Hannah, the second and barren yet preferred wife of Elkanah, promises to return her child to YHWH if he grants her a son. Her prayers are answered, and she follows through on her pledge to YHWH. Hannah’s narrative emphasizes the importance of fertility and childbirth in Israeli artistic narratives and presents a portrayal of an independent and resourceful woman.

Hagar is Sarah’s Egyptian slave woman, whom Sarah gives to Abraham as secondary wife and who would bear a child for him. After Hagar becomes pregnant, Sarah treats her harshly. Eventually Hagar flees from her mistress into the wilderness, where God’s messenger speaks to her. Hagar has long represented the plight of the foreigner, the slave, and the sexually abused woman.

Eve’s character is posited to be that of the original and quintessential woman. The Midrash interprets her traits as representative of the negative aspects of femininity. Eve’s punishment for her sin is also tied to the traditional ideas of the fundamentals of womanhood – childbirth, pregnancy, and male spousal domination.

The first woman, according to the biblical creation story in Genesis 2–3, Eve is perhaps the best-known female figure in the Hebrew Bible, although she never appears after the opening chapters of Genesis. Most of the negative traits associated with her, including sin, seduction, and subservience, are part of Jewish and Christian post-biblical interpretations and are not present in the Bible itself. A close look at the Eve narrative in its ancient Israelite context shows Eve to be a partner with Adam as they begin their agrarian life outside of Eden.

Deborah, one of the most extraordinary women in the Bible, is presented as an extremely righteous and praiseworthy woman in rabbinic literature. Though some traditions criticize her pride, perhaps wary of how she transgressed gender norms, most of the rabbinic texts about Deborah are filled with praise.

The midrashim on Delilah attest to the negative attitude of the Rabbis toward non-Jewish women. The Rabbis accentuated the negative aspects of the relations between Samson and Delilah in order to demonstrate the havoc that a foreign woman could wreak.

Dinah was the only daughter of Jacob and Leah, and the Rabbis present her as possessing many positive qualities, as was fitting for the daughter of the progenitors of the Israelite nation. The rabbis also offer many different explanations for the rape of Dinah, trying to understand the troubling story.

Elisheba is mentioned only a single time in the Torah she-bi-khetav: Lit. "the written Torah." The Bible; the Pentateuch; Tanakh (the Pentateuch, Prophets and Hagiographia)Torah (Ex. 6:23), as the daughter of Amminadab, the sister of Nahshon and the wife of Aaron the High Priest. The Rabbis speak at large concerning her. They note her importance, since her life was bound up with the most distinguished families in Israel: her husband was appointed High Priest, her children were deputy high priests, her brother was nasi (chieftain) of the tribe of Judah and her brother-in-law Moses led the Israelites. The A type of non-halakhic literary activitiy of the Rabbis for interpreting non-legal material according to special principles of interpretation (hermeneutical rules).midrash accordingly applies to Elisheba the verse “And may your house be like the house of Perez whom Tamar bore to Judah” (Ruth 4:12), which was meant to signify that Elisheba, too, was descended from the royal line since she was from the tribe of Judah (Ruth Zuta 4:12). Commenting on Jacob’s blessing to Judah, “You, O Judah, your brothers shall praise” (Gen. 49:8), the Rabbis list Elisheba daughter of Amminadab among the important people and officials that were born to this tribe and call her “the mother of the priesthood” (Gen. Rabbah 97:8).

Queen Esther, the central character in the Biblical book named after her, is extensively and sympathetically portrayed in the Rabbinic sources. In their commentary on the Book of Esther, the Rabbis expand upon and add details to the Biblical narrative, relating to her lineage and history and to her relations with the other characters: Ahasuerus, Mordecai, and Haman.

Esther, the main character in the book named after her, is a young Jewish woman who becomes queen of the Persian empire and risks her life by interceding for the Jewish people to save them from a pogrom. Set in the Persian diaspora, the Book of Esther depicts the struggle for Jews to survive in the face of hostility in a foreign land.

The Greek Additions to the Hebrew Bible’s Book of Esther were probably written over several centuries and contradict several of the details from the Hebrew text. Generally, the Additions are more dramatic and ultimately portray Esther as stereotypically weak and helpless, even though parts of her weakness and femininity ultimately help save her people.

Elisheba was the wife of the high priest Aaron and the mother of their four sons, but she does not appear in any stories. Mention of her in the genealogy signifies the importance of women in the destiny of their children.

Zillah is one of the first women mentioned in the Bible. The unusual appearance of Zillah and two associated females in the male genealogies of Genesis 1–10 may be linked to the special role of her children.

Several biblical passages mention women (e.g., Miriam) celebrating victory with drums, dances, and song. Examining those passages in light of archaeological materials and comparative Near Eastern texts indicates that women, rather than men, were percussionists in ancient Israel and likely participated in religious and secular musical activities.

Solomon, third king of Israel, is said to have had a harem that included 700 wives and 300 concubines. Many of those women were not Israelites and refused to adopt Israelite traditions and religion, reinforcing a common Biblical motif about foreign women.