“He blessed Joseph and said: The God before whom my fathers, Abraham and Isaac, walked, the God who has shepherded me from my beginnings until this day” (Genesis 48:15). “Fear the Lord, His holy ones” (Psalms 34:10) – Rabbi Azarya said: When Jacob our patriarch blessed Joseph, [Joseph] went out and his face was glowing. The tribes were saying: ‘Everyone associates with the one who is successful. Because he is king – one stands with the one who is successful.’1They said that Jacob called Joseph to him and blessed him because he was showing special favor due to Joseph’s success and prestige. Jacob our patriarch said to them: “Fear the Lord, His holy ones [for there is no lack in those who fear Him].”
“He blessed Joseph and said” – Rabbi Berekhya said in the name of Rabbi Yoḥanan and Reish Lakish: Rabbi Yoḥanan said: [This is analogous] to a shepherd who was standing and looking at his flock.2When the verse states: “The God before whom my fathers, Abraham and Isaac, walked,” the image is of a flock that walks before a shepherd so that the shepherd can watch out for it. Reish Lakish said: [It is analogous] to a king walking, with the elders before him. According to the opinion of Rabbi Yoḥanan, we need His glory. According to the opinion of Reish Lakish, He needs our glory.3The elders walk before the king as a sign of honor for the king. So too, the patriarchs walked before God in the sense that they spread knowledge of God in the world.
“May the angel who redeems me from all evil bless the lads, and let my name and the name of my fathers, Abraham and Isaac, be called upon them, and may they proliferate like fish in the midst of the land” (Genesis 48:16). “May the angel who redeems me from all evil…” – Rabbi Yosei bar Ḥalafta said: Sustenance is twice as difficult as childbirth. Regarding childbirth it is written: “In pain [be’etzev] you will bear children” (Genesis 3:16). Regarding sustenance it is written: “With pain [be’itzavon]4The midrash interprets be’itzavon as the plural of be’etzev. you will eat of it all the days of your life” (Genesis 3:17). Rabbi Elazar and Rabbi Shmuel bar Naḥman: Rabbi Elazar said: Redemption is juxtaposed to sustenance,5“The God who has shepherded me.… May the angel who redeems me.” and sustenance is juxtaposed to redemption.6“He delivered us from our foes.… He gives food to all flesh” (Psalms 136:24–25). Just as redemption is double,7God performed multiple miracles in redeeming Israel. so too, sustenance is double. Just as sustenance is [provided] every day, so too, redemption [occurs] every day. Rabbi Shmuel bar Naḥmani said: It is greater than redemption, as redemption is by means of an angel and sustenance is by means of the Holy One blessed be He. Redemption is by means of an angel – “may the angel who redeems me”; and sustenance is by means of the Holy One blessed be He – “You open Your hand and satisfy everything living” (Psalms 145:16). Rabbi Yehoshua ben Levi said: A person’s sustenance is as difficult as the splitting of the Res Sea, as it is stated: “Who split apart the Red Sea” (Psalms 136:13), and it is written there: “He gives food to all flesh” (Psalms 136:25). “May…bless the lads” – this is Joshua and Gideon.8They were descendants of Ephraim and Manasseh, and angels appeared to them (Joshua 5:14; Judges 6:12). That is what is written: “It was when Joshua was by Jericho, he lifted his eyes and saw, and behold, a man was standing opposite him.… He said: No, for I am commander of the host of the Lord; now I have come” (Joshua 5:13–14). Rabbi Yehoshua in the name of Rabbi Ḥanina bar Yitzḥak: He cried out from his toenails.9The angel prostrated himself before Joshua, imploring him to accept his help (see Matnot Kehuna; Etz Yosef). “He said…I am commander of the host of the Lord” – everywhere that I am seen, the Holy One blessed be He is seen. This is a sign: Everywhere that Rabbi Yosei Arokh10Rabbi Yehuda HaNasi’s attendant. was seen, Rabbi [Yehuda HaNasi] would be seen. “Now I have come” – ‘I came to Moses your master; however, he prayed: “If Your presence does not go, [do not take us up from here]” (Exodus 33:15).11God sent an angel to lead the Israelites into the Land of Israel, but Moses prayed that God’s Presence itself would accompany them, and not the angel. I cannot ascend on High, because I have not yet carried out my mission. I cannot remain below, as he was still praying and saying: “If Your presence does not go [do not take us up from here].” Just make certain that you do not do what Moses your master did to me and rejected me.’ “May they proliferate like fish in the midst of the land” – just as the eye does not have dominion over the fish,12The fish are covered by water and are therefore hidden from human sight. so, the [evil] eye will have no dominion over your descendants. That is what is written: “The children of Joseph spoke to Joshua, [saying: Why did you give me an inheritance of one lot and one portion; and I am a numerous people, as the Lord has blessed me up to now?]” (Joshua 17:14). He said to them: ‘Are you not concerned about the [evil] eye?’ They said to him: ‘This is the blessing that our ancestor blessed us: “May they proliferate like fish in the midst of the land.”’ Just as fish are caught only by their throat, so, your descendants will be caught only by their throat – “They would say to him: Now say: Shibolet, and he would say: Sibolet” (Judges 12:6).13Forty-two thousand men of Ephraim were identified and killed in that manner. Just as fish grow in water, but when a single drop falls from above they receive it thirstily like one who never tasted the taste of water in all their days, so it is with Israel, they grow in water, in Torah, but when they hear a novel matter of Torah, they receive it thirstily like one who has never heard a matter of Torah in all their days. Rabbi Levi said: The Israelite women conceived six hundred thousand babies in one night, and they were all cast into the Nile; but they ascended by Moses’s merit. That is what Moses says: “Six hundred thousand men on foot [ragli] is the people that I am in their midst” (Numbers 11:21) – all of them ascended by my merit [leragli]. Rabbi Zakkai Rabba cited it from here: “May they proliferate like fish in the midst of the land” – just as in the midst of the land they were six hundred thousand, so, in the milieu of the fish they were six hundred thousand.14Thus, six hundred thousand babies were cast in the Nile, the “milieu of the fish.” Just as in the midst of the land they did not die, so in the milieu of the fish they did not die. One whose name is like the name of fish,15Nun means fish in Aramaic, and Joshua the son of Nun led the Israelites into the Land of Israel. his son will take them into the Land of Israel: “Nun his son, Joshua his son” (I Chronicles 7:27).
