From the Teachings of the Lubavitcher Rebbe Rabbi Menachem Mendel Schneerson, Zt”l
In the Torah portion of Vayechi, Jacob tells Joseph: "Your two sons, Ephraim and Menashe, who were born to you in the land of Egypt...are mine; as Reuven and Shimon, they shall be mine." As will be explained, the names Ephraim and Menashe are symbolic of two different approaches to our Divine service.
Menashe comes from the word meaning "to forget." Joseph gave his son that name because "G-d...has made me forget all my toil, and all my father's house." Menashe symbolizes Jews who, because of the spiritual and physical difficulties of the exile, are in danger of forgetting their roots and Jewish tradition.
However, the name itself helps them not to forget! "Menashe" reminds us of the very real danger that exists, and causes us to be more careful in a negative environment. This path, of preventing spiritual damage from outside influences, is known as "avoiding evil."
Ephraim was so-called because "G-d has caused me to be fruitful in the land of my affliction." Whereas Menashe still remembered his "father's house" and struggled to remain connected, Ephraim's mentality was completely "exile" in nature. However, this was also G-d's will, as the purpose of the exile is to illuminate the darkness of the world with the light of Torah and mitzvot. Thus, despite Ephraim's being "in the land of my affliction" he was extremely "fruitful," actively disseminating the holiness of the Torah wherever he went. This path of Divine service, transforming the darkness itself into light, is known as "doing good."
The service of Ephraim is superior to the service of Menashe. For while Menashe concentrated on protecting himself from harm, Ephraim actually turned the world into holiness. Of course, in order to succeed in such a mission, Ephraim needed an extra measure of help from Above. That is why Jacob placed his right hand (symbolic of strength and dominance) on Ephraim's head when he gave them his blessing.
Jacob declared that both of his grandchildren, Ephraim and Menashe, would be considered as "his." Both would attain exalted spiritual levels and succeed in their Divine service in exile, in the same way that the Twelve Tribes succeeded with their advantage of being in close proximity to our forefathers. Moreover, the service of Ephraim and Menashe would be even greater in one respect, for it would stand out in stark contrast to their Egyptian surroundings, "like the advantage of light that comes from the midst of darkness."
Every Jew can relate to the respective paths of Ephraim and Menashe, which is why we bless our children, "G-d make you as Ephraim and as Menashe."
Reprinted from Parshat Vayechi 5762/2001 edition of L’Chaim, a publication of the Lubavitcher Youth Organization. Adapted from Volume 5 of Likutei Sichot
Thoughts that Count for Our Parsha
And Israel stretched out his right hand and laid it upon Ephraim's head, who was the younger (Gen. 48:14)
It was precisely because Ephraim was the younger that Jacob placed his stronger hand upon his head to bless him. For young people always require more attention, supervision and encouragement than older people. (Techiyat Yisrael)
And let my name be named on them, and the name of my fathers Abraham and Isaac (Gen. 48:16)
Jacob was afraid that the younger generation (especially Joseph's children, who were born and bred in Egypt and accustomed to the wealth of the royal palace) would assimilate among their Egyptian neighbors. To prevent this from happening, he insisted that his grandchildren keep their original Jewish names. Changing one's name is the first step toward assimilation. (Imrei Chein)
