In the final section of the Book of Genesis, the period of the Patriarchs comes to a close. After many years of separation, Jacob’s family was finally reunited— albeit in Egypt and not in their homeland. Joseph, as the viceroy of Egypt, and all of his family, were well respected by the Egyptians. Yet the beginnings of the exile were already felt.
When Jacob felt his end approaching, he instructed Joseph to bury his remains in Canaan, in the Cave Of Machpelah, alongside his wife, Leah; his parents and grandparents. Although the Egyptians would have preferred for Jacob to be buried in Egypt, Jacob made Joseph swear that he would not do so, even temporarily. Rashi comments that he did not want himself deified by the Egyptians after death, since he had brought good fortune to Egypt. He also wanted his children to realize that Egypt was not their home, and that eventually they must return to Canaan.
Jacob awarded Joseph with the double portion inheritance reserved for the firstborn. His two sons, Menashe and Ephraim, would be considered children of Jacob, tribes, and not merely grandchildren. Joseph brought his two sons to receive Jacob’s blessings. Joseph situated Menashe, the firstborn, to Jacob’s right and Ephraim, the younger son, to his left. Jacob, however, crossed his arms and placed his right hand on Ephraim’s head, and his left hand on Menashe.
Joseph tried to correct his father, but Jacob told him that he knew exactly what he was doing. Even though Menashe was the firstborn, and was destined for greatness, Ephraim was destined for leadership, as his descendent Joshua would be the successor to Moshe. He was deserving of the greater blessing.
Jacob blessed all his sons before his passing. He pointed out the strengths and weaknesses of each of his sons, and where they should concentrate their efforts. This ethical will spoken on his deathbed made a profound impression, not only on Jacob’s children but on future generations too, as these traits became ingrained into the nature of each of the tribes. Jacob’s remarks would wax prophetic as Jewish History unfolded.
After Jacob’s death, the brothers were again concerned that Joseph would punish them for their earlier mistreatment of him. Joseph reassured his brothers that he held nothing against them.
Before Joseph’s death, he had his brothers swear that when they would eventually leave Egypt, they should take his bones with them and bury them in Canaan. Knowing that their exile in Egypt would last a long time, he, too, wanted to ensure that the Children of Israel not despair of their return to Israel.
“...The time approached for Israel (Jacob) to die, so he called for his son…” (Gen. 47:29)
Rav Leib Broyde said that one’s primary will and testament to his children is his ethical instructions for them. After death one can be assisted only through the children’s mitzvos. Somewhere along time people forgot this, and wills dealt primarily with one’s assets.
A wealthy man left his large library to the Chafetz Chaim’s yeshiva, and his fortune he left to his children. The Chafetz Chaim remarked, “How unfortunate this man confused his priorities. He was concerned about the yeshiva’s spiritual welfare, and his children’s material well being. Those are of little concern, as the children are financially fit and the yeshiva is spiritually strong. He should have been more concerned about his children’s spiritual needs and the yeshiva’s material needs, leaving the books for his family and the money for the yeshiva.”
Did You Know...
Because of the serious nature of taking an oath, as well as the punishment for swearing falsely, a Jew should avoid taking an oath, even regarding something truthful that he is certain about. If the Jewish court requires an oath one must take an oath, although scrupulous individuals would often prefer to pay rather than take an oath. For secular purposes, such as offering testimony in secular court, an affirmation is generally accepted, and is preferred, to taking an oath. It is permitted to take an oath regarding a mitzvah, such as swearing to fulfill a mitzvah.
