Rachel's Stealing of the Terafim/2
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Rachel's Stealing of the Terafim
Exegetical Approaches
Survival
Rachel stole the terafim so that her father could not use them to divine the whereabouts of the family when they fled.
Sources:Tanchuma #1, Pirkei DeRabbi Eliezer #1, Rashbam, Ibn Ezra, Radak, Ramban,1 Ralbag #2, Abarbanel
What are terafim? According to these commentators the terafim were objects used for divination.2 As evidence, Rashbam points to Zekharyah 10:2 which mentions "terafim speaking" and links them with magicians ("הַקּוֹסְמִים"),3 and to Hoshea 3:4, which pairs them with the "אֵפוֹד", another item associated with prophecy and fortune-telling.4 Bereshit 30:27 might provide further support for this reading since, there, Lavan says of himself that he uses "ניחוש".5 On the other hand, if the terafim were impure magical items, it is not clear why they should have been present in the home of Michal and David.
Etymology of the word – Tanchuma asserts that they are called "תְּרָפִים" because they are a "מַעֲשֵׂה תֹרֶף", an object of impurity. Ramban, in contrast, suggests that the term comes from the fact that their words are like a weak prophecy (נבואה רפה) and not very reliable.
"לָמָּה גָנַבְתָּ אֶת אֱלֹהָי" – If the terafim were magical objects, it is not clear why Lavan refers to them as gods. Ramban asserts that many people would turn their terafim into gods, much the way the Israelites strayed after the "אֵפוֹד" set up by Gideon.6 Thus, too, Lavan might have considered and referred to the terafim as gods,7 even if they were not originally intended as such. Radak similarly suggests that Lavan referred to the objects as gods because he trusted in them as one would in the word of God.
"וַיִּרְדֹּף אַחֲרָיו" – Considering that Lavan seemed to have no difficulty finding the family even without the use of his terafim, it is questionable how Rachel could really have thought that stealing them would suffice to prevent discovery of the escape.8
Why hold onto them? It is not clear why Rachel did not destroy the objects immediately. That would have seemed to be the best way to ensure that they could no longer reveal any secrets.
Belief in magic and divination – This position assumes that Rachel believed in the powers of impure objects (though she never used them herself). Moreover, most of these sources themselves assert that the terafim really did have the ability to speak, reveal secrets, or tell the future, albeit often incorrectly. Ralbag and Abarbanel, in contrast, assert that the magician using the terafim merely imagined it talking,9 while Ibn Ezra assumes that Lavan's divination was related to his astronomical abilities.10
Sitting on the terafim – According to Tosafot, Rachel sat upon the terafim with force to prevent their crying out and telling Lavan where they were. Alternatively, she embarrassed them into silence for they would never reveal that they were so degraded to be sat upon. Ralbag and Ibn Ezra would more simply suggest that this was just a good way of hiding them from her father.
Family dynamics – This position is consistent with the chapter's earlier description of the family dynamics,
The "אֱלֹהֵי הַנֵּכָר" buried by Yaakov – According to this position, the foreign gods which Yaakov buries upon leaving Shekhem do not include the terafim and have no connection to Rachel's actions at all. They were objects taken when the brothers looted Shekhem and never worshiped by Yaakov's family..
Evaluation of Rachel's actions – This approach might view Rachel's intentions as meritorious as she was attempting to protect her family. Radak, though, suggests that she should nonetheless not have stolen from her father.
Religiosity of the forefathers – This position views the forefathers as righteous believers in Hashem, and assumes that Rachel would never have taken impure objects for her own use.
Religious Motivations
Rachels' taking of the terafim related to their ritual role.
Preventative
Rachel took the terafim so that her father would no longer worship them.
What are terafim? These commentators assume that the terafim were idols, worshiped by Lavan. This is supported by the fact that Lavan refers to them as such, asking "לָמָּה גָנַבְתָּ אֶת אֱלֹהָי". In Shofetim 18 the word terafim is connected to the phrase "פֶסֶל וּמַסֵּכָה" further suggesting that terafim might be some form of idol. According to this understanding, however, it is not clear why idolatrous terafim would be present in the house of David and Michal in Shemuel I 19.11
Why are they called terafim? The narrative voice consistently refers to the idols as terafim while Lavan and Yaakov refer to them as "gods". This suggests that the word terafim might be the Torah's derisive term for worthless figurines.
Why hold onto them? Ibn Ezra12 questions why Rachel would not have buried or destroyed the terafim if they were idols and she did not want her father to worship them. Toledot Yitzchak responds that she feared that she would be seen, and was waiting for an opportunity to do so in secret.13
Would this convince Lavan? Abarbanel questions why Rachel's taking of one set of idols would prevent Lavan from simply making replacements and continuing to worship. R. Chananel suggests that Rachel was trying to convince her father of the worthlessness of idols; if they can be stolen they must have no power.14
Sitting on the terafim – N. Sarna suggests that Rachel's sitting on the idols when menstruating reflects her scorning of the objects and her intentional defilement of what her father viewed as sacred.15
The "אֱלֹהֵי הַנֵּכָר" buried by Yaakov – According to this approach, the terafim are not included among the foreign gods collected by Yaakov. According to Ralbag, those belonged to the captive women taken from Shekhem. Presumably, by then Rachel had an opportunity to destroy the terafim on her own.
