בראשית רבה ע״אBereshit Rabbah 71

Section 1א׳

וַיַּרְא ה' כִּי שְׂנוּאָה לֵאָה וגו' (בראשית כט, לא), (תהלים סט, לד): כִּי שֹׁמֵעַ אֶל אֶבְיוֹנִים ה' וְאֶת אֲסִירָיו לֹא בָזָה, אָמַר רַבִּי בִּנְיָמִין בֶּן לֵוִי לֹא רֹאשׁוֹ שֶׁל פָּסוּק הַזֶּה סוֹפוֹ וְלֹא סוֹפוֹ רֹאשׁוֹ, לֹא הָיָה צָרִיךְ קְרָא לְמֵימַר אֶלָּא כִּי שׁוֹמֵעַ אֶל אֶבְיוֹנִים וְאֶת אֲסִירִים לֹא בָזָה, אוֹ כִּי שׁוֹמֵעַ אֶל אֶבְיוֹנָיו ה' וְאֶת אֲסִירָיו וגו', אֶלָּא כִּי שֹׁמֵעַ אֶל אֶבְיוֹנִים ה', אֵלּוּ יִשְׂרָאֵל, דְּאָמַר רַבִּי יוֹחָנָן בְּכָל מָקוֹם שֶׁנֶּאֱמַר דַּל עָנִי וְאֶבְיוֹן, בְּיִשְׂרָאֵל הַכָּתוּב מְדַבֵּר, וְאֶת אֲסִירָיו לֹא בָזָה, אֵלּוּ הָעֲקָרוֹת שֶׁהֵן אֲסוּרוֹת בְּתוֹךְ בָּתֵּיהֶן וַעֲלוּבוֹת, וְכֵיוָן שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא פּוֹקְדָן בְּבָנִים הֵן נִזְקָפוֹת. תֵּדַע לְךָ שֶׁכֵּן לֵאָה שְׂנוּאַת הַבַּיִת הָיְתָה, וְכֵיוָן שֶׁפְּקָדָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא נִזְקָפָה, הֲדָא הוּא דִכְתִיב: וַיַּרְא ה' כִּי שְׂנוּאָה לֵאָה.

“The Lord saw that Leah was unloved, and He opened her womb, and Rachel was barren” (Genesis 29:31). “The Lord saw that Leah was unloved…” “For the Lord hears the impoverished and does not despise His prisoners” (Psalms 69:34) – Rabbi Binyamin ben Levi said: The beginning of this verse does not correspond with its end, nor does its end correspond to its beginning. The verse should have said only: “For the Lord hears the impoverished and does not despise the prisoners” or: “For the Lord hears His impoverished and…His prisoners.” Rather: “For the Lord hears the impoverished” – this is Israel, as Rabbi Yoḥanan said: Every place that impoverished [dal], poor [ani], and indigent [evyon] is stated, the verse is speaking of Israel. “And does not despise His prisoners” – these are the barren women, who are prisoners in their homes, and forlorn. But when the Holy One blessed be He remembers them with children, they stand erect. Know that Leah was the unloved one of the household, but when the Holy One blessed be He remembered her, she stood erect. That is what is written: “The Lord saw that Leah was unloved.”

