Laban had given his maidservant Zilpah to his daughter Leah as her maid.—

Laban had given his maidservant Bilhah to his daughter Rachel as her maid.—

(24) And Laban gave to him Zilpha his daughter, whom his concubine had borne to him, and he delivered her to Leah his daughter to be her handmaid.

And Laban gave to Rahel his daughter Bilhah, whom his concubine bare him, and he delivered her unto her to be her handmaid.

If you ill-treat my daughters or take other wives besides my daughters—though no one else be about, remember, it is God who will be witness between you and me.”

בנתי....בנתי The word is written twice, referring once to Leah and Rachel and the second time to the handmaids, because Bilhah and Zilpah were also his daughters from a concubine (Genesis Rabbah 74:13).

When Rachel saw that she had borne Jacob no children, she became envious of her sister; and Rachel said to Jacob, “Give me children, or I shall die.”

She said, “Here is my maid Bilhah. Consort with her, that she may bear on my knees and that through her I too may have children.”

So she gave him her maid Bilhah as concubine, and Jacob cohabited with her.

When Leah saw that she had stopped bearing children, she took her maid Zilpah and gave her to Jacob as concubine.

While Israel stayed in that land, Reuben went and lay with Bilhah, his father’s concubine; and Israel found out. Now the sons of Jacob were twelve in number.

Honor your father and your mother, that you may long endure on the land that your God יהוה is assigning to you.

On the day that Moses finished setting up the Tabernacle, he anointed and consecrated it and all its furnishings, as well as the altar and its utensils. When he had anointed and consecrated them,

the chieftains of Israel, the heads of ancestral houses, namely, the chieftains of the tribes, those who were in charge of enrollment, drew near

and brought their offering before יהוה: six draught carts and twelve oxen, a cart for every two chieftains and an ox for each one. When they had brought them before the Tabernacle,

You are beautiful, my darling, as Tirzah,
Comely as Jerusalem,
Awesome as bannered hosts.^-a

Another matter, “you are fair, my love, like Tirtza,” when you wish [at rotza]. When you wish, you need not seek to learn from anyone. Who said to them to bring wagons and cattle to bear the Tabernacle? Was it not of their own accord that they brought them? That is what is written: “They brought their offering before the Lord: six covered wagons [and twelve oxen, a wagon for every two princes and an ox for each; they brought them before the Tabernacle]” (Numbers 7:3), corresponding to the six firmaments. But are they not seven? Rabbi Avun said: Where the king rests under his canopy [is not counted among the rest]. Six corresponding to six earths: Eretz, arka, adama, gei, tziya, neshiya, tevel; and it is written: “He will judge the world [tevel] with righteousness” (Psalms 98:9). Six corresponding to the six orders of Mishna; six corresponding to the six days of Creation; six corresponding to the six matriarchs: Sarah, Rebecca, Rachel, Leah, Zilpa, and Bilha.
...

In those days, when King Ahasuerus occupied the royal throne in the fortress Shushan,

