GEN1612 See [[LEV336]] Leviticus 19:11 falsely OXFORD 434-5

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GEN1613 Strive to let your forgiveness be wholehearted. One way to achieve this is to reflect on some unintended good that resulted from the wrong done to you.   As Joseph says to his brothers, [this verse].  When others harm us, it frequently forces us to grow in ways we would otherwise not have done. Joesph had been arrogant as a young man, but because of the suffering he endured, he became more humble.  As a result of what his brothers did to him, he was ultimately put into a position at the court of Pharaoh in which he achieved great power and saved many thousands of lives.  … If you find it very hard to forgive someone—particularly somebody who has asked for forgiveness—see whether you can find any personal growth or other good that came about because of what happened.   On the basis of that, find it in your heart to forgive the person who hurt you, or at least to stop bearing a grudge.   TELVOL1:207

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GEN1614 See [[GEN1560]] Genesis 45:5 distressed CASTLE 835

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GEN1615 See [[GEN1541]] Genesis 43:28 father TEMIMAH-GEN 173

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GEN1616 R. Me’ir said: Whoever occupies himself with the study of Torah for its own sake merits many things … Pirkei Avot VI:1 … While R. Me’ir dwells on the spiritual value of Torah study and its great benefit to character, it can bring great material benefits too. The tradition of the Sages gives a graphic example: When the time came for the Israelites to leave Egypt, all became busy acquiring gold and silver vessels, etc. from the Egyptians Exodus 12:35-36 (a kind of “salary” or “reparations” for the centuries of forced labor), as the Almighty had commanded them. Exodus 11:2  Moses, however, did nothing of the kind. He alone bore in mind the dying oath that Joseph had imposed on his people: “God will surely remember you – and you shall carry up my bones from here.” [this verse]. Amid problems and duties as leader of a slave people on the verge of freedom, Moses gave no thought to gold or treasure, but he heeded a sacred tradition – the sacrosanct oath of a tribal ancestor. “And Moses took the bones of Joseph with him.” Exodus 13:19.   A red-blooded “go-getting hustler” would surely have considered Moses’ action dubious. All handily gather their little fortunes, to become wealthy literally overnight – and Moses gathers nothing but an old coffin! Could an American business-man have seen our Lawgiver then, he would have shaken his head sadly at him, in pity. The Midrash thought otherwise: “This shows the wisdom and pious kindness of Moses … to him does the verse apply, The wise in heart will take up mitzvot.” Proverbs 10:8; Mechilta to Exodus 13:19 (b’shallah, vay’hi, proem).   A hustler might retort, “Pious kindness, maybe, but wisdom?  How was Moses wise in heart?” Let us follow the Israelites to the Red Sea. As they stood laden with treasure, the Egyptians appeared in hot pursuit, and the Israelites faced a choice between imminent death and return to slavery. Only a miracle saved them: the sea divided to let them go across; and when the Egyptians followed, the waters returned and drowned them. What possessed the sea to split? We read in the Midrash, “The sea saw and fled: what did it see? … it saw the coffin of Joseph going into the water. Said the Holy, Blessed One: Let the sea fly before the one who fled from sin [with Potiphar’s wife] – for it is stated, he left his garment in her hand and fled … Even so did the sea flee before him.” Psalms 114:3; Genesis 39:12. Midrash T’hillim cxiv 8 (similarly Mechilta, b’shallah, yah’hi 3, Genesis Rabbah lxxxvii 8.   Thus the sainted R. Aaron Kotler once quoted, to draw his sound conclusion: All the “wise” people collected gold and silver, and Moses collected the bones of Joseph. But the “wise” people would not have lived to enjoy their treasure had there been no pious deed of Moses to bring their rescue. Who but Moses, choosing mitzvoth, could be called wise among his people?  Today many “wise” people work and slave a lifetime to build up a business and accumulate a fortune. Ever preoccupied and harried, they have little time to “take up mitzvoth,” to study Torah with their children or take them to the synagogue. In time they reap the fruits of their negligence: children marry out of the faith; grandchildren with no share in Judaism inherit their wealth, and lavish it on strange beliefs and stranger values.   Moses took aron Yosef, Joseph’s coffin, the most sacred object among his people—and the history of his people did not end in disaster before it had hardly begun. Before this aron, calamity dissolved, and the people went on, to follow a meaningful destiny under Heaven.   It is for every family head in Jewry to make the aron kodesh, the holy Ark of the Torah (now our most precious possession) his greatest treasure, the center of his devotion, his hopes and dreams. Everyone raising a family will face dangers and disasters on his journey through life; if he takes the aron kodesh with him—if the Torah remains at the immutable center of his values—every sea of adversity will divide, give way before him, and his family will continue on its true destiny, its Jewish identity sound and intact.  What good is all the wealth we amass for our family if we do not safeguard its blessed identity and destiny? Without Torah, who will live in our houses? Who will wear our diamonds? In time we will not be able to recognize our heirs, nor the principles by which they live. It is sheer prudence, far-reaching wisdom for the head of a Jewish family to follow the example of Moses.   SINAI3 265-7

