Why does the Torah see fit to inform us that Yaakov's days were "approaching to die"?
Rashi, from Bereishis Rabah 96:4: Wherever the Torah uses this expression, it means that the person under discussion did not reach the age of his father. 1 Yitzchak lived to a hundred and eighty, whereas Yaakov lived to a hundred and forty-seven. David too (for whom the Pasuk uses the same expression [Melachim I 2:1]) lived to seventy, whereas his father Yishai lived to four hundred. 2
Rashbam: The Torah writes this as an introduction to the continuation, "and he called to his son, Yosef" - to command him. 3
Ohr ha'Chayim, citing the Ari Zal: A Neshamah is divided into many sparks. Some of them come into each incarnation; the number of sparks in the Tzelem equals the number of days of his life. If he does Mitzvos on a day, he fixes the spark corresponding to that day; if not, it is blemished. 4 His Yamim, i.e. the parts of his Neshamah that ascended each day, were gathered. He felt this [and knew that he was about to die], so he called to Yosef....
See also Ba'al ha'Turim.
The Midrash says that David did not live as long as his forefathers Bo'az and Oved; and Yishai lived to 400 years. (Surely, it mentions Bo'az and Oved for also they lived much more than 70 - PF.) Da'as Zekenim says that the three lived more than 400 years. (I.e. in all. Bo'az was the Shofet Ivtzan (Bava Basra 91a), who died about 313 years after Yisrael conquered Sichon (see Shoftim 11:26, 12:7-10), which in turn was 39 years after Yetzi'as Mitzrayim. If Bo'az lived 400 years, that would mean he left Egypt and survived the Midbar! - PF)
Like we find by Yitzchak (Bereishis 27:1,2) and David (Melachim I 2:1).
Ohr ha'Chayim: The spark ascends when he sleeps; sleep is a 60th of death (Berachos 57b). If he fixed the spark, it is fixed even if later he will do evil. If it is blemished, it can be fixed via Teshuvah. This is Chesed Hashem! Before the flood, Hashem assigned to them a task for each day ("Devar Yom b'Yomo" - Shemos 16:4), about 350,000 (for a lifetime of 900 years); they did not properly fulfill them. They perished; He assigned to their children about 25,000 tasks. When an ignoramus gets old, his intellect and his body weaken, for most of his Nefesh departed. "Tosef Rucham Yigva'un" (Tehilim 104:29) - when one is about to die, all the parts of his Nefesh (that departed each night) gather. They were not totally uprooted [from him], rather, like the Neshamah. During sleep at night, it is above, and illuminates the body below. When one wakes a sleeping person, he feels the part [of his Neshamah] that ascended!
How did Yaakov know that he would die soon?
Ramban: "Yaakov's days were approaching to die" - It was the last year of Yaakov's life; he felt his strength ebbing. 1
Ohr ha'Chayim #1 and #3: Refer to 47:28:154:1 and 47:29:1:3.
Ohr ha'Chayim #2: Things happen to a person before he dies. The Zohar says that his Tzelem (form) is removed 30 days before death. Tzadikim know all spiritual matters!
Ha'amek Davar: Since it was mere weakness, and not illness 2 that brings death close, he was still at the level of Yisrael, and had a spiritual arousal (like Ru'ach ha'Kodesh) that he will die soon.
Ramban: Even though he was not sick. Ohr ha'Chayim - This is difficult. A person can live long after he becomes weak! (Before Yaakov, there was no weakness. He requested that a person get weak before he dies, so he will know when to command about his household (Bava Metzia 87a). He properly attributed his weakness to impending death! - PF)
Ha'amek Davar: He did not wait until he was ill, lest people say that he gave Bechorah to Yosef not via Ru'ach ha'Kodesh, rather, in order that he will promise him about burial. Also, a Shevu'ah taken at the request of a Choleh is like Ones, lest the Choleh be befuddled if he refuses to swear, and he would not be obligated to fulfill it (YD 232:17).
Why did Yaakov ask specifically Yosef to bury him in Eretz Kena'an?
Rashi: Only Yosef would have the power to do so. 1
What is the significance of Yosef placing his hand underneath his father's thigh?
Rashi: Refer to 24:2:1:1. (This event parallels Bereishis 24:2-3, when Avraham made Eliezer swear upon the Mitzvah of Milah. 1 )
Rashbam: Refer to 24:2:1:2.
Ha'amek Davar (here and to 24:2): This was not for the Shevu'ah, but rather, to make a Bris with him in addition to the Shevu'ah. The custom was to shake hands when making a Bris. A father with his son, or a master with his slave, it is improper to shake hands and 'equate' them. Therefore, the custom was to put the hand under the thigh.
