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Anita DiamantA modern alternative to SparkNotes and CliffsNotes, SuperSummary offers high-quality Study Guides with detailed chapter summaries and analysis of major themes, characters, and more.
The sisters prepare to travel to Mamre and weave new clothing. Rachel makes a red-and-yellow tunic for Joseph that earns him teasing from his brothers. As the family travels, Zilpah tells Dinah stories of Rebecca’s work as a healer and oracle. Rebecca impresses Dinah with her age and beauty, but she does not show any emotion upon meeting her favorite son Jacob or his family. People visit her for advice and prophecy, and she is served by acolytes called Deborah.
Isaac, now old and blind, weeps when he embraces Jacob. He dotes on his grandsons at the men’s feast, but Rebecca makes the women’s feast cheerless. She speaks bitterly of her marriage to Isaac and the many children she lost. She then interrogates Jacob’s wives, one by one. Dinah is delighted to see Tabea, who wears the belt that signifies she is now a woman. However, because Tabea’s mother did not observe the rituals of the red tent, Rebecca refuses to accept Tabea as an acolyte. She wails in distress, and Dinah is angered by Rebecca’s cruel dismissal. Leah explains that Rebecca, who serves the goddess Inanna, is trying to defend a tradition that is in danger of being forgotten.
Rebecca insists that Dinah stay with her for three months, and she is distraught to be parted from her birth mother for the first time. Her time with Rebecca proves boring and sad, as Rebecca is fierce and joyless. Esau cares for his parents, but Rebecca never praises him, detests his wives, and continues to complain about Isaac. Because she has not yet begun her period, Dinah is not permitted to join the menstruating women in the red tent, from which they emerge “rested and smiling” (163) after three ritual days. She respects what her grandmother does for the pilgrims who visit, but mourns for Tabea. She is shocked upon learning Werenro was murdered while traveling. Dinah weeps, but that night she dreams of Werenro sitting in a tree and smiling at her.
Finally, Rebecca speaks with Dinah, having decided that she is not her heir, that Mamre will have no oracle after her. However, she does tell Dinah that her life will be long, albeit with some unhappiness. Dinah is relieved to leave.
Dinah’s home seems noisy and smelly when she returns, and her mother is upset. Jacob speaks with his sons about the rich city of Shechem, and they negotiate with its king, Hamor, for a parcel of land. They remove their tents, build ovens, and plant seeds, and the herds multiply. More of Dinah’s brothers take wives, young girls who “were of Canaan and knew nothing of the customs of Haran, where mothers are honored for strength as well as beauty” (169). Dinah’s new sisters-in-law observe the ritual of the red tent to please Leah, but never make sacrifices to Inanna. Her brothers Simon and Levi are discontented with Hamor “swindling” them.
When Dinah begins menstruating, she thinks “My childhood is over. I will wear an apron and cover my head” (170). Her mothers and Inna are overjoyed. They hold the ceremony of welcome, which includes serving Dinah wine, and painting and perfuming her. Rachel brings out the teraphim and chooses one to clean and polish. Dinah is taken to a special part of the house garden, where she lies on the ground so her first blood will return to the earth. Rachel says prayers and then uses the idol to “open” Dinah’s womb. For Dinah, the ritual is intoxicating.
Inna is present when Dinah wakes on the ground. She identifies the figure from Dinah’s dream as Taweret, a river-bound Egyptian goddess, protector of mothers and children. Meanwhile, Levi’s wife Inbu, who is shocked by the ceremony, tells Levi of it, who tells his father. It is Inbu custom for women to display blood shed on their wedding night as proof of “virginity”: “Men knew nothing of the red tent or its ceremonies and sacrifices,” so “Jacob was not pleased to learn of them” (174). He orders Rachel to bring the teraphim and he smashes them, then buries the pieces.
