Rachel's Tomb ( Qǝbūrat Rāḥēl; Modern Qever Raḥel; Qabr Rāḥīl) is a site revered as the burial place of the Biblical matriarch Rachel. The site is also referred to as the Bilal bin Rabah mosque (). The tomb is held in esteem by Jews, Christians, and Muslims.: “Rather than being content with half a dozen or even a full dozen witnesses, we have tried to compile as many sources as possible. During the Roman and Byzantine era, when Christians dominated there was really not much attention given to Rachel's Tomb in Bethlehem. It was only when the Muslims took control that the shrine became an important site. Yet it was rarely considered a shrine exclusive to one religion. To be sure, most of the witnesses were Christian, yet there were also Jewish and Muslim visitors to the tomb. Equally important, the Christian witnesses call attention to the devotion shown to the shrine throughout much of this period by local Muslims and then later also by Jews. As far as the building itself, it appears to be a cooperative venture. There is absolutely no evidence of a pillar erected by Jacob. The earliest form of the structure was that of a pyramid typical of Roman period architecture. Improvements were made first by Crusader Christians a thousand years later, then Muslims in several stages, and finally by the Jewish philanthropist Moses Montefiore in the nineteenth century. If there is one lesson to be learned, it is that this is a shrine held in esteem equally by Jews, Muslims, and Christians. As far as authenticity we are on shaky ground. It may be that the current shrine has physical roots in the biblical era. However, the evidence points to the appropriation of a tomb from the Herod family. If there was a memorial to Rachel in Bethlehem during the late biblical era, it was likely not at the current site of Rachel's Tomb.” The tomb, located at the northern entrance to the West Bank city of Bethlehem, next to the Rachel's Tomb checkpoint, is built in the style of a traditional maqam, Arabic for shrine.
The burial place of the matriarch Rachel had a matzevah erected at the site according to ;Sered, Rachel's tomb: Societal liminality and the revitalization of a shrine, Religion, January 1989, Vol.19(1):27–40, , p. 30, "Although the references in Jeremiah and in Genesis 35:22 perhaps hint at the existence of an early cult of some sort at her Tomb, the first concrete evidence of pilgrimage to Rachel's Tomb appears in reports of Christian pilgrims from the first centuries of the Christian Era and Jewish pilgrims from approximately the 10th century. However, in almost all of the pilgrims' records the references to Rachel'sTomb are incidental – it is one more shrine on the road from Bethlehem to Jerusalem. Rachel's Tomb continued to appear as a minor shrine in the itineraries of Jewish and Christian pilgrims through the early 20th century." the site was also mentioned in Muslim literature. Although the site is considered by some scholars as unlikely to be the actual site of the grave – several other sites to the north have been proposed – it is by far the most recognized candidate. The earliest extra-biblical records describing this tomb as Rachel's burial place date to the first decades of the 4th century CE. The structure in its current form dates from the Ottoman period, and is situated in a Christian and Muslim cemetery dating from at least the Mamluk period.: "Jachintus's mention of a Christian cemetery surrounding the tomb suggests that for Bethlehemites – exclusively Christian up until the late eighteenth century – the biblical site on the outskirts of the city was blessed by the presence of a nurturing saint likely to help those buried in her vicinity to achieve salvation. By the fifteenth century, according to the pilgrim Johannes Poloner, Muslims, most likely from surrounding Muslim villages, were being buried on the southern side of the shrine. Increasingly the cemetery surrounding the tomb became Muslim. In 1839, Mary Damer described bedouin burying a shaykh in the graveyard, while in 1853 James Finn wrote of witnessing Bethlehem Muslims “burying one of their dead near the spot". Philip Baldensperger, a resident of nearby Artas between 1856 and 1892, wrote of Rachel's Tomb in his Immovable East that "a number of Bedawin, men and women, were assembled there for a funeral service, for the Bedawin of the desert of Judah all bury their dead near Rachel's sanctuary as their forefathers the Israelites of old did around their sanctuaries." Christian burial in the Tomb's vicinity had dropped off by the mid-nineteenth century"
The first historically recorded pilgrimages to the site were by early Christians. 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". Rachel's Tomb has been a site of Jewish pilgrimage since at least the eleventh century—possibly since ancient times—and remains a holy pilgrimage site for modern Jews.Sered, "Rachel's Tomb: The Development of a Cult." Jewish Studies Quarterly 2, no. 2 (1995): 103–48. http://www.jstor.org/stable/40753126.Israel yearbook on human rights, Volume 36, Faculty of Law, Tel Aviv University, 2006. p. 324 Meron Benvenisti described it as "one of the cornerstones of Jewish-Israeli identity".Meron Benvenisti, Son of the Cypresses: Memories, Reflections, and Regrets from a Political Life,University of California Press, 2007 p. 45.
