Mayim Rishonim – When considering the transition from Bereishit to Shemot, the process of Israel's absorption in a foreign land seems intertwined with the deliberate descent of Jacob's family to Egypt. The initial purpose of the descent was "to keep many people alive," as the brothers explained to Pharaoh, "for there is no pasture for your servants’ flocks, the famine being severe in the land of Canaan" – but the consequence of this decision is ultimately enslavement and extreme physical labor. Was this process a predestined divine plan, or a process prompted by human action? Does the principle of free will apply when considering such a central nation-historical event?1 These matters were addressed indirectly in Do Not Fear Going Down to Egypt with regard to Vayigash, and the discussion is relevant regarding any one of the parashot at the end of Bereishit or the beginning of Shemot; but this is the place to address the issues directly, as explained below.
On the day when I chose Israel, I swore to the offspring of the house of Jacob — making myself known to them in the land of Egypt — I swore to them, saying, I am the Lord your God … And I said to them, Cast away the detestable things your eyes feast on, every one of you, and do not defile yourselves with the idols of Egypt; I am the Lord your God. But they rebelled against me and would not listen to me; not one of them cast away the detestable things their eyes feasted on, nor did they forsake the idols of Egypt. Then I thought I would pour out my wrath upon them and spend my anger against them in the midst of the land of Egypt. But I acted for the sake of my name, that it should not be profaned in the sight of the nations among whom they lived, in whose sight I made myself known to them in bringing them out of the land of Egypt (Ezek. 20:5-9).2
Shemot Rabbah 16:2: 'Withdraw and take unto you – withdraw from idolatry'
So too, when Israel were in Egypt, they engaged in idol worship and would not relent, as it is written, "Cast away the detestable things your eyes feast on" (Ezek. 20:8). God said to Moshe: as long as Israel continue to worship the Egyptian gods, they shall not be redeemed. Go and tell them they should leave their evildoing and renounce idolatry. This is why it says, "withdraw out and take unto you" – withdraw your hands from idolatry, and take a lamb, and slaughter the gods of Egypt, and make the paschal sacrifice, and then God will pass over you; and thus, "In repentance and rest is your salvation" (Is. 30:15).3
Sforno, Introduction to Torah Commentary: Avraham's Covenant
[…] When there was no more hope for repentance by humankind, and He was prepared to destroy all divine creation for the third time, God chose a devotee from all species, and selected Avraham and his descendants as a means to achieving the ultimate purpose of mankind on earth, as explained. And the triple thread is Avraham and his offspring and descendants, who filled the earth with God's glory when they called His name. And he found favor in God's eyes to make them a covenant to become their God and the God of their descendants for eternity, and provided a place for their descendants when they will become numerous enough to be gathered, and in that place they will become united under His hand, to worship Him as one.4
Shemot Rabbah 5:22: Moshe's Grievance
Ordinarily, when one accuses his peer and says, 'why would you do this?' this indicates anger. But Moshe said to God, "why have you done evil to this people?" but what he meant to say was: I have read the Book of Bereishit and seen the deeds of the Generation of the Flood and the manner in which they were judged, with the divine attribute of strict justice (מידת הדין). I saw the story of the Generation of Disunity and the Sodomites, and the manner in which they were judged, with the divine attribute of strict justice. But this nation – what did they do to deserve subjugation more than all the generations that passed? If it is because Avraham said "how am I to know that I shall possess it [the land]," and you told him, "You can be sure that your descendants will be strangers in a foreign land," then Esav and Ishmael are his descendants too, and should also be subjugated! And even so, he should have subjugated the generation of Yitzhak or Yaakov, not this nation in my generation! And if you say, why should I care? In that case – "why then have you sent me?"5
"Ever since I went to Pharaoh to speak in your name, he has brought trouble on this people, and you have not rescued your people at all" (5:23). R. Pinhas Hacohen ben Hamma said: Moshe said to God, Your name is great, mighty, and awesome, and feared by the entire world, but nonetheless the evil Pharaoh has sinned willfully against you! Why then did [did Moshe accuse God], "and you have not rescued your people at all?" R. Yishmael says, "and you have not rescued your people – for certain [and never will]." R. Akiva says, I know you intend to rescue them, but what about those who are stuck under the building now?6
Bereishit Rabbah 86, Vayeshev: Ropes of love instead of chains
I drew them with cords of a man, with ropes of love; and I was to them as those who lift the yolk from their jaws, and I gently fed him (Hosea 11:4).
A: "I drew them with cords of a man" (Hosea 11:4) – this is Yosef: "And they drew and raised up Yosef from the pit" (Gen. 37:28).
