מדרש אויף איוב 12:20

One might think that he went but did not do so. It is, therefore, written (Judges 1:16) "And the children of Keni, the father-in-law of Moses, went up from the city of date-palms," and (Ibid.) "and they went and settled with the people," "the people" signifying "wisdom," (in this instance, Torah study), viz. (Iyyov 12:2) "Truly you are a people, but will wisdom die with you?" Read if not "tamuth" ("die"), but "tumath" ("put to death"). So long as a sage lives, his wisdom endures. When he dies, his wisdom is lost with him.

And Jacob called unto his sons (Gen. 49:1). Scripture states elsewhere in allusion to this verse: He removeth the speech of men of trust, and taketh away the sense of the elders (Job 12:20). This verse refers to Isaac and Jacob, for both of them desired to disclose the secrets of the Holy One, blessed be He. Concerning Isaac it is written: And he called Esau, his eldest son (Gen. 27:1), to reveal to him what was to transpire in the Messianic age. That was the reason the Holy One, blessed be He, withdrew the knowledge of it from him. Jacob likewise wanted to reveal to his sons what would occur in the Messianic age, as it is said: He called unto his sons and said: “Gather yourselves together that I may tell you” (ibid. 49:1).

[(Gen. 49:1:) THEN JACOB CALLED HIS SONS.] This text is related (to Job 12:20): HE DEPRIVES THE TRUSTWORTHY OF SPEECH AND TAKES AWAY THE REASON OF ELDERS.³²Tanh., Gen. 12:8; Gen. R. 96, New Version, on Gen. 49:1 (= pp. 1276—1277 in the Theodor-Albeck edition); also Gen. R. 99 (another version):5 (= pp. 1200—1202 in the Theodor-Albeck edition). This refers to Isaac and Jacob, in that both of them wanted to reveal a mysterion³³The Greek word means “secret thing” or “mystery.” of the Holy One (i.e., his secret). Isaac called for Esau. He wanted to reveal the end to him, but the Holy One concealed it from him, as stated (in Gen. 27:1): HE CALLED FOR HIS ELDER SON, ESAU; < AND HE SAID UNTO HIM: MY SON; AND HE SAID: HERE AM I >….³⁴Since both patriarchs used the same verb (CALLED) when death was near, the midrash assumes that the purpose for the calling is the same here as in Gen. 49:1. Isaac, however, got no further in his revelation than MY SON. Jacob also wanted to reveal the end to his sons,³⁵See above, 12:1; Targum Pseudo-Jonathan, Gen. 49:1. as stated (in Gen. 49:1): < THEN JACOB CALLED HIS SONS AND SAID >: GATHER TOGETHER AND LET ME TELL YOU < WHAT SHALL HAPPEN TO YOU IN THE LATTER DAYS >. To what is the matter comparable? To a slave whom the king trusted with everything that he had.³⁶PR 21:13. When that slave came to die, he called for his sons in order to make them free and tell them where their manumission document³⁷Gk.: diatheke (“testament”). was. The king stood over him. When he saw him standing < there >, he discarded the thing which he had wanted to reveal to them. He began saying to them: Will you slaves of the king please honor him in the same way that I have honored him all my life? Similarly (according Gen. 49:1), Jacob called for his sons to inform them when the end would be. Immediately the Holy One was revealed over him. He said to him: You called for your sons but did not call for me. < It is so stated > (in Is. 43:22): BUT YOU HAVE NOT CALLED ME, O JACOB. When he saw the Holy One revealed over him, he immediately began saying to them: Will you please honor the Holy One just as my ancestors have honored him. It is so stated (in Gen. 48:15): THE GOD BEFORE WHOM MY ANCESTORS < ABRAHAM AND ISAAC > WALKED…. They said to him (the Shema' of Deut. 6:4): HEAR, O ISRAEL, THE LORD IS OUR GOD, THE LORD IS ONE.³⁸Deut. R. 2:6; cf. Sifre to Deut. 6:4 (31). Immediately (according to Gen. 47:31): ISRAEL BOWED DOWN UPON THE HEAD OF THE BED. He began to say in a whisper: Blessed be the name of his glorious kingdom forever and ever.³⁹These words follow the first line of the Shema‘ in the liturgy before “And you shall love….” According to yBer. 5:8 (or 9) (14c) (bar.), the words were used after benedictions instead of Amen in the Temple. See also Pes. 56a, where R. Judah maintains that the words used to be omitted. The Holy One said to him (in Prov. 35:2): IT IS THE GLORY OF GOD TO CONCEAL A MATTER.