What does "Ben Poras Alei Ayin" mean?
Targum Onkelos: Yosef is a fruitful son, who can be compared to a vine (Da'as Zekenim, Hadar Zekenim - a tree) that one plants beside a spring.
Rashi: When Yaakov met up with Esav, whereas all the other mothers bowed down to Esav ahead of their sons, the Torah records that Yosef and [then] Rachel bowed down to him. This was because Yosef went in front of his mother to prevent Esav from setting his eyes on her. That is why his father blessed him here; because he made himself tall to protect his mother from the eyes of Esav, he merited greatness. 1
Ramban and Seforno: Yosef is a son who is like a tree with many branches, which is planted next to a spring, whose water supply will never cease. 2
Targum Yonasan: Yaakov compares him to a vine that grows beside springs of water that bore through the rock-peaks. 3 And just as it is superior to all the non-fruit-bearing trees, so too, did Yosef, in his wisdom and with his good deeds, surpass all the sorcerers of Egypt.
Rosh (to 41:14): Everything that happened to Yaakov happened to Yosef. Yaakov was called "Beni Bechori Yisrael" (Shemos 4:22), and the Bechorah was given to Yosef. Yaakov was exiled to Charan, and Yosef was exiled to Egypt. Both were elevated through dreams. Refer to 37:2:1:2.
Moshav Zekenim (from Zevachim 118b): Yosef's eye did not want to enjoy what was not his (Potifar's wife), therefore Kodshim Kalim could be eaten (in his portion) anywhere within sight [of Shilo].
Ohr ha'Chayim: Because he did not look at the Egyptian wives (refer to 49:22:2:6), Ayin ha'Ra does not rule over him.
Malbim: Because Yaakov said that Naftali is a tree with nice branches, he says that Yosef has choice Peros. 'Ben' is a branch, like "Al Ben Adam Imatzta Lach" (Tehilim 80:18) - a branch that bears Peros. 4
Rashi: Alternatively, he merited to be above the eye (he is not subject to the Ayin ha'Ra). Refer to 48:16:3:1.
The Ramban adds that the words "Poras" and "Banos" hint at the two tribes that emerged from Yosef, which Yaakov declined to mention specifically, since he included Levi in the Berachos, and whenever Levi is mentioned, Yosef is listed as one tribe.
Perush Yonasan: With reference to the tests with Potifar's wife and his brothers.
Compare to Gur Aryeh; refer to 49:22:2.1:1.
What is meant by "Banos Tza'adah Alei Shur"?
Rashi #1: Yaakov was referring to the occasion following Yosef's appointment as viceroy of Egypt, when he rode in state around Egypt. All the aristocrats' daughters climbed the walls (Shur) to gaze at 'the handsome prince.' 1 Ha'amek Davar - Because he was so tall and beautiful, they went on top of the walls to see him.
Rashi #2 (citing Targum Onkelos): It refers to the two tribes that would emerge from him (Efrayim and Menasheh), who would receive two portions of inheritance. 2
Rashbam: He was referring to the Egyptian women, such as the wife of Potifera and her friends, who made a point of going to look (la'Shur) at him. 3
Seforno: Yosef was like a fruitful vine aside a spring - but hidden behind a wall. The moment it climbs over the wall, 4 its sudden appearance makes the vine and its fruitful branches known to the people on the other side. So too, was Yaakov unaware of the existence of Yosef and Yosef's sons, until in a flash, they suddenly appeared to him. 5
Da'as Zekenim, Hadar Zekenim: [Every part of] his land produces grain and Peros, up to the wall of the city.
Ohr ha'Chayim: Eshes Potifar called all wives of the officers and esteemed men, and brought in Yosef to serve them; they surrounded him like an Etz'adah (anklet), in order to look at him.
Malbim: Benosav (his branches) go above the wall. Such branches grow greatly and cover the entire wall.
Ha'amek Davar: He received Chochmah of nature, which is called Banos; "Alei Shur" - a very high level.
Moshav Zekenim: Why is Tza'adah singular? Each stepped in front of the other [to get a better view]. Targum Yonasan - In an effort to get him to look at them, they threw various golden ornaments in front of him, but he refused to look up, to avoid punishment on the Final Day of judgment.
Rashi: He refers to them as "daughters" because of the daughters of Tzelafchad (who came from Menasheh), who took portions on both sides of the Yarden. (But refer to 49:22:2.1:1.)
As Yaakov explicitly told Yosef (See 48:11). See also Ba'al ha'Turim.
Why did Yaakov repeat the term "Ben Poras"?
Rashi: Not only was Yosef intrinsically charming, 1 but his charm rubbed off on whoever came in contact with him. 2
Rashbam: As is the often the case in the Torah, Yaakov introduces a point briefly, and then repeats it in more detail. 3 What Yaakov is therefore saying is that Yosef is a flourishing son, a son who flourishes over the eye - he is taller than the eye in stature and in good looks.
