Parsha Halacha – Parshat VaYechi – Chazak
The Sons of Ephraim
The Story of a Failed Exodus
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In Parshat Vayechi we read how Yosef, before passing away, told his brothers that G-d would eventually “remember” the Jewish people and redeem them from Egypt. Yosef said[1] וֵֽאלֹקִים פָּקֹד יִפְקֹד אֶתְכֶם – “And G-d will certainly remember you” and פָּקֹד יִפְקֹד אֱלֹקִים אֶתְכֶם – “Certainly, G-d will remember you. According to the Midrash,[2] Yosef was informing the Jewish people that the redeemer would use this expression when announcing the coming redemption to them. This would serve as a code to ensure that he was the true redeemer. By repeating this expression twice, Yosef was alluding to the fact that this code is one that he received from his father Yaakov before he passed away.
Physical and Spiritual Freedom
The double expression indicates that the redemption was to be a dual redemption, both from physical slavery to freedom and from spiritual bondage (to idolatry and physical pleasures) to becoming G-d’s chosen people. Whereas any leader who claims that he will make them free but doesn’t mention their spiritual redemption isn’t a Divine messenger since the purpose of the Exodus was to achieve closeness to G-d and not to become a nation like any other nation.[3]
Minus 190
The Gematriyah of the word פָּקוֹד is 19[4] One of the meanings of the word יִפְקֹד is to deduct (see I Samuel 18:20). As such, the message that the redeemer would bring is that G-d in His kindness would deduct 190 years from the 400 years of predicted slavery (see Gen. 15:13) so that the Jewish people would be able to leave Egypt after only 210 years (see Rashi on Gen. 42:2).[5]
Serach Testifies
Indeed, when Moshe came to the elders of Israel and informed them that he was sent by G-d to redeem them, he used the above expression (see Rashi on Exodus 3:18) and performed the signs that G-d had given him. The elders went to Serach bat Asher[6]and told her about the signs Moshe had shown. She told them that the signs were not a proof of his authenticity. When they told her that he had also said פָּקֹד פָּקַדְתִּי (“I have certainly remembered”) she said to them, “This is the man who will redeem you from Egypt.”
Was it a Secret or Not?
The commentaries question how this expression was a sign of being the true redeemer if they were not a secret[7] (since they were told to all of the sons of Yaakov) and as such, an imposter could use them and claim to be the redeemer. They explain that, despite the fact that it wasn’t a secret, the tradition was that only the true redeemer would use these words. In addition, Moshe didn’t grow up among the Jewish people but rather in the house of Pharaoh (except for when he was a nursing baby). As such, his knowing these words was a sign of his legitimacy.[8]
An Oath
The commentaries say that Yosef made the Jewish people swear that they would not depart before receiving this sign (of saying pakod pakadeti) from the man who would redeem them. This is the same oath as one of the oaths mentioned in Talmud Ketubot 111a – that the Jewish people may not force their way out of exile before the right time.[9]
The Sons of Ephraim
According to the Midrash[10] and Talmud,[11] there was a group of 30,000 members of the tribe of Ephraim who left Egypt 30 years before the exodus and were killed by the Philistines of the city of Gat. They mistakenly counted the 400 years of the predicted exile to count from the Brit bein HaBetarim (covenant between the parts) instead of from the birth of Isaac.
In Tanach
This incident is recorded (or alluded) to in the Tanach (written Torah) several times:
1) Parshat Beshalach
In the beginning of the Torah portion of Beshalach, it says that G-d didn’t take the Jewish people by way of the Philistines as He said, “lest they see a war and return to Egypt.”[12]
Rashi explains that the concern was that they would see the bones of the Benei Ephraim, which were still strewn in the open, and become afraid of the Philistines and return to Egypt.
2) Book of Chronicles (Divrei HaYomim)
When recounting the lineage of the tribe of Ephraim, I Chronicles 7:21 writes, “His son Zavad, his son Shutelah, also Ezer and Elead. The residents of Gat, born in the land, killed them because they had gone down to take their cattle. And Ephraim their father mourned many days, and his brothers came to comfort him. He cohabited with his wife, who conceived and bore a son; and she named him Beriah, because it occurred when there was misfortune (בְרָעָה) in his house.” Several commentaries suggest that this event occurred while the Jewish people were in the desert,[13] but many say that it refers to the event described above, 30 years before the exodus.
