Rachel's Tomb
Template:Pp Template:Short description Template:About Template:Infobox ancient site
Rachel's Tomb (Template:Langx Qǝbūrat Rāḥēl; Modern Template:Langx Qever Raḥel; Template:Langx Qabr Rāḥīl) is a site revered as the burial place of the Biblical matriarch Rachel. The site is also referred to as the Bilal bin Rabah mosque (Template:Langx).<ref name="Gn">Template:Cite news</ref><ref name="Hz">Template:Cite news</ref> The tomb is held in esteem by Jews, Christians, and Muslims.<ref name=Strickert72>Template:Harvnb: “Rather than being content with half a dozen or even a full dozen witnesses, we have tried to compile as many sources as possible. During the Roman and Byzantine era, when Christians dominated there was really not much attention given to Rachel's Tomb in Bethlehem. It was only when the Muslims took control that the shrine became an important site. Yet it was rarely considered a shrine exclusive to one religion. To be sure, most of the witnesses were Christian, yet there were also Jewish and Muslim visitors to the tomb. Equally important, the Christian witnesses call attention to the devotion shown to the shrine throughout much of this period by local Muslims and then later also by Jews. As far as the building itself, it appears to be a cooperative venture. There is absolutely no evidence of a pillar erected by Jacob. The earliest form of the structure was that of a pyramid typical of Roman period architecture. Improvements were made first by Crusader Christians a thousand years later, then Muslims in several stages, and finally by the Jewish philanthropist Moses Montefiore in the nineteenth century. If there is one lesson to be learned, it is that this is a shrine held in esteem equally by Jews, Muslims, and Christians. As far as authenticity we are on shaky ground. It may be that the current shrine has physical roots in the biblical era. However, the evidence points to the appropriation of a tomb from the Herod family. If there was a memorial to Rachel in Bethlehem during the late biblical era, it was likely not at the current site of Rachel's Tomb.”</ref> The tomb, located at the northern entrance to the West Bank city of Bethlehem, next to the Rachel's Tomb checkpoint, is built in the style of a traditional maqam, Arabic for shrine.<ref>Template:Cite journal</ref>
The burial place of the matriarch Rachel had a matzevah erected at the site according to Template:Bibleverse;<ref>Template:Cite book</ref><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref name=":0">Sered, Rachel's tomb: Societal liminality and the revitalization of a shrine, Religion, January 1989, Vol.19(1):27–40, {{#invoke:doi|main}}, p. 30, "Although the references in Jeremiah and in Genesis 35:22 perhaps hint at the existence of an early cult of some sort at her Tomb, the first concrete evidence of pilgrimage to Rachel's Tomb appears in reports of Christian pilgrims from the first centuries of the Christian Era and Jewish pilgrims from approximately the 10th century. However, in almost all of the pilgrims' records the references to Rachel'sTomb are incidental – it is one more shrine on the road from Bethlehem to Jerusalem. Rachel's Tomb continued to appear as a minor shrine in the itineraries of Jewish and Christian pilgrims through the early 20th century."</ref> the site was also mentioned in Muslim literature.Template:Sfn Although the site is considered by some scholars as unlikely to be the actual site of the grave<ref name="Strickert72" /> – several other sites to the north have been proposed – it is by far the most recognized candidate.Template:Sfn The earliest extra-biblical records describing this tomb as Rachel's burial place date to the first decades of the 4th century CE. The structure in its current form dates from the Ottoman period, and is situated in a Christian and Muslim cemetery dating from at least the Mamluk period.<ref name=":5">Bowman, 2015, p. 34: "Jachintus's mention of a Christian cemetery surrounding the tomb suggests that for Bethlehemites – exclusively Christian up until the late eighteenth century – the biblical site on the outskirts of the city was blessed by the presence of a nurturing saint likely to help those buried in her vicinity to achieve salvation. By the fifteenth century, according to the pilgrim Johannes Poloner, Muslims, most likely from surrounding Muslim villages, were being buried on the southern side of the shrine. Increasingly the cemetery surrounding the tomb became Muslim. In 1839, Mary Damer described bedouin burying a shaykh in the graveyard, while in 1853 James Finn wrote of witnessing Bethlehem Muslims “burying one of their dead near the spot". Philip Baldensperger, a resident of nearby Artas between 1856 and 1892, wrote of Rachel's Tomb in his Immovable East that "a number of Bedawin, men and women, were assembled there for a funeral service, for the Bedawin of the desert of Judah all bury their dead near Rachel's sanctuary as their forefathers the Israelites of old did around their sanctuaries." Christian burial in the Tomb's vicinity had dropped off by the mid-nineteenth century”</ref><ref name="Cust" /><ref>Template:Cite book</ref>
The first historically recorded pilgrimages to the site were by early Christians. Throughout history, the site was rarely considered a shrine exclusive to one religion and is described as being "held in esteem equally by Jews, Muslims, and Christians".<ref name="Strickert72" /> Rachel's Tomb has been a site of Jewish pilgrimage since at least the eleventh century—possibly since ancient times<ref name="Gilbert1985">Template:Cite book</ref>—and remains a holy pilgrimage site for modern Jews.<ref>Sered, "Rachel's Tomb: The Development of a Cult." Jewish Studies Quarterly 2, no. 2 (1995): 103–48. http://www.jstor.org/stable/40753126.</ref><ref>Template:Harvnb</ref><ref>Israel yearbook on human rights, Volume 36, Faculty of Law, Tel Aviv University, 2006. p. 324</ref><ref>Template:Cite journal</ref> Meron Benvenisti described it as "one of the cornerstones of Jewish-Israeli identity".<ref>Meron Benvenisti, Son of the Cypresses: Memories, Reflections, and Regrets from a Political Life,University of California Press, 2007 p. 45.</ref>
