“The Lord saw that Leah was unloved, and He opened her womb, and Rachel was barren” (Genesis 29:31). “The Lord saw that Leah was unloved…” “For the Lord hears the impoverished and does not despise His prisoners” (Psalms 69:34) – Rabbi Binyamin ben Levi said: The beginning of this verse does not correspond with its end, nor does its end correspond to its beginning. The verse should have said only: “For the Lord hears the impoverished and does not despise the prisoners” or: “For the Lord hears His impoverished and…His prisoners.” Rather: “For the Lord hears the impoverished” – this is Israel, as Rabbi Yoḥanan said: Every place that impoverished [dal], poor [ani], and indigent [evyon] is stated, the verse is speaking of Israel. “And does not despise His prisoners” – these are the barren women, who are prisoners in their homes, and forlorn. But when the Holy One blessed be He remembers them with children, they stand erect. Know that Leah was the unloved one of the household, but when the Holy One blessed be He remembered her, she stood erect. That is what is written: “The Lord saw that Leah was unloved.”
Another matter, “The Lord supports all those who fall” (Psalms 145:14) – these are the barren women, who fall inside their houses. “And He straightens all who are hunched” (Psalms 145:14) – when the Holy One blessed be He remembers them with children, they stand erect. Know that it is so, as Leah was the unloved one of the household, but when the Holy One blessed be He remembered her, she stood erect. That is what is written: “The Lord saw that Leah was unloved.” “That Leah was unloved [senua]” – she performed the action of the hated [hasenuim],1Sinners, who spend their time praying for repentance. as she would say that she would marry the enemy [lasoneh],”2Esau.. These were the stipulations: The elder to the elder, and the younger to the younger. She would weep and say: ‘May it be His will that I will not fall in the portion of that wicked man.’ Rav Huna said: Prayer is powerful, as it nullified the decree. Moreover, she preceded her sister. Everyone would mock her – seafarers would mock her, wayfarers would mock her, even those sitting in the pits behind the loom would mock her. They said: ‘This Leah, her inside is not like her outside; she appears like a righteous woman, but she is not a righteous woman. Were she a righteous woman, she would not have deceived her sister.’ Rabbi Ḥanin said in the name of Rabbi Shmuel bar Rabbi Yitzḥak: When Jacob our patriarch saw the actions that Leah deceived her sister, he set his mind to divorce her. When the Holy One blessed be He remembered her with children, he said: ‘Am I divorcing the mother of these?’ Ultimately, he gave thanks for this matter. That is what is written: “Israel prostrated himself at the top of the bed [al rosh hamita]” (Genesis 47:31). Who is the rosh mitato3The mother of the majority of his children. of our patriarch Jacob? Is it not Leah? “And Rachel was barren [akara]” – Rachel was the primary of the household, just as it says: “Rachel was akara” – the primary [ikara] was Rachel. Rabbi Abba bar Kahana said: Most of the participants in the feast4The reference is to the wedding feast of Boaz and Ruth. were primarily from Leah; that is why Rachel is rendered primary5“May the Lord grant that the woman who is coming into your house will be like Rachel and like Leah” (Ruth 4:11). – Rachel was barren [akara]” – Rachel was the primary of the household. Rabbi Shimon ben Yoḥai taught: Because all the matters are dependent on Rachel, that is why Israel is called by her name: “Rachel weeps for her children” (Jeremiah 31:15). Not only is it by her name, but also by her son’s name: “Perhaps the Lord, God of hosts, will be gracious to the remnant of Joseph” (Amos 5:15). And not only by her son’s name, but by the name of her grandson, as it is stated: “Is Ephraim a dear son to me?” (Jeremiah 31:20).
“Leah conceived and bore a son, and she called his name Reuben; she said: Because the Lord saw [raa] my affliction; for now my husband will love me” (Genesis 29:32). “Leah conceived and bore a son” – Rabbi Yosei bar Ḥanina said: Four qualities were stated regarding names: There are those whose names are fair and their actions are fair; some whose names are foul and their actions are foul; some whose names are foul and their actions are fair; and some whose names are foul and their actions are fair. Their names are fair and their actions are foul – Esau. His name is Esau, but he did not perform [oseh].6He did not perform the will of God. Ishmael is his name, listen,7Ishmael means he will listen to God. but he did not listen. Their names are foul and their actions are fair – these are the members of the exile: “The children of Bakbuk,8This is an earthenware vessel. the children of Ḥakufa,9Ḥok kof – the law of the monkey. the children of Ḥarḥur”10Leḥarḥer means to incite. (Ezra 2:51), but they merited, ascended, and built the Temple. Their names are foul and their actions are foul – these are the spies: “Setur” (Numbers 13:13) – one who performs actions clandestinely [seturim]; “Gadi” (Numbers 13:11) – deserving of gallows [geradim] and lashes for rebelliousness [umeradin]. Rabbi Yosei bar Ḥanina said: Their names are fair and their actions are fair – these are the tribes. Reuben – see this son [re’u ven] among the sons. Simeon [Shimon] – listens [shome’a] to the voice of his Father in Heaven. Rabbi Yosei bar Ḥanina said: The names of the tribes are not inappropriate for them, but rather, they are appropriate for them.
“She conceived again, and bore a son, and said: Because the Lord heard that I am hated, He gave me this as well. She called his name Simeon” (Genesis 29:33). “She conceived again, and bore a son, and said: Because the Lord heard [shama] that I am hated, He gave me this as well. She called his name Simeon [Shimon]” – this one is destined to produce an enemy.11Zimri ben Salu (see Numbers 25:14). Who will heal his wound? It is Pinḥas, who is destined to be produced from Levi. “She conceived again, and bore a son, and said: Now, this time, my husband will accompany [yillaveh] me, as I have borne him three sons; therefore, he called his name Levi” (Genesis 29:34). “She conceived again, and bore a son…therefore, he called his name Levi” – Rabbi Yudan said: This Levi is destined to accompany the children to their Father in Heaven. “Therefore [al ken], he called his name” – everywhere that al ken is stated, it is a large population. “She conceived again, and bore a son, she said: This time I will thank the Lord. Therefore, she called his name Judah, and she ceased bearing” (Genesis 29:35). “She conceived again, and bore a son; she said: This time I will thank [odeh] the Lord. [Therefore, she called his name Judah [Yehuda]]” – Rabbi Berekhya in the name of Rabbi Levi: This is analogous to a priest who descended to the threshing floor. One gave him a kor12A kor is 30 seim. The equivalent of about 250 liters.of tithe, but he showed him no gratitude. And one gave him a handful of non-sacred produce, and he showed him gratitude. He [the first man] said to him: ‘My lord priest, I gave you a kor, and that one gave you only a handful, and you show gratitude to him?’ He said to him: ‘You gave me from my portion, but that one gave me from his own; that is why I showed him gratitude.’ So, because the matriarchs believed that this one would have three, and that one would have three, when Leah bore a fourth son, she said: “This time I will thank the Lord.”
