וירא בס”ד   
   

The laining of ר”ה is in Parshas וירא, and so we get a הארה of ר”ה on שבת וירא. Even though we are entering into the apparent ירידה of חשון, when there is no Yomim Tovim, there is a revelation- וירא. What bothers Rashi is why the pasuk says that the revelation was in  אלני ממרא, when we know that Avraham was there? Why not say in חברון? Rashi does say that it was a merit for ממרא for giving Avraham his advice on the Mila, however the bigger חידוש is that even in a place of מרידה, a place of bitterness- מרירות, the place of ממרים הייתם עם הויה –  rebellions and even in the מזל עקרב, Hashem reveals himself, –    עקרב=372=אלני ממרא. The purpose is to bring Hashem into the תחתונים-  בתחתונים=916=חדש מרחשון.

When Avraham left the presence of the שכינה in order to fulfill the מצוה of הכנסת אורחים, we learn that גדולה הכנסת אורחים יותר מקבלת פני השכינה. We could say that the month of Tishri is קבלת פני השכינה, when all yidden are involved in mitzvos all day long, and in מרחשון, we deal with the outside world, and bring it all in, which is הכנסת אורחים. Rashi says that Avraham was sitting and looking for עובר ושב. The Midrash says that Avraham opened a new pathway for those who transgress- עובר, and want to do teshuva- ושב. He opened up the first בעלי תשובה Yeshiva. The עבודה of going down and being מברר הניצוצות that fell, due to our sins, is greater than even קבלת פני השכינה. I once saw a different גישה. There is a שכינה של מעלה- לאה and a שכינה של מטה -רחל, and אורח is אור ח, and this הכנסת אור ח, the שכינה של מעלה -the light of בינה, is greater than the קבלת פני השכינה של מטה.

At the end of the Parsha when Avraham and Sara are told of the impending birth of Yitzhak, they were told that the soul mate of Yitzhak, Rikva was born- a שושנה surrounded by thorns (עוץ בוז ..). The מלאך told Avraham that a son would be born to Sara- in pasuk יח:י it says ושרה שמעת פתח האהל והוא אחריו. Rashi says on והוא אחריו that the door, the entrance was behind the מלאך. The Targum Yonason says that  והוא אחריו is referring to ישמעאל. The שר שלום of Belz says that this is why Sara laughed. Such a holy Tzadekis didn’t believe that the   כל יכול, the Almighty could give her a child at such an old age? Of course He could. But when Sara saw that Yishmael was standing behind the door, and he heard of Yitzhak’s impending birth, she was afraid that he would instill an עין הרע, and so she made believe that it was nothing and laughed. Tosfos in Baba Basra, says that מיכאל, the מלאך that told Sara of the לידת יצחק, was the same angel that went to save Lot from Sedom. Rashi and the Midrash say that מלאך רפאל who came to heal Avraham, was the one who went to save Lot. Rashi is easier to understand, because every מלאך could only have one שליחות, אין מלאך אחת עושה שתי שליחות, and הצלה and רפואה are one שליחות -(Rashi). According to the Gemorra what is the one שליחות of מיכאל?

The question that מלאך מיכאל asked Avraham איה שרה אשתך with the answer ויאמר הנה באהל, was making the point that Sara was a צנועה, that she was modest. She was not to be seen even though she was involved in the preparations. The חידושי הרים says that the nations of עמון ומואב were excluded from entering into the עם ישראל, because they lacked the character of kindness, in not giving the yidden bread and water when they passed through their land-  על דבר שלא קדמו אתכם בלחם ובמים. Now, if the women were also responsible for this cold nature, and lack of חסד, then also the women would be excluded from entering the Jewish nation. This would result in Ruth, who comes from Moav, not allowed to become a yid. However this was not the case. We learn from our Parsha, that woman do not go out. Therefore when מיכאל asked Avraham איה שרה אשתך and he said she was in the tent, this resulted later in Ruth being permitted to marry Boaz. And so now מיכאל could go and save Lot, of whom רות descended from, and finish his one continual שליחות. In the merit of a woman’s צניעות, the משיח will come. In Tehillimפט , it says בשמן קדשי משחתיו, hinting that the משיח will come in the זכות of the אבות. The ר”ת are the last letters of אברהם and יעקב יצחק. Everything that happens here is a הכנה forמשיח  –   דוד בן ישי משיחך=764=כל כבודה בת מלך פנימה=764=משחתיו.  

