מדרש אויף בראשית 30:40

(Exod. 23:20:) BEHOLD, I AM SENDING AN ANGEL <BEFORE YOU TO GUARD YOU ON THE WAY>…. This text is related (to Jer. 3:19): THEN I SAID: HOW WOULD I⁴¹This translation fits the context of the midrash. PUT (rt.: ShYT) YOU AMONG THE CHILDREN,… !⁴²Tanh., Exod. 6:17; see below, Tanh. (Buber), Numb. 4a:15. R. Eleazar ben Pedat says: What is this <expression>: WOULD I PUT (rt.: ShYT) YOU? It had occurred to me that we, I and you, would be < alone > in the world.⁴³Tanh., Exod. 6:17, adds, “I as father and you as children.” How did you manage for me to bring the peoples of the world in among you?⁴⁴Cf. Tanh., Exod. 6:17: “How did you manage to bring the peoples of the world in between me and you?” This expression is nothing but an expression of setting apart (as in Gen. 30:40): AND HE PUT (rt.: ShYT) HIS OWN FLOCKS <APART>…. R. Hama bar Hanina said: What is the meaning of WOULD I PUT (rt.: ShYT) YOU?⁴⁵Cf. Exod. R. 32:2. There was a great love between me and you.⁴⁶Below, Tanh. (Buber), Lev. 7:12; Numb. 4a: 15; Exod. R. 32:2. How did you manage that I should hate you? (Jer. 3:19:) HOW WOULD I PUT (rt.: ShYT) YOU AMONG THE CHILDREN! This expression is nothing but an expression of hatred, as used (in Gen. 3:15): I WILL PUT (rt.: ShYT) ENMITY <BETWEEN YOU AND THE WOMAN>. Another interpretation (of Jer. 3:19:) HOW WOULD I PUT (ShYT) YOU AMONG THE CHILDREN ! R. Joshua ben Levi said: I spoke in <your> defense.⁴⁷Gk.: synegoria. You behaved toward me so that I denounced you and pronounced you guilty (rt.: HYB). The expression (rt.: ShYT) is nothing but an expression of guilt (rt.: HYB), as used (concerning one guilty of negligence in Exod. 21:30): IF A RANSOM IS PUT (rt.: ShYT) UPON HIM, <HE SHALL GIVE WHATEVER IS PUT (rt.: ShYT) UPON HIM TO REDEEM HIS LIFE>. Another interpretation (of Jer. 3:19:) HOW WOULD I PUT (ashit; rt.: ShYT) YOU AMONG THE CHILDREN! R. Berekhyah the Priest said: You were as dear to me as someone who has a single field, which he fertilizes, cultivates, and weeds. So dear were you to me. Your behavior toward me was for you to commit lawlessness. Now this word (ashit) is nothing but an expression for lawlessness, as used (in Is. 5:6): AND I WILL MAKE (ashit) IT (i.e., the Holy One's vineyard) A DESOLATION. (Jer. 3:19, cont.:) AND GIVE YOU A DESIRABLE LAND, a land that the great ones of the world (i.e., the patriarchs) desired.⁴⁸Below, Tanh. (Buber), Numb. 4a: 16. Abraham said to the Hittites (in Gen. 23:4): GIVE ME A BURIAL SITE. The Holy One also endeared it to {the children of} Isaac, as stated (in Gen. 26:3): RESIDE IN THIS LAND, <AND I WILL BE WITH YOU AND BLESS YOU>…. Jacob said (according to Gen. 50:5): IN MY GRAVE WHICH I DUG FOR MYSELF <IN THE LAND OF CANAAN, THERE YOU SHALL BURY ME>. Ergo (in Jer. 3:19): A DESIRABLE LAND. (Ibid., cont.:) <THE MOST> [BEAUTIFUL HERITAGE] <OF ALL THE NATIONS>. What is the meaning of <THE MOST> BEAUTIFUL (tsevi) HERITAGE? Just as in the case of a deer (tsevi), when one slaughters it, strips off its hide, and tries to return the flesh into the hide, it does not contain it, so the land of Israel does not contain its produce. What is written (in Is. 30:24)? AS FOR THE OXEN AND ASSES THAT WORK THE GROUND, THEY SHALL EAT FERMENTED FODDER, WHICH HAS BEEN WINNOWED WITH SHOVEL AND PITCH FORK. First they winnow with the SHOVEL and after that with the PITCH FORK. Why? Because there was more grain than straw. Even so there was produce in <further> winnowing the straw. Where is it shown? Where it is stated (ibid.): FERMENTED MASH, WHICH HAS BEEN WINNOWED WITH SHOVEL AND PITCH