That is what is written: “Take from them one staff for each [mateh mateh] patrilineal house” (Numbers 17:17) – Rabbi Yitzḥak said: My children have stumbled [matu matu]; they stumbled with the calf, they stumbled with the spies. Rabbi Levi said: Two tribes ascended to greatness – the tribe of priesthood and the tribe of kingship. You find that everything that is written regarding this one is written regarding that one: Anointment for this one, anointment for that one; mateh for this one13Numbers 17:23. and mateh for that one;14Psalms 110:2. covenant of salt for this one,15Numbers 18:19. covenant of salt for that one;16II Chronicles 13:5. “this time”17Genesis 29:34. for this one and “this time”18Genesis 29:35. for that one; crown [nezer] for this one,19Leviticus 8:9. crown [nezer] for that one;20II Kings 11:12. approach for this one21Exodus 28:1. and approach for that one;22Jeremiah 30:21. pedigree for this one23Numbers 3:1–-4. and pedigree for that one;24Ruth 4:18–22. frontplate for this one25Leviticus 8:9. and frontplate for that one.26Psalms 132:18. Rabbi Levi said: “He will not withdraw His eyes [einav] from the righteous” (Job 36:7) – “His eyes” – his likeness [eino]27He has descendants who are in his likeness. See Maharsha Megillah 13b., like the person who says: ‘The sample of [einohi] fruit.’28Somebody who wants to sell fruit shows a sample. The sample shows the quality of the entire stock. “And kings upon the throne” (Job 36:7)29This is the end of the verse quoted above, but it is not part of the flow of this passage. – Leah adopted the wisdom of thanks [hodaya], and masters of thanks [hodaya] were produced from her. Judah – “Judah recognized them, and said: She is more righteous than I”30Hodaya can also mean to acknowledge. (Genesis 38:26); David said: “Give thanks [hodu] to the Lord, for He is good,” (Psalms 136:1); Daniel said: “I thank and praise [mehoda] You, God of my fathers” (Daniel 2:23). Rachel adopted the wisdom of silence, and masters of silence were produced from her. Benjamin: “chalcedony [yashefe]” (Exodus 28:20),31This stone on the breastpiece of the High Priest had the name of Benjamin inscribed on it. there is a mouth [yesh peh]; he knew of the sale of Joseph, but did not tell. Saul: “But the matter of the kingship…he did not tell him” (I Samuel 10:16). Esther: “Esther did not disclose her birthplace or her people” (Esther 2:20). “Therefore [al ken], she called his name” – everywhere that al ken is stated, it is a large population. “And she ceased [vataamod] bearing” – who establishes [maamid] the woman’s standing in her house? It is her children.
“Rachel saw that she did not bear children for Jacob; Rachel envied her sister and she said to Jacob: Give me children, and if not, I am dead” (Genesis 30:1). “Rachel saw that she did not bear children…Rachel envied her sister” – Rabbi Yitzḥak said: It is written: “Let your heart not envy sinners; rather, be in fear of the Lord all day” (Proverbs 23:17), and you say: “Rachel envied her sister”? Rather, it teaches that she was envious of her good deeds. She said: ‘Were it not that she was a righteous woman, she would not have borne children.’ “She said to Jacob: Give me children, and if not, I am dead” – Rabbi Ishmael said: Four are considered as though they were dead: A leper, a blind person, one who has no children, and one who became impoverished. A leper, as it is written: “Please, let her not be like a corpse” (Numbers 12:12).32Aaron said this to Moses, imploring him to pray on behalf of Miriam who was afflicted with leprosy. A blind person, as it is written: “He settled me in darkness, like those long dead” (Lamentations 3:6). One who has no children, as it is stated: “Give me children, and if not, [I am] dead.” And one who became impoverished, from where is it derived? It is from the verse: “[Go, return to Egypt,] as all the men who seek your life have died” (Exodus 4:19). Were they dead? Were they not Datan and Aviram?33Datan and Aviram died with the assembly of Koraḥ, a few years later. It is, rather, that they became impoverished.
“Jacob’s wrath was enflamed at Rachel; he said: Am I in place of God, who withheld from you fruit of the womb?” (Genesis 30:2). “She said: Here is my maidservant Bilha, consort with her and she shall bear upon my knees, and I shall be built through her” (Genesis 30:3). “Jacob’s wrath was enflamed at Rachel” – the Rabbis of the South said in the name of Rabbi Alexandri in the name of Rabbi Yoḥanan: “Should the wise answer with empty counsel” (Job 15:2) – this is Abraham: “Abram heeded Sarah’s voice” (Genesis 16:2).34Abraham did not conclude from Sarah's request that he should pray on her behalf, as she intended. Rather, he took her literally, and took Hagar for a wife (Etz Yosef). “And have the east wind35The east wind can refer to a strong wind. Anger is being compared to a wind. fill his belly” (Job 15:2) – this is Jacob: “Jacob’s wrath was enflamed at Rachel; he said…” The Holy One blessed be He said to him: ‘Is that the way one answers the distressed? As you live, your sons are destined to stand before her son.’36Joseph. “Am I in place of God, who withheld from you fruit of the womb?” – He has withheld from you, He has not withheld from me. She said to him: ‘Did your father do thus to your mother? Did he not gird his loins opposite her?’37Did he not pray for her to bear a child? He said to her: ‘My father had no children, but I have children.’ She said to him: ‘But your grandfather did not have children, and he girded his loins opposite her.’ He said to her: ‘You can do just as she did for my grandfather.’ She said to him: ‘What did she do?’ He said to her: ‘She introduced her rival wife into her household.’ She said to him: ‘If that is the matter that is preventing it: “Here is my maidservant Bilha, consort with her”’ – just as that one was built through her rival wife, this one too was built through her rival wife. “Rachel said: God judged me, and also heard my voice, and gave me a son; therefore, she called his name Dan” (Genesis 30:6). “Rachel said: God judged me” – He judged me and convicted me; He judged me and exonerated me. He judged me and convicted me, as it is stated: “And Rachel was barren” (Genesis 29:31). He judged me and exonerated me – “He gave me a son.” “Therefore [al ken], she called his name Dan” – everywhere that al ken is stated, it is a large population.
“And she conceived again, and Rachel’s maidservant Bilha gave birth to a second son to Jacob” (Genesis 30:7). “Rachel said: I engaged in a great struggle with my sister, and also prevailed; she called his name Naphtali” (Genesis 30:8). “Rachel said: I engaged in a great struggle [naftulei]” – I adorned myself, I persuaded, I exalted my sister over me. Rabbi Yoḥanan said: [Rachel said:] ‘I should have been a bride [ninafa] before my sister. Had I sent and said to him: Be aware that they are deceiving you, would he not have left? Instead, I said: If I am not worthy that the world will be built from me, let it be built from my sister.’ Another matter, naftulei – ‘Were all the maneuvers [pitulaya] not for me? Did Jacob not go to Laban only for me?’ Another matter, ‘is the juice [nofet] not mine? – The matters of Torah, in whose regard it is stated: “And the juice [nofet] of ripe fruit” (Psalms 19:11), will be stated in the portion of Naphtali.38The city of Tiberias.
“Zilpa, Leah’s maidservant, bore Jacob a son” (Genesis 30:10). “Zilpa, Leah’s maidservant, bore” – regarding all of them, “she conceived” is written, but here, “bore.” It is that she was a young woman, and her pregnancy was not conspicuous. “Leah said: Fortune has come; she called his name Gad” (Genesis 30:11). “Leah said: Fortune [gad] has come” – the fortune of the house has come; the fortune of the world has come; the one who is destined to come and cut down the foundation of the idol worshippers. Who is it? It is Elijah. From whom did Elijah descend? Rabbi Eliezer said: From Benjamin, as it is written: “Yaareshya, Eliya, and Zikhri were the sons of Yeroḥam…all these are the children of Benjamin” (I Chronicles 8:27, 40). Rabbi Nehorai said: He descended from Gad. That is what is written: “Elijah the Tishbite, of the residents of Gilad” (I Kings 17:1). Rabbi Pilipi bar Nehorai said:39The proper reading is: Rabbi Pilipi said to Rabbi Nehorai. What40The proper reading is: Mai – what, not man – who. did you see that led you to say so? He said to him: It is as it is written: “Their41The previous verse states: “Moses gave to the tribe of Gad, to the children of Gad, according to their families” (Joshua 13:24). border was Yazer, and all the cities of the Gilad” (Joshua 13:25). How does Rabbi Eliezer understand the verse of Rabbi Nehorai: “From the residents of Gilad”? It is from those who sat in the Chamber of Hewn Stone.42It was in the Temple – a memorial [gal ve’ed] for the nations of the world (Shir HaShirim Rabba 4:4). How does Rabbi Nehorai realize the verse of Rabbi Eliezer: “Yaareshya, Eliya”? These are to be expounded as midrash. When the Holy One blessed be He would cause His world to quake [leharish], he43Elijah [Eliya]. would mention the merit of the patriarchs. ”The sons of Yeroḥam” – the Holy One blessed be He would become filled with mercy upon His world. One time, our Rabbis disputed regarding the matter: These say: 'Descended from Gad, and these say: Descended from Benjamin. He came and stood before them. He said to them: ‘Our Rabbis, why are you disputing in my regard? I am from the children of the children of Rachel.’
