Who is the angel who redeemed Yaakov from all his troubles?
Rashi, Targum Onkelos and Targum Yonasan: The angel that always redeemed him in times of trouble. 1
Ramban (to Shemos 23:20): It is the Angel Matatron, whose Name is equivalent to that of his Master. 2
Moshav Zekenim (to 48:15): In the Sod of the Merkavah, Hashem is an angel in the Sod of angels, He is Galgal (the sphere on which the Mazalos) are fixed in the Sod of Galgalim. He is the Kisei [ha'Kavod], and all are Ne'etzalim (emanations copied) from His great, boundless radiance. It says in Shemos, "va'Yera Mal'ach Hashem... [mi'Toch ha'Seneh]... va'Yikra Elav Elokim mi'Toch ha'Seneh... Ki Yarei me'Habit El ha'Elokim" (Shemos 3:2,4,6). Therefore, the Gematriya of Mal'ach is the same as Elokim. 3
Ohr ha'Chayim: Hashem's word, 4 in which He commands His dear ones, is called Mal'ach - "Kol Hashem Chotzev Lahavos Esh" (Tehilim 29:7). His word will sustain and bless [Yosef's sons].
Malbim: Yaakov's conduct was based on nature, and not on open miracles, i.e. via an angel and Shali'ach. Miraculous conduct is via Hashem Himself. 5
See 31:13.
Ramban: The Gematriya of Matatron is equivalent to that of 'Shakay.' That explains why this angel said to Yaakov, "Anochi ha'Keil Beis-Eil" (31:13).
The copyist said, this is with [counting one for each of] the letters [of Elokim]. (Alternatively, Mal'ach is the same Gematriya as ha'Elokim - PF)
Ohr Yakar: He did not want to explain that it is an angel, for redemption should be attributed to Hashem, and not an angel. Also, one may not pray to an [angel or other] intermediary! The verse teaches that every word of Hashem creates an angel (Chagigah 14a).
Harchev Davar: The angel will be only for protection, but Hashem Himself will feed them. Refer to Yehoshua 5:14:2:5.
What does the Torah mean when it writes that the names of Yaakov and his fathers will be "called upon them"?
Ramban #1 (citing Ibn Ezra): It means that all of Yisrael are called after Yosef. 1
Ramban #2 and Rashbam: That the children of Efrayim and Menasheh and their name will stand firm and that the name of Avraham, Yitzchak and Yaakov will be ascribed to them forever.
Seforno: He prays that the lineage of Efrayim and Menasheh should go back to the Avos, 2 and not to Terach and Nachor. 3
Da'as Zekenim, Hadar Zekenim: They should be called Shevatim, like the other Bnei Yaakov.
Ohr ha'Chayim #1: They should be at the level of the three Avos, and just like one cannot uproot or ruin one of the three Avos (and one need not say [that one cannot uproot or ruin] all of them), also for them (Yosef's sons).
Ohr ha'Chayim #2: "V'Yikarei" is an expression of Yekar (honor). Through [Yosef's' sons] will come grandeur to the name of the Avos - "Gil Yagil Avi Tzadik;" "Ateres Zekenim Bnei Vanim" (Mishlei 23:24; 17:6). This will be via their proper preparation and straight path, to the point that honor comes to their fathers' fathers.
Ohr ha'Chayim #3: There will be dearness in front of Hashem when their names are mentioned, like the dearness of mentioning Avraham, Yitzchak and Yaakov - "Ha'Ven Yakir Li Efrayim... Ki mi'Dei Daberi Bo" (Yirmeyah 31:19).
Malbim: They should succeed in both ways - like me, via nature, and like my fathers, miraculously. The latter was for Efrayim, and the former, for Menasheh.
As we find in Tehilim (77:16) - See also Ba'al ha'Turim, and the Ramban's objection. See Ibn Ezra.
That they should be worthy of being called their children.
Because the lineage of Tzadikim does not go back to Resha'im, nor does that of Resha'im go back to Tzadikim.
Why does the Torah use the word "v'Yidgu" for increase?
Rashi (from Berachos 55b): Like Dagim (fish), which increase prolifically 1 and which are not subject to Ayin ha'Ra. 2
Ohr ha'Chayim: I explained (to 1:22) that Hashem gave a special Berachah to fish, for their habitat is totally opposed to birth. Therefore, they were given power to give birth even in water. Yaakov gave to Efrayim and Menasheh this power on the land. It is a greater Berachah than fish received!
