Jacob Avinu’s blessing of Joseph, Ephraim and Manasseh

Jacob Avinu’s Blessing of Joseph, Ephraim and Manasseh

Three generations:
Jacob

Josef

Ephraim and Manasseh

The structure of this scenario of blessing can be described in terms of two generational perspectives: one, multigenerational (a vertical axis: stacked, an order from high to low across multiple generations) and, the other, intergenerational (a horizontal axis: sequential, a successive order of birth and blessing within a single generation). From the multigenerational perspective, Jacob bestows his blessing upon his grandchildren, Ephraim and Manasseh; from the intergenerational perspective, Ephraim is blessed with prominence ahead of Manasseh. Both of these perspectives – the multigenerational and intergenerational – contain conspicuous narrative elements: from the multigenerational perspective, the conspicuous element is the ‘passing through’ of Joseph, Jacob’s son, the one who would be ‘next in line’ and expected to receive the full blessing; from the intergenerational perspective the conspicuous element is Jacob’s manner of crossing his hands when giving the blessing to Ephraim and Manasseh and thereby intentionally designating the younger child in prominence over the older. Each perspective, or axis, is condensed within the singular action of this blessing.

The Blessing from a Multigenerational Perspective

Generational relay: past, present, future (relationships of time)
“[Jacob] blessed Joseph, saying,
‘The G-d, before whom my fathers Abraham and Isaac walked,…
bless the lads [Ephraim and Manasseh]; and in them [“the lads”] may my name be declared and the names of my forefathers Abraham and Isaac…’” (Gen 48:15-16)

In this two-faceted blessing, Jacob blesses his son, Joseph (as conveyed in the above excerpt’s opening lines), and extends the blessing further to his grandchildren, Ephraim and Manasseh (“…bless the lads”). According to Rashbam, a renowned 12th century Torah scholar, the blessing given to Joseph is that of his own sons being blessed: “blessings to the children [Ephraim and Manasseh] are blessings to the father [Joseph]” (Rashbam to 48:15). Therefore, the blessing that Joseph receives is a blessing of blessed sons (and, perhaps also, the nakhes that comes with it); it is a promise, a hopeful promise for the future, the goodness of a time to come, as manifest through the children, a symbol of the future itself. Similarly, Ephraim and Manasseh’s blessing is inextricably linked to that which precedes them: Jacob blesses Ephraim and Manasseh only by going through Joseph. The generations are interconnected.

From the perspective of this blessing going to “the children” – Ephraim and Manasseh – the character of Joseph functions, structurally, as a conduit. He is situated generationally between Jacob and Ephraim-Manasseh, and, as such, is a means through which the ‘past’ (symbolized by Jacob) imparts its blessing to the ‘future’ (Ephraim-Manasseh). In this framework, the ‘present moment’ (symbolized by Joseph, the character who has been the primary subject of the text’s recent narrative) is yielding and deferential – ‘egoless’; it finds its ultimate purpose in enabling the spiritual integrity of the elder to be transmitted through to the creative vessels of the next generation. This quality of passing through-ness is also reflected in the structure of the text itself: the blessing to Joseph is described with a quick four words while the blessing to Ephraim and Manasseh, which constitutes much of the remainder of the chapter, is recounted with considerable length.

To make further kinship comparisons, the generational position of Jacob, as he himself outlines in the verses above, serves a similar structural function as to that of Joseph: just as Joseph is central between Jacob (predecessor) and Ephraim-Manasseh (progeny), Jacob likewise describes himself as central between Abraham and Isaac (predecessors), and Joseph and Ephraim-Manasseh (progeny). Joseph and Jacob, each representing a type of ‘present moment’ in their respective generational frameworks, act as links between past and future, taking on attitudes of humility and reverence in regards to the past (wisdom) paired with responsibility and love in looking to the future (positive potential). Similarly, here, Jacob’s character functions and regards itself as a conduit through which the blessing of Hashem – the ultimate Source of blessing – is channeled to its next recipients in a continuous relay from generation to generation, passed forward as an everlasting inheritance.