The Story
Here is how the Yalkut Me’am Loez describes it (on Exodus 12:40):
The tribe of Ephraim had not taken provisions with them when they escaped from Egypt. So, by the time they reached Gat, a three-day journey in the Philistine area near Gaza, they were famished. They asked the shepherds to sell them sheep and cattle which the shepherds refused to do. They proceeded to take them by force, thinking that this was included in the “great wealth” that was promised to them upon the exodus from Egypt.[14] The shepherds informed the other Philistines of this who came and, knowing the lay of the land,[15] were able to overcome the famished Ephraimites. They killed them all besides ten men whom they spared so that they would go back and tell the Jewish people what occurred and discourage them from attempting such a thing in the future. Ephraim, who was very old, mourned for them and, as described in the verse, had another child who was named Beriah to commemorate this sad event.
In the battle, both Philistines and Ephraimites died, but the Philistines only buried their own dead, leaving the Ephraimite bodies to rot in the field and become bones as a lesson to any would-be attackers (see above).
3) Tehillim
King David writes in Tehillim (78:8-11): “And not be like their ancestors, a wayward and defiant generation, a generation whose heart was inconsistent, whose spirit was not true to G-d. Like the Ephraimite archers who played false in the day of battle, they did not keep G-d’s covenant, they refused to follow Divine instruction; they forgot what was done for them and the wonders they were shown.” The Meiri says that this verse may be referring to a war that the Ephraimites waged during the 40 years in the desert. This is similar to those who attempted to ascend to Israel (the ma’apilim) after the sin of the spies and were killed by the Emorites (see Numbers 14:40-45). Many of the other commentaries,[16] however, explain that these verses refer to the Benei Ephraim who left Egypt early as explained above.
4) Ezekiel and the Valley of the Dry Bones
The prophet Ezekiel describes (chapter 37) how G-d brought him to a valley of dry bones and, how, as per G-d’s instructions, he resurrected them. The Talmud (Sanhedrin 92b) offers various opinions as to the identity of the people he resurrected. According to Rav, they were the Benei Ephraim who had left Egypt early because of their miscalculating the time of the Exodus (Rashi) as described above. Rabbi Eliezer said that the story of the resurrection of the bones actually occurred (and was not merely a prophetic vision), those who were resurrected moved to Israel, married, and had children. Rabbi Yehudah ben Beteirah proclaimed that he was one of their descendants; he showed the Tefillin that he had received as an inheritance from those ancestors.
Elsewhere, Tosfot says (Pesachim 3b D.H Me’alya) that Rabbi Yehudah ben Beteirah didn’t have a portion in the land of Israel. The Vilna Gaon explains[17] that this is because he descended from the Benei Ephraim who didn’t have a portion in the land because they left before the time.
Midrashic Accounts
This story is recounted in various Midrashim and includes some details that differ slightly from the story mentioned above.
According to the Yalkut Shimoni (Nach 1077), the Benei Ephraim weren’t enslaved in Egypt but instead were treated as royalty since they were descendants of the viceroy Yosef. In their arrogance, they listened to Nun (the father of Yehoshua),[18] who told them that he had been sent by G-d to redeem them. They left with their families and were killed by the Egyptians.
The Pirkei DeRabi Eliezer (48), says that it was Yignon, the grandson of Ephraim, who led them out. In addition, this Midrash says that the enslavement of the Jewish people in Egypt only started after this event which would mean that they only were enslaved for 30 years. The Ephraimites left because, in their arrogance as descendants of royalty, they believed they didn’t need to remain in exile. (Although Menashe also descended from Yosef, Ephraim had become more arrogant since Yaakov had placed his right hand on Ephraim’s head (Radal). The Egyptians killed 200,000 of them. The commentaries (Radal) resolve the contradiction as to whether it was the Philistines or Egyptians who killed the Ephraimites by explaining that they were Philistines who were mercenaries in the Egyptian army. Knowing that the Ephraimites would journey through Philistine territory, the Egyptians sent the mercenaries who knew the lay of that land to battle them.
