Genesis 47:28-50:26

This passage marks the end of Genesis, a pivotal moment where the family of Israel transitions from sojourners to a settled, albeit enslaved, people in Egypt, and then culminates in the prophetic blessings of Jacob. What's non-obvious is how this seemingly straightforward narrative of settlement and succession is deeply entwined with the very nature of divine revelation and the eventual trajectory of Jewish history.

Context

This section of Genesis, culminating in the death of Jacob and the final words of Joseph, serves as the foundational text for understanding the subsequent history of the Israelites in Egypt, leading directly into the Book of Exodus. Historically, the narrative of the Israelites' descent into Egypt and their subsequent enslavement is viewed by tradition as a precursor and parallel to later exiles, particularly the Babylonian and Roman exiles. The commentaries often draw connections between the seemingly minor details of Jacob's life and death in Egypt and the broader themes of divine providence, the nature of exile, and the longing for redemption. This period marks a significant turning point, moving from the patriarchal era to the formation of a people.

Text Snapshot

"Then Joseph came and reported to Pharaoh, saying, 'My father and my brothers, with their flocks and herds and all that is theirs, have come from the land of Canaan and are now in the region of Goshen.'... And carefully selecting a few of his brothers, he presented them to Pharaoh. Pharaoh said to his brothers, 'What is your occupation?' They answered Pharaoh, 'We your servants are shepherds, as were also our fathers. We have come,' they told Pharaoh, 'to sojourn in this land, for there is no pasture for your servants’ flocks, the famine being severe in the land of Canaan. Pray, then, let your servants stay in the region of Goshen.'" (Genesis 47:28-29, 47:1-4)

"Joseph gathered in all the money that was to be found in the land of Egypt and in the land of Canaan, as payment for the rations that were being procured, and Joseph brought the money into Pharaoh’s palace. And when the money gave out in the land of Egypt and in the land of Canaan, all the Egyptians came to Joseph and said, 'Give us bread, lest we die before your very eyes; for the money is gone!' And Joseph said, 'Bring your livestock, and I will sell to you against your livestock, if the money is gone.'" (Genesis 47:14-17)

"Then Israel said to Joseph, 'I am about to die; but God will be with you and bring you back to the land of your ancestors. And now, I assign to you one portion more than to your brothers, which I wrested from the Amorites with my sword and bow.'" (Genesis 48:21-22)

Close Reading

Insight 1: The "Enclosed" (Satumah) Parashah and Divine Concealment

The phrase "ויחי יעקב בארץ מצרים" (And Jacob lived in the land of Egypt) begins a parashah (weekly Torah portion) that is uniquely formatted in the Torah. Unlike other "closed" parashot (parashat setumot) which have a space before them, this one is written without any preceding space, directly following the previous verse. This absence of space, according to the Kli Yakar, signifies something more profound than a mere stylistic choice. He explains that this parashah is closed because "all the troubles of the world were closed off from him" (נסתמו ממנו כל צרות שבעולם) during his final seventeen years in Egypt, a period of relative peace and prosperity under Joseph's watch. This interpretation highlights a theological point: that the divine presence, or "Shekhinah," can withdraw, or that God can conceal future events, particularly the precise timing of redemption, to ensure ongoing prayer and striving. This concealment, as the Kli Yakar elaborates, is meant to prevent despair and to ensure that each generation actively seeks God and the messianic era. The closed nature of the parashah, therefore, is not just about Jacob's personal peace but a deliberate theological move by Ezra, the scribe, to embed a lesson about divine strategy in historical progression.

Insight 2: The Nuance of "Settlement" and the Seeds of Exile

Pharaoh's initial offer to Joseph is generous: "the land of Egypt is open before you: settle your father and your brothers in the best part of the land; let them stay in the region of Goshen." (Genesis 47:6). This sounds like a benevolent act of hospitality. However, as the famine intensifies, Joseph orchestrates a radical shift, consolidating all land and people for Pharaoh. The Egyptians sell their land, becoming serfs, and then even offer themselves and their land in exchange for bread. Joseph's response is to "gain possession of all the farm land of Egypt for Pharaoh" (Genesis 47:20) and to "remove the population town by town." The only exception is the land of the priests. This isn't just a famine relief measure; it's a systematic restructuring of Egyptian society under Pharaoh's absolute control, with the Israelites becoming the privileged, yet dependent, group. This arrangement, while ensuring survival, plants the seeds of future subjugation. The blessing of fertility and increase for Israel ("they acquired holdings in it, and were fertile and increased greatly" - Genesis 47:27) occurs within this context of state control, foreshadowing the paradoxical blessing and curse of their Egyptian sojourn.