"With ropes of love" (Hosea 11:4)? "Israel loved Yosef more than all his sons"
"From their jaws" – due to something he let out of his mouth: "and Yosef brought a slanderous report [about his brothers] to their father."7
B: "And Yosef was taken down to Egypt" […] he took our father Yaakov down to Egypt. R. Berakhya said in the name of R. Yehuda bar Simon: this is like a cow that was being pulled toward the slaughterhouse but would not go. What did they do? They pulled her calf before her, and she followed unwillingly, to her own detriment. This is how Yaakov our father should have descended to Egypt: in chains and collars. God said: this is my firstborn son, can I take him down with disgrace? In order to avoid humiliating him before Pharaoh, I will pull his son before him, and he will descend [to Egypt] unwillingly and to his own detriment.8
Midrash Tanhuma, Parashat Vayeshev, 18: Yaakov was led with ropes of love, but what about Yosef?9
"And Yosef was taken down to Egypt" (Gen. 39:1), about this it is written, "I drew them with cords of a man, with ropes of love" (Hosea 11:4). Israel would have gone down to Egypt in chains and collars, just as they descended to Babylonia, if not for Yosef going to Egypt first.10
All that happened to Yosef later also happened to Zion […] therefore, Yaakov was afraid to descend to Egypt, since he knew that God had decreed to Avraham, "You can be sure that your descendants will be strangers in a foreign land" (Gen. 15:13), and he dwelt in Canaan.11 They came and told Yaakov that Yosef was sold, and Yosef is likened to a bull, as it is written, "His majesty is as a firstborn bull" (Deut. 33:17), and was now in Egypt. When Yaakov heard this he said – if so I will go down to Egypt, and pay Avraham's debt.12 Only then, "Israel said, Enough! My son Yosef is still alive" (Bereishit 45:28), and only then all the brothers went with him. Who, then, was the cause of their descent to Egypt? Yosef;" I drew them with cords of a man" – this is Yosef: "and Yosef was taken down to Egypt."13
Israel said, Enough! My son Yosef is still alive. I must go and see him before I die. When Israel set out on his journey with all that he had and came to Beer-sheba, he offered sacrifices to the God of his father Isaac. God spoke to Israel in visions of the night, and said, Jacob; Jacob! And he said, Here I am. Then he said, I am God, the God of your father; do not be afraid to go down to Egypt, for I will make of you a great nation there. I myself will go down with you to Egypt, and I will also bring you up again; and Joseph’s own hand shall close your eyes. (Gen. 45:28 – 46:4).14
Pesikta Zutrata (Lekah Tov), Bereishit 46:3: God responded to Yaakov in kind
"He said, I am God, the God of your father; Do not be afraid to go down to Egypt" (Gen. 46:3). Our father Yaakov thought: my father Yitzhak wanted to go to Egypt, and God had told him: "Do not go down to Egypt" (Gen. 26:2), so how can I go down? Therefore, "he offered sacrifices to the God of his father Yitzhak" – for he had prevented Yitzhak from going, but commanded Yaakov to go. This was evidenced when God told him, "Do not be afraid to go down to Egypt" – even though I prevented your father from going down, you should go down. And this seems correct, since God responded to Yaakov's thoughts in kind.15
Psikta Zutrata (Lekah Tov), Bereishit 47: We descended temporarily, not permanently
"They said to Pharaoh, we came to dwell in the land temporarily."16 He asked them, what is your profession? And they responded, your servants are shepherds. He asked [himself], and what benefit is it to me that you should come to my land, when shepherds are an abomination to Egypt? But before he could speak, they said: "we came to dwell in the land temporarily" – we did not come to stay permanently, but only temporarily, for there is no pasture for your servants' flocks. If there had been pasture, we would not have come to Egypt. And if you say perhaps the famine was not so great – the Torah states explicitly, "the famine is heavy," to make it clear that we went down involuntary.17
Sekhel Tov, Introduction to Shemot: from ropes of love to evil ways
Pharaoh should have come and conquered Hebron by siege and taken Yaakov and his family down to Egypt with iron chains in fulfillment of the Creator's edict, as it is written, "your descendants will be strangers in a foreign land" (Gen. 15:13).18 But instead the Creator drew them with "cords of a man, with ropes of love," as it is written, "he sent a man before them – Yosef was sold as a slave" (Ps. 105:17). And because of Yaakov's love for Yosef he said, "I must go and see him before I die" (Gen. 45:28). And they were endeared to Pharaoh and his servants, as it is written, "in the best of the land you may settle your father and brothers" (47:6). And when they turned their ways to evil before their Creator and betrayed logical thinking, and defiled themselves in the detestable things of their eyes and committed to the idolatry of Egypt as traitors, God turned on them with a strong and fickle king who renewed his edicts and enslaved them with extreme physical labor.19
Babylonian Talmud, Shabbat 10b: One should never prefer one child over another
Rava bar Meḥasseya said in the name of Rav Ḥama bar Gurya in the name of Rav: one should never prefer one of his sons over his other sons; as due to the weight of two sela of fine wool that Yaakov gave Yosef more than his other sons – his brothers became jealous of him, and the matter unfolded, and our forefathers descended to Egypt.20
Ramban, Bereishit 47:28: The Egyptian exile as an architype