חז”ל tell us that not only did the מלאך ask Avraham where Sara was, but also he asked Sara where Avraham was. On the word ויאמרו אליו, there are three dots on the א, the י, and the ו. Rashi brings from   ר” שמעון בן אלעזר that whenever there are more dots than letters, then one has to דרשן the dots. If we remove the ל from אליו, we’re left with איו. So we see that they also asked Sara on where אברהם was- איו. What does this knowledge have to do with מלכות בית דוד?  

The pasuk we brought ועל דבר שלא קדמו אתכם בלחם ובמים shows that the prerequisite of being a yid is to do acts of חסד, and give others bread and water if needed, and also Torah knowledge if needed. What Avraham was doing here, was exactly this. He was feeding his guests bread and water -..יקח נא מעט מים and ואקחה פת לחם, who he believed to be Arab idol-worshippers. Then when we ask אברהם where Sara was, the answer was that she was not giving bread and water, since she is modest. Avraham was the first to reveal that one doesn’t have to born into the fold, in order to join the Jewish nation.

There is another reason brought for why the מלאך asked where Sara was. Rashi quotes רבי יוסי בר חנינא, who says כדי לשגר לה כוס של ברכה. In Gemorra Brachos, it talks of the big סעודה of the צדיקים after משיח comes, and the question was who should lead the ברכת המזון. Each of the אבות is asked, and each declines for different reasons- Avraham had a ישמעאל, and Yitzhak had an עשו, and Yaakov married two sisters. Finally they asked דוד המלך, who said  אני נאה לברך שנאמר ….כוס ישועות אשא וביום ה” אקרה. The מגלה עמוקות  says אשא is the ר”ת – איה שרה אשתך.  David Hamelech was born as a result of איה שרה אשתך, because of the צניעות of שרה. The custom is that the guest blesses, and דוד is the guest since he comes from רות who was מתגייר. We see from excluding Moav and Amon in כלל ישראל, that חסד is a prerequisite to being a yid. The men are supposed to be involved in acts of חסד and the women with צניעות.

Yishmael is trying to prevent the מלכות בית דוד from being revealed. The fifth part of the נשמה, the יחידה, is revealed in Parshas וירא, when Hashem says  קח נא את בנך את יחידך The מגלה עמוקות  says that the יחידה is only שייך to yidden, and this is the main כוונה of the first Bracha in שמונה עשרה which is מגן אברהם (חידושי הרים). Another term used for יחידה is the  1001=שורש הנעלם= ברוך אתה הויה מגן אברהם  

We said before that according to the Targum Yonason והוא אחריו refers to ישמעאל- אברם=243=והוא אחריו. Yishmael is the son of, and שייך to אברם, not אברהם, with a ה. Yishmael has no connection with the  בני ברית, which is only the yidden. Even though they have five prayer times each day, which they high-jacked after Muhammed came and witnessed our יה”כ, they have no connection with the ה, the fifth level of the נשמה, the יחידה. When Hashem said קח נא את בנך את יחידך,  (the only time יחידה is mentioned in חומש), even Avraham thought that this could be referring to Yishmael, who was also the יחידה of Hagar. Then Hashem said את יצחק, making it clear that the יחידה is only by the yidden. As we said the חידשי הרים says that the Bracha of מגן אברהם is going on the pintele, the יחידה of a yid-   מפלת ישמעאל=1001=ברוך אתה הויה מגן אברהם. Moshe revealed the level of חיה, and the משיח will reveal the יחידה (in all yidden)-   מלך המשיח=453=את יחידך. Yishmael is the מתנגד to משיח בן דוד.  The חידא says that the שונא is עשו, and the אויב is ישמעאל which is worse.  Parshas לך לך is mostly the Parsha of נסיונות, and וירא is the Parsha of משיח. Yishmael is trying to prevent the מלכות בית דוד from being revealed, as we see clearly in our times.

