Bereshit Rabbah 98.2:
וַיִּקְרָא יַעֲקֹב אֶל בָּנָיו (בראשית מט, א), (משלי טז, לג): בַּחֵיק יוּטַל אֶת הַגּוֹרָל, זֶה גוֹרָלוֹ שֶׁל יוֹם
הַכִּפּוּרִים. (משלי טז, לג): וּמֵה' כָּל מִשְׁפָּטוֹ, לֵידַע
אֵיזֶה הוּא לַשֵּׁם וְאֵיזֶה לַגְּזֵרָה. דָּבָר אַחֵר, בַּחֵיק יוּטַל אֶת
הַגּוֹרָל, זֶה גּוֹרָלָן שֶׁל שְׁבָטִים. וּמֵה' כָּל מִשְׁפָּטוֹ, שֶׁהִסְכִּים
הַקָּדוֹשׁ בָּרוּךְ הוּא עִמּוֹ לִתֵּן לְכָל אֶחָד וְאֶחָד לְפִי מַה שֶּׁהוּא.
וַיִּקְרָא יַעֲקֹב אֶל בָּנָיו, רַבִּי יוּדָן וְרַבִּי פִּינְחָס, רַבִּי יוּדָן
אָמַר וַיִּקְרָא יַעֲקֹב לָאֵל לִהְיוֹת עִם בָּנָיו. רַבִּי פִּינְחָס אָמַר
זִמְּנוֹ לְבָנָיו. אָמַר רַבִּי אָבוּן עֲשָׂאוֹ אַפּוֹטְרוֹפּוֹס עַל בָּנָיו. (בראשית מט, א): וַיֹּאמֶר הֵאָסְפוּ וגו', הֵאָסְפוּ מֵאֶרֶץ מִצְרַיִם
וְהִקָּבְצוּ לְרַעְמְסֵס. הֵאָסְפוּ מֵעֲשֶׂרֶת הַשְּׁבָטִים, וְהִקָּבְצוּ
לְשֵׁבֶט יְהוּדָה וּבִנְיָמִין. צִוָּה אוֹתָן לִהְיוֹת נוֹהֲגִין בְּשֵׁבֶט
יְהוּדָה וּבִנְיָמִין בְּכָבוֹד. רַבִּי אַחָא אָמַר הִטַּהֲרוּ, הֵיךְ מָה
דְאַתְּ אָמַר (נחמיה יב, כח ל): וַיֵּאָסְפוּ וגו' וַיְטַהֲרוּ
אֶת הַלְּשָׁכוֹת. וְרַבָּנָן אָמְרֵי צִוָּה אוֹתָן עַל הַמַּחְלֹקֶת, אֲמַר
לְהוֹן תִּהְיוּ כֻּלְכוֹן אֲסִיפָה אֶחָת, הֲדָא הוּא דִכְתִיב (יחזקאל לז, טז): וְאַתָּה בֶן אָדָם קַח לְךָ עֵץ אֶחָד וּכְתֹב עָלָיו וגו'
לִבְנֵי יִשְׂרָאֵל וגו', חֲבֵרוֹ כְּתִיב, נַעֲשׂוּ בְּנֵי יִשְׂרָאֵל אֲגֻדָּה
אַחַת, הַתְקִינוּ עַצְמְכֶם לַגְאֻלָּה, מַה כְּתִיב אַחֲרָיו, (יחזקאל לז, כב): וְעָשִׂיתִי אֶתְכֶם לְגוֹי אֶחָד וגו'. (בראשית מט, א): אֵת אֲשֶׁר יִקְרָא אֶתְכֶם בְּאַחֲרִית הַיָּמִים, רַבִּי
סִימוֹן אָמַר מַפֶּלֶת גּוֹג הֶרְאָה לָהֶם, הֵיךְ מָה דְאַתְּ אָמַר (יחזקאל לח, טז): בְּאַחֲרִית הַיָּמִים תִּהְיֶה, רַבִּי יְהוּדָה אָמַר
בִּנְיַן בֵּית הַמִּקְדָּשׁ הֶרְאָה לָהֶם, הֵיךְ מָה דְאַתְּ אָמַר (מיכה ד, א): וְהָיָה בְּאַחֲרִית הַיָּמִים יִהְיֶה הַר בֵּית ה'
נָכוֹן. רַבָּנָן אָמְרֵי בָּא לְגַלּוֹת לָהֶם אֶת הַקֵץ וְנִתְכַּסָּה
