Why did Yaakov gather his children to tell them what would happen at the end of days, only to then change the subject?
Rashi (from Pesachim 56a): He called them together to inform them when Mashi'ach 1 was destined to come; 2 but the Shechinah left him, so he proceeded to bless them. 3
Ramban and Seforno: Yaakov did, in fact, refer to the time of Mashi'ach in the course of the Berachos - in 49:10,11.
Da'as Zekenim, Hadar Zekenim: Had the verse said 'Acharis Yamim,' it would refer to the time of Mashi'ach. "Acharis ha'Yamim" means after the 430 years of Galus Mitzrayim. (I.e., Yaakov did not change the subject. Almost every Berachah discusses what that Shevet will inherit or do in Eretz Yisrael - PF.)
Targum Yonasan: As well as the reward that is due to the Tzadikim and the punishment that is due to the Resha'im.
Ha'amek Davar: Rashi learns from the word "v'Agidah," and not from the term "b'Acharis ha'Yamim," for the latter only means "the end of the current era" (compare to 49:1:1:3). Much of what Yaakov said does not apply to Yemos ha'Mashi'ach, e.g. that Zevulun would live on the coast. In Yechezkel 48, it says that [in Yemos ha'Mashi'ach] it will not be so! When the Nevi'im later discussed Acharis ha'Yamim, in that context it means the end of Galus, i.e. Yemos ha'Mashi'ach. Here, the term 'Hagada' tells us that what Yaakov wanted to tell is a secret; this shows that he wanted to tell them about Yemos ha'Mashi'ach. (The first Perush is that the Shechinah departed, so he did not tell about Yemos ha'Mashi'ach, rather, b'Acharis ha'Yamim, i.e. after redemption from Egypt and entering Eretz Yisrael. - PF)
To relate their respective destinies (Targum Yonasan), or their strengths and their inheritance (in Eretz Yisrael) (Rashbam).
Why does it say "El Banav," and not 'l'Banav'?
Ha'amek Davar: An expression of 'Keri'ah' (calling) that is followed by the prefix Lamed would mean calling someone who is not present, so that he come. 'Keri'ah El' means calling out, by name, someone who is present, with honor and love. Yaakov mentioned each son by name - "Reuven, Shimon...."
QUESTIONS ON RASHI
Rashi writes: "And I shall tell you (v'Agidah Lachem) [what will befall you in 'Acharis ha'Yamim'] - [Yaakov] tried to reveal the end [of days]." Why doesn't Rashi explain simply, that Yaakov wanted to reveal the end of their present exile [in Egypt, in order to settle Eretz Kena'an -- which is in fact described in the Berachos; and that is indeed how Da'as Zekenim explains]?
Gur Aryeh #1: The average lifetime at that time approached 150 years. The Egyptian exile would last only about another 200 years [put in terms of current lifespans, about 80-100 years]. This would not be called "the end of days."
Gur Aryeh #2: The words "what will befall you" imply events that will come by themselves; as opposed to a Berachah, which Yaakov himself would generate by pronouncing. (However, the Shechinah left Yaakov, preventing him from revealing the secret; only then did Yaakov change his direction and give blessings.)
Rashi writes: "... To reveal the end [of days]." Why had this secret been entrusted to Yaakov specifically?
Maharal (Derech Chayim to Avos 5:4, p. 225): Am Yisrael's ultimate destiny and goal is inherited from Yaakov, the culmination of the Avos. Yaakov was persecuted at first, but ultimately found rest; the same would befall Am Yisrael.
Rashi writes: "... To reveal the end [of days]." Why was Yaakov specifically the one who wanted to reveal it to Am Yisrael?
Maharal #1 (Netzach Yisrael, beg. Ch. 44): The final redemption will be from the hands of Edom [Esav], and Esav is diametrically opposed by Yaakov.
Maharal #2 (ibid.): The ultimate end [of exile] is a hidden secret; so too was Yaakov's attachment [to Hashem] by an inward, holy power. 1
Maharal (ibid.): Yaakov was "inward" in the sense that he was between Avraham and Yitzchak. This means that his trait was the median between those of Avraham and Yitzchak; Refer to 48:16:3.1:2, and the note there. (EK)
Rashi writes: "[Yaakov] tried to reveal the end [of days], but the Shechinah left him...." Why wasn't Yaakov permitted to reveal it?
Maharal (Netzach Yisrael, beg. Ch. 44): The times of Mashiach will be like a new world; it is not fitting that its secrets be revealed [until its time].
Rashi writes: "[Yaakov] tried to reveal the end [of days], but the Shechinah left him...." If that was the cause, why did Yaakov initially interpret it to mean that one of his offspring was unfit for blessing?
Maharal (Netzach Yisrael, beg. Ch. 44): This secret had been revealed to Yaakov only due to his inward, holy power. 1 Yaakov merited this because there was no impropriety in his offspring; his children too had this inner strength. Yaakov feared that one of his offspring was unworthy, and that was why he himself was no longer privy to this secret. 2
Refer to 49:1:1.3:2
Maharal (ibid.): Pesachim 56a tells us that his sons immediately exclaimed, "Shema Yisrael ...!" to which Yaakov responded, "Baruch Shem Kevod Malchuso, etc." See Maharal for further insight.
Rashi writes: "[Yaakov] tried to reveal the end [of days], but the Shechinah left him...." If so, how did the Sages discuss various times for the redemption to arrive (see Sanhedrin 97a-97b)?
Maharal (Netzach Yisrael, end Ch. 44): The Sages did not say that Mashiach would certainly come at a specific time; but rather that certain times that are more appropriate for his arrival.
Rashi writes: "[Yaakov] tried to reveal the end [of days], but the Shechinah left him...." Rashi (to 47:28) wrote that therefore, Parshas Vayechi is written 'closed off' in a Sefer Torah (refer to 47:28:2.1). But if anything, it is our Pasuk that should be written closed!
Gur Aryeh: Refer to 47:28:2.6:1.
Rashi writes: "[Yaakov] tried to reveal the end [of days]...." Why must the end of our exiles come only at "the end of days"? This means Am Yisrael are to enjoy prosperity for only a brief period in history?
Maharal (Netzach Yisrael, beg. Ch. 28): The end of a matter brings its completion (i.e. perfection); Mashiach will perfect the world. 1 The benefit of those times will not be physical prosperity, but rather to perfect and straighten out the world, to merit Techiyas ha'Mesim and Olam ha'Ba 2 -- and therefore its duration [in terms of this world] is irrelevant.
Maharal (Chidushei Agados Vol. 3, p. 209, to Sanhedrin 97a): Mashiach will perfect the word by unifying it. Perhaps this means that he will show that the world's ultimate purpose is to bring about "Hashem is one and his Name is one;" and the entire world will unite and reach this goal. (EK)
See Rambam, Hil. Melachim (12:4).
Rashi writes: "[Yaakov] tried to reveal the end [of days]...." If the end of our exiles will come only at "the end of days," why do Chazal (Sanhedrin 98a) quote Mashiach as saying, "[I will come] 'today -- if you hearken to [Hashem's] voice'" (Tehilim 95:7)?
Maharal (Netzach Yisrael Ch. 45, p. 181): Chazal mean that it is not Mashiach that is holding back the redemption, but rather we are not yet prepared to be redeemed.
