At the end of Yaakov’s life, he gathers all his children together. He gives them each an individual blessing. He states, “the scepter will not depart from Yehudah” (49:10), “Zevulun will dwell by the coast of the seas (49:13), and “a fruitful branch is Yosef” (49:22).

בראשית מט:כח

כָּל־אֵ֛לֶּה שִׁבְטֵ֥י יִשְׂרָאֵ֖ל שְׁנֵ֣ים עָשָׂ֑ר וְ֠זֹ֠את אֲשֶׁר־דִּבֶּ֨ר לָהֶ֤ם אֲבִיהֶם֙ וַיְבָ֣רֶךְ אוֹתָ֔ם אִ֛ישׁ אֲשֶׁ֥ר כְּבִרְכָת֖וֹ בֵּרַ֥ךְ אֹתָֽם:

Beresheit 49:28

28 All these are the twelve tribes of Israel, and this is what their father spoke to them and blessed them; each man, according to his blessing, he blessed them.

But if we take a closer look at the content of the blessings, a number of the messages don’t seem particularly encouraging. He tells Reuven that he is “impetuous like water” (49:4). And for Shimon and Levi he says, “cursed be their anger” (49:7). How do these statement qualify as blessings?

רש"י בראשית מט

וזאת אשר דבר להם אביהם ויברך אתם – והלא יש מהן שלא בירכן אלא קינתרן? אלא כך פירושו: וזאת אשר דבר להם אביהם – מה שאמור בעיניין. יכול שלא בירך לראובן ושמעון ולוי? תלמוד לומר: ויברך אותם – כולם במשמע.

Rashi - Beresheit 49:28

and this is what their father spoke to them and blessed them: Now is it not so that some of them he did not bless, but [in fact] chided? Rather, this is what is intended: And this is what their father spoke to them-what is related in this section. One might think that he did not bless Reuben, Simeon, and Levi. Therefore, Scripture states: and he blessed them, meaning all of them. — [From Pesikta Rabbathi 7]

Rashi seems to address our question. He notes that some of the content conveyed to each of Yaakov sons don’t appear to be blessings. But Rashi assures us that Yaakov nonetheless blessed all his children. However, more is needed to understand how the messages to Reuven, Shimon, and Levi constitute blessings.

דרשות רבינו יונה – ויחי

ואמר ולבניו יהיה מחסה שצוה את בניו ויברכם כאמרו ויכל יעקב לצוות את בניו וגו' איש כברכתו )מט לג,כח( שבדבריו לראובן ושמעון ולוי לא תראה אלא התוכחה שתוכחת היא הברכה האמתית אחר שקבלו כאמרו ולמוכיחים ינעם ועליהם תבא ברכת טוב )משלי כד כה( ונמצא שהוכיח את ראובן על היות עונו בדבר תאוה וברך כנגדו את יוסף על שמשל ביצרו. גם הוכיח לשמעון ולוי בעבור עוז אפם וברך כנגדו את יהודה אשר דבר עם יוסף בארך אפים ולשון רכה בשעת חמתו.

Drashot Rabbeinu Yonah - Vayechi

And he said, and for his children it should be a protection, that he (Yaakov) commanded his children and blessed them. As it says, “and Yaakov concluded commanding his sons…each according to his blessing (49:33,28). In his words to Reuven, Shimon, and Levi, one only sees the admonishment, for admonishment is the true blessing after it has been accepted. As it says, “and for those that give feedback it will be pleasant, and upon them (that accept it) will come good blessing” (Mishlei 24:25). We find that he admonished Reuven for his error with regard to giving into his desires, and he correspondingly blesses Yosef for mastering his passions. Also he admonished Shimon and Levi for their bold anger, and he correspondingly blessed Yehudah for speaking patiently and softly with Yosef at the time of his anger.

Rabbeinu Yonah explains that Reuven, Shimon, and Levi did indeed receive blessings. But their blessings were in the form of admonishment and feedback. In his words, “admonishment is the true blessing”. He bases this on a verse in Mishlei (24:25) which places giving feedback alongside the concept of blessing.

Self-knowledge is of paramount importance. It helps us accurately interpret and navigate our world. As Socrates puts it, “I must first know myself, as the Delphian inscription says; to be curious about that which is not my concern, while I am still in ignorance of my own self, would be ridiculous” (Phaedrus 230a). The Ibn Ezra expresses a similar sentiment, “A person cannot know God if he does not know his own mind, soul, and body” (Commentary on Shemot 31:18). A piece of feedback can also serve as a blessing. Yaakov reveals to each of his children something about their nature and future.

רש"י בראשית מט

ברך אותם – לא היה לו לומר אלא: 'איש אשר כברכתו ברך אותו'. מה תלמוד לומר ברך אותם? לפי שנתן ליהודה גבורתו של אריה, ולבנימן חטיפתו של זאב, ולנפתלי קלותו של אייל, יכול שלא כללן כולן בכל הברכות? תלמוד לומר: ברך אותם.

Rashi - Beresheit 49:28

he blessed them: Scripture should have said, “each man, according to his blessing, he blessed him.” Why does Scripture say, “he blessed them?” Since he (Jacob) bestowed upon Judah the might of a lion, and upon Benjamin the power to seize like a wolf, and upon Naphtali the fleetness of a gazelle, I might think that he did not include all of them in all the blessings. Therefore, Scripture states: “he blessed them.” - [From Tanchuam Vayechi 16]

Rashi further indicates that the blessings were not only about each individual. To a certain degree the blessings applied to all of them. This is consistent with Rabbeinu Yonah, who also highlights a number of parallels across the blessings. Each of the blessings and feedback relate to human nature. We have something to learn about ourselves and our nation from each of the blessings. This is Yaakov our forefather’s last will and testament to his children and the Jewish people.

References

Ibn Ezra, E., Strickman, H. N., & Silver, A. M. (1996). Ibn Ezra's commentary on the Pentateuch: Perush ha-Torah : Exodus (Shemot). New York: Menorah Publishing Company, Inc.

Retrieved from: https://mg.alhatorah.org/Full/Shemot/31.18#e0n6

Plato P. & Jowett B. (1993). Symposium and phaedrus. Dover Publications. Retrieved from: http://classics.mit.edu/Plato/phaedrus.html

Rosenberg, A. (1980). A new English translation of the Hebrew Bible text and Rashi, with a commentary digest. New York: Judaica Press. Retrieved from: https://www.chabad.org/library/bible_cdo/

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