This week, Raḥeil imeinu complains to her husband, demanding children lest she be as the dead. Ya'akobh responds angrily. Nechama Liebowitz discusses some of the explanations for his anger in the rabbinic tradition. One that struck me was a passage from Rav Yitzḥak Arama. He drew from the story of creation, where Adam's wife is given two names, Isha and Ḥava. Ya'akobh was angry because Raḥeil only recognized the latter name, that of motherhood, and neglected that woman also has a name that parallels the masculine Iysh to teach that women have equal potential for moral and intellectual accomplishment to men. The good deeds of the righteous are accounted as their offspring, beginning incomprehensible chains of effect that continue to shape the world long after their author has passed therefrom. How, then, can a righteous woman like Raḥeil claim that she is completely bereft? For the record, whatever his justifications, the rabbis castigate Ya'akobh for rebuking his wife for her cry of distress. In any case, this is a very nice vort, and moved me to branch out from characterizations of noteworthy men and try to investigate Laban's daughters.
We are not given much in the way of detail about our matriarchs. For Raḥeil and Leia, we almost no direct description beyond Bereishith 29:17, "Ve'einei Leia rakoth, veRaḥeil haytha yephath-toar viyphath mare." (And Leia's eyes were soft, and Raḥeil was beautiful of form and beautiful to look at.) Perhaps that is because all the glory of the king's daughter is within, but we are given this glimpse, so let us make the most of it.
We are not given much in the way of detail about our matriarchs. For Raḥeil and Leia, we almost no direct description beyond Bereishith 29:17, "Ve'einei Leia rakoth, veRaḥeil haytha yephath-toar viyphath mare." (And Leia's eyes were soft, and Raḥeil was beautiful of form and beautiful to look at.) Perhaps that is because all the glory of the king's daughter is within, but we are given this glimpse, so let us make the most of it.
Interestingly, these descriptors are not particularly common in the Tora. Where else it appears, for good or for ill, rakh is often paired with some form of 'anugh, the same root as 'onegh, tender and delightful. There are several explanations in the commentaries, but to my mind they are all variations on the theme of sensitivity. Those more inclined to peshat (plain meaning) say that her eyes were beautiful and gentle. Others draw on a midrash that she was originally to wed 'Eisav, but she inquired as to his character, and when she heard the sorts of things I wrote last week, she wept and prayed until the decree was nullified. A few connect this verse to the earlier meeting between Raḥeil and Ya'akobh at the well; why was only Raḥeil a shepherdess? Leia's eyes were pained by bright sunlight and sharp winds. This is in some ways a praiseworthy trait, but it also leaves her unable to handle adversity. We see this sensitivity again as the children are born. Ya'akobh loved Raḥeil more than Leia, and so Leia felt hated. Rav Hirsch sees the progression of names as an indication that her hopes were realized and that the children truly healed the gap between her and her husband, but Rav Sacks sees the opposite. Either way, she seems to find some measure of peace by the time Yehudha is born. According to Shim'on ben Yoḥai, she was the first to truly thank God since the time of creation. Her subsequent children, including those she mothers through Zilpa, are also named in ways that seem to express contentment and a simple desire to build up the house of Yisrael (Zebhulun reverts to form at the end; needs further investigation).
Her sister is characterized not by how she sees the world, but by how the world sees her. Interesting that the more active is described more as an object and the more passive described more as a subject. There are only two other places in Tanakh where we see quite the same elaborate set of beauties that Raḥeil possesses. Her son, Yoseph, is described in very similar terms. Also, the symbols for the seven years of plenty in Pharaoh's dreams are each described as beautiful of form and beautiful to look at. Both very strongly associated with worldly prosperity and abundance. Raḥeil's struggles with fertility alongside her fecund sister reiterates the point from the last paresha that children are mentioned in the spiritual blessing, but absent from the material blessing. Similarly, Leia enjoys the blessing of eretz Yisrael in a much fuller way than Raḥeil's brief and painful sojourn. What comes with material blessing? Raḥeil's main observed trait, in my view, is that she is never content, always driven. The first words we hear her speak are those mentioned in my introduction, insisting that she must have children. The names she chooses lack the optimism and gratitude of Leia's children, always including some dissatisfaction. Dan, for God has judged her and also listened to her voice; Ḥizkuni and Sephorno pick up on that "also" to say that the judgment she refers to is against her, that she is barren and not that she was able to bear through Bilha. That judgment is the part of the explanation that is actually connected to the name itself, adding more than a note of discontent. Naphtali is not so straightforward, etymologically, but the plainest reading is that she has struggled with her sister in a holy matter, and even if she has not prevailed, she has proved capable. Yoseph, to add, that she should add another son. Ben Oni, child of my suffering, obviously does not break that trend. The jealousy that she feels for her sister is part of the same restless striving. Despite the fact that she has the greater share of their husband's love, love which Leia clearly craves, the only jealousy we see is Raḥeil's. This jealousy bothered the sages. At the time of the first wedding ceremony, surely Raḥeil must have known that she was not the bride, and yet she did not interfere. Indeed, the midrash teaches that she actively participated in the illusion, so that her sister should not be rejected and disgraced. Clearly, she loved her sister deeply, and was capable of selflessness on her behalf; why should she now be jealous? They answer that she was jealous of the righteousness by which Leia merited so many children. She allowed herself jealousy only to prod herself to strive ever harder, focusing her prayers to the point that only she, of all our saintly forebears, would be heeded in her plea for mercy when the nation went into exile. Sanctification of the material reaches the highest spiritual peaks.
