Two ways of serving G-d
Yet, although there are twelve tribes with twelve variant ways of serving the Almighty, these modes of service in general fall under two classifications: tzadikim and ba’alei teshuvah (lit., those who return to G-d).
The tribes that had the innate qualities of tzadikim were the children of Rochel and the tribes that had the nature of ba’alei teshuvah, were the children of Leah.
The manner in which a tzadik serves G-d is through completely immersing in holiness, by means of his fulfillment of Torah and mitzvos. His entire identity is submerged in G-dliness and spirituality, and he in no way relates to the mundane world which surrounds him.
The ba’al teshuvah however, focuses on transforming the negative into good and the mundane into holiness. The ba’al teshuvah can be a person who has never sinned, yet he is still referred to as a ba’al teshuvah. His mode of service in its critical form, is not about rectifying sin per se, but about transforming a world devoid of G-dliness into a world that is permeated with it.
Rochel and Leah
Rochel and Leah respectively, personified the traits of the tzadik and the ba’al teshuvah.
These differences in their characters are expressed in the above-mentioned verse, “Leah's eyes were tender, but Rochel had beautiful features and a beautiful complexion.”
Leah’s tender eyes were due to her constant weeping—weeping being connected with the idea of teshuva—personifies this character. The ba’al teshuvah, whose focus is to transform negativity, must be embittered about the presence of negativity in the world. This bitterness serves as a catalyst that drives the ba’al teshushua to therefore transform the bad into good.
Rochel’s features in contrast, are described as entirely beautiful—both in general figure and in facial complexion. This is the trait of a tzadik, who is perfect in all areas, without possessing any blemish. The tzadik has nothing to rectify, as he lives in a world of complete spirituality and G-dliness.
We see that Yaakov also had the primary service of a tzadik—being described as “an innocent man, dwelling in tents.” Yaakov’s natural character trait was to be completely immersed in the study of Torah and in holiness.
Yaakov mainly remained within the parameters of purity rather than going to the outside, to transform the mundane into holiness. He personified the tzadik and was therefore attracted to the tzadik persona as well.
Due to the similar characters that he shared with Rochel, he had an affinity for her more so than for Leah—as the Torah tells us, “And Yaakov loved Rochel.”
This is the inner meaning of the previously explained idea concerning the tears of Leah. People were saying, “Rivka has two sons, and Lavan has two daughters. The older [daughter] for the older [son], and the younger [daughter] for the younger [son].” It wasn’t merely what people said, but it was indeed apropos for Leah to have married Esav.
Leah, with her nature of a ba’al teshuvah, whose Divine service involved transforming the mundane of the outside world into holiness, was truly meant to marry Esav and change him for the better.
Bereishis 29:18.
