Reb Yehudah Hanasi the gilgul of Yaakov Avinu

We just concluded the encounter that Yaakov Avinu had together with Esau. And perhaps the pinnacle of this encounter is when Yaakov meets not only Esau in the flesh, but he meets the spiritual pnimeus she'airish that of Esau, and that is Esau the malach. And lemaaseh Yaakov is successful against both. Ki sa reisha Amalek va Anochin va Tuval. The medrish in parshas Vayishlach, and Rashi and Rabbeinu quotes the medrish, says that Rabbeinu Hakadosh, as in Rabbeinu Yehudah Hanasi, kad havi solek lemalchusa, when he would descend to Rome to meet with the kaisar of Rome, havi mistakel ba ad parshas parshasa. He would go through this parsha, he would begin with parshas Vayishlach. So the hakana that Rabbeinu Hakadosh would make before he would meet with the melech of Rome he was, he would sit down and he would learn Chumash Rashi and the Ramban, and he would go through the beginning of parshas Vayishlach. Parshas Vayishlach, which describes the encounter between Yaakov and Esau, was the hakana of Rabbeinu Hakadosh when he would go ahead and he would meet with the melech of Rome he in his time. Poshet shat in this medrish is based on something that the Ramban repeats many times here in parshas Vayishlach. First time he says it is in his hakdama to parshas Vayishlach. So you know the Ramban wrote a hakdama to certain parshas, right? Certain parshas have like a little keppel. There's a little hakdama to the parsha. Parshas Vayishlach is one of those parshas. And the Ramban says as follows, that this whole parsha that we're about to learn, that we've just gone through, vi eish ba'oid remez ledayos, there's a remez in this parsha for future generations. Ki kol asher era Avinu and Esau achiv, because everything that happened between Avinu Yaakov and his brother Esau will repeat itself and happen to us with the descendants of Esau. And the Torah is writing this parsha for US TO KNOW HOW TO handle with Zera shel Esau. So not only specifically we should prepare for three things. The three things that Yaakov Avinu prepared that Yaakov Avinu himself prepared for and that was tfilo But either way says the Ramban that the reason we have this parsha is not only to know the life and times of Yaakov and Esau. But it's also a message l'doros. And if you go through the Ramban's Pirush haTorah here and parshas Yitzchak, this is an idea that he repeats at least five times. He keeps on coming back to this. Says you see THIS PASUK, OH, THIS is why that happened then and that's why that happened here. It's like a history course around the world in a few psukim here. If you go through the Ramban here we quoting different episodes that happened between Zera shel Yaakov and Zera shel Esau and it's based on this idea And that's of course pshat in this medrash. Pshat in this medrash is that Rabbeinu So what did he do? Have a because he understood THAT THIS IS THE BLUEPRINT of exactly how you're supposed to handle with Esau. So if he wants to know what should my next move be let's learn another kineged, another piece of raid. Let me take out something else, another lesson to extrapolate from this story. Because the more you understand this story hafokh ba hafokhba the more you're going to know how you're supposed to interact with the Bnei Esau for future generations. But I saw in the Megadim Chadashim from my going with David Weiss that it could be there's a a little bit of an ink in that matters. That Rabbeinu Kadav have a mistake about and specifically what wise is addressing is that why is it when this idea specifically by Rabbeinu as in Rabbeinu and why specifically as it relates to when Rabbeinu went and he dealt with the mouth of Remy and he says the heck an idea that we've spoken about many times over the years in the read the in base matters and that is that the in pay said that we know as in Rabbeinu Rabbeinu is known as why was he called is it because he's in and the was Rabbeinu was a of and being that he was a of that's why Rabbeinu is referred to as Rabbeinu Russia in the the bottom says that when you understand that you understand a mattress the mattress says in parshas the how you Rabbeinu lived in for 17 years but you and used to say about himself that just like lived in for 17 years so too I lived in for 17 years what's the what 17 17 says the it's possible IT'S THIS BECAUSE RABBEINU HAS a very very close linkage to Rabbeinu he's Rabbeinu that's what stands for and just like Rabbeinu lived 17 years in so too Rebino Hakadosh lived 17 years in Tzipori. Another two stops. The Gemara says in Kesubos kuf gimel amud aleph that Reb Yehuda Nasi, right before his petirah, so he commanded his family a whole bunch of things. One thing he said was, "Yehei neir yehei daluk bimkomi. I want that there should always be a a light that's lit where I sit. Shulchan yehei oruch bimkomi and mitos yehei mutza'os bimkomi." Meaning, "I want you to prepare my dollar amos as if I'm still alive." Says Reb Nachman bar Yitzchak, "He wasn't alive anymore. What's the point?" So, the Gemara says because kol beishasim she every bein hashmashos Erev Shabbos have a atzilus beisnei. Reb Yehuda Nasi would come back