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Jacob Tried to Tell His Sons the Day the Messiah Would Come

He had them wash first. What he meant to hand over was the date. Then the Divine Presence came down over the bed and the words went out of him.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. Purify Yourselves, He Told Them
  2. The Man Who Had the King's Ear
  3. Reuben, You Are My Firstborn
  4. The Garments of the One Who Treads the Winepress
  5. The Strong Man From Dan
Jacob Tried to Tell His Sons the Day the Messiah Would Come Click for full size

Purify Yourselves, He Told Them

The old man sent word out to the fields, and his twelve sons washed and came in.

Jacob lay propped on a golden bed with his breath running short. He had not called them to divide the herds. "Purify yourselves from uncleanness," he said, and he waited while they did it, because what he meant to hand over was not property. He was going to give them the hidden things. The reward stored up for the righteous and the payment waiting for the wicked. The bower of Eden, what it actually is. And under all of it the one thing nobody alive had ever been told, the day the king Messiah would come and the world would be finished.

He had seen it. He was not guessing.

"Gather," he said, "and I will tell you what will happen to you at the end of days."

Then the Shekhinah, the presence of God, came down and stood over the bed, and the date went out of him the way a lamp goes out of a room when somebody carries it into the next one.

The Man Who Had the King's Ear

They tell it this way. A king's closest advisor lay dying with his sons crowded around him. "Come here," he said. "I am going to tell you the secrets of the king." Then he lifted his eyes, and the king was standing in the doorway, watching him. The dying man held that look for a moment. Then he turned back to his sons and said something else entirely. "Be careful of the king's honor."

Jacob lifted his eyes and the Divine Presence was standing over him.

"Be careful of the honor of the Holy One, blessed be He," he said.

Twelve faces waited for the rest of it. There was no rest of it. Long after, in Babylon, Daniel would be shown the same ending and then ordered to shut up the words and seal the book, and those two men would be the only ones who ever had the end put into their hands and taken back out again.

Reuben, You Are My Firstborn

What came out of Jacob's mouth next was a name.

"Reuben, you are my firstborn, my strength and the first of my vigor."

Not a date. A father going down the line of his sons one at a time, and the sons working out what kind of afternoon this was going to be instead. Reuben heard about the bed he had climbed into. Simeon and Levi heard their swords named as instruments of violence and heard themselves scattered through Israel before they owned a field to be scattered from. The brothers still waiting their turn began drifting toward the tent flap.

Judah drifted fastest. There was a widow named Tamar in his past, and a confession he had made in front of everyone, and he assumed his father was about to say her name out loud.

The Garments of the One Who Treads the Winepress

Jacob called him back.

"Judah, you deserve your name," he said. Leah had named him for praise, and his brothers would praise him, and one day the whole house would go by his name. He had confessed in the open, so his descendants would confess in the open too, Achan and David and Manasseh, and God would hear them. He had the nerve of a dog and the courage of a lion. He had pulled Joseph out of the pit alive and pulled Tamar and her twins back from the fire.

Then Jacob's voice changed, and he was no longer talking about his son.

Rulers would not stop coming out of Judah's house, nor teachers of the law out of his line, until his descendant the Messiah came and the nations obeyed him. Jacob described him the way a man describes something he is looking at. Loins girded, going out to fight. Mountains dyed red with the blood of his enemies. Clothes stained like the clothes of a man who has been treading grapes all day. Eyes clearer than pure wine, because they would never look at bloodshed or filth. Teeth whiter than milk, because they would never bite anything taken by force.

He described the man. He would not say the year.

The Strong Man From Dan

When he reached Dan, something moved in front of him and he stopped.

A man was standing in the vision, and the man was winning. No army behind him, no allies, no weapons worth the name, and enemies going down anyway, the way they go down when God is doing it. Jacob knew what he was looking at. He had spent a whole life waiting for this and here it finally was, coming out of Dan, of all his sons, out of Dan.

Then the vision ran forward a little further and showed him the rest. A pair of pillars. A blind man leaning on them. The roof coming down on the strong man and everyone under it.

Samson. Not the Messiah. A judge who would save Israel for twenty years and die in the rubble of somebody else's temple.

The old man on the golden bed let his breath out.

"I wait for your salvation, Lord," he said. "Your help lasts forever. Samson's help lasts a while." The redemption would not come through Samson of Dan. It would come through Elijah of Gad, at the end of time, on a day his father would not name.


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From the tradition

Sources

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The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Targum Jonathan on Genesis 49:1Targum Jonathan

Retold in our words. Read the original at the link below.The Targum of Jonathan ben Uzziel, trans. J. W. Etheridge, London, 1862 · Public Domain

His twelve sons, the progenitors of the twelve tribes of Israel, are gathered around him. They’re not just there to say goodbye. They're there for something more.

In Targum Pseudo-Yonathan, on (Genesis 49:1), Jacob calls on his sons to purify themselves. Why? Because he intends to reveal to them what will happen "at the End of Days." Think of it: the rewards awaiting the righteous, the punishments for the wicked, the very bliss of Gan Eden, the Garden of Eden. He’s about to lay it all out for them.

