BS"D

1. “Yaakov Avinu split his people and flocks into two camps and said, ‘If Eisav comes to one camp and destroys it, the other camp will escape.’ But didn’t Yaakov prepare himself to fight Eisav and win? And in any case, how could he let the people in the first camp die in order to save the other camp? We have a principle that one may not sacrifice one life to save another! The answer is that in truth, Yaakov Avinu was not afraid at all of Eisav and his army who were coming, for Yaakov trusted in Hashem to save him from falling into the hands of Eisav. When he said, “if Eisav comes to one camp and destroys it,” he was only considering Eisav’s plan to destroy it as if he had actually done so. We see in the Torah that in regard to the gentiles Hashem considers an evil thought as an evil action, for the Torah tells us, 'An Aramean destroyed my father,' Lavan intended to uproot the entire Jewish nation. Although Lavan only desired to uproot Klal Yisroel, chas v'shalom, but did not actually succeed, the Torah considers him as guilty as if he had indeed carried out his sinister plans. Yaakov Avinu prepared himself through presents, prayer, and warfare to fight against Eisav and his 400 men. Realizing that it would be a difficult war, he wanted his sons to assist him with their prayer during his battle. But one who is in danger cannot pray as well, as Chazal say, ‘The captive cannot free himself from jail.’ So he placed them away from the battlefield, and further split them into two groups, saying, if Eisav will try to destroy one, and thus it will be in danger and its prayers ineffective, at least we will have the other camp’s prayers." (Divrei Yoel Parashas Vayishlach, pp. 113-114)
From the above section of Divrei Yoel, we learn several lessons that are greatly relevant to today's time. Firstly we learn of the great evil of the modern-day forces of Eisav and Lavan. The heretics of today wish to uproot the entire Jewish nation and although, baruch Hashem, they have been unsuccessful, and will never be successful, Hashem considers their evil intentions as actions. Therefore, we must never fall into the trap of justifying the wicked on the grounds that they did not actually commit the evil that they intended.
Secondly, we learn that Yaakov Avinu paved the way for us, his descendants, in our struggles with the klipos. The only way we will win against the forces of tumah in the world is by turning to Hashem and trusting in Him. We must cry out to Him in prayer and He will hear us and save us.

2. The Satmar Rebbe, ZY"A, in Divrei Yoel (Parashas Vayishlach, p. 114) explains what Yaakov was trying to accomplish by splitting up his family into separate groups when going to meet Eisav Harasha. Yaakov feared that Eisav would attempt to attach himself to Yaakov's family and poison their minds and hearts, causing them to forget the Torah, chalilah. In order to save his family, Yaakov placed Rachel and Yosef in the back, farthest away from Eisav. According to Kabbalah, Rachel and Yosef represent the leaders of Klal Yisroel. The Rebbe explains that if some of the masses of the Jewish People fall from their spiritual levels, the leaders can restore the Torah to them, but if, chas v'shalom, the very leaders of Klal Yisroel have their minds poisoned through connection with the wicked, the entire nation will fall.
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It is therefore, of the utmost importance that we do all that we can to distance ourselves from the modern-day forces of Eisav and Amaleik, who was a direct descendant of the wicked Eisav. Connection to these evil people can cause us, chas v'shalom, to forget the Torah and follow in the ways of the heretics. Today, many people have forgotten the words of our holy sages, and decided that it is a good idea to join together with the wicked Zionist government and play along with all of their political games. There is simply no justification for this. Chazal tell us clearly that it is absolutely forbidden to join together with the wicked. Joining with the wicked for supposed purposes of "kiruv" is simply no excuse, besides for being ineffective.
Many argue that the presence of religious members of Knesset has blocked the tide of heresy and made life better for religious Jews living in Eretz Yisroel. This argument is unacceptable for several reasons. Firstly, no matter how much supposed good is occurring due to a chareidi presence in the Zionist government, it is clearly and simply forbidden by our holy Torah. Hashem adjured the Jewish People that they should not rebel against the nations, ascend to Eretz Yisroel as a wall, or establish independent Jewish sovereignty in Eretz Yisroel before the coming of Moshiach. The mere existence of the Zionist government violates all these oaths and anyone involved in the Knesset has a part in this violation.
Secondly, how can any Jew with a conscience be involved every day with the most evil heretics on this planet, who openly violate Shabbos, eat treif, and cause the deaths of thousands upon thousands of innocent people?
