BEMA Episode Link: 215: Character Study — Joseph, Part 2
Episode Length: 32:43
Published Date: Thu, 15 Apr 2021 01:00:00 -0700
Session 6
About this episode:

Marty Solomon and Brent Billings merge the studies of Joseph and Jacob. As Joseph eventually experiences a reunification of his family, what more is left to do? Shouldn’t they sit back and enjoy the redemption in Egypt? Apparently not, according to Jacob.

Discussion Video for BEMA 215

The Exodus You Almost Passed Over by Rabbi David Fohrman

Genesis: A Parsha Companion by Rabbi David Fohrman

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Transcript for BEMA 215

Notes

*Note: The following notes are handwritten by me, Adam, and I reserve the right to be wrong.

BEMA Episode 215: Character Study - Joseph, Part 2

Title & Source Summary

Episode: 215 - Character Study: Joseph, Part 2 Hosts: Marty Solomon and Brent Billings Focus: Genesis 37, 44-47, 50 - The reunification of Joseph with his family and the conclusion of the Jacob narrative

This episode concludes the character study of Joseph (Yossef) by examining his reunification with his family and the profound choices he makes regarding his identity and destiny. The discussion explores the chiastic structure of Joseph’s life journey, the transformative moment when Judah pleads for Benjamin, and Jacob’s deathbed insistence on burial in Canaan. The episode culminates with a powerful reading from Rabbi David Fohrman about the significance of Joseph’s crown on Jacob’s casket and what it reveals about the power of reconciliation to undo generational curses.

Key Takeaways

  • Joseph’s life follows a chiastic (reverse) pattern: from being cast into a pit to being pulled out, from being stripped of clothes to receiving new garments, from being sent away by his father to being sent for by Pharaoh
  • Judah’s transformation is complete when he offers himself as a substitute for Benjamin, accepting his father’s favoritism rather than fighting against it
  • Jacob’s insistence on burial in Canaan rather than Egypt represents his refusal to settle for anything less than God’s promised destiny for his family
  • Joseph must choose between two father figures and two identities: Egyptian royalty under Pharaoh or son of Jacob returning to Canaan
  • The midrashic interpretation of Joseph’s crown on Jacob’s casket suggests that reconciliation and forgiveness have the power to undo generational curses and heal dispossessed children
  • The story ends with hope that if Joseph can make his way back into the family after such profound rejection, perhaps other estranged family members throughout history can find reconciliation

Main Concepts & Theories

The Chiastic Structure of Joseph’s Life

Rabbi David Fohrman identifies a remarkable pattern in Joseph’s story that reverses itself at the midpoint. The first sequence of events includes:

  1. Joseph tells his father a dream and Jacob hears it (but scoffs)
  2. Jacob sends Joseph away to check on his brothers
  3. Joseph is stripped of his robe
  4. Joseph is cast into a pit

Later, when Joseph is in prison (which the Hebrew repeatedly calls a “pit”), the sequence reverses:

  1. Joseph is pulled out of the pit
  2. Joseph is given new clothes
  3. Joseph is sent for by Pharaoh (a new father figure)
  4. Pharaoh has dreams and asks Joseph to interpret them

This chiastic structure suggests a form of redemption or restoration, but it raises the question of whether this Egyptian redemption is the true fulfillment of Joseph’s destiny or merely a substitute for what God originally intended.

The Two Father Figures

Joseph effectively has two father figures in his story: Jacob (his biological father who sent him away, leading to disaster) and Pharaoh (who elevates him and treats him with honor). The Egypt that Joseph experiences is not the Egypt of slavery from the Exodus narrative; it is an Egypt where Joseph thrives and succeeds. This creates tension later when Joseph must choose which family and which identity truly defines him.

Judah’s Transformation and the Benjamin Crisis

When Joseph frames Benjamin by planting a silver cup in his sack, he appears to be attempting to keep his favorite brother with him in Egypt, separate from the dysfunctional family. This echoes earlier moments:

  • Jacob’s declaration that whoever stole Laban’s gods would die (which unknowingly cursed Rachel)
  • Judah’s declaration that the thief would die, so confident they hadn’t stolen the cup
  • Judah’s earlier declaration that Tamar should be killed for prostitution (before discovering he was the father)

However, Judah has learned from his own story with Tamar. Having promised Jacob that he would personally guarantee Benjamin’s safety, Judah now confronts the painful truth head-on: “Father loved Rachel more than my mother, and he loves her children more than me. His very soul is bound up with Benjamin’s, but I accept that. I’m not battling against that anymore. Please, take me instead.”

This represents Judah’s finest moment and the culmination of his character arc. He no longer fights against his father’s favoritism but accepts it while still doing what is right. This confession and humility break Joseph’s resolve, leading him to reveal his identity.

Jacob’s Refusal to Settle for Egypt

After living in Egypt for 17 years, Jacob approaches death. Rather than accepting the prestigious Egyptian state funeral that Pharaoh would provide, Jacob insists that Joseph swear to bury him in Canaan. The text notes that “Israel worshiped as he leaned on the top of his staff” (or “bowed toward the head of the bed”), which Rashi interprets as Jacob prostrating himself to God because “his legacy was whole” and Joseph “remained steadfast in his righteousness.”

