[Par-lite] Parshat Vayigash - shiur

[Menachem Leibtag]

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        THE TANACH STUDY CENTER [http://www.tanach.org]
		In Memory of Rabbi Abraham Leibtag
	Shiurim in Chumash & Navi by Menachem Leibtag
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                PARSHAT  VAYIGASH

	When Yaakov and family depart for Egypt, they appear
to be planning just a short visit, i.e. to see Yosef and to
survive the famine.  Yet, for some reason, they never return
to Eretz Canaan (not at least for the next several hundred
years)!
    Was life in Egypt simply too good?
	Could it be that the 'Promised Land' was not important
to them? Could it be that Yaakov's family did not care about
God's covenant with Avraham & Yitzchak? [Based on Breishit
26:1-4, it appears that they did care!]
	In the following shiur, we attempt to explain why
Yaakov and his family stay in Egypt, while laying the
groundwork for our study of the thematic transition from Sefer
Breishit to Sefer Shmot.

INTRODUCTION
    In Parshat Va'yigash, God speaks to Yaakov Avinu prior to
his departure to see Yosef in Egypt.  As this is the very last
time that God speaks to man in Sefer Breishit, we should
certainly expect for this "hitgalut" [revelation] to be
significant.
	However, to appreciate its importance, we must begin
our study with a quick review of the events that lead up to
this "hitgalut".
 
EVERYONE HAS A PLAN
	As we would expect, as soon as Yaakov hears that Yosef
is still alive, he immediately decides to go visit him:
"And Yisrael said... my son Yosef is still alive; I must go
and see him before I die" (see 45:28).

	Does Yaakov plan to return immediately to Eretz Canaan
after this visit?  Was there any reason why he shouldn't?
	Even though it is not quite clear what Yaakov's
original intentions may have been, Yosef had already informed
his brothers concerning the framework of his original
'invitation':
"... Quickly go up to my father and tell him, thus says your
son Yosef: God has made me master over all of Egypt.  Come
down to me, do not stay [in Canaan], for you should dwell in
the land of Goshen to be near me; you and your children...
	And I will provide for you there, for ANOTHER FIVE
YEARS OF FAMINE still remain, lest you PERISH, you and your
entire household..." (45:9-11).

	Clearly, Yosef intends for his family to stay for more
than just a 'long weekend'.  However, he makes no mention that
he intends that they make Egypt their permanent home.  It
seems more likely that his invitation is for five years, as he
states specifically "because FIVE years of famine still
remain, lest the family perish"! 
    What will be once the famine is over and economic
conditions in Canaan improve?  Most likely, Yaakov and his
family plan to (& should) return to their homeland.
	Even though Yaakov, Yosef, and the brothers may not
have been quite sure how long this visit would last, it
doesn't seem that any of them thought that it would be any
more than a 'visit' - and certainly not a full emigration.
God, however, had a very different plan in mind - a plan that
He reveals to Yaakov before his departure from Eretz Canaan. 

THE STOP AT BEER SHEVA
    To better appreciate God's plan, let's take a careful look
at what transpires when Yaakov and family stop at Beer Sheva,
on their way down to Egypt: 
"And Yisrael traveled with all that was his, and came to BEER
SHEVA, and he offered 'ZEVACHIM' (sacrifices, peace offerings)
to the God of his father YITZCHAK" (see 46:1).

	When studying this pasuk, several questions arise:
* Why does Yaakov stop specifically at BEER SHEVA?  In fact,
we could ask, why does he stop at all?
* Why does he offer these sacrifices specifically to the "God
of his father YITZCHAK"?  [Is He not the God of Avraham, as
well? / See 32:10 where Yaakov prayed to the God of both
Avraham AND Yitzchak!] 
* Why does he find it necessary at this time to offer
korbanot?
* Why does he offer specifically ZEVACHIM? 
* Why is Yaakov's new name - Yisrael - used in this pasuk?