Section 2ב׳

דָּבָר אַחֵר (תהלים קמה, יד): סוֹמֵךְ ה' לְכָל הַנֹּפְלִים, אֵלּוּ הָעֲקָרוֹת, שֶׁהֵם נוֹפְלִין בְּתוֹךְ בָּתֵּיהֶם. (תהלים קמה, יד): וְזוֹקֵף לְכָל הַכְּפוּפִים, כֵּיוָן שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא פּוֹקְדָן בְּבָנִים הֵן נִזְקָפוֹת. תֵּדַע לְךָ שֶׁכֵּן לֵאָה שְׂנוּאַת הַבַּיִת הָיְתָה וְכֵיוָן שֶׁפְּקָדָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא נִזְקָפָה, הֲדָא הוּא דִכְתִיב: וַיַּרְא ה' כִּי שְׂנוּאָה לֵאָה, כִּי שְׂנוּאָה לֵאָה שֶׁעָשְׂתָה כְּמַעֲשֵׂה הַשְּׂנוּאִים, שֶׁהָיְתָה אוֹמֶרֶת לְהִנָּשֵׂא לַשֹּׂוֹנֵא [נסח אחר: שהיתה אמורה לשונא], שֶׁכָּךְ הָיוּ הַתְּנָאִים שֶׁיְּהֵא גָדוֹל נוֹשֵׂא לַגְּדוֹלָה וְהַקָּטָן נוֹשֵׂא לַקְּטַנָּה, וְהָיְתָה בּוֹכָה וְאוֹמֶרֶת יְהִי רָצוֹן שֶׁלֹא אֶפֹּל בְּחֶלְקוֹ שֶׁל רָשָׁע. אָמַר רַב הוּנָא קָשָׁה הִיא הַתְּפִלָּה שֶׁבִּטְלָה אֶת הַגְּזֵרָה, וְלֹא עוֹד אֶלָּא שֶׁקָּדְמָה לַאֲחוֹתָהּ, וְהָיוּ הַכֹּל סוֹנְטִין בָּהּ, מְפָרְשֵׂי יַמִּים הָיוּ סוֹנְטִין בָּהּ, מְהַלְּכֵי דְרָכִים הָיוּ סוֹנְטִין בָּהּ, אַף הַגִּתִּיּוֹת מֵאֲחוֹרֵי הַקּוּרִים הָיוּ סוֹנְטִין בָּהּ וְהָיוּ אוֹמְרִים לֵאָה זוֹ אֵין סִתְרָהּ כְּגִלּוּיָהּ, נִרְאָה צַדֶּקֶת וְאֵינָהּ צַדֶּקֶת, אִלּוּ הָיְתָה צַדֶּקֶת לֹא הָיְתָה מְרַמָּה בַּאֲחוֹתָהּ. רַבִּי חָנִין בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר רַבִּי יִצְחָק אָמַר, כֵּיוָן שֶׁרָאָה אָבִינוּ יַעֲקֹב מַעֲשִׂים שֶׁרִמָּה לֵאָה בַּאֲחוֹתָהּ, נָתַן דַּעְתּוֹ לְגָרְשָׁהּ, וְכֵיוָן שֶׁפְּקָדָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא בְּבָנִים, אָמַר לְאִמָּן שֶׁל אֵלּוּ אֲנִי מְגָרֵשׁ, וּבַסּוֹף הוּא מוֹדֶה עַל הַדָּבָר, הֲדָא הוּא דִכְתִיב (בראשית מז, לא): וַיִּשְׁתַּחוּ יִשְׂרָאֵל עַל רֹאשׁ הַמִּטָּה, מִי הָיָה רֹאשׁ מִטָּתוֹ שֶׁל אָבִינוּ יַעֲקֹב לֹא לֵאָה. וְרָחֵל עֲקָרָה, אָמַר רַבִּי יִצְחָק, רָחֵל הָיְתָה עִקָּרוֹ שֶׁל בַּיִת, כְּמָה שֶׁנֶּאֱמַר: וְרָחֵל עֲקָרָה, עִקָּרָה רָחֵל. אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא רֹב מְסֻבִּין עִקָּר שֶׁל לֵאָה הָיוּ, לְפִיכָךְ עוֹשִׂים רָחֵל עִקָּר, וְרָחֵל עֲקָרָה, רָחֵל הָיְתָה עִקָּרוֹ שֶׁל בַּיִת. תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, לְפִי שֶׁכָּל הַדְּבָרִים תְּלוּיִין בְּרָחֵל, לְפִיכָךְ נִקְרְאוּ יִשְׂרָאֵל עַל שְׁמָהּ (ירמיה לא, טו): רָחֵל מְבַכָּה עַל בָּנֶיהָ. וְלֹא סוֹף דָּבָר לִשְׁמָהּ, אֶלָּא לְשֵׁם בְּנָה (עמוס ה, טו): אוּלַי יֶחֱנַן ה' צְבָאוֹת שְׁאֵרִית יוֹסֵף. וְלֹא סוֹף דָּבָר לְשֵׁם בְּנָהּ, אֶלָּא לְשֵׁם בֶּן בְּנָהּ, שֶׁנֶּאֱמַר (ירמיה לא, יט): הֲבֵן יַקִּיר לִי אֶפְרַיִם.

Another matter, “The Lord supports all those who fall” (Psalms 145:14) – these are the barren women, who fall inside their houses. “And He straightens all who are hunched” (Psalms 145:14) – when the Holy One blessed be He remembers them with children, they stand erect. Know that it is so, as Leah was the unloved one of the household, but when the Holy One blessed be He remembered her, she stood erect. That is what is written: “The Lord saw that Leah was unloved.” “That Leah was unloved [senua]” – she performed the action of the hated [hasenuim], as she would say that she would marry the enemy [lasoneh],” . These were the stipulations: The elder to the elder, and the younger to the younger. She would weep and say: ‘May it be His will that I will not fall in the portion of that wicked man.’ Rav Huna said: Prayer is powerful, as it nullified the decree. Moreover, she preceded her sister. Everyone would mock her – seafarers would mock her, wayfarers would mock her, even those sitting in the pits behind the loom would mock her. They said: ‘This Leah, her inside is not like her outside; she appears like a righteous woman, but she is not a righteous woman. Were she a righteous woman, she would not have deceived her sister.’ Rabbi Ḥanin said in the name of Rabbi Shmuel bar Rabbi Yitzḥak: When Jacob our patriarch saw the actions that Leah deceived her sister, he set his mind to divorce her. When the Holy One blessed be He remembered her with children, he said: ‘Am I divorcing the mother of these?’ Ultimately, he gave thanks for this matter. That is what is written: “Israel prostrated himself at the top of the bed [al rosh hamita]” (Genesis 47:31). Who is the rosh mitato of our patriarch Jacob? Is it not Leah? “And Rachel was barren [akara]” – Rachel was the primary of the household, just as it says: “Rachel was akara” – the primary [ikara] was Rachel. Rabbi Abba bar Kahana said: Most of the participants in the feast were primarily from Leah; that is why Rachel is rendered primary – Rachel was barren [akara]” – Rachel was the primary of the household. Rabbi Shimon ben Yoḥai taught: Because all the matters are dependent on Rachel, that is why Israel is called by her name: “Rachel weeps for her children” (Jeremiah 31:15). Not only is it by her name, but also by her son’s name: “Perhaps the Lord, God of hosts, will be gracious to the remnant of Joseph” (Amos 5:15). And not only by her son’s name, but by the name of her grandson, as it is stated: “Is Ephraim a dear son to me?” (Jeremiah 31:20).

