Musar su Genesi 29:18
וַיֶּאֱהַ֥ב יַעֲקֹ֖ב אֶת־רָחֵ֑ל וַיֹּ֗אמֶר אֶֽעֱבָדְךָ֙ שֶׁ֣בַע שָׁנִ֔ים בְּרָחֵ֥ל בִּתְּךָ֖ הַקְּטַנָּֽה׃
Giacobbe amava Rachele, e disse: Ti servirò sett’anni, per (avere) Rachele tua figlia minore.
The Improvement of the Moral Qualities
turning aside from wisdom and the service of the Lord, because of what appears to be the remoteness of the delight and pleasurableness of these things. Verily, in their opinion, these are remote. Yet these are not remote, but near at hand. They are remote only in their mind. Therefore man must devote this quality of love to God, exalted may He be, as it is written (Deut. xi. I), "Thou shalt love the Lord thy God"; and to his soul, as it is written (I Sam. xx. 17), "For he loved him as he loved his own soul"; to his relatives, as it is written (Gen. xxix. 18), "And Jacob loved Rachel"; to his offspring, as it is written (id., xxxvii. 3), "Israel loved Joseph"; to his country, as it is written (Num. x. 30), "But I will depart to my own land and to my kindred"; to his companion, as spake David to Jonathan (II Sam. i. 26), "Very pleasant hast thou been unto me" ; to his wife (Prov. v. 19), "Let her be as the loving hind and the pleasant roe"; to wisdom, as it is written (Prov. xxix. 3), "The man that loveth wisdom rejoiceth his father."
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Shenei Luchot HaBerit
Let us now examine the relationship of the triangle Jacob-Rachel-Leah as it is explained in the Zohar (Sullam edition Vayetzei pages 58-60). Kabbalists see in Leah the mystique of the אימא עילאה, "Mother Superior," rooted in the emanation בינה, whereas Rachel is perceived as אימא תתאה, "mother of the lower regions," anchored in the emanation מלכות. The mystical dimension of זווג in the "higher" emanations is the fusion of חכמה and בינה, whereas the parallel fusion of the "lower" emanations is that between תפארת and מלכות. Jacob is perceived as representative of תפארת, as pointed out when describing him as the merger of the respective attributes of דין, justice and חסד, kindness. He loved Rachel. Leah's belonging to a world of נסתר, the hidden domain, accounts for her being שנואה, hated. Whenever something is by definition not accessible to our logic, it is called שנוא, the reverse of אהבה. The mystique of love is that it is something that is in the open, something joyful.
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