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Jacob Fled Esau and Egypt Honored His Coffin

Esau sharpened murder into a plan, but Jacob carried Isaac's blessing into exile. Years later, Egypt rose to escort his coffin home.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Door Closed Before Esau Struck
  2. The Blessing Went Into Exile
  3. Fourteen Years Hidden From the Knife
  4. The Coffin Took the Road Home

Esau had already chosen the order of death. His father first, then Jacob, because a living Isaac was the last wall still standing between anger and blood.

Rebekah heard the plan before steel left its sheath. She did not waste breath softening the danger. Her elder son meant to kill her younger son, and the house of Isaac had become a place where blessing and murder were breathing the same air.

The Door Closed Before Esau Struck

She found Jacob and told him to leave. Not soon. Now. The blessing had already passed over him, and Esau's rage had hardened into decision. Jacob stood before his mother with the stubborn courage of a man who had wrestled for the birthright long before he understood its price.

"I am not afraid," he said. "If he wishes to kill me, I will kill him."

Rebekah refused the answer. She had not maneuvered through Isaac's tent, dressed Jacob in Esau's garments, and caught the blessing as it fell from a blind father's mouth only to watch one son kill the other in the yard. "Let me not be bereaved of both my sons in one day," she said. The sentence left her mouth like a shield. It would come true later in a way she could not yet name.

To Isaac, she gave the matter another shape. Jacob needed a wife from the family, not a woman from the daughters of Heth who had made the old couple's house bitter with idols and grief. It was not a lie. It was a door large enough for the truth to escape through.

The Blessing Went Into Exile

Isaac understood more than the words required. He called Jacob close and gave him the blessing again, this time with open eyes of the spirit, as if the first blessing had been a flame snatched in darkness and the second was the lamp set in a window. He sent him toward the family of Abraham, toward marriage, toward survival.

The father also looked farther than the road to Haran. He saw Jacob's children in a future land not their own. He saw exile tightening around them. He prayed that the blessing would not end in foreign soil, that the descendants who went down would one day come back up.

Then Jacob left the house where he had been son, rival, deceiver, and chosen heir. Behind him was Esau, heavy with rage. Ahead of him was the house of Eber, son of Shem, where he would vanish for fourteen hidden years and study the ways of God while Esau's anger had nowhere to land.

Fourteen Years Hidden From the Knife

Fourteen years is a long time to disappear. Long enough for a mother's voice to grow faint in the ear. Long enough for a brother's threat to become part of the weather of a life. Jacob stayed concealed in Eber's house, not as a coward but as a man carrying a blessing too dangerous to expose.

Then came fourteen more years with Laban in Haran. Work. Marriage. Bargains. Children. Another house full of deception, another set of doors closing and opening around him. The blessing survived all of it, but it did not make Jacob's life easy. It made his life impossible to discard.

Rebekah's warning waited across the decades. When Jacob died at last, his sons carried him toward the cave of Machpelah. Esau came to block the procession at the mouth of the ancestral burial place. The old hatred had aged, but it had not died. There, at the threshold of the cave, the sentence Rebekah had spoken returned. Esau fell on the day Jacob was buried.

The Coffin Took the Road Home

Egypt did not treat Jacob like a fugitive when he died. Servants of Pharaoh and elders of the royal household joined the funeral escort. The man who had fled his brother under cover of a marriage errand went home surrounded by the honor of a kingdom.

His son Joseph watched that honor and remembered it at his own deathbed. He had carried his father home whole. He would not ask the same for himself. The family tomb belonged to the patriarchs and their wives. Joseph asked for bones, not a body, and not even a place in Machpelah. "Bury me anywhere in the land," he told his brothers. "Only do not leave me in Egypt when God brings you out."

He made the oath with his brothers and told them to bind their sons to it as well. His own sons might be trapped by Egyptian politics. The court could claim respect as an excuse to keep him. The brothers had no such burden. They had sold him into Egypt once. Their descendants would have to carry him out.

