How should they strengthen themselves?
'Rashi': They should seek Hashem.
Malbim: In Avodas Hashem.
Why does it say "Ki Yesh Sechar li'F'ulaschem"?
Gra: This is like "Min'i Kolech mi'Bechi v'Einayich mi'Dim'ah Ki Yesh Sechar li'F'ulasech" (Yirmeyah 31:15). Rachel did two things. (a) She cried for her children, like the Avos did. (b) Her tears covered the Mizbe'ach, to atone for her children's sin via her claim ? 'I was not jealous of my Tzarah (co-wife) ? why are You jealous of idolatry, which has no real [power]?!', like it says in the opening of Eichah Rabasi. "Me'anah Lehinachem Al Baneha Ki Einenu" (ibid., 14) ? i.e. Hashem is not by her children, like the Zohar says. Hashem answered her, cease crying for them, for there is reward for your action, via Mashi'ach ben Yosef. Withhold tears from your eyes, i.e. your claim, that you [were not jealous, and] gave the Simanim to Leah; for this, "v'Yesh Tikvah l'Acharisech" (ibid., 16), via Mashi'ach ben David, who comes from Leah, "v'Shavu Vanim li'Gvulam" 1 (ibid.)
Hagahah in Gra: This is like "Yeshalem Hashem Pa'alech u'S'hi Maschurtech Shelemah" (Rus 2:12) in different words. There is a difference between Pe'ulah and Sechirus. Pe'ulah refers to payment for each task by itself, like a tailor or a tanner. The owner of the object does not lose if the job extends a long time or finishes quickly. Sechirus is payment for a period of time, like one hired by the day, or a yearly worker does one task for all the days he is hired, or the jobs are changed many times, or many different labors until he finishes his time 2 . Hashem rewards for every action itself ? "Zos Pe'ulas Sotnai" (Tehilim 109:20), "Pe'ulas Tzadik l'Chayim", "v'Heshiv l'Adam k'Fa'alo" (Mishlei 10:16, 24:12) 3 . Bo'az blessed Rus that her Sechar will be complete, even though she delayed before converting. "Hinei Secharo Ito u'Fe'ulaso Lefanav" (Yeshayah 40:10) ? the eternal Sechar is stored away Ito (with Hashem); only Pe'ulaso is Lefanav, in this world, to avenge. Here, do not say that you are diminished [through Hashem's Hashgachah over you], for you have [both] rewards.
Malbim: Pe'ulah is engaging in a matter, even if he does not finish it. (It is called Ma'aseh only when he finishes.) Even so, there is reward for engaging in it. 'It is not [incumbent] on you to finish the task, nor are you free to abstain from it' (Avos 2:16).
Hagahah: The children returning is reward for her act; v'Yesh Tikvah l'Acharisech is eternal reward [for service over a duration of time; refer to 15:7:2:2. Perhaps it is the 15 years during which Leah was her Tzarah ? PF.]
Hagahah: Shepherding is not a separate task; rather, it is guarding the flock for a period of time; Lavan said "Nakvah Secharcha Alai", and Yakov said "v'Hayah Sechari" and "v'Hechelif Es Maschurti" (Bereishis 30:28, 32, 31:7). Also nursing is paid for a period of time, and not for each nursing ? "v'Heinikehu Li va'Ani Eten Es Secharech" (Shemos 2:9). Nidah 71a asked "why does it say "Sechar Pri ha'Baten" (Tehilim 127:3 ? i.e. it should have said Pe'ulas), and answered that it is for delaying. Perhaps it says "Sechari Asher Nasati Shifchasi l'Ishi" (Bereishis 30:18) because her heart was humbled the entire time that her Shifchah was married to her husband.
Hagahah: The Rambam, Derech Chayim and Tosfos Yom Tov discuss why it says (Avos 2:1, 16) 'Matan Secharan Shel Mitzvos' and 'Matan Secharan Shel Tzadikim.' Mortal kings reward for each action, and also Sechar for years of service, and all the more so Hashem does! That Sechar can only be in the world to come; the Sechar for Mitzvos is not in this world (Kidushin 39b).
