Frequently Asked Questions
Q: Why did Jacob refuse to be comforted after Joseph's disappearance?
A: According to Rashi and the Midrash (Bereshit Rabbah 84:21), Jacob refused comfort because he believed Joseph was still alive (since he had not received definitive proof of Joseph's death). The Torah teaches that one should not accept comfort for a living person, as that would imply giving up hope.
Q: What does 'going down to Sheol' mean in this verse?
A: In traditional Jewish interpretation (see Ramban on this verse), Sheol refers to the grave or the afterlife. Jacob was expressing that his grief would accompany him until death. The Talmud (Berachot 5b) explains that excessive mourning can spiritually weaken a person, which is why Jewish law sets boundaries for mourning periods.
Q: Why does the Torah mention both sons and daughters comforting Jacob?
A: While the Torah elsewhere mentions Jacob having only one daughter (Dinah), Rashi explains that 'daughters' here refers to daughters-in-law (like Tamar, who was married to Er and Onan). This teaches that extended family should participate in comforting mourners, a principle that became part of Jewish mourning practices (Shulchan Aruch, Yoreh De'ah 376).
Q: What lesson can we learn from Jacob's mourning for Joseph?
A: The Midrash (Tanchuma Vayeshev 8) teaches that Jacob's excessive mourning (lasting 22 years) was partially a consequence of his favoring Joseph, reminding us of the importance of treating all children equally. However, it also demonstrates the deep love between parent and child, which the Talmud (Kiddushin 30b) considers fundamental to Jewish family values.
Q: How does Jewish tradition view refusing comfort like Jacob did?
A: While Jacob's refusal was unique to his situation (believing Joseph alive), Jewish law (as codified in Rambam's Hilchot Avel 13:11) generally requires mourners to eventually accept comfort and return to normal life after appropriate mourning periods, as prolonged grief can be harmful both spiritually and emotionally.
Context of the Verse
This verse (Genesis 37:35) describes Yaakov Avinu's reaction to the news of Yosef's apparent death. His children attempt to comfort him, but he refuses, expressing his intention to mourn until he joins Yosef in She'ol (the grave). This occurs after Yosef's brothers deceive Yaakov by presenting Yosef's bloodstained coat, leading him to believe Yosef was killed by a wild animal.
Yaakov's Refusal to be Comforted
Rashi explains that Yaakov could not accept consolation because Yosef was still alive (though Yaakov did not know this). The Gemara (Brachos 5b) teaches that one cannot be comforted for a living person mistakenly thought to be dead, as the Divine decree of mourning does not apply in such cases. Ramban adds that Yaakov's prophetic spirit sensed Yosef was alive, preventing him from accepting comfort.
The Term "She'ol"
Ibn Ezra interprets She'ol simply as the grave. However, Ramban suggests it refers to the afterlife realm where souls reside. This aligns with Kabbalistic understandings of She'ol as having different levels - the righteous experience it differently than the wicked.
Yaakov's Daughters
The mention of "all his daughters" raises questions, as the Torah previously mentions only one daughter, Dinah. Rashi explains this refers to his daughters-in-law, while Ibn Ezra suggests Yaakov had other unnamed daughters. The Midrash (Bereishis Rabbah 84:21) states these were twin sisters born with each son.
Psychological and Halachic Dimensions
Hidden Meaning in the Text
The Ba'al HaTurim finds significance in the word "אָבֵל" (mourning) having the same numerical value (34) as "בן" (son), hinting at the inseparable connection between Yaakov and Yosef. The Zohar sees deeper mystical meaning in Yaakov's descent into mourning foreshadowing the future exile and redemption of the Jewish people.