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Parashat Vayetze â Erev Shabbat 6 December 2019
Week of 1-7 December 2019
Torah portion: Genesis 28:10-32:3 Haftarah: Hos. 12:13-14:10
Theme: Tabernacles of Memory
The late Irish poet John Oâ Donoghue named stones as âtabernacles of memoryâ. Stones in that sense are interesting to explore and reflect on in Parashat Vayetze. There, stones act as bookends, beginning with Jacob taking a stone and setting it up as a pillar to remember the experience that he had in Beth El, to the treaty stone that acted as a witness between Jacob and Laban on his journey home. In between these two bookends, Jacob lifts a large stone from the mouth of a well that opens up the love story between Jacob with Rachel.
A clue as to the importance of the experience at Beth El and that links with the meeting with Rachel is found in the connecting verb that links the two episodes, âJacob then moved on and headed for the land of the people of Kedemâ (29:1). The verb to move on, in the literal sense means he âlifted up his feetâ which occurs nowhere else in the Torah, may have been introduced âto underline the numbing after-effects of Jacobâs revelatory experience.â (Plaut, 196). âAfter-effectsâ suggests an ongoing rippling effect. What was this experience? It could be described as a liminal experience, which happened between Beersheva, representing all that was familiar to Jacob, and the unknown territory of Haran. In this hostile dark place the unexpected happened to Jacob. âHe came upon a certain place (makom)â. âIn post-biblical Hebrew, makom became a term for Godâ (Plaut, 197). It was in that place with a stone for a pillow that he had a dream, âa ladder, planted on the ground with its top reaching to heavenâ (Gen 28:12). Heaven and earth were meeting where he was. âThe LORD was there standing over himâ (28:13).
The LORD reveals himself, âI am the LORD the God of Abraham your father, and the God of Isaacâ (28:13). The revelatory presence of the LORD dawns on Jacob signified by an awakening in more than a physical sense. Images blurt from him, putting words on his experience: âHow awesome is this place! This is none other than the house of God, this is the gate of heavenâ (28:15). This leads to a desire to hold the memory and the experience in a concrete tangible way, so Jacob âset it up as a pillar, pouring oil on the top of itâ (Gen 28:19). He gave the place a new name to honor his experience, Beth El â the house of God.
As he continues his journey to Haran he meets shepherds with their flocks gathered at âthe mouth of a wellâ (29:3). Here he meets Rachel, Labanâs daughter, and falls in love with her. The large stone at the mouth of the well is referred to five times. Jacob lifts the stone by himself to water the flocks âLifting and throwing heavy stones was an old way of proving prowessâ (Plaut, 197). Afterwards he kisses Rachel and âbegan to cry in a loud voiceâ (29:11). This was Jacobâs first act of reaching out in kindness to another. His love for Rachel unblocked the metaphorical stone that had covered his inner well of kindness.
Twenty years later Jacob is on his way back from Haran pursued by Laban. He and Jacob confront each other with their grievances near Mount Gilead. When the air is cleared between them Jacob sets up a stone monument and says âto his kin, âGather stonesâ; so they took stones and made a mound; and they eat there by the mound. Laban called it Yegar-Sahaduthaâ (31:45-47). It is âthe only Aramaic words in the Torah, meaning âmound ⊠of witnessââ (Plaut, 207). And Laban prayed, âMay the Eternal keep watch between us when we are no longer in sight of each other!â (31:49). These stones mark significant turning points for Jacob and were truly âtabernacles of memoryâ, unfolding the LORDâs activity and presence in his life.
For Reflection and Discussion: [1] What are the âtabernacles of memoryâ that have marked your life? [2] How have you engaged in rituals to honor the significant experiences in your own life?
Bibliography: Fox, The Five Books of Moses (NY, 1997): Plaut, The Torah (URJ Press 2006).
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