"And Yaakov lived in the land of Egypt for seventeen years" (Bereishit 47:28). I have mentioned (43:14) that Yaakov's descent to Egypt is our exile today in the hands of the fourth creature (Dan. 7:7), that is the evil Rome. For Yaakov's sons were instrumental in creating the reason for their descent to Egypt by selling their brother Yosef.21 And Yaakov descended there because of the famine, and thought he would be saved by his son in a home in which he is loved, for Pharaoh loves Yosef and is as a son to him. And they believed they would ascend from there when the famine in Canaan ended […] but they did not ascend, and their exile was prolonged […] This is how it is for us with Rome and Edom. It is our brothers who have caused our downfall in their hands, for they forged a covenant with the Romans. The latter King Agrippa of the Second Temple fled to them for assistance, and because of the famine, the Jerusalemites were captured, and the exile has been lengthened a great deal, without our knowing when it will end like the other exiles. In it, we are like the dead, saying, "Our bones are dried up; we are indeed cut off" (Ezek. 37:11).22 Nevertheless, all the nations shall bring us up as an offering to God, and will have severe mourning when they see our glory. We will witness God’s vengeance, for "He shall lift us up, and we will live before Him” (Hosea 6:2).23
Ramban, Bereishit 12:11, Lekh Lekha – Avraham Descended and Returned
And he said "so that I will be treated well for your sake and my life will be spared because of you" for the length of time we will dwell in this land until the famine passes. For Avraham came to live in the land because of the famine, and after the famine he would return to the land to which God had commanded him and given him and his offspring. And he believed they would revive themselves throughout the famine until they are given relief and deliverance from God to return, or perhaps they would escape to Canaan when they had given up.24
Abarbanel, Devarim 26:6: The Patriarchal Contribution
Some interpreted the verse "my father was a wandering Aramean, and he went down to Egypt," similarly to the Maggid's25 interpretation: that the reason they were brought to Egypt was not an evil ordained by divine edict, but rather they brought it upon themselves. As Moshe Rabbeinu said, "our forefathers descended to Egypt."26 And Yehoshua said, "and Yaakov and his sons went down to Egypt."27 So it is known that the brother's jealousy and hatred of Yosef was the reason they ultimately descended to Egypt. But that jealousy and hatred, which were inferior traits, were not drawn from their patriarchs Avraham and Sarah […] indeed the indecent traits were drawn from the nature of their matriarchs, who were descendants of Laban the Aramean. For their grandmother Rivka was his kin […] the Maggid responded to this idea by saying that the father of their mother, who was an Aramean, caused damage and devastation in the house of her father, and due to the bad attributes inherited by his sons they did as they did, which is the reason they descended to Egypt.28
Kli Yakar, Shemot 21:2, Mishpatim: The Hebrew Slave and the Selling of Yosef
"If you buy a Hebrew slave" (Ex. 21:2). The reason all the laws begin with the release of the slave after six years, is that the commandments begin "I am Hashem, your God, who has taken you out of Egypt, from the house of bondage." By this he said, just as you were a slave and you were given freedom because I redeemed you from the house of bondage, so too you should pronounce freedom for your slave who is sold to you for thievery. For you too were sold for the thievery of Yosef, since the brothers sold him, and it happened that he was the reason they descended to Egypt to the house of bondage. But nonetheless, you went free. So too, you must set your slave free.29
Kli Yakar, Bereishit 47:27: They settled and didn't want to leave
"And Israel settled in Goshen […] and they were fruitful and multiplied" (Gen. 47:27). This verse is accusative of the Children of Israel; God had decreed "your descendants will be strangers in a foreign land," but they wanted to become permanent residence instead of foreigners […] the verse accuses them of this settlement, since they wanted a stronghold on a land that was not their own. And did they not say to Pharaoh "we came to dwell in the land temporarily?" This teaches us that initially they did not descend in order to settle in Egypt, but rather to live there temporarily, and now they changed their minds. And they became so established there that they did not want to leave Egypt, until finally God had to pull them out with a strong hand, and those who did not want to leave died in the three days of darkness.30
Alsheikh, Shemot 1: Does redemption justify bondage?
This matter should be addressed and explored by every wise man: why did God do this to the righteous in the land, to place Yaakov and all those who descended to Egypt into the bondage of Egypt, their children and grandchildren for 210 years, with brick and mortar and all manner of work in the fields? What was their sin and wrongdoing? For God is not suspect of judging unfairly.
I have heard it said that the purpose of this was for the glorification of His great strength, or so they would believe in Him when He gives them the Torah. For their eyes saw His great and mighty hand perform all the signs and miracles in Egypt.
This is supported by the verse "I am Hashem your God who has taken you out of the land of Egypt," and the verse, "so that you will tell this to your son and grandson…"31 But all this is insufficient. For if taking them out of Egypt with a powerful hand with all those great signs was for Israel to know the glorification of God, this is an internal contradiction: why did Israel go into exile? Is it possible that God arranged their exile of brick and mortar for 210 years just so that they may see the plagues of the Exodus? And what did the first and second generation gain, since they were enslaved and died in Egypt? Just so that the third generation may see that they are redeemed from Egypt with the plagues? It would have been better for the first generation to see God's awesome deeds, and know God, and they would be comforted for their troubles in the benefit of the Exodus.32
Shabbat Shalom,
Mehalkei Hamayim