Her name is Dinah. In the Bible, her life is only hinted at in a brief and violent detour within the more familiar chapters of the Book of Genesis. In the New York Times bestseller, The Red Tent, Anita Diamant brings this fascinating biblical character to vivid life.
Told in Dinah's voice, the novel reveals the traditions and turmoils of ancient womanhood-the world of the red tent. It begins with the story of Dinah's mothers-Leah, Rachel, Zilpah, and Bilhah-the four wives of Jacob. They love Dinah and give her gifts that sustain her through a hard-working youth, a calling to midwifery, and a new home in a foreign land. Dinah's story reaches out from a remarkable period of early history and creates an intimate connection with the past.
With over 3.3 million copies sold, The Red Tent is a modern classic loved throughout the world, and the basis of the A&E/Lifetime mini-series.
This edition of the book is the deluxe, tall rack mass market paperback.
|Publisher:||St. Martin's Press|
|Product dimensions:||4.10(w) x 7.40(h) x 1.30(d)|
About the Author
ANITA DIAMANT is the bestselling author of the novels The Red Tent, Good Harbor, and The Last Days of Dogtown, as well as the collection of essays, Pitching My Tent. An award-winning journalist whose work has appeared regularly in The Boston Globe Magazine and Parenting, she is the author of six nonfiction guides to contemporary Jewish life. She lives in Massachusetts. Her most recent novels include Day After Night.
Date of Birth:June 27, 1951
Place of Birth:New York, New York
Education:M.A. in English, SUNY, Binghamton, NY, 1975; B.A. in Comparative Literature, Washington Univ., St. Louis, MO, 1973.
Read an Excerpt
THE RED TENT (Chapter 1)
Their stories began with the day that my father appeared. Rachel came running into camp, knees flying, bellowing like a calf separated from its mother. But before anyone could scold her for acting like a wild boy, she launched into a breathless yarn about a stranger at the well, her words spilling out like water into sand.
A wild man without sandals. Matted hair. Dirty face. He kissed her on the mouth, a cousin, son of their aunt, who had watered sheep and goats for her and told off the ruffians at the well.
"What are you babbling?" demanded her father, Laban. "Who is come to the well? Who attends him? How many bags does he carry?"
"He is going to marry me," said Rachel matter-of-factly, once she had caught her breath. "He says I am for him and that he would marry me tomorrow, if he could. He's coming to ask you."
Leah scowled at this announcement. "Marry you?" she said, crossing her arms and throwing back her shoulders. "You won't be marriageable for another year," said the older girl, who, though only a few years older than Rachel, already acted as head woman of her father's small holdings. The fourteen-year-old mistress of Laban's house liked to take a haughty, maternal tone with her sister. "What's all this? And how did he come to kiss you?" This was a terrible breach of customeven if he was a cousin and even though Rachel was young enough to be treated as a child.
Rachel stuck out her lower lip in a pout that would have been childlike only a few hours earlier. Something had happened since she opened her eyes that morning, when the most pressing matter on her mind had been to find the place where Leah hid her honey. Leah, that donkey, would never share it with her, but hoarded it for guests, giving tastes to pathetic little Bilhah and no one else.
All Rachel could think of now was the shaggy stranger whose eyes had met hers with a shock of recognition that had rattled her to the bone.
Rachel knew what Leah meant, but the fact that she had not yet begun to bleed meant nothing to her now. And her cheeks burned.
"What's this?" said Leah, suddenly amused. "She is smitten. Look at her," she said. "Have you ever seen the girl blush before?"
"What did he do to you?" asked Laban, growling like a dog who senses an intruder near his herd. He clenched his fists and beetled his brow and turned his full attention to Rachel, the daughter he had never once hit, the daughter whom he rarely looked at full in the face. She had frightened him from her birtha tearing, violent entry that had killed her mother. When the baby finally emerged, the women were shocked to see that it was such a small onea girl at thatwho had caused so many days of trouble, costing her mother so much blood and finally her life.
Rachel's presence was powerful as the moon, and just as beautiful. Nobody could deny her beauty. Even as a child who worshiped my own mother's face, I knew that Leah's beauty paled before her younger sister's, a knowledge that always made me feel like a traitor. Still, denying it would have been like denying the sun's warmth.
Rachel's beauty was rare and arresting. Her brown hair shaded to bronze, and her skin was golden, honeyed, perfect. In that amber setting, her eyes were surprisingly dark, not merely dark brown but black as polished obsidian or the depth of a well. Although she was small-boned and, even when she was with child, small-breasted, she had muscular hands and a husky voice that seemed to belong to a much larger woman.
I once heard two shepherds arguing over which was Rachel's best feature, a game I, too, had played. For me, the most wonderful detail of Rachel's perfection was her cheeks, which were high and tight on her face, like figs. When I was a baby, I used to reach for them, trying to pluck the fruit that appeared when she smiled. When I realized there was no having them, I licked her instead, hoping for a taste. This made my beautiful aunt laugh, from deep in her belly. She loved me better than all her nephews put togetheror so she said as she wove my hair into the elaborate braids for which my own mother's hands lacked patience or time.
It is almost impossible to exaggerate the dimensions of Rachel's beauty. Even as a baby, she was a jewel upon whatever hip bore her from place to place, an ornament, a rare pleasurethe black-eyed child with golden hair. Her nickname was Tuki, which means "sweetness."
All the women shared in Rachel's care after her mother, Huna, died. Huna was a skilled midwife known for her throaty laugh and much mourned by the women. No one grumbled about tending to Huna's motherless daughter, and even the men, for whom babies held as little fascination as cooking stones, would stoop to run a callused hand across her remarkable cheek. They would rise, smelling their fingers and shaking their heads.
Rachel smelled like water. Really! Wherever my aunt walked, there was the scent of fresh water. It was an impossible smell, green and delightful and in those dusty hills the smell of life and wealth. Indeed, for many years Laban's well was the only reason his family hadn't starved.
