פרשה: ויצא · עלייה: רביעי (נצח)

המעט קחתך את אישי, "Is it not enough that you have taken my husband, etc.?" Leah's words must be understood according to those rabbis who hold that Jacob's bed was permanently in Rachel's tent. She therefore argued that whatever time Jacob spent with Rachel in excess of a fair division was at her expense. When she used the expression ולקחת, "you have taken," she meant that the chances of bearing children were directly related to the frequency with which husband and wife engage in marital relations, as our sages state on several occasions (compare Chulin 11 et al in an indirect proof). The incident with the jasmin is related here as it is considered an aphrodisiac and its fragrance facilitates conception (Zohar 1,157). Leah complained that Rachel wanted the jasmin of her son in addition to almost monopolising Jacob's nights.

The reason that Jacob did not divide his time equally between his two wives was simply that he had no obligation to sleep with Leah except when the latter had ritually purified herself after her menstruation (based on Exodus 21,10). After all he had not married her on his own initiative, as distinct from Rachel whom he had wanted to wed in the first place.

לכן ישכב עמך הלילה, "therefore he shall sleep with you tonight." It appears as if this depended exclusively on Rachel's wishes. Therefore she added: "in exchange for the jasmin of your son."

Alternatively, this can be understood as an oath. There are matters which are acquired only by means of an oath, such as items that are intangible. (the fragrance of the jasmin). Compare my commentary on Genesis 25,33 when Esau sold his birthright.

ותצא לאה, Leah went out, etc.. The reason Leah went to meet Jacob, something that was not considered good manners was that she was afraid Rachel might change her mind. If we accept the view that Rachel swore to her and therefore could not go back on her word we must justify Leah's behaviour as being based on the lack of precision of Rachel's promise. Rachel had not said that Jacob could sleep with Leah on that night. Leah did not want to be put off. By displaying eagerness to sleep with her husband she profited by becoming pregnant.

Leah may also have walked towards her husband in order not to have to call him to her after Jacob had already entered Rachel's tent. This would have been an embarassment for her sister Rachel. It might have resulted in open jealousy. Leah's virtuous considerations therefore outweighed the unconventional manner of her behaviour. It is clear that G'd appreciated this as He rewarded her by letting her conceive; the Torah wrote: "G'd listened to Leah and she conceived." Look at my commentary on that verse

שכר שכרתיך, "I have rented you, etc." This means: "I have paid a fee to someone for the pleasure of your company." The repetition of the word שכר indicates that she referred to two things, i.e. that Jacob stay with her for the night and that he should have marital relations with her.

בלילה הוא, that night. This is simply a reference to the fact that Jacob fully agreed.

וישמע אלוקים, G'd heard, etc. This means that Leah prayed to G'd first.

It may also mean that G'd had understood the reasons for Leah's behaviour. She was motivated by her love for G'd and her desire to fulfil His commandments. If, in the process, she had committed an error of etiquette, G'd on His part did the same by allocating to her more than the four sons originally intended. The other two sons were in recognition of Leah's pure motives.

ויזכר אלוקים את רחל, G'd remembered Rachel, etc. We hear from this verse that although Rachel's plight was on G'd's mind, she also needed to pray in order to conceive and give birth. This is why the Torah added: "G'd heard."

This verse also informs us that G'd remembers His pious ones even before they cry out to Him. This is why the Torah first mentions the fact that G'd remembered Rachel.