According to the שר שלום, who said that Sara was worried of an עין הרע  from ישמעאל, Avraham demonstrated that with the כח of אמונה, a yid does not need to worry of any עין הרע. The yidden used to point up toward Hashem, when they had any doubt of an עין הרע. Today, we need to be involved in צדקה,  חסד and הכנסת אורחים which we inherited from Avraham, and this עבודה will bring משיח. The very important עבודה of קרוב רחוקים is a בח” of הכנסת אורחים, by bringing someone who is far from Torah and Mitzvos into Hashem’s world. We see that this service- הכנסת  אורחיםis even greater than someone sitting and learning all day- קבלת פני השכינה. The גמ” סנהדרין that says that three things come בהיסח הדעת, that is a מציאה, the משיח, and the עקרב are all here in Parshas וירא. The מלאך says to Lot to take his two daughters –   ואת שתי בנתיך הנמצאות, which leads to מצאתי דוד עבדי, the קיים of  מלכות בית דוד – משיח – –ירושלם=586=הנמצאת, and   מלכות בית דוד=932=הי נון ממ צדיק אלף תיו.We see the seed of משיח דוד is found in the most unexpected place סדום , the lowest place both בגשמיות and ברוחניות. חז”ל give an example of a king hiding his most precious jewels at the bottom of the garbage can, the most unlikely place for anyone to find them.

These Parshios are read in the month of מרחשון, and the מרידה of  מלכות בית דוד took place in מרחשון, the month whose מזל is the עקרב. Rebeinu Bachya and חז”ל say that the עקרב represents ישמעאל. The scorpions found in the desert, were the size and shape of   

רובה קשת –  קשתות.When we exchange the letter ע in עקרב, which represents the seventy nations that we have to deal with in חשון, with a ה, the letter added to אברם, we get רבקה, the mother of the Jewish nation. The בני יששכר says that עקרב stands for עיקר בית, which is the third בהמ”ק. The ילקוט שמעני in מלאכים says that the חנוכת בית השלישי will be in מרחשון, the month of עקרב. Yishmael is desperately trying to prevent this from happening- ויאמר אלה-ים יהי אור ויהי אור=813=חשון מזל עקרב. The light of משיח will come in the low month of חשון. In  פסוק כא:י Sara, with her keen insight says גרש האמה הזאת ואת בנה. In the same פסוק she says that ישמעאל will not inherit (עם ישראל), with her sonיצחק –  בית השלישי=1067=לא יירש בן האמה הזאת.

Yishmael has no יחידה, and will not inherit or have anything to do with the בית השלישי. Yishmael, as we said is only connected to אברם, not אברהם. Now that the third temple, and מלכות בית דוד are imminent, ישמעאל is coming out in full force- Aksa Rabsa means tremendous צרות )Zohar). The first letters of עקתא רבתא spell עקרב. Pasuk כב:יז, which speaks of Hashem’s promise to אברהם after the עקידה, endsוירש זרעך את שער איביו. The שונא is עשו, and the אויב is ישמעאל, which is worse- אויב is like “Oy vey”. The acronym of  את שער איביו is also איה שרה אשתך. Yishmael is trying to prevent the revelation ofמשיח . The acronym of   וירא אליו יה-וה באלני , is אויב. The פרשה begins, and continues to disqualify the enemy of the yidden, which is ישמעאל.

Parshas וירא is a Parsha that is מבקר חולה to all כלל ישראל, who are all considered sick, being in Galus for so long. The three מלאכים are sent to Avraham with 3 different missions, which are very connected to the month of מרחשון-  מיכאל וגבריאל ורפאל=670= וירא אליו הויה באלני ממרא After the עקידה, the מלאך blesses Avraham in the merit of עקב אשר שמעת בקולי, an eternal זכות which we rely on in עקבתא דמשיחא. The Parsha begins with Rashi saying that Hashem was מבקר את החולה, Avraham on the third day after his ברית מילה. The word חולה=49. The חז”ל say that Avraham reached the 49^th level of קדושה, the highest level a yid could reach in this world. However אברהם was so love sick for Hashem, much more than his physical ailments, because he strove to reach the  50^th level –  נ שערים=670=וירא אליו יה-וה באלוני ממרא. Hashem is comforting Avraham, and tells him that he will give him the שער הנון, the מקום המקדש, ירושלם– 586==שין ממ יוד נון יוד, the 50^th. The מקום that brought Avraham to this level was by the ברית in חברון, which is חבור נ. After the עקידה, Avraham goes to בער שבע, which is a ירידה into seven, into the world ofעקרב=372=שבע . This was the land of the פלשתים, who were known as the ליצנים, who make a joke of everything, the opposite of אמונה, of אבימלך מלך גרר=596=ירושלים, and

