Essay from the Lukover Rebbe

How could the Ten Brothers Sell Yosef

A Sin is Transformed

Opportunity for Growth 

I read an essay from the Lukover Rebbe 1858 – 1920, my great grandfather. Page 108 in his Sefer, Ateres Tzvi.  The original Hebrew of the essay is at the end of my analysis.    

The Lukover quotes three Midrashim about the benefits of the sale.

1 –  Midrash Rabbah 84:17

וַיֵּשְׁבוּ לֶאֱכָל לֶחֶם (בראשית לז, כה), אָמַר רַבִּי אַחְוָה בַּר זְעֵירָא עֲבֵרָתָן שֶׁל שְׁבָטִים זְכוּרָה הִיא לְעוֹלָם, תִּקְוָה הִיא לָעוֹלָם. וַיֵּשְׁבוּ לֶאֱכָל לֶחֶם, מַאֲכִיל לֶחֶם לְכָל בָּאֵי הָעוֹלָם. (בראשית לז, כה:

In the Pesikta of Rav K’hanah, Chapter 10 says,

ואם עבירתן שלהם גרמה לכל העולם שיחיה, זכותם על אחת כמה וכמה

2 – Midrash Rabbah 84:18  says:

אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אַתֶּם מְכַרְתֶּם בְּנָהּ שֶׁל רָחֵל בְּעֶשְׂרִים כֶּסֶף מָעוֹת שֶׁהֵן חָמֵשׁ סְלָעִים, לְפִיכָךְ יִהְיֶה כָּל אֶחָד וְאֶחָד מַפְרִישׁ עֵרֶךְ בְּנוֹ חָמֵשׁ סְלָעִים בְּמָנֶה צוֹרִי.

The Lukover asks how can a Mitzvah come from a sin.  The entire matter of the sale of Yosef is something whose understanding is hidden from us, weren’t all the ten brothers righteous, the tribes of Jeshurun.  Especially when they saw that Yakov loved Yosef from all his sons (I think the Lukover is saying that they were all righteous and if Yaakov chose Yosef to be the leader, they should have said, we accept our father’s choice.)

3 – To answer these questions, the Lukover brings another Midrash Rabbah on the Sedra 85:2

 וַיְהִי בָּעֵת הַהִוא, רַבִּי שְׁמוּאֵל בַּר נַחְמָן פָּתַח (ירמיה כט, יא): כִּי אָנֹכִי יָדַעְתִּי אֶת הַמַּחֲשָׁבֹת, שְׁבָטִים הָיוּ עֲסוּקִין בִּמְכִירָתוֹ שֶׁל יוֹסֵף, וְיוֹסֵף הָיָה עָסוּק בְּשַׂקּוֹ וּבְתַעֲנִיתוֹ, רְאוּבֵן הָיָה עָסוּק בְּשַׂקּוֹ וְתַעֲנִיתוֹ, וְיַעֲקֹב הָיָה עָסוּק בְּשַׂקּוֹ וּבְתַעֲנִיתוֹ, וִיהוּדָה הָיָה עָסוּק לִקַּח לוֹ אִשָּׁה, וְהַקָּדוֹשׁ בָּרוּךְ הוּא הָיָה עוֹסֵק בּוֹרֵא אוֹרוֹ שֶׁל מֶלֶךְ הַמָּשִׁיחַ, וַיְהִי בָּעֵת הַהִיא וַיֵּרֶד יְהוּדָה. (ישעיה סו, ז): בְּטֶרֶם תָּחִיל יָלָדָה, קֹדֶם שֶׁלֹא נוֹלַד מְשַׁעְבֵּד הָרִאשׁוֹן נוֹלַד גּוֹאֵל הָאַחֲרוֹן, וַיְהִי בָּעֵת הַהִוא, מַה כְּתִיב לְמַעְלָה מִן הָעִנְיָן, וְהַמְּדָנִים מָכְרוּ אֹתוֹ אֶל מִצְרַיִם.

Translation from Sefaria:

“It was at that time” – Rabbi Shmuel bar Naḥman began: “For I have known the thoughts” (Jeremiah 29:11) – the tribes were engaged in the sale of Joseph, Joseph was engaged in his sackcloth and his fasting, Reuben was engaged in his sackcloth and his fasting, Jacob was engaged in his sackcloth and his fasting, Judah was engaged in taking a wife for himself, and the Holy One blessed be He was engaged in creating the light of the messianic king: “It was at that time, Judah descended from his brothers.”

