## Radak on Genesis Chapter 48

###### Radak on Genesis 48:1:1
[Radak on Genesis 48:1:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/48:1:1)

**וַיֹּאמֶר.** הָאוֹמֵר, וּמִן הַדּוֹמֶה שֶׁהָיָה אֶחָד מֵאֶחָיו שֶׁהָלַךְ לְמִצְרַיִם וְאָמַר לְיוֹסֵף כִּי אָבִיו חוֹלֶה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויאמר, whoever it was who said it. It is reasonable to assume that it was one of the brothers who traveled to the capital to inform Joseph that his father had taken ill.


###### Radak on Genesis 48:2:1
[Radak on Genesis 48:2:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/48:2:1)

**וַיַּגֵּד.** בָּא הַמַּגִּיד לִפְנֵי בֹּא יוֹסֵף לְהַגִּיד לְיַעֲקֹב יוֹסֵף בָּא אֵלָיו.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויגד, the one who had carried the news to Joseph now returned to tell Yaakov that his son Joseph was about to visit him.


###### Radak on Genesis 48:3:1
[Radak on Genesis 48:3:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/48:3:1)

**אֵל שַׁדַּי נִרְאָה אֵלַי בְּלוּז.** כִּי שָׁם זָכַר לוֹ זֶה הַשֵּׁם וְאָמַר ״אֲנִי אֵל שַׁדַּי פְּרֵה וּרְבֵה״ (בראשית לה:י-יא).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
א-ל שדי נראה אלי בלוז, that was the location where G’d had introduced Himself to Yaakov with His attribute of Shaddai. He had blessed him saying: “be fruitful and multiply. (35,10-11)


###### Radak on Genesis 48:4:1
[Radak on Genesis 48:4:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/48:4:1)

**הִנְנִי מַפְרְךָ.** כְּבָר פֵּרַשְׁנוּ בְּפָרָשַׁת וַיִּשְׁלַח; וּפָתַח לוֹ הַדְּבָרִים כֵּן בַּעֲבוּר נַחֲלַת הָאָרֶץ, כְּלוֹמַר הָאֵל בֵּרַךְ אוֹתִי וְאָמַר לִי שֶׁיִּתֵּן לִי וּלְזַרְעִי אַחֲרַי אֶת אֶרֶץ כְּנַעַן, וְאַחַר שֶׁאַתֶּם וּבְנֵיכֶם תִּנְחֲלוּ אוֹתָהּ, מִמֶּנָּה אֲנִי מַנְחִיל אוֹתָהּ, וְלָכֵן שְׁנֵי בָנֶיךָ יִקְחוּ שְׁנֵי חֲלָקִים כְּמוֹ רְאוּבֵן וְשִׁמְעוֹן כְּאִלּוּ הָיוּ בָנֶיךָ אֵלֶּה בָּנָי.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
הנני מפרך, we have explained this term on 35,11 as having been a necessary introduction leading up to taking possession of the land of Canaan in due course. Yaakov explains that in view of the fact that his sons will be the ones according to whom the keys in the distribution of that land will be determined, he wanted now already to establish that both of Joseph’s sons will rank equally with Joseph’s brothers in this respect.


###### Radak on Genesis 48:5:1
[Radak on Genesis 48:5:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/48:5:1)

**עַד־בֹּאִי.** וְאֵינִי אוֹמֵר עַל כָּל בָּנֶיךָ שֶׁיִּהְיוּ כְּבָנַי בְּנַחֲלָה, אֶלָּא אֵלֶּה בְּנֵי בָנֶיךָ אֶפְרַיִם וּמְנַשֶּׁה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
עד בואי, I am not saying that all your sons will be treated as if they were literally my own sons; only Menashe and Ephrayim will enjoy this status.


###### Radak on Genesis 48:6:1
[Radak on Genesis 48:6:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/48:6:1)

**וּמוֹלַדְתְּךָ אֲשֶׁר הוֹלַדְתָּ.** אוּלַי הוֹלִיד בְּאֵלֶּה שְׁבַע עֶשְׂרֶה שָׁנִים בָּנִים אֲחֵרִים, וְאַף עַל פִּי שֶׁלֹּא נִזְכְּרוּ וְלֹא הֱבִיאָם לִפְנֵי אָבִיו, וְהָיוּ קְטַנִּים. וְאִם תֹּאמַר שֶׁהוּא בִּמְקוֹם ״תּוֹלִיד״, כְּמוֹ שֶׁתִּרְגֵּם אֻנְקְלוֹס וּכְמוֹ שֶׁפֵּרְשׁוּ הַמְפָרְשִׁים, גַּם כֵּן לֹא מָצָאנוּ לוֹ בָּנִים שֶׁנּוֹלְדוּ אַחֲרֵי כֵן, וְלֹא נִזְכְּרוּ לוֹ בָּנִים אֲחֵרִים אֶלָּא אֶפְרַיִם וּמְנַשֶּׁה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ומולדתך אשר הולדת, perhaps Joseph had sired other sons during the years that Yaakov had resided in Egypt even though the Torah did not see fit to mention this explicitly. The reason that Joseph did not bring them with him to his father’s bedside may have been that they were too young to travel.Even if you were to understand the word ומולדתך as does Onkelos, and other commentators, i.e. תוליד, as if Yaakov had meant: “whom you will sire,” we also do not find any mention of children born to Joseph after Menashe and Ephrayim.