FORK. Mashes are from produce. Ergo (in Jer. 3:19): [A DESIRABLE LAND,] <THE MOST> BEAUTIFUL (tsevi) HERITAGE (understood in the sense of THE MOST DEERLIKE HERITAGE), a land which does not contain its produce, a land which was so good that all the kings of the world desired it. It is written (in Josh. 12:9): THE KING OF JERICHO, ONE; THE KING {FOR AI} [OF AI WHICH IS BESIDE BETHEL], ONE. Now there are only three miles⁴⁹Lat.: mille. between Jericho and Ai; yet it says: THE KING OF JERICHO. It is simply that whoever has a possession outside of the land without having a possession in the land of Israel was not called a king.⁵⁰Sifre, to Deut. 7:12 (37); Gen. R. 85:14. Why? Because they longed for the land of Israel. R. {Isaac} [Johanan] said: What is written (in Josh. 7:21): I SAW AMONG THE SPOILS A <FINE> SHINAR MANTLE, <i.e.> a Babylonian⁵¹Gk.: Babylonikon; Lat.: Babylonicum. robe of royal purple,⁵²Gk.: porphura; Lat.: purpura. which the king of Babylon wore to rule in Jericho. Ergo (in Jer. 3:19): THE MOST BEAUTIFUL HERITAGE OF THE NATIONS.⁵³According to this reasoning, the various kingships were so close to each other in Israel because every king needed a seat in Israel in order to be regarded as a king. (Ibid., cont.:) AND I SAID YOU SHALL CALL ME FATHER. Just as a father is obliged <to provide > for his daughter's enjoyments, so did I bring down rain for you. (Exod. 16:14:) WHEN THE LAYER OF DEW HAD GONE UP, <THERE ON THE FACE OF THE EARTH LAY SOMETHING FINE AND FLAKY>…. (Jer. 3:20:) SURELY AS A WOMAN BREAKS FAITH WITH HER LOVER <SO YOU HAVE BROKEN FAITH WITH ME, O HOUSE OF ISRAEL>. R. Judah bar Simon said: Oh that <you were> like an unfaithful wife. This <kind of> a woman, who has a lover, gives him food, drink, and love. When his power is diminished, she leaves him and goes away. SURELY AS A WOMAN BREAKS FAITH WITH HER LOVER. I have not done so to you. The manna came down for you, and the well rose up. I did not deprive you of anything when you were unfaithful with me. See, I gave you an angel who watched over you. (Exod. 23:20:) SEE, I AM SENDING YOU AN ANGEL <TO WATCH OVER YOU>. When you became worthy and received the Torah, I went before you in person. But now, when you have been found guilty, here I am <merely> (ibid.:) SENDING AN ANGEL BEFORE YOU. [Another interpretation:]⁵⁴Tanh., Exod. 6:18. The Holy One said to Moses: I am sending <an angel> before you but not before them. He said: If you send <him> out before me, I do not want <him>; but Joshua saw the angel and fell down before him. What did he say to him (in Josh. 5:13)? ARE YOU FOR US OR FOR OUR ADVERSARIES? When he said to him: ARE YOU FOR US? he began to cry in great anguish.⁵⁵Literally: “From under the nails of his feet.” (Ibid., vs. 14:) Then he said: NO, BUT [I] AM THE CAPTAIN OF THE LORD'S HOST. NOW I HAVE COME.⁵⁶Gen. R. 97:3 (traditional text only). Here are two times that I have come to give Israel an inheritance. I am the one who came in the days of your master, Moses; but he rejected me. (Ibid., cont.:) NOW I HAVE COME. THEN JOSHUA FELL ON HIS FACE. He saw him and fell on his face, but when Moses saw <him>, he rejected him. The Holy One said (in Exod. 23:20): SEE, I AM SENDING AN ANGEL BEFORE YOU, to you and to whomever observes the Torah [as you <do>. Resh Laqish said: It is written (in Ps. 91:4): HE WILL COVER YOU WITH HIS PINIONS AND YOU WILL FIND REFUGE UNDER HIS WINGS, <i.e.> all who observe the Torah.] (Ibid., cont.:) HIS FIDELITY IS A SHIELD AND BUCKLER. Therefore (in Exod. 23:20): < I AM SENDING MY ANGEL BEFORE YOU > TO GUARD YOU ON THE WAY….

