Finding Strength in Diversity

Vayechi

Genesis 47:28 - 50:26

Précis: As the Book of Genesis comes to a close, Jacob lived (vayechi) in the land of Egypt for 17 years and dies after giving a final, poetic, individualized ethical testament to each of his sons. In a great funeral procession, Joseph, his brothers, and Pharaoh and his court bring Jacob’s body to Machpela to be buried. At the end of the parasha, Joseph dies after exacting a promise to bring his remains to the land of Israel as well.

Gen. 50:26 “Joseph died at the age of one hundred and ten years, and he was embalmed and placed in a coffin in Egypt.”

            Arthur Sandman, of the Jewish Agency for Israel, has written (JCSANA 12/13) about the closing verses of the Book of Genesis, noting that upon the death of Jacob, he was embalmed by the physicians and carried to Canaan to be buried at Machpela. Joseph also asks to be buried in Canaan, but that does not occur until Joshua brings his bones back for internment at the conclusion of the Exodus. 

            The Book of Bereshit ends with the words of the verse cited above. One can ask why  we have the apparently unnecessary word “b’mitzrayim”(in Egypt). We surely know where he was, and it was, of course in Egypt. Sandman suggests that the Torah is telling us that Joseph’s “place” (Egypt) is defective. He notes that the grammar of the final phrase can be read, “he was embalmed and placed in a coffin, in Egypt,” making “coffin” and “Egypt” metaphors for each other. Joseph, unlike his father, is not returned to his kin; his bones are interred and trapped in a box in a place that will soon be a trap for his descendants.

            Our Jewish tradition focuses on life and not on death. Both Jacob and Joseph spent many years of their lives in exile. In the end, Joseph’s forced exile from Canaan constituted a greater estrangement from the land that was Jacob’s.

            Diaspora Jewry wrestles constantly with its relationship with the land of Israel. (“Wrestle” is a word I use intentionally, as it is the definition of what it means to be a Jew). Should we return to the land like Jacob? Will the Diaspora become a trap for us as it was for Joseph? Is  there the potential for enhancing the future of the Jewish People not only through the State of Israel, but also through the experience of living in the rest of the world?

            I am suggesting that the answer is “yes.” Throughout our history, the strength of the Jewish People has been found not solely on our reliance to Torah and performance of mitzvot. We have been strengthened throughout our history by our exposure to the thoughts and customs of others: Greeks, Romans, Muslims, Poles, Americans, and yes, even Germans. The cultures in which we have found ourselves have been the source of strength as well as death and disaster. We have, as a People, taken from others and expanded our Jewish horizons and lifestyles.

            As we conclude the reading of the Book of Genesis, we recite “hazak, hazak, v’nitchazek” (Be strong, be strong, and will be strengthened). By being strong in both Israel and in the Diaspora, we will be strengthened as one People.

Give Somebody a Hug

Vayigash

Genesis 44:18 - 48:27

Précis: We approach the end of the Joseph saga. Benjamin is being held by Joseph as the alleged thief of a gold cup. Judah comes near (vayigash) Joseph, and begs for his brother’s life, offering himself as a substitute. Joseph is overcome and reveals himself to his brothers, forgiving them for selling him into slavery, stating that it was all part of God’s plan. Joseph sends them back home to bring Jacob and their families down to Egypt in order to survive the upcoming famine. They comply, and Joseph arranges for them to reside in the land of Goshen, living off “the fat of the land” at Pharaoh’s insistence. During the remainder of the famine, Joseph purchases land and cattle for Pharaoh, making serfs of the Egyptian people in exchange for the grain stored during the seven years of plenty. The Israelites prosper and multiply.

Gen. 45:14-15 "Then he [Joseph] threw his arms around his brother Benjamin and wept, and Benjamin embraced him, weeping. And he kissed all his brothers and wept over them. Afterward his brothers talked with him.”

            Erica Brown (Weekly Jewish Wisdom 1/15/15) has written about the human need for touch and affection. She notes that there are three “famous” hugs in our Biblical tradition. The first (Gen. 33:4) involves Jacob and Esau: “Esau ran to meet Jacob and embraced him; he threw his arms around his neck and kissed him. And they wept.” While some rabbis question Esau’s motives, the plain meaning of the text reveals a true emotional embrace.

            The second is found in this week’s reading, and is cited above, where we see the reunion of Joseph and his brothers. There can be little doubt of the sincerity of the embrace here.

            A third famous hug is that between Ruth and her mother-in-law Naomi, when Ruth rejects Naomi’s demand that Ruth return to her people; Ruth clings to her mother-in-law and insists on going with her, joining her people and worshipping her God (Ruth 1:14-18).

            In each case, the hug was more than a physical activity showing acceptance of the other; it is also the Bible’s manner of demonstrating that a fractured relationship had been healed. Each hug is followed by a conversation of reconciliation, but the hug came first. Finally, each hug represents a new stage of a relationship. The past is not forgotten, but the relationship could now grow and flourish.

            What are we to make of this? Perhaps that hugs are important signals of our acceptance and love; perhaps we need to hug before we can explain and communicate; and perhaps it is a reminder that humans need the physical as well as the spiritual. So my advice: give somebody a hug today!