“Joseph saw that his father was placing his right hand upon the head of Ephraim, and it displeased him; he supported his father’s hand, to remove it from the head of Ephraim to the head of Manasseh” (Genesis 48:17). “Joseph saw that his father was placing…” – Rabbi Berekhya said: The hand that overcame one-third of the world,16See Bereshit Rabba 68:12. you are seeking to move it? “Joseph said to his father: Not so, my father, as this is the firstborn; place your right hand upon his head. His father refused, and said: I know, my son, I know; he too will become a people, and he too will be great; however, his younger brother will be greater than he, and his descendants will be the plenitude of nations” (Genesis 48:18–19). “Joseph said to his father: Not so, my father.… His father refused, and said: I know, my son, I know” – I know the incident of Reuben and Bilha and the incident of Judah and Tamar;17I know that they all acted with pure intentions (Yefe To’ar). if matters that were not revealed to you were revealed to me, matters that were revealed to you, all the more so. “He too will become a people, and he too will be great” – is it possible that it will be so?18The continuation of the verse states that Ephraim would be “the plenitude of nations.” The midrash asks: Is it possible that one tribe would be so numerous? Rather, this is Joshua, who stopped the orb of the sun and the moon, which have dominion from one end of the world to the other end. Rabbi Yitzḥak said: Bad slave, are you not the purchase of my father…19Joshua said to the sun: ‘You prostrated yourself to my father Joseph in his dream; therefore you must obey me’ (see Bereshit Rabba 84:11).
“He blessed them that day, saying: By you shall Israel bless, saying: May God make you like Ephraim and like Manasseh; and he placed Ephraim before Manasseh” (Genesis 48:20). “He blessed them that day” – just as he placed him first here,20Just as Jacob mentioned Ephraim before Manasseh in this verse. so he placed him first everywhere. He placed him first regarding generations: These are the generations of the sons of Ephraim and then these are the generations of the sons of Manasseh.21Commentaries debate what this sentence refers to, and some suggest that it be emended or removed from the text of the midrash (see Etz Yosef; Maharzu). Regarding lineage: “For the children of Ephraim, their descendants, by their families” (Numbers 1:32).22Only after the tribe of Ephraim is mentioned is the tribe of Manasseh mentioned (see Numbers 1:32–35). He placed him first regarding inheritance: “This is the inheritance of the sons of Ephraim” (see Joshua 16:8) and then, this is the inheritance of the sons of Manasseh.23This is not a direct citation of a verse, but a reference to the discussion of the inheritance of the tribe of Manasseh, in Joshua 17:1–12. He placed him first in the banners: “The banner of the camp of Ephraim” (Numbers 2:18) and then, “with it is the tribe of Manasseh” (Numbers 2:20). He placed him first regarding the princes: “On the seventh day, the prince for the sons of Ephraim” (Numbers 7:48) and then, “on the eighth day, the prince for the sons of Manasseh” (Numbers 2:54). He placed him first regarding judges: Joshua from Ephraim and Gideon from Manasseh. He placed him first regarding kings: Yerovam from Ephraim and Yehu from Manasseh. He placed him first regarding blessing: “May God make you like Ephraim and like Manasseh.” He placed him first regarding blessing: “He placed Ephraim before Manasseh.”
