Revealing Food and Clothes

On the heels of last week’s Torah portion in which Jacob steals the birthright and the blessing from his brother Esav, this week’s Torah portion begins with Jacob running away from Esav. Just before Jacob leaves the land of Canaan he makes a vow to God, saying:

If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and clothing to wear,  so that I come back to my father’s house in peace, then shall the Lord be my God (Genesis 28:20-21)

His vow seems to be theologically charged with the possibility that God’s existence is contingent on God providing for Jacob. Some of the words in the vow seem to be superfluous. Of course food is to be eaten and clothing is to be worn, why does Jacob ask for “bread to eat, and clothing to wear”? It was Jacob himself who used food to get the birthright from Esav and food and clothing to deceive his father and get the blessing. How can Jacob ever look at food and clothing the same way again?

Even though it seems that the deception changed Jacob as a person, it never made him suspect that people would try to deceive him the same way in the future. Sure enough in this week’s Torah portion Jacob gets hoodwinked into marrying a cloaked Leah instead of his beloved Rachel. He then gets deceived by his sons who bring their father Joseph’s clothes with blood on them to support their claim that their brother Joseph was killed. Finally, Jacob will send his sons down to Egypt to get food and there they will all get deceived by Joseph. Ironically, despite Jacob’s claim that food and clothing should be used for their normal use, his life is marked by their use for deception.

If we look at the vow that Jacob makes, in this light, we see that the words are not superfluous and he really wanted God to let him forget the sins of his youth. Surely Jacob’s teshuvah, return, is a lifetime in the making. As we read in Hallel, “The rock that the builders rejected has become the chief cornerstone” (Psalm 118:22). We can try to run from our past, but one way or another it will catch up with us. Just as in Jacob’s vow, the true revelation of God is contingent upon the true revelation of self.

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