Conversion Through Covenant Vayishlach תרס”א 2

בפסוק גוי וקהל גוים יהיה ממך.

“In the verse: A nation and a congregation of nations shall come from you.”

The Sefat Emet begins by focusing on the blessing to Jacob and reads it as containing a deeper allusion.

נראה לפרש על התקרבות הגרים כי בני ישראל יצאו מן הכלל להיות עבדי ה’ ובכח זה יכולין גם מן האומות להתקרב ע”י המילה להיות בכלל ישראל.

It seems possible to interpret this as referring to the drawing close of converts, for the Children of Israel left the general human category to become servants of God, and through this power even people from the nations can draw near through circumcision to become included within Israel.

The emergence of Israel as a covenantal people enables others to join through circumcision and commitment.

ובחי’ זו התחיל מיעקב בחי’ התורה.

And this level began with Jacob, the level associated with Torah.

Jacob represents the completed form of the covenant, where Torah creates the pathway for conversion.

כי הגם שהמילה ניתנה לאברהם מ”מ לא היו אחרים יכולים להתקרב ואפילו מצות מילה לא היה רק לזרע אברהם ומקנת כספו.

For although circumcision was given to Abraham, nevertheless others were not able to draw close, and even the commandment of circumcision applied only to Abraham’s offspring and his purchased servants.

Before Sinai, circumcision did not serve as an entry point for those outside Abraham’s household.

אבל כשניתנה התורה גר הנימול מתקרב לכלל ישראל.

But once the Torah was given, a circumcised convert could draw near to become part of Israel.

Matan Torah opened the door for conversion as we know it.

והרמז גוי וקהל גוים יהיה ס”ת מילה.

And the hint is that the final letters of “a nation and a congregation of nations shall be” spell milah (circumcision).

The verse itself encodes the notion that circumcision enables nations to join Israel.

ולכן נאמר זה בלידת בנימין שהוא סוף השבטים שאחיזת הגרים בסופן של ישראל.

Therefore this is stated regarding the birth of Benjamin, who is the last of the tribes, for the attachment of converts is at the end of Israel.

Benjamin symbolically represents the place where converts connect to the nation.

ואיתא בזוה”ק כי גר נקרא גר צדק ואין לו התקשרות כמו אזרח שבישראל ע”ש.

And it is stated in the Zohar that a convert is called a righteous convert, yet he does not have the same degree of connection as a native-born Israelite.

The Zohar notes a qualitative distinction between natural and joined membership.

וגם איתא בזוה”ק כי בנימין אקרי ג”כ צדיק כמו יוסף.

And the Zohar also states that Benjamin is also called “righteous,” like Joseph.

Benjamin shares the spiritual quality of righteousness associated with Joseph.

ומילת בנ”י הוא בבחי’ יוסף.

And the circumcision of the Children of Israel corresponds to the level of Joseph.

Joseph embodies the covenantal power of Israel’s circumcision.

ומילת הגר נראה שהוא בחי’ בנימין.

And the circumcision of the convert appears to correspond to the level of Benjamin.

The convert aligns spiritually with Benjamin’s aspect.

ולכן הרמז מי יעלה לנו השמימה אמרו ר”ת מילה וס”ת הוי”ה.

Therefore the hint in “Who will ascend for us to the heavens?” is that its initial letters spell milah and its final letters spell the Divine Name.

The verse encodes a mystical link between circumcision and ascent toward God.

ואמצעות התיבות עולה ישראל.

And the middle letters of the words spell Israel.

This suggests that Israel’s essence is positioned between circumcision and the Divine Name.

שבני ישראל ע”י המילה מתעלין עד לשמים.

For the Children of Israel, through circumcision, ascend up to the heavens.

Circumcision elevates Israel spiritually.

מי יעלה לנו דייקא.

“Who will ascend for us” specifically refers to them.

The phrase points uniquely to Israel’s capacity for ascent.

אבל הנימול מן האומות אין לו עלי’ כזו.

But one circumcised from the nations does not have such an ascent.

The spiritual elevation of converts is genuine but of a different degree.

וגר צדק אקרי.

And he is called a righteous convert.

Despite the difference, his righteousness is affirmed.

ובאמת מילה הוא הסרת הערלה ומתגלה הפנימיות.

And in truth, circumcision is the removal of the foreskin and the revelation of the inner essence.

The physical act symbolizes the uncovering of inner holiness.

ופנימיות שבבני ישראל הוא למעלה מפנימיות של כל נפשות האומות.

And the inner essence within the Children of Israel is higher than the inner essence of all the souls of the nations.

The Sefat Emet concludes with a metaphysical hierarchy of spiritual interiors.

The Sefat Emet reads the blessing to Jacob as an encoded teaching about conversion, linking it to circumcision, Torah, and the symbolic roles of Joseph and Benjamin. Israel’s covenantal identity enables others to join, though with distinct spiritual qualities, and circumcision reveals inner essence and elevates Israel toward God.