Beit Yisrael International Parashat Vaishlach - He Sent-Shabbat, 6 December 2025 / 16 Kislev 5786

 Beit Yisrael International Parashat Vaishlach - He Sent-Shabbat, 6 December 2025 / 16 Kislev 5786

Torah for all Jews and all the ‘Lost Sheep from the House of Israel’: Together we are Am Yisrael! And we need to find our way back, in Love to each other and to Eretz Yisrael. Then we shall become: a Light into the Nations.

תורה לכל היהודים ולכל "הצאן האובדת מבית ישראל": יחד אנחנו עם ישראל! ועלינו למצוא את דרכנו חזרה, באהבה זה לזה ולארץ ישראל. אז נהיה: אור לגויים.

Please note: Out of respect for the sanctity of Shabbat and Yom Tov, we kindly request that you refrain from browsing, searching, or posting on this website during these sacred times — from candle lighting at the onset of Shabbat or Yom Tov until their conclusion. We deeply appreciate your understanding and honor for these holy days.

See: 

Our father in Shamayim (Heaven),

Rock-fortress and redeemer of Yisra’el —

bless the State of Israel,

the initial sprouting of our redemption.

Beit Yisrael International Torah Yomi for everyone who loves Yisrael.

HarHaBayit:

'We failed! We didn't throw of the Mountain: Amalek's descendants and their Israeli friends! The Erev Rav! We must be at war until all terrorists are dead! In and around Eretz Yisrael. The day after, we need to vote for an Elohim fearing Government. Then let us start to Pray and to talk about a new government. Every Jew and non-Jew must accept and respect Jewish Law. Voting's yes, but a new high Court system Jewish Law in all Eretz Yisrael: Including Aza, Yudea and Samaria. So that we may become a real blessing for the whole world as it was in the time of the Kingdom of HaMeleg David. Yes, real Teshuva and Study our Source: The Torah. The Sifri (a treatise on the derivation of Torah law from the exegesis of the verses of Numbers and Deuteronomy, written during the time of the Mishnah by Rav) says, "The Jewish people were commanded three mitzvos upon entering Israel: appointing for them-selves a king, building themselves a Sanctuary and wiping out the descendants of Amalek."

Look Click: https://fb.watch/r0HhSftzj1/

Shemot (Exodus) - Chapter 25

8And they shall make Me a sanctuary and I will dwell in their midst		חוְעָ֥שׂוּ לִ֖י מִקְדָּ֑שׁ וְשָֽׁכַנְתִּ֖י בְּתוֹכָֽם:
And they shall make Me a sanctuary: And they shall make in My name a house of sanctity.		וְעָשׂוּ לִי מִקְדָּשׁ: וְעָשׂוּ לִשְׁמִי בֵּית קְדֻשָּׁה:
9according to all that I show you, the pattern of the Mishkan and the pattern of all its vessels; and so shall you do.		טכְּכֹ֗ל אֲשֶׁ֤ר אֲנִי֙ מַרְאֶ֣ה אֽוֹתְךָ֔ אֵ֚ת תַּבְנִ֣ית הַמִּשְׁכָּ֔ן וְאֵ֖ת תַּבְנִ֣ית כָּל־כֵּלָ֑יו וְכֵ֖ן תַּֽעֲשֽׂוּ:
according to all that I show you: here, the pattern of the Mishkan. This verse is connected to the verse above it: “And they shall make Me a sanctuary…” according to all that I show you.		כְּכֹל אֲשֶׁר אֲנִי מַרְאֶה אֽוֹתְךָ: כָּאן את תבנית המשכן, הַמִּקְרָא הַזֶּה מְחֻבָּר לַמִּקְרָא שֶׁלְּמַעְלָה הֵימֶנּוּ וְעָשׂוּ לִי מִקְדָּשׁ

Eretz Yisrael in Jewish Scriptures Click:

Prayer for the Welfare of the State of Israel, by Rabbi Yitsḥak haLevi Hertzog

(1948)

