[Par-reg] VAYIGASH - shiur
Menachem Leibtag
tsc at bezeqint.net
Thu Dec 28 06:30:57 EST 2006
*************************************************************
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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