Yaakov's Retrospective and Yosef's Double Portion/2

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Yaakov's Retrospective

Exegetical Approaches

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Overview

Commentators struggle both to find the thread that connects the separate points in Yaakov's speech and to understand the granting of a double portion of the land to Yosef.  Almost all traditional commentators suggest that Yaakov's bestowing of tribal status upon Menashe and Ephraim was a gift to Yosef personally and that Yaakov's various statements came to justify that decision.

R. Zeev Weitman, in contrast, reads the inheritance not as preferential treatment of a beloved son, but as an incentive to keep that son in the fold.  He contends that Yosef and his family had assimilated in Egypt and that all of Yaakov's comments were aimed at reconnecting him to the Land of Israel and his roots.

Finally, a third position proposes that Ephraim himself was the focus of Yaakov's comments.  The double portion was a means to elevate specifically Ephraim, and Yaakov's mention of both the Beit El prophecy and Rachel's burial hinted to Ephraim being chosen.

Justifying Yosef's Double Portion

Yaakov's review of the past was meant to explain why he had the right to grant Yosef's two children the status of "tribes".

Vision at Beit El – Yaakov calls on Hashem's promise in Beit El as proof that Hashem had given him permission to grant Yosef's sons equal status to his own, and to bequeath them rights to the land as he did for each tribe.
  • "קְהַל עַמִּים" – According to Rashi, Ralbag, Seforno, and R. Hirsch, drawing on Bereshit Rabbah, Yaakov understood Hashem's words, "וּנְתַתִּיךָ לִקְהַל עַמִּים" to refer to sons that he had not yet born.1  Since he had no future sons of his own, he recognized that the prophecy must have referred to his grandchildren.
  • "וְנָתַתִּי אֶת הָאָרֶץ הַזֹּאת לְזַרְעֲךָ" – Rashbam, Ibn Ezra, R"Y Bekhor Shor, and Radak2 instead suggest that Yaakov was simply pointing out that once the land was promised to him, he could apportion it however he desired.3
Mention of Rachel's burial – These exegetes disagree about the relevancy of Yaakov's mention of Rachel's burial.
  • Intrinsic to the conversation – Most of these sources suggest that this point was intrinsically connected to Yaakov's main discussion regarding Menashe and Ephraim:
  • Proof that prophecy spoke of grandchildren – According to R. Saadia Gaon, R. Shemuel b. Chofni Gaon, Ibn Kaspi, and Seforno,4 Yaakov is explaining that Rachel's death (which occurred immediately after the prophecy in Beit El) marked the end of his child bearing.  As such it was clear that Hashem's prophecy could not have been referring to Yaakov's own sons, but must have referred to Yosef's children.5
  • Reason for choosing Yosef's sons – Tzeror HaMor asserts that Yaakov told Yosef that had it not been for her premature death, Rachel should have born him two more sons.  Since this was not to be, he requests to "adopt" Yosef's two eldest to take their place.6 R. Hirsch, instead, notes that Yaakov, in his old age, thinks of the death of his beloved, since it was his love for her which prompted him to give Yosef's son this double portion.7
  • Burial site in Yosef's inheritance – According to R. Yosef Bekhor Shor and Ralbag, Yaakov mentions burying Rachel at this point since the site of her grave is found within the borders of the future inheritance of Yosef's children.8
  • Unrelated – Rashi, Rashbam, Ibn Ezra, and Radak all assert that Yaakov's comment is related to Yaakov's earlier discussion with Yosef regarding his burial9 rather than to this conversation regarding Yosef's sons.10  As Yaakov requested that Yosef take pains to bury him in the Machpelah Cave, he apologized and explained to Yosef why he had not done the same for Yosef's mother, Rachel.
Choice of Ephraim and Menashe
  • Prophecy – R. Shemuel b. Chofni Gaon, Abarbanel and Seforno11 suggest that Yaakov chose to give Yosef a double portion through Ephraim and Menashe since he understood Hashem's prophecy to refer specifically to them. 
  • Love – Others,12 though, assume that this was a result of Yaakov's love for Rachel (and Yosef, by extension).
  • New first-born – Alternatively, Ibn Ezra, Ibn Kaspi and Ralbag assert that the choice was a consequence of Reuven's rejection.  After Reuven's actions with Bilhah, Yaakov moved the birthright from the firstborn of his first wife to the firstborn of his second wife, Rachel.
Relationship between recollections – According to most of the commentators all three points mentioned by Yaakov (the prophecy, the promise to Menashe and Ephraim, and Rachel's burial) are all connected, together explaining Yaakov's right to make Menashe and Ephraim into tribes. According to Rashi, Rashbam, Ibn Ezra, and Radak, on the other hand, only the first two points related to this goal.
Comparison to original prophecy
  • Rashi and Ralbag13 note that the original prophecy mentioned both a "גּוֹי" and "וּקְהַל גּוֹיִם", whereas here Yaakov only mentions the latter. They explain that the word "גּוֹי" referred to Binyamin, who had been born shortly after the prophecy, and was thus not relevant to Yaakov's current speech.14
  • Most of the other commentators would likely not attribute any significance to the changes, suggesting that Yaakov was simply paraphrasing Hashem's words.
"וּמוֹלַדְתְּךָ אֲשֶׁר הוֹלַדְתָּ אַחֲרֵיהֶם" - Did Yosef have other children? Rashbam, Ibn Ezra, and Radak suggest that it is possible that Yosef had other children who are simply not mentioned since they were not especially significant.  Rashi and Ralbag posit instead that Yaakov was referring to any future sons that Yosef might bear,15 while Seforno understands Yaakov's words to refer to Yosef's grandchildren.  Either way, Yaakov is simply pointing out that no matter who else descended from Yosef, he was not to merit more tribes.
What was gained by getting two tribes? Since the land was divided per capita, it would seem irrelevant whether Yosef received one or two portions.16 Rashi and Abarbanel, thus, suggest that Yosef was bequeathed the honor of double tribal status rather than any actual territorial gain. Ralbag instead asserts that Yaakov did not know how the land was to be divided in the future, and erroneously assumed that in giving a double portion to Yosef, he would receive more.17
"מִי אֵלֶּה" - Does Yaakov not recognize his grandchildren? Though Yaakov might have had a strong relationship with his grandchildren, his failing eyesight made it difficult for him to recognize them.18
The blessing: "וְיִקָּרֵא בָהֶם שְׁמִי" – Abarbanel suggests that in these words Yaakov transferred tribal status to Ephraim and Menashe.  From now on, they are to be called Yaakov's sons, rather than Yosef's children.
Ephraim over Menashe – This approach might see in Yaakov's preference for Ephraim over Menashe a reflection of Yaakov's similar preference for Yosef over Reuven.  In all his blessings, Yaakov is not motivated merely by first born status.
"וַאֲנִי נָתַתִּי לְךָ שְׁכֶם אַחַד עַל אַחֶיךָ"
  • Portion – Most of these commentators understand the word "שְׁכֶם" to mean a portion, and view these words as a summary of Yaakov's promise to Yosef, that he was to become two tribes rather than one.
  • The city Shechem – Rashi, instead connects this back to Yaakov's original conversation regarding burial, suggesting that Yaakov promised Yosef the city of Shechem as a burial place for himself, in return for his oath to bury Yaakov.19 Tzeror HaMor also understands the verse to refer to a special gift to Yosef above and beyond the extra portions of Menashe and Ephraim. He suggests that Yosef merited Shechem since he married Asenat who, according to the Midrash, was Dinah's daughter.20

