Vayeshev תרל”ד 1

במדרש כינוסו וכינוס בניו כו’.
The Medrash (Bereishit Rabbah 84:1) The ingathering of Yaakov and his children is what saved him from Eisav.
דהנה עבודת יעקב אצל לבן הי’ בחי’ ימות החול ימי עבודה ועתה וישב יעקב בחי’ שבת קודש.
For the work of Yaakov until now with Lavan was comparable to the work of the days of the week. And now Yaakov has settled, which is the idea of Shabbos.
והעצה ע”י הכינוס כדאיתא דאתאחדת ברזא דאחד.
The means for this ability to settle down was the idea of ingathering. Just as on Shabbos everything becomes one with the secret of oneness. (Maariv Shabbos nusach sefard)
וכינוס בניו הוא יוסף כי בית יעקב אש כו’.
The ingathering of his children specifically refers to Yosef, for “the house of Yaakov is a fire and the house of Yosef is a flame.”
פי’ תורה שבכתב. כדכתיב כה דברי כאש כו’. אבל להמשיך חיות התורה בכל הנבראים [והיא בחי’ תורה שבע”פ] הוא ע”י יוסף. ובית יוסף להבה.
This is referring to the written Torah. As it says “behold my words are fire”. However in order to bring the life force of the Torah into all of creation (this is done via the Oral Torah) which is the idea of Yosef. As it says the house of Yosef is a flame (the flame is what enables the fire to take effect.
הוא העצה ע”י שמתאספין כל הכחות לנקודה הקדושה. עי”ז שורה קדושה.
ANd this is the advice, That through gathering of all energies to the point of holiness, will enable the holiness to come down.
וע”י הלהבה מתגרשין עצות היצה”ר.
And through the flame (excitement) the enticement of the evil inclination dissipates.
וז”ש נסו ואין רודף רשע כו’.
This is the meaning of the verse “The wicked flee though no one (ואין) gives chase, But the righteous are as confident as a lion.” (Mishlei 28:1, quoted in Bereishit Rabba above)
ע”י בחי’ אין שאדם נתבטל לשורשו. עי”ז ממילא וילך כו’ מפני יעקב אחיו. פי’ ע”י הבושה מהתלהבות יעקב.
It is through the concept of אין nothingness, where one is able to nullify his desire completely to his source, That caused Eisav to leave the land because of Yaakov. (BEreishit 36:6). It was due to the embarrassment that Eisav felt from Yaakov’s excitement.
ואא”ז מו”ר ז”ל פי’ גמלים טעונין פשתן.
The Chidushei Harim explained that the parable that Rashi says regarding all the kings of Eisav mentioned at the end of Parshat Vayishlach “The camels of a flax dealer once came into a city laden with flax. A blacksmith asked in wonder where all that flax could be stored, and a clever fellow answered him, “A single spark caused by your bellows can burn up all of it.”
דאיתא פשתן הוא בד בבד שנק’ אלופים שכל אחד בפ”ע דבר מיוחד כו’. וכ”כ נפשות ביתו.
For flax is made of separate sheaves, and similarly Eisav’s people were called ‘generals’ implying that each one is special on his own. And similarly it says regarding Eisav ‘The souls of his house’
וביעקב כתיב שבעים נפש.
Whereas regarding Yaakov it is written they were ‘Seventy Souls’ in singular.
שעשו רוצה לעשות מכל דבר. התפשטות. להיות דבר בפני עצמו.
The difference is that Eisav wanted to make everything into something big and spread out (as he said to Yaakov “I have much”), for each thing to be something on its own.
ויעקב רוצה לקרב כל התפשטות לנקודה פנימיות להיות אחד.
Whereas Yaakov wanted to bring all separation closer to the innermost point, where everything becomes one.
וכן בשבת מתקרבים כל הברואים לשורש החיות כדכתיב ויכל ביום השביעי מלאכתו.
And similarly on Shabbos all of creation becomes closer to its source, and it says “and he completed all his work on the seventh day (*)
פי’ ששבת קודש נותן האחדות לכל הברואים ועי”ז נעשים כלי להשי”ת כדאיתא כלי מחזיק ברכה הוא שלום:
Meaning that Shabbos Kodesh brings oneness to all of creation and through this everything becomes a vessel that can hold blessing which is peace, completion and wholeness.