“And He said to me, ‘Behold, I will make you fruitful and multiply you, etc.’” Why did Jacob change the language [from the original divine promise]? For there it was said (Genesis 35:11), And God said to him, “I am God Almighty, be fruitful and multiply, a nation and a congregation of nations shall come from you.” Here, instead of “be fruitful and multiply” [pereh urveh], he says I will make you fruitful and multiply you [mafrekha vehirbiticha]. Surely this change is significant. The explanation is that the phrase be fruitful and multiply implies a command to Jacob to engage in procreation, through which a nation and congregation of nations would emerge from him. However, here this interpretation cannot be correct, as no son was born to him after this prophecy, and Rachel was already pregnant with Benjamin. The nation refers to Benjamin, and the congregation of nations refers to how one tribe would later split into two. None of this depends on Jacob’s actions through procreation. Therefore, instead of saying “be fruitful and multiply” [as a command], he says I will make you fruitful and multiply you, indicating that this is not a command for him to engage in procreation, but rather that the Holy One, Blessed be He, would make those already born fruitful and multiply them. One might argue that this blessing refers only to the multiplication of those already born, not to the splitting of one tribe into two. However, if that were the case, why use the language of be fruitful and multiply which is to mean I will make you fruitful? He could have just said “I will multiply you.” Rather, by saying I will make you fruitful, with the expression, “be fruitful,” it suggests that the tribe that would split into two would be similar in all their characteristics, as if you [Jacob] had birthed them yourself. In other words, they would be called by your name as if you had birthed them, as it is written, And now, your two sons… they are mine.

From this, Jacob learned that the statement be fruitful and multiply was not a command directed at him to engage in procreation, through which he would become a nation and a congregation of nations. For from that prophecy onwards, no son was born to him through his engagement in procreation. Rather, this verse must certainly be a blessing and gift to Jacob to make those already born fruitful and numerous. Therefore, he said that its interpretation is I will make you fruitful and numerous, and the interpretation is not simply a blessing to make his offspring fruitful. For if that were the case, why didn’t He explicitly say to him I will make you fruitful and numerous? Rather, certainly the matter depends on me [Jacob], that this multiplication is as if I had given birth to them. And what is the practical significance of them being considered as if I had given birth to them? Certainly, it is regarding them being called by My name, for each one to be a tribe in its own right. And this is a gift, not an obligation. Therefore, Jacob said I will make you into a congregation of peoples, even though this exact language was not said there [in the original blessing], nevertheless all of this can be understood from there.

And the reason why he called Joseph [specifically] a congregation more than the other tribes is because the term “congregation” [kahal] indicates that many people are gathered in one place. And in a place where there is a large gathering, the evil eye is especially prevalent; therefore, people typically refrain from gathering. However, the tribe of Joseph is an exception, as gathering does not harm them because the evil eye has no effect on them, as [the Sages] learned (Berachot 20a) from the verse Joseph is a fruitful son, a fruitful son above the eye (Genesis 49:22) — read it as “those who transcend the eye.”

And Abarbanel explained that he [Jacob] made a sign from the words Behold, I will make you fruitful [mafricha] regarding Ephraim, that he too would become a leader, because Manasseh, being the firstborn, was already the head of a tribe by default, and there was no need to seek a sign except for Ephraim. He also brought a sign for this from the incident that Rachel was buried on the road to Ephrat, as “Ephrat” alludes to the name Ephraim. And a sign is meaningful, such that Ephraim too would become the head of a tribe.

“These are my sons whom God has given me here.” He used the word here because Jacob had asked Who are these [implying] that they were not worthy of blessing, for he [Jacob] said [in his mind] “from whose womb did these come forth” — meaning that their descendants would say these are your gods regarding the golden calf that Jeroboam would make. Joseph responded They are my sons — meaning that nevertheless they are my sons and from my side they are worthy of blessing. And as for the fact that Ahab and Jeroboam would descend from them — this is because God gave them to me here in Egypt and their mother was an Egyptian, the daughter of Poti-phera priest of On, meaning a priest of idolatry. Therefore, in the future such children who worship idolatry would come from her. But from my side, they are worthy of blessing, for if not, why did God bless Isaac, even though Esau and Jacob came from him, [which was] because Rebecca was the daughter of Bethuel the Aramean? Rather, certainly the Holy One, Blessed be He, does not concern Himself with the corrupted seed and blessed him for the sake of the holy seed that was worthy of blessing. So too should you bless them, for from my side they are worthy of blessing, for “as he is there [at present],” they are all seed blessed by God.

“And he said: ‘Bring them to me, please.’” [The Torah] uses the language to me to indicate that it is appropriate to learn from me, for it was because of me that my father was blessed, and the Holy One, Blessed be He, was not concerned about Esau. In other words, [let] those who are being blessed be like me; therefore, bring them to me. With the word na [please], he indicated the present time, similar to Behold, now I know (Genesis 12:11), where its meaning is “now.” This means: I am blessing them according to their current state, for now they are all righteous, and I will not be concerned about the future. And he blessed them on that day, saying — according to how they were on that day, and he was not concerned about what would come from their descendants in the future, for a person is judged only according to their present actions. Another explanation: He used the word to me to say that they are related to me, for the father’s family is primary, while the mother’s family is not considered [primary] family.

