Midrash su Genesi 50:5

And he called his son Joseph (Gen. 47:29). Why did he not summon Reuben or Judah? After all, Reuben was the firstborn, while Judah was a king. He ignored them and called Joseph instead. He did so to teach us that one must pay homage to the person who is in power at the moment; moreover, Joseph had the power to fulfill his desires. And he said to him: “If now I have found favor in thy sight … bury me not, I pray thee, in Egypt (Gen. 47:29). It was for your sake that I descended to Egypt, and it was because of you that I said: Now let me die. Even the soul of a man who dies on shipboard joins his fathers, and so when I sleep with my fathers, carry me out of Egypt and bury me in their burying-place (ibid., v. 30).” They cherished their burial place. The grave that I have digged (ibid. 50:5). And deal kindly and truly with me (ibid. 47:29). Is there false kindness that he should say to him kindly and truly? The proverb says: When your friend’s son dies, share his sorrow; but when your friend dies, cast off your sorrow.⁷A cynical proverb. Console him on the death of his son, for he will console you if your son dies. However, if he dies, cast off your sorrow, for his son will not be concerned about you or your sympathy. He said to him, in other words: “If you are kind to me after my death, that will be true kindness. Bury me not in Egypt, for it will eventually be smitten with vermin, and they will swarm over me.” Hence it says: Bury me not, I pray thee, in Egypt.

(Ib. b) R. Chiya b. Aba said in the name of R. Jochanan, "When Pharaoh said unto Joseph, (Gen. 41, 44) But without thee, shall no man lift up his hand or his foot, his astrologers said to him: 'What, shall a slave, bought for twenty pieces of silver, rule over us?' Whereupon he replied: 'But I find him endowed with kingly qualities.' 'If that is the case,' they answered, 'he must know seventy languages." He said to them, "If so, I will examine him tomorrow." At night Gabriel came and began instructing him in seventy languages. But, he was not able to grasp it until one letter used in the name of the Holy One, praised be He, was added to his name, as it is said (Ps. 81, 6) He appointed it in Joseph, as a testimony, when he went out over the land of Egypt; in the language of one I had not known, did I hear. On the following morning Joseph answered Pharaoh in whatever language he spoke to him. Later, Joseph started speaking Hebrew, but Pharaoh did not understand what he was speaking about. What is this?' Pharaoh asked of Joseph. Whereupon the latter answered: 'This is the Hebrew language.' 'If so,' said Pharaoh, 'teach me this language.' Joseph did so but Pharaoh could not be instructed in it and he said to Joseph: 'Swear unto me that you will not reveal unto anyone that I do not know this language.' Joseph did swear unto him. At Jacob's death when Joseph said unto Pharaoh, (Gen. 50, 5) My father made me swear. Pharaoh said to him: 'Go and apply for a release of your oath.' Joseph then said to him: 'I shall then at the same time ask for a release for the oath I made to you.' And although Pharaoh did not like it, nevertheless he said to him (Ib., ib. 6) Go up and bury thy father as he has made thee swear."