###### Radak on Genesis 48:7:1
[Radak on Genesis 48:7:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/48:7:1)

**וַאֲנִי.** הַמַּאֲמָר הַזֶּה הוּא לְהִתְנַצֵּל אֶל יוֹסֵף מַה שֶּׁלֹּא קָבַר אִמּוֹ בַּמְּעָרָה כְּמוֹ שֶׁקָּבַר לֵאָה, וְהוּא צִוָּה לוֹ שֶׁיִּשָּׂאֵהוּ וְיִקְבְּרֵהוּ בַּמְּעָרָה. אָמַר לוֹ שֶׁלֹּא פָשַׁע בָּזֶה כִּי **מֵתָה בַדֶּרֶךְ** וְהוּא הָיָה הוֹלֵךְ לְאַט לְרֶגֶל הַמְּלָאכָה, וְלֹא יָכֹל לַעֲזֹב הַמְּלָאכָה וּלְנַשְּׂאָהּ לְבֵית לֶחֶם וְכָל שֶׁכֵּן לַמְּעָרָה. וְזֶהוּ שֶׁאָמַר **עָלַי**, כְּמוֹ ״הַצֹּאן וְהַבָּקָר עָלוֹת עָלַי״ (בראשית לג:יג). וְאִם הָיָה נוֹשְׂאָהּ לְרֶגֶל הָיְתָה מַסְרַחַת, אוּלַי יְמֵי קַיִץ הָיָה. גַּם לֹא הָיָה בְיָדוֹ לַחֲנֹט אוֹתָהּ כִּי לֹא הָיוּ רוֹפְאִים עִמּוֹ, וּבַדֶּרֶךְ מֵתָה, וּקְבָרָהּ בְּדֶרֶךְ וְהֵצִיב מַצֵּבָה עַל קְבוּרָתָהּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ואני, this entire paragraph was inserted to describe Yaakov’s apology or justification to Joseph why he, who was so insistent on where he wanted to be buried and who was putting Joseph to so much trouble in this connection, had himself not acted in a similar manner when it came to burying Joseph’s mother, his own favourite wife, seeing that he had buried Leah in the cave of Machpelah. He explained that he had in no way been at fault, that it was not negligence on his part, but that fate had intervened, Rachel dying suddenly on route to the land of Canaan. The fact that he was moving extremely slowly at the time on account of all his livestock, something that the Torah had reported Yaakov as explaining already to Esau at the time, (33,13) made it impossible for him to carry Rachel’s body with him seeing he had no means to embalm it and keep it from decaying and becoming putrid until he would reach Chevron. Presumably, the season was summer when it is even harder to keep a body from decaying quickly. He therefore chose to bury her without delay, in the most dignified manner which the prevailing conditions had permitted.


###### Radak on Genesis 48:8:1
[Radak on Genesis 48:8:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/48:8:1)

**וַיַּרְא.** רָאָה אוֹתָם מֵרָחוֹק וְלֹא הִבְחִין צוּרָתָם, כִּי כָבְדוּ עֵינָיו וְלֹא יוּכַל לִרְאוֹת וּלְהַבְחִין כִּי אִם בְּקָרוֹב אֵלָיו מְאֹד, לְפִיכָךְ כְּשֶׁרָאָה אוֹתָם עִם יוֹסֵף שָׁאַל לוֹ: **מִי אֵלֶּה** עִמָּךְ?

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וירא, he saw them from a distance and was unable to make out who they were due to his failing eyesight. This is why, even when they were already quite close to him, he had to ask: “who are these lads?”


###### Radak on Genesis 48:9:1
[Radak on Genesis 48:9:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/48:9:1)

**בָּזֶה.** בַּמָּקוֹם הַזֶּה, וְכֵן (בראשית לח:כא) ״לֹא הָיְתָה בָזֶה קְדֵשָׁה״.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
בזה. As if the Torah had written במקום הזה, “in this place.” The brief בזה, also appears in the same sense already in 38,21 לא היתה בזה קדשה, “no harlot has been in this place, the word for “place,” מקום, being omitted.