So two honors crossed the generations. Jacob's coffin moved under the eyes of Pharaoh's court. Joseph's coffin moved under a different canopy. When Israel walked into the wilderness, his bones traveled beside the ark of the covenant. Priests and Levites walked near it. All Israel surrounded it. Seven clouds of glory spread over the camp, and the Divine Presence went with the casket of the son who had refused to let Egypt become his grave.

The fugitive father came home in royal dignity. The son in a coffin came home with holiness marching at his side.


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The texts this telling draws on, in full. Open a card to read inline, or expand it for a wider, quieter read.

Legends of the Jews, VI. Jacob, Jacob Leaves His Father's HouseLegends of the Jews

Esau was seething after Jacob received their father Isaac's blessing. He was so consumed by hatred, according to Ginzberg's retelling in Legends of the Jews, that Jacob had to escape to the house of Eber, the son of Shem. Imagine, fourteen years hidden away, studying the ways of God.

What was Esau doing during this time? Well, he wasn't exactly mellowing out. He was furious at everyone – Jacob, his parents – the whole situation! He even took a second wife, Basemath, a Hittite, in the land of Seir, renaming her Adah. The text implies this name change was a symbolic acknowledgement of his perceived loss; he was so upset that the blessing had "passed from him." He kept his two wives in his father's house in Hebron. But these wives were a constant source of grief for Isaac and Rebekah. They didn't follow God's ways, but worshipped idols, causing Isaac and Rebekah deep sorrow.

After fourteen long years, Jacob yearned to see his parents. But Esau hadn't forgotten. Seeing Jacob return reignited Esau's fury. He wanted to kill Jacob, but he hesitated, fearing it might lead Isaac to have another son, jeopardizing Esau's inheritance. He decided to hasten his father's death and then kill Jacob.

Pretty dark. But nothing is truly hidden. "Probably thou knowest not that I examine the hearts of men, for I am the Lord that searcheth the heart," the verse says.

And Rebekah, ever the insightful mother and a prophetess in her own right, saw Esau's true intentions. She warned Jacob, "Thy brother is as sure of accomplishing his wicked purpose as though thou wert dead. Now therefore, my son, obey my voice, and arise, flee thou to Laban my brother, to Haran, and tarry with him." She even thought Esau’s anger would eventually fade, which, sadly, wasn’t the case.

Jacob, though, wasn’t exactly thrilled about running. He even declared, "I am not afraid; if he wishes to kill me, I will kill him." Rebekah wouldn’t hear of it and responded, "Let me not be bereaved of both my sons in one day." And, chillingly, her words proved prophetic – Esau was slain during Jacob's burial.

So, how do you convince someone to leave when they don't want to?

Rebekah used a clever tactic. She approached Isaac, feigning concern about Jacob marrying a Canaanite woman. "If Jacob take a wife of the daughters of Heth, what good shall my life do me?" she lamented.

This prompted Isaac to call Jacob and command him to go to Haran, to the house of Bethuel, and take a wife from among the daughters of Laban. It wasn’t just about finding a wife; it was about preserving the covenant. Isaac charged Jacob: "Take heed lest thou shouldst forget the Lord thy God and all His ways in the land to which thou goest…But when thou comest to the land, serve the Lord."

Isaac, recognizing the gravity of the situation, reinforced his blessing to Jacob. "In so far as I am endowed with the power of blessing, I bestow blessing upon thee. May God, with whom there is endless blessing, give thee His, and also the blessing wherewith Abraham desired to bless me." This was a way of ensuring no one could say Jacob had gotten the blessing through trickery. Isaac even foresaw the exile of Jacob's descendants, praying for their eventual return.

While Jacob was leaving, Esau was busy plotting with Ishmael. In a twisted conversation, Esau suggests they both kill their fathers so that they can divide the world between them. Ishmael, however, suggests Esau should kill his own father. Esau responds that a man killing his brother (like Cain and Abel) is more common than a son killing his father. However, the text reveals that Esau's resistance to parricide was merely part of his twisted scheme to kill both his father and brother in order to claim the inheritance.

