Chasidut zu Bereschit 29:63
Kedushat Levi
Exodus 1,1. “And these are the names of the tribes of Israel; Reuven, etc.”; the reason why the names of the holy tribes are enumerated once more is because their qualifications as being part of the twelve holy tribes is already alluded to in their names, as we shall see. Reuven was called by that name as his mother had proclaimed at his birth (Genesis 29,32) “G’d has seen my distress; now my husband will love me.” When Leah bore Shimon (verse 13 ibid), she gave thanks to G’d to listening to her prayer. When Levi was born (verse 34) she expressed her conviction to G’d that from then on her husband would devote more of his time to her. Both Shimon’s name from the word שמע “to hear,” and Levi’s name from the word ללוות, “to keep company with,” reflect the connection to G’d that Leah saw in these sons as accompanying them already from birth. When the reader will once more peruse the relevant chapter in Parshat Vayetze he will see that all the names bore testimony to the mothers seeing in these sons being born a gift of G’d, so that it was no more than natural that the sons when growing up would excel in their service to G’d, i.e. they would qualify for the title: קדוש, “holy.”
It would be quite inconceivable that the matriarchs would have named their children in commemorating a physical craving of theirs as having been fulfilled. The fact that the Torah refers to these tribes, i.e. שבטים, not by their secular name, but calls them מטות, a word reminding us of someone, i.e. G’d leaning out of a window to see what goes on beneath him. According to our author it is used to describe physical cravings which have been sublimated to become spiritual cravings.
It would be quite inconceivable that the matriarchs would have named their children in commemorating a physical craving of theirs as having been fulfilled. The fact that the Torah refers to these tribes, i.e. שבטים, not by their secular name, but calls them מטות, a word reminding us of someone, i.e. G’d leaning out of a window to see what goes on beneath him. According to our author it is used to describe physical cravings which have been sublimated to become spiritual cravings.
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Kedushat Levi
Genesis 29,12. “and he had a dream in which a ladder was featured, etc.;” when a young man begins his career (serving the Lord) he is very enthusiastic and believes that by means of his service he can spiritually elevate not only his immediate surroundings on earth, but even those in the celestial regions. This enthusiasm helps him to intensify his efforts at serving his Creator. When he feels that his serving the Lord has become a mainstay of his existence, he makes G’d the focus of all his thinking, and G’d in turn derives great satisfaction from him. Eventually, if he continues, he eventually qualifies to become one of the “carriers of the merkavah”, G’d’s chariot.
The word ויחלום, from the same root as ותחלימני והחייני (Isaiah 38,16) “You have restored me to health and revived me,” means to feel strengthened. In King Chiskiyah’s prayer recorded in the Book of Isaiah, it means that the King emerged from his sickness strengthened in his capacity as a servant of the Lord. He had needed strength as he had been on the point of dying. Yaakov, at this point in his life is also in need of חיזוק, strengthening, so that the word ויחלום, means that he became aware of being strengthened seeing he was at the beginning of his career as a servant of the Lord, eventually as a patriarch of the Jewish nation.
The word ויחלום, from the same root as ותחלימני והחייני (Isaiah 38,16) “You have restored me to health and revived me,” means to feel strengthened. In King Chiskiyah’s prayer recorded in the Book of Isaiah, it means that the King emerged from his sickness strengthened in his capacity as a servant of the Lord. He had needed strength as he had been on the point of dying. Yaakov, at this point in his life is also in need of חיזוק, strengthening, so that the word ויחלום, means that he became aware of being strengthened seeing he was at the beginning of his career as a servant of the Lord, eventually as a patriarch of the Jewish nation.
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Flames of Faith
And Jacob worked for Rachel seven years, and they were in his eyes as a few days, due to his love for her (Gen. 29:20).
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Flames of Faith
Jacob spent seven years working for Rachel, and then Laban had him marry Leah. Once he found out that he had been tricked he waited seven days and then married Rachel in return for promising to work for another seven years (see Gen. 29:27-28). These two sets of seven, first years and then days, represent the full complement of seven. Jacob spiritually accomplished what seven times seven regular years usually accomplish. After the two sevens of forty-nine years, we have Yovel, and after Jacob’s two sevens he too received Yovel, the light of Messiah, through marriage with Rachel.
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Kedushat Levi
Genesis 29,2. “he saw that there was a well in the field and that three flocks of sheep were lying around it;” …והאבן גדולה על פי הבאר, “and the rock covering the mouth of the well was very great.”
(The text is quoted until the end of verse 10 after Yaakov single-handedly moved the rock to make the water accessible.)
It appears best to explain this whole sequence allegorically. It is a given that G’d on His part is desirous to make available to His creatures an uninterrupted flow of His largesse, especially to His people of Israel. However, from time to time He appears to face interference from the “left” side of the diagram representing the emanations. The only time when G’d does not encounter such interference is when the Jewish people are awakened by feelings of joy, and this joy succeeds in repulsing such interference. This is the image that opened up before Yaakov’s eyes when he is described as וירא והנה באר , “he saw the fountain of G’d’s largesse primed to water the field.” The word שדה, commonly translated as “field,” is also a simile for חקל תפוחים קדישין a concept described in Zohar 1, 152 describing 3 layers of differing degrees of holiness in the celestial spheres that are all perceived as surrounding the באר, the well from which G’d’s largesse flows towards its recipients. On the three pilgrimage festivals, Passover, the festivals of “weeks,” Shavuot, and the festival of huts, these “spigots” of the “well” are especially primed to open as the Jewish people on those festivals are filled with a joy inspired by observing all the commandments associated with these festivals, and the fact that they are on sacred ground in Jerusalem. The three flocks of sheep mentioned in our verse are similes for these festivals. The “great rock” preventing access to the water from the well described is a simile for the powers of Satan, the left side of the emanations, trying to block access to G’d’s largesse for His people. This “rock” is alluded to in the Talmud Kidushin 30, where the Talmud suggests as a remedy against this phenomenon that persons feeling the evil urge as a form of a heavy stone, should proceed to the Torah academy and immerse themselves in Torah study so that this “stone” will melt. The “stone” is perceived in practice as the obstacle for G’d providing His largesse. When the three herds and their shepherds are joined by כל העדרים, “all the other herds,” i.e. all the Jewish people, their combined spiritual power will enable their leader to remove these obstacles to G’d’s largesse as the joy of serving the Lord is powerful enough to accomplish this.