Leah still tries to teach her daughters-in-law the ways of the red tent, but they prefer the ways of their own mothers, and Jacob begins to resent the women’s time in seclusion. As for Dinah, she enjoys this time with other women.
Rachel and Inna earn reputations as skilled midwives, and Dinah joins them as an apprentice. The women of Shechem’s valley teach the three a birth song, with the repeated lyrics “Fear not” (177). When Inna is too old, Dinah officially becomes Rachel’s apprentice, and Rachel says she will make a good midwife.
Dinah longs to visit Shechem. Leah takes her to the market one day, and Dinah is fascinated by the variety of people; she thinks she sees Tabea. A messenger from Shechem asks the midwives to attend one of the king Hamor’s women, and Dinah accompanies Rachel. Dinah is disappointed to find the inner city smaller and dustier than expected, with a strong smell. The woman in labor is the king’s newest concubine Ashnan, and the queen, Re-nefer, visits.
Dinah meets Shalem, the king’s firstborn son, who is “golden and beautiful as a sunset” (183). When he smiles at her, she smiles back, feeling an agreement has been struck, “as though the bride-price had been paid and the dowry agreed to” (184). She feels like weeping after Ashnan’s baby is born, and she and Rachel leave. However, Ashnan asks that Dinah be sent to keep her company, and Leah allows it. Dinah does not care for being Ashnan’s servant, but is amazed by the ways of the city and royal women. One day, Re-nefer sends a bored Dinah to the marketplace, where she meets Shalem and finds herself just as attracted. Re-nefer thinks Dinah intelligent and strong, and sensed Shalem was equally attracted. He takes Dinah to his chamber, and they make love for days.
Dinah’s brother Levi feels he is treated rudely when he checks on her. Dinah imagines a less rude brother might have been received well, for Hamor thinks Jacob rich and wants marriage between their families. Hamor visits Jacob with a bride-price for Dinah. However, Jacob has heard Levi and Simon’s grudge against Hamor. He is indignant to learn that Dinah has had sex and scolds Leah for this shaming of their family. Rachel advises him to accept the bride-price and marriage, but he insists he must speak with his sons.
Bilhah visits and sees that Dinah is happy with Shalem. She reports this to Jacob, but his sons insist Dinah is a “harlot.” Simon and Levi in particular are angry because their recent efforts to become slave traders failed; they are now looking for another way to increase their fortunes. Simon claims Dinah was sexually assaulted by an uncircumcised “dog,” so Joseph jokes about Shalem being circumcised; Jacob takes this joke as counsel. He tells Hamor that he wants all the men of Shechem to be circumcised before considering Dinah’s marriage. Shalem agrees, saying he will honor the customs of his wife’s family. He tells Dinah that they will be married, and they make love in celebration.
However, Dinah is upset by the demand for circumcision and fears for Shalem. She gives him a sleeping draft for the pain, and they fall asleep. Later, she wakes to Shalem’s throat cut and herself covered in his blood. Simon and Levi abduct, gag, and send Dinah on the back of a donkey to Jacob. She later learns “My brothers’ knives worked until the dawn revealed the abomination wrought by the sons of Jacob. They murdered every man they found alive” (204).
Dinah’s mothers wash and tend to her, frozen in shock. Simon and Levi return with “weeping women, wailing children, bleating animals, carts creaking under the weight of stolen goods” (205-06). In a rage, Dinah howls for Jacob. He pretends he had no knowledge of what was done, but she sees his guilt. She curses him and her brothers, then walks away, feeling “alone and empty. I was a grave looking to be filled with the peace of death” (207).
Dinah walks to the gates of Shechem. After she leaves, Jacob takes a new name, Israel, so he will not be associated with the butchery at Shechem. Rachel dies giving birth to Jacob’s last son, as he flees the wrath of others in the valley; Jacob names the boy Benjamin. Reuben is disinherited when Jacob finds him lying with Bilhah. Zilpah dies of fever after Jacob finds and smashes the last household god, cursing it as the cause of his misfortune. Leah weakens and dies. However, Dinah sees none of this, as Reuben comes to fetch her, but she has already been rescued by the queen Re-nefer.
