The Torah in Parashat Vayigash tells of Yaakov's resettlement in Egypt, and we read that along the way from Canaan, he stops in the city of Be'er Sheva where he brings sacrificial offerings to God (46:1). The Midrash (Bereishit Rabba 94:4) presents a most surprising explanation for the purpose behind this stopover in Be'er Sheva, namely, that Yaakov went there to cut down the trees that his grandfather Avraham had planted many years earlier. These trees were intended for use in constructing the Mishkan, and Yaakov, who foresaw that his descendants would build the Mishkan after leaving Egypt, brought the lumber with him as he left Canaan to resettle in Egypt.
There is much room for thought as to the particular significance of the wood used for the Mishkan in the context of Yaakov's relocation in Egypt. More generally, however, this passage in the Midrash demonstrates Yaakov's involvement in, and intensive focus on, lofty ideals and endeavors even during very personal, emotional experiences. After twenty-two years of grieving, Yaakov suddenly learns that his son is alive and capable of sustaining him during the harsh drought that threatened the family's financial stability. But as he makes his way towards Egypt to be reunited with Yosef and live his final years in peace, stability and serenity, his mind remains focused on the Mishkan, on his descendants' spiritual destiny. Even during such moments of personal, emotional intensity, he did not lose sight of his lofty spiritual goals, aspirations and responsibilities.
This is perhaps also the message underlying Rashi's comment later in this parasha (46:29) that Yaakov recited the shema as he embraced Yosef during their long-awaited reunion. Even at this moment of personal joy, his heart and mind were entirely devoted to the service of the Almighty.
Rav Avraham Yafhan of Nevarduk (as recorded in Ha-musar Ve-ha-da'at, published in Jerusalem, 5736) elaborated on this quality of Yaakov and noted how unfortunate it is that most of us do just the reverse: even while we ostensibly involve ourselves in avodat Hashem, our minds and hearts remained focused on our personal affairs. Whereas Yaakov directed his attention towards his spiritual responsibilities even as he tended to personal matters, we direct our attention to our personal matters even as we tend to our spiritual responsibilities. All too often, our performance of mitzvot is tainted by ulterior motives; and during tefilot and Torah study, our minds frequently wander onto our personal affairs. The Midrashim cited above should remind us to approach all aspects of life as part of our responsibilities as ovedei Hashem, or, at very least, to ensure that the moments spent in avodat Hashem are indeed devoted purely for that purpose, and not for furthering our personal interests.