There were hopes, early on, that Rachel would be a water witch, one who could find hidden wells and underground streams. She did not fulfill that hope, but somehow the aroma of sweet water clung to her skin and lodged in her robes. Whenever one of the babies went missing, more often than not the little stinker would be found fast asleep on her blankets, sucking his thumb.
No wonder Jacob was enchanted at the well. The other men had grown accustomed to Rachel's looks and even to her startling perfume, but to Jacob she must have seemed an apparition. He looked directly into her eyes and was overcome. When he kissed her, Jacob cried out with a voice of a man who lies with his wife. The sound woke Rachel out of her childhood.
There was barely time to hear Rachel describe their meeting before Jacob himself appeared. He walked up to Laban, and Rachel watched her father take his measure.
Laban noticed his empty hands first, but he also saw that the stranger's tunic and cloak were made of fine stuff, his water skin was well crafted, his knife hilt was carved of polished bone. Jacob stood directly before Laban and, dropping his head, proclaimed himself. "Uncle, I am the son of Rebecca, your sister, the daughter of Nahor and Milcah, as you are their son. My mother has sent me to you, my brother has chased me to you, my father has banished me to you. I will tell you the whole story when I am not so dirty and weary. I seek your hospitality, which is famous in the land."
Rachel opened her mouth to speak, but Leah yanked her sister's arm and shot her a warning glance; not even Rachel's youth would excuse a girl speaking out when men were addressing one another. Rachel kicked at the ground and thought poisonous thoughts about her sister, the bossy old crow, the cross-eyed goat.
Jacob's words about Laban's famous hospitality were a courteous lie, for Laban was anything but pleased by the appearance of this nephew. Not much caused the old man pleasure, and hungry strangers were unwanted surprises. Still, there was nothing to be done; he had to honor the claim of a kinsman, and there was no denying the connection between them. Jacob knew the names and Laban recognized his sister's face on the man standing before him.
"You are welcome," Laban said, without smiling or returning his nephew's salute. As he turned to walk away, Laban pointed his thumb at Leah, assigning her the task of seeing to this nuisance. My mother nodded and turned to face the first grown man who did not look away when confronted by the sight of her eyes.
Leah's vision was perfect. According to one of the more ridiculous fables embroidered around my family's history, she ruined her eyes by crying a river of tears over the prospect of marrying my uncle Esau. If you believe that, you might also be interested in purchasing a magical toad that will make all who look upon you swoon with love.
But my mother's eyes were not weak, or sick, or rheumy. The truth is, her eyes made others weak and most people looked away rather than face themone blue as lapis, the other green as Egyptian grass.
When she was born, the midwife cried out that a witch had been brought forth and should be drowned before she could bring a curse on the family. But my grandmother Adah slapped the stupid woman and cursed her tongue. "Show me my daughter," said Adah, in a voice so loud and proud even the men outside could hear her. Adah named her beloved last-born Leah, which means "mistress," and she wept a prayer that this child would live, for she had buried seven sons and daughters.
There were plenty who remained convinced that the baby was a devil. For some reason, Laban, who was the most superstitious soul you can imagine (spitting and bowing whenever he turned to the left, howling at every lunar eclipse), refused to hear suggestions that Leah be left outside to die in the night air. He swore some mild oath about the femaleness of this child, but apart from that, Laban ignored his daughter and never mentioned her distinction. Then again, the women suspected the old man could not see color at all.
Leah's eyes never faded in coloras some of the women predicted and hopedbut became brighter in their difference and even more pronounced in their strangeness when her lashes failed to grow. Although she blinked like everyone else, the reflex was nearly invisible, so it seemed that Leah never closed her eyes. Even her most loving glance felt a bit like the stare of a snake, and few could stand to look her straight in the eye. Those who could were rewarded with kisses and laughter and bread wet with honey.
Jacob met Leah's eyes straight on, and for this she warmed to him instantly. In fact, Leah had already taken note of Jacob on account of his height. She was half a head taller than most of the men she had ever seen, and she dismissed them all because of it. She knew this was not fair. Surely there were good men among those whose heads reached only to her nose. But the thought of lying with anyone whose legs were shorter and weaker than her own disgusted her. Not that anyone had asked for her. She knew they all called her Lizard and Evil-Eye, and worse.
Her distaste for short men had been confirmed by a dream in which a tall man had whispered to her. She couldn't recall his words, but they had warmed her thighs and woken her. When she saw Jacob, she remembered the dream and her strange eyes widened.
Jacob noticed Leah with favor, too. Although he was still ringing from his encounter with Rachel, he could not ignore the sight of Leah.
She was not only tall but shapely and strong. She was blessed with full, high breasts and muscular calves that showed to good advantage in robes that somehow never stayed closed at the hem. She had forearms like a young man's, but her walk was that of a woman with promising hips.
Leah had dreamed once of a pomegranate split open to reveal eight red seeds. Zilpah said the dream meant she would have eight healthy children, and my mother knew those words to be true the way she knew how to make bread and beer.
Leah's scent was no mystery. She smelled of the yeast she handled daily, brewing and baking. She reeked of bread and comfort, andit seemed to Jacobof sex. He stared at this giantess, and his mouth watered. As far as I know, he never said a word about her eyes.
My aunt Zilpah, Laban's second-born, said that she remembered everything that ever happened to her. She laid claim to memories of her own birth, and even of days in her mother's womb. She swore she could remember her mother's death in the red tent, where she sickened within days after Zilpah arrived in the world, feet first. Leah scoffed at these claims, though not to her sister's face, for Zilpah was the only one who could cause my mother to hold her tongue about anything.
