Death Benefits
And it was after these events. And he said to Yosef: Behold your father is ill. And he took his two sons with him – Menashe and Ephraim. And he told Yaakov. And he said: Behold, your son Yosef comes to you. And Yisrael took strength and he sat up on the couch. (Sefer Beresheit 48:1-2)
- Yaakov’s respect for Yosef
Yosef is told that his father has fallen ill. He departs to visit his father. He takes with him his two sons – Menashe and Ephraim. Yaakov is told that his son Yosef is coming to visit him. Yaakov overcomes his weakness and he sits upright in order to greet Yosef.
Why did Yaakov feel it necessary to prepare himself in this manner for his son? Yosef and Yaakov shared an intense bond of love. Certainly, Yosef did not expect his father to discomfort himself on his behalf.
Rashi comments that Yaakov did not sit up on his bed in order to greet Yosef his son. Instead, he arose to show respect for the prime minister of Egypt.[1] Rashi is making an important point. Yosef and Yaakov shared a dual relationship. They were father and son. They were also ruler and subject. As Yaakov’s son, Yosef was required to demonstrate respect and reverence toward his father. As ruler and subject, Yaakov was required to treat Yosef with respect. These relationships coexisted. One did not cancel or override the other. Yaakov’s role as Yosef’s father did not relieve him of his obligation to respect the ruler of Egypt. Yosef’s role as ruler did not exempt him from the duties of a son to his father.
Rav Naftali Tzvi Yehuda Berlin Zt”l – Netziv – offers a very different explanation of Yaakov’s behavior. In order to understand his explanation, the nature of this meeting must be understood.
And he blessed Yosef and he said: The G-d before whom went my fathers – Avraham and Yitzchak, the G-d who has shepherded me all my life to this day, the angel that has redeemed me from all evil, He should bless these young men and my name should be called upon them and the name of my fathers – Avraham and Yitzchak. And they should multiply in the midst of the land. (Sefer Beresehit 48:16-17)
- Yaakov’s preparations for a final prophecy
These passages are a portion of the message that Yaakov communicated to Yosef and his sons at their meeting. In these passages Yaakov blesses Yosef. The blessing is that his sons Menashe and Ephraim and their offspring should enjoy a unique providential status among Bnai Yisrael. Hashem should guide them and protect them. They should exemplify the values of their forefathers. They should multiply and their offspring should be prolific.
Netziv explains that these blessings were not designed by Yaakov. They were an expression of prophecy. Netziv’s comments suggest an alternative explanation for Yaakov’s rise from his sick-bed. He was preparing himself for this prophetic experience.
Netziv adds a fascinating comment. He explains that in Egypt Yaakov did not experience regular or sustained prophecy. However, on this occasion he did succeed in ascending to the prophetic state. He was successful because he was close to death.[2] Netiv elaborates. The prophetic capacity of the righteous is greatest before death. Yaakov understood this and took advantage of this opportunity to enter into the prophetic state.[3]
- Physical health is a prerequisite for prophecy
Netziv’s position is remarkable. It seems to contradict our Sages. Maimonides explains that one of the requirements that must be met by an individual in order to achieve prophecy is physical health.[4] Maimonides’ comment is based upon the teaching of our Sages in the Talmud.[5] How can Netziv reconcile his contention that the approach of death facilitates prophecy with the position of the Sages that physical health is a prerequisite for prophecy?
And the days of Yisrael approached death and he called to his son – to Yosef. And he said to him: If now I have found favor in your eyes place your hand under my thigh. And perform with me kindness and truth. Please do not bury me in Egypt. (Sefer Beresheit 47:29)
- Yaakov requires Yosef to vow that he will bury him in the Land of Cana’an
The parasha opens with a description of an earlier meeting between Yaakov and Yosef. Yaakov summons Yosef. He asks that Yosef assure him that he will not be buried in Egypt. Instead, he should be returned to the Land of Cana’an and interred in the burial place of his fathers. He does not settle for Yosef’s pledge to fulfill this commitment. He insists that Yosef take an oath that he will fulfill his request.
Nachmanides asks why Yaakov required that Yosef vow. Surely, Yaakov trusted Yosef. He recognized Yosef’s love and respect for him. Why was an oath necessary? Nachmanides responds that Yaakov did not require Yosef’s oath in order to trust his commitment. However, he anticipated that Paroh might resist his removal from Egypt and his burial in the Land of Cana’an. Paroh would respect the vow given by Yosef to his father. Despite his uneasiness with the burial of Yaakov in Cana’an, Paroh would not interfere with the fulfillment of this vow.