“Before she begins labor, she will give birth” (Isaiah 66:7) – before the first one who would enslave [Israel], the ultimate redeemer was born. “It was at that time” – what is written prior to the matter? “The Medanites sold him to Egypt” (Genesis 37:36).

The Lukover launches into his analysis and explanation of the episode of the selling of the brothers and the Midrashim.

It seems from these Midrashim that three positives accrued form the sin of the  sale of Yosef:

1.  It brought relief to the world, as Yosef was able to feed the world during a global famine
2. The Jewish people received the Mitzvah of the Redemption of the First Born.
3. The light of Moshiach was created.

How did this happen that from a sin, good happened:  (There is no question that the brothers and the Jewish people paid a price, but there was tremendous good and redemption flowed.)

It seems that the ten holy brothers saw that Yosef wanted to be king, and Yaakov their father  was leaning towards making Yosef the monarch and the leader of the family.  They would have agreed to this, however, they felt that Yosef was not fit to be king because they did not see a מעשה – an action that shows Yosef deserved to be king (a Jewish king has to not only project power, but do so with charity and honesty.)  In fact they saw the opposite; they saw Yosef’s diminishment because he brought false and bad stories to their father about them.  Even though Yosef was very smart and  wisdom is necessary for a king,  but the purpose of wisdom is doing good and repentance, like we find in the following story in the Gemora Avodah Zara 18:A:  

Background of the story:

Rabbi Hanina ben Teradyon asked Rabbi Yossei ben Kisma if I will be someone who will go to the next world. Even though Rav Hanina ben Teradyon was among the greatest Tannaim, the greatest Rabbis, he was still afraid that he would not be able to go into Gan Eden.   Rabbi Yossei ben Kismi asked him what action did he do that was special?  Learning is one thing but it has to be translated into an action of helping man, of humility.

The actual Gemora:

אמר לו – Reb Yossi ben Kisma asked Reb Hanina ben Teradyon –  כלום מעשה בא לידך אמר לו מעות של פורים נתחלפו לי במעות של צדקה וחלקתים לעניים אמר לו אם כן מחלקך יהי חלקי ומגורלך יהי גורלי

Rabbi Yosei ben Kisma said to him: Did any special incident occur to you which might serve as an indication? Rabbi Ḥanina ben Teradyon said to him: I confused my own coins that I needed for the festivities of Purim with coins of charity, and I distributed them all to the poor at my own expense. Rabbi Yosei ben Kisma said to him: If that is so, may my portion be of your portion, and may my lot be of your lot.

Similarly, the Lukover said that the ten brothers did not see this type of מעשה from Yosef (and therefore did not deserve to be king) and they thought he would become a cruel tyrant, like Nimrod, therefore they were planning to kill him.   Hashem used their thoughts that Yosef at this point in his life could not be king, and had the brothers sell him to enable Yosef to develop into a Jewish monarch, one that not only rules with power, but with  honest judgment and charity,  Hashem had them sell Yosef to separate him from his father. If Yosef stayed with his father, Yosef would not have developed into a proper king.   In Egypt, away  from his father can develop into Monarchy.  The true strength of his actions can thus be seen.  If it can be seen  that if Yosef on his own does something special, then his actions today are also good and he is deserving of monarchy.  They did not want him to rule only from wisdom which would bring disaster.

Going back to רַבִּי שְׁמוּאֵל בַּר נַחְמָן that God is saying I know the inner thoughts of the ten brothers, even though on the surface it looks like they sinned and they did, but I know their thoughts.  I took their thoughts and used them.  I changed the outcome and Yosef was sold.  This ended up being a merit, being  good for the world. Yosef in Egypt showed that he was a foundation of the world.  Surprisingly, it was not the fact that Yosef saved the world from famine, but the Lukover quotes another Midrash Rabbah 90:3 as to Yosef’s growth into becoming this great personage.

The brothers did not give Yosef a chance to develop and change,  Hashem gave Yosef the chance to develop the proper skills to be a proper monarch. 