Zilpah's memory of Jacob's arrival is nothing like Rachel's or Leah's, but then Zilpah had little use for men, whom she described as hairy, crude, and half human. Women needed men to make babies and to move heavy objects, but otherwise she didn't understand their purpose, much less appreciate their charms. She loved her sons passionately until they grew beards, but after that could barely bring herself to look at them.
When I was old enough to ask what it was like on the day that my father arrived, she said that the presence of El hovered over him, which is why he was worthy of notice. Zilpah told me that El was the god of thunder, high places, and awful sacrifice. El could demand that a father cut off his soncast him out into the desert, or slaughter him outright. This was a hard, strange god, alien and cold, but, she conceded, a consort powerful enough for the Queen of Heaven, whom she loved in every shape and name.
Zilpah talked about gods and goddesses almost more than she spoke about people. I found this tiresome at times, but she used words in the most wonderful ways, and I loved her stories about Ninhursag, the great mother, and Enlil, the first father. She made up grandiose hymns in which real people met with the deities and together they danced to the sound of flutes and cymbals, singing them in a high, thin voice to the accompaniment of a small clay drum.
From the age of her first blood, Zilpah thought of herself as a kind of priestess, the keeper of the mysteries of the red tent, the daughter of Asherah, the sister-Siduri who counsels women. It was a foolish idea, as only priests served the goddesses of the great city temples, while the priestesses served gods. Besides, Zilpah had none of the oracle's gifts. She lacked the talent for herbs, and could not prophesy or conjure or read goat entrails. Leah's eight-seeded pomegranate was the only dream she ever interpreted correctly.
Zilpah was Laban's daughter by a slave named Mer-Nefat, who had been purchased from an Egyptian trader in the days when Laban still had means. According to Adah, Zilpah's mother was slender, raven-haired, and so quiet it was easy to forget she had the power of speech, a trait her daughter did not inherit.
Zilpah was only a few months younger than Leah, and after Zilpah's mother died, Adah gave them suck together. They were playmates as babies, close and loving friends as children, tending the flocks together, gathering berries, making up songs, laughing. Apart from Adah, they needed no one else in the world.
Zilpah was almost as tall as Leah, but thinner and less robust in the chest and legs. Dark-haired and olive-skinned, Leah and Zilpah resembled their father and shared the family nose, not unlike Jacob'sa regal hawk's beak that seemed to grow longer when they smiled. Leah and Zilpah both talked with their hands, thumb and forefinger pressed together in emphatic ovals. When the sun made them squint, identical lines appeared around the corners of their eyes.
But where Leah's hair was curly, Zilpah's black mane was straight, and she wore it to her waist. It was her best feature, and my aunt hated to cover it. Headdresses caused her head to pound, she said, putting a hand to her cheek with silly drama. Even as a child I was permitted to laugh at her. These headaches were the reason she gave for keeping so much inside the women's tents. She did not join the rest of us to bask in the springtime sun or find the breeze on a hot night. But when the moon was young-slender and shy, barely making herself known in the skyZilpah walked around the camp, swinging her long hair, clapping her hands, offering songs to encourage the moon's return.
When Jacob arrived, Bilhah was a child of eight, and she remembered nothing of the day. "She was probably up in a tree somewhere, sucking on her fingers and counting the clouds," said Leah, repeating the only thing that was remembered of Bilhah's early years.
Bilhah was the family orphan. The last daughter born of Laban's seed, she was the child of a slave named Tefnuta tiny black woman who ran off one night when Bilhah was old enough to know she had been abandoned. "She never got over that hurt," said Zilpah with great gentleness, for Zilpah respected pain.
Bilhah was alone among them. It's not just that she was the youngest and that there were three other sisters to share the work. Bilhah was a sad child and it was easier to leave her alone. She rarely smiled and hardly spoke. Not even my grandmother Adah, who adored little girls and gathered motherless Zilpah to her inner circle and doted upon Rachel, could warm to this strange, lonely bird, who never grew taller than a boy of ten years, and whose skin was the color of dark amber.
Bilhah was not beautiful like Rachel, or capable like Leah, or quick like Zilpah. She was tiny, dark, and silent. Adah was exasperated by her hair, which was springy as moss and refused to obey her hands. Compared to the two other motherless girls, Bilhah was neglected dreadfully.
Left to herself, she climbed trees and seemed to dream. From her perch, she studied the world, the patterns in the sky, the habits of animals and birds. She came to know the flocks as individuals, giving each animal a secret name to match its personality. One evening, she came in from the fields and whispered to Adah that a black dwarf she-goat was ready to give birth to twins. It was nowhere near the season for goats to bear, and that particular animal had been barren for four seasons. Adah shook her head at Bilhah's nonsense and shooed her away.
The next day, Laban brought news of a strange event in the flocks, with a precise retelling of the little girl's prediction. Adah turned to the girl and apologized. "Bilhah sees clearly," said Adah to the other daughters, who turned to stare at this unseen sister and noticed, for the first time, the kindness in her black eyes.
If you took the time to look, you could see right away that Bilhah was good. She was good the way milk is good, the way rain is good. Bilhah watched the skies and the animals, and she watched her family, too. From the dark corners of the tents, she saw Leah hide her mortification when people stared. Bilhah noticed Rachel's fear of the dark and Zilpah's insomnia. Bilhah knew that Laban was every bit as mean-spirited as he was stupid.
Bilhah says her first clear memory of Jacob is from the day his first child was born. It was a boyReubenand of course Jacob was delighted. He took his new son in his arms and danced the baby around and around outside the red tent.
"He was so gentle with the boy," Bilhah said. "He would not let Adah take Reuben away from him, even when the little one began to wail.
"He called his son perfect and a miracle in the world. I stood beside him and together Jacob and I worshiped the baby. We counted his fingers and stroked the soft crown of his head. We delighted in him and in each other's joy," Bilhah said. "That is when I met Jacob, your father."
