VaYigash Answers

VaYigash 5730 “HaShem’s Revelation to Yaakov”

בראשית פרק מו

(א) וַיִּסַּע יִשְׂרָאֵל וְכָל־אֲשֶׁר־לוֹ וַיָּבֹא בְּאֵרָה שָּׁבַע וַיִּזְבַּח זְבָחִים לֵאלֹקי אָבִיו יִצְחָק:

(ב) וַיֹּאמֶר אֱלֹקים לְיִשְׂרָאֵל בְּמַרְאֹת הַלַּיְלָה וַיֹּאמֶר יַעֲקֹב יַעֲקֹב וַיֹּאמֶר הִנֵּנִי:

(ג) וַיֹּאמֶר אָנֹכִי הָקל אֱלֹקי אָבִיךָ אַל־תִּירָא מֵרְדָה מִצְרַיְמָה כִּי־לְגוֹי גָּדוֹל אֲשִׂימְךָ שָׁם:

(ד) אָנֹכִי אֵרֵד עִמְּךָ מִצְרַיְמָה וְאָנֹכִי אַעַלְךָ גַם־עָלֹה וְיוֹסֵף יָשִׁית יָדוֹ עַל־עֵינֶיךָ:

Alef.

1. The “Dibur HaMatchil” of HaEmek Davar’s commentary on this verse is

"במראת הלילה"    . His interpretation is that while the Revelation occurred via the medium of a vision that is associated with “night”, it was a vision of the night, rather a vision that was observed during the night.

2.  Both HaEmek Davar and Meshech Chachma associate “night” with exile, and the vision as a reassurance to Yaakov that despite his entering the Diaspora, HaShem will continue to Be with him.

They are different in that whereas HaEmek Davar states that essentially in Galut, Divine Inspiration will be absent, except for rare occasions, Meshech Chachma stresses how the Shechina will accompany Yaakov, and his descendants.

(HeEmek Davar’s reference to occasional lightning bolts lighting up the night sky—“כמו אור הברק שמבהיק את הלילה”, is reminiscent of a lyrical interpretation of the lightning bolt aspect of the Revelation at Sinai presented by Abrabanel:

שמות פרק יט

(טז) וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיֹת הַבֹּקֶר וַיְהִי קֹלֹת וּבְרָקִים וְעָנָן כָּבֵד עַל־הָהָר וְקֹל שֹׁפָר חָזָק מְאֹד וַיֶּחֱרַד כָּל־הָעָם אֲשֶׁר בַּמַּחֲנֶה:

See pp. 5a-b.)

Beit.

1. The question that confronts these commentators is: if HaShem has Declared that Yaakov’s name is to be changed to Yisrael --(35:10) “And God Said unto him: 'Thy name is Yaakov: thy name shall not be called any more Yaakov, but Yisrael shall be thy name'; and He Called his name Yisrael.”—why in this situation is HaShem Calling him “Yaakov” two times in a row?

2.   

שמואל א פרק ג

(א) וְהַנַּעַר שְׁמוּאֵל מְשָׁרֵת אֶת־יְקֹוָק לִפְנֵי עֵלִי וּדְבַר־יְקֹוָק הָיָה יָקָר בַּיָּמִים הָהֵם אֵין חָזוֹן נִפְרָץ: ס

(ב) וַיְהִי בַּיּוֹם הַהוּא וְעֵלִי שֹׁכֵב בִּמְקוֹמוֹ ועינו וְעֵינָיו הֵחֵלּוּ כֵהוֹת לֹא יוּכַל לִרְאוֹת:

(ג) וְנֵר אֱלֹקים טֶרֶם יִכְבֶּה וּשְׁמוּאֵל שֹׁכֵב בְּהֵיכַל יְקֹוָק אֲשֶׁר־שָׁם אֲרוֹן אֱלֹקים: פ

(ד) וַיִּקְרָא יְקֹוָק אֶל־שְׁמוּאֵל וַיֹּאמֶר הִנֵּנִי:

(ה) וַיָּרָץ אֶל־עֵלִי וַיֹּאמֶר הִנְּנִי כִּי־קָרָאתָ לִּי וַיֹּאמֶר לֹא־קָרָאתִי שׁוּב שְׁכָב וַיֵּלֶךְ וַיִּשְׁכָּב: ס

(ו) וַיֹּסֶף יְקֹוָק קְרֹא עוֹד שְׁמוּאֵל וַיָּקָם שְׁמוּאֵל וַיֵּלֶךְ אֶל־עֵלִי וַיֹּאמֶר הִנְנִי כִּי קָרָאתָ לִי וַיֹּאמֶר לֹא־ קָרָאתִי בְנִי שׁוּב שְׁכָב:

(ז) וּשְׁמוּאֵל טֶרֶם יָדַע אֶת־יְקֹוָק וְטֶרֶם יִגָּלֶה אֵלָיו דְּבַר־יְקֹוָק:

