Jacob's Farewell Interdependence Address

And Jacob called unto his sons, and said: ’Gather yourselves together, that I may tell you that which shall befall you in the end of days. Assemble yourselves, and hear, ye sons of Jacob; And hearken unto Israel your father (Gen. 49:1-2).

As his life draws to a close, Jacob summons his sons with the expressed purpose of revealing to them the end of the days¹ – their future destiny. Jacob called (the root of which is k-r-a) them to give them a glimpse of their future. Knowing what shall befall (the root of which is also k-r-a, same as to call) them in the sense of what their calling is, will enable them to be active players in their future history.² To this end, he first commands them to gather together, leave behind past rivalries that divide, and then to assemble and hearken to the words of Jacob and declare allegiance to Jacob’s moral legacy.³ Once this takes place, Jacob assigns an individuated role to each son (Genesis 49:3-27), and concludes with a unifying address (Genesis 49:28).

Jacob’s overriding goal in his farewell encounter is to lay the foundation for a stable and interdependent relationship among the sons, later to become tribes. His words contain strategic rebukes, the assigning of roles and the giving of blessings with the intent of empowering each son and instilling pride in their respective contributions to the whole. Within the group, the outstanding sons are to be acknowledged, not begrudged, thus contributing to a cohesive whole for the benefit of all.

Jacob’s Ambiguity and Inconsistency

Jacob’s addresses are characterized by their ambiguity and the lack of a uniform approach. Some seem to be anchored in the past, others in the future and yet others in a blend of the two. Jacob speaks directly to select sons and sometimes refers to himself in first person when speaking to them, while others are addressed in third person only. Three sons are publicly rebuked, and one is stripped of his status; others are praised or allotted resources, and some are simply characterized, creating a distinct impression of inequality. Jacob relates to some of his children as the actual individual son, to others as tribes and to some as both. Animal imagery is used inconsistently. We will see that upon close examination, these techniques are used to convey a deliberate message.

Neutralizing Threats to Family Integrity

Reuven, thou art my firstborn, my might, and the beginning of my strength, the excellence of dignity, and the excellence of power: Unstable as water, thou shall not excel; because thou went up to thy father’s bed; then defiled thou it: he went up to my couch (Gen. 49:3-4).

As a first lesson in the art of family building, Jacob speaks of the need to neutralize threats to its integrity. He publicly strips Reuven of the privileges that might be associated with the firstborn son.⁴ Reuven went in and slept with his father’s concubine Bilhah, and Israel heard of it (Gen. 35:22). Even the kindest rabbinic interpretations of this act⁵ must acknowledge that Reuven invaded Jacob’s private life, humiliated Bilha, and most critically as the Netziv points out, disgraced himself. Unstable as water, Reuven destabilized the delicate relationships among the wives and children of the family demonstrating that he is unfit for leadership. Addressing Reuven directly, Jacob lovingly refers to him as my firstborn, my might, and the beginning of my strength, the excellence of dignity; he is not ostracizing him from the family, but Reuven is losing his special status, thou shall not excel. Reuven is challenged to accept his loss and become an “ordinary” son in good standing. In this manner, he might inspire the others, a singular contribution that he can make.

Simeon and Levi are brethren; instruments of cruelty are in their habitations. O my soul, come not thou into their secret; unto their assembly, mine honor, be not thou united: for they have killed men in their anger and hamstrung oxen as they pleased. Cursed be their anger, for it was fierce; and their wrath, for it was cruel: I will divide them in Jacob and scatter them in Israel (Gen. 49:5-6).

The second lesson focuses on Simeon and Levi, whose immoral behavior is related in an ambiguous fashion. Many commentators maintain he is referring to the slaying and pillaging of the city of Shechem perpetrated without his prior knowledge or consultation,⁶ others explain that the deliberate ambiguity is meant to allow for a reference to their casting of Joseph into the pit, thus establishing a behavioral pattern of violence rather than an isolated incident.⁷ Their treatment of Joseph sheds retrospective light on the purity of their earlier motives with respect to Shechem. While the brothers may have been motivated by zealousness with respect to Dina’s honor, when it came to Joseph they were clearly acting in self-interest and out of jealousy. Jacob is unnerved; he perceives their violent behavior as habitual and ingrained: instruments of cruelty are in their habitations. Furthermore, their actions betray a division within the family. Dina was their full sister, sharing the same mother and father, whose honor they perceived must be defended. Joseph, however, was Rachel’s son, only a half-brother and a competitor for power who they felt justified in eliminating. Jacob rejects this notion of separate family wings. Based on this a ‘measure for measure’ approach can be seen in Jacob’s statement, I will divide them in Jacob and scatter them in Israel. The sons who act based on family divisions will themselves be divided. This would also have a salutary effect of forcing them to employ more diplomatic problem solving approaches.⁸ Simeon and Levi must not be united, both for their own sake and the collective good.

