Parshas Vayechi
1. In this week's Torah portion it is related how Yosef placed his two sons, Ephraim and Menashe, before Yaakov so that he would bless them. Yaakov placed his right hand on Ephraim and his left hand on Menashe. When Yosef saw this, "וירע בעיניו גו' ויאמר יוסף אל אביו לא כן אבי כי זה (מנשה) הבכור שים ימינך על ראשו" ("it was displeasing in his eyes... and Yosef said to his father, 'Not so, my father, for this one (Menashe) is the firstborn; place your right hand on his head'"). Yaakov answered, "ידעתי בני ידעתי גם הוא יהי' לעם וגם הוא יגדל ואולם אחיו הקטן יגדל ממנו גו'" ("I know, my son, I know; he too will become a people, and he too will become great; however, his younger brother will become greater than he..."), "וישם את אפרים לפני מנשה" ("and he placed Ephraim before Menashe").
We must understand: the fact that a firstborn receives a greater blessing than all the other children is because a firstborn possesses within himself an advantage and importance relative to the o[thers]... [OCR unclear: the rest of this passage, including the markers for notes 1–3, is missing from the source]
...but in connection with Yaakov's blessing, what is significant is the matter in which Ephraim is higher than Menashe, and therefore — "and he placed Ephraim before Menashe."
2. There is another point in this:
As has been said several times, with tzaddikim — and especially with the Avos and the Shevatim — an error, G‑d forbid, is not possible; and all the more so their matters that are recorded in the Torah of Truth are certainly true4 and eternal5 matters. And since Torah is (derived from the term) "hora'ah," instruction5*, it is also an eternal instruction for every Jew in all generations.
From this it is understood that Yosef's claim, "כי זה הבכור שים ימינך על ראשו" ("for this one is the firstborn; place your right hand on his head") (regarding Menashe), was not because he was mistaken, G‑d forbid, and did not know that "his younger brother will become greater than he," but because he held that the advantage of Menashe [by virtue of which he is "this one is the firstborn" (as mentioned in Section 1)] outweighs the advantage of Ephraim.
That is to say, both matters — both Yosef's view that Menashe's advantage is higher, and Yaakov's position that Ephraim is higher — are true: from the perspective of the matter (and the service) of Yosef, Menashe is higher6, and from the perspective of the matter (and the service) of Yaakov, Ephraim is higher.
Therefore we see that regarding "וליוסף יולד שני בנים" ("and to Yosef were born two sons"), "הבכור מנשה" ("the firstborn was Menashe") — for in a firstborn the strength of the father is present more than in the other children7; whereas in their relation to Yaakov — "שני בניך גו' לי הם (and in this order:) אפרים ומנשה כראובן ושמעון יהיו לי" ("your two sons... are mine; Ephraim and Menashe, like Reuven and Shimon, shall be mine")8 — Ephraim9 comes before Menashe; he is "like Reuven," the firstborn of Yaakov10.
3. The difference between Menashe and Ephraim — and also how the distinction of Menashe is connected to Yosef, and that of Ephraim to (the blessing of) Yaakov — will be understood from the difference in their names:
Both names — "Menashe," on account of "כי נשני אלקים את כל עמלי ואת כל בית אבי" ("for G‑d has made me forget all my toil and all my father's house")11, and "Ephraim," on account of "כי הפרני אלקים בארץ עניי" ("for G‑d has made me fruitful in the land of my affliction")12 — express the feelings that the descent into Egypt aroused in Yosef, but each name at an opposite extreme:
The name "Menashe" reminds Yosef that "[G‑d] has made me forget... my father's house" (that he finds himself in a place that causes one to be torn away from13 (to forget) "my father's house"), and so it expresses his yearning14 (not to forget, but) to be bound with "my father's house"; whereas "Ephraim" — "G‑d has made me fruitful in the land of my affliction" — is praise and thanksgiving for the distinction and advantage ("has made me fruitful") that came to him in Egypt.
These two matters are connected with the two modes15 in the service of a Jew "in the land of my affliction," in exile:
One mode is: he toils not to be affected by his environment, by remaining bound to "my father's house" (the state he was in before the descent into exile); he constantly reminds himself that he finds himself in a state that causes one to forget "my father's house" — and this brings about that he does not forget.
