Genesis 47:28-50:26 - Fear Not
by Rabbi Jeremy Rosen
As we complete the book of Bereishit, Genesis, this week, Jacob has died, and the brothers now turn to Joseph and say, “Our father asked us to beg you to forgive us for what we did to you” (Genesis 50:15-21 ). There is no evidence that Jacob actually said that, and it may simply be the brothers’ sense of guilt because Joseph had treated them well and showed no signs of bearing a grudge, after the initial tough encounter in Egypt. Joseph replied, “Have no fear, I'm not a substitute for God” and I guarantee I am going to take care of you.
I've always been interested in the way the word fear, is used in the Torah. The Hebrew word for fear is Yira. But like many words in the Torah, it has multiple meanings. It could mean the fear of someone or something. Or it could mean the fear of saying something wrong, inappropriate, or doing something wrong morally. This latter usage is associated with the word when the Torah talks about fear of God or fear of your mother and father. It doesn't mean to be frightened as in scared, it means one should be bound by the constraints either of morality or of a relationship with God.
Looking at the way the word is used in the Torah, illustrates these differences. When Sarah is told that she is going to have a child in her old age and she denies it, when confronted, The Torah says she was frightened of repercussions whether from Abraham or God (Genesis 18:15). When Lot escapes from Sodom and flees to the town of Tsoar it says he was frightened to stay there (Genesis19:30 ). When Isaac is frightened for his safety he says, “I was frightened lest they kill me because of my wife” (Genesis 26: 6). And Jacob says to Laban “I was frightened that you were going to steal my daughters away from me (Genesis 31:31). And again, before his encounter with Esau he says, “ I am frightened that he will come and kill me and my children” (Genesis 32:12). These are all examples of physical fear.
And there is another example that refers to fear of God or moral dereliction. The two midwives in Egypt did not kill the Israelite boys because they feared God, not because they feared Pharaoh (Exodus 1:21). Twice in the context of the Sinai Revelation the word fear is used. The first time (20:17) is when Moses tells the people not to be afraid of the powerful phenomenon of Sinai on fire. And the second is when he comes down the mountain with the second set of tablets and his face is shining so brightly that the people are afraid to approach him, and he wears a mask (34:30). What kind of fear was that?
Returning to Genesis, twice the phrase “Pachad Yitzchak” is used. It could mean ‘fear of Isaac,’ or ‘Isaac’s fear of God.’ Interesting that it is Isaac to whom the description Pachad Yitzhak, is used in Genesis Chapter 31. Which can either mean that Isaac feared God or that he was subservient to God. But then why say this only of Isaac and not Abraham or Jacob? Unless it is meant to convey something unique about Isaac’s relationship with God. Or to be cynical because he was traumatized by his near sacrifice on Mount Moriah.
I have always thought it unsatisfactory to translate the word Yira as fear in every case. When applied to God I believe that we should not translate it as fear at all, but as respect or even awe. Particularly in our mystical tradition the relationship with God is seen as something comforting, reassuring, and caring, rather than frightening and distant.
The Book of Genesis, Bereishit, ends with the death of Joseph. When Jacob died, he was given a state funeral, and his body was conducted by his family and by the dignitaries of Egypt to The Cave of Machpelah in Hebron where he was buried. Yes, Israel has a long association with Hebron going back thousands of years. In the case of Joseph, we are told he was placed in a box in Egypt. The contrast is striking. The lives of the fathers Abraham, Isaac, and Jacob were ones of constant challenge, danger, and difficulties. Throughout them all they struggled in every area, and yet still prospered. In the case of Joseph after the initial struggle that he had with his brothers, he ends up in a position of complete safety, of power, authority, and respect. And yet within a short time, things changed so dramatically as we see in the book of Exodus, and he is forgotten.
The message that resonates with the present moment is that we have always to be worried about the challenges and the threats and the dangers that we face. And not take our safety for granted. We should be examples of Pachad in one sense, insecurity. We never know what challenges we will have to face. But the way to respond is by having faith, a belief in the future, and a relationship with God this is better described as one of respect and devotion than one of fear.
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.