Insight 3: Jacob's Legacy: The Blessing and the Betrayal

The culmination of Jacob's life is his prophetic blessing of his sons. This section is rich with complex imagery and foreshadowing, particularly the scene where Jacob intentionally crosses his hands to place his right hand on Ephraim, the younger, and his left on Manasseh, the first-born. Joseph protests, "Not so, Father... for the other is the first-born; place your right hand on his head." (Genesis 48:18). Jacob's response, "I know, my son, I know. He too shall become a people, and he too shall be great. Yet his younger brother shall be greater than he, and his offspring shall be plentiful enough for nations" (Genesis 48:19), is a profound assertion of divine election that overrides primogeniture. This act sets a precedent for future leadership and the distribution of divine favor. However, the blessings themselves are not without their own tensions. While Judah receives the blessing of kingship and dominion ("The scepter shall not depart from Judah..." - Genesis 49:10), Reuben, the firstborn, is cursed for his instability ("Unstable as water, you shall excel no longer" - Genesis 49:4). This highlights the complex interplay of birthright, character, and divine decree, demonstrating that the future of Israel is not predetermined by lineage alone but by a combination of God's will and human actions.

Two Angles

Rashi vs. Ramban on Jacob's Death and Exodus

• Rashi's perspective, often rooted in midrashic interpretation, focuses on the immediate implications and symbolic resonance of Jacob's death. For instance, on the phrase "ויחי יעקב" (And Jacob lived), Rashi notes that Jacob lived seventeen years in Egypt, and this period was marked by his joy at seeing Joseph and his grandchildren. This emphasizes the positive aspect of his final years, a reward for his past hardships. The proximity of this verse to the mention of the Israelites' increase ("ויפרו וירבו מאד") suggests that Jacob's merit protected them, and his death marked the beginning of their troubles, implying a direct cause-and-effect.

• The Ramban (Nachmanides), however, consistently seeks deeper allegorical and historical parallels. For him, Jacob's descent into Egypt is a powerful typology for the broader Jewish experience of exile. He connects Jacob's situation to the "fourth beast" of Daniel's vision, symbolizing Rome and the subsequent exiles. The fact that Jacob died in Egypt, rather than being buried in the ancestral land as he wished, serves as a somber parallel to the prolonged nature of the Jewish exiles, where the end is not always visible. He notes the profound sorrow of the Egyptians at Jacob's funeral as a mirror to how the nations will lament Israel's ultimate redemption, as prophesied in Isaiah.

Practice Implication

The intricate account of Joseph managing the famine and Egypt's resources, culminating in a system where the land and people become Pharaoh's property, offers a stark lesson in resource management and systemic vulnerability. When faced with severe crisis, the text shows how essential resources (money, livestock, land, and ultimately labor) can become concentrated in the hands of a central authority. This prompts us to consider our own societal structures: how do we ensure that in times of crisis, essential resources are managed equitably and do not lead to the absolute subjugation of a populace? Furthermore, Joseph's careful stewardship, while seemingly pragmatic, leads to a system of dependency. This challenges us to think about how our own systems, whether economic, social, or political, might inadvertently create such dependencies, and what measures we can take to foster genuine self-sufficiency and resilience, not just survival. It encourages a proactive approach to resource distribution and a critical eye on power consolidation during times of scarcity.

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Question 1: The Paradox of Blessing and Bondage

Jacob blesses his sons, ensuring their future prosperity and distinct roles within Israel. Yet, this occurs while they are living as tenants, and subsequently as serfs, in Egypt. How do we reconcile the divine promise of blessing and nationhood with the physical reality of enslavement and dependence on a foreign power? What does this teach us about the nature of divine promise in the face of human-created hardship?

Question 2: The Concealment of the End and Present Action

The Kli Yakar explains that the Torah intentionally conceals the precise timing of redemption, particularly in the "closed" parashah of Jacob's life. This concealment is meant to motivate continuous prayer and striving. In our own lives, when faced with long-term challenges or aspirations, how does the uncertainty of the outcome impact our motivation? Is there a trade-off between knowing the end and the sustained effort required to reach it?

Takeaway

This concluding section of Genesis reveals how divine providence navigates human agency and the harsh realities of history, embedding profound lessons about exile, redemption, and the enduring covenant within the narrative of a family's journey.