Parshas Vayeitzei

A NEW ROLE

“And it was in the morning, and behold it was Leah!” (29:25)

According to the Talmud, Yaakov gave Rachel a secret message that would identify her on their marriage night. He did this in order to prevent Lavan from substituting Leah for Rachel. When Rachel realized that Leah would be publicly humiliated if she could not give Yaakov the message, Rachel revealed the secret words to her. ¹ The Daas Zekainim cites a Midrash which says that in the morning, when Yaakov realized that the woman with him was Leah and not Rachel, he asked her, “Why have you tricked me into believing that you were Rachel?” Leah responded, “It is from you that I learned to do so. Did you not pose as your brother in order to receive the blessings?”² How do Yaakov’s actions substantiate Leah’s?

Later in the parsha, Reuvein, Leah’s eldest son brings her Duda’im, a plant that, according to some commentaries, increases the chances of conception. Rachel asks Leah to give her the Duda’im, to which Leah retorts, “Is it not enough that you took my husband? Now you want to take my son’s Duda’im?”³ How could Leah make such a statement when the only reason that she was married to Yaakov was Rachel’s kindness toward her?

To begin answering the aforementioned questions, we must first answer another question: Why are there four Matriarchs and only three Patriarchs? The answer is that there were supposed to be four Patriarchs. Eisav had the potential to become an Av, but since he made the wrong choices he lost this right. Yaakov filled the void created by Eisav, functioning as two Avos. He was therefore given a second name, Yisroel.⁴

Rashi teaches that Leah was originally destined to marry Eisav, and Rachel, Yaakov.⁵ When Leah saw that Yaakov took over the mantle of Eisav, Leah realized that Yaakov became her soul mate. This is what she alluded to when she told Yaakov, “It is from you I learned”; since you substituted for Eisav, taking his blessings and birthright, you have become my soul mate. Leah argued that her marriage to Yaakov was not due to Rachel’s kindness; it was Leah’s right once Yaakov had assumed Eisav’s role. Therefore, Leah felt justified in criticizing Rachel for having taken away her husband.

It is interesting to note that the children who issued forth from Leah possessed many of Eisav’s characteristics and propensities. Dovid Hamelech, a descendant of Leah’s son Yehuda, is described as “Admoni” - “of ruddy complexion”.⁶ This is the same description the Torah gives for Eisav. ⁷Shimon and Levi were involved in shedding blood, and were admonished by Yaakov for having used Eisav’s craft.⁸ Leah praised Reuvein for perfecting character flaws which his uncle Eisav displayed.⁹ A perusal of the verses with Rashi’s commentary shows many examples of this nature. The reason for this phenomenon is that Leah was initially Eisav’s soul mate. Therefore, she possessed of the same propensities found within Eisav. Whereas Eisav was not able to channel these propensities correctly, it was left up to Leah’s offspring to do so.

1. Megillah 13b
2. 29:25
3. 30:15
4. 32:29 See Michtav Me’Eliyahu Parshas Vayeishev who cites the Gra and the Ramchal who say that Yaakov connects to Rachel and Yisroel to Leah.
5. :29:17
6. Shmuel 1 17:42
7. 25:25
8. 49:5 See Rashi
9. Rashi 29:32

WORKING WITH CONFIDENCE

“And he said, ‘Look, the day is still long…” (29:7)

This week’s parsha chronicles Yaakov’s ascent as Patriarch of the Jewish people in the land of Aram. In Parshas Ki Savo, we encounter the precept of “bikurim” - “the first fruit”; coupled with his gift of first fruits, a Jewish farmer is obligated to relate a short synopsis of Jewish history which begins with Yaakov’s subjection to the deceitful Lavan. He declares “Arami oveid avi veyeired mitzraymah” - “An Aramean attempted to destroy my father and he (Yaakov) descended to Egypt.”¹ Why are our experiences in Aram critical to our heritage? Furthermore, why does the Torah juxtapose our Aramean experience with our descent to Egypt?

Upon Yaakov’s arrival in Aram, the Torah relates a seemingly unnecessary incident concerning the Aramean practice of retiring early to water their flock. Yaakov chides them concerning their work ethic, saying “If these are not your sheep, then you are negligent in your responsibilities to your employers, and if they are yours, then you are lazy.”² It would appear that Yaakov is behaving rather presumptuously for a stranger in a new city. Why does the Torah deem it necessary to recount this incident?

The Torah describes Lavan as a “ramai” - “confidence man”, rather than a thief. Since this was a prevalent quality in the region, the letters of the word “Aram” and “ramai” are the same.³ A ramai preys upon the basic human desire to gain something for nothing; he takes advantage of his victims by leading them to believe that they are getting the better part of a deal. Once the victims realize that they have been fooled, it is too late and they have only themselves to blame.

The basic quality that predisposes a person to becoming a ramai is not necessary evil. In order to be a successful ramai, a person must possess an inordinate degree of sensitivity, allowing him to perceive the needs and desires of his fellow man. A ramai uses his keen sensitivity to the disadvantage of his victims. It is this predisposition that our Patriarch Avraham and our Matriarchs Sarah, Rivka, Rachel and Leah, all of Aramean descent, incorporate into Bnei Yisroel, and which provides Bnei Yisroel with the sensitivity to perform chesed – acts of kindness, the very fabric of our nation, in the correct manner. True chesed stems from the ability to recognize the needs and feelings of the recipient. The danger that accompanies this trait is the ability to take advantage of ones fellow man. The antidote to this potential threat is offered in the historical synopsis recited by the Jewish farmer.

After recording our Aramean experience, which was critical for it incorporated into Bnei Yisroel the sensitivities inherent in the region, the Torah recounts our descent into slavery. A slave is, by very definition, a person whose existence hinges upon his substantiating himself through his work. Creating a strong work ethic that demands we substantiate everything that is given to us was the only manner to safeguard us from using our newfound talents in a malevolent manner. Ingraining into the very being of the Jewish people that we will accept only those gains for which we have worked, and revile benefiting from others undeservedly, was a necessary progression to prevent the nation from becoming the tricksters and confidence men of society.

Yaakov is aware of the “ramai” quality inherent in the people of Aram. Seeing the shepherds lounging around the well in the middle of the day reflects this trait, which, if used malevolently breeds laziness and encourages a person to seek short cuts in the manner of his livelihood. What he is teaching them when he enters the city is that by improving their work ethic they can utilize this quality in the greatest possible manner, being sensitive to the needs of others.

1. Megillah 13b
2. 29:12
3. Ibid