Another matter, “vekorbano…” – what did the princes see that led them to present offerings in this manner? The Rabbis say: Even though each of them presented an identical offering, they offered it regarding significant matters, and each and every one presented according to his perspective. Naḥshon began and presented regarding the protocol of the monarchy, just as his father crowned him over his brothers, just as it says: “Judah, you, your brothers will acknowledge you…[your father's sons will prostrate themselves to you]. Judah is a lion cub…” (Genesis 49:8–9). Likewise it says: “For Judah prevailed over his brothers, as the prince would come from him” (I Chronicles 5:2). There was a tradition in the hand of the tribe of Judah, their Sages, and their prominent leaders, from Jacob our patriarch, regarding everything that is destined to befall each tribe until the messianic era. Likewise, there was a tradition in the hand of each and every tribe regarding what would befall it until the messianic era, from Jacob their father.
“Vekorbano…” – he presented the dish and the basin corresponding to the kings of the house of David, who are destined to emerge from him, who ruled over the entire world, over the sea and over the land, e.g., Solomon and the messianic king. Solomon, from where is it derived? It is as it is written: “For he ruled over the entire region beyond the river, from Tifsaḥ to Gaza” (I Kings 5:4). Rav and Shmuel, one said Tifsaḥ is at one end of the world and Gaza is at the other end of the world. One said: They stand adjacent to one another; just as he ruled over Tifsaḥ and over Gaza, so he ruled over the entire world. And it says: “All the world sought the presence of Solomon, to hear his wisdom…. Each would bring his tribute…” (I Kings 10:24–25). From where is it derived that he ruled over the sea? It is as it is written: “Also the fleet of Hiram, which had carried gold from Ophir…” (I Kings 10:11). “For the king had a fleet of Tarshish at sea with the fleet of Hiram. Once every three years…” (I Kings 10:22). And it says: “I will set his hand upon the seas, his right on the rivers” (Psalms 89:26).
The messianic king, from where is it derived? It is, as it is written: "He will rule from sea to sea, from the river to the ends of the land" (Psalms 72:8). Over the land, from where is it derived? It is as it is written: “And all the kings, all the nations will bow to him, will serve him” (Psalms 72:11). And it says: “And behold, among the clouds of the heavens…. To him was given dominion, [honor, and kingship, and all the peoples, nations, and languages would serve him]” (Daniel 7:13–14). “The stone that struck the image became a great mountain, and filled the entire earth” (Daniel 2:35). This is why he presented a dish, corresponding to the sea that surrounds the entire world and resembles a dish.
Why was “its weight one hundred and thirty”? (Numbers 7:13). It is because when the Holy One blessed be He gathered all the waters to one place on the third day of the formation of the world, he called them seas, as it is stated: “And to the gathering of the waters, He called seas [yamim]” (Genesis 1:10). The numerical value of yamim is one hundred; yod, yod are twenty, mem, mem are eighty, that is one hundred. Solomon came and added a sea to the construction of the Temple in which the priests could immerse themselves, just as it says: “He crafted the sea, of cast metal, ten cubits from brim to brim, [circular around, and its height was five cubits; a thirty-cubit line would wrap around it]” (I Kings 7:23). Corresponding to those thirty cubits that was the circumference of the sea that Solomon crafted, he added thirty shekels to the weight of the dish corresponding to the sea of Solomon. That is one hundred and thirty shekels, the weight of the dish, corresponding to the seas and to the sea of Solomon.
“One silver basin” (Numbers 7:13), it is corresponding to the world, that is shaped like an orb that is tossed from hand to hand. Why was its weight “seventy shekels”? (Numbers 7:13). It is because both of them⁴⁶Solomon and the Messianic king. ruled over seventy nations, which exist from one end of the world to the other end.