Jacob is ready. He’s about to spill the beans. Genesis Rabbah 98:2, picks up the thread: Jacob is about to reveal the secret that God told him about the coming of the Messiah.

Then… nothing.

According to the Talmud, specifically B. Pesahim 56a, as soon as Jacob catches a glimpse of the Shekhinah, the Divine Presence – that radiant, awesome manifestation of God – the knowledge vanishes. The secrets are hidden from him. Just like that.

The agony of being that close?

Why? Why would this happen? Was it a test? A reminder that some things are simply beyond human comprehension, beyond even the grasp of someone as righteous as Jacob? Was it to teach the sons a lesson in humility? A lesson that only God knows the future?

The text doesn't explicitly tell us why. It just tells us that it did. Perhaps the mystery itself is the point. Perhaps the End of Days isn't something to be known, but something to be lived, to be strived towards, with faith and righteousness, regardless of knowing the exact date on the cosmic calendar. We strive, we learn, we grow, but ultimate knowledge, the timing of ultimate redemption… well, maybe that’s not for us to know. Maybe it's enough to simply be ready.

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Legends of the Jews 1:397Legends of the Jews

Retold in our words. Read the original at the link below.The Legends of the Jews by Louis Ginzberg (1909) · Public Domain

It’s a powerful theme that echoes through the Torah and the later rabbinic traditions. Take Jacob, for example, on his deathbed, surrounded by his sons. His words, according to Legends of the Jews, weren't always what you’d call sunshine and rainbows.

Readers often remember Jacob’s harsh words for Simon and Levi, particularly after their violent actions. "I will divide them in Jacob," he said. And, the prophecy was fulfilled. The tribe of Simon dwindled after the incident at Shittim, where twenty-four thousand men perished. The surviving women ended up marrying into other tribes, effectively scattering Simon's descendants.

Here's the twist, the part that often gets overlooked. Even in rebuke, there's a blessing. Jacob didn’t just dismiss them! He foresaw that the tribe of Simon would produce the teachers and beadles – the caretakers and administrators – needed by all of Israel. And Levi? They would become the scholars, the ones who would examine the Torah’s wisdom and guide the people with their rulings.

The other sons, understandably, were a bit nervous. Judah, especially, was anxious, fearing Jacob would bring up the sticky situation with Tamar.

But instead, Jacob turned to Judah with…praise? "Judah, thou dost deserve thy name," he declared. His mother Leah named him Yehudah (Judah) because she gave praise to God at his birth, and Jacob said, "So shall thy brethren praise thee, and they all will call themselves by thy name.": The very name "Jew" is derived from Judah!

And the blessings kept coming. Jacob acknowledged Judah’s confession of his sin, comparing him to future descendants like Achan, David, and Manasseh, who would also publicly confess their sins and find forgiveness. He lauded Judah's bravery, comparing him to a dog and a lion (a rather interesting combination!). And remember how Judah saved Joseph from death, and Tamar and her sons from being burned? Those acts of courage were not forgotten.

Then comes the big one, the messianic prophecy. "Rulers shall not cease from the house of Judah, nor teachers of the law from his posterity, until his descendant Messiah come, and the obedience of all peoples be unto him." The Midrash Rabbah and the Zohar are filled with similar imagery and predictions about this future ruler.

And what a picture Jacob paints! The Messiah of the House of Judah, girded for battle, invincible against his enemies. Mountains dyed red with the blood of the wicked. Even the Messiah’s garments are described with vivid detail: "The garments of Messiah will be like the garments of him that presseth wine." His eyes pure, never beholding anything unchaste or violent; his teeth whiter than milk, never biting anything obtained unjustly.

That past mistakes don't define us, and that even in the face of our shortcomings, there's the potential for greatness, for redemption, and for a future filled with hope. And perhaps most importantly, it reminds us of the enduring power of confession, of taking responsibility for our actions, and of the promise of a better world to come.

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Legends of the Jews 1:400Legends of the Jews

Retold in our words. Read the original at the link below.The Legends of the Jews by Louis Ginzberg (1909) · Public Domain

Take Jacob, for example, blessing his sons on his deathbed. We read in Legends of the Jews, a treasure trove of rabbinic lore compiled by Louis Ginzberg, that when Jacob blessed Dan, his mind was fixed on one of Dan’s most famous descendants: Samson. Samson, the strongman, the hero who single-handedly brought victory to the Israelites. Ginzberg tells us that Jacob saw in Samson a reflection of God's own power, a man who, "like unto God, without any manner of assistance, conferred victory upon his people." In fact, Jacob even dared to hope that Samson might be the Messiah!

The sheer strength, the miraculous feats..A reader can see why Jacob might have jumped to that conclusion.

Then, a shadow fell. The knowledge of Samson’s tragic death came to Jacob, and his hopes were dashed. It’s a poignant moment. Instead of despair, though, Jacob turned to faith. He cried out, "I wait for Thy salvation, O Lord, for Thy help is unto all eternity, while Samson's help is only for a time."

