Shabbat Vayigash ~ Is this land my land? Reasons for staying in the Land of Goshen

~ Our triennial will pick up on the scene of Yosef introducing his father and brothers to Pharaoh.

1. Look closely at our text. What is the plan? Are B'nei Israel going to stay for long in the land of Goshen?

2. Yosef already had decided on the land of Goshen for his family. Why do you think it is so?

3. How do you think the land of Goshen played a part in the future slavery? Or are B'nei Israel already enslaved somehow?

(ח) וְעַתָּ֗ה לֹֽא־אַתֶּ֞ם שְׁלַחְתֶּ֤ם אֹתִי֙ הֵ֔נָּה כִּ֖י הָאֱלֹקִ֑ים וַיְשִׂימֵ֨נִֽי לְאָ֜ב לְפַרְעֹ֗ה וּלְאָדוֹן֙ לְכָל־בֵּית֔וֹ וּמֹשֵׁ֖ל בְּכָל־אֶ֥רֶץ מִצְרָֽיִם׃ (ט) מַהֲרוּ֮ וַעֲל֣וּ אֶל־אָבִי֒ וַאֲמַרְתֶּ֣ם אֵלָ֗יו כֹּ֤ה אָמַר֙ בִּנְךָ֣ יוֹסֵ֔ף שָׂמַ֧נִי אֱלֹקִ֛ים לְאָד֖וֹן לְכָל־מִצְרָ֑יִם רְדָ֥ה אֵלַ֖י אַֽל־תַּעֲמֹֽד׃ (י) וְיָשַׁבְתָּ֣ בְאֶֽרֶץ־גֹּ֗שֶׁן וְהָיִ֤יתָ קָרוֹב֙ אֵלַ֔י אַתָּ֕ה וּבָנֶ֖יךָ וּבְנֵ֣י בָנֶ֑יךָ וְצֹאנְךָ֥ וּבְקָרְךָ֖ וְכָל־אֲשֶׁר־לָֽךְ׃ (יא) וְכִלְכַּלְתִּ֤י אֹֽתְךָ֙ שָׁ֔ם כִּי־ע֛וֹד חָמֵ֥שׁ שָׁנִ֖ים רָעָ֑ב פֶּן־תִּוָּרֵ֛שׁ אַתָּ֥ה וּבֵֽיתְךָ֖ וְכָל־אֲשֶׁר־לָֽךְ׃
(8) So, it was not you who sent me here, but God; and He has made me a father to Pharaoh, lord of all his household, and ruler over the whole land of Egypt. (9) “Now, hurry back to my father and say to him: Thus says your son Joseph, ‘God has made me lord of all Egypt; come down to me without delay. (10) You will dwell in the region of Goshen, where you will be near me—you and your children and your grandchildren, your flocks and herds, and all that is yours. (11) There I will provide for you—for there are yet five years of famine to come—that you and your household and all that is yours may not suffer want.’
בעבור תשבו בארץ גשן. וְהִיא צְרִיכָה לָכֶם שֶׁהִיא אֶרֶץ מִרְעֶה, וּכְשֶׁתֹּאמְרוּ לוֹ שֶׁאֵין אַתֶּם בְּקִיאִין בִּמְלָאכָה אַחֶרֶת, יַרְחִיקְכֶם מֵעָלָיו וְיוֹשִׁיבְכֶם שָׁם:
בעבור תשבו בארץ גשן IN ORDER THAT YE MAY ABIDE IN THE LAND OF GOSHEN — and this is the land that you require, for it is a land of pasture. If you tell him that you are inexperienced in other work he will send you far away from him and settle you there.
כי תועבת מצרים כל רועה צאן. לְפִי שֶׁהֵם לָהֶם אֱלֹהוּת:
כי תועבת מצרים כל רעה צאן FOR EVERY SHEPHERD IS AN ABOMINATION TO THE EGYPTIANS — because they (sheep) are regarded by them as deities.

