Parashat Vayechi

With the reading of Parashat Vayechi, the Book of Bereishit draws to a close.  Finally reunited with his beloved and sorely missed son, Yaacov lives out the final seventeen years of his life in the land of Egypt.  Yosef's immediate and extended families, the proverbial 'seventy souls,' are settled in the region of Goshen, and thus begins to unfold the story of our ancestors' sojourn in the land of Egypt.  Yosef himself, respected in Pharaoh's court, beloved in the countryside, is reconciled with his brothers, as the suspenseful and tense circle of their tempestuous relationship is finally closed. 

As Yaacov nears death, he summons his son Yosef and recounts  the promise that God had extended to him regarding the two cardinal elements of progeny and land.  These linchpins of nationhood that had been vouchsafed to Avraham and Yitzchak in turn, are now transmitted to Yosef and to his two sons, Menashe and Ephraim.  In a confirmation of Yosef's special status and an acknowledgement of his assuming the authoritative leadership of the clan, the two sons are formally inducted into the ranks of the sons of Yaacov.  Hence forward, the tribes of Israel will include Menashe and Ephraim among their number.

Yaacov, his sight failing, instructs his son to bring Menashe and Ephraim close to him so that he can bless them.  Yosef draws near and places Menashe the firstborn on his left and Ephraim the younger on his right. Since Yosef stands facing his father Yaacov, this arrangement will ensure that Menashe will be within reach of Yaacov's right hand and Ephraim his left, so that the firstborn will be the recipient of a blessing bestowed by Yaacov's hand of strength.  Yaacov, however, much to Yosef's consternation, reverses his hands so that his right hand rests upon the head of Ephraim the younger son.  "Yosef saw that his father was going to place his right hand on Ephraim and it was improper in his eyes.  He grasped Yaacov's hand and attempted to remove it from the head of Ephraim, to place it instead upon the head of Menashe.  Yosef said: 'not like this, my father, for Menashe is the firstborn.  Place your right hand upon his head.'  Yaacov refused and said: 'I know my son, I know.  He too will become a great multitude and will increase.  But his younger brother will be greater still, and his descendants more numerous.'  Yaacov blessed them on that day saying: 'by your name, Israel will bless its children saying: 'may Hashem make you as Ephraim and as Menashe' and Yaacov mentioned Ephraim before Menashe."

What is the significance of this incident, and why is it that Yaacov insists on breaking with accepted and widespread convention by placing his right hand on the head of the younger son?  Even more disconcerting, why does his formula become the paradigm in Jewish tradition for blessing one's children,  until this very day?  Has Yaacov of all people failed to internalize the lesson of diffusing sibling rivalry by avoiding overt acts or expressions of favoritism? And why, we might ask, does this exchange constitute one of the closing events of the Book of Bereishit?

Essentially and in outline, Yaacov's act is a confirmation of the fact that Menashe the firstborn will be eclipsed by his younger brother Ephraim.  Yaacov's blessing should not be misconstrued as the cause of that reality, but rather as an admission of its inevitability.  Ephraim will be greater, and Yaacov feels obliged to reflect that truth by his deed.  Once we are cognizant of the event's basic thrust, however, it becomes clear that in fact its theme is one that  permeates every chapter of this Book.  In our case, the motif involves the younger sibling surpassing the older one in achievement, and consequently usurping his role.  In the more extreme expressions of this same motif, the firstborn is consciously rejected from assuming the mantle of leadership and a younger sibling is designated in his place. 

We may begin our survey by considering the very first 'siblings' in the world, Kayin and Hevel.  It will be recalled that Kayin was the first born of Adam and Chava, and Hevel was his younger brother.  "After a period of time, Kayin brought an offering to God from his crops.  Hevel also brought an offering consisting of the firstlings of his sheep and their fat, and God favored Hevel and his offering.  God did not favor Kayin or his offering..." (Bereishit 4:1-5).

