחֵל יוֹתֵר, וְיֹאמַר אֵלָיו נַעֲשֶׂה תְּנַאי מֵחָדָשׁ, וְיִרְצֶה לָקַחַת יוֹתֵר מִשֶּׁבַע שָׁנִים. לָזֶה אָמַר וְלָמָּה רִמִּיתָנִי, פֵּירוּשׁ לָמָּה עָשָׂה הַדָּבָר בְּדֶרֶךְ רַמָּאוּת, כִּי הָיָה יָכוֹל לְהִתְרַצּוֹת בְּלֵאָה בְּלֹא אֶמְצָעוּת הָרַמָּאוּת, כִּי כוּלָּן שָׁוִים לְטוֹבָה.
He also displayed wisdom by the choice of his words, realising that what had been done could not be undone. He realised that it would not have been moral to reverse what had been done but resolved to marry Rachel also. In this manner he hoped that Laban would not now demand an even higher price for Rachel by suggesting that they make a new agreement. He complained to Laban that the latter had seen fit to achieve something by deception which he could have achieved amicably (i.e. that Jacob marry Leah also).
כ"ט:כ"ו וַיֹּ֣אמֶר לָבָ֔ן לֹא־יֵעָשֶׂ֥ה כֵ֖ן בִּמְקוֹמֵ֑נוּ לָתֵ֥ת הַצְּעִירָ֖ה לִפְנֵ֥י הַבְּכִירָֽה׃
29:26 Laban said, “It is not the practice in our place to marry off the younger before the older.
29:26 And Laban said: ‘It is not so done in our place, to give the younger before the first-born.
כ"ט:כ"ו וַאֲמַר לָבָן לָא אִתְעֲבֵד כְּדֵין בְּאַתְרָנָא לְמִתַּן זְעֶרְתָּא קֳדָם רַבְּתָא:
כ"ט:כ"ו אור החיים
1וַיֹּאמֶר לָבָן לֹא יֵעָשֶׂה כֵן וְגוֹ׳. צָרִיךְ לָדַעַת מַה מַעֲנֶה בִּלְשׁוֹנוֹ ״לֹא יֵעָשֶׂה״ וְגוֹ׳, וַהֲלֹא תְּנַאי הָיָה הַדָּבָר ״אֶעֱבָדְךָ בְּרָחֵל״, וּמַה עִנְיַן הַמִּנְהָג לְכָאן בְּדָבָר שֶׁהָיָה תְּנַאי גָּמוּר?
ויאמר לבן לא יעשה כן במקומנו. Laban said: "This is not the way things are done in our place, etc." How could Laban expect now to get away with such an explanation when he and Jacob had entered into a specific agreement that Rachel was to be given to Jacob? Why would local customs override such an agreement?
2אָכֵן נִתְכַּוֵּן לוֹמַר כִּי אַנְשֵׁי הַמָּקוֹם מִיחוּ בְּיָדוֹ מֵעֲשׂוֹת כַּדָּבָר הַזֶּה, וְהוּא אָמְרוֹ לֹא יֵעָשֶׂה כֵן בִּמְקוֹמֵנוּ כִּי הִיא טַעֲנַת רַבִּים.
Actually, Laban argued that the local inhabitants had protested what he had agreed to. Inasmuch as the inhabitants were the majority and he was only a single individual, he Laban, had to bow to their wishes. This is why he spoke about במקומנו, "in our place."
3עוֹד נִרְאֶה כִּי טַעֲנָתוֹ הִיא כִּי לֹא הָיָה בְּפֵרוּשׁ בִּשְׁעַת הַתְּנַאי שֶׁהֲגַם שֶׁלֹּא תִּנָּשֵׂא לֵאָה יִתֵּן לוֹ רָחֵל, וּבָזֶה אֵין סְתִירָה לַמִּנְהָג מֵהַתְּנַאי, כִּי לְעוֹלָם תַּקְדִּים לֵאָה לְהִנָּשֵׂא, וּבִמְלֹאת שֶׁבַע שָׁנִים שֶׁיַּעֲבֹד יַעֲקֹב, אִם קָדְמָה לֵאָה וְנִשֵּׂאת – תֵּכֶף וּמִיָּד יִקַּח רָחֵל, וְאִם לָאו יִהְיֶה יוֹשֵׁב וּמְצַפֶּה עַד שֶׁתַּקְדִּים הַבְּכִירָה כְּמִשְׁפְּטֵי הָאָרֶץ, כִּי אֵין בַּתְּנַאי דָּבָר מַגִּיד שֶׁהִתְנוּ לְבַטֵּל הַמִּנְהָג. וּמֵעַתָּה כְּשֶׁשָּׁאַלְתָּ ״הָבָה אֶת אִשְׁתִּי״, חָשַׁבְתִּי שֶׁעַל לֵאָה אַתָּה אוֹמֵר, כִּי הַמִּנְהָג מִנְהָג יָדוּעַ הוּא שֶׁאֵין לָתֵת הַצְּעִירָה קֹדֶם, וּמִן הַסְּתָם עַל לֵאָה אָמַרְתָּ, וְאֵין בָּזֶה רַמָּאוּת, וּלְךָ הָיָה מוּטָל לָדַעַת כִּי הִיא לֵאָה מִבְּלִי צֹרֶךְ הוֹדָעָה, וּבָזֶה בִּטֵּל טַעֲנַת ״רִמִּיתָנִי״. וּלְצַד שֶׁתַּחְשׁוֹב כִּי יֵשׁ הֶפְרֵשׁ בֵּינֵיהֶם, לֹא כֵן הוּא, כִּי שְׁקוּלִים הֵם אֶצְלִי וְלֹא אֶשְׁאַל בְּעַד רָחֵל כִּי אִם שֶׁבַע שָׁנִים. וְאִם לְצַד חֶשְׁקְךָ בְּרָחֵל וְתַקְפִּיד עַל הָעַכָּבָה, הִנֵּה הִיא נְתוּנָה לְךָ תֵּכֶף וּמִיָּד אַחַר עֲבוֹר שִׁבְעַת יְמֵי מִשְׁתֶּה שֶׁל לֵאָה, וְהוּא אָמְרוֹ מַלֵּא שְׁבוּעַ זֹאת, פֵּרוּשׁ שִׁבְעַת יְמֵי מִשְׁתֶּה, וְתֵכֶף אֶתֵּן לְךָ רָחֵל בַּמֻּקְדָּם בְּעַד עֲבוֹדָה שֶׁתַּעֲבֹד עוֹד שֶׁבַע שָׁנִים, וְזֶה הָיָה מְבֻקָּשׁוֹ שֶׁל יַעֲקֹב שֶׁקִּבֵּל עָלָיו לֹא לְהַחְזִיר לֵאָה חָס וְשָׁלוֹם.