ליצנות=586=ירושלם. The עבודה of all yidden is to bring the אמונה down to the lowest levels.  Both חברון and ירושלים are connected to שמיני, the future world- ממ שין יוד חת=868=חברון וירושלים. Chevron was the מקום of the ברית, the חיצוני of נון, and the עקידה was the מקום המקדש, the פנימי of נון. But Hashem appeared to Avraham באלני ממרא, where ממרא means ממרים הייתם עם ה”, a place of rebellion. This demonstrates the important point that in any place, there could be a revelation עקרב=372=אלני ממרא, even in the מקום of עקרב. With the כח of אמונה, we מבטל the עקרב – ישמעאל. We are the בני ברית, who have a purpose, like in the מצוה of מילה, to remove the ערלה, the bad, and then reveal Hashem’s מלכות in the world. When we remove the רע of the עקרב, we’re left with ב-ק, with the ברית קודש, and its synonymous counterpart- אמונה- קב =102=אמונה. When we remove the letter representing רע, the ר from עקרב, we’re left with עקב, the part of the body that the אבות דרב נתן says is the מלאך המות of the body, as the heal has no feeling. We live now in עקבתא דמשיחא, in an insensitive and dead generation, where we are more or less blind to the truth. In the פרשת העקידה it says that on the third day-  וירא את המקום מרחוק-  עיקבתא דמשיחא=946= את המקום מרחוק. However the עקב represents the part of the body which is farthest away from the brain, from שכל. When there is no שכל, no understanding, we must rely on אמונה.  The level that Avraham reached was not שכל, but pure אמונה-  עקב אשר שמעת בקולי. The משיח will come with היסח הדעת, in the most unexpected place -סדום.

The month of מרחשון, the עקרב, and ישמעאל are all concealment, where there is no understanding, no sense, however from this הסתר will come great revelation- עת צרה היא ליעקב וממנה יושע. It is precisely in the low month of מרחשון, the month of the עקרב, that this עקרב is transformed into עיקר בית, the חנוך of the בית השלישי. Also דוקה in סדום, the lowest place both physically and spiritually, the משיח is found. The place that Avraham thinks is the biggest הסתר פנים, is really the greatest revelation, the מקום המקדש –בית המקדש=861=והאל-הים נסה את אברהם. From the הסתר comes the אור, when just a moment before was the greatest הסתר. We mentioned before that Parshas לך לך was really the Parsha of the tests of Avraham, and Parshas וירא, the reward, the revelation. However the peak of all the נסיונות, which included all of the tests put together, is the עקידה. Why isn’t the עקידה found in לך לך? All tests are different levels of הסתרה, and so maybe we could say, from what we just wrote, that the big הסתרה of the עקידה, was really the greatest revelation.

When Hashem told Avraham that from Yitzhak would come a great nation of yidden,ביצחק יקרא לך זרע  כי, and then He told Avraham to bring Yitzhak up as an עולה, we thought that this was the biggest contradiction, the biggest הסתרה. However the Zohar says that יצחק was born with a נשמה of נוקבה, and thus could not bear children. By the עקידה, his נשמה left and was replaced with a male נשמה. Therefore it comes out that the big הסתרה of the עקידה, was the big revelation that only now, the קיים of כלל ישראל was guaranteed. It is because of the עקידה that we are here today. Therefore Parshas וירא being the Parsha of revelation, is precisely why the עקידה is written in it, rather than in פרשת לך לך.

In our times, our נסיון is with Iran, with ישמעאל in and מלחמת גוג ומגוג

בית המקדש=861=והאלה-ים נסה את אברהם=861=פרס ישמעאל גוג ומגוג. The בית השלישי will come from this great הסתר. The place of   אלני ממרא =372=עקרב is where the וירא אליו took place. The עקרב will be transformed to עיקר בית –  בן ישי =372=עקרב, showing that משיח comes from מתוך ההסתרה, as the Gemmora says that the משיח and the עקרב, and a מציאה all come unexpected. As the ברית מילה on the eighth^th day demonstrates, the yidden must serve Hashem even with no understanding.  In pasuk כב:יט, which takes place after the עקידה, it says וישב אברהם אל נעריו ויקמו וילכו יחדו, that even after Avraham reaches such lofty heights, the שער נ, he is such an ענו, that he walks together with the “boys’, as if nothing happened.

