Midrash su Genesi 29:31

And the Lord saw that Leah was hated (Gen. 29:31). May our master teach us: May a man pronounce a blessing over the fragrance of spices employed in idolatrous worship? Our masters teach us: One may not pronounce a blessing over the light, the spices, or the fragrance of spices employed in idolatrous worship. If one should pass a spice shop in the market, he is required to offer a blessing, but if the fragrance emanates from an idolatrous service he must not do so. The Holy One, blessed be He, said to Israel: Be not misled by idolatrous worship, for it is worthless, as it is said: Eyes have they but they see not … they that make them shall be like unto them (Ps. 115:5, 8).

“All the people who were in the gate, and the elders, said: We are witnesses. May the Lord render the woman who is coming into your house like Rachel and like Leah, the two of whom built the house of Israel; prosper in Efrat, and proclaim a name in Bethlehem” (Ruth 4:11).
“All the people who were in the gate…” Most of those participating in the feast were from Leah; therefore they accorded priority to Rachel.²⁵¹Most of those present were from the tribe of Judah, a son of Leah. Therefore, they mentioned Rachel before Leah so that it would not appear that they were according honor to themselves. Rabbi Abba bar Kahana said: Rachel was his primary wife, as it is stated: “Rachel was barren [akara]” (Genesis 29:31), [alluding to the fact that she was] primary [ikar]. Rabbi Shimon bar Yoḥai taught: Because they said things against Rachel,²⁵²Her enemies would attribute her barrenness to her character flaws. therefore [all the tribes of Israel] are called her children, as it is written: “Rachel is weeping over her children” (Jeremiah 31:15).²⁵³The verse is referring to the entire nation of Israel, not just the tribes who descended from Rachel. The same is true of the verses in Amos and Jeremiah cited below. They are not only attributed to her; they are even attributed to her son: “Perhaps the Lord, God of hosts, will be gracious to the remnant of Joseph” (Amos 5:15). They are not only attributed to her son; they are even attributed to her grandson, as it is stated: “Is Ephraim My favorite son, a delightful child?” (Jeremiah 31:20).

(Gen. 29:31:) WHEN THE LORD SAW THAT LEAH WAS HATED. This text is related (to Ps. 145:14): THE LORD UPHOLDS ALL WHO FALL AND RAISES UP ALL WHO ARE BOWED DOWN. {It is not said < in the text > "All who stand upright," but ALL WHO ARE BOWED DOWN. And does he also raise up the wicked?} R. Hiyya said: The behavior of the Holy One is not like the behavior of one who is flesh-and-blood. According to flesh-and-blood behavior, < if > one has a wealthy friend, he clings to him and pines for him; but, as soon as his power (literally: hand) declines and he becomes poor, he laughs at him. With the Holy One, however, things are not like that. As soon as he sees someone whose power is down, he gives him a hand and raises him up. Thus it is stated (ibid.): THE LORD UPHOLDS ALL WHO FALL. It is not said < in the text > "All who stand," but ALL WHO FALL. (Ibid., cont.:) AND RAISES UP ALL WHO ARE BOWED DOWN. Would you say that he also raises up the wicked, if they come to a fall? No, for it is stated (in Ps. 36:13 [12]): THERE THE EVILDOERS HAVE FALLEN; THEY ARE THRUST DOWN AND CANNOT RISE. They have fallen; there is no standing for them. Why? Because it is stated (in Ps. 35:5): < THEY SHALL BE > LIKE CHAFF BEFORE THE WIND WITH THE ANGEL OF THE LORD OVERTHROWING THEM. But those who are righteous (according to Ps. 145:14): THE LORD UPHOLDS. As soon as the Holy One saw that Leah was hated, he said: How am I to make her dear to her husband? Just look, I am raising her up and giving her children first so that she will become loved by her husband. Therefore (according to Gen. 29:31): WHEN THE LORD SAW THAT LEAH WAS HATED. Now it also says (in I Chron. 2:18): AND CALEB BEN HEZRON HAD CHILDREN BY AZUBAH, A WIFE, AND BY JERIOTH; AND THESE WERE HER SONS: JESHER, SHOBAB, AND ARDON. R. Berekhyah said: She was his wife.³²The biblical text actually states that Azubah and Jerioth were Caleb’s daughters, but Exod. R. 1:17 explains in the name of R. Johanan, “that in the case of anyone who takes a wife for the sake of heaven above (i.e., for no reason beyond producing children), he is recorded as having given birth to her.” Then why was she called Azubah? Because she was abandoned (azubah) and ugly. The Holy One said: Look, I am giving her children so that she will become beautiful through them. Thus it is stated (ibid.): AND THESE WERE HER SONS: JESHER, SHOBAB, AND ARDON. It is therefore stated (in Ps. 145:14): THE LORD UPHOLDS ALL WHO FALL AND RAISES UP ALL WHO ARE BOWED DOWN.

