Their children
As mentioned, just as Rochel and Leah personified the attributes of a tzadik and a ba’al teshuvah, so too did these character traits appear to their respective children.
The Zohar explains, that it was because of these differences that the base of the altar was placed in the portion of land given to the tribe of Binyamin (Rochel’s son), and not in the inheritance of the tribe of Yehudah (Leah’s son).
Yehudah, together with the other children of Leah, participated in the selling of Yosef into slavery. Even though the brothers eventually did teshuvah, returning themselves to G-d, they did not hold the same status of tzadikim as Rochel’s children, Yosef and Binyamin did.
It was necessary that the base of the altar only rest in the property of a tzadik, and therefore it was placed in Binyamin’s lot.
We see then, that Rochel’s children—Yosef and Binyamin—each personified the trait of the tzadik, whereas the children of Leah embodied the characteristics of the ba’al teshuvah.
With this deeper understanding, Rashi’s comparison of Dina’s extroverted tendencies to that of her mother Leah can be appreciated.
Indeed, Leah did have this potential and essential nature of transforming the sinful nature of an individual into good, as expressed in her destiny to marry Esav, and as seen by her act of going out to greet Yaakov.
However, being that this quality of serving the Almighty in the manner of a ba’al teshuvah existed in a more dormant manner within Leah, she did not actualize her potential.
Her children, though, expressed this nature in a stronger manner than she did; the tribes, in their effort of teshuvah after selling Yosef, and Dina, with her desire to have a positive effect on her surroundings.
This extroverted quality, coupled with the trait of transforming the negative to the positive, was inherited by Dina and accentuated in her character. Dina was able to transform the Chivvite women and would have been successful in transforming Esav into a righteous individual.