Midrash Rabbah 90:3:

וַיֹּאמֶר פַּרְעֹה אֶל יוֹסֵף, וַיָּסַר פַּרְעֹה וגו’ (בראשית מא, מא מב), אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, יוֹסֵף מִשֶּׁלּוֹ נָתְנוּ לוֹ,

Pharaoh said to Joseph…Pharaoh removed…” – Rabban Shimon ben Gamliel said: Joseph was given what he deserved: His mouth [piv] did not kiss [nashak] in transgression – “my entire people will be sustained at your directive [ve’al pikha yishak]” (Genesis 41:40). His body that did not touch in transgression – “he dressed him in linen garments” (Genesis 41:42). His neck that he did not bend for transgression – “he placed a gold chain on his neck” (Genesis 41:42). His hands that did not grope in transgression: “Pharaoh removed his signet ring from upon his hand, and he placed it upon Joseph’s hand” (Genesis 41:42). His feet that did not stride in transgression, let them come and ride in coaches –“He had him ride in the alternate chariot that he had” (Genesis 41:43). The thought that he did not think in transgression, let it come and be called wisdom. “They cried before him: Kneel [avrekh]” – great [av] in wisdom, but tender [rakh] in years. But Nebuchadnezzar [is called] “commander [tafsar]” (Jeremiah 51:27) – foolish [tipesh] in wisdom and a prince [sar] in years.

We see that his greatness was in his not allowing himself to sin with Potefar’s wife.  This took tremendous self restraint to do the right thing.  Therefore, Yosef became the foundation of the world.  

I think what my grandfather is saying is that the ten brothers were Zadikium and if they saw in Yosef the potential for Jewish Monarchy they would have agreed that Yosef should be the leader of the family.  However, since they did not see from Yosef’s actions a humble side that Jewish kings must have as Dovid Hameleach had, they rejected Yosef and thought he would be a Nimrod. All they saw was Yosef’s desire to diminish these great Tzadikim in the eyes of their father.   They thought he was a danger and wanted to kill him.  Hashem changed what they wanted and had them sell him.  Through the sale, this side of Yosef, his מעשה, would emerge and only then would he become king.  

They recognized the problem and their initial way to handle it was wrong.  However, Hashem took their thoughts – מַּחֲשָׁבֹת – which were correct and through the sale made Yosef into a king.   This forced Yosef to grow and become the king.  This is the explanation of the Midrashim..  

Rabbi Shnayer Leiman 

 https://leimanlibrary.com/   https://torahinmotion.org/speakers/dr-shnayer-leiman

Rabbi Nosson Adler

The Chasam Sofer

The Kotzker Rebbe

On Friday, December 13, 2024 of this week my son-in-law was not well and vomiting.  He went to the emergency room at Bethesda West in Boynton Beach.  In the ER, the doctor touched his stomach and asked him if he felt pain.  Danny projected vomit all over the doctor and the ER.  Danny was admitted to the hospital and my daughter, Shoshana, stayed with him over Shabbos.  Due to dehydration, Danny’s kidneys started shutting down.  He was given hydration and antibiotics.  He felt better, but is still weak.  They discharged him right after Shabbos.  The doctor told him not to drive or extend himself for a week  so he could recover.

I heard Rabbi Shnayer Leiman speak three times this Shabbos and Sunday at 10:00 AM.  He was scholar in residence at Anshe Chesed.   All of his speeches were excellent.  I would like to discuss his Shalos Suedas presentation.

Professor Leiman read part of a Tshuva (halachic essay) from the Chasom Sofer.  It was emotional.  However, the part he did not read was more impactful to me.

History:

Kotzker  lived from 1787 to 1859  – 72 years

Kozker’s first wife dies in 1836.  They have one child.

The Kotzker remarries in 1838, at the age of 51.

The Kotzker has twin daughters and two sons with his second wife.

The Chasam Sofer’s teacher  was Rabbi Nosson Adler who lived from  1741 to 1800 – 60 years

The Chasam Sofer lived from 1762 to 1839 – 77 years.

The Chasam’s Sofer first wife dies in 1812.

He remarries in 1813 and has 3 boys and 8 girls with his second wife.

The Chasam Sofer’s children become Torah giants and are still impactful today.