Rashi callsour attention that this is "the best the land of Egypt has to offer" as Pharaoh says. Also, the separation is desired: the Egyptians have a clear demarcation with the other peoples, maybe all "shepherding peoples" in general, but certainly Ivri'im in particular, as we know from our reading from last week:

(לב) וַיָּשִׂ֥ימוּ ל֛וֹ לְבַדּ֖וֹ וְלָהֶ֣ם לְבַדָּ֑ם וְלַמִּצְרִ֞ים הָאֹכְלִ֤ים אִתּוֹ֙ לְבַדָּ֔ם כִּי֩ לֹ֨א יוּכְל֜וּן הַמִּצְרִ֗ים לֶאֱכֹ֤ל אֶת־הָֽעִבְרִים֙ לֶ֔חֶם כִּי־תוֹעֵבָ֥ה הִ֖וא לְמִצְרָֽיִם׃
(32) They served him by himself, and them by themselves, and the Egyptians who ate with him by themselves; for the Egyptians could not dine with the Hebrews, since that would be abhorrent to the Egyptians.
וישבת בארץ גשן היה יוסף יודע באביו שלא ירצה לעמוד בארץ מצרים אשר שם הבירה למלכות על כן שלח לו מעתה כי בארץ גושן יושיבנו וטעם אתה ובניך מחובר בפסוק העליון רדה אלי אתה ובניך ובני בניך וצאנך ובקרך וכל אשר לך

And you will dwell in the land of Goshen - Yosef knew that his father would not want to stay in the land of Egypt, where the capital is, so he sent [this message] to him 'from now we will dwell in the land of Goshen'. And the reason for 'you and your sons' is connected with the previous verse, 'come down to me, you and your children and the children of your children, and your sheep, and your cattle, and all that belongs to you.'

The Ramban has a different take: the land is nothing necessarily special: it is only special as long as it is secluded, and serves for Yaakov in particular - living inside the capital would not suit Yaakov.

והאנשים רועי צאן. כלומר משלהם, וכדי שלא תבין כי היו הצאן מאחרים והיו מתעסקים בשכר, לכך הוסיף לומר כי אנשי מקנה היו, להורות שלא היו משל אחרים רק משל עצמם, כי עשירים גדולים היו. ומה שבחרו השבטים האומנות הזאת והיא אומנות אבותיהם מפני שני דברים, האחד שיש בה ריוח גדול בגיזה ובחלב ובולדות, והיא אומנות אינה צריכה יגיעה רבה וטורח גדול ומבלי עון, ועליה הזהיר שלמה בחכמתו (משלי כז) ידע תדע פני צאנך שית לבך לעדרים. והשני לפי שהשבטים היו יודעים שיגלו למצרים הם וזרעם, ומפני שהמצריים היו עובדים לצורת הצאן תפשו להם אומנות זו כדי שיהיו זרעם מורגלים בה, ותהא עבודת הצאן רחוקה בעיניהם וכן תמצא רוב הצדיקים והנביאים שהיו רועים, תמצא בהבל (בראשית ד) ויהי הבל רועה צאן, וכן במשה (שמות ג) ומשה היה רועה, וכן שמואל הנביא, וכן שאול ודוד כולם רועים. והטעם בהם כדי שיתרחקו מן הישוב לפי שהרבה עברות נמשכות בסבת חברת בני אדם, כגון רכילות ולשון הרע ושבועת שקר וגלוי עריות וגזל וחמס, וכל מה שהאדם פורש מחברת הבריות הוא נמלט מן העברות, וכל מה שהוא מתרחק מן הישוב הוא מתרחק מן העון ומן הגזל והחמס ושאר העברות, והראיה מה שכתוב בלוט (בראשית יט) ויעל לוט מצוער וישב בהר, הוצרך לצאת מסדום פן יספה בעונם, ואחר שיצא משם הלך לצוער שימלט שם כמו שאמר (שם) הנה נא העיר הזאת קרובה לנוס שמה והיא מצער, לפי שיושביה חדשים מקרוב באו לכך היו עונותיהם מצערין, ואע"פ כן עדיין היה מתירא בצוער מפני פחד העונות המצויים בישוב, על כן הוצרך לצאת משם אל ההר, ועוד ששם מקום התבודדות לנבואה ואין אדם רואה שם דבר שיטריד מחשבתו מן המחשבה בהש"י.