(The text is quoted until the end of verse 10 after Yaakov single-handedly moved the rock to make the water accessible.)
It appears best to explain this whole sequence allegorically. It is a given that G’d on His part is desirous to make available to His creatures an uninterrupted flow of His largesse, especially to His people of Israel. However, from time to time He appears to face interference from the “left” side of the diagram representing the emanations. The only time when G’d does not encounter such interference is when the Jewish people are awakened by feelings of joy, and this joy succeeds in repulsing such interference. This is the image that opened up before Yaakov’s eyes when he is described as וירא והנה באר , “he saw the fountain of G’d’s largesse primed to water the field.” The word שדה, commonly translated as “field,” is also a simile for חקל תפוחים קדישין a concept described in Zohar 1, 152 describing 3 layers of differing degrees of holiness in the celestial spheres that are all perceived as surrounding the באר, the well from which G’d’s largesse flows towards its recipients. On the three pilgrimage festivals, Passover, the festivals of “weeks,” Shavuot, and the festival of huts, these “spigots” of the “well” are especially primed to open as the Jewish people on those festivals are filled with a joy inspired by observing all the commandments associated with these festivals, and the fact that they are on sacred ground in Jerusalem. The three flocks of sheep mentioned in our verse are similes for these festivals. The “great rock” preventing access to the water from the well described is a simile for the powers of Satan, the left side of the emanations, trying to block access to G’d’s largesse for His people. This “rock” is alluded to in the Talmud Kidushin 30, where the Talmud suggests as a remedy against this phenomenon that persons feeling the evil urge as a form of a heavy stone, should proceed to the Torah academy and immerse themselves in Torah study so that this “stone” will melt. The “stone” is perceived in practice as the obstacle for G’d providing His largesse. When the three herds and their shepherds are joined by כל העדרים, “all the other herds,” i.e. all the Jewish people, their combined spiritual power will enable their leader to remove these obstacles to G’d’s largesse as the joy of serving the Lord is powerful enough to accomplish this.
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Kedushat Levi
Genesis 29,5., “He said: ‘do you know Lavan son of Nachor, etc.?’” If we wish to read an allegorical meaning into Yaakov’s question to the shepherds: “where are you from, my brothers,” and their reply: “we are from Charan,” we must refer to the Zohar I 147, as well as the last Rashi on Parshat Noach where Rashi refers to an inverted letter נ at the end of the word חרן, [something that at the time of Minchas Shay, (Rabbi Yedidyah Shlomoh Rafael Minortzi of Mantua) was apparently still found in the Torah scrolls, Ed.] [The common denominator of both commentaries appears to be that the word חרן is an allusion to the attribute of Justice, suggesting that in that place such concepts as רחמים, mercy, something beyond strict justice was unheard of. Ed.]
Rashi there quotes an opinion according to which G’d related to mankind primarily with the attribute of Justice until the time of Avraham and his benevolent activities on earth. Yaakov enquired from the shepherds (who had demonstrated strict Justice by not trusting anyone not to take more than his fair share of water from the well unless he had been watched over by his colleagues) if they had not heard that there are also other yardsticks by which mankind could be judged, i.e. the attribute of Mercy. The reply of the shepherds appeared to have been in the negative when they emphasized that their home was חרן. Yaakov persisted in asking how it could be possible to live like that. The word (name) לבן, is perceived as the opposite of חרן, so that Yaakov’s question השלום לו, “is he well?” had a double entendre, referring also to his spiritual well being. According to this the shepherds replied: שלום לו, “he is physically and spiritually well.” The shepherds used the reference to his daughter Rachel as proof or rather as the cause that he was spiritually at peace, i.e. that his daughter Rachel was a major factor in this. They may have hinted without being aware of this, at Rachel’s future role near the throne of G’d as an advocate on behalf of her people in exile. (According to the Sefer Chassidim, Rachel’s spirit intervenes with G’d whenever the Jewish people face special problems. She possessed this power thanks to her good deeds while alive on earth).
Rashi there quotes an opinion according to which G’d related to mankind primarily with the attribute of Justice until the time of Avraham and his benevolent activities on earth. Yaakov enquired from the shepherds (who had demonstrated strict Justice by not trusting anyone not to take more than his fair share of water from the well unless he had been watched over by his colleagues) if they had not heard that there are also other yardsticks by which mankind could be judged, i.e. the attribute of Mercy. The reply of the shepherds appeared to have been in the negative when they emphasized that their home was חרן. Yaakov persisted in asking how it could be possible to live like that. The word (name) לבן, is perceived as the opposite of חרן, so that Yaakov’s question השלום לו, “is he well?” had a double entendre, referring also to his spiritual well being. According to this the shepherds replied: שלום לו, “he is physically and spiritually well.” The shepherds used the reference to his daughter Rachel as proof or rather as the cause that he was spiritually at peace, i.e. that his daughter Rachel was a major factor in this. They may have hinted without being aware of this, at Rachel’s future role near the throne of G’d as an advocate on behalf of her people in exile. (According to the Sefer Chassidim, Rachel’s spirit intervenes with G’d whenever the Jewish people face special problems. She possessed this power thanks to her good deeds while alive on earth).
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Kedushat Levi
Genesis 29,10. “it was when Yaakov saw Rachel, etc.;” [the following has to be understood against the background of Yaakov, until that moment, not having felt capable of removing the stone from the top of the well. Ed.]
This verse is an allusion to the joy experienced by bride and groom, which is also compared to the joy of the Jewish people making the pilgrimage to Jerusalem on the festivals, as we know from Ezekiel 11,19 where the prophet describes the reaction of the returning exiles being the feeling that a heavy stone has been lifted from their hearts. The “stone” there describes the weight of the left side of the emanations, the seat of the forces of Satan, the crushing weight of which prevented the Jewish people from experiencing prophetic insights while in exile. Our author cites psalms 90,12 ונביא לבב חכמה, “so that we may obtain a wise heart,” as a heart capable of receiving prophetic insights. Yaakov’s being able to remove the rock from the well once he set eyes on Rachel, means that obstacles to serving the Lord were removed by his vision of Rachel.