Thirdly, religious MKs clearly do not have the honor of the Torah in mind when involving themselves in the Zionist government. This is borne out by fact. In recent past, when the Zionist government began to attempt to draft yeshiva bachurim into their defiled army, religious MKs said nothing. A short while later, when the Zionist government proposed to cut funding for yeshivas and kollelim that take government funding, religious MKs of Agudas Yisroel, Degel HaTorah, and Shas started screaming in protest and hurried to make any concession requested by the heretics, in an attempt to secure more funding. After hushed negotiations, involving terrible compromises in chinuch, these institutions got back their money, and all was quiet from the chareidi MKs, while the draft law continues to hover over the heads of thousands of innocent boys. The chareidi politicians used the draft law to defame the Zionist government when they really were angry only about losing their precious Zionist money. As long as these politicians are getting their funding, they are willing to kiss the feet of the most wicked heretics and open deniers of the Torah in order to flatter them.
Fourthly, the Zionists want religious Jews in their government in order to lend Jewish legitimacy to their heresy. This is a terrible desecration of Hashem's holy name and we must protest over this. Let us follow in the path of the Rebbe and stay far away from all apikorsim.
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A great misunderstanding that came in the wake of the Zionist-Arab Six Day War and the subsequent Zionist victory was the idea of a "kiruv movement" triggered by the Zionists' victory. Many people started mistakenly believing that Hashem had performed miracles for the Israelis, causing numerous people to become baalei teshuvah. The reason the teshuvah was empty is explained by the Rebbe in Divrei Yoel and Al Hageulah V'al Hatemurah. Hashem does not perform miracles for the wicked. Sometimes, the sitra achara is given permission to perform miracles for the wicked, thereby testing the faithful Jews, but these miracles are not from the side of kedushah and bring no one closer to Hashem. Only true tzaddikim have the power to bring the masses to genuine teshuvah. Therefore, the "teshuvah movment" that followed the Zionist victory was simply another ploy of the Satan, and every Torah-true Jew realizes that no one actually came closer to Hashem because of the Zionists. At that tumultuous time in history very, very few people understood this. The Satmar Rebbe, ZY"A, was a leader in the storm, fearlessly decrying the heresy of the Zionists. The Rebbe was amongst the few who saw through the haze of sin and heresy, standing firmly and declaring uncompromising commitment to genuine Torah Yiddishkeit and emunah. Let us follow in the ways of the Rebbe, rejecting heresy and clinging to the Torah.
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During and after the Six Day War, members of the Chabad-Lubavitch moment began a campaign of putting tefillin on secular Jews, and particularly Israeli soliders. The holy Satmar Rebbe, ZY"A, took issue with this on several grounds, notably the fact that a prerequisite to donning tefillin is that one must have a clean body, both physically and spiritually. It is highly doubtful that someone constantly immersed in sin and the secular culture, like IDF soliders, can possibly be in the proper frame of mind to don tefillin. Although no human being is perfect, it is simply incorrect to compare an average Jew, who davens with a minyan every day, learns Torah every day, is not involved in heresy, and overall tries his best, to an IDF solider who does not wear a yarmukle, does not learn even a little Torah every day, and puts himself in spiritually compromising situations every day through constant interaction with irreligious women. These people must clean their neshamos before they can don the holy tefillin, and it is certainly not our place to actively try to put tefillin on them. (The Rebbe discusses this issue further in Al Hageulah V'al Hatemurah.)
Furthermore, the Lubavitchers' "reason" for this campaign was because it is stated, "V'ra'u kol amei ha'aretz ki Sheim Hashem nikra alecha v'yaru mimeka, all of the nations of the world will see that the Name of Hashem is called upon you and they will fear you." This passuk, Chazal tell us, refers to the tefillin shel rosh. Chabad claimed the laying of tefillin by IDF soliders would cause the Arabs to flee in terror. The problem with this logic can be seen in the following incident:
The saintly Alter Rebbe was imprisoned on many occasions by the anti-Semitic Russian government under false accusations. On one occasion, a prison guard entered the Rebbe's prison cell while the Rebbe was wearing his tefillin. Upon seeing this, the guard was overcome by such fear that he fell into a dead faint. Later, the talmidim of the Baal HaTanya asked him, "Granted, the passuk says, 'All the nations of the world will see that the Name of Hashem is called upon you and will fear you,' but many times it happens that the non-Jews see us wearing tefillin, and they are not overcome with fear. Why was the passuk fulfilled literally in regard to the Rebbe, but not with us?" The Alter Rebbe responded, "The loshon of Chazal is not "tefillin she'al harosh, the tefillin upon the head," but rather, the loshon is "tefillin she'b'rosh," which literally means "the tefillin in the head." Only when a person has internalized the concept of tefillin to such an extent that it can be said that the Teffilin are inside his head, are the nations in fear of him."
