Thank you to Rabbi Sammy Bergman whose YU Torah Shiur & source sheet helped inform this packet.
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As Jacob lies ill and dying, he has the opportunity to bless Joseph's two sons, Ephraim and Menashe. He does so, and he does so in a very particular way. Let's take a look (if you're able, please make sure to read the bolded Hebrew).
(יד) וַיִּשְׁלַח֩ יִשְׂרָאֵ֨ל אֶת־יְמִינ֜וֹ וַיָּ֨שֶׁת עַל־רֹ֤אשׁ אֶפְרַ֙יִם֙ וְה֣וּא הַצָּעִ֔יר וְאֶת־שְׂמֹאל֖וֹ עַל־רֹ֣אשׁ מְנַשֶּׁ֑ה שִׂכֵּל֙ אֶת־יָדָ֔יו כִּ֥י מְנַשֶּׁ֖ה הַבְּכֽוֹר׃ (טו) וַיְבָ֥רֶךְ אֶת־יוֹסֵ֖ף וַיֹּאמַ֑ר הָֽאֱלֹקִ֡ים אֲשֶׁר֩ הִתְהַלְּכ֨וּ אֲבֹתַ֤י לְפָנָיו֙ אַבְרָהָ֣ם וְיִצְחָ֔ק הָֽאֱלֹקִים֙ הָרֹעֶ֣ה אֹתִ֔י מֵעוֹדִ֖י עַד־הַיּ֥וֹם הַזֶּֽה׃ (טז) הַמַּלְאָךְ֩ הַגֹּאֵ֨ל אֹתִ֜י מִכׇּל־רָ֗ע יְבָרֵךְ֮ אֶת־הַנְּעָרִים֒ וְיִקָּרֵ֤א בָהֶם֙ שְׁמִ֔י וְשֵׁ֥ם אֲבֹתַ֖י אַבְרָהָ֣ם וְיִצְחָ֑ק וְיִדְגּ֥וּ לָרֹ֖ב בְּקֶ֥רֶב הָאָֽרֶץ׃
(14) But Israel stretched out his right hand and laid it on Ephraim’s head, though he was the younger, and his left hand on Menashe’s head—thus crossing his hands—although Menashe was the first-born. (15) And he blessed Joseph, saying,
“Elokim before whom my fathers walked, Avraham, and Yitzchok, Elokim who was my shepherd from my inception until this day— Hamalach Hagoel- The Angel who redeemed me from all evil, should bless the lads, and let my name be called on them, together with the name of my fathers, Avraham and Yitzchok. May they be like fish, multiplying within the land."
QUESTIONS TO CONSIDER
1. Do you recognize any pesukim in this section?
2. If yes, which ones are familiar?
3. Where do you know these pesukim from?
4. How come Jacob is not included in the blessing of Hamalach HaGoel?
ועוד נהגו להקיף עם ספרי התורה הבימה שבבית הכנסת, כמו שמקיפים עם הלולב, והכל משום שמחה. ונהגו עוד להרבות הקרואים לספר תורה, וקורים פרשה אחת הרבה פעמים ואין איסור בדבר (מנהגים ורי"ב סימן פ"ד). עוד נהגו לקרות כל הנערים לספר תורה, וקורים להם פרשת המלאך הגואל וגו'
Shulchan Aruch, Laws of Lulav 6
It is customary in these countries to take all of the Torahs out of the Ark on Simchat Torah at night and in the morning and to sing songs and praises. Every place should follow its customs. It is also the custom to circle the synagogue's Bimah with the Torah scrolls just like we circle with the lulav. This is all done out of joy. It is also the custom to have many readers from the Torah. We read the same section many times, and this is not forbidden (Minhagim, Rivas"h 84). It is also the custom to call up all of the children to the Torah and to read "Hamalach HaGoel/ the angel who has redeemed me..." [Genesis 48:6].
ראוי לומר פסוק המלאך הגואל אותי מכל רע,
Rabbi Chaim Benveniste (17th century Turkey), Orach Chaim 239
[Before going to sleep], it is appropriate to recite the verse: “Hamalach HaGoel/ The angel who redeems from all evil”
QUESTIONS TO CONSIDER
1. Have you ever been in synagogue on Simchat Torah by day? If yes, do you remember being called up to the Bimah and having a Talit spread above your head while everyone sang Hamalach HaGoel? (This is called Kol HaNearim!)
