We see from this Pasuk that Eretz Yisrael is considered higher than other lands. What does this mean?
Maharal: Refer to 45:9:2.1:1, and 45:9:2.1:1 1 .
What did Hashem mean when He said that He would bring Yaakov back - seeing as Yaakov died in Egypt?
Rashi and Rashbam: Hashem promised Yaakov that he would be buried in Eretz Yisrael.
Ramban (to 46:2, citing Targum Onkelos), 1 Seforno and Targum Yonasan: His promise incorporated Yaakov's family. He promised to accompany Yaakov's family down to Egypt, 2 and that He would take them out.
See Ramban, who goes to great lengths to explain why Onkelos deviates here from his custom not to translate physical attributes and actions of Hashem literally.
This also hints at the Midrash (Mechilta, Shirah 3), which explains that when they went down to Egypt (and later to Elam, or Bavel), the Shechinah went with them (Ramban).
Why does Hashem use a double expression, "A'alcha Gam Alo"?
Seforno: Not only would Hashem take them out of Egypt, 1 but He would also bring them to a good land! 2
Riva (to 46:15), Da'as Zekenim #1, Hadar Zekenim #1 (from Bereishis Rabah 94:9): Hashem counted Himself with them to complete 70 who descended to Egypt; 3 just as He completed the Shi'ur of 600,000 to leave Egypt. 4
Hadar Zekenim #2, Da'as Zekenim #2: Do not think that you will be lowly there. You will be great in the eyes of the nations!
Ohr ha'Chayim #1: The two terms hint to (a) Yetzias Mitzrayim, and (b) Yaakov will not be buried there, which is what he feared. "Gam" alludes to the increase that will ascend from Egypt - both regarding the level, and clarification of sparks of Kedushah without limit.
Ohr ha'Chayim #2: "Gam Alo" hints to the spiritual part that descends with Yaakov to Egypt.
Malbim: I will bring up your descendants [at the time of the redemption].
Ha'amek Davar: There will be a physical ascent at the time of the redemption, to Eretz Yisrael; and a spiritual ascent at Matan Torah and Avodas ha'Korbanos, more than there was before they came to Egypt.
Refer to 46:4:1:2. By the same token; this statement hints that when they left Egypt, Hashem left with them and accompanied them to Eretz Yisrael.
See Shemos 3:8.
The Torah names 69 who descended to (or were already in) Egypt, but says that there were 70. It seems that the missing one is from Leah, for it says that 33 descended from Bnei Leah, but names only 32 (refer to 46:15:2). This is fine if the missing one is Yocheved, or even if it is Yaakov (he is added to the count of Leah's children, for the count starts with him; refer to 46:26:1:1 and 46:26:1:3). However, if it is Hashem, He cannot be counted among Leah's children! (PF).
The count of Bnei Yisrael was 603,550, i.e. after the command to build the Mishkan. We can say that 599,999 men left Egypt. (PF)
What did Hashem mean when He added, "Yosef will place his hand on your eyes"?
Ibn Ezra: It means literally that Yosef would place his hand on (Hadar Zekenim - i.e. close) Yaakov's eyes after he dies, 1 as is the custom. 2
Seforno and Rashbam: It means that all his needs would be seen to by Yosef. 3
Ohr ha'Chayim #1, Malbim: This guarantees that Yosef will not die in his lifetime. 4
Ohr ha'Chayim #2: This teaches that Yaakov will ascend [to Eretz Yisrael] after he dies; and that Yaakov may not leave Egypt in his lifetime, for then Yosef would be able to place his hand on his eyes [at the time of death].
Ha'amek Davar: "Einecha" refers to the yearning and special Midah for which Yaakov strived, "Betach Badad Ein Yaakov" (Devarim 33:28); i.e. to be b'Shalom and love Bein Adam l'Chavero, and with other nations, with the Midah of distancing. Badad is not to mingle with the nations more than necessary. This was Hashem's desire - "Hashem Badad Yanchenu" (ibid. 32:12). These Midos can be guarded only via Torah and Avodah; Chachamim increase Shalom. The primary sustainers of Am Yisrael were the Shevatim of Levi and Yehudah - the primary Torah and Avodah. In Egypt it was only via Yosef. The Midah of Betach comes via Chesed and excess love, like Yaakov said in his Berachah to Yosef (49:24). Regarding Badad, Yosef cleared Eretz Goshen to settle Yisrael there. Later, Yisrael soured, and chose to resemble the Egyptians (Shemos Rabah 2 - they annulled Bris Milah). The same occurred in Eretz Yisrael later! The promise and preparation were that they would not be forced [to annul it]. [Yaakov descended] 'on condition that Yosef will put his hand on your eyes' (Bereishis Rabah 94:6). This is difficult according to the other Peirushim.
See also Ba'al ha'Turim.
Both Targum Onkelos and Targum Yonasan too, translate it literally.