He may also have argued that at the time he made the deal with Jacob there had not been a paragraph saying that he would receive Rachel as a wife without also marrying Leah. Their agreement therefore never violated the local custom that the elder daughter be married off first. It had been obvious that Jacob would first receive Leah. As soon as he had completed seven years of labour he would receive Rachel immediately after having married Leah. He, Laban, had taken it for granted that Jacob would first stay with him long enough to conform to the local custom and marry Leah. When Jacob had said: "give me my wife!" Laban had naturally understood that Jacob referred to Leah. After all, the local customs were no secret. Laban rejected the accusation that he had acted with subterfuge. Should Jacob be of the opinion that Laban differentiated between his two daughters, this was not so. He loved both equally and treated them both equally. To prove this, he would not ask a higher price for Rachel than he had been willing to accept for Leah. If Jacob was indeed so enamoured of Rachel that he could not wait another seven years, he would show his understanding by letting him have Rachel in another week, as soon as the wedding festivities in honour of Leah had been concluded, i.e. מלא שבוע זאת, when he had completed a week with this wife.
4וְיֵשׁ לָנוּ לָדַעַת אֵיךְ לֹא חָשׁ יַעֲקֹב מִקּוֹדֶם לְטַעֲנָה זוֹ שֶׁאֵין דֶּרֶךְ לָתֵת הַצְּעִירָה וְכוּ׳? יֵשׁ לוֹמַר שֶׁחָשַׁב שֶׁעַל לָבָן לְגַלּוֹת לוֹ הַדָּבָר, וְזוּלַת זֶה אֵין דָּבָר זֶה מֵהַהַקְפָּדָה הַמְעַכֶּבֶת כְּשֶׁיִּרְצֶה הָאָב לָתֵת הַצְּעִירָה. וּכְשֶׁשָּׁאַל ״הָבָה אֶת אִשְׁתִּי״ מִן הַסְּתָם עַל רָחֵל הוּא אוֹמֵר, וְהָיָה לוֹ לְלָבָן לוֹמַר אֵלָיו כִּי לֹא יָכוֹל לָתֵת לוֹ רָחֵל קוֹדֶם שֶׁתִּנָּשֵׂא לֵאָה, וְהָיָה הַדָּבָר תָּלוּי בְּיַד יַעֲקֹב: אוֹ לְהַמְתִּין עַד שֶׁתִּנָּשֵׂא לֵאָה אוֹ לָקַחַת לֵאָה. וְאֵין זֶה אֶלָּא מִן הַשֵּׁם ״לָבָן הָאֲרַמִּי״, וְכָל טַעֲנוֹתָיו שֶׁכָּתַבְתִּי יֵשׁ עֲלֵיהֶם סְתִירָה וּשְׁמוֹ יַגִּיד עָלָיו.
In view of Laban's argument we need to understand why the extremely careful Jacob had not even considered the local customs in this matter. Jacob considered that it was Laban's duty to tell him about such customs. If Laban failed to do so it was proof he did not care about the local customs. Therefore, when he asked Laban to hand over his wife he had naturally referred to Rachel. It had been up to Laban to tell him at least at that moment that he could not hand over Rachel as long as Leah was not married, and that it was up to Jacob either to wait till Leah was married or to marry her himself. By failing to do so, Jacob maintained that Laban had lived up to his reputation as a swindler.
כ"ט:כ"ז מַלֵּ֖א שְׁבֻ֣עַ זֹ֑את וְנִתְּנָ֨ה לְךָ֜ גַּם־אֶת־זֹ֗את בַּעֲבֹדָה֙ אֲשֶׁ֣ר תַּעֲבֹ֣ד עִמָּדִ֔י ע֖וֹד שֶֽׁבַע־שָׁנִ֥ים אֲחֵרֽוֹת׃
29:27 Wait until the bridal week of this one is over and we will give you that one too, provided you serve me another seven years.”
29:27 Fulfil the week of this one, and we will give thee the other also for the service which thou shalt serve with me yet seven other years.’
כ"ט:כ"ז אַשְׁלִים שְׁבוּעֲתָא דְדָא וְנִתֵּן לָךְ אַף יָת דָּא בְּפָלְחָנָא דִּי תִפְלַח עִמִּי עוֹד שְׁבַע שְׁנִין אָחֳרָנִין:
כ"ט:כ"ח וַיַּ֤עַשׂ יַעֲקֹב֙ כֵּ֔ן וַיְמַלֵּ֖א שְׁבֻ֣עַ זֹ֑את וַיִּתֶּן־ל֛וֹ אֶת־רָחֵ֥ל בִּתּ֖וֹ ל֥וֹ לְאִשָּֽׁה׃
29:28 Jacob did so; he waited out the bridal week of the one, and then he gave him his daughter Rachel as wife.—
29:28 And Jacob did so, and fulfilled her week; and he gave him Rachel his daughter to wife.
כ"ט:כ"ח וַעֲבַד יַעֲקֹב כֵּן וְאַשְׁלֵים שְׁבוּעֲתָא דְדָא וִיהַב לֵיהּ יָת רָחֵל בְּרַתֵּיהּ לֵיהּ לְאִנְתּוּ:
כ"ט:כ"ח אור החיים
1לוֹ לְאִשָּׁה. מַגִּיד הַכָּתוּב בְּאָמְרוֹ לוֹ וְגוֹ׳, כִּי עֲקֶרֶת הַבַּיִת הִיא רָחֵל, כִּי הִיא בַּת זוּגוֹ.
לו לאשה. As a wife for him. The emphasis on the word לו indicates that Rachel was to be the mainstay of Jacob's household, the עקרת הבית, seeing she was his true mate, בת זוגו.
כ"ט:כ"ט וַיִּתֵּ֤ן לָבָן֙ לְרָחֵ֣ל בִּתּ֔וֹ אֶת־בִּלְהָ֖ה שִׁפְחָת֑וֹ לָ֖הּ לְשִׁפְחָֽה׃
29:29 Laban had given his maidservant Bilhah to his daughter Rachel as her maid.—
29:29 And Laban gave to Rachel his daughter Bilhah his handmaid to be her handmaid.
כ"ט:כ"ט וִיהַב לָבָן לְרָחֵל בְּרַתֵּיהּ יָת בִּלְהָה אַמְתֵיהּ לַהּ לְאַמְהוּ:
כ"ט:כ"ט אור החיים
1לָהּ לְשִׁפְחָה. דִּקְדֵּק לוֹמַר תֵּיבַת לָהּ, לוֹמַר שֶׁלָּהּ הִיא הַשִּׁפְחָה, וּכְמוֹ שֶׁפֵּרַשְׁתִּי בְּפָסוּק (בראשית כט:כד) ״וַיִּתֵּן לָבָן אֶת זִלְפָּה״.
לה לשפחה. as a maidservant for her. The Torah was careful to add the word לה, as I have already explained in connection with verse 24.