Perhaps that is also what Targum Yonasan hints at when he adds that fish proliferate in the water. (EC)
Refer to 49:22:1:2*. Moshav Zekenim asks - Why don't we find that Bnei Yosef lived longer, according to the opinion (Bava Metzia 107b) that 99 out of 100 people die from Ayin ha'Ra? Since they did not die through this, they died from other maladies. Still, immunity from Ayin ha'Ra was beneficial. The entire Alef-Beis is in verse 49:26 (in Yosef's Berachah) except for Tzadi and Tes (Gematriya 99, as above).
Who should bless the youths?
Ha'amek Davar: Both ha'Elokim mentioned in 48:15, and the angel mentioned in this verse. It says "Yevarech" (singular), because also the angel blesses only based on his Master's will. It is a lower level than an act via Hashem Himself. We find like this in Shemos 14:20 (that Mal'ach Hashem stood between Machaneh Yisrael and Machaneh Mitzrayim).
Why does the Berachah end, "b'Kerev ha'Aretz"?
Moshav Zekenim: It says "b'Kerev ha'Aretz," and not 'Al ha'Aretz' - [they will multiply greatly] even when they will go into [the depths of] forests (see Yehoshua 17:15).
Peninim mi'Shulchan ha'Gra: They will multiply greatly in Eretz Yisrael. We do not see that Bnei Yosef multiplied more than the other Shevatim when they were counted at the beginning of Bamidbar and towards the end, but during the seven years of conquest they multiplied greatly. Therefore, they complained to Yehoshua that the portion they received was insufficient (see Yehoshua 17:14).
Ohr ha'Chayim: They will be hidden in the land. This is why Yehoshua told them [when this Berachah was fulfilled], "hide yourselves in forests]" (see Sotah 36b; Bava Basra 118a).
Ohr ha'Chayim (based on Berachos 55b): Even on the land, they will not be subject to Ayin ha'Ra. This is a greater Berachah than fish received!
Ha'amek Davar: The inheritance of the land was like the shape of a fish. Yehudah, at the [south] end was primary; Yosef was like the wide stomach; the primary Peru u'Revu was there. After the stomach, it narrows. 1 He blessed Yosef [with fertility] like the fish in the middle of the land.
Rashi (to Bamidbar 13:25): Eretz Yisrael is [a square] 400 Parsah by 400 Parsah. Megilah 3a, Bava Kama 82b, and Menachos 64b support this (they say that Eretz Yisrael shook 400 Parsah by 400 Parsah), and the Zohar (3 Kedoshim 84a) explicitly says so! Perhaps with vineyards and forests, it was a square 400 by 400, but the settled part was smaller (Moshav Zekenim to Bamidbar 13:24), and was shaped like a fish. (PF)
QUESTIONS ON RASHI
Rashi writes: "Ha'Mal'ach haGo'el' - [I.e.] the angel who is regularly sent to me in times of trouble." What is Rashi clarifying?
Gur Aryeh: The verb "Go'el" is in present tense ('who is redeeming me'); was Yaakov in trouble and being saved at this very moment? Rather, it means the angel who would always come to save Yaakov. 1
Although Rashi cites but one example, Gur Aryeh must understand that this very angel would frequently be dispatched to help Yaakov. (EK)
Rashi writes: "'The youths' - [I.e.] Menasheh and Efrayim." Isn't this clear?
Gur Aryeh: The blessing was addressed not to Menasheh and Efrayim, but rather towards Yosef (48:15). Perhaps Yaakov referred to children that would be born to Yosef in the future. 1 Rather, 'the youths' are the two sons present at that time.
Gur Aryeh: Had that been the case, Yaakov would have said, 'he shall bless your offspring.' (In fact, Yosef would not have any more sons; refer to 48:6:1.2:1.)
Rashi writes: "V'Yidgu - [They shall be] like fish, which reproduce and multiply, and cannot be affected by Ayin ha'Ra." By what merit did Yosef receive this blessing?
Maharal #1 (Nesivos Olam, Nesiv ha'Tzeni'us Ch. 1, p. 106): Rachel merited, due to her Tzenius, that Ayin ha'Ra would have no effect over her son (Yosef). Compare to 48:5:151.1:2.
Maharal #2 (Chidushei Agados Vol. 3, p. 35, to Bava Metzia 84a): Yosef's blessings were from an inner, hidden place, where Ayin ha'Ra has no power. Yaakov's trait was the median between those of Avraham and Yitzchak; this same trait continued in Yosef. Being in the middle means to be hidden between the two extremes, which are revealed. 1
Avraham's trait was Chesed, conceptually at the right side; while Yitzchak's trait was Din at the left. Yaakov's trait was Rachamim - the median between the two. Yosef, as Yaakov's primary offspring, was the continuation of Yaakov. Also refer to 28:11:8.2:2; 28:19:153:1; and 37:2:1.09:1.
