Why We Bless Our Children Like Ephraim and Menashe

“And he blessed them on that day, saying: ‘By you shall Israel bless, saying: May God make you like Ephraim and like Menashe.’” (Bereishit 48:20)

Before his passing, Yaakov, our Patriarch, asked his son Yosef to bring his two sons, Menashe and Ephraim, so that he could bless them. Yaakov’s blessing, quoted above, invites explanation. Why did Ephraim and Menashe merit that the father of the Jewish nation singled them out and declared, “By you shall Israel bless”? This means that for all future generations, whenever a father wishes to bless his child with the greatest possible good, he says: “May God make you like Ephraim and Menashe.” What was so unique about Yosef’s sons that they earned this eternal distinction?

From a Personal Blessing to an Eternal Model

When we examine the sequence of events in the verses, the answer becomes clear. At first, Yaakov blesses the boys only with the blessing of “the Angel who redeems.” It is only afterward — when Yosef mistakenly assumes that his father does not know which son is older and which is younger, and Yaakov responds, “I know, my son, I know” — that Yaakov elevates the moment and bestows upon them the exalted blessing: “By you shall Israel bless.”

The Moment That Changed Everything

What happened at that moment?

Yaakov perceived something extraordinary: a vision of genuine, pure brotherly love. Initially, both sons shared Yosef’s assumption that their grandfather did not know who was older. But after they heard Yaakov declare through divine inspiration that “his younger brother shall surpass him, and his descendants shall become a multitude of nations,” a remarkable response followed.

The older brother did not envy the younger; instead, he sincerely rejoiced in his brother’s greatness. The younger brother did not grow arrogant or look down on his elder, but remained humble, filled with pure love and respect for him. Upon witnessing this, Yaakov said: this is how every father should bless his children — to merit such true and untainted unity. Only then did he proclaim: “By you shall Israel bless, saying: May God make you like Ephraim and Menashe.”

The Foundation of True Love: Faith and Trust

The greatest challenge is reaching this level of authentic, pure love. The path to it begins with faith and trust in God, who gives each person exactly what they need for their own spiritual refinement. If another person receives something that I did not, it is because they need it, and I do not. This understanding removes the root of jealousy.

The next level is expressed in the commandment “Love your fellow as yourself.” When a person trains themselves consistently to desire the good of others, then when good befalls another, they naturally rejoice, because their constant wish — that it be good for the other, has been fulfilled before their eyes.

This is especially true in light of the principle “All Israel are responsible for one another.” The inner teachings explain that a portion of the root of every Jewish soul exists within every other Jewish soul. In effect, another Jew and I share the same spiritual root, and therefore, the same success.

In truth, one never loses by rejoicing in another’s joy; only benefit comes from it.

Moshe and Aaron: A Model of Selfless Joy

We find this idea embodied in another pair of brothers — Moshe and Aaron. When Moshe hesitated to accept leadership out of concern that it might harm his older brother, God reassured him and testified about Aaron: “Is not Aaron your brother the Levite? … Behold, he is coming out to meet you, and when he sees you, he will rejoice in his heart.”

This was not a superficial smile, but genuine inner joy. Because Aaron truly rejoiced in the greatness of his younger brother, he merited to become the High Priest, and his descendants were chosen to serve in the Temple. As the Talmud teaches: “In reward for ‘he will rejoice in his heart,’ he merited the Breastplate of Judgment upon his heart.”

Unity Among All of Israel

If such unity is possible between brothers, where natural love already exists, how much more so should it be achievable among the entire Jewish people. True unity is expressed primarily in the inner emotional world: rejoicing when good befalls any Jew — even one we do not know, and feeling pain at the suffering of any Jew — even when may be unable to help.

This inner unity weaves all Jewish souls into a single, living fabric.