Shabbath Shalom uMebhorakh!
Her sister is characterized not by how she sees the world, but by how the world sees her. Interesting that the more active is described more as an object and the more passive described more as a subject. There are only two other places in Tanakh where we see quite the same elaborate set of beauties that Raḥeil possesses. Her son, Yoseph, is described in very similar terms. Also, the symbols for the seven years of plenty in Pharaoh's dreams are each described as beautiful of form and beautiful to look at. Both very strongly associated with worldly prosperity and abundance. Raḥeil's struggles with fertility alongside her fecund sister reiterates the point from the last paresha that children are mentioned in the spiritual blessing, but absent from the material blessing. Similarly, Leia enjoys the blessing of eretz Yisrael in a much fuller way than Raḥeil's brief and painful sojourn. What comes with material blessing? Raḥeil's main observed trait, in my view, is that she is never content, always driven. The first words we hear her speak are those mentioned in my introduction, insisting that she must have children. The names she chooses lack the optimism and gratitude of Leia's children, always including some dissatisfaction. Dan, for God has judged her and also listened to her voice; Ḥizkuni and Sephorno pick up on that "also" to say that the judgment she refers to is against her, that she is barren and not that she was able to bear through Bilha. That judgment is the part of the explanation that is actually connected to the name itself, adding more than a note of discontent. Naphtali is not so straightforward, etymologically, but the plainest reading is that she has struggled with her sister in a holy matter, and even if she has not prevailed, she has proved capable. Yoseph, to add, that she should add another son. Ben Oni, child of my suffering, obviously does not break that trend. The jealousy that she feels for her sister is part of the same restless striving. Despite the fact that she has the greater share of their husband's love, love which Leia clearly craves, the only jealousy we see is Raḥeil's. This jealousy bothered the sages. At the time of the first wedding ceremony, surely Raḥeil must have known that she was not the bride, and yet she did not interfere. Indeed, the midrash teaches that she actively participated in the illusion, so that her sister should not be rejected and disgraced. Clearly, she loved her sister deeply, and was capable of selflessness on her behalf; why should she now be jealous? They answer that she was jealous of the righteousness by which Leia merited so many children. She allowed herself jealousy only to prod herself to strive ever harder, focusing her prayers to the point that only she, of all our saintly forebears, would be heeded in her plea for mercy when the nation went into exile. Sanctification of the material reaches the highest spiritual peaks.
Shabbath Shalom uMebhorakh!
To me, this drash is more interesting in what it says about the rabbis than what it says about Rachel and Leah. The rabbis twist themselves into knots trying to justify and explain the faults in our matriarchs that they would readily accept as human complexity in our patriarchs. Why can't a woman be just as complicated as a man? Saintly and jealous? In my experience they are more complex, but the rabbis seem to have a need to put them on a pedestal, which can feel to the one on the pedestal like being put in a box.
ReplyDeleteThe rabbis see faults in both our male and female ancestors, but they understand all those who merited to found the nation to be saintly. Else, of what merit do we speak? Also, it may be more entertaining when the characters are more ambiguous, but it is less educational.
DeleteIf Raḥeil were truly a jealous person in any sort of bitter or spiteful way, why would she not have sabotaged the wedding?
