Vayechi: Chapter 48

"And he blessed them that day"

Synopsis

The discussion begins with an interpretation of "And he blessed them that day." We are told that the phrase "that day" signifies the unity between Zeir Anpin and Binah. "By you" alludes to the unity of the blessings from both high and low grades. "Yisrael," we learn, is an allusion to Yisrael-Saba, who receives blessings from above and confers them on Malchut. The rabbis then explain why the name Ephraim is mentioned first in the verse, "Elohim make you as Ephraim and Menasheh." The first explanation of the title verse concludes with the teaching that love of one's grandchildren often surpasses the love of one's own children. This paragraph is difficult to follow without knowing the whole verse it refers to.

Rabbi Yosi provides an additional explanation for the verse, revealing that men are blessed first, since women are blessed only through the blessings of men.

Relevance

In order for a lamp to illuminate a darkened room, it must be connected to a source of energy. Likewise, for spiritual Light to brighten our darkened world, we must connect ourselves to the source of energy that powers the entire cosmos. The word "that day" indicates a connection between Zeir Anpin and Binah, two Sfirot that occupy the Upper Worlds. The phrases "By you" and "Israel" correspond to the connection between our souls and the entire physical dimension to Zeir Anpin. Spiritual current is now free to flow and illuminate all of mankind once these cosmic "power stations" are connected to one another.

Israel

488. "And he blessed them that day, saying (Heb. lemor), 'By you shall Israel bless'" (Beresheet 48:20). HE ASKS, What is the meaning of "that day?" It would have been enough to say just "And he blessed them." Also the word 'lemor' is normally spelled without Vav, but here there is an additional Vav. What is the reason for the difference?

488. פְּתַח רִבִּי יְהוּדָה וַאֲמַר וַיְבָרֲכֵם בַּיּוֹם הַהוּא לֵאמוֹר בְּךָ יְבָרֵךְ יִשְׂרָאֵל וגו,' וַיְבָרֲכֵם בַּיּוֹם הַהוּא, מַאי בַּיּוֹם הַהוּא, דְּהָא סַגֵּי דְּקָאֲמַר וַיְבָרֲכֵם. וְתוּ, כָּל לֵאמֹר כְּתִיב חָסֵר, וְהָכָא לֵאמֹר בְּוי"ו כְּתִיב, מַאי שְׁנָא.

Blessing Grades Zeir Anpin

489. HE ANSWERS, "And he blessed them that day" is a mystery. That day is the secret of the grade in charge over the blessings above, BINAH; "That day" is the day, ZEIR ANPIN, which is from the supernal place called "that (lit. 'he')" WHICH IS BINAH. "That day" INDICATES THAT there is no separation between "day" and "that." Wherever IT IS SAID "that day," there are two grades, the supernal grade, BINAH, and the lower, ZEIR ANPIN, when they are together; MEANING, WHEN ZEIR ANPIN ASCENDED TO BINAH AND BECAME LIKE IT.

489. אֶלָא רָזָא אִיהוּ, וַיְבָרֲכֵם בַּיּוֹם הַהוּא, מַאי בַּיּוֹם הַהוּא, רָזָא דְּדַרְגָּא דְּאִתְמַנָּא עַל בִּרְכָאן לְעֵילָא. יוֹם הַהוּא: יוֹם מֵהַהוּא אֲתַר עִלָּאָה, דְּאִקְרֵי הוּא, וְהַאי יוֹם הַהוּא, דְּלֵית פֵּרוּדָא בֵּין יוֹם וּבֵין הוּא, וּבְכָל אֲתַר הַיּוֹם הַהוּא, דָּא תְּרֵין דַּרְגִּין, דַּרְגָּא עִלָּאָה וְתַתָּאָה דְּאִינוּן כַּחֲדָא.

