Jacob and His Children

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והחריש יעקב עד בואם, he refrained from starting a quarrel until his sons would have been informed of what happened so that they could be on their guard against their adversaries.

Sforno on Genesis 34:5:1

The Midrash explains why this parsha is closed (Bereishis Rabba 96:1). It praises Yaakov's actions, highlighting that he remained spiritually alive in Mitzrayim, completely connected to Hashem, unaffected by its impurity. These 17 years in Mitzrayim prepared the way for the entire exile. The parsha is closed to us because we cannot comprehend how Yaakov drew holiness in such a place. If we understood this, there would be no exile. However, every Jew has the potential to awaken this life force anywhere, as it says, "He placed our soul in life" (Tehillim 67:9)…

Sefat Emet, Genesis, Vayechi 6:3

It was in the fortieth year, on the first day of the eleventh month, that Moses addressed the Israelites in accordance with the instructions that יהוה had given him for them,

Deuteronomy 1:3

AND ISRAEL HEARD OF IT. Scripture relates Jacob’s humility. He heard that his son had profaned his couch, but yet he did not command them to remove him from his house and from inclusion among his sons so that he should not inherit with them. Instead, he is counted among them, as it is written, And the sons of Jacob, were twelve, and he is counted first. It is for this reason that Scripture has combined the two sections of the Torah through one verse. For although this is the beginning of a subject wherein Scripture commences to count the tribes now that they were all born…

Ramban on Genesis 35:22:1

R. Judah opened with the verse: AND WHEN JACOB MADE AN END OF CHARGING HIS SONS, ETC. We should have expected here “blessing” instead of “charging”. What it means, however, is that he charged them to remain united with the Shekinah. He also charged them concerning the cave (of Machpelah), which is near the Garden of Eden, and where Adam was buried.

Zohar, Vayechi 78:801

And Rava bar Meḥasseya said that Rav Ḥama bar Gurya said that Rav said: A person should never distinguish one of his sons from among the other sons by giving him preferential treatment. As, due to the weight of two sela of fine wool [meilat] that Jacob gave to Joseph, beyond what he gave the rest of his sons, in making him the striped coat, his brothers became jealous of him and the matter unfolded and our forefathers descended to Egypt.

AND THEY TOLD HIM ALL THE WORDS OF JOSEPH. It is my opinion, in line with the plain meaning of Scripture, that it was never told to Jacob throughout his entire lifetime that the brothers had sold Joseph. Rather he thought that Joseph had strayed in the field, and those who found him took him and sold him into Egypt. The brothers did not want to tell him of their sin, being afraid for their lives lest he be wroth and curse them as he did to Reuben, Simeon and Levi, while Joseph in his good ethical conduct did not want to tell him…

Ramban on Genesis 45:27:1

§ Rabbi Ḥelbo asked Rabbi Shmuel bar Naḥmani: What did Jacob see that he took the status as firstborn from Reuben and gave it to Joseph? The Gemara wonders: What does he mean, what did he see? The matter is written explicitly: “But, inasmuch as he defiled his father’s couch, his birthright was given to the sons of Joseph” (I Chronicles 5:1). Rather, Rabbi Ḥelbo’s question was: What did he see that he gave it specifically to Joseph? Rabbi Shmuel bar Naḥmani answered Rabbi Ḥelbo: I will tell you a parable…

Bava Batra 123a:11-13

Rabbi Shimon would say: Such is the punishment for a liar, that even when he speaks the truth, no one listens to him. So we find with the children of Jacob, who deceived their father. In the beginning he believed them, as it says (Genesis 37:31), “They took Joseph’s coat, slaughtered a goat,” and then it says (Genesis 37:33), “He recognized it, and said: This is my son’s coat! But afterward, even when they spoke the truth to him, he did not believe them, as it says (Genesis 45:26), ([“His heart became numb, for he did not believe them…

Avot DeRabbi Natan 30:4

The Midrash (Bereishis Rabba 96:1) explains that the parsha of Vayechi is closed because, upon Yaakov’s death, the eyes and hearts of Yisrael were blocked due to the hardship of bondage. Another reason is that Yaakov wanted to reveal the end of days, but it was hidden from him. This parsha, called "ויחי יעקב בא"מ" (“And Yaakov was alive in the land of Mitzrayim”), signifies that Yaakov could still be spiritually alive in Mitzrayim. The exile began only when Yaakov's life force was blocked. The Torah records the actions of the forefathers to ensure their legacy is remembered eternally…

Sefat Emet, Genesis, Vayechi 5:3

and then “and the sons of Jacob were twelve”, alluding to the twelve tribes by whom the Shekinah was adorned and whom the Torah again enumerated as before, implying that they were all of them holy, all of them considered by the Shekinah worthy to behold the sanctity of their Master; for had Reuben really committed the act mentioned, he would not have been included in the number.

