Conder, C. R. (1877). «The Moslem Mukams». Quarterly Statement – Palestine Exploration Fund9 (3): 89–103. doi:10.1179/peq.1877.9.3.89. «Alone and separated from the family sepulchre, the little "dome of Rachel " stands between Jerusalem and Bethlehem. The Kubbeh itself is modern, and has been repaired of late years. In 700 A.D. Arculphus saw only a pyramid, which was also visited by Benjamin of Tudela in1160 A.D., and perhaps by Sanuto in 1322 A.D. The site has been disputed on account of the expression (1 Sam. x. 2) " in the border of Benjamin," and there can be no doubt that the Kubbet Rahil never was on or very near this border. The Vulgate translation, however, seems perhaps to do away with this difficulty, and as Rachel’s tomb was only “a little way” from Ephrath, "which is Bethlehem" (Gen. xxxv. 16–19), and the tradition is of great antiquity, there is no very good reason for rejecting it.»
Conder, C. R. (1877). «The Moslem Mukams». Quarterly Statement – Palestine Exploration Fund9 (3): 89–103. doi:10.1179/peq.1877.9.3.89. «Alone and separated from the family sepulchre, the little "dome of Rachel " stands between Jerusalem and Bethlehem. The Kubbeh itself is modern, and has been repaired of late years. In 700 A.D. Arculphus saw only a pyramid, which was also visited by Benjamin of Tudela in1160 A.D., and perhaps by Sanuto in 1322 A.D. The site has been disputed on account of the expression (1 Sam. x. 2) " in the border of Benjamin," and there can be no doubt that the Kubbet Rahil never was on or very near this border. The Vulgate translation, however, seems perhaps to do away with this difficulty, and as Rachel’s tomb was only “a little way” from Ephrath, "which is Bethlehem" (Gen. xxxv. 16–19), and the tradition is of great antiquity, there is no very good reason for rejecting it.»
Jewish Studies Quarterly: JSQ. Mohr (Paul Siebeck). 1994. s. 107. «Benjamin of Tudela ( 1170 C.E.) was the first Jewish pilgrim to describe his visit to Rachel's Tomb.»
Abigail Green (2012). Moses Montefiore. Harvard University Press. s. 67. ISBN978-0-674-28314-5. «On the second day of their visit, Amzalak took Montefiore on a tour of communal institutions and Jewish holy places. Judith, meanwhile, set out on a day trip to Bethlehem, stopping at the Tomb of Rachel, which she visited in the company of a group of Jewish women. This desolate, solitary, crumbling ruin, its dome half open to the elements, was a holy site for all Jews. For an infertile woman like Judith it may have had special significance. The Old Testament contains many tales of barren women who were finally able to conceive through divine intervention. The matriarch Rachel was one of them. Indeed, Rachel had been so distressed by her inability to bear children that she went to her husband Jacob and complained, "Give me a child! And if there will be no child, I shall die!" Consequently, the Tomb of Rachel has become a favorite site of religious pilgrimage for infertile Jewish women. It seems strange to associate such a practice with a well-educated Englishwoman like Judith. Yet she must have been more aware of these superstitions than her published diaries indicate, because Judith was the owner of a fertility amulet-written for her by two Sephardi rabbis, whose family were the hereditary guardians of Rachel’s Tomb.»
George Frederick Owen (1977). The Holy Land. Kansas City: Beacon Hill Press. s. 159. ISBN978-0-8341-0489-1. Henta 2 January 2012. «In 1841, Sir M. Montefiore purchased the grounds and monument for the Jewish community, added an adjoining prayer vestibule, and reconditioned the entire structure with its white dome and quiet reception or prayer room.»
Whittingham, George Napier. The home of fadeless splendour: or, Palestine of today, Dutton, 1921. p. 314. "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."
«Journal of Ethnology and Folkloristics 11 (1): 83–110»(PDF). doi:10.1515/jef-2017-0006. «The Arab Educational Institute (AEI), which is a member of the international peace movement Pax Christi, opened the Sumud Story House in 2009. The Sumud Story House is a building located in the Rachel's Tomb Area where Palestinian women from Bethlehem and the neighbouring towns gather weekly to narrate their experiences living in a walled city. These stories have been written and printed on panels posted on the Wall in the Rachel's Tomb Area constituting the Wall Museum.»
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Conder, C. R. (1877). «The Moslem Mukams». Quarterly Statement – Palestine Exploration Fund9 (3): 89–103. doi:10.1179/peq.1877.9.3.89. «Alone and separated from the family sepulchre, the little "dome of Rachel " stands between Jerusalem and Bethlehem. The Kubbeh itself is modern, and has been repaired of late years. In 700 A.D. Arculphus saw only a pyramid, which was also visited by Benjamin of Tudela in1160 A.D., and perhaps by Sanuto in 1322 A.D. The site has been disputed on account of the expression (1 Sam. x. 2) " in the border of Benjamin," and there can be no doubt that the Kubbet Rahil never was on or very near this border. The Vulgate translation, however, seems perhaps to do away with this difficulty, and as Rachel’s tomb was only “a little way” from Ephrath, "which is Bethlehem" (Gen. xxxv. 16–19), and the tradition is of great antiquity, there is no very good reason for rejecting it.»
Conder, C. R. (1877). «The Moslem Mukams». Quarterly Statement – Palestine Exploration Fund9 (3): 89–103. doi:10.1179/peq.1877.9.3.89. «Alone and separated from the family sepulchre, the little "dome of Rachel " stands between Jerusalem and Bethlehem. The Kubbeh itself is modern, and has been repaired of late years. In 700 A.D. Arculphus saw only a pyramid, which was also visited by Benjamin of Tudela in1160 A.D., and perhaps by Sanuto in 1322 A.D. The site has been disputed on account of the expression (1 Sam. x. 2) " in the border of Benjamin," and there can be no doubt that the Kubbet Rahil never was on or very near this border. The Vulgate translation, however, seems perhaps to do away with this difficulty, and as Rachel’s tomb was only “a little way” from Ephrath, "which is Bethlehem" (Gen. xxxv. 16–19), and the tradition is of great antiquity, there is no very good reason for rejecting it.»
«Journal of Ethnology and Folkloristics 11 (1): 83–110»(PDF). doi:10.1515/jef-2017-0006. «The Arab Educational Institute (AEI), which is a member of the international peace movement Pax Christi, opened the Sumud Story House in 2009. The Sumud Story House is a building located in the Rachel's Tomb Area where Palestinian women from Bethlehem and the neighbouring towns gather weekly to narrate their experiences living in a walled city. These stories have been written and printed on panels posted on the Wall in the Rachel's Tomb Area constituting the Wall Museum.»