“On his royal throne” – Rabbi Kohen in the name of Rabbi Azarya: “On his royal throne [kisse malkhuto],” malkhuto is written [without the vav]. He sought to sit on Solomon’s throne but they did not allow him to do so. They said to him: Any king who is not ruler of the world may not sit on it. He arose and made a throne of his own, in his image. That is what is written: “On his royal throne [kisse malkhuto],” malkhuto is written [without the vav].
What throne was it? “The king [Solomon] made a great throne of ivory” (I Kings 10:18; II Chronicles 9:17). Rabbi Aḥa said: But isn’t it written: “Ahab had seventy sons in Samaria” (II Kings 10:1). Rabbi Hoshaya said: Just as he had seventy sons in Samaria, so he had seventy sons in Yizre’el. Each and every one had two palaces, one for the winter and one for the summer. That is what is written: “I will strike the winter house with the summer house” (Amos 3:15). Rabbi Yuda son of Rabbi Simon said: Four, as it is stated: “And the ivory houses will be demolished” (ibid.). The Rabbis said: Six, as it is stated: “And many houses will be destroyed – the utterance of the Lord” (ibid.). And here it says: “A great throne of ivory”? (I Kings 10:18; II Chronicles 9:17).
Rabbi Hoshaya the Great said: It was made according to the specifications of the chariot of the One who spoke and the world came into existence, the Holy One blessed be He. And so it says: “There were six stairs to the throne” (I Kings 10:19; II Chronicles 9:18) – six stairs corresponding to six heavens. But aren’t there seven? Rabbi Avun said: That where the King resides is separate.
Six [stairs] corresponding to six lands [i.e., types of lands]: Land, Ground, Earth, Valley, Desert, Desolation, and World, and it is written: “He will judge the world in righteousness, He will administer fair judgment to the nations” (Psalms 9:9).
Six corresponding to the six orders of the Mishna: Zera’im – Seeds; Moed – Appointed times; Nashim – Women; Nezikin – Damages; Kodashim – Consecrations; Teharot – Purities.
Six, corresponding to the six days of Creation.
Six corresponding to the six matriarchs: Sarah, Rebecca, Leah, Rachel, Bilha, Zilpa.
Rav Huna said: Six corresponding to the six mitzvot about which the king is cautioned and commanded, as it is written: “He shall not amass wives for himself” (Deuteronomy 17:17); “he shall not amass horses for himself” (Deuteronomy 17:16); “and silver and gold, he shall not amass greatly” (Deuteronomy 17:17); “You shall not distort judgment, you shall not give preference, and you shall not take a bribe” (Deuteronomy 16:19).
When he [Solomon] ascended the first step, the herald would proclaim and say to him: “He shall not amass wives for himself.” On the second, he would proclaim: “He shall not amass horses for himself.” On the third, he would proclaim: “And silver and gold, he shall not amass.” On the fourth, “you shall not distort judgment.” On the fifth, “you shall not give preference.” On the sixth, “you shall not take a bribe.” And so it says [about the throne which was on the sixth step]: “There were arm rests on this side and that side of the place of the seat” (I Kings 10:19). When he came to sit, he [the herald] would say to him: Know before whom you sit, before the He who spoke and the world came into existence.
They said: Once Solomon died, Shishak, king of Egypt, came and took it [the throne] from them. Rabbi Shmuel bar Naḥman said: Shishak is Pharaoh, and why is he called by the name Shishak? Because he came against Israel with enthusiasm [bishkikut] and said: I am taking it in payment for my daughter’s marriage contract. He waged war with Zeraḥ the Kushite and he took it from him. Asa waged war with Zeraḥ the Kushite who fell by his hand and he took it from him. It was taught: Asa and all the kings of Judah sat upon it. When Nebuchadnezzar came up and destroyed Jerusalem, he exiled it to Babylon, and from Babylon to Media, from Media to Greece, and from Greece to Edom [Rome]. Rabbi Eliezer son of Rabbi Yosei said: I saw its fragments in Rome. Nebuchadnezzar sat upon it, Cyrus sat upon it, Aḥashverosh sought to sit upon it but they did not allow him to do so. They said to him: Any king who has not become ruler of the world may not sit on it. He arose and made one of his own like it; that is what is written: “On his royal throne [kisse malkhuto],” malkhuto is written [without the vav].”
“And there was a round top to the throne, at its back” (I Kings 10:19) – Rabbi Aḥa said: Like this round headrest of an armchair. “There were arm rests on this side and that side of the place of the seat” (ibid.). He ascends the first step, and the lion extends its foreleg to him. On the second, the eagle extends its leg to him. “Of the place of the seat,” this is how they greeted him, and at the place of the seat, there was a golden scepter behind it, and a dove was set in its top with a golden crown in its mouth, so that the king would be sitting on the seat with a golden crown [suspended just above him], touching but not touching.

The king also made a large throne of ivory, and he overlaid it with refined gold.

Six steps led up to the throne, and the throne had a back with a rounded top, and arms on either side of the seat. Two lions stood beside the arms,

The king also made a large throne of ivory, overlaid with pure gold.

Six steps led up to the throne; and the throne had a golden footstool attached to it, and arms on either side of the seat. Two lions stood beside the arms,

Another exceptional incident is related: And when his slave, Tavi, died, Rabban Gamliel accepted condolences for his death as one would for a close family member. His students said to him: Have you not taught us, our teacher, that one does not accept condolences for the death of slaves? Rabban Gamliel said to his students: My slave, Tavi, is not like all the rest of the slaves, he was virtuous and it is appropriate to accord him the same respect accorded to a family member.

