It states (30:14) מדודאי לי נא תני לאה אל רחל ותאמר בנך, "And Rachel said to Leah, 'Now give me some of your son's dudaim.'"
The Imahos did their hishtadlus to bear children, as is discussed in this week's parashah. One hishtadlus was when Rachel acquired from Leah the דודאים flowers, which were mesugal for bearing children. Another hishtadlus was when they gave their concubines to Yaakov. The Siforno (30:16) writes, "The Imahos's hishtadlus were pleasing before Hashem, that they brought concubines and the story of the dudaim. Therefore, Hashem heard their tefillos. Because it is proper for a tzaddik to perform natural deeds of hishtadlus, from what is available for him to do to attain his desire, and together with this, he should daven... As Chazal tell us, 'Hakadosh Baruch Hu desires the tefillos of tzaddikim.'"
- A hundred years ago, in Yerushalayim, people talked about someone who had recently died from hunger. Rebbe Nochum of Rachmastrivka zt'l said, "He didn't die from hunger. He died from pride because it was beneath his dignity to stick out his hand and ask for help."
- A yungerman played the role of "Moshke" in a play. He ran a tavern and paid rent to the Poritz. It was a typical scene, and he played his part perfectly. During an intermission, someone approached the actor and asked, "When will your tavern be open? I want to buy some drinks." He replied, "Who do you think I am? I am not Moshke who runs a tavern. This is just a show. The play is over in two hours, and I will be a typical yungerman, just like you." When he acted like Moshke, he felt like Moshke and played his role to perfection. Nevertheless, he knew deep down that he wasn't Moshke. This mashal teaches us the essence of hishtadlus. When a person does hishtadlus, it appears like the parnassah is entirely dependent on these deeds. But simultaneously, he must know that it is just a "play." Hashem gives parnassah; only it is Hashem's will that we should put up this "show" of hishtadlus.
- The Midrash (Bereishis Rabba 68:2) states, "When Yaakov went to Charan... to marry a wife, Eliphaz the son of Eisav ha’rasha came and took everything Yaakov had. Yaakov despaired, saying... 'When Eliezer came to get Rivkah, he came with ten loaded camels [carrying a lot of wealth], but I don't even have one ring or bracelet! Then Yaakov said, "What? I am losing my trust in my Creator? Chas veshalom! 'ה מעם עזרי, my help will come from Hashem." He strengthened himself with bitachon.
This Siforno is a rule in life. Hakadosh Baruch Hu wants a person to go out to work and earn his bread with the work of his hands. All his needs, he should attain through natural deeds of hishtadlus. However, together with his hishtadlus, he should acquire the emunah that he can't attain anything through his strength, and the result is a gift from heaven.
It states (:11), מראשתיו וישם המקום מאבני ויקח ההוא במקום וישכב, "[Yaakov] took from the stones of the place, he put them around his head, and slept in that place." Rashi writes, "He laid the stones in a semi-circle around his head because he feared the wild animals. The stones began arguing. One said, 'The tzaddik should place his head on me.' Another said, 'The tzaddik should place his head on me.' Hakadosh Baruch Hu immediately consolidated them into one stone, as it states (28:18), האבן את ויקח מראשתיו שם אשר." He took the stone..."
The Maharam Shik zt'l explains that אבנים, stones, represent יסוד אבני, foundations. There are two competing foundations: hishtadlus and bitachon. The stones argued with each other: The foundation of hishtadlus claimed that hishtadlus is the means through which one earns parnassah, and the foundation of bitachon claimed that it is the means for parnassah. What is the truth? Hashem took the stones and forged them into one big rock. This means Hashem took the two foundations of hishtadlus and bitachon and showed them that they function in unison. We do hishtadlus because it is Hashem's decree, but we must know that parnassah comes directly from Hashem. Even our ability to do hishtadlus comes from Hashem.
