Downton Abbey Portrays Reality of Interfaith RelationshipsBy Gerri Miller
Go inside Season 5 Episode 9 where the story line of Atticus and Rose's interfaith relationship comes to a head.Go To Pop Culture
“And he went out” are the opening words of the parasha this week, continuing our cliffhanger from the end of last week’s portion when Ya’akov /Jacob fled his home to avoid incurring his twin brother’s murderous wrath. If I were reading this story for the first time, I sure would be mighty curious to see what happens to this guy, who cheated his brother from getting the blessing of the first born son, and who stoops to deceiving his old blind father — at the behest of his mother. Talk about dysfunctional family dynamics!!
After fleeing home, the first night Ya’acov beds down by the side of the road, and uses a stone for a pillow. Seems like when you use a stone for a pillow you have very strange dreams. Ya’acov dreams of a ladder that has angels going up and down on it. (This is where we get the expression, Jacob’s Ladder.) He has a vision that God speaks to him (Genesis 28, verses 13-16). Ya’acov hears the same promise that was already made to his father and to his grandfather. When he wakes up in the morning, he realizes that this spot is special, even holy, and he says: “Indeed [or WOW!] the Lord is in this place, and I, I did not know.” Rabbi Larry Kushner wrote an entire book on how different commentators throughout history have interpreted this one little sentence.
Ya’acov then creates an altar to consecrate the spot and utters a very puzzling vow to the Lord — kind of a conditional vow — giving us another bit of insight into his character. He is looking more and more like a kind of schemer, wheeler-dealer type, which will develop further in later chapters. Then, he “lifts up his feet” and continues on his journey, like a man with a mission.
When he gets to his destination (his mother’s home town,) he sees a watering hole, a well, where the sheep are given water, and he begins a conversation with the local guys. If meeting at the well reminds you of something, you are correct in remembering that Ya’akov’s mother, Rebecca/Rivka, met the servant who would bring her to her husband at a similar well. The well is kind of like the office water cooler, or maybe like the after-work local bar. Serendipity is at play, and it’s easy for boy-meets-girl kinds of things to happen. In fact, there are other boy-meets-girl scenes in the Bible — they are called “type-scenes” by Robert Alter in his illuminating book, The Art of Biblical Narrative. Here’s the thing: our Torah was once an oral tradition. The storytellers wanted to keep the attention of the audience and there’s nothing like a “meet-cute” romantic touch to please the listeners.
It turns out that a cousin of Ya’akov is approaching: she is none other than the beautiful Rachel! Ya’akov summons up all his strength. He rolls the heavy rock from the mouth of the well, waters her sheep, kisses her, cries (out of relief??), and then gets invited home to meet his uncle, Laban, his own mother’s brother.
The conversation between uncle and nephew (Genesis 29, verses 14-28) is a gem. These two seem like they “speak each other’s language” in that they both like making deals and have more than a touch of deceit in their make-up. You probably can guess by now, if you’re unfamiliar with this story, that Ya’acov is head-over-heels in love with Rachel and wants to marry her, and Laban agrees, but, ultimately, he out-schemes our schemer, Ya’acov. Read what happens on the wedding night! (And by the way, the narrator has told us, way back in verse 17, that Rachel has an older sister…. hmmmm, older sister…. not so subtle a reminder of Ya’acov’s older brother?)
Another hint drops into our story: a hint to uncle Laban’s character. His name means “white,” but once we see his manipulations on the wedding night, we understand that calling him “white” is just a polite way of saying he’s the bad-guy twisting his moustache and wearing the black hat… The no-goodnik who is, at his most basic, a liar and deceiver.
And so we are introduced to the 3rd generation of our foremothers and forefathers, with all of their personality flaws as well as their good features. Ya’akov ends up marrying two sisters, Rachel and Leah, and gets two more concubines (Zilpah and Bilhah) in the deal. These four women give birth to the sons who will become the Twelve Tribes of Israel, and let’s not forget the one daughter mentioned, Dinah, who has her own story. This week’s g-dcast tells us about the birthing competition in some detail:
What I love about this parasha is how many echoes of personality traits as well as verbal expressions we are given by the narrator. These days we know how genetics determines so much about who we are, what talents we have, what diseases we might inherit, how we present ourselves to the world, how we articulate, and how we think. Back then, when these stories were written, we learn that their authors recognized the same genetics at work. They might not have the language of science to label these phenomena “genetic,” but surely, as seen in this parasha, they showed us how history repeats itself in the different generations of the same family.