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<DIV><FONT face=Arial
size=2>*************************************************************<BR>
THE TANACH STUDY CENTER [http://www.tanach.org]<BR> In Memory of
Rabbi Abraham Leibtag<BR> Shiurim in Chumash & Navi by Menachem
Leibtag<BR>*************************************************************</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial><FONT size=2><SPAN
class=984122911-28122006>
</SPAN>PARSHAT VAYIGASH</FONT></FONT></DIV>
<DIV><FONT face=Arial size=2></FONT> </DIV>
<DIV><FONT face=Arial size=2> <SPAN
class=984122911-28122006>
</SPAN>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)!<BR> <SPAN
class=984122911-28122006> </SPAN> Was
life in Egypt simply too good?<BR> 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!]<BR> 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.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>INTRODUCTION<BR> 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.<BR> However, to appreciate its importance, we must begin our
study with a quick review of the events that lead up to this
"hitgalut".<BR> <BR>EVERYONE HAS A PLAN<BR> As we would expect, as
soon as Yaakov hears that Yosef is still alive, he immediately decides to go
visit him:<BR>"And Yisrael said... my son Yosef is still alive; I must go and
see him before I die" (see 45:28).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Does Yaakov plan to return immediately to
Eretz Canaan after this visit? Was there any reason why he
shouldn't?<BR> 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':<BR>"... 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...<BR> 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).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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"! <BR>
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.<BR> 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. </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE STOP AT BEER SHEVA<BR> 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: <BR>"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).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> When studying this pasuk, several questions
arise:<BR>* Why does Yaakov stop specifically at BEER SHEVA? In fact, we
could ask, why does he stop at all?<BR>* 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!] <BR>* Why does he find it necessary at this time to offer
korbanot?<BR>* Why does he offer specifically ZEVACHIM? <BR>* Why is Yaakov's
new name - Yisrael - used in this pasuk?</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> To answer these questions, we must first
consider Yaakov's predicament at this point in time.<BR> 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).]<BR> 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:<BR>"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).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> At that time, God even explained the reason
why Yitzchak could not leave - because he was the 'chosen' son of Avraham
Avinu:<BR>"... 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).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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. <BR> 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:<BR>"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)!]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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!<BR> Unquestionably, Yaakov has what to worry about.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>APPLYING FOR AN EXIT VISA<BR> 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.<BR> Now we must
explain why Yaakov stops specifically at Beer Sheva. The commentators
offer several explanations:<BR> * 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!]<BR> * 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).<BR> * Radak considers Beer Sheva the 'official' southern
border of Eretz Canaan, thus the appropriate place for Yaakov to 'apply for an
exit visa'. <BR> [See also Seforno 46:1 (like Radak) and
Chizkuni.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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.]<BR>[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.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE FIRST 'ZEVACH'<BR> Similarly, this
backdrop can also help us understand why Yaakov may have offered specifically
'zevachim'.<BR> 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'.
<BR>[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'.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> There are three other seminal events in
Chumash where specifically 'zevachim' are offered:<BR>1) The KORBAN PESACH (at
Yetziat Mitzrayim)<BR> 2) Brit NA'ASEH VE-NISHMA (at Ma'amad Har
Sinai)<BR> 3) YOM ha-SHMINI (the dedication ceremony of the
Mishkan).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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:</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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'.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 2) At Ma'amad Har Sinai, Bnei Yisrael
offer special 'zevachim' as part of the ceremony where they accept the
mitzvot:<BR>"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).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Here we find the COMPLETION and fulfillment
of the ultimate purpose of Yetziat Mitzrayim - Bnei Yisrael's readiness to
accept God's commandments. <BR> <BR> 3) On YOM ha-SHMINI, upon the
COMPLETION of the dedication ceremony of the Mishkan, Bnei Yisrael offer a
special korban 'shlamim':<BR>"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)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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?!<BR> 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).]<BR> By offering 'zevachim' at this
time, Yaakov may actually be thanking God for re-uniting his family.
