It seems like a strange thing to worry about when, well, we're no longer around to worry about anything. But the story of Jacob, as he nears the end of his life in Egypt, gives us some fascinating insights into this very question.
In (Genesis 47:29), we read that Jacob calls for his son, Joseph, and makes him swear an oath: "Please do not bury me in Egypt." But why Joseph? Why not Reuben, his firstborn, or Judah, the one destined for kingship? Bereshit Rabbah, a classic collection of rabbinic interpretations of Genesis, explores this very question. It suggests that Jacob chose Joseph because he was the one with the power to actually carry out his request. He was in a position of influence in Egypt, capable of ensuring his father's wishes were honored.
Jacob’s request goes further: "Perform kindness and truth with me." Now, what's with the "kindness and truth" part? Is there such a thing as false kindness? The Rabbis, in their characteristic way, delve into the nuances. They bring up a folk saying: "If the son of your friend dies, bear with him, because he can repay the kindness. If your friend dies, cast off… because he cannot repay the kindness." In other words, kindness shown after death is a true kindness because there's no expectation of reciprocation. It's pure and selfless.
But why not Egypt? Jacob gives a few reasons, each layered with meaning. One reason is a bit…uncomfortable. He says he doesn't want to be buried in Egypt because the land will eventually be struck with lice, and, well, those lice would swarm his body. Yikes!
Another reason is far more profound. Jacob was concerned that the Egyptians might turn him into an object of idolatrous worship. The Rabbis in Bereshit Rabbah remind us that just as punishment is meted out to those who worship idols, so too is it meted out to the one who is worshipped. They bring examples like Daniel refusing worship from Nebuchadnezzar, and the downfall of Hiram, who declared himself a god.
Jacob also worried that his burial in Egypt might inadvertently grant the Egyptians merit they didn't deserve. They worshipped lambs, and Jacob was likened to a lamb ("Israel is a scattered lamb," says (Jeremiah 50:1)7). The Egyptians' flesh was likened to that of donkeys (Ezekiel 23:20), and "the firstborn of a donkey you shall redeem with a lamb" (Exodus 34:20). The symbolism is complex, but the core idea is that Jacob didn't want his burial to somehow benefit a society steeped in idolatry.
So, why did all the patriarchs – Abraham, Isaac, and Jacob – insist on being buried in the Land of Israel? Rabbi Elazar simply calls them "cryptic matters." But Rabbi Yehoshua ben Levi offers an explanation: "I walk before the Lord in the land of the living" (Psalms 116:9). The Land of Israel, he says, is the "land of the living."
Rabbi Ḥelbo, cited in the name of our Rabbis, gives us two reasons: First, the dead of the Land of Israel will be the first to come back to life in the messianic era and enjoy those messianic years. Second, Rabbi Ḥanina adds that someone who dies outside the Land of Israel and is buried there undergoes "two deaths" – death and burial, as exemplified by the prophet Jeremiah's words about Pashhur (Jeremiah 20:6).
But what about those righteous people who do die outside the Land? Are they out of luck? Rabbi Simon offers a remarkable image: God makes tunnels and channels in the earth, and the bodies of the righteous roll through them until they reach the Land of Israel! Then, God breathes life back into them. As (Ezekiel 37:12) states, "Behold, I am opening your graves, and I will take you up from your graves, My people, and I will bring you to the soil of Israel." Then, "I will place My spirit into you and you will live" (Ezekiel 37:14). Reish Lakish finds further support in (Isaiah 42:5), "Who places a soul in the people upon it."
There's even a story about Rabbi Yehuda HaNasi and Rabbi Eliezer encountering a coffin being brought from outside the Land to be buried in Tiberias. Rabbi Yehuda HaNasi wasn't impressed, suggesting the person had defiled the land in life and continued to do so in death. But Rabbi Eliezer countered that burial in the Land of Israel atones for their sins, citing (Deuteronomy 32:43): "His earth will atone for his people."