והאנשים רועי צאן, “and the men are shepherds of flocks.” Joseph meant that they were self-employed and had minded their own flocks. In order to make doubly sure that Pharaoh should not misunderstand and think that his brothers worked as employees for others, he added: “for they have been cattlemen.” They were very wealthy. If they had chosen this vocation of their fathers before them, they were motivated by two considerations. 1) It was a very profitable vocation. They reaped the wool of the sheep, the milk, the young animals, etc. It is a vocation which does not require a great deal of physical labor and does not tempt those who pursue it to commit sins, dishonest business practices, etc.. Solomon already said in Proverbs 27:23 - “make sure that you know the looks of your flock; pay attention to the herds.” 2) Seeing the brothers were aware of the prophecy that when the time came they would be exiled in Egypt and they were aware that the Egyptians worshipped the ram in the zodiac, they chose this vocation in order that their descendants would be familiar with sheep and the limitations of such animals. This would be an antidote to the temptation to deify sheep. When you examine Scriptures you will find that a majority of the righteous people of whom the Torah tells us were shepherds. Hevel, Avraham, Yitzchak, Yaakov, Moses, the prophet Samuel, King Saul prior to his election as king, as well as David, all practiced this vocation. They used this as an excuse to separate themselves from urban centers as they realized that most sins are the direct result of people living together in urban centers. A rural life, relatively lonely, keeps one from most of the temptations offered in the city. It reduces one’s opportunity to engage in slander, libel, petty thievery, violence, etc.. Compare what happened to Lot after he began to associate with the city dwellers of Sodom. He was forced to flee Sodom, leaving all his wealth behind in order not to become killed by association with the sinners of that city. He absorbed his lesson and henceforth resided on a mountain, far from an urban society. He had taken temporary refuge in Tzoar, citing the fact that that town was of recent origin as proof that they could not yet have become too guilty in the eyes of the Lord (Genesis 19,20). Even this fact did not persuade him to settle there but he moved to a mountain preferring the isolation of the mountain to associating with sinners. Another advantage to living in isolation on a mountain is that such isolation enables one to better concentrate on one’s Creator and, if one has attained the proper degree of spiritual preparation, to qualify for prophecy, for a communication from the Holy One of Blessing.

For Rabbeinu Bahya, there are many advantages to this - but do not think that they came as beggars. However, life in the city opens one up to all sorts of possibilities - not all of them great. An important point he fleshes out for us is the question of transmission of the vision of Avraham in the Brit Bein Habetarim, the covenant of the parts. Of course, as a grandchild of Avraham, Yaakov knew and transmitted the idea that coming out of Eretz C'naan could bring about slavery. No wonder God has to appear to Yaakov - to give him the permission of going down to Egypt:

(ב) וַיֹּ֨אמֶר אֱלֹקִ֤ים ׀ לְיִשְׂרָאֵל֙ בְּמַרְאֹ֣ת הַלַּ֔יְלָה וַיֹּ֖אמֶר יַעֲקֹ֣ב ׀ יַעֲקֹ֑ב וַיֹּ֖אמֶר הִנֵּֽנִי׃ (ג) וַיֹּ֕אמֶר אָנֹכִ֥י הָאֵ֖ל אֱלֹקֵ֣י אָבִ֑יךָ אַל־תִּירָא֙ מֵרְדָ֣ה מִצְרַ֔יְמָה כִּֽי־לְג֥וֹי גָּד֖וֹל אֲשִֽׂימְךָ֥ שָֽׁם׃ (ד) אָנֹכִ֗י אֵרֵ֤ד עִמְּךָ֙ מִצְרַ֔יְמָה וְאָנֹכִ֖י אַֽעַלְךָ֣ גַם־עָלֹ֑ה וְיוֹסֵ֕ף יָשִׁ֥ית יָד֖וֹ עַל־עֵינֶֽיךָ׃
(2) God called to Israel in a vision by night: “Jacob! Jacob!” He answered, “Here.” (3) And He said, “I am God, the God of your father. Fear not to go down to Egypt, for I will make you there into a great nation. (4) I Myself will go down with you to Egypt, and I Myself will also bring you back; and Joseph’s hand shall close your eyes.”

And so, of course, the separation comes to aid in the independence and differentiation of B'nei Israel.

The Land of Goshen also as a place of spiritual survival

וְאֶת־יְהוּדָ֞ה שָׁלַ֤ח לְפָנָיו֙ אֶל־יוֹסֵ֔ף לְהוֹרֹ֥ת לְפָנָ֖יו גֹּ֑שְׁנָה וַיָּבֹ֖אוּ אַ֥רְצָה גֹּֽשֶׁן׃

He had sent Judah ahead of him to Joseph, to point the way before him to Goshen, and they came to the land of Goshen.