Preventing Yosef's Family's Assimilation

Yaakov's words to Yosef and his bequeathing to him of a double inheritance were meant to prevent him and his children from being absorbed into Egyptian society and motivate him to return to the Land of Israel.

Sources:R. Z. Weitman21
Vision at Beit El – Yaakov mentions Hashem's prophecy, "הִנְנִי מַפְרְךָ וְהִרְבִּיתִךָ... וְנָתַתִּי אֶת הָאָרֶץ הַזֹּאת לְזַרְעֲךָ אַחֲרֶיךָ אֲחֻזַּת עוֹלָם", to remind Yosef that his destiny lay in Israel, and not in Egypt. These words form a contrast to the narrator's earlier statement, "וַיֵּשֶׁב יִשְׂרָאֵל בְּאֶרֶץ מִצְרַיִם בְּאֶרֶץ גֹּשֶׁן וַיֵּאָחֲזוּ בָהּ וַיִּפְרוּ וַיִּרְבּוּ מְאֹד", perhaps to highlight that there was a real need for this reminder.
Choice of Ephraim and Menashe – R. Weitman suggests that Yaakov gave Yosef a double portion of the land to further motivate him to return to Israel.  This was neither a display of preference or love, nor a  reward for merit, but rather a bribe to ensure that Yosef had reason to leave Egypt.
Mention of Rachel's burial – Mention of Rachel's burial site was similarly aimed at giving Yosef a reason to view Israel as his home.22
Relationship between recollections – According to this approach, all three points made by Yaakov shared one purpose, to reconnect Yosef to the Land of Israel.
"הַנּוֹלָדִים לְךָ בְּאֶרֶץ מִצְרַיִם" – In referring to Menashe and Ephraim, Yaakov stipulates that he is referring to the sons that "were born in Egypt", perhaps, hinting in these words to the reason for his choice.  It is their very connection to Egypt which leads Yaakov to bless them and incorporate them as tribes.
What was gained by getting two tribes? This position might maintain, as does Ralbag above, that Yaakov (mistakenly) assumed that giving Yosef an additional tribe would provide his descendants with extra territory, the incentive needed to tie Yosef to the land.  Alternatively, making Yosef's children into tribes, even with no territorial gain, connected them to their family and Israelite roots.
"מִי אֵלֶּה" - Does Yaakov not recognize his grandchildren? This position might suggest that Yaakov actually did not have a close relationship to his grandchildren.  Perhaps they spent much more time in Egyptian society than in his company.  Moreover, it was likely that they wore Egyptian garb, making them less distinct in Yaakov's eyes.  It is this disconnect with his Egyptian grandsons that Yaakov was trying to correct.
Did Yosef assimilate? This approach assumes that Yosef and his family had begun to assimilate into Egyptian society, weakening their ties to Israel.23  Though no verses say this explicitly, such a reality would not be surprising.  In the many years he had lived in Egypt on his own, it would have been difficult for Yosef not to have acculturated, especially given that he was married to the daughter of a priest and working for the royal palace. Moreover, being second in command of Egypt, Yosef had no reason to return to Canaan and the the life of a shepherd, and it was likely that his responsibilities would not have enabled him to do so regardless.
Did the family know in advance that they were to stay in Egypt? R. Weitman suggests that Hashem's words to Yaakov in Bereshit 46 were not meant to hint to the upcoming enslavement.  The path was always open for Yaakov and sons to return to Canaan after the years of famine.  It was their decision (due to Egyptian comforts or simple inertia), not Hashem's command, that led to their prolonged stay.24
The blessing: "וְיִקָּרֵא בָהֶם שְׁמִי וְשֵׁם אֲבֹתַי" – This position might suggest that Yaakov felt that Yosef's children were in need of an extra blessing to ensure that they viewed themselves as sons of Avraham, Yitzchak and Yaakov.
"בְּךָ יְבָרֵךְ יִשְׂרָאֵל" – It is unclear, according to this approach, why future generations should be blessed to be similar to Ephraim and Menashe if they were assimilated.
"וַאֲנִי נָתַתִּי לְךָ שְׁכֶם אַחַד עַל אַחֶיךָ" – R. Weitman suggests that Yaakov repeats his promise of a double portion as further encouragement to Yosef.