Even on his deathbed, Rabbi Yoḥanan was concerned with appearances, asking to be buried in green garments, "so if I stand among the righteous we will not be shamed, and if I stand among the wicked we will not be disgraced." Rabbi Yoshiya, on the other hand, had no such qualms, requesting to be buried in white, "Because I am not ashamed to greet my Creator because of my actions."
The story of Jacob's request, and the Rabbis' interpretations, reveal a deep connection between the Jewish people and the Land of Israel, a connection that transcends even death. It's a connection rooted in history, destiny, and a profound belief in the power of the land to bring about redemption. It prompts us to consider what truly matters in life, and what kind of legacy we hope to leave behind, even after we're gone.
“He called his son, Joseph” – why did he not call Reuben or Judah? Reuben was the firstborn and Judah was the king, but he disregarded them and called Joseph. Why did he do so? Because [Joseph] had the capability to carry out [his request]. That is why “he called his son, Joseph” – because the hour was given to him.13He was in power at the time. “Please do not bury me in Egypt” – it is for your sake I descended to Egypt; it is for your sake that I said: “Now I can die” (Genesis 46:30). “Perform kindness and truth with me” – is there kindness of falsehood, that he says “kindness and truth”? Why [did he say] so? The folk saying says: If the son of your friend dies, bear with him.14This is because he can repay the kindness. If your friend dies, cast off.15Cast off sorrow, because he cannot repay the kindness. He said to him: ‘If you perform kindness for me after my death, it is a true kindness.’ “Please do not bury me in Egypt” – why? Because the ultimate fate of the land of Egypt is to be stricken with lice, and they will swarm in my body. That is why “please do not bury me in Egypt.” Another matter, for what reason did Jacob request not to be buried in Egypt? It was so they would not make him the subject of idolatrous worship, for just as punishment is exacted from one who worships, so is punishment exacted from the one who is worshipped, as it is written: “Against all the gods of Egypt I will administer punishments: I am the Lord” (Exodus 12:12). Likewise you find regarding Daniel, once he interpreted Nebuchadnezzar’s dream, what is written? “Then King Nebuchadnezzar fell on his face, and he prostrated himself to Daniel, and said to pour out to him a meal offering and fragrances” (Daniel 2:46). But Daniel did not accept it. Why? Because just as punishment is exacted from those who worship idols, so is punishment exacted from it.16From the subject of such worship. Likewise you find regarding Ḥiram. Once he made himself into a god, what was his ultimate fate? It is written in his regard: “Because your heart became haughty, and you said: I am a god” (Ezekiel 28:2) – the Holy One blessed be He said to him: “Behold, you are wiser than Daniel” (Ezekiel 28:3). Nebuchadnezzar sought to sacrifice to him, but he did not want it, and you make yourself a god? What was his ultimate fate? “I cast you upon the ground, I placed you before kings that they may gaze upon you” (Ezekiel 28:17). Another matter, Jacob said: ‘So that the Egyptians will not merit redemption because of me. They prostrate themselves to a lamb, and I was likened to a lamb, as it is stated: “Israel is a scattered lamb” (Jeremiah 50:17), and regarding Egypt it is written: “Whose flesh is the flesh of donkeys” (Ezekiel 23:20), and it is written: “The firstborn of a donkey you shall redeem with a lamb”’ (Exodus 34:20). That is, “please do not bury me in Egypt.” Why did all the patriarchs demand and have fondness for burial in the Land of Israel? Rabbi Elazar said: These are cryptic matters. Rabbi Yehoshua ben Levi said: What are these “cryptic matters”? “I walk before the Lord in the land of the living” (Psalms 116:9).17The Land of Israel is the “land of the living.” Our Rabbis said two matters in the name of Rabbi Ḥelbo: Why did the patriarchs have fondness for burial in the Land of Israel? Because the dead of the Land of Israel come to life first in the messianic era, and enjoy the messianic years. Rabbi Ḥanina said: One who dies outside of the Land of Israel and is buried there, has undergone