מִמֶּנּוּ. רַבִּי יְהוּדָה בְּשֵׁם רַבִּי אֶלְעָזָר בַּר אֲבִינָא שְׁנֵי בְּנֵי
אָדָם נִגְלָה לָהֶם הַקֵּץ וְחָזַר וְנִתְכַּסָּה מֵהֶם, וְאֵלּוּ הֵם יַעֲקֹב
וְדָנִיֵּאל, דָּנִיֵּאל (דניאל יב, ד): וְאַתָּה דָנִיֵּאל סְתֹם אֶת
הַדְּבָרִים וַחֲתֹם. יַעֲקֹב, אֵת אֲשֶׁר יִקְרָא אֶתְכֶם בְּאַחֲרִית הַיָּמִים. (בראשית מט, ג): רְאוּבֵן בְּכֹרִי אַתָּה, מְלַמֵּד שֶׁבָּא לְגַלּוֹת
לָהֶם אֶת הַקֵּץ וְנִתְכַּסָּה מִמֶּנּוּ. מָשָׁל לְאוֹהֲבוֹ שֶׁל מֶלֶךְ
שֶׁהָיָה נִפְנֶה מִן הָעוֹלָם וְהָיוּ בָנָיו סוֹבְבִין אֶת מִטָּתוֹ, אָמַר
לָהֶם בּוֹאוּ וַאֲגַלֶּה לָכֶם מִסְטוֹרִין שֶׁל מֶלֶךְ, תָּלָה עֵינָיו
וְהִבִּיט בַּמֶּלֶךְ, אָמַר לָהֶם הֱיוּ זְהִירִין בִּכְבוֹדוֹ שֶׁל מֶלֶךְ.
כָּךְ יַעֲקֹב אָבִינוּ תָּלָה עֵינָיו וְרָאָה שְׁכִינָה עוֹמֶדֶת עַל גַּבָּיו,
אָמַר לָהֶם הֱווּ זְהִירִין בִּכְבוֹדוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא.
וְרַבָּנָן אָמְרֵי כָּךְ הָיְתָה עֲדָתוֹ שֶׁל קֹרַח שׁוֹקַעַת וְיוֹרֶדֶת
שׁוֹקַעַת וְיוֹרֶדֶת עַד שֶׁעָמְדָה חַנָּה וְנִתְפַּלְּלָה עֲלֵיהֶן (שמואל א ב, ו): ה' מֵמִית וּמְחַיֶּה מוֹרִיד שְׁאוֹל וַיָּעַל.
“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.
“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. 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” – 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.
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. 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). (source)
Bereshit Rabbah 99:2:
כִּי לֹא יַעֲשֶׂה ה' אֱלֹהִים
דָּבָר וגו' (עמוס ג, ז), יַעֲקֹב זִוֵּג שְׁנַיִם כְּנֶגֶד
שְׁנַיִם, וּמשֶׁה זִוֵּג שְׁנַיִם כְּנֶגֶד שְׁנַיִם, יְהוּדָה כְּנֶגֶד מַלְכוּת
בָּבֶל, זֶה נִמְשַׁל בְּאַרְיֵה וְזֶה נִמְשַׁל בְּאַרְיֵה, זֶה נִמְשַׁל
בְּאַרְיֵה (בראשית מט, ט): גּוּר אַרְיֵה יְהוּדָה, וְזֶה
נִמְשַׁל בְּאַרְיֵה (דניאל ז, ד): קַדְמָיְתָא כְאַרְיֵה, בְּיַד
מִי מַלְכוּת בָּבֶל נוֹפֶלֶת, בְּיַד דָּנִיֵּאל שֶׁהוּא בָּא מִשֶּׁל יְהוּדָה.