2אוֹ יִרְצֶה שֶׁהִתְנָה עִמָּהּ שֶׁאֵין זְכוּת לְבַעְלָהּ בָּהּ, עַל דֶּרֶךְ מַה שֶׁכָּתַב רַמְבָּ״ם (הלכות אישות כב) הַנּוֹתֵן מַתָּנָה לְאִשָּׁה עַל מְנָת שֶׁאֵין לְבַעְלָהּ זְכוּת בָּהּ אֵין הַבַּעַל אוֹכֵל פֵּרוֹת, כִּי כָל מַה שֶׁיֵּשׁ לִדְרֹשׁ בְּלָבָן לִגְנַאי דָּרְשִׁינַן.
Alternatively, Laban made a condition that Jacob should not have any claim on Bilhah; we find in chapter 22 of Maimonides' Hilchot Ishut that if someone gives a wife a gift with the proviso that her husband should not have any claim on that gift, then the husband is not permitted to enjoy the "fruits" of such a gift (in this case Bilhah's labour, etc,). It is a principle of our sages to follow a line of exegesis which puts Laban in a bad light.
כ"ט:ל׳ וַיָּבֹא֙ גַּ֣ם אֶל־רָחֵ֔ל וַיֶּאֱהַ֥ב גַּֽם־אֶת־רָחֵ֖ל מִלֵּאָ֑ה וַיַּעֲבֹ֣ד עִמּ֔וֹ ע֖וֹד שֶֽׁבַע־שָׁנִ֥ים אֲחֵרֽוֹת׃
29:30 And Jacob cohabited with Rachel also; indeed, he loved Rachel more than Leah. And he served him another seven years.
29:30 And he went in also unto Rachel, and he loved Rachel more than Leah, and served with him yet seven other years.
כ"ט:ל׳ וְעַל אַף לְוַת רָחֵל וּרְחֵים אַף יָת רָחֵל מִלֵּאָה וּפְלַח עִמֵּיהּ עוֹד שְׁבַע שְׁנִין אָחֳרָנִין:
כ"ט:ל׳ אור החיים
1וַיָּבֹא גַּם אֶל רָחֵל. טַעַם אָמְרוֹ גַּם שְׁתֵּי פְּעָמִים, וְאוּלַי שֶׁיְּכַוֵּן לְרַבּוֹת שֶׁבָּא בְּתוֹסֶפֶת קְבִיעוּת אֶצְלָהּ, וְהוּא אָמְרָם זִכְרוֹנָם לִבְרָכָה (בראשית רבה צח:ד) שֶׁהָיְתָה מִטָּתוֹ בִּקְבִיעוּת אֵצֶל רָחֵל, וְלָזֶה אָמַר וַיָּבֹא גַּם אֶל רָחֵל. וְאָמְרוֹ וַיֶּאֱהַב גַּם אֶת רָחֵל פֵּרוּשׁ מִלְּבַד תּוֹסֶפֶת הָאָמוּר עוֹד הוֹסִיף לָהּ שֶׁאֲהָבָהּ יוֹתֵר מִלֵּאָה. וְתִמְצָא כִּי כְּפִי הַטֶּבַע הַהַתְמָדָה תְּמַעֵט הָאַהֲבָה, וּכְמוֹ שֶׁאָמַר הַכָּתוּב (משלי כה:יז) ״פֶּן יִשְׂבָּעֲךָ וּשְׂנֵאֶךָ״, וְהַהַרְחָקָה תּוֹלִיד הַתַּאֲוָה, וְהוּא סוֹד (משלי ט:יז) ״מַיִם גְּנוּבִים יִמְתָּקוּ״, וְלָזֶה רָמַז הַכָּתוּב בְּאָמְרוֹ וַיָּבֹא גַּם אֶל רָחֵל בְּתוֹסֶפֶת קְבִיעוּת, וְאַף עַל פִּי כֵן גַּם אָהַב אוֹתָהּ וְלֹא נִתְמַעֲטָה הָאַהֲבָה מִצַּד זֶה, הַגַּם שֶׁהָיָה מַתְמִיד אֶצְלָהּ וְלֹא אֵצֶל לֵאָה. וְשִׁעוּר תֵּבַת מִלֵּאָה הוּא מִלֶּאֱהוֹב לֵאָה:
ויבא גם אל רחל. He also slept with Rachel. The reason that the word גם, also, appears twice in this verse maybe to indicate that Jacob spent more time with Rachel than with Leah. According to Bereshit Rabbah 98,4 Jacob's bed was usually besides that of Rachel. The Torah states not only that Jacob spent more time with Rachel but that he also loved her better than Leah. This was unnatural inasmuch as familiarity usually leads to a lessening of the bonds of love. We know this from Proverbs 25,17 where Solomon advises "visit your neighbour's house sparingly, otherwise he will become fed up with you." On the other hand, we are familiar with the proverb that "absence makes the heart grow fonder." This is what is meant when Proverbs 9,17 describes "stolen waters as especially sweet." In Jacob's relationship with Rachel and Leah respectively, these psychologically sound rules did not apply. All of this is alluded to in the repeated use of the word גם.
כ"ט:ל"א וַיַּ֤רְא יְהוָה֙ כִּֽי־שְׂנוּאָ֣ה לֵאָ֔ה וַיִּפְתַּ֖ח אֶת־רַחְמָ֑הּ וְרָחֵ֖ל עֲקָרָֽה׃
29:31 The LORD saw that Leah was unloved and He opened her womb; but Rachel was barren.
29:31 And the LORD saw that Leah was hated, and he opened her womb; but Rachel was barren.
כ"ט:ל"א וַחֲזָא יְיָ אֲרֵי שְׂנִיאֲתָא לֵאָה וִיהַב לַהּ עִדּוּי וְרָחֵל עַקְרָא:
כ"ט:ל"א אור החיים
1וַיַּרְא ה׳ כִּי שְׂנוּאָה לֵאָה. יְכַוֵּן לוֹמַר כִּי ה׳ לְבַדּוֹ הוּא שֶׁיָּדַע וְהִכִּיר כִּי הִיא שְׂנוּאָה, לֹא כֵן הִיא, שֶׁלֹּא הִרְגִּישָׁה בְּשִׂנְאָתָהּ, אֶלָּא שֶׁהָיְתָה חוֹשֶׁבֶת שֶׁאֵינָהּ אֲהוּבָה לְבַד, כַּאֲשֶׁר אֲבָאֵר מִדְּבָרֶיהָ בְּסָמוּךְ. וְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (בראשית רבה עא:ב) אָמְרוּ שְׂנוּאָה – שֶׁהָיוּ אוֹמְרִים זוֹ אִשְׁתּוֹ שֶׁל שׂוֹנֵא שֶׁהוּא עֵשָׂו, דִּכְתִיב (מלאכי א:ג) ״וְאֶת עֵשָׂו שָׂנֵאתִי״, וַתִּקָּרֵא עַל שְׁמוֹ. וּכְפִי זֶה אִם לֹא הָיוּ לָהּ בָּנִים הָיוּ מַצְדִּיקִים הַדְּבָרִים כִּי לֹא בַּת זוּגוֹ שֶׁל יַעֲקֹב, לָזֶה וַיִּפְתַּח רַחְמָהּ. וְאָמְרוֹ וְרָחֵל עֲקָרָה פֵּרוּשׁ: כּוּלֵי הַאי וְאוּלַי יָסִיר שִׂנְאָתָהּ, שֶׁזּוֹ אֵינָהּ יוֹלֶדֶת וְזוֹ יוֹלֶדֶת.