British Jewish financier Sir Moses Montefiore significantly expanded the building in 1841,<ref name=Cust>Template:Cite book, page 47: "The Jews claim possession of the Tomb as they hold the keys and by virtue of the fact that the building which had fallen into complete decay was entirely rebuilt in 1845 by Sir M. Montefiore. It is also asserted that in 1615 Muhammad, Pasha of Jerusalem, rebuilt the Tomb on their behalf, and by firman granted them the exclusive use of it. The Moslems, on the other hand, claim the ownership of the building as being a place of prayer for Moslems of the neighbourhood, and an integral part of the Moslem cemetery within whose precincts it lies. They state that the Turkish Government recognised it as such, and sent an embroidered covering with Arabic inscriptions for the sarcophagus; again, that it is included among the Tombs of the Prophets for which identity signboards were provided by the Ministry of Waqfs in 1328. A.H. In consequence, objection is made to any repair of the building by the Jews, though free access is allowed to it at all times. From local evidence it appears that the keys were obtained by the Jews from the last Moslem guardian, by name Osman Ibrahim al Atayat, some 80 years ago. This would be at the time of the restoration by Sir Moses Montefiore. It is also stated that the antechamber was specially built, at the time of the restoration, as a place of prayer for the Moslems."</ref> obtaining the keys for the Jewish community while building an antechamber, including a mihrab for Muslim prayer.<ref name="Selwyn" /><ref>Template:Cite book "In 1841 Montefiore obtained for the Jews the key of the Tomb, and to conciliate Moslem susceptibility, added a square vestibule with a mihrab as a place of prayer for Moslems."</ref> Following a 1929 British memorandum,<ref name="Cust" /> in 1949 the UN ruled that the Status Quo—an arrangement approved by the 1878 Treaty of Berlin concerning rights, privileges and practices in certain Holy Places—applies to the site.<ref name="UNJC" /> According to the 1947 United Nations Partition Plan for Palestine, the tomb was to be part of the internationally administered zone of Jerusalem, but the area was ruled by Jordan, which prohibited Jews from entering the area.<ref name="RG" /> Following the Israeli occupation of the West Bank in 1967, the site's position was formalized in 1995 under the Oslo II Accord in a Palestinian enclave (Area A), with a special arrangement making it subject to the security responsibility of Israel.<ref name="BregerReiter2013" /> In 2005, following Israeli approval on 11 September 2002, the Israeli West Bank barrier was built around the tomb, effectively annexing it to Jerusalem; Checkpoint 300 – also known as Rachel's Tomb Checkpoint – was built adjacent to the site.<ref>Wendy Pullan,Bible and Gun: Militarism in Jerusalem's Holy Places, 2013, page 16: "In legal terms its location is heavily contested; it was to have been returned to Palestine under the Oslo agreements but in 1995, under pressure from settlers and religious groups, Israel decided to retain it. Since then this important Jewish holy place has been made into a high-profile national religious shrine, referred to by its devotees as either the second or third holiest place in Judaism. The uncertainty about its status stems from different competing interest groups, but the ranking also indicates a recently revived and politically motivated place in the Jewish pantheon. The site's religious status and political value have resulted in extraordinary defensive measures being adopted. Today, the Tomb is completely enveloped by the concrete separation barrier making it available to Israeli Jews and tourists coming from Jerusalem in approved vehicles, but inaccessible to Palestinians. It has become a military zone, literally an urban fortress."</ref><ref name="BregerReiter2013">Template:Harvnb: "Rachel’s Tomb was originally assigned to Palestinian Area A under the 28 September 1995 Israel–Palestine Interim Accords and thus came under full Palestinian responsibility for internal security, public order and civil affairs. Annex I, Article 5 provided that "during the Interim Period" Israel will have security control of the road leading to the Tomb and may place guards at the Tomb. On 11 September 2002, the Israeli security cabinet approved placing Rachel's Tomb on the Jerusalem side of the Security Wall, thus placing Rachel's Tomb within the "Jerusalem Security Envelope," and de facto annexing it to Jerusalem."</ref>Template:Sfn<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> A 2005 report from OHCHR Special Rapporteur John Dugard noted that: "Although Rachel's Tomb is a site holy to Jews, Muslims and Christians, it has effectively been closed to Muslims and Christians."<ref name="Westra2011">Template:Cite book</ref> On October 21, 2015, UNESCO adopted a resolution reaffirming a 2010 statement<ref>UNESCO (19 March 2010), 184 EX/37</ref> that Rachel's Tomb was "an integral part of Palestine."<ref>Template:Cite news</ref> On 22 October 2015, the tomb was separated from Bethlehem with a series of concrete barriers.<ref>Times of Israel, 22 October 2015: "Israeli soldiers on Thursday placed a concrete barrier near a Jewish holy site in the West Bank, ahead of a religious pilgrimage there this weekend." and Times of Israel, August 2016: "In October, the IDF installed a series of concrete barriers around the tomb, effectively separating it from the rest of Bethlehem."</ref>
Biblical accounts and disputed locationEdit
Northern vis-à-vis southern versionEdit
Biblical scholarship identifies two different traditions in the Hebrew Bible concerning the site of Rachel's burial, respectively a northern version, locating it north of Jerusalem near Ramah, modern Al-Ram, and a southern narrative locating it close to Bethlehem. In rabbinical tradition the duality is resolved by using two different terms in Hebrew to designate these different localities.Template:Sfn In the Hebrew version given in Genesis,Template:Sfn Rachel and Jacob journey from Shechem to Hebron, a short distance from Ephrath, which is glossed as Bethlehem (35:16–21, 48:7). She dies on the way giving birth to Benjamin:
"And Rachel died, and was buried on the way to Ephrath, which is Bethlehem. And Jacob set a pillar upon her grave: that is the pillar of Rachel's grave unto this day." — Genesis 35:19–20
Tom Selwyn notes that R. A. S. Macalister, the most authoritative voice on the topography of Rachel's tomb, advanced the view in 1912 that the identification with Bethlehem was based on a copyist's mistake.<ref>Tom Selwyn, 'Tears on the Border: The Case of Rachel's Tomb, Bethlehem, Palestine,' in Maria Kousis, Tom Selwyn, David Clark, (eds.)Contested Mediterranean Spaces: Ethnographic Essays in Honour of Charles Tilly, Berghahn Books 2011 pp. 276–95 [279]:'Macalister claims that in the earliest versions of Genesis it is written .. that Rachel was buried in Ephrathah, not Ephrath, and that this name refers to the village of Ramah, now er-Ram, near Himzeh to the north of Jerusalem.'</ref> The Judean scribal gloss "(Ephrath, ) which is Bethlehem" was added to distinguish it from a similar toponym Ephrathah in the Bethlehem region. Some consider as certain, however, that Rachel's tomb lay to the north, in Benjamite, not in Judean territory, and that the Bethlehem gloss represents a Judean appropriation of the grave, originally in the north, to enhance Judah's prestige.<ref>Zecharia Kallai, 'Rachel's Tomb: A Historiographical Review,' in Vielseitigkeit des Altes Testaments, Peter Lang, Frankfurt 1999 pp. 215–23.