"Zilpa the maidservant of Leah gave birth to a second son to Jacob" (30:12). “Leah said: In my happiness, as women will be happy for me; she called his name Asher” (Genesis 30:13). “Leah said: In my happiness [beoshri], as women will be happy for me” – saying: ‘Happy is the one who merited this.’ Rabbi Levi said: Asher never stayed the night in an inn.44Asher’s portion in the Land of Israel was able to provide his tribe with all their needs; they did not need to travel to earn a livelihood. He inherited peaks with castles, what Judah did not inherit in his lands. That is what is written: “The sons of Asher: Yimna, Yishva, Yishvi, Beria, and Serah their sister…he was the father of Birzayit” (I Chronicles 7:30–31). Rabbi Levi and Rabbi Simon, Rabbi Levi said: It is because their daughters were beautiful and were married to priests who were anointed with the anointing oil, olive [zayit] oil. Rabbi Simon said: They were married to kings who were anointed with olive [zayit] oil.
וַיַּרְא ה' כִּי שְׂנוּאָה לֵאָה וגו' (בראשית כט, לא), (תהלים סט, לד): כִּי שֹׁמֵעַ אֶל אֶבְיוֹנִים ה' וְאֶת אֲסִירָיו לֹא בָזָה, אָמַר רַבִּי בִּנְיָמִין בֶּן לֵוִי לֹא רֹאשׁוֹ שֶׁל פָּסוּק הַזֶּה סוֹפוֹ וְלֹא סוֹפוֹ רֹאשׁוֹ, לֹא הָיָה צָרִיךְ קְרָא לְמֵימַר אֶלָּא כִּי שׁוֹמֵעַ אֶל אֶבְיוֹנִים וְאֶת אֲסִירִים לֹא בָזָה, אוֹ כִּי שׁוֹמֵעַ אֶל אֶבְיוֹנָיו ה' וְאֶת אֲסִירָיו וגו', אֶלָּא כִּי שֹׁמֵעַ אֶל אֶבְיוֹנִים ה', אֵלּוּ יִשְׂרָאֵל, דְּאָמַר רַבִּי יוֹחָנָן בְּכָל מָקוֹם שֶׁנֶּאֱמַר דַּל עָנִי וְאֶבְיוֹן, בְּיִשְׂרָאֵל הַכָּתוּב מְדַבֵּר, וְאֶת אֲסִירָיו לֹא בָזָה, אֵלּוּ הָעֲקָרוֹת שֶׁהֵן אֲסוּרוֹת בְּתוֹךְ בָּתֵּיהֶן וַעֲלוּבוֹת, וְכֵיוָן שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא פּוֹקְדָן בְּבָנִים הֵן נִזְקָפוֹת. תֵּדַע לְךָ שֶׁכֵּן לֵאָה שְׂנוּאַת הַבַּיִת הָיְתָה, וְכֵיוָן שֶׁפְּקָדָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא נִזְקָפָה, הֲדָא הוּא דִכְתִיב: וַיַּרְא ה' כִּי שְׂנוּאָה לֵאָה.
“The Lord saw that Leah was unloved, and He opened her womb, and Rachel was barren” (Genesis 29:31).
“The Lord saw that Leah was unloved…” “For the Lord hears the impoverished and does not despise His prisoners” (Psalms 69:34) – Rabbi Binyamin ben Levi said: The beginning of this verse does not correspond with its end, nor does its end correspond to its beginning. The verse should have said only: “For the Lord hears the impoverished and does not despise the prisoners” or: “For the Lord hears His impoverished and…His prisoners.” Rather: “For the Lord hears the impoverished” – this is Israel, as Rabbi Yoḥanan said: Every place that impoverished [dal], poor [ani], and indigent [evyon] is stated, the verse is speaking of Israel. “And does not despise His prisoners” – these are the barren women, who are prisoners in their homes, and forlorn. But when the Holy One blessed be He remembers them with children, they stand erect. Know that Leah was the unloved one of the household, but when the Holy One blessed be He remembered her, she stood erect. That is what is written: “The Lord saw that Leah was unloved.”
דָּבָר אַחֵר (תהלים קמה, יד): סוֹמֵךְ ה' לְכָל הַנֹּפְלִים, אֵלּוּ הָעֲקָרוֹת, שֶׁהֵם נוֹפְלִין בְּתוֹךְ בָּתֵּיהֶם. (תהלים קמה, יד): וְזוֹקֵף לְכָל הַכְּפוּפִים, כֵּיוָן שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא פּוֹקְדָן בְּבָנִים הֵן נִזְקָפוֹת. תֵּדַע לְךָ שֶׁכֵּן לֵאָה שְׂנוּאַת הַבַּיִת הָיְתָה וְכֵיוָן שֶׁפְּקָדָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא נִזְקָפָה, הֲדָא הוּא דִכְתִיב: וַיַּרְא ה' כִּי שְׂנוּאָה לֵאָה, כִּי שְׂנוּאָה לֵאָה שֶׁעָשְׂתָה כְּמַעֲשֵׂה הַשְּׂנוּאִים, שֶׁהָיְתָה אוֹמֶרֶת לְהִנָּשֵׂא לַשֹּׂוֹנֵא [נסח אחר: שהיתה אמורה לשונא], שֶׁכָּךְ הָיוּ הַתְּנָאִים שֶׁיְּהֵא גָדוֹל נוֹשֵׂא לַגְּדוֹלָה וְהַקָּטָן נוֹשֵׂא לַקְּטַנָּה, וְהָיְתָה בּוֹכָה וְאוֹמֶרֶת יְהִי רָצוֹן שֶׁלֹא אֶפֹּל בְּחֶלְקוֹ שֶׁל רָשָׁע. אָמַר רַב הוּנָא קָשָׁה הִיא הַתְּפִלָּה שֶׁבִּטְלָה אֶת הַגְּזֵרָה, וְלֹא עוֹד אֶלָּא שֶׁקָּדְמָה לַאֲחוֹתָהּ, וְהָיוּ הַכֹּל סוֹנְטִין בָּהּ, מְפָרְשֵׂי יַמִּים הָיוּ סוֹנְטִין בָּהּ, מְהַלְּכֵי דְרָכִים הָיוּ סוֹנְטִין בָּהּ, אַף הַגִּתִּיּוֹת מֵאֲחוֹרֵי הַקּוּרִים הָיוּ סוֹנְטִין בָּהּ וְהָיוּ אוֹמְרִים לֵאָה זוֹ אֵין סִתְרָהּ כְּגִלּוּיָהּ, נִרְאָה צַדֶּקֶת וְאֵינָהּ צַדֶּקֶת, אִלּוּ הָיְתָה צַדֶּקֶת לֹא הָיְתָה מְרַמָּה בַּאֲחוֹתָהּ. רַבִּי חָנִין בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר רַבִּי יִצְחָק אָמַר, כֵּיוָן שֶׁרָאָה אָבִינוּ יַעֲקֹב מַעֲשִׂים שֶׁרִמָּה לֵאָה בַּאֲחוֹתָהּ, נָתַן דַּעְתּוֹ לְגָרְשָׁהּ, וְכֵיוָן שֶׁפְּקָדָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא בְּבָנִים, אָמַר לְאִמָּן שֶׁל אֵלּוּ אֲנִי מְגָרֵשׁ, וּבַסּוֹף הוּא מוֹדֶה עַל הַדָּבָר, הֲדָא הוּא דִכְתִיב (בראשית מז, לא): וַיִּשְׁתַּחוּ יִשְׂרָאֵל עַל רֹאשׁ הַמִּטָּה, מִי הָיָה רֹאשׁ מִטָּתוֹ שֶׁל אָבִינוּ יַעֲקֹב לֹא לֵאָה. וְרָחֵל עֲקָרָה, אָמַר רַבִּי יִצְחָק, רָחֵל הָיְתָה עִקָּרוֹ שֶׁל בַּיִת, כְּמָה שֶׁנֶּאֱמַר: וְרָחֵל עֲקָרָה, עִקָּרָה רָחֵל. אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא רֹב מְסֻבִּין עִקָּר שֶׁל לֵאָה הָיוּ, לְפִיכָךְ עוֹשִׂים רָחֵל עִקָּר, וְרָחֵל עֲקָרָה, רָחֵל הָיְתָה עִקָּרוֹ שֶׁל בַּיִת. תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, לְפִי שֶׁכָּל הַדְּבָרִים תְּלוּיִין בְּרָחֵל, לְפִיכָךְ נִקְרְאוּ יִשְׂרָאֵל עַל שְׁמָהּ (ירמיה לא, טו): רָחֵל מְבַכָּה עַל בָּנֶיהָ. וְלֹא סוֹף דָּבָר לִשְׁמָהּ, אֶלָּא לְשֵׁם בְּנָה (עמוס ה, טו): אוּלַי יֶחֱנַן ה' צְבָאוֹת שְׁאֵרִית יוֹסֵף. וְלֹא סוֹף דָּבָר לְשֵׁם בְּנָהּ, אֶלָּא לְשֵׁם בֶּן בְּנָהּ, שֶׁנֶּאֱמַר (ירמיה לא, יט): הֲבֵן יַקִּיר לִי אֶפְרַיִם.
