Vayeitze: Pillars of Truth

Copyright 2015 Neal Joseph Loevinger

Torah Portion: Vayeitze

He came upon a certain place and stopped there for the night, for the sun had set. Taking one of the stones of that place, he put it under his head and lay down in that place. (Bereshit/ Genesis 28:11)

Thereupon Jacob took a stone and set it up as a pillar. (31:45)

Good morning!

One reason we read the Torah portions in a repeating yearly cycle is that we see new things as our perspective changes over time. I never really noticed it before, but this year it just lept out at me that the Torah portion Vayeitze begins and ends with Yaakov picking up stones from the ground, but in the twenty years the portion covers, the stones come to mean very different things.

In the first verse above, from the very beginning of the portion, Yaakov is on the run from his brother Esav and all alone in the wilderness, with only a stone for a pillow. He has a marvelous vision of a ladder to heaven, but his rock pillow seems to symbolize how alone and bereft he is, how literally uncomfortable it is to be running away from the consequences of one’s choices, and in this case, the father he deceived and the brother he despoiled. That discomfort may be the catalyst to Yaakov’s spiritual vision, but he didn’t know that at the time- he simply had nothing left but a rock for a pillow.

The second stone, twenty years later, is one that Yaakov sets up as a witness to pact he makes his father in law Lavan. After working for Lavan two decades, marrying his two daughters and greatly increasing his family’s wealth, Yaakov has another vision, one that tells him to get going home, back to the land of Israel and the family from whom he fled. Lavan chases after him, asking why he took his daughters and grandchildren without saying goodbye. Yaakov protests that after all his years of working for Lavan, he would have been sent away empty-handed, but eventually the two of them swear a pact by the stone pillar that Yaakov sets up: Yaakov will care for Lavan’s daughters, and the two men will live at peace, each one on his own side of the stone pillar.

It strikes me that the two stones in our story represent two stages of Yaakov’s life. The rock under his head represents the consequences of his deception, his moral confusion, his insecurity (physical and emotional), or as we might say, “hitting rock bottom” after deceiving his father to steal his brother’s birthright. The second stone, on the other hand, is one that Yaakov himself raises up and swears by. Note that in the beginning, Yaakov is alone because he deceived his father using his brother’s voice, but after twenty years, he is able to articulate his own vows and his state his own concerns quite clearly to his father in law when protesting Lavan’s pursuit. Perhaps this is why the second stone is set up as a pillar rather than laying passive as a pillow: because Yaakov has found his voice and spoken from conscience, he his now able to use the stone to represent the clarity of his moral vision and personal integrity rather than being a symbol of his alienation and vulnerability.

I’ve often thought that we are called the people Israel, after Yaakov, because he of all the patriarchs and matriarchs, he shows the greatest arc of spiritual and moral maturation over the course of his life. Like most of us, he has ethical and emotional lapses and failures, but over time, he wrestles with God and finds the blessing in his long journeys, even though there was heartbreak and failure along the way. It may have taken Yaakov twenty years, but he picked himself up off the ground and made worthy vows in the presence of God and the assembled camps. The two stones of Vayetze show us that we too can rise up and speak truth without fear, if our conscience is clear and our dreams lead us to become our better selves.

Shabbat Shalom,

RNJL

 
The views expressed are my own and do not reflect that of Vassar Brothers Medical Center or Health-Quest.

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