Source (Hebrew)	Translation (English)
אָבִינוּ שֶׁבַּשָּׁמַיִם, צוּר יִשְׂרָאֵל וְגוֹאֲלוֹ, בָּרֵךְ אֶת מְדִינַת יִשְׂרָאֵל, רֵאשִׁית צְמִיחַת גְּאֻלָּתֵנוּ.	Our father in Shamayim (Heaven), Rock-fortress and redeemer of Yisra’el — bless the State of Israel, the initial sprouting of our redemption.
הָגֵן עָלֶיהָ בְּאֶבְרַת חַסְדֶּךָ, וּפְרֹשׁ עָלֶיהָ סֻכַּת שְׁלוֹמֶךָ, וּשְׁלַח אוֹרְךָ וַאֲמִתְּךָ לְרָאשֶׁיהָ, שָׂרֶיהָ וְיוֹעֲצֶיהָ, וְתַקְּנֵם בְּעֵצָה טוֹבָה מִלְּפָנֶיךָ.	Shield her beneath the wings of your lovingkindness; spread over her your Sukkah of peace;[1] send your light and your truth to its leaders, officers, and counselors, and correct them with your good counsel.
חַזֵּק אֶת יְדֵי מְגִנֵּי אֶרֶץ קָדְשֵׁנוּ, וְהַנְחִילֵם אֱלֹהֵינוּ יְשׁוּעָה וַעֲטֶרֶת נִצָּחוֹן תְּעַטְּרֵם, וְנָתַתָּ שָׁלוֹם בָּאָרֶץ וְשִׂמְחַת עוֹלָם לְיוֹשְׁבֶיהָ.	Strengthen the defenders of our Holy Land; grant them, our elo’ah, salvation, and crown them with victory. Establish peace in the land, and everlasting joy for her inhabitants.
וְאֶת אַחֵינוּ כָּל בֵּית יִשְׂרָאֵל פְּקָד־נָא בְּכָל אַרְצוֹת פְּזוּרֵיהֶם, וְתוֹלִיכֵם מְהֵרָה קוֹמְמִיּוּת לְצִיּוֹן עִירֶךָ וְלִירוּשָׁלַיִם מִשְׁכַּן שְׁמֶךָ, כַּכָּתוּב בְּתוֹרַת משֶׁה עַבְדֶּךָ: ”אִם יִהְיֶה נִדַּחֲךָ בִּקְצֵה הַשָּׁמַיִם, מִשָּׁם יְקַבֶּצְךָ ה׳ אֱלֹהֶיךָ וּמִשָּׁם יִקָּחֶךָ. וֶהֱבִיאֲךָ ה׳ אֱלֹהֶיךָ אֶל הָאָרֶץ אֲשֶׁר יָרְשׁוּ אֲבֹתֶיךָ וִירִשְׁתָּהּ, וְהֵיטִבְךָ וְהִרְבְּךָ מֵאֲבֹתֶיךָ.“ (דברים ל:ד-ה)	Remember our brethren, the whole house of Yisra’el, in all the lands of their dispersion. Speedily bring them to Tsiyon, your city, to Yerushalayim, dwelling of your [spoken] name, as it is written in the Torah of your servant Mosheh: “Even if you are dispersed in the uttermost parts of the world, from there YHVH your elo’ah will gather and fetch you. YHVH your elo’ah will bring you into the land which your ancestors possessed, and you shall possess her; and Hashem will make you more prosperous and more numerous than your ancestors.” (Deuteronomy 30:4-5)
וְיַחֵד לְבָבֵנוּ לְאַהֲבָה וּלְיִרְאָה אֶת שְׁמֶךָ, וְלִשְׁמֹר אֶת כָּל דִּבְרֵי תּוֹרָתֶךָ. וּשְׁלַח לָנוּ מְהֵרָה בֶּן דָּוִד מְשִׁיחַ צִדְקֶךָ, לִפְדּות מְחַכֵּי קֵץ יְשׁוּעָתֶךָ. הוֹפַע בַּהֲדַר גְּאוֹן עֻזֶּךָ עַל כָּל יוֹשְׁבֵי תֵּבֵל אַרְצֶךָ, וְיֹאמַר כֹּל אֲשֶׁר נְשָׁמָה בְּאַפּוֹ: יהוה אֱלֹהֵי יִשְׂרָאֵל מֶלֶךְ, ”וּ֝מַלְכוּת֗וֹ בַּכֹּ֥ל מָשָֽׁלָה.“ (תהלים קג:יט) אָמֵן סֶלָה.	Unite our hearts to love and revere your name, and to observe all the precepts of your Torah. Speedily send us your righteous moshiaḥ of the House of David, to redeem those waiting for your salvation. Shine forth in your glorious majesty over all the inhabitants of your world. Let everything that breathes proclaim: YHVH, elo’ah of Yisra’el is King; “their majesty reigns over all.”[2][3] Amen. Selah.

