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When read with modern sensibilities, Genesis 24 is a traditional tale about a man who travels to a far-off land to find a woman to marry his master’s son. Imagine that you are that woman, going about your daily chores when a strange man approaches you. He gazes at you for a bit, and finding you to be a beautiful virgin, inquires as to your family lineage. Then he meets with your father and brother, who, seeing the many gifts that the servant has bestowed upon you and them, say without hesitation, “Take her and go, and let her be a wife to your master’s son.”
This is the scene that unfolds in Genesis 24–a traditional story, but with a surprising twist: Rebekah’s father, Bethuel, and brother, Laban, recant, and say “Let us call the girl and ask for her reply” (24:57). This verse is extraneous to the story and does not change the narrative at all, since Rebekah immediately agrees to go. What is it doing here?
The Rabbis might have simply dismissed this as a stalling tactic since this verse appears in the context of the servant’s desire to take Rebekah with him immediately and her family’s desire that he tarry. Instead, Rashi makes a bold move and writes that from this specific phrase about a specific woman, we learn a general principle: a woman cannot be married against her will in Jewish law (Rashi on Genesis 24:57, based on Genesis Rabbah 70:12).
Thus, Rebekah is carried to a far off land to marry Isaac, but with an express consent that impacts all Jewish women: “I will go” (24:58).
Rashi Empowers Women
This story, which seems at first to solely treat women as silent property to be exchanged at will, is made slightly less disturbing by the important inclusion of Rebekah’s consent. Her voice matters at this moment, and Rashi amplifies it to make sure it is heard in future generations. He takes this tiny gap in the patriarchy-clad story and opens it up further, making women’s voices relevant to halakhah as a whole.
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