‘The End of the Day’ Parashat Vayechi 5786
Our forefather, Jacob, on the last day of his life, calls his family to gather around so that he can give them his parting words [Bereishit 49:1]: “Gather and I will tell you what will happen to you at the end of days”. Jacob then goes from son to son and blesses each of them individually. Rashi[1], sensitive that the phrase “end of days” is typically referring to the eschatological End of Days – the Days of the Messiah – quotes the Talmud in Tractate Pesachim [56a] that asserts that Jacob wanted to reveal to his sons the date of the Messiah’s arrival (ha’Ketz) but G-d’s Divine Presence (Shechina) withdrew from him so he segued to other topics.
Rabbi Baruch HaLevi Epstein[2], writing in the “Torah Temima”, notes that Jacob’s power of prophecy did not completely depart from him. Indeed, his blessings to his sons are rife with predictions of the future. For instance, he calls his son, Dan [Bereishit 49:17]: “A serpent on the road, a viper on the path, which bites the horse’s heels, so its rider falls backwards”. Rashi asserts that this is a prophecy referring to Samson, who will one day defeat the Philistines. This begs a question: Why did Jacob’s powers of prophecy falter only partially? Further, Jacob does indeed describe the Messiah in his farewell address. When blessing his son, Judah, Jacob says [Bereishit 49:10] “The sceptre shall not depart from Judah, nor the ruler’s staff from between his feet, until Shiloh comes”. Our Sages in the Midrash [Bereishit Rabbah 99:8] assert that “Shiloh” is referring to the Messiah. Why, then, did G-d prevent Jacob from revealing the date of the End of Days while other Messianic details were revealed?
A clue lies in the following verse, a verse nearly completely glossed over by the commentators[3] [Bereishit 49:2]: “Gather and listen, sons of Jacob, and listen to Israel, your father.” The verse as a whole seems completely superfluous. Jacob’s sons have already gathered around him. Clearly they are there to hear what he has to say. Why not just delete the verse and skip to the next one, in which Jacob blesses his oldest son, Reuben? Further, why does Jacob first call his children the “sons of Jacob” and then command them to listen to “Israel, your father”, almost as if he is referring to another person?
A recurring theme in these essays regards the two names of Jacob. “Jacob” and “Israel” as representing two contrasting yet complementary dimensions of identity. Jacob is the persona of survival – the one who manoeuvres through life’s challenges with strategy, guile and subtlety. Jacob’s story is marked by cleverness, from securing the birthright to navigating Laban’s household. Jacob does what he needs to do in order to get what he needs to survive. Esau captures this essence when, after he realizes that Jacob has pilfered his blessing, he cries out [Bereishit 27:36], “Is he not rightly named Jacob (Yaakov)? For he has tricked me (vay’ak’veni) twice: he took away my birthright; and behold, now he has taken away my blessing”. This verse underscores Jacob’s role as a resourceful figure who bends and adapts, using ingenuity to endure and succeed in a world of adversity.
Israel, by contrast, emerges from struggle transformed. After wrestling through the night with an anonymous assailant, Jacob hears the words that redefine him [Bereishit 32:2)]: “Your name shall no longer be called Jacob, but Israel; for you have striven with G-d and with men, and have prevailed”. This moment signals a shift from tactical manoeuvring to principled strength. Israel does not plead or scheme; Israel demands what he rightly deserves, standing tall with confidence and moral clarity. This duality is essential: Jacob’s cunning ensures survival when the cards are stacked against him while Israel’s assertiveness defines destiny and sovereignty. Together, they form a dynamic model for navigating both vulnerability and triumph – a tension that has shaped the Jewish experience across history. This duality can explain our seemingly extraneous verse: Jacob prefaces his sons’ blessings by telling them that he cannot divulge the precise date of the End of Days because G-d wanted an “Israelite” End of Days and not a “Jacobian” End of Days.
What is the difference between the two Ends of Days? The Prophet Isaiah [60:22] prophesies the End of Days with the words “I am G-d: In its time I will hasten it”. Isn’t this a contradiction in terms? The End of Days will either occur precisely when it is meant to take place or it will occur at an earlier time. One cannot be simultaneously on time and early. The Talmud in Tractate Sanhedrin [98a] explains that the verse should be interpreted as follows: “If the Jewish People merit, the Messiah will come early. If they do not, he will come at the designated time[4].” What must we do in order to “merit” hastening the coming of the Messiah? Through the years, our Sages have suggested multiple avenues: Repentance, engaging in Torah study and fulfilling commandments, and strengthening our faith in G-d.
The Jacob-Israel duality offers us a new lens for understanding what it means to “merit.” Take, for example, the story of the modern State of Israel. In January 1991, Israel faced a defining moment. Thirty-nine SCUD-B missiles rained down on the Tel Aviv metropolitan area, and for the first time, Israel chose restraint. Instead of retaliating, Israel allowed the United States and its coalition partners – including Syria and Saudi Arabia – to respond. When the war ended, Israel doubled down on this new approach, channelling significant resources into the Arrow missile defense system. This was a watershed moment: the first time the IDF invested in a program designed to protect the home front. Until then, most senior military and political leaders in Israel had dismissed missile defense as unnecessary. Fast forward thirty-five years, and Israel now boasts a combat-proven multi-layered missile defense network: Iron Dome, David’s Sling, Arrow-2, Arrow-3, and, as of this week, the Iron Beam high-energy laser. These systems have performed brilliantly, saving countless lives. Yet, October 7 exposed the limits of this philosophy. We placed our faith in technology – the Gaza Wall, a marvel of engineering – only to watch it fall in minutes. The failure was not in the hardware, but in the mindset. We convinced ourselves that our enemies were deterred, that peace was just around the corner, that the rockets from Gaza were a manageable nuisance. We thought we could engineer the End of Days by channelling Jacob. On October 7, that illusion shattered. We did not merit.
Since that day, “Israel” has stepped forward. Israel, the lion awakened, seized the initiative. The IDF unleashed offensive capabilities as innovative as Iron Dome and Iron Beam, systematically neutralizing threats from Hezbollah, Syria, and Iran, and targeting Hamas leadership wherever they hid. Israel began to act as the regional power it truly is: signing natural gas deals with Egypt, forging defense pacts with Cyprus and Greece, and being the first country to recognize Somaliland, strategically located across from the Houthis. Israel stopped reacting and began shaping events, standing tall with confidence and moral clarity.
Far be it from me to suggest that we are witnessing the End of Days. But you do not need prophecy to see that we could not have come this far without Israel at the helm. Jacob, your work was vital. Now, it is Israel’s turn to steer the ship.
Shabbat Shalom,
Ari Sacher, Moreshet, 5786
Please daven for a Refu’a Shelema for Rachel bat Malka, Iris bat Chana, Shlomo ben Esther, Sheindel Devora bat Rina, Esther Sharon bat Chana Raizel, Meir ben Drora, and Hodayah Emunah bat Shoshana Rachel.
[1] Rabbi Shlomo Yitzchaki, known by his acronym “Rashi,” was the most eminent of the medieval commentators. He lived in northern France in the 11th century.
[2] Rabbi Epstein, often called after his main commentary on the Torah, “Torah Temima”, lived in Belarus about 150 years ago.
[3] On the Sefaria website, about three quarters of the commentators have nothing to say about the verse and only the Hatam Sofer asks one of the questions we ask here.
[4] The “designated time” is actually the last possible time the Messiah can come before it is “too late”.