Wikipedia:

Nathan Adler devoted himself to the study of the Kabbalah, and adopted the liturgical system of Isaac Luria, assembling about himself a select community of kabbalistic adepts. He was one of the first Ashkenazim to adopt the Sephardi pronunciation of Hebrew, and gave hospitality to a Sephardi scholar for several months to ensure that he learnt that pronunciation accurately. He prayed according to the Sephardic ritual (despite being in Germany, ground zero for Ashkenziac tradition), pronounced the priestly blessing every day, and in other ways approached the school of the Hasidim, who had at that time provoked the strongest censures on the part of the Talmudists of the old school.  These were the years of the strongest opposition to Chasidium, with the GRA signing the second ban against Chassidium in 1782.  His followers claimed that he had performed miracles,^[3] and turned visionaries themselves, frightening many persons with predictions of misfortunes which would befall them. The rabbis and congregational leaders intervened in 1779 and prohibited, under penalty of excommunication, the assemblies in Nathan Adler’s house.^[1]

Professor Leiman said that Rabbi Nosson Adler was forced to flee from Frankfort in 1781.  As Rabbi Nosson Adler was leaving Frankfurt, the Chasam Sofer told his Rebbe that the Gemora says that a teacher who goes into exile, his students must go with him into exile.  Rabbi Nosson Adler told him that your family are all in Frankfort, you are not to come with me.  The Chasam Sofer persisted and ran after the carriage for many Parsa’s. A Parsa is about 2.5 miles.  When he caught up with his Rebbe, Rabbi Nosson Adler said, you will come to me, and I will be like a father.  Rabbi Nosson Adler ended up in Boskowitz 1782 and in 1785 returned to Frankfort.  The Chasam Sofer never returned to Frankfort and ended up being the Chief Rabbi of Pressburg, the capital of Slovakia.  Pressburg is now known as Bratsalivia.  

The Chasam Sofer was married to his first wife and they had no children.  She died in 1812 and in 1813, when he was 51, he married a second wife and they had 11 children.  Chasam Sofer died in 1839 at the age of 77.  

Read the below from the writings of the Chasam Sofer.  The Hebrew is on the last page.    

“And It was when I poured water on his hands when he first came to Boskowitz, he had a small son and one daughter about 12 years old.  He loved her, the daughter was like her mother, and it was impossible to adequately  speak her praise.    And due to our sins, she died.  (Rabbi Nosson Adler) did not cry.  He was מצדיק הדין – justified God’s judgement  with great joy (effectively saying God gave and God took).  It was wondrous that I did not see that much joy at this time as praying during Simchas Torah.  (Rabbi Nosson Adler had a custom  every Shabbos  of the year to be called up to the Torah twice, once for Cohen and also for Mafter.) On Shabbos Parsha Va’era, during the 7 days of morning he received his normal two Aliyos.  When Rabbi Nosson Adler read the Haftorah of the Parsha, one tear came from his eye and it landed in his hand.  He immediately returned back  to joy and he did not show any sign of sadness and never mentioned his daughter again.  He had no other children.”

A true Talmud watches every action of their teacher.  The Chasam Sofer noticed the tear,  This is true of the Kotzker’s Talmidim.

Professor Leiman added that the Haftorah of Vayera is the story of the Isha Hashunamis, the woman from the city of Shunam, who is the central figure in this haftarah. This Haftorah spoke to Rabbi  Nosson Adler and the loss of his precious daughter.

The story of the Isha Hashunamos:

The prophet Elisha sent his servant, Geichazi, to the Isha Hashumanis to ask her if he could repay her kindness in some way. Elisha was extremely thankful for the hospitality she showed him, always preparing a place for him to stay in her attic when he was in the area.

She asked Elisha for a child and he gave her a bracha, there in the village of Shunam. When Elishas gave her the blessing, she told him not to play with her.  Do not promise and not deliver.  

The Isha Hashunamis gave birth to a boy. Who did this young child become?  Chazal tell us he was the Navi Chabakuk. His name is derived from the word chobeik, to hug, since the pasuk (Melachim Beis, 16:4) describes how Elisha blessed his mother, saying she would be chobeikes ben, hugging a child, within a year’s time.

While working with his father in the fields, the young boy falls ill with a head ailment, perhaps a high fever. His father brings the sick boy to his mother and he later dies in her arms. She goes to find Elisha and shortly after he brings the dead son of the Isha Hashunamis back to life.

