[Par-reg] Parshat Vayigash - shiur

[Menachem Leibtag]

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

            for 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.


-------------- next part --------------
A non-text attachment was scrubbed...
Name: vayig1.pdf
Type: application/pdf
Size: 65347 bytes
Desc: not available
Url : http://www.atlchai.org/pipermail/par-reg/attachments/20090101/60fd5f13/attachment-0001.pdf