A look inside the Torah scroll shows that this week’s portion, Vayechi, begins embedded in an existing paragraph. That is, there is no paragraph or even sentence break that precedes the opening verse of the parasha. On the first verse of the portion Rashi asks and answers the question: 'why is this parasha blocked [as described above]?...because upon the death of Yaakov our father the eyes and hearts of Israel became blocked from the distress of this beginning of their enslavement.' However, in his commentary in the Book of Exodus Rashi says: '[the enslavement only began after the death of Levi, the last of Yaakov’s sons to die] for as long as one of the patriarchs of the tribes was alive the enslavement was delayed.' There seems to be a contradiction in Rashi’s own commentary. The Sefat Emet answers this problem by explaining that there are two types of exile-enslavement – that of the body and that of the soul. Exile of the body includes transience, oppression and uncertainty, wanderings and rootless-ness. Exile of the soul is immersion in foreign culture, alien education, unfamiliar traditions and spiritual assimilation. Continues the Sefat Emet, that though the physical enslavement of Israel began only after Yoseph and his brothers died, the soul, the integrity, the character of Israel began its enslavement upon Yaakov’s death – an enslavement due to Israel’s very ‘freedom.’ Similarly, the future holds two redemptions: the physical redemption of bringing Israel out of its physical exile, and the much more difficult redemption of removing the spiritual exile from the People Israel.