Parsha and Humanity: Vayechi — Love and Hate, Egypt and the Jews

If I had to choose one word to depict the relationship between humanity and the Jewish people, it would be “obsession.” Throughout history, Jews have often been the target of hatred, occasionally of love, but rarely of indifference. This dynamic is evident in the complex relationship between Egypt and its Jews.

Jacob arrives in Egypt as an old man, nearing the end of his life. Yet, upon his death, Egypt mourns him for seventy days. The Egyptians—from Pharaoh’s servants to the elders of the land—join Joseph and his brothers in escorting Jacob’s body to Israel for burial in the Cave of Machpelah. On their journey, they stop at a place called Goren Haatad, where they hold a “great and impressive eulogy.” So profound is their grief that the locals rename the area “Egypt Mourns.” Clearly, Jacob was deeply revered by the Egyptians.

The Book of Genesis offers other examples of positive connections between the Patriarchs’ family and Egypt. Hagar, an Egyptian, chooses to serve as a maidservant in Abraham’s household, according to the Midresh she was a princess who relinquished a life of ease to be close to his sanctity. She ultimately becomes the mother of Abraham’s first son, Ishmael. Later, Joseph marries an Egyptian woman, Osnat, and together they have two children, Ephraim and Manasseh.

Thus, there are significant moments of closeness and respect between the Egyptians and the Jewish people. However, as the narrative unfolds, relations sour, and Egypt becomes a place of suffering and persecution for the Jews. Yet even in their darkest moments, individuals—like Pharaoh’s daughter, who saves Moses—embody righteousness and compassion. This duality mirrors the behavior of the Righteous Among the Nations during the Holocaust, who risked their lives to save Jews.

The Torah reflects this complexity. In Deuteronomy, we are commanded not to despise the Egyptians because we once lived in their land. While we remember the harm they inflicted, we are also enjoined not to forget the moments of kindness and mutual respect. The prophet Isaiah envisions a future which incorporates bothe complex dimensions. In Chapter 19, he speaks of both judgment upon Egypt and their ultimate redemption:

19 In that day, there will be an altar to the LORD in the heart of Egypt, and a monument to the LORD at its border. 20 It will be a sign and witness to the LORD Almighty in the land of Egypt. When they cry out to the LORD because of their oppressors, he will send them a savior and defender, and he will rescue them. 21 So the LORD will make himself known to the Egyptians, and in that day they will acknowledge the LORD. They will worship with sacrifices and grain offerings; they will make vows to the LORD and keep them… 23 In that day, there will be a highway from Egypt to Assyria. The Assyrians will go to Egypt, and the Egyptians to Assyria. The Egyptians and Assyrians will worship together. 24 In that day, Israel will be the third, along with Egypt and Assyria, a blessing on the earth. 25 The LORD Almighty will bless them, saying, “Blessed be Egypt my people, Assyria my handiwork, and Israel my inheritance.”

Similarly, the prophet Zechariah (Chapter 14) describes a time when Egyptians will journey to Jerusalem to celebrate the Feast of Tabernacles.

Today, the relationship between Egypt and Israel remains complicated, marked by both cooperation and tension. It is incumbent upon all us to consider what we can do to heal this relationship and work toward the future envisioned by our prophets. By fostering understanding and building bridges, we honor our shared humanity and belief in God and fulfill a divine vision—for our sake and for the sake of God.