Yaakov's Blessing of Yosef/2

Yaakov's Blessing of Yosef

Exegetical Approaches

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Individual Blessing for the Present

Yaakov's blessing was aimed at Yosef the individual, and related to events that transpired in his lifetime.  The sources disagree regarding which incidents are alluded to and form the focus of the blessing:

Conflict with the Brothers

Yaakov told Yosef that despite his brothers' enmity, he had prevailed and managed to rise above them.

Sources:Ibn EzraBereshit 49:22-26About R. Avraham ibn Ezra

"בֵּן פֹּרָת יוֹסֵף בֵּן פֹּרָת עֲלֵי עָיִן" – Ibn Ezra understands "בֵּן פֹּרָת" to mean a "fruitful branch", with "פֹּרָת" being a poetic form of the word "פורה".‎¹  The doubling is simply Tanakh's way to express continuity or permanence.²  Perhaps Yaakov opened with this blessing of progeny to highlight how the brothers' wish that Yosef perish and disappear without a trace was not fulfilled.

"בָּנוֹת צָעֲדָה עֲלֵי שׁוּר" – This phrase expands on the blessing for progeny, and means that Yosef's branches will make others which will climb like a vine over the walls.³  The word "שׁוּר" might be related to the Aramaic "שורא" (wall).⁴

"וַיְמָרְרֻהוּ וָרֹבּוּ וַיִּשְׂטְמֻהוּ בַּעֲלֵי חִצִּים" – This verse describes the brothers plot to sell Yosef.⁵  The siblings are described metaphorically as archers who, in their hatred, set Yosef's gallbladder (מְרֵרָה) as a target to shoot (רבה) at.⁶

"וַתֵּשֶׁב בְּאֵיתָן קַשְׁתּוֹ וַיָּפֹזּוּ זְרֹעֵי יָדָיו" – Yosef proved too strong for the brothers who could not prevail over him.  Yaakov expresses this by describing Yosef's bow as sitting in a place of strength and his arms as being mighty (וַיָּפֹזּוּ)‎.⁷

"מִידֵי אֲבִיר יַעֲקֹב מִשָּׁם רֹעֶה אֶבֶן יִשְׂרָאֵל" – Yaakov points out that Yosef's strength emanated from Hashem, the might of Israel (אֲבִיר יַעֲקֹב), and it was from Him that Yosef was able to rise and become the "shepherd" who provided food for his family in Egypt.

"נְזִיר אֶחָיו" – According to Ibn Ezra this phrase sets up Yosef as the "crown of the brothers".  It is not clear if he is referring to the fact that Yosef became king over them in Egypt or if this is just Yaakov's metaphoric way of saying that Yosef was the crowning glory of the brothers.

Purpose of Yaakov's blessings as a whole – Ibn Ezra views Yaakov's other statements to the brothers as being prophecies regarding the future⁸ and appears to understands "אַחֲרִית הַיָּמִים" to refer not to the distant future and times of the Mashiach but the close future.  The past tense of some of Yaakov's words here might have led him to explain this blessing differently.

Parallels to Moshe's blessing – The second half of Yaakov's blessing to Yosef (vs. 25-26) contains several parallels to the blessing later given by Moshe to the tribe of Yosef.  Ibn Ezra might suggest that Yosef paved the way for his progeny and the individual blessings that he merited were later passed on to his tribe.

Mrs. Potiphar's Attempted Seduction

Yaakov spoke of Yosef's triumphant rise to power despite the slandering of Mrs. Potiphar.

Sources:RashbamBereshit 49:1Bereshit 49:22-26About R. Shemuel b. Meir

"בֵּן פֹּרָת יוֹסֵף בֵּן פֹּרָת עֲלֵי עָיִן"

– According to Rashbam the verse speaks of the beauty of Yosef, "a flourishing son" whose tall stature⁹ and good looks caught the eyes (עֲלֵי עָיִן) of those around him.  He understands the doubling to be a common literary phenomenon in Biblical poetry in which a phrase introduces a subject, and is then repeated with some sort of conclusion.¹⁰ 

"בָּנוֹת צָעֲדָה עֲלֵי שׁוּר" – This phrase is parallel to the first half of the verse, and speaks of the daughters of Egypt, including Mrs. Potiphar, who went to peek (שׁוּר) at Yosef's beauty.  Rashbam understands the word "שׁוּר" to mean see, as in the verbal form "אֲשׁוּרֶנּוּ" in Bemidbar 23:9.