We learned in our mishna that: When his servant, Tavi, died, Rabban Gamliel accepted condolences for him.

The Sages taught in a baraita: For slaves and maidservants who die, one does not stand in a row of comforters to console the mourners, and one recites neither the blessing of the mourners nor the consolation of the mourners.

An incident is related that when Rabbi Eliezer’s maidservant died, his students entered to console him. When he saw them approaching he went up to the second floor, and they went up after him. He entered the gatehouse [anpilon], and they entered after him. He entered the banquet hall [teraklin], and they entered after him. Having seen them follow him everywhere, he said to them: It seems to me that you would be burned by lukewarm water, meaning that you could take a hint and when I went up to the second floor, you would understand that I did not wish to receive your consolations. Now I see that you are not even burned by boiling hot water. Did I not teach you the following: For slaves and maidservants who die, one does not stand in a row of comforters to console the mourners, and one neither recites the blessing of the mourners nor does he recite the consolation of the mourners, as the relationship between master and slave is not like a familial relationship? Rather, what does one say about them when they die? Just as we say to a person about his ox or donkey which died: May the Omnipresent replenish your loss, so too do we say for one’s slave or maidservant who died: May the Omnipresent replenish your loss, as the connection between a master and his slave is only financial in nature.

It was taught in anotherbaraita: One does not eulogize slaves and maidservants. Rabbi Yosei says: If he was a virtuous servant, one recites over him a eulogy of sorts: Alas, a good and loyal man who enjoyed the fruits of his hard labor. They said to him: If so, what praise have you left for virtuous Jews? A Jewish person would be proud to be eulogized in that manner.

The Sages taught in a baraita: One may only call three people patriarchs, Abraham, Isaac, and Jacob, but not Jacob’s children. And one may only call four people matriarchs, Sarah, Rebecca, Rachel, and Leah.

The Gemara asks: What is the reason for this exclusivity with regard to the Patriarchs? If you say that it is because we do not know whether we descend from Reuben or from Simon, so we cannot accurately say our father Reuben, for example, if so, with regard to the Matriarchs as well, we do not know whether we descend from Rachel or from Leah, and we should not call Rachel and Leah matriarchs either. Instead, the reason the sons of Jacob are not called patriarchs is not for that reason, but because until Jacob they are significant enough to be referred to as patriarchs, but beyond Jacob, they are not significant enough to be referred to as patriarchs.

This serves as an introduction; although older people are often referred to with the honorific: Father so-and-so, it was taught in anotherbaraita: One may not refer to slaves and maidservants as father [abba] so-and-so or mother [imma] so-and-so. But they would call the slaves and maidservants of Rabban Gamliel “father so-and-so” and “mother so-and-so.”

The Gemara asks: Is a story cited in order to contradict the previously stated halakha? The Gemara answers: There is no contradiction; rather, because Rabban Gamliel’s servants were significant, they were addressed with these honorifics.

It is related that when R. Eliezer’s female slave died, his disciples came to comfort him. He entered the courtyard [to avoid them], but they followed him; he went into the house, but they followed him. He said to them, ‘I imagined that you would be scalded with tepid water, but now you are not even scalded with hot water. Have [the Sages] not said: We do not receive condolence for slaves because they are reckoned as animals?’

And when Ṭabi the slave of Rabban Gamaliel died, he received condolence for him. They asked him, ‘Master, have you not taught us that we do not receive condolence for slaves?’ He replied, ‘My slave Ṭabi was unlike all other slaves; he was a worthy man’.

He also permitted Ṭabi to put on the tefillin. They said to him, ‘Master, have you not taught us that slaves are exempt from [the precept of] tefillin?’ He replied, ‘My slave Ṭabi was unlike all other slaves; he was a worthy man’.

We do not call male and female slaves ‘Father So-and-so, Mother So-and-so’. Those of the house of Rabban Gamaliel, however, were called ‘Father Ṭabi’ and ‘Mother Ṭabitha’.

We confine the term ‘our father’ to the three Patriarchs, and the term ‘our mother’ to the four Matriarchs.