How Did They Escape?
The Yalkut Me’am Lo’ez explains (on Exodus 14:3) how the Benei Ephraim escaped despite the fact that it was considered impossible for slaves to escape from Egypt. As mentioned above, the Midrash says that the Benei Ephraim weren’t enslaved but were treated as royalty. As such, they weren’t under such a watchful eye and were able to escape. Alternatively, they were mighty warriors who successfully overcame the Egyptian guards and were able to escape despite the fact that no other slaves were able to do so.
Why did they Deserve to Die?
The commentaries discuss what sin the Benei Epharim had committed for which they deserved to die.
● Abrogating the Covenant with the Philistines
According to the Maharsha (on Sanhedrin, ibid.) their death wasn’t a punishment for leaving Egypt early but rather for abrogating the covenant that Avraham and Yitzchak had made with the Philistines (see Gen. 21:27 and 26:28).
● Prior Sins
The Ramban (on Exodus 12:42) says that the Egyptian exile was supposed to finish after 400 years counting from the Brit bein Habetarim just as the Benei Ephraim had calculated, However, due to the sins of the Jewish people in Egypt (no brit milah and idolatry), their sentence was lengthened. When the Benei Ephraim left early, they were punished with death for those sins.
● Left before their Time
The Talmud says (Ketubot 111a) that G-d administered three oaths to the Jewish people, one of which was that they may not forcibly leave exile before the time (see above). The punishment for not keeping these oaths is that “I (G-d) will abandon your flesh, and all will devour you like the gazelles and like the hinds of the field.” As such, Rabbi Tzvi Hirsh Kahan explains[19] that by violating that oath, the Benei Ephraim were punished in that manner. (It is noteworthy that they weren’t buried which resembles the death of gazelles and other wild animals.)
A Deeper Understanding
The Shela explains (Haggadah, Matzah Shemurah, D.H. Chishev et Haketz) that, originally the 400 years were indeed supposed to be counted from the Brit ben Habetarim. When the brothers mistreated Yosef for the first 30 years of his life (until he became viceroy of Egypt at age 30), G-d decreed that 30 years be added to their sentence in Egypt. (See above that, according to the Midrash these last 30 years were the most difficult ones.) This explains why the Talmud says[20] that the exile in Egypt was due to the sin of selling Yosef although the exile had been predicted many years earlier, in the Brit ben Habetarim.
The Midrash says[21] that the Jewish people were redeemed in the merit of the chessed(kindness) they did with each other. They were particular about chessed because they realized that they needed to atone for the sin of Yosef which was the polar opposite of chessed.
The Chida[22] goes on to explain that the Benei Ephraim believed that they didn’t need atonement for selling Yosef since they were descendants of Yosef and not descendants of the brothers who had sold him.
The mistake of the Benei Ephraim, according to Rabbi Pinchas Friedman,[23] was that Yosef, by gossiping about his brothers to his father, was partially to blame for being sold. As such, they too needed the atonement of the Egyptian exile. (This is why, according to some opinions, one of the 10 martyrs killed by the Roman government corresponded to Yosef HaTzadik {Shela, Vayeshev, Torah Shebichtav 13) as he too was considered part of the sin of being sold).
The Moshiach Connection
Another reason offered as to why the Benei Ephraim left early is because they believed that they needed to pave the way for the exodus of the Jewish people just as Moshiach ben Yosef will pave the way for the final redemption of Moshaich ben David. (Ephraim is from Yosef.)
They knew that without specific Divine protection they might be killed, just like Moshiach ben Yosef may be killed,[24] yet they went ahead with this plan as an act of self-sacrifice for the Jewish people. This is why Ezekiel resurrected them. Since they had given their lives for the redemption but hadn’t experienced it, they were resurrected so that they could experience the next redemption – from Babylonia.[25]
G-d’s Future Vengeance
The Midrash says,[26] that in the future, G-d will “take the blood of the Ephraimites and, so to speak), dip His garments in them, as it says,[27] “Why is Your garment red?” The Holy One blessed be He will say: I will not be consoled until I take vengeance for the Ephraimites.
