Shelishi - Bereishis/Genesis - Parshas Vayeitzei 29:18-30:13

Yaakov loved Rachel and said to Lavan, "I will work for you for seven years for Rachel, your younger daughter." The phrase "seven years" is significant because it connects to what Rivkah, Yaakov's mother, told him before he left home. She said he should stay with Lavan for a few days until Esav's anger subsided. Here, "a few days" is interpreted as seven years. Rashi does not count the fourteen years Yaakov spent learning in the yeshiva of Shem and Ever before coming to Lavan, because those years are not part of this storyline. The focus is on the time spent in Lavan's house, which fulfills his mother's words. The proof is that later, the Torah says, "in his eyes it was like a few days because of his love for her." This shows that the "few days" Rivkah mentioned are the seven years Yaakov worked for Rachel.^א׳

Yaakov was very careful in his wording when making the agreement with Lavan. He specified "Rachel, your younger daughter" to avoid any trickery. He knew Lavan was a deceiver and wanted to prevent Lavan from substituting someone else. If he had just said "Rachel," Lavan might have brought another woman named Rachel from the street. By saying "your daughter," he clarified further. But even then, Lavan could have changed Leah's name to Rachel, so Yaakov added "the younger one." Despite all these precautions, Lavan still managed to trick him in the end.

Rashi explains that the seven years Yaakov offered to work are the "yamim achadim"—the "few days"—that his mother told him about when she said, "and you will stay with him for a few days" (yamim achadim) [Bereishis 27:44]. The proof is that later the Torah says, "and they were in his eyes like a few days" (yamim achadim) [see verse 20 below].

Rashi also explains why Yaakov was so specific in his request: "for Rachel, your younger daughter." He gave all these signs because he knew Lavan was a trickster. If he had just said "Rachel," Lavan might have brought another Rachel from the street. By saying "your daughter," he prevented that. But Lavan could have switched Leah's name to Rachel, so Yaakov added "the younger one." Despite all these precautions, it still did not help—Lavan tricked him anyway, as the Midrash says.

Lavan replied, "It is better that I give her to you than to give her to another man. Stay with me." Lavan agreed to the arrangement, but his wording was ambiguous and did not directly promise to give Rachel to Yaakov. He simply said it would be better for Yaakov to marry her than someone else, and told him to stay and work for him. This set the stage for Lavan's later deception.

Yaakov worked for Rachel for seven years, and in his eyes, it was like a few days because of his love for her. The Torah emphasizes this to show the depth of Yaakov's love—seven years of hard work felt like only a few days to him because he loved Rachel so much. This also connects back to Rivkah's words about staying for "a few days." The Torah repeats this point to highlight how Yaakov's love made the time pass quickly and how he remained faithful to his mother's instructions.

After the seven years were completed, Yaakov said to Lavan, "Give me my wife, for my days are completed, and I will come to her." The phrase "my days are completed" means that the time he agreed to work—seven years—was now finished. Yaakov was reminding Lavan that he had fulfilled his part of the deal and was ready to marry Rachel. The wording "my days are completed" also connects to the days his mother told him to stay away from Esav. Even though Yaakov would end up staying much longer, at this point he was acting according to his mother's instructions. The Torah uses this phrase to show Yaakov's sense of urgency, as he was already 84 years old and eager to start building his family and have the twelve tribes.

Rashi explains that "my days are completed" refers to the days that Yaakov's mother told him to stay with Lavan. Additionally, Yaakov was already 84 years old, and he wondered when he would be able to establish the twelve tribes. This is why he said, "and I will come to her"—not as a coarse expression, but to indicate his desire to have children and fulfill his mission. Even the most frivolous person would not speak this way; rather, he said it for the purpose of having children. Yaakov's words were motivated by his sense of responsibility to build the Jewish people, as the Midrash says.^ב׳

Lavan gathered all the people of the place and made a feast. This is the first real wedding described in the Torah. In the previous parsha, we read about the preparations for Rivkah's marriage, but here the Torah describes an actual wedding celebration. Lavan invited the people of the town and made a party for the occasion, setting the stage for the events that would follow.

In the evening, Lavan took his daughter Leah and brought her to Yaakov, and he married her. Lavan gave Leah to Yaakov instead of Rachel, deceiving him. The Torah says that Yaakov did not realize it was Leah until the morning. This was possible because Yaakov had given Rachel special signs to identify herself, since he suspected Lavan might try to trick him. When Rachel saw that Leah was being sent instead, she did not want her sister to be embarrassed, so she gave Leah the signs. As a result, Yaakov was deceived and only discovered the truth in the morning.

