DEVAR TORAH - VAYISHLACH

Shalom, the focus of our discourse in this Devar Torah is upon the portion termed VAYISHLACH. The Torah portion VAYISHLACH commences with our patriarch YAACOB sending messengers to his brother Esau announcing his return to the land. The Torah portion reveals the strategy employed by YAACOB that gave rise to the changing of his name, the reconciliation of Esau and YAACOB, the rape of DINAH and the response of her brothers Simeon and Levi and closes with the TOLDOT, that is, lineage, of Esau. No doubt, these seemingly unconnected scenarios are a hint that each one contains instructions that are relevant to our fulfillment of the DIVINE ASSIGNMENT given to us of assisting in the Holy Blessed ONE of YISHRAEL'S intent to bringing the reign of heaven to the Earth.

The question that we pose for your consideration is, how does the return of YAACOB to the land affect the assignment of YISHRAEL in aiding HA SHEM in the unfoldment of His plan? As YISHRAELITES, simple belief is not enough in assisting HA SHEM, there are actions that we must commit ourselves to in establishing heaven on earth.

What is needful in building is a blueprint as well as mechanics that give rise to the construct. The blueprint that was given to our ABBA ABRAHAM is destined to be a blessing to all families on the earth. To do so requires that Earth would be transformed into heaven, and that there would be the creation of a new man to maintain it. Thus to answer the question as to how the return of YAACOB affects the assignment of YISHRAEL in the of the DIVINE INTENT, we must see how his journey gives rise to the transformation of earth and the unfoldment of a new man.

After spending a number of years away from home, the contemplation of the challenges that YAACOB had undergone gave rise to the unfoldment of a new man. It is believed that before going to Laban's that YAACOB had spent 14 years in the Academy of SHEM and EBER. In this Academy, he would have received instruction relating to Torah. After undergoing years of positive mentoring in the Academy, what he had learned would have to be put to the test. This time commenced after arriving at the home of his uncle Laban. Not only would the righteousness that YAACOB learned be put to the test, but also he would experience negative mentoring from Laban. What is implied by negative mentoring is that YAACOB'S observation of LABAN would teach him things not to do. At the time of graduation, that is, after spending 20 years with a negative mentor, it was time for graduation, that is, to become that which would provide instruction for the people who were called to create a new civilization and a new Adam to maintain it.

The instructions demonstrated in his journey home reveal 3 essential components that the Hebrew YISHRAELITE must employ in preparation to fulfill the assignment. Those components are prayer, giving, battle, yea, the effect of YAACOB'S return to the land is a revelation of how to be transformed into one who is TIKKUN OLAM. In order to fulfill a purpose, one must become that which is designed to do so.

As suggested, the 3 components to transformation are prayer, giving and battle. What gave rise to YAACOB'S transformation is what will transform us into the instrument to be used by HA SHEM'S hand. The concept of prayer as a tool for transformation can be seen in the response of YAACOB after the report he received from the return of the messengers from ESAU. The revelation of the messengers disclosed that ESAU'S heart hadn't changed much. Meeting YAACOB with 400 men was a threat. Why was it necessary to meet him with a small army if he was greeting him? This thought gave rise to the experience of distress. To deal with distress, a righteous man will pray. This both reveals how to deal with the distress of transformation as well as that which we will experience in fulfilling our assignment as Hebrew Israelites. Prayer is essential in understanding the instructions that give rise to success.

After prayer, the instruction was to appease ESAU by giving him an offering. Likewise this is a component that will aid in transformation. The evil inclination is selfish thus giving is not on the agenda. While the recipient is appeased by receiving a gift, the benefit of the giver is much greater, yea, giving transforms the SELFISH into the SELFLESS giving rise to the unfoldment of one who is ALTRUISTIC. No doubt to be ALTRUISTIC is in harmony with the promise that in thee shall all families of the earth be blessed.

The final component revealed in YAACOB'S return is battle. While the MIDRASH focuses upon the way that YAACOB set up the camps to survive an attack from ESAU, it is the personal battle that YAACOB encountered that we want to focus upon.

The personal battle that YAACOB incurred is described as wrestling with a man. The MIDRASH suggests that the man may have been an angel. Maybe it was the angel of Esau, or maybe it was the evil inclination, that is, the death Angel. Regardless to how we define the angel, it is apparent that the battle was intellectual in nature. The battle has to do with what thoughts must prevail to transform a man into YISHRAEL. As long as one's thoughts are not transformed into that which is in congruency with the Holy Blessed One of YISHRAEL, although one may be chosen, he will be ineffective in the fulfillment of the DIVINE ASSIGNMENT of establishing heaven on earth.

Like YAACOB, there are many things that we have learned in the DISASPORA. Some positive and some negative, but in our return to the Original Purpose that we have been assigned, there are 3 essential components: we must pray, we must give and we must battle against the thoughts that would hinder our transformation. Perhaps in the battle, we must lose the thought of a personal Messiah and take on the thought of the Messiah being a personal event. Like YAACOB, we must become YISHRAEL, that is, those who struggle intellectually to become the SAVIORS of the world. KNOW THYSELF.