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The Flax Beater and the Mothers Who Fell in Their Houses

Everyone knew the arrangement. The older sister to the older brother. Leah wept over it and prayed she would not be handed to Esau.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Arrangement Everybody Had Agreed On
  2. What the Women Behind the Loom Said
  3. A Beater Does Not Waste His Arm on Bad Flax
  4. The Women Who Fell Inside Their Houses
  5. Am I Divorcing the Mother of These
The Flax Beater and the Mothers Who Fell in Their Houses Click for full size

The Arrangement Everybody Had Agreed On

Leah wept about it for years before anyone thought to ask her. The two households had settled it the way such things get settled, without a document and without a discussion, and everybody in both camps repeated it as a fact. The elder daughter to the elder son. The younger daughter to the younger son. Rachel would have Jacob. Leah would have Esau.

She said the same thing over and over while she cried. May it be his will that I do not fall to the portion of that wicked man.

Nobody arranged a rescue for her. There was a girl saying one sentence into the dark for as long as it took, and then the arrangement that both households had treated as settled came apart, and she went to the wedding tent first, ahead of her sister.

What the Women Behind the Loom Said

Then the whole country turned on her.

Sailors coming off the boats mocked her. Travelers on the road mocked her. The women crouched in the pits behind the loom, working the warp weights with their hands, stopped to mock her. This Leah, they said. Her inside is not like her outside. She walks around looking like a righteous woman, and a righteous woman does not do that to her own sister.

She had prayed her way out of Esau and into a marriage where she was the one nobody had wanted. Jacob's tent held two wives and everybody knew which one he had worked seven years for. Leah stood inside her own house, hated, with the story of the wedding night following her from village to village.

And Jacob, when he thought about what she had let happen to him in the dark, made up his mind to divorce her.

A Beater Does Not Waste His Arm on Bad Flax

A man who works linen for a living can tell by the feel of a stalk what it will take. The poor stalks he barely touches, because one hard blow against the stone splits them and there is nothing left worth spinning. The good stalks he beats, and beats again, and keeps beating, because that is the only thing that turns a rod of dry plant into thread.

The potter does the same at the kiln. He never raps the thin-walled pots. One knock and they are shards. He goes down the line of the sturdy ones knocking each of them over and over, and they ring, and they hold.

A householder with two cows, one strong and one feeble, does not stand there weighing the decision. The yoke goes on the strong one.

God does not test the wicked. They are a churning sea that throws up mud, and one blow and they are done. He tests the ones who can take it. Leah was good flax.

The Women Who Fell Inside Their Houses

She was not the only one on the floor. God holds up all who have fallen, and the ones who fall inside their own houses, where nobody outside can see it happen, are the barren women.

Sarah had spent decades there. Abraham's younger brother Haran was fathering children at an age that made the family arithmetic look absurd, and Abraham had none, and the price of a conception in that house ran higher than pearls. She was hauled into Pharaoh's palace and came out of it untouched, and Pharaoh, who had watched what happened to his household on her account, took his own daughter and handed her over as Sarah's servant girl. Better my daughter a maidservant in that house, he said, than mistress of any other. Her name was Hagar, and she walked out of Egypt behind a barren woman.

Am I Divorcing the Mother of These

God saw that Leah was hated, and he opened her womb.

Reuben. Then Simeon. Then Levi. Then Judah. Four sons in the years when Rachel had none, and a woman who had been bent double inside her own tent straightened up and stayed standing.

Jacob counted the boys in his yard and put the divorce out of his head. Am I going to send away the mother of these, he said, and that was the end of it. Six of his sons came out of Leah in the end, and a daughter.

Years later, in Egypt, at the very end of his life, the old man made Joseph swear not to bury him there. Then Israel bowed down over the head of the bed.

The head of Jacob's bed was Leah. The girl who had wept herself sick over a marriage arrangement was the one he bowed toward when he had nothing left to bargain with, and she was already buried in the cave at Machpelah, waiting for him to be carried up.


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The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Bereshit Rabbah 55:2Bereshit Rabbah

Retold in our words. Read the original at the link below.The Sefaria Midrash Rabbah, 2022 · CC-BY

Bereshit Rabbah, that incredible collection of rabbinic interpretations on the Book of Genesis, offers a fascinating perspective. It's found in Bereshit Rabbah 55 and it all starts with a verse from Psalms: "The Lord tests the righteous, but He hates the wicked and the lover of injustice" (Psalms 11:5).

