Midrash for Genesis 49:22

R. Jochanan said in the name of R. Simon b. Jochai: "What does the passage (Is. 32, 20) Happy are ye that sow beside all waters, freely sending forth the feet of the ox and the ass, mean? Those who occupy themselves with the study of the Torah with loving kindness will be rewarded with the inheritance of two tribes; as it is said (Ib., ib., ib.) Happy are ye who sow. Sowing, refers to charity, as it is said (Hos. 10, 12) Sow then for yourselves after righteousness, that you may reap [the fruit] of kindness. Water, refers to the Torah, as it is said (Is. 55, 1) Ho, everyone of ye that thirsteth, come ye to the water — will be rewarded with the inheritance of two tribes; i.e., he will be rewarded with a canopy [of honor] as Joseph was, concerning whom it is written (Ex. 79, 22) Joseph is a canopy [of honor] … the daughters [of Egypt] run over the walls; and he will also be rewarded with the inheritance of Issachar, concerning whom it is written (Ib.) Issachar is a strong-boned ass. Others explain this to mean that he will overcome his enemies as the tribe of Joseph, concerning whom it is written (Ib., ib. 17) With them shall he push nations together to the ends of the earth — and he acquires understanding as the tribe of Issachar, concerning whom it is written (I. Chr. 12, 32) And of the children of Issachar, those who had understanding of the times to know what Israel ought to do."

He was the one his father had blessed with the words: Joseph is a fruitful vine (ibid. 49:22). You should not read this as porat (“a fruitful vine”), but as parot (“kine”). Thereupon Pharaoh told him: Thou shalt be over my house (ibid. 41:40).

(Fol. 36) GEMARA: How is the word (Josh. 8, 33) V'hachetzyo (and the other half of them) to be explained? Said R. Cahana: "This means that just as they were divided here at Mts. Gerizim and Ebal so were they also divided in the same manner upon the stones of the Ephod. An objection was raised from the following Baraitha: Two precious stones were fixed upon the shoulders of the High-priest, one stone on one shoulder and the other stone on the other shoulder. The names of the twelve tribes were inscribed, thereon, six on one stones and six on the other stone, as it is said (Ex. 28, 10) Six of the names on one stone and the remaining six names on the other stone, according to their birth. This means that the second stone was according to their birth, but the first stone was not according to their birth, because Juda preceded the others. Fifty letters were there altogether, of them twenty-five were on one stone and twenty-five on the other. R. Chanina b. Gamliel says (Ib. b) "They were placed upon the Ephod not in accordance with their division mentioned (Num. 1, 5), but they were placed in an Ephod in accordance with their division mentioned in (Ex. 1, 1-5). How so? The children of Leah were placed in accordance with their age. Then came the children of Rachel, one on one stone, and the other on the other stone. The children of the hand-maids were placed in the middle. As to the question how can the passage, According In their order of birth, be upheld? We must explain it that it was inscribed with the names as they were called by their father and not with the names they were called by Moses — Reuben but not Reubeni, Shimon but not Shimoni, Dan but not Dani, Gad but not 'Gadi.' Hence this will refute the above statement of R. Cahana, [because none of the above opinions is in accordance with the arrangements of the Ephod]. The refutation is indeed sustained. If so, then what is the meaning of V'hachezyo? We are taught in a Baraitha that the half that was placed opposite Mt. Gerizim was more than the half placed opposite Mt. Ebal, for, the Levites were below the hill. On the contrary, since the Levites were below the hill, hence the number of tribes facing Mt. Gerizim was less? We must therefore say; Although the tribe of Levi were below the hill, nevertheless the sons of Joseph were with thim, and completed the amount, as it is said (Josh. 17, 14) And the children of Joseph spoke unto Joshua, saying 'Why hast thou given me, but one lot ... ... ... and Joshua said unto them, if thou art a numerous people, then get up to the wood country, etc. He said to them, "Go and hide yourselves in the forest so that no covetous eye may afflict you." Whereupon they answered him, "We are the descendants of Joseph whom a covetous eye cannot afflict, as it is written (Gen. 29, 22) Joseph is a fruitful bough by a spring, and R. Abahu explains thus: "Do not read Aleh Ayin (by a spring), but read it Ole Ayin (above the covetous eye.'" R. Jose b. Chanina said: "From this it may be inferred that Joseph's children are not subject to the affliction of a covetous eye, (Ib., 48, 16) And let them grow into a multitude in the midst of the earth. This [the word grow used by Jacob which has the derivation of Dog (fish) is to mean that just as the fishes in the sea because of their being covered by water, no eye can afflict them, so also are the children of Joseph not subject to the affliction of a covetous eye." But how do you say above that there were fifty letters in the inscription of the Ephod. Behold there were only fifty letters less one? Said R. Isaac: "The fiftieth letter was used as an extra letter to the name of Joseph, as it is said (Ps. 81, 6) He appointed it in Joseph for a testimony, when he went out over the land of Egypt." R. Nachman b. Isaac raised an objection: "The passage says that it was in accordance with the names of birth, and this is not so." We must therefore say that the extra letter was inserted in the name of Benjamin, which is spelled in the entire Torah with only one Yud, but here in the Ephod, Benjamin, is spelled with two Yuds, as it is written (Ex. 25, 18) But his father called him Benjamin [with two Yuds]. R. Chama b. Bizna said, in the name of R. Simon the pious: "Joseph, who sanctified Heaven's name in secret was rewarded with only one additional letter of the name of the Holy One, praised be He, but Juda, who sanctified Heaven's name publicly was rewarded so that his entire name was equal to that of the Holy One, praised be He." What happened with Joseph? as written (Gen. 39, 11). And it came to pass on a certain day ... ... ... We are taught in a Baraitha, Joseph was destined to produce twelve tribes, just as they were by his father Jacob, as it is said (Gen. 37, 2) These are the generations of Jacob, Joseph, however, they were produced through his brother, Benjamin. They were nevertheless called after the name of Joseph, as it is said (Ib. 46, 21) And the sons of Benjamin, Bela, Mecher, Ashbel, Gera, Na'aman, Achi, V'rosh, Muppim, Chuppim and Ard; i.e., Bela because Joseph was swallowed (lost) among the other nations; Mechcr, because he was the first born of his mother; Ashbel, because he was captured with the consent of God; Gera, because he lived in inns (having no settled home); Na'aman because he was very sweet Achi V'rosh, because he was my brother and leader; and Chuppim, because he did not see my wedding canopy nor did I see his; and Ard, according to some because he was driven among idolatrous nations, and according to others because his face was like a rose.