Barren Women/0

Barren Women

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Introduction

In six cases the Tanakh tells us of women who had trouble having children, and then miraculously give birth to a son. These six stories include:

• Avraham and Sarah's birth of Yitzchak (Bereshit 17-21)
• Yitzchak and Rivkah's birth of Esav and Yaakov (Bereshit 25)
• Yaakov and Rachel's birth of Yosef (Bereshit 29-30)
• Manoach and his Wife's birth of Shimshon (Shofetim 13)
• Elkanah and Channah's birth of Shemuel (Shemuel I 1)
• The Shunamit's son (Melakhim II 4)

The similarities between some of these stories were already noted by Chazal, who state that Sarah, Rachel, Rivkah, Channah, and the Shunamit all gave birth on Rosh HaShannah.¹ These stories all have parallels to each other, although not all of these are found in all of the stories.

Content Parallels

• Old husbands – Avraham (Bereshit 18:12), Yaakov (Bereshit 37:3), and the Shunamit's husband (Melakhim II 4:14) are all described as old.² In the cases of Avraham and the Shunamit's husband the adjective is used to explain why they are childless. Yaakov, on the other hand, is simply described as being old at the birth of his son.
• Loving husbands – Yitzchak (Bereshit 24:67), Yaakov (Bereshit 29:18,20,30), and Elkanah are all said explicitly to have loved their barren wife (Shemuel I 1:5).  By Yaakov and Elkanah, this serves to highlight their love for one wife over another.³
• Replacement maid – Both Sarah (Bereshit 16) and Rachel (Bereshit 30:1-8), despairing of giving birth, offer their maid to their husband as a wife ("וַתִּתֵּן... לְאִשָּׁה"), hoping to use them as a surrogate ("אִבָּנֶה מִמֶּנָּה"). The husband takes the maid as an additional wife, and the maid immediately proceeds to become pregnant and give birth. Interestingly, while the relationship between Sarah and her maid Hagar immediately sours, leaving the son to be named by Hagar, their is no conflict between Rachel and her maid Bilhah, and both of Bilhah's sons are named by Rachel.
• Second wife – Both Rachel and Channah compete with a second, more fertile, wife, as does Sarah, once she gives Hagar to her husband. See Rachel and Channah for more details.
• Prayer – Yitzchak (Bereshit 25:21) prays for Rivkah to give birth, as does Channah (Shemuel I 1:10-11). Rachel may have prayed, as it is mentioned twice that God listened to her (Bereshit 30:6,22), but no actual prayer is mentioned.
• Prophetic promise or blessing of son – Avraham receives two promises that Sarah will have a son, once by God (Bereshit 17:15-22) and once by angels (Bereshit 18:9-15). Manoach's Wife is also promised by an angel to give birth to a son (Shofetim 13:3-5), as well as the Shunamit, who receives the promise from the prophet Elisha (Melakhim II 4:16). Channah does not receive an explicit promise of a son, but Eli the priest blesses her that God will fulfill her request, which was for a son (Shemuel I 1:17). Rivka does not receive a promise prior to becoming pregnant, but does receive divine guidance relating to her pregnancy (Bereshit 25:22-23).
• Promise of son's later importance – In three cases a divine promise is made regarding the child's future: Avraham is promised that Yitzchak will inherit his covenant (Bereshit 17:19), Rivkah is promised that her twin sons will each become a nation (Bereshit 25:23), and Manoach's Wife is promised that Shimshon will begin to save Israel from the Pelishtim (Shofetim 13:5).
• Divine intervention – Four of the women receive explicit divine aid before they conceive: By Sarah we are told "וַי"י פָּקַד" (Bereshit 21:1), by Rivkah we are told "וַיֵּעָתֶר לוֹ י"י" (Bereshit 25:21), by Rachel we are told "וַיִּזְכֹּר אֱלֹהִים" (Bereshit 30:22), and by Channah we are told "וַיִּזְכְּרֶהָ י"י" (Shemuel I 1:19).
• Name calling – In all of the cases, besides the Shunamit,⁴ the verses tell how the father or mother gave the son a name. In Sarah's case, Avraham names the son Yitzchak (Bereshit 21:3), although this name was preordained by God (Bereshit 17:19), and Sarah relates the name to her laughter (Bereshit 21:6, and cf. Bereshit 17:17, 18:12-13,15). By Rivkah, both parents name the first son Esav, while Yitzchak names the second son Yaakov (Bereshit 25:25-26), and the narrator seems to give an explanation for the names. Rachel names her son Yosef, explicitly connecting the name to her desire for children (Bereshit 30:23-24), as does Channah, when she names her son Shemuel (Shemuel I 1:20). Manoach's Wife names her son Shimshon, but no explanation is given (Shofetim 13:24).
• Favorite son – In four of the cases, there are clear signs that the parents favor the son more than his other siblings⁵: Yitzchak is the only son of Avraham who receives an inheritance (Bereshit 25:5-6), Yaakov is explicitly loved more by Rivkah (Bereshit 25:28), Yosef receives a coat as a sign of his father's favor (Bereshit 37:3-4), and Shemuel also receives coats from his mother (Shemuel I 2:19).

