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Why didn't Rochel engage in introspection when she saw Leah's apparent superior righteousness, but instead demanded children from Yaakov? The Maharal's principle emerges: Hashem (ה׳) doesn't give what we don't ask for in prayer. True tzaddikim live with such complete dependence on Hashem that their very desires become prayers.
The shiur begins with an examination of Rochel's jealousy toward her sister Leah, as explained by Rashi (רש"י) - that Rochel attributed Leah's ability to have children to her superior righteousness. This raises a fundamental question: does having children indicate greater tzidkus? The speaker notes the apparent contradiction with the story of Hagar and Sarah, where Hagar made similar assumptions about righteousness correlating with fertility, for which Sarah expelled her. The complexity deepens when considering that both righteous people can be childless while wicked people may have children. The discussion explores Leah's perspective, noting how she felt that having many children made her the primary wife (ikeres habayis), despite Yaakov's continued preference for Rochel even after Rochel's death. The shiur examines Rochel's fear that Yaakov might divorce her due to her childlessness, and her concern that she might end up marrying Esav - a fate she viewed as potentially divinely ordained despite its unpleasantness.
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Parshas Vayeitzei - Rachel's jealousy of Leah
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