Gur Aryeh: This was in fact the accepted posture, among the nations, for taking an oath. The person taking the oath would place his hand under the thigh, showing complete subservience to the person administering the oath. 2 Yaakov's entire motivation was that Pharaoh would accept the oath as binding, and allow Yosef to bury his father in Eretz Kena'an. He did not want Pharaoh to claim that the oath had not been administered properly.
Gur Aryeh: But Rashi (to 24:2) explains that the Milah was particularly dear to Avraham; as it was his first Mitzvah, and it came with pain. This was not the case for Yaakov! Why did Yaakov administer the oath in this way? Refer to 47:29:4:4.
Gur Aryeh: See Ibn Ezra to 24:2. Gur Aryeh to 24:2 discusses this as well.
What is the significance of the term "Chesed ve'Emes"?
Rashi: It refers to a kindness that one performs with the deceased (such as burial), 1 which one does altruistically, seeing as one does not expect the deceased to reciprocate. 2
Chizkuni, Tosfos ha'Shalem (21, citing Hadar Zekenim): Emes refers to the obligation for Yosef to bury his father (Din). Chesed (Lifnim mi'Shuras ha'Din) is to bury him in Eretz Kena'an.
Ohr ha'Chayim: What you already did for me will be Chesed ve'Emes. I will give to you Shechem for what you will toil to bury me in Eretz Yisrael. 3 It says "v'Asisa" - past tense, 4 and the Vav hints to another matter you will do for me - to consider the past Chesed to be of Emes (without reward). Now, Yosef will swear due to benefit that Yaakov gives to him (Shechem 5 ); the Ran (to Nedarim 65a) says that such a Shevu'ah cannot be permitted (with Hatarah).
Malbim: From the aspect that he was Yosef (the king), he requested Chesed. From the aspect that he was his son, it is Emes (obligatory) to bury his father. Further, after the Shevu'ah it is Emes (obligatory) to fulfill the Shevu'ah.
Ha'amek Davar: After you promise, it will be Chesed, and Emes to fulfill the promise.
See Ba'al ha'Turim. Moshav Zekenim - Pinchas and Kalev said that they will do Chesed ve'Emes for Rachav (Yehoshua 2:14). They spared her in exchange for hiding them! Saving from death is the ultimate Chesed. It cannot be called "payment." Also refer to 47:29:6:1.
See 47:29:154.
See Rashi to 48:22.
Grammatically, the word "v'a-SI-sa" is almost always in future tense, using the Vav ha'Mehapeches that changes past to future (e.g., in Shemos 25:11 and throughout the construction of the Mishkan). Normally, in such cases, the accent must be on the last syllable (e.g. in the next verse, the word "v'sha-chav-TI" (47:30) turns into future tense). However, roots ending in Hei (in this case, Ayin-Sin-Hei) do not follow this rule, therefore both translations of "v'Asisa" (past and future) are valid. (CS)
Ohr ha'Chayim: Even though the verse does not say that the Shevu'ah depended on giving Shechem, presumably Yaakov mentioned it to strengthen the Shevu'ah, lest it be permitted. Even though Yosef told Pharaoh, if I permit this Shevu'ah, I will permit my Shevu'ah to you (Sotah 36b), this was according to Pharaoh (who thought that Yosef can permit it). Or, it was just like his Shevu'ah to Pharaoh, which was for the awesome benefit of grandeur, honor and wealth that Pharaoh gave to him.
Why was Yaakov so concerned about being buried in Egypt?
Rashi: Yaakov was worried about three things: (a) He foresaw that the ground was destined to turn into lice which would crawl underneath his body; 1 (b) When the dead are brought back to life, whoever is buried in Chutz la'Aretz will suffer the pain of rolling via tunnels to Eretz Yisrael before arising; (c) That the Egyptians should not worship him. 2
Malbim (to 47:30): (a) The Nefesh should be buried "Im Avosai." (b) "U'Nesasani mi'Mitzrayim" - my body should not be in a Tamei place. (c) I should be in [my fathers'] burial place, in Me'aras ha'Machpelah.
Hadar Zekenim: Worms did not afflict Binyamin [after he died], and all the more so his father! (However, perhaps Yaakov did not know this - Da'as Zekenim.) R. Tam - He was concerned lest his body spare the Egyptians from the Makos. Moshav Zekenim citing R. Shimshon ha'Nakdan - Sefer Yetzirah says that the first year, the dead body has Ru'ach on the level of an animal, and feels [pain] like an animal.
Riva, citing Midrash Tanchuma: Just like idolaters are punished, the idol itself is punished - as in "uv'Chol Elohei Mitzrayim E'eseh Shefatim" (Shemos 12:12).
Why does it say, "li'Veno l'Yosef"? We know that he is his son! Also, the prefix Lamed in "l'Yosef" is extra!
