Parshat Vayigash5 min read

Joseph Made All Egyptians Strangers in Their Own Land

Egypt had sold him its silver, its cattle, and its fields. Then Joseph emptied its towns and moved the whole population, and his brothers never learned why.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Order Nobody Questioned
  2. What Joseph Heard Coming
  3. He Moved the Country Instead
  4. The Kind of Man Who Governed Like That
  5. His Father Would Not Be Buried There

By the second year of the famine, Egypt had nothing left to sell Joseph but itself.

Joseph Made All Egyptians Strangers in Their Own Land Click for full size

The silver went first, carried to the granary in sacks and weighed out for grain. Then the herds came up the road, cattle and donkeys and flocks handed over by men who had fed them since they were born. Then the fields. By the end of it Pharaoh held the title to nearly every furrow between the delta and the cataracts, and the people who had worked those furrows stood in the road waiting to be told what they were now.

The Order Nobody Questioned

Joseph moved them, town by town, city by city, across the whole country.

A man who had cut barley in the same field as his father and his grandfather loaded a cart and left it. He did not go far. He went to the next district, or the one past that, into a town where the roads ran the wrong way and the well was somewhere he had to ask about and the neighbors had also just arrived and were also asking. The order came down from the palace with a reason attached, and the reason was good. The crown owned the land now and the workforce had to sit where the land needed it.

Nobody in Egypt saw the second reason. It was not for them.

What Joseph Heard Coming

His father and his brothers were on their way down from Canaan with their flocks, and they were going to settle in Goshen, and they were shepherds.

Egypt despised shepherds. It despised them the way settled countries always despise the people who arrive with animals and no address. And these were not only shepherds, they were newcomers, foreigners with the wrong clothes and the wrong accent, moving into a land where every family could name the ground its great-grandfather had worked.

Joseph knew what was waiting in that arithmetic, because he had been a foreigner in that country himself for twenty-two years. He had been sold into it. He had learned the language in a prison. He wore an Egyptian name now, Sephantiphans, given to him by Pharaoh, and he was married into the priestly house at On, and none of it had ever made him one of them.

He could hear the sentence forming, the one that would be waiting for his nephews in the marketplace in thirty years and for their children in a hundred. Exiles. Sons of exiles. Wanderers with no soil of their own.

He Moved the Country Instead

He could not make his family native. So he unmade everybody else.

By the time Jacob's household came through the border and settled in Goshen, the man on the next plot had been in Goshen for a season. His fathers were buried somewhere else. His well was as new to him as it was to Benjamin. He had no ground under his feet from which to look down at anyone, because the ground under his feet had been handed to him the same month, by the same official, for the same reason.

The taunt was still available. It simply had nobody left to say it. A country of people who have all just been moved cannot call anyone a wanderer without hearing the word come back.

The Kind of Man Who Governed Like That

Egypt was quiet in those years, and the quiet was traced back to him.

He walked upright and took no bribes. He showed no preference to the rich man over the poor one when they came before him, and he judged everyone in the land the same way. Pharaoh's kingdom ran in order, and it was said that in all that time there was no accuser in it and no wicked man in it. That was the peace: not a golden age, but a country where the man at the top could not be bought and did not enjoy watching people bend.

He had been at the bottom of that country. He never seems to have forgotten what the view was like from there.

His Father Would Not Be Buried There

Then Jacob was dying, and he called Joseph in and asked him for something.

"If I have found favor in your eyes, do not bury me in Egypt." Only for your sake did I come down here at all, he said. Only for your sake did I say, now I can die.

"Carry me out of the land of idols. Bury me where God has made His name dwell, in the place where four husbands and four wives are to lie, and I will be the last of them." And do it, he said, as a real act of love. Not because you are afraid of me. Not because it is what a son is supposed to do.

Joseph swore it.

He had rearranged an empire so that no Egyptian could ever call his family strangers in Egypt, and the old man on the bed, who had let himself be brought down here for one reason only, still would not consent to be left in the ground of it.


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From the tradition

Sources

3 sources

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.

Book of Jubilees 40:16Book of Jubilees

Retold in our words. Read the original at the link below.Sefaria Community Translation · CC-BY

Jubilees, in its 40th chapter, paints a picture of Joseph that goes beyond the familiar story of the coat of many colors and the dreams. It tells us, "for he walked in uprightness, for he was without pride and arrogance, and he had no respect of persons, and did not accept gifts, but he judged in uprightness all the people of the land." No pride. No arrogance. Impartiality. Refusing bribes. Judging fairly. In a world then, and arguably now, where power often corrupts, Joseph stands out as a beacon of integrity. It wasn't just about following the letter of the law; it was about embodying justice in every action.