Zohar, Vayishlach 21:218

AND SHE BORE ‘L’YAAKOV’ (TO JACOB) A SON. In the case of all the handmaids Scripture mentions the phrase, to Jacob [in connection with the birth of their children], in order to relate that Jacob desired and acknowledged them and that they were not called by him “sons of the handmaids,” but “sons of Jacob,” just like the sons of the mistresses who traced their lineage to him. In the case of the fifth and sixth sons of Leah it also says, to Jacob, since due to her abundance of sons, Scripture deems it necessary to say that Jacob desired and befriended all of them…

Ramban on Genesis 30:5:1

And it was while Israel dwelt in this land that Reuben went and confounded the bed of Bilhah the concubine of his father, which had been ordained along with the bed of Leah his mother; and this is reputed with regard to him, as if he had lain with her. And Israel heard it, and it afflicted him, and he said, Alas, that one should have come forth from me so profane, even as Ishmael came forth from Abraham, and Esau from my father! The Spirit of Holiness answered and thus spake to him: fear not, for all are righteous and none of them is profane! So, after Benjamin was born…

Targum Jonathan on Genesis 35:22

“Of their patrilineal houses” – it would have been necessary to say only: “Each at his banner, with the insignias, the children of Israel shall encamp.” Why does the verse [also] state: “Of their patrilineal houses”? That is what is written: “I will project my knowledge far and wide, and I will ascribe righteousness to my Maker” (Job 36:3). When the Holy One blessed be He said to Moses: ‘Arrange them according to banners as they desired,’ Moses began agonizing. He said: ‘Now dispute is destined to be introduced between the tribes…

Bamidbar Rabbah 2:8

And thus do we find that before Jacob's passing from the world he called his sons and rebuked them individually and then called all of them as one and said to them: Can it be that there is some reservation in your hearts about Him who spoke and brought the world into being? They answered "Hear, O Israel" (Jacob) — Just as there is no reservation in your heart, so there is none in ours, but (Devarim 6:4) "The L-rd our G-d, the L-rd is One!" — at which he said "Blessed is the Name of the glory of His Kingdom for ever and ever!" And this is the intent of (Bereshith 47:31) "And Israel bowed…

Sifrei Devarim 31:7

His granddaughters. See Rashi. This would mean, however, that Yaakov’s sons fathered only two daughters. It seems more likely only those whose biographies affected the nation are mentioned by name.

Haamek Davar on Genesis 46:7:1

שובו שברו לנו, for he thought that their intent in wanting to take Binyamin with them was in order to lose him as they had lost Joseph. He had previously accused them of bereaving him (deliberately) when he had said (42,36) אותי שכלתם, “you have bereaved me,” (transitive active conjugation). He meant to deny that what they had told him at the time had been the truth.

Sforno on Genesis 43:2:1

And Jakob said to his sons, whom he called his brethren, Collect stones. And they collected stones, and made a mound, and they ate upon the mound.

Targum Jonathan on Genesis 31:46

We see from this how all that God does is planned with profound wisdom, and every act of a man leaves its imprint and is preserved before the Almighty. For on the night when Jacob went in to Leah, all his thoughts were centred upon Rachel, and from that intercourse, and from the first germ, and under that intention Leah conceived; and we have affirmed that had not Jacob been unaware of the deception, Reuben would not have entered into the number. It is for that reason that he did not receive a name of special significance, but was simply called Reuben (reu-ben=behold, a son).

Zohar, Vayishlach 21:220

We have found it stated in ancient books that the sons of Jacob were anxious to obtain dominion over Joseph before he went down into Egypt, because they knew that if he should go down there first before they obtained dominion over him the Egyptians would obtain dominion over Israel in perpetuity; but by selling Joseph as a slave they made themselves his masters, and since he later on rose to power and the Egyptians became his slaves, Israel became masters of all.

Zohar, Vayeshev 10:103

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