One of the tellers... [Rashi says, “One of the tellers,” to convey that] “said to Yoseif” in fact means “told Yoseif,” for news is “told,” not “said.” Yaakov’s falling sick before he died was something new to the world, since before his time there was no weakness [before death]. And why is it not written, “told Yoseif”? Because the teller was Ephraim, who was frequently with Yaakov so he saw that he was sick, and it was nothing new to him.

Ephraim was frequently with Yaakov for study... We need not ask: How does Rashi know that Ephraim was frequently [with him for study]? For the answer is: It is written (v. 14), “Yisrael stretched out his right hand... he deliberately placed his hands so (שכל את ידיו).” And why does it not say he “switched his hands” (הפך את ידיו)? Because Yaakov was hinting to him that Ephraim was expert in Torah and had greater understanding (שכל) than Menasheh, and for this reason Yaakov deliberately placed (שכל) his hands. And how did Yaakov know this [about Ephraim]? Because Ephraim was frequently with Yaakov for study.

So that Yaakov might bless them. Otherwise, why should it be mentioned?

Before his death. Yoseif knew that Yaakov had weakened, and now they told him that he was sick. Yoseif said to himself: surely, the day of his death has come. Thus he took his sons with him.

There are numerous such elliptical verses. Rashi does not explain here that the teller was Ephraim, as he explained above, since “he took his two sons with him” implies that Ephraim was with Yoseif and went with him to Yaakov.

From here that we must honor royalty... [Rashi knows this] because Yoseif needed Yaakov [to bless his sons], yet Yaakov bowed to him nevertheless. But before (47:31), Rashi explained [the bowing differently:] “When it is the time of the fox, bow to him.” This is because Yaakov needed Yoseif [to swear to bury him].

And your servants will come down to me... Moshe knew that even Pharaoh would come down, as in fact happened. He said “your servants” [instead of “you”] to honor royalty.

That one of my tribes is destined to be divided... I.e., the division into two is considered as two extra sons.

לפני — before I came to you... [Rashi explains this] because עד בואי seemingly implies they were born after Yaakov came to him. But in 41:50 it is written, “Two sons were born to Yoseif before the years of famine came.” And when Yaakov came to Yoseif, two famine years had already passed. Thus Rashi explains, “Before I came...”

If you will have any more children they will not be counted... Since אשר seems to imply that he surely will have children, Rashi explains: “Ifyou will have any more children.” This is because אשר can mean אם (if). Since we find that אם can mean אשר, as Rashi explained on 24:19, therefore אשר can mean אם.

Nevertheless, the only ones to be called Tribes are these... Each tribe’s inheritance was called by its own name: Reuven’s inheritance, Shimon’s inheritance, etc. Similarly, the inheritance of Menasheh and Ephraim will be called by their name: Menasheh’s inheritance and Ephraim’s inheritance, each with his own territory, like the other tribes. It will not be called Yoseif’s inheritance. And when Rashi said above: “They [the future children of Yoseif] will not have their own names as tribes,” it means that their inheritance will not be called by their name.

When the earth is riddled with holes like a sieve. Rashi explained כברת as a measure. Nevertheless, since Scripture chose to use the word כברת, both [explanations] are implied.

Even to Beis Lechem in order to bring her to a [settled] land... You might ask: Does the verse not state clearly that she was buried in Eretz Yisrael? For it is written, “Rochel died unto me in the land of Canaan,” and Canaan is Eretz Yisrael. [If so, why does Rashi say that Yaakov did not bring her לארץ?] The answer is: Surely she was buried in Eretz Yisrael, but לארץ means “to an inhabited town,” as in ארץ נושבת (Shemos 16:35).

I buried her there so that she may help her descendants... You might ask: Did Rashi not previously explain (30:15) that “because she made light of being with the tzaddik, she did not merit being buried with him”? The answer is: Although this caused her to not be buried with him in Me’aras Hamachpelah, the question remains: why did she not merit burial in a town, rather than in a field? Perforce, “So she might help her descendants...” But we cannot say that “help her descendants” was the sole reason, and not “she made light.” For if so, why was Rochel — out of all the matriarchs — not buried with Yaakov? Surely, it was also because “she made light.” Question: Why did Yaakov tell Yoseif only now that her burial on the road was according to the word of Hashem? [The answer is:] Yaakov did not want to reveal to him the future troubles [of Israel’s exile] until necessary. For if not now, when?

As is mentioned: “He plows repeatedly.” This means to plow and then repeat it.

He attempted to bless them, but the Divine Presence departed from him... Rashi is answering the question: Why is it written ‘Who are these?” Did Yaakov not recognize that they were Menasheh and Ephraim? Alternatively, Rashi is answering the question: [How can it say,] “Yisrael saw”? It is written right afterward (v. 10), “Yisrael’s eyes were heavy ... he could not see.” Thus Rashi explains, “He attempted to bless them but the Divine Presence departed from him...” Accordingly, “Yaakov saw” means he saw through ruach hakodesh, as [Rashi explained on], “Yaakov saw that food was being sold in Egypt” (42:1).

He showed him his betrothal and marriage contracts... Question: Why did Yoseif show him the betrothal contract, and then pray? Why not the other way around? The answer is: At first he thought Yaakov did not want to bless them because they were born out of wedlock and were illegitimate children. So he showed him the contract, [proving] they were legitimate children. When he saw that Yaakov still did not bless them, he figured that surely ruach hakodeshmust have left him, and he prayed for compassion. (Maharshal)

I did not dare have any thought... Rashi is answering the question: Yaakov thought that “Yoseif has been torn to pieces” (37:33). If so, why would he think he would see him? Thus Rashi explains, “I did not dare have any thought.” In other words, it never occurred to me to think differently, that perhaps you were not torn up and I will see you alive.

