Yosef's Bracha - Bechira or Bechora?
Although our above introduction explains the nature of Yaakov's "brachot" to his twelve sons in chapter 49, it does not explain the special blessing Yaakov confers upon Yosef's two sons, Menashe and Efraim, in chapter 48.

To understand what that blessing is all about, we must take a closer look at Yaakov's opening statement when Yosef arrives with his sons (see 48:1-2). [We quote this pasuk in Hebrew in order to highlight its textual parallels to earlier blessings to the Avot.]:

"And Yaakov said to Yosef: Kel Shaddai nirah ay'li b'Luz b'eretz Canaan va'yvarech oti, vayomer eilai, 'Hin'ni mafr'cha v'hir'biticha u'ntaticha l'khal amim, v'natati et ha'aretz ha'zot, l'zar'acha acharecha achuzat olam.'" (48:3-4)
At first glance, this blessing appears to resemble the blessings we have called "bechira." It corresponds almost exactly to the blessing of "bechira" that Yitzchak had granted Yaakov prior to his departure from Eretz Canaan (when running away from Eisav):
"[And Yitzchak said to Yaakov]: v'Kel Shaddai y'varech otcha v'yafr'cha v'yarbecha v'hayitah l'khal amim - v'yiteyn lcha et birkat Avraham lcha u'l'zar'acha itach, l'rishtcha et eretz mgurecha..." (28:3-4)
Similarly, it parallels almost precisely God's 'official' "bechira" of Yaakov upon his return to Eretz Canaan (at Bet El):
"[And God said to Yaakov]: ani Kel Shaddai, pre u'rveh, goy u'khal amim y'hiyeh mi'meka ... v'et ha'aretz asher natati l'Avraham v'Yitzchak, lcha et'nena u'l'zar'acha acharecha eteyn et ha'aretz." (35:11-12)
Could it be that Yaakov confers the privilege of "bechira" upon Yosef, to the exclusion of his brothers? (See Board #2.) Is our original assumption - that the "bechira" process concluded with Yaakov - incorrect?

The answer to this question is quite simple. In these psukim (48:3-5), Yaakov does not bless Yosef with the "bechira." Rather, he informs Yosef about the "bechira" to provide him with the necessary background to appreciate the blessing that he is now about to receive - the blessing that we will call "bechora":

"Now, your two sons, who were born to you in the land of Egypt ... shall be mine; Efraim and Menashe are to me just as Reuven and Shimon." (48:5)
In other words, even though all the brothers are "chosen," Yosef attains a special status: he receives a double portion ("pi shna'yim") in relation to his brothers. Both Efraim and Menashe are considered "shvatim" (tribes); they are to be granted equal standing as Reuven and Shimon. (See Board #3.)

Therefore, before bestowing this blessing, Yaakov first reminds Yosef of the "bechira" process (48:3-4). Within that framework of the chosen family (i.e. Yaakov's 12 sons), Yosef is awarded a double portion (48:5-6), referred to by Sefer Devarim (21:17) as "mishpat ha'bechora" (the fixed-statute of the first born).

Yaakov thus neither chooses nor rejects any of his children. He simply awards Yosef with the "bechora" prior to blessing each of his other children with his unique "bracha" (based on the son's individual character and potential - see 49:1-28).

The very next pasuk supports our explanation:

"But children born to you after them shall be yours; their inheritance shall be included under the name of their brothers." (48:6)
In other words, should Yosef have any additional children, their portion must be included within the portions of Menashe and Efraim. As the family "bechor," Yosef's progeny receive a double portion, but no more, no matter how many children may ultimately be born.

But why should Yosef be considered the "bechor?" After all, his credentials for this distinction aren't very good. First and foremost, he is not Yaakov's firstborn! In fact, Yaakov later refers to Reuven as his "bechor" (see 49:3)! [Was Leah less of a wife to Yaakov than Rachel?] Secondly, Yaakov specifically requested that he be buried next to Leah (whose first born son was Reuven) in Ma'arat Ha'Machpela, while Yosef's mother, Rachel, was buried on a roadside! Does this not reflect Leah's stature as being at least on par with Rachel's? Shouldn't her firstborn naturally receive the birthright?

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