Rabbi Yonatan dives right in with a vivid analogy. If the flax is weak and of poor quality, does he beat it vigorously? Of course not! It would fall apart. But if the flax is strong and of high quality, he can beat it extensively, knowing it will only improve. That's the key. According to Rabbi Yonatan, the Holy One, blessed be He, doesn't test the wicked because they simply couldn't withstand it. As it says in (Isaiah 57:20), "But the wicked are like the stormy sea." When they suffer, they lash out, and often turn against God. So, who does He test? The righteous.

Rabbi Yonatan continues, using the story of Joseph and Potiphar's wife as an example, saying: “It was after these matters that his master's wife [cast her eyes upon Joseph]” (Genesis 39:7). “It was after these matters…” He brings another image to life. Think of a potter evaluating the products of his kiln. He wouldn't test the fragile vessels, would he? Even a single tap could shatter them. Instead, he tests the sturdy ones. He can knock on them repeatedly, confident they'll hold up. In the same way, the Holy One, blessed be He, doesn't test the wicked, but rather, the righteous.

Rabbi Elazar offers yet another powerful analogy. Picture a homeowner with two cows: one strong, one feeble. Which one gets the yoke? It's obvious. The strong one. Because that cow can bear the weight and pull the plow. So, the Holy One, blessed be He, tests only the righteous.

What's the takeaway here? It's not that God wants the righteous to suffer. Rather, it's that He knows their strength, their capacity to grow through challenges. It's evidence of their inner resilience, their ability to remain steadfast even in the face of adversity. They are the strong flax, the sturdy vessels, the powerful cows that are able to carry the yoke.

It's a challenging thought, for sure. But it also offers a glimmer of hope. When we face trials, perhaps we can see them not as punishments, but as opportunities for growth, a sign that we possess the inner strength to endure and even thrive. Maybe it's a reflection of the potential God sees within us.

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Bereshit Rabbah 71:2Bereshit Rabbah

Retold in our words. Read the original at the link below.The Sefaria Midrash Rabbah, 2022 · CC-BY

The verse in Psalms (145:14) tells us, "The Lord supports all those who fall and He straightens all who are hunched." But what does that really mean? Bereshit Rabbah, a collection of rabbinic homilies on the Book of Genesis, offers a beautiful interpretation: the "fallen" are the barren women, who metaphorically fall within their own homes, weighed down by their sorrow. And when God remembers them with children, they "stand erect," their lives transformed (Bereshit Rabbah 71).

To illustrate this, the text turns to the story of Leah. The familiar story is this:. Leah, the less favored sister, who was tricked into marrying Jacob. The Torah tells us, "The Lord saw that Leah was unloved" (Genesis 29:31). But Bereshit Rabbah goes deeper. It says "That Leah was unloved [senua]" – she performed the action of the hated [hasenuim]” (Bereshit Rabbah 71). What does that mean? She acted like sinners, who spend their time praying for repentance.

Leah, knowing the stipulation: the elder sister to the elder son, the younger to the younger. She knew she was destined to marry Esau, the "enemy". Rav Huna tells us prayer is powerful (Bereshit Rabbah 71). She wept, praying she wouldn't fall to that wicked man. And her prayers were answered. She married Jacob, even before her sister Rachel!

But it wasn't easy. People mocked her. As Bereshit Rabbah vividly describes, "seafarers would mock her, wayfarers would mock her, even those sitting in the pits behind the loom would mock her." They said, "This Leah, her inside is not like her outside; she appears like a righteous woman, but she is not a righteous woman. Were she a righteous woman, she would not have deceived her sister” (Bereshit Rabbah 71). Ouch.

Rabbi Hanin, quoting Rabbi Shmuel bar Rabbi Yitzchak, even says that Jacob initially planned to divorce Leah because of the deception. But then, God blessed her with children, and Jacob reconsidered. "Am I divorcing the mother of these?" he thought (Bereshit Rabbah 71). He ultimately gave thanks for her. The text connects this to the verse "Israel prostrated himself at the top of the bed [al rosh hamita]" (Genesis 47:31). Rosh mitato - Who is the head of his bed? Bereshit Rabbah asks. Is it not Leah, the mother of the majority of his children? (Bereshit Rabbah 71).

And what about Rachel? "And Rachel was barren [akara]," the text continues. "Rachel was the primary of the household, just as it says: 'Rachel was akara' – the primary [ikara] was Rachel" (Bereshit Rabbah 71). Even though Leah bore most of Jacob's children, Rachel held a special place in his heart. As Rabbi Abba bar Kahana points out, at the wedding feast of Boaz and Ruth, most attendees were descendants of Leah. Yet, the blessing was, "May the Lord grant that the woman who is coming into your house will be like Rachel and like Leah" (Ruth 4:11; Bereshit Rabbah 71).

