Гробница Рахели: Святыня трех религий в Вифлееме

Holy site in Bethlehem
the burial place of Rachel and of the Bilal bin Rabah mosque
The burial place of the matriarch Rachel as mentioned in the Jewish Tanakh, the Christian Old Testament and in Muslim literature is contested between this site and several others to the north. Although the site is considered by some scholars as unlikely to be the actual site of the grave, When Sir Moses Montefiore renovated the site in 1841 and obtained the keys for the Jewish community, he also added an antechamber, including a mihrab for Muslim prayer, to ease Muslim fears. According to , a matzevah was erected at the site of Rachel's grave in ancient Israel, leading scholars to consider the site to have been a place of worship in ancient Israel. According to Martin Gilbert, Jews have made pilgrimage to the tomb since ancient times. According to Frederick Strickert, the first historically recorded pilgrimages to the site were by early Christians, and Christian witnesses wrote of the devotion shown to the shrine "by local Muslims and then later also by Jews"; throughout history, the site was rarely considered a shrine exclusive to one religion and is described as being "held in esteem equally by Jews, Muslims, and Christians". and has become one of the cornerstones of Jewish Israeli identity. Following a 1929 British memorandum, A 2005 report from OHCHR Special Rapporteur John Dugard noted that: "Although Rachel's Tomb is a site holy to Jews, Muslims and Christians, it has effectively been closed to Muslims and Christians." On October 21, 2015, UNESCO adopted a resolution reaffirming a 2010 statement that Rachel's Tomb was: "an integral part of Palestine." On 22 October 2015, the tomb was separated from Bethlehem with a series of concrete barriers.

Biblical scholarship identifies two different traditions in the Hebrew Bible concerning the site of Rachel's burial, respectively a northern version, locating it north of Jerusalem near Ramah, modern Al Ram, and a southern narrative locating it close to Bethlehem. In rabbinical tradition the duality is resolved by using two different terms in Hebrew to designate these different localities. In the Hebrew version given in Genesis, Rachel and Jacob journey from Shechem to Hebron, a short distance from Ephrath, which is glossed as Bethlehem (35:16–21, 48:7). She dies on the way giving birth to Benjamin:
"And Rachel died, and was buried on the way to Ephrath, which is Bethlehem. And Jacob set a pillar upon her grave: that is the pillar of Rachel's grave unto this day." — Genesis 35:19–20
Tom Selwyn notes that R. A. S. Macalister, the most authoritative voice on the topography of Rachel's tomb, advanced the view in 1912 that the identification with Bethlehem was based on a copyist's mistake. The Judean scribal gloss "(Ephrath, ) which is Bethlehem" was added to distinguish it from a similar toponym Ephrathah in the Bethlehem region. Some consider as certain, however, that Rachel's tomb lay to the north, in Benjamite, not in Judean territory, and that the Bethlehem gloss represents a Judean appropriation of the grave, originally in the north, to enhance Judah's prestige. At 1 Samuel 10:2, Rachel's tomb is located in the 'territory of Benjamin at Zelzah.' In the monarchic period down to the Babylonian captivity, it would follow, Rachel's tomb was thought to lie in Ramah. The indications for this are based on 1 Sam 10:2 and Jer. 31:15, which give an alternative location north of Jerusalem, in the vicinity of ar Ram, biblical Ramah, five miles south of Bethel. One conjecture is that before David's conquest of Jerusalem, the ridge road from Bethel might have been called "the Ephrath road" (derek ’eprātāh. ; derek’eprāt, ), hence the passage in Genesis meant 'the road to Ephrath or Bethlehem,' on which Ramah, if that word refers to a toponym, lay. A possible location in Ramah could be the five stone monuments north of Hizma. Known as Qubur Bene Isra'in, the largest so called tomb of the group, the function of which is obscure, has the name Qabr Umm beni Isra'in, that is, "tomb of the mother of the descendants of Israel".

As to the structure outside Bethlehem being placed exactly over an ancient tomb, it was revealed during excavations in around 1825 that it was not built over a cavern; however, a deep cavern was discovered a small distance from the site.

Traditions regarding the tomb at this location date back to the beginning of the 4th century AD. Eusebius' Onomasticon (written before 324) and the Bordeaux Pilgrim (333–334) mention the tomb as being located 4 miles from Jerusalem.

In the late 7th century, the tomb was marked with a stone pyramid, devoid of any ornamentation. During the 10th century, Muqaddasi and other geographers fail to mention the tomb, which indicates that it may have lost importance until the Crusaders revived its veneration.

