Komentarz do Rodzaju 48:1
וַיְהִ֗י אַחֲרֵי֙ הַדְּבָרִ֣ים הָאֵ֔לֶּה וַיֹּ֣אמֶר לְיוֹסֵ֔ף הִנֵּ֥ה אָבִ֖יךָ חֹלֶ֑ה וַיִּקַּ֞ח אֶת־שְׁנֵ֤י בָנָיו֙ עִמּ֔וֹ אֶת־מְנַשֶּׁ֖ה וְאֶת־אֶפְרָֽיִם׃
I stało się po wypadkach tych, że doniesiono Josefowi: "Oto ojciec twój zachorował!" I zabrał obu synów ze sobą: Menaszę i Efraima.
Rashi on Genesis
ויאמר ליוסף literally, HE SAID TO JOSEPH — “he” means one of the messengers: it is an elliptical phrase. Some say, that Ephraim was regularly with Jacob for study and when Jacob became ill in the land of Goshen Ephraim went to his father in Egypt and reported it to him (Tanchuma 1:12:6).
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Rashbam on Genesis
ויאמר ליוסף, a third person told him. We find similar constructions, the subject not only not being named but not being identified at all, in verse 2 of our chapter, i.e. ויגד. The Torah does not bother to inform us who was the one that conveyed this information.
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Or HaChaim on Genesis
48.1. שני בניו עמו, את מנשה ואת אפרים, together with his two sons Menashe and Ephrayim. Why did the Torah have to give us the names of Joseph's two sons when we already know their names as well as the fact that he had only two sons? Alternatively, the Torah could have simply written: "Menashe and Ephrayim," and I would have known that these names referred to his two sons? Besides, why did the Torah have to insert the word עמו, with him, in the middle of the verse? Why did the Torah have to use the word את twice in this verse?
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