Another matter, “The Lord supports all those who fall” (Psalms 145:14) – these are the barren women, who fall inside their houses. “And He straightens all who are hunched” (Psalms 145:14) – when the Holy One blessed be He remembers them with children, they stand erect. Know that it is so, as Leah was the unloved one of the household, but when the Holy One blessed be He remembered her, she stood erect. That is what is written: “The Lord saw that Leah was unloved.”. These were the stipulations: The elder to the elder, and the younger to the younger. She would weep and say: ‘May it be His will that I will not fall in the portion of that wicked man.’ Rav Huna said: Prayer is powerful, as it nullified the decree. Moreover, she preceded her sister. Everyone would mock her – seafarers would mock her, wayfarers would mock her, even those sitting in the pits behind the loom would mock her. They said: ‘This Leah, her inside is not like her outside; she appears like a righteous woman, but she is not a righteous woman. Were she a righteous woman, she would not have deceived her sister.’
“That Leah was unloved [senua]” – she performed the action of the hated [hasenuim],1Sinners, who spend their time praying for repentance. as she would say that she would marry the enemy [lasoneh],”2Esau.
Rabbi Ḥanin said in the name of Rabbi Shmuel bar Rabbi Yitzḥak: When Jacob our patriarch saw the actions that Leah deceived her sister, he set his mind to divorce her. When the Holy One blessed be He remembered her with children, he said: ‘Am I divorcing the mother of these?’ Ultimately, he gave thanks for this matter. That is what is written: “Israel prostrated himself at the top of the bed [al rosh hamita]” (Genesis 47:31). Who is the rosh mitato3The mother of the majority of his children. of our patriarch Jacob? Is it not Leah?
“And Rachel was barren [akara]” – Rachel was the primary of the household, just as it says: “Rachel was akara” – the primary [ikara] was Rachel. Rabbi Abba bar Kahana said: Most of the participants in the feast4The reference is to the wedding feast of Boaz and Ruth. were primarily from Leah; that is why Rachel is rendered primary5“May the Lord grant that the woman who is coming into your house will be like Rachel and like Leah” (Ruth 4:11). – Rachel was barren [akara]” – Rachel was the primary of the household.
Rabbi Shimon ben Yoḥai taught: Because all the matters are dependent on Rachel, that is why Israel is called by her name: “Rachel weeps for her children” (Jeremiah 31:15). Not only is it by her name, but also by her son’s name: “Perhaps the Lord, God of hosts, will be gracious to the remnant of Joseph” (Amos 5:15). And not only by her son’s name, but by the name of her grandson, as it is stated: “Is Ephraim a dear son to me?” (Jeremiah 31:20).
וַתַּהַר לֵאָה וַתֵּלֶד בֵּן (בראשית כט, לב), אָמַר רַבִּי יוֹסֵי בַּר חֲנִינָא אַרְבַּע מִדּוֹת נֶאֶמְרוּ בְּשֵׁמוֹת, יֵשׁ שֶׁשְּׁמוֹתָם נָאִים וּמַעֲשֵׂיהֶם נָאִים. יֵשׁ שֶׁשְּׁמוֹתָם כְּעוּרִים וּמַעֲשֵׂיהֶם כְּעוּרִים. יֵשׁ שֶׁשְּׁמוֹתֵיהֶן כְּעוּרִים וּמַעֲשֵׂיהֶם נָאִים. וְיֵשׁ שֶׁשְּׁמוֹתָן נָאִים וּמַעֲשֵׂיהֶם כְּעוּרִים. שְׁמוֹתֵיהֶן נָאִים וּמַעֲשֵׂיהֶם כְּעוּרִים, עֵשָׂו, שְׁמוֹ עֵשָׂו וְאֵינוֹ עוֹשֶׂה. יִשְׁמָעֵאל שְׁמוֹ, שׁוֹמֵעַ וְאֵינוֹ שׁוֹמֵעַ. שְׁמוֹתָן כְּעוּרִים וּמַעֲשֵׂיהֶם נָאִים, אֵלּוּ בְּנֵי הַגּוֹלָה (עזרא ב, נא): בְּנֵי בַקְבּוּק בְּנֵי חֲקוּפָא בְּנֵי חַרְחוּר, וְזָכוּ וְעָלוּ וּבָנוּ בֵּית הַמִּקְדָּשׁ. שְׁמוֹתֵיהֶן כְּעוּרִים וּמַעֲשֵׂיהֶן כְּעוּרִים, אֵלּוּ הַמְרַגְּלִים (במדבר יג, יג): סְתוּר בֶּן סְתוּרִים, (במדבר יג, יא): גַּדִּי גְּרָדִים וּמְרָדִין. אָמַר רַבִּי יוֹסֵי בַּר חֲנִינָא שְׁמוֹתֵיהֶן נָאִים וּמַעֲשֵׂיהֶן נָאִים אֵלּוּ הַשְּׁבָטִים, רְאוּבֵן, רְאוּ בֵן בֵּין הַבָּנִים. שִׁמְעוֹן, שׁוֹמֵעַ בְּקוֹל אָבִיו שֶׁבַּשָּׁמָיִם. אָמַר רַבִּי יוֹסֵי בַּר חֲנִינָא אֵין שְׁמוֹתָם שֶׁל שְׁבָטִים עָכוּר לָהֶם, אֶלָּא חָפוּת לָהֶם.
“Leah conceived and bore a son, and she called his name Reuben; she said: Because the Lord saw [raa] my affliction; for now my husband will love me” (Genesis 29:32).
“Leah conceived and bore a son” – Rabbi Yosei bar Ḥanina said: Four qualities were stated regarding names: There are those whose names are fair and their actions are fair; some whose names are foul and their actions are foul; some whose names are foul and their actions are fair; and some whose names are foul and their actions are fair.
Their names are fair and their actions are foul – Esau. His name is Esau, but he did not perform [oseh].6He did not perform the will of God. Ishmael is his name, listen,7Ishmael means he will listen to God. but he did not listen.
Their names are foul and their actions are fair – these are the members of the exile: “The children of Bakbuk,8This is an earthenware vessel. the children of Ḥakufa,9Ḥok kof – the law of the monkey. the children of Ḥarḥur”10Leḥarḥer means to incite. (Ezra 2:51), but they merited, ascended, and built the Temple.
