[Par-reg] Parshat Vayigash - shiur / corrected

[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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