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Jacob Entered Egypt and Blessed Pharaoh After the Shema

Joseph fell on his father's neck and wept. Jacob did not kiss him. He was in the middle of the Shema and he would not stop.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. Fifty Ells on Foot
  2. He Bowed Before He Knew the Face
  3. The Shema on His Neck
  4. Jacob Blessed Pharaoh
  5. Seventeen Years for Seventeen

Joseph left the chariot fifty ells out and walked. Pharaoh's crown sat on his head. Behind him every prince of Egypt got down from his horse and walked too.

Jacob Entered Egypt and Blessed Pharaoh After the Shema Click for full size

The road from Goshen was full of byssus and purple. Instruments sounded the whole length of it. Women climbed to the roofs with timbrels and cymbals. Joseph had issued a proclamation: anyone who failed to come out and honor his father's arrival would be put to death. The nobles did not test it.

Jacob sat in the caravan and watched the procession come on. He did not yet know who led it. He only knew that something of enormous weight was moving toward him. He bowed.

Fifty Ells on Foot

Joseph had sent his oldest son ahead with five horses, then the next son the same way, so the old man would not be broken by a single shock. Each time a rider came up, Jacob thought he was looking at Joseph. Each time the face was wrong, and he had a moment to set himself for the next.

From where he sat he caught a man in royal robes among the Egyptians, a crown on his head, a purple mantle on his shoulders. He asked Judah who it was. Judah told him it was Joseph. The joy in the caravan was sharp and sudden. By then Joseph was close. He bowed himself to the earth, and the people with him went down too.

He had already let his father bow to him, fifty ells back, before the recognition. That bow would cost him. Years would come off the life assigned to him, and he would die before they were complete. Jacob's own years were put at risk in the same motion, a father bending to a son he had not yet named.

He Bowed Before He Knew the Face

Joseph fell upon his father's neck and wept, bitter, still, because he had not stopped the honor. The neck was there. The arms were there. Jacob did not kiss him.

His mouth was already in the Shema (שמע), Hear O Israel. He had opened the declaration of God's unity, and he would not break it for the son he had mourned twenty-two years. Joseph wept on his shoulder. Jacob finished the prayer first.

When they had brought him the report of Joseph's death, he had thought he was doomed to a double death, this world and the world to come. The Lord had promised him twelve tribes. A dead son made the promise impossible, and a sinner forfeits the future world. Now the neck under Joseph's face was still warm, and Jacob knew his death would be only for the world here below.

He said he was ready to die. He had seen the face again.

The Shema on His Neck

Joseph took him in to Pharaoh. The king of Egypt looked at a bent shepherd and asked how old he was. Jacob did not boast. "The days of the years of my sojourning are a hundred and thirty years. Few and difficult have been the days of my life."

Then he blessed Pharaoh. A wandering man blessing the king of the most powerful nation on the earth. He said, "May it please the Almighty that the waters of the Nile may be replenished, and may the famine pass away from the world in thy days."

The river had not risen to its full measure through the famine years. After the blessing it rose. The drought ended with Jacob's arrival. His words went into the water and changed it.

Jacob Blessed Pharaoh

Sixty-nine souls had come down with him. Between the one city wall and the other, a daughter was born to Levi, Jochebed, and the count became seventy. Even the infants in that household had wives chosen for them. The family entered Egypt as a complete camp, not as stragglers.

Joseph settled them in Goshen, the good land, away from the court and close to the pasture. Jacob ate bread there. He watched Joseph live. The years that had been taken from the reunion on the road did not take this stretch from him.

Seventeen Years for Seventeen

He had raised Joseph for seventeen years in Canaan before the coat came home. He was given seventeen years in Egypt with the same son, in peace. When he felt the end come, he called Joseph to the bed, not the other sons, because only Joseph could make Egypt do what he was about to ask.

"Do not bury me in Egypt," he said. "Carry my bones back. Bury me in the cave of Machpelah, where Abraham and Sarah lie, where Isaac and Rebecca lie, where Leah lies." He made Joseph put his hand under his thigh, the oath of the patriarchs, and swear it out loud.

