Vayechi - Handy tips from יעקב

שכל את ידיו - he maneuvered his hands... (48:14)

I saw a stunning idea from R' Moshe Sternbuch in Ta'am Voda'as. We see that Yaakov switched around his right hand with his left, so that Ephraim was under his right hand. But why did he not just tell Menashe and Ephraim to switch places?

R' Chaim Volozhin explains that the nature of the average person is to talk down the positive attributes of his fellow, but when it comes to the negative side, he is ready to speak up and even exaggerate the other's bad traits. In this way, he will look like a tzaddik compared with his friend.

Indeed, when one stands opposite his fellow, one's left is the other's right and vice-versa. This hints to the fact that his friend's right, or stature, stands opposite his left, traditionally the one seen as weaker, i.e. weakening his friend's strengths (sorry to all those lefties out there - including half of my family!), whereas his friend's left, or weaker side, is opposite his right, i.e. making a bigger deal out of his weaknesses.

Yaakov, as we know, is the ultimate man of truth, not wishing to detract or embellish any point. So what does he do? He only crosses his hands - the result being that his right hand corresponds with the boys' right and his left with theirs!

It teaches us a really important Mussar point, says R' Sternbuch - how careful we must be when relating to the strengths and weaknesses of our friends (and others!), placing our right opposite their right...

He cites the Rambam (Hilchos Dei'os chapter 6 halacha 3) for further proof - ''it's a mitzva upon every person to to love his fellow Jew as himself as it says ואהבת לרעך כמוך. Therefore, he must tell of his praiseworthy points...as himself...'' Geshmack!

As an addendum, Gav C pointed out that the Ohr Hachaim says a beautiful idea associated with the above: it says שכל את ידיו כי מנשה הבכור - he maneuvered his hands because Menashe was the firstborn - surely Menashe being the firstborn would be reason to not cross hands!?
So he answers that just before, we were told that ''Yisrael's eyes were heavy from old age and he could not see''. This indicates that he couldn't see who was Menashe - the firstborn - and who was Ephraim. So when it came to blessing them, he knew who he wanted under his right hand. He worked out in his mind that Yosef would have placed Menashe on his right - therefore he crossed his hands because he knew where the firstborn was, and because Menashe was the בכור. Geshmack!

How we have a Yetzer Hara

וַיִּהְיוּ שְׁנֵיהֶם עֲרוּמִּים, הָאָדָם וְאִשְׁתּוֹ וְלֹא יִתְבֹּשָׁשׁוּ

" And they were both naked, the man and his wife, and were not ashamed."

ולא יתבוששו: שלא היו יודעים דרך צניעות להבחין בין טוב לרע, ואף על פי שנתנה בו דעה לקרות שמות, לא נתן בו יצר הרע עד אכלו מן העץ ונכנס בו יצר הרע וידע מה בין טוב לרע

and (they) were not ashamed: for they did not know the way of modesty, to distinguish between good and evil (Gen. Rabbah) (Targum Yerushalmi), and even though knowledge was granted him to call [all the creatures] names, he was not imbued with the evil inclination until he ate of the tree, and the evil inclination entered into him, and he knew the difference between good and evil. (Rashi)

It would appear from Rashi's words that prior to eating the forbidden fruit, he had no Evil Inclination. This being the case, how is it that Adam was capable of performing a sin, breaking God's commandment, seeing as he had no inclination to do so?

Furthermore, Chazal teach us that the purpose of creation was to partake in the service of God, by battling the Evil Inclination that tries to prevent one from fulfilling hsi duties and overcoming it. Again, this being the case, what function would the creation have served if there was no Evil Inclination, as we have understood Rashi to have said.

R' Chaim Volozhin explains that certainly Adam had all the faculties, notably free will, instilled within him before the sin, to enable to him to do as he saw fit. What he didn't have, was an internal urge to sin or do evil, rather, this Evil Inclination, Satan, was an external being to Adam, and it had to physically manifest itself as the snake to ensnare Adam and Eve, unlike today, where this battle is an internal battle, choice, decision.

If we review the original quote from Rashi, it would seem that he implies this:

"לא נתן בו יצר הרע עד אכלו מן העץ ונכנס בו יצר הרע"

that the Evil Inclination only became an innate thing in man once he consumed the fruit and it became part of him.

Geshmack !