A Leader for All Times

Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk (Gen. 49:8-12).

In his third lesson, Jacob addresses the son whom he perceives as the family’s unifier. Judah, along with Joseph, is apportioned five verses, the maximum meted out to any of the sons, clearly attesting to their prominence. Jacob opens with the sibling’s own acknowledgement of Judah as leader: Thou art he whom thy brethren shall praise . . . thy father’s children shall bow down before thee; to be a leader one must command recognition. In describing Judah’s merits he endearingly calls him my son and states that from the prey . . . thou art gone up [alita], a term Jacob used previously when speaking of Reuven. The two brothers are in a sense mirror images of each other; whereas Reuven went up unrestrained on Jacob’s bed, ripping apart the delicate makeup of the family, Judah restrained himself and rose above (thou art gone up) “preying” on the family. The ambiguity of the reference to going up from prey makes it possible for Jacob to depict Judah’s pattern of behavior rather than relate an isolated action. It can be a reference to pulling Joseph out of the pit (Genesis 37:26-27); his confession of guilt which saved Tamar and their unborn twins from a death sentence (Genesis 38:26); bringing his brother Benjamin back home safely from Egypt after offering to languish in an Egyptian prison in his stead (Genesis 44:32-34), or saving the family from the ravishes of famine. These actions, alone and as a pattern of behavior, reflect leadership: responsibility, integrity, accountability and dedication.

Likened to a lion’s whelp Judah will mature into a grown lion, a tribe from whom will stem leaders, both rulers and judges. Jacob’s rhetorical question: Who shall rouse him up? creates an image of deliberation and stability, in contrast to Reuven’s instability of water.

For the first time in this farewell encounter, Jacob makes mention of land and country: vineyards, livestock and international relationships with other peoples, resources which Jacob befittingly lavishes on the leader. In this regard, Jacob speaks in third person, transitioning from son to tribe.

The Other Tribes

Zebulun will live by the seashore and become a haven for ships; his border will extend toward Sidon. Issachar is a strong ass couching down between two burdens: And he saw that rest was good, and the land that it was pleasant; and bowed his shoulder to bear and became a servant unto tribute. Dan shall judge his people, as one of the tribes of Israel. Dan shall be a serpent by the way, an adder in the path, that bites the horse heels, so that his rider shall fall backward, I have waited for thy salvation, O LORD. Gad, a troop shall overcome him: but he shall overcome at the last. Out of Asher his bread shall be fat, and he shall yield royal dainties. Naphtali is a hind let loose: he gives goodly words (Gen. 49:13-21).

It is remarkable that these sons have not been mentioned by name in the Bible since their birth; as individuals they were probably less prominent in the life of the family. Jacob addresses them, in third person, not as sons but as future tribes. The words spoken to Dan are clearest in this regard: as one of the tribes of Israel. Unlike Judah (and later Joseph), each tribe in this group is allotted just one or two verses; they are followers. Even so, each tribe is to take its place as an indispensable contributor to the nation of Israel, using their respective skill sets. Zebulun ventures out to sea whereas Issachar tills the ground at home. Dan and Gad excel in warfare, the former employing guerrilla tactics, the latter practicing conventional warfare. Asher will be a farmer whereas Naphtali will apparently be a man of letters.

The approach to this group of tribes isn’t uniform. Half the tribes are depicted as relatively monolithic while the others are ambiguously diversified.

In this regard, there appear to be three distinct pairs: Zebulun’s blessing is narrowly focused - he will master the art of international trade, reaching all the way to Sidon, a city already then famous for its seafaring merchants (Shadal, commentary to Genesis 49:13). Issachar’s blessing, however, is open to interpretation. He is compared to an ass, an animal which represents perseverance, loyalty, and the ability to carry a burden. Beyond his love for the land which the text clearly attests to, it is unclear what type of servant Issachar is to be and how will he serve. Traditionally this is interpreted as taking on the yoke of Torah study and being supported in these endeavours by his partner Zebulun.⁹ Other interpretations include the idea that Issachar is a pacifist by nature who prefers to “pay his dues” and refrain from battle,¹⁰ alternatively that he will pay his dues by fighting the nation’s battles.¹¹ His destiny, as do the others, lies to a certain extent, in his hands.