Jacob arrived late in the afternoon in the week of a full moon, ate a simple meal of barley bread and olives, and fell into an exhausted sleep that lasted through most of the next day. Leah was mortified by the simplicity of the food they had offered him at first, so the next day she set out to produce a feast seen only at the great festivals.
"I suffered over that meal like nothing else I had ever cooked," said Leah, telling me the story during dull, hot afternoons while we rocked the narrow-necked jars, straining the water from goat curd.
"The father of my children was in the house, I was sure of it. I could see he was smitten by Rachel, whose beauty I saw as if for the first time. Still, he looked at me without flinching, and so I hoped.
"I slaughtered a kid, an unblemished male, as though it were a sacrifice to the gods. I beat the millet until it was as soft as a cloud. I reached deep into the pouches where I kept my most precious spices and used the last of my dried pomegranate. I pounded, chopped, and scraped in a frenzy, believing that he would understand what I was offering him.
"Nobody helped me with the cooking, not that I would have permitted anyone else to touch the lamb or the bread, or even the barley water. I wouldn't let my own mother pour water into a pot," she said and giggled.
I loved this story and asked to hear it again and again. Leah was always reliable and deliberate, and far too steady to be giddy. And yet as she recounted her first meal for Jacob, she was a foolish, weepy girl.
"I was an idiot," she said. "I burned the first bread and burst into tears. I even sacrificed a bit of the next loaf so that Jacob might fancy me. Just as we do when we bake the cakes for the Queen of Heaven on the seventh day, I broke off a piece of dough, kissed it, and offered it to the fire as an offering of hope that the man would claim me.
"Don't ever tell Zilpah about this or I'll never hear the end of it," said Leah, in a mock-conspiratorial whisper. "And of course, if Laban, your grandfather, had any idea of how much food I put together for a beggar who showed up without so much as a jug of oil as a gift, he would have flogged me. But I gave the old man enough strong beer that he made no comment.
"Or maybe he made no mention of my extravagance because he knew he'd be lucky with this kinsman. Maybe he guessed he had discovered a son-in-law who would require little by way of a dowry. It was hard to know what the old man knew or didn't know. He was like an ox, your grandfather."
"Like a post," I said.
"Like a cooking stone," said my mother.
"Like a goat turd," I said.
My mother shook her finger at me as though I were a naughty child, but then she laughed out loud, for raking Laban over the coals was great sport among his daughters.
I can still recite her menu. Lamb flavored with coriander, marinated in sour goat milk and a pomegranate sauce for dipping. Two kinds of bread: flat barley and raised wheat. Quince compote, and figs stewed with mulberries, fresh dates. Olives, of course. And to drink, a choice of sweet wine, three different beers, and barley water.
Jacob was so exhausted he nearly missed the meal that Leah brought forth with so much passion. Zilpah had a terrible time waking him and finally had to pour water on his neck, which startled him so badly that he swung out with his arms and knocked her to the ground, where she hissed like a cat.
Zilpah was not at all happy about this Jacob. She could see that his presence had changed things between the sisters and would weaken her bond to Leah. He offended her because he was so much more attractive than the other men they saw, foul-mouthed shepherds and the occasional trader who looked at the sisters as though they were a pack of ewes.
Jacob was well spoken and fair of face. And when he met Leah's gaze, Zilpah understood that their lives would never be the same. She was heartsick and angry and helpless to stop the change, though she tried.
When Jacob finally awoke and came to sit at Laban's right outside his tent, he ate well. Leah remembered his every bite. "He dipped into the lamb stew over and over again, and had three helpings of bread. I saw that he liked sweets, and that he preferred the honeyed brew to the bitter-flavored drink that Laban gulped down. I knew how to please his mouth, I thought. I will know how to please the rest of him."
This line would always get my other mothers shrieking and slapping their thighs, for although she was a practical woman, Leah was also the lewdest of her sisters.
"And then, after all that work, after all that eating, what do you think happened?" Leah asked, as though I didn't know the answer as well as I knew the little crescent-shaped scar above the joint on her right thumb.
"Jacob grew ill, that's what happened. He vomited every morsel. He threw up until he was weak and whimpering. He cried out to El, and Ishtar, and Marduk, and his blessed mother, to save him from his agonies or let him die.
"Zilpah, the brat, she sneaked into his tent to see how he fared and reported back to me, making it sound even worse than it was. She told me that he was whiter than the full moon, that he barked like a dog and spewed up frogs and snakes.
"I was mortifiedand terrified, too. What if he died from my cooking? Or, just as bad, what if he recovered and blamed me for his misery?
"When no one else showed any ill effect from the meal, I knew it wasn't the food. But then, fool that I was, I started worrying that my touch was hateful to him. Or maybe I had done wrong with the bread offering, given not in homage to a god or goddess, but as an attempt at magic.
"I got religious again and poured the last of the good wine out in the name of Anath the healer. That was on the third night of his suffering, and he was healed by the next morning." At this she always shook her head and sighed. "Not a very auspicious beginning for such fruitful lovers, was it?"
Jacob made a quick recovery and stayed on, week after week, until it seemed he had always been there. He took charge of the scrawny herds so Rachel no longer had to follow the animals, a job that had fallen to her in the absence of brothers.
My grandfather laid the blame for the state of his herds and his dwindling wealth upon the fact that all his sons had died at birth or in infancy, leaving him nothing but daughters. He gave no thought to his own sloth, believing that only a son would turn his luck around. He consulted the local priests, who told him to sacrifice his best rams and a bull so that the gods might give him a boy-child. He had lain with his wives and concubines in the fields, as an old midwife suggested, and all he had gotten for that effort was an itchy backside and bruises on his knees. By the time Jacob arrived, Laban had given up his hope of a sonor of any improvement in his life.
