Genesis 41-44:17 - End of Days
by Rabbi Jeremy Rosen
This week's Torah reading starts when Joseph had been in jail for a crime he had not committed. It marked the beginning of the events that would lead to Joseph being released from prison and promoted to the position of the most powerful man in Egypt after Pharaoh himself. The Hebrew word MiKeytz in Hebrew, the name of this week’s reading, is, as here usually paired with a period, from days to weeks, months, and years as here, "MiKeytz shnatayim Yamim, “And it was after two years of days.”
There is another word that is commonly used in the Bible that is an equivalent. It is Achar similar which is used in the phrase Acharit Yamim, where again it means a passage of time, here either days, years, or an unspecified period of time. Both phrases have been used post-Biblically differently, and non-literally as something apocalyptic. The end of days to describe the end of the world or the end of human history, a final judgment day or a day of reckoning.
How did it come about that a simple phrase as used this week, after a passage of time, came to be turned into this strange illogical, irrational concept, that has played a significant part in Jewish life, particularly from the first Millennium onwards? The apocalyptic source appears in one of the very last Biblical books, the Book of Daniel, written in Persia part in Hebrew and part in Aramaic. When Michael ( described as a prince, not an angel, names of angels first appear in the Babylonian exile) appears to Daniel and says (abbreviated)
“Go, Daniel, for these words are secret and sealed to the time of the end (end of time)׃(From the time the regular offering (in the Temple) was abolished,—it will be a thousand two hundred and ninety days. Happy the one who waits and reaches one thousand three hundred and thirty-five days…But as for you, you shall rest, and arise to your destiny at the end of the days” (Chapter 12:9-13).
This is the only source for using Acharit Yamim to mean more than just a passage of time. This expression was earlier used by Jacob when he calls his sons to give them his blessings before he dies. And the medieval commentators say that he was referring to a messianic era, an end of days as we know them. Although it is clear he was predicting the way the tribes would develop when they established themselves in the Land of Canaan.
The prophet Isaiah uses the same phrase to describe a time when peace will reign not only in Jerusalem which will become the spiritual center of the world but that there will be peace and no war on earth. The prophets Jeremiah and Micah also repeat this idea. But again, it seems no more than a hope that things on earth will improve if we help bring it about, rather than through some Divine intervention. It seems obvious to me that both regarding the word Keytz and Achar the Bible was not using it for anything supernatural or miraculous. The Biblical predictions were reserved for the re-birth of Israel either under King Hezekiah or later after the Assyrian and Babylonian exiles.
It was only as a result of Roman and Christian oppression that Jewish suffering increased exponentially that we looked for a supernatural end to our suffering. And this remains part of the Messianic ideology that permeates much of our religious mindset today and leads to this penchant for predicting Messianic intervention.
Although I like the Messianic ideal and dream, I also believe we cannot rely on it, and we have to be proactive in ensuring our survival, which is why I was brought up to believe passionately that Israel needs to defend itself and not rely on Divine intervention. Not in my life has this been more urgent now in this frightening new era of post-October 7th hatred.
Were it not for the fact that it coincides with a festival, it should be added to our lists of fasts.
Except that self-denial is not as positive as joy and celebration, and gratitude for being spared.
Shabbat Shalom
Jeremy
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Jeremy Rosen was born in Manchester, England, the eldest son of Rabbi Kopul Rosen and Bella Rosen. Rosen's thinking was strongly influenced by his father, who rejected fundamentalist and obscurantist approaches in favour of being open to the best the secular world has to offer while remaining committed to religious life. He was first educated at Carmel College, the school his father had founded based on this philosophical orientation. At his father's direction, Rosen also studied at Be'er Yaakov Yeshiva in Israel (1957–1958 and 1960). He then went on to Merkaz Harav Kook (1961), and Mir Yeshiva (1965–1968) in Jerusalem, where he received semicha from Rabbi Chaim Leib Shmuelevitz in addition to Rabbi Dovid Povarsky of Ponevezh and Rabbi Moshe Shmuel Shapiro of Yeshivat Be'er Ya'akov. In between Rosen attended Cambridge University (1962–1965), graduating with a degree in Moral Sciences.