The three מלאכים and their unique שליחות are connected to, or as some say, created from, the three stages of ברית מילה. The מלאך גבריאל who came to overturn Sedom and wipe out the טומאה found there, is related to the Mila, the cutting away רע, the ערלה. The מלאך מיכאל, who came to מבשר of the birth of יצחק, represents the פריעה, the גלוי עטרה.  The מלאך רפאל who came to heal Avraham, represents the מציצה which is the רפואה. In our times we are also waiting for three- 1) אליהו who will מבשר the coming of משיח, is כנגד מיכאל  2) משיח בן יוסף who will purify the world and remove the evil- את רוח הטומאה אעביר מן הארץ is כנגד גבריאל and the מילה, the cutting of the ערלה – רע 3) משיח בן דוד who will reveal the   מלכות בית דודand bring רפואה to all-   רוח מלך המשיח=667=רפואה שלמה, is כנגד רפאל and according to the מדרש and Rashi was the one who saved Lot and מלכות בית דוד. Hashem’s מלכות is revealed through   מלכות בית דוד, and as we said that according to the .גם” ב מ, it was מיכאל that saved Lot and מלכות בית דוד. The month of מרחשון, or ירח בול is a metaphor for this world which rots and decays. We must remove (the ערלה) ourselves from the רע of physical desires and atheism. ר” מנדל רימנוב says since the מרידה of מלכות בית דוד took place in חשון, and so most elections and most גזירות against כלל ישראל happen in this month. The tikun is to reveal   מלכות בית דוד  by first removing the bad-  ירח מרחשון=822=להעביר גלולים מן הארץ.

The בשורה טובה of the birth of Yitzhak, and also his match רבקה, leads to משיח. The רפואה שלמה of כלל ישראל as a whole, will take place when משיח will come. Refua is the eighth Bracha of שמונה עשרה, and מרחשון is the eighth month, preparing for the eight days of חנוכה, when there is a revelation of the אור הגנוז. The month of חשון will be a month destined for רפואה. We read of רפואה in Parshas וירא –  וירפא ה” את אבימלך. The sister month of חשון is אייר also a month of רפואה – אני יי רופאך. Avraham is a metaphor of משיח sitting by the gate, looking to heal כלל ישראל and redeem them. In Galus we are sick, and גאולה is רפואה שלמה. We are now so close to this רפואה שלמה, which is why our generation is so sick, physically and spiritually.

What is incumbent on us now is to follow in the footsteps ofאברהם , and rely on our אמונה. After the עקידה, the רמב”ן says that Hashem promised to redeem the yidden no matter what –   מקבץ נדחי עמו ישראל=961=בי נשבעתי נאם יה-וה, and

משם יקבצך הויה אלקיך ומשם יקחך=1218=ויאמר בי נשבעתי נאם יה-וה. Unkelas translates וירא as מלכא משיחא=450=ואתגלי. This is the Parsha of לעתיד לבוא, when all yidden will experience וירא, revelation.

וירא אליו, the אליו is coming to exclude something as in the pesukim ויקרא משה וידבר אליו, and also in נשא it says וידבר אליו, where both cases are coming to exclude אהרן. In Parshas לך לך, ישמעאל is mentioned by name many times, however in וירא, he’s not mentioned even once. Yishmael is referred to as נער, as בן הגר, as ואת בנה, as בן האמה, as ילד and as we said והוא אחריו. Therefore we could say that אליו is coming to exclude ישמעאל. We are now in גלות ישמעאל ( עץ הדעת טוב by חיים ויטל )  Vital), when Hashem is about to reveal himself to us which will be פתאום. Yishmael is trying to prevent this revelation, and prevent the משיח from coming. When וירא comes, when the ultimate revelation will take place, ישמעאל will be totally out of the picture. Yishmael has no שייך to מלכות בית דוד.