two deaths,18Death and burial. as so it is written: “And you, Pashḥur, and all the dwellers in your house, will go into captivity, and to Babylon you will come, and there you will die, and there you will be buried” (Jeremiah 20:6). That is, he has undergone two deaths. That is why Jacob says to Joseph: “Please do not bury me in Egypt.” Rabbi Simon said: If so, the righteous who are buried outside of the Land of Israel suffer a loss. What, then, does the Holy One blessed be He do? He makes tunnels in the ground for them and makes them like channels, and they roll along until they reach the Land of Israel. The Holy One blessed be He then places in them a spirit of life and they arise. From where is this derived? It is written: “Behold, I am opening your graves, and I will take you up from your graves, My people, and I will bring you to the soil of Israel” (Ezekiel 37:12), and then: “I will place My spirit into you and you will live” (Ezekiel 37:14). Reish Lakish said: It is an explicit verse, that once they reach the Land of Israel, the Holy One blessed be He will place a soul in them, as it is stated: “Who places a soul in the people upon it” (Isaiah 42:5). There was an incident involving Rabbi [Yehuda HaNasi] and Rabbi Eliezer, who were walking near the gates outside Tiberias. They saw the coffin of a dead person who came from outside of the Land of Israel to be buried in the Land of Israel. Rabbi [Yehuda HaNasi] said to Rabbi Eliezer: ‘What has this one, whose soul departed outside of the Land of Israel and came to be buried in the Land of Israel, accomplished? I read in his regard: “My inheritance you rendered an abomination” (Jeremiah 2:7) during your lifetime, “and you came, and you defiled My land” (Jeremiah 2:7) after your death.’ [Rabbi Eliezer] said to him: ‘Once he is buried in the Land of Israel, the Holy One blessed be He grants him atonement, as it is written: “His earth will atone for his people”’ (Deuteronomy 32:43). Rabbi Yoḥanan, when he was departing from the world, said to those who needed to tend to him: ‘Bury me in garments dyed green, not white and not black, so if I stand among the righteous we will not be shamed, and if I stand among the wicked we will not be disgraced.’19Rabbi Yoḥanan was not sure if he would be summoned with the righteous, who appear in white, or the wicked, who appear in black. He therefore asked to be buried in a different color so as to avoid a situation in which he was dressed in white but summoned with the wicked, which would be embarrassing, or a situation in which he was dressed in black but summoned with the righteous, which might appear as a distortion of Divine justice. Rabbi Yoshiya, when he was departing from the world, said to those who were standing over him: ‘Summon my disciples.’ He said to them: ‘Bury me in white garments. Why? Because I am not ashamed to greet my Creator because of my actions.’ Rabbenu,20Rabbi Yehuda HaNasi. when he was departing from the world, commanded three matters: ‘Do not move my widow from my house. Do not eulogize me in the towns in the Land of Israel. And do not allow a gentile to touch my bier; rather, let he who tended to me during my lifetime tend to me after my death.’ During his lifetime, he resided in Tzippori seventeen years, and he would read in his regard: “Jacob lived in the land of Egypt seventeen years,” and Yehuda lived in Tzippori seventeen years. Rabbenu suffered from pain in his teeth for thirteen years, and all those thirteen years, no woman died in childbirth in the Land of Israel and no woman miscarried in the Land of Israel. After thirteen years, Rabbenu became angry at Rabbi Ḥiyya HaGadol. Elijah, of blessed memory, came to Rabbenu in the guise of Rabbi Ḥiyya, placed his hand on his tooth, and he was immediately healed. On the next day, Rabbi Ḥiyya came to him. He said to him: ‘Rabbi, that tooth of yours, what is its condition?’ He said: ‘From the moment you came to me yesterday, it was healed.’ At that moment, Rabbi Ḥiyya said: ‘Woe unto you, birthing mothers in the Land of Israel. Woe unto you, pregnant women in the Land of Israel.’ Nevertheless, he said to him: ‘It was not I who placed a hand on your tooth.’ Rabbenu knew that it had been Elijah of blessed memory. From that moment, Rabbi began treating Rabbi Ḥiyya with honor.
