
Parashat Vayechi
פרשת ויחי
בראשית Genesis 47:28 to 50:26
In the Torah, parashot are separated by a space of several lines. The sole exception to this is where the previous parashah (Vayigash) ends, and the present parashah begins as there is no space separating the two parashot.
Chapter 47, verses 28 through 31; Chapter 48, verses 1 through 7 – Jacob on his deathbed summons Joseph and his sons
The story jumps ahead seventeen years. Jacob, now approaching death, summoned Joseph and has him pledge that he will be buried in the family burial plot (in Hebron/Kiryat Arbah) and not left in Egypt.
Later, upon his deathbed, Jacob again summoned Joseph. Note that of his twelve sons, both times he only summoned Joseph. Is Jacob, even upon death still playing favorites, or is this simple recognition of Joseph’s high position (possibly he was considered the “go-to guy”)?
Jacob claimed Joseph’s two sons, Ephraim and Manasseh, as his own. What is this about? Is this to compensate for the deceased Rachel (Jacob’s favored wife – again he was playing favorites) who died before she can give birth to more sons? Ephraim’s and Manasseh’s descendants were elevated to the status of “half tribes”. As children of an assimilated Joseph and an Egyptian mother (Osnat), they were brought up in privilege, in Pharaoh’s court, most likely oblivious of their Hebrew roots. Witness the names that Joseph gave them (Chapter 41, verses 51 and 52).
One can speculate that Jacob may have been trying, by this act, to bring them closer to the Hebrew side of their heritage.
Verses 8 through 22 – Jacob blesses Ephraim and Manasseh
Against Joseph’s objections, Jacob placed his right hand on Ephraim in place of the firstborn Manasseh. Why is that? We do not know of Jacobs relations (if any) with his grandchildren or why he would have preferred one over the other. Also, we do not know what the relations were between Ephraim and Manasseh. Was there sibling rivalry or acrimony? The Torah is silent.
Joseph, alone among the twelve sons was given one portion (Shechem) more than his brothers .(ואני נתתי לך שכם אחד על אחיך). Meaning of Shechem (שכם) unclear; does it refer to a portion or to the City of Shechem/Nablus)? Most likely, it refers to future tribal holdings in the Land of Canaan. A site outside of present day Nablus is considered to be Joseph’s grave and is a place of prayer for traditional Jews to this day.
Note that no more is told to us here about Joseph’s sons or why they had this special entitlement. The tradition has evolved for Jewish fathers to bless their sons “May you be like Ephraim and Menasseh” erev shabbat and on the eve of Jewish holidays. The Torah does not tell us anything about Ephraim’s or Menasseh’s respective character or whether they are worthy of emulation. Traditionally, the blessing was intended to convey to children that while they may be growing up in a non-Jewish ambient environment, they should remain true to their heritage and religion. The custom has evolved to bless daughters with the words “May God make you like Sarah, Rebecca, Rachel, and Leah. Bilha and Zilpah are omitted from the words of the blessing.
Chapter 49, verses 1 through 33 – Jacob gives parting words to his sons
Jacob, before dying, gathered his twelve sons to him and relates to each a blessing, or a curse, or a prophecy, or perhaps a warning, and in some cases even a final settling of scores.
Some biblical scholars speculate that in the light of historic references, this section may have been compiled between the period of Judges and the First Temple period, before the fall of the Northern Kingdom.
Reuben: Jacob acknowledged that he is the firstborn. He is unstable or volatile and brought disgrace when he mounted Jacob’s bed (recall that he possibly slept with Jacob’s concubine Bilha).
Simon and Levi: They are “two of a kind”, but not in a positive sense. Jacob recalled their slaughter of the people of Shechem. “I will divide them among Jacob” is perhaps a prophecy to the fact that the tribe of Simon is later absorbed into the tribe of Judah. “Scatter them in Israel” may refer to the tribe of Levi, that was not allotted a landholding, but rather they will function as priests among the other tribes. Some commentators claim (without specific reference to such in the Torah) that this duo also masterminded the assault of and selling of Joseph.
Judah: Jacob reserved his highest blessing for Judah, perhaps because alone among his brothers, he rose to the occasion in standing up for the falsely accused Benjamin. This section may be a prophecy that from this tribe will arise the king that will unify the kingdom, and indeed David (and of course his son Solomon) came from the tribe of Judah.
Zebulun: “Shall dwell by the seashore” is merely an observation, neither a blessing nor a curse. Or am I missing something here? Curiously, this does not coincide with the geographic description of the allocation to the tribe of Zebulun as given in the Book of Joshua (19:10 to 19:16) – landlocked, in the lower Galilee.
Issachar: He became an indentured laborer. This may reference their subjugation to the Canaanites during the period of the judges.
Dan: Meaning unclear. This may be a cryptic reference to Samson’s guerrilla warfare against the Philistines.
Gad: This is possibly a tribute to the tribe’s bravery in the conquest of Canaan. As a condition for Moses’ agreement that they can settle east of the Jordan, they agreed to go out in front of the Israelite army and bear the brunt of the fighting.
Asher: The yield of their land shall be rich.
Naphtali: Meaning not clear
Joseph: This is a tribute to Joseph. Perhaps it is lavish praise acknowledging his lofty position.
Benjamin: Ravenous wolf may be a reference to King Saul, the warrior king from the tribe of Benjamin. As the tribe of Benjamin occupied the region between the southern kingdom (Judah) and the Northern Kingdom (Israel), they would have borne the brunt of any conquering army set upon Judah.
As an aside, we know that Jacob had at least one daughter (Dinah) in addition to twelve sons. Why is she (and any other unnamed daughters) not called to Jacob to be blessed?
Jacob, about to die, again gives instructions to be buried in the cave that Abraham bought, back in Hebron.
Chapter 50, verses 1 through 26 – Joseph journeys to Canaan to bury his father
Joseph, perhaps still an assimilated Egyptian, ordered his father to be embalmed in accordance with Egyptian burial practices (at least for the elites). Perhaps this was merely a pragmatic move so the body would not decompose on the long schlep back to Canaan.
While Pharaoh gave Joseph permission to travel to Canaan to bury his father, while he could travel with his brothers, their children and their livestock were to be left behind. Was this to hold them as hostages to assure the return of the party? Also, chariots and horsemen accompanied them on the journey. Again, was this an honor guard, or to keep an eye on them and to assure that they will return?
Upon their return to Egypt, the brothers feared that after the death of Jacob, Joseph may seek long-delayed vengeance. They even went so far as ascribing a plea for forgiveness from their late father that he never uttered. It appears that their fears proved groundless. Were the brothers justified in their “white lie” as it was intended to prevent family strife (”שלום בית”)? Did Jospeh’s attitude towards his brothers change after the death of Jacob (as Rashi surmised)? The Torah is silent on this.
Joseph, despite his privileged position, knew that they are sojourning in a land not theirs. Did he have a premonition of what is to come? He instructed the tribes that upon their eventual return to Canaan, they are to carry his bones back with them. He died at the ripe old age of 110 and was embalmed. Unlike his father Jacob, he did not ask to be buried in the family burial cave in Hebron. This pledge would be fulfilled centuries later during the exodus from Egypt. A burial site outside of present day Shechem is considered to be Joseph’s tomb and is a site of pilgrimage to this day.
We can’t say that they lived happily ever after because we know that things will soon take a very bad turn.
At the completion of the reading of any of the books of the Torah, it is customary to recite:
חזק, חזק, ונתחזק
(Be strong, be strong, and we will be strengthened)
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