He expected nothing from Adah, who was past childbearing and sick. His other three women had died or run off, and he couldn't afford the few coins for a homely slave girl, much less the price of a new bride. So he slept alone, except for the nights he found his way up the hills to bother the flocks, like some horny little boy. Rachel said that among the shepherds, my grandfather's lust was legendary. "The ewes run like gazelles when Laban walks up the hill," they hooted.
His daughters despised him for a hundred reasons, and I knew them all. Zilpah told me that when she was a few months away from her first blood and the task fell to her of taking my grandfather his midday meal, he reached up and put his thumb and forefinger around her nipple, squeezing it as though she were a she-goat.
Leah, too, said Laban had put his hand under her robes, but when she told Adah, my grandmother had beaten Laban with a pestle until he bled. She broke the horns off his favorite household god, and when she threatened to curse him with boils and impotence, he swore never to touch his daughters again and made restitution. He bought gold bangles for Adah and all of his daughterseven Zilpah and Bilhah, which was the only time he acknowledged them as kin. And he brought home a beautiful asheraha tall pillar, nearly as big as Bilhahmade by the finest potter he could find. The women placed her up on the bamah, the high place, where sacrifices were offered. The goddess's face was especially lovely, with almond eyes and an open smile. When we poured wine over her in the dark of each new moon, it seemed to us her mouth broadened even farther in pleasure.
But that was some years before Jacob came, when Laban still had a few bondsmen working for him, and their wives and children filled the camp with cooking smells and laughter. By the time my father arrived, there was only one sick wife and four daughters.
While Laban was glad enough of Jacob's presence, the two men disliked each other heartily. Although different as a raven and a donkey, they were bound by blood and soon by business.
Jacob, it turned out, was a willing worker with a talent for animalsespecially dogs. He turned Laban's three useless mongrels into fine shepherds. He whistled and the dogs raced to his side. He clapped and they would run in circles and get the sheep to move after him. He yodeled and they stood guard with such ferocity that Laban's flocks never again saw harm from a fox or jackal. And if there were poachers, they ran off rather than face the bared teeth of that fierce little pack.
Jacob's dogs were soon the envy of other men, who offered to buy them. Instead, he traded a day's work for the stud of the male cur with cunning wolfish eyes. When the smallest of our bitches bore the wolf-dog's litter, Jacob trained her puppies and traded four of the five for what seemed a mountain of treasure, which he quickly converted to gifts that proved how well he had come to understand Laban's daughters.
He took Rachel to the well where they had met and gave her the blue lapis ring she wore until her death. He sought out Leah where she was combing wool and, without a word, handed her three finely hammered gold bangles. To Zilpah he gave a small votive vessel in the shape of Anath, which poured libations through the nipples. He laid a bag of salt at Adah's swollen feet. He even remembered Bilhah with a tiny amphora of honey.
Laban complained that his nephew should have turned over the profit from the puppies directly to him, since the mother was his goods. But the old man was mollified by a bag of coins, with which he ran to the village and brought back Ruti. Poor thing.
Within a year, Jacob became the overseer of Laban's domain. With his dogs, Jacob led the flocks so the lambs fed on the gentle grass, the sheep grazed on patches of juicy herbs, and the full-grown rams rummaged through the tough weeds. The flocks did so well that at the next shearing Jacob had to hire two boys to finish the work before the rains came. Rachel joined Leah, Zilpah, and Bilhah in the garden, where they enlarged the wheat patch.
Jacob made Laban agree to sacrifice two fat lambs and a kid to the god of his father, as thanks for the bounty. Leah baked raised cakes from the precious stock of wheat for the sacrifice, too, which was carried out as Jacob directed. In the manner of his fathers, he burned entire loaves and all the choice parts of the animals rather than a few portions. The women muttered among themselves at the waste.
It was a year of change for my family. The flocks multiplied, and the grain flourished, and there was a marriage in the offing. For within a month of his arrival, Jacob asked Laban about Rachel's bride price, as she had said he would that very first day. Since it was clear that his nephew had no means or property, Laban thought he could get the man cheap, and made a magnanimous show of offering his daughter for a mere seven years' service.
Jacob laughed at the idea. "Seven years? We are talking about a girl here, not a throne. In seven years' time, she might be dead. I might be dead. And most likely of all, you could be dead, old man.
"I will give you seven months," Jacob said. "And for the dowry, I'll take half your miserable herd."
Laban jumped to his feet and called Jacob a thief. "You are your mother's son, all right," he raged. "You think the world owes you anything? Don't get too proud with me, you afterbirth, or I'll send you back to your brother's long knife."
Zilpah, the best spy among them, reported on the argument, telling how they haggled back and forth over my aunt's value, about how Laban stormed out and Jacob spat. Finally, they agreed on a year's service for a bride price. As to dowry, Laban pleaded poverty. "I have so little, my son," he said, suddenly the loving patriarch. "And she is such a treasure."
Jacob could not accept a bride without a dowry. That would have made Rachel a concubine and him a fool for paying with a year of his life for a girl who had only a grindstone, a spindle, and the clothes on her back to her name. So Laban threw Bilhah into the bargain, giving Rachel status as a dowered wife, and Jacob the possibility of a concubine in time.
"Also you must give me a tenth of the lambs and kids born to the flocks while I stand guard over them for you during my year of service," Jacob said.
At that, Laban cursed Jacob's seed and stormed away. It was a week before the men finished their negotiations, a week in which Rachel wept and carried on like a baby, while Leah said little and served nothing but cold millet porridge, food for mourners.
When they worked out the final terms, Laban went to Adah, so she could start planning the wedding. But Adah said no"We are not barbarians who give children to wed."
Rachel could not even be promised, she told her husband. The girl might look ready to marry, but she was still unripe, having not yet bled. My grandmother claimed that Anath would curse the garden if Laban dared break this law and that she herself would find the strength to take a pestle to her husband's head again.