וירא ה׳ כי שנואה לאה, G'd saw that Leah was hated, etc. The Torah tells us here that only G'd was aware of the fact that Leah was hated; she herself only felt that she was not beloved as we shall explain by examining her own words presently. Bereshit Rabbah 71,2 sees in the word שנואה merely an allusion that Leah had been slated to become the wife of Esau who was hated (compare Maleachi 1,3 where G'd expressed His hatred for Esau). Accordingly, Leah is here called by the name of the husband originally intended for her. If Leah had not produced children the people would have seen this as proof that she was not meant to be Jacob's wife; this is why G'd opened her womb and granted her children. The Torah goes on to say that Rachel was barren to indicate that it was hoped that by making Leah fruitful Jacob's hatred towards Leah would abate when she could give him children whereas Rachel apparently could not.
כ"ט:ל"ב וַתַּ֤הַר לֵאָה֙ וַתֵּ֣לֶד בֵּ֔ן וַתִּקְרָ֥א שְׁמ֖וֹ רְאוּבֵ֑ן כִּ֣י אָֽמְרָ֗ה כִּֽי־רָאָ֤ה יְהוָה֙ בְּעָנְיִ֔י כִּ֥י עַתָּ֖ה יֶאֱהָבַ֥נִי אִישִֽׁי׃
29:32 Leah conceived and bore a son, and named him Reuben;cUnderstood as “See a son.” for she declared, “It means: ‘The LORD has seendHeb. ra’ah, connected with the first part of “Reuben.” my affliction’; it also means: ‘Now my husband will love me.’”eHeb. ye’ehabani, connected with the last part of “Reuben.”
29:32 And Leah conceived, and bore a son, and she called his name Reuben; for she said: ‘Because the LORD hath looked upon my affliction; for now my husband will love me.’
כ"ט:ל"ב וְעַדִּיאַת לֵאָה וִילִידַת בָּר וּקְרַת שְׁמֵיהּ רְאוּבֵן אֲרֵי אֲמֶרֶת אֲרֵי גְלִי קֳדָם יְיָ עֻלְבּוֹנִי אֲרֵי כְעַן יִרְחֲמִנַּנִי בַעְלִי:
כ"ט:ל"ב אור החיים
1וַתַּהַר לֵאָה וְגוֹ׳ וַתַּהַר עוֹד וְגוֹ׳. רָאִיתִי לָתֵת לֵב בְּסֵדֶר הַשֵּׁמוֹת, כִּי מִן הָרָאוּי לְהַקְדִּים הֲסָרַת הַשִּׂנְאָה וְאַחַר כָּךְ סִבַּת הָאַהֲבָה, וְהִיא אָמְרָה בָּרִאשׁוֹן עַתָּה יֶאֱהָבַנִי וּבַשֵּׁנִי הֲסָרַת הַשִּׂנְאָה. עוֹד, מַה הִיא כַּוָּנָתָהּ בְּאָמְרָהּ (בראשית כט:לד) ״הַפַּעַם יִלָּוֶה״, וְכִי מִקּוֹדֶם לֹא נִתְלַוָּה לָהּ?
ותהר לאה,…ותהר עוד. Leah gave birth,..she gave birth again. I have paid attention to the meaning of the names. Normally, a name which alludes to removal of hatred should have preceded a name alluding to love. Leah seems to have reversed this sequence by proclaiming: "now my husband will love me" after the birth of Reuben, whereas after the birth of Shimon she proclaimed: "G'd heard that I am hated, therefore He has given me this one too." Another strange thing is Leah's conviction when Levi was born that "now my husband will grow attached to me." Was he then not attached to her previously?
2אָכֵן הַצַּדֶּקֶת עָלֶיהָ הַשָּׁלוֹם, לְצַד שֶׁקָּדַם לָהּ הַמַּאֲמָר שֶׁעָלָיו חָלְתָה בְּעֵינֶיהָ כִּי הִיא חֶלְקוֹ שֶׁל עֵשָׂו, וַהֲגַם שֶׁרָאֲתָה שֶׁנִּשֵּׂאת לְיַעֲקֹב, אֵין דָּבָר זֶה מַצְדִּיק בְּלִבָּהּ כִּי הִיא בַּת זוּגוֹ. וְלָזֶה כְּשֶׁרָאֲתָה שֶׁנִּתַּן לָהּ בֵּן אָמְרָה וַדַּאי כִּי לְצַד רַחֲמֵי ה׳ עָלֶיהָ לְצַד שֶׁלֹּא הָיְתָה אֲהוּבָה, כִּי הַצַּדִּיקִים יְקַיְּמוּ מִצְוַת חֲכָמִים (אבות א:ו) לָדוּן לְכַף זְכוּת, וְלָזֶה הָיְתָה תָּמִיד דָּנָה לְכַף זְכוּת וְלֹא עָלָה עַל דַּעְתָּהּ כִּי הָיְתָה שְׂנוּאָה, וּכְמוֹ שֶׁפֵּרַשְׁתִּי בַּפָּסוּק (בראשית כט:לא) ״וַיַּרְא ה׳״ וְגוֹ׳, וְלֹא כֵן הָיְתָה דַּעְתָּהּ, וְזוֹ הִיא מִדַּת הַמְאֻשָּׁרִים. אֲשֶׁר עַל כֵּן כְּשֶׁנִּתַּן לָהּ בֵּן רִאשׁוֹן אָמְרָה כִּי זֶה בָּא לְהַשְׁלִים הֶחָסֵר שֶׁהִיא הָאַהֲבָה, וּכְשֶׁרָאֲתָה שֶׁהוֹסִיף ה׳ וְנָתַן לָהּ בֵּן שֵׁנִי, אָמְרָה לְמַפְרֵעַ טוֹעָה הָיִיתִי בְּמַה שֶׁחָשַׁבְתִּי שֶׁלֹּא הָיָה לִי אֶלָּא מְחֻסַּר הָאַהֲבָה, וַהֲרֵי שָׁמַע ה׳, פֵּרוּשׁ מַה שֶׁלֹּא הֵבַנְתִּי אֲנִי כִּי שְׂנוּאָה אָנֹכִי, לָזֶה נָתַן שְׁנַיִם, אֶחָד לְהָסִיר הַשִּׂנְאָה וְאֶחָד לְהַכְנִיס הָאַהֲבָה, וְלָזֶה אָמְרָה (בראשית כט:לג) כִּי שָׁמַע ה׳ כִּי שְׂנוּאָה וְגוֹ׳. וּכְשֶׁנָּתַן לָהּ בֵּן שְׁלִישִׁי אָמְרָה מֵעַתָּה אֵין טַעַם בַּדָּבָר, אֶלָּא הֲרֵי זֶה בָּא לְלַמֵּד כִּי לֹא בְּדֶרֶךְ טָעוּת הָיוּ נִשּׂוּאֶיהָ כִּי אִם אִשְׁתּוֹ זֹאת, וְהוּא אָמְרָהּ הַפַּעַם יַצְדִּיק לְהִתְלַוּוֹת לָהּ בְּתוֹרַת אִישׁוּת, כִּי אִם צַד הֲסָרַת הַשִּׂנְאָה וּנְתִינַת הָאַהֲבָה מִשּׁוּם כְּלִמָּתִי עָשָׂה ה׳, הָיָה מַסְפִּיק בִּשְׁנֵי בָּנִים, וּמֵעַתָּה בִּשְׁלֹשָׁה הֲוֵי חֲזָקָה כִּי אֲנִי בַּת זוּגוֹ, וְנִשּׂוּאֶיהָ מֵה׳ יָצָא הַדָּבָר.
