1)

In what way would Menasheh's greatness manifest itself?

1.

Rashi: The great leader Gid'on would descend from him, through whom Ha'Kadosh-Baruch-Hu would perform a great miracle.

2.

Malbim: Quantitatively (his tribe would be more populous than Efrayim). This is via nature, which corresponds to the left hand. 1


1

Contrast to 48:19:2:3.

2)

In what way would Efrayim's greatness exceed that of Menasheh?

1.

Rashi: Because Yehoshua would descend from him, who would distribute Eretz Yisrael to Bnei Yisrael, and teach them Torah. 1

2.

Targum Yonasan: Even though Menasheh was destined to become a populous tribe, Efrayim would eventually become even more populous.

3.

Malbim: Qualitatively. One person can equal an entire nation, due to his level and Kedushah. (R. Akiva expounded 2 that one woman gave birth to 600,000; i.e. through Moshe, who was equal to all of Yisrael.) The greatness of Efrayim is above nature; it depends on miracles that will be done via Yehoshua. Therefore, Yaakov blessed him with the right hand. Also, it is immediate (the aptitude is already there). Menasheh's attribute (numerical increase) will come only later.

4.

Ha'amek Davar: He will be more honored - therefore, he needs the Berachah with the right hand, for extra influence.


1

Also refer to 48:14:1:1.

2

Yalkut Shimoni (Shir ha'Shirim 972). Mechilta (Beshalach 9) brings this from Rebbi.

3)

How were Efrayim's descendants destined to fill the nations?

1.

Rashi: Yaakov was hinting here, not to the people, but to the actions of Efrayim's descendant Yehoshua, 1 whose fame 2 would spread world-wide, when he caused "the sun to stand still in Giv'on and the moon in the valley of Ayalon" (Yehoshua 10:12).

2.

Targum Onkelos: What Yaakov meant was that Efrayim's descendants were destined to rule over nations.

3.

Targum Yonasan: He meant that Efrayim's descendants would be (more populous than those of Menasheh, and that they would be) populous among the nations. 3

4.

Malbim: One of Efrayim's descendants (Yehoshua) will be equal to many nations.

5.

Ha'amek Davar: Yehoshua, from Efrayim, was very great in Torah, even before the led the nation. He was the father of Torah She'ba'al Peh in his time! "Zar'o" includes his Talmidim, for one who teaches another person Torah, it is as if he gave birth to him (Sanhedrin 19b); all of Yisrael were his Talmidim! The Pilpul (investigative analysis) of Torah and depth of Halachah were widened when Yisrael went to exile. All Ba'alei Talmud were Talmidim of Yehoshua. Yaakov said specifically Zar'o (and not Hu, i.e. Shevet Efrayim), for Yehoshua's wondrous power of Torah did not remain in his Shevet; rather, in Levi and Yehudah. 4


1

See also Ba'al ha'Turim.

2

Gur Aryeh: Rashi explains this way, for the verse cannot be understood in the literal sense; how could Efrayim 'fill the nations'? Rather, it refers to Yehoshua's fame.

3

Though it is unclear what both Targum Onkelos and Targum Yonasan are referring to. (EC)

4

Ha'amek Davar: Gid'on, from Menasheh, succeeded in war, but he was called "mi'Kalei Olam" (i.e. not a Chacham) - Rosh Hashanah 25b.

4)

Why does the Pasuk say both "va'Yema'en," and "va'Yomer"?

1.

Ha'amek Davar: Initially, Yaakov was immersed in intent of the Berachah; he did not [verbally] answer, but he refused to remove his hand. After he blessed them, he told him the reason.

2.

Harchev Davar: Even if he erred, we do not demote one who was aggrandized mistakenly (in this case, he received a greater Berachah). If a great Chacham received Semichah [even based on a misunderstanding], he keeps it (Sanhedrin 30b). If a Talmid gives a bad reason for Zechus, he stays with the judges the entire day, lest his elevation cause his decline (ibid., 42a). Afterwards, Yaakov gave his reason.

5)

Why did Yaakov say, "Yada'ti Beni"?

1.

Ohr ha'Chayim #1: This refutes the first possibility that Yosef considered. 1 I know that surely, you (as my son) do not esteem your own right over mine, and you put the Bechor on my right!

2.

Ohr ha'Chayim #2: I know your claim [that favoring one son over others led to Galus Mitzrayim]. I know that it was due to Beni (your dreams and words)!

3.

Ha'amek Davar: I know that you, my son, have intellect to arrange [your sons] so Menasheh will be to my right!


1

Refer to 48:17:2:2 and the note there

6)

Why did Yaakov say "Yada'ti" a second time?

1.

Ohr ha'Chayim #1: He refutes the second possibility that Yosef considered. (b) If you question why I withhold my right hand from the Bechor - it is not because Menasheh is at a low level. He too will grow to be a nation! My right hand is on Efrayim due to Yehoshua, who will come from him. Presumably, the potential for Yehoshua was already in Efrayim, even before Yaakov's Berachah!

2.

Ohr ha'Chayim #2: I know from Nevu'ah that the younger will surpass the older. I cannot oppose what Hashem wants!

3.

Pri Tzadik: Do not think that I do not consider Menasheh to be the Bechor, because I think that you had fathered a child through Eshes Potifar. 1 When you [were about to sin with her, and you saw my image, 2 also I saw, so] I know that you fled.


1

Did Yaakov hear gossip about the episode?! If he knew via Ru'ach ha'Kodesh, surely he knew that Yosef did not sin! (PF)

2

See Rashi to 39:11.

QUESTIONS ON RASHI

7)

Rashi writes: "'I know, my son; I know' - ... that he is the Bechor." Perhaps this should connect to the next phrase - 'I know [that] also he will become an Am?

1.

Gur Aryeh #1: The doubled expression, 'I know... I know,' shows emphasis. Yosef thought that Yaakov was unaware that Menasheh was the Bechor; Yaakov emphasized that indeed he knew.

2.

Gur Aryeh #2: If the phrases were connected, the term 'Gam' would be out-of-place (for it was not yet mentioned that Efrayim would become an Am). Rather, the verse means, 'I know that he is the Bechor, and he will even become an Am as well.'

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