</ref><ref>Jules Francis Gomes, The Sanctuary of Bethel and the Configuration of Israelite Identity, Walter de Gruyter, 2006 p. 92</ref><ref>J.Blenkinsopp, 'Benjamin Traditions read in the Early Persian Period,' in Oded Lipschitz, Manfred Oeming (eds.), Judah and the Judeans in the Persian period, Eisenbrauns, 2006 pp. 629–46 [630–31]. Template:ISBN</ref> At 1 Samuel 10:2, Rachel's tomb is located in the 'territory of Benjamin at Zelzah.' In the monarchic period down to the Babylonian captivity, it would follow, Rachel's tomb was thought to lie in Ramah.Template:Sfn The indications for this are based on 1 Sam 10:2 and Jer. 31:15, which give an alternative location north of Jerusalem, in the vicinity of ar-Ram, biblical Ramah,<ref>Blenkinsopp, pp. 630–31.</ref> five miles south of Bethel.<ref>Jules Francis Gomes,The Sanctuary of Bethel and the Configuration of Israelite Identity, p. 135: 'Rachel's tomb was originally on the border between Benjamin and Joseph. It was later located in Bethlehem as in the gloss on Gen.35:19.</ref> One conjecture is that before David's conquest of Jerusalem, the ridge road from Bethel might have been called "the Ephrath road" (derek ’eprātāh. Template:Bibleverse; derek’eprāt, Template:Bibleverse), hence the passage in Genesis meant 'the road to Ephrath or Bethlehem,' on which Ramah, if that word refers to a toponym,<ref>ramah means 'a height'. Most scholars take it to refer to a place-name. Martien Halvorson-Taylor, Enduring Exile: The Metaphorization of Exile in the Hebrew Bible, Brill 2010 p. 75, n.62, thinks the evidence for this is weak, but argues the later witness of Genesis for Bethlehem as Rachel's burial site 'an even more dubious witness to its location'.</ref> lay.<ref>Tsumura,The First Book of Samuel, Wm. B. Eerdmans Publishing, 2007 p. 284.</ref> A possible location in Ramah could be the five stone monuments north of Hizma. Known as Qubur Bene Isra'in, the largest so-called tomb of the group, the function of which is obscure, has the name Qabr Umm beni Isra'in, that is, "tomb of the mother of the descendants of Israel".<ref name="Keel">Template:Cite book</ref>Template:Sfn
Bethlehem structureEdit
As to the structure outside Bethlehem being placed exactly over an ancient tomb, it was revealed during excavations in around 1825 that it was not built over a cavern; however, a deep cavern was discovered a small distance from the site.<ref name="Schwarz1850">Schwarz, Joseph. Descriptive Geography and Brief Historical Sketch of Palestine, 1850. "It was always believed that this stood over the grave of the beloved wife of Jacob. But about twenty-five years ago, when the structure needed some repairs, they were compelled to dig down at the foot of this monument; and it was then found that it was not erected over the cavity in which the grave of Rachel actually is; but at a little distance from the monument there was discovered an uncommonly deep cavern, the opening and direction of which was not precisely under the superstructure in question."</ref>
HistoryEdit
Byzantine periodEdit
Traditions regarding the tomb at this location date back to the beginning of the 4th century AD.<ref name=CCKJ>Pringle, 1998, p. 176</ref> Eusebius' Onomasticon (written before 324), the Bordeaux Pilgrim (333–334), and Jerome (404)<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> mention the tomb as being located 4 miles from Jerusalem.Template:Sfn
The anonymous pilgrim of Piacenza (Template:Circa) also mentions the tomb, writing that a church had recently been erected on the site.<ref>Template:Cite book</ref>
Early Muslim periodEdit
In the late 7th century Arculf reported a tomb "of crude workmanship, without any adornment, surrounded by a stone coping" marked with the name "Rachel."<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> Bede similarly describes "an unopened tomb marked with the name Rachel".<ref>Template:Cite book</ref>
During the 10th century, Muqaddasi and other geographers fail to mention the tomb, which indicates that it may have lost importance until the Crusaders revived its veneration.Template:Sfn
Crusader periodEdit
Muhammad al-Idrisi (1154) writes, "Half-way down the road [between Bethlehem and Jerusalem] is the tomb of Rachel (Rahil), the mother of Joseph and of Benjamin, the two sons of Jacob peace upon them all! The tomb is covered by twelve stones, and above it is a dome vaulted."Template:Sfn Pseudo-Beda (12th century) similarly writes "Over her tomb Jacob piled up twelve great stones for a memorial of his twelve sons. Her tomb, together with these stones, remains to this day."<ref>Template:Cite book</ref>
Benjamin of Tudela (1169–71) and Template:Interlanguage link (Template:Circa) were the first Jewish pilgrims to describe visits to the tomb.<ref>Template:Cite book</ref> Benjamin mentioned a monument made of 11 stones and a cupola resting on four columns "and all the Jews that pass by carve their names upon the stones of the monument." Benjamin and Jacob explain that the 11 stones represent the tribes of Israel, excluding the baby Benjamin, while Petachiah of Regensburg (Template:Circa) and the "student of Nachmanides" (14th century) argue that Joseph did not contribute a stone either, with the 11th stone representing Jacob: "The monument is of 12 (!) stones. Each stone is as wide as the grave and half as long, so that five layers of two stones each make ten. A final stone rests on top, which is as wide and as long as the grave." Already in the 11th century Tobiah ben Eliezer had written, "Each son contributed one of the 11 stones."<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> Petachiah says the stones were "marble" (others describe them as "hewn") and that "Jacob's stone is very large, the burden of many men. The local priests tried several times to take it for use in a church, but each time they awoke to find it had returned to its place. It is engraved with 'Jacob'".<ref>Template:Cite book</ref><ref name=":1">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>
Mamluk periodEdit
In 1327, Antony of Cremona referred to the cenotaph as "the most wonderful tomb that I shall ever see. I do not think that with 20 pairs of oxen it would be possible to extract or move one of its stones."<ref>Template:Cite journal</ref> A Jewish pilgrimage guide (before 1341) describes a large dome, open on all four sides, with ten stones "ten fingers long" topped by one "sixteen fingers long" (diagram left).<ref>LON BL Add. 27125 f. 145r. See ריינר, אלחנן, "מפי בני מערבה: על דרכי רישומה של מסורת המקומות הקדושים בארץ-ישראל בימי הביניים", בתוך: מנחה שלוחה: תיאורי מקומות קדושים בידי אמנים יהודים, מוזיאון ישראל, ירושלים, 2002 p. 13. Others (צוקר, יחוס האבות, עמ' 205-203, אילן, קברי צדיקים, עמ' 133-131) maintain that the MS itself is 16th-century and merely copied from an older document.</ref> Nicolas of Poggibonsi (1346–50) describes the grave, including the "twelve stones", as 7 feet high and enclosed by a rounded tomb with three gates.<ref>Poggibonsi, 1881, vol 1, "Libro d'oltramare", p. 213</ref>