“Israel said to Joseph: Behold, I am dying, and God will be with you, and He will restore you to the land of your fathers” (Genesis 48:21). “Israel said to Joseph: Behold, I [anokhi] am dying, and God will be with you, and He will restore…” – the son of Rabbi Yosei’s brother [said]: The elder gave them three signs: One who comes [to redeem] with the term anokhi, who will appoint elders from among you, and will say to you pakod, he is the redeemer.24These were Jacob’s signs as to the identity of the future redeemer of the Israelites. Moses fulfilled all three signs; see, e.g., Exodus 3:11, 3:16, 4:29. Rabbi Ḥunya removes anokhi, and inserts the ineffable Name in its place.25See Exodus 3:13–14. “And I have given to you one portion [shekhem] beyond your brothers, which I took from the hand of the Emorite with my sword and with my bow” (Genesis 48:22). “And I have given to you” a son who was vigilant [shehishkim], and you did not act in accordance with their actions; therefore, the portion will be in your territory.26The midrash interprets the additional portion promised here to Joseph to be the city of Shekhem. This was granted to Joseph, because he did not act as his brothers did in Shekhem, where they sold Joseph into slavery (see Genesis 37:14; Sanhedrin 102a). Alternatively, he did not act as did Shekhem, who raped Dina (Genesis 34:2). Joseph refrained from acting on his desires even when approached by the wife of Potifar (Matnot Kehuna). Rabbi Pinḥas said: In Shekhem there was breach in the area of licentiousness, and you repaired it; therefore, it will be in your portion. Rabbi Yehuda and Rabbi Neḥemya: Rabbi Yehuda said: “I have given to you [one] shekhem” – this is the birthright and the garment of Adam the first man. “Which I took from the hand of the Emorite” – this is Esau. Was Esau, in fact, an Emorite? It is, rather, that he performed the actions of the Emorite. “With my sword and with my bow” – with mitzvot and good deeds. Rabbi Neḥemya said: “I have given to you one shekhem” – this is literally [the city of] Shekhem. “Which I took from the hand of the Emorite” – this is Ḥamor father of Shekhem. Was he, in fact, an Emorite? It is that the Hivite are included in the Emorite.27The Emorites were a larger group surrounding the Hivites, and therefore the Hivites were sometimes called Emorites (see Etz Yosef). “With my sword and with my bow” – Jacob did not want his sons to perform that act.28But when his sons performed that act, he said: What, will I allow my sons to fall at the hand of the nations of the world? What did he do? He took his sword and his bow, stood at the entrance of Shekhem, and said: If the nations of the world come to confront my sons, I will battle against them. See Bereshit Rabba 80:10. But when…
יְראוּ אֶת ה' קְדשָׁיו (תהלים לד, י), אָמַר רַבִּי עֲזַרְיָה בְּשָׁעָה שֶׁבֵּרַךְ יַעֲקֹב אָבִינוּ אֶת יוֹסֵף יָצָא וּפָנָיו מַצְהִילוֹת, וְהַשְּׁבָטִים אוֹמְרִין דִּין כָּל עַמָּא עִם קַיָּמָא בִּשְׁבִיל שֶׁהוּא מֶלֶךְ, עִם מִן דְּקַיָּמִין קַיָּמִין. אָמַר לָהֶם יַעֲקֹב אָבִינוּ יְראוּ אֶת ה' קְדשָׁיו, אֲנָא מְסַפְּקָא לְכוּלֵּיהּ.
“He blessed Joseph and said: The God before whom my fathers, Abraham and Isaac, walked, the God who has shepherded me from my beginnings until this day” (Genesis 48:15).
“Fear the Lord, His holy ones” (Psalms 34:10) – Rabbi Azarya said: When Jacob our patriarch blessed Joseph, [Joseph] went out and his face was glowing. The tribes were saying: ‘Everyone associates with the one who is successful. Because he is king – one stands with the one who is successful.’1They said that Jacob called Joseph to him and blessed him because he was showing special favor due to Joseph’s success and prestige. Jacob our patriarch said to them: “Fear the Lord, His holy ones [for there is no lack in those who fear Him].”
וַיְבָרֶךְ אֶת יוֹסֵף וַיֹּאמַר (בראשית מח, טו), רַבִּי בֶּרֶכְיָה וְאָמְרֵי לָהּ בְּשֵׁם רַבִּי יוֹחָנָן וְרֵישׁ לָקִישׁ, רַבִּי יוֹחָנָן אָמַר לְרוֹעֶה שֶׁהוּא עוֹמֵד וּמַבִּיט בְּצֹאנוֹ. רֵישׁ לָקִישׁ אָמַר לְנָשִׂיא מְהַלֵּךְ וְהַזְּקֵנִים לְפָנָיו. עַל דַּעְתֵּיהּ דְּרַבִּי יוֹחָנָן אָנוּ צְרִיכִין לִכְבוֹדוֹ, עַל דַּעְתֵּיהּ דְּרֵישׁ לָקִישׁ הוּא צָרִיךְ לִכְבוֹדֵנוּ.
“He blessed Joseph and said” – Rabbi Berekhya said in the name of Rabbi Yoḥanan and Reish Lakish: Rabbi Yoḥanan said: [This is analogous] to a shepherd who was standing and looking at his flock.2When the verse states: “The God before whom my fathers, Abraham and Isaac, walked,” the image is of a flock that walks before a shepherd so that the shepherd can watch out for it. Reish Lakish said: [It is analogous] to a king walking, with the elders before him. According to the opinion of Rabbi Yoḥanan, we need His glory. According to the opinion of Reish Lakish, He needs our glory.3The elders walk before the king as a sign of honor for the king. So too, the patriarchs walked before God in the sense that they spread knowledge of God in the world.