In the same vein, although Gad is depicted clearly in the service of the military, he will build an army in defense of the nation, Dan is potentially to produce judges, despite his “lower” station as son of a maidservant. Still, the comparison of Dan to a snake, characterised by shrewdness, cunning and exploitation of the element of surprise lends itself to a military interpretation as well. The root d-a-n lends itself to both interpretations.¹² Asher’s resources in the agricultural domain are clear and specific, whereas Naphtali’s blessing (Genesis 49:21) is cryptic. He is compared to a deer, an animal associated with beauty and swiftness. This may be a reference to the land of Naphtali which will be quick to ripen (Bereishit Rabbah, Hizkuni), or to the agility of members of this tribe (Midrash Lekach Tov).

While Jacob’s words are often ambiguous, what is clear is that the sons of Bilha and Zilpah are considered full-fledged tribes. Jacob explicitly states this regarding Dan, the senior of these sons: Dan shall judge his people, as one [ehad] of the tribes of Israel.¹³ Jacob’s prayer, I have waited for thy salvation O LORD, remarkably referring to God for the first time in this encounter, and employing the holiest of God’s names for the first time since Genesis 39:23, are his closing remarks for Dan. Although the prayer appears to mark the approximate midway point of Jacob’s address, Jacob honors Dan by offering this prayer within the context of his blessing.

The Splendid Blessing

Joseph is a fruitful bough, even a fruitful bough by a well; whose branches run over the wall: The archers have sorely grieved him, and shot at him, and hated him: But his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob; from thence is the shepherd, the stone of Israel: Even by the God of thy father, who shall help thee; and by the Almighty, who shall bless thee with blessings of heaven above, blessings of the deep that lieth under, blessings of the breasts, and of the womb: The blessings of thy father have prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills: they shall be on the head of Joseph, and on the crown of the head of him that was separate from his brethren (Gen. 49:22-26).

Unlike the short addresses meted out to other sons, Jacob’s address to Joseph, like Judah, spans five verses. This is the only address which does not begin with the namesake of the son (even though it is so presented in the translation) but rather a description of a cornucopia, fruitful bough, twice repeated. Additionally, the word blessing appears only with respect to Joseph and no less than seven times (the seventh indirectly in the form of the pronoun “they”, Genesis 49:26). The deliberate impression created by this address is the unlimited nature of Joseph’s bounty: it will spring from the heavens above, the depths below, the land and the human body. Furthermore, Jacob directly transfers the blessings he enjoyed (only) upon the head of Joseph, The blessings of thy father…they shall be on the head of Joseph. Additionally, Jacob mentions God and directly elicits God’s intervention on Joseph’s behalf, via four different attributes: mighty God of Jacob; the shepherd, the stone of Israel; the God of thy father and the Almighty. The majesty of the blessing leaves no doubt that Joseph is being singled out by Jacob as outstanding, spiritually and materially.

While there are allusions to Joseph having enemies in the past, even within his own family, and enduring difficulties, The archers have sorely grieved him, and shot at him, and hated him the shooting archers, Jacob maintains ambiguity so as not to put a damper on the family unity he wished to establish. Jacob concludes by referring to Joseph as the crown of the head of him that was separate from his brethren, a term which encapsulates both the splendor but separateness of Joseph from his brothers. Despite the long-standing paternal favouritism and fraternal jealousy toward Joseph, Jacob still wanted the sons to recognize Joseph as special, just as Judah was presented as superior in terms of leadership qualities. This is not to create a sense of inferiority among the brothers but to acknowledge a reality and embrace it as something from which they will all benefit.

The Over Protected Will Protect

Benjamin is a ravenous wolf: in the morning he shall devour the prey, and at night he shall divide the spoil (Gen. 49:27).

Here Jacob returns to the standard address pattern, with one verse to Benjamin, the youngest child and son of beloved Rachel. Again there is ambiguity regarding what the comparison to a wolf is supposed to represent.¹⁴ Whatever the case, Jacob clearly demonstrates that the perhaps overprotected and sheltered Benjamin will take part in combat and in dividing spoils. According to Rabbi Samson Raphael Hirsch (commentary to Genesis 49:27), Jacob in closing his farewell to his sons, transfers his position as shepherd protector to the youngest of his sons, the one whom he had protected more than any of the others.

The Complete Mosaic

All these are the twelve tribes of Israel, and this is it that their father spoke unto them and blessed them; everyone according to his blessing he blessed them (Gen. 49:28).

