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
Nechama is on vacation, but wanted to make sure you didn’t miss a beat. No lengthy discussion or questions to ponder, but you still get to enjoy a video!
Our story about the twin brothers who became mortal enemies continues. Of course, we know they are enemies partially due to their family dysfunction.
This week, Ya’akov (Jacob) and his twin, Esav (Esau), are destined to meet each other after many years apart. The fabulous writer and novelist Dara Horn is the narrator for G-dcast this week, and her reading of the meeting of the twins presents us with core questions: how are our identities linked to our names? how are our relationships with our closest loved ones? how does God work in our lives? and what does this text want us to learn from the enigmatic story of the wrestling match at the Yabok River?
Just in case it isn’t obvious, this motley tribe descended from Avraham and Sarah is known as The Children of Israel. And since there was no place yet named Israel, we learn that we are the children of the man called “Yisrael/Israel;” that is the new name Ya’akov receives after his midnight wrestling at the river. He is given a new name by the being he wrestled with. YISRA-EL. “…for you have striven with beings divine and human and have prevailed” (Genesis 32 verse 29). The scientific etymology of the word Yisrael is unclear, but the folk etymology stuck, perhaps because the people descended from Ya’akov liked to think of themselves as “God-wrestlers.” Isn’t that what Jews are often known for even today? Arguing and wrestling with the meanings of the text, trying with all their might to figure out what the text is saying and what it wants us to take away as a lesson?
This dramatic passage of the midnight encounter bears a close reading. I invite you to read the 10 verses (Genesis 32: 23-33) as you would a poem, wrestling with the meaning. What are we supposed to make of this mysterious nighttime encounter? Ya’akov is tired and scared. He sends his wives and children and servants across the Yabok River (doesn’t that sound very much like his name?). “He is left alone and a man wrestled with him until the break of dawn” (verse 25). Is Ya’akov dreaming? Who is this man he wrestles with?
Dara Horn gives us a few ideas: he is wrestling with his conscience, he is wrestling with an angel, he is wrestling with his twin brother, Esav. Can you think of other possibilities? Could he be wrestling with the various parts of himself, his very character? Does the setting of midnight at a river provide you with hints that this is more than just an encounter with another human being? When you see two people in a wrestling hold, can you imagine that they are actually locked in an embrace? What do wrestling and embracing have in common?
Questions, questions, questions…. and no definitive answers.
And then the denouement, in verse 31: “I have seen a divine being face to face yet my life has been preserved.” Ya’akov finally meets his real life twin brother, Esav, in Chapter 33, and they reconcile. And we hear an echo, Ya’akov once again says something similar about having seen God: “No, I pray you; if you would do me this favor, accept from me this gift; for to see your face is like seeing the face of God, and you have received me favorably” (verse 10). With this utterance, Ya’akov creates a standard for an I-Thou relationship, so well described by Martin Buber, centuries later.
A couple of other interesting tidbits in this parasha:
Last question: when the Bible says, “to this day,” what do you think it signifies?
Our parasha opens with the words, “The span of Sarah’s lifetime was…” indicating that Sarah, our first foremother, wife of Abraham and mother of Yitzhak, has died. We can know this only because now we can count her days. It is a statement filled with irony and sadness, because the text focuses on her death and burial, while using the words, “Sarah’s life(span).”
As one generation passes, the story continues with the next generation. Some early rabbinic commentators tell us that Sarah died when she heard the false rumor that her husband had sacrificed her beloved son — upon hearing this news, she had a heart attack from extreme grief. (Abraham had no instant messaging or updates on his Facebook status to let folks know something like “Trip to Mt. Moriah went well — sacrificed a ram instead of our son.”
Whatever the reason for her death, this parasha moves on to a narrative of new beginnings and romance, and provides a rich portrait of the second of our foremothers, Rebecca/Rivka. The g-dcast cartoon this week focuses on this story line. Watch it here:
The g-dcast storyteller in this episode gives us the plotline of how Abraham’s servant travels back to Abraham’s native land, in Aram Naharyim, to find a suitable wife for his son, Yitzhak/Isaac. (By the way, Yitzhak is the only one of the 3 forefathers who never leaves the Land of Canaan/the promised land/what becomes the Land of Israel.)
