There is a reason that one must learn Torah from a rebbe and that without the interpretation of the commentators, the Torah remains a closed book. We often come across instances, attitudes and actions that seem strange, atypical and questionable. We are struck by glaring reactions, which are obvious to one who is seeking a way to question the Torah. There is no shortage of bona fide commentators who elucidate and not only make sense of the circumstances, but also illuminate for us a perspective which indicates that this was specifically the only approach to ameliorate a potentially volatile situation. The above pesukim, detailing Rachel Imeinu’s encounter with Leah Imeinu and their dialogue concerning the dudaim, present a prime example of a passage in the Torah that begs explanation.
Throughout her short conversation with Rachel, Leah seems to have forgotten exactly how it transpired that she became Yaakov Avinu’s wife in the first place. She apparently ignored the fact that Rachel helped her in Lavan’s ruse. Rachel gave her the predetermined simanim, signs, so that she would not be humiliated when she was wed to the great tzadik. It is one thing to ignore the past, but, she added insult to injury when she said, “Is it a small thing that you have taken my husband?” What is most difficult to understand is that Leah is viewed as the paradigm of those who properly express gratitude. After all, it was Leah who named her fourth son Yehudah, which is derived from Odeh l’Hashem, “I thank Hashem.”
Clearly, undercurrents of tension exist between Rachel and Leah. Indeed, Rabbeinu Saadya Gaon views Leah’s retort as a condemnation of Rachel. “Is it not enough that you have taken my husband?” Chizkuni goes further when he adds that Leah was qualifying her status as Yaakov’s first wife. Indeed, Rachel was the rival wife. Sforno even wonders how Rachel could have married Yaakov, once he was married to Leah. The various commentators all point out that Leah was acting in a manner atypical of her nature and reputation. Did she suddenly forget that her present position as Matriarch was due only to Rachel’s kindheartedness? How are we to understand this?
In his sefer, Livyas Chein, Horav Reuven Cohen, Shlita, cites the sefer, Galia Razia (which is quoted by Midrash Talpios), that offers an esoteric explanation of the course of events. Satan saw that Yosef HaTzadik’s birth was imminent and that the entire world would be beholden to him. This is taught in the pasuk, V’Yosef hu ha’shalit, “And Yosef is the ruler” (Bereishis 42:6). This concerned Satan, since he feared that Yosef, the son of his archenemy, Yaakov, would surely starve his legions. Thus, when Rachel said, Havah li banim, “Give me children,” Satan said, Havah, “Come, let us be cunning,” as in, Havah nischakmah lo, “Come, let us outsmart it” (Shemos 1:10). Satan felt that he must do something to prevent Yaakov from producing havah, “Give me children” – havah whose gematria, numerical equivalent, is twelve, which is the number of tribes Yaakov was destined to father. This is why Satan was bent on pursuing Yosef, even before he had been born. He had to prevent his birth.
When Satan saw Rachel asking Yaakov to help her conceive, he saw an opportunity to take her down. A woman of her spiritual caliber should have relied totally on Hashem.
Asking her husband to intercede was a slight taint on her middas bitachon, attribute of trust in Hashem. Satan immediately went to work aligning himself to participate in Yosef’s birth. If he could somehow become a partner in Yaakov and Rachel’s efforts to give birth to Yosef, Satan would be in. Yosef would now have to sustain his legions. After all, they were family.
How did he do this? First, he attempted to divest Rachel of all bitachon, trust, in Hashem. To do this, he “allowed” Reuven to discover the dudaim. He then convinced Rachel to ask Leah for her son’s dudaim, which resulted in an argument between the two sisters. During the course of the argument, harsh words were spoken. As a result, Rachel was punished and she gave birth to only two of Yaakov’s twelve sons.
From the Galia Razia, we gain a deeper insight into the conversation that took place between Rachel and Leah. It was fed by the fires of strife stoked by Satan. Otherwise, it never would have occurred. It was a maasei Satan, action of the Satan, to assure that his legions would be fed when Yosef became the sovereign in Egypt. And Satan was able to meddle in Yaakov’s affairs due to a slight taint in Rachel’s trust in Hashem.
This parshah is not about what we might view as a compelling argument between two sisters. It went far deeper. It represents an important chapter in the story of good and evil and the eternity of the Jewish People.
I believe that this is an important lesson to take with us on the journey called life. Often, occurrences take place that seem nonsensical, and, at times, frightening. There does not appear to be rhyme or reason for these occurrences. A Jew must believe that there is a powerful reason for everything. Hashem does not have to share His reason with us. I am reminded of the saying of the Kotzker Rebbe, zl, which puts this all into perspective: “I would not want to believe in a G-d Whose actions always made sense to me.” After all, that is why He is our G-d, and we are His subjects.