home. And because he would come back home every Erev Shabbos to spend Shabbos with the family. So, for that reason he said, "Neir yehei daluk bimkomi, shulchan yehei oruch bimkomi, mitos yehei mutza'os bimkomi." If you take a look at Reb Akiva Eiger in Gilyon Hashas on Eilu Amarim Kesubos kuf gimel amud aleph, he quotes from the Sefer Chassidim that the Sefer Chassidim says that when Reb Yehuda Nasi would come back for Shabbos bigdei chamudos shoyei loveish beShabbos. He would come home wearing his Shabbos clothing. U poiter es harabanim beKiddush hayom. And he would make Kiddush and he would be motzi the family with Kiddush. Belo keishar meisim, not like other people that die, sheheym chofshiim mitzvos, that no longer are chayavim mitzvos and as a result in halacha don't have the ability to be motzi someone else with a mitzvah. You have to be a mitzuvah voiseh to be able to be motzi someone else that's a mitzuvah voiseh. And the reason he was able to do it is because he said, "He can chayem u poiter um Kiddush." Because a tzaddik never dies. Tzaddikim are always alive and because they're always alive u poiter um as Kiddush, they would have the ability to poiter the Kiddush. So, the Sefer Chassidim is bothered that how was Rabbeinu Hakadosh allowed to go ahead and be motzi the rabbonim, l'chera, he was a meis. If he's a meis, he's an einam mitzuvah voiseh, he doesn't have the ability to poiter. The Torah SAYS HE'S A TZADDIK AND tzaddikim can be sossim acherim chayim and it's for that reason it's going to be okay. But, the Sfas Emes Hakadosh it in a different shot is we know that Avinu was loyal mace and if was nothing that means he wasn't HE NEVER DIED THAT HE CAME DIED BUT THAT'S THAT TO BE TO BE NOW WHEN WOULD BE MANIFEST THAT YOU COULD BE BUT IT'S NOT HE DIED BUT IT'S AS HE'S alive he was LOYAL MACE HE'S A LOYAL MACE AND BY THE WAY TAKE A LOOK AT THE AND THEN THE and the and both very much talk about how this is related to loyal mace and that's why he was called a he's called he's the third of the others he's considered which but the bottom line is he was able to go ahead and do this he was loyal mace if that's the case should also be allowed to do it because is another beautiful there brings is the say alone mace he got up from learning maces he was learning he was learning he was learning he was learning he was learning he was learning he was learning he was learning he was learning he was learning he was learning he was learning he was learning he was learning he was learning he was learning he was learning he was learning he was learning he was learning he was learning he was learning he was learning he was learning he was learning he was learning he was learning he was learning he was learning he was learning he was learning he was learning he was learning he was learning he was learning he was learning he was learning he was learning he was learning he was learning he was learning he was learning he was learning he was learning he was learning he was learning he was learning he was learning he was learning he was learning he was learning he was learning he was learning he was learning he was learning he was learning he was learning he was learning he was learning he was learning he was learning he was learning he was learning he was learning right? That close bond that we had is no longer here anymore." He also was a gilgul of somebody very famous. You know he was a gilgul of He was a gilgul of Esav Harasha. And in fact, the Megillah says that's the pshat that when Rivka has this very challenging pregnancy, "Vatelech lidrosh es Hashem." So what does the Novi say? The Novi says, "Shnei bevitnech." "Al tikri ela ge'im." Zeh Rebbi v'Antoninus. Rashi quotes the Midrash Tanchuma. What's the oimek? The oimek is because Yaakov and Esav would one day be in the skalgul in Rebbi and Antoninus. But the point is Yaakov Avinu's neshamos Rebenu Hakodesh's neshamos Yaakov Avinu. And Antoninus is neshamos shel Esav. One more remark in the Weiss tells us his bekius in this piece is absolutely staggering. But one more remark that he brings here is that the Gemara says in the Sifrei Avodah Zarah daf yud amud beis. That's where the Gemara details the relationship between Rebbi and Antoninus. So one of the things the Gemara says is, "Kol yoma, every day, have a meshamesh Rebbi, Antoninus used to take care of Rebbi. Machalei, he'd give him to eat. Mashkei, he'd give him to drink. When Rebbi wanted to go on his bed, have a gochin kamai purya, so Antoninus would bend down and he would tell Rebbi to Right, on my way you would say, 'Sak ilav layu depurya, step on top of me and go on your bed.' So when Rebbi saw Antoninus say that, he told him, "Lav arav azulai b'malchus kulai ai, it's inappropriate." Amalei Antoninus told Rebbi, "Mi asi many matzi tachascha l'olam haba? Asi be'avodah d'olam haba." And if I'm going to do it in olam haba, like this I'll be zocheh to be able to do it in olam haba as well. The Baal Shem Tov wrote a sefer called Or Ha'olam. It's a peirush on Yerushalmi. And in perek daled of maseches Ma'aser Sheini, in his peirush on Yerushalmi, Reb Dovid Weiss says, "I found that he said that what's the pshat that