Obviously because she didn't know until she was married herself that she would be less fertile than her sister. Her jealousy is all about the children, not yaakov
DeleteSo what is the root of the jealousy? Is there something particular about children? Or would she also have been jealous about Ya'akobh, but was so secure in his love that she knew he would certainly not come to love her sister more, even though there is an idea that it is natural to be particularly attached to the first woman one is intimate with, and even though her sister was a lovely and good natured person who would be easy to love?
DeleteI think Rachel was secure in Yaakov's love, for whatever reason, but perhaps insecure about G-d's love as expressed through the blessing of fertility.
DeleteI think Rachel was secure in Yaakov's love, for whatever reason, but perhaps insecure about G-d's love as expressed through the blessing of fertility.
DeleteIf you see her jealousy as a desire to be beloved of God to at least the degree that Leia was, how is that so different from the rabbis saying that it is competitiveness in righteousness?
DeleteThe most straightforward lesson I take from the sisters' incapacity to be satisfied with their blessing. Rachel isn't just being the most loved. She also wants to be most fertile. Leah is unhappy just being most fertile. She also wants to be most loved. To reinforce my point in the previous post, this is just another case of the sibling rivalry that afflicts every one of the patriarchs. Shockingly, women are capable of the exact same ambition as men.
ReplyDeleteSorry for the missed words above, in order: "this parshah is", " happy "
DeleteFinal note - this parshah is a very effective brief for monogamy.
DeleteLeia never expresses a desire to be more loved than her sister. She only wants to feel that she is loved. Does Leia seem so unable to be satisfied when she gives names on the basis of, "I will give thanks to the Lord", "Fortune has come", "Happy am I", and "God has rewarded me"?
DeleteAgain, let's not forget the basis of her jealousy - it is the inverse of Rachel's. All about the husband, not about the children.
DeleteWhere do you see a mention of jealousy? If a woman is a man's only wife, but feels unloved, is her unhappiness called jealousy? Do you assume that, if Raḥeil is jealous, then we must fit this into the box of sibling rivalry? Sibling rivalry is not universal among the patriarchs. Abhraham seems to have reasonably good relations with Naḥor, and they honor Ḥaran's memory and care for his children, despite the religious divisions between them. Yitzḥak doesn't seem to share his mother's antipathy toward Yishma'el, especially according to the rabbinic view that his journey to the south from which he returns as Ribhka arrives with Eli'ezer was to bring Haghar back and reunite her with his father. Every other case of sibling rivalry I can think of involves either some wickedness, or some misunderstanding followed by reconciliation. Why force Ya'akobh's wives into that framework, when neither of those things is present?
DeleteYour hypothetical question about the unloved single wife is irrelevant (by the way, her feeling of being unloved could still be understood as jealousy - of wives of other men who seem more loved). At any rate, Yaakov has two wives, and Leah's feeling of being unloved must be understood as relative to Rachel - she sees what kind of love Jacob is capable of, and that informs her feelings of dissatisfaction. As far as the other instances of sibling rivalry go, I will have to look back at the text, but I have the feeling that much like Jane Austen explores the many permutations of romantic love and courtship in Victorian England, the Bible at least Genesis feels to me like an exploration of the many permutations of family dysfunction most of which involves sibling rivalry in one form or another.
ReplyDeleteGranted, Ya'akobh's love for Raḥeil informs Leia's expectations, but she never expresses any resentment over that love, only the wish that she could share in it. I am not sure that it is consistent with the Tora's perspective that dysfunctional relationships should develop without any root in some moral flaw or misunderstanding. Even if we acknowledge the possibility, of what use is that to us in living our lives? What motivates the exploration of variations on this theme, in your reading?
DeleteBased on a nice drash given by Saba and Savta's rabbi at the Jewish Home last week (parshah Toledoth), the fundamental flaw that leads over and over again to sibling conflict is a sense that there is never enough love to go around, either G-d's love, or parental love (and aren't our parents just surrogates for G-d in a way), or in Rachel and Leah's case, spousal love. The really interesting question is whether this is just a perception of we fallible human beings, or whether there really isn't enough - is love a finite commodity? Tanakh seems to say there really isn't enough love to go around, even G-ds's love seems finite, or else what does the concept of "choseness" mean? Rabbi Katz suggested that this is a superficial reading, and that really these stories are given to bring us to the realization that love is infinite, and that any perception of scarcity is a fault in ourselves. But it is clearly a fault that is virtually universal, so we need not beat ourselves up too much for sharing a fault that afflicted almost all of our saintly forbears.
ReplyDelete