###### Radak on Genesis 48:10:1
[Radak on Genesis 48:10:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/48:10:1)

**וַיַּגֵּשׁ אֹתָם אֵלָיו.** שֶׁלֹּא כַּסֵּדֶר.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויגש אותם אליו, not in this order.


###### Radak on Genesis 48:11:1
[Radak on Genesis 48:11:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/48:11:1)

**לֹא פִלָּלְתִּי.** מִן ״וְנָתַן בִּפְלִלִים״ (שמות כא:כב), כְּלוֹמַר לֹא דַנְתִּי בְּעַצְמִי וְלֹא חָשַׁבְתִּי שֶׁאֶרְאֲךָ עוֹד, כִּי חָשַׁבְתִּי שֶׁאַתָּה מֵת. וְיֵשׁ מְפָרְשִׁים (מדרש לקח טוב בראשית מח:יא) **פִלָּלְתִּי** עִנְיַן תְּפִלָּה, כִּי לִתְפִלַּת שָׁוְא הָיִיתִי חוֹשֵׁב זֹאת הַתְּפִלָּה, כִּי בֶּאֱמֶת הָיִיתִי חוֹשֵׁב שֶׁאַתָּה מֵת.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
לא פללתי, related to the word ונתן בפלילים (Exodus 21,22) meaning here “I have not judged the situation and responsibility by myself but have left it to independent judges who are without prejudice.” As far as Joseph’s fate was concerned, Yaakov said that he had not arrived at definitive conclusions but had not dared hope that he would ever see him again. Some commentators relate the word פללתי to the word תפלה, prayer, in which case Yaakov was saying to Joseph that he had not prayed to G’d concerning being reunited with Joseph in this life as he had considered it a forbidden, vain prayer, i.e. uttering the Lord’s name in vain, seeing that all the evidence he had at his disposal indicated that Joseph was already dead. (compare Midrash Lekach Tov on this paragraph)


###### Radak on Genesis 48:12:1
[Radak on Genesis 48:12:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/48:12:1)

**וַיּוֹצֵא.** אַחַר שֶׁנָּשַׁק לָהֶם וְחִבֵּק לָהֶם קֹדֶם שֶׁבֵּרְכָם, הוֹצִיא אוֹתָם מֵעִם בִּרְכָּיו, כִּי שֶׁלֹּא כַּסֵּדֶר הִגִּישָׁם אֵלָיו וְנִזְכַּר כִּי כַּסֵּדֶר הָיוּ רְאוּיִים לִהְיוֹת לְפָנָיו כְּשֶׁיְבָרְכֵם, לְפִיכָךְ הוֹצִיאָם **מֵעִם בִּרְכָּיו** לְהַגִּישָׁם לְפָנָיו עוֹד כַּסֵּדֶר. **וַיִּשְׁתַּחוּ.** הוֹדָה לוֹ עַל שֶׁאָמַר לְבָרְכָם, וּלְקָחָם כַּסֵּדֶר.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויוצא, after he had kissed and embraced them before he had blessed them, Joseph took them away from Yaakov’s knees. The reason was that he had not brought them to his father in the order in which he meant for them to receive their blessing. He therefore now arranged them in what he considered the appropriate order. וישתחו, he thanked his father for wanting to bestow special blessings on his sons.


###### Radak on Genesis 48:12:2
[Radak on Genesis 48:12:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/48:12:2)

**מֵעִם בִּרְכָּיו.** כְּלוֹמַר מִבֵּין בִּרְכָּיו. כִּי מִלַּת עִם תָּבֹא בָּזֶה הָעִנְיָן, וְכֵן ״מֵעִם הַשֻּׁלְחָן״ (שמואל א כ:לד), ״עִם בְּאֵר לַחַי רֹאִי״ (בראשית כה:יא).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
מעם ברכיו, from between his knees. The word מעם occurs in this sense in connection with a table in Samuel I 20,34, מעם השלחן, it also occurs in a similar meaning in the phrase עם באר לחי רואי, (Genesis 25,11) “right by the well named by Hagar ‘the well of the Living G”d Who sees me.’”


