Mommy Rachel

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Mommy Rachel


Vayetzei

By : 
Lewis Warshauer

Posted On Nov 16, 2002 / 5763




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Genre Collected Resources Commentary Documentary Podcast or Radio Program Prayer Recordings Public Event audio Public Event video Short Video Text Study Translation Video Lecture


Parashah Aharei Mot Balak Beha'alotekha Behar Behukkotai Bemidbar Bereishit Beshallah Bo Devarim Eikev Emor Ha'azinu Hayyei Sarah Hukkat Kedoshim Ki Tavo Ki Tetzei Ki Tissa Korah Lekh Lekha Masei Mattot Metzora Miketz Mishpatim Naso Nitzavim Noah Pekudei Pinehas Re'eh Shelah Lekha Shemini Shemot Shofetim Tazria Terumah Tetzavveh Toledot Tzav Va'era Va'et-hannan Vayak-hel Vayehi Vayeilekh Vayera Vayeshev Vayetzei Vayiggash Vayikra Vayishlah Vezot Haberakhah Yitro


Holiday Hanukkah Lag Ba'omer Pesah Purim Rosh Hashanah Shabbat Hagadol Shabbat Hahodesh Shabbat Mahar Hodesh Shabbat Parah Shabbat Rosh Hodesh Shabbat Shekalim Shabbat Shuvah Shabbat Zakhor Shavuot Shemini Atzeret Simhat Torah Sukkot Tishah Be'av Tu Bishvat Yom Hashoah Yom Hazikaron-Yom Ha'atzma'ut Yom Kippur Yom Yerushalayim


Theme Conservative Judaism Gender Holidays Interreligious Israel Natural World Philosophy Prayer Social Justice


Series A Guide to Jewish Religious Practice A Wandering People: Jewish Journeys, Real and Imagined Author Conversations: Between the Lines Cantillation Censorship Through A Jewish Lens Challenges of the 21st Century Conservative Judaism: A Conversation Contemporary Jewish Philosophy Doing Jewish Theology Today Faith, Forgiveness, & Prayer Haftarah Reading Interreligious Dialogue Introduction to Sephardic History Jewish Learning and the Non-Jew Livestream Lunch and Learn Living a Life of Meaning Midrash: Between the Lines Mishnat Hashavua Monday Webinar Musical Journeys with The Library of JTS Nusah (Higher Voice) Nusah (Lower Voice) Our Better Angels: After 9/11 Relating to God Remembering the Teachers Institute Segal Lecture in Law and Ethics Service of the Heart: Exploring Prayer Shabbat: From Here to Eternity Six Days Shall You Labor Sound Bytes Speaking of Text: The Jewish Bookshelf Stories and Storytelling Talmud: Tze U-lemad The Eternal Light The Other in Jewish Text and Tradition The Power of Emotion: Judaism and the Inner Life The Voice of the Prophet Times of Crisis and Possibility Topics in Talmud Torah Commentary Torah Reading Virtual Voyages: Exploring Library Treasures What 2 Wear: on Clothing דבר אחר | A Different Perspective