he Tefilah l’Shalom Medinat Yisra’el (“Prayer for the Welfare of the State of Israel”) was composed by Rabbi Yitsḥak haLevi Hertzog (1888-1959), edited by Shmuel Yosef (S.Y.) Agnon (1888-1970), and first published in the newspaper Ha-Tsofeh on 20 September 1948.

This prayer was instituted at the time by the Chief Rabbis of Israel, Rabbi Hertzog and Rabbi Ben Tsiyon Meir Ḥai Uziel. According to the custom of the Ashkenazic communities, the time for reciting the prayer was set between the end of the Torah reading and the haftara for the return of the Torah scroll to its place in the Holy Ark. In Sephardic communities, it is customary to recite the prayer at the time of the removal of the Torah scroll from the Holy Ark. (At this point in prayer, it was customary the prayer “Hanoten Tshuah”, blessing the ruler of the state and their immediate family.)

Because the State of Israel is referred to as “the beginning of the sprouting/growth of our redemption,” the prayer was not universally accepted. This expression, and the reservations about the state in general, are some of the reasons why non-Zionist and anti-Zionist Jews do not recite it in their synagogues. In fact, the recitation of this prayer and, to a lesser extent, the prayer for the safety of IDF soldiers, became one of the main differences between prayer in Ḥaredi synagogues and prayers in National Religious Zionist synagogues in Israel and in the Diaspora.

מי שברך לחיילי צה״ל | Mi sheBerakh for the Welfare of Israel Defense Forces Soldiers, by Rabbi Shlomo Goren (1956); 

amended by Dr. Alex Sinclair (2012)

Source (Hebrew)	Translation (English)
מִי שֶׁבֵּרַךְ אֲבוֹתֵינוּ אַבְרָהָם יִצְחָק וְיַעֲקֹב הוּא יְבָרֵךְ אֶת חַיָּלֵי צְבָא הֲגַנָּה לְיִשְׂרָאֵל, הָעוֹמְדִים עַל מִשְׁמַר אַרְצֵנוּ וְעָרֵי אֱלהֵינוּ מִגְּבוּל הַלְּבָנוֹן וְעַד מִדְבַּר מִצְרַיִם וּמִן הַיָּם הַגָּדוֹל עַד לְבוֹא הָעֲרָבָה בַּיַּבָּשָׁה בָּאֲוִיר וּבַיָּם.	May the One who blessed our forefathers Avraham, Yitsḥaq, and Yaaqov, bless the soldiers of the Israel Defense Forces, who stand guard over our land and the cities of our elo’ah, from the border of Lebanon to the desert of Egypt, and from the Great Sea to the Aravah, on land, in the air, and on the sea.
יִתֵּן ה׳ אֶת אוֹיְבֵינוּ הַקָּמִים עָלֵינוּ נִגָּפִים לִפְנֵיהֶם.	May Hashem cause the enemies who rise up against us to be struck down before them.
הַקָּדוֹשׁ בָּרוּךְ הוּא יִשְׁמֹר וְיַצִּיל אֶת חַיָלֵינוּ מִכָּל צָרָה וְצוּקָה וּמִכָּל נֶגַע וּמַחְלָה וְיִשְׁלַח בְּרָכָה וְהַצְלָחָה בְּכָל מַעֲשֵׂה יְדֵיהֶם.‏	May the blessed Holy One preserve and rescue our soldiers from every trouble and distress and from every plague and illness, and may God send blessing and success in their every endeavor.
יִתֵּן ה׳ לְחַיָלֵינוּ חָכְמָה, בִּינָה וְדַעַת, שְׁלֹא יִסְפּוּ צָדִיק עִם רָשָׁע, כְּמוֹ שְׁכָתוּב בְּתוֹרָתֶךָ, ”חָלִלָה לְּךָ מֵעֲשֹׂת כַּדָּבָר הַזֶּה, לְהָמִית צַדִּיק עִם־רָשָׁע, וְהָיָה כַצַּדִּיק כָּרָשָׁע; חָלִלָה לָּךְ — הֲשֹׁפֵט כָּל־הָאָרֶץ לֹא יַעֲשֶׂה מִשְׁפָּט.“‏ (בראשית יח:כה)	May Hashem give our soldiers wisdom, understanding, and insight, so that they do not destroy the righteous with the wicked, as it is written in Your Torah: “Far be it from you to do such a thing, to kill the righteous with the wicked, treating them the same. Far be it from you – should the Judge of all the Earth not do justice?” (Genesis 18:25)
יַדְבֵּר שׂוֹנְאֵינוּ תַּחְתֵּיהֶם וִיעַטְרֵם בְּכֶתֶר יְשׁוּעָה וּבְעֲטֶרֶת נִצָּחוֹן. וִיקֻיַּם בָּהֶם הַכָּתוּב: כִּי ה׳ אֱלֹהֵיכֶם הַהֹלֵךְ עִמָּכֶם לְהִלָּחֵם לָכֶם עִם אֹיבֵיכֶם לְהוֹשִׁיעַ אֶתְכֶם: (דברים כ:ד) וְנֹאמַר אָמֵן:‏	May [Hashem] cause our enemies to submit before our soldiers, and grant them salvation and crown them with victory. And may there be fulfilled for them the verse: “For it is Hashem your elo’ah, who goes with you to battle your enemies for you to save you,” (Deuteronomy 20:4)

In recent months, thanks to the combination of cell phone cameras and YouTube, we’ve witnessed Israel Defense Force soldiers acting in deeply troubling ways. We’ve seen soldiers standing by while a civilian shoots live ammunition at Palestinian protesters, we saw Lt. Col. Shaul Eisner assault an unarmed Danish civilian with the butt of a rifle, and, before that, the killing at close range of Mustafa Tamimi, a protester in the Palestinian village Nebi Saleh. Many of these occurrences are regularly reported in Haaretz, but they don’t find their way as often, or as prominently, into other media outlets.

The most generous explanation for this phenomenon is that individuals, in a series of isolated incidents, fail to uphold the IDF code of conduct. More sobering explanations point to a widespread culture in the IDF whereby such conduct is tolerated and routine. Indeed, when the Eisner case was reported, the most shocking aspect of the YouTube video was the utter indifference to Eisner’s act by the six or seven other soldiers milling around. What we saw as a horrific, unforgiveable, outrage, they saw as boring and un-noteworthy.

I was on the receiving end of such an incident last year, while I was observing a non-violent demonstration against the occupation in the West Bank, and got caught up in tear gas that was fired indiscriminately at women, children, and observers. Since then, I’ve found it hard to say the prayer for the IDF that appears in all Israeli prayer books, and which my community, like most synagogues in Israel, reads aloud every Shabbat.

The prayer, written by Rabbi Shlomo Goren in the early years of the state, does not, to my mind, adequately respond to the ethical challenges that IDF soldiers face in exercising power over civilian communities, where things are much more complicated than state-against-state war.

But our response to troubling issues cannot simply to be cease from engagement with the issue. That’s true if the troubling issue is, say, Eishet Ḥayil (the poem traditionally sung by a husband to a wife on Friday night; while parts of it are beautiful, parts of it are also rather sexist); and it is also true if the troubling issue is inappropriate use of force by the IDF.

As engaged Jews who love the Jewish tradition but are troubled by particular aspects of it, my wife and I sing an amended version of Eishet Ḥayil on Friday nights. In doing this, we join countless other Jews who try to develop an active relationship with liturgy that more closely reflects their values.

As engaged Jewish Zionists, the time has come to do the same with the prayer for the IDF. Above is my suggested amendation. The text is the regular version of the prayer as found in the popular Rinat Israel siddur. The middle section is my suggested addition.