This verse tells us that Lavan gave his maidservant Zilpah to his daughter Leah as a maidservant. This is mentioned as part of the wedding arrangements: when Leah was given to Yaakov as a wife, she was also given Zilpah to serve her. The Torah is careful to note these details, as the maidservants will later play a role in the birth of additional tribes.

In the morning, Yaakov discovers that the woman he married is actually Leah, not Rachel. He confronts Lavan, asking, "What is this that you have done to me? Was it not for Rachel that I worked for you? Why have you deceived me?" This verse highlights the deception that Lavan carried out, despite Yaakov's explicit request and the precautions he took to avoid being tricked. The whole episode demonstrates Lavan's cunning and the lengths he would go to in order to manipulate the situation for his own benefit. Even though Yaakov had specified clearly that he wanted Rachel, Lavan still managed to deceive him.

Rashi explains that at night, Leah was not recognizable as Leah because Yaakov had given Rachel special signs to identify herself, anticipating that Lavan might try to trick him. When Rachel saw that Leah was being brought to Yaakov, she realized that her sister would be terribly embarrassed if Yaakov discovered the deception. Out of compassion, Rachel gave Leah the signs so that she would not be shamed. This act of kindness by Rachel is emphasized by the Sages in the Gemara Megillah 13b and Bava Basra 123a, showing Rachel's self-sacrifice to spare her sister embarrassment, even at her own expense.

Lavan responds to Yaakov, saying, "It is not done so in our place, to give the younger before the older." Lavan claims that local custom forbids marrying off the younger daughter before the elder. This is Lavan's justification for his actions, presenting it as if he was simply following the norms of the community, rather than admitting to deceiving Yaakov. He uses this as an excuse for why he gave Leah first, setting the stage for the next part of the agreement.

Lavan tells Yaakov, "Complete this week for her, and we will give you this one also, for the work you will do with me for another seven years." The phrase "this week" refers to the seven days of celebration for Leah's wedding. Lavan proposes that after Yaakov completes the week of festivities for Leah, he will also give him Rachel as a wife, on the condition that Yaakov will work for him for another seven years. This arrangement means that Yaakov will marry Rachel right after the week of celebration, but will owe Lavan another seven years of labor.^ג׳

Rashi explains that in the phrase "malei shevua zos" (complete this week), the word "shevua" is in the construct form, as shown by its vowel (chataf): "the week of this one," as Onkelos renders it. This refers to the week of celebration for Leah's wedding—the seven days of feasting. The Jerusalem Talmud in Moed Katan (1:7) also supports this. Rashi notes that it cannot be the ordinary noun "shavua" (a week), because then the shin would be pointed with a patach; and also, "shavua" is masculine, as in the verse "shivah shavuos tispor lach" ("seven weeks you shall count for yourself," Devarim 16:9), while here it says "zos" (feminine). Therefore, "shevua" here simply means "a set of seven." Rashi also comments on the phrase "venitnah lecha" (and we will give to you), noting that it is in the plural form ("we"), like "neiredah venavlah" ("let us go down and confuse," Bereishis 11:7) and "venisrefah" ("let us burn," ibid. 11:3). Here too, "venitnah" means "and we will give." Rashi clarifies that Rachel would be given to Yaakov immediately after the seven days of Leah's wedding celebration, and only afterwards would Yaakov work the additional seven years for her.^ד׳

This verse states that Lavan gave his maidservant Bilhah to his daughter Rachel as a maidservant. Just as Leah received Zilpah, Rachel receives Bilhah as part of her wedding arrangements. This detail is important, as Bilhah will later become the mother of some of Yaakov's children.

Yaakov also married Rachel, and he loved Rachel more than Leah. He worked for Lavan for another seven years. The Torah emphasizes that Yaakov's love for Rachel was greater than his love for Leah, which will have consequences in the coming narrative, as Hashem will see that Leah is "hated" and will give her children. The verse also notes that Yaakov worked the additional seven years with the same faithfulness as the first seven, even though he had already married Rachel. This shows Yaakov's integrity and commitment to his agreements, despite the deception he experienced from Lavan.^ה׳

Rashi explains the phrase "another seven years" (od sheva shanim acheros) by comparing them to the first seven years. Just as the first years were worked with faithfulness and honesty, so too the second set of seven years were worked with the same faithfulness, even though Lavan had deceived Yaakov. Rashi brings from Bereishis Rabbah that the Torah equates the two periods: just as the first were with integrity, so were the latter, despite the trickery involved in how Yaakov ended up working for them.