In the 15th century, if not earlier, the tomb was "appropriated by the Muslims" and rebuilt.<ref name="CCKJ" />
The Russian deacon Zosimus describes a "Saracen mosque" in 1421, and John Poloner describes a "Saracen building" in 1422.<ref name="CCKJ" /><ref>Template:Cite book</ref> A guide published in 1467 credits Shahin al-Dhahiri (1410-1470) with the building of a cupola, cistern and drinking fountain at the site.<ref name="CCKJ" /> The Muslim rebuilding of the "dome on four columns" was also mentioned by Francesco Suriano in 1485.<ref name="CCKJ" /> Felix Fabri (1480–83) described it as being "a lofty pyramid, built of square and polished white stone";<ref name="Fabri547">Fabri, 1896, p. 547</ref> He also noted a drinking water trough at its side and reported that "this place is venerated alike by Muslims, Jews, and Christians".<ref name="Fabri547" /> Bernhard von Breidenbach of Mainz (1483) described women praying at the tomb and collecting stones to take home, believing that they would ease their labour.<ref name="Lamdan2000">Template:Cite book</ref><ref name="Everson">Reflections of God's Holy Land: A Personal Journey Through Israel, Thomas Nelson Inc, 2008. p. 57. Template:ISBN</ref> Pietro Casola (1494) described it as being "beautiful and much honoured by the Moors".<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> Obadiah of Bertinoro (1488) writes that "There is a round dome built upon it but it does not look old to me."<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> Mujir al-Din al-'Ulaymi (1495), the Jerusalemite qadi and Arab historian, writes under the heading of Qoubbeh Râhîl ("Dome of Rachel") that Rachel's tomb lies under this dome on the road between Bethlehem and Bayt Jala and that the edifice is turned towards the Sakhrah (the rock inside the Dome of the Rock) and widely visited by pilgrims.<ref name="din">Mujir al-Dyn, 1876, p. 202</ref>
Noe Bianco (1527) describes "three beautiful domes, each with four columns".<ref>Template:Cite book</ref>
Ottoman periodEdit
Seventeenth centuryEdit
According to legend, Mehmet Pasha of Jerusalem repaired the structure in 1625<ref>Template:Cite book Cust (1929) reports that the local Jews "asserted . . . 1615", but Benjamin (1859) and Rosanes (1913) give 1625, which is the exact year Eliezer Rivlin (1636) assigns Mehmet Pasha's favor toward the Jews.</ref> and granted exclusive access to Jews.<ref>Template:Cite book</ref><ref name=":2">Template:Cite book</ref> A 1636 book says that Mehmet favored Jewish settlement in Jerusalem in 1625,<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> and Samuel ben David, a Karaite from Crimea, reported in 1642 that "Mehmet Pasha built a beautiful qubba building over her tomb, as graceful as a dove in flight."Template:Efn<ref name=":1" /> In 1626, Franciscus Quaresmius visited the site and "heard from the elders that the tomb had sometime collapsed, but that it was continually restored in her memory and thus retained its dignity . . . on the front of the tomb, facing the road, is an inscription, but I could not determine the language".<ref name="CCKJ" /><ref>Template:Cite book</ref>
George Sandys wrote in 1632 that “The sepulchre of Rachel... is mounted on a square... within which another sepulchre is used for a place of prayer by the Mohometans".<ref name="KousisSelwyn2011">Template:Cite book</ref>
Moses Poryat of Prague (1650) described a high dome, one side opening to a walled courtyard, and Jewish ritual observance:<ref name="ARWWR">Yiddish travelogue printed [Frankfurt am Main?], 1650 under the title דרכי ציון (Link). At the end signed "Moses ben Israel Naftali Z"L of Prague, who everyone calls Moses ben Hirsch Poryat of Jerusalem" and dated Friday, 1 Adar Sheni, AM [5]410. Translated into Hebrew by Jacob David Wilhelm and translation published, as edited by Abraham Yaari, in מסעות ארץ ישראל (1946) p. 267-304. This section retranslated from the Hebrew by Susan Sered, "Our Mother Rachel", in Arvind Sharma and Katherine K. Young eds., The Annual Review of Women in World Religions vol IV ( 1991), pp. 21–24 [Misidentifies author as "Moses Sureit"]. According to Yaari (1946) p. 267, the author's descendants survive under the name Porges; see also "Poryat" in Simon Hock, Families of Prague [Hebrew] p. 262-269.</ref>
<templatestyles src="Template:Blockquote/styles.css" />
The tomb of Rachel the Righteous is at a distance of 1½ miles from Jerusalem, in the middle of the field, not far from Bethlehem, as it says in the Torah. On Passover and Lag B'Omer many people—men and women, young and old—go out to Rachel's Tomb on foot and on horseback. There they pray, make petitions, dance around the tomb, and eat and drink. Over the tomb is a high dome . . .{{#if:|{{#if:|}}
— {{#if:|, in }}Template:Comma separated entries}}
{{#invoke:Check for unknown parameters|check|unknown=Template:Main other|preview=Page using Template:Blockquote with unknown parameter "_VALUE_"|ignoreblank=y| 1 | 2 | 3 | 4 | 5 | author | by | char | character | cite | class | content | multiline | personquoted | publication | quote | quotesource | quotetext | sign | source | style | text | title | ts }}According to Giovanni Mariti, Mehmed IV "entertained a peculiar veneration for this sepulchre, and in the year 1679 sent orders for its being repaired . . . it was perhaps entirely rebuilt by Mehmed IV in 1679".<ref name=":3">Template:Cite book</ref>
Eighteenth centuryEdit
Gedaliah of Siemiatycze, who lived in Jerusalem from 1700 to 1706, writes that "Wayfarers rest at the tomb to avoid the sun in summer and the rain in winter. And every year in Elul, the prince of the Sephardim goes there with other eminences and sleeps there and learns all night, taking with him Arabs for protection."<ref name=":1" /> According to Richard Pococke, the arches had "lately been filled up to hinder the Jews from going into it" as of 4 April, 1738.<ref name="CCKJ" /><ref name=":4">Pococke, 1745, vol 2, p. 39</ref> In March 1756, the Istanbul Jewish Committee for the Jews of Palestine instructed that 500 kuruş used by the Jews of Jerusalem to fix a wall at the tomb were to be repaid and used instead for more deserving causes.Template:Sfn On 25 April, 1767 Giovanni Mariti visited, finding the site "almost ruined" but the arches "open from top to bottom". Mariti apparently penetrated the sarcophagus and writes that it is completely empty.<ref name=":3" /> Moses of Jerusalem wrote (Amsterdam, 1769) that "The tomb is closed. The building has three windows and to enter one must pay an Arab attendant," but this author may have relied on old reports.<ref>Template:Cite journal</ref> Eugene Hoade says that the arches were re-walled in 1788.<ref>Template:Cite book [Confusion of Pococke (1738)?]</ref> Nachmu ben Solomon, a Karaite from Kale, reported in 1795 "we entered the qubba and said the appropriate prayers . . . the qubba is extremely large and tall."
