בראשית מז, כח וַיְחִי יַעֲקֹּב
Rashi notes that this Parsha is a סתומה (closed), contrary to all other Parsha openings (which are פתוחה). He explains that when Yaacov was niftar, the Jews were “closed” due to the suffering of the slavery that soon began. If so, why not have Parshas Shmos begin as a סתומה, and not Parshas VaYechi, where Yaacov is still alive at the beginning of the Parsha?
One possible answer is that Shmos is the “beginning” of an entire Sefer, and it would not be proper for the head of an entire Sefer to not begin with an “open” setting.
The second possible answer, until one dies you can not count the years of that person’s life, since more can follow. Here at the beginning of the Parsha, the verse does count the years of Yaacov’s life as if this is the sum total, and thus consider him at this point as if no longer living. And, with his “passing away” we begin to count the years of servitude and the Parsha begins “closed”.
בראשית מח, ז וַאֲנִי ב ְבֹּאִי מִפ ַד ָן מֵּתָה עָלַי רָ חֵּל ב ְאֶרֶ ץ כ ְנַעַן ב ַד ֶרֶ ך
Why doesn’t the verse refer to Rochel as “your mother”, which would be the usual method when referring to the mother of one (Yosef) who is being addressed?
It might be possible to understand as explained in the Tosefta (Eidios 3rd chapter), concerning the levels of honoring titles given to the Chachamim. Greater than the title of רב, is the title רבי. Greater than the title רבי, is the title רבן. And the highest honored title is to call the Chacham by his name without a title, indicating that the person is greater than any description. This is how we provide honor to Moshe, Aharon, the Avos, Shmuel, etc. Thus, regarding Rochel, the verse indicates that Yaacov considered her as so exalted and righteous, that it refers to her only by her name, without titles.
Also, perhaps Yaacov was expresses the depth of his feeling for Rochel that he refers to her essence without any limitation of a particular description or title.
בראשית מח, טז לָ כִמ יִתֹּא לֵּאֹּ
The Talmud in many places relies on this verse ידגו לרב to infer that the עין הרע (Evil Eye) does not affect the descendents of Yosef. And Berachos 55b states that anyone that is concerned regarding the Evil Eye, should offer a prayer that “I am from the descendents of Yosef, that the Evil Eye does not rule.”
We have to understand that the name “children of Yosef” applies to all Jews, as found in many sources. Yosef was the salvation of the entire Jewish nation in Egypt. And Yaacov alludes to this later in this Parsha (49, 24) רעה אבן ישראל. The word אבן alludes to אב ובן, that the two of them, Yaacov and Yosef (father and son), built the house of Yisrael.
בראשית מט, ז לֵּאָרְׂשִיְ ב םֵּציִפֲאַו בֹּקֲעַיְ ב םֵּקְ
The blessing of Yehudah continues for five verses and contains every letter, except for the letter "ז". Perhaps one can explain that the name Yehudah contains the four-letter Name of G-d. Yehudah fought all his wars using only this explicit (4-letter) Name. Thus, the tribe of Yehudah did not use weapons of war, which are called כלי זין. Thus, the blessing in this Parsha alludes to this lack of use of weapons of war by not using the letter "ז".