Jacob: creation as creating
Jacob speaking: “Ephraim and Manasseh shall be mine like Reuben and Simeon.” (Gen 48:5)

In Jacob’s blessing to Ephraim and Manasseh, he confers upon them an honor unique among their cousins: they are the only ones of their generation who will inherit land (in ancient Israel) with the status of their uncles, ten of Joseph’s brothers (i.e. Reuben, Simeon,…) These two grandchildren have here been designated as the direct beneficiaries of what would customarily be the father’s inheritance. By giving grandchildren a special blessing, in this case, Jacob is demonstrating an action of profound care and concern for generative integrity: he produced Joseph (his son) yet his attention here is primarily focused on what Joseph in turn has produced (his grandchildren). This forward-thinking framework shifts attention from ‘something’ to what is beyond that ‘something’ itself. It is a manner of looking ahead to the second generation of an initial creative action, in both manifest and potential stages. It asks, “What comes forth from that which I make? What is the byproduct of my product?” The positive act of creating, according to this model, is regarded as a continually unfolding process: each instance of creation – whether children, artwork, etc. – generates and influences further instances of creation, one ‘generation’ eternally flowing into the next. Jacob, in blessing his grandchildren with distinction, brings an awareness, and most importantly, a deep consideration, to the integrity and value of creation as creating, to an ongoing creative energy. And, through this consideration, an expressive link is maintained between a source and its evolutions.

Locale, culture (relationships of place)
Jacob speaking: “Now, your two sons, who were born to you in Egypt, shall be mine…” (Gen. 48:5)

What is the significance of Jacob’s concern with Ephraim and Manasseh being born in Egypt? In stark contrast to their cousins who grew up in rural Canaan and under Jacob’s watch, Ephraim and Manasseh were born and raised in Egypt: they were children of royalty who came of age within Egypt’s cosmopolitan and, most significantly, idol-worshipping environment; Ephraim and Manasseh had Jacob, the elder of the family, as their grandfather in Egypt yet they did not know firsthand of Jacob’s lifestyle as a tzadik in Canaan. Joseph bridges these two environments of Canaan and Egypt: he was born and raised in Canaan where he kew firsthand of Jacob’s ways, yet only later did he ‘find himself’ in Egypt as he navigated an immense range of trials, tribulations and successes. Each of these scenarios of people and place (in relation to one another) carry associations of themes relating to ‘modernity’ and ‘tradition’: the grandchildren in the modern world connote a sense of youth, newness and change while the honored grandfather, who comes from an agrarian setting, reflects a character of experience, heritage and wisdom; Joseph, the father, functions as a link between these two ‘poles’.

Within this framework, Jacob looks to Ephraim and Manasseh with the purpose of imbuing their lives with the spiritual awareness of their heritage, a most precious ongoing inheritance. He intends to impart and maintain an already established thread of spiritual connection (via the blessing originally bestowed to Abraham and Isaac) while simultaneously embracing themes of modernity (by continuing to raise his grandchildren within their environment). He isn’t looking to change or shelter them. And, without Ephraim and Manasseh – youth in the modern world – the spiritual integrity of Jacob remains somewhat in the fields of Canaan. Accordingly, Jacob’s blessing to Ephraim and Manasseh represents and establishes the union of an eternal spiritual wisdom with the linear progression of generational and cultural evolution. This theme is also present in Jacob’s words which wrap up the scene: “Through you shall [the people of] Israel bless [their own children] saying, ‘May G’d make you like Ephraim and Manasseh’” [Gen. 48:20]. These words form the customary blessing by which Jewish parents bless their children every Friday night on Shabbat. It is a tradition of infusing a constantly developing future with an eternal spiritual core/awareness.

The Blessing from an Intergenerational Perspective

The Names of Ephraim and Manasseh
“Joseph named the first-born Manasseh, meaning, ‘G’d has made me forget completely my hardship and my father’s household.’ And the second he named Ephraim, meaning, ‘G’d has made me fertile in the land of my affliction.’” (Gen. 41:51-52)

The Hebrew name “Manasseh” is derived from the verb meaning ‘to forget.’ According to the above verse, this ‘forgetting’ refers to two tremendous points of suffering in Joseph’s life: that of the “hardships” which he endured during his first thirteen years in Egypt and that of being torn from his “father’s household” (if you are unfamiliar with Joseph’s story then please read parashiyot Vayesheiv and Mikeitz). What is this ‘forgetting’? The forgetting of hardship: moving past tribulation in an effort to move forward with life, allowing for at least a space of hope for survival, not allowing dejection to overwhelm. The forgetting of his father’s house: surmounting the pain of his past and the longing of memory from being unjustly stripped of access to family – we can only imagine how difficult. Yet, Joseph, in his amazing ability to face the most dire of circumstances with grace and aplomb, manages to change this ‘forgetting’ into a positive of ‘remembrance’. The remembering of hardship: the appreciation of the struggle and how he navigated through it. The remembering of his father’s house: the love and affection he still feels for his family and upbringing. In both of these cases, Joseph looks past his resentment to connect to his sense of self, core values, perseverance and, ultimately, to big-picture-thinking. How is this a remembrance? Because Joseph will be seeing Manasseh, his son, pretty much every day! He will be continually reminded of that which he is to forget! ‘Forgetting’ in this case is the removal of a negative. What remains? The essence of the things themselves, the remembrance of a positivity. In this light, Manasseh’s name indicates a twofold process of overcoming adversity.