This verse is an allusion to the joy experienced by bride and groom, which is also compared to the joy of the Jewish people making the pilgrimage to Jerusalem on the festivals, as we know from Ezekiel 11,19 where the prophet describes the reaction of the returning exiles being the feeling that a heavy stone has been lifted from their hearts. The “stone” there describes the weight of the left side of the emanations, the seat of the forces of Satan, the crushing weight of which prevented the Jewish people from experiencing prophetic insights while in exile. Our author cites psalms 90,12 ונביא לבב חכמה, “so that we may obtain a wise heart,” as a heart capable of receiving prophetic insights. Yaakov’s being able to remove the rock from the well once he set eyes on Rachel, means that obstacles to serving the Lord were removed by his vision of Rachel.
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Kedushat Levi
Genesis 14,19-20 “Blessed be Avram to the Supreme G’d,….and blessed the Supreme G’d Who has delivered your oppressors into your hand.”
It is a rule that when G’d deals with a person on the basis of מדה כנגד מדה, “measure for measure,” reward or punishment will be in a reciprocal relationship to one another. However, when G’d does not apply this method in dealing with an individual, and He does man a favour-that he has not earned,- he is the recipient of a gift from G’d. Since Avram was a person whose very personality exuded loving kindness, it is clear that G’d reciprocated in equal measure. In this instance, -the victory of a few men under Avram’s command over mighty armies, was something he considered as way in excess of his input thus far. In other words, G’d had given Avram a gift that he had not deserved.The Ari’zal writes that when we recite three times daily the words מלך עוזר ומושיע ומגן, “King, Helper, Saviour and Shield,” our sages used this formulation to describe such an undeserved gift from G’d. We also find that Onkelos translates the word חנם in Genesis 29,15 and in Exodus 21,2 as מגן. By using this formulation, Malki Tzedek gave Avram a hint that he had received an undeserved gift from G’d. This hint was reinforced by Malki Tzedek referring to G’d as the “Supreme G’d owner of heaven and earth.” What man possesses he does not have to acquire. When he needs something that he does not own, he has to acquire it. Avram did not need to acquire the virtue of loving kindness, as apparently, he personified this virtue since birth; However, the characteristic of גבורה, the kind of bravery and heroism needed to wage war successfully, was not a quality he possessed from birth, so that he had to acquire it. Malki Tzedek blesses G’d for having provided Avram with this quality at a time when he was really in need of it. Seeing that G’d “owns” heaven and earth, He is able to bestow this quality on people whenever it suits Him.
It is a rule that when G’d deals with a person on the basis of מדה כנגד מדה, “measure for measure,” reward or punishment will be in a reciprocal relationship to one another. However, when G’d does not apply this method in dealing with an individual, and He does man a favour-that he has not earned,- he is the recipient of a gift from G’d. Since Avram was a person whose very personality exuded loving kindness, it is clear that G’d reciprocated in equal measure. In this instance, -the victory of a few men under Avram’s command over mighty armies, was something he considered as way in excess of his input thus far. In other words, G’d had given Avram a gift that he had not deserved.The Ari’zal writes that when we recite three times daily the words מלך עוזר ומושיע ומגן, “King, Helper, Saviour and Shield,” our sages used this formulation to describe such an undeserved gift from G’d. We also find that Onkelos translates the word חנם in Genesis 29,15 and in Exodus 21,2 as מגן. By using this formulation, Malki Tzedek gave Avram a hint that he had received an undeserved gift from G’d. This hint was reinforced by Malki Tzedek referring to G’d as the “Supreme G’d owner of heaven and earth.” What man possesses he does not have to acquire. When he needs something that he does not own, he has to acquire it. Avram did not need to acquire the virtue of loving kindness, as apparently, he personified this virtue since birth; However, the characteristic of גבורה, the kind of bravery and heroism needed to wage war successfully, was not a quality he possessed from birth, so that he had to acquire it. Malki Tzedek blesses G’d for having provided Avram with this quality at a time when he was really in need of it. Seeing that G’d “owns” heaven and earth, He is able to bestow this quality on people whenever it suits Him.
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Kedushat Levi
Genesis 29,11. “Yaakov gave Rachel a kiss, etc;” [note that the Torah does not refer to Rachel’s physical appearance until verse 17 after Yaakov had already worked for him for over a month. Ed.]
Genesis 29,17. “and Rachel was shapely and beautiful.” At first glance it is surprising that the Torah appears to link Yaakov’s falling in love with Rachel in verse 18, ויאהב יעקב את רחל, “Yaakov loved Rachel,” to the description of her physical assets in verse 17. Is it possible that Yaakov, the most highly admired of our patriarchs, was attracted by Rachel’s physical features, and that this is why the Torah reports matters in this sequence? Our sages called our attention to Yaakov’s message to his brother Esau in Genesis 32,4 where he told him עם לבן גרתי, ”I have remained a stranger while with Lavan, etc.” The numerical value of the letters in the word גרתי, equals 613, the number of commandments in the Torah. Yaakov reminded his brother that during the entire period that he spent in Charan he had observed the Torah, and therefore had little to fear. A man who could make such a statement certainly did not marry Rachel because he was smitten by lust to possess her shapely body. Anyone who observes the 613 commandments is well aware of the statement by Solomon in Proverbs 31,30 that שקר החן והבך היופי, that external attributes such as physical beauty or even a graceful walk, etc., are deceptive and offer no clue to the owner’s character.
We must look further for the reason why the Torah made a point of mentioning Rachel’s physical attributes. I have heard from my revered teacher the Maggid of Mezeritch Dov Baer, of sainted memory, that we must understand this as follows. We know that the principal attribute used by Yaakov in serving the Lord is the attribute known as תפארת, harmony, located in the center of diagrams of the 10 emanations, ספירות. Any physical matter on earth, containing a “spark” from this emanation, is spiritually elevated by the presence of this spark, regardless of how secular it is by nature. Through this spark of the attribute of תפארת, its host is brought closer to its roots in the celestial regions, and engages in some degree of service to the Lord.