(ח) וַיֹּסֶף יְקֹוָק קְרֹא־שְׁמוּאֵל בַּשְּׁלִשִׁית וַיָּקָם וַיֵּלֶךְ אֶל־עֵלִי וַיֹּאמֶר הִנְנִי כִּי קָרָאתָ לִי וַיָּבֶן עֵלִי כִּי יְקֹוָק קֹרֵא לַנָּעַר:

(ט) וַיֹּאמֶר עֵלִי לִשְׁמוּאֵל לֵךְ שְׁכָב וְהָיָה אִם־יִקְרָא אֵלֶיךָ וְאָמַרְתָּ דַּבֵּר יְקֹוָק כִּי שֹׁמֵעַ עַבְדֶּךָ וַיֵּלֶךְ שְׁמוּאֵל וַיִּשְׁכַּב בִּמְקוֹמוֹ:

(י) וַיָּבֹא יְקֹוָק וַיִּתְיַצַּב וַיִּקְרָא כְפַעַם־בְּפַעַם שְׁמוּאֵל שְׁמוּאֵל וַיֹּאמֶר שְׁמוּאֵל דַּבֵּר כִּי שֹׁמֵעַ עַבְדֶּךָ: פ

(יא) וַיֹּאמֶר יְקֹוָק אֶל־שְׁמוּאֵל הִנֵּה אָנֹכִי עֹשֶׂה דָבָר בְּיִשְׂרָאֵל אֲשֶׁר כָּל־שֹׁמְעוֹ תְּצִלֶּינָה שְׁתֵּי אָזְנָיו:

(יב) בַּיּוֹם הַהוּא אָקִים אֶל־עֵלִי אֵת כָּל־אֲשֶׁר דִּבַּרְתִּי אֶל־בֵּיתוֹ הָחֵל וְכַלֵּה:

(יג) וְהִגַּדְתִּי לוֹ כִּי־שֹׁפֵט אֲנִי אֶת־בֵּיתוֹ עַד־עוֹלָם בַּעֲוֹן אֲשֶׁר־יָדַע כִּי־מְקַלְלִים לָהֶם בָּנָיו וְלֹא כִהָה בָּם:

(יד) וְלָכֵן נִשְׁבַּעְתִּי לְבֵית עֵלִי אִם־יִתְכַּפֵּר עֲוֹן בֵּית־עֵלִי בְּזֶבַח וּבְמִנְחָה עַד־עוֹלָם:

(טו) וַיִּשְׁכַּב שְׁמוּאֵל עַד־הַבֹּקֶר וַיִּפְתַּח אֶת־דַּלְתוֹת בֵּית־יְקֹוָק וּשְׁמוּאֵל יָרֵא מֵהַגִּיד אֶת־הַמַּרְאָה אֶל־ עֵלִי:

(טז) וַיִּקְרָא עֵלִי אֶת־שְׁמוּאֵל וַיֹּאמֶר שְׁמוּאֵל בְּנִי וַיֹּאמֶר הִנֵּנִי:

(יז) וַיֹּאמֶר מָה הַדָּבָר אֲשֶׁר דִּבֶּר אֵלֶיךָ אַל־נָא תְכַחֵד מִמֶּנִּי כֹּה יַעֲשֶׂה־לְּךָ אֱלֹהִים וְכֹה יוֹסִיף אִם־ תְּכַחֵד מִמֶּנִּי דָּבָר מִכָּל־הַדָּבָר אֲשֶׁר־דִּבֶּר אֵלֶיךָ:

(יח) וַיַּגֶּד־לוֹ שְׁמוּאֵל אֶת־כָּל־הַדְּבָרִים וְלֹא כִחֵד מִמֶּנּוּ וַיֹּאמַר יְקֹוָק הוּא הַטּוֹב בְּעֵינָו יַעֲשֶׂה: פ

(יט) וַיִּגְדַּל שְׁמוּאֵל וַיקֹוָק הָיָה עִמּוֹ וְלֹא־הִפִּיל מִכָּל־דְּבָרָיו אָרְצָה:

(כ) וַיֵּדַע כָּל־יִשְׂרָאֵל מִדָּן וְעַד־בְּאֵר שָׁבַע כִּי נֶאֱמָן שְׁמוּאֵל לְנָבִיא לַיקֹוָק:

(כא) וַיֹּסֶף יְקֹוָק לְהֵרָאֹה בְשִׁלֹה כִּי־נִגְלָה יְקֹוָק אֶל־שְׁמוּאֵל בְּשִׁלוֹ בִּדְבַר יְקֹוָק: פ

In this particular chapter, we can contrast the manner in which HaShem Calls Shmuel and how Eli summons him. In the latter instance, he only calls his name a single time, in the former instance He Calls Shmuel twice. This might suggest that this is standard for how HaShem Tries to get someone’s attention, i.e., by Calling the name twice. (Verse 7 would appear to support RaDaK’s contention that if receiving Revelations is out of the ordinary for someone, either because this is the first time that it is happening, or because it has not happened for quite some time, perhaps extra emphasis is needed, as reflected in the doubling of the name. )

Gimel.