Following Manasseh comes the birth of Ephraim whose Hebrew name derives from the verb meaning ‘to be fruitful.’ The ‘fruitfulness’ here is about the ability to thrive, grow and create within challenging and difficult conditions, as the above verse says regarding Ephraim’s name. During such times of difficulty, an initial stage in coping is that linked with survival, as represented in the name of Manasseh; after that is a hope for the potential to overcome it, in some form, and to actually ‘plant seeds’, cultivate and develop, in whatever way that might be – to be ‘fruitful’.

Both of the names of Joseph’s sons are expressed in terms relative to the sufferings that Joseph experienced. From a narrative standpoint, these names serve as tributes and appreciation for not only having survived but also for having thrived.

Joseph’s children come at the time when he is the second in command over all of Egypt – he has moved from slave and prisoner all the way up to royalty and is in the midst of saving Egypt and its surrounding countries from a terrible famine; he is a hero. This later stage of being able to grow amidst adversity, and to continue to grow and influence one’s environment in a positive manner, is the quality represented by Ephraim’s name.

A key element in the naming of both Ephraim and Manasseh is the dedication and acknowledgment Joseph gives to Hashem, “Elokim has made me forget… Elokim has caused me to be fruitful…” (Gen. 41:51-52). This sheds light on the ‘secret’ behind Joseph’s survival: a deep faith in Hashem. Joseph credits the interpretation and outcome of Pharaoh’s dreams to Hashem (Gen. 41:16), he attributes the longterm unfolding of situations to Hashem (Gen. 50:20), and he continually gives praise to Hashem in the activities of daily life (Rashi to 39:3)… So, too, does Joseph give recognition to Hashem in his statements regarding the names of his sons.

Many of these themes on the meaning of Ephraim and Manasseh’s names are derived from talks by Rabbi Yehoshua Gordon and Rabbi Leib Shapiro on www.chabad.org.

Switching of hands: prophecy + responsibility

“But Israel [a.k.a. Jacob] stretched out his right hand and placed it on Ephraim’s head, though he was the younger, and his left hand on Manasseh’s head – thus crossing his hands – although Manasseh was the first-born.” (Gen 48:14)

To recap the scene: Joseph presents Ephraim and Manasseh for blessing by Jacob. The three of them – Joseph, Ephraim and Manasseh – are positioned opposite Jacob. According to custom, the eldest child is to receive primary blessing with the right hand of the one doing the blessing; with that intention, Joseph places Manasseh, the eldest child, on Jacob’s right side and Ephraim, the younger child on Jacob’s left. Joseph’s expectation is that Jacob will simply extend his hands forward so that his right hand, the primary hand of blessing, is on Manasseh’s head and his left hand is on Ephraim’s. They are positioned to mirror Jacob’s perspective.

What happens instead is that, when the moment comes to give the blessing, Jacob deliberately crosses his hands and places his right hand on Ephraim’s head, thus preparing to bless Ephraim ahead of Manasseh. Joseph sees this and interjects with, “not so, father… for the other is the first-born; place your right hand on his head” (Gen 48:18). Jacob responds with a highly prophetic statement, “I know my son, I know. He too shall become a people and he too shall be great. Yet his younger brother shall be greater than he and his offspring shall be plentiful enough for nations” (Gen 48:19).

This scenario can be understood from two simultaneous perspectives: that of Jacob’s and Joseph’s; furthermore, what transpires is hinged on a paradox, that of blessing the younger before the elder, which goes against custom and would typically be regarded as illogical. Considered a step further, this paradox exists only from Joseph’s vantage point due to its justified limitations of foresight.