A second mode is: he is (and his service is) in "the land of my affliction," in the darkness of exile — to the point that he does not have (to such an extent) the memory of "my father's house" — and there he toils (to illuminate the darkness of exile with the light of holiness; and through this a distinction and advantage is also achieved in the person who serves) until — "G‑d has made me fruitful (specifically) in the land of my affliction."
4. This is the reason why Ephraim "will become greater than he" (than Menashe): because the ultimate distinction of the descent into Egypt (and exile in general) is that it is a descent for the sake of an ascent, higher than before the descent (not only not forgetting "my father's house," but (primarily) accomplishing in exile) — that an advantage should be added through the descent: "G‑d has made me fruitful in the land of my affliction."
On the other hand, Menashe is the firstborn. For in "birth"16 (and revelation), that is, in service that is revealed and in actual practice, Menashe comes before Ephraim: before one can accomplish in "the land of my affliction" (so that there will be "G‑d has made me fruitful") — "עשה טוב" ("do good")17 — one must first safeguard oneself so as not to be affected by the darkness of exile — "סור מרע" ("turn away from evil")17 — by constantly remembering (and being bound with) "my father's house."
Since, however, the intent is the ascent — Ephraim — therefore in Yaakov's blessing18 — the blessing and granting of strength from Above19 for the service of exile — Ephraim is the more important: "and he placed Ephraim before Menashe."
5. A deeper explanation of this:
In the distinction and advantage that is achieved in a Jew through the service in (the darkness of) exile, there are several aspects:
a) The descent arouses the strength of the soul not to be affected by the darkness of exile, just as specifically an opponent arouses the attribute of victory20. And along the lines of what is written: "צמאה לך נפשי גו'" ("My soul thirsts for You...") — (because he is) "בארץ צי' גו'" ("in a parched land...") — (and would that it be) "כן בקודש חזיתיך" ("so may I behold You in the Sanctuary")21.
b) Deeper than this: through a great descent there is revealed the deeper strength of the soul, which has no limitations, by virtue of which he has the power [not only to remain whole, so that the exile does not cause any descent in him, but on the contrary] to affect his surroundings and to lift them up to his level, to the point of transforming the darkness of exile into light.
However, these two matters are only a distinction and advantage that exists in the soul in its own right; it is merely that this distinction (which exists in the soul) is revealed specifically through the service in exile.
But there is added to the soul (by virtue of its service in exile) yet a higher matter:
c) Through transforming the darkness of exile into light, an advantage is achieved in the soul that does not exist in it in its own right — similar to the baal teshuvah, who also has merits that came from intentional sins, which is not so with a tzaddik22.
6. With this we will understand the difference between Menashe and Ephraim:
Both are children of Yosef; they bring out his matter — "Yosef," on account of "יוסף ה' לי בן אחר" ("may G‑d add to me another son")23, which means the addition that is achieved through the service in exile (making of the "other" — the sitra achra — a "son"24). But within this itself there are two levels25:
"Menashe" — the strength of the memory of "my father's house" (as above) — is the strength of the soul that was revealed in Yosef through his service in Egypt; "Ephraim," however, points to the advantage of light that was drawn "מן החושך" ("from the darkness") itself — "G‑d has made me fruitful (specifically) in the land of my affliction."
And since the highest distinction is the advantage that is drawn from the darkness itself — therefore Ephraim is higher than Menashe.
7. According to this, however, it becomes harder to understand the connection of Menashe to Yosef and of Ephraim to Yaakov. For seemingly, based on the above, it should have been the reverse:
"Menashe," which comes to remind of "my father's house" (as above), should have more connection to Yaakov; and Ephraim — "G‑d has made me fruitful in the land of my affliction" — should be connected to Yosef, to the addition that comes through the service of "may G‑d add to me another son"25*?