1.  The problem for all of the commentators is how can HaShem Say to Yaakov not to be concerned about taking up residence in Egypt? Isn’t living in Galut fraught with danger and therefore provides ample cause for worry?

2.  Midrash Lekach Tov can base his commentary upon 46:3, where HaShem identifies Himself as “the God of your father (Yitzchak)”, although He is also the God of Yaakov’s grandfather, Avraham. The focus upon Yitzchak is because of the contrast of HaShem not Allowing Yitzchak to go to Egypt, and yet to Encourage Yaakov to do so.

3.  

תרגום יונתן בראשית פרק מו פסוק ג

(ג) וַאֲמַר אֲנָא הוּא קל אֱלָקיהּ דְאָבוּךְ לָא תִדְחַל מִלְמֵיחוֹת לְמִצְרַיִם עַל עֵיסַק שִׁעֲבּוּדָא דִי פְּסָקִית עִם אַבְרָהָם אֲרוּם לְעַם סַגִי אֲשַׁוִינָךְ תַּמָן:

Chizkuni seems to base himself upon the Targum Yonatan.

4.  Chizkuni appears to interpret “מרדה” as an encouragement for Yaakov to go down to Egypt, i.e., “אל תירא”, “מרדה מצרימה”—Don’t be afraid. Go down to Egypt.

5.  The insistence by Avraham to Eliezer that Yitzchak marry someone from his homeland rather than from Canaan (24:3); Eisav’s marrying Canaanite women caused Yitzchak and Rivka consternation (26:34-5) and influenced him to marry a woman from Yishmael’s family (28:9) ; and the pretense for Yaakov’s leaving home was in order that he also should not marry a Canaanite (27:46).

6.  The NeTzIV lived at a time when the Haskala was a powerful force and there were many who gave up living religious lives.

The Maskilim could not bear the success of the Yeshiva and constantly sought its demise. Their continuous barbs were noted by the government who demanded that the Yeshiva curriculum and hours of study be completely revamped. It is often said that the Yeshiva was closed because of the Netziv’s refusal to permit secular subjects to be studied. The fact is that the government’s demand were such that if adopted the Yeshiva would have totally lost its character. For example, one of the demands was that secular subjects be studied until 3:00 PM and that night study cease.

Left with no choice the Netziv felt compelled to close the Yeshiva. His entire existence was linked to the Yeshiva and after its closing his health began to decline. He passed away less that two years after the closing. His two sons were Rabbi Chaim Berlin and Rabbi Meir Bar-Ilan.

http://www.ou.org/about/judaism/rabbis/netziv.htm

He was also sympathetic to the Chibat Tzion movement:

Politically, he favored Jewish settlement of the Land of Israel (Eretz Yisrael), then under the control of the Ottoman Empire; he was initially a member of the Chovevei Tzion movement (founded by his contemporary Rabbi Zvi Hirsch Kalisher), but later distanced himself from them.

http://en.wikipedia.org/wiki/Naftali_Zvi_Yehuda_Berlin

פרשת ויגש

שנת תשט"ו

ירידת יעקב למצרים

בראשית פרק מה, כה-כח - פרק מו, א-ו

ד.	הצורך בהרגעת "אל תירא"

פרק מ"ו פסוק ג'

"אַל תִּירָא מֵרְדָה מִצְרַיְמָה"

אברבנאל, מקשה:

למה הוצרך הקב"ה לדבר עם יעקב "אל תירא מרדה מצרימה" כי הנה הוא לא היה ירא מזה, וקודם זה הדיבור אמר "אלכה ואראנו בטרם אמות" וכבר נסע לדרכו כמו שאמר "ויסע ישראל וכל אשר לו"?

*	נסה לענות על שאלתו.

Perhaps Yaakov did not have concerns for himself, but was worried what the effects of living in Egypt would prove to be on his children, grandchildren, and their descendants.

7. The Egyptian experience whereby the Jews would live in Goshen, under autonomous rule, since they would be far from the Egyptian center, would allow them to develop principles and structures for establishing their own land when they would be given the opportunity to do so in the land of Israel.

Daled.

Perhaps if these instances had been preceded by the Tora stating that Avraham, Yitzchak and Moshe were afraid, they could be criticized for a lack of faith. By having HaShem Come to Assure them not to be afraid, demonstrates that not only would HaShem Assist them, but that their fear was not something that would cause them to be abandoned by HaShem. Apparently their respective fear was deemed natural and understandable.

Heh.

1.  In both instances, the term “גם” needs to be understood as if it is transposed and placed at the beginning of the clause in question for maximum clarity.

2.א.  RaShI and Sephorno wish to explain why it is important for Yaakov to know what will happen in the future since he will not live to see the Jews going out of Egypt.

  ב.   RaShI emphasizes the geographic implications of HaShem’s Promise, i.e., that Yaakov’s remains will be buried in Canaan.

Sephorno emphasizes the increase in significance that Yaakov’s reputation and memory will have at the time of the redemption.