Muhammad al Idrisi (1154) writes, "Half way down the road [between Bethlehem and Jerusalem] is the tomb of Rachel (Rahil), the mother of Joseph and of Benjamin, the two sons of Jacob peace upon them all! The tomb is covered by twelve stones, and above it is a dome vaulted." Benjamin of Tudela (1169–71) was the first Jewish pilgrim to describe his visit to the tomb. He mentioned a pillar made of 11 stones and a cupola resting on four columns "and all the Jews that pass by carve their names upon the stones of the pillar." Petachiah of Regensburg explains that the 11 stones represented the tribes of Israel, excluding Benjamin, since Rachel had died during his birth. All were marble, with that of Jacob on top." From around the 15th century onwards, if not earlier, the tomb was occupied and maintained by the Muslim rulers. He also noted a drinking water trough at its side and reported that "this place is venerated alike by Muslims, Jews, and Christians". Pietro Casola (1494) described it as being "beautiful and much honoured by the Moors". Mujir al Din al 'Ulaymi (1495), the Jerusalemite qadi and Arab historian, writes under the heading of Qoubbeh Râhîl ("Dome of Rachel") that Rachel's tomb lies under this dome on the road between Bethlehem and Bayt Jala and that the edifice is turned towards the Sakhrah (the rock inside the Dome of the Rock) and widely visited by pilgrims.

In 1615 Muhammad Pasha of Jerusalem repaired the structure and transferred exclusive use of the site to the Jews. In 1626, Franciscus Quaresmius visited the site and found that the tomb had been rebuilt by the locals several times. He also found near it a cistern and many Muslim graves. Rabbi Moses Surait of Prague (1650) described a high dome on the top of the tomb, an opening on one side, and a big courtyard surrounded by bricks. He also described a local Jewish cult associated with the site. A 1659 Venetian publication of Uri ben Simeon's Yichus ha Abot included a small and apparently inaccurate illustration. blockquote|The tomb of Rachel the Righteous is at a distance of 1½ miles from Jerusalem, in the middle of the field, not far from Bethlehem, as it says in the Torah. On Passover and Lag B'Omer many people – men and women, young and old – go out to Rachel's Tomb on foot and on horseback. And many pray there, make petitions and dance around the tomb and eat and drink.|Rabbi Moses Surait of Prague, 1650.

In 1806 François René Chateaubriand described it as "a square edifice, surmounted with a small dome: it enjoys the privileges of a mosque, for the Turks as well as the Arabs, honour the families of the patriarchs. [ ] it is evidently a Turkish edifice, erected in memory of a santon. An 1824 report described "a stone building, evidently of Turkish construction, which terminates at the top in a dome. Within this edifice is the tomb. It is a pile of stones covered with white plaster, about 10 feet long and nearly as high. The inner wall of the building and the sides of the tomb are covered with Hebrew names, inscribed by Jews." When the structure was undergoing repairs in around 1825, excavations at the foot of the monument revealed that it was not built directly over an underground cavity. However, a small distance from the site, an unusually deep cavern was discovered. The couple were childless, and Lady Montefiore was deeply moved by the tomb, Professor Glenn Bowman notes that some writers have described this as a “purchase” of the tomb by Montefiore, asserting that this was not the case. In 1843, Ridley Haim Herschell described the building as an ordinary Muslim tomb. He reported that Jews, including Montefiore, were obliged to remain outside the tomb, and prayed at a hole in the wall, so that their voices enter into the tomb. In 1844, William Henry Bartlett referred to the tomb as a "Turkish Mosque", following a visit to the area in 1842. In 1845, Montefiore made further architectural improvements at the tomb. The room included a mihrab facing Mecca. According to Elizabeth Anne Finn, wife of the British consul, James Finn, the only time the Sephardic Jewish community left the Old City of Jerusalem was for monthly prayers at "Rachel's Sepulchre" or Hebron. In 1864, the Jews of Bombay donated money to dig a well. Although Rachel's Tomb was only an hour and a half walk from the Old City of Jerusalem, many pilgrims found themselves very thirsty and unable to obtain fresh water. Every Rosh Chodesh (beginning of the Jewish month), the Maiden of Ludmir would lead her followers to Rachel's tomb and lead a prayer service with various rituals, which included spreading out requests of the past four weeks over the tomb. On the traditional anniversary of Rachel's death, she would lead a solemn procession to the tomb where she chanted psalms in a night long vigil. In 1868 a publication by the Catholic missionary society the Paulist Fathers noted that "[Rachel's] memory has always been held in respect by the Jews and Christians, and even now the former go there every Thursday, to pray and read the old, old history of this mother of their race. When leaving Bethlehem for the fourth and last time, after we had passed the tomb of Rachel, on our way to Jerusalem, Father Luigi and I met a hundred or more Jews on their weekly visit to the venerated spot." The Hebrew monthly ha Levanon of August 19, 1869, rumored that a group of Christians had purchased land around the tomb and were in the process of demolishing Montefiore's vestibule in order to erect a church there. During the following years, land in the vicinity of the tomb was acquired by Nathan Straus. In October 1875, Rabbi Zvi Hirsch Kalischer purchased three dunams of land near the tomb intending to establish a Jewish farming colony there. Custody of the land was transferred to the Perushim community in Jerusalem.