Their names are foul and their actions are foul – these are the spies: “Setur” (Numbers 13:13) – one who performs actions clandestinely [seturim]; “Gadi” (Numbers 13:11) – deserving of gallows [geradim] and lashes for rebelliousness [umeradin].
Rabbi Yosei bar Ḥanina said: Their names are fair and their actions are fair – these are the tribes. Reuben – see this son [re’u ven] among the sons. Simeon [Shimon] – listens [shome’a] to the voice of his Father in Heaven. Rabbi Yosei bar Ḥanina said: The names of the tribes are not inappropriate for them, but rather, they are appropriate for them.
וַתַּהַר עוֹד וַתֵּלֶד בֵּן וַתֹּאמֶר כִּי שָׁמַע ה' כִּי שְׂנוּאָה אָנֹכִי וַיִּתֶּן לִי גַּם אֶת זֶה וַתִּקְרָא אֶת שְׁמוֹ שִׁמְעוֹן (בראשית כט, לג), זֶה עָתִיד לְהַעֲמִיד שׂוֹנֵא, וּמִי מְרַפֵּא מַכָּתוֹ, גַּם אֶת זֶה, פִּינְחָס, שֶׁהוּא עָתִיד לַעֲמֹד מִלֵּוִי. (בראשית כט, לד): וַתַּהַר וַתֵּלֶד בֵּן וגו' עַל כֵּן קָרָא שְׁמוֹ לֵוִי, רַבִּי יוּדָן אָמַר לֵוִי זֶה עָתִיד לְלַוּוֹת אֶת הַבָּנִים לַאֲבִיהֶן שֶׁבַּשָּׁמַיִם. עַל כֵּן קָרָא שְׁמוֹ, בְּכָל מָקוֹם שֶׁנֶּאֱמַר עַל כֵּן מְרֻבֶּה בְּאֻכְלוּסִין. (בראשית כט, לה): וַתַּהַר עוֹד וַתֵּלֶד בֵּן וַתֹּאמֶר הַפַּעַם אוֹדֶה אֶת ה', רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי לֵוִי לְכֹהֵן שֶׁיָּרַד לַגּוֹרֶן נָתַן לוֹ אֶחָד כּוֹר שֶׁל מַעֲשֵׂר וְלֹא הֶחֱזִיק לוֹ טוֹבָה, וְאֶחָד נָתַן לוֹ קֹמֶץ שֶׁל חֻלִּין וְהֶחֱזִיק לוֹ טוֹבָה, אֲמַר לֵיהּ אֲדוֹנִי הַכֹּהֵן אֲנִי נָתַתִּי לְךָ כּוֹר וְזֶה לֹא נָתַן לְךָ אֶלָּא קֹמֶץ וְאַתָּה מַחֲזִיק לוֹ טוֹבָה. אָמַר לֵיהּ אַתְּ מֵחֶלְקִי נָתַתָּ לִי, אֲבָל זֶה נוֹתֵן לִי מִשֶּׁלּוֹ, לְפִיכָךְ אֲנִי מַחֲזִיק לוֹ טוֹבָה. כָּךְ לְפִי שֶׁהָיוּ אִמָּהוֹת סְבוּרוֹת שֶׁזּוֹ מַעֲמֶדֶת שְׁלשָׁה וְזוֹ מַעֲמֶדֶת שְׁלשָׁה, וְכֵיוָן שֶׁיָּלְדָה לֵאָה בֵּן רְבִיעִי, אָמְרָה: הַפַּעַם אוֹדֶה אֶת ה'.
“She conceived again, and bore a son, and said: Because the Lord heard that I am hated, He gave me this as well. She called his name Simeon” (Genesis 29:33).
“She conceived again, and bore a son, and said: Because the Lord heard [shama] that I am hated, He gave me this as well. She called his name Simeon [Shimon]” – this one is destined to produce an enemy.11Zimri ben Salu (see Numbers 25:14). Who will heal his wound? It is Pinḥas, who is destined to be produced from Levi.
“She conceived again, and bore a son, and said: Now, this time, my husband will accompany [yillaveh] me, as I have borne him three sons; therefore, he called his name Levi” (Genesis 29:34).
“She conceived again, and bore a son…therefore, he called his name Levi” – Rabbi Yudan said: This Levi is destined to accompany the children to their Father in Heaven.
“Therefore [al ken], he called his name” – everywhere that al ken is stated, it is a large population.
“She conceived again, and bore a son, she said: This time I will thank the Lord. Therefore, she called his name Judah, and she ceased bearing” (Genesis 29:35).
“She conceived again, and bore a son; she said: This time I will thank [odeh] the Lord. [Therefore, she called his name Judah [Yehuda]]” – Rabbi Berekhya in the name of Rabbi Levi: This is analogous to a priest who descended to the threshing floor. One gave him a kor12A kor is 30 seim. The equivalent of about 250 liters. of tithe, but he showed him no gratitude. And one gave him a handful of non-sacred produce, and he showed him gratitude. He [the first man] said to him: ‘My lord priest, I gave you a kor, and that one gave you only a handful, and you show gratitude to him?’ He said to him: ‘You gave me from my portion, but that one gave me from his own; that is why I showed him gratitude.’ So, because the matriarchs believed that this one would have three, and that one would have three, when Leah bore a fourth son, she said: “This time I will thank the Lord.”
הֲדָא הוּא דִכְתִיב (במדבר יז, יז): וְקַח מֵאִתָּם מַטֶּה מַטֶּה לְבֵית אָב, רַבִּי יִצְחָק אָמַר מָטוּ מָטוּ בָנַי מָטוּ בָּעֵגֶל מָטוּ בַּמְּרַגְּלִים. רַבִּי לֵוִי אָמַר עָלוּ בָּהֶם שְׁנֵי שְׁבָטִים, שֵׁבֶט כְּהֻנָּה וְשֵׁבֶט מַלְכוּת. אַתְּ מוֹצֵא שֶׁכָּל מַה שֶּׁכָּתוּב בָּזֶה כָּתוּב בָּזֶה, בָּזֶה מְשִׁיחָה וּבָזֶה מְשִׁיחָה. בָּזֶה מַטֶּה וּבָזֶה מַטֶּה. בָּזֶה בְּרִית מֶלַח וּבָזֶה בְּרִית מֶלַח. בָּזֶה פַּעַם וּבָזֶה פַּעַם. בָּזֶה נֵזֶר וּבָזֶה נֵזֶר. בָּזֶה קְרִיבָה וּבָזֶה קְרִיבָה. בָּזֶה שַׁלְשֶׁלֶת יוּחָסִין וּבָזֶה שַׁלְשֶׁלֶת יוּחָסִין. בָּזֶה צִיץ וּבָזֶה צִיץ. אָמַר רַבִּי לֵוִי (איוב לו, ז): לֹא יִגְרַע מִצַּדִּיק עֵינָיו, עֵינוֹהִי דֻּגְמַת דִּידֵיהּ, כְּאִינַשׁ דַּאֲמַר עֵינוֹהִי דְּפוּרְיָה. (איוב לו, ז): וְאֶת מְלָכִים לַכִּסֵּא, לֵאָה תָּפְסָה פֶּלֶךְ הוֹדָיָה, וְעָמְדוּ הֵימֶנָּה בַּעֲלֵי הוֹדָיָה, יְהוּדָה (בראשית לח, כו): וַיַּכֶּר יְהוּדָה וַיֹּאמֶר צָדְקָה מִמֶּנִּי. דָּוִד אָמַר (תהלים קלו, א): הוֹדוּ לַה' כִּי טוֹב. דָּנִיֵּאל אָמַר (דניאל ב, כג): לָךְ אֱלָהּ אֲבָהָתִי מְהוֹדֵא וּמְשַׁבַּח אֲנָה, רָחֵל תָּפְסָה פֶּלֶךְ שְׁתִיקָה, וְעָמְדוּ כָּל בָּנֶיהָ בַּעֲלֵי מִסְטִירִין. בִּנְיָמִין (שמות כח, כ): יָשְׁפֵה, יֵשׁ פֶּה, יוֹדֵעַ בִּמְכִירָתוֹ שֶׁל יוֹסֵף וְאֵינוֹ מַגִּיד. שָׁאוּל (שמואל א י, טז): וְאֶת דְּבַר הַמְּלוּכָה לֹא הִגִּיד לוֹ. אֶסְתֵּר (אסתר ב, כ): אֵין אֶסְתֵּר מַגֶּדֶת מוֹלַדְתָּהּ וְאֶת עַמָּהּ. עַל כֵּן קָרְאָה שְׁמוֹ יְהוּדָה, בְּכָל מָקוֹם שֶׁנֶּאֱמַר עַל כֵּן מְרֻבֶּה בְּאֻכְלוּסִין. וַתַּעֲמֹד מִלֶּדֶת, אָמַר רַבִּי אָמִי מִי מַעֲמִיד רַגְלָהּ שֶׁל אִשָּׁה בְּתוֹךְ בֵּיתָהּ, בָּנֶיהָ.
