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Jacob Could Not Bless His Grandsons Until Joseph Prayed Outside the Door

Jacob held both boys against him and waited for the spirit that had never once failed him. Nothing came. Joseph took his sons out of the room.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. The Promise Jacob Wanted Made Twice
  2. The Room That Would Not Fill
  3. What Joseph Did Instead of Asking
  4. The Ground Outside the Chamber
  5. How Long Will Joseph Suffer
Jacob Could Not Bless His Grandsons Until Joseph Prayed Outside the Door Click for full size

The Promise Jacob Wanted Made Twice

Jacob had seventeen years in Egypt and knew he was at the end of them, and the first thing he did about it was send for Joseph and make him swear.

"If I have found favor with you, do not bury me in Egypt. I only came down here for your sake. I only said I could die now because of you. Do this for me as a real kindness, not because you are frightened of me and not because it would look bad if you refused. Carry me out of the land of idols. Put me where the Name has been made to rest. There are four husbands and four wives to lie in that place, and I am the last of them."

He was counting himself into a burial plot the way a man counts himself into a family. Joseph gave his word.

The Room That Would Not Fill

Then Jacob asked for the boys.

Ephraim and Manasseh were brought to the bed and their grandfather pulled them in against him and kissed them and held on. He was doing it on purpose. He had blessed with prophecy before and knew what it required, and he thought that if he could get enough gladness into himself the spirit would come back down and settle on him the way it always had.

It did not come. He held two grandsons and waited, and the room stayed as it was. This was the man who had watched the ladder standing on the ground with its top in the sky, who had held onto something at the ford all night and would not let go until it blessed him, and now the presence he had wrestled would not come into an ordinary room in Egypt to bless two children.

What Joseph Did Instead of Asking

Joseph was standing there watching it happen and did not ask his father what was wrong.

He worked out that the hour was not right and that the thing to do was leave and come back when it was. Before he went he settled one question, since it was the obvious one to ask about two boys raised in a foreign court: he proved to his father that both of them had been brought into the covenant of Abraham, that the mark was on them, that they were not Egyptian children being smuggled into a Hebrew blessing.

Then he took them out and shut the door behind him.

The Ground Outside the Chamber

In the corridor Joseph bowed all the way down to the floor and put his face on it and begged God for mercy, and told his sons to do the same. They were the sons of the man who ran Egypt. Neither of them had ever knelt on a floor for anything.

"Do not be satisfied with the position you have," he told them. "The honors of this world are lent out for a while and then taken back. Ask God to have mercy. Ask that the Shekinah (שכינה), the settled presence of God, come down on my father, so that he can bless the two of you."

So the viceroy of Egypt and his two sons lay on the floor of a corridor and asked for something that could not be bought, requisitioned or ordered, while an old man waited on the other side of a door.

How Long Will Joseph Suffer

God spoke to the holy spirit. "How long is Joseph going to suffer out there? Show yourself. Go into Jacob, so that he can give the blessings."

Joseph brought the boys back in. Jacob's hands came up and found their heads, and he crossed his arms as he did it, so that the right hand landed on the younger one, and Joseph reached to correct him and was told to leave it. Then the old man said the words that Jewish parents have been putting on their sons' heads on Friday nights ever since. May God make you like Ephraim and like Manasseh.

The two boys stood at the bedside with the dust of the corridor still on their knees.


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The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Kedushat Levi, VayechiKedushat Levi (Rabbi Levi Yitzchak)

Retold in our words. Read the original at the link below.Sefaria-hosted English translation · CC-BY

"He blessed them on that day, saying: may God make you like Ephraim and Manasseh" (Genesis 48:20). Rabbi Levi Yitzchak of Berditchev uses Jacob's blessing to explain a peculiar teaching from the Talmud: God's way of doing things is the opposite of the human way.

The Talmud (Megillah 15) says that a human being places a pot on the stove before filling it with water, but God pours the water first and then places the pot. The proof text is (Jeremiah 10:13): "When He makes His voice heard, there is a rumbling of water in the heavens." Water (the blessing) precedes the vessel (the preparation).

Rabbi Levi Yitzchak connects this to the verse, "All the diseases that I brought upon Egypt I will not bring upon you, for I am the Lord your healer" (Exodus 15:26). God describes Himself as our healer before any illness occurs. The healing is arranged before the affliction. When God brings suffering upon the righteous, the purpose is always constructive: to make the recipient aware of Who arranges the salvation.

The parable of the pot and water works like this: the disease or affliction is the "pot," the vessel that must be prepared. The healing and lovingkindness are the "water" that fills it. God supplies the refining materials first, and only then bestows the gifts, ensuring that the recipient is mature enough not to waste them. A small vessel must be broken before it can be reconstructed as a larger one.