(7) When a man sells his daughter as a slave, she shall not be freed as male slaves are.(8) If she proves to be displeasing to her master, who designated her for himself, he must let her be redeemed; he shall not have the right to sell her to outsiders, since he broke faith with her.(9) And if he designated her for his son, he shall deal with her as is the practice with free maidens.(10) If he marries another, he must not withhold from this one her food, her clothing, or her conjugal rights.(11) If he fails her in these three ways, she shall go free, without payment.

(20) When a man strikes his slave, male or female, with a rod, and he dies there and then, he must be avenged.(21) But if he survives a day or two, he is not to be avenged, since he is the other’s property.

(39) If your kinsman under you continues in straits and must give himself over to you, do not subject him to the treatment of a slave.(40) He shall remain with you as a hired or bound laborer; he shall serve with you only until the jubilee year.(41) Then he and his children with him shall be free of your authority; he shall go back to his family and return to his ancestral holding.—(42) For they are My servants, whom I freed from the land of Egypt; they may not give themselves over into servitude.—(43) You shall not rule over him ruthlessly; you shall fear your God.(44) Such male and female slaves as you may have—it is from the nations round about you that you may acquire male and female slaves.(45) You may also buy them from among the children of aliens resident among you, or from their families that are among you, whom they begot in your land. These shall become your property:(46) you may keep them as a possession for your children after you, for them to inherit as property for all time. Such you may treat as slaves. But as for your Israelite kinsmen, no one shall rule ruthlessly over the other.

The verse states: “Of them may you take your bondmen forever” (Leviticus 25:46), i.e., keeping one’s Canaanite slave forever, is optional, this is the statement of Rabbi Yishmael. One is not enjoined against emancipating a Canaanite slave, but one is permitted to keep his Canaanite slaves forever. Rabbi Akiva says: It is mandatory, and it is prohibited for one to free his Canaanite slave.

On the other hand: Woe to the wicked, as not only do they render themselves liable, but they also render their children and children’s children liable until the end of all generations. For example, Canaan had many children who deserved to be ordained as rabbis and instructors of the public due to their great stature in Torah study, like Tavi, the servant of Rabban Gamliel, who was famous for his wisdom; but their father’s liability caused them to remain as slaves.

On the subject of completing a zimmun, Rabbi Yehoshua ben Levi said: Nine Jews and a slave join together to form a zimmun of ten. The Gemara raises an objection: There was an incident involving Rabbi Eliezer, who entered a synagogue and did not find a quorum of ten, and he liberated his slave and he completed the quorum of ten. From this we may infer that if he freed his slave, yes, he may join the quorum of ten, but if he did not free him, no, he may not join the quorum of ten. The Gemara responds: In that case, two were required to complete the quorum; Rabbi Eliezer freed one and fulfilled his obligation with another one, who completed the quorum of ten without being freed.With regard to this incident, the Gemara asks: How did he do that? Didn’t Rav Yehuda say: Anyone who frees his Canaanite slave violates a positive mitzva, as it is stated with regard to Canaanite slaves: “You will keep them as an inheritance for your children after you, to hold as a possession; they will serve as bondsmen for you forever” (Leviticus 25:46)? How, then, could Rabbi Eliezer have freed his slave? The Gemara answers: The case of a mitzva is different. The Gemara asks: It is a mitzva that comes through a transgression, and a mitzva fulfilled in that manner is inherently flawed. The Gemara responds: A mitzva that benefits the many is different, and one may free his slave for that purpose.

It is permissible to work a heathen slave relentlessly. Even though it is lawful, the quality of benevolence and the paths of wisdom demand of a human being to be merciful and striving for justice. One should not press his heavy yoke on his slave and torment him, but should give him to eat and drink of everything. The sages of old were in the habit of sharing with the slave every dish they ate, and they fed the cattle as well as the slaves before they themselves sat down to eat - for behold the text says: "like the eyes of the slaves to the hands of their master; like the eyes of the maidservant to the hand of her mistress - so our eyes are toward Ad-nai our God, awaiting His favor. " (Psalms 123:2) And so a master should not disgrace his servant by hand or by words; the biblical law surrendered them to servitude, but not to disgrace (Niddah 47a). He should not madly scream at his servant, but speak to him gently and listen to his complaints, as it is explained in the good ways of Job, who was able to defend himself with "Did I ever brush aside the case of my servants, man or maid, when they made a complaint against me?" (Job 31:13) and "Did not He who made me in my mother’s belly make him? Did not One form us both in the womb?" (Job 31:15). Cruelty is frequently to be found only among heathen who worship idols. The progeny of our father Abraham, however, the people of Israel upon whom God bestowed the goodness of the Torah, commanding them to keep the laws of goodness, are merciful toward all creatures. So too, in speaking of the divine attributes, which he has commanded us to imitate, the psalmist says: "His mercy is over all his works" (Psalm 145:9). Whoever is merciful will receive mercy, as it is written: "He will be merciful and compassionate to you and multiply you" (Deuteronomy 13:18).

