Sometimes we get so absorbed by the story line being communicated in particular psukim, that we can miss out on some profound lessons the Torah may be teaching us.  One example of this in the story of the Dudaim.  We all know that Rochel desired to have the Dudaim so she asked Leah if she could have some (Vayetzei 30:14).  To this request Leah expresses genuine hurt to her sister and says “Wasn't it enough that you stole my husband, now you want to take my sons flowers” (30:15).  Truly an incredulous accusation considering Yaakov had agreed to work seven years to marry Rochel and it was the trickery of  Lavan where Leah was switched to marry Yaakov instead.  Moreover the switch was only made possible because Rochel willingly gave Leah the Simanim, so she would know the “code” that Yaakov had developed to avoid being tricked.  After Leah is complicit with this deception she accuses Rochel of stealing her husband?

Many years ago I learned a fascinating explanation for this most ironic accusation.  Most Rishonim learn that the “code” Yaakov had developed with Rochel was certain specific Halachos – whether it be Teharas Hamishpacha or Shabbos or something else.  Yaakov learned these with his bride to be Rochel so only she would know them and be able to recite them back to him when he asked.  When Rochel became aware of Lavan's plan to substitute Leah at the wedding, Rochel taught these Halachos to Leah so she would know the “code”.  However, Rochel never told Leah that these Halachos were in fact a “code”. They were simply Halachos that she taught to her.  This way when Yaakov asked for the sign (the Halachos), Leah knew them and was not embarrassed to have been caught being switched for Rochel on her wedding night.  But therein lies the catch. Rochel never told her that they were “codes”.  Leah thought she was supposed to marry Yaakov all along and was unaware of the original deal that Yaakov was working to marry Rochel.  And Rochel never told her.  In fact the Gemara goes out of it's way to praise Rochel for this incredible act of wanting to save Leah from being embarrassed that she gave her the codes (Gemara Meggilla 13b).  What is not stated specifically is that this act by Rochel was far more selfless than we even thought.

It's true that when we read these Psukim many people would have expected Rochel to turn this around and say “I stole your husband?  I was supposed to marry Yaakov and you only got in the picture because I did not want you to be embarrassed”.  But she didn't. Instead Rochel says nothing and allows Leah to continue believing that Leah was always the intended bride on that first wedding night.  In fact she allowed Leah to resent her for “stealing her husband” when in fact nothing could have been further from the truth.  Even faced with such an accusation Rochel continues with her incredible Tzidkiyus and says nothing.

Perhaps this is why for millennium Klal Yisroel count on Rochel Imeinu to be M'vakeh al Baneha.  Virtually all of us today are Bnei Leah but where can we find such selflessness in any of ancestors.  All kinds of Tzidkus and incredible middos but to such a degree? Rochel stands alone.  Buried by the side of the road to watch out for us as were sent into Galus and to welcome us back.  Because to Rochel, we are all her children.  Her compassion and love for others never let her view anyone as anything else.