Ephraim

Biblical Figures

Ephraim was the second son of Joseph and Asenath. Despite being the younger son, he was given the primary blessing by Joseph's father, Jacob.

Notable Sources

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The Blessing of Ephraim

TANAKH

Jacob's blessing of Ephraim over his older brother Manasseh set a precedent for invoking blessings in Israel. The book of Genesis recounts Jacob's intentional act of placing Ephraim before Manasseh, establishing a model for future blessings.

So he blessed them that day, saying, “By you shall Israel invoke blessings, saying: God make you like Ephraim and Manasseh.” Thus he put Ephraim before Manasseh.

Genesis 48:20

The Deadly Test of Shibboleth

COMMENTARY

The children of Ephraim were identified because they could not pronounce the sound 'sh' and then killed, highlighting the deadly consequences of a linguistic impediment. This historical event from the period of the Judges shows how a simple linguistic test led to a tragic massacre.

They would say to him: Now say the word Shibbolet, and he would say: Sibbolet, as he was unable to speak it correctly. The children of Ephraim could not articulate the sound “sh,” which they pronounced as “s.” This impediment revealed their identity. They would seize him and slay him at the fords of the Jordan. The men of Manasseh used this opportunity to avenge themselves upon Ephraim. At that time, forty-two thousand men fell from Ephraim.

Steinsaltz on Judges 12:6

The Premature Exodus of Ephraim

TALMUD

The descendants of Ephraim attempted to leave Egypt prematurely, leading to their tragic demise. The Talmud in Tractate Sanhedrin recounts the story of Ephraim’s descendants who miscalculated the end of their enslavement and were killed by the men of Gath.

Rav says: These were the descendants of Ephraim who calculated the time of the end of the enslavement and the redemption from Egypt and erred in their calculation. They left before the appointed time and were killed, as it is stated: “And the sons of Ephraim; Shuthelah, and Bered his son, and Tahath his son, and Eleadah his son, and Tahath his son. And Zabad his son, and Shuthelah his son, and Ezer and Elead whom the men of Gath that were born in the land slew, because they came down to take their cattle” (I Chronicles 7:20–21)…

Sanhedrin 92b:6

The Downfall of Ephraim

COMMENTARY

The sons of Ephraim serve as a cautionary tale of military failure and spiritual decline due to their abandonment of Torah's laws. Psalms 78 recounts the history of Israel, emphasizing the importance of faithfulness to God's covenant, and uses the sons of Ephraim as an example of disobedience.

The sons of Ephraim were archers equipped with bows, yet they turned back and fled on the day of battle. It is not completely clear which historical event this verse is referring to. Some midrashim speak of an early attempt by the sons of Ephraim to leave Egypt before the time of the exodus. The verse can also be understood as a reference to the kingdom of Ephraim, as the northern Kingdom of Israel is sometimes known, which abandoned the laws of the Torah.

Steinsaltz on Psalms 78:9

The Fragility of Israel

COMMENTARY

The people of Israel are depicted as vulnerable and transient, facing impending annihilation. Rabbi Adin Steinsaltz’s commentary on Hosea 13:3 uses vivid metaphors to illustrate the fragile state of the Kingdom of Israel.

Therefore, they, the sons of Ephraim, who represent the Kingdom of Israel, will be vulnerable like a morning cloud dispersed easily by the rays of the sun, and quickly dissipated like the early morning dew that passes soon after. Ephraim will be like chaff blown and scattered from the threshing floor, and like smoke that emerges and dissipates from a roof vent. Like these, Ephraim marches toward his annihilation.

Steinsaltz on Hosea 13:3

Divine Plans and Trials

CHASIDUT

The trials and tribulations experienced by Joseph and Jacob were part of a divine plan to bring about ultimate good. Rabbi Levi Yitzchak of Berditchev, an 18th-century Hasidic master, offers profound spiritual insights into the lives of the patriarchs and their significance for the Jewish people.

When Menashe was born, (Genesis 41,51) the Torah quotes ‎Joseph as referring to the trials and tribulations he had ‎undergone before becoming ruler in Egypt, i.e. ‎כי נשני אלוקים‎, ”G’d ‎has made me ‘pay my dues’”, a reference to the troubles he had ‎endured, whereas when naming his second son, Joseph speaks ‎only about the manifestly positive experiences that had followed ‎his painful experiences, i.e. ‎כי הפרני אלוקים‎, “for G’d has made me ‎fruitful, etc.” When the Torah describes Yaakov as positioning ‎Ephrayim ahead of Menashe…

Kedushat Levi, Genesis, Vayechi 2

The Fame of Ephraim's Descendants

COMMENTARY

The fame of Ephraim's descendants, particularly Yehoshua, is highlighted by the miraculous event when the sun stood still, filling the world with his renown. Rashi, the renowned medieval French rabbi, links this event to Jacob's blessing to Joseph, demonstrating divine intervention in Jewish history.

Is it not written [in the Seifer Ha Yoshor.] This subject is recorded in the Torah, for Yaakov had said to Yosef, regarding the descendents of Ephraim “The fame of his descendants will fill the nations.” When did this occur? On the day the sun stood still for Yehoshua, the entire world was filled with the fame of Yehoshua. The sun stood still half-way in the sky and did not hasten to set for a complete day.

Rashi on Joshua 10:13:1

Blessed Like Fishes

COMMENTARY

Ephraim and Manasseh received a unique blessing to be like fishes, which are unaffected by the Evil Eye. Rashi, the renowned medieval French rabbi, explains the special protection and blessing given to Ephraim and Manasseh in his commentary on Genesis.