Rabbi Friedman explains that of all the Jewish blood spilled over the centuries, G-d will especially take vengeance for the Benei Ephraim in the Messianic era. This is because of the fact that they gave their lives to make sure that the redemption would happen.
May the Final Redemption Take Place Speedily in our Days, in a Peaceful and Joyous Manner!
[2] Pirkei DeRabi Eliezer 48:17.
[3] Midarkei HaKerem, Moadim (published by Yeshivat Kerem BiYavneh in 2014) by Rabbi Mordechai Greenberg, page 383.
[4] Although the Torah spells the word פָּקד without avav, since it’s pronounced with a vav, it can be incorporated into the Gematriyah (Hadar Zekeinim).
[5] Tur Ha’aruch on Gen. 50:25.
[6] The Radal on Pirkei DeRabi Eliezer (48) explains that they didn’t inquire about this matter from Machir ben Menashe or Yair ben Menashe who were both still alive and were present when Yosef passed away because the members of the tribe of Ephraim, the brother of Menashe, had left Egypt early (see below) and hadn’t waited for a Divine sign. As such they sought the opinion of Serach.
[7] But see Velo Od Ela on the Pirkei DeRabi Eliezer who says that this sign wasn’t known to the general population of the Jewish people.
[8] Tosfot HaShalem on the Torah.
[9] See Targum Yonatan (on Gen. 50:25), that וְאוֹמֵי יוֹסֵף יַת בְּנֵי יִשְרָאֵל לְמֵימַר לִבְנֵיהוֹן הָא אַתּוּן מִשְׁתַּעַבְּדִין בְּמִצְרַיִם וְלָא תְזִידוּן לְמֵיסוֹק מִמִצְרַיִם עַד זְמַן דְיֵיתוּן תְּרֵין פְּרוֹקִין וְיֵימְרוּן לְכוֹן מִדְכַּר דָכִיר יְיָ יַתְכוֹן וּבְעִידָן דְאַתּוּן סַלְקִין תַּסְקוּן יַת גַרְמַי מִיכָּא which means “Yoseph made the Jewish people swear that they would tell their children, ‘Behold you are enslaved to Egypt and you may not sin and leave Egypt until two redeemers will come (Moshe and Aharon) and say to you, ‘God has certainly remembered you.’ And, when you go out, take my bones from here.’”
[10] Pirkei DeRabi Eliezer 48:4.
[13] Radak says this even may have occurred during the 40 years in the desert which would explain why there were 8,000 less Benei Ephraim in the second count of the Jewish people verses the first count. See Numbers 1:33 where there were 41,500 Ephraimites. Whereas, in Ibid 26:37, 39 years later there were only 32,500 of them.
[14] Yad Rameh on Sanhedrin 92b.
[16] Metzudot David, Pirkei Derabi Eliezer 48:4 and Yalkut Shimoni on the Torah, 227:3
[17] Yad Eliyahu, hosafot on Pesachim 3b.
[18] There is a legend (quoted here) that Nun was executed for having sinned against Pharaoh. According to the version that he led this group, it’s possible that he was one of the ten survivors (see above) and was subsequently killed as a punishment.
[19] In Imrei Tzvi (printed in 1898) on Sanhedrin, ibid.
[20] Shabbat 10b. See Tosfot D.H Nitgalgel.
[21] Tana Devei Eliyahu Rabbah 24.
[22] In Chomat Anach on Chronicles, ibid.
[23] Shevilei Pinchas, parshat Bo, page 147 and on.
[24] See Sukkah 52a.
[25] See Yad Rameh on Sanhedrin ibid.
[27] Isaiah 63:2. The verse uses the word וּבְגָדֶיךָ כְּדֹרֵךְ בְּגַת (“and Your clothing like one who treaded in gat – a winepress”). The word ְַגַת (Gat) may be alluding to the blood of the Benei Ephraim which was spilled in Gat.
Wishing you a Shabbat Shalom Umevorach! Chazak!