The commandment of work with a Canaanite slave forever: That we have a Canaanite slave work forever, meaning that we should never manumit him; and he should only go free for [suffering the loss of] a tooth or limb, as it appears in Scripture (Exodus 21:26-27) - or from the main limbs that are similar to them, meaning limbs that do not grow back, as the accepted traditional explanation comes about this (Kiddushin 24a) - as it is stated (Leviticus 25:46) "you shall work them forever." And they, may their memory be blessed, said (Gittin 38a), "Rav Yehudah said, 'Anyone who manumits his slave is in violation of a positive commandment, as it says, "you shall work them forever."'" And [any] one from all of the [other] nations who was acquired by a Jew as a slave is called a Canaanite slave. But all slaves are attached with the name, Canaan, because Canaan was cursed to be a slave - he and his progeny - forever. And even though this section in which we were commanded to subjugate them is speaking about Canaanites - as it is written (Leviticus 25:44), "from the peoples that surround you may you purchase a slave or maid-servant," and it is written earlier (Leviticus 25:38), "to give to you the Land of Canaan" - it was known to the Sages, may their memory be blessed, that it was not only Canaan and those in their land that were called Canaanite slaves. As the law is the same for all the rest of the nations - that they have the status of a Canaanite slave in every matter.

Also, if an Israelite has intercourse with a Canaanite slave woman - that is, a woman from the [other] nations who was purchased by an Israelite - behold the offspring from her is a Canaanite slave for all purposes (Yevamot 22a), and even if she is the slave of that Israelite that had intercourse with her. Similarly, [in the case of a free man] from the nations that had intercourse with a Canaanite slave woman of ours, the child is a Canaanite slave - as it it stated (Leviticus 25:45), "that they begot in your land." However [in the case of] one of our slaves that has intercourse with a [free woman] from the nations, the child is not a slave - as a slave has no [paternity]. And so [too,] a resident alien - that is, one that has accepted not to worship idolatry and he is living in our land - who sold himself to an Israelite, behold his status is that of a Canaanite slave. And they, may their memory be blessed, said regarding a Canaanite slave (Yevamot 48b) that his master takes care of him up to twelve months; if he wants to deny and abandon idolatry, get circumcised and immerse for the sake of slavery and accept the commandments that Jewish women are obligated, it is good. But if not, it is forbidden for us to hold him in our homes longer than twelve months. Rather we sell him immediately. And [it is] about those slaves that were circumcised and immersed for the sake of slavery that we were commanded to work them forever.

It is from the roots of the commandment [that] since the people of Israel are the choicest of the human species and they were created to recognize their Creator and to serve in front of Him, it is fitting that they should have slaves to serve them. And if they do not have slaves from the nations, they would nonetheless need to subjugate their brethren, and [those subjugated] would be unable to strive in His service, blessed be He. We were therefore commanded to retain these for our use - after they have been readied and have had idolatry removed from their mouths, lest they be a snare in our homes. And this [is the meaning of] the verse afterwards (Leviticus 25:46), "and as for your brothers, the Children of Israel, a man shall not subjugate his brother." That is to say that with this, you will not need to subjugate your brethren and you will all be prepared for the service of God. And even though the understanding of the verse is to warn not to subjugate a Hebrew slave with oppressive labor, there are seventy face to the verses.

And [it] is practiced in every place and at all times by males and females. Even though women are forbidden to purchase slaves for themselves because of suspicion; if they did purchase them, it is forbidden for them to free them, but they must sell them instead. One who transgressed this and freed his slave not for the sake of a commandment - as we said - has violated this positive commandment.

Moses said to God, “When I come to the Israelites and say to them, ‘The God of your fathers’ [house] has sent me to you,’ and they ask me, ‘What is [God’s] name?’ what shall I say to them?”

