According to this midrash, we should not understand that Rachel was jealous of her sister because Leah had born children and she had not, but rather that she felt envy because Leah was a righteous woman who did good deeds, and thus she was worthy of giving birth. In this same sense, the commentator Gur Aryeh explains on Rashi’s text, wherein he refers to this midrash, that “God forbid our thinking that righteous Rachel was envious, since we know that envy makes men lose their way.”

I think it’s interesting that the author of the midrash believes that, while envying a possession or a position is a negative quality, to envy the good deeds of another person is not a reprehensible thought. Likewise, according to Gur Aryeh, while common jealousy endangers the life of man in this world, aspiring to be righteous as someone else is a praiseworthy attitude.

No one should envy another one for the position he holds, the salary he earns, the car he flaunts. That is a negative feeling, which only produces hate and resentment, and ends up hurting us. But I can infer that the midrash recommends “to envy” righteous people; wanting to be as the honest and kindhearted people, wanting to imitate those who represent the standard of truth, humbleness, and justice.

We should judge the role of current Jewish leaders following this idea. People, who are rabbis, cantors, teachers, madrichim, etc., should become role models to their followers, students, and disciples. Whoever wishes to become a teacher among the people of Israel, should know that their life will be an example to emulate for hundreds of people; that if they behave with greatness and respect, they will possibly arouse in the heart of their students the desire to follow their example, which goes beyond learning the lessons they teach.

There’s a sentence I heard during my rabbinical studies that became engraved in my mind. Once, in a “Rabbinical Practice” lesson, we were discussing how rabbis should dress in their free time; an interesting exchange of opinions about a seemingly trivial matter then began. One of the arguments held that rabbis should be like any other person in the community and, therefore, should dress like them. At that moment, the professor, Rabbi Mario Rojzman, said the phrase I remember so well: “I know many rabbis who wish to resemble the people in their community, but you know what? I rather prefer people would try to resemble me.”

Jewish leaders should be able to rouse in their followers a “healthy envy”, an eagerness to be better people, humbler, more devoted to the Torah and to good deeds. Their example should constitute a source of inspiration for their disciples. Just like Rachel envied how righteous her sister Leah was, whoever has a teaching and/or spiritual responsibility among the people of Israel, should feel very happy if one of their pupils or disciples, referring to them, said “I want to be like that”.