What does the Torah mean when it writes, "va'Ye'esof Raglav"?
Rashi and Rashbam: It means that he gathered his legs inside the bed. 1
Malbim: He was like one who goes from country to country, to remain at his destination. He arranges his provisions and matters of his trip, and commands his household how to act when he will not be amidst them, then he gathers his feet into the boat or wagon that will take him. After his feet left this physical country, "va'Yigva va'Ye'asef El Amav" - the Ru'ach separated from its garment.
Ha'amek Davar, citing Ibn Ezra: Initially, he sat on the bed, and his feet hung down, like the custom of Eretz Edom and Yishmaelim. "Yosef took [his sons] out from between [Yaakov's] legs" (47:12) - he was sitting on the bed! Rather, his legs hung down. The normal custom was to sit on the ground with the legs underneath. People ate on a low table (refer to 37:25:1:3). However, when Yaakov was ill, and the Shechinah was above his head, it was better that the bed be 10 tall, and his legs be below him when he sits. Most Cholim lie on the ground, even though the Shechinah is above 10 [Tefachim]; Yaakov was different, for he spoke with Ru'ach ha'Kodesh, and the Shechinah truly dwelled with him.
Rashbam: Because up to that moment, he had been sitting on the bed with his legs on the ground, in the same way as the Torah wrote earlier when he blessed Efrayim and Menasheh (Refer to 48:2:1:2). And the Torah writes this to teach us the extent of Ha'Kadosh-Baruch-Hu's love of Yaakov, in that he enabled him to retain his full strength up to the moment that he died.
Why does the Torah not write that Yaakov died (va'Yamos)?
Rashi: That is precisely why Chazal said that ''Yaakov Avinu did not die" (Ta'anis 5b).
What is the significance of Yaakov's command to his sons referred to in this Pasuk?
Rashi: Refer to 50:12:1:1.
Ohr ha'Chayim: "V'Ein Shilton b'Yom ha'Maves" (Koheles 8:8) did not apply to Yaakov, for he did not die. [Authority] was in his hands until he finished commanding his sons as he wanted to.
Malbim: Refer to 49:33:1:2.
Ha'amek Davar: These are other ethical warnings and conducts that the verse did not specify.
QUESTIONS ON RASHI
Rashi writes that Yaakov Avinu did not die. If so, why did he himself use the term, "Hinei Anochi Mes" (48:21)?
Ramban #1: Because he did not know in advance about this phenomenon.
Ramban #2: Because he did not wish to ascribe honor to himself.
Rashi writes that Yaakov Avinu did not die. If so, why does it say, "And Yosef's brothers saw that their father had died (Mes)" (50:15)?
Ramban #1: Because to all intents and purposes, he was dead. 1
Ramban #2: Because they were unaware of the fact that he was not dead. 2
That is because the soul did in fact, leave his body; only whereas in the vast majority of cases, it returns to its source, in the case of Tzadikim of the caliber of Yaakov and Rebbi (See Kesuvos 103a), whose bodies are on the highest level of Kedushah, it continues to hover over the body (See the closing words of the Ramban and Rav Chavel's commentary). See also Ohr ha'Chayim on the following Pasuk.
Refer to 49:33:4:1*.
Rashi writes: "[The term] 'death' is not used regarding Yaakov; and as our Sages said (Ta'anis 5b), 'Yaakov Avinu did not die.'" What does this mean? Did they not bury him!?
Gur Aryeh #1: The Gemara derives this from a verse in Navi that compares Yaakov to his descendants. 1 Just as Yaakov's descendants remain alive, so too does Yaakov himself. Gur Aryeh explains, something in existence cannot be associated with something that is not. If the descendants are associated with the father, and are alive, the father must be alive also. This is only true of "Bnei Yisrael," who are truly alive in essence; not so for those who merely happen to be alive currently in this transient physical world. Thus, Yisrael himself is also called alive.
Gur Aryeh #2: Death represents an end or limit. Yaakov's trait was Yosher (straightness); he represents the midpoint between [the traits of] Avraham and Yitzchak, 2 and a midpoint has no end.
Gur Aryeh #3: "But you who are attached to Hashem, your G-d, are all alive today!" (Devarim 4:4). Anyone 'alive' can have this unique attachment to Hashem; if a person does not, it is because is Chomer (physicality) got in the way. Yaakov was above and apart from his Guf (even during his lifetime); he achieved that he would remain 'alive and attached' even after his passing. 3
Gur Aryeh #4 (to Shemos 4:19): Yaakov was connected to the 'spring of life,' and a spring is unceasing. He was therefore blessed with 'an inheritance without borders;' 4 and he is called 'alive' even at his passing. 5
Maharal #1 (Nesivos Olam, Nesiv ha'Temimus, Ch 1, p. 203, 206): Yaakov became an "Ish Tam" (25:27). 6 For this, he merited attachment to Hashem; Yaakov's likeness is engraved on the Kisei ha'Kavod (Bereishis Raba 68:12). Yaakov would endure eternally; his enemies cannot overpower him, and he overcame all who opposed him, even angels (Bereishis 32:29).
Maharal #2 (Tif'eres Yisrael Ch. 52, p. 160): [Although the Guf of a person ceases], his Kavod and Tzelem do not fully disappear, even upon death. The Tzelem Elokim of Yaakov resembled that of Adam ha'Rishon. 7
"Do not fear, My servant Yaakov... I shall save you from afar, and your offspring from the land of their captivity..." (Yirmeyahu 30:10).
Gur Aryeh: Avraham's trait was Chesed, portrayed at the right; and Yitzchak's trait was Gevurah, on the left. Yaakov balanced the two; his trait is Yosher, aligned in the middle, straight and never veering. If we represent this graphically, we see that Yaakov's point cannot be extended to meet any end. That is why Bil'am wished for, "May my soul die the death of the Yesharim" (Bamidbar 23:10); as a Yashar does not truly end, and his Neshamah lives on.
Maharal (Nesivos Olam, Nesiv ha'Yisurin Ch. 1, p. 174): Yaakov accepted his Yisurim with love; he connected with the Supreme Source of life by detaching himself from physicality. Thus, 'Yaakov did not die.'
Maharal (Derech Chayim p. 247, to Avos 5:9): Refer to 25:25:1.1:1, and the note there.
Temimus means to be upright, wholesome; refer to 25:27:3.3.
Maharal: Hence, because Yaakov possessed a complete Tzelem Elokim, "he did not die." (For more on Yaakov resembling Adam, see Bava Basra 58a, with Rashbam. Also refer to 1:27:2.4; 27:15:1.02:1; 32:26:1:4; 32:26:1:9; and 32:32:151.1.)
Rashi writes: "'Va'Yigva, va'Ye'asef' - But [the term] 'death' is not used regarding [Yaakov]." If so, what do the terms "va'Yigva" and "va'Ye'asef" tell us?
Maharal (Chidushei Agados Vol. 3, p. 77, to Bava Basra 16b): The Gemara says that the terms 'Geviyah' and 'Asifah' are used together only with regard to a Tzadik. They indicate the negation of the body, even while the Nefesh is gathered in (Asifah) [to its source]. For the wicked, in contrast, the Nefesh remains inclined towards the Guf (even after death). 1
Also see Gur Aryeh to 25:17; refer to 25:17:2.1:1.
