Mama Rachel is Crying for the Children of Israel

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Shalom,

Tonight is the Yartzeit (Memorial of the date of death) of the beloved Jewish matriarch Rachel who died on this day thousands of years ago. Mama Rachel died in childbirth giving birth to Benjamin and was buried along the road. The sages and the Talmud relate that she cries in her prayers for the well-being of the Jewish people.

Many thousands of Jews flock to the tomb of Rachel to pray to Hashem that the Jewish people can live in peace in our land, and to see the promised redemption and the messianic age.

http://www.israelnationalnews.com/News/News.aspx/172841#.Ulzg4pyJB-M

Tens of thousands of Jews are flocking to Rachel's Tomb on Monday night and are expected to continue to come to the site in large numbers throughout the day on Tuesday. The Egged bus company is running extra non-stop buses from Teddy's Stadium in southern Jerusalem and from the capital's religious neighborhoods to the tomb, working on an expanded schedule, as the area is closed to private vehicles.

Beginning Monday night and all day Tuesday is the 11th day of Cheshvan, the yahrzeit (anniversary of death) of the biblical Matriarch Rachel, whose tomb is located on the road from Bethlehem to Efrata, where she died, rather than in Hevron where the other three matriarchs are buried with their husbands.

The Jews prayed at her tomb on their way to the first exile in Babylonia after the Holy Temple's destruction in 586 BCE, so that the site symbolizes the pain of exile and the return from exile of the Jewish people. The prophet Jeremiah, in chapter 31, describes how Rachel's voice is heard weeping bitterly over the exile of her people and tells of G-d's promise to her that they will return one day.

Rachel was the Patriarch Jacob's beloved, but had to wait more than seven years to marry him and then stayed silent while her father saw to it that he wed her sister Leah first. While Leah had several sons, Rachel was barren for the first years of her marriage, and then died while giving birth to her second son Benjamin, so that she did not live to raise her children.

Women, especially, identify with her life story and have made the tomb a site to which they come all year to pray for their families. In the women's section, the wedding gown of Navah Appelbaum, murdered in Jerusalem by terrorists the night before her wedding, served for years as a curtain.

Rabbanit Tzvia Eliyahu, widow of the late Sephardic Chief Rabbi Mordecai Eliyahu, held a prayer evening in Rachel's memory for hundreds of women, at which she said a special prayer her husband had written for the freedom of Jonathan Pollard, whose 29th year of incarceration also begins on the date of Mother Rachel's yahrzeit.

Today, Rachel's Tomb is located within Bethlehem city limits, but is less than a kilometer south of the Jerusalem municipal border and is entered only from Jerusalem on a road protected by high concrete walls, so that visiting it is convenient and secure.

Recently renovated, the tomb has been recognized for more than 1700 years as that of the Matriarch Rachel, although there are some scholars who place it elsewhere. Slightly over a decade ago,  Muslims began calling it the "Bilal bin Rabah Mosque", although none have been known to request to pray there throughout the 46 years since Israel's control of the site.

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Short clip from Kever Rachel today...

[Ephraim Ben Noach]

I would also like to add, that she weeps for the children of Joseph as well...

[muman613]

I would also like to add, that she weeps for the children of Joseph as well...

The 'Children of Israel' refers to the entire Jewish nation, including the children of Joseph... Joseph is a son of Jacob (who's name is Israel).

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http://www.torah.org/learning/women/class48.html

The Matriarchs Rachel and Leah:
Tears of the Jewish Mothers, Part 2

In our last class, we explored the inner meaning and greatness of Leah's tears. This week we look at Rachel's tears.

To begin our inquiry into the unique impact of Rachel's tears on the Jewish people past, present and future, we turn to a Midrash from the beginning of the Book of Lamentations. The Midrash tells us that God sends the prophet Jeremiah to the Patriarchs, Avraham, Isaac and Jacob, and to Moshe - all of whom have left the world - to ask their participation in mourning and pleading for a better future for the Jewish people. Each advocates for Israel, attempting to appease God by asking Him to reciprocate for his past good deeds.

Avraham reminds God of his willingness to have sacrificed, Isaac, his only son. In essence he says to God, "When You told me to sacrifice my son, I became like a cruel person. I did not pay attention to my merciful feelings as a father. I put Isaac on the altar and tied him down in order to sacrifice him. Why will You not reciprocate by having mercy on Your children, Israel?" But God does not respond.

Next, Isaac reminds God of his willingness to have allowed himself to be sacrificed by his father, Avraham. He asks that God reciprocate by having compassion for and saving the Jewish people. Again there is no response. Then Jacob comes forward and essentially says, "When I came out of Laban's house where I had worked for twenty years, I was with my family and we met my brother Esav along the way. Esav intended to kill me, and I was ready to have myself killed, in order to save my children. Please remember my deed and, in return, save Your children the Jews." No answer.

Finally, Moshe speaks. "Wasn't I a loyal shepherd to the Jewish people for forty years? I led them in the desert and, finally, when they were poised to enter Israel, You told me I was to remain in the desert and die there. I was not allowed to enjoy the fruits of my labor and, now, You call upon me to join You in mourning for something I never had? Please remember my efforts and have mercy on Your people." Again, no response.