We must look further for the reason why the Torah made a point of mentioning Rachel’s physical attributes. I have heard from my revered teacher the Maggid of Mezeritch Dov Baer, of sainted memory, that we must understand this as follows. We know that the principal attribute used by Yaakov in serving the Lord is the attribute known as תפארת, harmony, located in the center of diagrams of the 10 emanations, ספירות. Any physical matter on earth, containing a “spark” from this emanation, is spiritually elevated by the presence of this spark, regardless of how secular it is by nature. Through this spark of the attribute of תפארת, its host is brought closer to its roots in the celestial regions, and engages in some degree of service to the Lord.
When the Torah (Genesis 39,13) reports that Joseph וינס ויצא החוצה, “fled and went “outside,” to escape the efforts of Potiphar’s wife to seduce him, he did so because he realized that that woman had used her mode of dress to lure him into a sinful relationship (Yuma 35). She had employed whatever holy spark she possessed in a reverse manner, instead of a means to come closer to her Creator. When Joseph escaped from her presence he took with him this “holy spark” thereby serving his Creator and paving the way for this “spark” that had escaped from the Shechinah to find its way back to its roots.
It is known that Joseph, though, of course also serving the Lord, did not do so by using principally the attribute of harmony as his father was in the habit of doing. However, at this critical juncture, in his fateful seclusion with the wife of his master Potiphar, he resorted to the attribute of תפארת as the means to avoid sinning.
It is also known that every tzaddik who serves the Lord, regardless of which of the attributes in the diagram of the emanations he uses as his primary model, will be granted a vision of the tzaddik who had made that attribute his primary role model in serving the Lord. When the Talmud Sotah 36 relates that at the critical moment before the seduction, Joseph had a vision of his father, it is a vision of the emanation of תפארת that the Talmud refers to as having been seen by Joseph.
Genesis 29,17. “and Rachel was shapely and beautiful.” At first glance it is surprising that the Torah appears to link Yaakov’s falling in love with Rachel in verse 18, ויאהב יעקב את רחל, “Yaakov loved Rachel,” to the description of her physical assets in verse 17. Is it possible that Yaakov, the most highly admired of our patriarchs, was attracted by Rachel’s physical features, and that this is why the Torah reports matters in this sequence? Our sages called our attention to Yaakov’s message to his brother Esau in Genesis 32,4 where he told him עם לבן גרתי, ”I have remained a stranger while with Lavan, etc.” The numerical value of the letters in the word גרתי, equals 613, the number of commandments in the Torah. Yaakov reminded his brother that during the entire period that he spent in Charan he had observed the Torah, and therefore had little to fear. A man who could make such a statement certainly did not marry Rachel because he was smitten by lust to possess her shapely body. Anyone who observes the 613 commandments is well aware of the statement by Solomon in Proverbs 31,30 that שקר החן והבך היופי, that external attributes such as physical beauty or even a graceful walk, etc., are deceptive and offer no clue to the owner’s character.
We must look further for the reason why the Torah made a point of mentioning Rachel’s physical attributes. I have heard from my revered teacher the Maggid of Mezeritch Dov Baer, of sainted memory, that we must understand this as follows. We know that the principal attribute used by Yaakov in serving the Lord is the attribute known as תפארת, harmony, located in the center of diagrams of the 10 emanations, ספירות. Any physical matter on earth, containing a “spark” from this emanation, is spiritually elevated by the presence of this spark, regardless of how secular it is by nature. Through this spark of the attribute of תפארת, its host is brought closer to its roots in the celestial regions, and engages in some degree of service to the Lord.
We must look further for the reason why the Torah made a point of mentioning Rachel’s physical attributes. I have heard from my revered teacher the Maggid of Mezeritch Dov Baer, of sainted memory, that we must understand this as follows. We know that the principal attribute used by Yaakov in serving the Lord is the attribute known as תפארת, harmony, located in the center of diagrams of the 10 emanations, ספירות. Any physical matter on earth, containing a “spark” from this emanation, is spiritually elevated by the presence of this spark, regardless of how secular it is by nature. Through this spark of the attribute of תפארת, its host is brought closer to its roots in the celestial regions, and engages in some degree of service to the Lord.
When the Torah (Genesis 39,13) reports that Joseph וינס ויצא החוצה, “fled and went “outside,” to escape the efforts of Potiphar’s wife to seduce him, he did so because he realized that that woman had used her mode of dress to lure him into a sinful relationship (Yuma 35). She had employed whatever holy spark she possessed in a reverse manner, instead of a means to come closer to her Creator. When Joseph escaped from her presence he took with him this “holy spark” thereby serving his Creator and paving the way for this “spark” that had escaped from the Shechinah to find its way back to its roots.
It is known that Joseph, though, of course also serving the Lord, did not do so by using principally the attribute of harmony as his father was in the habit of doing. However, at this critical juncture, in his fateful seclusion with the wife of his master Potiphar, he resorted to the attribute of תפארת as the means to avoid sinning.
It is also known that every tzaddik who serves the Lord, regardless of which of the attributes in the diagram of the emanations he uses as his primary model, will be granted a vision of the tzaddik who had made that attribute his primary role model in serving the Lord. When the Talmud Sotah 36 relates that at the critical moment before the seduction, Joseph had a vision of his father, it is a vision of the emanation of תפארת that the Talmud refers to as having been seen by Joseph.
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Kedushat Levi
Genesis 29,11. “Yaakov gave Rachel a kiss, etc;” [note that the Torah does not refer to Rachel’s physical appearance until verse 17 after Yaakov had already worked for him for over a month. Ed.]
Genesis 29,17. “and Rachel was shapely and beautiful.” At first glance it is surprising that the Torah appears to link Yaakov’s falling in love with Rachel in verse 18, ויאהב יעקב את רחל, “Yaakov loved Rachel,” to the description of her physical assets in verse 17. Is it possible that Yaakov, the most highly admired of our patriarchs, was attracted by Rachel’s physical features, and that this is why the Torah reports matters in this sequence? Our sages called our attention to Yaakov’s message to his brother Esau in Genesis 32,4 where he told him עם לבן גרתי, ”I have remained a stranger while with Lavan, etc.” The numerical value of the letters in the word גרתי, equals 613, the number of commandments in the Torah. Yaakov reminded his brother that during the entire period that he spent in Charan he had observed the Torah, and therefore had little to fear. A man who could make such a statement certainly did not marry Rachel because he was smitten by lust to possess her shapely body. Anyone who observes the 613 commandments is well aware of the statement by Solomon in Proverbs 31,30 that שקר החן והבך היופי, that external attributes such as physical beauty or even a graceful walk, etc., are deceptive and offer no clue to the owner’s character.