Pococke reports that the site was highly regarded by Turks as a place of burial, and that the ground had been raised by the number of graves.<ref name=":4" /> According to Mariti, the early-modern outbuildings were locals' tombs.<ref name=":3" />
Nineteenth centuryEdit
In 1806 François-René Chateaubriand described it as "a square edifice, surmounted with a small dome: it enjoys the privileges of a mosque, for the Turks as well as the Arabs, honour the families of the patriarchs. [..] it is evidently a Turkish edifice, erected in memory of a santon.<ref>Chateaubriand, 1814, vol 1, pp. 390–91</ref>
An 1824 report described "a stone building, evidently of Turkish construction, which terminates at the top in a dome. Within this edifice is the tomb. It is a pile of stones covered with white plaster, about 10 feet long and nearly as high. The inner wall of the building and the sides of the tomb are covered with Hebrew names, inscribed by Jews."<ref>The religious miscellany: Volume 3 Fleming and Geddes, 1824, p. 150</ref>
When the structure was undergoing repairs in around 1825, excavations at the foot of the monument revealed that it was not built directly over an underground cavity. However, a small distance from the site, an unusually deep cavern was discovered.<ref name="Schwarz1850" />
Proto-Zionist banker Sir Moses Montefiore visited Rachel's Tomb together with his wife on their first visit to the Holy Land in 1828.<ref name="Green2012">Template:Cite book</ref> The couple were childless, and Lady Montefiore was deeply moved by the tomb,<ref name="Green2012" /> which was in good condition at that time. Before the couple's next visit, in 1839, the Galilee earthquake of 1837 had heavily damaged the tomb.Template:Sfn In 1838 the tomb was described as "merely an ordinary Muslim Wely, or tomb of a holy person; a small square building of stone with a dome, and within it a tomb in the ordinary Muhammedan form; the whole plastered over with mortar. It is neglected and falling to decay; though pilgrimages are still made to it by the Jews. The naked walls are covered with names in several languages; many of them Hebrew."<ref name="BrP">Edward Robinson, Eli Smith. Biblical researches in Palestine and the adjacent regions: a journal of travels in the years 1838 & 1852, Volume 1, J. Murray, 1856. p. 218.</ref>
In 1841, Montefiore renovated the site and obtained for the Jews the key of the tomb. He renovated the entire structure, reconstructing and re-plastering its white dome, and added an antechamber, including a mihrab for Muslim prayer, to ease Muslim fears.<ref name="Owen1977">Template:Cite book</ref> Professor Glenn Bowman notes that some writers have described this as a “purchase” of the tomb by Montefiore, asserting that this was not the case.<ref>Bowman, 2014, p. 39: “The idea that Moses Montefiore bought the site of Rachel's Tomb in 1841 is widely disseminated but ill-conceived. The notion is variously promoted by religious nationalists associated with the current occupation of the site, but has spread more widely and appears in texts as diverse as Denys Pringle's The Churches of the Crusader Kingdom of Jerusalem ("the tomb was acquired");59 Davidson and Gitlitz's Pilgrimage from the Ganges to Graceland: An Encyclopedia (Montefiore “bought the site”);60 and Wikipedia (Montefiore “purchased the site”).61 Nadav Shragai, a journalist on the religious right, has written a book in Hebrew on Rachel's Tomb,62 which he has drawn upon in numerous articles, nearly all radical defenses of Jewish rights to the tomb in the face of Palestinian threats. In his work he has claimed that Montefiore's permission to carry out repairs on the site in 1841 confirmed that "the Turkish [sic] authorities ... recognized the place as the holy property of the Jews."63 Meron Benvenisti, a left-leaning politician and writer whose Sacred Landscape (2000) is a landmark study of the erasure and expropriation of Palestinian heritage, also sees Rachel's Tomb as Jewish property, going even further than Shragai in his autobiographical Son of the Cypresses, where he claims that Rachel's Tomb "is one of the few sites in Eretz Israel that have always remained exclusively in Jewish hands."64"</ref>
In 1843, Ridley Haim Herschell described the building as an ordinary Muslim tomb. He reported that Jews, including Montefiore, were obliged to remain outside the tomb, and prayed at a hole in the wall, so that their voices enter into the tomb.<ref name="Herschell1844">Template:Cite book</ref> In 1844, William Henry Bartlett referred to the tomb as a "Turkish Mosque", following a visit to the area in 1842.<ref>William Henry Bartlett, Walks about the city and environs of Jerusalem, p. 204</ref>
In 1845, Montefiore made further architectural improvements at the tomb.<ref name="ARWWR" /> He extended the building by constructing an adjacent vaulted ante-chamber on the east for Muslim prayer use and burial preparation, possibly as an act of conciliation.<ref>Whittingham, George Napier. The home of fadeless splendour: or, Palestine of today, Dutton, 1921. p. 314. "In 1841 Montefiore obtained for the Jews the key of the Tomb, and to conciliate Moslem susceptibility, added a square vestibule with a mihrab as a place of prayer for Moslems."</ref> The room included a mihrab facing Mecca.<ref name="CCKJ" /><ref name="PGG">Linda Kay Davidson, David Martin Gitlitz. Pilgrimage: from the Ganges to Graceland : an encyclopedia, Volume 1, ABC-CLIO, 2002, p. 511. Template:ISBN</ref>
In the mid-1850s, the marauding Arab et-Ta'amreh tribe forced the Jews to furnish them with an annual £30 payment to prevent them from damaging the tomb.<ref name="Har-El2004">Template:Cite book</ref><ref name="EverettLowell1862">Template:Cite book</ref>
According to Elizabeth Anne Finn, wife of the British consul, James Finn, the only time the Sephardic Jewish community left the Old City of Jerusalem was for monthly prayers at "Rachel's Sepulchre" or Hebron.<ref>Jerusalem in the 19th Century: The Old City, Yehoshua Ben-Arieh, Yad Yitzhak Ben Zvi & St. Martin's Press, 1984, pp. 286–87.</ref>
In 1864, the Jews of Bombay donated money to dig a well. Although Rachel's Tomb was only an hour and a half walk from the Old City of Jerusalem, many pilgrims found themselves very thirsty and unable to obtain fresh water. Every Rosh Chodesh (beginning of the Jewish month), the Maiden of Ludmir would lead her followers to Rachel's tomb and lead a prayer service with various rituals, which included spreading out requests of the past four weeks over the tomb. On the traditional anniversary of Rachel's death, she would lead a solemn procession to the tomb where she chanted psalms in a night-long vigil.<ref name="Deutsch2003">Template:Cite book</ref>
In 1868 a publication by the Catholic missionary society the Paulist Fathers noted that "[Rachel's] memory has always been held in respect by the Jews and Christians, and even now the former go there every Thursday, to pray and read the old, old history of this mother of their race. When leaving Bethlehem for the fourth and last time, after we had passed the tomb of Rachel, on our way to Jerusalem, Father Luigi and I met a hundred or more Jews on their weekly visit to the venerated spot."<ref name="Fathers1868">Template:Cite book</ref>
The Hebrew monthly ha-Levanon of August 19, 1869, rumored that a group of Christians had purchased land around the tomb and were in the process of demolishing Montefiore's vestibule in order to erect a church there.<ref name="ha-YahadutWomen1998">Template:Cite book</ref> During the following years, land in the vicinity of the tomb was acquired by Nathan Straus. In October 1875, Rabbi Zvi Hirsch KalischerTemplate:Clarify purchased three dunams of land near the tomb intending to establish a Jewish farming colony there.<ref name="Blumberg1998">Template:Cite book</ref> Custody of the land was transferred to the Perushim community in Jerusalem.<ref name="Blumberg1998" /> In the 1883 volume of the PEF Survey of Palestine, Conder and Kitchener noted: "A modern Moslem building stands over the site, and there are Jewish graves near it... The court... is used as a praying-place by Moslems... The inner chambers... are visited by Jewish men and women on Fridays."<ref name="ConderKitchener1999">Conder and Kitchener, 1883, SWP III, p. 129</ref>