Regarding Jacob’s perspective, a primarily significant detail to consider is that he is effectively blind, as described in the beginning of the section, “Now Israel’s eyes were dim with age; he could not see” (Gen 48:10). (This condition of diminished eyesight is a repetition of the similar theme which likewise introduces the scene of Isaac’s blessing Jacob [Gen 27:1].) How could Jacob know who was in front of him if he couldn’t see? How could he know to cross his hands so that his right hand would be on Ephraim’s head? Rather than physical sight, Jacob’s vision was one of prophecy; he was directing his attention to not only what was in front of him but into the future as well – a point in time embedded in the present moment though has yet to manifest. This agency of prophetic vision is beyond the scope of typical understanding, or in the terms of this structural model, beyond Joseph’s rational expectation of the present moment (rational because Joseph acted out of reason in switching the places of Manasseh and Ephraim). Joseph’s intentional positioning of Ephraim and Manasseh was based on what he felt was right from his perspective: it was logical and perhaps a gesture of courtesy to his father. But, Jacob’s purpose of blessing supersedes Joseph’s intention: Jacob is seeing not with physical sight but with intuitive foresight – the wisdom of the past is looking into the creative threads of the future. Joseph must yield to Jacob’s deeper instinct which intuits currents of time and latent tendencies in a much larger scope. In this narrative, Jacob prophetically ‘sees’ Ephraim’s progeny as having a particularly significant impact that deserves prominence (Gen. 48:19). Joseph ultimately does not protest. From there, somewhat beyond rational control, the outcome of the blessing will reveal itself as the future unfolds. Perhaps, in much the same way that ‘we’ (i.e., Joseph) can’t readily predict the future with certitude or know the exact hidden potentials beneath the surface, we can recognize a force greater than ourselves (i.e. Jacob) which is active in foretelling (possible) outcome.

Of additional significance is the role which Ephraim and Manasseh’s names play according to both Jacob’s and Joseph’s perspectives. As explained above, the names of Manasseh and Ephraim refer to a twofold process in tackling adversity: first comes, “Manasseh,” the ‘forgetting’ in order to connect to a remembering of hope and perseverance; this stage is then proceeded by “Ephraim,” the possibility and ability to be ‘fruitful’ and creative despite such difficulty. In conferring prominence to Ephraim, Jacob is perhaps implying that the greater of the two stages is that which is represented by “Ephraim” – the potential to create, express and expand within circumstances that would otherwise counter such a possibility. Of course, reaching that stage, although perhaps greater, is impossible without “Manasseh” – the forgetting of dejection, and the remembrance of love or sense of purpose – which, for Joseph, did indeed come first in his personal story.

Younger before the elder

“So he [Jacob] blessed them that day, saying, ‘By you shall Israel [a.k.a. Jacob’s descendants, the Jewish people/community] invoke blessings, saying: God make you like Ephraim and Manasseh.’ Thus he put Ephraim before Manasseh.” (Gen 48:20)

The scenario of Ephraim being blessed ahead of Manasseh is a repetition of the recurring Torah theme of a younger, or second, being blessed ‘over’ a corresponding elder, or first. Numerous instances of this theme exist in the Chumash: Isaac ahead of Ishmael, Jacob ahead of Esau, Ephraim ahead of Manasseh, Ephraim and Manasseh in place of Joseph (in terms of inheritance), the second set of tablets in place of the first, the children of the generation of the Exodus instead of the generation of the Exodus, Joshua succeeding Moshe; other examples also reflect a similar structure. Despite the respective particulars of each scenario, the unity among them is found in their shared form pertaining to sequence – a first relinquishes prominence to a second of its same kind with each instance marking a significant point within the Torah narrative. What is being suggested by the repetition of this theme? On a temporal level, this theme suggests a continual unfolding of events – change is natural as the first gives way to the second; that life isn’t static and moves with wave after evolutionary wave. On a ‘depth’ level, this theme suggests a continual unfolding of awareness – that perception can keep giving way to ‘deeper’ and newer levels of meaning. Jacob recognizes this in the blessing to Ephraim and Manasseh: that, as time and space march on and peoplehood evolves, a continual spiritual awareness exists rooted at the essence of all, as the pattern repeats itself.

And, to further reinforce these themes, a larger example of the ‘younger being placed before the elder’ exists within this scenario of blessing in Genesis 48: when both grandchildren, Ephraim and Manasseh (the younger generation), together as a unit are blessed to inherit in place of their father, Joseph (the older generation). In this way, time continually yields to a newer energy infused with blessing, reflecting a union of two perspectives: the constant of continual change with the awareness of an unchanging universal essence. This ongoing framework is expressive of blessing from the Source of blessing, an eternal Pulse present throughout all generations.