In that moment, Jacob understood something profound about the nature of true redemption. Samson's strength was finite, his help temporary. True salvation, the kind that lasts forever, could only come from God.

And it gets even more interesting. Jacob continued, "The redemption will not be accomplished by Samson the Danite, but by Elijah the Gadite, who will appear at the end of time.” This is a fascinating glimpse into messianic expectations. Instead of a warrior, Jacob envisions a prophet, Elijah, heralding the end of days. It speaks to a shift in focus, from physical strength to spiritual guidance.

So, what does this all mean? It tells us that the idea of the Messiah, the Mashiach, wasn't always a fixed concept. It was something our ancestors wrestled with, debated, and re-imagined. Jacob's story reminds us that even in moments of disappointment, hope can endure. And that sometimes, the greatest strength lies not in physical power, but in unwavering faith and expectation for a future, truly everlasting redemption.

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Bereshit Rabbah 98:2Bereshit Rabbah

Retold in our words. Read the original at the link below.The Sefaria Midrash Rabbah, 2022 · CC-BY

The Torah tells us, "Jacob called to his sons, and he said: Gather, and I will tell you what will befall you at the end of days. Assemble and hear, sons of Jacob, and listen to Israel your father" (Genesis 49:1–2). But did he really tell them everything? to what the ancient rabbis had to say about this moment, based on Bereshit Rabbah 98.

The verse from Proverbs, "The lot is cast in the bosom, and all of one’s judgment is from the Lord" (Proverbs 16:33) is brought to bear here. It evokes the solemnity of Yom Kippur, the Day of Atonement. The rabbis saw a connection between this verse and Jacob's blessings, suggesting that just as lots are cast to determine destiny on Yom Kippur, so too were the destinies of the tribes divinely ordained through Jacob's blessings. It's a powerful image of God's hand in even the smallest details of our lives.

Who did Jacob call upon when he gathered his sons? Rabbi Yudan and Rabbi Pinḥas offer different interpretations. Rabbi Yudan suggests that Jacob called upon the Almighty to be with his sons, while Rabbi Pinḥas believes he invited God to share in his joy that all his sons had remained righteous. Some understand that he asked God to be always available, mezuman, to come to his sons' aid, while Rabbi Avun thought Jacob appointed God as a steward for his sons.

What about the gathering itself? Rabbi Aḥa believed Jacob was calling for purification, drawing a parallel to Nehemiah's purification of the chambers in the Temple (Nehemiah 12:28, 13:9). Other rabbis felt Jacob was commanding them to avoid dissension. He wanted them to be "one assembly." This resonates with the prophecy in Ezekiel: "You, Son of man, take for you one piece of wood, and write on it: [For Judah] and for the children of Israel [his companions]" (Ezekiel 37:16). The rabbis note that "his companion" (ḥaverav) is written without a vav, suggesting a singular unity amongst the children of Israel.

The big question: did Jacob reveal the End of Days? Rabbi Simon thought Jacob showed them the downfall of Gog, referencing (Ezekiel 38:16). Rabbi Yehuda believed he revealed the building of the Temple, citing (Micah 4:1). But the majority opinion was that he tried to reveal the End, but it was concealed from him.

Rabbi Yehuda, in the name of Rabbi Elazar bar Avina, highlights that Jacob wasn't alone in this experience. Daniel also had the End revealed and then concealed from him, as the verse says, "But you, Daniel, obscure the matters and seal" (Daniel 12:4). Why would this happen?

The Bereshit Rabbah uses a beautiful analogy: a king's confidant, on his deathbed, wants to reveal the king's secrets to his sons. But he sees in the king's expression that he doesn't want the secrets revealed, so instead, he tells his sons, "Be vigilant regarding the honor of the king." Similarly, Jacob saw the Divine Presence and understood that revealing the End was not meant to be. Instead, he told his sons, "Be vigilant regarding the honor of the Holy One."

And what about Reuben, the firstborn? The text connects Jacob's blessing of Reuben ("Reuben, you are my firstborn, my strength, and the first of my potency; greater honor and greater power" - Genesis 49:3) with the concealing of the End. The rabbis argue that Jacob began with the intention of revealing the End but then switched to blessing Reuben, indicating that the End was deliberately hidden.

The Bereshit Rabbah also includes a fascinating, almost parenthetical, note about Reuben's status. It draws a parallel to the congregation of Korah, who were punished and ostracized. Just as Hannah's prayer ("The Lord puts to death and brings to life; He lowers to the netherworld and elevates" - I Samuel 2:6) brought redemption, so too was Reuben ostracized until Moses restored him.

So, what do we take away from this glimpse into Jacob's final moments? Perhaps it's a reminder that some things are not meant for us to know. Maybe it's about trusting in a divine plan, even when we can't see the full picture. And perhaps, most importantly, it's a call to focus on the present – on honoring God and living a righteous life, rather than obsessing over what the future holds.

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