Spiritual and
Ethical Issues in the B'reishit Stories Yaakov Blesses his sons [1] Before looking at the two blessings that Yaakov gives his sons, the first one to Yosef and the second to all 12 tribes, it is pertinent to note that the nature of what the Tanach calls a blessing, a bracha, is far removed from our concepts. Usually, when we ask for a bracha we want to receive something that we need, to ask for financial success, for suitable marriages, for children, for success in Torah studies, for health. It is instructive in this regard to note that in the weekday Sh'moneh Esrei, such requests, following from that of R'ei-prayer for redemption, are preceded by asking for T'shuva and forgiveness; perhaps our needs are caused by our own spiritual or moral shortcomings and that should be our first concern. In contrast to our concept, the pattern of the brachot in the Tanach is more in the nature of a will or testament. It is perfectly normal and common for people to bequeath their material good to their heirs before their death; indeed Rambam codifies that from the Torah, people have the halakhic right to bequeath their wealth to their children, and this does not only apply to Jews but also to non-Jews. However, the Tanachic pattern differs in that it gives an added dimension to wealth and inheritance. It understands and insists that people have, in addition to material assets, spiritual and moral values to bequeath to those same heirs. "Nachala, inheritance, has the same root as nachal, river, and in effect all wills, are a flowing of wealth, both material and spiritual, from one generation to another generation" (Rabbi S. R. Hirsch). So we find that throughout the Tanach that the wills-b'rachot are both material and spiritual. G-d blesses Avraham not only; "I will make of you a great nation, and bless you and make your name great [the founder of a new nation, the right to G-d given prosperity and a new name that is to grow to great renown (S. R. Hirsch)], but also be a blessing [he and his descendants are to dedicate themselves to the Divine purpose of bringing happiness to the to world and to mankind so that they re-establish themselves as in the original pure calling of Adam (S. R. Hirsch)]" (B'reishit 12:2). Yitschak gives one b'racha of material goods to Yaakov mistaking him for Eisav (B'reishit 27:28-29), and then later gives the Abrahamic blessing of Land-People- Torah to Yaakov knowingly (28:4). Similarly, at the end of Bamidbar, Moshe first divides the material assets of Eretz Yisrael between the tribes and then at the end of D'varim he tells them of their spiritual futures. David HaMelech first demonstrates on whom the mantle of kingship devolves (Melachim Alef 1:1-31) and then tells Shlomo what is required of a Jewish king, both personal piety and in statecraft (Melachim Alef 2:1-12); it is fitting that the first is the haftara of Chayei Sara, marking the succession of Yitschak to Avraham, and the second is the haftara of Vaychi, marking the succession of the tribes to the Patriarchs. Yaakov in his blessings follows the same Tanachic pattern; first the property right accruing to a first-born of a double share is given to Yosef for his two sons and then the spiritual guidance and future development is given to a a bracha to his 12 sons, including Yosef. However, before doing so, Yaakov, bearing in mind the special case of the exile in Egypt, first has a request to make of Yosef: "bury me not in Egypt". "Since Yosef had brought his father down to Egypt, it was only right that he should be responsible for seeing that he is taken from there and buried in Eretz Yisrael. As Yaakov says, "do for me chesed and emet" (B'reishit 47:29), chesed as the all powerful ruler and emet as a son's halakhic obligation" (B'reishit Rabba). "Yaakov noticed what a powerful influence the being gripped by the land of Egypt was having on his family, how they began to see the Jordan in the Nile and to find their stay in Egypt no galut" (S. R. Hirsch). By establishing his sepulchre in Hevron, he not only showed his disagreement with this philosophy but gave them a concrete site to regard as a memorial of their real home. Indeed, Divrei Hayamim tells that throughout the years of the Egyptian exile, the tribes of Israel regularly visited Eretz Yisrael, tended flocks there and continued to demonstrate their eternal possession of the Land. This Tanachic pattern of ethical wills is one that was followed throughout Jewish history by great scholars, by famous pious leaders, and by ordinary people. There exists a whole literature of such ethical wills, of which the following is only one example. "On the day that I bequeath to you the material heritage granted to me by Hashem, I shall transmit to you primarily the quality of trustworthiness by virtue of which I acquired these possessions. It was my truthfulness that bestowed on me a wealth greater than that of my parents. I prospered and became useful to myself and to others. Be zealous for the welfare of others, even LIFNIM MISHURAT HADIN, keep your word and do not evade your public or private promises made either verbally or in writing, before witnesses or in private. Reject and avoid fraudulent, underhand and illegal practices. Do not partake of anything large or small that is not yours. Be proud of your moral values and content in your truthfulness for there is no greater nobility and no more glorious inheritance" (Will of Rambam). [The Parshat B'shalach Homepage]
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