הַמַּלְאָךְ הַגֹּאֵל אֹתִי מִכָּל רָע וגו' (בראשית מח, טז), אָמַר רַבִּי יוֹסֵי בַּר חֲלַפְתָּא, קָשָׁה הִיא הַפַּרְנָסָה כִּפְלַיִם כַּלֵּדָה, בַּלֵּדָה כְּתִיב (בראשית ג, טז): בְּעֶצֶב תֵּלְדִי בָנִים. בַּפַּרְנָסָה כְּתִיב (בראשית ג, יז): בְּעִצָּבוֹן תֹּאכֲלֶנָּה כֹּל יְמֵי חַיֶּיךָ. רַבִּי אֶלְעָזָר וְרַבִּי שְׁמוּאֵל בַּר נַחְמָן, רַבִּי אֶלְעָזָר אָמַר הִקִּישׁ גְּאֻלָּה לְפַרְנָסָה, וּפַרְנָסָה לִגְאֻלָּה, מַה גְּאֻלָּה כִּפְלַיִם אַף פַּרְנָסָה כִּפְלַיִם. מַה פַּרְנָסָה בְּכָל יוֹם, אַף גְּאֻלָּה בְּכָל יוֹם. וְרַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר וּגְדוֹלָה מִן הַגְּאֻלָּה, שֶׁהַגְּאֻלָּה עַל יְדֵי מַלְאָךְ וּפַרְנָסָה עַל יָדוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. גְּאֻלָּה עַל יְדֵי מַלְאָךְ, הַמַּלְאָךְ הַגֹּאֵל אֹתִי, וּפַרְנָסָה עַל יְדֵי הַקָּדוֹשׁ בָּרוּךְ הוּא (תהלים קמה, טז): פּוֹתֵחַ אֶת יָדֶךָ וּמַשְׂבִּיעַ לְכָל חַי. רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר קָשִׁין מְזוֹנוֹתָיו שֶׁל אָדָם כִּקְרִיעַת יַם סוּף, שֶׁנֶּאֱמַר (תהלים קלו, יג): לְגֹזֵר יַם סוּף לִגְזָרִים, וּכְתִיב תַּמָּן (תהלים קמה, כה): נֹתֵן לֶחֶם לְכָל בָּשָׂר. (בראשית מח, טז): יְבָרֵךְ אֶת הַנְּעָרִים, זֶה יְהוֹשֻׁעַ וְגִדְעוֹן, הֲדָא הוּא דִכְתִיב (יהושע ה, יג יד): וַיְהִי בִּהְיוֹת יְהוֹשֻׁעַ בִּירִיחוֹ וַיִּשָּׂא עֵינָיו וַיַּרְא וְהִנֵּה אִישׁ עֹמֵד לְנֶגְדוֹ וגו' וַיֹּאמֶר לֹא כִּי אֲנִי שַׂר צְבָא ה' עַתָּה בָאתִי, רַבִּי יְהוֹשֻׁעַ בְּשֵׁם רַבִּי חֲנִינָא בַּר יִצְחָק צָעַק מִתּוֹךְ צִפָּרְנֵי רַגְלָיו, (יהושע ה, טו): וַיֹּאמֶר שַׂר צְבָא ה', שַׂר צָבָא שֶׁל מַעְלָן אָנִי, וְכָל מָקוֹם שֶׁאֲנִי נִרְאֶה הַקָּדוֹשׁ בָּרוּךְ הוּא נִרְאֶה, זֶה סִימָן בְּכָל מָקוֹם שֶׁהָיָה רַבִּי יוֹסֵי אָרוֹךְ נִרְאֶה הָיָה רַבִּי נִרְאֶה. עַתָּה בָּאתִי, עִם משֶׁה רַבְּךָ בָּאתִי, אֶלָּא שֶׁהָיָה מִתְפַּלֵּל וְאוֹמֵר (שמות לג, טו): אִם אֵין פָּנֶיךָ הוֹלְכִים וגו', לַעֲלוֹת לְמַעְלָה לֹא הָיִיתִי יָכוֹל שֶׁעֲדַיִן לֹא עָשִׂיתִי שְׁלִיחוּתִי, וּלְמַטָּה לֹא הָיִיתִי יָכוֹל שֶׁעֲדַיִין הָיָה מִתְפַּלֵּל וְאוֹמֵר: אִם אֵין פָּנֶיךָ הוֹלְכִים, אֶלָּא הִזָּהֵר שֶׁלֹא תַּעֲשֶׂה כְּשֵׁם שֶׁעָשָׂה לִי משֶׁה רַבְּךָ וְנִדַּחְתִּי. (בראשית מח, טז): וְיִדְגוּ לָרֹב בְּקֶרֶב הָאָרֶץ, מָה הַדָּגִים הַלָּלוּ אֵין הָעַיִן שׁוֹלֶטֶת בָּהֶן, כָּךְ בָּנֶיךָ אֵין הָעַיִן שׁוֹלֶטֶת בָּהֶן, הֲדָא הוּא דִכְתִיב (יהושע יז, יד): וַיְדַבְּרוּ בְּנֵי יוֹסֵף אֶל יְהוֹשֻׁעַ וגו', אָמַר לָהֶם אֵין אַתֶּם מִתְיָרְאִין מִן הָעַיִן, אָמְרוּ לוֹ זוֹ הִיא בְּרָכָה שֶׁבֵּרְכָנוּ אַבָּא וְיִדְגוּ לָרֹב בְּקֶרֶב הָאָרֶץ, מָה הַדָּגִים הַלָּלוּ אֵין נִתְפָּסִים אֶלָּא בִּגְרוֹנָם, כָּךְ בָּנֶיךָ אֵין נִתְפָּסִין אֶלָּא בִּגְרוֹנָם (שופטים יב, ו): וַיֹּאמְרוּ לוֹ אֱמָר נָא שִׁבֹּלֶת וַיֹּאמֶר סִבֹּלֶת. מַה דָּגִים הַלָּלוּ גְּדֵלִין בְּמַיִם כֵּיוָן שֶׁיּוֹרֶדֶת טִפָּה אַחַת מִלְּמַעְלָה מְקַבְּלִין אוֹתָהּ בְּצִמָּאוֹן כְּמִי שֶׁלֹא טָעֲמוּ טַעַם מַיִם מִימֵיהוֹן, כָּךְ הֵן יִשְׂרָאֵל גְּדֵלִין בַּמַּיִם בַּתּוֹרָה, כֵּיוָן שֶׁהֵן שׁוֹמְעִין דָּבָר חָדָשׁ מִן הַתּוֹרָה הֵן מְקַבְּלִין אוֹתוֹ בְּצִמָאוֹן כְּמִי שֶׁלֹא שָׁמְעוּ דְּבַר תּוֹרָה מִימֵיהוֹן. אָמַר רַבִּי לֵוִי שִׁשִּׁים רִבּוֹא תִּינוֹקוֹת עִבְּרוּ נְשׁוֹתֵיהֶן שֶׁל יִשְׂרָאֵל בְּלַיְלָה אֶחָד, וְכֻלָּן הֻשְׁלְכוּ לַיְאוֹר וְעָלוּ בִּזְכוּתוֹ שֶׁל משֶׁה, הוּא שֶׁמּשֶׁה אוֹמֵר (במדבר יא, כא): שֵׁשׁ מֵאוֹת אֶלֶף רַגְלִי הָעָם אֲשֶׁר אָנֹכִי בְּקִרְבּוֹ, כֻּלָּן לְרַגְלִי עָלוּ. רַבִּי זַכַּאי רַבָּה מַיְתֵי מִן הָכָא, וְיִדְגוּ לָרֹב בְּקֶרֶב הָאָרֶץ, מַה בְּקֶרֶב הָאָרֶץ שִׁשִּׁים רִבּוֹא כָּךְ בִּגְבוּל דָּגִים שִׁשִּׁים רִבּוֹא. מַה בְּקֶרֶב הָאָרֶץ לֹא מֵתוּ, אַף בִּגְבוּל דָּגִים לֹא מֵתוּ. מִי שֶׁשְּׁמוֹ כְּשֵׁם הַדָּג בְּנוֹ מַכְנִיסָן לָאָרֶץ (דברי הימים א ז, כז): נוֹן בְּנוֹ יְהוֹשֻׁעַ בְּנוֹ.
“May the angel who redeems me from all evil bless the lads, and let my name and the name of my fathers, Abraham and Isaac, be called upon them, and may they proliferate like fish in the midst of the land” (Genesis 48:16).
“May the angel who redeems me from all evil…” – Rabbi Yosei bar Ḥalafta said: Sustenance is twice as difficult as childbirth. Regarding childbirth it is written: “In pain [be’etzev] you will bear children” (Genesis 3:16). Regarding sustenance it is written: “With pain [be’itzavon]4The midrash interprets be’itzavon as the plural of be’etzev. you will eat of it all the days of your life” (Genesis 3:17). Rabbi Elazar and Rabbi Shmuel bar Naḥman: Rabbi Elazar said: Redemption is juxtaposed to sustenance,5“The God who has shepherded me.… May the angel who redeems me.” and sustenance is juxtaposed to redemption.6“He delivered us from our foes.… He gives food to all flesh” (Psalms 136:24–25). Just as redemption is double,7God performed multiple miracles in redeeming Israel. so too, sustenance is double. Just as sustenance is [provided] every day, so too, redemption [occurs] every day. Rabbi Shmuel bar Naḥmani said: It is greater than redemption, as redemption is by means of an angel and sustenance is by means of the Holy One blessed be He. Redemption is by means of an angel – “may the angel who redeems me”; and sustenance is by means of the Holy One blessed be He – “You open Your hand and satisfy everything living” (Psalms 145:16).
Rabbi Yehoshua ben Levi said: A person’s sustenance is as difficult as the splitting of the Res Sea, as it is stated: “Who split apart the Red Sea” (Psalms 136:13), and it is written there: “He gives food to all flesh” (Psalms 136:25).