	To answer these questions, we must first consider
Yaakov's predicament at this point in time.
	First of all, Yaakov is quite worried.  [To prove
this, simply note the opening words of God's response to
Yaakov's offering: "Don't worry..." (see 46:1-3).]
    The reason for his worry most probably relates to the fact
that he is now leaving Eretz Canaan.  Recall that his father
Yitzchak, even in times of famine, was not permitted to leave
the land:
"And there was a famine in the Land... and God appeared to him
(Yitzchak) and said to him: Do not go down to Egypt, stay in
the Land that I show you..." (see 26:1-3).

	At that time, God even explained the reason why
Yitzchak could not leave - because he was the 'chosen' son of
Avraham Avinu:
"... reside in this Land and I will be with you and bless you,
for to you and your offspring I have given these Lands, and I
will fulfill the OATH which I have sworn to Avraham..."
(26:3-4).

	Although Avraham himself was permitted to leave the
Land during a famine, Yitzchak, his CHOSEN son, was instructed
to stay in the Land.  Understandably, then, Yaakov has reason
to assume that God may not approve of this visit. 
    Even though Yaakov himself had once received permission to
leave Eretz Canaan (in Parshat Vayetze, see 28:10-20), his
situation then was quite different, as he faced immediate,
life-threatening danger (see 27:41-43).  And even then, Yaakov
still required divine reassurance that ALTHOUGH he was leaving
Eretz Canaan, God would continue to look after him and BRING
HIM BACK:
"And behold I will be with you and take care of you on your
journey, and I WILL BRING YOU BACK TO THIS LAND..." (28:15).
[Note that on that first journey from Eretz Canaan, Yaakov
also left specifically from BEER SHEVA (see 28:10)!]

	Now (in Parshat Vayigash), Yaakov's situation is quite
different.  Survival in Eretz Canaan, however difficult, is
still possible, as food could be imported from Egypt.
Furthermore, if it was so important for Yosef to see his
father, why couldn't Yosef come to visit Yaakov in Eretz
Canaan?  Was it absolutely necessary for Yaakov to resettle
his entire family in Egypt at this time?  On the other hand,
he and his entire family had received an open invitation from
his 'long lost son'.  How could he say no!
	Unquestionably, Yaakov has what to worry about.

APPLYING FOR AN EXIT VISA
	This analysis provides us with a simple explanation
for why Yaakov first stops in Beer Sheva  before departing to
Egypt.  As he fears his departure may be against God's will
(or possibly even threaten his 'bechira'), Yaakov stops to
pray to God, 'asking permission' to leave Eretz Canaan.
	Now we must explain why Yaakov stops specifically at
Beer Sheva.  The commentators offer several explanations:
 *	Rashbam (46:1) explains that Beer Sheva was the site
of Yitzchak's place of prayer.  [See 26:25, where Yitzchak
builds a mizbeiach in Beer Sheva.  Note also that God offers
him reassurance at that site - see 26:24!]
 *	Ramban (46:1) adds to Rashbam's explanation that
Yaakov chooses Beer Sheva to parallel his first excursion
outside Eretz Canaan (from Beer Sheva to Charan /see 28:10).
 *	Radak considers Beer Sheva the 'official' southern
border of Eretz Canaan, thus the appropriate place for Yaakov
to 'apply for an exit visa'. 
		[See also Seforno 46:1 (like Radak) and
Chizkuni.]

	Although each commentator quotes different sources to
explain why specifically Beer Sheva is chosen, they all concur
that Yaakov's primary worry is indeed his departure from Eretz
Canaan.

	This background also explains why Yaakov prays at this
time specifically 'to the God of YITZCHAK'.  Considering that
Yitzchak had not received permission (when he faced a very
similar situation), Yaakov now prays to 'the God of Yitzchak
[i.e. who did not allow Yitzchak to leave].  [See Radak &
Seforno.]
[Note that Ramban offers a different approach (based on what
he calls 'sod'), that Yaakov recognizes that his departure to
Egypt marks the beginning of the long historical process of
'brit bein ha-btarim' and hence their future enslavement by
the Egyptians.  Realizing that this process may entail
terrible suffering (including God's 'midat ha-din'), Yaakov
prays specifically to 'pachad Yitzchak', the manifestation of
God's providence through 'midat ha-din', in hope that his
children will suffer as little as possible.]