Each of the Patriarchs, along with Moshe, argues that along with the justice God exacts by exiling the Jews from Israel, He should also show mercy and ultimately save them. But God does not respond.

Back to Rachel. The Midrash tells us that she appears in front of God and reiterates to Him how difficult it was for her to have participated in the plan of replacing herself with her sister, Leah, under the bridal canopy. Rashi from Megillah 13b, gives us a background to this event: "Living up to his reputation as a deceitful rogue, Laban substituted Leah for Rachel on the wedding night. Jacob and Rachel expected Laban to attempt such a deception, and they prepared against it by arranging a secret signal between them. Seeing that they were about to substitute her sister Leah for her, however, Rachel confided the sign to her sister so that Leah would not be put to shame..." Rachel buries her desire to marry Jacob, and gives the signals to Leah. What's more, Rachel also buries her jealousy, in order to be able to carry out her plan with the purest intentions. Rachel asks God the following: "If I, as a flesh and blood mortal, was able to transcend my jealousy and anger, how much more so should You, an immortal King, find compassion for Your people."

The Midrash tells us that, as soon as she says this, God responds to Rachel's tears. He promises, for her sake, that He will ultimately redeem the Jews from their exile: "Rachel recalled her own magnanimity to her sister, Leah. When Leah was fraudulently married to Jacob in place of Rachel, Rachel did not let jealous resentment lead her to protest. Why then, should God be so zealous in punishing His children for bringing idols into His Temple? God accepted her plea and promised that Israel would be redeemed eventually, in her merit."

As it is written in Jeremiah (31:14), "Thus said Hashem: A voice is heard on high, wailing, bitter weeping, Rachel weeps for her children; she refuses to be consoled for her children, for they are gone. Thus said Hashem: Restrain your voice from weeping and your eyes from tears; for there is reward for your accomplishment - the word of Hashem - and they will return from the enemy's land. There is hope for your future - the word of Hashem - and your children will return to their border."

Why is it that God responds to Rachel and not to the Patriarchs or to Moshe? Certainly these were men of greatness and inordinate dedication to the Jewish people. Reb Tzadok HaKohen of Lublin proposes that the difference lies in the initiative Rachel takes, without first having to be commanded by God. From this perspective, we can say that the Patriarchs and Moshe perform their acts of self-sacrifice in response to God's command. Rachel, on the other hand, takes it upon herself to mastermind a plan that will save her sister's dignity, without any prior directive from God.

Had Rachel followed through with her own marriage to Jacob, God would not have held her responsible for Leah's embarrassment. This is because Leah's predicament would have been Laban's fault, since the plan was his. Nonetheless, Rachel takes it upon herself to act above and beyond her obligations. Accordingly, Rachel comes to God with a very strong argument for why her own actions should be a model for God in His treatment of the exiled Jewish people. She is able to say to God, "According to "halacha" (Jewish law) there is no reason why You should save Your people, since they have clearly transgressed. But, inasmuch as I acted with compassion to save my sister, You should do the same." And God accepts.

What we learn from Rachel's tears is that, when a person's actions surpass his or her obligations, God will reciprocate in kind - which is to say, beyond what they deserve according to conventional justice. Our sages tell us that if we want God's favorable judgement, say, on Rosh Hashanah, we should go an extra mile for someone else, even if we are not obligated to do so by Jewish law. This will enable us to convincingly advocate for ourselves in His presence.

In general, tears have a negative connotation, since we associate them with pain and difficulty. On the contrary, tears are the soul's response to a profound experience. We can now understand why, in order to appreciate Rachel and Leah, we have to examine the source of their tears. Leah cries out of fear that she may not be able to participate in building the Jewish Nation. Rachel cries for Israel her exiled children. Both Matriarchs teach us how tears express the essence of a Jewish woman.

We should always ask ourselves, "What do we have to care about to the extent that we'll cry?" This question will help us to define our values, set our priorities and direct our spiritual growth.

Women in Judaism, Copyright (c) 2001 by Mrs. Leah Kohn and Project Genesis, Inc.

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http://www.torahweb.org/torah/2002/parsha/rhab_vayechi.html

Rachel's Weeping and Tefila B'eis Tzara

When Ya'akov Avinu requests of his son Yoseif to bury him in Eretz Yisrael, in the M'arat HaMachpeilah, he notes that he did not do the same for Yoseif's mother, Rachel Immeinu. "And I, when I came from Padan, Rachel died while still a journey away from Efrat, and I buried her there on the road to Efrat, which is Beis Lechem (VaYechi 48:7)." Rashi explains that Ya'akov's intention was to convey to Yoseif that he did so based on Divine command. Since later in Jewish history, Klal Yisrael, Rachel's descendants, would be exiled and pass by Kever Rachel, she would "go out near her grave" and cry and pray for mercy for them. This is described by the prophet, Yirmiyahu, "kol b'Ramah nishma..., Rachel m'vaka 'al baneha," "a voice is heard in Ramah, Rachel is crying for her children." Hashem assures her: "min'i koleich mibechi v'einayich mi'dim'a ki yaish sachar lif'ulaseich n'um Hashem, v'shavu mei'eretz oyaiv," "stop your voice from crying and your eyes from tears, for there is reward for your actions, says G-d, and they [your children] will return from the land of the enemy (31:15)." In light of this explanation, Yoseif would not resent Ya'akov's actions concerning the place of his mother's burial and would wholeheartedly fulfill his father's request.