This section illustrates a new phase of Dinah’s life and with it, new displacements. The previous section showed her maturation away from Laban’s control, where she grew up, which now continues in the new land that Jacob claims near Shechem. From this move, she learns different people observe different customs, that the rituals of the red tent are not observed everywhere. Mamre is a different realm, a contrast to the domestic space that Dinah knows. It is a pilgrimage site, a holy place devoted to worship of the goddess Innana. The acolytes, all named Deborah, show how women’s identities are reshaped in service to this community, as overseen by Dinah’s grandmother Rebecca. This is a role imagined by Diamant, not one that appears in the Book of Genesis. She portrays Rebecca as fierce and joyless, compassionate only to the pilgrims, not her family or acolytes. Like Jacob’s sacrifices and his grandfather Abram’s near-sacrifice of Isaac, service to the gods is depicted as cruel, in contrast to the warm, nurturing domesticity of Dinah’s home.
Achieving menarche, becoming a womanhood and being accepted into the red tent, is a moment of triumph for Dinah. Her reproductive ability is celebrated, even considered sacred. Her mothers’ Opening ceremony is designed to break the hymen, to symbolize that a girl is ready to bear children, the chief function for which she is cherished in this culture—reinforcing the theme of Reproduction Versus Destruction. However, this celebration is interpreted by Inbu’s people as flouting the authority of one’s future husband, whom they believe penetrates the hymen during sexual intercourse—with the presence of blood indicating sexual “purity” or “virginity.” This notion of “virginity” has since been challenged, as the hymen can be broken by activities other than sex, while the idea of “virginity” itself is a social construct. In a further contrast between male authority and female custom, Jacob elevates his god over the “pagan” gods of his wives by smashing Laban’s teraphim—reinforcing the theme of Religious Beliefs and Curses.
As a man, Jacob governs household and land, and answers to no one. This authority compounds his compliance in Simon and Levi’s slaughter of Shechem’s men. All his dependents rely on him for protection, but he prioritizes enriching himself and his sons. Instead of sanctioning the rituals of the red tent, in which women exert control over their own bodies, Jacob comes to see them as opposing his authority. Instead of listening to his wives or Dinah’s own wish to be Shalem’s wife, he chooses conquest over alliance, puts his family at risk, and evokes Dinah’s curse—which evokes the same fear as Rachel’s “polluted” idol.
Dinah’s work as an apprentice to midwives Rachel and Inna positions her within a strong network of female relationships and knowledge—reinforcing The Power of Bonds Between Women. In this world, women tend women, and men are peripheral. However, sexual desire changes this division for Dinah. She perceives herself as making an agreement with Shalem, much like a marriage pact. While she understands their legal union must be negotiated between their fathers, to her, their sexual relationship is based on mutual desire. This is not a union to build alliances, but a personal one. Just as lying on the ground during the Opening ceremony indicated a marriage with the earth, sharing a bed with Shalem is a personal marriage—one violated by his murder. Dinah’s glimpse of Tabea provides foreshadowing, as Tabea’s dream of becoming a priestess abruptly ended. The same becomes true for Dinah’s dream.
However, unlike the Shechem women taken by Simon and Levi, Dinah is in a position to take revenge. She curses her father and brothers, and then rejects her family as a whole. Not even love for her mothers can keep her bound to men capable of such betrayal, and these women later die to various tragedies. Dinah returns to Shechem, where she would have made a home with her husband Shalem. In another rewrite of the Book of Genesis, Dinah is rescued by the queen Re-nefer, her would-be mother-in-law. In the Book of Genesis, the reader is never told Dinah’s response to Simon and Levi’s slaughter. Diamant, however, invents a life for her beyond this tragedy, in a new world.
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