The Isha Hashunamis gave birth to a boy. Who did this young child become?  Chazal tell us he was the Navi Chabakuk. His name is derived from the word chobeik, to hug, since the pasuk (Melachim Beis, 16:4) describes how Elisha blessed his mother, saying she would be chobeikes ben, hugging a child, within a year’s time.

The next part was not read by the Professor, but is fascinating.

“And he did not use any (Kabbalistic) means (for his wife to get pregnant and replace his beloved daughter.)  I knew that his wife was older and  did not have the capacity to get pregnant.  He did not want to bother the heavens to change nature, because (if he were to change nature) it could possibly cause death to his wife.  Therefore I did not ask him at all to ask mercy for my first wife for this reason. (The Chasam Sofer’s first wife didn’t have any children.)   If you do not push nature – to change it, then nature will not push you. (meaning if you ask God for a blessing to change what is destined for you, there can be a pushback and something bad will happen to you).   God has many ways of bringing relief and saviour.  God is the healer of those that have broken hearts, and who is imprisoned by their agony.  He will provide closure for their wounds and will rebuild that which is in ruins and will cause their sorrow and agony to flee.”

This is comparable to the Kotzker.  The Kotzker was not one to storm the heavens for himself or his family for blessings. The Kotzker did not pray for his family to be healed or for blessings. 

 He said, if this is the decree from God he is willing to accept it.  God knows what he needs.  He did pray for others.

When the Kotzker Rebbe’s first wife died, he was stoic and did not cry.  When they lowered her body into the grave, he stood over her and two tears fell from his eyes only the body.  Then he told the Chevra Kadisha to pour dirt on the grave and close it.  He remarried at age 51.   

December 7, 2024

Davened at Anshei Chesed with my second cousin, Yosef Morgan

See my cousin’s website about his product, Kotzker Phfarma

Lunch with Yosef Morgan and Rosette Narkunski – Gelernter 

Relationship:

  Lukover Rebbe 1858-1920

Avrohom Meir Morgenstern        -Brothers-       Yosef Ahron Morgenstern – both died in Holocaust 1942

                  ↓                                                                   ↓                                         ↓

Yisroel Yakov Morgenstern    -First Cousins-            David Morgan     ————– Esther  ————Mina            

   Holocaust survivor             Survived in Siberia

                   ↓                                                                   ↓                                         ↓  

Mitchell Morgenstern          – Second Cousins-          Yosef Morgan                      Rosette

Avrohom Meir and Yosef Ahron Morgenstern were brothers.  My grandfather, Avrohom Meir, was a businessman in Warsaw and Yosef Ahron was a Talmud Chacom who had a Yeshiva in Warsaw on the first floor of the apartment building where he lived.  I believe that Yosef Ahron was a type of person who learned nonstop and would never look at a woman.  About 15 years ago, I met Mina, another sister of David and Esther..  I believe it was she who told me that when my father got engaged in 1938, Yosef Ahron did not go to the Vort.  I believe he felt it was Bitul Torah and not wanting to mingle with women.

Mina told me a story and confirmed by Rosette that both Mina and Esther remembered that as kids in Warsaw, many times on Shabbos they had to eat in the kitchen and at times there was not enough food for them.  This must have been because he invited guests over who were in Shul. In Europe, it was common for people who traveled to go to the local Shul on Shabbos to sleep and to be invited out for meals.  The guests were served first and the kids always ate last.  I read about this phenomenon in Europe.

Look at the Yad Vashem testimony on Yosef Ahron Morgenstern. https://www.geni.com/photo/view/6000000010251693211?album_type=photos_of_me&photo_id=6000000062687105050

Parsha:

Question #1 – Verse 28:11

וַיִּפְגַּ֨ע בַּמָּק֜וֹם וַיָּ֤לֶן שָׁם֙ כִּי־בָ֣א הַשֶּׁ֔מֶשׁ וַיִּקַּח֙ מֵאַבְנֵ֣י הַמָּק֔וֹם וַיָּ֖שֶׂם מְרַֽאֲשֹׁתָ֑יו וַיִּשְׁכַּ֖ב בַּמָּק֥וֹם הַהֽוּא׃

 When does it say וַיִּקַּח֙ מֵאַבְנֵ֣י הַמָּק֔וֹם.  It should say “and he took stones” why does it say “of the place”.

I did not see anyone who has an answer.