Hashem saw that Leah was hated, meaning she was less beloved than Rachel, and He opened her womb so she could have children, while Rachel remained barren. The Torah emphasizes this to show that Hashem responded to Leah's pain and gave her children, while Rachel, who was more beloved, was unable to have children at this time.^ו׳

Leah conceived and gave birth to a son, naming him Reuven. She explained the name by saying, "Hashem has seen my pain; now my husband will love me." The name Reuven reflects her hope that Yaakov would now show her more affection because Hashem had noticed her suffering and given her a son.

Rashi brings the explanation of our Sages: Leah said, "See the difference between my son and the son of my father-in-law." The son of her father-in-law refers to Esav, who sold his birthright to Yaakov. In contrast, Reuven, even though he was the firstborn, did not sell his birthright to Yosef, nor did he protest or complain about it. Not only did he not object, but he even tried to save Yosef from the pit. This shows Reuven's positive character: while Esav gave up his birthright and even pursued his brother, Reuven did not give up his rights and instead acted to protect his brother. The comparison is that Reuven, as a firstborn, used his position responsibly, unlike Esav. The birthright was later given to Yosef, yet Reuven did not protest (Berachos 7b).^ז׳

Leah conceived again and gave birth to another son. She said, "Because Hashem heard that I am hated, He gave me this one also," and she named him Shimon. The name Shimon comes from the word for "hearing," reflecting that Hashem heard her pain and responded by giving her another child. Leah's naming of her children expresses her ongoing desire for her husband's love and her pain at feeling less loved.

Leah conceived again and gave birth to a son. She said, "Now this time my husband will become attached to me, because I have borne him three sons." Therefore, he was named Levi. The word Levi comes from the root meaning "to accompany" or "to attach." Leah reasoned that since she had now given Yaakov three sons, he would have no complaint against her, as each of his four wives would have three sons if the twelve tribes were to come from him. The phrase "now my husband will be attached to me" reflects her hope that Yaakov would now be more connected to her. The Torah uses the word "therefore" (al kein) here, and Rashi notes that wherever "therefore" is used, it indicates a tribe that would be numerous, except for Levi, whose numbers were reduced because of the deaths associated with the Ark. The Torah also says "he called his name Levi" instead of "she called," and Rashi brings a Midrash that an angel, Gabriel, brought Levi before Hashem, who gave him his name and the 24 gifts of the priesthood, as a sign of being accompanied with gifts.^ח׳

Rashi explains that the phrase "now my husband will be attached to me" (hapa'am yilave ishi) is based on the fact that the matriarchs were prophets and knew that twelve tribes would come from Yaakov and that he would have four wives. Leah said, "Now he has no complaint against me, since I have taken my full share in children." With four wives and twelve tribes, each wife would have three sons, so by giving birth to three, Leah had fulfilled her portion. Rashi adds that wherever the Torah says "therefore" (al kein), it indicates a tribe that would be numerous, except for Levi, whose numbers were reduced because of the deaths caused by the Ark. Rashi also notes that for all the other tribes, it says "she called his name," but here it says "he called his name Levi." There is a Midrash that Hashem sent the angel Gabriel, who brought Levi before Him, and Hashem gave him his name and the 24 gifts of the priesthood, naming him Levi because he was accompanied with gifts.

Leah conceived again and gave birth to a son. She said, "This time I will thank Hashem," and she named him Yehudah. The name Yehudah comes from the word for "thanks" or "praise." Leah recognized that she had received more than her portion—since there were four wives and twelve tribes, each wife would have three sons, but now she had four. Therefore, she expressed her gratitude to Hashem by naming her son Yehudah. After Yehudah's birth, Leah stopped having children for a time.^ט׳

Rashi explains that when Leah says, “This time I will thank Hashem,” it is because she has taken more than her portion. Since there were four wives and twelve tribes, each wife would be expected to have three sons. Now that Leah has given birth to her fourth son, she recognizes that she has received more than her share, and therefore, from now on, she has reason to give thanks. That is why she names him Yehudah, from the word for thanks. Rashi brings this from Bereishis Rabbah.

This marks the beginning of chapter 30 in Bereishis.

