We start with Asher. Jacob's blessing, "From Asher, his bread is rich, and he will provide royal delicacies," (Genesis 49:20) seems straightforward enough. But the rabbis in Bereshit Rabbah see something deeper. "From Asher, his bread is rich" – because his daughters are beautiful! It’s quite a leap, isn’t it? But they find support in Leah's words, "As women will deem me fortunate" (Genesis 30:13). The Rabbis interpret this to mean, "I will be deemed fortunate because of my daughters,” hinting at their renowned beauty. And it continues: "He will be the favorite of his brothers" (Deuteronomy 33:24) – also because of his daughters! : beauty, in this context, wasn't just about aesthetics. It implied grace, charm, and the ability to influence. And "he will provide royal delicacies [maadanei]" – this is tied to the idea that Asher's daughters are worthy of royalty. How so? The text points to a verse about King Saul: "Who clothed you in scarlet with finery [adanim]" (II Samuel 1:24). The connection? The words maadanei (delicacies) and adanim (finery) share a similar root, linking Asher's blessing to royal status and refinement.
Next, we turn to Naphtali: "Naphtali is a doe let loose, who provides pleasant sayings" (Genesis 49:21). A doe? What does that even mean? Well, Bereshit Rabbah interprets "Naphtali is a doe let loose" as a reference to the Ginosar valley, known for its swiftness in ripening produce. Imagine a place so fertile that it's as quick and nimble as a deer!
And "who provides pleasant sayings?" This connects to the tribe's blessed land, as we see in Deuteronomy 33:23: "Naphtali, his desire is satisfied, [and he is full with the blessing of the Lord]." The people of Naphtali, blessed with abundance, would bring first fruits to the kings and speak kindly to them. And here's the really interesting part: even if the kings were displeased, the people of Naphtali had the gift of reconciliation – the ability to smooth things over with their words. It wasn’t just about delivering goods; it was about diplomacy and maintaining harmony.
Finally, let's look at Joseph: "Joseph is a fruitful tree, a fruitful tree alongside a spring; branches run over the wall" (Genesis 49:22). "Joseph is a fruitful tree [ben porat]" – but isn’t Joseph himself Porat? It seems a bit redundant, doesn't it? The Rabbis, as always, dig deeper. The literal meaning hints that Joseph is the son of Porat. But what is ben porat? The midrash explains that Joseph was elevated because of cows [parot]!
Wait, cows? Yes! This is a direct reference to Pharaoh's dream about the cows, which Joseph famously interpreted, predicting years of abundance followed by famine. (Genesis 41). It was this interpretation that propelled Joseph to power, saving Egypt and his own family from starvation. The connection is clear: Joseph's rise to prominence, his very identity as a "fruitful tree," was inextricably linked to those prophetic cows.
So, what do we take away from this exploration of Bereshit Rabbah? It’s not just about simple blessings. It's about understanding how the Rabbis saw connections between seemingly disparate things: beauty and influence, fertile land and diplomacy, prophetic dreams and personal destiny. It’s a reminder that within the text, there are layers of meaning, waiting to be uncovered. And that the blessings we receive are often intertwined with our actions, our words, and our ability to see the deeper patterns in the world around us.