How did Yaakov not know it was Leah?
Adapted from Rabbi Braun’s sermon in 5774
This past Tuesday night I presented the religious Zionist worldview of Rabbi Shlomo Goren. He believed that our future in the state of Israel and our fate as a people in our land is dependent upon the spiritual and religious nature of the state and its people.
That is a frightening argument. It might well be right, but it is frightening. Therefore we come up with alternate strategies.
One of the primary sources for such argument stems from a very puzzling episode in this morning’s parsha. Yaakov works seven years for his beloved Rachel. As we all know Lavan takes Leah and gives her to Yaakov in place of Rachel.
The Torah then tells us that
כה) ויהי בבקר והנה הוא לאה ויאמר אל לבן מה זאת עשית לי הלא ברחל עבדתי עמך ולמה רמיתני
25. And it came to pass, that in the morning, behold, it was Leah; and he said to Laban, What is this that you have done to me? did not I serve with you for Rachel? why then have you deceived me?
The Midrash and subsequent commentators read And it came to pass, that in the morning, behold, it was Leah to imply that until this point he did not know.
How in the world could Yaakov not know that it was Leah? There is a wedding; they go back to the tent, together as husband and wife. Are we really meant to believe that he did not see her face or recognize her voice? He loved her for seven years!
I know what you are thinking now. Rachel gave Leah the signs so that she would not be embarrassed. I will explain this approach in a moment but there a multiple problems with this as an answer to the textual question.
- It is not in the text. We must understand that this is commentary and not text. It is one of many answers given to a textual question.
- It does not actually answer the question – ok she had the signs, but couldn’t he tell. They were pretty close and intimate.
- This answer actually supposes that Yaakov was aware of the potential trickery. Shouldn’t he have then be even more careful and looked at her or heard her voice?
- There is also a non-textual component- if this is true, then yes she is being kind to her sister and not embarrassing her but what about Jacob? Is this really a meritorious act?
Lest anyone be upset at my suggestion that this Midrash that we are all taught is fraught with difficulty, consider the fact that nearly every one of the commentators gives a different answer or has to add details to try and explain how Jacob really didn’t know.
The Chizkuni suggests that this indicates the modesty of Jacob who did not speak to his wife at all, nor for the entire 7 years that he worked for her.
Abarbanel suggests that Yaakov separated from his wife after relations, as is required by the halacha, and left the tent; and then only in the morning did he find out who it was.
In a footnote to his Torah Shleimah Rabbi Kasher suggests that Rachel and Leah were so similar in appearance that it was hard to tell the difference.
Each of these reasons is extremely difficult.
I would suggest a very simple alternative. Maybe Yaakov did know. He was aware that it was Leah but to spare her embarrassment he marries her.
I found a commentary of the Riva who comes closest and suggests that Yaakov did not know who he was marrying and accepted whoever it was.
But I think you could go further. Yaakov did know. And it came to pass, that in the morning, behold, it was Leah is simply the prelude to his complaint to Lavan which took place in the morning. But he knew at night. The story as recorded in the Book of Jubilees concurs.
That solves all of the problems. Rachel might not have had a choice. At most she does not tip Yaakov off. Yaakov is aware and makes his own decision.
The Rashbam and Midrash Sechel Tov point to the word “and behold” as indicating new knowledge. They highlight another place where that word is used to indicate the same, in the 41st chapter of Bereishit Pharaoh awakes and hineh chalom, he realized now it was a dream.
That is not necessarily conclusive.
When Rivka gives birth to twins the Torah says בראשית פרק כה – והנה תומם בבטנה and behold there were twins in her womb. Rivka already knew this. The word hineh in that context does not indicate lack of prior knowledge.
Our hineh could mean the same thing.
Why then does the Midrash suggest that he did not know and that Rachel gave her signs?
I would argue that the Midrash is not attempting to answer the textual question.
The most descriptive Midrash is in the introduction to the Midrash on the book of Eicha. There it says that not only did she hand over the signs to Leah, she laid under the marriage bed and spoke in place of Leah. Jacob spoke and she answered.
Why go so far and render it nearly unbelievable?
The context of that Midrash explains everything. In the wake of the churban the Midrash is looking for a claim to help the people. Avraham, Yitzchak, Yaakov, Sarah Rivka, Moshe and Aaron all come before God to plead their case on behalf of the people. Remember what I did, they say, remember the promises you made to us. God’s reply to each is the same – they sinned! What do you want from me!
Until Rachel comes and says – I gave up on my honor and what was right to not embarrass my sister. I even lied under the bed as my sister took my beloved. If I can do it – so can you God. They don’t deserve it, but do it anyways. Don’t let your people remain embarrassed in the galus!
That is the point of the Midrash. It is not a textual argument. Textually Yaakov knew. This is a theological argument! We don’t deserve it but give it to us anyways.
Our dream is that we can realize a state that lives up to the religious and spiritual ideals of Judaism. Until we get there we rely on the other argument, and hope for compassion till we get it right!
