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 (suggesting that Yosef will continuously bears fruit).

בָּנוֹת צָעֲדָה עֲלֵי שׁוּר – This phrase expands on the first blessing of progeny, and means that Yosef's branches will make others which will climb like a vine over the walls.  The word "שׁוּר" might be related to the Aramaic "שורא" (wall).²

"...וַיְמָרְרֻהוּ וָרֹבּו" – This verse describes the brothers plot to sell Yosef.   The siblings are described metaphorically as archers who set Yosef's gallbladder (מְרֵרָה) as a target to shoot (רבה) at.³

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)‎.⁴

מִידֵי אֲבִיר יַעֲקֹב מִשָּׁם רֹעֶה אֶבֶן יִשְׂרָאֵל

Mrs. Potiphar's Attempted Seduction

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

Multiple Events

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

Tribal Blessing for the Future

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

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 person or age, or is used to reference one thing to another.

² 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.

³ For similar usage see Iyyov 16:12-13.

⁴ The root פזז also appears in Shemuel II 6, where David is "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.