Yakov falls asleep.  He dreams of a ladder which Hashem is standing over to protect Yakov.  Rashi says that Yakov was at Mount Moriah in Jerusalem.  Then in 28:17 it says that really Mount Moriah moved north to Bais El.  It seems that Rashi contradicts himself.  

Rembrandt’s Jacob’s Ladder – 1655

The following is a painting by Rembrandt that shows Jacob not lying on the ground but in the middle of the ladder. Rabbi Meir Yakob Soloveichik feels that he drew Jacob in the middle of the ladder due to the advice and Torah of Menashe Ben Israel.  I recall Rabbi Soloveichik saying that just like Jerusalem is the middle of the world, Jacob and the Jews are the center of the world and this is why he drew jacob in the middle of the ladder.

Yaakov makes it to Charan – Padan Aram.  He meets Rachel, kisses her. I have Torah on “he kissed” her.   Yakov has an agreement with Lavan that he will work seven years for the hand of Rachel in marriage.  

Question #2:   Verse 29:20 says וַיַּעֲבֹ֧ד יַעֲקֹ֛ב בְּרָחֵ֖ל שֶׁ֣בַע שָׁנִ֑ים וַיִּהְי֤וּ בְעֵינָיו֙ כְּיָמִ֣ים אֲחָדִ֔ים בְּאַהֲבָת֖וֹ אֹתָֽהּ׃

So Jacob served seven years for Rachel and they seemed to him but a few days because of his love for her.

The reality should be the opposite.  It should have seemed forever to him. They had seven years of talking , planning.  It is a long time that should have been excruciating.

Question #3

Verse 29:21 – וַיֹּ֨אמֶר יַעֲקֹ֤ב אֶל־לָבָן֙ הָבָ֣ה אֶת־אִשְׁתִּ֔י כִּ֥י מָלְא֖וּ יָמָ֑י וְאָב֖וֹאָה אֵלֶֽיהָ׃

Rashi – מלאו ימי. שֶׁאָמְרָה לִי אִמִּי, וְעוֹד מָלְאוּ יָמַי, שֶׁהֲרֵי אֲנִי בֶן פ”ד שָׁנָה וְאֵימָתַי אַעֲמִיד י”ב שְׁבָטִים? וְזֶהוּ שֶׁאָמַר וְאָבוֹאָה אֵלֶיהָ, וְהֲלֹא קַל שֶׁבַּקַּלִּים אֵינוֹ אוֹמֵר כֵּן? אֶלָּא לְהוֹלִיד תּוֹלָדוֹת אָמַר כֵּן:

The plain meaning is that Yakov worked the seven years of the agreement.  I have completed my seven years of working and held up my end of the bargain.  This is how the Rashbam and the Ibn Ezra explain the Pasuk.  However, the truth is that the words of כִּ֥י מָלְא֖וּ יָמָ֑י are extra. The previous Pasuk says that he worked for seven years, so obviously he completed his days.   Rashi is telling us the deeper understanding of what Yakov was saying.  Not only did I agree to my part of the bargain, but my mother wants me home and I have to get married to have 12 children.  Maybe this understanding of the Pasuk that Yakov is telling Lavan will leave to go home, resulted in Lavan plans to detain Yakov so that  he and his city continues to get a blessing from Yaakov’s presence.    

Idea #1

I asked years ago.  What did Yakov and Rochel think about the older sister, Leah.  Rochel was the younger sister.  Didn’t she worry that Leah would have to marry Eisav, the evil one.  

Rashi on Verse 29:17 says – רכות. שֶׁהָיְתָה סְבוּרָה לַעֲלוֹת בְּגוֹרָלוֹ שֶׁל עֵשָׂו וּבוֹכָה, שֶׁהָיוּ הַכֹּל אוֹמְרִים שְׁנֵי בָנִים לְרִבְקָה וּשְׁתֵּי בָנוֹת לְלָבָן, הַגְּדוֹלָה לַגָּדוֹל וְהַקְּטַנָּה לַקָּטָן (בבא בתרא קכ”ג):

רכות TENDER — She thought she would have to fall to the lot of Esau and she therefore wept continually, because everyone said, “Rebekah has two sons, Laban has two daughters — the elder daughter for the elder son, the younger daughter for the younger son” (Genesis Rabbah 70:16).

The Medresh adds more color to Leah’s prayers.

