As we find ourselves at the end of the book of Genesis, this week’s Torah reading includes the death of Jacob/Israel. He was overjoyed in last week’s reading to find his long lost son, Joseph, alive and well, and now finds himself able to die. He dies in Egypt, but makes Joseph promise to move his remains to the burial ground of his ancestors – the Cave of Machpelah in today’s Hebron.
What struck me upon rereading it this week was that after Israel died, the text is explicit that all of Mitzrayim wailed for him for 70 days – 40 days of embalming and another 30 days, perhaps synonymous to the period of shloshim. Why would all of Egypt mourn Israel? Israel was a recent refugee who lived mostly separate from the people of Mitzrayim, in the region of Goshen. As a shepherd, his trade was considered an abomination, and at Pharaoh’s court in earlier chapters, his sons were forced to eat separately.
Rashi, one of the most comprehensive Torah commentators from 11th century France, recalls a midrash on the Book of Numbers that credits Israel for blessing Pharoah upon his arrival in Egypt and that since G-d was with Israel, G-d’s blessing surrounded the whole of Mitzrayim once Israel came to live among them.
Sforno, on another hand, the 15-16th century Italian biblical scholar commented on this verse that Egypt mourned for Israel firstly because Joseph ordered it – such a national period of mourning similar to what was just observed for former US president Jimmy Carter. But not only for this reason – also because the people of Mitzrayim saw Israel as fitting of royalty because of his name – a pun on the sin-reish coming from sin-reish-reish, a Hebrew root meaning royalty.
In this prequel to the Exodus story that begins next week with the rise of a new king (yes, this parasha always comes right around inauguration day), we see that the relationship between these people that grow apart was once more complicated. Perhaps it is useful to remember that our relationships – as individuals and as peoples – can change over time. For all that is hopeful in this, and all that it reminds us not to take for granted, the lesson feels crucial in the quest for transformation and teshuvah.
As is said when a book of torah is completed: chazak, chazak, v'nitchazek – may we all be strengthened from strength to strength. I hope that we find strength in where we are and may we transition to further and greater strength as we press on.
Shabbat shalom,
R’ David
What struck me upon rereading it this week was that after Israel died, the text is explicit that all of Mitzrayim wailed for him for 70 days – 40 days of embalming and another 30 days, perhaps synonymous to the period of shloshim. Why would all of Egypt mourn Israel? Israel was a recent refugee who lived mostly separate from the people of Mitzrayim, in the region of Goshen. As a shepherd, his trade was considered an abomination, and at Pharaoh’s court in earlier chapters, his sons were forced to eat separately.
Rashi, one of the most comprehensive Torah commentators from 11th century France, recalls a midrash on the Book of Numbers that credits Israel for blessing Pharoah upon his arrival in Egypt and that since G-d was with Israel, G-d’s blessing surrounded the whole of Mitzrayim once Israel came to live among them.
Sforno, on another hand, the 15-16th century Italian biblical scholar commented on this verse that Egypt mourned for Israel firstly because Joseph ordered it – such a national period of mourning similar to what was just observed for former US president Jimmy Carter. But not only for this reason – also because the people of Mitzrayim saw Israel as fitting of royalty because of his name – a pun on the sin-reish coming from sin-reish-reish, a Hebrew root meaning royalty.
In this prequel to the Exodus story that begins next week with the rise of a new king (yes, this parasha always comes right around inauguration day), we see that the relationship between these people that grow apart was once more complicated. Perhaps it is useful to remember that our relationships – as individuals and as peoples – can change over time. For all that is hopeful in this, and all that it reminds us not to take for granted, the lesson feels crucial in the quest for transformation and teshuvah.
As is said when a book of torah is completed: chazak, chazak, v'nitchazek – may we all be strengthened from strength to strength. I hope that we find strength in where we are and may we transition to further and greater strength as we press on.
Shabbat shalom,
R’ David
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