In 1912 the Ottoman Government permitted the Jews to repair the shrine itself, but not the antechamber.

Three months after the British occupation of Palestine the whole place was cleaned and whitewashed by the Jews without protest from the Muslims. However, in 1921 when the Chief Rabbinate applied to the Municipality of Bethlehem for permission to perform repairs at the site, local Muslims objected. In view of this, the High Commissioner ruled that, pending appointment of the Holy Places Commission provided for under the Mandate, all repairs should be undertaken by the Government. However, so much indignation was caused in Jewish circles by this decision that the matter was dropped, the repairs not being considered urgent. During this period, both Jews and Muslims visited the site. From the 1940s, it came to be viewed as a symbol of the Jewish people's return to Zion, to its ancient homeland, For Jewish women, the tomb was associated with fertility and became a place of pilgrimage to pray for successful childbirth. Depictions of the Tomb of Rachel have appeared in Jewish religious books and works of art. Muslims prayed inside the mosque there and the cemetery at the tomb was the main Muslim cemetery in the Bethlehem area. The building was also used for Islamic funeral rituals. It is reported that Jews and Muslims respected each other and accommodated each other's rituals. Non Israeli Jews, however, continued to visit the site. Islamic crescents, inscribed into the rooms of the structure, were subsequently erased. Muslims were prevented from using the mosque, although they were allowed to use the cemetery for a while.

The Oslo II Accord of September 28, 1995 placed Rachel's Tomb in a Palestinian enclave (Area A), with a special arrangement making it – together with the main Jerusalem Bethlehem access road – subject to the security responsibility of Israel. hundreds of residents of Bethlehem and the Aida refugee camp, led by the Palestinian Authority appointed governor of Bethlehem, Muhammad Rashad al Jabari, attacked Rachel's Tomb. They set the scaffolding that had been erected around it on fire and tried to break in. The IDF dispersed the mob with gunfire and stun grenades, and dozens were wounded. In the following years, the Israeli controlled site became a flashpoint between young Palestinians who hurled stones, bottles and firebombs and IDF troops, who responded with tear gas and rubber bullets. At the end of 2000, when the Second Intifada broke out, the tomb came under attack for 41 days. In May 2001, fifty Jews found themselves trapped inside by a firefight between the IDF and Palestinian Authority gunmen. In March 2002 the IDF returned to Bethlehem as part of Operation Defensive Shield and remained there for an extended period of time. On 11 September 2002, the Israeli security cabinet approved incorporating the tomb on the Israeli side of the West Bank barrier and surrounded by a concrete wall and watchtowers. Israel also declared the area to be a part of Jerusalem. From 2011, a "Wall Museum" was created by Palestinians on the North wall of the Israeli separation barrier surrounding Rachel's tomb. In February 2010, Israeli Prime Minister Netanyahu announced that the tomb would become a part of the national Jewish heritage sites rehabilitation plan. The decision was opposed by the Palestinian Authority, who saw it as a political decision associated with Israel's settlement project. The Jordanian government said that the move would derail peace efforts in the Middle East and condemned "unilateral Israeli measures which affect holy places and offend sentiments of Muslims throughout the world". The Israeli Prime Minister's Office criticised the resolution, claiming that: "the attempt to detach the Nation of Israel from its heritage is absurd. If the nearly 4,000 year old burial sites of the Patriarchs and Matriarchs of the Jewish Nation – Abraham, Isaac, Jacob, Sarah, Rebecca, Rachel and Leah – are not part of its culture and tradition, then what is a national cultural site?"

A Jewish tradition teaches that Rachel weeps for her children and that when the Jews were taken into exile, she wept as they passed by her grave on the way to Babylonia. Jews have made pilgrimage to the tomb since ancient times. A red string is tied around the tomb seven times then worn as a charm for fertility. The Torah Ark in Rachel's Tomb is covered with a curtain (Hebrew: parokhet) made from the wedding gown of Nava Applebaum, a young Israeli woman who was killed by a Palestinian terrorist in a suicide bombing at Café Hillel in Jerusalem in 2003, on the eve of her wedding.

The tomb of Sir Moses Montefiore, adjacent to the Montefiore synagogue in Ramsgate, England, is a replica of Rachel's Tomb. In 1934, the Michigan Memorial Park planned to reproduce the tomb. When built, it was used to house the sound system and pipe organ used during funerals, but it has since been demolished.