2. Do you say Hamalach HaGoel before you go to sleep at night? Do you have a favorite tune? What is it?
After you have done this, please continue as we look at some of the questions- maybe they will include yours!
QUESTIONS TO CONSIDER
1. Who is this angel (is it a specific one?)
2. Why is Jacob asking that his grandsons be blessed through an angel instead of through God?
(י) וַיֵּצֵ֥א יַעֲקֹ֖ב מִבְּאֵ֣ר שָׁ֑בַע וַיֵּ֖לֶךְ חָרָֽנָה׃ (יא) וַיִּפְגַּ֨ע בַּמָּק֜וֹם וַיָּ֤לֶן שָׁם֙ כִּי־בָ֣א הַשֶּׁ֔מֶשׁ וַיִּקַּח֙ מֵאַבְנֵ֣י הַמָּק֔וֹם וַיָּ֖שֶׂם מְרַֽאֲשֹׁתָ֑יו וַיִּשְׁכַּ֖ב בַּמָּק֥וֹם הַהֽוּא׃ (יב) וַֽיַּחֲלֹ֗ם וְהִנֵּ֤ה סֻלָּם֙ מֻצָּ֣ב אַ֔רְצָה וְרֹאשׁ֖וֹ מַגִּ֣יעַ הַשָּׁמָ֑יְמָה וְהִנֵּה֙ מַלְאֲכֵ֣י אֱלֹקִ֔ים עֹלִ֥ים וְיֹרְדִ֖ים בּֽוֹ׃ (יג) וְהִנֵּ֨ה ה' נִצָּ֣ב עָלָיו֮ וַיֹּאמַר֒ אֲנִ֣י ה' אֱלֹקֵי֙ אַבְרָהָ֣ם אָבִ֔יךָ וֵאלֹקֵ֖י יִצְחָ֑ק הָאָ֗רֶץ אֲשֶׁ֤ר אַתָּה֙ שֹׁכֵ֣ב עָלֶ֔יהָ לְךָ֥ אֶתְּנֶ֖נָּה וּלְזַרְעֶֽךָ׃ (יד) וְהָיָ֤ה זַרְעֲךָ֙ כַּעֲפַ֣ר הָאָ֔רֶץ וּפָרַצְתָּ֛ יָ֥מָּה וָקֵ֖דְמָה וְצָפֹ֣נָה וָנֶ֑גְבָּה וְנִבְרְכ֥וּ בְךָ֛ כׇּל־מִשְׁפְּחֹ֥ת הָאֲדָמָ֖ה וּבְזַרְעֶֽךָ׃ (טו) וְהִנֵּ֨ה אָנֹכִ֜י עִמָּ֗ךְ וּשְׁמַרְתִּ֙יךָ֙ בְּכֹ֣ל אֲשֶׁר־תֵּלֵ֔ךְ וַהֲשִׁ֣בֹתִ֔יךָ אֶל־הָאֲדָמָ֖ה הַזֹּ֑את כִּ֚י לֹ֣א אֶֽעֱזָבְךָ֔ עַ֚ד אֲשֶׁ֣ר אִם־עָשִׂ֔יתִי אֵ֥ת אֲשֶׁר־דִּבַּ֖רְתִּי לָֽךְ׃
(10) Jacob left Beer-sheba, and set out for Haran. (11) He came upon a certain place and stopped there for the night, for the sun had set. Taking one of the stones of that place, he put it under his head and lay down in that place. (12) He had a dream; a ladder was set on the ground and its top reached to the sky, and angels of God were going up and down on it. (13) And the LORD was standing beside him and He said, “I am the LORD, the God of your father Abraham and the God of Isaac: the ground on which you are lying I will assign to you and to your offspring. (14) Your descendants shall be as the dust of the earth; you shall spread out to the west and to the east, to the north and to the south. All the families of the earth shall bless themselves by you and your descendants. (15) Remember, I am with you: I will protect you wherever you go and will bring you back to this land. I will not leave you until I have done what I have promised you.”
