When Did Yaakov Bless Ephraim and Menashe/2

When Did Yaakov Bless Ephraim and Menashe?

Exegetical Approaches

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Overview

While many commentators assume that the chapter is chronological and Yaakov blessed Menashe and Ephraim when he was on his deathbed, some modern scholars disagree. R"Y Bin-Nun asserts that the entire chapter took place much earlier and speaks of blessings that Yaakov gave his grandchildren upon first meeting them, when he had just arrived in Egypt.  R"E Samet, in contrast, splits the chapter, suggesting that the opening and closing occurred where written, but that the middle section took place years earlier.  According to him, Yaakov blesses Ephraim and Menashe with progeny and protection when he first arrives in Egypt, but grants them tribal status only right before his death.

On His Deathbed

Yaakov blessed Ephraim and Menashe close to his death, when they were already in their early twenties.

Sources:RashiBereshit 48:8About R. Shelomo Yitzchaki, RashbamBereshit 48:8About R. Shemuel b. Meir, Ibn EzraBereshit First Commentary 48:8Bereshit Third Commentary 48:8About R. Avraham ibn Ezra, RadakBereshit 48:8-12About R. David Kimchi, RalbagBereshit Beur HaMilot 48:8About R. Levi b. Gershom, SfornoBereshit 48:8About R. Ovadyah Sforno, ShadalBereshit 48:8-10About R. Shemuel David Luzzatto, NetzivBereshit 48:8About R. Naftali Tzvi Yehuda Berlin

Chronology – All of these sources maintain the order of the verses and assume that Yaakov's blessing took place where told, close to the end of Yaakov's life. The opening phrase of the chapter ("וַיְהִי אַחֲרֵי הַדְּבָרִים הָאֵלֶּה") explicitly links it to the previous one which states that Yaakov was close to death ("וַיִּקְרְבוּ יְמֵי יִשְׂרָאֵל לָמוּת").¹  Moreover, the chapter is filled with allusions to Yaakov's frailty, sharing that Yaakov was sick and that his eyesight was failing due to "old age".  Finally, Yaakov himself says to Yosef, "הִנֵּה אָנֹכִי מֵת".

"מִי אֵלֶּה" – These sources offer several different explanations as to why Yaakov did not recognize his grandsons:

• Poor eye-sight – Most of these commentators² assume that Yaakov's poor eyesight (and maybe simply old age)³ prevented him from recognizing Menashe and Ephraim.⁴ Shadal explains that this is the reason that verse 10 shares, "וְעֵינֵי יִשְׂרָאֵל כָּבְדוּ מִזֹּקֶן לֹא יוּכַל לִרְאוֹת".‎⁵‎ 
• Utilitarian question – Netziv maintains that Yaakov did know his grandchildren, but simply wanted Yosef to mention them by name since naming the object of a blessing helps channel the Divine spirit towards that object.
• No relationship – Malbim asserts that Yaakov did not recognize Menashe and Ephraim since they wore Egyptian garb.  One might go even further to suggest that this dress was indicative of a larger difference in lifestyle.  Having grown up in Egyptian society, Yosef's sons might have begun to assimilate, preferring Egyptian culture to Yaakov' company.⁶  If so, it is possible that Yaakov did not identify Menashe and Ephraim because he did not have much of a relationship with them.⁷

"רְאֹה פָנֶיךָ לֹא פִלָּלְתִּי" – These sources might suggest that on his deathbed, Yaakov becomes overly emotional in thinking about the past.  He remembers when he thought Yosef dead, and as he moves to bless Menashe and Ephraim, he is overcome by gratitude that he has the opportunity to do so.

"מֵעִם בִּרְכָּיו" – These sources might explain that the word "מֵעִם" does not mean "in between" but rather next to, or near, as it does in Bereshit 25:11 and Shemuel I 20:34.⁸  Menashe and Ephraim had been standing not in between Yaakov's thighs (which, as adults, would be somewhat difficult),⁹ but close to them when he embraced them.

"וַיַּגֵּשׁ אֹתָם" and "וַיּוֹצֵא יוֹסֵף אֹתָם" – Yosef's continuous positioning of Menashe and Ephraim gives the impression that they were too young to know where to go on their own.  These sources might respond that their passivity stemmed not from youth but respect, as they waited for their father's cue before acting.

Why bless now? This position might view the blessings of this chapter as related to those of Chapter 49.  Before blessing all his sons at his deathbed, Yaakov singled out his favorite, Yosef, to share a special message:

• Double portion – Before death, Yaakov granted Yosef first born status, giving him a double portion through his sons.
• Motivational blessing – According to R. Z. Weitman,¹⁰ who assumes that Yosef and his sons had assimilated in Egypt, the blessings were meant to be an incentive to keep the family in the fold. Before he died, Yaakov wanted to ensure that they would have a reason to stay connected to both the family and Land of Israel.  For elaboration, see Yaakov's Retrospective and Yosef's Double Portion.

Upon Arrival in Egypt

Yaakov blessed his grandchildren when he first met them, soon after arriving in Egypt.