Similarly, although Yefet is in all probability the first born of Noach (see the listing of genealogies in Bereishit Chapter 10), it is Shem his younger sibling who is chosen to be the servant of God:  "Noach said: 'Blessed be Hashem the God of Shem.  Canaan shall be his slave.  May God extend the borders of Yefet and dwell in the tents of Shem.  Canaan shall be their slave.'" (Bereishit  9:25-26).

Returning to more familiar territory, we find that Avraham's firstborn Yishmael is not designated as the progenitor of the future nation (much to Avraham's initial misgivings, see Bereishit 17:15-21), but rather Yitzchak his younger half-brother is selected.  Of Yitzchak's two sons, it is Yaacov the younger to whom God extends the blessings and responsibilities of the covenant, and not to Esav his older brother.  Among Yaacov's own children, Reuven the firstborn is rejected by his father from functioning as the leader of the family, and this responsibility is instead transferred to Yehuda and Yosef.  Yehuda's own firstborn Er is deemed 'wicked in the eyes of God' and perishes prematurely, as does Onan his younger brother, leaving only Shela the youngest sibling to remain.   Of Yehuda's children by Tamar, it is Peretz, the technical second of the twins, whose descendants achieve prominence.  Finally, in our Parasha, Yosef's firstborn Menashe is  cast aside in favor of Ephraim.

Upon closer examination, we find that elsewhere in the Torah a similar trend is at work.  Considering Moshe's lineage, we find that his ancestor Levi (Son of Yaacov) begat three sons, namely Gershon, Kehat and Merari.  It is the family of Kehat that is selected for the unique role of carrying the most holy elements of the Tabernacle.  Moshe himself has two older siblings, Miriam and Aharon.  Although both achieve great renown in their own right, it is Moshe who becomes preeminent.  Of Aharon's four sons, Nadav the firstborn and Avihu his second perish for offering 'strange fire.'  It is Elazar the third born son who then assumes the leadership of the priestly class.

What might be the significance of this pattern? Why do all the firstborn children in the Torah seem to meet with rejection and reversal, as their younger siblings preempt them?  What profound facet of human existence and our corresponding relationship to God is indicated by this recurring idea?

In order to address the issue, let us consider the firstborn as an abstract concept.  As an idea, the firstborn represents the beginning, the primary expression of his/her parents' creative propensities.  The birth of a firstborn child is apt to be preceded by great ebullience, fervent expectations, and glorious visions of future greatness.   To a more pronounced degree than subsequent births, the firstborn tends to embody all of the enthusiasm and exuberance of first-time parenthood.  The child's every developmental advance, incremental as it might be, is eagerly anticipated and lovingly charted for posterity.  It is quite natural that the birth and growth of the firstborn should consequently be invested with a higher degree of expectation and anticipation than his/her succeeding siblings.

If, however, we ask ourselves what the firstborn has done to merit such attention and love, we will be hard pressed to provide an answer.  The truth of the matter is that the firstborn has done absolutely nothing to deserve the singular honors bestowed upon him/her.  Through an 'accident' of birth, one child is born first and others follow.  That initial child is born into the comforting embrace of parental affection and the protective warmth of  tender devotion, but in reality has accrued no previous personal merits  that could justify the preferential treatment received.   In short, the firstborn as a paradigm represents all of life's advantages that are accorded to the individual through no efforts or labors of his/her own. These might include blue-blooded ancestors, wealthy forebears, or politically connected parents.   The so-called 'rights of the firstborn' might  more accurately be described as 'undeserved largess.'

The theme of the younger sibling, on the other hand, is the antithesis of this notion.  The younger sibling is not fortunate enough to have been born first and so must labor diligently to achieve those advantages.  As a conceptual model, the younger child represents all of life's accomplishments that are the product of personal effort and sacrifice, rather than privilege and entitlement. 