THE FIRST 'ZEVACH'
	Similarly, this backdrop can also help us understand
why Yaakov may have offered specifically 'zevachim'.
	Significantly, this is the FIRST instance in Chumash
where we find the offering of a 'zevach' to God.  As Ramban
(on 46:1) points out, until this time the children of Noach
(and Avraham as well) offered only 'olot'. 
[The technical difference between an 'olah' and 'zevach' is
quite simple.  In Sefer Vayikra we learn that an 'olah' is
totally consumed on the mizbeiach (chapter 1).  In contrast,
the meat of a 'zevach' - alternately referred to as 'shlamim'
(see Vayikra 3:1, 7:11) - can be eaten by the owner, while
only a small portion is offered on the mizbeiach.
Conceptually, its name -'shlamim' implies a certain 'shleimut'
- fullness or completeness, that this voluntary offering can
express a feeling of 'completeness' in one's relationship with
God.  Although it is unclear if at this time Yaakov actually
ate these 'zevachim', it is significant that the Torah refers
to them with the term 'zevach'.]

	There are three other seminal events in Chumash where
specifically 'zevachim' are offered:
1) The KORBAN PESACH (at Yetziat Mitzrayim)
	2) Brit NA'ASEH VE-NISHMA (at Ma'amad Har Sinai)
	3) YOM ha-SHMINI (the dedication ceremony of the
Mishkan).

	At first glance, these three examples appear to
involve joyous and festive occasions, quite the opposite of
Yaakov's current situation (worrying about leaving Eretz
Canaan).  However, if we look a bit more closely, all three
examples share a 'common denominator', which can help us
appreciate Yaakov's offering of 'zevachim' at this time.  Note
how each event marks the COMPLETION of an important process:

	1)  The KORBAN PESACH, called a "ZEVACH pesach
l-Hashem" (see Shmot 12:27), marks the COMPLETION of the
process of Yetziat Mitzrayim.  [See Shmot 11:1->12:14.  Note
also that Chazal include Korban Pesach under the general
category of 'shlamim'.]

	2)  At Ma'amad Har Sinai, Bnei Yisrael offer special
'zevachim' as part of the ceremony where they accept the
mitzvot:
"Moshe wrote down God's commandments, and then, early in the
morning, he set up a mizbeiach... and they offered ZEVACHIM,
SHLAMIM to God..." (Shmot 24:4-5).

 Here we find the COMPLETION and fulfillment of the ultimate
purpose of Yetziat Mitzrayim - Bnei Yisrael's readiness to
accept God's commandments. 
	
	3) On YOM ha-SHMINI, upon the COMPLETION of the
dedication ceremony of the Mishkan, Bnei Yisrael offer a
special korban 'shlamim':
"And behold on the 8th day, God commanded Moshe [to offer
special korbanot] ... and an ox and a ram for a SHLAMIM -
liZVOACH - to offer..." (see Vayikra 9:1-4)

	As the name 'shlamim' implies ['shaleim' = complete],
a ZEVACH SHLAMIM usually implies the completion of an
important process.  But if we return to Yaakov, what 'process'
is being completed with his descent to Egypt?  Why does Yaakov
offer 'davka' [specifically] ZEVACHIM?!
 	One could suggest that Yaakov's offering of 'zevachim'
relates to an entirely different perspective.  However anxious
(and fearful) Yaakov may have been prior to his journey to
Egypt, he was also very THANKFUL that Yosef is alive (and that
he even has the opportunity to visit him).  In this regard,
these 'zevachim' could be understood as a 'korban TODAH' - a
THANKSGIVING offering. [Note that the 'korban TODAH' is a
subcategory of 'shlamim' (see Vayikra 7:11-12).]
	By offering 'zevachim' at this time, Yaakov may
actually be thanking God for re-uniting his family.  

	Furthermore, considering that the purpose of Yaakov's
descent to Egypt was not only to visit Yosef, but also to
RE-UNITE his twelve sons, this journey could also be
considered the COMPLETION of the 'bechira' process.  Without
Yosef, the 'bechira' process was incomplete, as a very
important 'shevet' (tribe) was missing.  Now, by offering
'zevachim', Yaakov thanks God for re-uniting the family and
hence COMPLETING the 'bechira' process.