Literary Allusions

• "לַמּוֹעֵד... כָּעֵת חַיָּה" and "לַמּוֹעֵד אֲשֶׁר דִּבֶּר" – Both Avraham (Bereshit 18:14)⁶ and the Shunamit (Melakhim II 4:16) are promised that they will have a son "לַמּוֹעֵד... כָּעֵת חַיָּה".‎ Following this, it is recorded that Sarah gave birth at the date God promised Avraham (Bereshit 21:2), just as the Shunamit gave birth on the date promised by Elisha (Melakhim II 4:17), and in both cases the verse uses the wording "לַמּוֹעֵד אֲשֶׁר דִּבֶּר".‎⁷
• Replacement maid – The language used by Sarah and Rachel, when offering their maid to their husband, is extremely similar. Sarah says "הִנֵּה נָא עֲצָרַנִי י"י מִלֶּדֶת בֹּא נָא אֶל שִׁפְחָתִי אוּלַי אִבָּנֶה מִמֶּנָּה" (Bereshit 16:2), while Rachel says "הִנֵּה אֲמָתִי בִלְהָה בֹּא אֵלֶיהָ וְתֵלֵד עַל בִּרְכַּי וְאִבָּנֶה גַם אָנֹכִי מִמֶּנָּה" (Bereshit 30:3). The description of their actions also uses similar terms: "וַתִּתֵּן אֹתָהּ לְאַבְרָם אִישָׁהּ לוֹ לְאִשָּׁה. וַיָּבֹא אֶל הָגָר וַתַּהַר... וַתֵּלֶד הָגָר לְאַבְרָם בֵּן" (Bereshit 16:3-4,15) and "וַתִּתֶּן לוֹ אֶת בִּלְהָה שִׁפְחָתָהּ לְאִשָּׁה וַיָּבֹא אֵלֶיהָ יַעֲקֹב. וַתַּהַר בִּלְהָה וַתֵּלֶד לְיַעֲקֹב בֵּן." (Bereshit 30:4-5).

Analysis

• Degree of similarity – 
• Distinctive phrases –
• כָּעֵת חַיָּה – The phrase "כָּעֵת חַיָּה" is only found by Sarah and the Shunamit.
• אִבָּנֶה מִמֶּנָּה – The phrases "אִבָּנֶה מִמֶּנָּה" or "וְאִבָּנֶה גַם אָנֹכִי מִמֶּנָּה" are only found by Sarah and Rachel.

Points of Contrast

• Description of barrenness – The barrenness of the women is described using differing terminology. Sarah (Bereshit 11:30), Rivkah (Bereshit 25:21), Rachel (Bereshit 29:21), and Manoach's Wife (Shofetim 13:2) are described as barren ("עֲקָרָה"). Sarah (Bereshit 11:30), Channah (Shemuel I 1:2), and the Shunamit (Melakhim II 4:14) are described as not having children. Sarah (Bereshit 16:1), Rachel (Bereshit 30:1), and Manoach's Wife (Shofetim 13:2) are also described as not having given birth ("לֹא יָלְדָה"), while Channah (Shemuel I 1:5,6) is described as having a closed womb ("סָגַר רַחְמָהּ").

Conclusions

¹ Bavli Rosh HaShanah 10b-11b states that Sarah, Rachel, and Channah all gave birth on Rosh HaShannah. Tanchuma Vayera 17 has a slightly different list, including Sarah, Rivkah, Rachel, and Leah. Zohar Beshalach assumes that Rosh HaShannah is the regular day when barren women give birth, adding the Shunamit to the list.

² Avraham was one hundred years old at the birth of Yitzchak and Yaakov was apparently 91 years old when Yosef was born. No explicit age is given for the Shunamit's husband, beyond his being "זָקֵן". Yitzchak was only sixty when Rivka gave birth, and no ages are given for Manoach or Elkanah.

³ It is explicit in the text that Yaakov prefers Rachel to Leah,  "וַיֶּאֱהַב גַּם אֶת רָחֵל מִלֵּאָה".  By Elkanah, the preference for Channah over Peninah is only alluded to, as he gives Channah an extra portion, "וּלְחַנָּה יִתֵּן מָנָה אַחַת אַפָּיִם כִּי אֶת חַנָּה אָהֵב".

⁴ This exception may be related to the fact that the Shunamit's son is also the only child who does not become an important historical figure. However, the Zohar (Beshalach 1 and elsewhere) identifies the Shunamit's son with the prophet Chavakuk, thus giving the son both a name and a later purpose.

⁵ Shimshon's siblings are not mentioned until his death, when his brothers carry him home and bury him (Shofetim 16:31). No mention at all is made of any siblings of the Shunamit's son.

⁶ This promise is given three times to Avraham, the first time (17:21) saying only "לַמּוֹעֵד הַזֶּה", and the second time (18:10) saying only "כָּעֵת חַיָּה". Only in the third repetition (18:14) are both phrases found together.

⁷ In the Shunamit's case, it actually says "לַמּוֹעֵד הַזֶּה כָּעֵת חַיָּה אֲשֶׁר דִּבֶּר אֵלֶיהָ אֱלִישָׁע", making it an exact duplication of the language used in the promise.