By Rabbi Dr. Michael Leo Samuel
CHULA VISTA, California — In this week’s Torah portion (Parshat Vyetse), Philo’s comments about Leah and Rachel’s relationship is striking. One can see that it is not merely brothers who fight with one another. The same also applies to sisters—especially when it is over the love of the same man! Although the Bible is full of tales regarding polygamy, one should not infer that the biblical writers endorsed this ancient Bedouin practice, which still occurs today. Quite the opposite—the ideal marriage is between one man and one woman. Wherever polygamy is introduced, it always leads to trouble and domestic discord. The Chinese pictogram for the word “trouble” depicts two women living under one roof. Ashkenazic Jews have not practiced polygamous marriages since the time of Rabbanu Gershom, well over a thousand years ago. Sephardic history has often taken a more lenient view on this matter—provided the husband is wealthy enough to provide for two households (perhaps taking their cue from ancient Chinese wisdom). All the quotes in this section can be found in my translation of Philo of Alexandria’s Commentary on the Book of Genesis in Rediscovering Philo of Alexandria Volume 1: Genesis.
Genesis 30:1. When Rachel saw that she bore Jacob no children, she envied her sister; and she said to Jacob, “Give me children, or I shall die!” — Rachel perceives things only in terms of her outward senses. Rachel presumes that a human being has the power to create life; after all, Jacob did sire children with Leah!
30:2. Jacob became very angry with Rachel and said, “Am I in the place of God, who has withheld from you the fruit of the womb?” — Only God alone possesses the power to open the womb of the soul, and implant virtues in it. Only God can cause you to be pregnant and to bring forth what is good. Rachel thinks that reality is measured only in terms of its physical appearances. She has no grasp of things that are invisible—discerned only by the power of the mind.
30:3. Then she said, “Here is my maid Bilhah; go in to her, that she may bear upon my knees and that I too may have children through her.” — Let us contrast Isaac and Jacob. Isaac had only one wife whom he loved his entire adult life; he did not even have a concubine. But Jacob had multiple wives. The reason for this is as follows. Isaac never required any kind of instruction on how to rule his passions. His knowledge is innate and transparently clear; he does not require any teacher. For Jacob, his perception and knowledge of virtue is not something innate. He must learn it through trial and error; he must undergo numerous exercises and ordeals before he can finally grasp what true virtue really is. For this reason, Jacob is always wrestling with his passions.
Rachel Wrestles with Her Sister
30:8. Then Rachel said, “With mighty wrestlings I have wrestled with my sister, and have prevailed”; so she named him Naphtali. — Wrestling can be a truly sacred contest if it is for the acquisition of virtue.
30:13. And Leah said, “Happy am I! For the women will call me happy”; so she named him Asher. — The all-virtuous Leah is truly admirable. When her son Asher was born, she cries “Happy am I, for the women will call me happy.” She commands respect and enjoys a good reputation among men. Leah also receives praise from the women as well because of her strength of character and fortitude. Only a perfect soul is capable of this kind of achievement.
Jealousy Divides Sisters
30:15. But she said to her, “Is it a small matter that you have taken away my husband? Would you take away my son’s mandrakes also?” — There are circumstances that create bitter jealousies and quarrels, and enmities that scarcely admit of reconciliation… Sisters are like limbs, which, although they are separated from one another, are nevertheless all adapted to one another by nature and natural relationship. Lastly, jealousy, which is the most grievous of all passions, continually produces new, terrible, and incurable mischief.
30:17-18. And God heeded Leah, and she conceived and bore Jacob a fifth son. Leah said, “God has given me my hire because I gave my maid to my husband”; so she named him Issachar. — The name Issachar means “reward”; and after she had brought forth in this manner, the soul immediately spoke and related what it had suffered; for says Moses, “She called his name Issachar, which means reward.”
Rachel’s Sudden Epiphany
30:22-23. Then God remembered Rachel, and God heeded her and opened her womb. She conceived and bore a son, and said, “God has taken away my reproach” — [ Notes: Philo’s next exposition explains why God finally responded to Rachel. According to him, this change occurred because Rachel finally came to understand that God is the Source of life.] When Jacob said, “Am I in the place of God?” (Gen 30:22), Rachel suddenly realized what her husband was really saying. She finally learned her lesson and renounced her previous attitude. By doing so, he breathed into her being true holiness, and that is why her prayer became so beloved to God.
Maimonides on Parshat Vyetse
Although it has been said that all is fair in love and war, little did Rachel and Leah realize they would be in competition with one another! While Leah provides Jacob with several children, she still lacks the affection she yearns to have. Rachel, in contrast, enjoys Jacob’s affections but is incapable of having children. Each has what the other sister has. But Rachel eventually realized her dream of having a son, whom she named Joseph. Just as Jacob and Esau competed over their father’s blessings, Rachel and Leah also vied with one another over the affections of their husband. In this week’s parsha reading, we will be looking at the comments offered by Abraham Ibn Maimonides, whose approach to the Scriptures is often different from his father’s. All the selections come from Maimonides’ Hidden Torah Commentary on Genesis.
The Ties that Bind Sisters Together
30:1-2. When Rachel saw that she bore Jacob no children, she envied her sister; and she said to Jacob, “Give me children, or I shall die!” Jacob became very angry with Rachel and said, “Am I in the place of God, who has withheld from you the fruit of the womb?” — Rachel said, “Without siring children, my anguish shall destroy me. [3] Jacob felt upset at Rachel, for she was attributing a power that he did not possess. Such a gift could only come from God.
30:6. Then Rachel said, “God has judged me, and has also heard my voice and given me a son”; therefore, she named him Dan. — Rachel acknowledges that God has judged her fairly and she prays that God in His mercy shall someday grant her request to have a child. By personally raising her new son, Dan, people will think that she has given birth to him.
30:8. Then Rachel said, “With mighty wrestlings I have wrestled with my sister, and have prevailed”; so she named him Naphtali. — Ibn Ezra derives the name of נַפְתּוּלֵי from the root נָפַל (nāpal = “fall,” or “to be cast down”). When a person wrestles, he “twists” (ויפתל) his opponent with the goal of throwing him to the ground…Rachel announces her intent to go “toe-to-toe” with her sister, with the goal of having as many children as possible by matching her every move.
30:15. But she said to her, “Is it a small matter that you have taken away my husband? Would you take away my son’s mandrakes also?” Rachel said, “Then he may lie with you tonight for your son’s mandrakes.” — From this verse, it is clear Jacob kept his primary tent with Rachel and not the other wives. He did this in order to appease Rachel, for her lack of offspring.
30:22. Then God remembered Rachel — The Torah is only speaking figuratively and not literally. and God heeded her and opened her womb. — Rachel never gave up on God’s compassion, and she had complete faith that God would answer and she did not stop praying until He would grant her a child.
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Rabbi Dr. Michael Leo Samuel, spiritual leader of Temple Beth Shalom in Chula Vista, is the author of scholarly translations of the commentaries of both Philo and Maimonides on the Torah. He may be contacted via michael.samuel@sdjewishworld.com