What is the corollary between the first two phrases of this Pasuk?
Rashi: The greatness that Yosef attained in the previous Pasuk 1 was granted to him by the G-d of his father, Who will (therefore) help him, and his heart was with Hashem when he did not listen to his mistress, and He will (therefore) bless him.
Ramban (citing the Ibn Ezra): The 'Mem' of "me'Kel" extends to "v'Es Shakai," so that what Yaakov meant was that that greatness was also granted to him by Shakai, who would bless him.
Seforno: The greatness which Yosef attained in the previous Pasuk 2 was granted to him by the G-d of his father, who assured him that his children would rise again after they had fallen, 3 and he would not fall again. Moreover, Kel Shakai had promised him 4 that he (Yosef) would have precedence over his brothers in that two tribes were destined to emerge from him. 5
Targum Yonasan: "The G-d of your father will assist you and the One who is called Shakai will bless you." 6
Ohr ha'Chayim #1: "Me'Kel Avicha" hints that Yosef merited this in the merit of his father. "V'Ya'zereka" is a Tefilah that He should always help you like this. Also the name Shakai helped to save Yosef from the Nochris.
Ohr ha'Chayim #2: Even though Hashem helped to save him from sin, He credits Yosef and appreciates his deed as if it was from him, and blesses him for it.
Ohr ha'Chayim #3: This is like it says 'one who attributes [his success] to others, [Hashem] attributes it to him' (Berachos 10a). You attributed to Kel Avicha (your father's merit), v'Ya'zereka (it is attributed to you).
Ohr ha'Chayim #4: A miracle is done only for one who remains in his virtue. (Bava Basra 58a). You refrained from sinning due to Kel Avicha; from now on, He will help you not to stumble in an ugly matter, to establish His miracle in a proper place (i.e. for a proper person).
Malbim: "Me'Kel Avicha" explains "Avir Yaakov" (49:24). "V'Ya'zereka" - He should always help you. Shakai refers to doing hidden miracles with Hashgachah Pratis; He should bless you also in the future.
Ha'amek Davar: Yosef's salvation from his brothers was not via power of war, like Avraham received; nor via income, like Yitzchak received. Rather, it is Midas ha'Shalom that Yaakov received [to be saved] from his tormentors Esav and Lavan, and when they made peace with him, they honored him! This Divine Midah helped you from your afflicters - they elevated you in Pharaoh's eyes, and also your brothers helped you. For Shalom and abundant Chesed, Yosef received abundant Peros in this world. "Shakai" shows that the creation's measure is Dai (enough); Hashem's honor will be revealed in it. Every species of vegetation was created for His honor - "Kol Pa'al Hashem Lema'anehu" (Mishlei 16:4). They all grew in Har ha'Melech (in Yosef's portion).
Refer to 49:24:1:1 and 39:24:1.1:1; also refer to 49:24:2:1.
See 28:14.
See 35:11.
The Seforno adds that "vi'Yevarecheka" refers to the direct Berachah that Yosef would receive from Hashem (as opposed to the Berachah that Yaakov gave Efrayim and Menasheh, which was via the redeeming angel, as he specifically stated earlier [see 48:16], and as opposed to the Berachos that Yitzchak blessed him and the Berachos that Moshe blessed the generation that entered Kena'an. Indeed, this was a promise that his father Yitzchak gave him (see 28:3). Moshe referred to this blessing prior to the sin of the spies (see Devarim 1:11).
In the way described by the continuation of the Pasuk.
What was Yaakov referring to when he blessed Yosef with "the Berachos of the heaven above, and of the deep that crouches below"?
Seforno: The former is a blessing for longevity; the latter, for sustenance and wealth.
Targum Yonasan: The former refers to the blessing of dew; the latter is a blessing that the underground fountains should rise and cover the growing plants.