But threats were unnecessary. Laban saw the advantage in this delay and went immediately to Jacob with the news he would have to wait until the girl was ready before they could plan a date for the marriage.
Jacob accepted the situation. What else could he do? Furious, Rachel yelled at Adah, who cuffed her and told her to take her temper elsewhere. Rachel, in turn, slapped Bilhah, cursed at Zilpah, and snarled at Leah. She even kicked dust at Jacob's feet, calling him a liar and a coward before bursting into pretty tears on his neck.
She began to nurse dark fears about the future. She would never bleed, never marry Jacob, never bear sons. Suddenly, the small, high breasts of which she had been so proud seemed puny to her. Perhaps she was a freak, a hermaphrodite like the gross idol in her father's tent, the one with a tree stalk between its legs and teats like a cow.
So Rachel tried to rush her season. Before the next new moon, she baked cakes of offering to the Queen of Heaven, something she had never done before, and slept a whole night with her belly pressed up against the base of the asherah. But the moon waned and grew round again, while Rachel's thighs remained dry. She walked into the village by herself to ask the midwife, Inna, for help and was given an infusion of ugly nettles that grew in a nearby wadi. But again the new moon came and again Rachel remained a child.
As the following moon waned, Rachel crushed bitter berries and called her older sisters to see the stain on her blanket. But the juice was purple, and Leah and Zilpah laughed at the seeds on her thighs.
The next month, Rachel hid in her tent, and did not even slip away once to find Jacob.
Finally, in the ninth month after Jacob's arrival, Rachel bled her first blood, and cried with relief. Adah, Leah, and Zilpah sang the piercing, throaty song that announces births, deaths, and women's ripening. As the sun set on the new moon when all the women commenced bleeding, they rubbed henna on Rachel's fingernails and on the soles of her feet. Her eyelids were painted yellow, and they slid every bangle, gem, and jewel that could be found onto her fingers, toes, ankles, and wrists. They covered her head with the finest embroidery and led her into the red tent. They sang songs for the goddesses; for Innana and the Lady Asherah of the Sea. They spoke of Elath, the mother of the seventy gods, including Anath in that number, Anath the nursemaid, defender of mothers.
"Whose fairness is like Anath's fairness
Whose beauty like Astarte's beauty?
"Astarte is now in your womb,
You bear the power of Elath."
The women sang all the welcoming songs to her while Rachel ate date honey and fine wheat-flour cake, made in the three-cornered shape of woman's sex. She drank as much sweet wine as she could hold. Adah rubbed Rachel's arms and legs, back and abdomen with aromatic oils until she was nearly asleep. By the time they carried her out into the field where she married the earth, Rachel was stupid with pleasure and wine. She did not remember how her legs came to be caked with earth and crusted with blood and smiled in her sleep.
She was full of joy and anticipation, lazing in the tent for the three days, collecting the precious fluid in a bronze bowlfor the first-moon blood of a virgin was a powerful libation for the garden. During those hours, she was more relaxed and generous than anyone could remember her.
As soon as the women rose from their monthly rites, Rachel demanded that the wedding date be set. None of her foot-stamping could move Adah to change the custom of waiting seven months from first blood. So it was arranged, and although Jacob had already worked a year for Laban, the contract was sealed and the next seven months were Laban's too.
THE RED TENT. Copyright 1997 by Anita Diamant.
Table of Contents
Part One: My Mothers' Stories,
Part Two: My Story,
Part Three: Egypt,
Reading Group Guide
About this Guide
The following author biography and list of questions about The Red Tent are intended as resources to aid individual readers and book groups who would like to learn more about the author and this book. We hope that this guide will provide you a starting place for discussion, and suggest a variety of perspectives from which you might approach The Red Tent.
Anita Diamant's Reflections on The Red Tent
It was 1991. I had hit the big Four-Oh, and after fifteen perfectly happy years as a freelance journalist and writer of nonfiction books about Jewish life, I felt the need for a challenge and a change. And so I tried my hand at fiction.
I spent nearly four years on The Book of Dinah, which was the working title for what eventually became The Red Tent. I considered the research and writing a sort of hobby/sideline, which I fit in between article for various newspapers and magazines and working on Choosing a Jewish Life, a guidebook for people converting to Judaism.
Having published four books with a fifth under contract, I certainly hoped to see my novel in print someday. But because no one was breathlessly awaiting my fictional debut, I had no expectations or deadlines to meet or disappoint. And although I was sure that there was an audience for a retelling of a biblical story from the perspective of the female characters, I was well aware that plenty of published books never find their readers.
So I was amazed by and thankful for the success of The Red Tent, which found its audience largely through word-of-mouth recommendations and support from book groups. Over the past ten years, I've heard from hundreds of readers, and although some correspondents have been dismayed and even enraged about the sacrilege I committed by my use of biblical characters and situations, the vast majority have been generous, kind, and even passionate in their praise. (My thanks to each and every one of you who took the time to write.)
Writing a book is not entirely unlike having a babyexcept with a book you go through labor, give birth, and then wait nine months to see your little darling. Even so, once a book is finished and launched into the world, like a child it takes on a life of its own, quite independent of its mother. Readers have responded to words and scenes, characters and situations in ways that I could have never predicted. Midwives, labor-anddelivery nurses, obstetricians, and doulas claim The Red Tent as their own because of its many portrayals of women's bravery in childbirth. Christians and Jews of all affiliations have compared chapters in my novel with passages in Genesis and Exodus, exploring differences and similarities as a way to understand their own connection to the biblical text. High school teachers and college professors assign the book to spark conversations about everything from the difference between history and historical fiction, to women's changing role in society. Women with sisters have told me they identify with the bonds between Dinah's four mother/aunties. Men (yes, there are male readers of The Red Tent) enjoy the sense of getting "fly-on-the-wall" insights into women's hearts.
