Commentaire sur La Genèse 48:2

ויגד literally, AND HE TOLD — “he” means the messenger whoever it was — TO JACOB. It does not state plainly who told it; there are many such elliptical verses

וישב על המטה. His feet touched the ground. This is why the Torah, when Joseph brought his children to Yaakov to be blessed, had to write: “he took them out from between his knees.” (verse 12) Another reason why the Torah mentioned these trivial sounding details, was to inform us that Yaakov still possessed the physical strength to pronounce all his final announcements with his feet firmly placed on the ground. It was only after he did not have anything else to say that he put his feet back on the bed in preparation for dying (49,33). That motion is comparable to what is described in Deuteronomy 22,2 as ואספת אל תוך ביתך, “bring it into your house,” i.e. The verb אסף, also appears in a similar sense in Judges 19,18 ואין איש מאסף אותו,”and there is no one willing to take me in.”

וישב על המטה. He did this in order to pay his respects to the presence of “Royalty” in his house to the extent that he was able to under, the circumstances, considering that he was bedridden. We observe the opposite mode of behaviour described when Mordechai did not make the slightest move indicating deference for Haman in Esther 5,9 “he neither rose nor even moved from where he was seated.”

ויגד, the one who had carried the news to Joseph now returned to tell Yaakov that his son Joseph was about to visit him.

ויתחזק ישראל, “Israel strengthened himself;” in order that the blessing he would bestow would be that of a healthy human being.

ויתחזק ישראל, “Israel summoned his strength.” Reflecting on this exertion by Yaakov, our sages asked themselves why he subjected himself to the obvious pain of sitting up in bed? They say that Yaakov reasoned that if a mere general were to send him some clothing would he not go out of his way to show honor to such a general? How could he shame his own son by showing him less honor?

There are numerous such elliptical verses. Rashi does not explain here that the teller was Ephraim, as he explained above, since “he took his two sons with him” implies that Ephraim was with Yoseif and went with him to Yaakov.

Josef weiß nicht, wie es seinem Vater geht, will ihn nicht aufregen, ויגד: lässt ihm zuerst wie gelegentlich erzählen, dass er komme, und lässt dann erst, ויאמר, ihm sagen, er sei da.

ויתחזק ישראל, “Israel strengthened himself.” He did not wish to bless his sons while bedridden, as he said that the blessing of a person clearly on the brink of dying, would not be considered as having been given by someone in possession of all his faculties.

ויתחזק ישראל AND ISRAEL STRENGTHENED HIMSELF — he said, “Although he is my son, he is a king, and I will do honour to him” (Midrash Tanchuma, Bo 6). From this we may infer that we must show honour to a person of royal rank (Cf. Menachot 98a). Similarly, Moses showed honour to the king when he said, (Exodus 11:8) “And all these, thy servants, shall come down to me” (which was only a polite way of saying. “Thou, thyself, wilt be forced to come down to me”); so, too, did Elijah: (1 Kings 18:46) “and he girded up his loins [and ran before Ahab] etc.” (Midrash Tanchuma, Bo 7)

From here that we must honor royalty... [Rashi knows this] because Yoseif needed Yaakov [to bless his sons], yet Yaakov bowed to him nevertheless. But before (47:31), Rashi explained [the bowing differently:] “When it is the time of the fox, bow to him.” This is because Yaakov needed Yoseif [to swear to bury him].

ויתחזק ישראל, “Israel recovered his strength.” He decided to look upon himself as if healthy, seeing that the gifts bestowed by someone close to death, as long as he is able to stand, are considered in Jewish law as having been bestowed by a person healthy in body and mind. Israel was very anxious for the blessings he was about to bestow as being viewed as the blessing of a person completely healthy. Such a person’s gifts are irrevocable in law whereas presents by a person who is on the verge of death but later recovers are considered to be revoked.

And your servants will come down to me... Moshe knew that even Pharaoh would come down, as in fact happened. He said “your servants” [instead of “you”] to honor royalty.