Study of Rebecca, Ivan Tišov, 1894 (adapted). Wikimedia
Rebecca: A Woman of Agency
Rebecca’s confidence and assertiveness are an example of the difference between the dictates of common law, which rendered women entirely subject to the decisions of their fathers and/or husbands, and the multifaceted realities of women’s lived experiences in ancient Israel.
Published: November 6, 2023
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Last Updated: September 7, 2026
This essay is based on a talk given in memory of Rivka Matitya. Rivka exemplified many of the traits of the biblical Rebecca. Her remarkable strength of character, unwavering vision, and unending commitment to her family and their future continue to leave a lasting impact on all who had the privilege of knowing her.
For a discussion of Rebecca’s assertive character in reception history, see Malka Z. Simkovich, “Rebecca’s Character,” TheTorah (2017).
The involvement of Betuel is unique to this verse, elsewhere it is her mother, Laban, or brothers in general who speak. Both traditional and contemporary commentators grapple with this problem, but it is not important for our purposes here. Editor’s note: For some discussion, see Zev Farber, “Who Was Rebecca’s Father?” TheTorah (2017); Zev Farber and Daniel M. Zucker, “Rebecca Ran to Her Mother’s Household - Where Was Her Father?” TheTorah (2017).
While tradition identifies this servant as Eliezer, designated in Gen 15:2 as the man in charge of Abraham’s household, he is never explicitly named in this passage.
The general phrasing of the inquiry suggests that Rebecca is being asked about her willingness, not just the timing of her departure. The underlying message in the question might be that if Rebecca declines, Laban and Betuel will require additional time for her to become agreeable.
This legal compendium is composed of a series of clauses inscribed on a remarkably well-preserved clay tablet unearthed near a gate (a traditional location of judicial proceedings) during excavations in the city of Aššur. See Marten Stol, Women in the Ancient Near East, transl. Helen and Mervyn Richardson (Berlin: Walter de Gruyter, 2016), 676.
A prostitute who dares to veil herself suffers corporal punishment and a fine; a concubine must be unveiled unless she is accompanying her mistress, in which case she must then veil herself.
Transl. Martha T. Roth, ibid., 677.
See §40 of the same collection.
Although it is never explicitly mentioned whether Rebecca conveys this prophecy to Isaac, this ambiguity leaves room for the possibility that Isaac knew of this message and acted in accordance with his interpretation of it when displaying a clear preference for Esau.