The Biblical verse quoted is from the story of Sodom and Gemorrah, where Abraham berates God for seeking to harm innocent people along with the wicked. To my mind, it’s an extremely appropriate analogy to much of what goes on today: there are wicked people out there who seek to harm us, and it’s good that the army protects us from them. But all too often, some soldiers (and some Israelis in general) don’t do enough to distinguish between those who are genuinely evil, and innocent people (including Palestinians, left-wing Israelis, and internationals) who are legitimately protesting the occupation. Amending the prayer for the IDF is one way to raise awareness about that uncomfortable fact, and begin a public, Jewish, Zionist conversation about it.

תְּפִלָּה לְפִדְיוֹן שְׁבוּיִם | Prayer for the Redemption of Israelis Taken Captive [during the war begun on Shemini Atseret 5784], by Rabbi Ofer Sabath Beit Halachmi (2023)

 

Source (Hebrew)	Translation (English)
אֱלֹהֵינוּ מַתִּיר הָאֲסוּרִים, מִשְׂגָּב לַדָּךְ, מִשְׂגָּב לְעִתּוֹת בַּצָּרָה (תהלים ט:י) שְׁלַח, הַצָּלָה שְׁלֵמָה וּפִדְיוֹן גָּמוּר לַנְּתוּנִים בִּשְׁבִי אוֹיֵב: […].	Our God, the One who raised Joseph up from the pit, be “a refuge for the oppressed, a refuge in times of trouble.” (Psalms 9:10)  Send complete rescue and full redemption to those held captive by the enemy: [when possible, add names here].
חַזְּקִי רוּחָם, הָבִיאִי לָהֶם אֶת תְּפִלָּתֵנוּ לְשָׁמְרָם מֵרַע.	Strengthen their spirit and bring them our prayers that they be protected from all harm.
תְּנִי בִּינָה בְּלֵב אוֹיֵב לַהֲשִׁיבָם בִּשְׁלֵמוּת גּוּף וְנֶפֶשׁ.	Implant understanding in the heart of the enemy that they may return the captives in wholeness of body and spirit.
תְּנִי תְּבוּנָה בְּלוֹחֲמֵי צַהַ״ל לְחַלְּצָם בְּלֹא אִבּוּד נְפָשׁוֹת.	Grant wisdom to the Israel Defense Forces that they may secure freedom for the captives without loss of life.
תֵּן לְכָל בְּנֵי וּבְנוֹת אַבְרָהָם, שָׂרָה וְהַגֵּר אֶת עֹז הָרוּחַ וְאֹמֶץ הַלֵּב לְהַתִּיר כִּבְלִי שֶׁבִי וְלִחְיוֹת חַיֵּי חֵרוּת.	Grant strength of spirit and courage of heart to all the sons and daughters of Abraham, Sarah, and Hagar to release bonds of captivity and allow us all to live in freedom.
יִקְרָאֵנִי וְאֶעֱנֵהוּ עִמּוֹ אָנֹכִי בְצָרָה אֲחַלְּצֵהוּ וַאֲכַבְּדֵהוּ (תהלים צא:טו) וְנֹאמַר, אָמֵן.	“They shall call upon Me, and I will answer them; I will be with them in distress; I will rescue them and honor them.” (after Psalms 91:15) And we say Amen.

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This prayer for the liberation of abducted Israeli citizens and military personnel was offered by Rabbi Ofer Sabath Beit Halachmi in response to the war initiated by Hamas from Gaza on Shemini Atseret 5784. The English translation was prepared by Rabbi Dr. Rachel Sabath Beit Halachmi.

Bar Mitzvah

Vaishlach - He Sent-Shabbat, 6 December 2025 / 16 Kislev 5786

Parashat Vayishlach 5786 - "He Sent "

Vayishlach tells of:

• Jacob preparing to meet Esau after 20 years

• Wrestling with an “angel” until dawn

• Receiving the new name Israel

• The tragic story of Dina and Shechem

• The violent reaction of Shimon and Levi

• Rachel’s passing while giving birth to Benjamin

Even on the surface, the parsha is charged with emotion, fear, loss, courage, and divine encounters.

