Based on PG Waxman
Chazal teach that one should always treat his children equally, as we see the colossal tragedy that evolved after Yaakov made Yosef a kesones passim.
The pasuk states that after Reuven sinned and lost the bechorah, it was given to Yosef. Some learn that Yosef had the status of a full bechor; others explain that his bechorah was limited to his children receiving a double portion of inheritance.
The questions arise: Why did Yaakov Aveinu grant Yosef the gift of bechorah and uniquely designate Menashe and Efraim as two shevatim? Furthermore, even if Yaakov was unaware of the tragic ramifications resulting from Yosef receiving the kesones pasim, why would the Ribono Shel Olam allow Yaakov to promote Yosef by granting him bechorah and designating his children as two shevatim if it came about in a manner that seemingly violates the directive that children (in this case Yosef and his brothers) be treated equally?
Additionally, why did Yaakov grant Yosef the additional allotment of the city of Shechem without being concerned that this would cause jealousy and friction?
It would seem that there was a clear and compelling reason why Yosef deserved the bechorah, as it never became a point of contention.
These are difficult topics; the following is a synopsis of suggested answers and explanations:
- The Ibn Ezra and Chizkuni answer that before Matan Torah, there was bechorah to the firstborn of a mother. When Reuven lost the bechorah, it went to Rochel’s oldest child.
- Yaakov conferred the bechorah to Yosef as a result of being directed to do so through prophecy.
- The Chizkuni answers that Yaakov gave Rochel three shevatim, one more than the two shevatim that each secondary wife had.
- Perhaps, Menashe and Efraim joined Binyamin as shevatim of Rochel because she deserved to have at least three shevatim, which is 12 divided by 4 [mothers].
Shabbos 10b.
Divrei Hayamim I 5:1; see Malbim; Rashi Bereishis 35:23; Ramban 48:6.
See Bava Basra 123a; Chizkuni 48:5; Ohr Hachaim 48:6, 49:3; Torah Temimah 48:17; Emes L’Yaakov 48:5.
Rashi Bereishis 48:4; Bava Basra 123a; Ramban, Rabbeinu Bechaya 48:5,22.
See Rashi 49:23; 50:16.
Daas Zekainim, Moshav Zekeinim, Rivah, Rav Chaim Paltiel 48:22. Answers 5, 11-19 possibly address this question.
Rashi Bereishis 29:32: Reuven’s name reflected that, unlike Eisav, Reuven had good will towards his brother, Yosef, who received his bechorah.
I suggest answers 4,10,19, and the elaboration of 6 and 7.
48:16
48:5
Yerushalmi Shekalim 2:3 and Tanchuma Terumah 3 state: Pidyon Haben (a mother’s firstborn) is the amount that Yosef, the bechor of Rochel, was sold for.
Pesikta Rabbasi 3:58; Yalkut Vayeishev 146.
- The Ohr Hachaim explains that Yosef was both an av, a father [following Avrahom, Yitzchok and Yaakov], and also a ben, a son [of Yaakov], in the category of the other shevatim. Hence, as an av, Yosef merited that his children, Menashe and Efraim, were in the same stratum as the other shevatim who were born to Yaakov.
- The Ohr Hachaim, Shach, and Ben Ish Chai write that Yosef was always the bechor b’machshavah, as Yaakov initially thought that he was marrying Rochel.
a. Yosef, the first impression b’machshavah, often preceded final permanence – “sof ma’aseh b’machshavah techilah.”
