Rachel, wife of Rabbi Akiva

In rabbinic literature, women are exempt from Torah study. The Talmud states that women gain the merit of Torah study by encouraging their husbands and sons to go learn: Rav said to Rabbi Hiyyah: Whereby do women gain this merit [of Torah study]? By taking their sons go to the synagogue to learn and waiting for their husbands to return from the beit midrash where they had been studying Torah (Berakhot 17a). Rachel is considered a prime example of a wife who encourages her husband to pursue Torah study and is willing to make personal sacrifices to achieve that goal. ==Sources==

Rachel's name does not appear in the Talmud, which refers to her as the daughter of ben (the son of) Kalba Savu'a. Akiva was a "shepherd" and Rachel was his "sheep". ==Early life and marriage==

Rachel was the daughter of ben Kalba Savu'a, one of the three richest men living in Jerusalem prior to the destruction of the Second Temple. ''kalba savu'a'' literally means "satiated dog"; it was a tribute to his generosity, for anyone who came to his doorstep as hungry as a dog left with a full belly. His only child, Rachel, was a modest, accomplished young woman who could have had her pick of any young, wealthy Torah scholar. However, she set her eye on Akiva, one of her father's shepherds, who was uneducated. According to the narrative in Nedarim 50a, they married in secret. When Rachel's father found out that she was engaged to an uneducated man, he was furious. He threw her out of his house and swore she would not receive anything from him. The Talmud goes on to state that Elijah the prophet appeared at their door in the form of a pauper and begged them for some straw to make his wife comfortable after giving birth. When Akiva and his wife saw that there were people even poorer than they, Rachel said to him, "Go, and become a scholar". ==Twenty-four-year separation==

After receiving a basic education, Akiva left their home to study Torah at an academy under Rabbi Eliezer and Rabbi Yehoshua. Rachel moved in with Akiva's mother and worked to support herself and her husband; she sent half her wages to Akiva. Twelve years later Akiva returned from the academy, accompanied by 12,000 disciples. As he entered their town, he overheard an old man chiding his wife, "How long will you be like a widow (waiting for him)?" and her response: "If he would listen to me, he would spend [in Torah study] another twelve years". Meaning: "My Torah and your Torah came to us only in her merit". Hearing that a great man had come to town, ben Kalba Savu'a also came out to meet him, hoping he would help him annul his vow to disown his daughter and her husband. Akiva asked him, "Would you have made your vow if you had known that he would become a great scholar?" ben Kalba Savu'a replied, "Had I known that he would learn even one chapter or one single halakha, [I would not have made the vow]". Akiva said to him, "I am that man". ben Kalba Savu'a fell at Akiva's feet and gave him half his wealth. The Talmud states that Akiva became fabulously wealthy from his father-in-law and from five other sources. He fulfilled the promise he had made to Rachel when they were poor and had a special diadem made for her called a "Jerusalem of Gold" which depicted the city of Jerusalem. According to the Jerusalem Talmud, the wife of Rabban Gamliel was jealous of Rachel's diadem and complained to her husband. He responded, "Would you have done for me what Rabbi Akiva's wife did for him? Rabbi Akiva's wife sold the braids of her hair so that he could study Torah, and she earned that ornament". ==Children==

Rachel and Akiva had one daughter and two sons. Their daughter was married to Ben Azzai, a 2nd-century Tanna. The Talmud (Moed Katan 21B) tells a story of Rabbi Akiva's two sons who died on the same day. ==Tomb of Rachel==

over the tomb of Rachel, wife of Rabbi Akiva, in Tiberias Rachel's date of death is unknown. Her Yom Hillula (annual commemoration of death) has been arbitrarily set on the third day of Passover. The rectangular-shaped tomb was in a state of neglect for many years until Rabbi Refael Cohen, a Tiberas kashrut inspector, "rediscovered" it in 1993 in a disused Muslim cemetery and convinced a London donor to refurbish it. Muslim religious leaders claimed the site was originally a shrine to Lady Sakina (d. 745 in Medina), a relative of Muhammad. However, the placement of twelve windows in the ohel (structure over the tomb) – a typically Jewish architectural feature symbolizing the twelve tribes – indicates it was originally built by Jews and later used by Muslims. The Muslim authorities brought up the appropriation of the tomb in the Knesset, but did not pursue a court case, so "the change of identity is now a fact". As part of the refurbishment, separate spaces were created around Rachel's grave for men and women who come to pray and light candles. Bottled water from "Rachel's well", amulets, and souvenirs are sold at the site. Rachel's tomb has become a shrine for both men and women pilgrims. Levine notes that Rachel is "[t]he emblem of saintly womanhood for traditional Judaism", as her "martyrdom consisted of waiting for him in poverty and chastity for twenty-four years while he was off studying in the Yeshiva". Smith speculates that the themes of "self-sacrifice" and "silent suffering" in Rachel's life bring "solace" to female pilgrims who can better connect with a female saint than a male one. ==In popular culture==

In 2008 a "Jerusalem of Gold" postage stamp was issued in Israel depicting Rachel wearing the diadem and reprinting the words of Akiva from the Talmud, promising to buy it for her. ==References==