Righteous Leah had shed tears about her fate to become Esau's wife; this is why the Torah mentioned the softness of her eyes. When she now saw that she had become Jacob's wife, she realised that he was not her true בן זוג. When she had a son she attributed this to an act of mercy by G'd who had seen that she was not beloved. The righteous always live according to the imperative of our sages (Avot 1,6) to always interpret everyone else's actions favourably. It therefore did not occur to her that her husband could actually hate her. People who think in that fashion are blessed. When Leah's first son was born she assumed that all she lacked was her husband's love. It was only when her second son was born that she realised retroactively that she had erred; not only had she not been loved but Jacob had actually hated her. When she said: "G'd has heard," she meant that G'd had been aware of something that she herself had not allowed herself to become aware of. When she had her third son she concluded that her previous reasoning that she was not Jacob's intended wife had been wrong too and that she was indeed Jacob's intended wife. She felt that the time had come when her husband would recognise this fact too and that his relationship with her would change for the better.
3עוֹד נִתְכַּוְּנָה בְּאָמְרָהּ יִלָּוֶה אִישִׁי, כִּי גַּם בִּזְמַן יְצִיאָתָהּ מֵעוֹלָם הַזֶּה לֹא תִּפָּרֵד מִמֶּנּוּ, לִהְיוֹתָהּ בַּת זוּגוֹ, וּכְמַאֲמָרָם זִכְרוֹנָם לִבְרָכָה (זהר משפטים קב.) כִּי הַזּוּגוֹת יִתְלַוּוּ בָּעוֹלָם הָעֶלְיוֹן בִּתְמִידוּת. וְאָמְרָה הַטַּעַם כִּי יָלַדְתִּי לוֹ שְׁלֹשָׁה בָּנִים, וּבִשְׁלֹשָׁה הֲוֵי חֲזָקָה כִּי בַּת זוּגוֹ אֲנִי.
Leah also thought of the time after she and Jacob would depart this world when she said ילוה אישי, "my husband will remain attached to me." She was now convinced that their souls would not become separated in the Hereafter as she was his true soul-mate. We have been told by the Zohar Mishpatim section 102 that truly matched pairs will remain together in the Hereafter. She underlined the fact that she had borne Jacob three sons as the number three is indicative of something permanent, enduring.
4עוֹד שֶׁצָּפְתָה בְּרוּחַ הַקֹּדֶשׁ שֶׁאַרְבַּע נָשִׁים יִהְיוּ לְיַעֲקֹב, וּכְפִי זֶה עוֹלִים לָהּ כְּפִי הַחֶשְׁבּוֹן שְׁלֹשָׁה, וּכְשֶׁנִּתַּן לָהּ בֵּן רְבִיעִי אָמְרָה (בראשית כט:לה) הַפַּעַם אוֹדֶה אֶת ה׳, כִּי עַד עַתָּה הָיָה עוֹשֶׂה לָהּ מִשְׁפָּט הַצָּרִיךְ, אֲבָל הַפַּעַם הַזֹּאת אֵין זֶה אֶלָּא הַפְלָגַת טוֹבָתוֹ יִתְבָּרַךְ וּבְרָכָה עַל רֹב טוֹבָה.
She also foresaw in her prophetic mind that Jacob would have four wives. Accordingly, she had fulfilled her destiny by bearing him three sons. When she bore Jacob a fourth son subsequently, she said: "this time I will thank the Lord" because up to now G'd had treated her on the basis of justice, i.e. she had borne one fourth of Jacob's sons. Now that she had borne him four sons she thanked G'd who had done more for her than was required by justice.
כ"ט:ל"ג וַתַּ֣הַר עוֹד֮ וַתֵּ֣לֶד בֵּן֒ וַתֹּ֗אמֶר כִּֽי־שָׁמַ֤ע יְהוָה֙ כִּֽי־שְׂנוּאָ֣ה אָנֹ֔כִי וַיִּתֶּן־לִ֖י גַּם־אֶת־זֶ֑ה וַתִּקְרָ֥א שְׁמ֖וֹ שִׁמְעֽוֹן׃
29:33 She conceived again and bore a son, and declared, “This is because the LORD heardfHeb. shama‘, connected with “Simeon.” that I was unloved and has given me this one also”; so she named him Simeon.
29:33 And she conceived again, and bore a son; and said: ‘Because the LORD hath heard that I am hated, He hath therefore given me this son also.’ And she called his name Simeon.
כ"ט:ל"ג וְעַדִּיאַת עוֹד וִילִידַת בָּר וַאֲמֶרֶת אֲרֵי שְׁמִיעַ קֳדָם יְיָ אֲרֵי שְׂנִיאֲתָא אֲנָא וִיהַב לִי אַף יָת דֵּין וּקְרַת שְׁמֵיהּ שִׁמְעוֹן:
כ"ט:ל"ד וַתַּ֣הַר עוֹד֮ וַתֵּ֣לֶד בֵּן֒ וַתֹּ֗אמֶר עַתָּ֤ה הַפַּ֙עַם֙ יִלָּוֶ֤ה אִישִׁי֙ אֵלַ֔י כִּֽי־יָלַ֥דְתִּי ל֖וֹ שְׁלֹשָׁ֣ה בָנִ֑ים עַל־כֵּ֥ן קָרָֽא־שְׁמ֖וֹ לֵוִֽי׃
29:34 Again she conceived and bore a son and declared, “This time my husband will become attachedgHeb. yillaweh, connected with “Levi.” to me, for I have borne him three sons.” Therefore he was named Levi.
29:34 And she conceived again, and bore a son; and said: ‘Now this time will my husband be joined unto me, because I have borne him three sons.’ Therefore was his name called Levi.