Joseph swore it. Jacob bowed on the head of his bed toward the Shekhinah (שכינה), the divine presence, and gave thanks. He had found his son. He would go home to his fathers. The Nile was still high in Pharaoh's days, and the prayer he had finished on the road before he kissed anyone was still the first thing he had given the reunion.


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The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Legends of the Jews, I. Joseph, Jacob Arrives In EgyptLegends of the Jews

Retold in our words. Read the original at the link below.The Legends of the Jews, Louis Ginzberg (1909–1938) · Public Domain

Not just buzzing, practically vibrating with anticipation! The viceroy, Joseph, is about to be reunited with his father, Jacob, after years of separation. And the entire country is turning out for the event.

In Ginzberg's retelling in, Legends of the Jews, Joseph, now a powerful figure in Egypt, had issued a proclamation – a rather forceful one, at that – commanding everyone to participate in welcoming Jacob. Countless Egyptians, decked out in fine linens and purple robes, marching to a harmony of musical instruments. Even the women were on the rooftops, ready with cymbals and timbrels! It was a full-blown national celebration.

Joseph himself? He wore the royal crown, Pharaoh having lent it to him for the occasion. As he neared his father, Joseph descended from his chariot and walked the rest of the way on foot, a gesture of respect that the Egyptian nobles quickly mirrored.

Here's a fascinating detail: as Jacob saw the approaching procession, he bowed before Joseph, even before recognizing him. Now, this act of honor came with a consequence, at least according to some traditions. Legends of the Jews suggests that Joseph's untimely death was, in part, a punishment for allowing his father to bow before him.

To soften the impact of the reunion, Joseph sent his eldest sons ahead on horseback, gradually preparing Jacob for the emotional shock of seeing his long-lost son. As each son approached, Jacob momentarily mistook him for Joseph, a clever strategy to ease the transition.

Finally, the moment arrived. Joseph stood before his father, bowing low. The Egyptians followed suit. Joseph embraced Jacob, weeping. But amidst the joy, there was also regret. Joseph was particularly grieved that he had allowed his father to bow down to him moments before.

What was Jacob doing during this emotional reunion? He was reciting the Shema', the central prayer of Judaism, proclaiming God's oneness. He didn't even allow the momentous occasion to interrupt his prayer. After, he declared that he had thought he would experience a "double death" when he was told Joseph had died, losing both this world and the world to come. He felt he couldn’t fulfill God’s promise of becoming the ancestor of twelve tribes. But seeing Joseph alive renewed his hope.

The Midrash (rabbinic interpretive commentary) elaborates on this, explaining that Jacob feared he had forfeited his place in the world to come due to his sins. But Joseph's survival meant that God's promise would be fulfilled, and Jacob's death would only be a physical one.

So, Jacob arrives in Egypt with his entire family – sixty-nine souls. But wait, there's a bonus! As the group approached the city walls, Jochebed, the future mother of Moses, was born, bringing the total to a symbolic seventy. And in an interesting aside, Ginzberg notes that all the males were married, even the very young ones, highlighting the importance of family and continuity.

Joseph, ever the strategist, presented some of his brothers to Pharaoh. He carefully selected the weakest among them, ensuring that they wouldn't be conscripted into the Egyptian army. Wanting to keep his family separate from Egyptian society, he presented them as shepherds – a profession considered distasteful by the Egyptians, who worshipped animals and the constellation of rain, as Ginzberg notes. This helped secure them the land of Goshen, which, according to tradition, had been granted to Sarah by an earlier Pharaoh.

During their audience with Pharaoh, Joseph's brothers made it clear that their stay in Egypt was temporary. They had no intention of assimilating. Then, Joseph brought Jacob before Pharaoh. The king, upon seeing Jacob, remarked to Og, a giant who happened to be present, about how Abraham, whom Og had previously mocked as infertile, now had a large family.

Pharaoh, perhaps suspecting that Jacob might actually be Abraham, asked about his age. Jacob responded, "The days of the years of my pilgrimage are an hundred and thirty years; few and evil have been the days of the years of my life." He used the word "pilgrimage" to emphasize the temporary nature of life on earth.

