This week we conclude Sefer Breishit and the story of the Avot. As Yaakov Avinu approaches the end of his life, the Torah describes in great detail how the final patriarch blesses each of his children. While we see each of his twelve sons receives an individual blessing, the Torah records that the only two grandchildren to receive a blessing from Yaakov were the sons of Yosef – Ephraim and Menasheh.
In trying to understand why Ephraim and Menasheh were privileged to receive the blessing from their grandfather, we will also try to understand why Yaakov instructed that all sons of future generations should be blessed with the words - May God make you like Ephraim and like Manasseh (48:29) – as is the custom of many parents to bless their sons every Shabbat.
As was true in previous generations, the blessing of the birthright was not given to the first-born son - in this case Menasheh. And yet, quite unlike the earlier generations, there was no bitterness when the switch was made. When Yaakov moves his hands so as to bless the younger son, Ephraim, with the birthright, Yosef reacts promptly, but Menasheh shows no reaction – no sign of disappointment, anger or envy.
Until this point, Sefer Breishit has been a story of brotherly strife. From the very beginning we find envy between Keyen and Hevel that ends tragically. As we then follow the ancestry of our Forefathers we read about the expulsion of Yishmael, the stolen birthright from Esav, and finally the bitter rivalry between the sons of Yaakov. While we began to see the turning point of this unfortunate cycle with the reconciliation of bnei Yaakov, the Mikdash Moredechai (as cited by Rabbi Yisroel Ciner) notes that Ephraim and Menasheh are the first brothers that we meet that do not experience dramatic rivalry, competition, or jealousy.
Also unlike the children of Yosef’s brothers, Ephraim and Menasheh were born in Egypt, in exile. When calling upon them to receive their special blessings Yaakov specifically refers to them as the two sons born in Egypt (48:5). Ironically, having grown up isolated from the rest of their family, Ephraim and Menasheh learned the importance of what it means to be part of the Jewish family. No matter how integrated they were into Egyptian society, they always remained somewhat distinct from their Egyptian neighbors – and so they relied on each other for camaraderie and companionship.
Interestingly, the Midrash actually describes the sons of Yosef as quite different in character. While Menasheh served as Yosef’s right hand man in the Egyptian courts, Ephraim spent most of his days studying Torah with Yaakov. Despite their differences (which clearly echo the divide between Yaakov and Esav), the two brothers were able to recognize that they were alike in their underlying values and respected each other’s different but equally important roles. Perhaps this is the power of exile - the necessity to respect the other and in many ways depend on the other for survival.
This lesson of dignity and dependency is highlighted in this parsha when Yaakov Avinu blesses his own sons. Especially given the fact that at times Yaakov was critical of his sons, why was it necessary for all the brothers to overhear the blessing of the other? Rabbi Moshe Taragin suggests that Yaakov wanted to show his children that the process of selection and rejection is complete – from now on, each member of Klal Yisrael is a part of the nation – and an essential part of the nation at that. Perhaps beyond this, Yaakov wanted each son to be aware of each other’s weaknesses and strengths so that together they can help each other to conquer those weaknesses and to utilize those strengths.
The Mishnah in Pirkei Avot tells us: Jealousy, lusting, [pursuing] honor remove a man from the world (4:21). Indeed, it was the discord and conflict between Yosef and his brothers is what initially brought the brothers down to Egypt, where generations to come would be bitterly enslaved. In fact, it was the same envy and unchecked ego drive that landed Keyen, Yishmael, and Esav into exile each in their own time. Likewise, the Talmud tells us that baseless hatred is what brought down the last Temple – for which we still find ourselves in exile (Yonah 9a).
This erev Shabbat is a significant fast day in which we commemorate the siege of Jerusalem - the first steps towards the imminent destruction and exile. The Chatam Sofer notes that each year we mourn the loss of the Temple as if it was destroyed in our generation – because each year that Hashem does not build the Temple is another year that we have not merited its rebuilding. As we look back at Sefer Breishit as well as more recent Jewish history, it certainly seems the solution to bring about the redemption can only come when we are able to overcome the ego-driven desire for honor, and instead see the beauty of the fact that in reality we all play an equally vital role in this world.
Rabbi Akiva Tatz points out the month of Tevet is typically associated with the tribe of Dan (as each tribe is linked to one of the 12 months of the year). Shevet Dan is described in the Torah as one of the smallest and weakest of the tribes – as they were placed in the very back of the camp when the Jewish nation marched through the desert. At the same time, Shevet Dan had an exceptional ability they had to attract the stragglers along the way to prevent them from completely abandoning the Jewish people and the Jewish faith. We see that although regarded as the weaker amongst the tribes, Shevet Dan played a crucial role in sustaining the Jewish people during this time. One might even suggests that it was because of their lowlier position that they were able to successfully reach out and speak to the wayward souls. The tribe of Dan understood the importance of the individual. The month of Tevet, we see, is a time to fully appreciate that every Jew is an integral part of the nation.
Finally with this insight into this time of year, we can suggest perhaps one reason this day has been declared Yom Ha-Kaddish HaKlali, a memorial day for the victims of the Holocaust. First and foremost, it is a time to step back and remember every single Jewish soul that perished - remembering the importance of the individual with the proper honor that each one merits. On a similar note, Rav Milston points out that the commemoration of the Holocaust is a time to remind ourselves the importance of unity among Klal Yisrael – as no matter how comfortable we are in the lands that we live in across the globe – it is the unity of Klal Yisrael that we should always, always be able to depend on above all else.
As we conclude Sefer Breishit and we call out the words, chazak chazak venitchazek – be storng, be strong, and may we be strengthened – let us remember that when each of us as individuals are strong, others are stronger, and likewise when other individuals are strong, we too are strengthened. May we all work to strengthen ourselves and each other – following the model of Menasheh and Ephraim model by rejoicing in each others successes - as this ability to overcome envy and baseless hatred will ultimately transform these days of exile and mourning to days of sasson ve’simcha!
Shabbat Shalom, Taly