Ohr ha'Chayim: This explains how a commoner called to the king. We find that honor of the kingship has precedence over honor of one's father (Kidushin 33b), and even over honor of one's Rebbi! Rather, (a) he was his son, and (b) he was Yosef, a Tzadik who greatly loved his father. One alone would not suffice. Even though a king cannot pardon his honor (Kidushin 32b), this is only a Melech anointed over Yisrael. A Melech like Yosef can pardon his honor to do his father's desire, especially in a case that his father cannot go to him.
Malbim: To the aspect that he was his son, he commanded him and told him to swear. To the aspect that he was Yosef (the king), he requested Chesed.
Why did Yaakov say, "Im Na Matzasi Chen"?
Ohr ha'Chayim #1: "Na" can be an expression of request, or it could mean 'now.' It is a request, for Yosef had no prior obligation. It means now, for Yaakov hinted that he knows that he found grace in Yosef's eyes - Yosef financed him (47:12)! Without "Na," it would seem that he is unsure whether or not he found grace in his eyes.
Ohr ha'Chayim #2: If you want to persist in conducting with me like one who found grace in your eyes....
Ohr ha'Chayim #3: Yaakov hinted that all the Chesed that Yosef did with him until now, had two aspects. (a) It is because Yaakov found grace in Yosef's eyes, and no other reason. It is due to proper love and grace in his eyes. (b) He is obligated to feed his father like is normal. It would be shameful to cast [responsibility for feeding] his father and brothers on others, and to see them lacking food. The Safek will be resolved now. If you will do my current request (to bury me in Eretz Kena'an), it will be known retroactively that your Chesed until now was due to love and grace in your eyes; this is why it says "Matzasi" (past tense). This request is not something that one must do, unless there is proper love and desire to benefit him.
Why did Yaakov say "Sim Na"? He already said "Na"!
Ohr ha'Chayim #1: Before, "Na" was a request for the Chesed (to bury him in Eretz Kena'an). Now it is a request to swear to do it.
Ohr ha'Chayim #2: It means 'now.' (a) Do not say that [you need not swear] until the time comes. It was not yet the time of death. It says afterwards, "After these matters...." (b) Yaakov was concerned for a Moda'ah, that Yosef would swear beforehand, in order to nullify the Shevu'ah that Yaakov will impose on him. A Midrash says that Yaakov said that if he will not swear, Yaakov could die of worry - "v'Shachavti"! Yosef would be forced to swear; he will swear first [to annul his Shevu'ah to Yaakov]. Swear now [before you make a Moda'ah]!
Why did Yaakov say, "Al Na Tikbereni"?
Seforno: Yaakov asked that he should not even be buried in a coffin, because, once that happened, the Egyptians, who considered that a complete burial, would never allow them to transfer him to a cave (the Me'aras ha'Machpelah).
Ohr ha'Chayim #1, Malbim: Do not bury me here even temporarily, with intent to strive afterwards to take me to Eretz Kena'an (Ha'amek Davar - like was done to Yosef and his brothers). Rather, immediately bring me up to Eretz Yisrael.
Ohr ha'Chayim #2: Yaakov and Yosef were like one Nefesh. Yaakov was concerned lest Yosef will not want to separate from him after death - and especially according to Ta'anis 5b, that Yaakov did not die. Rather, after my Petirah, you must separate from me, and bring me up and bury me....
QUESTIONS ON RASHI
Rashi writes: "The days of Yisrael approached death - The phrase 'approached death' indicates that Yaakov did not reach the lifespan of his forefathers." How is this derived?
Gur Aryeh: This entire phrase would otherwise be extra.
Rashi writes: "The days of Yisrael approached death - [This phrase] indicates that he did not reach the lifespan of his forefathers." Why do we need such a hint? The Torah records the lifetimes of Yitzchak (35:28) and Yaakov (47:28) explicitly!
Gur Aryeh: This phrase tells us that it was Yaakov's lifetime that was shortened - as opposed to the lifetimes of Avraham and Yitzchak having exceeded the norm. Refer to 47:29:1.3.
Rashi writes: "The days of Yisrael approached death - ... Yaakov did not reach the lifespan of his forefathers" [for his days were shortened - refer to 47:29:1.2:1]. Why does it make a difference whether Avraham and Yitzchak had exceeded the average age (and Yaakov was the norm), or if Avraham and Yitzchak lived normal lifetimes (and it was Yaakov's that was shortened)?
Gur Aryeh #1: This phrase tells us that Yitzchak's 180 years were not an added bonus, but the full normal lifespan. If so, why did Avraham live to only 175? This is Chazal's source that Avraham passed away five years before his time, so that he should not see his grandson Esav turn to evil ways (see Rashi to 25:30).