(Exod. 23:20:) BEHOLD, I AM SENDING AN ANGEL <BEFORE YOU TO GUARD YOU ON THE WAY>…. This text is related (to Jer. 3:19): THEN I SAID: HOW WOULD I⁴¹This translation fits the context of the midrash. PUT (rt.: ShYT) YOU AMONG THE CHILDREN,… !⁴²Tanh., Exod. 6:17; see below, Tanh. (Buber), Numb. 4a:15. R. Eleazar ben Pedat says: What is this <expression>: WOULD I PUT (rt.: ShYT) YOU? It had occurred to me that we, I and you, would be < alone > in the world.⁴³Tanh., Exod. 6:17, adds, “I as father and you as children.” How did you manage for me to bring the peoples of the world in among you?⁴⁴Cf. Tanh., Exod. 6:17: “How did you manage to bring the peoples of the world in between me and you?” This expression is nothing but an expression of setting apart (as in Gen. 30:40): AND HE PUT (rt.: ShYT) HIS OWN FLOCKS <APART>…. R. Hama bar Hanina said: What is the meaning of WOULD I PUT (rt.: ShYT) YOU?⁴⁵Cf. Exod. R. 32:2. There was a great love between me and you.⁴⁶Below, Tanh. (Buber), Lev. 7:12; Numb. 4a: 15; Exod. R. 32:2. How did you manage that I should hate you? (Jer. 3:19:) HOW WOULD I PUT (rt.: ShYT) YOU AMONG THE CHILDREN! This expression is nothing but an expression of hatred, as used (in Gen. 3:15): I WILL PUT (rt.: ShYT) ENMITY <BETWEEN YOU AND THE WOMAN>. Another interpretation (of Jer. 3:19:) HOW WOULD I PUT (ShYT) YOU AMONG THE CHILDREN ! R. Joshua ben Levi said: I spoke in <your> defense.⁴⁷Gk.: synegoria. You behaved toward me so that I denounced you and pronounced you guilty (rt.: HYB). The expression (rt.: ShYT) is nothing but an expression of guilt (rt.: HYB), as used (concerning one guilty of negligence in Exod. 21:30): IF A RANSOM IS PUT (rt.: ShYT) UPON HIM, <HE SHALL GIVE WHATEVER IS PUT (rt.: ShYT) UPON HIM TO REDEEM HIS LIFE>. Another interpretation (of Jer. 3:19:) HOW WOULD I PUT (ashit; rt.: ShYT) YOU AMONG THE CHILDREN! R. Berekhyah the Priest said: You were as dear to me as someone who has a single field, which he fertilizes, cultivates, and weeds. So dear were you to me. Your behavior toward me was for you to commit lawlessness. Now this word (ashit) is nothing but an expression for lawlessness, as used (in Is. 5:6): AND I WILL MAKE (ashit) IT (i.e., the Holy One's vineyard) A DESOLATION. (Jer. 3:19, cont.:) AND GIVE YOU A DESIRABLE LAND, a land that the great ones of the world (i.e., the patriarchs) desired.⁴⁸Below, Tanh. (Buber), Numb. 4a: 16. Abraham said to the Hittites (in Gen. 23:4): GIVE ME A BURIAL SITE. The Holy One also endeared it to {the children of} Isaac, as stated (in Gen. 26:3): RESIDE IN THIS LAND, <AND I WILL BE WITH YOU AND BLESS YOU>…. Jacob said (according to Gen. 50:5): IN MY GRAVE WHICH I DUG FOR MYSELF <IN THE LAND OF CANAAN, THERE YOU SHALL BURY ME>. Ergo (in Jer. 3:19): A DESIRABLE LAND. (Ibid., cont.:) <THE MOST> [BEAUTIFUL HERITAGE] <OF ALL THE NATIONS>. What is the meaning of <THE MOST> BEAUTIFUL (tsevi) HERITAGE? Just as in the case of a deer (tsevi), when one slaughters it, strips off its hide, and tries to return the flesh into the hide, it does not contain it, so the land of Israel does not contain its produce. What is written (in Is. 30:24)? AS FOR THE OXEN AND ASSES THAT WORK THE GROUND, THEY SHALL EAT FERMENTED FODDER, WHICH HAS BEEN WINNOWED WITH SHOVEL AND PITCH FORK. First they winnow with the SHOVEL and after that with the PITCH FORK. Why? Because there was more grain than straw. Even so there was produce in <further> winnowing the straw. Where is it shown? Where it is stated (ibid.): FERMENTED MASH, WHICH HAS BEEN WINNOWED WITH SHOVEL AND PITCH FORK. Mashes are from produce. Ergo (in Jer. 3:19): [A DESIRABLE LAND,] <THE MOST> BEAUTIFUL (tsevi) HERITAGE (understood in the sense of THE MOST DEERLIKE HERITAGE), a land which does not contain its produce, a land which was so good that all the kings of the world desired it. It is written (in Josh. 12:9): THE KING OF JERICHO, ONE; THE KING {FOR AI} [OF AI WHICH IS BESIDE BETHEL], ONE. Now there are only three miles⁴⁹Lat.: mille. between Jericho and Ai; yet it says: THE KING OF JERICHO. It is simply that whoever has a possession outside of the land without having a possession in the land of Israel was not called a king.⁵⁰Sifre, to Deut. 7:12 (37); Gen. R. 85:14. Why? Because they longed for the land of Israel. R. {Isaac} [Johanan] said: What is written (in Josh. 7:21): I SAW AMONG THE SPOILS A <FINE> SHINAR MANTLE, <i.e.> a Babylonian⁵¹Gk.: Babylonikon; Lat.: Babylonicum. robe of royal purple,⁵²Gk.: porphura; Lat.: purpura. which the king of Babylon wore to rule in Jericho. Ergo (in Jer. 3:19): THE MOST BEAUTIFUL HERITAGE OF THE NATIONS.⁵³According to this reasoning, the various kingships were so close to each other in Israel because every king needed a seat in Israel in order to be regarded as a king. (Ibid., cont.:) AND I SAID YOU SHALL CALL ME FATHER. Just as a father is obliged <to provide > for his daughter's enjoyments, so did I bring down rain for you. (Exod. 16:14:) WHEN THE LAYER OF DEW HAD GONE UP, <THERE ON THE FACE OF THE EARTH LAY SOMETHING FINE AND FLAKY>…. (Jer. 3:20:) SURELY AS A WOMAN BREAKS FAITH WITH HER LOVER <SO YOU HAVE BROKEN FAITH WITH ME, O HOUSE OF ISRAEL>. R. Judah bar Simon said: Oh that <you were> like an unfaithful wife. This <kind of> a woman, who has a lover, gives him food, drink, and love. When his power is diminished, she leaves him and goes away. SURELY AS A WOMAN BREAKS FAITH WITH HER LOVER. I have not done so to you. The manna came down for you, and the well rose up. I did not deprive you of anything when you were unfaithful with me. See, I gave you an angel who watched over you. (Exod. 23:20:) SEE, I AM SENDING YOU AN ANGEL <TO WATCH OVER YOU>. When you became worthy and received the Torah, I went before you in person. But now, when you have been found guilty, here I am <merely> (ibid.:) SENDING AN ANGEL BEFORE YOU. [Another interpretation:]⁵⁴Tanh., Exod. 6:18. The Holy One said to Moses: I am sending <an angel> before you but not before them. He said: If you send <him> out before me, I do not want <him>; but Joshua saw the angel and fell down before him. What did he say to him (in Josh. 5:13)? ARE YOU FOR US OR FOR OUR ADVERSARIES? When he said to him: ARE YOU FOR US? he began to cry in great anguish.⁵⁵Literally: “From under the nails of his feet.” (Ibid., vs. 14:) Then he said: NO, BUT [I] AM THE CAPTAIN OF THE LORD'S HOST. NOW I HAVE COME.⁵⁶Gen. R. 97:3 (traditional text only). Here are two times that I have come to give Israel an inheritance. I am the one who came in the days of your master, Moses; but he rejected me. (Ibid., cont.:) NOW I HAVE COME. THEN JOSHUA FELL ON HIS FACE. He saw him and fell on his face, but when Moses saw <him>, he rejected him. The Holy One said (in Exod. 23:20): SEE, I AM SENDING AN ANGEL BEFORE YOU, to you and to whomever observes the Torah [as you <do>. Resh Laqish said: It is written (in Ps. 91:4): HE WILL COVER YOU WITH HIS PINIONS AND YOU WILL FIND REFUGE UNDER HIS WINGS, <i.e.> all who observe the Torah.] (Ibid., cont.:) HIS FIDELITY IS A SHIELD AND BUCKLER. Therefore (in Exod. 23:20): < I AM SENDING MY ANGEL BEFORE YOU > TO GUARD YOU ON THE WAY….