Esau even married Mahalath, Ishmael's daughter, but not to please his parents, who disapproved of his Canaanite wives. His real motive was to secure Ishmael's support for his evil plans. But things didn't go as planned. Ishmael died before the wedding, and Esau's continued association with his Canaanite wives proved his lack of genuine concern for his parents' feelings.

As Jacob departed, Rebekah wept, deeply distressed. Isaac, however, offered comfort: "Weep not for Jacob! In peace doth he depart, and in peace will he return. The Lord, God Most High, will guard him against all evil." He had faith in Jacob, believing in his righteousness.

So, Jacob leaves. Marked by deception, threats of violence, and a mother's desperate maneuvering. But also, it is a story filled with blessings, promises, and the hope of a future secured through faith. Where does that leave you thinking about your own path? How do we reconcile the messy, complicated humanity of these stories with the sacred messages they carry?

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Legends of the Jews, I. Joseph, The Death And Burial Of JosephLegends of the Jews

As Joseph lay on his deathbed, he made his brethren swear a solemn oath. He didn't just ask it of them, but instructed them to have their sons swear it too: when God would finally redeem them and bring them out of Egypt, they were to carry his bones to the Promised Land. "I, a ruler," Joseph said, "could have taken my father's body to the Holy Land while it was still whole. But all I ask is that you carry my bones. You can bury them anywhere in Palestine, because the family tomb is only for the three Patriarchs and their wives."

Joseph made this oath with his brethren, not his sons. According to Ginzberg's retelling in Legends of the Jews, he feared that the Egyptians wouldn't allow his sons to transport his bones, even remembering his favor with Pharaoh. They might argue that denying the wish of such a high-ranking official would be disrespectful.

He also adjured them not to leave Egypt until a redeemer appeared, announcing his message with the words "Pakod – I have surely visited you." This was a tradition passed down from Abraham, through Isaac, to Jacob, and finally to Joseph. Joseph even foretold that God would redeem Israel through Moses, like the Messiah, and that the redemption would begin in Tishri (fall), with freedom from slave labor, and be completed the following Nisan (spring) with their exodus.

It wasn't just about the physical journey. Joseph urged his brethren to live righteously, emphasizing chastity and moral uprightness. He shared his own trials – the hatred of his brothers, Potiphar's wife's false accusations, and the envy of the Egyptians – to show that those who fear God are never truly forsaken. "I was sold into slavery, but the Lord delivered me. I was thrown into prison, but His strong hand helped me," he declared.

Joseph also spoke of visions revealing Israel's future, and emphasized the importance of taking the bones of his mother, Zilpah, and burying them near Bilhah and Rachel. With those words, he passed away, mourned deeply by both Israel and Egypt, who remembered his compassion and wise counsel.

Joseph's wish to be buried in the Holy Land was ultimately fulfilled when the Israelites left Egypt. And who oversaw it? None other than Moses himself! This was seen as Joseph's reward for his devotion in burying his father, Jacob. As we find in Midrash Rabbah, because Joseph handled his father's burial himself, leaving nothing for others to do, a great man like Moses busied himself with Joseph's wish.

But finding Joseph's coffin wasn't easy. For three days and nights before the Exodus, Moses searched tirelessly. He knew Israel couldn't leave without fulfilling their oath. Finally, Serah, the daughter of Asher, guided him to the Nile. The Egyptians, fearing Israel's departure, had sunk Joseph's lead coffin, sealed by magicians, in the river.

What happened next is truly fascinating. Moses took Joseph’s cup and engraved four images: a lion, an eagle, a bull, and a human figure. He threw them into the river one by one, invoking Joseph's name, proclaiming the time of redemption, and urging him to appear. Only when the plate with the human figure was cast did the coffin finally rise to the surface. Moses, overjoyed, retrieved it.

During the forty years of wandering in the desert, Joseph's coffin was carried in the midst of Israel. The Talmud teaches that it was a reward for Joseph's promise to nourish his brethren. For forty years, they would care for his bones as he had cared for them.