Evaluation of Rachel's actions – This approach views Rachel very positively. She not only has no idolatrous inclinations herself, but even tries to convert her father to monotheism.16
"עִם אֲשֶׁר תִּמְצָא אֶת אֱלֹהֶיךָ לֹא יִחְיֶה" and Rachel's early death – Bereshit Rabbah connects Rachel's premature death with Yaakov's curse. Theologically, though, this is difficult as Rachel's actions did not deserve a punishment.17
Religiosity of the forefathers – This position assumes that the forefathers/mothers were religious monotheists, and proactive in getting others to believe in Hashem exclusively.
Personal Use
Rachel wanted the terafim for her own personal use.
What are terafim?
- Objects of divination – According to R"Y Bekhor Shor and Shadal they were magical objects used to foretell the future, while according to Hoil Moshe they were believed to have powers to bless barren women with children.18
- Idols – According to Josephus, in contrast, they were household gods.
Why did Rachel want them?
- Children – Hoil Moshe asserts that Rachel wanted more children,19 and hoped that the terafim would help.20 He suggests that the barren Michal21 had terafim in her house for the same reason.
- Belief in divination – Shadal asserts that Rachel wanted the terafim because she believed in their divining abilities even though she did not worship idolatry.
- Worship – Josephus instead posits that Rachel thought that the idols might protect her, and via them she could obtain pardon from her father if they were pursued. Later in his work, Josephus relates how even in his own time, it was a custom for people to take their household idols when emigrating.22 According to this, it is possible that Rachel had learned idolatrous worship from her father and had not yet totally forsaken it.23
"וַתִּגְנֹב רָחֵל" – The language of "stealing" supports the idea that Rachel had taken the idols for her own personal use and not to save others or convert her father.
"לָמָּה גָנַבְתָּ אֶת אֱלֹהָי" – These commentators differ in their understanding of why the terafim are called gods by Lavan:
- Perspective of character – R. Yosef Bekhor Shor posits that in Rachel's eyes the terafim were simply objects of divination but in Lavan's eyes they were actually gods. Thus, when Lavan speaks he calls them "gods" but when the text speaks from Rachel's perspective, it writes "terafim".
- Two terms for the same item – According to Josephus, in contrast, even Rachel viewed them as gods and would agree with her father's formulation. The narrative voice, though, perhaps chooses to use a more derogatory term when speaking of them. Alternatively, terafim are not a negative term but simply a specific type of idol (household gods). When Lavan talks, though, he chooses instead to highlight the main point of his accusation - how dare you steal my gods!
Why hold onto them? According to this approach it is clear why Rachel does not get rid of the idols, as the whole purpose in taking them was for their use.
Sitting on the terafim – Rachel's sitting on the terafim is somewhat difficult for this position. If Rachel really revered these items as gods or god-like, how could she denigrate them by sitting on them?
The "אֱלֹהֵי הַנֵּכָר" buried by Yaakov – According to Jubilees 31, Josephus, and Seikhel Tov, Rachel's terafim were among the foreign gods buried by Yaakov outside of Shekhem. Though the commentators do not suggest this, it is possible that the other idols were also taken by Yaakov's family not just for their gold, but to worship.
Yaakov's oath in Beit El – When Yaakov first left for Canaan, he took an oath that if Hashem watched over him and brought him home safely, then, "וְהָיָה י"י לִי לֵאלֹהִים" (Hashem will be for me a God). Josephus might suggest that it was only upon his safe return to Canaan, that Yaakov fully accepted Hashem to the exclusion of other gods. Thus, it is only when he goes to fulfill his vow at Beit El that he cleanses his family of idolatry. Until then, perhaps, Rachel and other members of the family had worshiped other gods as well.
"עִם אֲשֶׁר תִּמְצָא אֶת אֱלֹהֶיךָ לֹא יִחְיֶה" and Rachel's early death – If Rachel really took the idols for her own use, and especially if she worshiped them as idols, it is easy to posit a connection between Yaakov's curse and Rachel's demise. Soon after they are "found" in Shekhem, she dies in childbirth.
Repentance? Y. Rock24 suggests that on her deathbed Rachel realized that she was being punished for taking and believing in the terafim25 and confessed via the name she called her son: בֶּן אוֹנִי. He posits that the word "אוֹנִי" is related to "אָוֶן", sin or falsehood. Rachel finally realized that in reality "הַתְּרָפִים דִּבְּרוּ אָוֶן".
Evaluation of Rachel – According to this position Rachel is blameworthy, and perhaps is even punished for her actions, but might have repented at the end of her life.
Religiosity of the forefathers – This approach challenges the assumption that all of our ancestors were pure monotheistic believers and raises the possibility that some of them might have needed to journey to that point.
Economic Advantage
The terafim testified to Yaakov's rights to Lavan's inheritance.
Sources:Modern scholars