Earlier, when meeting Pharaoh, Jacob had expressed deep dissatisfaction with his life: “The years of my pilgrimage are 130. My years have been few and difficult and they do not equal the years of the pilgrimage of my fathers.” This mood reflects Jacob’s understanding that his destiny, as promised by God, was to settle in Canaan with many descendants. Genesis 37:1 states that “Jacob settled in the land where his fathers had sojourned, in the land of Canaan,” suggesting he was finally fulfilling God’s promise before the Joseph crisis disrupted everything.

Jacob’s insistence on Canaan burial is not mere sentimentality or nostalgia. It is a theological statement: “I don’t want to settle for Egypt. You have to promise me you won’t settle for Egypt.” This forces Joseph to choose between his two father figures and two identities.

Joseph’s Risky Choice

When Joseph goes to Pharaoh to request permission to bury Jacob in Canaan rather than accept the Egyptian state funeral, he puts everything at risk. He must essentially reject Pharaoh’s generosity and Egyptian identity in favor of his Israelite heritage. Like Esther, Joseph must “stick his neck out” and potentially face Pharaoh’s wrath.

Remarkably, Pharaoh responds with extraordinary grace, saying essentially: “You want the funeral elsewhere? Take all the pomp and circumstance with you. I’ll give you the state funeral and you can have it wherever you want.” The text emphasizes this: “Chariots and horsemen also went up with him. It was a very large company.”

The Midrashic Interpretation: Joseph’s Crown on Jacob’s Casket

The biblical text mentions that Jacob is eulogized at a place called Goren H’atad (“a threshing floor surrounded by thorn bushes”) on the east bank of the Jordan. Rashi, quoting the Talmud, explains this name through a remarkable story:

During Jacob’s burial procession, the kings of Canaan and the princes of Ishmael assembled to ambush and attack the Israelites. These are significant enemies:

  • Canaan was Noah’s grandson who was cursed and cast out
  • Ishmael was Abraham’s son who was sent away with Hagar

Both represent “dispossessed children” who come to attack the “accepted children” (the descendants of Shem and Isaac whom their fathers loved and legitimized).

However, the attackers halt when they see Joseph’s crown hanging on Jacob’s casket. The Talmud explains that the kings stood up, put down their weapons, and hung their own crowns on the casket, surrounding it with crowns “like a threshing floor surrounded by a fence of thorns.”

Rabbi Fohrman’s interpretation: Joseph was himself a dispossessed child who thought he had been cast out, but he “clawed his way somehow back into the family.” When the crucial moment came to choose between being a son of Pharaoh or a son of Jacob, Joseph chose his own family “with all the difficulty that that choice entailed.” By putting his crown (his prestige, favor, and power) at risk to honor his father, Joseph demonstrated moral force powerful enough to stop the attack and win over the dispossessed kings.

The Talmud suggests this paints a picture not only of the past but of a possible future: “A future where there is hope for reconciliation between Israel and the descendants of dispossessed children who make up Israel’s extended but estranged family. If after all the pain and anger and misunderstanding of the past, Joseph can solemnly give Jacob honor, if after everything he can wed his destiny to that of his family, then perhaps other fragments of dispossessed families can find in Joseph an example to emulate. If Joseph can make it back, perhaps there’s hope for them too.”

The Power of Forgiveness vs. The Power of Curses

The episode contrasts two generational forces:

  • The power of Noah’s curse: creating damage, destruction, evil, vengeance, and discord
  • The power of Joseph’s forgiveness: reconciliation and redemption that can undo curses

The Talmud suggests that Genesis ends not with the continuing cycle of vengeance but with hope that forgiveness and reconciliation can heal even the deepest wounds and break generational patterns of rejection and retaliation.

The Crown and Thorns Connection

Marty notes the language of “crowns and thorns” in this passage and suggests there is something profound to consider about a model where someone lays down their crown, comfort, power, and prestige for the sake of others. This brings redemption not only to the immediate situation but potentially to the entire broken system.

Examples & Applications

Personal Reconciliation

Joseph’s story provides a model for how to respond when we have been deeply wounded by family. Rather than remaining bitter or cutting off relationships entirely, Joseph chooses the difficult path of reconciliation. Even though he had every right to remain in Egypt and enjoy his new life separate from his dysfunctional family, he chooses to honor his father and maintain family bonds.

Choosing Identity in Exile

Joseph faces what many believers face: the temptation to become fully assimilated into the dominant culture where we experience success. Egypt was good to Joseph. He had power, prestige, and comfort. Yet when pressed to choose, he identifies primarily as a son of Jacob, not as Egyptian royalty. This challenges us to consider what happens when our comfort and success in “Egypt” conflicts with our call to God’s people and purposes.