The verse says: "And Rachel saw that she was not bearing children for Yaakov, and Rachel was jealous of her sister. She said to Yaakov, 'Give me children, and if not, I am dead.'" Rachel sees that she is not having children for Yaakov, and she becomes jealous of her sister Leah. She says to Yaakov, "Give me children, and if not, I am as if dead." The jealousy here is not in the negative sense; rather, as explained later, it is a jealousy of her sister’s good deeds. She wishes to be as righteous as Leah, who merited children. The idea is that it is permitted, and even praiseworthy, to be jealous of someone’s spiritual accomplishments, to strive to reach their level. Rachel’s pain is so great that she says, "If I do not have children, I am as if dead." This is because, as Rashi will explain, one who has no children is considered as if dead.^י׳

Rashi explains that Rachel’s jealousy was not for material things, but rather she was jealous of Leah’s good deeds. She said, “If she was more righteous than me, that is why she merited children.” When Rachel says, “Give me children,” Rashi explains that she meant: Did your father act this way toward your mother? Did Yitzchak act this way toward Rivkah? Didn’t he pray for her? Rachel is telling Yaakov to pray for her, just as Yitzchak prayed for Rivkah. When Rachel says, “If not, I am dead,” Rashi explains that from here we learn that one who has no children is considered as if dead. This is brought from Bereishis Rabbah and the Gemara in Nedarim 64b.

The verse says: "And Yaakov became angry with Rachel, and he said, 'Am I in place of God, Who has withheld from you fruit of the womb?'" Yaakov responds to Rachel’s plea with anger, saying, "Am I in God’s place? It is Hashem Who has withheld children from you." He is telling her that it is not in his power to give her children; only Hashem can do that. Rachel wants Yaakov to pray for her, but Yaakov responds that he is not in the same situation as his father Yitzchak, who had no children at all. Yaakov already has children from Leah, so the fact that Rachel does not have children is not because of him, but because Hashem has withheld them from her.

Rashi explains that when Yaakov says, "Am I in place of God?" he means: Am I in His position? You are telling me to do as my father did? I am not like my father. My father had no children at all, but I already have children. If Hashem has withheld children from you, it is from you, not from me. In other words, Yitzchak prayed for Rivkah because neither of them had children, but in this case, Yaakov already has children, so the issue is not with him, but with Rachel. This is brought from Bereishis Rabbah.

The verse says: "And she said, 'Here is my maidservant Bilhah; come to her, and she will bear children on my knees, and I too will be built up from her.'" Rachel, seeing that she cannot have children, offers her maidservant Bilhah to Yaakov as a wife, so that Bilhah can bear children on Rachel’s behalf. The phrase "on my knees" means that Rachel will raise the children as her own. "I too will be built up from her" means that through Bilhah’s children, Rachel will also be considered as having children, just as Sarah was considered to have children through Hagar. Rachel is following the example of her grandmother Sarah, who gave Hagar to Avraham so that she could have children through her maidservant.

Rashi explains that "on my knees" means, as the Targum renders, va'ana arabei ("and I will raise them"). When Rachel says, "I too will be built up from her," what does "also" mean? She is saying: your grandfather Avraham had children from Hagar, and he girded his loins for Sarah’s sake. Yaakov responds that his grandmother Sarah brought her rival into her home. Rachel says, "If this is what is holding things back, here is my maidservant." So Rachel is following Sarah’s example, bringing her maidservant to Yaakov so that she too can be built up through her, just as Sarah did. This is brought from Bereishis Rabbah.

Rachel gave her maidservant Bilhah to Yaakov as a wife, and Yaakov came to her. This follows Rachel's earlier statement to Yaakov, where she expressed her deep desire for children and, feeling desperate, offered her maidservant as a surrogate so that she could be built up through her. The phrase “on my knees” means that Rachel would raise the children as her own, similar to how Sarah did with Hagar and her children. Rachel hoped that, through Bilhah, she would merit children and be considered as having built her own family.

Bilhah conceived and gave birth to a son for Yaakov. This was the fulfillment of Rachel's plan, as Bilhah, her maidservant, now bore a child on Rachel's behalf, allowing Rachel to feel that she was being built up through her maidservant's offspring.

Rachel said, “Danani Elokim—God has judged me, and He has also heard my voice and given me a son.” Therefore, she called his name Dan. Rachel felt that Hashem had judged her favorably and listened to her prayers, granting her a child through Bilhah. The name Dan reflects this judgment and vindication.^י״א

Rashi explains the phrase Danani Elokim as follows: God judged me and found me guilty (by withholding children from me), and He judged me and found me meritorious (by granting me a son). In other words, Rachel felt that Hashem had weighed her situation and, in His judgment, granted her a son, thus vindicating her.

