[Par-reg] For Parshat Vayigash - 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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