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WITNESSES OF THE Word Third in a series Relentless COMPASSIONMore than a beloved figure in an ancient love story, Rachel is the voice of holy perseverance as she cries for God’s deliverance. MICHELLE CLIFTON-SODERSTROM Thus says the LORD: tory gains him not only one of these a deep hope that God will restore A voice is heard in Ramah, blessings, but a new divine appella- his children, despite the fact that her lamentation and bitter weeping. tion—Israel. oracle is more haunting than Jacob’s. Rachel is weeping for her children; In the shadow of Genesis’s focus Her tears and her refusal to be com- she refuses to be comforted for her on Jacob, it is tempting to forget that forted serve as intercessory cries for children, because they are no more. Rachel is a pillar herself. She, too, deliverance—a blessing for a beloved, (Jeremiah 31:15) stands for her people. She, too, is the sinful people. Rachel is the matriarch ancestor of the nation of Israel. More- who wrestles with God from the verybody loves Rachel. Her over, even in her death, she perseveres. tomb, and this distinction casts her in story is one that has roused an From the prophets all the way into the a light unmatched in the Old Testa- abundance of creative work Gospels, Rachel can be heard weep- ment account and in the eyes of the in art, literature, mysticism, ing for her children in the midst of Jewish people. Eand midrash. When Sunday-school exile and slaughter. She refuses to be girls are asked to name their favorite comforted. She will not let go. ost of us are familiar with biblical character, it is commonplace Why Rachel? Why not Leah—the Rachel’s story. She first meets to hear a resounding “Rachel!” The obedient, fecund, first wife? To be Jacob at the well. He greets late Rabbi Samuel Dresner deemed clear, Leah is an exemplary figure. She Mher by rolling back the stone covering her Jewish history’s most beloved folk suffers, for she is not Jacob’s beloved. the well so that her father’s sheep can heroine. Rachel is beautiful, grace- God hears Leah’s affliction and blesses drink. After watering her flock, Jacob ful, wealthy, and clever, and she is the her first. She bears many children, kisses Rachel. And then he weeps. A beloved of Jacob, the great patriarch, and the meaning of her sons’ names— few verses later, we learn that Jacob pillar of his people. “see, a son” (Reuben), “to hear” loves Rachel. This opening scene When we speak of the people of (Simeon), “to join” (Levi), “to praise” marks the lens through which we God, Jacob is the eponym—the pillar (Judah)—express Leah’s spirit of read. Many a reader becomes perma- we notice and the hope we want to thanksgiving and recognition of God’s nently allied with Rachel, even after emulate. He has visions of ladders to providence (Genesis 29:32-35). Leah we read of Leah’s painful experience heaven, with angels ascending and remains faithful to God, and in the as the unloved wife of Jacob. descending. He is a provider who end, the book of Ruth appropriately As the story moves on, Rachel navigates familial difficulties with suc- vests Leah alongside Rachel as Israel’s meets a variety of difficulties. She is cess. He works for his blessings, and matriarch (Ruth 4:11). second, as opposed to first, wife, and he gets them. On his journey home to Rachel’s distinction as Israel’s pillar she chooses not to speak out when Canaan, Jacob prevails in a celestial is her enduring compassion for her Leah is substituted in her place on wrestling match against God. His vic- people. Her compassion arises from her wedding night. The text does not 16 | The Covenant Companion explain why, but Rachel’s biogra- many Jewish prayers phy play a role in and writings refer the larger story of to this moment as Rachel’s perseverance evidence of Rachel’s with God. She is not virtue and care for exactly a stereotypical Leah. In addition to female, for she enjoys her inferior spousal considerable power. status, Rachel is She speaks directly barren. So excruciat- and in concert with ing is this for Rachel God when push that she cries out to comes to shove. She Jacob, “Give me chil- outsmarts her father dren, or I shall die!” by taking his idols, (Genesis 30:1). making a considerable Within these mockery of his author- recognizable plot ity. She has agency in movements are parts the progression of the of the story with narrative, and God which many are less listens to her—and not familiar. For starters, just in life, but also Rachel is a shepherd- in death. From the ess. She is unique depths of the grave, among