From where is it derived that the sea is shaped in the form of a dish and the world is shaped like an orb? It is like that which we learned: The Rabbis say: Only one that has in its hand a staff, a bird, an orb, a dish, a sword, a crown, or a ring is forbidden.⁴⁷A statue of a person in whose hands one of these objects appears is considered an idol, and it is forbidden to benefit from it in any way. A staff, as it rules the entire world with it. A bird: “My hand has grasped the riches of the peoples like a nest” (Isaiah 10:14). An orb, as the world is shaped like an orb. Rabbi Yona said: Alexander of Macedonia, when he sought to ascend heavenward, he would rise and rise until he would see the world as an orb and the sea as a dish. That is why, when they draw him, it is with an orb in his hand. Should they draw him with a dish in his hand? He does not have dominion over the sea. But the Holy One blessed be He has dominion over the sea and has dominion over the land, recues at sea and rescues on land; that is why they brought a dish corresponding to the sea and a basin corresponding to the land.
“Both of them full [of high quality flour]" (Numbers 7:13), as the nation brought tributes [menaḥot]⁴⁸The word menahot can also refer to meal offerings, which typically consist of high quality flour. to Solomon; likewise they are destined to bring it to the messianic king, just as it says: “[The kings of Tarshish and of the islands will bring tribute [minḥa]]; the kings of Sheba and Seva will offer gifts” (Psalms 72:10). “Full [mele’im]” means nothing other than gifts, just as it says: “And gave them all [vaymalum] to the king” (I Samuel 18:27). “High quality flour [solet]" (Numbers 7:13), just as it says: "valued [hamesulaim] like gold" (Lamentations 4:2). "Mixed with oil” (Numbers 7:13), just as it says: “A good name is better than fragrant oil” (Ecclesiastes 7:1), and it says: “Your name is like poured oil” (Song of Songs 1:3), as their good name would go forth throughout the world.
Why were they of silver? It is just as it says: “The tongue of the righteous is choice silver” (Proverbs 10:20).
“One gold ladle, ten shekels, [full of incense]” (Numbers 7:14), corresponding to the ten generations from Peretz to David, as it is stated: “These are the generations of Peretz: [Peretz begot Hetzron]; and Hetzron begot [Ram, and Ram begot Aminadav;] Aminadav begot Naḥshon, [and Naḥshon begot Salmon; Salmon begot Boaz, and Boaz begot Oved]; and Oved begot [Yishai], and Yishai begot David” (Ruth 4:18–22). “One…ladle,” as they were all like one hand, all full-fledged righteous men. That is, “full of incense” (Numbers 7:14), as their actions were pleasant like the fragrance of the incense.
“One young bull” (Numbers 7:15), corresponding to Abraham, who was the primary progenitor, and who, in his regard, it is stated: “Abraham ran to the cattle [and took a young bull]” (Genesis 18:7). “One ram” (Numbers 7:15), this is Isaac, as, in his regard it is stated: “He took the ram and he offered it up as a burnt offering in place of his son” (Genesis 22:13). “One sheep” (Numbers 7:15), corresponding to Jacob, in whose regard it is stated: “Jacob separated the sheep” (Genesis 30:40). “One goat as a sin offering” (Numbers 7:16), corresponding to Judah, who brought Joseph’s fine tunic that he had immersed in the blood of the goat, as it is stated: “They slaughtered a goat [and they dipped the tunic in the blood]" (Genesis 37:31). Judah brought it to his father and said: “Identify this, please, is it your son’s tunic?” (Genesis 37:32). That is why it was meted to him with the same measure, as Tamar said to him: “Identify, please, whose signet, belt, [and staff are these?]” (Genesis 38:25). That is why sin offering is stated in this regard, as they brought it as atonement for him, because he brought anguish to his father.
“And for the peace offering [hashelamim], two cattle” (Numbers 7:17) – these are David and Solomon, as they initiated the monarchy, as cattle [bakar] is nothing other than an expression of monarchy, just as it says: “Butter of cattle [bakar] and milk of sheep…” (Deuteronomy 32:14), and we translate it: Give them the plunder of their kings.⁴⁹Targum Onkelos on the verse. Shelamim, because they were full-fledged righteous men,⁵⁰Shelamim is expounded as though it is written shelemim, complete. and in their days, Israel were flawless [mushlamim], and in the days of Solomon, the kingdom was complete [shelema], as it is stated: “Solomon sat on the throne of the Lord” (I Chronicles 29:23). The two of them built the Temple; David made the foundation, and Solomon built it.