Twentieth centuryEdit
In 1912 the Ottoman Government permitted the Jews to repair the shrine itself, but not the antechamber.<ref name="UNJC" /> In 1915 the structure had four walls, each about 7 m (23 ft.) long and 6 m (20 ft.) high. The dome, rising about 3 m (10 ft.), "is used by the Moslems for prayer; its holy character has hindered them from removing the Hebrew letters from its walls."<ref>Bromiley, Geoffrey W. The International Standard Bible Encyclopedia: Q–Z, Wm. B. Eerdmans Publishing, 1995 (reprint), [1915]. p. 32. Template:ISBN</ref>
British Mandate periodEdit
Three months after the British occupation of Palestine the whole place was cleaned and whitewashed by the Jews without protest from the Muslims. However, in 1921 when the Chief Rabbinate applied to the Municipality of Bethlehem for permission to perform repairs at the site, local Muslims objected.<ref name=UNJC>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> In view of this, the High Commissioner ruled that, pending appointment of the Holy Places Commission provided for under the Mandate, all repairs should be undertaken by the Government. However, so much indignation was caused in Jewish circles by this decision that the matter was dropped, the repairs not being considered urgent.<ref name="UNJC" /> In 1925 the Sephardic Jewish community requested permission to repair the tomb. The building was then made structurally sound and exterior repairs were effected by the Government, but permission was refused by the Jews (who had the keys) for the Government to repair the interior of the shrine. As the interior repairs were unimportant, the Government dropped the matter, in order to avoid controversy.<ref name="UNJC" /> In 1926 Max Bodenheimer blamed the Jews for letting one of their holy sites appear so neglected and uncared for.<ref name="Bodenheimer1963">Template:Cite book</ref>
During this period, both Jews and Muslims visited the site. From the 1940s, it came to be viewed as a symbol of the Jewish people's return to Zion, to its ancient homeland,<ref>Sered, "A Tale of Three Rachels: The Natural Herstory of a Cultural Symbol," in Nashim: a journal of Jewish women's studies & gender issues, Issues 1–2, Schechter Institute of Jewish Studies, 1998. "In the 1940s, by contrast, Rachel's Tomb became explicitly identified with the return to Zion, Jewish statehood and Allied victory."</ref> For Jewish women, the tomb was associated with fertility and became a place of pilgrimage to pray for successful childbirth.<ref name="Shilo2005">Template:Cite book</ref><ref>Jill Dubisch, Michael Winkelman, Pilgrimage and Healing, University of Arizona Press, 2005 p. 75.</ref> Depictions of the Tomb of Rachel have appeared in Jewish religious books and works of art.Template:Citation needed Muslims prayed inside the mosque there and the cemetery at the tomb was the main Muslim cemetery in the Bethlehem area. The building was also used for Islamic funeral rituals. It is reported that Jews and Muslims respected each other and accommodated each other's rituals.<ref name="Selwyn" /> During the riots of 1929, violence hampered regular visits by Jews to the tomb.Template:Citation needed Both Jews and Muslims demanded control of the site, with the Muslims claiming it was an integral part of the Muslim cemetery within which it is situated.<ref name="Cust" /> It also demanded a renewal of the old Muslim custom of purifying corpses in the tomb's antechamber.Template:Citation needed
Jordanian periodEdit
Following the 1948 Arab–Israeli War till 1967, the site was occupied then annexed by Jordan. the site was overseen by the Islamic waqf. On December 11, 1948, the UN General Assembly passed Resolution 194 which called for free access to all the holy places in Israel and the remainder of the territory of the former Palestine Mandate of Great Britain. In April 1949, the Jerusalem Committee prepared a document for the UN Secretariat in order to establish the status of the different holy places in the area of the former British Mandate for Palestine. It noted that ownership of Rachel's Tomb was claimed by both Jews and Muslims. The Jews claimed possession by virtue of a 1615 firman granted by the Pasha of Jerusalem which gave them exclusive use of the site and that the building, which had fallen into decay, was entirely restored by Moses Montefiore in 1845; the keys were obtained by the Jews from the last Muslim guardian at this time. The Muslims claimed the site was a place of Muslim prayer and an integral part of the Muslim cemetery within which it was situated.<ref name="Cust" /> They stated that the Ottoman Government had recognised it as such and that it is included among the Tombs of the Prophets for which identity signboards were issued by the Ministry of Waqfs in 1898. They also asserted that the antechamber built by Montefiore was specially built as a place of prayer for Muslims. The UN ruled that the status quo, an arrangement approved by the Ottoman Decree of 1757 concerning rights, privileges and practices in certain Holy Places, apply to the site.<ref name="UNJC" />
In theory, free access was to be granted as stipulated in the 1949 Armistice Agreements, though Israelis, unable to enter Jordan, were prevented from visiting.<ref name=RG>Daniel Jacobs, Shirley Eber, Francesca Silvani. Israel and the Palestinian territories, Rough Guides, 1998. p. 395. Template:ISBN</ref> Non-Israeli Jews, however, continued to visit the site.<ref name="Selwyn" /> During this period the Muslim cemetery was expanded.<ref name="PGG" />
Israeli controlEdit
Following the Six-Day War in 1967, Israel occupied of the West Bank, which included the tomb. The tomb was placed under Israeli military administration. Prime minister Levi Eshkol instructed that the tomb be included within the new expanded municipal borders of Jerusalem,Template:Citation needed but citing security concerns, Moshe Dayan decided not to include it within the territory that was annexed to Jerusalem.<ref name=SOC>Benveniśtî, Mêrôn. Son of the Cypresses: Memories, Reflections, and Regrets from a Political Life, University of California Press, 2007, pp. 44–45. Template:ISBN</ref>
Islamic crescents, inscribed into the rooms of the structure, were subsequently erased. Muslims were prevented from using the mosque, although they were allowed to use the cemetery for a while.<ref name=Selwyn /> Starting in 1993, Muslims were barred from using the cemetery.<ref name=Selwyn /> According to Bethlehem University, "[a]ccess to Rachel's Tomb is now restricted to tourists entering from Israel."<ref>"Bethlehem University Research Project Explores Importance of Rachel's Tomb." Bethlehem University. 4 May 2009. 25 March 2012.</ref>
Oslo negotiations: Area A and Special Security ArrangementEdit
Template:Quote box The Oslo II Accord of September 28, 1995 placed Rachel's Tomb in a Palestinian enclave (Area A), with a special arrangement making it – together with the main Jerusalem-Bethlehem access road – subject to the security responsibility of Israel.<ref name="BregerReiter2013" />
Initially the arrangement was intended to be the same as that for Joseph's Tomb near Nablus; however this was reconsidered following a significant reaction from Israel’s right-wing religious parties.Template:Sfn With the explicit intention of creating facts on the ground, in July 1995 MK Hanan Porat established a yeshiva at the tomb, and right-wing activists began trying to acquire land around the tomb to create contiguity with Israeli-annexed areas of Jerusalem.Template:Sfn On 17 July 1995, following a meeting of Rabin’s cabinet and security forces, the Israeli position was changed to demand that an Israeli force provide security at the tomb and control the access road to it.Template:Sfn When this demand was put to Yasser Arafat during the negotiations, he is said to have responded:Template:Sfn
The Palestinians were also strongly against conceding control of the road linking Bethlehem to Jerusalem, but ultimately conceded in order not to threaten the overall accords.Template:Sfn
On December 1, 1995, the rest of Bethlehem, with the sole exception of the tomb enclave, passed under the full control of the Palestinian Authority.
