Maidservants, Medicine, Magic
Rachel was the reason Jacob was working for Laban in the first place. Oh, sure, he’d fled Canaan under death threats by his elder brother, whom he’d swindled out of his firstborn rights, and Laban was his uncle, with the customary obligation to take him in as a guest, at least for a while, but the minute Jacob had set eyes on his cousin Rachel, he was willing to go to any length to get her as his wife. He had no currency and no cattle to pay a brideprice, so Jacob volunteered his labor—seven years of it—to Laban in exchange for his younger daughter. Wedding time rolled around, there was a big party, lots to eat and drink, and before the bridegroom knew it, he was waking up next to Leah, the lovely Rachel’s decidedly homely older sister. Laban had swindled the swindler. Apparently the habit ran in the family.
OK, Laban would go ahead and let him marry Rachel the next week (provided he worked another seven years for this “concession”). But then the real fun began: the inter-sisterly rivalry for Jacob’s affection. Rachel was the woman Jacob loved, but she was the second wife, officially the lesser in the seniority system. She also wasn’t having any children, a function imperative to a woman’s standing in the family in that ancient patriarchal culture, while her sister was producing son after son. Leah was desperate for her husband’s attention, while Rachel became increasingly desperate for a child, berating Jacob for her infertility. While Leah gave credit to YHWH for her sons, from which we can infer she had acquired Jacob’s faith, if not his love, Rachel began to resort to cruder means in her quest for conception.
First, she pressed her maidservant on her husband. Hey, it had worked for her grandmother-in-law (Sarai/Sarah, wife of Abram/Abraham). Or not. Frequently, we imitate our ancestors’ practices without bothering to pay attention to the results. Apparently the little vignette about Hagar, Ishmael, and the rest of the resulting chaos that was the attempt to generate a child of promise apart from God’s plan hadn’t percolated. So Rachel’s maidservant had two sons, and Rachel named them in such a way that indicated her childbearing rivalry with her sister was the forefront of her thoughts. Leah retaliated with her own maidservant, who also produced two sons. Rachel became more anxious. Clearly the maidservant route wasn’t working—her sister’s could match her baby for baby.
So she tried folk medicine, the consumption and application of various herbs to encourage fertility. When Leah’s oldest little boy found mandrakes and brought the plants to his mother, Rachel was willing to bargain for this homeopathic plant, which even in John Donne’s time was well-known for its alleged sexual properties (remember the phrase from his song about the impossibility of female honesty: “get with child a mandrake root”). In return for Reuben’s mandrakes, Leah got a rare night with their husband (clearly, he spent most of his time with Rachel, children or no). Maybe the mandrake would enable Rachel to get pregnant when Jacob returned to her bed. But no. Instead, Leah conceived again on her "purchased" night, and had a fifth son. Not until after her sister had produced a sixth son, and then a daughter, did Rachel finally have the baby she’d tried so hard for. But even in this moment of fulfillment, she was not satisfied: the name she gave to the baby meant “Another” (Joseph), as she announced (in the only time she is recorded to mention the name YHWH, instead of the more generic “God”) “May the LORD add to me another son” (30:24).
Rachel’s final effort to have another male child was caught up in the occult. Leah’s theology may have been sketchy, what with her attribution of God’s approval to her maidservant-shopping when she was subsequently able to have a fifth son [When she gives birth to Issachar—whose name resembles the Hebrew word for “reward”—she said “God has rewarded me for giving my maidservant to my husband” (30:18)], but it’s not coupled with obeisance to idols. Rachel’s pivotal act, however, on the family’s abrupt departure from their father’s home, was to steal Laban’s household gods. Idols worldwide from this period and for thousands of years thereafter tended to have exaggerated sexual features. Frequently, they were supposed to represent fertility, and impart this virtue to the worshiper. Curvy little wooden and clay figures, with big butts and bosoms, were Rachel’s last hope for a second son. She stuffed them into her saddlebags and sat on them, feigning menstruation, when her irate parent came storming into her husband’s camp, demanding the return of his property.
Laban didn’t get his gods back. YHWH thwarted his selfish intentions towards Jacob’s wives, children and property, too. The household gods were eventually buried under a tree before Israel’s whole family went to worship the LORD at Bethel (35:4). Ironically, Rachel was not ultimately fulfilled by having a second son—his birth, immediately following the visit to Bethel, killed her, and as she lay dying she named him “son of my trouble”. She could have spared herself the effort—the messing with maidservants, medicines and magic—and been much happier during her life. And in her death, too—Jacob eventually decided to be buried next to Leah, implying that the lonely woman at last won the rivalry for their husband’s love.