Favoring of Ephraim

Yaakov's recollections were all aimed at explaining why he was bestowing preferred status upon Ephraim.

Vision at Beit El – Yaakov recalls Hashem's prophecy "וַיֹּאמֶר אֵלַי הִנְנִי מַפְרְךָ וְהִרְבִּיתִךָ" because the word "מַפְרְךָ" allude to the special status that would be given to Ephraim,25 whose name shares that root.26
Choice of Ephraim and Menashe
  • Abarbanel  points out that the giving of a double portion to Yosef was in effect a gift to Ephraim only.  Menashe, as the first born, would have been a head of a tribe regardless, so nothing new was being given to him. 
  • The Ma'asei HashemMa'asei Avot 44About R. Eliezer Ashkenazi adds that knowing that Ephraim was the more important of the two grandchildren, Yaakov wanted to ensure that Menashe (as firstborn) did not inherit all from his father, leaving Ephraim with nothing.  Thus, instead of simply granting Yosef one large,  double-sized inheritance which would all be called after himself, he divided this double portion between the two grandchildren, thus ensuring Ephraim a portion of his own.
Mention of Rachel's burial
  • Ephraim to memorialize Rachel – AbarbanelBereshit 48About R. Yitzchak Abarbanel suggests that the emphasis on burying Rachel "בְּדֶרֶךְ אֶפְרָת" was a further hint and proof that Ephraim was meant to be  a tribe of his own.  The word "אֶפְרָת" recalls "אפרים" and his elevation to the status of tribe was meant to honor and memorialize Rachel. 
  • Burial in Ephraim's portion – The Ma'asei HashemMa'asei Avot 44About R. Eliezer Ashkenazi, instead, suggests that when Rachel died Yaakov prophesied that Ephraim was to inherit that area, and thus he purposefully buried Rachel there.  He adds that the city was originally called Beit Lechem and the name only changed to Efrat later, so called after Ephraim.27
Relationship between recollections – All three points made by Yaakov hint to Ephraim's chosen status and that he deserved a portion of his own.
What was gained by getting two tribes? According to the Ma'asei Hashem, having two distinct tribes ensured that Ephraim would get one and not be subsumed under Yosef=Menashe.
"מִי אֵלֶּה" - Does Yaakov not recognize his grandchildren? This position would likely maintain, as Rashbam and others above, that Yaakov's poor sight prevented him from recognizing Ephraim and Menashe.  This does not mean, though, that he did not otherwise know them.
The blessing: "וְיִקָּרֵא בָהֶם שְׁמִי"Ibn Ezra suggests that Yaakov is hinting to the fact that in the future all of Israel is to be called Ephraim.
"וַיָּשֶׂם אֶת אֶפְרַיִם לִפְנֵי מְנַשֶּׁה" – Abarbanel points out that this does not simply mean that Yaakov mentioned Ephraim's name first, but that in placing his right hand on his head and in saying his name before that of his brother, Yaakov actively made Ephraim greater and more important.28
"וַאֲנִי נָתַתִּי לְךָ שְׁכֶם אַחַד עַל אַחֶיךָ"
  • First capital of the Kingdom of Israel/Ephraim – This position might suggest that this refers to the city Shechem, which Yarovam built as his first capital city in Har Ephraim.29
  • Extra portion for Ephraim – Alternatively, the word "שְׁכֶם" refers to a portion and Yaakov is simply summarizing that he is giving Yosef an additional portion over his brothers for his son Ephraim.