This will be understood by first explaining the verses, "ועתה שני בניך הנולדים לך בארץ מצרים עד בואי אליך מצרימה לי הם אפרים ומנשה כראובן ושמעון יהיו לי" ("And now, your two sons who were born to you in the land of Egypt before I came to you to Egypt are mine; Ephraim and Menashe, like Reuven and Shimon, shall be mine"), where something is not understood26:
Seemingly it would have been enough to say briefly, "And now your two sons, Ephraim and Menashe, are mine; like Reuven and Shimon they shall be mine." Why the lengthy wording in the verse, "who were born to you in the land of Egypt before I came to you to Egypt"?
It may be said that this is not merely a sign of which of Yosef's sons enter the count of the Tribes, but it is (also) a reason and explanation of why they are connected to Yaakov ("they are mine"): because they were born to Yosef "in the land of Egypt," and moreover "before I came to you to Egypt" — for that reason "they are mine."
Put simply: although they were born in Egypt and were raised in an environment where Yaakov was not present, they nevertheless conducted themselves as Yaakov's grandchildren — "they are mine." In this is expressed the true perfection of Yaakov27.
8. Based on this we will also understand why in this matter Yaakov put Ephraim before Menashe (as mentioned in Section 2):
Since Menashe shows how the memory of and the connection to "my father's house" is not interrupted (as explained at length above), it follows that in this mode of service the true state of "before I came to you to Egypt" is not present — because "my father's house" (the memory of it) is constantly there.
The true state of "before I came to you to Egypt" is in Ephraim's mode of service, which shows that one finds oneself "in the land of my affliction," where (outwardly) one's bond with Yaakov ("my father's house") is not visible — and nevertheless he carries out his service in such a way that it is recognizable in him that he is a grandchild of Yaakov.
9. It is explained in Chassidus28 that Yaakov is the attribute of truth, which is "מבריח מן הקצה אל הקצה" ("extends from one end to the other")29 — from the very highest extreme to the very lowest extreme. In actual practice this is carried out through Yosef: for Yaakov (in his own right) is on the level of Atzilus, higher than the worlds of Beriah, Yetzirah and Asiyah, and Yosef brings down the level of Yaakov (Atzilus) into the worlds of Beriah, Yetzirah and Asiyah, down to this lowest world (the very lowest extreme)
[which is the inner reason why it was through Yosef that Yaakov descended into Mitzrayim (Egypt) — "meitzarim" and limitations (the worlds of Beriah, Yetzirah and Asiyah)].
And so too regarding the highest extreme: specifically through the transformation of darkness (of the worlds of Beriah, Yetzirah and Asiyah) into light — "may G‑d add to me another son" — there comes about the advantage of light that comes from darkness, which is higher than Atzilus (the level of Yaakov in his own right)30.
With this one can also explain31 why the seventeen years that Yaakov was in Egypt were his best years — "ויחי יעקב בארץ מצרים שבע עשרה שנה" ("And Yaakov lived in the land of Egypt seventeen years")32. For specifically through the descent into Egypt he reached his perfection: extending from the (very highest) extreme to the (very lowest) extreme.
10. Since Ephraim and Menashe take the place of Yosef in the count of the Tribes, it is understood that they are a reflection of "(תולדות יעקב) יוסף" ("(these are the generations of Yaakov:) Yosef")33, to bring down the matters of Yaakov into the land of Egypt — and in this they have an accomplishment relative to Yosef:
With Yosef, even as he descends into Egypt (the worlds of Beriah, Yetzirah and Asiyah), the level of Yaakov — Atzilus — shines openly. And since in his service the influence of Yaakov, which is higher than Egypt (Beriah, Yetzirah and Asiyah)34, shines openly, as above, from the outset there is no room for the concealment and hiddenness of Egypt; on the contrary, he rules over Egypt.
It follows that from the perspective of Yosef's service there was not yet the true descent (and service) into the actual darkness of Egypt [the very lowest extreme], as the darkness is an opponent of the light of holiness
[similar to how it was in simple terms: as long as Yosef lived there could be no decrees against the Jews; it was as though they had not yet descended into Egypt. Only when "מת יוסף" ("Yosef died") was it "כאילו אותו היום נכנסו למצרים" ("as though on that day they entered Egypt")34].