FortificationEdit
In 1996, Israel began an 18-month fortification of the site at a cost of $2m. It included a Template:Convert wall and adjacent military post.Template:Sfn
After an attack on Joseph's Tomb and its subsequent takeover and desecration by Arabs,<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> hundreds of residents of Bethlehem and the Aida refugee camp, led by the Palestinian Authority-appointed governor of Bethlehem, Muhammad Rashad al-Jabari, attacked Rachel's Tomb. They set the scaffolding that had been erected around it on fire and tried to break in. The IDF dispersed the mob with gunfire and stun grenades, and dozens were wounded.Template:Citation needed In the following years, the Israeli-controlled site became a flashpoint between young Palestinians who hurled stones, bottles and firebombs and IDF troops, who responded with tear gas and rubber bullets.<ref>Unrest during the late 1990s:
- Capital braces for violence, Jerusalem Post, (March 21, 1997).
- Israelis, Arabs clash in protest near Rachel's tomb, The Deseret News, (May 30, 1997).
- Palestinians stone soldiers by Rachel's Tomb, Jerusalem Post, (August 24, 1997).
- More West Bank Tension As Envoy Meets Arafat, New York Times, (September 13, 1998).</ref>
At the end of 2000, when the Second Intifada broke out, the tomb came under attack for 41 days. In May 2001, fifty Jews found themselves trapped inside by a firefight between the IDF and Palestinian Authority gunmen. In March 2002 the IDF returned to Bethlehem as part of Operation Defensive Shield and remained there for an extended period of time.Template:Citation needed
On 11 September 2002, the Israeli security cabinet approved incorporating the tomb on the Israeli side of the West Bank barrier and surrounded by a concrete wall and watchtowers.<ref name="BregerReiter2013" /> This has been described as "de facto annexing it to Jerusalem".<ref name="BregerReiter2013" /> In February 2005, the Israel Supreme Court rejected a Palestinian appeal to change the route of the barrier in the region of the tomb. Israeli construction destroyed the Palestinian neighbourhood of Qubbet Rahil (Tomb of Rachel), which comprised 11% of metropolitan Bethlehem.<ref name="KousisSelwyn2011b">Template:Cite book</ref><ref name="Moyaert2019">Template:Cite book</ref> Israel also declared the area to be a part of Jerusalem.<ref name=Selwyn>Template:Cite book</ref> From 2011, a "Wall Museum" was created by Palestinians on the North wall of the Israeli separation barrier surrounding Rachel's tomb.<ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref>Template:Cite journal</ref><ref>{{#invoke:citation/CS1|citation |CitationClass=web }}</ref>
In February 2010, Israeli Prime Minister Netanyahu announced that the tomb would become a part of the national Jewish heritage sites rehabilitation plan.<ref>Template:Cite news</ref> The decision was opposed by the Palestinian Authority, who saw it as a political decision associated with Israel's settlement project.<ref name="Gn" /> The UN's special coordinator for the Middle East, Robert Serry, issued a statement of concern over the move, saying that the site is in Palestinian territory and has significance in both Judaism and Islam.<ref name=HzNA>Template:Cite news</ref> The Jordanian government said that the move would derail peace efforts in the Middle East and condemned "unilateral Israeli measures which affect holy places and offend sentiments of Muslims throughout the world".<ref name=HzNA /> UNESCO urged Israel to remove the site from its heritage list, stating that it was "an integral part of the occupied Palestinian territories". A resolution was passed at UNESCO that acknowledged both the Jewish and Islamic significance of the site, describing the site as both Bilal ibn Rabah Mosque and as Rachel's Tomb.<ref name="Gn" /> The resolution passed with 44 countries supporting it, twelve countries abstaining, and only the United States voting to oppose.<ref name="Gn" /> Also writing in the Jerusalem Post, Larry Derfner defended the UNESCO position. He pointed out that UNESCO had explicitly recognized the Jewish connection to the site, having only denounced Israeli claims of sovereignty, while also acknowledging the Islamic and Christian significance of the site.<ref name="JPLD">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref> The Israeli Prime Minister's Office criticised the resolution, claiming that: "the attempt to detach the Nation of Israel from its heritage is absurd. ... If the nearly 4,000-year-old burial sites of the Patriarchs and Matriarchs of the Jewish Nation – Abraham, Isaac, Jacob, Sarah, Rebecca, Rachel and Leah – are not part of its culture and tradition, then what is a national cultural site?"<ref name="israelnationalnews.com">{{#invoke:citation/CS1|citation |CitationClass=web }}</ref><ref name="ynetnews.com">PM insists Rachel's Tomb is heritage site, Ynet, 10/29/2010</ref>
Jewish religious significanceEdit
Rabbinic traditionsEdit
In Jewish lore, Rachel died on 11 Cheshvan 1553 BCE.<ref>Jewish Calendar, Passing of Rachel, Chabad.org.</ref>
- According to the Midrash, the first person to pray at Rachel's tomb was her eldest son, Joseph. While he was being carried away to Egypt after his brothers had sold him into slavery, he broke away from his captors and ran to his mother's grave. He threw himself upon the ground, wept aloud and cried "Mother! mother! Wake up. Arise and see my suffering." He heard his mother respond: "Do not fear. Go with them, and God will be with you."<ref>{{#invoke:citation/CS1|citation
|CitationClass=web }}</ref>
- A number of reasons are given why Rachel was buried by the road side and not in the Cave of Machpela with the other Patriarchs and Matriarchs:
- Jacob foresaw that following the destruction of the First Temple the Jews would be exiled to Babylon. They would cry out as they passed her grave, and be comforted by her. She would intercede on their behalf, asking for mercy from God who would hear her prayer.<ref name="Levy2008">Template:Cite book</ref>
- Although Rachel was buried within the boundaries of the Holy Land, she was not buried in the Cave of Machpelah due to her sudden and unexpected death. Jacob, looking after his children and herds of cattle, simply did not have the opportunity to embalm her body to allow for the slow journey to Hebron.<ref name="ḤlavaMunk1998">Template:Cite book</ref><ref name=RAMBANp.545-7>Ramban. Genesis, Volume 2. Mesorah Publications Ltd, 2005. pp. 545–47.</ref>
- Jacob was intent on not burying Rachel at Hebron, as he wished to prevent himself feeling ashamed before his forefathers, lest it appear he still regarded both sisters as his wives – a biblically forbidden union.<ref name="RAMBANp.545-7" />
- According to the mystical work, Zohar, when the Messiah appears, he will lead the dispersed Jews back to the Land of Israel, along the road which passes Rachel's grave.Template:Sfn
LocationEdit
Early Jewish scholars noticed an apparent contradiction in the Bible with regards to the location of Rachel's grave. In Genesis, the Bible states that Rachel was buried "on the way to Ephrath, which is Bethlehem". Yet a reference to her tomb in Samuel states: "When you go from me today, you will find two men by Rachel's tomb, in the border of Benjamin, in Zelzah" (1 Sam 10:2). Rashi asks: "Now, isn't Rachel's tomb in the border of Judah, in Bethlehem?" He explains that the verse rather means: "Now they are by Rachel's tomb, and when you will meet them, you will find them in the border of Benjamin, in Zelzah." Similarly, Ramban assumes that the site shown today near Bethlehem reflects an authentic tradition. After he had arrived in Jerusalem and seen "with his own eyes" that Rachel's tomb was on the outskirts of Bethlehem, he retracted his original understanding of her tomb being located north of Jerusalem and concluded that the reference in Jeremiah (Jer 31:15) which seemed to place her burial place in Ramah, is to be understood allegorically. There remains however, a dispute as to whether her tomb near Bethlehem was in the tribal territory of Judah, or of her son Benjamin.<ref>Ramban. Genesis, Volume 2. Mesorah Publications Ltd, 2005. p. 247.</ref>
CustomsEdit
A Jewish tradition teaches that Rachel weeps for her children and that when the Jews were taken into exile, she wept as they passed by her grave on the way to Babylonia. Jews have made pilgrimage to the tomb since ancient times.<ref name="Gilbert1985" />
There is a tradition regarding the key that unlocked the door to the tomb. The key was about Template:Convert long and made of brass. The beadle kept it with him at all times, and it was not uncommon that someone would knock at his door in the middle of the night requesting it to ease the labor pains of an expectant mother. The key was placed under her pillow and almost immediately, the pains would subside and the delivery would take place peacefully.