Author Nancy Abramson David M. Ackerman Rachel Ain Joel Alter JTS Alumni Julia Andelman Zohar Atkins Ofra Backenroth Samuel Barth Emily Barton Hillel Ben Sasson Matthew Berkowitz Lauren Eichler Berkun Adam Berman Tim Daniel Bernard Sara J. Bloomfield Jacob Blumenthal Michael R. Boino Rachel Bovitz Yonatan Y. Brafman Alisa Braun Alex Braver Steven Brown Jack Chomsky Mitchell Cohen Gerald Cohen Simeon Cohen Rafi Cohen Alan Cooper Melissa Crespy Jacob Cytryn Yonatan Dahlen Galeet Dardashti Sarah Diamant Eliezer B. Diamond Ryan Dulkin Arnold M. Eisen Yedida Eisenstat Shira D. Epstein Ariel Fein Edward Feld Eitan Fishbane Mona Fishbane Jessica Fisher David Fishman Benjamin Freed Edna Friedberg William Friedman Benjamin R. Gampel Avi Garelick Stephen P. Garfinkel Marc Gary Lisa Gelber Stephen A. Geller Neil Gillman (z”l) Jason Gitlin Matthew Goldstone Shayna Golkow Michael B. Greenbaum Judith Greenberg Blu Greenberg Reuven Greenvald Susan Grossman Hillel Gruenberg Robert Harris Judith Hauptman Joshua Heller Lauren Henderson Walter Herzberg David Hoffman Barry Holtz Carol K. Ingall The Jewish Theological Seminary Tobi Kahn Rachel Kahn-Troster Naomi Kalish Amy Kalmanofsky Richard Kalmin Meredith Katz Joanna Katz Lilly Kaufman Sharon Keller Allan Kensky Allison Kestenbaum David-Seth Kirshner Isaac Klein Ashira Konigsburg Mary Brett Koplen David C. Kraemer Jeffrey Kress Joy Ladin Yitz Landes Anne Lapidus Lerner Amichai Lau-Lavie Marjorie Lehman Morton M. Leifman z”l Melanie Levav Arielle Levites David Levy Yitzhak Lewis The Library of the Jewish Theological Seminary Miriam Liebman Ethan Linden Jonathan Lipnick Joseph Lukinsky (z”l) Michelle Lynn-Sachs Cheryl Magen Barbara Mann Vivian B. Mann z”l David Marcus Tamar Marvin Ruth Messinger Jonathan Milgram Deborah Miller Alan Mintz (z”l) Alan Mittleman Jack Moline Bronwen Mullin Edna Nahshon Daniel Nevins Martin Oppenheimer Avinoam Patt Steven Philp Joel Pitkowsky William Plevan Louis Polisson Ora Horn Prouser Joshua Rabin Michal Raucher Benjamin Resnick David Rose Paula Rose Ariella Rosen David Rosenn Rachel Rosenthal David G. Roskies Stephanie Ruskay Jonathan Sarna Charles Savenor Craig Scheff Raymond Scheindlin Ismar Schorsch Nathan Schumer Shuly Rubin Schwartz Marcus Mordecai Schwartz Charlie Schwartz Rami Schwartzer E. Noach Shapiro Diane Sharon Andrew Shugerman Dave Siegel Stefanie B. Siegmund Daniel Heschel Silberbusch Alex Sinclair Michael Singer Nancy Sinkoff Gerald C. Skolnik Rachel Smith Brian Smollett Captain Soderstrom Benjamin D. Sommer Mychal Springer Ally Sterling Ute Steyer Malka Strasberg Edinger Jeremy Tabick Sarah Tauber (z”l) Abigail Treu Gordon Tucker Jan Uhrbach Abigail Uhrman Danielle Upbin Burton L. Visotzky Lewis Warshauer Yehudah Webster Raysh Weiss Nicole Wilson-Spiro Marc Wolf Sarah Wolf Mark Young Adam Zagoria-Moffet


Our regular commentaries and videos are a great way to stay intellectually and spiritually engaged with Jewish thought and wisdom.

Family stories are never objective. They are told with a point in mind. When stories are about someone who has died, the storyteller has free rein; the person is no longer around to object. Often this results in beatification. A late relative is made out to be so saintly that the person would hardly recognize him or herself. On the other hand, stories can demonize someone beyond the bounds of fairness or credibility.
This week’s parashah is part of a family story. It is in the middle of a trio of parashot — Tol’dot, Va-Yetze, and Va-Yeshev — that the story of Jacob is narrated. They lead the reader through his youth, young adulthood, and maturity. The story of Jacob’s young adulthood is also the story of his wives. The story of Jacob and his wives is propelled by his early and insistent love of Rachel. As seen through his eyes, she is beautiful and lovely. Yet the Torah’s report of her words and feelings presents a less attractive portrait. When Leah gives birth to children, and Rachel cannot, Rachel is jealous of her. Rachel demands children of her husband, “Give me children, if not I will die! ( Genesis 29:30 ) When her servant Bilhah, whom she has given to Jacob, gives birth, Rachel celebrates the event by gloating, after the birth of Naphtali, “I have struggled with my sister and prevailed.” ( Genesis 30:8 ) At this level, Rachel appears as a spiteful and ungenerous woman.
The family story does not stop with the Book of Genesis. Rachel, being Jacob’s beloved, and the eventual mother of Joseph and Benjamin, cannot be left to languish in her own narrowness. For family reasons, her reputation must be polished and elevated. The prophet Jeremiah, speaking to the Israelites in exile, raises Rachel to a ghostly yet real presence. Jeremiah has her reappear, centuries after her death, to mourn the defeat and expulsion of the Israelites at the hand of their enemies:
“Thus says the Lord; A voice was heard in Ramah, lamentation, and bitter weeping; Rachel weeping for her children refused to be comforted for her children, because they were not.” ( Jeremiah 31:14 )
A midrash on this verse takes Rachel a step higher. It describes Rachel as successfully challenging God for allowing Israel to have been exiled and convincing God to end the exile:
Jeremiah and the midrash transform Rachel into Mother Rachel. The selfish woman of the Book of Genesis, who had trouble conceiving and dies in her second childbirth, becomes the mother of all Israel, forgiving of her sister and successfully interceding for her children. Is this a case of falsifying through retelling, of giving a small character a larger-than-life presence after death, of making into a saint someone who wasn’t? Or, perhaps, Jeremiah and the midrash recognize the original Rachel as a woman distressed who had legitimate reason to lament and whose lament could be understood, in future generations, as a force for protection and restoration.
Family stories cannot tell a single truth because in stories about people there is more than one truth. To scoff at stories that seem to embellish is to miss the larger point that those who tell them are seeking to make.
The publication and distribution of the JTS KOLLOT: Voices of Learning commentary has been made possible by a generous gift from Sam and Marilee Susi.
© The Jewish Theological Seminary All Rights Reserved | בית המדרש ללימודי יהדות