Bilhah conceived again and gave birth to a second son for Yaakov. This was Rachel’s second child through her maidservant, further fulfilling her hope to be built up through Bilhah’s children.

Rachel said, “Naftulei Elokim niftalti im achosi, gam yacholti—With divine wrestlings I have wrestled with my sister, and I have prevailed.” She called his name Naftali. Rachel expressed that she had struggled and pleaded greatly with Hashem to be equal to her sister Leah in having children, and now she felt she had succeeded. The name Naftali reflects this struggle and her sense of having prevailed.

Rashi brings several explanations for the phrase Naftulei Elokim. Menachem ben Saruk explains it as meaning connections or bonds, as in tzamid pasil ("a fastened cover," Bamidbar 19:15)—Rachel is saying that she has become connected with her sister through children, thanks to Hashem. Rashi himself explains it as an expression of stubbornness and entreaty, as in ikesh ufsaltol ("crooked and twisted," Devarim 32:5)—Rachel says she was persistent and pleaded many times with Hashem to be equal to her sister. The phrase gam yacholti means that Hashem agreed to her request. The Targum Onkelos translates it as an expression of prayer: Rachel says that her heartfelt prayers were accepted by Hashem, and she was granted a child like her sister. Rashi also notes that there are many Midrashic explanations that interpret the word as a notarikon (acronym or wordplay), and refers the reader to Bereishis Rabbah for further interpretations.^י״ב

Leah saw that she had stopped giving birth, so she took her maidservant Zilpah and gave her to Yaakov as a wife. Leah, noticing that she was no longer having children, followed the example set by Rachel and gave her own maidservant to Yaakov, hoping to continue building her family through Zilpah’s children as well.

Zilpah, the maidservant of Leah, gave birth to a son for Yaakov. This is the first son that Zilpah, Leah's maid, bore to Yaakov. The Torah is telling us that not only did Leah herself have children, but her maidservant Zilpah also bore a child to Yaakov, adding to the growing family.

Rashi explains that with all the other women, the Torah mentions their pregnancy, but with Zilpah it does not. The reason is that Zilpah was the youngest of all the maidservants, and she was still very young in years, so her pregnancy was not noticeable. Therefore, the Torah does not mention her pregnancy explicitly. Additionally, in order to trick Yaakov, Lavan gave Zilpah to Leah, so Yaakov would not realize that Leah was being brought to him. This was because the custom was to give the older maidservant to the older daughter, and the younger maidservant to the younger daughter. By giving Zilpah, the younger maid, to Leah, it would appear as if Leah was the younger daughter, furthering Lavan's deception.

Leah said, "Ba Gad"—which can be translated as "Good fortune has come" or "A troop has come"—and she named the child Gad. Leah is expressing her happiness and gratitude for this new addition to her family, seeing it as a sign of good fortune or blessing.

Rashi explains that the phrase "Ba Gad" means that good fortune has come, as Targum Yonasan translates it. This is similar to the expression in the Gemara, "gad gadi vesanuk la"—meaning, "be lucky, my fortune, and do not grow weary!" (see Shabbos 67b). There is also a similar expression in Yeshayahu: "those who set a table for Gad" (Yeshayahu 65:11), referring to preparing a table for fortune. The Midrash Aggadah adds that Gad was born circumcised, as in the phrase "godu ilana" (cut down the tree) from Daniel 4:11. Rashi also notes that he does not know why the Torah writes the word as one word ("Bagad"). Another explanation is that the word "Bagad" can also mean "he has betrayed me," as if to say, "You have betrayed me by coming to my maidservant," like a man who betrays the wife of his youth. This is a play on the word, showing both the positive meaning of fortune and a hint of betrayal or emotional pain in the situation.^י״ג

Zilpah, Leah's maidservant, gave birth to a second son for Yaakov. This is the second child that Zilpah bore to Yaakov, further increasing the number of children in Yaakov's household.

Leah said, "With my good fortune, for daughters have called me fortunate," and she named him Asher. Leah is expressing her happiness that others, specifically the daughters (perhaps the other women or people in the community), are calling her fortunate and blessed because of the children she has. The name Asher comes from the word for happiness or good fortune, reflecting Leah's gratitude and joy at the birth of another son.