"וַיְמָרְרֻהוּ וָרֹבּוּ וַיִּשְׂטְמֻהוּ בַּעֲלֵי חִצִּים" – According to Rashbam the verse follows the previous one which alluded to Mrs. Potiphar's desire, and refers to her slandering and subsequent imprisonment of Yosef.¹¹  He reads the archers¹² as a metaphor for those who spread aspersions about others¹³ and understands "וַיְמָרְרֻהוּ" to mean "embittered him".  Drawing on the short review of the Yosef narrative in Tehillim 105, he suggest that this refers to his bitter oppression in prison, where ‎"עִנּוּ בַכֶּבֶל [רַגְלוֹ] (רגליו)‏".

"וַתֵּשֶׁב בְּאֵיתָן קַשְׁתּוֹ וַיָּפֹזּוּ זְרֹעֵי יָדָיו" – Rashbam reads the verse as a description of someone holding tightly onto their bow,¹⁴ and explains that despite the Egyptian's attempts to lower him, Yaakov's bow proved stronger than theirs.  This put him in a position to imprison them as they had done to him.¹⁵

"מִידֵי אֲבִיר יַעֲקֹב מִשָּׁם רֹעֶה אֶבֶן יִשְׂרָאֵל" – Rashbam is somewhat ambiguous in his explanation of the verse, but appears to suggest that Yaakov told Yosef that his strength to prevail emanated from Hashem, the head and shepherd of Israel, who used Yosef as a tool by which to feed the family during the famine.  In these words Yaakov might be ensuring that Yosef realized that his rise was not due to his own greatness, but due to Hashem and part of His larger plan.

"נזיר אחיו" – According to Rashbam, this is a reference to the stature that Yosef achieved in Egypt, becoming king over his brothers.

"...בִּרְכֹת אָבִיךָ גָּבְרוּ עַל בִּרְכֹת הוֹרַי" – Yaakov blessed Yosef that he should receive the vast blessings of land "until the ends of the mountains", that he himself had been blessed with.  Rashbam is somewhat unique¹⁶ in understanding the word "הורי" to means hills rather than parents.  As evidence, he points to the parallel phrase "גִּבְעֹת עוֹלָם", and to the same dual language used by Moshe when blessing Yosef's tribe ("וּמֵרֹאשׁ הַרְרֵי קֶדֶם וּמִמֶּגֶד גִּבְעוֹת עוֹלָם").   Further support for Rashbam can be found in the fact that no where else in Tanakh does the noun "הורים" refer to parents; it is actually first in medieval times that this usage is apparent.¹⁷

Purpose of Yaakov's blessings as a whole – Rashbam asserts that Yaakov's blessings as a whole related to the period of conquest and inheritance.  This does not come across in his explanation of Yosef's blessing, however, perhaps because Yaakov himself worded part of it in the past tense.

Multiple Events

Yaakov spoke of several who attempted to bring Yosef down, including the brothers, Mr. and Mrs. Potiphar, and the Egyptian sorcerers. 

Sources:Targum Pseudo-JonathanBereshit 49:22-26About Targum Pseudo-Jonathan, RashiBereshit 49:1Bereshit 49:22-26About R. Shelomo Yitzchaki,

"בֵּן פֹּרָת יוֹסֵף בֵּן פֹּרָת עֲלֵי עָיִן"

• Rashi suggests that the simple sense of the verse is that Yosef was filled with charm (פֹּרָת) which fell on all those who looked (עֲלֵי עָיִן) at him. The word "פֹּרָת" is related to the Aramaic "אפרין". 
• Targum Pseudo Jonathan, in contrast, explains the whole verse as speaking of Yosef's ability to control his evil inclination.  he was like a strong vine planted near a spring, capable of breaking the rocks and not fruit bearing trees in its way.  The doubling in teh verse hints to the two groups over which Yosef prevailed - succumbing to neither Mrs. Potiphar nor to his brothers.

