Parashat Vayeseh- God’s Eternal Relationship with the Jewish People
The Sages teach us that although the patriarchs – Abraham, Yishak and Yaakob – lived well before the Torah was given, they nevertheless voluntarily observed all its commandments. Surprisingly, however, we find a glaring exception to this principle in Parashat Vayeseh, which tells of Yaakob’s marriage to Rachel and Leah. The Torah, of course, strictly forbids marrying two sisters (except if the first sister passed away, in which case the husband can then marry her sister). Why did Yaakob make this exception? What rendered marrying Rachel and Leah so important such that it overrode Yaakob’s voluntary observance of Torah law?
Rav Haim of Volozhin (Lithuania, 1749-1821), in his Nefesh Ha’haim, offers an explanation based upon the teachings of Kabbala (mysticism). Although these concepts are deep and esoteric, we will try to understand them as best we can, in a manner suitable for our level.
The Kabbalists teach us that our actions here on earth have a profound effect in the upper, spiritual worlds. Although we are situated far away from God’s Heavenly Throne, our performance of Misvot yields very significant effects in that realm. One example of this impact is marriage. The Kabbalists teach that when a couple gets married, they enhance and reinforce the marriage between God and the Jewish people. We rejoice at a wedding celebration not only because of the marriage of the bride and groom, but also because of its effects on our relationship as a nation with the Almighty. The spiritual effects of a strong marital bond between husband and wife extend to the heavens, and strengthen the bond between God and His people.
Needless to say, the more righteous the individual, the more profound and far-reaching his influence is on the upper worlds. Certainly, then, the marriages of our holy Abot (patriarchs) yielded an especially significant impact. Given their lofty stature of piety, there is no doubt that their actions triggered spiritual effects that last until this very day, and for eternity.
In light of this notion, we can perhaps begin to understand Yaakob’s marriage to Rachel and Leah.
As a man of knowledge and prophetic insight, Yaakob understood he had to marry both Rachel and Leah, because of the significant impact these marriages would have on the relationship between God and Am Yisrael. In Kabbalistic thought, Rachel and Leah represent the two levels of God’s love for the Jewish people. The first level, symbolized by Rachel, is the outward, external demonstration of this relationship, through the revelation of the Shechina (Divine Presence) in the Bet Ha’mikdash. This dimension of the relationship is fragile; as we know, the Bet Ha’mikdash, and the city of Jerusalem, was destroyed and still lay in ruins. When we are unworthy, God ends this level of the relationship and no longer expresses His love for us in an outward, overt way.
There is, however, a second level to this relationship, one which lies beneath the surface, the hidden, concealed level. As God announced through the prophet Hoshea (2:21), He has betrothed us "forever" ("Ve’erastich Li Le’olam"). Regardless of how low we fall and how far we stray, God’s love for us endures, for all eternity. Although we cannot see this love in exile, when we suffer persecution, it continues unabated all throughout. This aspect of God’s relationship is represented by Leah. Indeed, the Tikun Hasot prayer, which many righteous people recite every night, consists of two sections – "Tikun Leah" and "Tikun Rachel." "Tikun Leah" contains verses that describe God’s special love for Am Yisrael, whereas "Tikun Rachel" speaks of the pain and anguish of our national exile. As Rachel represents the outward demonstration of God’s love for us, the "Tikun Rachel" is mournful, describing the loss of this aspect of the relationship. The aspect represented by Leah, by contrast, exists as much now as it did in the time of the Mikdash, and "Tikun Leah" is therefore optimistic and joyful.
Yaakob married both Leah and Rachel because he wanted to solidify both aspects of God’s relationship with the Jewish people. Knowing how strongly his marriage will impact upon this relationship, he found it necessary to marry both sisters, so that God’s concealed and overt love for the Jewish people will be profoundly enhanced. Yaakob was not prepared to forego on this opportunity to leave an enduring impact upon his descendants’ relationship to God, and so, since the Torah had not yet been given, he married both sisters.
One practical lesson that we can perhaps learn from these otherwise esoteric concepts is the unique importance and impact of Shalom Bayit – peaceful relations between husband and wife. When Shalom Baiyit prevails, the couple enhances not only their own relationship, but the relationship between God and the Jewish people. Each time a husband or wife refrains from uttering a hurtful remark, or chooses not to respond angrily to something the other said or did, he/she does his/her share to enhance the special, eternal relationship between the Almighty and Am Yisrael. The impact of our speech and conduct extend much further than we might expect. We must therefore ensure to maintain the Shalom Bayit in our homes, and thereby maintain the "Shalom" and special bond of love between us and our Father in heaven.