We see from the above story that there is no fear engendered in the nations of the world unless the wearer of tefillin has truly and sincerely internalized the messages and concepts of the tefillin with holiness and purity. Certainly, a secular Jew, who does not even understand that he must have a clean mind and body in order to don tefillin, will not inspire fear in anyone. Most probably, he has not even fulfilled a mitzvah through donning tefillin, and perhaps he has even commited a grave sin. If we truly desire to have rest from our enemies, we should distance ourselves from the Zionist government and its army, which is the army of the Sitra Achara, do teshuva, learn Torah sincerely, and daven to Hashem for the dismantling of the evil Zionist kingdom through the hand of the true Moshiach b'meheira v'yameinu, Amein.

3. "...Also Yaakov Avinu, alav hashalom, saw through his ruach hakodesh that in the future, heretics and apikorsim would attempt, in the name of Yaakov (also called Yisrael), to take for themselves a country with this name (of Israel) and he was greatly embittered over this, for [the existence of the "State of Israel"] is the main thing that is stopping the geulah. We see this from the Midrash Yalkut (Parashas Bo) which states: "Who will redeem us from this fourth galus? Those who wait patiently (natruna)...In this last galus, which is the fourth kingdom (as discussed by the Midrash), the geulah will not come except in the merit of those who wait patiently, guard the faith, and do not push for the final redemption. Surely, Hashem will redeem us in the merit of those who do not come under the domain of the heretics, may Hashem save us. This is the meaning of the midrash which teaches that at that time, Yaakov raised his eyes and saw Eisav, who is the Samech Mem, and his army coming with their strength. This army of Eisav, the army of the Satan, was coming to hasten Moshiach before the proper time...Yaakov Avinu raised his eyes to the heights and cried and begged for mercy before Hakadosh Baruch Hu regarding the time when the heretics and deniers of the Torah would take a country for themselves and call it by the name of Yisroel. Yaakov Avinu was afraid, for he did not know if the Jewish People would have the zechus of those who wait patiently for Hashem's salvation. Hakadosh Baruch Hu heard his tefillah and assured him that He would rescue the Jewish People from all their troubles in the merit of Yaakov himself. The meaning of this is that Hashem would help the Jews who are true to the holy Torah to strengthen themselves through Yaakov, and they will have no connection with those who took a kingdom of heresy and called it [falsely] in the name of Yisrael, and in the future, Hashem Himself will destroy the [Zionist government], as explained by the Midrash Rabbah. In the merit of those who acted properly in galus, who are the bechinah of Yaakov, Hakadosh Baruch Hu will save the Yidden and redeem them with an eternal redemption. May the merit of our forefathers stand by us in this lowly generation, so that we may be able to stand up to the awesome tests that we face and strengthen ourselves in complete faith to believe in and hope for the arrival of Moshiach Tzidkeinu and may we see the salvation of all of Yisroel b'meheirah v'yameinu, Amein." (Kuntres Chidushei Torah Bereishis, Parashas Vayishlach, pp. 190 - 191)

4. The Satmar Rebbe, in Divrei Yoel (Parashas Vayishlach, pp. 120-121), quotes the Zohar, which teaches that the passuk "Hatzileini na miyad achi, miyad Eisav," refers to the Eirev Rav and the struggle that the ehrliche Yidden will have with the Eirev Rav in the time before Moshiach, during the last galus. In connection with this, the Zohar teaches that although the Eirev Rav were connected to the Jewish People, their souls were from the side of Amaleik. The Rebbe elaborates on this Zohar and eplains that Yaakov Avinu's prayer was regarding the final galus, during which Jews who are from the side of Amaleik would strengthen heresy. He prayed that his children, the Jewish Nation as a whole, would have the strength to stand up to these evil heretics and trust only in Hashem Yisborach.
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It seems clear that the Rebbe is making reference to the Zionists here. Despite the constant claims of the Zionists that we must rebel against the non-Jews, who are Eisav, we, as Torah-true Jews understand the emes. The Zionists are the true Eisav and Amaleik. Yitzchok told Eisav that he would live by the sword, an aspiration fulfilled by the foolish Zionists, who never miss an opportunity to brag about the physical strength of their heretical and filthy army. Every believing Jew knows and understands that this is most definitely not a source of pride, but rather a source of shame and disgrace. It is forbidden to have any "Jewish" army today, and certainly an army like the IDF, which prides itself on physical strength, murder, immorality, and idol worship. Any such establishment must be shunned by every believing Jew. We must strengthen ourselves and work to draw ourselves close to Hashem and away from the evil heretics. May we merit to soon see the arrival of the true and final redemption. Amein.