The articles in this column are transcriptions and adaptations of shiurim by Rav Joseph Ber Soloveitchik, zt”l. The Rav’s unique perspective on Chumash permeated many of the shiurim and lectures he presented at various venues over a 40-plus-year period. His words add an important perspective that makes the Chumash in particular, and our tradition in general, vibrant and relevant to our generation.
This week’s d’var Torah is dedicated in honor of the forthcoming marriage of David Eckstein and Jenny Ringelheim.
The Torah tells us that Jacob blessed Efrayim and Menashe prior to his death and placed his right hand on the head of Efrayim and his left hand on the head of Menashe. He then blessed them with HaMalach HaGoel.
After this blessing Joseph protests and asks his father to place his right hand on the head of Menashe, the first born. Jacob refuses and gives them a second blessing followed by Jacob giving Joseph the city of Shechem as an extra portion above and beyond what he gave the other brothers.
The Rav asked why did Joseph not protest immediately to redirect Jacob’s hands? Why did he wait till after the first blessing? What is the difference between the first and second blessing that motivated Joseph to act in this way? Why did Jacob grant Shechem to Joseph at this time specifically?
In Sefer Bereishis there are several places where blessings were conferred but the details are omitted; we find only the statement “He blessed him.” (The exclusion to this is the blessing of V’Yiten Lcha, Isaac’s blessing to Jacob when the latter pretended to be Esau.) When Isaac blesses Jacob prior to sending him to the house of Lavan to find a wife, he gives Jacob Bircas Avraham. The Torah does not elaborate on what Bircas Avraham contains, however it clearly was related to the inheritance of Eretz Yisrael. In fact, Bircas Avraham and yerushas ha’aretz are linked. Chazal said even though Isaac wanted to bless Esau with the blessings of V’Yiten Lcha, Isaac always intended to bless Jacob with Bircas Avraham and the associated yerushas ha’aretz. The Mesoras HaAvos is the Bircas Avraham and that, along with Eretz Yisrael, could only pass from Abraham to Isaac and then to Jacob.
Why did Jacob give two blessings to Joseph’s children? The first blessing from Jacob was that Hashem, who protected the patriarchs, should protect Efrayim and Menashe. The next blessing relates to how the Jewish nation will bless their children through his children Efrayim and Menashe. After that Jacob tells him that he is giving him Shechem as an extra portion. Why tell Joseph about Shechem at this point? Jacob had previously said that Menashe and Efrayim will be given equal status with the other tribes, which would mean that Joseph would get a double share. However, the land required a kinyan (transfer of ownership).
How did Joseph create the kinyan that granted him this extra portion? Apparently, this kinyan came through the second blessing that he gave the children. At that point he made Efrayim and Menashe equal to Reuven and Shimon, meaning a double share in the land. That is why Jacob told Joseph about Shechem at this point. Jacob was the owner of the land, having taken it with his sword and bow, and he was now transferring title to the extra portion via the second blessing that he gave Efrayim and Menashe.
Now let us examine the two blessings given by Jacob. The first was that Hashem, before whom Abraham and Isaac walked, should bless the children. Ramban says that Jacob was emphasizing that the patriarchs each exemplified a characteristic of Hashem. Abraham exemplified the aspect of gedulah (chesed), while Isaac had the trait of gevurah (strength). Hashem performed great acts (gedulos) and amazing feats (nora’os) for each of them.
Ramban says that after this introduction Jacob mentions Hashem Elokay HaEmes, the God of truth. Emes and tiferes are the traits of Jacob, as it says “Titen emes l’Yaakov chesed l’Avraham.” These are attributes of Hashem that distinguished each patriarch but all of them must be embraced by all Jews. Jacob blessed the children that that they should always reflect the attributes of the patriarchs, and by extension those of Hashem. This way they will always indicate that they are the descendants of Abraham, Isaac and Jacob. All Jews have an equal share in this blessing of HaMalach HaGoel, as well as the requirement to safeguard the mesorah, similar to the obligation of each Jew to contribute machtzis hashekel, which grants individual redemption. All share that redemptive need equally, regardless of scholarship or economic status. The blessing and responsibility of HaMalach HaGoel and V’Yidgu LaRov as to the mesoras ha’avos are shared equally by the Vilna Gaon and by a simple Jew.
The second blessing was of a different nature. Each individual has a unique set of qualities and skills. Some have more abilities and some less. Each must try to maximize and exemplify their particular skill. Jacob blessed each tribe according to his particular skill. Judah had one attribute and Naftali another. This does not mean that a member of Judah did not possess a skill that Naftali exemplified or that Naftali did not exhibit abilities that Benamin was blessed with. As Rashi comments at the conclusion of Jacob’s blessings, he blessed them collectively and applied the blessings to all the tribes, but the focal blessing for each tribe was the specific one that Jacob blessed him with. However, the individual blessings required the shared common blessing of HaMalach HaGoel and V’Yikorei vahem shmi v’shem avosay as their foundation. Hence the order of Jacob’s blessings was (1) global (2) individual and (3) global.
Joseph did not protest after the first blessing as both Efrayim and Menashe shared equally in the mesoras ha’avos. However, Joseph protested the second blessing, where Jacob blessed them according to their individual capabilities, as he believed the bechor should be the one with the greater role, responsibilities and blessing. Jacob replied that this blessing was dependent on the individual and since ultimately Efrayim will have the greater role, he received the greater individual blessing.
Chazal said that the verse “and Hashem blessed Abraham with everything” refers to a daughter. Ramban interprets this to mean Knesset Yisrael, which is built on a common foundation shared by all Jews. Knesset Yisrael is called a kallah because it is kollel, includes, all the blessings and talents each member of the Jewish nation contributes to it. It comprises their individual talents which when woven together forms a beautiful tapestry, indeed a ketones pasim. Both aspects are required for Knesset Yisrael to be complete, shared and individual. If we lose one aspect, one tribe, one talent, our tapestry is blemished.
Moshe emulated Jacob when he blessed the Jewish nation prior to his death. He began with the foundation of Vayehi vishurun melech…yachad shivtei Yisrael, blessing all the tribes equally. All of Klal Yisrael must be worthy to receive giluy shechina, Yachad Shivtei Yisrael. Only after laying this foundation did he bless the components of Knesset Yisrael, each tribe individually, according to his talents and strengths. He concluded by again blessing them all together, Ashrecha Yisrael mi kamocha. The blessings for that which we call Knesset Yisrael are in the middle.
The first blessing Jacob gave to Efrayim and Menashe was that no individual can claim a greater level of sanctity than any other Jew. All are members of the community and are charged with preserving the mesorah. However, because he was gifted with greater individual talents than others, the Vilna Gaon has a responsibility to maximize those talents and his reward will be commensurate with the degree he accomplishes that mission. That is the message of the second blessing given to Efrayim and Menashe, and subsequently to the other children of Jacob prior to his passing. It is also the blessing we give our own children, to maximize their potential, no matter what it may be, to the best of their abilities.