Vayechi- Genesis 47:28-50:26

One thing that I like to do after rereading a section of the parashah is to make a checklist of topics, if not on paper, at least to put them aside in my memory. The reason is that, without fail, someone within the next week will bring up some traditional points, parroting the classic commentators, and will treat such regurgitation as having studied the text, and will then look to me for confirmation, and perhaps using his words as a segue into my own talk.

I will often begin such a response with "That was a very well organized explanation", or some sort of positive acknowledgement (after all, I do appreciate that someone is attempting to say something that people will accept), and, depending on the group, I will either quickly rattle off a number of points that are ignored, or will focus on a single one.

So here's a quick list of 10 items for this final parashah of the book of Genesis:

1. Testify. In verse 47:29, Jacob asks Joseph to put his hand "under his thigh" and make a vow. This is reminiscent of Genesis 24:2 when Abraham tells his servant to do the same. As Rashi points out there, "under the thigh" is a euphemism for the testicles. And the etymology of "testify" comes from the tradition of the person swearing holding the penis of the person that they are swearing to.
2. Favoritism. Jacob called for Joseph as he was dying. He claims the sons of Joseph as his own, giving them a portion, and being called the "sons of Israel". This is something he does with no other grandchild. Jacob never learned that favoritism can cause jealousy. 
3. Burial. Both Jacob and, at the end, Joseph, would be embalmed according to Egyptian custom. This includes removing portions of the body and placing them in separate Canopic jars. The mourning period of 40 days (50:3) was the length of time that it took to prepare the body. Jacob wants his body to end up with his parent's grave after he is dead. Joseph predicts that one day, the sons of Israel will leave Egypt, and will do the same with his body. (More about that at the end).
4. El Shaddai. This name in the Torah is predominantly used whenever YHVH needs to be a God of fertility. This is also true here in 48:3.
5. Rachel. Jacob admits that he wasn't very far from his family's grave spot, but chose to bury Rachael when they were but a barah of land away from their plots. (According to Rashi, it was about 2,000 amos, or less than a mile away!) Jacob didn't want to end up like her. Was this guilt? Why no mention of moving her body? Did anyone know where the body was?)
6. Cross Blessings. When given the two grandsons, Jacob deliberately did the blessing-swap ("with intelligence"). Even though Manasseh was the 1st born Jacob took that blessing away from him (reminiscent of Esau), and gave it to Ephraim, whose name would be a associated with the greater collection of tribes of the north of Israel (See Jeremiah 31). It's possible that this segment of the story was added to explain why the northern tribes were called Ephraim when tradition held that there were only 12 tribes, and the tradition to say, "May God make you like Ephraim and Manasseh", which still is said today (48:20). Few people ponder what that even means.
7. Shechem. In 48:22, Jacob gives Shechem, which Simon and Levi had conquered (through deception), and made as their home base with the other brothers (remember when a young Joseph was sent to find his brothers there, which started the whole saga?). He has taken that away from them and given it to his favorite son. As noted, Jacob never learned about the cost of favoritism. He also claims that "I took from the hand of the Amorite with my sword and my bow". But if you read the actual story, Jacob was aghast that Simon and Levi had attacked and taken the town. The apologetics on this are astounding. Rashi claims that Jacob gave a sword and bow to Simon and Levi to use, except that contradicts the actual text. One explanation: two different storytellers had different traditions, or like many older people, Jacob was confused.
8. Blessings. Chapter 49 is Jacob giving blessings to each of his sons. Many commentators see this as an expression of prophecy, but in reality, it is likely a later storyteller, looking back, and inserting something that would speak of the present (from the storyteller's point of view). For example, why was the tribe of Simon dispersed throughout the land. According to this chapter, because Jacob made that blessing.. And yet Levi was part of that, but no mention of Levi being a priestly caste as a reason for not having a portion of the land. Many of the blessings are forced.
9. Judah. The blessing of Judah is the most interesting, because it appears to have been written when the tribe of Judah was ascendant, but before the first king, chosen by God (Saul, from the tribe of Benjamin) was installed upon the throne.Or when other leaders, such as Hillel, would rise up and lead the people (also from the tribe of Benjamin). The name "Shiloh" is interesting in that verse 49:10 is the only place in all of Scripture where it appears. Because nobody knows what it means, many interpret it to be "the Messiah!", but it could also be an usurper, given that Judah will give up his position. It should be noted that "Messiah" appears nowhere in the Torah, and that such a concept contradicts many of the passages, while later books would demand it.
10. Leaving Egypt. Verses 50:24-26 are the last passages of the book of Genesis. It has an old Joseph telling his brothers that "God will remember you and bring you out of this land...". Keep in mind that at this point, the sons of Jacob have a pretty nice place. They have their own land, in Goshen, are prosperous, and all seems to be going well. These last 3 verses seem to be a setup for the next book, Exodus. Because, if you think about it, Joseph didn't say, "Things are about to get really bad. You better get back home to the land promised to you by God!" No, it's, "Don't fret, one day, God will remember you...". It's a strange way to leave a single Book of Genesis, unless it's a setup for the next book.