It all starts with Jacob, also known as Israel, nearing the end of his life in Egypt.
Asenath, Joseph's wife, notices Jacob's declining health. Knowing the power of a righteous man's blessing—the Talmud even equates it to receiving a blessing from the Shekhinah, the Divine Presence—she urges Joseph to bring their sons, Ephraim and Manasseh, to receive Jacob's blessing.
Now, here's where things get interesting. Joseph, while a devoted son, had been avoiding alone time with Jacob. Why? He feared that Jacob might uncover the truth about his brothers' betrayal, their treacherous act of selling him into slavery. Joseph worried that in his anger, Jacob might inadvertently curse his sons. So, he maintained a careful distance, relying on messengers and even Ephraim, who was learning Torah from Jacob, to keep him informed.
When Joseph finally learns that Jacob is ill, he rushes to Goshen with his two sons. According to Legends of the Jews, as retold by Ginzberg, Joseph had five specific questions in mind: Would Jacob bless his Egyptian-born sons? Would he elevate them to tribal heads? Would Joseph inherit the rights of the firstborn, stripping them from Reuben? And why did Jacob bury Rachel by the wayside instead of in the family tomb at Machpelah?
Jacob, too, had his own set of anxieties when he first journeyed to Egypt. Would his descendants assimilate? Would he die and be buried there? Would he even see Joseph and his grandsons again? God reassured him, promising, "I will go down with thee into Egypt, and I will surely bring thee up again." (Genesis 46:4) The time for that promise to be fulfilled was drawing near.
When Joseph arrives with his sons, Jacob summons his strength. He sits up in bed, not just to honor Joseph as his son, but as the viceroy of Egypt. But also, and perhaps more importantly, he wants to appear sound of mind and body, ensuring the blessing wouldn't be dismissed as the ramblings of a frail old man. He even prays for the Ruach HaKodesh, the Holy Spirit, to descend upon him.
Jacob confronts Joseph, noting that he's never brought his sons before. He explains that if he were to simply adopt them, it would create fourteen tribes, contradicting God's promise of twelve. But, Jacob says, he will bless them. Why? Not because of Joseph's support, but because of a vow he made long ago.
According to the text, when leaving for Haran, Jacob vowed to give a tenth of all he owned to God. He fulfilled this materially, but couldn't tithe his sons because of certain laws. However, after God blessed him to "be fruitful and multiply" (Genesis 35:11), only Benjamin was born. Jacob believes God meant Manasseh and Ephraim when He spoke of "a nation and a company of nations." (Genesis 35:11) Therefore, he declares, "Ephraim and Manasseh, even as Reuben and Simon, shall be mine!" This allows him to fulfill his vow and leave the world without the sin of not keeping his promise.
Joseph agrees. Jacob then "tithes" his sons, consecrating Levi to God and establishing the priestly lineage. This is why, the text tells us, Levi remained faithful to the covenant while other tribes faltered.
Satisfied with Jacob's intentions, Joseph then presses him about Rachel's burial. Jacob explains that he, too, wished she was in the family tomb. Joseph asks if perhaps the weather prevented it, but Jacob says she died in springtime. So why? "The Lord commanded it," Jacob says. God foresaw the Temple's destruction and the exile of Israel. The exiles would pass Rachel's grave, weeping and begging her to intercede for them. Rachel's maternal compassion would move God to have mercy on Israel. As we find in Midrash Rabbah, her tears have power.
Now comes the moment of blessing. But the Ruach HaKodesh departs from Jacob! He sees a vision of Jeroboam and Jehu, descendants of Ephraim and Manasseh, leading Israel astray with idolatry. Jacob wonders if Joseph's marriage to Asenath was not valid. Joseph presents their marriage contract as proof. Jacob embraces his grandsons, hoping to reignite the Holy Spirit, but to no avail.
Joseph, worried, proves his sons' initiation into the covenant of Abraham and then fervently prays to God for mercy, asking that the Shekhinah return so that his father can bless them. God answers, urging the Holy Spirit to reveal itself and enter Jacob.
As Joseph positions his sons before Jacob, he carefully places Manasseh, the elder, on Jacob's right, and Ephraim, the younger, on Jacob's left. But God has other plans. Jacob, guided by the Holy Spirit, crosses his hands, placing his right hand on Ephraim's head.
Joseph objects, trying to correct his father. But Jacob refuses, saying, "I know it, my son." (Genesis 48:19) He knows what Reuben did with Bilhah, what Judah did with Tamar. He knows even what Joseph's brothers did to him. He declares that while Manasseh will be great, becoming the ancestor of Gideon, Ephraim will be greater, the ancestor of Joshua, who will stop the sun and moon.
Thus, Jacob elevates Ephraim above Manasseh, a decision that echoes throughout history. In genealogies, land allotments, and even the order of camps, Ephraim precedes Manasseh.
Jacob's blessing is beautiful: "God, before whom my fathers Abraham and Isaac did walk, the God which fed me all my life long unto this day, the Angel which redeemed me from all evil, bless the lads; and let my name be named on them, and the name of my fathers Abraham and Isaac; and let them grow into a multitude in the midst of the earth." (Genesis 48:15-16). Ginzberg adds that Jacob uses the words "like unto fishes" (v’yidgu) to hint at the future fate of the Ephraimites, who would bring about their own doom through their speech. But it also foreshadows Joshua, the son of Nun (nun means "fish"), leading Israel into the Promised Land.
Ephraim also receives a separate blessing, being declared the head of the Academy, with his descendants called "Ephrati." Joseph receives Shechem, a city Jacob defended, and the garments made by God for Adam. These garments passed from Nimrod to Esau, and finally to Jacob as reward for his good deeds. Jacob also reveals three signs to Joseph to identify the true redeemer of Israel: proclaiming the Ineffable Name, appointing elders, and using the word "Pakod".
So, the next time you hear the blessing "May God make you like Ephraim and Manasseh," remember the depth and complexity of the story behind it. It's a story of faith, family, prophecy, and divine intervention. It is a story that reminds us that even in the face of uncertainty and adversity, blessings can still emerge, and that sometimes, the younger brother is destined for greatness. And it reminds us that even our matriarchs, like Rachel, continue to advocate for us from beyond the grave.