Mother Rachel Cries for Her Children
This article is being published in commemoration of Jewish Mother’s Day on 11 Cheshvan, the day of Mother Rachel’s passing. For one of our seminal articles on the topic, please read “ Why Jewish Mother’s Day?”
 “A voice is heard in Ramah, lamentation, bitter weeping, Rachel is weeping for her children; she will not be comforted for her children for they are absent.
So says God, ‘Halt your voice from crying, and your eyes from tears, because there is a reward for your acts; says God, they will return from their enemies’ country.
There is hope for your destiny, says God, and children will return to their borders.” [1]
Although Rachel is the mother of only two of the twelve tribes of Israel—Joseph [1] and Benjamin, in the above verses, Rachel is considered the mother of the entire Jewish people. Whenever we need something, we travel to her Tomb in Beit Lechem (Bethlehem) to beseech God there. There are many stories of prayers that have been answered there, all in Mother Rachel’s merit. [2]
While Rachel cries for all her children, there is one specific child who she prays for the most. He is the son who is considered absent, or the most distanced from the fold of the Jewish people.
This son is the same one mentioned in our article, Curing Dissociative or Split Personality Disorder , Rachel’s grandson Ephraim. While he is destined to be called the “precious son,” he is also the son who at first is “absent.” But, as we explained there, the fact that Jeremiah heard Ephraim complaining was also a sign of his eventual repentance. Ephraim was complaining because he was beginning to have second thoughts. Even though he begins absolutely addicted to idolatry, [3] in the end he regrets his behavior and discards his idols.
Today, Ephraim represents the “secular” (חִלּוֹנִי) majority of Jews. [4] So, everything that we mentioned regarding Ephraim being loved despite his addiction to idolatry, and yet in the end he himself says that he has no part in it, relates to the so-called “secular” Jew.
We see that most of the prophets prophesized about Ephraim. Meaning that for all his iniquities, this is the son who God loves the most; and also the one who deserves the most attention. God wants these “Ephraim” Jews, even more than anyone else in the Jewish people. Even though the situation seemed hopeless at first, they are destined to all be called the “most precious” children in the end of days.
Nowadays, we tend to classify Jews into two main categories: “frum” or devout Jews and secular Jews. Although we might expect Mashiach to fall into the first category, Mashiach is in a class of his own; he is a “faithful” Jew. This third point of view ascribes neither to the religious nor to the secular classifications. Instead, the faithful believes that there is something Divine in every Jew. As the Ba’al Shem Tov explains, every Jew has a part of God above in him; and for this reason, he is beloved by God.
When should we have this in mind? When we say the essential statement of Jewish belief, “Hear O’ Israel, Havayah is our God, Havayah is One” (שְׁמַע יִשְׂרָאֵל הוי’ אֱלֹקינוּ הוי’ אֶחָד).
The meditation on three perspectives comes from the final word in this declaration, “One” (אֶחָד). The dalet (ד) is the initial letter of ”frum” ( דָּ תִי); the chet (ח) is the initial letter of “secular” ( חִ לּוֹנִי); and the aleph (א) is the initial letter of “faithful” ( אֱ מוּנִי). Only when all three perspectives on reality are united, can the Jewish people reach the state of being “one” (אֶחָד).
Through her powerful faith in the eventual return of her children to God and their homeland, Mother Rachel brings these three types of children closer together. From the most “secular,” to the most devout believer within each of us, ultimately we will all unite as one nation in the Holy Land.
Adapted from Rabbi Ginsburgh’s class, Ra’ananah, 6 Tishrei 5774
[1] Who himself fathered two tribes—Ephraim and Menasheh.
[2] [Ed. Note: One the most famous accounts in recent years is of Mother Rachel saving the lives of Jewish soldiers. Those interested may read the story here .]
[4] As stated in the class, Judah represents the frum minority. Even though the Lubavitcher Rebbe didn’t like the word “secular” (חִלּוֹנִי), we use it to make sure that everyone understands what we are talking about.
Click here for Part 1 of this article Click here for Part 2 of this article Click here for Part 3 of this article The Joy
Q: Does Judaism consider men and women equal? A:
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