###### Radak on Genesis 48:13:1
[Radak on Genesis 48:13:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/48:13:1)

**וַיִּקַּח... בִּימִינוֹ.** כְּדֵי שֶׁלֹּא יִהְיֶה מִשְּׂמֹאל אָבִיו.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
בימינו, on Joseph’s right, which was the left side of Yaakov (Yisrael)


###### Radak on Genesis 48:14:1
[Radak on Genesis 48:14:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/48:14:1)

**שִׂכֵּל אֶת־יָדָיו.** כְּלוֹמַר נָתַן שֵׂכֶל לְיָדָיו, כְּאִלּוּ עָשָׂה בְּשֵׂכֶל וּבְחָכְמָה מַה שֶּׁעָשָׂה, כִּי מְנַשֶּׁה הָיָה הַבְּכוֹר, וְרָאָה בִּנְבוּאָה כִּי הוּא יִהְיֶה קָטָן בַּבְּרָכָה, כִּי אִם הָיָה נוֹתֵן יְמִינוֹ עַל רֹאשׁ מְנַשֶּׁה, מַה שֵּׂכֶל הָיָה בָּזֶה? כֵּן הוּא דֶּרֶךְ הָעוֹלָם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
שכל את ידיו, he conferred intelligence to his hands, so that they appeared to act intelligently on their own, seeing that Menashe was the firstborn and Yaakov saw with prophetic vision that he would be the “smaller one,” in the sense that his future would reflect less blessing than the future of his younger brother. Had he placed his right hand on Menashe, what intelligence would this have demonstrated? [the author surely means that the Torah does not have to speak about an act of special intelligence being required to put one’s right hand on the older of the two sons. Ed.]


###### Radak on Genesis 48:15:1
[Radak on Genesis 48:15:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/48:15:1)

**וַיְבָרֶךְ אֶת יוֹסֵף.** כִּי כְּשֶׁבֵּרַךְ אֶת בָּנָיו הֲרֵי בֵּרַךְ אוֹתוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויברך את יוסף, anyone blessing his sons, automatically was conferring a blessing on him also.


###### Radak on Genesis 48:15:2
[Radak on Genesis 48:15:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/48:15:2)

**אֲשֶׁר הִתְהַלְּכוּ.** כְּבָר פֵּרַשְׁנוּ כִּי הַלָּשׁוֹן הַזֶּה מוֹרֶה עַל עֲבוֹדַת הָאֵל בַּלֵּב וּבַמַּעֲשֶׂה, וְשֹׁרֶשׁ הָעֲבוֹדָה הִיא בַּלֵּב. וְלֹא הִתְפָּאֵר הוּא עַל עַצְמוֹ אַף עַל פִּי שֶׁהוּא הִתְהַלֵּךְ לְפָנָיו, אֶלָּא זָכַר זְכוּת אֲבוֹתָיו, וְאָמַר עַל עַצְמוֹ **הָאֱלֹהִים** שֶׁהֵטִיב עִמִּי **מֵעוֹדִי**. וְאָמַר אַחַר כֵּן **הַמַּלְאָךְ**, לְפִי שֶׁמַּעֲשֵׂה הָאֵל הוּא עַל יְדֵי אֶמְצָעִים וְהַמַּלְאָכִים הֵם שְׁלוּחִים מֵהָאֵל לַעֲבָדָיו לְשׁוֹמְרָם וּלְהֵטִיב מַעֲשֵׂיהֶם, כְּמוֹ שֶׁאָמַר, ״חֹנֶה מַלְאַךְ ה׳ סָבִיב לִירֵאָיו וַיְחַלְּצֵם״ (תהלים לד:ח), לְפִיכָךְ אָמַר הַגּוֹאֵל אוֹתִי מִכָּל רָע כִּי שְׁלָחוֹ לִי לִגְאָלֵנִי מִכָּל רָע וּלְבָרְכֵנִי, כֵּן יְבָרֵךְ אֶת הַנְּעָרִים. וְכֵן רָאִינוּ שֶׁשְּׁלָחוֹ לוֹ בִּדְבַר לָבָן, בִּדְבַר עֵשָׂו וּבִדְבַר שְׁכֶם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אשר התהלכו אבותי לפניו, I have already explained on Genesis 17,1 that this wording includes serving G’d in one’s heart as well as with deeds. The root of all religious service is in the heart. [when it is only the from the lips outward it is a sham. Ed.] We must not understand Yaakov as claiming credit for himself or boasting, that he himself had served G’d, although it is a fact that he had served the Lord; he meant to give credit to his fathers, suggesting that if G’d had been at his side this had been largely due to the merits of both his father and grandfather. המלאך, having first spoken about G’d having assisted him, and creating the impression that G’d, personally, had done so, he now mentions the intermediary always used by G’d to do His work. We know from Psalms 34,8 חונה מלאך ה' סביב ליראיו ויחלצם, “G’d’s angel camps around those who fear Him and He rescues them,” that His agents called מלאכים are close at hand whenever the righteous are in danger. This is why Yaakov at this time referred to המלאך הגואל אותי מכל רע, the one sent by G’d to rescue him, protect him, and bless him, יברך את הנערים will function similarly and protect Joseph’s sons. We know that such angels had been in evidence protecting Yaakov first from Lavan, then from Esau, and again when the Emorites launched an attack after Yaakov’s sons had killed the males of Shechem and looted the town.