Sources:R"Y Bin-Nun¹¹

Chronology – R. Bin-Nun maintains that the entire chapter is recorded out of chronological order and really took place seventeen years earlier when Yaakov had just arrived from Canaan.  He explains that the Torah changed the order so as to juxtapose Yaakov's blessing to Yosef's sons with the blessings to the tribes.

"וַיְהִי אַחֲרֵי הַדְּבָרִים הָאֵלֶּה" – R. Bin-Nun suggests that the "דְבָרִים" referred to are not the immediately preceding events (Yaakov requesting that Yosef bury him in Canaan) but those described in Chapter 46, when Yaakov arrives. If so, however, the phrase "וַיְהִי אַחֲרֵי הַדְּבָרִים הָאֵלֶּה" is misleading as the reader naturally assumes that the text is saying that the narrative is continuing from where it left off, and not that the text is backtracking a couple of chapters.

"מִי אֵלֶּה" – Yaakov's question is understandable as he had never before met his grandchildren.

"רְאֹה פָנֶיךָ לֹא פִלָּלְתִּי וְהִנֵּה הֶרְאָה אֹתִי אֱ-לֹהִים גַּם אֶת זַרְעֶךָ" – From this comment, too, it sounds as if Yaakov is first meeting Menashe and Ephraim and that it is only recently that he has had a chance to see Yosef again. The emotional response makes sense if this is just a few days after arrival.

"מֵעִם בִּרְכָּיו" – According to this chronology, Yosef's sons are young boys during the encounter, no more than 8 years old,¹² and can fit between someone's thighs.

"וַיַּגֵּשׁ אֹתָם" and "וַיּוֹצֵא יוֹסֵף אֹתָם" – Due to the boys' young age, they likely have no sense of what is expected of them, and thus Yosef guides them to or away from Yaakov.

"הִנֵּה אָבִיךָ חֹלֶה"‎, "הִנֵּה אָנֹכִי מֵת" – These phrases which frame the story of Chapter 48 pose a difficulty for this position as they suggest that Yaakov is infirm and on the verge of death.   R. Bin-Nun attempts to suggest that Yaakov might have become ill over the journey.¹³  However, given that according to his theory this is Yaakov's first time meeting his grandchildren, it is difficult to understand why Yosef would have brought his children to meet his father only upon hearing "הִנֵּה אָבִיךָ חֹלֶה".‎¹⁴

Why bless them now? Upon meeting his grandchildren, Yaakov might have wanted to ensure that they did not feel that their birth in Egypt meant that they were not part of the People of Israel. He, therefore, granted them the blessings of land and progeny, telling them that they should be called by the names of Avraham, Yitzchak and Yaakov.  Perhaps, too, as soon as he reunited with Yosef, Yaakov felt the need to compensate him for his travails and make up for lost years. As such, he immediately granted him and his sons a double portion.

Both on Arrival and Before Death

Yaakov gives Menashe and Ephraim a blessing of progeny and protection, and tells them that Israel shall be blessed through them ("בְּךָ יְבָרֵךְ יִשְׂרָאֵל") right after he arrives in Egypt.  However, he gives them tribal status ("אֶפְרַיִם וּמְנַשֶּׁה כִּרְאוּבֵן וְשִׁמְעוֹן יִהְיוּ לִי") only close to his death.

Sources:R"E Samet¹⁵

Chronology – According to R. Samet, the opening and closing verses of the chapter (1-7, 21-22) are recorded in their proper chronological place and occurred close to Yaakov's death, while the rest of the chapter took place years earlier, when Yaakov first arrived in Egypt. These middle verses immediately follow the events of Bereshit 46:29-30.

Two distinct stories – R. Samet points out that verses 1-7 and 21-22 revolve round the tribal portion of Yosef vis-à-vis his brothers,¹⁶ whereas the intervening verses speak only of the status of Menashe and Ephraim vis-à-vis each other (unrelated to the nation as a whole). As such, the two units are really distinct and need not have occurred at the same time.

Evidence of achronology

• Incongruity: Awareness of Menashe and Ephraim? – R. Samet points out that in the opening verses of the chapter, Yaakov speaks of Menashe and Ephraim, apparently aware that they are present in the room, yet in verse 8 he questions "who are these" as if he has just noticed them.¹⁷ This leads him to conclude that verse 8 must not be a continuation of verses 1-7 but its own story.
• Age of Menashe and Ephraim – The description of Yosef's sons being taken from between Yaakov's legs suggests that the two were still young children and not 20 year old adults (as they would have been if this part of the story was taking place in its chronological place).