We must look further for the reason why the Torah made a point of mentioning Rachel’s physical attributes. I have heard from my revered teacher the Maggid of Mezeritch Dov Baer, of sainted memory, that we must understand this as follows. We know that the principal attribute used by Yaakov in serving the Lord is the attribute known as תפארת, harmony, located in the center of diagrams of the 10 emanations, ספירות. Any physical matter on earth, containing a “spark” from this emanation, is spiritually elevated by the presence of this spark, regardless of how secular it is by nature. Through this spark of the attribute of תפארת, its host is brought closer to its roots in the celestial regions, and engages in some degree of service to the Lord.
We must look further for the reason why the Torah made a point of mentioning Rachel’s physical attributes. I have heard from my revered teacher the Maggid of Mezeritch Dov Baer, of sainted memory, that we must understand this as follows. We know that the principal attribute used by Yaakov in serving the Lord is the attribute known as תפארת, harmony, located in the center of diagrams of the 10 emanations, ספירות. Any physical matter on earth, containing a “spark” from this emanation, is spiritually elevated by the presence of this spark, regardless of how secular it is by nature. Through this spark of the attribute of תפארת, its host is brought closer to its roots in the celestial regions, and engages in some degree of service to the Lord.
When the Torah (Genesis 39,13) reports that Joseph וינס ויצא החוצה, “fled and went “outside,” to escape the efforts of Potiphar’s wife to seduce him, he did so because he realized that that woman had used her mode of dress to lure him into a sinful relationship (Yuma 35). She had employed whatever holy spark she possessed in a reverse manner, instead of a means to come closer to her Creator. When Joseph escaped from her presence he took with him this “holy spark” thereby serving his Creator and paving the way for this “spark” that had escaped from the Shechinah to find its way back to its roots.
It is known that Joseph, though, of course also serving the Lord, did not do so by using principally the attribute of harmony as his father was in the habit of doing. However, at this critical juncture, in his fateful seclusion with the wife of his master Potiphar, he resorted to the attribute of תפארת as the means to avoid sinning.
It is also known that every tzaddik who serves the Lord, regardless of which of the attributes in the diagram of the emanations he uses as his primary model, will be granted a vision of the tzaddik who had made that attribute his primary role model in serving the Lord. When the Talmud Sotah 36 relates that at the critical moment before the seduction, Joseph had a vision of his father, it is a vision of the emanation of תפארת that the Talmud refers to as having been seen by Joseph.
Genesis 29,17. “and Rachel was shapely and beautiful.” At first glance it is surprising that the Torah appears to link Yaakov’s falling in love with Rachel in verse 18, ויאהב יעקב את רחל, “Yaakov loved Rachel,” to the description of her physical assets in verse 17. Is it possible that Yaakov, the most highly admired of our patriarchs, was attracted by Rachel’s physical features, and that this is why the Torah reports matters in this sequence? Our sages called our attention to Yaakov’s message to his brother Esau in Genesis 32,4 where he told him עם לבן גרתי, ”I have remained a stranger while with Lavan, etc.” The numerical value of the letters in the word גרתי, equals 613, the number of commandments in the Torah. Yaakov reminded his brother that during the entire period that he spent in Charan he had observed the Torah, and therefore had little to fear. A man who could make such a statement certainly did not marry Rachel because he was smitten by lust to possess her shapely body. Anyone who observes the 613 commandments is well aware of the statement by Solomon in Proverbs 31,30 that שקר החן והבך היופי, that external attributes such as physical beauty or even a graceful walk, etc., are deceptive and offer no clue to the owner’s character.
We must look further for the reason why the Torah made a point of mentioning Rachel’s physical attributes. I have heard from my revered teacher the Maggid of Mezeritch Dov Baer, of sainted memory, that we must understand this as follows. We know that the principal attribute used by Yaakov in serving the Lord is the attribute known as תפארת, harmony, located in the center of diagrams of the 10 emanations, ספירות. Any physical matter on earth, containing a “spark” from this emanation, is spiritually elevated by the presence of this spark, regardless of how secular it is by nature. Through this spark of the attribute of תפארת, its host is brought closer to its roots in the celestial regions, and engages in some degree of service to the Lord.
We must look further for the reason why the Torah made a point of mentioning Rachel’s physical attributes. I have heard from my revered teacher the Maggid of Mezeritch Dov Baer, of sainted memory, that we must understand this as follows. We know that the principal attribute used by Yaakov in serving the Lord is the attribute known as תפארת, harmony, located in the center of diagrams of the 10 emanations, ספירות. Any physical matter on earth, containing a “spark” from this emanation, is spiritually elevated by the presence of this spark, regardless of how secular it is by nature. Through this spark of the attribute of תפארת, its host is brought closer to its roots in the celestial regions, and engages in some degree of service to the Lord.
When the Torah (Genesis 39,13) reports that Joseph וינס ויצא החוצה, “fled and went “outside,” to escape the efforts of Potiphar’s wife to seduce him, he did so because he realized that that woman had used her mode of dress to lure him into a sinful relationship (Yuma 35). She had employed whatever holy spark she possessed in a reverse manner, instead of a means to come closer to her Creator. When Joseph escaped from her presence he took with him this “holy spark” thereby serving his Creator and paving the way for this “spark” that had escaped from the Shechinah to find its way back to its roots.
It is known that Joseph, though, of course also serving the Lord, did not do so by using principally the attribute of harmony as his father was in the habit of doing. However, at this critical juncture, in his fateful seclusion with the wife of his master Potiphar, he resorted to the attribute of תפארת as the means to avoid sinning.
It is also known that every tzaddik who serves the Lord, regardless of which of the attributes in the diagram of the emanations he uses as his primary model, will be granted a vision of the tzaddik who had made that attribute his primary role model in serving the Lord. When the Talmud Sotah 36 relates that at the critical moment before the seduction, Joseph had a vision of his father, it is a vision of the emanation of תפארת that the Talmud refers to as having been seen by Joseph.
