At the end of this week’s Parshah we have heated argument between Jacob and Laban. Jacob has been pursued and searched by Laban, who found nothing of his among Jacob’s possessions. Jacob remonstrates with Laban concerning the whole of their troubled relationship, including reminding him how he faithfully worked for him. Laban however replies that all that Jacob owns is really his, as Jacob has obtained it from his original stock. Beyond evidence of the troubled relationship between the two men, we have here a fundamental argument. Jacob regards the wealth he made from the livestock originally given to him by Laban, as legitimate profit. Laban regards it as a form of stealing what is legitimately his. This argument goes beyond a dispute about the legitimacy of certain business practices and the validity of certain types of profit. Jacob obtained this increase in his flock by an early form of genetic engineering. He manipulated the sheep in his care in order that they gave birth to the type of sheep that were contractually his, and not Laban’s. Laban strongly objects to this scientific innovation, seeing in it an illegitimate form of trickery he doesn’t fully understand. Their dispute, seen in this light, seems very modern. Fear and misunderstanding of new scientific discovery is as old as science itself. Unfortunately, much of this prejudice has been formed and encouraged by religion. Rudyard Kipling wrote an amusing story of a monk who brings back from his travels an early microscope. This is promptly destroyed, lest its owners be burned by the Church for seeing what man was not meant to discover. We no longer burn people at the stake for scientific discoveries, but some of the religious attitudes to science today are not far off that of a lynch mob. Especially in areas connected with genetic engineering and research, religious and political leaders often make ill informed and incendiary statements. Religion has an important role in providing an ethical basis for scientific research. As in other areas of life it sometimes need to create moral barriers to safeguard basic values. But these must be based on a proper understanding of what is going on and its ethical dilemmas, rather than on ignorance and fear. Judaism has always been good at doing this; religious authorities obtaining scientific opinion before pronouncing on such issues. It is thus important that our distinctive voice be heard, carrying on the tradition of Jacob the geneticist.
ALIYAH BY ALIYAH SYNOPSIS
Rishon |
Jacob leaves for Haran. He dreams of an angelic ladder with G-d promising to protect him. |
Sheni |
Jacob arrives in Haran meets Rachel and falls in love. |
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Shelishi |
He works for Rachel for 7 years but is deceived and gets Leah instead. He gets Rachel for another 7 years labour. Leah is fruitful but Rachel barren so they use maidservants as surrogates. |
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Revi’i |
Rachel finally gives birth to Joseph. Laban ask Jacob to stay on after his contract is ended. |
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Chamishi |
Jacob agrees to take only the non-white animals but by good husbandry becomes rich. Laban is jealous. |
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Shishi |
Jacob flees but Laban catches up but is prevented by G-d from harming Jacob. |
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Shevi’i |
After mutual recriminations Laban and Jacob make a deal. Jacob re-enters the Land of Israel. |
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Haftorah |
Hosea: 12;13-14;10: Israel should remember G-d’s kindness to Jacob and return to G-d. |
Sidra Statistics
Parshat Vayetze
· has 148 verses ;
· is the 7th in Genesis, 7th in the Torah
· 3rd longest in Genesis, 5th longest in the Torah ;
· has no mitzvot