Specifically through "your two sons who were born to you in the land of Egypt before I came to you to Egypt" — the service in a place where (the level of) Yaakov is not visible, in the darkness of Egypt that conceals, hides and opposes holiness — the perfection of Yaakov is achieved: that he extends from the (very highest) extreme to the (very lowest) extreme35.
11. The three modes mentioned above — (a) Yaakov, who in his own right is higher than Egypt; (b) Yosef, who illuminates Egypt with the influence of Yaakov; (c) the sons of Yosef, who reach into the darkness of Egypt as it is in its own right — correspond, in general, to the three matters mentioned above (Section 5) in the advantage that is achieved through the descent into exile:
In the first matter — that by virtue of the strength of the soul as it is Above, the exile cannot cause any descent in the soul (but the darkness of exile itself is not transformed) — it follows that it is as though one remains separate, higher than the exile [similar to Yaakov36, who in his own right is higher than descending into Egypt37].
The second matter — that relative to the strength of the soul no opponent is relevant, and consequently the darkness of exile is also transformed into light — is similar to the service of Yosef38, who brings down the level of Yaakov into Egypt, and the transformation of darkness into light comes about by virtue of the revelation of Atzilus (Yaakov)39 in Beriah, Yetzirah and Asiyah (Egypt).
And the advantage of light that is drawn from the darkness itself is achieved (primarily40) through the service in the darkness of Egypt, where the influence of Yaakov is not visible — "your sons who were born to you in the land of Egypt before I came to you..."
12. Based on all the above, we will understand the connection of Menashe to Yosef (which is why he is Yosef's firstborn), and of Ephraim to Yaakov40*:
Since the matter of Menashe is to reveal the memory of "my father's house" (and through this he transforms the darkness of Egypt), this is similar to the service of Yosef41, who brings down (openly) the matters of Yaakov into Beriah, Yetzirah and Asiyah, and through this the transformation comes about.
The perfection of Yaakov, however, is specifically in the advantage of light that comes from the darkness itself, which is achieved through Ephraim41* — "G‑d has made me fruitful in the land of my affliction."
13. The Jewish people are called by the name of Yosef — "נוהג כצאן יוסף" ("Who leads Yosef like a flock")42. It is understood from this that every Jew must have both forms of service, both that of Menashe and that of Ephraim43:
First of all, a Jew must desire and long to be in "my father's house" — to be in a state that is higher than exile; his descending into the concealment of the world (in order to refine the exile) must be because he is "אנוס על פי הדיבור" ("compelled by the Divine word")44. Consequently, as soon as he completes his mission in the place of exile where Divine Providence has sent him, he immediately "runs away" to a place where he can devote himself entirely to matters of holiness, Torah and Divine service45.
On the other hand, however, one must know that as long as he is on his mission in exile, he may not content himself with the service of Menashe — (only) safeguarding himself so that he does not forget "my father's house" and is not affected by his environment.
That service is a preparation for the intended purpose, that there should be "G‑d has made me fruitful in the land of my affliction"46 — to illuminate the darkness of exile with "נר מצוה ותורה אור" ("a mitzvah is a lamp and the Torah is light"), to the point of transforming the darkness of exile into light, "ולילה כיום יאיר" ("and the night will shine like the day")47.
(From the sichos of Shabbos Parshas Vayechi, 5730)
Notes
[OCR unclear: notes 1–3 are missing from the source.]
4) This requires further study from Vayeitzei (31:32) and Rashi there.
5) In the words of the Tanya (beginning of ch. 17): "And the Torah is eternal." See Likkutei Sichos vol. 5, p. 240 ff., and the sources cited there.
5*) Zohar III, 53b.
6) Based on this, it is all the more understandable that in Yaakov's blessing to Yosef, "המלאך הגואל יברך את הנערים גו'" ("May the angel who redeemed me... bless the youths") (48:16), Menashe comes before Ephraim (as in the wording of Rashi there; see also Maskil LeDovid there) — even though this was after he "crossed his hands" (ibid. 14).
7) See Shaar HaMitzvos (of the Arizal), Parshas Yisro; [Likkutei Torah? OCR: "לית"], Parshas Vayeira.
8) Our parsha, 48:5.
