Pareshath Vayigash

This week's paresha contains a brief interchange between Ya'akobh and Hashem, in a vision during the night on the way to Egypt. It barely registers in the flow of the narrative, but there are a couple of textual clues indicating that this is rather a big deal. First, we have the opening of the dialogue: twice, Hashem calls Ya'akobh's name, and Ya'akobh responds, "Hineini". This structure appears in exactly two other places in the Tanakh, at the climax of the 'akeidhath Yitzḥak (the binding of Yitzḥak), and again when Moshe stands before the burning bush. Second, the body of God's message opens, "Al tiyra..." (Do not fear). Each of the abhoth received exactly one such message in the Tora. Abhraham at the berith bein habetharim (the covenant between the parts, the first time that God's promises to Abhraham were formalized as a covenant), and Yitzḥak after he digs the wells 'Eisek, Sitna, and Reḥobhoth (associated with the three Temples) and ascends to Beeir Shabha'.

What makes these few verses into a major inflection point in the story of the Jewish people? Here, we enter galuth. Exile. Each time a patriarch is told, "Al tiyra," we do not see immediate cause for fear, but there is a recurring pattern of darkness. The prophecy of galuth is first revealed to Abhraham at that time. Each time, God's promised comfort is offered with "anokhi", and emphatic form of the first person pronoun, and the promise follows an escalating pattern; not greater in extravagance, but greater in intimacy. To Abhraham, God promises, "anokhi maghein lakh", I will be a shield to you. To Yitzḥak, the promise is "itkha anokhi", I am with you. To Ya'akobh, "anokhi eireidh 'imkha Mitzrayma", I will go down to Egypt with you. There are two Hebrew words for with, et and 'im, the former used with Yitzḥak and denoting proximity, the latter used with Ya'akobh and denoting togetherness of a deeper sort. The gathering darkness is matched by Hashem drawing close in a crescendo that peaks here, at this night in Beeir Shabha'.

What does this have in common with the 'akeidha, and with the burning bush? Ya'akobh is being called to a test. Until this night, he seems eager to make the journey and be reunited with his beloved Yoseph. His spirit revives, and he is once more Yisrael. Many commentators read his stop here and the sacrifices he brings before his vision as a request for permission, given that his father was told in that place not to descend to Egypt during a famine. The answer he receives seems to shake him. He becomes simply Ya'akobh once more, and from here on to Egypt he must be carried rather than continue under his own power. Upon arrival, despite seeing Yoseph, his joy is not unmixed, as he proclaims that he is ready to die, and that his days of life have been short and bitter. Presumably, more is revealed in these visions than the words indicate. I imagine that he sees all the suffering that is to come from this journey. Abarbanel makes clear here that Ya'akobh is not commanded to go down to Egypt. God's plan is laid out before him, but he must accept it. We have a mirror image of his wrestling match with the angel. Leaving the land rather than entering, he transitions from Yisrael to Ya'akobh, but the result is much the same. He succeeds, passes the test and proceeds toward the destiny that he is heir to, but his successes are not glorious and resounding like Abhraham's. He emerges wounded, less mobile than before. In many ways, I find his tests more inspiring.

Shabath Shalom uMebhorakh!