Imagine this: Israel carried two arks, one containing the bones of the dead Joseph, and the other containing the covenant of the Living God. Passersby would ask, "How can the ark of the dead be next to the ark of the Ever-living?" The answer, as the Sages explained, was that Joseph fulfilled the commandments enshrined in the Ark of the Covenant. He lived a life that mirrored God's law.

Upon arriving in the Holy Land, the Israelites buried Joseph's bones in Shechem. God said to the tribes, "From Shechem you stole him, and unto Shechem shall you return him."

This story leaves us with a profound thought: If God is so concerned with the bodies of the righteous, how much more so with their souls? They stand before Him, like angels, ministering to His glory. The tale of Joseph's death and burial is not just a historical account; it’s a evidence of the enduring power of righteousness, the importance of fulfilling promises, and the eternal connection between the living and the dead in Jewish tradition. It reminds us that even in death, the righteous continue to inspire and guide us.

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Mekhilta Tractate Vayehi Beshalach 1:13Mekhilta DeRabbi Yishmael

The Mekhilta is comparing two funeral processions to praise the merit of one righteous man. When Jacob died in Egypt, his body was carried up to the land of Canaan, and the escort was impressive by worldly standards. The servants of Pharaoh and the elders of the royal household accompanied the casket, a procession fit for a great dignitary of the kingdom. Yet the Sages say that Joseph received something far greater. When his bones went up out of Egypt at the Exodus, what accompanied them was not a foreign court but the ark of the covenant, the Divine Presence, the priests and the Levites, all of Israel, and the seven clouds of glory that sheltered the people in the wilderness. The contrast is deliberate. Earthly honor surrounded Jacob, but holiness itself surrounded Joseph.

The most striking image is the two arks traveling side by side. The casket of Joseph moved alongside the ark of the One called the Life of the Worlds, which the rabbis identify with the tablets of the Ten Commandments. Travelers who saw the strange sight would ask what these two arks were, and they were told that one held a dead man and the other held the words of the Living God. How, they pressed, can the coffin of a corpse march beside the ark of the Life of the Worlds? The answer is the heart of the teaching. The one who lies in this casket fulfilled in his own life everything written in the other. Joseph guarded himself in Egypt, kept faith, honored his father, and lived the commandments before they were even given at Sinai. His reward is that his remains are deemed worthy to journey beside the very Torah he embodied.

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Targum Pseudo-Jonathan on Genesis 27:46Targum Pseudo-Jonathan on Genesis

The Targum Pseudo-Jonathan gives us Rebekah's final argument to Isaac, and it is pointed. "I am afflicted in my life on account of the indignity of the daughters of Heth. If Jakob take a wicked wife from the daughters of Heth, such as these of the daughters of the people of the land, what will life be to me?" (Genesis 27:46).

The daughters of Heth are Esau's wives. Esau had married two of them, Judith and Basemath, and, the Torah tells us plainly, they were a bitterness of spirit to Isaac and to Rebekah (Genesis 26:35).

The strategic mother

This is one of the most elegant pieces of domestic diplomacy in the Torah. Rebekah does not tell Isaac, your son Esau is planning to kill our son Jacob, so we need to send Jacob away. That would force Isaac to choose between his sons in a way he could not bear. Instead, she names a problem they both already agree about. Esau's disastrous marriages. And uses it to secure Jacob's safe departure.

By the end of this conversation, Isaac himself will send Jacob away. He will do it because he is worried about the family line, not because he knows about the murder plot. Rebekah has gotten exactly what she needed without ever burdening Isaac with the truth that one of his sons is trying to kill the other.

What will life be to me?

The phrase is heartbreaking. Rebekah is saying: I cannot survive another disastrous daughter-in-law. I cannot watch Jacob make Esau's mistake. The Targum preserves her voice in its full wearied tone. Mah li chayim, what will life be to me?

The takeaway: mothers in the Jewish tradition are often the strategists the fathers do not see. Pseudo-Jonathan honors Rebekah as the one who saves the covenant with a single well-placed sentence.

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