The Evolution of Swearing: Vayechi

And He said, “I’ll do according to your word.”

And He said, “Swear to me” And he swore to him.

Genesis 47:30

Everyone needs assurances. Promises often can be confounded by failing human memory, distraction, or a change of circumstances. Assurances, in scripture, were taken to the next level via oath or a swearing.

The Ten Commandments may have changed the concept of swearing. The Decalogue implies that the Children of Israel may evoke their Deity’s name with oaths or swearings. Failing to perform on such a promise, however, violates the Commandment prohibiting the use of the Lord’s name in vain.

The Torah Portion Yayechi begins with a swearing. Joseph swears to his father Israel (Jacob). Joseph, via oath, commits to burying his father in Canaan rather than in Egypt.

Upon Israel’s death, Joseph approaches the Pharaoh seeking permission to bury his father. Joseph tells him about the plan to bury his father in Canaan. Joseph notes that “my father had me swear” with respect to the directive. Genesis 50:4. Pharaoh, in turn, responded to Joseph: “Go up and bury your father as he had you swear.” Genesis 50:6.

This passage reflects that the sanctity of oaths and swearing extended beyond the Torah. This, along with adultery, are represented by scripture to be common Middle Eastern values.

Further, prior to the Commandments’ deliverance, the Children of Israel engaged in a practice of swearing.

At the end of Vayechi, it is Joseph who is dying. He seeks a commitment from the Children of Israel. Prior to doing so, he reassures his brethren about their eventual return to Canaan. He reminds them that the Lord swore to Abraham, to Isaac, and to Jacob [of the covenant.] Genesis 50:24.

Joseph then makes his request. He made them swear. He told them that “God will take account of you [the Children of Israel] and you’ll bring up my my bones from here [Egypt].” Genesis 50:25.

In this moment, the Lord’s name is uniquely employed within a swearing. The collective of Israel swore with the inclusion of the Lord’s name. Further, it presents the Israelite Deity has having sworn as well.

Eventually, the Children of Israel acted upon this swearing. During the Exodus from Egypt, it is reported that “Moses took Joseph’s bones with him, because he had had the Children of Israel swear, saying ‘God will take account of you, and you’ll bring up my bones from here with you.'” Exodus 13:19. Thus, the Children of Israel fulfilled their oath to Joseph.

This moment is remarkable. Beyond the Lord’s name being incorporated into the act, Moses’ actions fulfilled a commitment that was multi-generational. The act occurred over 200 years past the commitment.

Conclusion

In sum, as Vayechi comes closer to the Ten Commandments deliverance, the nature and extent of swearing is revealed. Vayechi evidences that powerful rulers honored swearing abd that Deity evocation within swearing was possible. Also, it shows that t the swearging by the Israelite Deity was connected to the covenant. Finally, it showed that swearing could inevitably become multi-generational.

Be well!!

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