בִּנְיָמִין כְּנֶגֶד מַלְכוּת מָדַי, זֶה נִמְשַׁל בִּזְאֵב וְזוֹ נִמְשְׁלָה
בִּזְאֵב, זֶה נִמְשַׁל בִּזְאֵב (בראשית מט, כז): בִּנְיָמִין זְאֵב יִטְרָף וגו',
וְזוֹ נִמְשְׁלָה בִּזְאֵב (דניאל ז, ה): וַאֲרוּ חֵיוָה אָחֳרִי תִנְיָנָה
דָּמְיָה לְדֹב, רַבִּי חֲנִינָא אָמַר לְדֹב כְּתִיב, דֵּב הָיָה שְׁמָהּ, הִיא
דַּעְתֵּיהּ דְּרַבִּי יוֹחָנָן, דְּאָמַר רַבִּי יוֹחָנָן (ירמיה ה, ו): עַל כֵּן הִכָּם אַרְיֵה מִיַּעַר, זוֹ בָּבֶל (ירמיה ה, ו): זְאֵב עֲרָבוֹת יְשָׁדְדֵם, זוֹ מָדַי. בְּיַד מִי מַלְכוּת
מָדַי נוֹפֶלֶת בְּיַד מָרְדְּכַי שֶׁהוּא בָּא מִשֶּׁל בִּנְיָמִין. לֵוִי,
כְּנֶגֶד מַלְכוּת יָוָן, זֶה שֵׁבֶט שְׁלִישִׁי וְזוֹ מַלְכוּת שְׁלִישִׁית. זֶה
אוֹתִיּוֹתָיו מְשֻּׁלָּשִׁין וְזוֹ אוֹתִיּוֹתֶיהָ מְשֻׁלָּשִׁין. אֵלּוּ
תּוֹקְעֵי קַרְנַיִם וְאֵלּוּ תּוֹקְעֵי סוֹלְפִּירִים. אֵלּוּ לוֹבְשֵׁי
כּוֹבָעִים וְאֵלּוּ לוֹבְשֵׁי קִיסִים. אֵלּוּ לוֹבְשֵׁי מִכְנָסַיִם וְאֵלּוּ
לוֹבְשֵׁי פֶּמִלַּלְיָא. אֵלּוּ מְרֻבִּים בְּאֻכְלוּסִין וְאֵלּוּ מוּעָטִין בְּאֻכְלוּסִין.
בָּאוּ מְרֻבִּים וְנָפְלוּ בְּיַד מוּעָטִין, בְּאֵיזוֹ זְכוּת, מִבִּרְכָתוֹ
שֶׁל משֶׁה, שֶׁאָמַר (דברים לג, יא): מְחַץ מָתְנַיִם קָמָיו. בְּיַד
מִי מַלְכוּת יָוָן נוֹפֶלֶת, בְּיַד בְּנֵי חַשְׁמוֹנָאי שֶׁהֵם מִשֶּׁל לֵוִי.
יוֹסֵף כְּנֶגֶד מַלְכוּת אֱדוֹם, זֶה בַּעַל קַרְנַיִם וְזֶה בַּעַל קַרְנַיִם.
זֶה בַּעַל קַרְנַיִם (דברים לג, יז): בְּכוֹר שׁוֹרוֹ הָדָר לוֹ. וְזֶה
בַּעַל קַרְנַיִם (דניאל ז, כ): וְעַל קַרְנַיָּא עֲשַׂר דִּי
בְרֵאשַׁהּ. זֶה פֵּרַשׁ מִן הָעֶרְוָה וְזֶה נִדְבַּק בָּעֶרְוָה. זֶה חָס עַל
כְּבוֹד אָבִיו, וְזֶה בִּזָּה עַל כְּבוֹד אָבִיו. זֶה כְּתִיב בּוֹ (בראשית מב, יח): אֶת הָאֱלֹהִים אֲנִי יָרֵא, וְזֶה כְּתִיב בּוֹ (דברים כה, יח): וְלֹא יָרֵא אֱלֹהִים. בְּיַד מִי מַלְכוּת נוֹפֶלֶת,
בְּיַד מְשׁוּחַ מִלְחָמָה שֶׁהוּא בָּא מִשֶּׁל יוֹסֵף. רַבִּי פִּינְחָס בְּשֵׁם
רַבִּי שְׁמוּאֵל בַּר נַחְמָן מָסֹרֶת הוּא שֶׁאֵין עֵשָׂו נוֹפֵל אֶלָּא בְּיַד
בָּנֶיהָ שֶׁל רָחֵל, הֲדָא הוּא דִכְתִיב (ירמיה מט, כ): אִם לוֹא יִסְחָבוּם צְעִירֵי
הַצֹּאן, וְלָמָּה הוּא קוֹרֵא אוֹתָן צְעִירֵי הַצֹּאן, שֶׁהֵן צְעִירֵיהֶן שֶׁל
שְׁבָטִים.