And then there are emails like this:
I recently finished your book, The Red Tent, and as a 16-year-old, I have to say you've opened my eyes to a new way of thinking about my life as a woman, a sister, a daughter, and hopefully, a wife and mother. . . . Your story . . . connects me to some roots, and I feel a strength coming from the millions of women before me, who have experienced and survived adversity, made mistakes and still lived their lives despite it. . . .
I was drawn to retell the biblical story of Dinah in large part because of her silence. In Genesis 34, Dinah's experience is described and characterized by the men in her family, who treat her as a rape victim, which in that historical setting meant that she was irredeemably ruined and degraded. Because she does not say a word (and because of the extraordinary loving actions taken by her accused assailant), I found it easy to imagine an alternative telling to the story, in which Dinah is not a passive victim but a young woman who makes choices and acts on her own initiative. Not only did I find it easy, I found it necessary.
I am gratified and proud that that readersespecially young onesfeel affirmed and empowered by the essential courage, dignity, and beauty of the female experiences I portrayed in The Red Tent. When I am asked if I consider myself a feminist, the question is usually couched within some sort of apology, as though the word itself was an insult. I am as proud to be called a feminist as I am to be called a Jew, or an American. Feminism is an indivisible part of who I am,and I remain mystified by the stigma that has been attached to the idea that women are human beings.
It sounds so obvious and simple to me, so motherhood and apple pie. And yet the idea that women are human beings remains news, a message that requires constant, clear, and artful reinforcement in a world that continues to undermine the confidence and abilities of girls and women. On the day that the intelligence and talents of women are fully honored and employed, the human community and the planet itself will benefit in ways we can only begin to imagine. I am so grateful that you chose to read these pages. I hope that you will find meaning and hope in my words. And I pray that you will go from strength to strength, always.
1. Read Genesis 34 and discuss how The Red Tent changes your perspective on Dinah's story and also on the story of Joseph that follows. Does The Red Tent raise questions about other women in the Bible? Does it make you want to re-read the Bible and imagine other untold stories that lay hidden between the lines?
2. Discuss the marital dynamics of Jacob's family. He has four wives; compare his relationship with each woman?
3. What do you make of the relationships among the four wives?
4. Dinah is rich in "mothers." Discuss the differences or similarities in her relationship with each woman.
5. Childbearing and childbirth are central to The Red Tent. How do the fertility childbearing and birthing practices differ from contemporary life? How are they similar? How do they compare with your own experiences as a mother or father?
6. Discuss Jacob's role as a father. Does he treat Dinah differently from his sons? Does he feel differently about her? If so, how?
7. Discuss Dinah's twelve brothers. Discuss their relationships with each other, with Dinah, and with Jacob and his four wives. Are they a close family?
8. Female relationships figure largely in The Red Tent. Discuss the importance of Inna, Tabea, Werenro, and Meryt.
9. In the novel, Rebecca is presented as an Oracle. Goddesses are venerated along with gods. What do you think of this culture, in which the Feminine has not yet been totally divorced from the Divine? How does El, the God of Abraham, Isaac, and Jacob, fit into this?
10. Dinah's point of view is often one of an outsider, an observer. What effect does this have on the narrative? What effect does this have on the reader?
11. The book travels from Haran (contemporary Iraq/Syria), through Canaan and into Shechem (Israel), and into Egypt. What strikes you about the cultural differences Dinah encounters vis-à-vis food, clothing, work, and male-female relationships.
12. In The Red Tent, we see Dinah grow from childhood to old age. Discuss how she changes and matures. What lessons does she learn from life? If you had to pick a single word to describe the sum of her life, what word would you choose? How would Dinah describe her own life experience?
Most Helpful Customer Reviews
As a counter-point to the reviewer who pointed out that this story does not follow the Bible version, might I remind the readers out there that the Bible was written by men. This is an historical fiction story imagined from the perspective of a woman who would not have had much of a voice in that time period. If you are looking for the word-for-word version of Dinah's story from the Bible...read the Bible. If you are looking for a gorgeously written saga from a female perspective that will hold your attention from beginning to end (and leave you wishing for a sequel) you must read this lovely book!
This is a beautifully told story of the many aspects of womanhood.
I have had this book for years and finally read it. All I can say is WOW. I missed out on a book that has been on my shelf since its first publication. Dinah is the daughter of Jacob and his first wife Leah. Joseph is her half brother , they shared the same breast though. A story straight out of the Old Testament told in a modern fictionalized but biblically correct way. This story is also from the Torah. Known to christians as the five books of Moses. The story is incredible. And I wish more was out there that was so well written. Young and old alike will like this one. Even if you are not religious you would like this book. Five stars from me.
Interesting and brought great discussion and laughter to my book group! Did I enjoy this book: I really did enjoy this book. I read it every free chance I had. Much to my surprise, I couldn't put this book down. I found The Red Tent to be an interesting perspective of a well-known Bible story. I was fascinated by the story of Dinah and her mother/mother-aunts. I felt for the women and I found their history enthralling. Something you may never have imagined or thought of happening. Can you imagine your period being a time of rest and celebration? I cannot...but that's what it was to these women. They found that time to be empowering and a chance to share their histories and traditions with the next generation. This book brought a lot of great discussion, laughter, and thoughts at our book group! Would I recommend it: I would recommend this book...with one caveat - read it for what it is, FICTION! It may be based on a Bible story and a specific historical time period, but it is fiction...and good fiction at that! Will I read it again: I doubt it. But I wouldn't rule it out completely.
Anita wrote this as if she herself walked in the shoes of Dinah. Has a wonderfully Pagan feel to it and I, as well as my friends feel as if Anita and Dinah are our sisters
I stayed up way too late every night until I finished this book. Great story-telling and fantastic imagery made me feel like I was there. (I also think this red tent idea sounds fantastic!)
One of the best books I've ever read.
Great read! Made the bible come alive! I actually want to go read part of genesis because of it
Excellent read! Loved it!