These words, however, didn't sit well with God, according to the Midrash. God reminded Jacob that He had saved him from Esau and Laban and restored Joseph to him. For Jacob’s ungratefulness, God shortened his life.

Before leaving Pharaoh's presence, Jacob blessed the king, wishing him the remaining years of his own life and an abundance of water from the Nile. And, the Nile overflowed, irrigating the land and demonstrating the power of righteous individuals to bring blessings to the world.

Jacob's arrival in Egypt is more than just a family reunion; it's a complex tapestry woven with themes of redemption, destiny, and the delicate balance between gratitude and complaint. It's a story that reminds us that even in moments of great joy, there can be undercurrents of sorrow and consequence, and that even our most heartfelt prayers can be met with unexpected challenges. What does this story tell us about family expectations? About the weight of responsibility in leadership? About the way we tell our own stories of our lives?

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Targum Pseudo-Jonathan on Genesis 47:7Targum Pseudo-Jonathan on Genesis

Retold in our words. Read the original at the link below.The Targum of Jonathan ben Uzziel, trans. J. W. Etheridge, London, 1862 · Public Domain

The Torah says plainly in (Genesis 47:7) that Jacob "blessed Pharaoh." It does not tell us what the blessing was. The Targum Pseudo-Jonathan supplies the words: "May it please the Almighty that the waters of Nilos may be replenished, and may the famine pass away from the world in thy days."

A 130-year-old Hebrew shepherd blessing the god-king of Egypt that his river might rise. It is a small scene with enormous theological weight.

Why the Nile

Egypt was the Nile. Without the annual flood, the fields turned to dust and millions died. Pharaoh was considered the living guarantor of that flood; his divinity was measured in cubits of water rising against the measuring-stones at Elephantine. By praying that the Nile rise, Jacob was both flattering the king's office and quietly undoing it, because the blessing was directed to "the Almighty," not to Pharaoh himself.

The Targum's formulation is careful. Jacob does not say, "May your godhood succeed." He says, "May the God who is above all gods replenish the waters you depend on." The flattery is real; the theology underneath the flattery is an earthquake.

The Famine Shortened by a Blessing

The aggadah, preserved in Midrash Rabbah at Bereishit Rabbah 95, and echoed by this Targum, says the seven-year famine promised in (Genesis 41:30) was actually cut short. It ended in the second year of the plague, the moment Jacob stepped onto Egyptian soil. His arrival, and the blessing he gave Pharaoh, repaired the land's fertility. Famine and patriarch could not share the same country.

Whenever Jacob afterward passed the river, the Nile rose to meet him. The Targum Pseudo-Jonathan, whose traditions span the 4th through 8th centuries CE, is not shy about making patriarchs into living rainmakers. Presence of tzaddikim alters agriculture.

The Courtier's Prayer

The takeaway is a lesson in diplomatic theology. When a Jew stands before a ruler, the prayer is always for the ruler's success. But the success is rerouted through the God of Israel. Jeremiah later teaches the exiles the same move: "Seek the peace of the city whither I have caused you to be carried away captives, and pray unto the Lord for it" (Jeremiah 29:7). Jacob in Pharaoh's court is the first rabbi praying for a regime while teaching it, in the same breath, that the regime is not the highest court. Bless the king. Address the Almighty.

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Legends of the Jews 1:357Legends of the Jews

Retold in our words. Read the original at the link below.The Legends of the Jews by Louis Ginzberg (1909) · Public Domain

Take Jacob, for instance.

The story goes that Jacob, after years of hardship and separation from his beloved son Joseph, was finally reunited. And according to Legends of the Jews, a monumental work by Louis Ginzberg, the seventeen years Jacob spent raising Joseph were repaid with seventeen years of peace and happiness alongside him in Egypt. Isn't that a beautiful image? A reward, a respite after so much turmoil.

It also speaks to a deeper truth about the way the world works, at least according to some Jewish teachings. The text suggests a contrast: "The wicked experience sorrow after joy; the pious must suffer first, and then they are happy. The idea that those who walk a righteous path may face trials, but ultimately find contentment. It’s like the saying goes: all's well that ends well. And, the text continues, God allows the pious to spend their final years in bliss.