As in Iyov 9:33. This was so that Yaakov would not need to deal with the Egyptians, who were not worthy of coming in his vicinity (Seforno). Hadar Zekenim - This is a minor promise. And Yosef already said, "I will finance you there" (45:11)!
Ha'amek Davar: Why did Hashem specify Yosef? All Yaakov's sons will be alive! (Ohr ha'Chayim - Yaakov mentioned Yosef's death many times, saying, "I will descend to [the grave] mourning my son" (37:35). Hashem promised him, do not be concerned for "ki'Shegagah she'Yotza mi'Lifnei ha'Shalit" (Koheles 10:5, i.e. that his words will be fulfilled, even though he would never say so if he thought that they will be fulfilled). Ha'amek Davar - Also, verse 46:30 implies that Yaakov needed to pray that Yosef will not die before him!
"Ered Imcha Mitzraimah" implies that the Shechinah would descend with Yaakov. Shemos Rabah (12:5) says that since Egypt was full of idols, the Shechinah was not there! This is why Moshe needed to leave the city to pray (Shemos 9:29)!
Ohr ha'Chayim #1: Perhaps this is like "Imo Anochi b'Tzarah" (Tehilim 91:15). The verse hints that it is as if Hashem suffers with him. "Mitzraimah" is an expression of straits (e.g. "Min ha'Metzar" (Tehilim 118:5), to which Hashem would descend). We find that Hashem appeared to Moshe in a bush, to show that He dwells in a place of thorns, due to the pain of Yisrael.
Ohr ha'Chayim #2: Megilah 29b and other sources say that the Shechinah was in Egypt! "Yisrael bowed to the head of the bed" (47:31) - to the Shechinah (Tanchuma Vayechi 3). The Shechinah completed the 70 who descended to Egypt (refer to 46:4:2:2). Really, there are many levels of Shechinah. When 10 engage in Torah, the Shechinah is among them, and even when two or one engage 1 (Avos 3:6). The Shechinah dwelled among Yisrael only after they built the Mishkan and did many preparations; "u'Chevod Hashem Malei Es ha'Mishkan" (Shemos 40:35). We do not find so even when 1000 learn! Rather, there are innumerable levels of Shechinah - "Ki Gavo'ah me'Al Gavo'ah Shomer" (Koheles 5:7). The amount of light varies according to the level - it descends from [the level of] Har Sinai, to the Beis ha'Mikdash, to a Navi, Beis ha'Keneses or Beis Midrash, and 10 who engage in Torah, or a smaller number. Chazal means that the Shechinah did not descend with great light that brings Nevu'ah, so Moshe needed to leave the city. It descended like with people who learn, and was there until Yisrael left. Hashem's light does not change, just the flashes that come from have different levels, Also Neshamos, whose light is from the Kisei ha'Kavod, have wondrous differences between them.
Malbim: "Ered Imcha Mitzraimah" teaches [only] that Shem Elokus will rest on Yaakov; for he feared that it would not.
Ha'amek Davar: "Ered Imcha Mitzraimah" teaches [only] that there will be special Hashgachah on him.
This itself implies that there are different levels based on the number learning. If not, teach only that there is Shechinah even when one learns! (PF)
Why is the word "Anochi" repeated in the verse?
Ohr ha'Chayim #1: This teaches that the highest level of Shechinah (refer to 46:4:151:2) will take Yisrael out of Egypt, as in the Pasuk "Anochi Hashem Elokecha" (Shemos 20:2). This corresponds to the Yovel (49th) year; this is why Yetzias Mitzrayim is mentioned 49 times in the Torah.
Ohr ha'Chayim #2: The salvation will be via Hashem, with His honor - "Hashem took us out" (Devarim 26:8), 'and not via an angel..." (Mechilta Bo).
QUESTIONS ON RASHI
Rashi writes: "'And I shall bring you up' - [Hashem] promised Yaakov that he would be buried in the Land." What is the significance of burial in Eretz Yisrael?
Maharal (Chidushei Agados Vol. 1, p. 163, to Kesuvos 111a): When a person is buried in Eretz Yisrael, he returns to be part of the earth of the Land. This removes his sins, for the Land is 'before Hashem.'
Rashi writes: "'And I shall bring you up' - [Hashem] promised Yaakov that he would be buried in the Land." Why was only Yaakov returned to Eretz Yisrael immediately upon his passing; whereas the other members of his family were not?
Maharal (Gevuros Hashem Ch. 9, p. 54): Only now that the Bnei Yisrael numbered 70, was it possible that they would be subjugated to Mitzrayim [for their number was opposite the 70 nations]. Yaakov and his sons were not themselves worthy of being enslaved; only that they were a part of the inclusive number of 70. When Yaakov passed away, he was no longer included in that number, and he was immediately returned to the Holy Land. (The Shevatim's bones were also returned, but only later, upon the Redemption.)
