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.
But 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.
“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). “Jacob called to his sons.” “The lot is cast in the bosom” (Proverbs 16:33) – this is the lottery of Yom Kippur. “And all of one’s judgment is from the Lord” (Proverbs 16:33) – to determine which will be for God and which will go to an uninhabitable land. Another matter: “The lot is cast in the bosom” – this is the lot of the tribes.3Their destiny as expressed in the blessings they received from Jacob. “And all of one’s judgment is from the Lord” – that the Holy One blessed be He agreed with him to give each and every one as befitting him. “Jacob called to his sons” – Rabbi Yudan and Rabbi Pinḥas: Rabbi Yudan said: Jacob called the Almighty to be with his sons. Rabbi Pinḥas said: He invited Him to his sons.4He invited Him [zimno] to share in his joy over the fact that all his sons had remained righteous (Matnot Kehuna). Alternatively, he asked God to be always available [mezuman] to come to his sons’ aid (Etz Yosef). Rabbi Avun said: He appointed Him steward for his sons. “He said: Gather ….” – gather from the land of Egypt and assemble in Rameses. Gather from the ten tribes and assemble to the tribe of Judah and Benjamin. He commanded them to act with deference to the tribe of Judah and Benjamin. Rabbi Aḥa said: Purify yourselves, just as it says: “They gathered themselves together…” (Nehemiah 12:28), “and they purified the chambers” (Nehemiah 13:9). The Rabbis say: He commanded them regarding dissension. He said to them: ‘You shall all be one assembly.’ That is what is written: “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) – it is written “his companion”5The term “his companions [ḥaverav]” is written without a vav, which would ordinarily be read “his companion [ḥavero],” even though in this instance it is traditionally pronounced in the plural, ḥaverav. – the children of Israel became a single group. Prepare yourselves for redemption. What is written thereafter? “I will render you one nation…” (see Ezekiel 37:22). “[I will tell you] what will befall you at the end of days” – Rabbi Simon said: He showed them the downfall of Gog, just as it says: “It will be at the end of days” (Ezekiel 38:16). Rabbi Yehuda said: He showed them the building of the Temple, just as it says: “It will be at the end of days that the mountain of the House of the Lord will be established” (Micah 4:1). The Rabbis said: He came to reveal the End, but it was concealed from him. Rabbi Yehuda in the name of Rabbi Elazar bar Avina: Two people, the End was revealed to them and was then concealed from them. They are Jacob and Daniel. Daniel – “But you, Daniel, obscure the matters and seal” (Daniel 12:4). Jacob – “what will befall you at the end of days.” “Reuben, you are my firstborn, my strength, and the first of my potency; greater honor and greater power” (Genesis 49:3). “Reuben, you are my firstborn” – this teaches that he came to reveal the End, but it was concealed from him.6He began with, “I will tell you what will befall you at the end of days,” and continued with, “Reuben you are my firstborn,” which does not pertain to the end of days. This shows that the events of the end of days were concealed from Jacob so that he would not reveal them. This is analogous to a king’s confidant who was passing from the world, and his sons were surrounding his bed. He said to them: ‘Come and I will reveal to you the secrets of the king.’ He lifted his eyes and gazed at the king.7He saw from the king’s expression that he did not want him to reveal the secrets. He said to them: ‘Be vigilant regarding the honor of the king.’ So, Jacob our patriarch lifted his eyes and saw the Divine Presence standing over him. He said to them: ‘Be vigilant regarding the honor of the Holy One blessed be He.’ The Rabbis said: So, the congregation of Koraḥ was sinking and descending, sinking and descending, until Hannah stood and prayed on their behalf: “The Lord puts to death and brings to life; He lowers to the netherworld and elevates” (I Samuel 2:6).8Just as the congregation of Koraḥ was ostracized until Hannah prayed on their behalf, so too, Reuben was ostracized until Moses restored him. Some commentaries write that this passage should not appear here, and belongs instead at the end of section 4 (see, e.g., Matnot Kehuna).
