Parashat Hashavua: VaYishlach
Is it appropriate to believe that tragedy can bring about blessing? Yaakov, as he returns this week to Canaan, stops along the way in Beit El, the same place where he dreamt of a ladder as he departed. And here in VaYishlach, as in VaYeitzei, God promises that the land he was on “I will give to you and your offspring / לְךָ֥ אֶתְּנֶ֖נָּה וּלְזַרְעֶֽךָ.” (Gen. 28:13, 35:12) In other words, the chapter of Yaakov’s life outside of Canaan closes as it opened, with the promise of a future homeland intact.
As to the promise of love, however, the story is different. When Yaakov left Canaan, even as he was fleeing from his brother, he was also leaving with the hope of marriage, which he found with Leah and Rachel, finding love with Rachel especially. Now, tragically, after he rededicates the place where he once dreamed and has now returned, Rachel dies in childbirth. “Rachel died…and Yaakov set up a monument on her grave / וַתָּ֖מׇת רָחֵ֑ל…וַיַּצֵּ֧ב יַעֲקֹ֛ב מַצֵּבָ֖ה עַל־קְבֻרָתָ֑הּ,” (Gen. 35:19-20) just six passages after Yaakov had done the exact same thing for God.
As Rachel dies, she gives her son a name: “As she breathed her last – for she was dying – she named him Ben-oni / וַיְהִ֞י בְּצֵ֤את נַפְשָׁהּ֙ כִּ֣י מֵ֔תָה וַתִּקְרָ֥א שְׁמ֖וֹ בֶּן־אוֹנִ֑י.” (Gen. 35:18) What is the meaning of this name? As it happens, it can be understood to have opposite meanings, either suffering or strength! (Ramban, 35:18) Rachel, however, did not live long enough to explain which she meant, and Yaakov, in a move that seems dubious, makes the choice for Rachel by actually changing the name: “his father called him Binyamin / וְאָבִ֖יו קָֽרָא־ל֥וֹ בִנְיָמִֽין,” (Gen. 35:18) or “son of the right hand,” which represents strength. How could he do such a thing?
Enter the prophet Yirmiyahu to help us try and understand. As he prophesies our expulsion from the Land of Israel, he describes a special role for Rachel:
“Thus said the Lord: ‘A cry is heard in Ramah – wailing, bitter weeping – as Rachel weeps for her children; she refuses to be comforted for her children, who are gone.’ Thus said the Lord: ‘Restrain your voice from weeping, your eyes from shedding tears; for there is a reward for your work,’ declares the Lord: ‘They shall return from the enemy’s land. And there is hope for your future,’ declares God, ‘Your children shall return to their borders.’” (Jer. 31:15-17)
כֹּ֣ה אָמַ֣ר יְהֹוָ֗ה ק֣וֹל בְּרָמָ֤ה נִשְׁמָע֙ נְהִי֙ בְּכִ֣י תַמְרוּרִ֔ים רָחֵ֖ל מְבַכָּ֣ה עַל־בָּנֶ֑יהָ מֵאֲנָ֛ה לְהִנָּחֵ֥ם עַל־בָּנֶ֖יהָ כִּ֥י אֵינֶֽנּוּ׃ כֹּ֣ה ׀ אָמַ֣ר יְהֹוָ֗ה מִנְעִ֤י קוֹלֵךְ֙ מִבֶּ֔כִי וְעֵינַ֖יִךְ מִדִּמְעָ֑ה כִּי֩ יֵ֨שׁ שָׂכָ֤ר לִפְעֻלָּתֵךְ֙ נְאֻם־יְהֹוָ֔ה וְשָׁ֖בוּ מֵאֶ֥רֶץ אוֹיֵֽב׃ וְיֵשׁ־תִּק לְאַחֲרִיתֵ֖ךְ נְאֻם־יְהֹוָ֑ה וְשָׁ֥בוּ בָנִ֖ים לִגְבוּלָֽם׃
In other words, it seems that Rachel’s untimely passing on the way into the land puts her in a position, both empathically and physically (though not exactly in the same place), to comfort those on their way into exile. Note that we are reminded that these are the words of God no fewer than four times, emphasizing God’s deep commitment to Rachel. Perhaps this is the strength that Yaakov sensed in her even as she lay dying during childbirth, that she would have this eternal role. Yirmiyahu also adds that the children who Rachel is saying goodbye to will be back, echoing the departure and return of Yaakov. And Rachel’s special status and role comforting us in exile are further emphasized when God describes her grandson Ephraim as “the child dear to me / הֲבֵן֩ יַקִּ֨יר לִ֜י,” (Jer. 31:20) as he was born in Egypt and not Canaan and yet merits to return, which is not said here of everyone exiled. Is all this enough to find enough meaning in Rachel’s death to comfort us, to give us a broader context that helps us understand the tragedy of her death?
Radak (Rabbi David Kimchi, 1160-1235, France) shares a midrash that when we were exiled, Rachel went to God and said, “If one were to ask who has more compassion, you or human beings, the answer would be you. And didn’t I welcome my sister into my home even after Yaakov served my father all those years for me / רבונו של עולם רחמי מי מרובין רחמיך או רחמי בשר ודם הוי אומר רחמיך מרובין והלא אני הכנסתי צרתי לביתי שכל העבודה שעבד יעקב את אבי לא עבד אלא בשבילי?” This argument works with God, who answers, “You learned to advocate well for my children / יפה למדת סניגוריא על בני.” (Jer. 31:15)
May we never experience tragedy, but if we do, may we be inspired by the strength and compassion of Rachel to somehow find blessing in its wake.
Shabbat shalom,
Rabbi Jack Nahmod
Middle School Judaic Studies Head (Ivrit/Limudei Kodesh/Tefillah)