	Finally, this interpretation can also explain why the
Torah refers to Yaakov as YISRAEL in this pasuk.
	As we explained in our shiur on Parshat Vayishlach,
the name YISRAEL reflects God's choice of Yaakov as the FINAL
stage of the 'bechira' process.  In contrast to the previous
generations where only one son was chosen, ALL of Yaakov's
children have been chosen to become God's special nation.
Now, as Yaakov descends to Egypt to re-unite his twelve sons,
it is only appropriate that the Torah uses the name YISRAEL. 

THE END, AND THE BEGINNING...
	Even if we consider these 'zevachim' as a thanksgiving
offering (for the completion of the 'bechira' process), we
must still explain why Yaakov is fearful at this time.  Let's
take another look at God's response to Yaakov's korbanot:
"Then God spoke to YISRAEL... Fear not to go down to Egypt,
for I will make you there a GREAT NATION.  I Myself will go
down with you and I Myself will also BRING YOU
BACK..."(46:2-4)

	God's response adds an entirely new dimension to his
departure, a dimension that most likely catches Yaakov totally
by surprise:  Let's explain:
	Yaakov, we explained earlier, may have been planning
only a 'short visit' to reunite the family.  Yosef was
planning for the family to stay for several years to survive
the famine.  Now, God reveals a totally new plan.  Yaakov and
family are departing on a journey of several HUNDRED years.
They will not return until they have first become a great
NATION in the land of Egypt.  God Himself brings them down,
and there the family is now commanded to remain in Egypt until
they emerge as a populous nation.  Then, when the proper time
comes, God Himself will bring them back.
	Hence, when Yaakov goes down to Egypt, not only will
the prophetic dreams of Yosef be fulfilled, but so too God's
promise to Avraham Avinu at Brit Bein Ha-btarim (see Breishit
15:13-18).  The long and difficult process of Yetziat
Mitzrayim has begun.

	In this manner, God informs Yaakov that although his
descent to Egypt involves leaving Eretz Canaan, it does not
constitute a breach of the Divine covenant with his family.
Rather, it forms a critical stage in His master plan of
transforming Yaakov's family of 'seventy souls' into God's
special Nation. 
[The fuller meaning of this final 'hitgalut' of Sefer Breishit
will be discussed in our introductory shiur to Sefer Shmot.]

FROM "TOLDOT" TO "SHMOT"
	To support understanding, we conclude our shiur by
noting the 'parshia' that immediately follows this final
'hitgalut' to Yaakov. 
	After its brief description of the family journey down
to Egypt (see 46:5-7), the Torah then devotes a special
'parshia' to the enumeration of the seventy members of
Yaakov's family:
"These are the names ["ve-eileh shmot"] of Bnei Yisrael who
were coming to Egypt..." (see 46:8)

	The header of this special 'parshia' - "ve-eileh
SHMOT..." - may be reflective of this conclusion of the
'bechira' process, for it will be from these seventy 'nefesh'
(souls) that the Jewish nation will emerge. 
	Recall that at each stage of the 'bechira' process
thus far, Sefer Breishit has always introduced each list of
children with the phrase: "ve-eileh toldot".  Now, for some
reason, the Torah prefers to introduce this list with
"ve-eileh shmot".  This new phrase may mark the fact that the
'bechira' process is now complete.  As such, the Torah
presents the chosen family with the word "SHMOT" instead of
"TOLADOT"."
	This observation can also explain why Sefer Shmot
begins with this very same phrase "ve-eileh shmot".  Note how
the opening psukim of Sefer Shmot (see 1:1-4) actually
summarize this 'parshia' (i.e. 46:8-27).  Furthermore, the
first primary topic of Sefer Shmot will be how God' fulfills
His promise of Brit Bein Ha-btarim.  We will be told of how
these seventy 'nefesh' multiply, become a multitude, are
enslaved and then how they are finally redeemed. 
	Even though there remain a few more 'loose ends' in
Sefer Breishit (i.e. 46:28->50:26 /e.g. the relationship
between the brothers, Yosef and Egypt, etc.), it is from this
point in Sefer Breishit that Sefer Shmot will begin.  From
these seventy souls, God's special Nation will emerge. 

