Rabbi Elchanan Dulitz

The primary objective of the seder is the transmission of Sippur Yetziat Mitzrayim to our children the sine qua non of our mesorah. Unfortunately, children don't come with instructions, and it is very difficult for us to know how best to instill Torah values in our children. To truly understand our chinuch obligation, we must analyze how our forefathers accepted this important task. This will guide us regarding our obligation to our children and the goals we must set for them.

The paradigm for the transmitting of mesorah is found in Parshat Vayechi when Yaakov is at the end of his days and calls for his two grandchildren, Ephraim and Menashe. As the children approach Yaakov, he crosses his hands to bestow, with his right hand, the stronger blessing on Ephraim. Although many mefarshim explain this action of Yaakov, there are many anomalies in the pesukim that warrant closer scrutiny. Yosef presents his two children to Yaakov with Menashe, the older, on his left (to the right of Yaakov) and Ephraim to his right (to the left of Yaakov). Yaakov then crosses his hands so that his right hand is placed on Ephraim's head. Yaakov starts his bracha; as Yaakov is about to complete the bracha, Yosef objects. If Yosef really disagreed with Yaakov's action, why does he wait until the bracha is almost complete? Yosef should have voiced his complaints immediately.

Moreover, Yaakov's response is even more baffling. Yosef states that Menashe, the bechor is entitled to being blessed with the right hand. Logically, Yaakov should have responded only that Ephraim is greater and should merit the stronger hand. Instead he responds that Ephraim will become greater and his descendants will be greater than Menashe's descendants. Therefore, he merits the right hand. This contradicts the well known premise that everyone is judged by what he is today ('ba'asher hu sham'). Why is Menashe penalized because Ephraim will have greater descendants? Furthermore, after Yosef's objection, Yaakov gives two responses to Yosef 's query. Why must Yaakov give two answers? Why not just say that Ephraim will be greater. Why is Yaakov compelled to add that Ephraim will have greater descendants?

Furthermore, immediately after Yaakov's response, Yosef stops objecting and Yaakov continues with the bracha. He then commands future generations to bless the children by saying: "Hashem shall bless future generations to be like Ephraim and Menashe" [the Torah then points out:] "and he specifically placed Ephraim before Menashe". If one were paying attention to the pasuk, he would realize that Yaakov placed Ephraim before Menashe. Why does the Torah repeat this point?

Lastly, at the end of the blessing of Ephraim Menashe, Yaakov gives Yosef the city of Schem.It would seem that the gift to Yosef should be bestowed during Yosef's blessing. Why does Yaakov insist that it be presented to Yosef with the blessing of Ephraim and Menashe?

To answer these questions, we must analyze the personalities involved and how they influenced the aforementioned events.

The Torah introduces important personalities only when necessary. Whenever the Torah makes a side point, it refrains from giving names. For example, in Megillat Ruth, when Boaz wanted to do yibum with Ruth, there was a closer relative who refused. The Megillah refers to him as Ploni Almoni because his identity is irrelevant to the flow of the story. However, in certain circumstances Chazal attempt to associate a particular personality with the Torah's generic terms. Two prime examples of this phenomenon are found with regard to bnei Yosef. When Yosef as viceroy of Egypt confronts the brothers for the first time, he communicated with them through a melitz - an interpreter. Rashi comments that the interpreter was Menashe ben Yosef, a familiar face in Yosef's court. By contrast, when Yaakov falls ill and someone informs Yosef that his father is sick, Rashi comments that the informer was Ephraim - a familiar face in Yaakov's house. It would seem that Yosef's children chose separate paths: Ephraim was the Talmid Chacham, and Menashe was the court official.

Fundamentally, Yaakov and Yosef disagreed as to who should lead the next generation through the impending the Galut. Yosef believed that the leaders should be world figures able to negotiate and deal with the other nations, whereas Yaakov held that the leaders should be bnei Torah.

When Yaakov is ready to bless his grandchildren, Yosef puts Menashe on the right because he will need the stronger bracha for leadership. Yaakov, on the other hand, switches hands to give Ephraim the bracha of leadership. At this point in time, based on the Brit bein HaBitarim, bnei Yisrael believed that Galut Mitzrayim would be immediately followed by Mashiach. In deference to his father, Yosef acquiesces to his father's opinion in the belief that Yaakov's merit will enable bnei Yisrael to survive Galut Mitzrayim. For this reason, Yosef does not protest immediately after his father switches his hands.

Yaakov then begins his prophetic bracha to Ephraim and Menashe. His bracha concludes with the words 'b'kerev ha'aretz', meaning that bnei Yisrael will have strength to survive the many lands of the Diaspora. In light of this prophecy of an extended Galut, Yosef argues that bnei Yisrael will need politically astute leaders to survive. Thus, Menashe is deserving of the stronger bracha. Yaakov responds to Yosef's argument by stating that although Menashe will become a great person, Ephraim will surpass him. Furthermore, and more importantly, Ephraim's descendants (with a Torah background) will be known by the whole world. Although Menashe's abilities will undoubtedly be needed by bnei Yisrael, the leadership must come from the bnei Torah.

When Yosef hears that the future leaders will not only be bnei Torah, but will also be world figures that will command respect, his fear is allayed. There is no more need for confrontation. To show that both Yaakov and Yosef agree to this final position, Yaakov tells Yosef and future generations to bless their children to be like Ephraim and Menashe and always put Ephraim before Menashe. Torah should always be the goal for our children. No matter what profession or job they pursue, Torah must always be the primary focus.

Yaakov then bequeaths to Yosef the city of Schem as an extra gift. Schem was acquired by the brothers through a violent scheme without consulting the Gadol HaDor for direction - the antithesis of the Torah approach. Yaakov awards it to Yosef to be a constant reminder as to how Israel must conduct itself in every venture, even Chas V'Shalom, in war. Torah must guide and direct every step of our lives.

In America, Baruch HaShem, we have great opportunities to pursue any goals. We send our children to Yeshivot with a dual curriculum that instills a love and value of both Torah and the secular world. Unfortunately, in our pursuit of the mundane, we often lose sight of our primary objective and purpose- Torah. When these two issues conflict, more often than not, Torah gets the "short end of the stick." When we are pressed for time, our time allotted for Torah mysteriously disappears. It is unfortunate that often our children pick up on this subtle decision.

The true mesorah of the primacy of Torah is the message that parents must give their children. Torah is our life. All our goals and aspirations should have Torah as their focal point. This year when we sit down at the seder and expound upon Yetziat Mitzrayim, let us remember that the physical redemption was only a precursor to the ultimate revelation at Har Sinai. This idea is the primary lesson that we must teach our children. No matter how much time we set aside for Torah, whether it be fifteen minutes a week or two hours a day, it must always be our primary focus. May we be zocheh to become closer to the Torah; and in that merit, may Mashiach come speedily in our days.