9) Note Rashi on our parsha (48:1), that Ephraim was regularly before Yaakov in study. See also Vayikra Rabbah 2:3.
10) See Alshich on the verse; Midrash HaGadol. See also Bereishis Rabbah 7:4 [OCR doubtful]; Pesikta Rabbasi, beginning of ch. 3.
11) Mikeitz 41:51.
12) Ibid. 52.
13) Rashi, Vayishlach 32:33. Based on this, the absence of a comment by Rashi on "נשני" is resolved (unlike Ibn Ezra, Rashbam, etc.). The same applies to the absence of a comment on "הפרני," which is understood from Rashi, Toldos 26:22.
14) Based on this, the reason for giving the name "Menashe" — on account of his having forgotten his entire father's house — is understood (in accordance with the Alshich's question on the verse).
15) Note Noam Elimelech on our parsha, 48:13.
16) Note Rashi, Toldos 25:26.
17) See the sources cited in note 10, that Ephraim is like Reuven and Menashe like Shimon; and in Torah Or (beginning of our parsha), that Reuven is chesed and Shimon is gevurah.
18) That is, as it is in its root — see the sources cited above, note 3.
19) And so too from the perspective of man. For although in actual service Menashe comes first (as above), in the preparation for the service Ephraim comes first. For before one descends into exile, there must be the knowledge that the descent is for the sake of an ascent, and only through this will the beginning of the service as well (turning away from evil — that he not forget "my father's house") be as it should.
20) See Toras Chaim, Shemos, the maamar beginning "Tzidkas Pirzono" (323a ff.); the continuum of maamarim Basi LeGani 5700, ch. 1.
21) Tehillim 63:2. The teaching of the Baal Shem Tov — Keser Shem Tov, Hosafos, sec. 52, and the sources cited there.
22) Its parallel in every person: [OCR unclear: "נרוצה"] "ובכל מאדך" ("and with all your might"), which is brought about in the G‑dly soul by means of the animal soul (Torah Or 39c–d; see at length Sefer HaArachim–Chabad, entry "Ahavas Hashem" — the addition in it brought about by the animal soul, and the sources cited there).
23) Vayeitzei 30:24.
24) Or HaTorah on the verse; our parsha, 386a–b; and in many places.
25) Note the continuum of maamarim 5666 (p. 364), that in Yosef there are two matters: as he was with Yaakov, etc., and when he was distanced from his father, etc. — for specifically then he succeeded the most.
25*) See Or HaTorah, Yirmiyahu, pp. 378–381.
26) See also the Alshich and others on the verse; Ramban 48:15.
27) For (specifically) Yaakov's "bed was complete" (Vayikra Rabbah 36:5; Rashi on our parsha 48:31 [sic]; see Pesachim 56a; and elsewhere).
28) Biurei HaZohar (of the Mitteler Rebbe) 29c ff.; [Biurei HaZohar] of the Tzemach Tzedek, p. 168 ff.; Or HaTorah on our parsha, the maamar beginning "Ben Poras" and its explanation (385b ff.; vol. 6 — 1147b ff.); ibid. (vol. 5) 993b ff.; (vol. 6) 1152b ff.
29) Zohar II, 175, beginning of side b; Tanya, end of ch. 13.
30) See at length Or HaTorah, the maamar beginning "Ben Poras," ibid. Note also Or HaTorah ibid., 354, end of side a; vol. 6, 1123, end of side a.
31) Biurei HaZohar, ibid.; Or HaTorah (vols. 5 and 6), ibid.
32) Beginning of our parsha. Baal HaTurim (and others) on the verse. The teaching of the Alter Rebbe (HaYom Yom, p. 12; explained at length in Likkutei Sichos vol. 10, p. 160 ff.). See also Zohar on our parsha, 215b.
33) Vayeishev 37:2. See at length the sources cited in note 28. See also Or HaTorah, Yirmiyahu, ibid. ([OCR: "סקי״א"]) regarding Ephraim.
34) See at length Biurei HaZohar and Or HaTorah cited in note 28 (and elsewhere) — that the refinement of Yosef is to elevate from Beriah to Atzilus, so that it be on the level of actual Atzilus.