###### Radak on Genesis 48:16:1
[Radak on Genesis 48:16:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/48:16:1)

**וְיִקָּרֵא בָהֶם שְׁמִי.** זֶהוּ שֶׁיִּקָּרֵא יִשְׂרָאֵל בְּשֵׁם יוֹסֵף וְאֶפְרַיִם, וּכְמוֹ שֶׁאָמַר ״רֹעֵה יִשְׂרָאֵל הַאֲזִינָה נֹהֵג כַּצֹּאן יוֹסֵף״ (תהלים פ:ב), ״וְלֹא נֶחְלוּ עַל שֵׁבֶר יוֹסֵף״ (עמוס ו:ו), ״אוּלַי יֶחֱנַן ה׳ אֱלֹהֵי צְבָאוֹת שְׁאֵרִית יוֹסֵף״ (עמוס ה:טו), וְכֵן אָמַר ״לִפְנֵי אֶפְרַיִם וּמְנַשֶּׁה עוֹרְרָה אֶת גְּבוּרָתֶךָ״ (תהלים פ:ג).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויקרא בהם שמי ושם אבותי, he meant that Joseph would be called Israel on occasion, as for instance in Psalms 80,2 רועה ישראל האזינה נהג כצאן יוסף, “Give ear O shepherd of Israel who leads Joseph like a flock.” Also in Amos 6,6 we read ולא נחלו על שבר יוסף, “but they are not concerned about the ruin of Joseph;” (Joseph being a euphemism for Israel, of course) The author quotes several more verses proving the same point, i.e. that Joseph is being equated with his father Israel, i.e. is the spiritual continuation of his father Yisrael, the founder of the 12 tribes. Psalms 80,3 uses the same simile for Joseph’s sons Ephrayim and Menashe when writing לפני אפרים ובנימין ומנשה עוררה את גבורתך ולכה לישועתך לנו, “at the head of Ephrayim, Benjamin, and Menashe! Rouse Your might and come to our help!”


###### Radak on Genesis 48:16:2
[Radak on Genesis 48:16:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/48:16:2)

**וְיִדְגּוּ לָרֹב.** יִרְבּוּ כְּמוֹ הַדָּגִים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וידגו לרב, may the multiply like fish.


###### Radak on Genesis 48:17:1
[Radak on Genesis 48:17:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/48:17:1)

**וַיַּרְא יוֹסֵף.** אֶפְשָׁר כִּי קֹדֶם שֶׁבֵּרְכָם אָמַר לוֹ זֶה, אוֹ אַחַר שֶׁהֵחֵל לְבָרְכָם שֶׁאָמַר לָהֶם, זֹאת בְּרָכָה הָרִאשׁוֹנָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וירא, it is possible that Yaakov made this comment even before he began the formal blessing, or that after he commenced blessing them that this was the first part of the blessing.


###### Radak on Genesis 48:19:1
[Radak on Genesis 48:19:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/48:19:1)

**גַּם־הוּא יִהְיֶה־לְעָם.** יִהְיוּ רַבִּים עַד שֶׁיֹּאמְרוּ עֲלֵיהֶם עָם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
יהיה לעם, will become so numerous until people will refer to his descendants as “a nation.”