Another interpretation (of Gen. 29:31): WHEN THE LORD SAW THAT LEAH WAS HATED. < She was hated >, not because she was abhorrent to her husband, but because she had scolded him when Jacob had worked seven years for Rachel. Now his mother had said to him (in Gen. 27:44): AND YOU ARE TO STAY WITH HIM (Laban) FOR A WHILE, and he had stayed seven years. (Gen. 29:21, 23:) THEN JACOB SAID UNTO LABAN: GIVE ME MY WIFE…. AND, WHEN IT WAS EVENING, HE TOOK HIS DAUGHTER LEAH < AND BROUGHT HER TO HIM >. ALL NIGHT SHE PRETENDED TO BE RACHEL. When he arose in the morning (according to Gen. 29:25), THERE WAS LEAH. He said to her: Daughter of a swindler, why did you trick me? She said to him: < What about > you! Why did you trick your father? When he said to you: Is this my son Esau, you said to him (in Gen. 27:19): I AM ESAU YOUR FIRST-BORN. Now you are saying: Why have you tricked me? And did your father not say < to Esau > (in Gen. 27:35): YOUR BROTHER CAME WITH DECEIT? So because of these things with which she scolded him, he began to hate her. The Holy One said: There is no cure for this but sons. Then her husband will desire her. Thus (in Gen. 29:31): WHEN THE LORD SAW THAT LEAH WAS HATED, HE OPENED HER WOMB. David also gives praise (in Ps. 146:7): THE ONE WHO EXECUTES JUSTICE FOR THE OPPRESSED.³³Gen. R. 71:2.

(Ibid., cont.:) BUT RACHEL HAD A LOVELY FORM AND WAS LOVELY TO LOOK AT. Why? Because it is stated (in Prov. 15:30): GOOD NEWS PUTS FAT ON THE BONES. He (Esau) took no action. Rather (in Gen. 28:9): ESAU WENT TO ISHMAEL AND TOOK MAHALATH BAT ISHMAEL < BEN ABRAHAM, THE SISTER OF NEBAIOTH, FOR A WIFE >. Jacob said: Because of the blessings he wanted to kill me; so when I take his wife Leah, who knows if he will leave Mahalath bat Ishmael, come against me, and say: Was it not enough for you to take my birthright and my blessing, that you have taken my betrothed as well! He therefore said to Laban (in Gen. 29:18): I SHALL SERVE YOU SEVEN YEARS FOR < YOUR YOUNGER DAUGHTER > RACHEL. Apart from such a situation, would a man taking a wife leave the older and take the younger?³⁵Since daughters inherit in the absence of sons (Numb. 27:8), the elder daughter would receive the double inheritance of the first-born. See Deut. 21:15-17. Rather < the story is > to teach you that, since Leah was sitting around because of Esau, Jacob said to Laban (ibid.): I SHALL SERVE YOU SEVEN YEARS FOR < YOUR YOUNGER DAUGHTER > RACHEL. Now, when Laban saw that, he said: See here, I am giving away the elder immediately. (Gen. 29:23:) AND, WHEN IT WAS EVENING, HE TOOK HIS DAUGHTER LEAH < AND BROUGHT HER TO HIM >. Jacob said to him: Now were these the terms?³⁶Cf. Gen. R. 70:17. (Gen. 29:25, 26, 28:) DID I NOT SERVE WITH YOU FOR RACHEL? THEN LABAN SAID: IT IS NOT THE CUSTOM IN OUR PLACE…. SO JACOB DID THUS, < AND COMPLETED THE BRIDAL WEEK OF THIS DAUGHTER; THEN LABAN GAVE HIM HIS DAUGHTER RACHEL FOR A WIFE >. He began to love her more than Leah. The Holy One said: Look, I am giving Leah children so that she may be more beloved than Rachel. (Gen. 29:31:) WHEN THE LORD SAW THAT LEAH WAS HATED, HE OPENED HER WOMB.

[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.]