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GEN1617 See [[GEN1585]] Genesis 47:31 swear BLOCH 248-9

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GEN1618 The principle of k’vod ha-meit [respect for the dead] dictates that a body not be tampered with, and nothing done to speed or slow down the body’s natural decomposition.  Thus, Jewish law opposes embalming.  Yet the Torah does speak of the embalming of Jacob Genesis 50:2-3 and Joseph [this verse].  Embalming was widely practiced in Egypt and was, in any case, necessary in the case of Jacob since the process of mourning for him in Egypt, followed by his burial in Canaan, occupied about four months [Genesis 50:3-10]. Leaving a body unburied for so long a period would lead to terrible decay and odors.   Nevertheless, the process of embalming, which involves puncturing organs, an incision in a major artery and vein, and the pumping of formaldehyde into the artery, is regarded as abhorrent to the Jewish notion of respect for the dead.  Thus, when a body is shipped to Israel, in lieu of embalming, the Israeli government sanctions using a lightweight wooden casket lined with aluminum and sometimes preserved with ice packs.  TELVOL1:99-100

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EXOD2 The traditional name in the Torah describing the Jewish people, hundreds of times in the text, is Bnei Yisrael, which means the children of Israel, or Jacob. Since Abraham was the "father" of the Jewish people, why isn't the nation called Bnei Avraham, the children of Abraham? It is precisely because the family had to be united before they could become a nation. Only after there was a united family in Jacob's time did the Jews become a people. The first references to the Jewish people as a people and as the Children of Israel came after they became united as a family. Genesis 46:8 The idea of family is so central to Judaism that the name of the nation itself is the name of the first united family of Jews (Children of Jacob-Israel). The importance and unity of the Jewish family is not an isolated reference in Genesis. The theme continues in Exodus in the first verse, which describes how the Jews came to Egypt as a united family. But then, in Egypt, because of slavery, the unity of the family was in danger of being dismantled. From Rashi's description (commentary on Exodus 2:1), of how one of the most prominent families separated in order to avoid the killing of a potential child by Pharaoh, we can imagine that many other families also separated at that time for similar reasons. It was only because of their daughter Miriam's plea to her parents, says Rashi, that Amram and Yoheved reunited. Miriam used the logic that her parents were acting far more cruelly than Pharaoh. Pharaoh wanted to kill off only the males, but by separating and not having children, her parents were denying both males and females. Thus, as Amram and Yocheved reunite, it becomes the symbol of the reunification of the family as is highlighted in the verse, "a man from the family (house) of Levi took the daughter of Levi." The result is the birth of Moses (Exodus 2:1-2), the beginning of the redemption. It is clear, then, that the redemption of the Jewish people could not occur until they were again reunited as families.

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EXOD3 …the essence of the Jewish people is the feeling of harmony that a truly united family feels. This concept of unity continued as the Jews came down to Egypt. The very first verse of the book of Exodus describes that Bnai Yisrael came to Egypt, each person with his family, totally united. But then something catastrophic happened to break apart the Jewish family. When Pharaoh forced the Jews into slavery and then threatened to kill every Jewish baby boy, the unity of the Jewish family in Egypt disintegrated. This phenomenon is exemplified by Amram, who married Yocheved, daughter of Levi, one of the leading families of the Jews. After Pharaoh’s edict, he separated from her, afraid to have any more children who would then be killed. Undoubtedly many other families did the same, which broke apart the family structure of the Jewish people. [Continued at [[EXOD28]] (Exodus 2:1 with Rashi commentary) married AMJV 194)].

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EXOD4 R. Chamma b. R. Chanina said: Why did Joseph die before his brothers? Because he deported himself in an authoritative manner. (Berachot 55a).

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