Midrasch zu Bereschit 29:30

[Another interpretation (of Gen. 29:31): WHEN THE LORD SAW THAT LEAH WAS HATED.] This text is related (to Deut. 21:15-17): WHEN A MAN HAS TWO WIVES, < THE ONE BELOVED AND THE OTHER HATED, AND WHEN BOTH THE BELOVED AND THE HATED HAVE BORNE HIM SONS WITH THE FIRST-BORN BELONGING TO THE HATED WOMAN; THEN, ON THE DAY THAT HE WILLS HIS PROPERTY TO HIS SONS AS AN INHERITANCE, HE MAY NOT TREAT THE SON OF THE BELOVED AS THE FIRST-BORN IN PREFERENCE TO THE SON OF THE HATED WHEN HE IS THE FIRST-BORN. INSTEAD, HE SHALL RECOGNIZE THE FIRST-BORN SON OF THE HATED WOMAN BY GIVING HIM A DOUBLE PORTION SINCE HE IS THE FIRST FRUIT OF HIS STRENGTH >. < (Deut. 21:15:) WHEN A MAN HAS >: This is Jacob, as stated (in Gen. 25:27): JACOB WAS A PERFECT MAN. (Deut. 21:15, cont.:) TWO WIVES: Leah and Rachel. (Ibid., cont.:) THE ONE BELOVED, i.e., Rachel, as stated (in Gen. 29:30): AND HE ALSO LOVED RACHEL. (Deut. 21:15, cont.:) AND THE OTHER HATED: i.e., Leah, as stated (in Gen. 29:31): WHEN THE LORD SAW THAT LEAH WAS HATED. (Deut. 21:15, cont.:) AND WHEN BOTH THE BELOVED AND THE HATED HAVE BORNE HIM SONS, i.e., both of them bore for him.³⁷The passage may interpret banot (“daughters”) as bonot (“builders”) who would build up a worthy lineages. Moreover, what Leah produced Rachel produced.³⁸Similarly Gen. R. 70:15. Leah produced kings, and so did Rachel [produce kings. Leah produced prophets, and so did Rachel produce prophets]. Leah produced judges, and so did Rachel. It is therefore stated (in Deut. 21:15): AND WHEN < BOTH THE BELOVED AND THE HATED > HAVE BORNE HIM SONS. (Deut. 21:16:) THEN, ON THE DAY THAT HE WILLS < HIS PROPERTY > TO HIS SONS AS AN INHERITANCE. When the time had come for him to depart from the world, (according to Gen. 49:1): THEN JACOB CALLED HIS SONS. (Deut. 21:16, cont.:) HE MAY NOT TREAT THE SON OF THE BELOVED, < i.e., > Joseph, AS THE FIRST-BORN. Why? (Vs. 17:) INSTEAD, HE SHALL RECOGNIZE THE FIRST-BORN SON OF THE HATED WOMAN < BY GIVING HIM A DOUBLE PORTION >. This was Reuben, as stated (in Gen. 49:3): REUBEN, YOU ARE MY FIRST-BORN, < MY MIGHT AND THE FIRST FRUIT OF MY STRENGTH, EXCELLING IN ELEVATION AND EXCELLING IN POWER >. < Jacob gave this blessing >, even though he said to his shame (in vs. 4): UNSTABLE AS WATER, YOU SHALL NO LONGER EXCEL; < FOR YOU WENT UP TO YOUR FATHER'S BED, THEN DEFILED IT >. What is the meaning of (ibid., cont.) HE WENT UP TO MY COUCH. When Moses would come, about whom it is written (in Exod. 19:3): THEN MOSES WENT UP TO GOD, he would redeem him. As Moses stood < there >, he sought mercy for him. It is so stated (in Deut. 33:6): LET REUBEN LIVE. The Holy One said (ibid., cont.): AND LET HIM NOT DIE. It turns out that he gets {compensation in proportion to both of them} [a pardon³⁹Gk.: demos (“common people”). This meaning of demos may be suggested by demotikos agon, a public festival with games in connection with which amnesties might be given. Cf. Lat.: dimissus. from the mouth of both of them] (i.e., God and Moses). Thus it is stated (in Deut. 21:17): INSTEAD, HE SHALL RECOGNIZE THE FIRST-BORN [SON OF THE HATED WOMAN] BY GIVING HIM A DOUBLE PORTION. (Deut. 33:6:) LET REUBEN LIVE, AND LET HIM NOT DIE; < i.e., > LET REUBEN LIVE in this world, AND LET HIM NOT DIE in the world to come. Why? (Deut. 21:17:) SINCE HE IS THE FIRST FRUIT OF HIS STRENGTH. [It is also written (in Gen. 49:3): MY MIGHT AND THE FIRST FRUIT OF MY STRENGTH.]