The Transformation Required for Reconciliation

Judah’s transformation shows that true reconciliation requires facing painful truths and laying down our pride. Judah had to accept that his father loved Rachel’s children more than Leah’s children. This wasn’t fair, but Judah’s acceptance of this reality without bitterness or retaliation is what finally breaks through to Joseph. Sometimes reconciliation requires us to accept unfair situations while still doing what is right.

Speaking Truth to Power

Joseph’s request to Pharaoh to bury his father in Canaan rather than Egypt represents a moment of tremendous risk. He essentially tells his benefactor, “Your way is not my way.” This models how we might need to respectfully but clearly maintain our distinct identity and values even when it might cost us favor with powerful people who have been good to us.

Breaking Generational Patterns

The story shows how one person’s choice to forgive and reconcile can break cycles of vengeance and rejection that span generations. If Canaan and Ishmael represent centuries of hurt from being rejected by Noah and Abraham, Joseph’s example shows that healing is possible. This has profound implications for ethnic conflicts, family feuds, and church divisions today.

Laying Down Privilege

Joseph’s act of putting his crown on his father’s casket represents choosing to use his privilege and power in service of others rather than for self-preservation. In 21st-century contexts, this challenges those with power, wealth, or social capital to consider how they might “lay down their crowns” for the sake of reconciliation and justice.

Potential Areas for Further Exploration

  1. The concept of multiple father figures in Scripture and how God redeems broken parental relationships
  2. A deeper study of Judah’s character arc from Genesis 38 through Genesis 44 and how his story with Tamar prepared him for his moment with Joseph
  3. The theme of “Egypt” throughout Scripture as both a place of provision and a place of seduction away from God’s purposes
  4. The connection between Joseph’s crown on Jacob’s casket and Jesus’ crown of thorns - how do these images of laying down royal power relate?
  5. The midrashic method of interpretation and how the rabbis used narrative expansion to draw out theological truths
  6. The concept of “dispossessed children” throughout Scripture and how God’s story consistently moves toward including the excluded
  7. The relationship between personal reconciliation and cosmic redemption - how do individual acts of forgiveness participate in God’s larger work?
  8. Jacob’s sense of failure at the end of his life despite outward success - what does this teach about measuring faithfulness?
  9. Pharaoh’s unexpected generosity in allowing Joseph’s family to bury Jacob in Canaan - what might this teach about God working through unlikely people?
  10. The significance of burial places in Genesis (the cave of Machpelah) and what it meant to be buried with one’s ancestors

Comprehension Questions

  1. How does the chiastic (reverse) structure of Joseph’s life story reveal the difference between Egyptian redemption and true redemption according to God’s promises? What does this suggest about accepting substitutes for what God has called us to?

  2. What specific transformation has Judah undergone that enables him to offer himself as a substitute for Benjamin? How does his statement “I accept that father loves her children more than me” represent growth from his earlier response to favoritism?

  3. Why does Jacob insist so strongly that Joseph bury him in Canaan rather than Egypt, even making Joseph swear an oath? What is he trying to communicate to Joseph about identity and destiny?

  4. According to the Talmudic interpretation, why do the kings of Canaan and Ishmael stop their attack when they see Joseph’s crown on Jacob’s casket? What makes Joseph’s example so powerful to these “dispossessed children”?

  5. How does the conclusion of the Joseph story demonstrate the power of forgiveness and reconciliation to break generational curses? What specific curses or patterns of vengeance might be undone by Joseph’s choices?

Summary

BEMA Episode 215 brings the Joseph narrative to a powerful conclusion by examining the choices that define his true identity and legacy. The episode reveals how Joseph’s life follows a chiastic pattern where everything that went wrong is reversed, but in Egypt rather than Canaan, raising the question of whether this constitutes true redemption or merely a comfortable substitute.

The turning point comes when Judah, transformed by his own experiences of failure and grace, offers himself as a substitute for Benjamin. His willingness to accept his father’s favoritism without fighting it represents the humility and confession necessary for true reconciliation. This breaks Joseph’s resolve and leads to the family’s reunification.

However, Jacob refuses to let the story end in Egypt. His insistence on burial in Canaan forces Joseph to choose between his two father figures and identities: Egyptian royalty or son of Jacob. By risking Pharaoh’s favor to honor his father’s wishes, Joseph demonstrates that his ultimate allegiance is to God’s covenant family rather than to the comfort and success of Egypt.

The episode concludes with a profound midrashic interpretation of Joseph’s crown on Jacob’s casket. When dispossessed children - represented by the kings of Canaan and Ishmael - see Joseph honor his father despite having been rejected and cast out himself, they are moved to lay down their weapons and add their own crowns to his. This suggests that reconciliation and forgiveness have power to undo even ancient curses and heal generations of pain.

The Genesis narrative thus ends not with continued cycles of vengeance and rejection but with hope that if Joseph can make his way back into his family after such profound betrayal, perhaps there is hope for all estranged and dispossessed children to find their way home. This calls us to consider where we might lay down our own crowns, power, and privilege to participate in God’s work of reconciliation in our world today.

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