British Jewish financier Sir Moses Montefiore significantly expanded the building in 1841,, page 47: "The Jews claim possession of the Tomb as they hold the keys and by virtue of the fact that the building which had fallen into complete decay was entirely rebuilt in 1845 by Sir M. Montefiore. It is also asserted that in 1615 Muhammad, Pasha of Jerusalem, rebuilt the Tomb on their behalf, and by firman granted them the exclusive use of it. The Moslems, on the other hand, claim the ownership of the building as being a place of prayer for Moslems of the neighbourhood, and an integral part of the Moslem cemetery within whose precincts it lies. They state that the Turkish Government recognised it as such, and sent an embroidered covering with Arabic inscriptions for the sarcophagus; again, that it is included among the Tombs of the Prophets for which identity signboards were provided by the Ministry of Waqfs in 1328. A.H. In consequence, objection is made to any repair of the building by the Jews, though free access is allowed to it at all times. From local evidence it appears that the keys were obtained by the Jews from the last Moslem guardian, by name Osman Ibrahim al Atayat, some 80 years ago. This would be at the time of the restoration by Sir Moses Montefiore. It is also stated that the antechamber was specially built, at the time of the restoration, as a place of prayer for the Moslems." obtaining the keys for the Jewish community while building an antechamber, including a mihrab for Muslim prayer. "In 1841 Montefiore obtained for the Jews the key of the Tomb, and to conciliate Moslem susceptibility, added a square vestibule with a mihrab as a place of prayer for Moslems." Following a 1929 British memorandum, in 1949 the UN ruled that the Status Quo—an arrangement approved by the 1878 Treaty of Berlin concerning rights, privileges and practices in certain Holy Places—applies to the site. According to the 1947 United Nations Partition Plan for Palestine, the tomb was to be part of the internationally administered zone of Jerusalem, but the area was ruled by Jordan, which prohibited Jews from entering the area. Following the Israeli occupation of the West Bank in 1967, the site's position was formalized in 1995 under the Oslo II Accord in a Palestinian enclave (Area A), with a special arrangement making it subject to the security responsibility of Israel. In 2005, following Israeli approval on 11 September 2002, the Israeli West Bank barrier was built around the tomb, effectively annexing it to Jerusalem; Checkpoint 300 – also known as Rachel's Tomb Checkpoint – was built adjacent to the site.Wendy Pullan,Bible and Gun: Militarism in Jerusalem's Holy Places, 2013, page 16: "In legal terms its location is heavily contested; it was to have been returned to Palestine under the Oslo agreements but in 1995, under pressure from settlers and religious groups, Israel decided to retain it. Since then this important Jewish holy place has been made into a high-profile national religious shrine, referred to by its devotees as either the second or third holiest place in Judaism. The uncertainty about its status stems from different competing interest groups, but the ranking also indicates a recently revived and politically motivated place in the Jewish pantheon. The site's religious status and political value have resulted in extraordinary defensive measures being adopted. Today, the Tomb is completely enveloped by the concrete separation barrier making it available to Israeli Jews and tourists coming from Jerusalem in approved vehicles, but inaccessible to Palestinians. It has become a military zone, literally an urban fortress.": "Rachel's Tomb was originally assigned to Palestinian Area A under the 28 September 1995 Israel–Palestine Interim Accords and thus came under full Palestinian responsibility for internal security, public order and civil affairs. Annex I, Article 5 provided that "during the Interim Period" Israel will have security control of the road leading to the Tomb and may place guards at the Tomb. On 11 September 2002, the Israeli security cabinet approved placing Rachel's Tomb on the Jerusalem side of the Security Wall, thus placing Rachel's Tomb within the "Jerusalem Security Envelope," and de facto annexing it to Jerusalem." 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 statementUNESCO (19 March 2010), 184 EX/37 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.Times of Israel, 22 October 2015: "Israeli soldiers on Thursday placed a concrete barrier near a Jewish holy site in the West Bank, ahead of a religious pilgrimage there this weekend." and Times of Israel, August 2016: "In October, the IDF installed a series of concrete barriers around the tomb, effectively separating it from the rest of Bethlehem."
Biblical accounts and disputed location Northern vis-à-vis southern version 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