Walk Through the Parsha by Rabbi David Walk

Promise
Vayechi 5768
December 21, 2007
This is an unusual Torah reading. It is unique that there is no spacing between last week's parsha and this one, but I think the weirdness factor really comes from another source. There is an almost surreal atmosphere to the material. Maybe because his father's attempt to transmit the family blessings went so wrong, Ya'akov seems to be carefully orchestrating all the little details of our story. It's a study in micromanagement. Perhaps the most famous detail is when blessing the grandchildren Ephraim and Menashe, Ya'akov 'cunningly (Genesis 48:13)' extends his right hand across to go on the head of the younger Ephraim. Joseph demurs thinking 'here we go again' causing jealousy by blessing the younger before the elder. Ya'akov is adamant that this is the way it should be. This is the plan of Ya'akov to carefully play out this scene.

The Midrashic interpretation of the text adds the caution that no matter how carefully a person plans things always go awry. According to the Midrash, Ya'akov had planned to reveal the events at the end of time, you know the apocalypse, Messiah, the works. But at the last minute God removes Ya'akov's prophetic vision, and no major secrets are revealed. I humbly disagree (Well, maybe not so humbly, because there are many commentaries who support alternate readings.). Ya'akov does let known exactly what he wanted to, and it's plenty. Ya'akov's scenario remains intact.

Ya'akov succeeds in setting the mood, and it's a little unsettling. Getting blessings should be a pleasant and emotionally moving experience. The blessings of Ya'akov, which take up the entirety of chapter 49 (must reading for well informed Jews), though contain warnings, chastisements and even a curse. It's almost like these blessings are brought to you by Rod Serling (or for any younger readers M. Night Shyamalan). It's all a bit spooky and uncomfortable.

What is Ya'akov's game plan? The simplest answer is that our wily Patriarch is engaging in a little pay back. He has been biding his time since many difficult incidents to let the boys know how he really feels about their behavior. This is especially true of Reuvain (see Genesis 35:22) who is chastised for his shenanigans with his step mother Bilha, and the dynamic duo of Shimon and Levi (see 34:30) dressed down for the massacre of Shechem. This phenomenon of waiting many years to discuss these difficult issues is explained in the following way by the great commentary Rashi (1035-1105, quoting the Midrash in Deuteronomy 1:3): This teaches us that Moshe rebuked the Children of Israel only a short while before his death. From whom did he learn this? From Ya'akov, who rebuked his sons only a short while before his death. And for a number reasons, one should not reprimand a person except shortly before one’s death: So that one should not rebuke and again have to rebuke him, so as not to cause his friend to feel ashamed when he sees him." Allow me to add to that list the fact that death bed pronouncements are very impactful. Waiting for that moving moment carries tremendous weight in the psyche of the attendees. The sons would have had difficulty absorbing the rebuke at the time of the injustices. The scene around their dying father doesn't really allow for discussion or disagreement. It's just dramatic, and, therefore, memorable.

Let's try to absorb the scene. The sons have been summoned to be blessed. I imagine that they all know the story of their father's hijacking of Yitzchak's blessing intended for Uncle Esav. There must have been an air of expectation. I assume that they're all awaiting riches and honor, the stuff of patriarchal blessings. Instead the first three pronouncements are rebukes. These assertions begin a detailed analysis of the various strengths and foibles of the future tribes. This must have been akin to throwing cold water in their faces. The moment must have been shocking. These now middle aged men know that their father is speaking the truth. The blessings end with the conclusion that each brother was blessed according to his own blessing (verse 28). They were totally aware that in every case, the shoe fit.

The Rashbam (Rabbi Shmuel ben Meir, 1085-1158, grandson of Rashi) sees the connection between the introduction to the blessings and the conclusion. Ya'akov begins by telling them that he is revealing what will happen at the end of days and concludes by letting them know that each got the perfectly calibrated blessing for their personality. The Rashbam explains that according to the literal interpretation the end of days is not an apocalyptic vision, but the revelation of each son's latent aptitude. The promise is that each one will actualize the potential inherent in each personality. Ultimately there is neither rebuke nor praise in the blessings. There are only observations of the strengths and weaknesses of each son. The blessing is in knowing the character trait, and therefore being able to apply it most advantageously. The curse would be to become enslaved to our personalities instead of being in control of them so as to direct them in the most productive paths.

Ya'akov is acting as both caring parent and national forefather. He is both advising them on their own personality development and on the future destiny of their individual tribe and the nation. Greatness will be achieved in curbing certain tendencies and accentuating others. There is neither pettiness nor revenge in these statements. Ya'akov is informing them that true blessings are the careful development of potentials. The very word blessing in Hebrew (bracha) seems to mean increase, while the curse alludes to elimination.

The scene ends up being perfectly staged. The sons know the truth. Ya'akov loves them, and cares for them. He informs them that the seeds for the future already exist within them. It's up to them to nourish these possibilities and turn them into actuality. Ya'akov does the job, the sons accept it, and then he makes an end of charging his sons, he gathers his feet into the bed, expires, and is gathered unto his people. End of scene, curtain, perfect.