And God said to Moses, “Ehyeh-Asher-Ehyeh,” continuing, “Thus shall you say to the Israelites, ‘Ehyeh sent me to you.’”

And God said further to Moses, “Thus shall you speak to the Israelites: יהוה, the God of your fathers’ [house]—the God of Abraham, the God of Isaac, and the God of Jacob—has sent me to you:
This shall be My name forever,
This My appellation for all eternity.

“Go and assemble the elders of Israel and say to them: יהוה, the God of your fathers’ [house]—the God of Abraham, Isaac, and Jacob—has appeared to me and said, ‘I have taken note of you and of what is being done to you in Egypt,

(42) Then will I remember My covenant with Jacob; I will remember also My covenant with Isaac, and also My covenant with Abraham; and I will remember the land.

(8) 8) This tells me only of the patriarchs. Whence do I derive (the same for) the matriarchs? From (the triple) eth, eth, eth, "eth" signifying the matriarchs, viz. (Bereshith 49:31), "There they buried Avraham and ('ve'eth') Sarah his wife." And whence is it derived that a covenant has been made with the land? From "and the land will I remember" (as I remember the covenant with the patriarchs.)

...

בראשית רבה פ״ב:י׳

(י) ותמת רחל ותקבר, בדרך אפרת היא בית לחם מה ראה אבינו יעקב לקבור את רחל בדרך אפרת? אלא, צפה יעקב אבינו, שהגליות עתידות לעבור שם, לפיכך קברה שם, כדי שתהא מבקשת עליהם רחמים. הה"ד (שם): קול ברמה נשמע, נהי בכי תמרורים, רחל מבכה על בניה וגו' כה אמר יהוה מנעי קולך מבכי וגו' ויש תקוה לאחריתך וגו':

Bereishit Rabbah 82:10

"And Rachel died, and was buried in the way to Efrat, this is Beit-Lechem" What did Yaakov see that he buried Rachel in the way to Efrat? He had a prophetic vision that the exiles would in the future pass through there, therefore he buried her there, so she would ask for mercy for them - so it is written "A voice is heard in Ramah, lamentation, and bitter weeping, Rachel is weeping for her children ... Thus says Ad-nai: Refrain your voice from weeping... there is hope for your future, etc.

(15) Thus said the LORD:
A cry is heard in Ramah^-e—
Wailing, bitter weeping—
Rachel weeping for her children.
She refuses to be comforted
For her children, who are gone.(16) Thus said the LORD:
Restrain your voice from weeping,
Your eyes from shedding tears;
For there is a reward for your labor
—declares the LORD:
They shall return from the enemy’s land.(17) And there is hope for your future
—declares the LORD:
Your children shall return to their country.

(2)Rachel weeping for her children The Midrash Aggadah states (see Lam. Rabbah Proem 24) that the Patriarchs and the Matriarchs went to appease the Holy One blessed be He concerning the sin of Manasseh who placed an image in the Temple but He was not appeased. Rachel entered and stated before Him “O Lord of the Universe, whose mercy is greater, Your mercy or the mercy of a flesh and blood person? You must admit that Your mercy is greater. Now did I not bring my rival into my house? For all the work that Jacob worked for my father he worked only for me. When I came to enter the nuptial canopy, they brought my sister, and it was not enough that I kept my silence, but I gave her my password. You, too, if Your children have brought Your rival into Your house, keep Your silence for them.” He said to her, “You have defended them well. There is reward for your deed and for your righteousness, that you gave over your password to your sister.”​​​​​​​

(7) God restores the lonely to their homes,
sets free the imprisoned, safe and sound,
while the rebellious must live in a parched land.

Another thing; God restores the lonely to their homes, etc: It was for the sake of Sarah, Rebecca, Rachel, and Leah that the Holy One, Blessed be He, redeemed the Israelites from Egypt. As a reward for Sarah, who seized Hagar and got her into Abraham's bed. As a reward for Rebecca, to whom it was said: "Will you go with this man?" And she said, "I will" [Gen 24:58]. She placed her trust in her Father in heaven. As a reward for Rachel, who seized Bilhah and got her into Jacob's bed. As a reward for Leah, who seized Zilpah and got her into Jacob's bed. And this is why it is said that God restores the lonely to their homes and sets free the imprisoned safe and sound.