###### Radak on Genesis 48:19:2
[Radak on Genesis 48:19:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/48:19:2)

**וְגַם הוּא יִגְדָּל.** לָרֹב, אֶלָּא שֶׁאָחִיו הַקָּטֹן יִגְדַּל מִמֶּנּוּ. בְּצֵאתָם מִמִּצְרַיִם הָיָה מִסְפַּר אֶפְרַיִם יוֹתֵר מִמְּנַשֶּׁה, אֲבָל בְּבֹאֵי הָאָרֶץ הָיָה מְנַשֶּׁה יוֹתֵר, אִם כֵּן **יִגְדַּל** רוֹצֶה לוֹמַר לְשׁוֹן גְּדֻלָּה וְרוֹמְמוּת, כִּי יְהוֹשֻׁעַ בֶּן נוּן הָיָה מֵאֶפְרַיִם שֶׁהָיָה מוֹשִׁיעַ יִשְׂרָאֵל וּנְבִיאָן. וּמַלְכוּת יִשְׂרָאֵל הָיָה מֵאֶפְרַיִם, יָרָבְעָם, וְהָיָה אֶפְרַיִם רֹאשׁ דֶּגֶל, וּבַחֲנֻכַּת נְשִׂיאִים אֶפְרַיִם בַּיּוֹם הַשְּׁבִיעִי וּמְנַשֶּׁה בַּיּוֹם הַשְּׁמִינִי, וּמַלְכוּת יִשְׂרָאֵל נִקְרֵאת עַל שְׁמוֹ אַחַר שֶׁנֶּחְלְקָה, וְכָל יִשְׂרָאֵל הָיוּ קוֹרְאִים וְנִקְרָאִים בְּשֵׁם אֶפְרַיִם כְּמוֹ שֶׁכָּתַבְנוּ, וְאָמַר ״אֶפְרַיִם לֹא יְקַנֵּא אֶת יְהוּדָה״ (ישעיה יא:יג). וְיִתָּכֵן גַּם כֵּן יִגְדַּל בְּמִסְפָּר שֶׁהֲרֵי אָמַר **וְזַרְעוֹ יִהְיֶה מְלֹא הַגּוֹיִם**, וּמַה שֶּׁמָּצָאנוּ מִסְפָּרָם פָּחוֹת בְּבוֹאָם לָאָרֶץ מִפְּנֵי שֶׁהֲרָגוּם בְּנֵי גַת בַּמִּדְבָּר, כְּמוֹ שֶׁכָּתוּב בְּדִבְרֵי הַיָּמִים, אֲבָל בְּכָל שְׁאָר מְקוֹמוֹת הָיוּ בְּנֵי אֶפְרַיִם רַבִּים בְּמִסְפָּר. וּבְתַנְחוּמָא, אֵימָתַי נִתְקַיְּמָה בְּרָכָה זוֹ? בַּחֲנֻכַּת הַנְּשִׂיאִים, לְקַיֵּם מַה שֶּׁנֶּאֱמַר ״מֵקִים דְּבַר עַבְדּוֹ״ (ישעיה מד:כו).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וגם הוא יגדל, he will also develop into becoming very numerous. However his younger brother will become even more numerous. At the Exodus from Egyptian the arms-bearing males of the tribe of Ephrayim were 45.500 (Numbers 1,33-35 as opposed to only 32.200 members of the tribe of Menashe. Interestingly, when numbering the males over 20 who entered the Holy Land, the members of the tribe of Menashe outnumbered those of Ephrayim by 52.700 to 32.500. (Numbers 26,34-36.) If we keep this in mind we may have to redefine the meaning of the word יגדל when used by Yaakov not as referring to numerical strength, but as referring to the great men produced by each of these tribes and the relative importance of these men. We know that Moses’ successor, Joshua, was from the tribe of Ephrayim. He was a great saviour, and conquered the land of Canaan enabling the promise of G’d to the patriarchs to finally become realised. The tribe of Ephrayim also provided the first king of the 10 tribes who had split away from Solomon’s son Rechavam after the death of Solomon. Furthermore, throughout the history of the Jewish people until the destruction of the first Temple the political rivalry between Ephrayim and Yehudah is well documented, whereas hardly ever is Menashe mentioned as playing a major part in this. When the prophet Isaiah prophesied an idyllic future, he described this as being characterised by the end of the rivalry between Ephrayim and Yehudah. (Isaiah 11,13). Still, it is possible to also understand the word יגדל ממנו as referring to numerical strength, as except in the single instance we mentioned before Ephrayim always outnumbered Menashe. We must also take into consideration the words וזרעו יהיה מלא הגויים, “and his seed will become plentiful enough to form nations.” The unique phenomenon of the members of Ephrayim being inferior in numbers at the time the Israelites entered the Holy Land may possibly be accounted for by the tradition that 30 years prior to the Exodus the tribe of Ephrayim rebelled, left Egypt and marched to the land of the Philistines on the way to the land of Canaan. According to that report they lost 200.000 of their number in a battle at Gat. [the reason why I do not think this relevant is that if so, there should have been fewer member of the tribe of Ephrayim at the time of the Exodus, instead of 40 years later when near entering the Holy Land. Ed.]


###### Radak on Genesis 48:19:3
[Radak on Genesis 48:19:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/48:19:3)

**מְלֹא הַגּוֹיִם.** בְּגָלוּתוֹ בֵּינֵיהֶם שֶׁיְּמַלְּאוּ אַרְצוֹת הַגּוֹיִם מֵהֶם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
יהיה מלא הגויים, until his descendants are numerous enough when they go into exile to fill countries belonging to, or having belonged to other nations with their numbers alone. [possibly a reference to the population transfer mentioned in Kings II after the Assyrians conquered the Northern Kingdom. and replaced the exiled Jews there with other nationals. (Kings II chapter 17) Ed.]