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Kedushat Levi
Genesis 29,30. “he also had marital relations with Rachel, and he loved her, even more than he loved Leah.” It has been understood that the principal reason that Yaakov stayed at Lavan’s house had been on account of Rachel. It was for Rachel, after all, that he had agreed to serve Lavan for seven years, originally. Leah would never have become Yaakov’s wife had it not been for his abiding desire to marry Rachel. He had loved Rachel for herself all the time, whereas his love for Leah was a byproduct of his love for Rachel who had been instrumental in his having the זכות, good fortune, to also have a pious woman such as Leah for his wife. This explains why the Torah speaks here of Yaakov “also loving Rachel.” It could obviously not mean that Rachel ranked second in Yaakov’s love, but means that Yaakov had an additional reason for loving Rachel, this being that through her he had merited to become Leah’s husband also.
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Kedushat Levi
An alternate interpretation of this somewhat obscurely worded verse above. When concentrating on the section ויאהב גם את רחל מלאה, “he also loved Rachel better than Leah;” we must examine the meaning of the word: גם in this verse. We are used to find this word when comparisons are being made to something that preceded it; here, however, there is no question that Yaakov’s love for Rachel had preceded his love for Leah as we know already from Genesis 29,18.
The wording of our verse throws light on Rashi’s explanation on Genesis 30,22 “G’d remembered Rachel;” according to Rashi, G’d remembered not only that Rachel had given her sister Leah the secret code that was designed to alert Yaakov in the event Lavan were to trick him, but also that Rachel was most unhappy at the prospect that once her sister had become the wife of Yaakov it would now be her lot to become the wife of Esau, a terrible prospect, especially as she feared that Yaakov would divorce her seeing that she had not born any children for him. Looking at this commentary, it appears that according to Rashi, G’d had two separate reasons for “remembering” Rachel at that time. Actually, this is not so; how can one imagine that Yaakov would divorce Rachel because she had no children, when he himself had already been blessed with numerous children both from Leah and from the servant maids?
According to Bereshit Rabbah 70,16 the reason why the Torah in 29,17 reveals that Leah had “weak” eyes, is to alert us to her having wept excessively at the prospect of her having to become the wife of a wicked person, her cousin Esau. At least, this is what she had heard about her father’s plans for her, something that was common gossip in Charan. At the time when Rachel had handed Leah the secret code between Yaakov and her, it was not clear yet that Yaakov would also marry Rachel so that she need not have worried. It was therefore an even greater act of self sacrifice on the part of Rachel to have revealed the secret code to her sister at the time, as not only would she most likely lose the chance to become Yaakov’s wife, but would wind up with a husband who was a wicked person. Rashi meant that G’d now remembered not only that Rachel had acted altruistically at the time when she revealed the code to her sister, but she had in addition had reason to believe that she had thereby condemned herself to becoming the wife of Esau. When Yaakov, after also marrying Rachel, instead of harbouring anger at her for revealing their secret, became aware of her true motives, he also loved her for her piety. In other words, his original love for Rachel is considered by the Torah as a given; Yaakov in the meantime had found out to what length of self-sacrifice Rachel had gone in order to save her sister Leah embarrassment. He therefore loved her doubly. If we translate the word מלאה, “on account of Leah,” instead of as “more than Leah,” the verse does not present any problems at all.
The wording of our verse throws light on Rashi’s explanation on Genesis 30,22 “G’d remembered Rachel;” according to Rashi, G’d remembered not only that Rachel had given her sister Leah the secret code that was designed to alert Yaakov in the event Lavan were to trick him, but also that Rachel was most unhappy at the prospect that once her sister had become the wife of Yaakov it would now be her lot to become the wife of Esau, a terrible prospect, especially as she feared that Yaakov would divorce her seeing that she had not born any children for him. Looking at this commentary, it appears that according to Rashi, G’d had two separate reasons for “remembering” Rachel at that time. Actually, this is not so; how can one imagine that Yaakov would divorce Rachel because she had no children, when he himself had already been blessed with numerous children both from Leah and from the servant maids?
According to Bereshit Rabbah 70,16 the reason why the Torah in 29,17 reveals that Leah had “weak” eyes, is to alert us to her having wept excessively at the prospect of her having to become the wife of a wicked person, her cousin Esau. At least, this is what she had heard about her father’s plans for her, something that was common gossip in Charan. At the time when Rachel had handed Leah the secret code between Yaakov and her, it was not clear yet that Yaakov would also marry Rachel so that she need not have worried. It was therefore an even greater act of self sacrifice on the part of Rachel to have revealed the secret code to her sister at the time, as not only would she most likely lose the chance to become Yaakov’s wife, but would wind up with a husband who was a wicked person. Rashi meant that G’d now remembered not only that Rachel had acted altruistically at the time when she revealed the code to her sister, but she had in addition had reason to believe that she had thereby condemned herself to becoming the wife of Esau. When Yaakov, after also marrying Rachel, instead of harbouring anger at her for revealing their secret, became aware of her true motives, he also loved her for her piety. In other words, his original love for Rachel is considered by the Torah as a given; Yaakov in the meantime had found out to what length of self-sacrifice Rachel had gone in order to save her sister Leah embarrassment. He therefore loved her doubly. If we translate the word מלאה, “on account of Leah,” instead of as “more than Leah,” the verse does not present any problems at all.
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Kedushat Levi
We need to address the reason why the twelve sons of Yaakov are sometimes referred to as שבטים, “tribes,” and on other occasions as מטות, in our classical literature, as well as why both Yehudah and Joseph are referred to as “king” in our sources, and why our matriarchs named their children as representing symbols of our physical world rather than as symbols of the celestial spheres, when it is clear that they themselves were far from viewing our existence on this terrestrial part of the world as our real “life,” the very names the matriarchs gave their children reflect that their entire orientation was focused on spiritual values accompanied by prophetic insights. [If any of you have my translation of the commentary Tzror Hamor by Rabbi Avraham Saba, you will be able to read up on all this in his commentary on Vayetze. Ed.]