Section 3ג׳

וַתַּהַר לֵאָה וַתֵּלֶד בֵּן (בראשית כט, לב), אָמַר רַבִּי יוֹסֵי בַּר חֲנִינָא אַרְבַּע מִדּוֹת נֶאֶמְרוּ בְּשֵׁמוֹת, יֵשׁ שֶׁשְּׁמוֹתָם נָאִים וּמַעֲשֵׂיהֶם נָאִים. יֵשׁ שֶׁשְּׁמוֹתָם כְּעוּרִים וּמַעֲשֵׂיהֶם כְּעוּרִים. יֵשׁ שֶׁשְּׁמוֹתֵיהֶן כְּעוּרִים וּמַעֲשֵׂיהֶם נָאִים. וְיֵשׁ שֶׁשְּׁמוֹתָן נָאִים וּמַעֲשֵׂיהֶם כְּעוּרִים. שְׁמוֹתֵיהֶן נָאִים וּמַעֲשֵׂיהֶם כְּעוּרִים, עֵשָׂו, שְׁמוֹ עֵשָׂו וְאֵינוֹ עוֹשֶׂה. יִשְׁמָעֵאל שְׁמוֹ, שׁוֹמֵעַ וְאֵינוֹ שׁוֹמֵעַ. שְׁמוֹתָן כְּעוּרִים וּמַעֲשֵׂיהֶם נָאִים, אֵלּוּ בְּנֵי הַגּוֹלָה (עזרא ב, נא): בְּנֵי בַקְבּוּק בְּנֵי חֲקוּפָא בְּנֵי חַרְחוּר, וְזָכוּ וְעָלוּ וּבָנוּ בֵּית הַמִּקְדָּשׁ. שְׁמוֹתֵיהֶן כְּעוּרִים וּמַעֲשֵׂיהֶן כְּעוּרִים, אֵלּוּ הַמְרַגְּלִים (במדבר יג, יג): סְתוּר בֶּן סְתוּרִים, (במדבר יג, יא): גַּדִּי גְּרָדִים וּמְרָדִין. אָמַר רַבִּי יוֹסֵי בַּר חֲנִינָא שְׁמוֹתֵיהֶן נָאִים וּמַעֲשֵׂיהֶן נָאִים אֵלּוּ הַשְּׁבָטִים, רְאוּבֵן, רְאוּ בֵן בֵּין הַבָּנִים. שִׁמְעוֹן, שׁוֹמֵעַ בְּקוֹל אָבִיו שֶׁבַּשָּׁמָיִם. אָמַר רַבִּי יוֹסֵי בַּר חֲנִינָא אֵין שְׁמוֹתָם שֶׁל שְׁבָטִים עָכוּר לָהֶם, אֶלָּא חָפוּת לָהֶם.

“Leah conceived and bore a son, and she called his name Reuben; she said: Because the Lord saw [raa] my affliction; for now my husband will love me” (Genesis 29:32). “Leah conceived and bore a son” – Rabbi Yosei bar Ḥanina said: Four qualities were stated regarding names: There are those whose names are fair and their actions are fair; some whose names are foul and their actions are foul; some whose names are foul and their actions are fair; and some whose names are foul and their actions are fair. Their names are fair and their actions are foul – Esau. His name is Esau, but he did not perform [oseh]. Ishmael is his name, listen, but he did not listen. Their names are foul and their actions are fair – these are the members of the exile: “The children of Bakbuk, the children of Ḥakufa, the children of Ḥarḥur” (Ezra 2:51), but they merited, ascended, and built the Temple. Their names are foul and their actions are foul – these are the spies: “Setur” (Numbers 13:13) – one who performs actions clandestinely [seturim]; “Gadi” (Numbers 13:11) – deserving of gallows [geradim] and lashes for rebelliousness [umeradin]. Rabbi Yosei bar Ḥanina said: Their names are fair and their actions are fair – these are the tribes. Reuben – see this son [re’u ven] among the sons. Simeon [Shimon] – listens [shome’a] to the voice of his Father in Heaven. Rabbi Yosei bar Ḥanina said: The names of the tribes are not inappropriate for them, but rather, they are appropriate for them.