Specifically, we're going to look at section 97, which unpacks Jacob's final words to Joseph.

The verse in question is Genesis 48:21: "Israel said to Joseph: Behold, I am dying, and God will be with you, and He will restore you to the land of your fathers." It seems straightforward enough, right? But the rabbis of the Midrash, in their boundless wisdom, saw layers upon layers of meaning hidden within.

The text hones in on the word "I" – anokhi in Hebrew. A teaching attributed to the son of Rabbi Yosei's brother suggests that Jacob gave three signs to identify the future redeemer of the Israelites. The redeemer would use the term anokhi, appoint elders, and say pakod ("he will remember"). Lo and behold, Moses fulfills all three signs! We can see this, for instance, in Exodus 3:11, 3:16, and 4:29.

Now, Rabbi Ḥunya offers a slightly different take. He replaces anokhi with the ineffable Name of God. Referencing Exodus 3:13-14, this links the idea of redemption even more directly to the Divine Presence. Isn't it amazing how a single word can spark such profound interpretations?

The passage then moves onto Genesis 48:22: "And I have given to you one portion [shekhem] beyond your brothers, which I took from the hand of the Emorite with my sword and with my bow." Here, the rabbis explore what this "portion" represents.

One interpretation suggests that the "portion" is the city of Shekhem itself. It was granted to Joseph because, unlike his brothers, he didn't act wrongly in Shekhem. Remember the story of Joseph being sold into slavery (Genesis 37:14)? Or even earlier than that, the terrible story of Shekhem's rape of Dina (Genesis 34:2)? Joseph, according to this reading, represents restraint and righteousness. He even resisted the advances of Potiphar's wife! As Rabbi Pinḥas puts it, "In Shekhem there was breach in the area of licentiousness, and you repaired it; therefore, it will be in your portion."

Then we have Rabbi Yehuda and Rabbi Neḥemya offering different perspectives. Rabbi Yehuda says the "one shekhem" refers to the birthright and the garment of Adam. He equates the "Emorite" to Esau, explaining that Esau acted like an Emorite. And the "sword and bow"? Those are mitzvot, good deeds. Rabbi Neḥemya, on the other hand, sticks to the literal interpretation: the "one shekhem" is the city of Shekhem. He identifies the "Emorite" as Ḥamor, the father of Shekhem, explaining that the Hivites were included in the larger group of Emorites. According to the Etz Yosef commentary, the Emorites were a larger group surrounding the Hivites, and therefore the Hivites were sometimes called Emorites.

Finally, Rabbi Neḥemya addresses the "sword and bow." He explains that Jacob didn't want his sons to commit the act of violence in Shekhem. Yet, when they did, Jacob worried about their safety. So, he took his sword and bow, stood at the entrance of Shekhem, and declared he would defend them if necessary. This is backed up by Bereshit Rabba 80:10.

What's so powerful about this passage from Bereshit Rabbah is how it shows us that even seemingly simple words and stories can hold multiple layers of meaning. It invites us to engage with the text, to wrestle with different interpretations, and to find our own connection to the wisdom of our ancestors. And perhaps, most importantly, it reminds us that redemption, righteousness, and even the land itself, are often earned through our actions and our choices.