Mori V'Rabi,   Rav H. Schachter shlit"a, suggested that Ya'akov's comfort to Yoseif was more direct than appears at first. The benefit of being buried in the M'arat HaMachpeila is that it would serve as a makom tefila, a place of prayer, for all generations. The souls of the inhabitants therein, the Avot and Imahot would pray there (see Bava Metsi'a 85b); their descendants throughout the centuries, starting with Kaleiv (see Shelach 13:22 and Rashi there) until today would do so as well. This same benefit of being buried in a makom tefila would apply to Kever Rachel, as it too would serve as a place of prayer both for Rachel and for her children. Therefore, Yoseif would not feel resentment over the slight to his mother's honor, since her burial place would achieve the same purpose as the burial place to which Ya'akov Avinu was now requesting that his son transport him.

The tefila of Rachel is a tefila b'eis tzara, a prayer in times of need. Ramban (Hasagot l'Seifer HaMitzvot, Mitvat 'Asei 5) notes that although, in his opinion, obligatory daily prayer is Rabbinic in nature, prayer in times of tzara is min haTorah. Rambam (Hilchot Ta'aniyot 1:1), as well, while maintaining that daily prayer is a Biblical obligation, rules that tefila b'eis tzara also is a separate Torah obligation. Rambam and Ramban both indicate that such prayer demonstrates an awareness of the fact that the Almighty is in total control of he world, brought about the events leading to such heartfelt prayer, and has the supreme power to save the supplicants from the precarious situation. Rambam even notes (ibid., Halacha 3) that to do otherwise, not to cry out to G-d under such circumstances, would be "cruelty" lest such a non-believing attitude lead to additional tragedy. R. Moshe Feinstein zt"l rules (Igros Moshe O"C 2:25), based on similar logic, that non-Jews, although exempt from the mitzva of daily prayer, are obligated in tefila b'eis tzara. Since they are obligated in belief in G-d, not to pray under such circumstances would demonstrate a lack of faith and trust in Hashem.

Rabbeinu B'chaye (Parshas Toldos) even notes, based on Midrashei Chazal, that sometimes needs are deliberately orchestrated by the Master of All, in order to prod the individual or the tzibbur to a greater connection to G-d, through tefila. In turn, as a result of this renewed connection, Hashem will send the salvation.

As is true with all forms of prayer, and more so than with regard to other mitzvot, kavvana, concentration, is central to tefila in times of need (e.g. see R. Chayim Soloveitchik on Hilchos Tefila). Also in our Parsha, Ya'akov tells Yoseif that he took Sh'chem from the 'Emorites "b'charbi uv'kashti (48:22)" -- with my sword and my bow" -- which Targum Onkelos translates metaphorically as "with my prayer and my request," once again a reference to tefila b'eis tzara. R. Yitzchak Ze'ev Soloveitchik, the Brisker Rav, explains the comparison between a bow and tefila as follows. Just as the arrow shoots further when the bow is pulled more tightly, so too, the effect of the tefila will depend on the degree of kavvana.

An entire section of our davening on Mondays and Thursdays, beginning with "v'hu rachum", is devoted to tefila b'eis tzara for the entirety of Klal Yisrael in Galus. The Siddur Otzar HaTefilos notes that it contains 18 references to the name of Hashem and should be recited standing (and, according to some, silently) parallel to the eighteen blessings of the Shemoneh 'Esrei. We first offer 'avoda, the daily obligation of Divine service, and then we turn to a parallel tefila b'eis tzara. The words of the Brisker Rav should motivate us in our recitation of this central tefila, which, composed in straightforward language, can serve as a potent vehicle for each mispallel to be "shofeich sicho", to pour out his speech, before the Compassionate One on behalf of Knesset Yisrael.

A story is told that one of the great Roshei Yeshiva of Eretz Yisrael, when visiting Kever Rachel, would precede his heartfelt tefilot with the introduction (in Yiddish): "Mame Rachel, aiyer zin Chayim iz da" (Rachel Immeinu, your son Chaim is here). Once, in a troubling time for the Yishuv in Eretz Yisrael he stated: "Rachel Immeinu, Hashem tells you 'min'i koleich mibechi v'einayich mi'dim'a' -- and I, Chaim, tell you, cry, and continue to cry because we, your children sorely need your tefillos!"

In these extremely troubling times for K'lal Yisrael, and indeed the whole world, we must intensify our tefilos including the special tefilot b'eis tzara with the hope and confidence that in the words of the "v'hu rachum" prayer that Hashem will "habet na rachem na 'al am'cha beis Yisrael!", "look, have mercy on Your nation Israel!"