“Five rams, five goats, five sheep in their first year” (Numbers 7:17) – these are fifteen corresponding to the fifteen kings who were from Reḥavam until Zedekiah, king son of a king. Some were full-fledged righteous men, some were middling, and some were full-fledged wicked men.
“This was the offering of Naḥshon son of Aminadav” (Numbers 7:17). When the Holy One blessed be He saw that he presented his offering corresponding to the order of the patriarchs and the royal dynasty, He began lauding his offering: “This was the offering of Naḥshon son of Aminadav.”

“His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:49).
“His offering was one silver dish [kaarat]….” – this is the offering that he presented in the name of Jacob, who had him precede Manasseh, and in the name of Joseph, who, because of his love, Jacob blessed him all those blessings, just as it says: “He blessed Joseph and said: The God [before whom my fathers, Abraham and Isaac, walked…]” (Genesis 48:15), and it says: “By you Israel shall bless, saying: May God make you like Ephraim and like Manasseh…” (Genesis 48:20).
“Dish [kaarat]” – this is Jacob; do not read it as kaarat, but rather, as akeret, who uprooted [akar] the right hand from Manasseh in favor of Ephraim. “Silver” – after, “the tongue of the righteous is choice silver” (Proverbs 10:20); what he said to Joseph: “His father refused, and said: I know, my son, I know; he too shall become a people…” (Genesis 48:19). “Its weight one hundred and thirty” – corresponding to the one hundred and thirty words that there are from “he laid it on Ephraim’s head” (Genesis 48:14) until “he placed Ephraim before Manasseh” (Genesis 48:20). “One silver basin [mizrak]” – this is Joseph, who was cast away [shenizrak] from his father and sold to Egypt. “One” – as he was king in Egypt, just as it says: “One of the people³³Avimelekh said this referring to himself. almost lay [with your wife]” (Genesis 26:10). Likewise it says: “Joseph was the ruler over the land…” (Genesis 42:6). “Silver” – after “the tongue of the righteous is choice silver,” as due to his wisdom he was privileged to achieve kingship, just as it says: “After God has disclosed all this to you.… You will be in charge of my house…” (Genesis 41:39–40). “Seventy shekels in the sacred shekel” – as Gabriel came and added one letter from the name of the Holy One blessed be He to his name and taught him seventy languages, as it is stated: “He established it as a precept for Joseph [bihosef]³⁴He added a heh, changing Joseph [Yosef] to Yehosef. when he went out over Egypt; I learned a language I had not known” (Psalms 81:6), as were it not so, the Egyptians would not have accepted Joseph to rule over them.
“Both of them full of high-quality flour mixed with oil as a meal offering” – Jacob and Joseph were both full-fledged righteous men, and the two of them resembled one another. This accords with what Rabbi Shmuel bar Naḥmani said: “These are the chronicles of Jacob, Joseph” (Genesis 37:2). It should have said nothing other than: “These are the chronicles of Jacob, Reuben.” Why is it stated: “These are the chronicles of Jacob, Joseph”? It is to teach you that Joseph resembled his father in every respect. Just as Jacob was born circumcised, so too, Joseph was born circumcised. Just as this one, his mother was barren, so too, that one, his mother was barren. Just as this one, his mother suffered from the pain of her pregnancy, so too that one, his mother suffered during birth. Just as this one, his mother bore two, so too that one, his mother bore two. Just as this one, his brother seeks to kill him, this one, too, his brothers seek to kill him. This one, his brother hates [soneh] him, and that one, likewise. This one is a shepherd and that one is a shepherd. This one is hated [nistam] and that one is hated.³⁵See Genesis 27:41, 49:23. This one was stolen from twice: “Stolen in the day and stolen at night” (Genesis 31:39); that one, there is a double expression of stealing: “For I was abducted [gunov gunavti] [from the land of the Hebrews]” (Genesis 40:15). This one was blessed with ten blessings,³⁶See Genesis 27:28–29. and that one was blessed with ten blessings.³⁷See Deuteronomy 33:13–17. This one departed and went outside of the Land of Israel, and that one departed and went outside of the Land of Israel. This one took a wife outside of the Land of Israel, and that one took a wife outside of the Land of Israel. This one begot children outside of the Land of Israel, and that one begot children outside of the Land of Israel. This one, angels accompanied him, and that one, angels accompanied him.³⁸A midrash says that when Joseph went to his brothers at the behest of his father, three angels accompanied him. This one ascended to greatness by means of a dream³⁹See Genesis 28:10–16. and that one ascended to greatness by means of a dream. This one, his father-in-law’s household was blessed on his account, and that one, his father-in-law’s⁴⁰According to Bereshit Rabba 86:3, Joseph’s father-in-law Potifera was Potifar. household was blessed on his account. This one descended to Egypt, and that one descended to Egypt. This one ended the famine and that one ended the famine.⁴¹See Bereshit Rabba 89:9. This one administered an oath to his son, and that one administered an oath to his brothers. This one died in Egypt, and that one died in Egypt. This one was embalmed, and that one was embalmed. This one, his bones ascended, and that one, his bones ascended. Because Joseph resembled his father, that is why it is stated: “These are the chronicles of Jacob, Joseph”; and that is why it is stated: “Both of them full…” – regarding Jacob and Joseph.