###### Radak on Genesis 48:20:1
[Radak on Genesis 48:20:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/48:20:1)

**וַיְבָרְכֵם.** עוֹד בֵּרְכָם בְּרָכָה אַחֶרֶת בְּאוֹתוֹ הַיּוֹם. וְאָמַר **בְּךָ יְבָרֵךְ יִשְׂרָאֵל**, כְּשֶׁיִּרְצֶה אֶחָד מִיִּשְׂרָאֵל לְבָרֵךְ אֶת בְּנוֹ יֹאמַר לוֹ ״**יְשִׂמְךָ אֱלֹהִים כְּאֶפְרַיִם וְכִמְנַשֶּׁה**״.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויברכם. He bestowed an additional blessing on them on the same day, saying: בך יברך ישראל, whenever an Israelite wants to bestow a blessing on his son, he will preface it with the words: ישימך אלוקים כאפרים ומנשה. “May the Lord make you to be like Ephrayim and Menashe.”


###### Radak on Genesis 48:20:2
[Radak on Genesis 48:20:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/48:20:2)

**וַיָּשֶׂם אֶת־אֶפְרַיִם לִפְנֵי מְנַשֶּׁה.** גַּם בְּזֹאת הַבְּרָכָה שָׂם עִקַּר הַבְּרָכָה אֶפְרַיִם שֶׁהִקְדִּימוֹ לִפְנֵי מְנַשֶּׁה וְאָמַר **כְּאֶפְרַיִם וְכִמְנַשֶּׁה**, גַּם בְּאָמְרוֹ **בְּךָ** לְשׁוֹן יָחִיד אָמַר כְּנֶגֶד אֶפְרַיִם אֶלָּא שֶׁהִטְפִּיל עִמּוֹ מְנַשֶּׁה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וישם את אפרים לפני מנשה, in this blessing too, Yaakov placed more emphasis on the recipient of the blessing being compared to Ephrayim, the younger of Joseph’s sons, by mentioning his name first. Even the choice of words כאפרים וכמנשה instead of כאפרים ומנשה, indicated clearly that Menashe was considered secondary in Yaakov’s blessing. He was considered the adjunct.


###### Radak on Genesis 48:21:1
[Radak on Genesis 48:21:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/48:21:1)

**אָנֹכִי מֵת.** קָרוֹב לְמִיתָה, וַאֲנִי מְצַוֶּה כִּי כְּשֶׁיָּשִׁיב ה׳ **אֶתְכֶם**, כְּלוֹמַר זַרְעֲכֶם, **אֶל אֶרֶץ אֲבוֹתֵיכֶם**, שֶׁיִּהְיֶה לְךָ חֵלֶק אֶחָד עַל אַחֶיךָ, וְהוּא חֵלֶק הַבְּכוֹרָה שֶׁנָּתַתִּי לְךָ, שֶׁעָשִׂיתִי אֶפְרַיִם וּמְנַשֶּׁה כִּרְאוּבֵן וְשִׁמְעוֹן, שֶׁתִּטֹּל אַתָּה שְׁנֵי חֲלָקִים בַּחֲלֻקַּת אֶרֶץ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אנכי מת, I am close to dying, therefore I command you that when the time comes and the Lord will bring you back, the word אתכם referring not to “you,” but to “your descendants,” אל ארץ אבותיכם, that you will have an extra share over and above that allocated to your brothers, i.e. the extra share befitting the firstborn. This was the practical meaning of Yaakov having said that Joseph’s sons would be to him as Reuven and Shimon. They would inherit as if they had been biological sons of their grandfather (not merely grandsons) when it came to the division of that land among the tribes.


###### Radak on Genesis 48:22:1
[Radak on Genesis 48:22:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/48:22:1)

**שְׁכֶם.** חֵלֶק, כְּמוֹ ״כִּי תְשִׁיתֵמוֹ שֶׁכֶם״ (תהלים כא:יג), ״וּלְעָבְדוֹ שְׁכֶם אֶחָד״ (צפניה ג:ט).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
שכם, another word meaning חלק. The word occurs in the same sense in Psalms 21,13 כי תשיתמו שכם, as well as in Tzefania 3,9 ולעבדו שכם אחד.