	
shabbat shalom,
	
menachem

===================
FOR FURTHER IYUN
A.	There are several instances in Sefer Breishit where
korbanot are offered, most notably the 'olot' offered by Noach
(8:20) and Avraham (at the Akeida /see 22:13).  We also find
many examples of the building of a mizbeiach and calling out
in God's Name.  Yet, we never find 'zvachim'.  Note that in
31:54, 'zevach' refers to a joint feast between Yaakov and
Lavan, not a sacrifice to God.

B. HINEINI...
	The final 'hitgalut' to Yaakov in Sefer Breishit
begins as follows:
	"Then God spoke to Yisrael in a vision by night
saying:
	YAAKOV YAAKOV, and he answered "HINEINI" (here I
am)... Fear not to go down to Egypt..." (see 46:2-3).
The unique style of God's opening statement to Yaakov  creates
a linguistic parallel pointing us both (A) backward - to the
Akeida, and (B) forward - to the burning bush. 

(A) "HINEINI" - BACK TO THE AKEIDA
	God's response is reminiscent of His opening statement
at the Akeida:
	"... and God tested Avraham, and called out 'AVRAHAM,'
and he answered, 'HINEINI.'"  (see 22:1).
Besides symbolizing the ultimate devotion to God, the Akeida
narrative also concludes with a Divine oath naming Yitzchak as
heir to the earlier covenants and promises God had made with
Avraham Avinu.  This may explain why in God's reply to
Yaakov's korbanot to the 'God of YITZCHAK,' He affirms the
deeper purpose for Yaakov's descent to Egypt - the fulfillment
of that earlier oath to Avraham Avinu.

(B) HINEINI - FORWARD TO THE BURNING BUSH
	Just as we find a linguistic parallel to God's call to
Avraham at the Akeida, we find a similar parallel to God's
call to Moshe Rabeinu at the burning bush:
	"... and God called him from the bush saying: 'MOSHE,
MOSHE,' and he answered 'hineini.'"  (Shmot 3:4).
	
	However, the significance of God's 'hitgalut' to Moshe
at the burning bush extends beyond this linguistic parallel.
It is God's FIRST revelation to man since Yaakov's departure
from Eretz Canaan!  In other words, prophecy 'picks up right
where it left off'!
	Note the comparison between these two revelations,
clearly suggesting a conceptual relationship between them: 

YAAKOV (leaving Canaan)
MOSHE (at the burning bush)
(Breishit 46:2-4)
(Shmot 3:4-8)


God called to Yisrael in a vision:
God called out to Moshe:
YAAKOV, YAAKOV,
MOSHE, MOSHE,
va-yomer hineini
va-yomer hineini
And he said:
And he said:
I am the God of your father...
I am the God of your father...
Do not fear going down to Egypt for I will make you there a
great Nation..
I have seen the suffering of My People in Egypt and I have
heard their crying...
I will go DOWN with you to Egypt and I will surely GO UP with
you..
I have come DOWN to rescue them from Egypt in order to BRING
YOU UP from that Land to the Land flowing with...

[It is recommended that you compare these psukim in the
original Hebrew.]

	Just as the linguistic parallel is obvious, so is the
thematic parallel.  At God's 'hitgalut' to Moshe (at the
burning bush), He instructs Moshe to inform Bnei Yisrael that
God has come to fulfill the covenant of Brit Bein Ha-Btarim,
to bring them out of bondage, establish them as a sovereign
Nation and bring them to the Promised Land.

C.  The emotional confrontation between Yehuda and Yosef at
the beginning of this week's Parsha is symbolic of future
struggles between shevet Yehuda and shevet Yosef.
1.  Note that in this week's parsha they fight over Binyamin.
How do the 'nachalot' of the shvatim represent this struggle?
2.  Relate this to the location of the Mikdash in the
"nachala" of Binyamin, as well as to Yehoshua 18:11.
3.  Relate this to the civil war waged against Binyamin, as
described in chapter 20 of Sefer Shoftim.