כ"ט:ל"ד וְעַדִּיאַת עוֹד וִילִידַת בָּר וַאֲמֶרֶת הָדָא זִמְנָא יִתְחַבַּר לִי בַעְלִי אֲרֵי יְלֵידִית לֵיהּ תְּלָתָא בְנִין עַל כֵּן קְרָא שְׁמֵיהּ לֵוִי:
כ"ט:ל"ה וַתַּ֨הַר ע֜וֹד וַתֵּ֣לֶד בֵּ֗ן וַתֹּ֙אמֶר֙ הַפַּ֙עַם֙ אוֹדֶ֣ה אֶת־יְהוָ֔ה עַל־כֵּ֛ן קָרְאָ֥ה שְׁמ֖וֹ יְהוּדָ֑ה וַֽתַּעֲמֹ֖ד מִלֶּֽדֶת׃
29:35 She conceived again and bore a son, and declared, “This time I will praisehHeb. ’odeh, connected with “Judah.” the LORD.” Therefore she named him Judah. Then she stopped bearing.
29:35 And she conceived again, and bore a son; and she said: ‘This time will I praise the LORD.’ Therefore she called his name Judah; and she left off bearing.
כ"ט:ל"ה וְעַדִּיאַת עוֹד וִילִידַת בָּר וַאֲמֶרֶת הָדָא זִמְנָא אוֹדֶה קֳדָם יְיָ עַל כֵּן קְרַת שְׁמֵיהּ יְהוּדָה וְקָמַת מִלְּמֵילַד:
ל׳:א׳ וַתֵּ֣רֶא רָחֵ֗ל כִּ֣י לֹ֤א יָֽלְדָה֙ לְיַעֲקֹ֔ב וַתְּקַנֵּ֥א רָחֵ֖ל בַּאֲחֹתָ֑הּ וַתֹּ֤אמֶר אֶֽל־יַעֲקֹב֙ הָֽבָה־לִּ֣י בָנִ֔ים וְאִם־אַ֖יִן מֵתָ֥ה אָנֹֽכִי׃
30:1 When Rachel saw that she had borne Jacob no children, she became envious of her sister; and Rachel said to Jacob, “Give me children, or I shall die.”
30:1 And when Rachel saw that she bore Jacob no children, Rachel envied her sister; and she said unto Jacob: ‘Give me children, or else I die.’
ל׳:א׳ וַחֲזַת רָחֵל אֲרֵי לָא יְלִידַת לְיַעֲקֹב וְקַנִּיאַת רָחֵל בַּאֲחָתַהּ וַאֲמֶרֶת לְיַעֲקֹב הַב לִי בְנִין וְאִם לָא מֵיתָא אֲנָא:
ל׳:א׳ אור החיים
1וַתֵּרֶא רָחֵל וְגוֹ׳. דִּקְדֵּק לוֹמַר לְיַעֲקֹב כִּי הוּא בָּחוּן שֶׁאֵינוֹ עָקָר, וּבָזֶה אֵין לִתְלוֹת בּוֹ אֶלָּא בָּהּ. וְאוֹמֵר וַתְּקַנֵּא בַּאֲחוֹתָהּ, פֵּרוּשׁ, לְצַד שֶׁהִיא אֲחוֹתָהּ וּמִן הַסְּתָם תִּדְמֶה בְּמִזְגָהּ וְטִבְעָהּ אֵלֶיהָ, וְזוֹ יָלְדָה וְזוֹ לֹא. שֶׁאִם לֹא הָיְתָה אֲחוֹתָהּ, הָיְתָה תּוֹלָה לוֹמַר כִּי טַעַם שֶׁלֹּא יָלְדָה הוּא לְצַד שֶׁלֹּא הֻשְׁווּ הַמְּזָגִים וְכַדּוֹמֶה:
ותרא רחל כי לא ילדה, Rachel saw that she had not borne children, etc. The Torah adds the word ליעקב, for Jacob, since it was clear that Jacob was not the one who was sterile. The cause therefore had to lie with her. When the Torah describes Rachel as jealous of her sister, this indicates that had Leah not been her sister Rachel would have attributed the fact that she did not conceive to genetic differences between her and another wife of Jacob. She could not account for such genetic differences when her sister was involved, i.e. someone who was genetically similarly equipped (she thought).
2עוֹד יִרְצֶה בְּאָמְרוֹ לְיַעֲקֹב, כִּי עִקַּר הַקְפָּדָתָהּ הִיא לֶהֱיוֹתוֹ יַעֲקֹב, שֶׁאִם הָיָה אָדָם אַחֵר שֶׁאֵינוֹ מְפֻרְסָם בְּצִדְקוּת הָיְתָה תּוֹלָה בּוֹ, שֶׁהַטַּעַם הוּא (תהילים קכ״ה:ג׳) ״כִּי לֹא יָנוּחַ שֵׁבֶט הָרֶשַׁע עַל גּוֹרַל הַצַּדִּיקִים״ לֶהֱיוֹתָהּ הִיא צַדֶּקֶת, וְזֶה הָיָה סִבַּת מְנִיעַת הַהֵרָיוֹן, מַה שֶׁאֵין כֵּן הֱיוֹתוֹ יַעֲקֹב צַדִּיק מֻבְהָק, לָזֶה נִתְקַנְּאָה בַּאֲחוֹתָהּ שֶׁזָּכְתָה לָזֶה.
The word ליעקב may have an additional meaning here. Her major concern was the fact that she was unable to bear children for an outstandingly righteous man such as Jacob. Had Jacob not been clearly righteous, she would have attributed his bad luck to a character defect in her husband. Knowing that she herself was righteous she could not understand why the promise contained in Psalms 125,3 that "the scepter of the wicked will not be allotted to the fate of the righteous," would not apply to their union. Had Jacob not been so clearly a pious man she could have attributed their lack of success to a shortcoming in Jacob. As it was this was impossible. Therefore, she was jealous of her sister who had succeeded where she had failed.
ל׳:ב׳ וַיִּֽחַר־אַ֥ף יַעֲקֹ֖ב בְּרָחֵ֑ל וַיֹּ֗אמֶר הֲתַ֤חַת אֱלֹהִים֙ אָנֹ֔כִי אֲשֶׁר־מָנַ֥ע מִמֵּ֖ךְ פְּרִי־בָֽטֶן׃
30:2 Jacob was incensed at Rachel, and said, “Can I take the place of God, who has denied you fruit of the womb?”
30:2 And Jacob’s anger was kindled against Rachel; and he said: ‘Am I in God’s stead, who hath withheld from thee the fruit of the womb?’