34) Shemos Rabbah 1:4; Tanchuma, Shemos 3. See at length on all this — Likkutei Sichos vol. 6, p. 31 ff. [The source numbers this note 34 as well.]
35) See along these lines Likkutei Sichos vol. 10 (p. 164, note 32) — regarding the advantage of the Tribes {who are [OCR unclear: "בנייץ"], and whose service is refining the world of separation, etc. — see the sources cited in note 34} relative to Yosef; see there. Note also Pelach HaRimon on our parsha (121, end of side a), that (also) the fact that the Tribes shine in Beriah is by virtue of their root in the level of Yaakov, whose power is to extend from one end to the other, etc.
36) See Or HaTorah, the explanation of the maamar beginning "Ben Poras" (388b ff.; (vol. 6) 1147b ff.), that Yaakov is the beginning of the line, above the refinements of Beriah, Yetzirah and Asiyah (see there, 1148a).
37) Therefore (also) in his descent to Egypt he remained above the darkness of Egypt.
Nevertheless, there is in this an advantage over his level before he descended to Egypt — for specifically through the light remaining in its full strength even in the place of darkness, the advantage of the light (that it is able to illuminate even in the place of darkness) is recognized in this — see at length Likkutei Sichos ibid., p. 163.
38) See Or HaTorah cited in note 36, that Yosef is the conclusion of the line, through whom the refinements of Beriah, Yetzirah and Asiyah take place (Yosef is the numerical equivalent of "ben acher," "another son").
39) As in the distinction between transforming the darkness by virtue of the light and transforming the darkness by virtue of itself (continuum of maamarim 5672, vol. 3, p. 1325 ff.; see also Likkutei Sichos vol. 9, p. 63 ff.).
40) Even when the transformation of the darkness is by virtue of the light, an advantage of light from the darkness itself is produced — but the true form of this advantage (by virtue of the true root of the darkness) is when the transformation of the darkness is by virtue of itself, as is understood from what is explained in the continuum of maamarim 5672, ibid. (regarding the principle that the gevuros are sweetened only in their root; see there).
40*) Note also Noam Elimelech (cited above, note 15).
41) But not exactly, for in Yosef the level of Yaakov shone openly, whereas in Menashe there was only a memory, etc., of "my father's house" (in keeping with the simple facts, that he was born "before I came to you to Egypt").
41*) This requires some further study (as does what is explained above in Section 8 and note 35) in light of Or HaTorah, Yirmiyahu, ibid. ([OCR: "סקיא, ח"]) — that Ephraim is from Atzilus like Yosef, above the Tribes (who are in Beriah, Yetzirah and Asiyah).
42) Tehillim 80:2; Rashi and Metzudas Dovid there.
43) Note Yaakov's blessing — "בך יברך (each and every one of) ישראל גו' ישמך אלקים כאפרים וכמנשה" ("By you shall Israel bless... May G‑d make you like Ephraim and like Menashe") (our parsha, 48:20).
44) The Pesach Haggadah. See also Shabbos 89b. This does not contradict the point that the service of Ephraim (discussed below in the main text) must be carried out with joy, as explained in the sicha of Lag BaOmer 5738, and elsewhere.
45) See at length the sicha of Motzaei Shabbos Parshas Shemini 5738, that this is the lesson from Mordechai, who went up to Eretz Yisrael (Ezra 2:2) even though he was second to the king, etc.; see there at length.
46) Note that the Jewish people are called by the name of Ephraim (Yirmiyahu 31:19, and elsewhere) and not by the name of Menashe (Ramban on our parsha, 48:16).
47) Tehillim 139:12 — meaning that the darkness itself will shine by virtue of itself (see Sefer HaArachim–Chabad, entry "Ohr," regarding its relation to darkness, p. 596, and the sources cited there; continuum of maamarim 5672, vol. 3, p. 1346).
Key Lesson
Every Jew needs both the service of Menashe — never forgetting "my father's house" and guarding against the influence of exile — and the service of Ephraim. But while on his mission in exile, he may not settle for mere self-protection; the goal is "G‑d has made me fruitful in the land of my affliction": to transform the darkness of exile itself into light, so that the night shines like the day.