Blessing Israel Jacob Joseph Nukva Zeir Anpin

490. This is why when Jacob wished to bless Joseph's children, he blessed them all as one by the union of high and low, so that their blessing would prevail. He then included them all together, saying, "By you shall Israel bless." What is "By you?" Assuredly this is the secret of union. First he blessed from below upward, MEANING, IN "AND HE BLESSED THEM THAT DAY," WHICH IS ZEIR ANPIN AND BINAH TOGETHER, and then he descended into the middle TO ZEIR ANPIN and down TO THE NUKVA. 'Lemor' with Vav is the middle, SINCE VAV IS AN ALLUSION TO ZEIR ANPIN. He then went down, SAYING "by you," WHICH REFERS TO THE NUKVA. Thus THE BLESSING is well formed, being from below upward and from above downward.

490. וּבְגִין כָּךְ, כַּד בָּעָא יַעֲקֹב לְבָרְכָא לִבְנוֹי דְיוֹסֵף, בָּרֵיךְ לוֹן בְּיִחוּדָא דִלְעֵילָא וְתַתָּא כֻּלְּהוּ כַּחֲדָא, בְּגִין דְּיִתְקַיַּים בִּרְכַתְהוֹן, וּלְבָתַר כָּלֵיל כֹּלָּא כַּחֲדָא, וַאֲמַר בְּךָ יְבָרֵךְ יִשְׂרָאֵל. מַאי בְּךָ. וַדַּאי דָּא רָזָא דְיִחוּדָא, בְּקַדְמֵיתָא מִתַּתָּא לְעֵילָא, וּלְבָתַר נָחֵית לְאֶמְצָעִיתָא, וּלְתַתָּא. לֵאמוֹר בְּוא"ו הָא אֶמְצָעִיתָא. וּלְבָתַר נָחֵית לְתַתָּא בְּךָ. וְהָכֵי הוּא יָאוֹת כִּדְקָא חָזֵי, מִתַּתָּא לְעֵילָא, וּמֵעֵילָא לְתַתָּא.

Blessing Grades Israel Nukva Yisrael Saba Zeir Anpin

491. "By you shall Israel bless:" HE ASKS, What is Israel? HE ANSWERS, It is Yisrael Saba, ZEIR ANPIN OF BINAH. It does not say, 'Shall Israel be blessed' but "Shall Israel bless," WHICH MEANS HE WILL BLESS OTHERS. This is because Yisrael-SABA receives blessings from above and then blesses all through the low grade, THE NUKVA, by saying "By you shall Israel bless, saying," WHICH MEANS THAT THROUGH "BY YOU (HEB. BECHA)," BY THE NUKVA, YISRAEL-SABA SHALL BLESS ALL.

491. בְּךָ יְבָרֵךְ יִשְׂרָאֵל, מַאי יִשְׂרָאֵל, יִשְׂרָאֵל סָבָא, יְבוֹרָךְ יִשְׂרָאֵל לָא כְתִיב, אֶלָּא יְבָרֵךְ, דְּהָא יִשְׂרָאֵל נָטֵיל בִּרְכָאן מִלְּעֵילָא, וּלְבָתַר אִיהוּ מְבָרֵךְ לְכֹלָּא, בְּהַאי דַרְגָּא תַּתָּאָה דַיְיקָא, דְּקָאֲמַר בְּךָ יְבָרֵךְ יִשְׂרָאֵל לֵאמֹר.

Bone Egyptians Ephraim Exile Ezekiel Jacob Menashe, King of Judah Shechinah Tribes West

492. "Elohim makes you as Ephraim and Menasheh" (Ibid.): He mentions Ephraim first, since Ephraim is called by the name of Yisrael. How do we know that? The tribe of Ephraim left before the time was over of the Egyptian enslavement, by trying to force time and come out of exile, and their foes rose against them and killed them. It is written, "Son of man, these bones are the whole house of Yisrael" (Yechezkel 37:11). From this, it is understood that EPHRAIM IS CONSIDERED AS YISRAEL, since it says "the whole house of Yisrael." Jacob therefore put Ephraim before Menasheh. Thus Ephraim journeyed on the west side, which was his path, AS THE SHECHINAH IS ON THE WEST, WHO COMPRISES ALL YISRAEL. THEREFORE EPHRAIM, BEING CALLED YISRAEL, WAS ON THE SIDE OF THE SHECHINAH.