Rabbi Shimon ben Yoḥai goes even further. Because all matters depend on Rachel, Israel is called by her name: "Rachel weeps for her children" (Jeremiah 31:15; Bereshit Rabbah 71). And not just by her name, but also by her son's name, Joseph, and even her grandson's name, Ephraim! (Amos 5:15, (Jeremiah 31:20); Bereshit Rabbah 71).

Even when we feel fallen, like Leah, or like Rachel struggling with infertility, we are seen. Our prayers matter. And sometimes, the blessings we receive come in unexpected forms, shaping not only our own lives, but the destiny of generations to come.

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Bereshit Rabbah 45:1Bereshit Rabbah

Retold in our words. Read the original at the link below.The Sefaria Midrash Rabbah, 2022 · CC-BY

The Torah touches on this very issue, and the Rabbis of the Midrash (rabbinic interpretive commentary), those ancient interpreters of scripture, offer some pretty fascinating explanations. to Bereshit Rabbah 45, a section of the great Midrashic commentary on Genesis. The verse It seems straightforward. But the Rabbis see layers of meaning here.

The Midrash connects Sarai's difficulty conceiving to (Proverbs 31:10): "A woman of valor who can find? Far beyond pearls is her value [mikhra]." Rabbi Abba bar Kahana asks, what is her "mikhra"? He answers: her pregnancy. For a righteous woman, conception is difficult, more precious than pearls. It's as if the very act of bringing life into the world is harder for those closest to God. We find a similar idea expressed when the Midrash interprets (Ezekiel 16:3), "Your origins [mekhorotayikh] and your birth," understanding mekhorotayikh to mean conception, implying it comes even before birth itself.

Why would this be? The Midrash hints that great righteousness comes with great challenges. Abraham was older than his brothers, yet his brothers had children earlier. The Midrash tells us that Abraham was one year older than Naḥor, and Naḥor was one year older than Haran. So, Abraham was two years older than Haran. Allowing one year for the pregnancy of Milka and one year for the pregnancy of Yiska, Haran begot children at the age of six years! But Abraham? No children for a long, long time. Was this a coincidence? The Rabbis suggest that because Abraham was so righteous, begetting children was much more difficult for him than for Haran.

Was the problem with Abraham or Sarah? The Midrash presents differing opinions. Rabbi Yehuda says that Sarai could have had children with someone else; the issue was with Abraham. Rabbi Nehemya disagrees, saying neither to him nor to another would she have borne children! So, what does "had not borne children to him" mean? Rabbi Nehemya interprets it as "to him and to her [lo vela]," suggesting the difficulty lay with both of them.

Then there's the curious detail about Hagar, the Egyptian maidservant. The text calls her "her maidservant." The Midrash explains that Hagar was a maidservant of melog property. What's melog? It refers to property that belongs to the wife, but whose profits belong to the husband. He had to provide for her, but couldn’t sell her. So, Hagar belonged to Sarah, not Abraham. If Abraham had full ownership, she would have been "their" maidservant.

The Talmud (Mishna Yevamot 7:1) mentions "melog slaves," and the Rabbis wanted to understand this concept better. Reish Lakish explained it like this: "Pluck, pluck [melog melog]." Like plucking hair that keeps growing back, the husband takes the profits, while the principle remains intact. Interesting. But here’s where the story gets really intriguing. Rabbi Shimon ben Yoḥai offers a stunning idea: Hagar was Pharaoh's daughter! When Pharaoh saw the miracles that were done for Sarah's sake, he gave his daughter to Abraham (or, according to some manuscripts, to Sarah), declaring that it was preferable for his daughter to be a maidservant in that household than a mistress in another. The Midrash sees this reflected in the verse: "And she had an Egyptian maidservant, and her name was Hagar" – here is your reward [ha agrikh]. The same thing happened with Avimelekh, who also gave his daughter to Sarah after witnessing miracles. This is then linked to (Psalms 45:10): "The daughters of kings are among those who honor you; at your right hand stands the consort, attired in gold from Ofir."

So, what does all this mean? The struggles we face, especially those deeply personal ones, might have deeper, even cosmic, implications. Righteousness isn't a guarantee of an easy life; sometimes, it's quite the opposite. And even in the most challenging situations, there can be unexpected blessings, even daughters of kings, hidden within.

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