Yaakov's Blessing to Pharaoh: Creating a Deity to Teach Servitude to God

Rabbi Zweig addresses one of the most perplexing narratives in Sefer Bereishis: Yaakov's encounter with Pharaoh in Parshas Vayigash. The basic storyline raises numerous difficulties. Why does the Torah (תורה) report Yaakov's courtesy visit to Pharaoh? Why does Yaakov tell Pharaoh that his years have been "few and bad," not reaching the years of his fathers—a statement for which Chazal say he was punished with 33 fewer years of life? What could possibly justify such seemingly ungrateful words? And why does Yaakov bless Pharaoh with control over the Nile's inundation? The shiur clarifies an important point about the blessing itself. The common understanding—that Yaakov created the Nile's overflow—is incorrect. The Nile overflowed from Creation, as indicated by its name "Pishon" (from the root meaning "to overflow") in Parshas Bereishis. What Yaakov's blessing accomplished was giving Pharaoh personal control over when the river would overflow. From that point forward, when Pharaoh approached the Nile, the water would rise "likras raglov" (toward his feet). This is demonstrated in the story of Bas Pharaoh finding Moshe. When she extended her hand toward the basket, she expected the water to come to her because as Pharaoh's daughter, she possessed this power. The Gemara (גמרא)'s opinion that her arm miraculously extended was teaching her that it wasn't her power bringing the child, but rather Hashem (ה׳)'s will.