Genesis of fertility

RABBI SCHACHAR ORENSTEIN

The Book of Genesis contains numerous references to fertility issues. For instance, Sarah says to Abraham, "See, G-d has restrained me from bearing [children]." (16:2)

At first, Abraham and Sarah choose to use a surrogate, Hagar, who gives birth to Ishmael. When Abraham later hears that despite Sarah's and his well-advanced age, Sarah will conceive and bear a child, both Sarah and Abraham begin laughing in disbelief and are told to call their son Itzchak, meaning "laughter." As with Abraham and Sarah, today's Jewish couples statistically begin having children at later ages, which makes childbearing more challenging.

The Bible records the power of praying for offspring, when the fertility legacy of Abraham and Sarah continues in the next generation. Due to Isaac and Rebecca being barren, Isaac beseeches G-d, G-d heeds the prayer and Rebecca conceives not one but two children – twins. Interestingly, in our day, many couples who use modern fertility techniques such as in vitro fertilization and embryonic transfer also end up producing twins.

The next generation of our people's history contains numerous struggles with fertility. Leah's childbearing gets juxtaposed with Rachel's barrenness. We witness the anguish and suffering that Rachel experiences due to her lack of children. Rachel's envy leads her to declare to her husband, Jacob, "Give me children – or I shall die." (30:1) Rachel gives Jacob her maid Bilhah as a surrogate. Rachel tells Jacob, "Come to her, that she may bear [a child] upon my knees and I too will be built up through her." (30:3) Later, Leah also uses a surrogate, Zilpah.

After Rachel uses an ancient fertility-promoting herb called dudaim, G-d remembers Rachel and she becomes pregnant. This narrative reminds us that it is not only in our day that people seek remedies for infertility and that it is not only in our times that people feel great anguish and pain about not being able to bear children. To this day, Rachel is associated with overcoming infertility and many people make pilgrimage to her tomb to pray to have children.

Beyond the Book of Genesis, the Torah also mentions others with fertility challenges: Hannah, the Shunamite woman, and Zion, of whom it says, "Sing, O barren [woman], who has not borne children." (Isaiah 54:1)

With so much biblical discussion of our people's long legacy with infertility, we may wonder why there remains a stigma around this issue today. The advancements of new scientific fertility techniques and their moral and ethical implications receive much media attention and yet couples with fertility challenges often experience difficulty in speaking about their situation.

Since the issue of infertility is not a new phenomenon, and also in light of the low birthrate of our people, we may wish to consider what more we can do to support those in our community who, like our patriarchs and matriarchs, face challenges of fertility.

The Hebrew for the Exodus, Yetziat Mitzrayim, can also be read as "Coming out from the narrows, coming out from the birth canal." With divine assistance, with the assistance of modern science, may we hear the full chorus of Zion's children.

Schachar Orenstein is spiritual leader of Congregation Shaarey Tefilah.

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