What was the result of this unwavering commitment to righteousness? "The land of Egypt was at peace before Pharaoh because of Joseph," Jubilees tells us, "for the Lord was with him, and gave him favour and mercy for all his generations before all those who knew him and those who heard concerning him."

A reader can see how Joseph's integrity brought peace and prosperity. People trusted him. They knew he would act fairly, even when it was difficult. And that trust extended beyond his immediate circle, impacting generations to come.

The text goes on: "and Pharaoh's kingdom was well ordered, and there was no Satan and no evil person (therein)." Now, when Jubilees says there was no Satan, it doesn't mean the absence of an independent evil power. Rather, it points to a society where the temptations and opportunities for evil were significantly diminished. A society flourishing under ethical leadership. Think of it: a community so well-governed, so just, that even the inclination towards wrongdoing was suppressed. What a concept!

And here's a fascinating little detail: "And the king called Joseph's name Sĕphânṭîphâns, and gave Joseph to wife the daughter of Potiphar, the daughter of the priest of Heliopolis, the chief cook." While we know him as Joseph, Pharaoh bestowed upon him a new Egyptian name, marking his elevated status. The marriage to the daughter of Potiphar, the priest of Heliopolis, further solidified his integration into Egyptian society. It signified more than just a union of two people; it was a merging of cultures, a symbol of acceptance and respect.

So, what can we take away from this portrait of Joseph in the Book of Jubilees? It's more than just a story about an ancient leader. It's an invitation to examine our own lives. Are we striving for uprightness? Are we acting with impartiality? Are we using our influence, however big or small, to create a more just and peaceful world? It all starts with integrity, one decision at a time. And who knows? Maybe, just maybe, we too can bring a little more "peace before Pharaoh" into our own corner of the world.

Full source
Legends of the Jews 1:358Legends 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

In the twilight of his life, Jacob, also known as Israel, had very specific instructions for his son, Joseph.

We find this poignant scene in Legends of the Jews, Louis Ginzberg's masterful compilation of rabbinic lore. Jacob, nearing his end, makes Joseph swear he won't be buried in Egypt. It’s more than just a request; it’s a heartfelt plea, a final act of devotion.

"If I have found grace in thy sight," Jacob implores Joseph, "bury me not, I pray thee, in Egypt." He emphasizes that his descent into Egypt was solely for Joseph's sake. "Only for thy sake did I come down into Egypt, and for thy sake I spoke, Now I can die.” It's a powerful statement, emphasizing the deep bond between father and son, a bond strong enough to dictate the very place of his eternal rest.

Why not Egypt? It wasn't simply about avoiding foreign soil. Jacob is very clear about his reasoning, instructing Joseph to "carry me out of the land of idolatry, and bury me in the land where God hath caused His Name to dwell." He yearns to be in the land of Israel, the land promised to his ancestors, the land imbued with God's presence. He wants to be laid to rest in a place of holiness.

Jacob also instructs Joseph to "do this for me as a true service of love, and not because thou art afraid, or because decency demands it." What a powerful thing to say! He is not just asking for a favor, but seeking a demonstration of genuine love and respect, a mitzvah (a good deed) performed from the heart. He doesn't want Joseph to fulfill his duty out of obligation or fear, but out of pure, unadulterated love.

And then, there's the specificity of the burial site itself: "and put me to rest in the place in which four husbands and wives are to be buried, I the last of them." He wants to be with his family, his lineage, in the ancestral burial ground. This is more than just a plot of land; it's a connection to his past, his heritage, his very identity. Jacob, surrounded by his loved ones, finally at peace in the land of promise.

Jacob's request is a reminder that even in death, we seek meaning and connection. We yearn for belonging, for a place where we feel rooted, where we can rest alongside those who came before us. It’s a universal desire, expressed here with profound tenderness and a deep sense of Jewish identity. What kind of legacy do we want to leave behind, and where do we want to be remembered?

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Midrash Tanchuma Buber, Vayeshev 16:1Midrash Tanchuma Buber, Vayeshev

Translation of the source text.Midrash Tanchuma (Buber), Public Domain, on Sefaria · CC-BY-SA

Another interpretation of "And Joseph was brought down" (Genesis 39:1): What is the meaning of "And Joseph was brought down"? That he kept moving the Egyptians from place to place, just as you say, "And as for the people, he removed them by cities" (Genesis 47:21), that he would carry them from here and set them down there, so that they would not be able to reproach Israel by calling them exiles, children of exiles.

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