other women Rachel represents in Scripture for her the side of hope that role in caring for the flock. It is a job rivalry in the matriarchal narratives struggles with God in the meantime. requiring a kind of competency not of Genesis is a recurrent theme. Yet In Jeremiah’s chronicle of the attri- afforded her contemporaries. their rivalry is not the only marker of tion of the Israelites and the destruc- While there is only brief men- the sisters’ relationship. They have a tion of the first temple, Rachel can tion of her work, the note is one that complex, dynamic connection. Their be heard weeping from her grave, merits creative reflection on the part silence on the first wedding night is crying out to God on behalf of her of readers of Scripture. Shepherds one instance of this complexity. When exiled people: Let them come home! are the humble heroes in the biblical external threats come to them—for In the Gospel of St. Matthew, shortly narrative. Abel, the patriarchs, Moses, example, when Laban begins to look after the birth of Christ, we learn of King David, the prophet Amos—all unfavorably upon Jacob and God Herod’s edict to kill Hebrew babies. were shepherds. The psalmists write of tells Jacob to return to Canaan—the For the innocent children slaughtered, the Shepherd who supplies our needs, two women band together. Discerning Rachel wails yet again. She mourns the Bible likens Jesus himself to the one of the more significant decisions loudly and refuses to be consoled: “A Good Shepherd, and the word “pas- of their adult lives, Rachel and Leah voice was heard in Ramah, wailing tor” literally means shepherd. Rachel’s advise their husband in unison: return and loud lamentation, Rachel weep- vocation as shepherdess connects her to the land of your ancestors and ing for her children; she refused to be intimately with those who care for to your kindred. Jacob hears their consoled, because they are no more” and love their people. accord, and with his family he sets out Michelle Clifton-Soderstrom is associate profes- Rachel’s relationship with Leah is on a journey home. sor of theology and ethics at North Park Theologi- also worthy of note. The paradigm of These lesser-known parts of cal Seminary in Chicago September 2011 | 17 (Matthew 2:18). The Jewish people one who pleads Israel’s cause until cially, after she dies. For Rachel, hope remark that Rachel also wept in the the Messiah comes again. The Jewish is not escape. It is, rather, dealing wake of the Holocaust, and that she people pray that Rachel’s merit will with the darker side of Israel’s inner continues to do so on behalf of her continue to protect them today. They landscape as a sinful, beloved people. people in difficult circumstances. recall Rachel’s compassion on Leah’s In the midst of this brokenness, wedding night, her endurance through Rachel refuses to let go. She wrestles achel’s celestial wrestling barrenness, and, finally, her wailing with God—not with the hope of win- match is not like Jacob’s, for in Ramah as protective coverings and ning, but with the hope that God will it comes from the tomb. In the the path of God’s deliverance. deliver. Rface of death, exile, and profound Hope has two parts: the one from The Jewish cemetery Bet Hayim loss, Rachel intercedes for her people. the heavens and the other from the sheltering Rachel’s tomb is called When does she do this? Rachel is grave. Jacob stands for his people in “House of Life.” Men and women, the name the Scripture writers evoke life. He dreams of ladders to heaven. Jews, Muslims, and Christians make when they want to contrast human He wrestles with God and prevails. the pilgrimage to pay homage to her lament while portraying God’s provi- The divine-human meeting marks gravesite. Survivors of the Holocaust dence amidst the worst of times, and faithfulness on the part of Israel. and women who cannot conceive find her lamentations are a sign of hope. Jacob refuses to let go until he is particular solace in her posthumous She pleads with God for deliverance. blessed. When God blesses him, Israel tears. When people are asked why She cries out for mercy. She intercedes undergoes a kind of deliverance in the they come, they answer simply, to on behalf of her children. It is hopeful “now.” pray, to cry, to offer thanksgiving, to because God blesses her postmor- Rachel stands for her people in learn Torah. tem struggle: “Keep your voice from death. She wrestles with God, and her Everyone knows that Jacob weeping, and your eyes from tears; for oracle is from the tomb.

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