Why tell the story achronologically? R. Samet suggests that the lack of chronological order stems from literary concerns.  Had the Torah included the blessing to Ephraim and Menashe back in Chapter 46, it would have interrupted the flow of the narrative whose focus was the settlement of the tribes in Goshen.¹⁸

Advantages to this reconstruction

• "וַיְהִי אַחֲרֵי הַדְּבָרִים הָאֵלֶּה" – This phrase need not be reinterpreted, as R. Samet agrees that the opening of the chapter is connected to the previous one.
• "הִנֵּה אָבִיךָ חֹלֶה" and "הִנֵּה אָנֹכִי מֵת" – These phrases speak of Yaakov's frailty and near-death because these parts of the narrative really did take place in Yaakov's final days.
• "מִי אֵלֶּה" – Since R. Samet posits that this part of the chapter relates to Yaakov's first meeting with his grandchildren, it is understandable why Yaakov needs to ask who Menashe and Ephraim are.
• "מֵעִם בִּרְכָּיו" – As Yaakov blessed Yosef's sons when they were young children, they easily fit between his legs.

Difficulties for this approach

• Internal order in Chapter 48 – R. Samet's reconstruction raises a question regarding the internal order of Chapter 48.  If verses 21-22 are connected to verses 1-7, and not the rest of the chapter, why are they separated from one another?¹⁹
• Third person? According to R. Samet, it is also not clear why, throughout verses 1-7, Yaakov speaks about Menashe and Ephraim in third person. If he was aware of their presence (as R. Samet claims), why not speak to them directly? In addition, if Yaakov was not going to address the two, why had Yosef brought them?

¹ See Bereshit 47:29.

² See Rashbam, Ibn Ezra, Radak, Sforno and Shadal.

³ See Ibn Ezra's third commentary.

⁴ When Yosef first arrived by his father, the messenger announced him without mentioning his sons.  As such, it is possible that though Yaakov was aware of Yosef, he did not note his grandchildren's presence until later.

⁵ Though one might have expected this explanatory comment to precede Yaakov's question, Shadal suggests that doing so would be necessary only if there were many aspects of the plot that were dependent on the point. In this case, because the statement comes to explain only one small detail in the narrative, it follows that detail.

⁶ Malbim himself does not say this.  In fact, he suggests that Yosef's response, "בָּנַי הֵם אֲשֶׁר נָתַן לִי אֱ-לֹהִים בָּזֶה" comes to reassure his father that despite their clothing, his sons are god-fearing like the rest of Yaakov's descendants.  They dress in this manner only because they were given to Yosef "here," in Egypt, under circumstances which dictate such garb.

⁷ See R. Z. Weitman,  "ויחי יעקב - בארץ מצרים" (Parashat Vayechi, 5773), that all of Yaakov's words and blessings in this chapter were meant to prevent Yosef and his children from being absorbed into Egyptian society and to motivate him to return to the Land of Israel.  For a summary of his approach to the chapter, see Yaakov's Retrospective and Yosef's Double Portion.

⁸ See the phrases,"עִם בְּאֵר לַחַי רֹאִי" (Bereshit 25:11) and "וַיָּקׇם יְהוֹנָתָן מֵעִם הַשֻּׁלְחָן" (Shemuel I 20:34) where the word "עִם" seems to mean "at" (close to) rather than between.  [Radak points this out, but nonetheless explains the phrase here to mean "from in between his thighs".]

⁹ Most sources understand the verse to refer to Yaakov's thighs (and not Yosef's) since the previous verse already had Yosef push his children forward, towards their grandfather.

¹⁰ See the article cited above.

¹¹ See his article, "ברכת יעקב למנשה ואפרים"

¹² They are born during the 7 years of plenty, and Yaakov arrives two years into the famine.

¹³ According to this theory, Yaakov erred in thinking that he was close to death when, in fact, he then recuperated and lived many more years.  This might be comparable to Yitzchak who also gives blessings to his children many years before he dies, proclaiming, "הִנֵּה נָא זָקַנְתִּי לֹא יָדַעְתִּי יוֹם מוֹתִי".  However, Yaakov's formulation of "הִנֵּה אָנֹכִי מֵת" is much stronger than Yitzchak's.

¹⁴ The verse makes it sound as if Menashe and Ephraim would not have come to see Yaakov were it not for his illness.

¹⁵ See his article, "מי אלה?" – המפגש בין יעקב לבין יוסף ובניו".

¹⁶ In the opening verses, Yosef's sons are each given tribal status, with Yosef thus meriting a "double portion" in the land.  At the end, Yaakov similarly states, "וַאֲנִי נָתַתִּי לְךָ שְׁכֶם אַחַד עַל אַחֶיךָ".

¹⁷ The above sources might respond that when Yosef first arrived, the messenger announced him without mentioning his sons. If Menashe and Ephraim had remained in the background, it is not so surprising that Yaakov might not have taken note of their presence until later.  R. Samet retorts that it would be too much of a coincidence to suggest that Yaakov just happened to speak about Menashe and Ephraim in their presence, without knowing that they were there.

¹⁸ See verses 28, 33-34 and all of Chapter 47. However, once the narrative breaks to speak of Yaakov and Yosef's reunion in verses 29-30, it is not clear what would have been lost if it continued with the story of Menashe and Ephraim's blessing. This is especially true considering that the request for Goshen really appears only afterwards regardless; verse 28 simply mentions that the family arrived in Goshen, but it is not  part of the upcoming discussion with Paroh.

¹⁹ This is much less of a problem for the other approaches who read the entire chapter as one unit.