Esau said: How long will I trouble my brother? He arose and went away, as stated (in Gen. 36:6): THEN ESAU TOOK HIS WIVES…. < AND WENT INTO A LAND AWAY FROM HIS BROTHER JACOB >. What did Jacob do? When his children and his flocks had crossed over into the land of Israel, he arose and sold all that he had brought with him from outside of the land. Then he made it into piles of gold. He said to Esau: You have a share with me in the cave of Machpelah. Now what do you want, to receive these piles of gold or to share < the cave > with me? Esau began by saying: What do I want with < a share > of this cave? This gold is what I want. Now where is it shown that Jacob sold all that he had brought from outside of the land and that Esau took it? Where Joseph said so (in Gen. 50:5): MY FATHER HAD ME SWEAR, SAYING: SEE, I AM DYING. IN MY GRAVE WHICH I DUG < IN THE LAND OF CANAAN, THERE YOU SHALL BURY ME >. R. Huna b. R. Abbin the Priest said: When Jacob wanted to come to the land of Israel, what is written (in Gen. 31:18)? AND HE DROVE ALL HIS LIVESTOCK < AND ALL HIS GOODS THAT HE HAD ACQUIRED … IN PADDAN-ARAM >. Now, when he wanted to go down into Egypt, what is written (in Gen. 46:6)? AND THEY TOOK ALONG THEIR LIVESTOCK AND ALL THEIR GOODS, WHICH THEY HAD ACQUIRED IN THE LAND OF CANAAN. Now, in regard to what he had brought from the land of Aram-Naharaim, where was that? You simply learn from here that Jacob had sold it and given it to Esau.⁴⁶For an alternative explanation of the same tradition, see Gen. R. 100:5; Exod. R. 31:17; Rashi on Gen. 50:5. Then would you say that something was lacking? The Holy One simply filled his loss and restored everything to him immediately, as stated (in Gen. 33:18:) NOW JACOB CAME WHOLE.