Bereshis Rabbah 70:16

Leah’s eyes were delicate and Rachel was of beautiful form and of beautiful appearance” (Genesis 29:17).

“Leah’s eyes were delicate” – Rabbi Yoḥanan’s disseminator interpreted: Leah’s eyes were weak. *From birth. He said to him: ‘Your mother’s eyes were weak.’ What is delicate? They were delicate from weeping, as they *People would say. would say: ‘These were the stipulations: The elder to the elder and the younger to the younger.’ *Leah was to be married to Esau and Rachel to Jacob. She would weep and say: ‘May it be His will that I will not fall to the lot of that wicked man.’   Rav Huna said: Prayer is powerful, as it nullified the decree. Moreover, she preceded her sister.

It seemed that according to Rav Huna, Leah’s prayer changed the world.  Was this good or bad?  Should Leah have married Eisav?  Perhaps it was not good for the world.  

Rabbi Yinon Ben Moshiach showed me a beautiful Brisker Rov.  The Brisker Rov brings down on Toldos Verse 27:45.

עַד־שׁ֨וּב אַף־אָחִ֜יךָ מִמְּךָ֗ וְשָׁכַח֙ אֵ֣ת אֲשֶׁר־עָשִׂ֣יתָ לּ֔וֹ וְשָׁלַחְתִּ֖י וּלְקַחְתִּ֣יךָ מִשָּׁ֑ם לָמָ֥ה אֶשְׁכַּ֛ל גַּם־שְׁנֵיכֶ֖ם י֥וֹם אֶחָֽד׃

The Brisker Rov asks why would Rivka lose both kids on the same day?  He answers that if Yaakov is killed then there is no chance for Eisav to become good so it will be as if she lost both of them on the same day.  Based on this Brisker Rov, you see that Rivka wanted her older son to repent and become good.  This also could have happened with Leah and then Dinah.  Both could have reformed Eisav.

We see from the Medresh that Leah was destined to marry Eisav.  Perhaps this is why they did not step in to find Leah a marriage partner.  They knew that she was to marry Eisav.  Were they concerned that Leah would be marrying an evil monster?  Yossi Frank suggested based on my Torah on Dinah that Leah also had a tremendous power to influence people positively.  This is why she was destined to marry Eisav.  We know that Eisav was to be a Zevulam, supporting Yakov.   Perhaps had Leah and afterwards Dinah married Eisav, Eisav would have done Teshuvah and become a good person that would have changed the world.  Unfortunately this did not happen.   See my Torah on Parshas VaYishlach on Verse 34:1

Yossi Frank’s Pshet fits in with Rashi on Parshas VaYishlach on Verse 34:1. Rashi says that  Dinah was just like her mother.  Perhaps It means that both had a tremendous capacity to be a positive influence on the world and this is what Rashi means that both were יַצְאָנִית – they were able to go out, speak to people, and bring the world closer to God.  Just like Avrohom.

Verse 34:1

וַתֵּצֵ֤א דִינָה֙ בַּת־לֵאָ֔ה אֲשֶׁ֥ר יָלְדָ֖ה לְיַעֲקֹ֑ב לִרְא֖וֹת בִּבְנ֥וֹת הָאָֽרֶץ׃

Now Dinah, the daughter whom Leah had borne to Jacob, went out to visit the daughters of the land.

Rashi says בת לאה. וְלֹא בַת יַעֲקֹב? אֶלָּא עַל שֵׁם יְצִיאָתָהּ נִקְרֵאת בַּת לֵאָה, שֶׁאַף הִיא יַצְאָנִית הָיְתָה (בראשית רבה), שֶׁנֶּאֱמַר וַתֵּצֶא לֵאָה לִקְרָאתוֹ (וְעָלֶיהָ מָשְׁלוּ הַמָּשָׁל כְּאִמָּהּ כְּבִתָּהּ):

Bava Basra 123 talks about Leah praying to God not to marry Eisav:

