בס"ד
There is a debate, sometimes heated and thorny, about the ancient Egyptian chancellor, Imhotep, as to whether he is the Biblical character Yoseph, the tsadik. Imhotep was the principal minister to Pharaoh Djoser and other pharaohs that came after him. Much of what we know about him comes from the religious oral tradition of Egypt. However during his lifetime a sculpture of Pharaoh Djoser was made and on the pedestal, immediately after the king's name, is the name Imhotep followed by a list of his titles. The appellations are, "Chancellor of the King of Egypt, Doctor, First in line after the King of Upper Egypt, Administrator of the Great Palace, Hereditary nobleman, High Priest of Heliopolis, Builder, Chief Carpenter, Chief Sculptor, and Maker of Vases in Chief".
There is also an ancient carving in Egypt called the "Famine Stela". In it Pharaoh Djoser tells his story of a horrible famine in Egypt. Looking for a spiritual solution, he inquires of the prominent priest Imhotep, Son of Ptah. Imhotep replies that he will ascend into the House of Life and bring an answer to Pharaoh. He returns after a short time and tells him of his vision, saying that there is an almost forgotten G-d called Khnum, who rules over all Egypt and its gods. His temple is in the town of Elephantine and Pharaoh must go there and study its lore. Djoser does so and also purifies himself and makes an offering
The stela continues the king's story saying, "When I was asleep, my heart was in life and happiness. I found the god standing. I caused him pleasure by worshiping and adoring him. He made himself known to me and said: "I am Khnum, your creator, My arms are around you, to steady your body, to safeguard your limbs. . . I am master of creation . . . , fashioner of everybody, guide of each man to their hour . . . , father of Gods. I know the Nile, urge it to the field . . . I will make the Nile rise for you, without there being a year of lacking and exhaustion in the whole land, so the plants will flourish, bending under their fruit. The land of Egypt is beginning to stir again, the shores are shining wonderfully, and wealth and well-being [will] dwell with them, as it had been before
When the stela was translated in 1953, many noted the similarities to the Biblical story of the famine in Egypt and drew the conclusion that Imhotep was in fact Yosef the tsadik. The name Imhotep literally means, "he comes in peace". His father Ptah is described in Egyptian mythology and sounds a lot like Ya'akov, our patriarch. Images of them exist and both are unusual in that they are wearing skullcaps. Archeologists strongly dispute the comparison. They note that stories in all the ancient mideast cultures describe a seven year famine. They don't see them as confirmations of the Biblical account. Rather they say it's a proof of its falsity although their logic is illusive to me. There is no conclusive proof one way or another, nevertheless to me the similarities are so striking that I find it very logical to believe that Yosef and Imhotep were in fact the same perso
Imhotep had great renown as a doctor and was the father of medicine. Archeologists speculate that an ancient Egyptian medical text called the Edwin Smith Papyrus is another relic of Imhotep. It is a surgical manual for injuries, fractures, wounds, dislocations and tumors. It is written in Egyptian hieroglyphs using black ink for the main text and red ink for explanatory glosses, and is regarded as the first medical text. This is an example of an entry in i
"[Instructions concerning] a gaping [wo]und in his head, penetrating to the bone (and) perforating his [skull].
[If thou examinest a man having a gaping wound in] his [head], penetrating to the bone, (and) perforating his skull; you should feel his wound; [should you find him unable to look at his two shoulders] and his [br]east, (and) suffering with stiffness in his neck,
You should say [regarding] him: " One having [a gaping wound in his head, penetrating to the bone, (and) per]forating his skull, while he suffers with stiffness in his neck. An ailment which I will treat
Now [after you have stitched it, you should lay] fresh [meat] upon his wound the first day. You should not bind it. Tie him to something so he remains stationary until the period of his injury passes by]. You should [tre]at it afterward with grease, honey, and lint every day, until he recovers.
This is an example of the hieroglyphic
Imhotep was known to be a commoner, but 2000 years after his death, he was elevated to be a god, because the masses loved his memory. Another of his accomplishments was to design and build the seven level step pyramid at Saqqara. Even today his memory is alive, but strangely portrayed in movies as a mummy that comes back to life. His grave has been found, but it was emp
I find a number of things fascinating about this analysis. It subtly changed my understanding of Yosef's interpretation of Pharaoh's dream. A superficial reading seems to indicate that the seven years of famine is predetermined and based on nature. However it really seems to be saying that the famine will end only after Egypt draws certain theological conclusions, specifically that they must return to the God of creation. Theoretically it could happen at any time or even not at all, but the expectation is that it will take seven year
Another issue is that the greatness of the heroes of the Tanakh tends to be concealed. They often come across as decent reasonable human beings. For example the glory of Yosef is shown, but to the reader he remains the good son in the house of Jacob. However, when you read this ancient medical textbook, look at the step pyramid, and contemplate the list of praises on Pharaoh's statue, he comes across as one whose amazing brilliance is only exceeded by his great benevolence. It also reassures us that we are not alone in our beliefs and the day will come when they are accepted by all.
לע"נ האמא מלכה בת חיים ז"ל נלב"ע טז ניסן תשנ"ח
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