Rebecca

Isaac and Rebecca’s relationship appears close and loving, except when Rebecca directs Jacob to deceive Isaac and steal the blessing meant for Esau. The sages suggest that Isaac knew all along that the man before him was Jacob, disguised as Esau. Is it possible that Isaac and Rebecca were both in on the plan from the start?

Rebecca’s ruse to secure a blessing for Jacob is misguided and generates suffering for both her and her son.

Rebecca’s confidence and assertiveness are an example of the difference between the dictates of common law, which rendered women entirely subject to the decisions of their fathers and/or husbands, and the multifaceted realities of women’s lived experiences in ancient Israel.

Abraham tells his servant to go to his hometown to find a wife for Isaac. When the servant returns, he never reports back to him or introduces Rebecca to him. Why does Abraham disappear from the narrative? And, as Rebecca is his great-niece, why not send the servant to her father’s home directly?

Abraham, Isaac and David are literally or figuratively blind to YHWH’s intentions. It is their wives who take decisive action to shape Israel’s future.

Isaac and Rebecca live in Beersheba (Gen 26:23), Beer-lahai-roi (Gen 25:11) and Kiryat-arba (Gen 35:27). When Jacob sets off to Laban’s house, where is he leaving from?

Abraham’s servant says that his master told him to take a wife for Isaac from his family, but Abraham said no such thing. Why does the servant say this and why did medieval pashtanim ignore this blatant discrepancy?

Midrash Chad Shenati, discovered in the Cairo Genizah, criticizes Abraham for not praying for Sarah and praises Isaac for praying for Rebekah.

At the well, the servant asks Rebecca who her father is, and she answers, “I am the daughter of Betuel the son of Milkah, whom she bore to Nahor” (Genesis 24:24). Why the unusual genealogical description?

Betuel, Rebecca’s father, mysteriously appears and disappears in the negotiations over Rebecca’s marriage.

Abimelech, Michal, Sisera’s mother, and Jezebel all look through a window, but their experience is not the same.

Rebecca, informed by God of her sons’ destinies, thwarts her husband’s effort to bless Esau. The Torah thus portrays an assertive Rebecca in contrast to a weak and uninformed Isaac. Early Jewish interpreters took conflicting approaches to this unusual depiction of a patriarchal couple.

The Bible pays little attention to the death of its female characters, writing only cursory death notices, or sometimes none at all. Second Temple period authors retell the Torah’s stories to give more pride of place to the death scenes of its heroines.

Leviticus requires covering the blood of undomesticated animals; Deuteronomy requires pouring out the blood of slaughtered domesticated animals onto the ground. How do these laws jibe with each other? The Essenes have one answer, the rabbis another, the academics a third.