And Yaakov dwelled in the land of his forefathers (Braishis 37/1)
The Midrash comments, "And Yaakov dwelled": It is written in Yeshaya, 'When you cry (to Hashem) your group will be saved'- the Rabbis learned; your assemblage and your children's assemblage saved you and them from the hands of Eisav... The possuk in Yeshaya concludes 'and those who trust in me will inherit the land and become heirs to the Holy Mount'- this is referring to Yaakov, like it says 'And Yaakov dwelled'."
Zera Shimshon asks, what does it mean "your assemblage and your children's assemblage saved you and them from the hands of Eisav"? It would seem that Yaakov's assemblage included his children, and his children's assemblage contained Yaakov, so why is each one addressed separately?
Zera Shimshon explains that the two groups are referring to Yaakov and his sons without Yosef as the first group, and Yosef is the second group. We find this division mentioned in the Medrash, Yalkut Shemoni, Parshas VaYeitzei remez 140; since Yaakov saw Eisav and his leaders, Yaakov feared them. Hashem said to Yaakov; from this group of people you are afraid? One spark from you, or one spark from your children can set them aflame as it is said (Ovadiah 1:18) “And the house of Yaakov shall be a fire, and the house of Yosef a flame and the house of Eisav for stubble“.
According to this, the Medrash is teaching us that in the future we need the merits of the brothers, together with the merit of Yosef to conquer Eisav.
Zera Shimshon asks, why isn't it enough for Yosef by himself or the brothers by themselves to defeat Eisav? Why does the Medrash specify that it is, “your assemblage and your children's assemblage" together that will not only rescue us from Eisav, but will also destroy Eisav.
Zera Shimshon answers that the Medrash, Yalkut Shemoni Shoftim remez 51; gives the reason why the other brothers and their descendants are not in the position to persuade Eisav to stop harming Yaakov because Eisav could counter argue that the brothers were no better than him since they chased after Yosef and wanted to kill him!
Why couldn't Yosef himself persuade Eisav to stop harming Yaakov? Why does the Medrash mention that the assemblage of the other Tribes is also needed to get Eisav to stop harming Yaakov? Zera Shimshon answers that Eisav also has a strong argument against Yosef; why doesn't Yosef have mercy on Eisav like he did with his brothers? Eisav could argue that just like Yosef didn't destroy his brothers for what they did to him, even after he ruled Mitzrayim, so to Klal Yisroel should have mercy on Eisav and not destroy him even after all that he did to us!
The truth is, though, that there is a huge difference between the Tribes and Eisav. Right in the beginning, when Yosef's brothers still thought that Yosef was "out to get them" the brothers backed off from their original idea to kill Yosef and sold him as a slave instead. On the other hand, even after Klal Yisroel were servants to Eisav he continued to persecute and massacre them by the thousands. Eisav therefore doesn't deserve any mercy at all!
Since Yosef is able to rebut Eisav's argument, only after his brothers regretted their misdeeds the Medrash mentions that it is; "your, Yaakov and the Tribes besides Yosef, assemblage and your children's assemblage (Yosef's), that will save us from, and help to conquer Eisav.
HaRav Shimshon Nachmani, author of Zera Shimshon lived in Italy about 300 years ago in the time of the Or HaChaim HaKodesh
The Chida writes that he was a great Mekubal and wrote many sefarim including sefarim about “practical kabbolo" and asked that all of his sefarim be buried after he passes away except for Zera Shimshon and Niflaos Shimshon on Avos.