“The Journey to Seir: Israel’s Future Encounter with Esau in the End of Days”

The Chassidic–Kabbalistic expansion of the mystical concept of “Until I come to my lord, to Seir” ( עַד אֲשֶׁר אָבוֹא אֶל־אֲדֹנִי שֵׂעִיר ) - Drawing on Zohar , Midrash , Chassidut , Kabbalah , Vilna Gaon , and the teachings of the Rebbes.

Gaddi Efrayim Quote:

“When Israel returns to its essence, and the nations return to their Creator, the meeting at Seir becomes possible.”

🌟 “Until I Come to My Lord, to Seir” — The Hidden Messianic Promise

A Deep Chassidic Revelation from the Jewish Sages – ‘Until I come to my lord, to Seir’( עַד אֲשֶׁר אָבוֹא אֶל־אֲדֹנִי שֵׂעִיר) (Gen 33:14). Esav made his home in mount Seir (Gen 36:8; Josh 24:4). Yaakov tells Esav he will meet him in Mount Seir. But “there is no record that our father Yaakov went to Seir to see his brother. Rather, Yakov will visit Esav in the future” (cf. Yerusalmi Avodah Zara 40:3), in the Days of the Messiah, “to judge the Mount of Esav” (which is Seir – שעיר, ie. the demon; cf. Ovadiah 1:21), and when the reconciliation between Israel and Edom will be complete (cf. Rashi; Dvarim Rabbah 234:4).‘Until I come to my lord, to Seir’. In other words: I shall suffer your exile and subjugation until my time to rule over the mount of Esav is come. As it is written: “And liberators shall ascend upon Mount Tzion to judge the mountain of Esav; and the kingdom shall be Hashem’s” ( Ovadiah 1:21).“Let my lord pass on ahead of his servant” ie. Let him rule first this world. – “while I proceed slowly” – meaning: I reserve myself for the End of Days; when I’ll join you to rule over mount Seir (cf. Zohar I:172a).

1. The Encounter at Seir: Not Historical— Eschatological

The Torah records Jacob telling Esau:

“ Until I come to my lord, to Seir.”

Yet Jacob never goes there.All classical Sages( Yerushalmi AZ 2:1; Rashi; Midrash Rabbah; Zohar) agree:

Jacob’s journey to Seir is not in the past— it is in the future, in the Days of Mashiach.

The Torah here plants a prophecy, not a travel plan.

Just as Israel’s history has layers ( Peshat– Remez– Drash– Sod), the meeting in Seir represents:

• The unfinished relationship between Israel (Jacob) and Edom (Esau).

• The final tikkun of the nations.

• The transformation of harsh Gevurah into the light of Redemption.

✨ 2. Seir = Esau’s Destiny, Edom’s Rectification and the Final Tikkun

In Kabbalah , Seir ( שֵׂעִיר ) is linked to:

• Se'ir / שעיר = “ goat ,” “ hairy ,” “ stormy force .”

• The demonic realm(Zohar calls it “the hairy one”).

• The unrefined Gevurot, uncontrolled strength.

Esau’s “hairiness” represents:

• Raw power

• Chaos-energy

• Unbridled passion

• The forces that challenge holiness

All of this must be subdued, refined, elevated. Thus the Torah hints:

Jacob must one day confront and sweeten Esau’s power at its root— Mount Seir.

This is not defeat; it is transformation.

🔥 3. Zohar: “I will come to Seir in the End of Days.”

The Zohar (I:172a) teaches:

“ Jacob said: I will come to you in Seir— in the future, in the End of Days.”

Meaning:

• Jacob delays the final encounter

• because the world wasn’t ready

• and Esau’s sparks were not yet purified.

Only in the final generation — the generation of Ikveta d’Meshicha(the footsteps of the Messiah) — does Jacob return to Seir.Why at the end?

• Esau represents the physical world at its strongest

• Jacob represents the spiritual world at its purest

• Only in the Messianic age can the two finally be reconciled.