Targum Yonasan: Yosef is a son who grows (spiritually) fruitful, a son who grows to the point that he overcomes his Yetzer-ha'Ra, as can be seen in the incident concerning the wife of Potifera and in the incident concerning his brothers. 4
Ohr ha'Chayim: He is fit for Peros for two reasons. (a) He is Yosef, who was fit to father 12 sons. (b) He is "Ben Poras Alei Ayin," who did not stray after his eyes (i.e. by sinning with Eshes Potifar).
Malbim: Yaakov hints to three attributes of Yosef. (a) He himself is a vine that bears fruit. (b) which is planted Alei Ayin (by water); the fruit is always moist. (c) which is supported by a wall, refer to 49:22:2:7. This metaphor means that his Peros (i.e. accomplishments, offspring) (a) are beautiful in his own merit, (b) because he is planted on a source of Chochmah and fear [of Hashem], a source of Mayim Chayim, and (c) Hashem raised him to greatness and honor.
Ha'amek Davar #1: From Yosef's youth, he grew in stature and beauty more than anyone else. However, from when he was sold he did not grow, until he left jail to rule. Then he grew again, suddenly and evident to all, unlike his youth, when he grew slowly, and it was not evident.
Ha'amek Davar #2: Yosef grew in Chochmah more than other sons. From when he was sold he did not grow wiser, until he left jail to rule. Then he grew suddenly in Chochmah of nature. "Va'Yechkam [Shlomo] mi' Kol ha'Adam... v'Chalkol..." (Melachim I 5:11) - i.e. more than Yosef, about whom it says "va'Yechalkel Yosef" (47:12), and he fed the world (Pesikta Rabasi, Ki Sisa 10). However, Shlomo's Chochmah was from the Torah, therefore he is called Beni - "Mah Beri, u'Mah Bar Bitni" (Mishlei 31:2). However, Yosef forgot the Torah (Bereishis Rabah (79:5; refer to 41:51:1:4). However, he was given abundant Chochmah of nature (refer to 49:22:2:8).
See Ramban's objection to this explanation.
As we find with Potifar, Pharaoh, and ultimately, with the whole of Egypt. (EC)
Rashbam gives numerous examples of this throughout Tanach - see for example Shemos 15:6.
Presumably, this refers to returning to them good in place of evil, being careful not to shame them in front of others.... (PF)
How else can we interpret the term "Ben Poras"?
Maharal (Nesivos Olam, Nesiv Gemilus Chasadim Ch. 1, p. 147, commenting on Bava Kama 17a): Yosef was granted splendor and honor, which the Gemara refers to as a 'Kilah' 1 (a beautiful canopy). Anyone who is involved in Gemilus Chasadim merits the same.
Maharsha (Chidushei Agados to Bava Kama 17a): The Gemara uses the term Kilah, which is also called an 'Apiryon;' this is related to the term "Poras" of this verse.
Why is Yosef the only son whose Berachah does not begin with his name?
Moshav Zekenim: It is proper [when addressing] kings and great people, that we do not begin with their name.
QUESTIONS ON RASHI
Rashi writes: "An alternative [Midrash] -- [Yosef was blessed] that the evil eye would have no effect over his descendants. How did Yosef merit this blessing?
Maharal #1 (Chidushei Agados Vol. 3, p. 126, to Bava Basra 123a): Yosef's trait was to be superior, yet concealed (the same was true of his parents, Yaakov and Rachel). 1
Maharal #2 (Chidushei Agados Vol. 4, p. 72, to Zevachim 118b): Yosef refused to gaze upon what was not his (i.e. his master's wife); thus he merited a level above [the material, i.e. the spiritual].
Maharal #3 (Chidushei Agados Vol. 3, p. 35, to Bava Metzia 84a): Refer to 48:16:3.1:2.
Also refer to 29:25:1.4:1*; 48:5:151.1:2; and 48:16:3.1:1.
Rashi writes: "[He was blessed] that the evil eye would have no effect over his descendants." What did Yosef receive through this blessing?
Maharal (Nesivos Olam, Nesiv ha'Osher Ch. 2, p. 227): Yosef was himself blessed, and was able to amass all of the world's gold and silver (as ruler of Mitzrayim) - all because the evil eye held no power over him.
Rashi writes: "Onkelos translates 'Banos Tza'adah...' as, 'two tribes will descend from his sons, who will receive a portion [in the Land];' the verse uses the term 'Banos' (daughters), to refer to Benos Tzelofchad." Is there another way to explain Onkelos?
Gur Aryeh: Onkelos is merely continuing his metaphor from the first part of the Pasuk - "... as blessed as a vine planted by a spring of water." The shoots and tendrils that extend outward from a vine are called "Ben" 1 (or in plural, "Banos"). Thus, "Banos Tza'adah Alei Shur" means, "its shoots go all the way to the wall [of the vineyard]," appearing like vines in their own right. Onkelos interprets - Yosef's offshoots [i.e. his children] would themselves be tribes; and would extend their borders to both extremities of the Land. 2
As in Tehilim 80:16.
The portions of Menashe and Efrayim would both reach the Mediterranean Sea; and half of Menashe would spread out eastward of the Jordan.
