The Red Tent by Anita Diamant

From Barnes & Noble

Few stories can evoke a time and place as vividly as Anita Diamant's compelling tale sprung from the pages of the Old Testament. The Red Tent is the story of Jacob's daughter, Dinah, and Jacob's four wives, who all served as Dinah's mother at some point in time. Leah, Rachel, Zilpah, and Bilhah all bring their own unique gifts and influences to bear on Dinah's life. As Diamant explores the trials and triumphs of ancient women, she brings a foreign yet beautiful world to life as seen through the emotional filter of Dinah's eyes. This lush, evocative tale transcends time and brings new life to the Old Testament, lending a feminine touch to the mighty word of God.

From the Publisher

Deeply affecting, The Red Tent combines rich storytelling with a valuable contribution in modern fiction: a new perspective of female life in biblical society. It is a vast and stirring work described as what the Bible might have been had it been written by God’s daughters instead of sons.

Far beyond the traditional women-of-the-Bible sagas in both impact and vigor, The Red Tent is based upon a mention in Genesis of Jacob’s only female offspring—his daughter, Dinah.

Author Anita Diamant, in the voice of Dinah, gives an insider’s look at the details of women’s lives in biblical times and a chronicle of their earthy stories and long-ignored histories. The red tent of the title is the place where women were sequestered during their cycles of birthing, menses, and illness. It is here that Dinah hears the whispered stories of her four mothers—Jacob’s wives Leah, Rachel, Zilpah, and Bilhah—and tells their tales to us in remarkable and thought-provoking oratories. Familiar passages from the Bible take on new life as Dinah fills in what the Bible has left out—the lives of women. Dinah tells us of her initiation into the religious and sexual practices of the tribe; Jacob’s courtship with Rachel and Leah; the ancient world of caravans, farmers, midwives, and slaves; her ill-fated sojourn in the city of Sechem; her years in Canaan; and her half-brother Joseph’s rise in Egypt.

Skillfully interweaving biblical tales with characters of her own invention, the author re-creates the life of Dinah providing an illuminating portrait of a courageous woman and the life she might have lived. A new viewof the panorama of life in biblical times emerges from the female perspective, and the red tent itself becomes a symbol of womanly strength, love, and wisdom.

The Red Tent is one of those extremely rare publishing phenomenons—a little promoted, but dynamically successful book (over 250,000 copies sold) that owes its success to enthusiastic word-of-mouth endorsements. Now, for the first time, this sweeping saga, which has struck a chord with so many modern-day women, comes to life as a much-anticipated audiobook.

Philadelphia Inquirer

A novel well worth reading!...very rich and fulfilling.

Kirkus Reviews

Cubits beyond most Woman-of-the-Bible sagas in sweep and vigor, this fictive flight based on the Genesis mention of Dinah, offspring of Jacob and Leah, disclaims her as a mere "defiled" victim and, further, celebrates the ancient continuity and unity of women. Dinah was the cherished only daughter of "four mothers," all of whom bore sons by Jacob. It is through daughters, though, that the songs, stories, and wisdom of the mothers and grandmothers are remembered. Dinah tells the mothers' tales from the time that that shaggy stranger Jacob appears in the land of his distant kin Laban. There are Jacob's marriages to the beautiful Rachel and the competent Leah, "reeking of bread and comfort." Also bedded are Zilpah, a goddess worshipper who has little use for men, and tiny, dark, and silent Bilhah. Hard-working Jacob is considerate to the equally hard-working women, who, in the "red tent"—where they're sequestered at times of monthly cycles, birthing, and illness—take comfort and courage from one another and household gods. The trek to Canaan, after Jacob outwits Laban, offers Dinah wonders, from that "time out of life" when the traveling men and women laugh and sing together, on to Dinah's first scent of a great river, "heady as incense, heavy and dark." She observes the odd reunion of Jacob and Esau, meets her cruel and proud grandmother, and celebrates the women's rite of maturity. She also loves passionately the handsome Prince Shalem, who expects to marry her. Dinah's tale then follows the biblical account as Jacob's sons trick and then slaughter a kingdom. Diamant's Dinah, mad with grief, flees to Egypt, gives birth to a son, suffers, and eventually finds love and peace. Withstirring scenery and a narrative of force and color, a readable tale marked by hortatory fulminations and voluptuous lamentations. For a liberal Bible audience with a possible spillover to the Bradley relationship.

What People Are Saying

Julia Roberts
After the first two pages I thought, this is a little, different, taking place more than a thousand years ago and all. And then I was hooked. It was riveting—the wives of Jacob, telling biblical stories from their perspective. This isn't my standard pick, and I don't know if everybody would embrace it, but it's just wonderful.`

Product Details

• Reading Group Guide
• Read an Excerpt

Reading Group Guide

Anita Diamant imaginatively tells the story from the fresh perspective of its women. In the Biblical tale Dinah is given no voice; she is the narrator of The Red Tent, which reveals the life of ancient womanhood-the world of the red tent.

Readers of The Red Tent will view the Book of Genesis in a new light. This guide can help spur creative discussions of the timeless story.

Discussion Questions:
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?

About the Author:
Anita Diamant is a prize-winning journalist whose work has appeared regularly in the Boston Globe Magazine and Parenting magazine. She is the author of five books about contemporary Jewish practice: Choosing a Jewish Life, Bible Baby Names, The New Jewish Baby Book, The New Jewish Wedding, and Living a Jewish Life (with H. Cooper). She lives in West Newton, MA, with her husband and daughter, Emilia, to whom the book is dedicated.

Diamant says it was the relationship between Leah and Rachel that stimulated her thinking about The Red Tent. "The Biblical story that pits the two sisters against one another never sat right with me. The traditional view of Leah as the ugly and/or spiteful sister, and of Jacob as indifferent to her, seemed odd in light of the fact that the Bible gives them nine children together...As I re-read Genesis over the years, I settled on the story of Dinah, their daughter. The drama and her total silence (Dinah does not utter a single word in the Bible) cried out for explanation, and I decided to imagine one."

Aiding her work was "midrash," the ancient and still vital literary form, which means "search" or "investigation."

"Historically, the rabbis used this highly imaginative form of storytelling to make sense of the elliptical nature of the Bible-to explain, for example, why Cain killed Abel...The compressed stories and images in the Bible are rather like photographs. They don't tell us everything we want or need to know. Midrash is the story about what happened before and after the photographic flash."

She points out that "The Red Tent is not a translation but a work of fiction. Its perspective and focus-by and about the female characters-distinguishes it from the Biblical account in which women are usually peripheral and often totally silent. By giving Dinah a voice and by providing texture and content to the sketchy Biblical descriptions, my book is a radical departure from the historical text."

Read an Excerpt

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.

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 birth-a 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 one-a girl at that-who 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.

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.

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.

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's-a 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 sky-Zilpah 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 Tefnut-a 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.

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.

"Like a post," I said.

"Like a cooking stone," said my mother.

"Like a goat turd," I said.

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 son-or 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 daughters-even Zilpah and Bilhah, which was the only time he acknowledged them as kin. And he brought home a beautiful asherah—a tall pillar, nearly as big as Bilhah—made 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.

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.

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.

They sang:

"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 bowl-for 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.