"בָּנוֹת צָעֲדָה עֲלֵי שׁוּר"

• According to Rashi, this verse describes the women of Egypt who would walk on the walls to look at Yosef's beauty.  He seems to be understanding the word "שׁוּר" to mean both wall and look.¹⁸
• Targum is consistent in expalining this , too, to refer to Yosef's self control.

"...וַיְמָרְרֻהוּ וָרֹבּוּ וַיִּשְׂטְמֻהוּ בַּעֲלֵי חִצִּים"

Tribal Blessing for the Future

Yaakov's blessing to Yosef related to the future role his tribe was to play, and not to past events in his personal life.

Sources:Targum OnkelosBereshit 49:22-26About Targum Onkelos, RalbagBereshit Beur HaMilot 49:22-26About R. Levi b. Gershom, Hoil MosheBereshit 49:28About R. Moshe Yitzchak Ashkenazi

"...בֵּן פֹּרָת יוֹסֵף בֵּן פֹּרָת עֲלֵי עָיִן" – According to Targum Onkelos and Ralbag, Yosef is compared to a flourishing branch or vine, whose daughter branches grew to climb over the wall.¹⁹ This represents the success and extensive progeny of Yosef, who merited to father two tribes which would both inherit.²⁰  It is possible that the doubling in the verse hints to this double portion.²¹

"...וַיְמָרְרֻהוּ וָרֹבּוּ וַיִּשְׂטְמֻהוּ בַּעֲלֵי חִצִּים" – This refers to future wars the tribe of Yosef was to fight against its enemies.  Yaakov states that though others would attack, they would not be able to prevail over the strong bow of Yosef.

"מִידֵי אֲבִיר יַעֲקֹב מִשָּׁם רֹעֶה אֶבֶן יִשְׂרָאֵל" – Ralbag maintains that this hints to Mashiach ben Yosef.  When the nation will suffer and be degraded to the extent that they are lifeless, like a stone, then a leader from the line of Yosef will emerge to be their shepherd and begin their salvation.

"עַד תַּאֲוַת גִּבְעֹת עוֹלָם" – Yaakov blessed the tribe with extensive borders, until the "edges of the earth".  This is an apt description of the vast amount of land later inherited by Menashe and Efraim.

Purpose of Yaakov's blessings as a whole – Hoil Moshe maintains that all of Yaakov's blessings to his children were prophecies regarding their future successes.

Parallels to Moshe – This position might suggest that parallels to Moshe's blessing are to be expected if both are statements relating to the tribe's future.

Combination

Sources:R. Yosef Bekhor ShorBereshit 49:22-26About R. Yosef Bekhor Shor, RadakBereshit 49:22-26About R. David Kimchi, R. Avraham b. HaRambamBereshit 49:22-26About R. Avraham Maimonides, AbarbanelBereshit 49:22-26About R. Yitzchak Abarbanel, SefornoBereshit 49:22-26About R. Ovadyah Seforno

¹ Ibn Ezra points to Tehillim 80:16 as evidence that "בֵּן" can refer to some sort of flora. In all the many other instances of the word, however, it refers to either a son, member of a group, or an age.
Ibn Ezra deos not expalin the words "עֲלֵי עָיִן" but presumably explains them to refer to a spring of water.

² It thus suggests that Yosef will continuously bear fruit.

³ He offers two explanations for the switch between the plural "בנות"  and the singular form of "צעדה".  Either the verse means that each and every branch will climb on the walls, or this is just one example of others in which a singular subject takes a plural form of the verb.  As an example, he points to Kohelet 10:1.

⁴ See Ezra 4:12-16.  In Biblical Hebrew the word might take this meaning in Shemuel II 22:30 (and the equivalent Tehillim 18:30), Yirmeyahu 5:10, and Iyyov 24:11.