ADDITIONAL NOTES AND SOURCES
Yosef's plan:
	Rav Zalman Sorotzkin, in his commentary, "Oznayim
La-Torah", explains Yosef's selection of Goshen as his
family's home in Egypt as further evidence of his intention
that they would come to Egypt only temporarily.  He cited
earlier sources to the effect that Goshen sat on the border
between Egypt and Eretz Canaan, such that his family would
easily return home after the famine.
	Additionally, Yosef may have ideally preferred to send
food packages to his family in Canaan rather than having them
relocate in Egypt.  Rav Chayim Dov Rabinowitz, in his "Da'at
Sofrim", suggests that for political reasons, Pharaoh
adamantly insisted that Yosef's family join him in Egypt
rather than shipping food.  Quite reasonably, the king feared
Yosef's allegiance to another country; to retain his position
as viceroy, Yosef had to sever any ties with his former
country and direct all his loyalty to his kingdom.  Therefore,
Pharaoh ordered Yosef to bring his family to Egypt, rather
than sending them food.  This explains the king's somewhat
suspicious enthusiasm and generosity upon hearing of the
arrival of Yosef's brothers (45:16-20).  

Yaakov's plan:
        Rav Sorotzkin claims, as we did in the shiur, that
Yaakov's stopover in Be'er Sheva reflects his ambivalence
towards his move to Egypt.  Only he takes this ambivalence one
step further: in his heart-of-hearts, Yaakov hoped that God
would forbid his descent to Egypt just as he had ordered
Yitzchak not to continue to Egypt to escape the famine.
Though this speculation appears to have little basis in the
text, the fact that we find such a suggestion by a prominent
commentator underscores Yaakov's fear of moving to Egypt.
        [See also Abarbanel, who claims that Yaakov planned
simply to see Yosef and return home immediately.]
	An even more extreme view is posited by the Netziv (in
his "Ha-amek Davar").  He suggests that Yaakov had no
intention of going to Egypt at this point.  This is how the
Netziv understands Yaakov's comment, "It is great - my son
Yosef is alive; I will go and see him before I die" (45:28).
Yaakov here declares that he is satisfied with the knowledge
that Yosef is still alive; he will therefore not go to Egypt
immediately, but rather at some point before his death.  The
news regarding Yosef gives Yaakov a renewed revitalization
("and the spirit of their father Yaakov lived" - 45:27), which
prompted him to move and settle in Be'er Sheva, the place
where his father, Yitzchak, had managed to survive harsh
famine conditions with prosperity.  He thus offers sacrifices
to "the God of Yitzchak", asking for assistance in braving the
drought.  That night, however, Hashem appears to Yaakov and
informs him of the Divine plan, by which Yaakov must continue
on to Egypt.  The Da'at Sofrim suggests such a notion, as
well, building on the pasuk, "Va-yakam Yaakov mi-Be'er Sheva"
- Yaakov 'picked himself up' from Be'er Sheva.  Like the
Netziv, the Da'at Sofrim claims that Yaakov had originally
planned to settle in Be'er Sheva, and only after Hashem told
him to continue on to Egypt did he 'pick himself up' and go.
	Startling as this theory may sound, a Midrash familiar
to all of us seems to state this explicitly.  We recite from
the Haggadah, "He [Yaakov] descended to Egypt - [he was]
forced [to do so], by the Divine word" ("Va-yered Mitzrayim -
annus al pi ha-dibbur").  Apparently, Yaakov did not want to
move to Egypt; he did so only to obey Hashem's commandment.
[The conventional understanding, that Yaakov decided to move
to Egypt on his own, would presumably read this Midrash to
mean that Yaakov would not have decided to relocate in Egypt
if Hashem hadn't placed him in a situation warranting this
move.  By bringing famine and arranging that Yosef could
provide food for Yaakov and his family in Egypt, Hashem
indirectly 'forced' Yaakov to move there.]
	On the opposite end of the spectrum, we find several
mefarshim who claim that Yaakov in fact knew that his move to
Egypt marked the beginning of the exile.  Most prominently,
the Ramban claims that Yaakov here appeals to the 'midat
ha-din' (Hashem's attribute of justice), knowing that the
exile has now begun.  The Chizkuni concurs, explaining this as
the source of Yaakov's fear.