Yaakov saw a long ladder touching the ground, whose upper end extended into heaven. Angels- the angels of Eretz Yisrael, who had guarded Yaakov until now- were climbing up the ladder. They returned to heaven now. In their places, other angels walked down the ladder. These were the angels who came to accompany Yaakov outside Eretz Yisrael and to protect him in Lavan's house.
Then Hashem Himself appeared to Yaakov in his dream and promised him, "I will guard you on your way and in Lavan's house, until you return safely to Eretz Yisrael."
QUESTIONS TO CONSIDER
1. Based on the episode above, who could the angel that Jacob is referring to be?
2. Why would he say that an angel should protect him instead of Hashem? Is there really a contradiction?
(א) המלאך הגואל אותי מכל רע יברך. צוה שהמלאך הגואל אותי יברך את הנערים אם אינם ראוים לברכתך בלתי אמצעי:
(1) המלאך הגואל אותי מכל רע יברך, You, O G-d, whom my fathers walked in front of- act in their merit. You who did kindness unto Me…Command the angel who redeems me to bless the children if they aren’t worthy of blessing without an intermediary (someone who would be between them and God)…
QUESTIONS TO CONSIDER
1. Does Seforno think it is ideal (the best thing) for an angel to bless the two boys?
2. What would be the best thing?
3. What was Jacob actually asking for here?
למה שהמבורך באלקים אמנם יתברך בג' עניינים ראשונים לכל הברכות. הגדול שבכלן הישרה ההולכת למול ההצלחה האלקית הדבקה בנפש. והשנית המצלחת בעניינים הזמנים הצריכים לפי דרכו כדי שלא יטרד משלמותו לבקשתם והשלישי ההצלה וההגנה מכל הפגעים והמקרים המתרגשים מחוץ. וכאשר נשלמו ג' אלה לא ימצא עמו חסרון דבר. והנה על הראשון אמר האלקים אשר התהלכו אבותי לפניו. ועל הב' אמר האלקים הרועה אותי מעודי וכו'. ועל הג' אמר המלאך הגואל אותי מכל רע. ובאומרו יברך את הנערים יכוין את כל אחד מהתוארים האלו איש איש לפי עניינו:
TIER II
Rabbi Yitzchak Araamah (15th century Spain) Akeidat Yitchak 32:1 (Elyiyahu Munk translation)
Being blessed in the name of G-d is a three-stage process:
1) The wish for successful spiritual development
2) The wish for the material blessings which allow a person to focus on their spiritual development
3) Protection against negative influences that stand in the way of one's achieving one's spiritual objectives.
Concerning the first portion of the blessing, Jacob said, "The G-d before whom my fathers have walked."
Concerning the second portion of the blessing, he said, "The G-d who has been my shepherd."
Concerning the third portion of the blessing, he said, "The angel who has acted as my redeemer etc."
QUESTIONS TO CONSIDER
1. How does this Parshan (explainer of the Torah text) understand the idea of the angel?
2. Is it an either/or (either God is blessing the boys OR it's the angel?)
3. How should the blessing be understood?
טז) ויקרא בהם שמי: כלומר: יהא ניכר בהם שהם מזרעי ומזרע אבותי, כי הקדוש ברוך הוא בירך זרעינו, וכשיהיו פרים ורבים ומבורכים, יהיו העולם אומרים: אלו ודאי בני אברהם יצחק ויעקב אשר ברכם הצור, כמו שנאמר "כל רואיהם יכירום כי הם זרע ברך ה"
Rabbi Yosef Bekor Shor (11th century France) on Bereishit 48:16
May my name be called on them- meaning it should be clear about them that they are my descendants and the offspring of my fathers. For Hashem has blessed our children, and when they multiply and are blessed may the world say: These are certainly the children of Avraham, Yitzchak, and Yaakov whom G-d has blessed. As it says (Isaiah 61:9): All who see them recognize about them that they are the blessed offspring of G-d.