By naming their children, the matriarchs provide us with a model lesson on how to serve the Lord. Our matriarchs taught us how G’d, the Creator of the universe, in spite of the thousands of concerns that keep Him occupied around the clock, never neglects the problems of an individual creature of His on earth. Leah testifies that this Creator took time out to notice that she was relatively hated by her husband as a result of which He granted her children, in spite of her being barren by nature. (Genesis 29,32) The phrase: ויפתח רחמה in that verse makes it clear that she was barren, why else would G’d have had to “open her womb,” seeing that pregnancy is one of the most natural results of marital intercourse?
Another lesson we learn from the matriarchs is that the word, i.e. request, by a tzaddik, makes an impression in the celestial spheres and that he or she can draw down additional largesse from the Creator to these “lower” regions of the universe. We have explained that this is the reason that the אותיות, letters in the Hebrew alphabet, [when used as the Holy Tongue, Ed.] are called אבנים, “stones,” in the sense of “building blocks,” as the words formulated by the tzaddik in prayer enhance and improve the structure known as the תחתונים, “the lower regions” of the universe. These prayers, as we have demonstrated at the beginning of the last portion, are the real תולדות, enduring achievements by the righteous on earth. [Compare pages 139 and 140 on how a true תולדה is a son in his father’s image, i.e. Yitzchok being a continuation of the spiritual values represented by his father. Ed.]
The names given by their mothers to the founding tribes of the Jewish people retained their significance throughout our history, and this is why both Yaakov and Moses at the respective end of their lives confirmed this in their blessings.
When Leah explained why she called her firstborn son Reuven, she said: ראה ה' בעניי, “for the Lord has seen my affliction,” adding a prayer כי עתה יאהבני אישי, “for from now on my husband will love me.” This was an appeal for G’d’s largesse to be drawn down to her for her benefit. When the letters, words of a tzaddik are translated into “building blocks,” אבנים, they become transformed into אבנים, which translated into Aramaic is equivalent to אבהן, “fathers, founding fathers,” as in רועה אבן ישראל, (Genesis 49,24) When these letters ascend heavenwards, -mature- they become not only corner stones, but, as is customary with sons, eventually they themselves become “fathers,” אבהן. [The concept of letters being “stones” dates back to the Sefer Yetzirah chapter 6. Ed.] In Hebrew, the Holy Tongue, the word אבנים is a combination of אב, “father,” and בנים, “sons.” The progression in Leah’s insights is demonstrated when at the birth of her fourth son, יהודה, she no longer prays for her husband’s love, but is full of gratitude, הפעם אודה את ה', “this time I thank the Lord, etc.” (Genesis 29,35). [The author continues to demonstrate that Rachel also was on the same wavelength as her older sister when naming her children. I have omitted the details. Ed.]
By naming their children, the matriarchs provide us with a model lesson on how to serve the Lord. Our matriarchs taught us how G’d, the Creator of the universe, in spite of the thousands of concerns that keep Him occupied around the clock, never neglects the problems of an individual creature of His on earth. Leah testifies that this Creator took time out to notice that she was relatively hated by her husband as a result of which He granted her children, in spite of her being barren by nature. (Genesis 29,32) The phrase: ויפתח רחמה in that verse makes it clear that she was barren, why else would G’d have had to “open her womb,” seeing that pregnancy is one of the most natural results of marital intercourse?
Another lesson we learn from the matriarchs is that the word, i.e. request, by a tzaddik, makes an impression in the celestial spheres and that he or she can draw down additional largesse from the Creator to these “lower” regions of the universe. We have explained that this is the reason that the אותיות, letters in the Hebrew alphabet, [when used as the Holy Tongue, Ed.] are called אבנים, “stones,” in the sense of “building blocks,” as the words formulated by the tzaddik in prayer enhance and improve the structure known as the תחתונים, “the lower regions” of the universe. These prayers, as we have demonstrated at the beginning of the last portion, are the real תולדות, enduring achievements by the righteous on earth. [Compare pages 139 and 140 on how a true תולדה is a son in his father’s image, i.e. Yitzchok being a continuation of the spiritual values represented by his father. Ed.]
The names given by their mothers to the founding tribes of the Jewish people retained their significance throughout our history, and this is why both Yaakov and Moses at the respective end of their lives confirmed this in their blessings.
When Leah explained why she called her firstborn son Reuven, she said: ראה ה' בעניי, “for the Lord has seen my affliction,” adding a prayer כי עתה יאהבני אישי, “for from now on my husband will love me.” This was an appeal for G’d’s largesse to be drawn down to her for her benefit. When the letters, words of a tzaddik are translated into “building blocks,” אבנים, they become transformed into אבנים, which translated into Aramaic is equivalent to אבהן, “fathers, founding fathers,” as in רועה אבן ישראל, (Genesis 49,24) When these letters ascend heavenwards, -mature- they become not only corner stones, but, as is customary with sons, eventually they themselves become “fathers,” אבהן. [The concept of letters being “stones” dates back to the Sefer Yetzirah chapter 6. Ed.] In Hebrew, the Holy Tongue, the word אבנים is a combination of אב, “father,” and בנים, “sons.” The progression in Leah’s insights is demonstrated when at the birth of her fourth son, יהודה, she no longer prays for her husband’s love, but is full of gratitude, הפעם אודה את ה', “this time I thank the Lord, etc.” (Genesis 29,35). [The author continues to demonstrate that Rachel also was on the same wavelength as her older sister when naming her children. I have omitted the details. Ed.]
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Kedushat Levi
We need to address the reason why the twelve sons of Yaakov are sometimes referred to as שבטים, “tribes,” and on other occasions as מטות, in our classical literature, as well as why both Yehudah and Joseph are referred to as “king” in our sources, and why our matriarchs named their children as representing symbols of our physical world rather than as symbols of the celestial spheres, when it is clear that they themselves were far from viewing our existence on this terrestrial part of the world as our real “life,” the very names the matriarchs gave their children reflect that their entire orientation was focused on spiritual values accompanied by prophetic insights. [If any of you have my translation of the commentary Tzror Hamor by Rabbi Avraham Saba, you will be able to read up on all this in his commentary on Vayetze. Ed.]