He crossed his hands, for Menashe was the firstborn. Some ask why Joseph remained silent until after [Jacob] blessed them, and only then supported his father’s hand to remove it from Ephraim’s head — why didn’t he do this before they were blessed? Perhaps it was because Joseph thought that the left [hand] was more important than the right, since the heart, which is the source of intelligence, is situated on the left side, while the liver, which is the source of physical desires, is on the right. Joseph thought that since Menashe was the firstborn, he wanted to bless him with intellectual blessings, to grant him knowledge and wisdom in greater measure, while he wanted to bless Ephraim with physical blessings. But after [Jacob] gave one blessing to both of them, Joseph then saw that this was not the intended approach and his father had not meant this. Perhaps he thought his father had confused the firstborn with the younger one, or didn’t know who was standing on the right and who on the left. Therefore, it displeased him, and he said to his father, ‘Not so, my father.’

Some raise a difficulty: Did [Joseph] not see that his father crossed his hands intentionally? Surely [Jacob] knew what he was doing, so why was it displeasing in Joseph’s eyes? He should have asked his father why he crossed his hands. It appears that Joseph thought that Jacob assumed Joseph had taken the firstborn [Manasseh] in his right hand and Ephraim in his left hand, and thus the firstborn would have been opposite Jacob’s left hand. Therefore, [Joseph thought] Jacob crossed his hands so that the firstborn would be on Jacob’s right. This is why it was displeasing in his eyes, because in truth Joseph had taken Ephraim in his right hand.

“The God before whom my fathers walked.” He [Jacob] did not want to include himself by saying “The God before whom I and my fathers walked,” because he did not want to consider himself completely righteous. For one who is not completely righteous should not say “before Him” but rather “with Him,” as such a person needs support, like Noah, about whom it is said Noah walked with God (Genesis 6:9). He mentioned “God” twice, and the third time he mentioned “the angel.” This is because the first two references are only appropriate for God alone. Walking “before God” refers to service, as Onkelos translates it “whom my fathers served before Him,” and similarly, God who has been my shepherd refers to sustenance, as this is one of the four keys that were not given to a messenger. Those who interpret hints [numerical values] said that me’odi [מעודי — since my youth] equals 130 in gematria, referring to those 130 years that God sustained him before he came to Egypt. Until this day — the word hazeh [הזה — this] equals 17 in gematria, referring to the 17 years he lived in Egypt. This means that even though it appeared that Joseph was sustaining him for those 17 years, nevertheless, he attributed those years to the same source as the 130 years, just as those were certainly from God, so too these 17 years. However, regarding protection from all evil, which is done through a messenger, he said the angel who has redeemed me from all evil, because God always commands His angels to guard him in all his ways.

And may my name and the names of my fathers be declared upon them. [This means] that everything that is indicated by my name and the names of my fathers should be called upon them. For the name “Israel” refers to because you have striven with God and men, so too they should be righteous rulers in the fear of God. And “Jacob” refers to the great reward stored away for the righteous [eikev = “in the end,” referring to reward], for their beginnings are always small but their end becomes very great. And “Abraham” refers to being the father of many nations, so too they shall be the head of all nations. And “Isaac,” which translates [in Aramaic] as “rejoicing,” so too there should always be joy in their dwellings.

“And they shall multiply abundantly in the midst of the earth.” He [the text] should have said “in the earth” — what is meant by in the midst of the earth? It seems appropriate to explain this according to what our Sages said (Sotah 11b): that the Egyptians would plow over them [the Israelites], but a miracle occurred and they were swallowed into the ground, etc., and afterwards they would emerge and return to their homes in groups, etc. According to this interpretation, they were literally being fruitful and multiplying “in the midst of the earth,” for this miracle of being swallowed into the ground did not happen without purpose. Certainly, it was so that the evil eye of the Egyptians would not affect them. Therefore, they were covered in the ground like fish that are covered by water. And because they were literally in the midst of the earth, they multiplied like fish, for the evil eye had no power over them. Regarding this it is said, “and the land was filled with them.”

He specifically gave the blessing of multiplication to Joseph, because his name indicates addition and multiplication, as it is written May God add [yosef] to me another son (Genesis 30:24), and as it is written May He increase [yosef] you a thousandfold (Deuteronomy 1:11). This blessing was particularly fitting for Ephraim, because of the meaning of his name For God has made me fruitful [hifrani]. Therefore, Jacob placed his right hand on Ephraim’s head, believing that his name would assist him in receiving this blessing. Joseph thought that it would be more appropriate to attribute the blessing of multiplication to the firstborn son, since he receives a double portion in inheritance, and therefore the blessing of multiplication would be more fitting for him. Jacob responded I know, my son, I know. He mentioned I know twice, corresponding to the double portion of the firstborn. And he said he too will become great, and he too will become a nation, mentioning “too” twice, hinting at the double portion, as if saying “I know about the double portion of the firstborn, which from this perspective would make it appropriate to give him a greater share in the blessing of multiplication, to combine these aspects together.” Nevertheless, his younger brother will become greater than him, because the Holy One, Blessed be He, particularly chooses the smaller ones, and any person who has an aspect of smallness, the Holy One, Blessed be He, elevates them even more to make them into thousands of myriads, as it is written Not because you were more numerous than all the peoples did God desire you… for you were the smallest (Deuteronomy 7:7). And it is written The smallest shall become a thousand, and the youngest a mighty nation (Isaiah 60:22). This happened to all of Abraham’s descendants: Ishmael was Abraham’s firstborn — Ishmael was rejected and Isaac was chosen; Esau was Isaac’s firstborn — Esau was rejected and Jacob was chosen; Reuben was Jacob’s firstborn — Reuben was rejected and Joseph was chosen; Manasseh was Joseph’s firstborn — Ephraim was particularly chosen. This allusion is surely significant, and the wise will understand.