This is why Jacob placed Ephraim, the younger brother, ahead of Manasseh, the elder. Ephraim would face greater suffering in the future, meaning he would undergo more refining. But that refining would prepare him to receive greater blessings. The one who suffers more is not cursed. He is being made into a bigger vessel.

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Legends of the Jews 1:358Legends of the Jews

Retold in our words. Read the original at the link below.The Legends of the Jews by Louis Ginzberg (1909) · Public Domain

In the twilight of his life, Jacob, also known as Israel, had very specific instructions for his son, Joseph.

We find this poignant scene in Legends of the Jews, Louis Ginzberg's masterful compilation of rabbinic lore. Jacob, nearing his end, makes Joseph swear he won't be buried in Egypt. It’s more than just a request; it’s a heartfelt plea, a final act of devotion.

"If I have found grace in thy sight," Jacob implores Joseph, "bury me not, I pray thee, in Egypt." He emphasizes that his descent into Egypt was solely for Joseph's sake. "Only for thy sake did I come down into Egypt, and for thy sake I spoke, Now I can die.” It's a powerful statement, emphasizing the deep bond between father and son, a bond strong enough to dictate the very place of his eternal rest.

Why not Egypt? It wasn't simply about avoiding foreign soil. Jacob is very clear about his reasoning, instructing Joseph to "carry me out of the land of idolatry, and bury me in the land where God hath caused His Name to dwell." He yearns to be in the land of Israel, the land promised to his ancestors, the land imbued with God's presence. He wants to be laid to rest in a place of holiness.

Jacob also instructs Joseph to "do this for me as a true service of love, and not because thou art afraid, or because decency demands it." What a powerful thing to say! He is not just asking for a favor, but seeking a demonstration of genuine love and respect, a mitzvah (a good deed) performed from the heart. He doesn't want Joseph to fulfill his duty out of obligation or fear, but out of pure, unadulterated love.

And then, there's the specificity of the burial site itself: "and put me to rest in the place in which four husbands and wives are to be buried, I the last of them." He wants to be with his family, his lineage, in the ancestral burial ground. This is more than just a plot of land; it's a connection to his past, his heritage, his very identity. Jacob, surrounded by his loved ones, finally at peace in the land of promise.

Jacob's request is a reminder that even in death, we seek meaning and connection. We yearn for belonging, for a place where we feel rooted, where we can rest alongside those who came before us. It’s a universal desire, expressed here with profound tenderness and a deep sense of Jewish identity. What kind of legacy do we want to leave behind, and where do we want to be remembered?

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Legends of the Jews 1:381Legends of the Jews

Retold in our words. Read the original at the link below.The Legends of the Jews by Louis Ginzberg (1909) · Public Domain

Jacob, nearing the end of his days, yearned to bestow a blessing upon Joseph's sons, Ephraim and Manasseh. He called them close, showering them with kisses and embraces. Why? He hoped this act of grandfatherly love would somehow coax back the Ruach (spirit) HaKodesh, the Holy Spirit, that had seemingly departed from him. He longed for that divine inspiration, that connection to the Almighty, to guide his blessing. But alas, his hope was in vain. It just wasn’t happening.

Joseph, ever perceptive, understood. The moment wasn't right. He wisely decided to step back, to wait for a more auspicious time. But before leaving, Joseph needed to reassure his father. He needed to prove that Ephraim and Manasseh were indeed part of the covenant of Abraham, that they were initiated into the faith. We can imagine the unspoken anxieties here, the weight of tradition and legacy.

What happens next is incredibly moving. Outside Jacob's chamber, away from the immediate family, Joseph, alone with his sons, prostrates himself before God. He pours out his heart in supplication. According to Legends of the Jews, Joseph tells his sons, "Be not content with your high station, for worldly honors are but for a time." (Ginzberg). This wasn't about earthly power or prestige. It was about something far greater.

He urges his sons to do the same, to beg for God's mercy, to implore that the Shekhinah – the divine presence – descend upon Jacob, so he might be able to bless them. Imagine the scene: three generations united in prayer, seeking divine intervention. It’s a powerful evidence of faith and family.

And then, a response! "Then spake God to the holy spirit: 'How long yet shall Joseph suffer? Reveal thyself quickly, and enter into Jacob, that he may be able to bestow blessings.'" (Ginzberg).

This divine question speaks volumes. It highlights Joseph’s suffering, his deep desire to fulfill his father’s wish and secure his sons' future. It suggests a divine empathy, a recognition of Joseph’s piety and devotion. The wheels of heaven are turning. But will it be enough? Will the Shekhinah return in time?

This brief glimpse into the lives of Jacob and Joseph leaves us pondering: How often do we strive for something spiritually significant, only to feel blocked? What lengths are we willing to go to connect with the divine? And perhaps most importantly, what does it mean to truly be worthy of a blessing?

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