Yaakov's Fear
	The Abarbanel lists several reasons as to why Yaakov
experienced fear at this point, and his list encompasses most
of the explanations offered by other commentators (including
that which we mentioned in the shiur):
a) 	Ever since Avraham's brit mila and akeidat Yitzchak,
Avraham's descendants were guaranteed special "hashgacha
elyona" (supreme Divine protection) only in Eretz Canaan.
Yaakov thus feared the loss of this 'hashgacha' as he
descended to Egypt.

b)	Yaakov also worried about maintaining his 'nevu'a' in
Egypt.  Hashem therefore guarantees him, "I will go down with
you to Egypt. ".

c)	The relationship between his family and the Egyptians
also concerned Yaakov.  He feared that the Egyptians would
kill his descendants in an effort to keep their numbers low -
which is precisely what happens in Parshat Shemot.

d)	As Rashi, the Akeidat Yitzchak and others
commentators, Yaakov very much wanted to be buried in his
family plot in Chevron.

e)	Surprisingly, the Abarbanel claims that Yaakov was
also concerned about Yosef; if Yosef would die in his
lifetime, Yaakov's immense joy would suddenly turn to anguish.

f)	Finally, Yaakov worried about his descendants'
eventual return to Eretz Canaan.  He feared that they may
assimilate permanently within Egyptian society and remain
there forever.  The possibility that Yaakov feared his
descendants' assimilation appears in several other sources,
including the Akeidat Yitzchak and the Netziv's Ha-amek Davar.

	One source of fear not mentioned by the Abarbanel, but
to which we alluded in the shiur, is raised by the Alshich:
that the special brachot promised to the avot would perhaps be
fulfilled only in Eretz Canaan.  This is why Yaakov needed
reassurance prior to his first departure from Canaan, and this
is why he is afraid in Parshat Vayigash.

The Stopover in Be'er Sheva:
	Bereishit Rabba 68 and Rabbenu Bachye state that when
Yaakov Avinu left Eretz Yisrael the first time, when fleeing
from his brother Esav, he went to Be'er Sheva to ask Hashem
permission.  It stands to reason that they would explain
Yaakov's stopover in our parsha in the same vein, especially
in light of the association drawn by the Ramban between these
two journeys.  Sure enough, the Midrash Hagadol writes this
explicitly in our context, an approach taken as well by
Rabbeinu Yosef Bechor Shor and the Abarbanel.
	Returning to the Ramban's parallel between Yaakov's
trip to Egypt here and his escape from Canaan to Charan in
Parshat Vayetze, both the Meshech Chochma and the Netziv note
an additional point of comparison.  In both instances, Hashem
appears to Yaakov specifically in a nighttime dream,
symbolizing His Providence even in the darkness of exile.

The 'zevachim':
	The various explanations given in the shiur as to the
purpose of Yaakov's 'zevachim' appear in Midrashim and the
works of the mefarshim.  Two sources identify this sacrifice
as a korban todah - a thanksgiving offering.  The Torah
Sheleimah quotes a Midrash that explains these 'zevachim' as a
thanksgiving offering expressing gratitude over the fact that
Yosef is still alive.  The Tur, in his "Peirush Ha-aroch" (as
opposed to his brief "Ba'al Haturim" printed in the Mikra'ot
Gedolot) explains this sacrifice as a thanksgiving offering
over his having arrived safely in Be'er Sheva.  
	Our explanation, that this sacrifice marks the end of
the 'bechira' process, may be what Reish Lakish meant in
Bereishit Rabbah 94 when he said, "al berit ha-shvatim hikriv"
- "He offered sacrifices for the covenant of the tribes".
Having discovered that Hashem had, in fact, fulfilled the
promise that all of Yaakov's children will form His special
nation, Yaakov offers a thanksgiving offering.



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