“May…bless the lads” – this is Joshua and Gideon.8They were descendants of Ephraim and Manasseh, and angels appeared to them (Joshua 5:14; Judges 6:12). That is what is written: “It was when Joshua was by Jericho, he lifted his eyes and saw, and behold, a man was standing opposite him.… He said: No, for I am commander of the host of the Lord; now I have come” (Joshua 5:13–14). Rabbi Yehoshua in the name of Rabbi Ḥanina bar Yitzḥak: He cried out from his toenails.9The angel prostrated himself before Joshua, imploring him to accept his help (see Matnot Kehuna; Etz Yosef). “He said…I am commander of the host of the Lord” – everywhere that I am seen, the Holy One blessed be He is seen. This is a sign: Everywhere that Rabbi Yosei Arokh10Rabbi Yehuda HaNasi’s attendant. was seen, Rabbi [Yehuda HaNasi] would be seen. “Now I have come” – ‘I came to Moses your master; however, he prayed: “If Your presence does not go, [do not take us up from here]” (Exodus 33:15).11God sent an angel to lead the Israelites into the Land of Israel, but Moses prayed that God’s Presence itself would accompany them, and not the angel. I cannot ascend on High, because I have not yet carried out my mission. I cannot remain below, as he was still praying and saying: “If Your presence does not go [do not take us up from here].” Just make certain that you do not do what Moses your master did to me and rejected me.’
“May they proliferate like fish in the midst of the land” – just as the eye does not have dominion over the fish,12The fish are covered by water and are therefore hidden from human sight. so, the [evil] eye will have no dominion over your descendants. That is what is written: “The children of Joseph spoke to Joshua, [saying: Why did you give me an inheritance of one lot and one portion; and I am a numerous people, as the Lord has blessed me up to now?]” (Joshua 17:14). He said to them: ‘Are you not concerned about the [evil] eye?’ They said to him: ‘This is the blessing that our ancestor blessed us: “May they proliferate like fish in the midst of the land.”’
Just as fish are caught only by their throat, so, your descendants will be caught only by their throat – “They would say to him: Now say: Shibolet, and he would say: Sibolet” (Judges 12:6).13Forty-two thousand men of Ephraim were identified and killed in that manner. Just as fish grow in water, but when a single drop falls from above they receive it thirstily like one who never tasted the taste of water in all their days, so it is with Israel, they grow in water, in Torah, but when they hear a novel matter of Torah, they receive it thirstily like one who has never heard a matter of Torah in all their days.
Rabbi Levi said: The Israelite women conceived six hundred thousand babies in one night, and they were all cast into the Nile; but they ascended by Moses’s merit. That is what Moses says: “Six hundred thousand men on foot [ragli] is the people that I am in their midst” (Numbers 11:21) – all of them ascended by my merit [leragli]. Rabbi Zakkai Rabba cited it from here: “May they proliferate like fish in the midst of the land” – just as in the midst of the land they were six hundred thousand, so, in the milieu of the fish they were six hundred thousand.14Thus, six hundred thousand babies were cast in the Nile, the “milieu of the fish.” Just as in the midst of the land they did not die, so in the milieu of the fish they did not die. One whose name is like the name of fish,15Nun means fish in Aramaic, and Joshua the son of Nun led the Israelites into the Land of Israel. his son will take them into the Land of Israel: “Nun his son, Joshua his son” (I Chronicles 7:27).
וַיַּרְא יוֹסֵף כִּי יָשִׁית אָבִיו וגו' (בראשית מח, יז), אָמַר רַבִּי בֶּרֶכְיָה יְדָא דִדְחַת תְּלִיתָאָה דְּעַלְמָא אַתְּ מְבַקֵּשׁ לִדְחוֹתָהּ. (בראשית מח, יח יט): וַיֹּאמֶר יוֹסֵף אֶל אָבִיו לֹא כֵן אָבִי וגו' וַיְמָאֵן אָבִיו וַיֹּאמֶר יָדַעְתִּי בְּנִי יָדַעְתִּי, יָדַעְתִּי מַעֲשֵׂה רְאוּבֵן וּבִלְהָה, וּמַעֲשֵׂה יְהוּדָה וְתָמָר, מַה דְּבָרִים שֶׁלֹא נִתְגְּלוּ לְךָ נִתְגַּלּוּ לִי דְּבָרִים שֶׁנִּתְגַּלּוּ לְךָ עַל אַחַת כַּמָּה וְכַמָּה. (בראשית מח, יט): גַּם הוּא יִהְיֶה לְעָם וְגַם הוּא יִגְדָּל, וְאֶפְשָׁר כֵּן, אֶלָּא זֶה יְהוֹשֻׁעַ, שֶׁהוּא מַדְמִים גַּלְגַּל חַמָּה וּלְבָנָה שֶׁהֵן שׁוֹלְטִין מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ. אָמַר רַבִּי יִצְחָק עַבְדָא בִּישָׁא לָאו זְבִינֵיהּ דְּאַבָּא אַתְּ וכו':
“Joseph saw that his father was placing his right hand upon the head of Ephraim, and it displeased him; he supported his father’s hand, to remove it from the head of Ephraim to the head of Manasseh” (Genesis 48:17).
“Joseph saw that his father was placing…” – Rabbi Berekhya said: The hand that overcame one-third of the world,16See Bereshit Rabba 68:12. you are seeking to move it?
“Joseph said to his father: Not so, my father, as this is the firstborn; place your right hand upon his head. His father refused, and said: I know, my son, I know; he too will become a people, and he too will be great; however, his younger brother will be greater than he, and his descendants will be the plenitude of nations” (Genesis 48:18–19).
“Joseph said to his father: Not so, my father.… His father refused, and said: I know, my son, I know” – I know the incident of Reuben and Bilha and the incident of Judah and Tamar;17I know that they all acted with pure intentions (Yefe To’ar). if matters that were not revealed to you were revealed to me, matters that were revealed to you, all the more so.