ל׳:ב׳ וּתְקֵיף רוּגְזָא דְיַעֲקֹב בְּרָחֵל וַאֲמַר הָא מִנִּי אַתְּ בַּעְיָא הֲלָא מִן קֳדָם יְיָ תִּבְעִין דִּי מְנַע מִנִּיךְ וַלְדָא דִמְעִין:
ל׳:ב׳ אור החיים
1וַיִּחַר אַף וְגוֹ׳. הַטַּעַם לְפִי שֶׁהוֹצִיאָה מִפִּיהָ דְּבַר קְלָלָה שֶׁאָמְרָה ״מֵתָה אָנֹכִי״, וְדִבְרֵי הַצַּדִּיקִים אֲפִילוּ בְּסֵדֶר זֶה יַעֲשׂוּ רוֹשֶׁם, וְצֵא וּלְמַד (בראשית רבה עד:ט) מִמַּה שֶׁקִּלֵּל הוּא עַל תְּנַאי וְכוּ׳, לָזֶה חָרָה אַפּוֹ. וְלָזֶה דִּקְדֵּק לוֹמַר בְּרָחֵל פֵּרוּשׁ בִּשְׁבִילָהּ, גַּם לְפִי שֶׁאָמְרָה ״הָבָה לִי״ וְגוֹ׳ וְלֹא אָמְרָה הִתְפַּלֵּל עָלַי.
ויחר אף יעקב, Jacob became agitated, etc. Jacob's agitation was due to her having uttered a curse, i.e. declaring that she would die. When the righteous utter a curse, even conditionally, this makes an indelible impression. We know from Bereshit Rabbah 74,9 that Rachel died prematurely because Jacob himself uttered a curse when he decreed death on the thief who stole Laban's Teraphim. This is why the Torah added the word ברחל, i.e. on her account. He was also upset because she demanded children, הבה לי בנים, instead of having asked her husband to pray on her behalf.
ל׳:ג׳ וַתֹּ֕אמֶר הִנֵּ֛ה אֲמָתִ֥י בִלְהָ֖ה בֹּ֣א אֵלֶ֑יהָ וְתֵלֵד֙ עַל־בִּרְכַּ֔י וְאִבָּנֶ֥ה גַם־אָנֹכִ֖י מִמֶּֽנָּה׃
30:3 She said, “Here is my maid Bilhah. Consort with her, that she may bear on my knees and that through her I too may have children.”
30:3 And she said: ‘Behold my maid Bilhah, go in unto her; that she may bear upon my knees, and I also may be builded up through her.’
ל׳:ג׳ וַאֲמֶרֶת הָא אַמְתִי בִלְהָה עוּל לְוָתַהּ וּתְלִיד וַאֲנָא אֱרַבֵּי וְאֶתְבְּנֵי אַף אֲנָא מִנַּהּ:
ל׳:ג׳ אור החיים
1וַתֹּאמֶר הִנֵּה אֲמָתִי וְגוֹ׳. דִּקְדְּקָה לוֹמַר אֲמָתִי קוֹדֶם שֶׁהִזְכִּירָה בִּיאָתוֹ אֵלֶיהָ, וְלֹא אָמְרָה ״בֹּא אֶל אֲמָתִי״ כְּמוֹ שֶׁאָמְרָה שָׂרָה כְּמוֹ שֶׁפֵּרַשְׁתִּי (בראשית ט״ז:ה׳), נִתְכַּוְּנָה לוֹמַר שֶׁאַחַר שֶׁיָּבֹא אֵלֶיהָ לֹא תִקָּרֵא אֲמָתָהּ עוֹד. וְלָזֶה אָמַר אַחַר כָּךְ ״וַתִּתֵּן לוֹ בִּלְהָה שִׁפְחָתָהּ לְאִשָּׁה״, אִישׁוּת יֵשׁ לוֹ בָּהּ וּבָנֶיהָ בְּנֵי חוֹרִין. וּכְמוֹ כֵן עָשְׂתָה לֵאָה שֶׁנָּתְנָה לוֹ לְאִשָּׁה וְנֶעֱקַר מִזִּלְפָּה שֵׁם שִׁפְחָה.
ותאמר הנה אמתי, She said: "here is my bondwoman, etc." She was careful to say: "my bondwoman Bilhah," before mentioning that Jacob should sleep with her, instead of saying: "sleep with my bondwoman Bilhah," as Sarai had done at the time (Genesis 16,2). I have explained there that Rachel did not mean for Bilhah to be still called a bondwoman after she had slept with Jacob. She gave Bilhah to Jacob to become a wife to him; any sons of her should be free men. Leah acted similarly when giving her bondwoman Zilpah to sleep with Jacob.
2וּמַה שֶׁמָּצִינוּ לְשָׂרָה (בראשית ט״ז:ג׳) שֶׁהִזְכִּירָה גַּם כֵּן שֵׁם אִישׁוּת עַל הָגָר, שְׁבִירָתָהּ בְּצִדָּהּ בְּמַה שֶׁדִּקְדְּקָה לוֹמַר תֵּבַת ״לוֹ״, וְעַיֵּן מַה שֶׁכָּתַבְתִּי שָׁם מַה שֶׁלֹּא אָמְרָה כֵּן רָחֵל.
If we find that even Sarai did use the term "wife" in connection with Hagar (Genesis 16,3), she countermanded such an interpretation by saying that she should be a wife only vis-a-vis Abraham. She was to remain a slave-woman vis-a-vis herself. Compare my commentary there.
3וּמַה שֶׁתִּמְצָא שֶׁמַּזְכִּיר הַכָּתוּב (בראשית ל:ז) אַחַר כָּךְ ״בִּלְהָה שִׁפְחַת רָחֵל״ וְגוֹ׳, פֵּרוּשׁ שֶׁהָיְתָה שִׁפְחַת רָחֵל. גַּם יְכַוֵּן הַכָּתוּב שָׁם לְהַזְכִּיר שֶׁבַח הַצִּדְקוּת שֶׁנָּתְנוּ הָאִמָּהוֹת לְבַעֲלֵיהֶן. וְלֹא חָשׁ הַכָּתוּב לְטָעוּת, שֶׁסָּמַךְ הֱיוֹת הַדָּבָר מְבֹאָר בַּכְּתוּבִים הַקּוֹדְמִים, וְעַיֵּן מַה שֶׁכָּתַבְתִּי בְּפָרָשַׁת וַיֵּשֶׁב (בראשית לז:ב).
If you were to point out that we find Bilhah described as a bondwoman even after she had slept with Jacob (30,7) and already bore him a second son, this simply means that she used to be Rachel's bondwoman. The Torah there was also interested in pointing out that the matriarchs attributed such righteousness to their husbands and it is certain that the Torah did not need to be afraid that someone would misunderstand having previously outlined what Rachel had in mind (compare what we have written in Genesis 37,2).
ל׳:ד׳ וַתִּתֶּן־ל֛וֹ אֶת־בִּלְהָ֥ה שִׁפְחָתָ֖הּ לְאִשָּׁ֑ה וַיָּבֹ֥א אֵלֶ֖יהָ יַעֲקֹֽב׃
30:4 So she gave him her maid Bilhah as concubine, and Jacob cohabited with her.