Gur Aryeh #2: We should not assume that Yaakov lived a shorter life than his forefathers because he was less righteous than they! 1 Rather, this phrase teaches that there was a decree against Yaakov that his days be shortened (for a specific reason), despite his righteousness.
Gur Aryeh: Notice that this phrase, "his days approached death," is not used regarding Avraham - even though his days were in fact shortened by five years (see 47:29:1.3:1). This is because we would never think that Avraham was less righteous than his forefathers!
Rashi writes: "The days of Yisrael approached death - [This phrase] indicates that he did not reach the lifespan of his forefathers." Why is it used regarding Yaakov and David (Melachim I 2:1) specifically?
Gur Aryeh: Yaakov was the last [of the Avos]; this in itself shortened his lifetime. 1 As for David, this phrase comes to teach that although man's average lifetime had been continuously decreasing ever since Creation, now it stood at David's 70 years, and remained that way.
Rav Hartman (Mechon Yerushalayim edition) references Maharal (Netzach Yisrael Ch. 13, p. 77).
Rashi writes: "He called for his son, Yosef - I.e. for he who had the ability to carry out [his will]." Why interpret this way?
Gur Aryeh: Yaakov's other sons were readily accessible (as they lived in Goshen). Why did Yaakov send for Yosef to come (from his palace, in Egypt proper)? It must be because only Yosef could carry out this request.
Rashi writes: "'Chesed ve'Emes' (kindness and truth) - Kindness performed with the deceased is Chesed Shel Emes (true kindness), for one cannot expect repayment of the favor." But some instances in Tanach (e.g. Bereishis 24:49; Yehoshua 2:14) use this phrase even regarding kindness towards the living?
Gur Aryeh: In those case, it means that the act would be Chesed, and also Emes - meaning the proper thing to do for another person. Burying a Mes is pure Chesed, not just the proper thing to do; so why is it called Emes? Chazal explain that it is the Chesed itself that is Emes, 1 in the sense that it is done without ulterior motives.
Gur Aryeh: If so, let the Torah write 'Chesed Emes' (true Chesed), without the conjunctive Vav? There are two elements here - the act of burial is Chesed for the deceased. It is also an act of Emes; it is not superficial, but rather true with no other motive.
Rashi writes: "Please do not bury me in Egypt! - (a) Its earth will turn into lice; (b) those [buried] in Chutz la'Aretz will be resurrected only upon rolling through tunnels (to Eretz Yisrael); (c) so that the Egyptians will not deify me." Why must Rashi give all three of these reasons?
Gur Aryeh #1: Were Yosef to bury Yaakov in the Nile, or in a tomb without earth, he need not be concerned about the lice; but it would cause the Egyptians to make Yaakov into an Avodah Zarah (reason (c)). Once buried in the earth, he would be as Karka Olam that cannot be made Asur as an Avodah Zarah - but then he would have to worry about the lice (a). Burying Yaakov just outside the borders of Egypt would solve both (a) and (c), but it would not be Eretz Yisrael, and so the reason of rolling through tunnels (b) would still apply. If reason (b) were the only concern, Yaakov could instruct that his bones be brought up to Eretz Yisrael upon their leaving Egypt; 1 but reasons (a) and (c) precluded this. It also did not make sense to bury Yaakov, for the time being, just outside the borders of Egypt, planning to bring him up to Eretz Yisrael upon leaving Egypt 2 - for once they had to travel, it was better to complete the burial in one trip.
Gur Aryeh #2: In fact, all three of these reasons are alluded to in the Pesukim. "'Please do not bury me in Egypt" - because of the lice (a). The next verse (47:31) continues, "You shall carry me from Egypt" - so they do not deify me (c); "and bury me in [my forefathers'] grave" - for Techiyas ha'Mesim will happen there, at Me'aras ha'Machpelah (b). 3
Rashi writes that "Chesed ve'Emes" is a kindness performed with a Mes, for the Mes will not reciprocate. But in return for this, Yaakov gave Yosef "Shechem Echad" over his brothers (48:22)!
Riva citing R. Tam: At this time, Yaakov did not intend to give this to him. 1
Moshav Zekenim: Do for me what is Chesed ve'Emes for other Mesim.
Ohr ha'Chayim #1: Compared to the action, the payment is not noticed.
Ohr ha'Chayim #2: Yaakov requested two things. (a) Not to bury him in Egypt, and to remove him from a city of idols. (b) To bring him up to Eretz Yisrael and bury him there. It is called Chesed ve'Emes based on taking him out of Egypt. "Shechem Echad" was for taking him to Eretz Yisrael and burial there.
Ohr ha'Chayim: "Nasati" (in the past tense, 48:22) implies that he already decided to give it to him!