Antoninus was serving Rebbi in this incredible way?" He said because the Novi had told Rivka the Rav Yavetz. The Maaseh you don't find anywhere that Esav ended up serving Yakov. You don't find it ever happening during their lifetime. We just went through pretty much the summation of their encounter. Right? I mean Esav's going to make a cameo appearance again, but for the most part this is the story of Esav. Where did it ever play itself out that it was Rav Yavetz? It never did. So said the Shevet Mussar, it was important that Yakov and Esav be in a Skol girl. And when they came back and they were in a Skol in the form of Rabbeinu Hakadosh and Antoninus, then it was Rav Yavetz. Mach away. Masque away. Have a Gochen Kame. Puria. Sakula Vayala Puria. This was a Kium in this Inyan of Rav Yavetz. Here is the bottom line. What emerges is from the Torah of the Megaleh Amukos and Oifen Pagemel is that Rabbeinu Hakadosh was a Gilgul. He was Nishmaso Shel Yakov Avinu. And Antoninus was a Gilgul. He was Nishmaso Shel Esav Harasha. So this wasn't just wasn't just a Nasi of Klal Yisrael and a Melech of Rome. The relationship between Rabbeinu Hakadosh and Antoninus really traces itself. It has its roots in the relationship with Yakov and Esav. It's actually interesting they got along really really well. Which sounds like is the end of the story of Yakov and Esav. But the bottom line is and Rav Dovid Weisz it's Poshut. That's the Oimek in this Medrash. Rabbeinu had have a Solech Lemalchusa that Rabbeinu Hakadosh when he would go to the Melech of Rome. Who is the Melech of Rome during the time Rav Yehuda Nasi? For the most part it was Antoninus. So this is Rabbeinu Hakadosh going to Antoninus. What would he do? Have a Mistakel Bad Parsha. Parshas. He would go through this Parsha. Why this Parsha? Because the story of Yakov and Esav that the Ramban says is Negaya L'Malchei Yisrael and all Bnei Esav. But how much more so for been Antonino's who themselves are Gilgulem of Yaakov and Esau? And it's for that reason of Megalitos this Indian specifically when it comes to specifically as it relates to his relationship with Antonino's. But really the whole episode just coming back to wrap it up of the beginning of like the says it's not just Yaakov. It's not just a story that took place but rather of Yaakov and Esau. Everything that happened this entire story would play itself out. It would play itself out in the future generations. The pinnacle of the story is when Yaakov has it out with how does that end? The way that ends is it's a tough battle. It goes they sweat it out literally. Yaakov ends up being injured right? He's limping right now Yaakov. He's going to have a but right now Yaakov is is still limping the sciatic nerve right? Sciatic is very painful. He's in a lot of pain right now. So Yaakov right now is limping but the end of the day at the end of the day Yaakov made it out alive. It was and if you take a if you take a look at the on that the says this too is the mice of a similar one and this too is prophetic about what our relationship is going to be with Yaakov and Esau. They're going to hit us. They're going to bruise us. They're going to gaze us. They're going to do everything they can come up to possibly do to try to harm us and they're going to be very very successful and there's going to be times throughout Jewish history where the are going to be limping but at the same time how does the story of Yaakov and Esau end? By and in the next year we're going TO SEE YAAKOV IS ULTIMATELY GOING TO BE BECAUSE THE end of the story is that everything is going to play itself out exactly the way it's supposed to play itself out. We're going to end up being successful. It's going to be a situation of in I think just to end with of the amidst of by the why don't we eat? It's related to the fact that Jacob was hurt in his good that was by the says the safe mission of the show of this message get a shot of the should be a reminder to the Jacob even if they're going to have to endure and they're going to have to suffer terrible big throughout the be out there I mean and specifically over you but two shall we they should be but two they should know they're never going to be lost ultimately this going to be a ultimately at the end of the day the is going to come and he's going to with them and then say and when the are going to remember this of young Obama will be it's going to be a constant reminder a constant reminder for the fact that even though we're in but we're going to make it out what's the because this of Jacob he was lucky he wanted to uproot Jacob completely who him and his children he wasn't able to when you see him and his children so say that he hit him copy that's the lotion right that's the of Jacob he tried chopping with and that's specifically the place we went ahead and hit him the Sarah with over to them she has to >> Just like you see the father, the tata, Yakov Avinu, the sun shone for him and he had a refuah then and he was saved. Can you So too the shemesh of mashiach is going to rise from us and he will and it's going to heal us and he will and he will be Amen. That's exactly the way the safer ends this piece.