The g-dcast cartoon includes a traditional commentary which says that Rebecca/Rivka was only 3 years old when she performed the prodigious act of watering the caravan of 10 camels that came with Abraham’s servant and his retinue. Hmmm… Watering the camels is already quite a feat of prowess and strength (see Genesis chapter 24, verses 16, 18-20). Robert Alter (a UC Berkeley professor who writes and lectures on the bible) calls it the closest thing to a “feat of Homeric heroism…” in Genesis. She is, in Alter’s words, “a continuous whirl of purposeful activity. In 4 short verses she is the subject of eleven verbs of action and one of speech…”
While this sounds like the dervish-like activity of a hyper-active toddler, I don’t think she was a baby. Rather, I think the servant saw a beautiful teenager, “very comely to look at, a virgin…” (verse 16). She also was extremely kind, intuitive, resourceful, independent, gregarious and eager for adventure. Read the description of what she says (she has a voice!! amazing for a women in the Bible!!) in verses 57-61 when her kinsmen ask her if she wants to accept the generous offer to marry Yitzhak, the son of their relative, Abraham. The qualities just listed make Rivka a perfect choice for a marriage partner for Yitzhak, who, after his trauma of being almost slaughtered on an altar by his father, likely suffered from post-traumatic stress syndrome his entire life. He also seems to have been the more passive partner in this marriage.
When I read a commentary that just feels wrong, I feel perfectly OK disregarding the commentator’s interpretation and replacing it with my own, as long as it fits with the text. I want and need to be loyal to the text, and not distort it with some off-the-wall commentary just because it better suits my world-view.
The text belongs to all of us, and we can “turn it and turn it, because everything is in it” (Mishnah Avot 5:25).
Let’s end with a poem by Reba Connell on what happens when Rivka first sees Yitzhak, taking off on (Genesis chapter 24:64:
OK, I admit it: I watched the recent Democratic convention in Charlotte, and Michelle Obamas’s speech stole my heart… and got me to thinking about how important it is to both presidential candidates to highlight their families. Some of the most intense feelings and experiences in our lives happen in the intimate spaces of family life. Fast forward to Rosh Hashanah and lo and behold, the Torah readings are narratives that takes place in the cauldron of familial relationships: Husband/Wife, Father/Son, First Wife/Concubine, Siblings.
On the first day of the new year, we read about Sarah, wife of Abraham, becoming pregnant at the age of 90; when she heard the news, she laughed, of course! She later names her son, Yitzhak, from the Hebrew root word for laughter. Unfortunately, Yitzhak’s life was anything but a barrel of laughs, as we find out on the second day when we read one of the most troubling narratives in the Torah, the “Akeidah,” the binding of Yitzhak (Genesis 22).
Back on Day 1, our narrative from Genesis 21 contains a story about Sarah’s maid servant, Hagar, whom Sarah earlier gave to Abraham to impregnate, in order that the elderly couple would have offspring. Hagar and her son, Ishma’el, are cast out of the household by Abraham at Sarah’s demand. Sarah sees Ishma’el, the big brother, playing with her toddler Yitzhak, and she is none to pleased. We don’t really know what Ishma’el was doing with Yitzhak, but the verb comes from that same Hebrew root that makes up Yitzhak’s name. And whatever is happening makes Sarah very angry. Abraham is distraught but God tells him to listen to Sarah, despite the fact that he loves Ishma’el as well as Yitzhak (and maybe he even loves Hagar too).
What a boiling pot of familial intrigue and passion!
The expulsion of Hagar and Ishma’el and the binding of Yitzhak have given philosophers (Kierkegaard for one), rabbinic commentators from 1800 years ago, poets, painters, playwrights, and others much to contemplate. Our questions way outnumber any satisfying answers.
I invite you to read the stories and talk about what happens in them. And why in the world do we read these particular stories on Rosh Hashanah as we renew ourselves and re-start our yearly Torah cycle?
Wishing you a sweet and bountiful year of blessings!