Through the recurring motif of the firstborn being rejected in favor of a younger sibling, the Torah is indicating that insofar as spiritual achievements are concerned, the most significant determinant factors have precious little to do with pedigree or silver spoons, and everything to do with effort and sacrifice.  A human being may not be born with the advantages of affluence, power, or pedigree. Nevertheless, he/she is capable of devotion to the service of God with even greater ardor than one in possession of those opportunities.  What is important to bear in mind is that we are understanding the notion of 'firstborn' not so much in its literal sense at all.  Rather, it is a generic term that describes all of those aspects of our lives that confer benefit, without being the direct product of our own  exertions.

Perhaps the most glaring illustration of this concept is preserved in a Mishna at the conclusion of Tractate Horayot, which the Rambam (12th century, Egypt) incorporates into his discussion of the laws of Torah study.  "Three crowns were conferred upon Israel – the crown of Torah, the crown of Priesthood and the crown of Royalty.  Aharon and his descendants merited the crown of Priesthood...David and his descendants merited the crown of Royalty...but the crown of Torah is set aside, waiting and ready for each Jew.  Whoever desires, may come and take it...the crown of Torah is greater than the other two.  Our Sages have declared that even a mamzer who is a Torah sage takes precedence over a high priest who is an ignoramus..." (Laws of Torah Study, Chapter 3:1-3). 

In this passage, priesthood and royalty are contrasted with Torah.  The former two are of course paragons of unfair advantage, since one is either born into their ranks or one is not.  The non-cohen Israelite can never serve in the Temple, and the non-descendant of David can never be king.  The lineage of the High Priest or the King is therefore emblematic of the most illustrious class benefits conferred by heredity that one could imagine.  Study of Torah, in contrast, is the paradigmatic pursuit in which success is predicated upon personal labor, individual effort, and  nothing else:  "Whoever desires, may come and take it." 

In the striking formulation of our Sages "a mamzer who is a Torah sage takes precedence over a high priest who is an ignoramus."  Here, the mamzer who is the offspring of an incestuous or adulterous relationship, represents the lowest imaginable lineage.  So much so, that a mamzer is halakhically disqualified from marrying anyone else but a fellow mamzer.  Nevertheless, such an individual, when devoted to Torah study to become a scholar, is held in greater esteem than a high priest who is an ignoramus.  This high priest may be in possession of the most exalted stemma in ancient Israel, but that is an accident of birth rather than a result of conscious and conscientious effort.  If the high priest remains an ignoramus, then his high birth is worth precious little.

Significantly, of all of the personalities mentioned in the Book of Bereishit, only one seems to have been a firstborn achiever: Avraham.  "These are the descendants of Terach: Terach begat Avram, Nachor and Haran, and Haran begat Lot" (Bereishit 11:27).  If the advantage of 'firstbornhood' represents potential, than only Avraham succeeded in realizing that potential.  The other firstborn protagonists were not sufficiently devoted to the service of God to deserve the uniqueness of their status.  They were therefore demoted, because greater opportunity carries enhanced responsibility and more pronounced consequences. 

In more general terms, we may describe the entire book of Bereishit as the story of individuals struggling to find God, to establish a relationship with Him and to achieve perfect trust. The concluding Parasha emphatically introduces a corollary theme that threads its way through all of the Book's narratives. To undertake this endeavor which is life's greatest journey, and to even achieve spiritual 'renown,' is not predicated on any special or rare preconditions, except one:  that a person be devoted  to the search, and committed to the quest.  

Shabbat Shalom

For further study, see how in the Book of Shemot, God describes His people Israel as "His firstborn" (Shemot 4:22-23).  Contrast this with Moshe's claim  (Devarim 7:7-8) that God chose Israel "not on account of your numerousness, for you are the fewest in number among the nations."  In what sense is Israel the firstborn?

Also, review the story of the Golden Calf and the rejection of the firstborn in favor of the tribe of Levi (Shemot 32:26-29, Bemidbar 3:11-13).  How does this account correspond to the theme of our Parasha discussed above?