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Why did Yaakov bless all Jewish children to be like Ephraim and Menashe, and why did he cross his hands? The shiur develops the concept that berachah means connection to the Divine source—but Yosef's children achieved something higher: they became sources themselves, not mere recipients. Through Shabbos (שבת) observance and Bris Milah, every Jew can attain this level and become impervious to ayin hara.
Rabbi Zweig opens by asking why Yaakov blessed all Jewish children to be like Ephraim and Menashe—what was unique about them? The Torah (תורה) records no exceptional stories of their righteousness, yet this blessing became eternal for the Jewish people. The Targum Yonasan adds that this blessing is especially appropriate at a Bris Milah, raising the question of what connects this blessing to circumcision. Additionally, why did Yaakov cross his hands rather than simply switching the children's positions? And why does this blessing involve placing hands on the children's heads, unlike the later blessings to the tribes? Finally, why was Yaakov initially reluctant to bless them, seeing that wicked descendants would emerge from both Ephraim (Yeravam ben Nevat) and Menashe (Yehu and his sons)—a concern he didn't have when blessing the other tribes? The shiur then explores the nature of berachah itself, citing the Midrash that the world was created with the letter beis because beis represents berachah, while aleph represents arur (curse). Yet the Ten Commandments begin with aleph—Anochi. How can this be reconciled? The Gemara (גמרא) in Bava Metzia teaches that berachah comes only on things hidden from the eye (bedavar hasamui min ha'ayin), not on things that are counted. One who goes to measure his grain silo can pray for berachah before counting, but once he has counted, such prayer is meaningless. This seems puzzling—whether counted or not, there are either 5,000 bushels or there aren't. How could saying a berachah before counting cause an increase?
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Bereishis 48 (Parshas Vayechi)
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