Parshat Vayechi
by Rabbi Sholem B. Hecht
A Blessing for Generations
As Yaakov approaches the end of his days, his son, Yosef, comes to him for his blessing and brings his children, Menashe and Ephraim, in order that they too may receive Yaakov's blessing.
The story of how the sightless Yaakov crosses his arms blesses his grandchildren has become one of the epic tales of the Torah and it is something which is taught to small children and to elder scholars with the special emphasis and the inner interpretations of the many traditions connected with this enigmatic story.
Spiritual Crossover
Several aspects of the blessing process need elucidation. When Yosef brings his children to Yaakov for his blessing, the Torah says, “Vayevorech Yaakov et Yosef - Yaakov blessed Yosef.” When Yosef brings his children to Yaakov with his first-born to his left, facing Yaakov's right hand, Yaakov crosses over his hands to place his right hand on the head of Ephraim who was not the first-born. Yaakov then goes on to say, “Hamalach HaGoel Oiti miKol Ra - the angel who has protected me and redeemed me from evil, may he bless these children and may my name and the name of my fathers, Avraham and Yitzchak be called upon them.” The final words of the blessing is that,
“they should multiply in the land.”
Coin a Phrase
When Yosef realizes that Yaakov had crossed his hands, he approaches Yaakov and tries to explain that the bechor, the first-born, Menashe, was really near Yaakov's right hand. Yaakov responds, “I know, I know”, and says, nevertheless, my right hand had to be on Ephraim. He then gives them the blessing that whenever the Jewish people will want to bless their children in future generations, they will say, “Yesimcha Elokim k'Ephraim v'k'Menashe - may the A-mighty bless you and make you like Ephraim and Menashe”. Thus, by establishing Ephraim and Menashe as the paradigm of all blessing, Yaakov, in a sense, gives the greatest blessing to them.
Nevertheless, the question remains, what exactly was the blessing that Yaakov gave to Ephraim and to Menashe when he said, “may my name and the name of my father Avraham and Yitzchok be upon them?” Other than that, the only blessing which seems to be spoken is the blessing of multitude - Vayidgu l'rov. The commentary, Rashi, apparently feels that the meaning is self-evident and, therefore, Rashi does not give us any further explanation on this verse.
Blessing Through Names
They say: “Sticks and stones may break my bones but names will never harm me”, here they may just help you, as we will see.
The later commentaries do explain that Yaakov's blessing, in speaking of his name and the name of his father and grandfather, meant that G-d should bless these children with those forces, powers and characteristics which were personified and represented by the names of Yisroel, Yaakov, Yitzchok and Avrohom. Yisroel, of course, was the name that Yaakov merited after he overcame the powerful angel of Esau. The meaning of the name Yisroel is, “Ki Soriso Im Elokim V’Anoshim - that you have had confrontation with the spiritual forces and the physical forces and you have succeeded and overcome all these forces that were lined up against you.” So, the name Yisrael represents the ability to succeed in the spiritual realm, as well as in the physical realm.
The name Yaakov, as we know, refers to the heel, or the end of the body. In this case, the name Yaakov represents the promise given to the righteous that even though during their lifetime they may not see the reward for their good deeds, nevertheless, G-d promises in the end He will not remain a debtor to the righteous for their acts of righteousness and goodness during their lifetimes, but that they will receive the reward for all their good deeds. Thus, the name Yaakov is the promise that, for those who are righteous, they will find all of the blessings and the rewards apropos for their actions.
The name Avraham represents the one who is the prince over all the many nations, Av Hamoin Goyim, the father of many nations and, so, too, the blessing given to Ephraim and Menashe was according to the name of Avrohom, the meaning of the name that they will rule and gain sovereignty over many nations.
Finally, the name Yitzchok, refers to laughter, happiness, joy and gladness, for these were the attributes that Avrohom and Sara experienced that brought them to name Yitzchok with the name Yitzchok; the laughing and the happiness associated with Yitzchok. Thus, when Yaakov placed his name and the name of his father and grandfather upon the children, Ephraim and Menashem, he was giving them a rich and bountiful blessing which included so much strength, power, wealth and happiness in those blessings.
A Yosefic Blessing – A Blessing for Generations
Yaakov then went on to say, Vayidgu L'Rov Bekerevn HaAretz - that in addition to all of these blessings I also give them the blessing to multiply and be fruitful, for in fact, this was the blessing which the name Yosef itself exemplified. When Yosef was born, his mother, Rachel, said, Yosef Hashem Li Bein Acher, that in the essence of Joseph there is the desire for another child and the reaching out to bring another child closer to G-d and make another child to be a child of G-d. So, too, Yaakov said, Vayidgu L'Rov, that their power would be in multiplying and becoming a great and multitudinous people. Here, too, Yaakov placed his right hand on the head of Ephraim, for Yosef himself had given Ephraim the name which came from the concept of multiplying, as he said, Ki Yifrani Elokim, for G-d has made me fruitful and has given me children, even in the lands of the exile.
Thus, Yaakov said that when I give this blessing to multiply and to increase, this blessing must be concentrated on the head of Ephraim, for he is the one who exemplifies this blessing which Yosef inherited and which he gave over to his children. Furthermore, although Yosef approached his father and said “it would appear that you should place your right hand on the hand of Menashe,” giving him the blessing, the truth of the matter is that Yaakov was actually carrying on the tradition which had begun with Avrohom in passing over the b'chor and giving over the essence of the blessings to the second child. For, in fact, Yishmael was Avrohom's bechor, nevertheless the blessings were given to Yitzchok; Esau was Yitzchok's b'chor, nevertheless, the blessings were given to Yaakov; Reuven was Yaakov's b'chor, nevertheless, the blessing of the double was given to Yosef, for it was his family that became two tribes, instead of one, thus containing the power of bechora, the right of the first-born, and so, too, here, even though Menashe was the first-born, Yaakov said, I have to pass over Menashe and give the special blessing to Ephraim.
What does the Torah mean when it says at the outset of Yaakov's blessings to his grandchildren, he starts off by saying, “Vayevorech Yaakov et Yosef, that Yaakov blessed Yosef? The Ramban explains that the greatest blessing that a father can have is when his children are blessed. Therefore, Yaakov, in giving his blessings to Ephraim and Menashe, was actually blessing Yosef. On the other hand, the Ohr HaChaim
Hakodosh explains that the Avot passed on from one to the next the special power of blessing - not only the blessing itself, but the power to transmit and to give another one that blessing. This power Yaakov Avinu gave to Yosef. When the Torah says Vayevorech Yaakov et Yosef, that Yaakov blessed Yosef, what it means is that at that point Yaakov gave the power of the blessing to Yosef so that Yosef should, in the future, transmit and give the blessing over to future generations.