That is what is written: “Take from them one staff for each [mateh mateh] patrilineal house” (Numbers 17:17) – Rabbi Yitzḥak said: My children have stumbled [matu matu]; they stumbled with the calf, they stumbled with the spies. Rabbi Levi said: Two tribes ascended to greatness – the tribe of priesthood and the tribe of kingship. You find that everything that is written regarding this one is written regarding that one: Anointment for this one, anointment for that one; mateh for this one13Numbers 17:23. and mateh for that one;14Psalms 110:2. covenant of salt for this one,15Numbers 18:19. covenant of salt for that one;16II Chronicles 13:5. “this time”17Genesis 29:34. for this one and “this time”18Genesis 29:35. for that one; crown [nezer] for this one,19Leviticus 8:9. crown [nezer] for that one;20II Kings 11:12. approach for this one21Exodus 28:1. and approach for that one;22Jeremiah 30:21. pedigree for this one23Numbers 3:1–-4. and pedigree for that one;24Ruth 4:18–22. frontplate for this one25Leviticus 8:9. and frontplate for that one.26Psalms 132:18.
Rabbi Levi said: “He will not withdraw His eyes [einav] from the righteous” (Job 36:7) – “His eyes” – his likeness [eino]27He has descendants who are in his likeness. See Maharsha Megillah 13b., like the person who says: ‘The sample of [einohi] fruit.’28Somebody who wants to sell fruit shows a sample. The sample shows the quality of the entire stock. “And kings upon the throne” (Job 36:7)29This is the end of the verse quoted above, but it is not part of the flow of this passage. – Leah adopted the wisdom of thanks [hodaya], and masters of thanks [hodaya] were produced from her. Judah – “Judah recognized them, and said: She is more righteous than I”30Hodaya can also mean to acknowledge. (Genesis 38:26); David said: “Give thanks [hodu] to the Lord, for He is good,” (Psalms 136:1); Daniel said: “I thank and praise [mehoda] You, God of my fathers” (Daniel 2:23).
Rachel adopted the wisdom of silence, and masters of silence were produced from her. Benjamin: “chalcedony [yashefe]” (Exodus 28:20),31This stone on the breastpiece of the High Priest had the name of Benjamin inscribed on it. there is a mouth [yesh peh]; he knew of the sale of Joseph, but did not tell. Saul: “But the matter of the kingship…he did not tell him” (I Samuel 10:16). Esther: “Esther did not disclose her birthplace or her people” (Esther 2:20).
“Therefore [al ken], she called his name” – everywhere that al ken is stated, it is a large population.
“And she ceased [vataamod] bearing” – who establishes [maamid] the woman’s standing in her house? It is her children.
וַתֵּרֶא רָחֵל כִּי לֹא יָלְדָה וגו' וַתְּקַנֵּא רָחֵל בַּאֲחֹתָהּ (בראשית ל, א), אָמַר רַבִּי יִצְחָק, כְּתִיב (משלי כג, יז): אַל יְקַנֵּא לִבְּךָ בַּחַטָּאִים כִּי אִם בְּיִרְאַת ה' כָּל הַיּוֹם, וְאַתְּ אֲמַרְתְּ וַתְּקַנֵּא רָחֵל בַּאֲחֹתָהּ, אֶלָּא מְלַמֵּד שֶׁקִּנְּאַתָּה בְּמַעֲשֶׂיהָ הַטּוֹבִים, אָמְרָה אִלּוּלֵי שֶׁהִיא צַדֶּקֶת לֹא הָיְתָה יוֹלֶדֶת. וַתֹּאמֶר אֶל יַעֲקֹב הָבָה לִי בָנִים וְאִם אַיִן מֵתָה אָנֹכִי, אָמַר רַבִּי שְׁמוּאֵל אַרְבָּעָה חֲשׁוּבִים כְּמֵתִים, מְצֹרָע, וְסוּמָא, וּמִי שֶׁאֵין לוֹ בָנִים, וּמִי שֶׁיָּרַד מִנְּכָסָיו. מְצֹרָע, דִּכְתִיב (במדבר יב, יב): אַל נָא תְהִי כַּמֵּת. סוּמָא, דִּכְתִיב (איכה ג, ו): בְּמַחֲשַׁכִּים הוֹשִׁיבַנִּי כְּמֵתֵי עוֹלָם. מִי שֶׁאֵין לוֹ בָנִים מִנַּיִן, שֶׁנֶּאֱמַר: הָבָה לִי בָנִים וְאִם אַיִן מֵתָה וגו'. וּמִי שֶׁיָּרַד מִנְּכָסָיו מִנַּיִן, שֶׁנֶּאֱמַר (שמות ד, יט): כִּי מֵתוּ כָּל הָאֲנָשִׁים הַמְבַקְּשִׁים אֶת נַפְשֶׁךָ, וְכִי מֵתִים הָיוּ וַהֲלוֹא דָּתָן וַאֲבִירָם הָיוּ, אֶלָּא שֶׁיָּרְדוּ מִנִּכְסֵיהֶן.
“Rachel saw that she did not bear children for Jacob; Rachel envied her sister and she said to Jacob: Give me children, and if not, I am dead” (Genesis 30:1).
“Rachel saw that she did not bear children…Rachel envied her sister” – Rabbi Yitzḥak said: It is written: “Let your heart not envy sinners; rather, be in fear of the Lord all day” (Proverbs 23:17), and you say: “Rachel envied her sister”? Rather, it teaches that she was envious of her good deeds. She said: ‘Were it not that she was a righteous woman, she would not have borne children.’
“She said to Jacob: Give me children, and if not, I am dead” – Rabbi Ishmael said: Four are considered as though they were dead: A leper, a blind person, one who has no children, and one who became impoverished. A leper, as it is written: “Please, let her not be like a corpse” (Numbers 12:12).32Aaron said this to Moses, imploring him to pray on behalf of Miriam who was afflicted with leprosy. A blind person, as it is written: “He settled me in darkness, like those long dead” (Lamentations 3:6). One who has no children, as it is stated: “Give me children, and if not, [I am] dead.” And one who became impoverished, from where is it derived? It is from the verse: “[Go, return to Egypt,] as all the men who seek your life have died” (Exodus 4:19). Were they dead? Were they not Datan and Aviram?33Datan and Aviram died with the assembly of Koraḥ, a few years later. It is, rather, that they became impoverished.