Another interpretation (of Gen. 29:31): WHEN THE LORD SAW THAT LEAH WAS HATED. This text is related (to Jer. 12:8): MY HERITAGE HAS BECOME FOR ME LIKE A LION IN THE FOREST … [THEREFORE I HAVE HATED IT (literally: HER)]. How so? The Holy One saw that wicked children were going to issue from her; so he called her HATED. Now the wicked ones are these: Jehoram, Jehoash, Ahaz, Manasseh, Amon, Jehoiakim, < and > Zedekiah. About Jehoram, it is written (in II Kings 8:18): AND HE WALKED IN THE WAY OF THE KINGS OF ISRAEL AS THE HOUSE OF AHAB HAD DONE. About Ahaz, it is written (in II Kings 16:2): AND HE DID NOT DO WHAT WAS RIGHT IN THE EYES OF THE LORD [HIS GOD] AS HIS ANCESTOR DAVID < HAD DONE >. Isaiah had said to him (according to Is. 7:11): ASK A SIGN FROM THE LORD YOUR GOD. MAKE IT AS DEEP AS SHEOL, for the dead to live again or for Korah to rise from Sheol. (Ibid., cont.:) OR AS HIGH AS ABOVE. You may ask for Elijah to descend from the heavens. He said to him: I know that he has power to do < such things >, but I do not want the name of names to be sanctified at my hands. Thus it is stated (in vs. 12): I WILL NOT ASK, NOR PUT THE LORD TO THE TEST. About Jehoash, it is written (in II Kings 12:3 [3]): AND JEHOASH DID WHAT WAS RIGHT IN THE EYES OF THE LORD ALL HIS DAYS AS THE PRIEST JEHOIADA INSTRUCTED HIM. But when Jehoiada died, evil occurred, as stated (in II Chron. 24:17): NOW {IT CAME TO PASS} AFTER THE DEATH OF JEHOIADA, < THE PRINCES OF JUDAH CAME AND BOWED LOW TO THE KING. THEN THE KING HEARKENED UNTO THEM >…. See what is written about Manasseh (in II Chron. 33:6-7): < HE DID MUCH EVIL IN THE EYES OF THE LORD TO ANGER HIM >, AND HE SET UP A SCULPTURED IMAGE, WHICH HE HAD MADE, IN THE HOUSE OF GOD. About Amon, it is written (in II Chron. 33:22-23): AND HE DID WHAT WAS EVIL IN THE EYES OF THE LORD…. AND TO ALL THE IMAGES WHICH HIS FATHER MANASSEH HAD MADE < AMON SACRIFICED >…. [MOREOVER, HE DID NOT HUMBLE HIMSELF BEFORE THE LORD…. FOR AMON INCURRED A LOT OF GUILT]. About Jehoiakim, it is written (in II Chron. 36:8): NOW AS FOR THE REST OF THE ACTS OF JEHOIAKIM, [THE ABOMINATIONS WHICH HE DID], AND WHAT WAS FOUND AGAINST HIM < HERE THEY ARE WRITTEN IN THE BOOK OF THE KINGS OF ISRAEL AND JUDAH >. Thus he repudiated circumcision, extended the foreskin (to disguise circumcision), and entered the orifice through which he had come out.⁴⁰I.e., he had sexual intercourse with his mother. So Lev. R. 19:6; cf. 1 Corinthians 5:1. The text might possibly mean that he had entered the orifice through which one empties the bowels. About Zedekiah, it is written (in II Chron. 36:12): AND HE DID WHAT WAS EVIL IN THE EYES OF THE LORD HIS GOD…. Here are the seven wicked men; therefore, the prophet < Jeremiah > cries and says (in Jer. 15:9): SHE WHO BEARS SEVEN IS WRETCHED. Therefore, (in Gen. 29:31): WHEN THE LORD SAW THAT LEAH WAS HATED….

[Another interpretation (of Gen. 29:31): WHEN THE LORD SAW THAT LEAH WAS HATED]…. BUT RACHEL WAS BARREN (rt.: 'QR), < i.e., > she was the chief (rt.: 'QR) of the house, since Jacob would not have subjugated himself (to Laban) except for her.⁴¹Gen. R. 71:2; PRK 20:2. It is so stated (in Gen. 29:20): SO JACOB SERVED SEVEN YEARS FOR RACHEL. Where is it shown that she was house chief? Where Leah's children admit it.⁴²Ruth R. 7:13. Boaz and all his court⁴³Gk.: synhedrion. were from the tribe of Judah, < i.e., > from the sons of the sons of Leah. And what is written (in Ruth 4:11)? THEN ALL THE PEOPLE WHO WERE IN THE GATE AND THE ELDERS SAID: < WE ARE > WITNESSES. MAY THE LORD MAKE THE WOMAN WHO IS COMING INTO YOUR HOUSE LIKE RACHEL AND LEAH,⁴⁴The fact that Leah’s descendants mention Rachel before Leah, even though Leah is the elder, is seen as their admission that Rachel was favored over Leah. BOTH OF WHOM BUILT THE HOUSE OF ISRAEL. SO PROSPER IN EPHRATHAH AND BECOME RENOWNED IN BETHLEHEM. Hence Rachel is the chief (rt.: 'QR) of the house, since it is stated (in Gen. 29:31): but RACHEL WAS BARREN (rt.: 'QR). R. Berekhyah [Berabbi] the Priest said: She had no foundation (rt.: 'QR), < i.e., > metra,⁴⁵The Greek work means “womb.” since it is stated (in Gen. 29:31): BUT RACHEL WAS BARREN (rt.: 'QR)… nevertheless, she and her children are the foundation of the world, since no one maintains Israel in the world but the children of Rachel.⁴⁶Gen. R. 71:2 and PRK 20:2 add that Israel is referred to as Rachel’s children in Jer. 31:15, 20; Amos 5:15. See also Matthew 2:16-18.