אָמַר רַבִּי אֶלְעָזָר: שֶׁמַּתְּנוֹתֶיהָ אֲרוּכּוֹת. רַב אָמַר: לְעוֹלָם רַכּוֹת מַמָּשׁ, וְלֹא גְּנַאי הוּא לָהּ, אֶלָּא שֶׁבַח הוּא לָהּ. שֶׁהָיְתָה שׁוֹמַעַת עַל פָּרָשַׁת דְּרָכִים בְּנֵי אָדָם שֶׁהָיוּ אוֹמְרִים: שְׁנֵי בָנִים יֵשׁ לָהּ לְרִבְקָה, שְׁתֵּי בָנוֹת יֵשׁ לוֹ לְלָבָן, גְּדוֹלָה לַגָּדוֹל וּקְטַנָּה לַקָּטָן. וְהָיְתָה יוֹשֶׁבֶת עַל פָּרָשַׁת דְּרָכִים וּמְשָׁאֶלֶת: גָּדוֹל מָה מַעֲשָׂיו? אִישׁ רַע הוּא מְלַסְטֵם בְּרִיּוֹת. קָטָן מָה מַעֲשָׂיו? ״אִישׁ תָּם יֹשֵׁב אֹהָלִים״. וְהָיְתָה בּוֹכָה, עַד שֶׁנָּשְׁרוּ רִיסֵי עֵינֶיהָ. וְהַיְינוּ דִּכְתִיב: ״וַיַּרְא ה׳ כִּי שְׂנוּאָה לֵאָה״ – מַאי ״שְׂנוּאָה״? אִילֵּימָא שְׂנוּאָה מַמָּשׁ; אֶפְשָׁר בִּגְנוּת בְּהֵמָה טְמֵאָה לֹא דִּבֵּר הַכָּתוּב, בִּגְנוּת צַדִּיקִים דִּבֵּר הַכָּתוּב?! אֶלָּא רָאָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁשְּׂנוּאִין מַעֲשֵׂה עֵשָׂו בְּפָנֶיהָ, 

Rav says that there is a different explanation of the verse: Actually, the verse means that her eyes were literally weak, and this is not a denigration of her but a praise of her. As she would hear people at the crossroads, coming from the land of Canaan, who would say: Rebecca has two sons, and her brother Laban has two daughters; the older daughter will be married to the older son, and the younger daughter will be married to the younger son.

וְהָיְתָה יוֹשֶׁבֶת עַל פָּרָשַׁת דְּרָכִים וּמְשָׁאֶלֶת: גָּדוֹל מָה מַעֲשָׂיו? אִישׁ רַע הוּא מְלַסְטֵם בְּרִיּוֹת. קָטָן מָה מַעֲשָׂיו? ״אִישׁ תָּם יֹשֵׁב אֹהָלִים״. וְהָיְתָה בּוֹכָה, עַד שֶׁנָּשְׁרוּ רִיסֵי עֵינֶיהָ.

Rav continues: And she would sit at the crossroads and ask: What are the deeds of the older son? The passersby would answer: He is an evil man, and he robs people. She would ask: What are the deeds of the younger son? They would answer: He is “a quiet man, dwelling in tents” (Genesis 25:27). And because she was so distraught at the prospect of marrying the evil brother, she would cry and pray for mercy until her eyelashes fell out. Since the weakness of her eyes was due to this cause, characterizing her eyes as weak constitutes praise. This is Leah’s prayer for mercy to which Rabbi Yonatan referred.

וְהַיְינוּ דִּכְתִיב: ״וַיַּרְא ה׳ כִּי שְׂנוּאָה לֵאָה״ – מַאי ״שְׂנוּאָה״? אִילֵּימָא שְׂנוּאָה מַמָּשׁ; אֶפְשָׁר בִּגְנוּת בְּהֵמָה טְמֵאָה לֹא דִּבֵּר הַכָּתוּב, בִּגְנוּת צַדִּיקִים דִּבֵּר הַכָּתוּב?! אֶלָּא רָאָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁשְּׂנוּאִין מַעֲשֵׂה עֵשָׂו בְּפָנֶיהָ, ״וַיִּפְתַּח אֶת רַחְמָהּ״.

The Gemara comments: And her desire not to marry Esau is the basis of that which is written: “And the Lord saw that Leah was hated, and He opened her womb” (Genesis 29:31). What is the meaning of “hated”? If we say that she was literally hated, is it possible? The verse there did not speak to the disparagement of even a non-kosher animal, so did the verse here speak to the disparagement of the righteous? Rather, the Holy One, Blessed be He, saw that the behavior of Esau was hated by her, and therefore: “And He opened her womb.”