“He too will become a people, and he too will be great” – is it possible that it will be so?18The continuation of the verse states that Ephraim would be “the plenitude of nations.” The midrash asks: Is it possible that one tribe would be so numerous? Rather, this is Joshua, who stopped the orb of the sun and the moon, which have dominion from one end of the world to the other end. Rabbi Yitzḥak said: Bad slave, are you not the purchase of my father…19Joshua said to the sun: ‘You prostrated yourself to my father Joseph in his dream; therefore you must obey me’ (see Bereshit Rabba 84:11).
וַיְבָרֲכֵם בַּיּוֹם הַהוּא (בראשית מח, כ), כְּשֵׁם שֶׁקְּדָמוֹ כָּאן כָּךְ קְדָמוֹ בְּכָל מָקוֹם, קְדָמוֹ בַּתּוֹלָדוֹת, אֵלֶה תּוֹלְדוֹת בְּנֵי אֶפְרָיִם וְאַחַר כָּךְ אֵלֶּה תּוֹלְדוֹת בְּנֵי מְנַשֶּׁה. בַּיֻּחָסִין (במדבר א, לב): לִבְנֵי אֶפְרַיִם תּוֹלְדֹתָם לְמִשְׁפְּחֹתָם. קְדָמוֹ בַּנַּחֲלָה (יהושע טז, ח): זֹאת נַחֲלַת בְּנֵי אֶפְרַיִם, וְאַחַר כָּךְ זֹאת נַחֲלַת בְּנֵי מְנַשֶּׁה. קְדָמוֹ בַּדְּגָלִים (במדבר ב, יח): דֶּגֶל מַחֲנֵה אֶפְרַיִם, וְאַחַר כָּךְ (במדבר ב, כ): וְעָלָיו מַטֵּה מְנַשֶּׁה. קְדָמוֹ בַּנְּשִׂיאִים (במדבר ז, מח): בַּיּוֹם הַשְּׁבִיעִי נָשִׂיא לִבְנֵי אֶפְרָיִם, וְאַחַר כָּךְ (במדבר ב, נד): בַּיּוֹם הַשְּׁמִינִי נָשִׂיא לִבְנֵי מְנַשֶּׁה. קְדָמוֹ בַּשּׁוֹפְטִים, יְהוֹשֻׁעַ מִשֶּׁל אֶפְרַיִם וְגִדְעוֹן מִשֶּׁל מְנַשֶּׁה. קְדָמוֹ בַּמְּלָכִים, יָרָבְעָם מִשֶּׁל אֶפְרַיִם וְיֵהוּא מִשֶּׁל מְנַשֶּׁה. קְדָמוֹ בַּבְּרָכָה (בראשית מח, כ): בְּךָ יְבָרֵךְ יִשְׂרָאֵל לֵאמֹר יְשִׂימְךָ אֱלֹהִים כְּאֶפְרַיִם וְכִמְנַשֶּׁה. קְדָמוֹ בַּבְּרָכָה (בראשית מח, כ): וַיָּשֶׂם אֶת אֶפְרַיִם לִפְנֵי מְנַשֶּׁה.
“He blessed them that day, saying: By you shall Israel bless, saying: May God make you like Ephraim and like Manasseh; and he placed Ephraim before Manasseh” (Genesis 48:20).
“He blessed them that day” – just as he placed him first here,20Just as Jacob mentioned Ephraim before Manasseh in this verse. so he placed him first everywhere. He placed him first regarding generations: These are the generations of the sons of Ephraim and then these are the generations of the sons of Manasseh.21Commentaries debate what this sentence refers to, and some suggest that it be emended or removed from the text of the midrash (see Etz Yosef; Maharzu). Regarding lineage: “For the children of Ephraim, their descendants, by their families” (Numbers 1:32).22Only after the tribe of Ephraim is mentioned is the tribe of Manasseh mentioned (see Numbers 1:32–35). He placed him first regarding inheritance: “This is the inheritance of the sons of Ephraim” (see Joshua 16:8) and then, this is the inheritance of the sons of Manasseh.23This is not a direct citation of a verse, but a reference to the discussion of the inheritance of the tribe of Manasseh, in Joshua 17:1–12. He placed him first in the banners: “The banner of the camp of Ephraim” (Numbers 2:18) and then, “with it is the tribe of Manasseh” (Numbers 2:20). He placed him first regarding the princes: “On the seventh day, the prince for the sons of Ephraim” (Numbers 7:48) and then, “on the eighth day, the prince for the sons of Manasseh” (Numbers 2:54). He placed him first regarding judges: Joshua from Ephraim and Gideon from Manasseh. He placed him first regarding kings: Yerovam from Ephraim and Yehu from Manasseh. He placed him first regarding blessing: “May God make you like Ephraim and like Manasseh.” He placed him first regarding blessing: “He placed Ephraim before Manasseh.”