Malbim: The former is a blessing of rain and dew; it includes success due to Mazal. The latter Berachah is that when rain of Shamayim is withheld, the water from the Tehom (depths) should rise and water the ground.
Ha'amek Davar: To grow properly, everything needs sunlight, dew, and rain, which arouses the Tehom from below - "Tehom El Tehom Korei" ((Tehilim 42:8, see Ta'anis 25b). There are many dews; some are good, and some are bad. "Me'Al" implies the best of them.
Yaakov blesses Yosef with "blessings of the deep." In the next Pasuk (49:26), Yaakov says that he is bestowing upon Yosef the blessings that he himself had received. When do we find that Yaakov was given "blessings of the deep"? What does this represent?
Maharal (Gevuros Hashem Ch. 20, p. 91): The waters of the well-springs would rise to meet Yaakov. 1 This represents the eternal survival of Yaakov's children, who are attached to the source of blessing. 2
Presumably on the occasion that he met Rachel by the well, in Charan (29:10). According to Targum Yonasan (see 29:10:4:1) that well continued to overflow for the entire twenty years that Yaakov was there. (CS)
Which a spring represents; refer to 24:17:1.1:3.
Why did Moshe, when blessing the tribe of Yosef, echo the same blessings that Yaakov gave them, such as, "the deep that crouches below" (Devarim 33:13)?
Gur Aryeh (to Devarim 33:13): Yaakov blessed Yosef personally; which might come to be fulfilled in only some of his descendants. Moshe later blessed the entire tribe, without exception.
Yaakov blessed Yosef with "Birchos Shadayim va'Racham;" what does this refer to?
Rashi: He was blessing the seed of the fathers 1 (that it should impregnate), and the mothers' wombs (that the babies should not be stillborn).
Targum Yonasan: He was referring to the breasts from which Yosef suckled and the womb in which he grew. 2
Hadar Zekenim, Moshav Zekenim: The mothers should have enough milk to nurse the babies; Da'as Zekenim - Also, they should not miscarry. Moshav Zekenim - The womb should not be uprooted. 3
Malbim: They are fruits of the womb (babies) and milk, both for people and animals. There should not be miscarriages, sterility or withered breasts.
Ha'amek Davar: Even after grain grew fully and was harvested, it needs the scent of the ground on which it is (when it is spread out to dry - Rashbam to Bava Basra 69a). This is like a baby, who needs to nurse from his mother even after he left the womb. Also seeds must be blessed, lest they decompose before the land absorbs them and they sprout. Similarly, semen in the womb must be blessed, lest it decompose before conception. Even though conception is before nursing, it mentions the latter first, for the primary benefit of the land's scent is for the seeds, lest they decompose too soon.
Rashi: The seed shoots like an arrow, and Onkelos translates "Yaroh Yiyareh" (Shemos 19:13) as "Ishteda'ah Yishtedi" (from the root Shadi). (Moshav Zekenim rejects this. Why should the Torah use Aramaic? And why is Shadayim in the plural? And why is the Berachah attributed to shooting?) Also refer to 49:25:3.1:1.
Perush Yonasan: Even when blessing Yosef, Yaakov referred to Rachel, a sign of the love that he bore her.
In Navi, Efrayim is cursed with "Rechem Mashkil v'Shadayim Tzomekim" (Hoshe'a 9:14) - the opposite of Yosef's Berachah.
QUESTIONS ON RASHI
Rashi writes: "'Blessings of the Shadayim and womb' - (Based on Onkelos, this means) 'blessings of the father and mother' ... The word Shadayim is from the language of Targum, for seed shoots like an arrow." Is there another way to explain how this term can refer to a father?
Gur Aryeh: (Unlike Rashi), one may explain that conceptually, the male aspect is that which gives, and the female aspect is that which receives. The breasts nurse the baby and give, while the womb receives. Thus, the verse means "blessings of giving and receiving;" we may interpret that "Shadayim" refers to fathers, and "Racham" to mothers.