“For the Lord God will not do
anything, [unless He has revealed His secret to His servants the prophets]”
(Amos 3:7) – Jacob paired two with two, and Moses paired two with two. Judah
opposite the kingdom of Babylon – this one was likened to a lion and that one
was likened to a lion. This one was likened to a lion: “Judah is a lion cub”
(Genesis 49:9); and that one was likened to a lion: “The first was like a lion”
(Daniel 7:4). Into the hands of whom would the kingdom of Babylon fall? Into
the hands of Daniel, who descended from Judah.
Benjamin opposite the kingdom of Media – this one was likened to a wolf, and
that one was likened to a wolf. This one was likened to a wolf: “Benjamin is a
wolf that mauls” (Genesis 49:27); and that one was likened to a wolf: “Behold
another, a second beast, resembling a bear [ledov]” (Daniel 7:5) – Rabbi
Ḥanina said: Ledov is written, but it was called dev. This is in
accordance with the opinion of Rabbi Yoḥanan, as Rabbi Yoḥanan said:
“Therefore, a lion from the forest smote them” (Jeremiah 5:6) – this is
Babylon; “a wolf of the deserts will plunder them” (Jeremiah 5:6) – this is
Media. Into the hands of whom did the kingdom of Media fall? Into the hands of
Mordekhai, who descended from Benjamin.
Levi opposite the kingdom of Greece – this one is the third tribe, and that one
is the third kingdom. This one has three letters, and that one has three
letters. These sound horns, and those sound trumpets. These wear hats, and
those wear helmets. These wear trousers, and those wear knee breeches. Those
are many in number, and these are few in number. The many came and fell into
the hand of the few. By what merit? It was due to the blessing of Moses, who
said: “Crush the loins of those who rise against him” (Deuteronomy 33:11). Into
whose hands did the kingdom of Greece fall? Into the hands of the Hasmoneans,
who were from Levi.
Joseph opposite the kingdom of Edom – this one has horns, and that one has
horns. This one has horns – “the firstborn bull is his majesty” (Deuteronomy
33:17); and that one has horns – “and concerning the ten horns that were on its
head” (Daniel 7:20). This one forsook licentiousness, and that one cleaves to
licentiousness. This one was scrupulous regarding his father’s honor, and that
one demeaned his father’s honor. Of this one it is stated: “I fear God”
(Genesis 42:18); of that one it is stated: “And he did not fear God”
(Deuteronomy 25:18). Into whose hands will the kingdom [of Edom] fall? Into the
hands of the one anointed for war, who comes from Joseph. Rabbi Pinḥas in the
name of Rabbi Shmuel bar Naḥman: There is a tradition that Esau will fall only
into the hands of Rachel’s descendants. That is what is written: “[Therefore,
hear the schemes of the Lord that He has devised against Edom…] will the young
of the flock not drag them?” (Jeremiah 49:20). Why does he call them the young
of the flock? Because they are the youngest of the tribes. (Source)
Commenting on the above two passages from Bereshit Rabbah,
Jacob Neusner noted that:
We see ultimate typology: each
pagan empire finds representation among the brothers. The impressive theory of
Israel’s history finds a place here only because of E. Yet the larger relevance—Jacob’s
predictions of the future—justifies including the composition. What, then,
tells sages how to identify the important and avoid the trivial? The answer
derives from the fundamental theological conviction that gives life to their
search of Scripture. It is that the task of Israel is to hope, and the message
of Genesis—there for the sages to uncover and make explicit—is always to hope.
By way of conclusion, if I may
state what I conceive to be the sages’ fundamental response to the crisis of
the day: for a Jew it is a sin to despair. This I think defines the iron law of
meaning, telling sages what matters and what does not, guiding their hands to
take up those verses that permit expression of hope—that above all. Given the
definitive event of their day—the conversion of the great empire of Rome to
Christianity—the task of hope proved not an easy assignment. (Jacob Neusner, Judaism
and Christianity in the Age of Constantine: History, Messiah, Israel, and the
Initial Confrontation [Chicago Studies in the History of Judaism; Chicago: The
University of Chicago Press, 1987], 57)