492. יְשִׂימְךָ אֱלֹהִים כְּאֶפְרַיִם וְכִמְנַשֶּׁה, אַקְדֵּים לֵיהּ לְאֶפְרַיִם בְּקַדְמֵיתָא, בְּגִין דְּאֶפְרַיִם עַל שְׁמָא דְיִשְׂרָאֵל אִקְרֵי. מנ"ל. מֵהָא, דְּכַד שִׁבְטָא דְאֶפְרַיִם נָפַק, עַד לָא אִשְׁתְּלִים זִמְנָא דְּשִׁעְבּוּדָא דְמִצְרַיִם, דָּחֲקוּ שַׁעְתָּא וְנָפְקוּ מִן גָּלוּתָא, קָמוּ עֲלֵיהוֹן שַׂנְאֵיהוֹן וּקְטָלוּ לוֹן, וּכְתִיב בֶּן אָדָם הָעֲצָמוֹת הָאֵלֶּה כָּל בֵּית יִשְׂרָאֵל הֵמָּה, מַשְׁמַע דִּכְתִיב כָּל בֵּית יִשְׂרָאֵל הֵמָּה, וְעַל דָּא אַקְדִּים לְאֶפְרַיִם קָדָם מְנַשֶּׁה. בְּגִין כָּךְ אֶפְרַיִם מָטוֹלֵיהּ לִסְטַר מַעֲרָב, וּמַטְלָנוֹי הֲוָה.

Blessing Joseph Love

493. Come and see, Why did the blessing he gave to Joseph's children precede that of his own children? HE ANSWERS, This teaches us that love of grandchildren surpasses the love of one's own children. Therefore, SINCE HIS LOVE FOR HIS GRANDCHILDREN IS STRONGER THAN THAT FOR HIS CHILDREN, he blessed them first.

493. תָּא חֲזֵי , בִּרְכְתָא דְּבָרֵיךְ לִבְנֵי יוֹסֵף, אַמַּאי אַקְדִּים לוֹן בִּרְכָאן, עַד לָא יְבָרֵךְ לִבְנוֹי. אֶלָּא מִכָּאן, דַּחֲבִיבוּתָא דִּבְנֵי בְּנוֹי, חָבִיב עֲלֵיהּ דב"נ יַתִּיר מִבְּנוֹי, וּבְגִין כָּךְ, אַקְדֵּים חֲבִיבוּתָא דִּבְנֵי בְּנוֹי קוֹדֶם לִבְנוֹי, לְבָרְכָא לוֹן בְּקַדְמֵיתָא.

Atonement Blessing Women

494. "And he blessed them that day, saying:" Rabbi Yosi opened the discussion saying, "Hashem has remembered us, He will bless, He will bless the house of Yisrael" (Tehilim 115:12). WHY IS IT WRITTEN TWICE "BLESS?" HE SAYS, "Hashem has remembered us, He will bless" refers to the men. "He will bless the house of Yisrael" refers to the women. For the men should be blessed first and then the women, since women are blessed only through the blessing of men. When the men are blessed, the women are blessed. THIS MAY BE DERIVED from the verse, if you wish "And shall make atonement for himself and for his house" (Vayikra 16:6). One should first atone for himself and only then for his house, SINCE MEN COME BEFORE WOMEN, so that she will be blessed from him.

494. וַיְבָרֲכֵם בַּיּוֹם הַהוּא לֵאמֹר, ר' יוֹסֵי פְּתַח וַאֲמַר, יי' זְכָרָנוּ יְבָרֵךְ יְבָרֵךְ אֶת בֵּית יִשְׂרָאֵל וגו,' יי' זְכָרָנוּ יְבָרֵךְ: אִלֵּין גּוּבְרִין. יְבָרֵךְ אֶת בֵּית יִשְׂרָאֵל: אִלֵּין נָשִׁין. בְּגִין דִּדְכוּרִין בָּעְיָין לְאִתְבָּרְכָא בְּקַדְמֵיתָא, וּלְבָתַר נָשִׁין, וְנָשִׁין לָא מִתְבָּרְכָן אֶלָא מִבִּרְכַתְהוֹן דִּדְכוּרִין, דְּכַד דְּכוּרִין מִתְבָּרְכָן כְּדֵין נָשִׁין מִתְבָּרְכָן. וְאִי תֵימָא מֵהָא, דִּכְתִיב וְכִפֶּר בַּעֲדוֹ וּבְעַד בֵּיתוֹ, דְּבָעֵי לְכַפָּרָא עֲלֵיהּ בְּקַדְמֵיתָא, וּלְבָתַר עַל בֵּיתֵיהּ, בְּגִין דְּמִתְבָּרְכָא מִנֵּיהּ.