Jer. 3:19): <HOW I WOULD PUT YOU AMONG THE CHILDREN> AND GIVE YOU A DESIRABLE LAND, a land that the ancestors of the world³³Literally: “fathers of the world.” According to Ber. 16b and Rashi, ad loc., the title father should be limited to Abraham, Isaac, and Jacob. Similarly the title mother should apply only to Sarah, Rebekah, Leah, and Rachael. found desirable. <The first of these ancestors was> Abraham, of whom it is stated (in Gen. 12:9): THEN ABRAM JOURNEYED AS HE WENT ON AND TRAVELED TOWARDS THE NEGEB. And so it says (in Gen. 23:4): I AM AN ALIEN AND TRANSIENT AMONG YOU; GIVE ME A BURIAL PLACE AMONG YOU. <The second was> Isaac. {He also found it desirable when he was departing from <this> world. What did he say to his children (in Gen. 49:29)? BURY ME WITH MY ANCESTORS IN THE FIELD OF EPHRON BEN ZOHAR THE HITTITE.}³⁴Note that Gen. 49:1, 28 attributes these words to Jacob. [The Holy One also endeared it to Isaac (in Gen. 26:3): RESIDE IN THIS LAND, <AND I WILL BE WITH YOU AND BLESS YOU>…. ] <The third was> Jacob. This <is what> he commanded (in Gen. 50:5): IN MY GRAVE WHICH I DUG FOR MYSELF IN THE LAND OF <CANAAN, THERE YOU SHALL BURY ME>…. Ergo (in Jer. 3:19): A DESIRABLE LAND, THE MOST BEAUTIFUL (rts: TsBH TsB') HERITAGE OF THE NATIONS, in that it is a land of delights (rt.: TsBH) for the peoples of the world.

And give thee a pleasant land (Jer. 3:19). It was a land greatly coveted by all the mighty men of the world. Abraham said of it: Give me a possession of a burying-place with you (Gen. 23:4). Similarly, the Holy One, blessed be He, made it precious to Isaac, as it is said: Sojourn in this land, and I will be with thee and will bless thee (ibid. 26:3). And Jacob said: In my grave which I have digged for me in the land of Canaan, there shalt thou bury me (ibid. 50:5). Hence it says: And give thee a pleasant land, the goodliest heritage of the deer (Jer. 3:19). What is indicated by the use of the word deer? Just as the flesh of a deer cannot be restored into its skin when they attempt to recover it after it has been slaughtered and its skin has been stripped away, so the land of Israel is not able to contain its fruit (when it is worthy). A proof of this is written in the verse: The oxen likewise and the young asses that till the ground shall eat savory provender, which hath been winnowed with the shovel and with the fan (Isa. 30:24). At first they winnowed the grain with a shovel, but later they winnowed it with a fan. Why? because the grain was more plentiful than the straw, though the grain grows within the straw. Whence do we know this was so? For it is written: Shall eat savory provender. The savory provender was the fruit (of the straw). Hence, And give thee a pleasant land, the goodliest heritage of the deer indicates that like the deer the land of Israel could not contain its fruits.

Variantly: Joseph said to them (his brothers): My father went down (to Egypt) of his own free will and I brought him back perforce, for he beswore me to do so (viz. Genesis 50:5). I beswear you, from the place (Canaan) that you stole me, there shall you return me. And thus did they do with him, as it is written (Joshua 24:32) "And the bones of Joseph, which the children of Israel brought up (from Egypt), they buried in Shechem."

(Ibid.) "And to his people shall You bring him.": He (Judah) was buried with the forefathers in the land. R. Yehudah says: Was it the bones of Judah alone that the children of Israel brought up from Egypt? The bones of all the brothers were brought up by its tribe from Egypt! What, then, is the intent of "And to his people shall You bring him"? He was buried together with the forefathers. R. Meir says: (But) it is written (Bereshith 50:5) "In my grave which I (Jacob) dug for myself in the land of Canaan" — I myself am buried in it, and no other. What is the intent, then, of "And to his people shall you bring him"? That he be buried in the land (of Canaan) as the forefathers were.