וַיִּחַר אַף יַעֲקֹב בְּרָחֵל (בראשית ל, ב), רַבָּנָן דְּרוֹמָאָה בְּשֵׁם רַבִּי אֲלֶכְּסַנְדְּרִי בְּשֵׁם רַבִּי יוֹחָנָן אָמַר (איוב טו, ב): הֶחָכָם יַעֲנֶה דַּעַת רוּחַ, זֶה אַבְרָהָם, (בראשית טז, ב): וַיִּשְׁמַע אַבְרָם לְקוֹל שָׂרָי. (איוב טו, ב): וִימַלֵּא קָדִים בִּטְנוֹ, זֶה יַעֲקֹב, וַיִּחַר אַף יַעֲקֹב בְּרָחֵל וַיֹּאמֶר וגו', אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא כָּךְ עוֹנִים אֶת הַמְּעִיקוֹת, חַיֶּיךָ שֶׁבָּנֶיךָ עֲתִידִים לַעֲמֹד לִפְנֵי בְּנָה. וַיֹּאמֶר הֲתַחַת אֱלֹהִים אָנֹכִי אֲשֶׁר מָנַע מִמֵּךְ פְּרִי בָטֶן, מִמֵּךְ מָנַע מִמֶּנִּי לֹא מָנַע. אָמְרָה לוֹ כָּךְ עָשָׂה אָבִיךָ לְאִמְּךָ, לֹא חָגַר מָתְנָיו כְּנֶגְדָהּ. אָמַר לָהּ אָבִי לֹא הָיָה לוֹ בָנִים אֲבָל אֲנִי יֵשׁ לִי בָנִים. אָמְרָה לוֹ וּזְקֶינְךָ לֹא הָיָה לוֹ בָנִים, וְחָגַר מָתְנָיו כְּנֶגֶד שָׂרָה. אָמַר לָהּ יְכוֹלָה אַתְּ לַעֲשׂוֹת כְּשֵׁם שֶׁעָשְׂתָה זְקֶנְתִּי. אָמְרָה לוֹ מֶה עָשְׂתָה, אָמַר לָהּ הִכְנִיסָה צָרָתָהּ לְתוֹךְ בֵּיתָהּ. אָמְרָה לוֹ אִם הַדָּבָר הַזֶּה מְעַכֵּב (בראשית ל, ג): הִנֵּה אֲמָתִי בִלְהָה בֹּא אֵלֶיהָ וְאִבָּנֶה גַּם אָנֹכִי, מַה זּוֹ נִבְנֵית עַל יְדֵי צָרָתָהּ אַף זוֹ נִבְנֵית עַל יְדֵי צָרָתָהּ. (בראשית ל, ו): וַתֹּאמֶר רָחֵל דָּנַנִּי אֱלֹהִים, דָּנַנִּי וְחִיְּבַנִי דָּנַנִּי וְזִכַּנִּי. דָּנַנִּי וְחִיְּבַנִּי, שֶׁנֶּאֱמַר (בראשית כט, לא): וְרָחֵל עֲקָרָה. דָּנַנִּי וְזִכַּנִּי, שֶׁנֶּאֱמַר (בראשית ל, ו): וַיִּתֶּן לִי בֵּן. (בראשית ל, ו): עַל כֵּן קָרְאָה שְׁמוֹ דָּן, בְּכָל מָקוֹם שֶׁנֶּאֱמַר עַל כֵּן מְרֻבֶּה בְּאֻכְלוּסִין.
“Jacob’s wrath was enflamed at Rachel; he said: Am I in place of God, who withheld from you fruit of the womb?” (Genesis 30:2).
“She said: Here is my maidservant Bilha, consort with her and she shall bear upon my knees, and I shall be built through her” (Genesis 30:3).
“Jacob’s wrath was enflamed at Rachel” – the Rabbis of the South said in the name of Rabbi Alexandri in the name of Rabbi Yoḥanan: “Should the wise answer with empty counsel” (Job 15:2) – this is Abraham: “Abram heeded Sarah’s voice” (Genesis 16:2).34Abraham did not conclude from Sarah's request that he should pray on her behalf, as she intended. Rather, he took her literally, and took Hagar for a wife (Etz Yosef). “And have the east wind35The east wind can refer to a strong wind. Anger is being compared to a wind. fill his belly” (Job 15:2) – this is Jacob: “Jacob’s wrath was enflamed at Rachel; he said…” The Holy One blessed be He said to him: ‘Is that the way one answers the distressed? As you live, your sons are destined to stand before her son.’36Joseph.
“Am I in place of God, who withheld from you fruit of the womb?” – He has withheld from you, He has not withheld from me. She said to him: ‘Did your father do thus to your mother? Did he not gird his loins opposite her?’37Did he not pray for her to bear a child? He said to her: ‘My father had no children, but I have children.’ She said to him: ‘But your grandfather did not have children, and he girded his loins opposite her.’ He said to her: ‘You can do just as she did for my grandfather.’ She said to him: ‘What did she do?’ He said to her: ‘She introduced her rival wife into her household.’ She said to him: ‘If that is the matter that is preventing it: “Here is my maidservant Bilha, consort with her”’ – just as that one was built through her rival wife, this one too was built through her rival wife.
“Rachel said: God judged me, and also heard my voice, and gave me a son; therefore, she called his name Dan” (Genesis 30:6).
“Rachel said: God judged me” – He judged me and convicted me; He judged me and exonerated me. He judged me and convicted me, as it is stated: “And Rachel was barren” (Genesis 29:31). He judged me and exonerated me – “He gave me a son.”
“Therefore [al ken], she called his name Dan” – everywhere that al ken is stated, it is a large population.
וַתֹּאמֶר רָחֵל נַפְתּוּלֵי אֱלֹהִים נִפְתַּלְתִּי וגו' (בראשית ל, ח), נוֹפְתִּי פִּתִּיתִי תָּלִיתִי אֲחוֹתִי עָלָי. אָמַר רַבִּי יוֹחָנָן נִינְפָה הָיָה לִי לַעֲשׂוֹת לִפְנֵי אֲחוֹתִי, אִלּוּ שָׁלַחְתִּי וְאָמַרְתִּי לוֹ תֶּן דַּעְתְּךָ שֶׁהֵן מְרַמִּים בְּךָ לֹא הָיָה פּוֹרֵשׁ, אֶלָּא אָמַרְתִּי אִם אֵין אֲנִי כְּדַאי שֶׁיִּבָּנֶה הָעוֹלָם מִמֶּנִּי, יִבָּנֶה מֵאֲחוֹתִי. דָּבָר אַחֵר נַפְתּוּלֵי, פִּתּוּלַיָּה לָא דִידִי הַוְיָין, כְּלוּם הָלַךְ יַעֲקֹב אֵצֶל לָבָן אֶלָּא בִּשְׁבִילִי. דָּבָר אַחֵר, נֹפֶת עַצְמוֹ לֹא שֶׁלִּי הוּא, דִּבְרֵי תוֹרָה שֶׁנֶּאֱמַר בָּהֶם (תהלים יט, יא): וְנֹפֶת צוּפִים, יִהְיוּ נֶאֱמָרִים בְּחֶלְקוֹ שֶׁל נַפְתָּלִי.
“And she conceived again, and Rachel’s maidservant Bilha gave birth to a second son to Jacob” (Genesis 30:7).
“Rachel said: I engaged in a great struggle with my sister, and also prevailed; she called his name Naphtali” (Genesis 30:8).
“Rachel said: I engaged in a great struggle [naftulei]” – I adorned myself, I persuaded, I exalted my sister over me.
Rabbi Yoḥanan said: [Rachel said:] ‘I should have been a bride [ninafa] before my sister. Had I sent and said to him: Be aware that they are deceiving you, would he not have left? Instead, I said: If I am not worthy that the world will be built from me, let it be built from my sister.’
Another matter, naftulei – ‘Were all the maneuvers [pitulaya] not for me? Did Jacob not go to Laban only for me?’
Another matter, ‘is the juice [nofet] not mine? – The matters of Torah, in whose regard it is stated: “And the juice [nofet] of ripe fruit” (Psalms 19:11), will be stated in the portion of Naphtali.38The city of Tiberias.