Blessing Marriage Women

495. Come and see, Women are blessed only through men, who are blessed first, and thus, by their blessings are women blessed, AND NEED NO SPECIAL BLESSING FOR THEMSELVES. HE ASKS, How can we account for the words, "He will bless the house of Yisrael," SEEING THAT WOMEN NEED NO SPECIAL BLESSING FOR THEMSELVES? HE ANSWERS, The Holy One, blessed be He, gives an additional blessing to a married man, so that his wife may be blessed from him. So always, the Holy One, blessed be He, gives an extra blessing to a married man, and gives him two portions, the one for him and another for his wife. And he receives everything, his own, and his wife's portion. HENCE THERE IS A SPECIAL BLESSING FOR THE WOMEN "HE WILL BLESS THE HOUSE OF YISRAEL," SINCE IT IS THEIR OWN PORTION. THOUGH MEN RECEIVE THEIR PORTION TOO, THEY LATER GIVE IT TO THEM, AS EXPLAINED.

495. תָּא חֲזֵי , דְּנָשִׁין לָא מִתְבָּרְכָן אֶלָּא מִגּוּבְרִין, כַּד אִתְבָּרְכָן אִינוּן בְּקַדְמֵיתָא, וּמֵהַאי בִּרְכָתָא מִתְבָּרְכָן. אֶלָּא בְּמַאי אוֹקִימְנָא יְבָרֵךְ אֶת בֵּית יִשְׂרָאֵל, אֶלָּא קוּדְשָׁא בְּרִיךְ הוּא יְהַב תּוֹסֶפֶת בִּרְכָאן לִדְכוּרָא דְּנָסֵיב, בְּגִין דְּמִתְבָּרְכָא מִינֵיהּ אִתְּתָא וְכֵן בְּכָל אֲתַר, יְהֵיב קוּדְשָׁא בְּרִיךְ הוּא תּוֹסֶפֶת בִּרְכָאן לִדְכוּרָא דְנָסֵיב, בְּגִין דְּמִתְבָּרְכָא מֵהַהוּא תּוֹסֶפֶת דְּבִרְכָאן. כֵּיוָן דְּאִנְסֵיב ב"נ יְהֵיב לֵיהּ תְּרֵין חוּלָקִין, חַד לֵיהּ וְחַד לְנוּקְבֵיהּ, וְאִיהוּ, נָטֵיל כֹּלָּא, חוּלָקֵיהּ וְחוּלַק נוּקְבֵיהּ.

Birthright Blessing Ephraim Firstborn Israel Jeremiah

496. "And he blessed them that day" is joined by the word 'lemor' (Eng. 'saying'), with Vav. Here is an allusion to a firstborn son, SINCE VAV ALLUDES TO BIRTHRIGHT, as it is written, "Israel is My son, My firstborn" (Shemot 4:22) and "Ephraim is My firstborn" (Yirmeyah 31:8). For this, there is an additional Vav, FOR EPHRAIM WHO WAS INCLUDED WITHIN THAT BLESSING.

496. תָּא חֲזֵי וַיְבָרֲכֵם בַּיּוֹם הַהוּא, לְבָתַר לֵאמוֹר בְּוא"ו, הָכָא אִתְרְמִיזָא בְּרָא בּוּכְרָא, בְּנִי בְּכוֹרִי יִשְׂרָאֵל, וּכְתִיב וְאֶפְרַיִם בְּכוֹרִי הוּא, וְעַל דָּא תּוֹסֶפֶת וא"ו.

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