וַיֹּאמֶר יִשְׂרָאֵל אֶל יוֹסֵף אָנֹכִי מֵת וְהָיָה אֱלֹהִים עִמָּכֶם וְהֵשִׁיב וגו' (בראשית מח, כא), בַּר אֲחוֹי דְּרַבִּי יוֹסֵי שְׁלשָׁה סִימָנִים נָתַן לָהֶם הַזָּקֵן, הַבָּא בְּסִגְנוֹן שֶׁלּוֹ אָנֹכִי, וְהַמְמַנֶּה מִכֶּם זְקֵנִים, וְאוֹמֵר לָכֶם פָּקֹד, זֶה הוּא הַגּוֹאֵל. רַבִּי חוּנְיָא מוֹצִיא אָנֹכִי וּמַכְנִיס שֵׁם הַמְפֹרָשׁ תַּחְתָּיו. (בראשית מח, כב): וַאֲנִי נָתַתִּי לְךָ, בֵּן שֶׁהִשְׁכִּים וְלֹא עָשִׂיתָ כְּמַעֲשֵׂיהֶן, לְפִיכָךְ תְּהֵא הַשְּׁכֶם בְּחֶלְקֶךָ. אָמַר רַבִּי פִּינְחָס בִּשְׁכֶם נִפְרְצָה הָעֶרְוָה וְגָדַרְתָּ אוֹתָהּ לְפִיכָךְ תְּהֵא בְּחֶלְקְךָ. רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אָמַר וַאֲנִי נָתַתִּי לְךָ שְׁכֶם, זוֹ הַבְּכוֹרָה וּלְבוּשׁוֹ שֶׁל אָדָם הָרִאשׁוֹן, אֲשֶׁר לָקַחְתִּי מִיַּד הָאֱמֹרִי, זֶה עֵשָׂו, וְכִי עֵשָׂו אֱמֹרִי הָיָה, אֶלָּא שֶׁעָשָׂה מַעֲשֵׂה אֱמֹרִי, בְּחַרְבִּי וּבְקַשְׁתִּי, בְּמִצְווֹת וּבְמַעֲשִׂים טוֹבִים. רַבִּי נְחֶמְיָה אָמַר וַאֲנִי נָתַתִּי לְךָ שְׁכֶם אֶחָד, זוֹ שְׁכֶם וַדַּאי, אֲשֶׁר לָקַחְתִּי מִיַּד הָאֱמֹרִי, זֶה חֲמוֹר אֲבִי שְׁכֶם, וְכִי אֱמֹרִי הָיָה, אֶלָּא חִוִּי בִּכְלַל אֱמֹרִי, בְּחַרְבִּי וּבְקַשְׁתִּי, לֹא הָיָה אָבִינוּ יַעֲקֹב רוֹצֶה שֶׁיַּעֲשׂוּ בָנָיו אוֹתוֹ מַעֲשֶׂה, כֵּיוָן וכו':
“Israel said to Joseph: Behold, I am dying, and God will be with you, and He will restore you to the land of your fathers” (Genesis 48:21).
“Israel said to Joseph: Behold, I [anokhi] am dying, and God will be with you, and He will restore…” – the son of Rabbi Yosei’s brother [said]: The elder gave them three signs: One who comes [to redeem] with the term anokhi, who will appoint elders from among you, and will say to you pakod, he is the redeemer.24These were Jacob’s signs as to the identity of the future redeemer of the Israelites. Moses fulfilled all three signs; see, e.g., Exodus 3:11, 3:16, 4:29. Rabbi Ḥunya removes anokhi, and inserts the ineffable Name in its place.25See Exodus 3:13–14.
“And I have given to you one portion [shekhem] beyond your brothers, which I took from the hand of the Emorite with my sword and with my bow” (Genesis 48:22).
“And I have given to you” a son who was vigilant [shehishkim], and you did not act in accordance with their actions; therefore, the portion will be in your territory.26The midrash interprets the additional portion promised here to Joseph to be the city of Shekhem. This was granted to Joseph, because he did not act as his brothers did in Shekhem, where they sold Joseph into slavery (see Genesis 37:14; Sanhedrin 102a). Alternatively, he did not act as did Shekhem, who raped Dina (Genesis 34:2). Joseph refrained from acting on his desires even when approached by the wife of Potifar (Matnot Kehuna). Rabbi Pinḥas said: In Shekhem there was breach in the area of licentiousness, and you repaired it; therefore, it will be in your portion. Rabbi Yehuda and Rabbi Neḥemya: Rabbi Yehuda said: “I have given to you [one] shekhem” – this is the birthright and the garment of Adam the first man. “Which I took from the hand of the Emorite” – this is Esau. Was Esau, in fact, an Emorite? It is, rather, that he performed the actions of the Emorite. “With my sword and with my bow” – with mitzvot and good deeds. Rabbi Neḥemya said: “I have given to you one shekhem” – this is literally [the city of] Shekhem. “Which I took from the hand of the Emorite” – this is Ḥamor father of Shekhem. Was he, in fact, an Emorite? It is that the Hivite are included in the Emorite.27The Emorites were a larger group surrounding the Hivites, and therefore the Hivites were sometimes called Emorites (see Etz Yosef). “With my sword and with my bow” – Jacob did not want his sons to perform that act.28But when his sons performed that act, he said: What, will I allow my sons to fall at the hand of the nations of the world? What did he do? He took his sword and his bow, stood at the entrance of Shekhem, and said: If the nations of the world come to confront my sons, I will battle against them. See Bereshit Rabba 80:10. But when…