The Sidra of Vayechi begins with the information that Jacob lived in the Land of Egypt for 17 years, and that he was now 147 years old. It would seem that these 17 years were the happiest years of his life. The mediaeval commentator Rabbi David Kimchi makes the observation that Joseph was 17 when he was abducted from his home. Jacob looked after his beloved and son Joseph for 17 years and Joseph looked after his beloved father for 17 years. The Torah teaches us that we have a duty to look after our parents in their old age, in the same way as they have looked after us in our youth.
It is most interesting to note that one of the greatest mediaeval commentators, Nachmanides, when interpreting this verse, follows his usual method of explaining the life of our patriarchs in terms of the principle MA’ASEH AVOT SIMAN LABANIM. This means that the lives of our patriarchs are reflected later on in Jewish history. He points out that Jacob’s departure from Canaan and permanent stay in the land of Egypt, corresponds to the exile of the Jewish people from their land much later. Jacob came to Egypt with his entire family with the intention of returning home after the famine, but he never returned. The same happened to the Jewish people. They left the land but never returned, until very recently. Secondly, Jacob left the Promised Land voluntarily because he wanted to be near his beloved son. Similarly, the Jewish people were initially enthusiastic about allowing the Romans to come into the land in the first century BCE. They made a treaty with the Romans and the last Jewish King, Agrippas, went to Rome to seek assistance. This led, eventually, to the destruction of the Temple by the Romans and the dispersion of the Jewish people throughout the world.
The first paragraph of the Sidra relates that Jacob felt his days were numbered. He, therefore, called Joseph and asked him to take an oath promising that he would carry his body to the land of Canaan and bury him next to his forefathers. Joseph agreed without any hesitation. The last sentence in this passage tells us that Joseph took the oath and that his father expressed his gratitude by bowing down to him at the top of the bed. Another possible explanation of this last sentence is that Jacob bowed down his head before God, rather than before Joseph.
The question is posed: why was it necessary for Jacob to insist on the Joseph taking an oath. Why did he not trust his son? Nachmanides maintains that Jacob did not harbour any suspicions against his righteous and beloved son. He knew that Joseph would keep this promise. The reason that he asked him to take the oath, was so that it would be easier for Joseph to persuade Pharaoh to let him leave Egypt. He was conscious of the fact that there was a possibility that Pharaoh argue that Joseph had too many important things to do in Egypt, and would, therefore, instruct him to delegate this duty of accompanying Jacob to one of the servants or to his brothers. Jacob also feared that Pharaoh might insist that he should be buried in Egypt, as a mark of honour. Jacob’s concerns proved to be justified because the Torah seems to indicate that when Joseph came to Pharaoh to ask for permission to bury his father, Pharaoh agreed specifically because of the oath.
Chapter 49, which covers a large section of the Sidra, contains Jacob’s prophecies to his sons. They are written in poetic form and many phrases are obscure and given to a number of interpretations. Apart from the prophecies, Jacob also blessed his sons, but the blessings are not recorded. Most of Jacob’s prophecies hint to the future conquest of the land of Canaan and the early events during the allocation and settlement of the land by the tribes.
This chapter begins by telling us that Jacob called his sons to his bedside. Our rabbis explained that, as they were standing around the bed together, Jacob asked them if they were all united in the belief in one God. They replied in unison: “Listen, our father, Israel, the Lord is our God, the Lord is one!”. Jacob was very pleased and responded with the words: “Blessed is the name of His glorious kingdom for ever”. Moshe Rabbeinu quoted Jacob’s 12 sons, later on, in one of his final speeches,, in the book of Deuteronomy. It became the Jewish people’s most important affirmation of faith. However, Moshe Rabbeinu did not repeat Jacob’s response. Therefore, it is said silently on all the days of the year with the single exception of Yom Kippur. Through this Midrash the rabbis teach us that when we say the Shema, we should think not only about the unity of God but also about the unity of our people.
Most of the tribes received positive messages, but the three eldest sons, Re’uven, Shimon and Levi, were criticised and told that their future would not be rosy. Re’uven was reprimanded for being hasty and thoughtless. He was compared to water which bursts forth with great speed. Jacob told him that he would not have any superior status to his brothers, despite the fact that he was a firstborn. Indeed, this is what happened. The tribe of Re’uven was not distinguished, in any way at any time, in Jewish history.
There were three episodes in which Re’uven acted too hastily and without sufficient caution. The most famous episode was when he wanted to rescue Joseph from his brothers, but failed to carry out his intention efficiently and safely. The second time that he acted foolishly was when the brothers had to go back to Egypt and take Benjamin together with them. Jacob refused to let them take Benjamin. Re’uven attempted to take over the leadership and responsibility for Benjamin’s safety. He said to his father: ‘If I don’t keep my promise to bring Benjamin back to you, I give you permission to kill two of my sons.’ It is not surprising that Jacob ignored this comment. However, it can be assumed that he never forgot it.
In this message to Re’uven, Jacob focuses specifically, on his tragic relationship with Bilhah, who had been given to Jacob by Rachel as his fourth wife. She became the mother of Dan and Naftali. Shortly after Rachel’s death, Re’uven desecrated Jacob’s bed by entering Bilhah’s tent and taking his father’s place. His intention was either to usurp his father’s position, because he was a firstborn; or to protest that his father appeared to continue to ignore Leah, his mother, even after Rachel’s death. At the time when it happened, Jacob refrained from rebuking him because he didn’t want to cause a rift in his family. But, on his deathbed, he reprimanded Re’uven most severely. Our rabbis say that Re’uven spent a great deal of time repenting for this sin. This is not surprising because the concept of repentance is one of the greatest themes of the Book of Genesis.