להורת לפניו. כְּתַרְגּוּמוֹ, לְפַנּוֹת לוֹ מָקוֹם, וּלְהוֹרוֹת הֵיאַךְ יִתְיַשֵּׁב בָּהּ:
להורת לפניו TO DIRECT HIM — Render this as the Targum does: to prepare a place for him and to show him how he should settle in it.
לפניו. קֹדֶם שֶׁיַּגִּיַע לְשָׁם. וּמִדְרַשׁ אַגָּדָה לְהוֹרוֹת לְפָנָיו – לְתַקֵּן לוֹ בֵּית תַּלְמוּד שֶׁמִּשָּׁם תֵּצֵא הוֹרָאָה:
לפניו BEFORE HIM — means before he should arrive there. A Midrashic comment is: להורת לפניו (in the sense of, “that there might be teaching before him”) — to establish for him a House of Study from which Teaching (הוראה or תורה) might go forth (Genesis Rabbah 95:3).

Letters on the Dreidel.

Chanuka is our ability to remain a separate nation

358 = גשנה =נחש = משיח

R. Isaiah ben Abraham ha-Levi (1565?-1630), popularly known as Ha-Shelah Ha-Kadosh:

“He had sent Yehuda ahead of him" to set up a house of study for him, so that teaching emanate from there. We learn a moral from this: every act that a person does should first be seen it terms of preparing for something elevated. For example, someone who has the good fortune to build a house should first imagine to himself the room of the house in which he will close himself up for the purpose of Torah study, prayer, and meditation, then the room allotted as a scholars' meeting place, and then other matters of need to him. Thus, Yaakov first sent [Yehuda] to prepare him a house of study. (Musarei Ha-Shelah [Jerusalem, 1985], pp. 26-27.)

Slavery has already began
(ה) אָבִ֞י הִשְׁבִּיעַ֣נִי לֵאמֹ֗ר הִנֵּ֣ה אָנֹכִי֮ מֵת֒ בְּקִבְרִ֗י אֲשֶׁ֨ר כָּרִ֤יתִי לִי֙ בְּאֶ֣רֶץ כְּנַ֔עַן שָׁ֖מָּה תִּקְבְּרֵ֑נִי וְעַתָּ֗ה אֶֽעֱלֶה־נָּ֛א וְאֶקְבְּרָ֥ה אֶת־אָבִ֖י וְאָשֽׁוּבָה׃ (ו) וַיֹּ֖אמֶר פַּרְעֹ֑ה עֲלֵ֛ה וּקְבֹ֥ר אֶת־אָבִ֖יךָ כַּאֲשֶׁ֥ר הִשְׁבִּיעֶֽךָ׃
(5) ‘My father made me swear, saying, “I am about to die. Be sure to bury me in the grave which I made ready for myself in the land of Canaan.” Now, therefore, let me go up and bury my father; then I shall return.’” (6) And Pharaoh said, “Go up and bury your father, as he made you promise on oath.”
כאשר השביעך. וְאִם לֹא בִּשְׁבִיל הַשְּׁבוּעָה לֹא הָיִיתִי מַנִּיחֲךָ, אֲבָל יָרֵא לוֹמַר עֲבֹר עַל הַשְּׁבוּעָה שֶׁלֹּא יֹאמַר אִם כֵּן אֶעֱבֹר עַל הַשְּׁבוּעָה שֶׁנִּשְׁבַּעְתִי לְךָ, שֶׁלֹּא אֲגַלֶּה עַל לְשׁוֹן הַקֹּדֶשׁ שֶׁאֲנִי מַכִּיר עוֹדֵף עַל ע' לָשׁוֹן, וְאַתָּה אֵינְךָ מַכִּיר בּוֹ, כִּדְאִיתָא בְּמַסֶּכֶת סוֹטָה:
כאשר השביעך ACCORDING AS HE ADJURED THEE — For except for that oath I would not permit you to do so. He did not dare, however, to say to Joseph, “Break the oath”, lest he might retort, “Then, I, too, may break the oath I made you that I will never reveal that secret about the Sacred Tongue, viz., that I possess a knowledge of it in addition to the seventy languages which you also understand but of which you have no knowledge at all — as it is related in Treatise Sotah 36b.

One can agree with Rashi: we already know it is coming, after all, there is the Brit Ben HaBetarim.

But let us look at this as a human problem. We have to ask: How could Yosef go back to being a shepherd? After 28 years in Egypt, he has spent more time in Egypt than in C'naan. He has and Egyptian wife and children, not to mention the best job possible in Egypt itself.

It could be that any slavery begins so quietly that we do not notice. In that sense, it was important in Jewish thought to seize on to the midrash about Yehudah establishing a place to study Torah in Goshen: the worse slavery is the spiritual one. Having a place of study of the Jewish traditions helps us walk the difficult balance between being Jewish and also being Egyptian. Or Brazilian. Or American.

May we have a week of study and growth, both as Jews and as Americans.