When he stepped back from his father. It seems to me that Rashi here may be understood according to what he explained on 42:6, that “Every השתחואה implies the stretching out of the hands and feet.” Accordingly, while Yoseif was still standing before his father he could not stretch himself out. Perforce, it was “when he stepped back.” (Nachalas Yaakov)

For he well knew that Menasheh was the firstborn and, nevertheless... Rashi is answering the question: The word כי in Scripture usually comes to explain what preceded. But according to Onkelos, who explains שִׂכֵל as “wisdom,” how does [“Menasheh was the firstborn”] explain [what preceded]? Thus Rashi explains [that here, כי does not explain what preceded. It rather means:] “And, nevertheless.” In other words, [כי means:] even though he knew that Menasheh was the firstborn. And this was the wisdom, as it says, “I know my son, I know” (v. 19). Maharshal writes: Many explain that [according to Rashi, this] כי means “even though.” But it seems not so. Rather, this is how the verse flows. It says, “He deliberately placed his hands,” and then explains why he did this instead of telling Yoseif to rearrange them with Ephraim to his right and Menasheh to his left. [The explanation is:] “Because Menasheh was the firstborn.” In other words, since Menasheh was the firstborn he did not want to embarrass him.

The angel who was usually sent to me in my time of affliction... [Rashi knows this] because an angel is unable to redeem anyone without Hashem’s permission.

Menasheh and Ephraim. If Rashi did not specifically explain this, we would think that it cannot mean Ephraim and Menasheh. Since it is specifically written in v. 20 that Yaakov blessed them, why then would he bless them again? Thus we would have thought that “the lads” were Yoseif’s young sons. Therefore Rashi explains that it refers to Menasheh and Ephraim. [Rashi knows this] because Yoseif did not have other sons. And why did he bless them twice? The answer is: Here it is written, “He blessed Yoseif,” and he included them in Yoseif’s blessing but did not bless them on their own. In v. 20 he gave them their own blessing. But to me it seems [that Rashi knew it means Menasheh and Ephraim] because it is written “thelads,” meaning those mentioned above, and only Menasheh and Ephraim were mentioned. Furthermore, Yoseif is not known to have had any other sons. The proof is that on v. 6, Rashi explained אשר הולדת to mean, “If you will have any more sons.” (Kitzur Mizrachi)

He lifted it from his son’s head... Rashi needed to explain this because הרמה means removing, but ויתמוך means supporting, [and they are opposites].

That he is the firstborn. Rashi needed to explain this so we will not think it means, “I know that he too will become a people.” I.e., that Yoseif knew Menasheh will become a people but he thought Yaakov did not know — and Yaakov said he also knows Menasheh will be great and will become a people. And [Rashi knows it does not mean this because] the verse does not say so. Yoseif said only, “For this one is the firstborn.” Thus Rashi explains: “I know,” as you do, “that he is the firstborn.” And I also know something you do not: “He too will become a people; he too will become great.”

The whole world will be filled when his reputation and name will spread... Rashi is answering the question: “His descendants will fill the nations” — does this not imply his descendants will be scattered throughout the world? And this is not [greatness] but a curse! Thus Rashi explains, “His reputation.” The verse is as if saying, “The name of his descendants will be throughout the world,” by means of [making] the moon and sun [stand still] which is seen throughout the world.

He will bless them with their blessing and a person will say to his son... Since the term “Yisroel” means the people of Yisroel, which is a plural noun, why does it say ישימך, in the singular form? Thus Rashi adds, “And a person will say to his son...”

Insofar as his blessing was concerned. Ahead of Menasheh... [Rashi is explaining] that this was not a literal placing; Yaakov did not take Ephraim and put him in front of Menasheh. Rather, it was a placing [in order] of importance, that Ephraim comes first for the banners, etc.

Because you will take the trouble to occupy yourself with my burial. Rashi said, “Because you will take the trouble...” because [otherwise the reason for giving him Shechem] has no connection with the preceding.

Therefore, I have also given you an inheritance. Explanation: I have already given it to you. This is because in the blessings that Yaakov gave them afterward, they were all equal [in inheriting the Land]. Accordingly, Yaakov said to him: I have hereby given it to you, and it will not be included in those blessings. (Maharshal)

This shall be for you one share in excess... Rashi is answering the question: If Shechem means the actual עיר (city) of Shechem, [and עיר is a feminine noun,] why is it written אחד which is the masculine form? Perforce, אחד does not refer to the city. Rather, the verse is saying that the city of Shechem shall be for you אחד חלק (one share), and אחד refers to חלק, which is masculine. (Maharshal)

You will scatter my enemies before me. I.e., this is an explanation of the verse, “You will make them as portions.”

Who acted as if he were an Emorite. There is a question on this explanation: why should Eisov be compared specifically to an Emorite? Thus Rashi brings another explanation. And according to the second explanation: It should have said אמרי instead of אמורי! That is why Rashi brings both explanations. (Maharshal)

His wisdom and prayers. I.e., “with my sword” is wisdom. Just as a sword saves the one who has it, so too, wisdom saves the one who possesses it. This is as it says (Koheles 7:11), “Wisdom gives life to the one who has it.” “My bow” (ובקשתי) is an expression of pleading (בקשה) and prayer.