Excerpting: “Sparks of Clarity” By Rabbi Zev “Buddy” Berkowitz. Mosaica Press. 2020. English. Hardcover. 261 pages. ISBN-13: 978-1952370120.
Most of us are familiar with Rachel’s legendary concern and self-sacrifice for her sister. This was manifest most especially in the matter of Leah’s marriage to Yaakov, arranged due to the deception of Lavan.
Yaakov had been intending to marry Rachel, of course, and had even developed a “code” (simanim) with his bride to preempt any trickery on the part of his father-in- law. Realizing, however, the profound shame that would befall her sister, Rachel transmitted the simanim to Leah. She thereby relinquished her own husband just so that her sister would not suffer eternal disgrace.
As stated, this was an example of Rachel’s exemplary care for her sister’s well-being. But the truth is, as we shall see, that Leah likewise excelled in the same area.
The pasuk emphasizes the delicate nature of Leah’s eyes — ועיני לאה רכות Chazal tell us that this was a result of the many tears she shed in response to the persistent reports about the sisters’ destiny: “הָיוּ אוֹמְרִים
שְׁנֵי בָּנִים יֵשׁ לָהּ לְרִבְקָה¨ שְׁתֵּי בָּנוֹת יֵשׁ לוֹ לְלָבָן¨ גְדוֹלָה לְגָדוֹל וּקְטַנָה לְקָטָן— It was being said that Rivkah had two sons [Eisav and Yaakov], and Lavan had two daughters [Leah and Rachel]; the elder daughter [was to marry] the elder son, and the younger daughter [was to marry] the younger son.” What was the meaning of this “prediction”? According to the simple understanding (brought down by mefarshim), the intent was that Eisav, the firstborn, would marry Leah, and Rachel was designated for Yaakov. Knowing the lowly and wicked character of Eisav, Leah cried over her own fate.
Perhaps, however, we may suggest an alternate approach. Technically speaking, it was really Yaakov who was the “older” brother. Rashi states earlier that it was for this reason that Yaakov, during birth, was grasping Eisav’s heel. Yaakov rightfully wanted to be called the “firstborn,” for it was he who was conceived first. And so, it was Yaakov who was legitimately the gadol (elder). What emerges, then, is that the prediction stating “ גְדוֹלָה לְגָדוֹל” meant that it was Leah who would be wed to Yaakov! If so, why was she crying? It would seem that she was distressed not over her own blissful fate, but for the bitter one that awaited her sister—who, it seemed, was destined for Eisav!
Indeed, we find that for some time Rachel herself was concerned that she would fall to Eisav’s lot. Rashi says explicitly that even after she was married to Yaakov, Rachel feared she would be divorced on account of her childlessness, and then Eisav would marry her. Rashi also points out that Eisav himself was hopeful that this possibility would come to fruition (see below). In any event, this casts another of Leah’s actions in a new light. We had previously discussed the events surrounding the birth of Yosef, whereby—as recorded by Rashi — it was really Leah who was initially pregnant with him. Not wanting to deprive her sister of another shevet, however, she prayed to Hashem to switch the baby’s gender. Her request was granted—Leah gave birth to Dinah, and Rachel had Yosef. With the birth of Yosef, Rachel’s connection to her husband, Yaakov, was solidified. And so, we see that Leah had once again helped Rachel avoid the potential disaster of marrying Eisav. Significantly, it was at this time that Yaakov decided to return to his father’s house in Eretz Yisrael. He turned to Lavan and declared: “ תְּנָה אֶת נָשַׁי—Allow me to take my wives.” Yaakov suddenly had the confidence to move on and face Eisav; he felt that now that Rachel had Yosef, she was safe from Eisav’s clutches.
It appears, however, that an element of the danger still lingered. Thus, we find that when they eventually did meet up with Eisav, Yosef stepped in front to shield his mother. Rashi quotes Yosef’s rationale:
שֶׁמָא יִתְלֶה בָּהּ עֵינָיו אוֹתוֹ רָשָׁע¨ אֶעֱמֹד כְּנֶגְדָהּ וְאֶעֱכְּבֶנוּ מִלְהִסְתַּכֵּל בָּה“—Perhaps this rasha will set his designs on her; I will stand and prevent him from gazing upon her.”
From all of the above, a most impressive picture emerges regarding the care and concern each sister displayed for the other. The great strength of Rachel’s character becomes even more apparent. As we know, she was moseres nefesh so that Leah could marry Yaakov—despite the looming threat that she herself would fall to Eisav’s lot. And we see how such care and concern was directed to Rachel, as Leah cried for her, davened for her, and also made tremendous personal sacrifices on her sister’s behalf. Theirs was a level of fortitude and sisterly love that was truly befitting the Imahos, and that serves as a pristine model for all of klal Yisrael.
By Rabbi Zev “Buddy” Berkowitz
