Rav Pam explains that Rochel was barren and according to the laws of nature should not have had any children. However, on the day of her wedding that she had been looking forward to for seven long years, she learned that her father was replacing her with her older sister. In a moment of pure selflessness, she placed her sister’s consideration above her own and shared with her the simanim (signs) that Yaakov had given her to prevent any potential deceit by Lavan (Rashi 29:25). In doing so, she created such a tremendous merit for herself that Hashem’s sense of justice was compelled to change nature and reward her with a child which she otherwise would not have had.

Rav Elya Ber Wachtfogel points out that at the time of the incident, Rochel must have been sure that her actions would doom her never to marry Yaakov and bear children with him, but in Heaven, the reality was different. Had she gone ahead and married Yaakov, as was her right to do, she would have had a beautiful marriage, but unbeknownst to her, she was barren and would never have had any children. It was specifically through this act which appeared to destroy her chances of having the children that she so badly wanted that Rochel generated the merit which changed her fate and that of the Jewish people.

Similarly, Chazal teach that when Yitzchok was bound on top of the altar and his father was holding the knife and poised to slaughter him, he was overcome by fear to the point that his soul literally left him, and only a miracle brought him back to life. A little-known fact is that the Zohar HaKadosh teaches that Yitzchok was born with a female neshama which was incapable of reproducing. The soul which was returned to him, however, was a new one, that of a male.

The Shelah HaKadosh derives from here a beautiful lesson. As Avrohom went to the Akeidah, he thought that he was about to doom the future of the Jewish people by sacrificing his only Jewish offspring. He was willing to do so, as that was the test Hashem gave him, yet it seemed that he would have no Jewish descendants as a result.

In reality, Hashem knew that without the Akeidah, were Yitzchok to marry, he would be incapable of having children. The reason Rivkah wasn’t born until the time of the Akeidah was that until that time, Yitzchok was incapable of having children with her. The exact episode which seemed so clearly destined to eradicate the future of the Jews was instead the precise mechanism which enabled their continuation. Rochel and Yitzchok teach us that a person never loses out from doing a mitzvah.

Vatahar vateiled ben vatomer asaf Elokim es cherpasi vatikra es sh’mo Yosef (30:23-24)

When Rochel finally merited giving birth to a son, she commented, “Hashem has taken away my disgrace.” Rashi explains that until now, whenever Yaakov wanted to know who broke something in the house or who ate a certain food, she had nobody else to blame. Now she would no longer be disgraced because the action could be attributed to her son.

This is difficult to understand, as we find earlier that Rochel was inconsolable about her inability to have children, remarking to Yaakov (30:1) “Give me a son, and if not, it is as if I am dead.” Is the entire reason that she wanted a child so badly so that she could blame him for a broken plate or Yaakov’s favorite food that she inadvertently ate? Was there no more lofty intent in her desire for children?

            Rav Yaakov Yosef Herman answers that Rochel’s primary desire and yearning for children was certainly rooted in elevated spiritual reasons. However, in expressing her thankfulness regarding this seemingly trivial point, she was teaching us an additional lesson. When it comes to a person’s obligation to feel and express his gratitude, he must be appreciative for every component of the good that he has received, even down to the smallest and most minor benefit.

Answers to the weekly Points to Ponder are now available!
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Parsha Points to Ponder (and sources which discuss them):

1)     Were Yaakov’s 12 sons born after full-term pregnancies, and if not, why not? (Seder Olam 2, Derashos Chasam Sofer 7 Adar 2 5575)

2)     After Yaakov explained to Rochel and Leah that Hashem had commanded him to leave Lavan’s house and return to the land of Canaan, they responded with their consent. They explained (31:14-16) that they had no hope of inheriting their father’s possessions together with their brothers and had been treated by their father as strangers when he sold them and held back their money, and added almost as an afterthought that they should go as Hashem had instructed. Why did they begin with rational justifications for their agreement to depart rather than focusing on the primary consideration – Hashem’s command to do so? (Darash Moshe)

3)     When Lavan kissed his children and grandchildren to bid them farewell (31:55), what deleterious spiritual effect did this have on them? (Peninim Vol. 2)

4)     Rashi writes (32:2) that there are different sets of angels which minister in the land of Israel and outside of it, and they may not cross the border from one side to the other. How was Yaakov, who had returned to the land of Israel, able to send angels (32:4) to his brother Eisav, who resided outside of the land of Israel? (Even Yisroel)