QUESTIONS TO CONSIDER
1. According to Rabbi Yosef Bekhor Shor, what did Jacob want to make sure happened?
2. Do you think that nowadays someone who saw you would know you are Jewish- a descendant of Abraham, Isaac and Jacob?
3. How would they know you are Jewish?
4. Do you think this blessing came true?
ויקרא בהם שמי וגו'. פירוש שיהיו בהדרגת שלשה אבות וכשם שאין אדם בעולם יכול לנתק או לקלקל באחד מג' אבות ואין צריך לומר בכולן יחד כמו כן הם:
Or Chaim
They should be on the level of the three fathers. Just as there is no person who can detach or destroy one of the three fathers, certainly not when their together- so they [Ephraim and Menashe] should be
QUESTIONS TO CONSIDER
1. What kind of relationship is Jacob hoping his grandchildren (Ephraim and Menashe) will have?
2. What is the focus of this understanding of "being called on Jacob's name?"
ולכן התפלל עליהם שיהיו מוכנים ונעזרים לעבודת הקל יתברך באופן שיהיו ראוים להתיחס לאברהם וליצחק על דרך יחד לבבי ליראה את שמך (תהלים פו, יא)
Seforno
Therefore, he prayed that they should be prepared and supported to do the work of G-d, so they are worthy of being traced to Avraham, Yitzchak and Yaakov, in the sense of: dedicate my heart to fear Your name (Tehillim 86:11)
QUESTIONS TO CONSIDER
1. How does Seforno understand being "called on Jacob's name?"
2. Do you think the Jewish people have been successful in doing this? How do you know?
Why does Jacob bless Ephraim and Menashe to be like fish in the middle of the land? What do you think?
(ג) וידגו. כַּדָּגִים הַלָּלוּ שֶׁפָּרִים וְרָבִים וְאֵין עַיִן הָרָע שׁוֹלֶטֶת בָּהֶם:
(3) וידגו AND LET THEM INCREASE — like fishes (דגים) which are fruitful and which multiply and which the evil eye cannot effect (Berakhot 20a).
Let's also look at another understanding.
The Talmud compares the Torah to water and the Jewish people to fish (Talmud Bavli, Tractate Berachot 61b). Just as fish cannot live without water, said Rabbi Akiva, Jews cannot live without Torah. Let's explore this comparison. The scales make up a thick, skin-like layer that helps to protect the fish from dangers such as predators and environmental changes. Fins act like the rudder of the fish, used to navigate and help it move through the streams, rivers and oceans. The Ner Uziel explains that the Jewish people have had to use both of these throughout our existence. We have had 'thick skin' based on our unchanging values that make us different from those around us and 'fins' that help us know when to go along with society and when not to.
Ephraim and Menashe are the first Jewish children who are brought up outside of Eretz Yisrael - in Egypt, a land filled with idol worship. Even though they are sons of Joseph (viceroy of Egypt), living in the palaces of a society that doesn't believe what they believe, they stand true to their religion. We too, no matter our environment, should develop a layer of 'scales' to protect our values and 'fins' to guide us through the stream of life.
QUESTIONS TO CONSIDER
1. Do you see similarities between this idea (Ephraim & Menashe living in Egypt) and your life living in America? How is it the same? How is it different?
2. Do you think that you are able to stand strong as a Jew even when the things you believe are different from other people? What are some of the things you do that help you with this?
Chief Rabbi Ephraim Mirvis (Link)
Be like fish.
This was the essence of the blessing given in Parashat Vayechi by our Patriach Jacob, to his grandchildren Ephraim and Menashe, and through them to all subsequent generations. What did Jacob mean
“V’yid gu larov b’kerev ha’aretz” – he said, “May you multiply like fish in the midst of the land.”
There’s a beautiful Midrash which asks us to contemplate the sight of the waters of a river on a rainy day. Suddenly we notice the head of a fish rising above those waters: it opens its mouth in order to take in fresh drops of rain from the skies. Despite already being submerged in water, the fish seeks the new drops.
So too, says the Midrash, we should fight against apathy. We need to be enthusiastic and passionate about the opportunities presented to us for the performance of Mitzvot.
Even though we might be immersed within the waters of full Torah observance, when an opportunity comes for a new Mitzvah to be performed, we must relate to it as if we’ve never done it before.
QUESTIONS TO CONSIDER
1. Is there a mitzvah you are excited about even if you've done it many times before? What is it?
2. Can you think of some ways to become excited about a mitzvah even if you've done it before? What are they?