A Collective Nation

וַיקְרָ֥א יַֽעֲקֹ֖ב אֶל־בָּנָ֑יו וַיֹּ֗אמֶר הֵאָֽסְפוּ֙ וְאַגִּ֣ידָה לָכֶ֔ם אֵ֛ת אֲשֶׁר־יִקְרָ֥א אֶתְכֶ֖ם בְּאַֽחֲרִ֥ית הַיָּמִֽים הִקָּֽבְצ֥וּ וְשִׁמְע֖וּ בְּנֵ֣י וְשִׁמְע֖וּ אֶל־יִשְׂרָאֵ֥ל אֲבִיכֶֽם: What is difficult is to understand the double expression and the change of words in these two verses.  There are some of the commentators that maintain it is indeed the same theme expressed twice.  Others such as Hirsch and Malbim understand that there is a reason for all the changes.  In their footsteps I would suggest an interpretation.  See Rav Hirsch in explanation of God's promise to Yaakov (35:11) גוי וקהל גוים יהיה ממך.  He says, goy is one single unit, yisroel  "is to therefore not to show itself as being in any way one-sided, but as a model nation shall present in a nutshell the most varied appearance of all different characteristics." This is hausfu bnei yaakov, we are a single nation.  However, there is also hikabtzu v'shemu el yisroel avechem, we are a multitude of shevatim with various talents, capabilities and strengths that bend cohesively into one nation.   There is a specific blessing to each shevat, but there is also a collective blessing to all of Bnei Yisroel.  It is because we are made up of different talents that work together in harmony that we are a greater nation, we aren't just one homogeneous group.

My question on Rashi is why does he comment on the parsha setuma, what is the question on the verse, anyone reading from a vhumash will not realize this?  And it it is troubling, why didn't he comment on why Vayetza isn't precided by the normal space after the conclusion of a parsha, it has less space?  Furthermore, why does Rashi say it's a hint to the fact that the ketz was hidden from Yaakov if this only accorded a little later when he is talking to all of his sons as Rashi himself says there?