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

Tue Dec 27 11:04:50 EST 2011

Dedicated in Commemoration of the Yarhtzeit
of

Chana Bas Menachem Mendel Yitzchak A"H

4 Teves 5756

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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:

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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