Till this day there is an ancient tradition regarding a segulah or charm which is the most famous women's ritual at the tomb.<ref name=SeredGrotto>Sered, "Rachel's Tomb and the Milk Grotto of the Virgin Mary: Two Women's Shrines in Bethlehem", Journal of Feminist Studies in Religion, vol 2, 1986, pp. 7–22.</ref> A red string is wound around the tomb seven times, then worn as a charm for fertility.<ref name="SeredGrotto" /> This use of the string is comparatively recent, though there is a report of its use to ward off diseases in the 1880s.<ref name=SeredCult>Sered, "Rachel's Tomb: The Development of a Cult", Jewish Studies Quarterly, vol 2, 1995, pp. 103–48.</ref>
The Torah Ark in Rachel's Tomb is covered with a curtain (Hebrew: parokhet) made from the wedding gown of Nava Applebaum, a young Israeli woman who was killed by a Palestinian terrorist in a suicide bombing at Café Hillel in Jerusalem in 2003, on the eve of her wedding.<ref>Review of The Story of Rachel's Tomb, Joshua Schwartz, Jewish Quarterly Review 97.3 (2007) e100–03 [1]</ref>
ReplicasEdit
The tomb of Sir Moses Montefiore, adjacent to the Montefiore synagogue in Ramsgate, England, is a replica of Rachel's Tomb.<ref>Sharman Kadish, Jewish Heritage in England : An Architectural Guide, English Heritage, 2006, p. 62</ref>
In 1934, the Michigan Memorial Park planned to reproduce the tomb. When built, it was used to house the sound system and pipe organ used during funerals, but it has since been demolished.<ref>Template:Cite book</ref>
See alsoEdit
- Ancient synagogues in Israel
- History of the Jews in Palestine
- List of oldest synagogues
- List of National Heritage Sites of Israel
GalleryEdit
North-east perspectiveEdit
- Bethlehem rachel tomb 1880.jpg
c.1880
- Bethlehem. Rachel's Tomb, 68.Holy land photographed. Daniel B. Shepp. 1894.jpg
1894
- Rachel's Tomb c1910.jpg
c.1910
- RACHEL'S TOMB IN BETHLEHEM. קבר רחל בבית לחם.D21-004.jpg
1933
- TOMB-GATE.JPG
2005 showing the two Ottoman Sebils (now inside the expanded compound)
- Fortified entrance road to Kever Rachel in Jerusalem, West Bank.jpg
2011
- Mid 1990s North-east perspective available externally:<ref>{{#invoke:citation/CS1|citation
|CitationClass=web }}</ref>
- 2008 picture of the same North-east perspective:<ref>{{#invoke:citation/CS1|citation
|CitationClass=web }}</ref>
North perspectiveEdit
- Rachel's tomb 1836.png
1836
- Rachel's tomb 1930s II.jpg
1930s
- Ludwig Blum - Rachel's Tomb, 1931.JPG
1939 painting of Rachel's Tomb by Ludwig Blum
- RACHEL'S TOMB NEAR THE ENTRANCE TO BETHLEHEM. קבר רחל בבית לחם.D11-133.jpg
1940
West perspectiveEdit
- Muslim cemetery Bethlehem 03.jpg
2016
- Rachel’s Tomb, Bethlehem, from the West, March 2018.jpg
2018
East perspectiveEdit
- Roman aqueduct near Rachel's Tomb LOC matpc.16575.jpg
1934–1939
- Raakelinhauta.png
1978
- A 2014 photo from Hebrew Wikipedia:<ref>he:קובץ:Keverachel01.jpg</ref>
South perspectiveEdit
- PikiWiki Israel 13447 Rachels Tomb.jpg
1912
- Tomb of Rachel in Bethlehem.jpg
Unknown
- Rachel's Tomb LOC matpc.09188.tif
1898–1946
- Rachel's tomb 1930s.jpg
1930s
- 131011 11403אוקה.jpg
1940s?
- Rachel’s tomb 2018, close up.jpg
2018
South-east perspectiveEdit
- Rachel's Tomb, near Bethlehem, 1891.jpg
1891
- PikiWiki Israel 4649 Rachels Tomb.jpg
1934
ReferencesEdit
Template:NotelistTemplate:Reflist
BibliographyEdit
- Bowman, Glenn W. 2014. “Sharing and Exclusion: The Case of Rachel's Tomb” Jerusalem Quarterly 58 (July): 30–49.
- Template:Cite book
- Template:Cite book
- Template:Cite book
- Template:Cite book
- Template:Cite book
- Template:Cite book
- Gitlitz, David M. & Linda Kay Davidson. “Pilgrimage and the Jews’’ (Westport, CT: Praeger, 2006).
- Template:Cite book
- Template:Cite book
- Template:Cite book
- Pullan, W. (2013). Bible and Gun: Militarism in Jerusalem's Holy Places. Space and Polity, 17 (3), 335–56, dx.doi.org/10.1080/13562576.2013.853490
- Selwyn, T. (2009) Ghettoizing a matriarch and a city: An everyday story from the Palestinian/Israeli borderlands, Journal of Borderlands Studies, 24(3), pp. 39– 55
- Template:Cite book(p. 177, ff)
- Template:Cite book
- UNESCO (19 March 2010), 184 EX/37, The Two Palestinian Sites of Al-Haram Al-Ibrahimi/Tomb of the Patriarchs in Al-Khalil/Hebron and the Bilal bin Rabah Mosques/Rachael's Tomb in Bethlehem, Fact Sheet on Israeli Consolidation of Palestinian Heritage Sites in the Occupied Palestinian Territory: The Case if Hebron and Bethlehem
- Template:Cite book
External linksEdit
- Rachel's Tomb Website General Info., History, Pictures, Video, Visitor Info., Transportation
- Is this Rachel's Tomb? A geographical and historical review
- A site dedicated to Rachel's Tomb
- Survey of Western Palestine, Map 17: IAA, Wikimedia commons
Template:Women in Judaism Template:Holy sites in Judaism Template:Bethlehem Governorate Template:Mosques in Palestine Template:Synagogues in the State of Palestine Template:Authority control