</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Finally, this interpretation can also explain
why the Torah refers to Yaakov as YISRAEL in this pasuk.<BR> 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. </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE END, AND THE BEGINNING...<BR> 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:<BR>"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)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> God's response adds an entirely new dimension
to his departure, a dimension that most likely catches Yaakov totally by
surprise: Let's explain:<BR> 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.<BR> 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.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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. <BR>[The fuller meaning of this final
'hitgalut' of Sefer Breishit will be discussed in our introductory shiur to
Sefer Shmot.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>FROM "TOLDOT" TO "SHMOT"<BR> To support
understanding, we conclude our shiur by noting the 'parshia' that immediately
follows this final 'hitgalut' to Yaakov. <BR> 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:<BR>"These are the names ["ve-eileh shmot"] of Bnei Yisrael who were
coming to Egypt..." (see 46:8)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> 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. <BR> 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"."<BR> 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. <BR> 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. </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> shabbat
shalom,<BR> menachem</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>===================<BR>FOR FURTHER
IYUN<BR>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.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>B. HINEINI...<BR> The final 'hitgalut' to
Yaakov in Sefer Breishit begins as follows:<BR> "Then God spoke to Yisrael
in a vision by night saying:<BR> YAAKOV YAAKOV, and he answered "HINEINI"
(here I am)... Fear not to go down to Egypt..." (see 46:2-3).<BR>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. </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>(A) "HINEINI" - BACK TO THE AKEIDA<BR> God's
response is reminiscent of His opening statement at the Akeida:<BR> "...
and God tested Avraham, and called out 'AVRAHAM,' and he answered,
'HINEINI.'" (see 22:1).<BR>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.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>(B) HINEINI - FORWARD TO THE BURNING
BUSH<BR> 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:<BR> "... and God called him from the bush saying: 'MOSHE,
MOSHE,' and he answered 'hineini.'" (Shmot
3:4).<BR> <BR> 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'!<BR> Note the
comparison between these two revelations, clearly suggesting a conceptual
relationship between them: </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>YAAKOV (leaving Canaan)<BR>MOSHE (at the burning
bush)<BR>(Breishit 46:2-4)<BR>(Shmot 3:4-8)</FONT></DIV>
<DIV> </DIV><FONT face=Arial size=2>
<DIV><BR>God called to Yisrael in a vision:<BR>God called out to
Moshe:<BR>YAAKOV, YAAKOV,<BR>MOSHE, MOSHE,<BR>va-yomer hineini<BR>va-yomer
hineini<BR>And he said:<BR>And he said:<BR>I am the God of your father...<BR>I
am the God of your father...<BR>Do not fear going down to Egypt for I will make
you there a great Nation….<BR>I have seen the suffering of My People in Egypt
and I have heard their crying...<BR>I will go DOWN with you to Egypt and I will
surely GO UP with you..<BR>I have come DOWN to rescue them from Egypt in order
to BRING YOU UP from that Land to the Land flowing with...</DIV>
<DIV> </DIV>
<DIV>[It is recommended that you compare these psukim in the original
Hebrew.]</DIV>
<DIV> </DIV>
<DIV> 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.</DIV>
<DIV> </DIV>
<DIV>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.<BR>1. Note that in this week's parsha they fight
over Binyamin. How do the 'nachalot' of the shvatim represent this
struggle?<BR>2. Relate this to the location of the Mikdash in the
"nachala" of Binyamin, as well as to Yehoshua 18:11.<BR>3. Relate this to
the civil war waged against Binyamin, as described in chapter 20 of Sefer
Shoftim.</DIV>
<DIV> </DIV>
<DIV>ADDITIONAL NOTES AND SOURCES<BR>Yosef's plan:<BR> 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.<BR> 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). </DIV>
<DIV> </DIV>
<DIV>Yaakov's plan:<BR> 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.<BR> [See also Abarbanel, who
claims that Yaakov planned simply to see Yosef and return home
immediately.]<BR> 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.<BR> 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.]<BR> 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.</DIV>
<DIV> </DIV>
<DIV>Yaakov's Fear<BR> 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):<BR>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.</DIV>
<DIV> </DIV>
<DIV>b) Yaakov also worried about maintaining his 'nevu'a' in Egypt.
Hashem therefore guarantees him, "I will go down with you to Egypt… ".</DIV>
<DIV> </DIV>
<DIV>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.</DIV>
<DIV> </DIV>
<DIV>d) As Rashi, the Akeidat Yitzchak and others commentators, Yaakov very
much wanted to be buried in his family plot in Chevron.</DIV>
<DIV> </DIV>
<DIV>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.</DIV>
<DIV> </DIV>
<DIV>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.</DIV>
<DIV> </DIV>
<DIV> 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.</DIV>
<DIV> </DIV>
<DIV>The Stopover in Be'er Sheva:<BR> 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.<BR> 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.</DIV>
<DIV> </DIV>
<DIV>The 'zevachim':<BR> 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. <BR> 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.</DIV>
<DIV> </DIV>
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