This book is one of the best books I've red in a long while. Not many pages, yet full of wisdom and insight of your beginnings.
Want to read and reread
This is a wonderfully written book that has a great viewpoint of what could have taken place during the biblical times. The story is believeable because they take actual stories from the bible and use them, although they are not technically correct on some of the timelines. Overall, this is a fabulous book that gives a unique perspective on life as a woman in biblical times.
I enjoyed this book immensely. It is one of those books I would recommend to all women. If history and religion have something in common, it's that both have a tendency to overlook the lives of women. Who are usually only mentioned as the mother of this man, or the wife of that man. This book does a nice job of filling in the blanks with a fictional, yet realistic, story of the women behind one of the most famous stories in the Old Testament. An alternative version of events as seen through the eyes of Dinah. One of the most interesting aspects of this book, for me anyway, was how different this take on the story is from the one found in the Bible, though they describe the same events.
My book club read this book last month. New to us, but out for awhile. We loved it. Very interesting perspective. Followed scripture for the most part, but author did use poetic license with most characters. Did not care for her portrayal of Joseph in Egypt. That depiction was one of the few that I found to conflict with scripture. Otherwise loved the book and have recommended it to friends.
This book is a wonderful spin on the women of biblical times. We read the bible, written by men, and it's mostly about the men. This book goes into the dwellings and shows us what the daily lives of the women of those times might have been. While it is written through the author's imagination, it is a very interesting and plausible reality. The book gives life to the women who held the families together. I absolutely loved it and was disappointed when it ended. I wanted more.
Clearly written and imaginative. The author's words worked as a kind of paintbrush that created clear and vibrant scenes, landscapes and personalities. So descriptive it was like being in the background of the Red Tent, eavedropping on personal experiences. Although fictional, it remains a possibility, and that is a thrilling idea. A must read for any woman who feels that female characters, although represented, didn't have a loud enough voice in the Bible. The book made me proud to be a woman and all the more curious as to who the woman of the Bible really were, what they felt, what the said and what they thought.
The Red Tent is a story about Jacob's only daughter, Dinah. Though she was only a footnote in the Bible, through this book, you had the opportunity to see what her life might have been, her relationships with her mother, father, aunts and brothers, and tradition and turmoils of ancient womanhood. I would hight recommend this book, especially those who know the story of Joseph and his coat of many colors.
This vivid tale loosely based on the story of Dinah, the daughter of Jacob from the bible is well told, but sensitive readers may take offense at the many liberties taken with the story and the graphic descriptions of sexual matters. The story is narrated by Dinah and covers her whole life, in fact she starts by telling the stories of her four mothers--Leah, Rachel, Bilhah, and Zilpah. Diamant captures all of the emotion inherent in this complex family, and the Biblical characters come alive as real flesh and blood people. It's hard not to get caught up in the drama of this age old story, despite the shocking nature of some of the ancient rituals and practices portrayed. This is a great book for discussion as it is certainly thought provoking. Fans of well told historical fiction who don't mind being shocked will savor this one.
A look at women in the Old Testament world. A portrait of their lives and customs. Makes you relieved and disappointed at the same time that our world today is such a contrast.
A story to treaure and re-member deep inside the sacredness of being female. A favorite
No book has ever disgusted me as much as this one has. It grieves me that there are so many positive reviews. It is offensive, pornographic, and is a completely untrue and twisted version of biblical events. I pray for the hearts and minds of the people who have read this and enjoyed it...
Reading the sample it look good. So I bought it. now I wish there is a way to return it.I feel my heavenly father would not want any of his children reading this book.and I had to put at least 1star to post . I give it no stars
This is NOT for younger readers.
Although women are viewed as lesser beings to men in the time this book takes place (and how little things have changed), they still manage to have their own ceremonies and equalities of a sort with the men. Dinah personally witnesses the mutual love and respect between her mother Leah and father Jacob -- they don't know she's watching -- and the reader is repeatedly shown that Jacob, far from being angry at being "forced" to marry the "undesirable" Leah first, was deeply attracted to her and quite happy in their lovemaking. That actually isn't surprising; there had to have been some heat between them to have produced eight children. But anyway, the surprise in the book is that Leah, Rachel, Zilpah and Bilhah were actually all half-sisters, each Laban's daughter by a different wife. The four of them don't have an idealized, lovey-dovey relationship: they have jealousies and rivalries like any sisters, heightened by them all sharing a husband. Jacob is good to his wives, and except for Zilpah, who has little use for men, his wives love him. As a father, he falls short -- he ignores his only daughter until she is allegedly "raped," but that's not unexpected. What is unexpected is his benign neglect of many of his sons, and his outright cruelty to his firstborn, gentle Reuben, refusing to forgive him after an admittedly big betrayal. Anyway, back to that "alleged rape" business. As Diamant tells it, there was no rape, there was passionate lovemaking between Dinah and a prince, resulting in Dinah fleeing to Egypt after her father orders her brothers to slaughter the prince and all the other males in the kingdom. Dinah gives birth to her only son in Egypt, only to see him appropriated by the prince's ice-fire mother, who sends him away to be a scribe before he's even ten. Dinah, basically forced to go along with the former queen's plans as a foreigner in a strange land, manages to eke out a living as a midwife, a skill she learned from her aunt Rachel. After the former queen dies, Dinah marries a carpenter and they are happy, though her son's traumatic birth apparently left her unable to have more children. She does get the chance to see her brothers again, when Jacob is dying (her mother and aunts have all predeceased him), but only a couple of them realize who she is, and no one remarks on it. Thus anonymous, she learns all the family history she missed while in Egypt from one of Rachel's granddaughters, including that while Reuben, her favorite brother, died estranged from Jacob, her meanest and nastiest brothers, Simon and Levi, got their just desserts. Dinah at last finds peace.