By naming their children, the matriarchs provide us with a model lesson on how to serve the Lord. Our matriarchs taught us how G’d, the Creator of the universe, in spite of the thousands of concerns that keep Him occupied around the clock, never neglects the problems of an individual creature of His on earth. Leah testifies that this Creator took time out to notice that she was relatively hated by her husband as a result of which He granted her children, in spite of her being barren by nature. (Genesis 29,32) The phrase: ויפתח רחמה in that verse makes it clear that she was barren, why else would G’d have had to “open her womb,” seeing that pregnancy is one of the most natural results of marital intercourse?
Another lesson we learn from the matriarchs is that the word, i.e. request, by a tzaddik, makes an impression in the celestial spheres and that he or she can draw down additional largesse from the Creator to these “lower” regions of the universe. We have explained that this is the reason that the אותיות, letters in the Hebrew alphabet, [when used as the Holy Tongue, Ed.] are called אבנים, “stones,” in the sense of “building blocks,” as the words formulated by the tzaddik in prayer enhance and improve the structure known as the תחתונים, “the lower regions” of the universe. These prayers, as we have demonstrated at the beginning of the last portion, are the real תולדות, enduring achievements by the righteous on earth. [Compare pages 139 and 140 on how a true תולדה is a son in his father’s image, i.e. Yitzchok being a continuation of the spiritual values represented by his father. Ed.]
The names given by their mothers to the founding tribes of the Jewish people retained their significance throughout our history, and this is why both Yaakov and Moses at the respective end of their lives confirmed this in their blessings.
When Leah explained why she called her firstborn son Reuven, she said: ראה ה' בעניי, “for the Lord has seen my affliction,” adding a prayer כי עתה יאהבני אישי, “for from now on my husband will love me.” This was an appeal for G’d’s largesse to be drawn down to her for her benefit. When the letters, words of a tzaddik are translated into “building blocks,” אבנים, they become transformed into אבנים, which translated into Aramaic is equivalent to אבהן, “fathers, founding fathers,” as in רועה אבן ישראל, (Genesis 49,24) When these letters ascend heavenwards, -mature- they become not only corner stones, but, as is customary with sons, eventually they themselves become “fathers,” אבהן. [The concept of letters being “stones” dates back to the Sefer Yetzirah chapter 6. Ed.] In Hebrew, the Holy Tongue, the word אבנים is a combination of אב, “father,” and בנים, “sons.” The progression in Leah’s insights is demonstrated when at the birth of her fourth son, יהודה, she no longer prays for her husband’s love, but is full of gratitude, הפעם אודה את ה', “this time I thank the Lord, etc.” (Genesis 29,35). [The author continues to demonstrate that Rachel also was on the same wavelength as her older sister when naming her children. I have omitted the details. Ed.]
By naming their children, the matriarchs provide us with a model lesson on how to serve the Lord. Our matriarchs taught us how G’d, the Creator of the universe, in spite of the thousands of concerns that keep Him occupied around the clock, never neglects the problems of an individual creature of His on earth. Leah testifies that this Creator took time out to notice that she was relatively hated by her husband as a result of which He granted her children, in spite of her being barren by nature. (Genesis 29,32) The phrase: ויפתח רחמה in that verse makes it clear that she was barren, why else would G’d have had to “open her womb,” seeing that pregnancy is one of the most natural results of marital intercourse?
Another lesson we learn from the matriarchs is that the word, i.e. request, by a tzaddik, makes an impression in the celestial spheres and that he or she can draw down additional largesse from the Creator to these “lower” regions of the universe. We have explained that this is the reason that the אותיות, letters in the Hebrew alphabet, [when used as the Holy Tongue, Ed.] are called אבנים, “stones,” in the sense of “building blocks,” as the words formulated by the tzaddik in prayer enhance and improve the structure known as the תחתונים, “the lower regions” of the universe. These prayers, as we have demonstrated at the beginning of the last portion, are the real תולדות, enduring achievements by the righteous on earth. [Compare pages 139 and 140 on how a true תולדה is a son in his father’s image, i.e. Yitzchok being a continuation of the spiritual values represented by his father. Ed.]
The names given by their mothers to the founding tribes of the Jewish people retained their significance throughout our history, and this is why both Yaakov and Moses at the respective end of their lives confirmed this in their blessings.
When Leah explained why she called her firstborn son Reuven, she said: ראה ה' בעניי, “for the Lord has seen my affliction,” adding a prayer כי עתה יאהבני אישי, “for from now on my husband will love me.” This was an appeal for G’d’s largesse to be drawn down to her for her benefit. When the letters, words of a tzaddik are translated into “building blocks,” אבנים, they become transformed into אבנים, which translated into Aramaic is equivalent to אבהן, “fathers, founding fathers,” as in רועה אבן ישראל, (Genesis 49,24) When these letters ascend heavenwards, -mature- they become not only corner stones, but, as is customary with sons, eventually they themselves become “fathers,” אבהן. [The concept of letters being “stones” dates back to the Sefer Yetzirah chapter 6. Ed.] In Hebrew, the Holy Tongue, the word אבנים is a combination of אב, “father,” and בנים, “sons.” The progression in Leah’s insights is demonstrated when at the birth of her fourth son, יהודה, she no longer prays for her husband’s love, but is full of gratitude, הפעם אודה את ה', “this time I thank the Lord, etc.” (Genesis 29,35). [The author continues to demonstrate that Rachel also was on the same wavelength as her older sister when naming her children. I have omitted the details. Ed.]
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Kedushat Levi
Genesis 29,31. “When G’d saw that Leah was hated, He opened her womb.” There is a somewhat enigmatic comment on this verse in Aggadat Bereshit 48 according to which some of Leah’s descendants would be enemies of G’d, and that this is why she is called here שנואה, in reference to the wicked deeds of some of her offspring. (The angels protested Leah’s having children as they foresaw that on account of Zimri from the tribe of Shimon 24000 Israelites would lose their lives and not enter the land of Israel) Our verse would explain that just as Yishmael at the time (Genesis 21,17) was not allowed to die from thirst as at the time he was free from sin, so Leah, who had prayed not to become the wife of the wicked Esau, could not be denied children now on account of something over which she could have no control. She had demonstrated that she hated wickedness so what more could she have done? [I have rephrased this a little, as the whole idea of when G’d interferes with natural developments in order to forestall wicked deeds and when not is exceedingly complex. Ed.] Our verse makes clear that other considerations notwithstanding, Leah’s prayer to bear children was answered positively.
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