וַתֵּלֶד זִלְפָּה שִׁפְחַת לֵאָה (בראשית ל, י), בְּכֻלָּם כְּתִיב וַתַּהַר, וְכָאן וַתֵּלֶד, אֶלָּא בַּחוּרָה הָיְתָה וְלֹא הָיְתָה נִכֶּרֶת בְּעִבּוּרָהּ. (בראשית ל, יא): וַתֹּאמֶר לֵאָה בָּא גָד, אַתְיָא גַּדָּא דְּבֵיתָא, אֲתָא גַּדָּא דְּעָלְמָא, בָּא מִי שֶׁעָתִיד לְגַדֵּד מַשְׁתִּיתָן שֶׁל עוֹבְדֵי כּוֹכָבִים, וּמַנּוֹ אֵלִיָּהוּ. אֵלִיָּהוּ מִשֶּׁל מִי, רַבִּי אֱלִיעֶזֶר אָמַר מִשֶּׁל בִּנְיָמִין, דִּכְתִיב (דברי הימים א ח, כז מ): וְיַעֲרֶשְׁיָה וְאֵלִיָּה וְזִכְרִי בְּנֵי יְרֹחָם כָּל אֵלֶּה מִבְּנֵי בִנְיָמִן. רַבִּי נְהוֹרַאי אָמַר מִשֶּׁל גָּד הָיָה, הֲדָא הוּא דִכְתִיב (מלכים א יז, א): וַיֹּאמֶר אֵלִיָּהוּ הַתִּשְׁבִּי מִתּשָׁבֵי גִלְעָד. אָמַר רַבִּי פִּלִּיפִּי בַּר נְהוֹרַאי מַאן חֲזִית לְמֵימַר כֵּן, אֲמַר לֵיהּ דִּכְתִיב (יהושע יג, כה): וַיְהִי לָהֶם הַגְּבוּל יַעְזֵר וְכָל עָרֵי הַגִּלְעָד, מַה מְּקַיֵּם רַבִּי אֶלְעָזָר קְרָא דְרַבִּי נְהוֹרַאי מִתּשָׁבֵי גִלְעָד, מִיּוֹשְׁבֵי לִשְׁכַּת הַגָּזִית הֲוָה. וּמַה מְּקַיֵּם רַבִּי נְהוֹרַאי קְרָא דְּרַבִּי אֶלְעָזָר וְיַעֲרֶשְׁיָה וְאֵלִיָּה, אֶלָּא מִדְרָשׁוֹת הֵן, בְּשָׁעָה שֶׁהָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מַרְעִישׁ עוֹלָמוֹ הָיָה מַזְכִּיר זְכוּת אָבוֹת בְּנֵי יְרֹחָם, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מִתְמַלֵּא רַחֲמִים עַל עוֹלָמוֹ. פַּעַם אַחַת נֶחְלְקוּ רַבּוֹתֵינוּ בַּדָּבָר, אֵלּוּ אוֹמְרִים מִשֶּׁל גָּד, וְאֵלּוּ אוֹמְרִים מִשֶּׁל בִּנְיָמִין, בָּא וְעָמַד לִפְנֵיהֶם, אָמַר לָהֶם רַבּוֹתֵינוּ מָה אַתֶּם נֶחְלָקִים עָלַי אֲנִי מִבְּנֵי בָנֶיהָ שֶׁל רָחֵל אָנִי.
“Zilpa, Leah’s maidservant, bore Jacob a son” (Genesis 30:10).
“Zilpa, Leah’s maidservant, bore” – regarding all of them, “she conceived” is written, but here, “bore.” It is that she was a young woman, and her pregnancy was not conspicuous.
“Leah said: Fortune has come; she called his name Gad” (Genesis 30:11).
“Leah said: Fortune [gad] has come” – the fortune of the house has come; the fortune of the world has come; the one who is destined to come and cut down the foundation of the idol worshippers. Who is it? It is Elijah. From whom did Elijah descend? Rabbi Eliezer said: From Benjamin, as it is written: “Yaareshya, Eliya, and Zikhri were the sons of Yeroḥam…all these are the children of Benjamin” (I Chronicles 8:27, 40). Rabbi Nehorai said: He descended from Gad. That is what is written: “Elijah the Tishbite, of the residents of Gilad” (I Kings 17:1). Rabbi Pilipi bar Nehorai said:39The proper reading is: Rabbi Pilipi said to Rabbi Nehorai. What40The proper reading is: Mai – what, not man – who. did you see that led you to say so? He said to him: It is as it is written: “Their41The previous verse states: “Moses gave to the tribe of Gad, to the children of Gad, according to their families” (Joshua 13:24). border was Yazer, and all the cities of the Gilad” (Joshua 13:25).
How does Rabbi Eliezer understand the verse of Rabbi Nehorai: “From the residents of Gilad”? It is from those who sat in the Chamber of Hewn Stone.42It was in the Temple – a memorial [gal ve’ed] for the nations of the world (Shir HaShirim Rabba 4:4). How does Rabbi Nehorai realize the verse of Rabbi Eliezer: “Yaareshya, Eliya”? These are to be expounded as midrash. When the Holy One blessed be He would cause His world to quake [leharish], he43Elijah [Eliya]. would mention the merit of the patriarchs. ”The sons of Yeroḥam” – the Holy One blessed be He would become filled with mercy upon His world. One time, our Rabbis disputed regarding the matter: These say: 'Descended from Gad, and these say: Descended from Benjamin. He came and stood before them. He said to them: ‘Our Rabbis, why are you disputing in my regard? I am from the children of the children of Rachel.’
וַתֹּאמֶר לֵאָה בְּאָשְׁרִי כִּי אִשְׁרוּנִי בָּנוֹת (בראשית ל, יג), לוֹמַר אַשְׁרֵי מִי שֶׁזָּכָה לְכָךְ. אָמַר רַבִּי לֵוִי לֹא לָן אָשֵׁר בְּאַכְסַנְיָה, מִיָּמָיו יָרַשׁ גָּבְהֵי פְּלַטְרִיּוֹת מַה שֶׁלֹא יָרַשׁ יְהוּדָה אֲרָצוֹת, הֲדָא הוּא דִכְתִיב (דברי הימים א ז, ל לא): בְּנֵי אָשֵׁר יִמְנָה וְיִשְׁוָה וְיִשְׁוִי וּבְרִיעָה וְשֶׂרַח אֲחוֹתָם. הוּא אֲבִי בִרְזָיִת, רַבִּי לֵוִי וְרַבִּי סִימוֹן, רַבִּי לֵוִי אָמַר שֶׁהָיוּ בְּנוֹתֵיהֶם נָאִים וְהָיוּ נְשׂוּאוֹת לְכֹהֲנִים שֶׁנִּמְשְׁחוּ בְּשֶׁמֶן הַמִּשְׁחָה שֶׁמֶן זַיִת. רַבִּי סִימוֹן אָמַר שֶׁהָיוּ נְשׂוּאוֹת לִמְלָכִים שֶׁנִּמְשְׁחוּ בְּשֶׁמֶן זַיִת.
"Zilpa the maidservant of Leah gave birth to a second son to Jacob" (30:12).
“Leah said: In my happiness, as women will be happy for me; she called his name Asher” (Genesis 30:13).
“Leah said: In my happiness [beoshri], as women will be happy for me” – saying: ‘Happy is the one who merited this.’ Rabbi Levi said: Asher never stayed the night in an inn.44Asher’s portion in the Land of Israel was able to provide his tribe with all their needs; they did not need to travel to earn a livelihood. He inherited peaks with castles, what Judah did not inherit in his lands.
That is what is written: “The sons of Asher: Yimna, Yishva, Yishvi, Beria, and Serah their sister…he was the father of Birzayit” (I Chronicles 7:30–31). Rabbi Levi and Rabbi Simon, Rabbi Levi said: It is because their daughters were beautiful and were married to priests who were anointed with the anointing oil, olive [zayit] oil. Rabbi Simon said: They were married to kings who were anointed with olive [zayit] oil.