However, Nachmanides adds an odd comment. He explains that Yaakov concluded that Yosef would be more scrupulous in fulfilling his commitment because of the vow.[6]
On the surface, Nachmanides’ comments seem completely contradictory. He begins with a question. How could Yaakov suspect his beloved son’s commitment and require that he take a vow? He responds that indeed he did feel that this vow would spur Yosef to be more scrupulous in fulfilling his commitment.
- The absolute commitment of a vow
In order to understand Nachmanides’ position, let us consider the significance of a vow. What did the vow accomplish? The vow eliminated any discretion that Yosef might have reserved regarding his commitment.
In other words, Yaakov recognized that the Yosef was a leader. He was responsible to Paroh for the welfare of the Egyptian people. He was responsible to Hashem for the care of Bnai Yisrael. Yaakov did not know when he would die. He and Yosef could not predict the political forces and considerations that might be in play at that time. Yosef’s commitment to bury his father in the Land of Cana’an might – at that future time – prove difficult to execute. Yaakov’s removal from Egypt and his burial in the Land of Cana’an might be politically impractical or even damaging to the immediate interests of Bnai Yisrael. If Yosef would be left with discretion to decide how to balance priorities, he would evaluate the relative importance of his commitment to his father and these political considerations. Based on this analysis, Yosef might decide to delay the burial in Cana’an or even disregard his pledge to his father.
Yaakov decided to deny Yosef this discretion. He required Yosef to vow that he would fulfill his father’s request. With this vow Yaakov, felt assured that when the time of his death would come, Yosef would consider only his vow to his father.
- The different perspectives of Yaakov and Yosef
This explains Nachmanides’ comments. Yaakov had complete trust in Yosef. He did not doubt that Yosef would be true to him. However, he recognized that Yosef’s responsibilities required that he balance various demands. These demands could conflict. In this conflict, some responsibilities would be assigned more priority than others. Yaakov’s demand of a vow was intended to assure that Yosef’s commitment to his burial in the Land of Cana’an would have the highest priority. This raises another question. Why did Yaakov feel that Yosef should not be left the discretion to balance his responsibilities and make his decision?
Rav Yisrael Chait suggests that Yaakov understood that he and Yosef could not share the same view on the importance this request. Yosef was a temporal leader. He lived in the material world and was responsible for the welfare of the Egyptian people, and his brothers in this world. Yaakov knew that death was near. He realized that he was leaving this world. He could look back at the affairs of this world from a detached and objective perspective. This is a perspective that is unattainable to one who is still immersed in the world’s cares and affairs.
Yaakov saw with absolute clarity that the sustained existence of Bnai Yisrael required that his request be fulfilled. His children must understand that they are not Egyptians. Their land is not the Land of Egypt. It is the Land of Cana’an. His burial in Egypt would lead to the complete assimilation and destruction of Bnai Yisrael. No political consideration could take priority over this imperative.
Yosef could not be expected to share the clarity of Yaakov’s vision. Yaakov’s views reflected the wisdom, clarity, and objectivity of one who is at the threshold of departure from this world.[7]
- Approaching death and prophecy
Based on this insight, Netziv’s comments can be understood. It is generally true that robust health is a prerequisite for prophecy. However, the approach of death provides a degree of clarity and objectivity that is not easily attained by a healthy person who is engaged in the material world. The person who is approaching death is no longer enticed by the demands of material existence and the fantasies of material indulgences. He looks upon his life and sees that it has been a fleeting journey soon to end. It is this stark objectivity that opens the person to prophetic experience.
Parshat VaYeche describes Yaakov’s final wishes and prophetic blessings. Netziv is explaining that Yaakov’s requests and his prophetic vision were the product of the clear, objective truth that he achieved with the approach of his departure from this world.
- Opportunities at every stage of life
Life is composed of stages. Each stage provides unique opportunities. The youthful mind absorbs quickly. It is flexible and imaginative. With age, comes experience, the accumulation of wisdom, and the synthesis of knowledge. However, old-age, although often maligned, is viewed by the Torah as providing its own unique opportunities. The narrative of the parasha focuses on the special clarity and objectivity that comes only with old age.
[1] Rabbaynu Shlomo ben Yitzchak (Rashi), Commentary on Sefer Beresheit 48:2.
[2] Rav Naftali Tzvi Yehudah Berlin (Netziv), Commentary Hamek Davar on Sefer Beresheit 48:2.
[3] Rav Naftali Tzvi Yehudah Berlin (Netziv), Commentary Hamek Davar on Sefer Devarim 33:1.
[4] Rabbaynu Moshe ben Maimon (Rambam / Maimonides) Mishne Torah, Hilchot Yesodai HaTorah 7:1.
[5] Mesechet Shabbat 92a.
[6] Rabbaynu Moshe ben Nachman (Ramban / Nachmanides), Commentary on Sefer Beresheit 47:31.
[7] Rav Yisrael Chait, Yeshiva Bnai Torah TTL C-036, VeYechi.