In the opening of this narrative, Jacob speaks to bnei Yaakov, his sons (Genesis 49:1). At its conclusion we are told that Jacob spoke and blessed the twelve tribes of Israel. Through the experience of Jacob’s farewell address the destiny of the family unfolded, the sons are initiated into their responsibility as tribal heads. Jacob has both harsh and kind words. As is necessary in handing down a legacy, Jacob both speaks to (reprimands) the tribes and blesses them. He commands a pledge of allegiance, constructively rebukes, designated roles and allots resources. Malbim (commentary to Genesis 49:28) is sensitive to the use of the plural pronoun them at the end of the phrase: everyone according to his blessing he blessed them. The proper pronoun should rather have been him, if the verse was simply referring to the tailor-made individual blessings. The point, however, is that the individual blessings were the collective blessing, as the contribution of each tribe was needed for the success of the nation. Saying one tribe is better than the other makes no sense in this context. Rashi also takes note of the grammatical discrepancy, maintaining that the text is revealing an additional dimension to the blessings. While Jacob certainly blessed each tribe with a specific resource (or cluster of resources) to promote their individuation and gave each its own raison d’être within the nation, he also gave a sliver of each tribe’s special qualities to all the others. According to Rabbi Samson Raphael Hirsch, the text intimates the “collectiveness” of the blessing. In addition to what Jacob allotted, each tribe would have in its power the ability to bring to fruition additional ambitions as they would see fit and put in effort to realize. This is reflected in the ambiguity of many of the addresses, and here at the conclusion it is applied to all of the tribes.

What is intimated in this text is another dimension of individuation along with unity. Jacob prays for cross-fertilization among the tribes. He envisions an interdependent relationship among all the sons as they become tribes, one through which they will not only pool their resources but appreciate the self-interest of selflessness.

Footnotes

1. Daat Zekenim, Hizkuni, and Netziv, among other commentators, maintain the end of days here refers to the period of history which will begin after the exodus from Egypt and entry into the Promised Land. ↩

2. The root k-r-a with the letter alef, rather than the usual k-r-h with the letter hey to denote befall, is often used with respect to an occurrence of great import. For examples of this usage see Genesis 42:4 and 42:28, Exodus 1:10 and 5:3. ↩

3. See, for example the commentaries of Ralbag, Sforno, Tzror Hamor and Rabbi Samson Raphael Hirsch to Genesis 49:1-2 which reflect this idea. ↩

4. See Rashi, Radak, Sforno in their commentary to Genesis 49:3 where this is understood to refer to royalty, priesthood, and primogeniture. ↩

5. The rabbinic apologetic that Reuven’s intent was to defend his mother Leah’s honor which he perceived Jacob had desecrated after Rachel’s death: rather than move his bed into his mother’s tent, Jacob settled into Bilha’s, appears in TB Shabbat 55b and Bereshit Rabbah 98:4. See Y. Ben Nun, Parshat B’shalach: Maase Reuven, for a critical approach. ↩

6. See for example Avraham ben Ha’Rambam, Ramban, Kli Yakar, Radak and Ralbag in their commentary to Genesis 49:6. ↩

7. For example Midrash Sehel Tov, K’tav V’Kabala, Malbim and Mizrachi in their commentary to Genesis 49:6. ↩

8. See Netziv, commentary to Genesis 49:6. ↩

9. This is the interpretation of Midrash Tanhumah, followed by Rashi, Kli Yakar, Sforno (commentary to Genesis 49:13) and many others. ↩

10. See Bekhor Shor, Ibn Ezra, Neziv, Ralbag, Tur Peirush Aruch (commentary to Genesis 49:15). ↩

11. Targum Onkelos, an interpretation brought by Rashi. ↩

12. See Bekhor Shor and Radak, commentary to Genesis 49:16, regarding Samson who was from the tribe of Dan. ↩

13. The simple meaning seems to be that Dan is on the same footing with the tribes of Rachel and Leah (Bekhor Shor, Midrash Sekhel Tov, commentary to Genesis 49:16). Others maintain that Jacob puts Dan, and perhaps even the other sons of the maidservants, on an even higher footing (echad, one, in the sense of meyuchad, special), despite their inferior origins (Ho’il Moshe, Rabbi Samson Raphael Hirsh, commentary to Genesis 49:16). ↩

14. Targum Onkelos somewhat cryptically translates in the morning he shall devour the prey, and at night he shall divide the spoil as a reference to God’s dwelling in Benjamin’s land. Tzror Hamor explains that this is a reference to the sacrificial rites to be performed in Benjamin’s portion of land where the Temple will be built, metaphorically like a wolf consuming sheep, one lamb shall thou offer in the morning, and the other lamb shall thou offer at even (Numbers 28:4). ↩