In accordance with this Midrash the words בנות צעדה עלי שור mean they climbed up to get a good view of you when you went forth in the procession as Viceroy over Egypt. They (the Rabbis) gave a further interpretation of it, taking עלי עין as עוּלֵי עין ,“raised above the eye”, in the sense that the Evil Eye would have no effect on his children (Berakhot 20a). So, too, when he blessed Manasseh and Ephraim he blessed them, praying that they should become as fishes on which the Evil Eye has no effect.

Rashi on Genesis 49:22:7

Rachel Weeping for Ephraim

COMMENTARY

Rachel's tears for her exiled children, especially the tribe of Ephraim, evoke a powerful image of sorrow and hope for redemption. The prophet Jeremiah's depiction of Rachel weeping for her descendants highlights the emotional and prophetic significance of the tribe of Ephraim in the context of exile and divine promise.

The unforgettable description in Yirmiyahu 31 of Rachel crying for her exiled children and their return to the land is one such example. The tribe of Ephraim was at the epicenter of the exiled Malchut Yisrael, and thus Rachel is described as crying for her exiled children, which eventually leads to the divine promise of their return.

From David to Destruction, Yoshiyahu and the Churban, Why Chuldah? 13

The Right Hand of Favor

COMMENTARY

Jacob's intentional act of placing his right hand on Ephraim, the younger son, during his blessing, signifies divine favor and leadership within the tribe of Ephraim. The medieval Torah commentary Chizkuni explores the blessings given by Jacob and Moses to the tribes of Ephraim and Menashe, emphasizing their future leadership and military prowess.

והם אלפי מנשה, the Israelites had a great leader from the tribe of Menashe also, by the name of Gideon, who was known for fighting with far fewer soldiers, i.e.,אלפי מנשה, the thousands of Menashe. Yaakov when on his deathbed, had insisted on placing his right hand on Ephrayim, the younger of the two brothers. This is reflected in Moses’ blessing here.

Chizkuni, Deuteronomy 33:17:3

The Power of Spiritual Preparation

JEWISH THOUGHT

Jacob laid his right hand on Ephraim because Ephraim had much more spiritual preparation than Menasseh, making him more suitable for a generous blessing. Rabbi Joseph Albo, in his 15th-century philosophical work Sefer HaIkkarim, discusses the importance of spiritual preparation in receiving blessings, using the biblical story of Jacob blessing his grandsons Ephraim and Menasseh.

In reference to laying on of hands there is no doubt that it is more effective when the person upon whom the hands are laid has much preparation than when he has little. For this reason Jacob laid his right hand on the head of Ephraim, who had much more preparation than Menasseh. For he desired that through his instrumentality a generous blessing should rest upon Ephraim in accordance with his abundant preparation. On the other hand, since Menasseh had little preparation for receiving the divine influence…

Sefer HaIkkarim, Maamar 4 19:9

Beloved Ephraim's Divine Bond

CHASIDUT

Ephraim is depicted as a beloved and delightful child, constantly remembered and yearned for by God. Rabbi Nathan of Breslov’s Likutei Tefilot captures the deep affection and compassion that God has for Ephraim, reflecting the profound spiritual connection between God and the Jewish people.

“Ephraim is a precious son to Me, a child of delights; every time I speak of him, I recall him more. Therefore, I yearn for him; I will surely have compassion on him, says HaShem.”

Likutei Tefilot, Volume II 7:189

Ephraim's Unexpected Blessing

COMMENTARY

The recurring biblical theme of younger siblings surpassing their older siblings is exemplified by Ephraim being placed before Manasseh by Jacob. This text explores the significance of Jacob blessing Joseph's younger son Ephraim over the firstborn Manasseh, a motif that recurs throughout Genesis.

Manasseh and Ephraim
Genesis is dominated by a pattern of challenging primogeniture. With each story, there was an excitement, a fanfare, about the firstborn, but very often it was the younger child who ended up dominating. Despite the auspicious hope of Cain’s naming – “I have acquired a man from the Lord” – Abel was chosen. Isaac was chosen over Ishmael. After a long battle, Jacob trumped Esau. Joseph also trumped all of his older brothers, and was declared by his father to be “the pinnacle…

Tribal Lands, Chapter 13; Menasheh 14

One Among the Tribes

MIDRASH

Jacob's declaration to Joseph before his death is the first time that Jacob includes Joseph's sons, Ephraim and Manasseh, among the tribes of Israel. Midrash Tanchuma on the book of Genesis describes that conversation.

And Jacob said unto Joseph: “God Almighty appeared … and said unto me: Behold, I will make thee fruitful, and multiply thee” (ibid., v. 4). This was the first time he included Joseph’s two sons among the tribes, as it is said: Ephraim and Manasseh, even as Reuben and Simeon, shall be mine (ibid., v. 5).

Midrash Tanchuma, Vayechi 6:6

The Fulfillment of Jacob's Blessing

COMMENTARY

Jacob's blessing to Ephraim was historically fulfilled, demonstrating the divine promise that God fulfills the words of God's servant. The medieval Torah commentary Da'at Zekenim by the Tosafists explains how Ephraim was given precedence over Manasseh during the consecration rites for the Tabernacle, as described in Numbers 7:48.

וישם את אפרים לפני מנשה, “thus he placed Ephrayim ahead of Menashe.” When did this blessing and its order become fulfilled, historically? When you look at the consecration rites for the Tabernacle in the desert, in Numbers 7,48, you will find that the prince of Ephrayim presented his offering ahead of the tribe of Menashe, who did so only in verse 54 of that chapter. In this way the statement in Isaiah 44,26, that G–d fulfils the words of his servant, was fulfilled. (B’reshit Rabbah, 97,5)

Da'at Zekenim on Genesis 48:20:1