Egypt has a longstanding historical relationship with the children of Israel, which can be traced back to the migration of the Prophet Abraham to Egypt. A significant event in this history is the stay of Joseph the Righteous in the country. Was Egypt affected by Jews? Have they contributed to the Ancient Egyptian civilisation?
Joseph was the firstborn son of Jacob and his wife, Rachel, and he was the eleventh of Jacob's twelve sons. Born in Paddan Aram, Rachel named him Joseph, expressing the hope that "The Lord will add to me," as she believed God would grant her another son (Genesis 30:22-24; 35:17, 18).
The narrative of Joseph's life is detailed in Genesis chapters 37 through 50. His dreams incited significant jealousy among his brothers (Genesis 37:5-24). In their anger, they devised plans to eliminate him.
At the age of seventeen, Jacob sent Joseph to Shechem to ascertain the well-being of his brothers who were tending their flock. Upon arriving in Shechem, Joseph learned that his brothers had proceeded to Dothan. He followed them, but upon his approach, his brothers contemplated killing him. Ultimately, they refrained from this course of action due to the suggestion of their brother Reuben, opting instead to throw Joseph into an empty well. Reuben intended to rescue him later, but the other brothers sold Joseph to an Ishmaelite caravan heading to Egypt.
The Ishmaelites transported Joseph to Egypt, where he was sold to Potiphar, the captain of the guard for the Egyptian king. Impressed by Joseph's capabilities, Potiphar appointed him head of his household. However, Potiphar's wife, known for her disloyalty, attempted to seduce Joseph. Upon his rejection and subsequent flight, leaving his garment behind, she retaliated by falsely accusing him of attempted assault, resulting in Joseph's imprisonment.
During his time in prison, Joseph gained the trust of the jailer, who appointed him as the head of the prisoners. God granted Joseph the ability to interpret the dreams of Pharaoh’s chief butler and chief baker, and his interpretations were later validated.
After two years, Pharaoh experienced two distressing dreams lacking interpretation. The chief butler, having regained his position, recalled Joseph's talent and suggested him to Pharaoh. Joseph successfully interpreted Pharaoh's dreams, forecasting seven years of abundance followed by seven years of famine. He proposed appointing an individual to manage the surplus from the years of abundance to prepare for the forthcoming famine. Pharaoh concurred with this strategy, and recognizing Joseph’s wisdom, appointed him as chief of the royal storehouses (Genesis 41:9-13, 25-36), bestowing upon him the name Zaphenath-paneah.
In this pivotal role, Joseph rose to prominence, becoming the second-in-command to Pharaoh (Genesis 41:39-44). At that time, Joseph was thirty years old (Genesis 41:46) and had undergone thirteen years of adversity and refinement. Pharaoh granted him marriage to Asenath, who hailed from a priestly lineage. Joseph and Asenath had children before the onset of the famine (Genesis 41:50-52).
The famine that he had predicted spread throughout the known world, particularly around the Mediterranean region (Genesis 41:44, 56, 57). However, Egypt, having heeded Joseph's foresight, had prepared effectively by storing grain and provisions in extensive storehouses established under his guidance.
Thus, it can be asserted that the Jewish presence contributed significantly to Egypt's ability to withstand famine, enhancing its resilience and facilitating progress.
Evidence of the Authenticity of the Story
The authenticity of this story is bolstered by various elements. Among them is the severe consequence outlined in Genesis 40:19, reflecting Egyptian law. The practice of shaving beards, as stated in Genesis 41:14, and symbolic objects such as the royal signet ring and gold necklaces bearing the scarab beetle are consistent with Egyptian customs (Genesis 41:42). The economic measures relating to land and property detailed in Genesis 47:13-26 further affirm this historical account. References to the Egyptian tribal system in Genesis 46:34 and the embalming processes described in Genesis 50:2, 3, 26 provide additional confirmation. Notably, an obelisk located near present-day Cairo, which once stood before the temple of Ra, the sun god, highlights the cultural context of Joseph’s family ties through his wife, Asenath, who belonged to the priestly family of Ra (Genesis 41:45, 50; Jeremiah 43:13).
Continuity of Contribution
Joseph's brothers went to Egypt to buy wheat, unaware that he was their brother. However, Joseph recognized them. His dreams, which had initially caused him much trouble, were finally being fulfilled through their submission to him. During their second trip to Egypt, after testing their morals in various ways, he revealed that he had moved past the injustices done to him. However, he chose not to eat with his brothers and instead dined alone, separate from them (Gen. 43:32).
Having risen to the upper class and become a prominent member of the nobility, Joseph found himself in a position that rejected the common people. The Egyptians regarded themselves as superior to strangers and foreigners, refusing to sit with them. They viewed shepherds with disdain, considering them unworthy, even if they were Egyptians because tending livestock did not align with the morals and purity of the upper class (Gen. 46:34). This social division was significant in the land of Goshen, intended to prevent any mingling with the locals.
The Pharaoh who welcomed Joseph's family into Egypt was likely a descendant of the Hyksos, aligning with the Hebrews' settlement near the city where the Hyksos had established their capital, Tanis or Zoan (Ps. 78:12, 43).
The king who later persecuted the Hebrews and tried to prevent their escape from Egypt (Exod. 1:8) was probably one of the pharaohs who ruled after the expulsion of the Hyksos.
Joseph died at the age of 110. His body was embalmed according to Egyptian customs, and when the Hebrews left Egypt, they fulfilled his wishes by transferring his remains to the land of Canaan (Gen. 50:25; Heb. 11:22). His mummy was eventually buried near Shechem (Exod. 13:19; Josh. 24:32), next to Jacob's well.
The tribes of Manasseh and Ephraim are descended from Joseph. When Jacob blessed Joseph at his death, he also blessed his two tribes (Gen. 48:8-22; 49:22-26). The name “Joseph” is used to refer to these two tribes, which emerged from him (Josh. 16:4; 17:17), as well as to the northern kingdom (1 Kings 11:28) and the people of Israel in general (Ps. 80:1).
Exodus 12:40 declares that the Israelites were in Egypt for 430 years. All these years, the Israelis contributed to the ancient Egyptian civilisation to the time of the exodus. At the end of the four hundred and thirtieth year, to the very day, all the ranks of Yhwh (name for the God of the Israelites) departed from the land of Egypt.
The most commonly cited estimate of the number of Israelites at the time of the Exodus is about three million. This estimate is given in the Targum Jonathan, attributed to Rabbi Jonathan ben Uzziel, who lived in the first century CE and wrote an Aramaic translation of the Pentateuch. It indicates that each of the 600,000 men present had an average of five children under the age of twenty. This calculation adds up to 600,000 men and 600,000 women, plus three million children, for a total of 4.2 million individuals, excluding the elderly. However, some interpretations suggest that this figure represents a ratio of five individuals to every man. This interpretation could therefore mean a total population of 3.6 million or, more simply, that the total population was five times the number of men, yielding a figure of three million. For more details, see Igerus Moshe OC 5:29.