וַיִּקְרְבוּ יְמֵי יִשְׂרָאֵל לָמוּת וַיִּקְרָא לִבְנוֹ לְיוֹסֵף וַיֹּאמֶר לוֹ אִם נָא מָצָאתִי חֵן בְּעֵינֶיךָ שִׂים נָא יָדְךָ תַּחַת יְרֵכִי וְעָשִׂיתָ עִמָּדִי חֶסֶד וֶאֱמֶת אַל נָא תִקְבְּרֵנִי בְּמִצְרָיִם:
(בראשית מז:כט)
“The days of Yisrael’s death drew near, and he called for his son, Yosef, and said to him, ‘If I have found favor in your eyes, please, place your hand under my thigh; that you will deal kindly and truthfully with me. Please, do not bury me in Mitzrayim.’”
On the pasuk (Bereishis 47:29), “And (Yaakov) called for his son, for Yosef … ” the midrash comments, “Why didn’t Yaakov call for Reuven or Yehuda; Reuven was the firstborn and Yehuda was the king? Rather Yaakov called for Yosef because it was in Yosef’s hands to execute Yaakov’s request to be buried in Mearas HaMachpela. Therefore, “And he called for his son for Yosef;” also because Yosef was prestigious.
The Zera Shimshon raises a question about the structure and content of the midrash. It begins by asking why Yaakov specifically chose Yosef over his other sons, Reuven and Yehuda, who held significant roles as the firstborn and the king, respectively. The midrash initially provides a straightforward answer: Yosef was the one who had the means and position to fulfill Yaakov’s last wish to be buried in Mearas HaMachpela. This response appears to adequately address the question, leading to the question by Zera Shimshon: Why does the midrash then circle back to restate the opening pasuk, “And he called for his son, for Yosef?” This repetition seems unnecessary given that the midrash had already asked and answered its question!
The Zera Shimshon also questions why the midrash offers two reasons for Yaakov calling Yosef: firstly, because Yosef had the capability to fulfill Yaakov’s burial wish, and secondly, due to Yosef’s prestige. Why wasn’t the first reason enough?
To answer, Zera Shimshon introduces an insight regarding appointments for significant roles. There are two reasons why a person could be chosen for a special role. Firstly, a person may be chosen solely for their capability and proficiency to execute the task. Secondly, the selection may serve as a form of honor.
According to this, Zera Shimshon explains the question of the midrash was: Why did Yaakov choose Yosef to supervise his burial over Reuven and Yehuda? Since this occurred at the end of Yaakov’s life, appointing Yosef to take care of his burial seems to indicate that Yaakov was honoring him and making him the head of the family forever. However, this is not true. Yehudah’s descendants were to be the kings of klal Yisroel and Reuven never completely relinquished the honor of his being the first born. True, regarding inheritance in Eretz Yisroel, he only received one portion and not two like Yosef, who got one portion for Menashe and one for Ephraim. However, Chazal teaches us that regarding everything else he stayed the bechor, the first born.
The midrash answers that Yaakov’s choice of Yosef for the task of his burial was not a gesture to honor him, to establish him as the new family leader or due to any shortcomings in his brothers. Instead, Yaakov selected Yosef solely for practical reasons: his position in Egypt uniquely enabled him to fulfill Yaakov’s wish to be buried in Eretz Yisroel, in Mearas HaMachpela.
On the other hand, had Yaakov chosen Reuven or Yehuda, it might have suggested a desire to bestow honor upon them—potentially excluding the other brothers from involvement in his burial.
The midrash repeats the pasuk, “And he called for his son, for Yosef” to underscore this rationale. The question arises: Why does the pasuk state, “And Yaakov called for Yosef … ” with the addition of “for his son?” Since Yosef’s family relationship is known, these words seem redundant. The pasuk emphasizes that Yaakov’s call to Yosef wasn’t about honoring a special trait in Yosef, but rather, he was summoning a son—any son who had the capacity to ensure his burial in Eretz Yisroel. Yosef was chosen because he was the only one able to guarantee that Yaakov wouldn’t remain in Egypt but would be laid to rest in Mearas HaMachpela.
The second question still has to be answered: Why did the midrash present two reasons for Yaakov choosing Yosef for his burial, Yosef’s ability to fulfil the task and because of his prestige? What was missing with the first reason?
A close examination of the pasuk, “he called for his son, for Yosef” reveals an apparent redundancy: it could have simply stated, “he called for his son, Yosef,” implying Yosef was just like any other son. However, the text is divided into two parts: (1) he called for his son, (2) for Yosef. Why is this?
Zera Shimshon sees the division in the pasuk as stemming from Yaakov’s ruach hakodesh, his divine insight. Yaakov envisioned Yosef managing the burial with all his brothers’ unanimous support. This consensus—that the brothers recognized Yosef’s distinction as someone more prestigious than them—was driven not to elevate Yosef but out of reverence for Yaakov. The widespread mourning for Yaakov across Egypt, was a testament to Yosef’s esteemed status. Thus, the pasuk’s phrase “to his son, to Yosef” indicates the brothers’ realization of Yosef’s nobility. This is why the midrash mentions Yosef’s prestige as an additional point, highlighting that his prominence—while not the primary reason for his selection—still marks him as a figure of significant stature.
To summarize: The Zera Shimshon asked two main questions about the midrash’s commentary about why Yaakov chose Yosef for his burial tasks.
- Why does the midrash restate the pasuk, “And he called for his son for Yosef,” after already providing a reason for Yaakov choosing Yosef? This repetition seems unnecessary since the midrash has already answered its own question. The Zera Shimshon explains the repetition in the pasuk isn’t superfluous but signifies that Yaakov’s decision wasn’t about honoring Yosef. Instead, it was about choosing any son who could ensure his burial in Eretz Yisroel. Yosef was not selected for his unique qualities but because he was the only one able to fulfill this task.
- Why does the midrash give two reasons for Yaakov choosing Yosef—his ability to fulfill the burial request and his prestige—when the first reason seems sufficient? Zera Shimshon interprets the two-part structure of the pasuk, “he called for his son, for Yosef,” as reflecting Yaakov’s divine foresight. Yaakov knew Yosef would manage the burial with the brothers’ full agreement. This unanimous decision—recognizing Yosef’s prestige—was out of respect for Yaakov, not to honor Yosef. Yosef’s eminent position influenced the extensive mourning in Egypt. Thus, the pasuk’s structure and the midrash’s mention of Yosef’s prominence indicate that while his esteemed status wasn’t the primary reason for his selection, it still marked him as a distinguished figure.
From this dvar Torah, people in leadership positions—such as parents, teachers and managers of teams—can learn a very important lesson. There are situations where a certain task has to be done and a younger or less experienced individual of the group is better suited for it than an older or more experienced one. When choosing the younger or lesser experienced person due to their ability to perform the task more effectively, it’s crucial to clarify that this choice isn’t about granting special honor or prestige to them over the older ones and that the selection is purely based on practicality and capability. Like this, the appointment won’t give the one chosen a swollen head and the others won’t feel slighted, dejected or resentful. While Yaakov subtly conveyed this, in real-life scenarios, it may require more creative communication. Nevertheless, we learn from Yaakov’s example the importance of ensuring this distinction is clearly communicated and understood.
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אהרון שמחה בן בתיה
This learning should be a zechus for a refuah sheleima for Avraham Eliezer ben Adel and that Meshulam ben Sarah should merit to meet and marry a suitable zivug and together they should build a bayis neeman b’Yisroel.
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