Ephraim and Menashe
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Yaakov's Blessing
Rabbi Dr. Tamir GranotYaakov's blessings to his sons are at the center of Parashat Vayechi. What is the status of Yaakov's blessings to his sons? Are they a wish or a prayer, a division of labor, or a prophecy?
The Victory Over Midyan
Rabbi Michael HattinGideon's brief but disturbing exchanges with the people of Sukkot and Pnuel highlights an ongoing problem in the book of Judges: The feeling among certain tribes or even towns within tribes that unless direct and immediate benefit was to accrue to them for their participation in the larger conflicts, they would much prefer to sit it out and leave the fighting to someone else, namely, their compatriots that were more directly threatened by the oppressor. The tribes still had a very long way to go in forging a national identity that could transcend narrow partisan concerns to address the greater issues and threats of the day.
The Midianites raise the possibility of Gideon being a king, a possibility that the people subsequently raise, but Gideon refuses because he feels that such innovations will have the effect of shifting communal and national focus away from serving God to instead concentrate it upon man.
The end of Gideon's life is marred by the episode of the golden Ephod, but his victories are remembered and referred to throughout Tanakh.
Yiftah's Legacy
Rabbi Michael HattinYiftah, like Gideon, faces harsh criticism from the tribe of Ephraim due to their lack of inclusion in the battle against Ammon. However, as opposed to Gideon, Yiftah's reaction is violent and destructive. His rash and reckless words were his undoing, condemning both his kinsman to the slaughter as well as his own daughter to death.
The chapter concludes with the mention of three minor judges who seem to hail from the north of the country. The town of Beit Lehem mentioned in the context of Ivtzan might be in the territory of Zevulun. However, Hazal identify Beit Lehem with the town in the territory of Yehuda and Ivtzan with Boaz from Megillat Ruth, giving us a glimmer of hope in this otherwise dark and tragic era.
Menasheh and Ephraim: Who Was Being Blessed?
Rabbi Yitzchak Etshalomתאריך פרסום: תשע"ה | |
This shiur analyzes Yaakov's vision and strategy through the lens of the penultimate blessing scene in Beresheet, drawing on parallels with other scenes of blessings or instructions involving the forefathers. Yaakov wants to create a symbiosis such that there are two counterbalancing forces within the family.
From Egypt to Canaan
Rabbi Ezra BickOne of the clear sub-themes of our parasha is the contrast and tension between the land of Egypt and the land of Canaan. This is clear from the theme which connects the beginning and the end of the parasha - Yaakov's request that he be buried not in Egypt but in Canaan. Yaakov not only addresses this request to Yosef, but asks him to swear as well; later, on his deathbed, he charges his other children with the task of bringing his body to Canaan. The Torah then records at length the trip to Canaan and the burial in the Cave of Makhpela. Why was this so important to Yaakov? An examination of the texts reveals the reason behind Yaakov’s insistence on the place of his burial, which also relates to the status of Ephraim and Menashe as full tribes, and teaches us about the importance of Jewish identity in exile.
Yaakov’s Blessings to Menashe and Efraim
Rabbi Dr. Yoel Bin NunWhen did Yaakov meet Menashe and Efraim?
The unit describing the meeting begins with the words, “And it came to pass after these things.” Which events are referred to here?
An examination of the text allows us to conclude that “it came to pass after these things” takes us back to an earlier point in time – specifically, after Yaakov arrived in Egypt. The account in our parasha, then, is a continuation of the first encounter between Yaakov and Yosef as described in the previous parasha.
Why is this summary of past events necessary?
Through an analysis of the blessings that Yaakov gave to his children and to Efraim and Menashe, we find an answer to this question. We can also appreciate the importance that Yaakov placed on each son’s inclusion in the nation, and recognize that the blessings represent a vision of the land promised to the tribes, spread out and depicted in all its glory.
The Meaning of Menashe's Name
Rabbi David SilverbergEphraim: Younger or More Humble?
Rabbi David SilverbergYehoshua Perek 17
Jesse Salem | 16 minutesYehoshua Perek 17 describes the portion of land for the tribe of Menashe, and Bnei Yosef’s request for an extra portion of land.
Courtesy of www.tanachstudy.com
Rashbam
Part 2
Dr. Avigail RockForeshadowing
One of the most important ideas that the Rashbam develops is the principle of foreshadowing. According to this principle, when the Torah notes details that appear to be disconnected, extraneous, or anachronistic, it actually provides them in order to explain an event that comes afterwards.
It is possible to apply the principle of foreshadowing, not only to verses or fragments, but even to larger segments. For example, in the Rashbam’s introduction to Bereishit, he declares that the story of Creation interests us solely because it helps us understand the Ten Commandments.
From explanations similar to this, it arises that the essence of the Torah is the mitzvot, while the narratives are secondary; the stories appear in order to explain the mitzvot.
Peshat and Halakha
In his explanations of the halakhic portion of the Torah, the Rashbam employs the same method which he applies to the narrative portion of the Torah: the explanation of the verses without any reliance on Midrashic literature. This approach is difficult to apply to mitzvot because the binding halakha is not the simple meaning of the verse, but the interpretation of the verses as the Sages explain it. The Rashbam believes that one should adopt the views of the Sages for everything that relates to practical Halakha; however, the interpretation of the peshat and the halakhic midrashim can live under the same roof. What worth does peshat have when it does not fit with Halakha? One possibility is that the peshat reflects the ideal, while the derash deals with the real.