30:4 And she gave him Bilhah her handmaid to wife; and Jacob went in unto her.
ל׳:ד׳ וִיהָבַת לֵיהּ יָת בִּלְהָה אַמְתַהּ לְאִנְתּוּ וְעַל לְוָתַהּ יַעֲקֹב:
ל׳:ה׳ וַתַּ֣הַר בִּלְהָ֔ה וַתֵּ֥לֶד לְיַעֲקֹ֖ב בֵּֽן׃
30:5 Bilhah conceived and bore Jacob a son.
30:5 And Bilhah conceived, and bore Jacob a son.
ל׳:ה׳ וְעַדִּיאַת בִּלְהָה וִילִידַת לְיַעֲקֹב בָּר:
ל׳:ו׳ וַתֹּ֤אמֶר רָחֵל֙ דָּנַ֣נִּי אֱלֹהִ֔ים וְגַם֙ שָׁמַ֣ע בְּקֹלִ֔י וַיִּתֶּן־לִ֖י בֵּ֑ן עַל־כֵּ֛ן קָרְאָ֥ה שְׁמ֖וֹ דָּֽן׃
30:6 And Rachel said, “God has vindicated me;aHeb. dananni, connected with “Dan.” indeed, He has heeded my plea and given me a son.” Therefore she named him Dan.
30:6 And Rachel said: ‘God hath judged me, and hath also heard my voice, and hath given me a son.’ Therefore called she his name Dan.
ל׳:ו׳ וַאֲמֶרֶת רָחֵל דְּנַנִּי יְיָ וְאַף קַבִּיל צְלוֹתִי וִיהַב לִי בָּר עַל כֵּן קְרַת שְׁמֵיהּ דָּן:
ל׳:ז׳ וַתַּ֣הַר ע֔וֹד וַתֵּ֕לֶד בִּלְהָ֖ה שִׁפְחַ֣ת רָחֵ֑ל בֵּ֥ן שֵׁנִ֖י לְיַעֲקֹֽב׃
30:7 Rachel’s maid Bilhah conceived again and bore Jacob a second son.
30:7 And Bilhah Rachel’s handmaid conceived again, and bore Jacob a second son.
ל׳:ז׳ וְעַדִּיאַת עוֹד וִילִידַת בִּלְהָה אַמְתָא דְרָחֵל בָּר תִּנְיָן לְיַעֲקֹב:
ל׳:ח׳ וַתֹּ֣אמֶר רָחֵ֗ל נַפְתּוּלֵ֨י אֱלֹהִ֧ים ׀ נִפְתַּ֛לְתִּי עִם־אֲחֹתִ֖י גַּם־יָכֹ֑לְתִּי וַתִּקְרָ֥א שְׁמ֖וֹ נַפְתָּלִֽי׃
30:8 And Rachel said, bHeb. naphtule … naphtalti, connected with “Naphtali.” Lit. “A contest of God …”“A fateful contest I waged-b with my sister; yes, and I have prevailed.” So she named him Naphtali.
30:8 And Rachel said: ‘With mighty wrestlings have I wrestled with my sister, and have prevailed.’ And she called his name Naphtali.
ל׳:ח׳ וַאֲמֶרֶת רָחֵל קַבִּיל יְיָ בָּעוּתִי בְּאִתְחַנָּנוּתִי בִּצְלוֹתִי חֲמֵידַת דִּיהֵי לִי וְלַד כַּאֲחָתִי אַף אִתְיְהִיב לִי וּקְרַת שְׁמֵיהּ נַפְתָּלִי:
ל׳:ט׳ וַתֵּ֣רֶא לֵאָ֔ה כִּ֥י עָמְדָ֖ה מִלֶּ֑דֶת וַתִּקַּח֙ אֶת־זִלְפָּ֣ה שִׁפְחָתָ֔הּ וַתִּתֵּ֥ן אֹתָ֛הּ לְיַעֲקֹ֖ב לְאִשָּֽׁה׃
30:9 When Leah saw that she had stopped bearing, she took her maid Zilpah and gave her to Jacob as concubine.
30:9 When Leah saw that she had left off bearing, she took Zilpah her handmaid, and gave her to Jacob to wife.
ל׳:ט׳ וַחֲזַת לֵאָה אֲרֵי קָמַת מִלְּמֵילַד וּדְבָרַת יָת זִלְפָּה אַמְתַהּ וִיהָבַת יָתַהּ לְיַעֲקֹב לְאִנְתּוּ:
ל׳:י׳ וַתֵּ֗לֶד זִלְפָּ֛ה שִׁפְחַ֥ת לֵאָ֖ה לְיַעֲקֹ֥ב בֵּֽן׃
30:10 And when Leah’s maid Zilpah bore Jacob a son,
30:10 And Zilpah Leah’s handmaid bore Jacob a son.
ל׳:י׳ וִילִידַת זִלְפָּה אַמְתָא דְלֵאָה לְיַעֲקֹב בָּר:
ל׳:י"א וַתֹּ֥אמֶר לֵאָ֖ה בגד [בָּ֣א] [גָ֑ד] וַתִּקְרָ֥א אֶת־שְׁמ֖וֹ גָּֽד׃
30:11 Leah said, “What luck!”cKethib begad; the qere reads ba gad “luck has come”; connected with “Gad.” So she named him Gad.
30:11 And Leah said: ‘Fortune is come! ’ And she called his name Gad.
ל׳:י"א וַאֲמֶרֶת לֵאָה אֲתָא גָד וּקְרַת יָת שְׁמֵיהּ גָּד:
ל׳:י"ב וַתֵּ֗לֶד זִלְפָּה֙ שִׁפְחַ֣ת לֵאָ֔ה בֵּ֥ן שֵׁנִ֖י לְיַעֲקֹֽב׃
30:12 When Leah’s maid Zilpah bore Jacob a second son,
30:12 And Zilpah Leah’s handmaid bore Jacob a second son.
ל׳:י"ב וִילִידַת זִלְפָּה אַמְתָא דְלֵאָה בָּר תִּנְיָן לְיַעֲקֹב:
ל׳:י"ג וַתֹּ֣אמֶר לֵאָ֔ה בְּאָשְׁרִ֕י כִּ֥י אִשְּׁר֖וּנִי בָּנ֑וֹת וַתִּקְרָ֥א אֶת־שְׁמ֖וֹ אָשֵֽׁר׃
30:13 Leah declared, “What fortune!”dHeb. be’oshri, connected with “Asher.” meaning, “Women will deem me fortunate.” So she named him Asher.
30:13 And Leah said: ‘Happy am I! for the daughters will call me happy.’ And she called his name Asher.
ל׳:י"ג וַאֲמֶרֶת לֵאָה תֻּשְׁבַּחְתָּא הֲוַת לִי אֲרֵי בְכֵן יְשַׁבְּחֻנַּנִי נְשַׁיָּא וּקְרַת יָת שְׁמֵיהּ אָשֵׁר:

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