From beginning to end, the Book of Bereshis, which G-d willing we will conclude this Shabbat, is paved with bitter conflicts between brothers. The Book begins with the murder of Hevel by his brother Cain, continues with the conflict between Itzchak and Ishmael which came close to bloodshed but was prevented at the last moment by Sarah's great wisdom; continues through Esav's wicked designs upon his brother Yaakov, and with the phenomenon spreading even into Yaakov's house – the Torah reveals to us the desire of Yosef's brothers to murder him: "And now let us kill him." 
 

Only at the end of the Book are there rays of hope - we witness a positive change in the relationship between brothers. Yaakov addresses Yosef and asks him to bring him his two sons Menasheh and Efraim in order to bless them. Between these brothers, jealousy, hatred and competition did not exist.

They receive the blessing of their venerable grandfather in silence and in agreement. These two brothers merited that every father in Israel blesses his sons in their name, as Yaakov Avinu established: "In you Israel will bless"!
 

What is the secret? How are these brothers different from all the brothers in the Book of Bereshis? What is the recipe for success?

In order to answer this question, we will first ask another question which the Natziv MiVolozen raises in his commentary "HaEmek Davar".

When Yaakov comes to bless his grandsons, he does something strange – he intentionally switches his hands (by placing his right hand on the head of Efraim, the younger son, and his left hand on Menasheh, the elder brother). Yosef notices this and attempts to change this by saying: "Not this way, my father, as this is the first-born - place your right hand upon his head!" Perhaps fear entered Yosef's heart as the result of all the suffering he endured over the years because of his being preferred over his brothers. Yaakov is not upset by this and answers patiently that everything is under control and that this was done out of understanding and deep knowledge that this is the way it must be: "I know, my son, I know." 

The question arises: Why did Yaakov switch his hands? If he recognized that the younger Efraim was worthy of greatness more that the first-born Menasheh, why didn't he position them so that Efraim will be at his right side? Why did he choose this strange and uncomfortable method of switching his hands? Something must be behind this!  

Here lies the secret. Yaakov understood, in his Ruach HaKodesh, that Efraim is worthy of greatness, but this doesn't mean that Menasheh will be entirely dispossessed of any position or authority! Menasheh remains at Yaakov's right side, he receives prominence and importance, and Efraim receives Yaakov's right hand. The Natziv explains that the practical and governmental functions will remain with Menasheh, but the spiritual leadership will be transferred to Efraim. "He too will be a nation and he will also be great" say Yaakov of Menasheh, "however his younger brother will be greater than him" but this will not disturb him, nor will this deprive him of his responsibilities or his importance.

The switching of hands demonstrates that Efraim does not contest Menasheh's legitimacy, but to the contrary, their strengths will join together. They will blossom together, each one in the role intended for him.
 

In sharp contrast to all the bitter fraternal battles and disputes we encountered from the beginning of the Book, in which the triumph of one inevitably results in the invalidation of the legitimacy of the other, here Yaakov discovers a new path - one of combining forces.
 

Undoubtedly, only one can and must lead, but certainly there is room for the development and advancement of the capabilities of the others.
 

We too, as parents, as teachers and as educators, are liable to err by giving preference to one of our children or one of our students - one who captivates us with his charming personality or the talents he was blessed with, and this is at the expense and deprivation of the others. This situation is quickly perceived by the others and interpreted negatively, and no one can foretell the outcome.
 

 May we have the wisdom to act like Yaakov in his final days, and in spite of the clear advantage of the leading brother, to grant importance and empowerment to the other brothers as well, and in this way they will willingly agree to accept his leadership.

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