⁵ Radak questions this read on the grounds that it would not makes sense for Yaakov to speak so negatively about the brothers in the midst of blessing them.  See below, though, that Ibn Ezra does not view Yaakov's statements as blessings, but as prophetic messages.  Thus, he does not think that they all needed to be positive, as evidenced by his words to Reuven, Shimon and Levi.

⁶ For similar usage see Iyyov 16:12-13.

⁷ The root פזז also appears in Shemuel II 6:14-16, where Michal sees David "מְפַזֵּז וּמְכַרְכֵּר" before the ark.  Two verses earlier there is a similar description, "וְדָוִד מְכַרְכֵּר בְּכׇל עֹז".  Ibn Ezra learns from the parallel that פזז relates to strength.

⁸ He also points out that the word "blessing" might be  a misnomer and that Yaakov did not aim to bless his children in these statements but simply to relay certain infomartioon.  Only afterwards (verse 28) did the brothers receive his blessing (the content of which is not mentioned).

⁹ Rashbam paints Yosef in the image of other kingly figures such as Shaul who was "מִשִּׁכְמוֹ וָמַעְלָה גָּבֹהַּ מִכׇּל הָעָם."  Like Ibn Ezra, he reads the word "פֹּרָת" to be equivalent to "פורה", but understands it to refer to a growth in height rather than abundance.

¹⁰ Other examples can be found in Shemot 15:6, Tehillim 92:10, Tehillim 93:3, and Tehillim 94:1-3.  Rashbam's understanding of these verses was adopted by many others, including his grandfather, Rashi, until the phenomenon was actually known by his name, as "פסוקי שמואל".  See R. Aharon b.Yose HaKohen, author of Sefer HaGan, who writes, "וכשהיה רבינו שלמה זקנו מגיע לאותן פסוקים קורא אותן פסוקי שמואל על שמו".

¹¹ It is possible that Rashbam's disagreement with Ibn Ezra over the reading of this verse relates to their understanding of the sale of Yosef.  Since Rashbam maintains it was the Midyanites rather than the brothers who sold Ysoef, he does not read the verse as relating to the sale.  Shadal adds that according to Rashbam, it is even possible that Yaakov never knew about the brother's hatred and what happened, so Yaakov could not have been alluding to it.  For elaboration, see Who Sold Yosef?

¹² He sees a hint to these archers in both halves of the verse, explaining " וָרֹבּוּ " to mean to shoot arrows, as in Iyyov 16:13

¹³ See the similar metaphor in Yirmeyahu 9:2 and 9:7.

¹⁴ He reads "וַיָּפֹזּוּ זְרֹעֵי יָדָיו" as a description of Yosef's arms bending when shooting his arrows.  He points to the description of David dancing (מְפַזֵּז וּמְכַרְכֵּר) in Shemuel II 6, and suggests that the root כרכר  relates to a movement of the legs, the root  relates to a movement of the arm.

¹⁵ Here, too, Rashbam is drawing on the narrative in Tehillim 105, which mentions that after rising to kingship, Yosef was in a position "לֶאְסֹר שָׂרָיו בְּנַפְשׁוֹ".

¹⁶ See also the Septuagint who preceded him in translating the phrase as, "over stable mountains".

¹⁷ See the discussion by M. Tzippor, in his article, "ברכת יעקב בראי תרגום השבעים".

¹⁸ He also points to the Midrash which suggests that this was a reward for Yosef's protection of Rachel.  when greeting Esav, Yosef had stepped in front of his mother and stood tall (a בן פורת) to protect her from the "eyes" of Esav (עלי עין); thus he merited, measure for measure, that women would look at him.

¹⁹  See points and notes by Ibn Ezra for an analysis of this reading.

²⁰ This aspect is mentioned by Onkelos but not by Ralbag.  Rashi suggests that according to Onkelos, the "בנות" in the verse might refer to the daughters of Zelophcahd, from the tribe of Menashe, who inherited on both sides of the Jordan.

²¹ See RadakBereshit 49:22-26About R. David Kimchi who suggests this.