###### Radak on Genesis 48:22:2
[Radak on Genesis 48:22:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/48:22:2)

**אֲשֶׁר לָקַחְתִּי.** כְּמוֹ אֲשֶׁר אֶקַּח, כִּי כֵן מִנְהַג הַלָּשׁוֹן לוֹמַר עָבָר בִּמְקוֹם עָתִיד בִּמְקוֹמוֹת רַבִּים, וּבְדִבְרֵי הַנְּבוּאָה בָּרֹב.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אשר לקחתי מיד האמורי, as if the Torah had written this in the future tense, i.e. “which I am going to take from the Emorite.” It is quite common for the past tense to be employed instead of the future tense. When reporting prophecies, Scripture very frequently resorts to describing something in the future as if it had already taken place. [presumably in order to strengthen the belief of the reader in such prophecies, positive ones, to the fulfillment of which one looks forward. Ed.]


###### Radak on Genesis 48:22:3
[Radak on Genesis 48:22:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/48:22:3)

וּבְאָמְרוֹ **לָקַחְתִּי.** רוֹצֶה לוֹמַר שֶׁיִּלְקְחוּ בָּנַי, וְכֵן **בְּחַרְבִּי וּבְקַשְׁתִּי**, בְּחֶרֶב בָּנַי וּבְקַשְׁתָּם. וְהִנֵּה אָמַר יְהוֹשֻׁעַ לְיִשְׂרָאֵל ״לֹא בְחַרְבְּךָ וְלֹא בְקַשְׁתֶּךָ״ (יהושע כד:יב), לְפִיכָךְ מְפָרְשִׁים **בְּחַרְבִּי וּבְקַשְׁתִּי** בְּעֶזְרַת הָאֵל שֶׁהוּא חַרְבִּי וְקַשְׁתִּי, עַל דֶּרֶךְ ״מָגִנִּי וְקֶרֶן יִשְׁעִי״ (שמואל ב כב:ג), ״סַלְעִי וּמְצוּדָתִי״ (שם).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
When Yaakov said: לקחתי, “I will take or I took,” he did not refer to his own person but to the extension of himself, his children or offspring. The same is true also when he said: ובחרבי ובקשתי, “and with my sword and with my bow.” He referred to the sword and bow used by the members of the tribes of Ephrayim and Menashe in the conquest during the days of Joshua. Although we read in the Book of Joshua 24,12 לא בחרבך ולא בקשתך, that Joshua is reminding the Jewish people that their victory was not due to their prowess in the martial arts, our sages already explained that Joshua did not mean to deny the facts, but to deny faulty interpretations of the facts, by not giving the credit for their success to G’d’s help, or in this case, for the assistance of the merit of their illustrious ancestor Yaakov. This is not the only time in Scripture that we encounter such apparently enigmatic statements. We read in Samuel II 22,3 that David speaks of G’d being “my shield, my fortress and my refuge.” Any fool can understand that David did not consider G’d as an invisible shield, seeing he had refused to use one in his fight against Goliath, for instance. He indicated that without G’d’s help, even if holding a shield in his hand, such a shield would have been powerless to protect him.


###### Radak on Genesis 48:22:4
[Radak on Genesis 48:22:4](https://torahapp.org/share/book/Radak%20on%20Genesis/r/48:22:4)

וְזָכַר **הָאֱמֹרִי.** כִּי הוּא הָיָה הֶעָצוּם שֶׁבְּשִׁבְעָה גוֹיִם, כְּמוֹ שֶׁאָמַר ״וְאָנֹכִי הִשְׁמַדְתִּי אֶת הָאֱמֹרִי מִפְּנֵיכֶם אֲשֶׁר כְּגֹבַהּ אֲרָזִים גָּבְהוֹ״ (עמוס ב:ט). וּבַדְּרָשׁ: כִּי עַל הָעִיר שְׁכֶם אָמַר שֶׁנְּתָנָהּ יַעֲקֹב לְיוֹסֵף שֶׁיִּהְיֶה נִקְבָּר בָּהּ. וְכֵן הָיוּ מְפָרְשִׁים **לָקַחְתִּי** שֶׁלְּקָחוּהוּ שִׁמְעוֹן וְלֵוִי, וְ**הָאֱמֹרִי** הוּא הַחִתִּי.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
When Yaakov made reference to האמורי, he did so merely because this tribe was the most ferocious and powerful among all the Canaanite tribes Joshua faced. We find this confirmed in Amos 2,9 ואנכי השמדתי את האמורי מפניהם אשר כגובה הארזים גבהו, “and I have destroyed the Emorite before them, whose stature was as tall as the cedar’s and who was as stout as the oak, etc.” According to Bereshit Rabbah end of chapter 96 as quoted by Rashi, Yaakov had referred to the city of Shechem, Yaakov telling Joseph that the city in which he would eventually be buried would be part of his tribal territory. The word לקחתי is also understood by the Midrash as in the past tense, and as referring to what had happened there at the time. Shimon and Levi, Yaakov’s sons, had conquered that city, and the Emorite and the Hittite are two different names for the same tribe.