“One gold ladle of ten shekels, filled with incense” (Numbers 7:50).
“One…ladle [kaf]” – it corresponds to the palm of his right hand, which he placed on Ephraim’s head. Why does it call it “one”? It is because it is more significant than the left. “Gold…ten shekels” – it corresponds to the ten words that there are from: “Israel extended his right hand” (Genesis 48:14) until “and he was the younger” (Genesis 48:14). “Filled with incense” – Jacob saw this matter through the divine spirit, that Ephraim was worthy for him to place his right hand on his head. Likewise it says: “Guiding [sikel] his hands, as Manasseh was the first born” (Genesis 48:14). His hands were guided [hiskilu] by the divine spirit, just as it says: “Maskil of Eitan the Ezraḥite” (Psalms 89:1).⁴²This is a psalm stated by Eitan the Ezraḥite with divine guidance.
“One young bull, one ram, one sheep in its first year, as a burnt offering” (Numbers 7:51).
“One young [ben bakar] bull” – corresponding to Abraham, as it is stated: “Abraham ran to the cattle [habakar]” (Genesis 18:7). “One ram” – corresponding to Isaac, in whose regard it is written: “[Abraham…] took the ram and offered it up as a burnt offering in place of his son” (Genesis 22:13). “One sheep” – corresponding to Jacob, in whose regard it is written: “Jacob separated the sheep” (Genesis 30:40). Why did he sacrifice these three kinds of burnt offerings? It corresponds to the three patriarchs, corresponding to the blessing that Jacob blessed them: “Let my name and the name of my fathers, Abraham and Isaac, be called upon them” (Genesis 48:16).
“One goat as a sin offering” (Numbers 7:52).
“And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Elishama son of Amihud” (Numbers 7:53).
“One goat as a sin offering” – corresponding to Joseph, as it is written: “They slaughtered a goat” (Genesis 37:31). Why did he sacrifice this corresponding to Joseph? It is because when Jacob blessed them with the name of the three patriarchs, likewise, he blessed them with the name of Joseph and made them dependent upon him, as it is stated: “By you Israel shall bless, saying: May God make you like Ephraim and like Manasseh” (Genesis 48:20). “And for the peace offering, two bulls” – corresponding to the two blessings that he blessed them: the former, “[may the angel…] bless the lads” (Genesis 48:16), and the latter, “by you Israel shall bless….”
“Five rams, [five goats, five lambs]” – three species, corresponding to three generations that Joseph saw for Ephraim, who were attributed to Joseph, and they were patrilineal houses, as it is stated: “Joseph saw great-grandchildren from Ephraim” (Genesis 50:23). Likewise it says: “These are the sons of Ephraim by their families: Of Shutelaḥ.… And these are the sons of Shutelaḥ: Of Eran…” (Numbers 26:35–36). Ephraim, Shutelaḥ, Eran, these are three sons from three generations. Why were they five each? It corresponds to the five words⁴³In the Hebrew phrase. of “he placed Ephraim before Manasseh” (Genesis 48:20), as it is from there that Ephraim merited to present his offering first.
“This was the offering…” – because he presented the offering in this order, the Holy One blessed be He began lauding his offering: “This was the offering of Elishama….”