🌕 4. Chabad Chassidut: “Seir is the Transformation of Gevurah into Chessed”

Chassidut explains:

• Jacob = Tiferet (harmony, beauty, truth)

• Esau = Gevurah (harshness, ego, intensity)

“Going to Seir” means:

Jacob must descend into Esau’s world to sweeten the harsh judgments ( Gevurot) and reveal their inner holiness.

This is the ultimate purpose of exile.

The Alter Rebbe (Likkutei Torah) states:

• Esau’s soul-root is extraordinarily high

• higher than Jacob’s in certain dimensions

• but it fell very low (“the fall of Esau is great because his root is great”)

Thus:The final Redemption requires Esau’s elevation — not destruction.This is the mystical purpose of “coming to Seir.”

🌄 5. Breslov: Jacob’s Limp and the Last Battle

Rebbe Nachman teaches:

• Jacob wrestles the Sar of Esau = the spiritual force of Edom

• The limp symbolizes the wounded faith of Israel in exile

• But also the future victory, when that limp becomes strength.

Seir represents:

• The place where Israel’s wound is healed

• And where Esau’s spiritual darkness is transformed into light

Thus the meeting in Seir is the Tikkun haChitzoni — the rectification of external forces.

🕊 6. Rachel’s Death and Seir: The Tears That Bring Mashiach

Immediately after the Esau encounter, Rachel dies.Chassidic and Kabbalistic sources teach:

• Rachel = Shechinah in exile

• Her death = the last concealment before Redemption

• Her tears = the power that transforms Esau (Jeremiah 31)

Rachel does not see Jacob reach Seir… but her tears make it possible.

Thus:Rachel’s weeping softens Esau’s Gevurah so Jacob can one day enter Seir in peace.

🏔 7. Vilna Gaon (Kol HaTor): “Mashiach ben Yosef Ascends to Seir First”

The Gaon of Vilna writes:

The mission of Mashiach ben Yosef is to fight the spiritual Esau, to begin the redemption, and to prepare the way for Mashiach ben David.

He explains:

• Mashiach ben Yosef = the battle of Seir

• Mashiach ben David = the completion on Mount Zion

Kol HaTor states:

• “ Judging Mount Esau” (Ovadiah 1:21)

• is the work of Yosef,

• not yet of David

Thus Jacob’s journey “to Seir” is:

• the mission of Mashiach ben Yosef

• confronting Edom

• uplifting the sparks of the nations

• preparing the world for universal redemption

👑 8. “Let my lord pass ahead” — Esau Rules the World First

Jacob tells Esau:

“ Let my lord pass ahead of his servant.”

Chassidut explains:

• Esau = this world

• Jacob = the world to come

• Esau rules first (“the red one reigns now”)

• Jacob rules in the End of Days

Thus:

History itself is a choreography of the encounter at Seir.

Esau rules the material world (technology, empires, power, industry). Jacob rules the spiritual world (Torah, eternity, redemption).When the two meet at Seir: Matter and spirit finally unite.

🌅 9. The Final Meeting: “The Kingdom Shall Be Hashem’s”

Ovadiah ends with:

“ And saviors shall ascend Mount Zion to judge Mount Esau; and the Kingdom shall be Hashem’s.”

Chassidut teaches:

• Saviors = the Tzaddikim

• Mount Esau = the nations refined

• “The Kingdom will be Hashem’s” = all duality ends

This is the full light of Mashiach, when Jacob’s promise is fulfilled: “I will come to my lord, to Seir.”

It is the mystical reconciliation of:

• Light and vessel

• Spirit and matter

• Jacob and Esau

• Israel and the nations

• This world and the world to come

SUMMARY: THE MESSAGE OF VAYISHLACH IN THE SAGES’ VOICE

Vayishlach is not just a narrative—it is a blueprint of Israel’s destiny.

1. Wrestling the Angel

→ The eternal struggle between holiness and chaos.

→ The source of the name Israel.

2. Jacob & Esau

→ Symbol of future exiles and eventual reconciliation.

3. Dina's Story

→ A painful lesson in purity, identity, and influence.

4. Rachel’s Death

→ The Shechinah weeping for her children.

5. Benjamin’s Birth

→ New light emerging from suffering.

→ Future power of the Temple (built in Benjamin’s territory).