Some might find this a simplistic view, a bit too neat and tidy. Life rarely unfolds so predictably. But perhaps the point isn't about a guaranteed outcome, but about the promise of ultimate redemption, the belief that goodness will eventually be rewarded.

As Jacob felt his life drawing to a close, he called for Joseph. He didn't summon Reuben, his firstborn, or any of his other sons. Why Joseph? Because, as the text explains, Joseph was the only one in a position to carry out his wishes. He held a position of power in Egypt. More than that, there was clearly a special bond between them, forged in hardship and strengthened by love. So, with his final breaths, Jacob entrusted his most important desires to the son who held both the power and the devotion to fulfill them.

What were those wishes? What secrets did Jacob impart in those final moments? Those are questions we'll explore next time, as we continue to explore the tradition of Jewish legend and lore. Because sometimes, the most profound truths are found not in grand pronouncements, but in the quiet whispers between a father and his son.

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Midrash Aggadah, Genesis 46:29Midrash Aggadah

Retold in our words. Read the original at the link below.Sefaria Community Translation · CC0

Twenty-two years. That is how long Jacob believed his beloved son was dead. Then the wagons arrive, the rumor turns out to be true, and there stands Joseph, alive, a grown man, a ruler of Egypt. Joseph throws himself onto his father's neck and weeps.

And Jacob does not kiss him back. After two decades of grief, the old man holds his living son and does not return the embrace. Why?

Because at that exact moment Jacob was reciting the Shema (the recitation declaring God's oneness). The hour for it had come, and Jacob would not interrupt it, not even for this. The most overwhelming reunion of his life, and he pours the surge of love rising in his chest straight up to heaven instead. The sages are not calling him cold. They are saying the opposite. The flood of feeling was so total that Jacob took it and offered it to God, turning the greatest joy of his life into prayer.

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Targum Pseudo-Jonathan on Genesis 46:29Targum Pseudo-Jonathan on Genesis

Retold in our words. Read the original at the link below.The Targum of Jonathan ben Uzziel, trans. J. W. Etheridge, London, 1862 · Public Domain

The reunion scene in (Genesis 46:29) should be pure joy. After twenty-two years of believing Joseph was dead, Jacob finally sees his son alive, a ruler in a chariot, riding out to meet him in Goshen. The Torah says Joseph "fell on his neck and wept upon his neck a good while." The Targum Pseudo-Jonathan slides a disturbing detail into the scene that the rabbis could not ignore.

"His father, before he recognised him, worshipped him," the Targum says, "and thus became liable to be shortened in his years." Jacob bowed down to Joseph before realizing who he was. Mistaking his own son for an Egyptian prince, he prostrated himself. And the gesture cost him.

A Prostration That Bent the Lifespan

The aggadic tradition, preserved in Midrash Rabbah and echoed here by the Targum, solves a puzzle in Jacob's biography. Isaac lived to 180 (Genesis 35:28). Abraham lived to 175 (Genesis 25:7). Jacob lived only to 147 (Genesis 47:28). Why was the third patriarch given so many fewer years? The Targum's answer is that Jacob bowed, even unknowingly, before a human being rather than the Holy One. And a bow belongs only to the Source of bows.

Joseph, the Targum implies, understood what had happened. That is why he "wept still upon his neck." The extra weeping was not only joy. It was grief, grief that his father's unknowing gesture of honor toward him had chipped years off the end of Jacob's life.

The Lesson Pressed Into the Story

Jewish theology draws a hard line around worship. Isaiah says, "I am the Lord, that is My name; My glory I will not give to another" (Isaiah 42:8). The Targum dramatizes the line by making even an honest mistake costly. Jacob did not mean to worship Joseph. He thought he was honoring a foreign lord. The universe, the Targum suggests, does not grade on intent in this one domain.

The takeaway is sobering and a little freeing at the same time. Be careful where you bow. And if you bow somewhere you should not have, as Jacob did, as we all do, keep walking forward. Jacob still got seventeen more years with his son. The story still ends in blessing. But the bow counted.

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