[Par-reg] for Parshat Va'yigash - shiur

[Menachem Leibtag]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

	
shabbat shalom,
	
menachem

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

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

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

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


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


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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



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