“He seats the barren woman of the house as a happy mother of children. Hallelujah!” (Psalms 113:9) There are seven barren women: Sarah, Rivka, Rachel and Leah, Manoach’s wife, Chana and Zion…Another explanation. ‘He seats the barren woman’ this refers to Zion. “Sing you barren woman who has not borne…” (Isaiah 54:1) ‘a happy mother of children,’ “And you shall say to yourself, Who begot these for me…” (Isaiah 49:21)

Rabbi Levi said: The Holy One, blessed be He, saw the sorrow of Leah, and He gave her power to conceive, (bringing) consolation to her soul; and she bare a male child, goodly in appearance, and wise; and she said: See ye a son which the Holy One, blessed be He, has given me, as it is said, "And Leah conceived, and bare a son, and she called his name Reuben; for she said, Because the Lord hath looked upon my affliction" (Gen. 29:32). Therefore he called his name Reuben.

Another answer: (op. cit. 145) "God supports all those who have fallen" - these are the barren, whose [status] have "fallen" within their households. And "straightens the bent" - when the Holy One, Blessed be He rewards them with children, they straighten up [in joy.] Similarly, Leah was hated by her household, and when the Holy One, Blessed be He visited her [and gave her pregnancy], she was straightened. That is the same concept by "And God saw that Leah was hated" - "that Leah was hated" - that she behaved in the manner of the "hated", since she was supposed to marry "the hater" [, Esav] (other mss. read "Assessed by the hater") since that was the custom, the firstborn [Esav] marry the firstborn [Esav] and the younger one [Ya'akov] marry the younger one [Rachel]. Therefore Leah cried and said: "May it be your will, God, that I do not become the possession of an evildoer." R' Huna said: Davening is a strong force, that it annulled the decree, and not only that, but that it made her come before her sister [for marriage. Because of this] everyone would mock her: The unemployed people mocked her, the travelers mocked her, and even the ladies behind their backs mocked her, saying, "This Leah, her inside is not like her outside; she appears righteous but is not really righteous. For if she were righteous she would not have cheated her sister [and would have let her marry first.] Rabbi Chanin in the name of Rabbi Shmuel son of Rabbi Yitzchak said: When Yaakov our Forefather saw matters, that Leah had "cheated" her sister, he made up his mind to divorce her, but when she was blessed with children, he said: "To the mother of these I am divorcing?" And in the end he admitted he was wrong, and that is the meaning of the verse: (Genesis 47) "And Yisrael [Yaakov] bowed low at the head of the bed," [and head of the bed is a euphemism for Leah, as she was the first one of his conjugal bed.] "And Rachel was barren," said Rabbi Yitzchak, Rachel was the main part of the household, as it says, "And Rachel was barren (akarah)" - It's main part (ikrah) was Rachel. Said Rabbi Abba son of Cahana, since most of the diners [at Ya'akov's table] were Leah's [progeny, as a courtesy] they named Rachel as the main part, as it says, "And Rachel was barren (akarah)" - It's main part (ikrah) was Rachel. Rabbi Shimon bar Yochai said: Since all these matters [i.e. helping Leah cheat the system] were done by Rachel, therefore the Children of Israel were called by her name, (Jeremiah 31): "Rachel cries for her children," and there was no end to her name, as her children's names lived on, as it says in (Amos 5): "Perhaps the Lord of Hosts will have compassion on the remnant of Joseph [a son of Rachel]" - now her son's name was recalled. And her son's name did not die out either, as it says (Jeremiah 31) "How precious is my son Ephraim [, Joseph's son and Rachel's grandson."

Variantly: "Listen, O heavens": Not only are the righteous righteous, but they "broaden" the world in which they live. For when Israel do G-d's will, what is written of them? (Devarim 28:12) "The L-rd shall open for you His goodly treasure trove, the heavens," "opening" connoting "broadening," as in (Bereshith 29:31) "and the L-rd opened her womb." And not only are the wicked wicked, but they "constrict" the world in which they live. For when they do not do G-d's will, what is written of them? (Ibid. 11:17) "and He will hold back the heavens," connoting "constricting," as in (Bereshith 20:18) "and the L-rd held back every womb."