The אור החיים says that from the וירא אליו, it never says וירא again, since Hashem was with, and revealed Himself to Avraham for the rest of his life. There was no more הסתרה.  The עקרב, the מזל of מרחשון, is the opposite of revelation, the opposite of י”ם, the city of גלוי, where the Mishne says that in י”ם, there are no עקרבים found there. In the Midrash, the עקרב refers to יון, the גלות of חשך, the worst of the four מלכויות. The יונים made decrees banning ברית מילה. Yishmael, even though they were circumcised, there was no פריעה, and no true  ברית מילה. All the צניעות that we see by ישמעאל is all external -חיצוני.

In this final generation, when we are revisited by the דור המבול and   דור הפלגה, we need to emulate Avraham in doing acts of חסד and  אורחים הכנסת and קרוב רחוקים and emulate Sara in the area of צניעות.

The מדרשים seem to say, that in the end, there will be a revelation, then concealment, then again the final revelation. This is similar to the events in the עקידה, which was a great הסתרה for Avraham. Since he saw the mountain from far, that is w/o שכל, w/o logic, he had to turn on the mode of אמונה. This is how yidden feel nowadays- no clarity עיקבתא דמשיחא=946=את המקום מרחוק. We have experienced tremendous revelations, especially in all the wars concerning א”י, and now we’re in a big concealment. This is brought also in דניאל, where Rashi says based on a Midrash in שה”ש, that משיח will come, then he’ll be concealed, and then again revealed. In מצרים, Moshe came and spoke of the גאולה, then he left and the גזירות got worse, and finally he came back and redeemed the yidden. The ones that keep their אמונה at this time, will be זוכה to experience the final גאולה. In Gemorra Sanhedrin, which speaks of the three things that come בהיסח הדעת –  the משיח, a מציאה and the עקרב, the Maharsha says that those yidden that anticipate and prepare for, will merit the משיח as a מציאה, and if not, his coming will be to them like the sting of the עקרב. We must have אמונה during the concealment of עקרב.

The אור החיים says that all children of מלכה mentioned at the end of the Parsha, were all wicked. Rivka was the only צדקות, like a rose surrounded by thorns. This is the concept of sparks of קדושה that are trapped in the קליפות, that have to be plucked out. This is our עבודה in מרחשון, to elevate these sparks down חדש מרחשון=916=בתחתונים, which in many ways is higher than Tishrei, the concept of הכנסת אורחים being higher than קבלת פני השכינה. Avraham’s brother Nachor had eight children fromמלבה , and 4 from his פלגש, the number similar to יעקב having eight children from Rachel and Leah, and four from בלהה and זלפה. After הויה פקד את שרה,  Milca, Sara’s sister also had, גם היא ילדים,  after being barren. חז”ל say that these children became evil prophets for the nations. The purpose of the Torah mentioning all these רשעים is ובתואל ילד את רבקה, who is the תקון of the עקרב, when we interchange the ה with the ע, two letters which are interchangeable. Rivka is revealed here – ובתואל ילד את רבקה the acrynom being וירא.  One reason that the תורה does mention them, is to teach the concept of זה לאומת זה, that for the levels of קדושה, there are equal powers of טומאה for the sake of בחירה and balance.

The Ramban says from these words after the Akeida- בי נשבעתי נאם ה, Hashem swore and promised that there will be a גאולה, and a tikun for all yidden, even without teshuva –  משם יקבצך הויה אלה-יך ומשם יקחך=1218=ויאמר בי נשבעתי נאם יה-וה. Hashem swears to himself – בי. Every נשמה is a part of Hashem-   חלק מאלקי ממעל, and so Hashem is really swearing to us. This is one of the proofs that the Rambam brings of משיח and קבוץ גליות. The זכות that we are constantly reminding Hashem of, is the Akeida-  מקבץ נדחי עמו ישראל=961=בי נשבעתי נאם יה-וה. It says, in the story of the Akeida ויבן שם אברהם את המזבח, why say שם? This is where Avraham no longer has a יצה”ר. The ירושלמי in ברכות says that Avraham turned his יצה”ר into a יצה”ט, which is evident in the two x ב in לבבו, unlike דוד המלך that destroyed his יצה”ר, as it says-חלל לבי בקרבי  ויבן שם אברהם את המזבח=1119=ומצאת את לבבו נאמן לפניך  Even the left side of Avraham’s heart was נאמן.

The מגלה עמוקות says that when משיח comes משיח בן יוסף will attack Esav, since Yosef is the שטנה of עשו, and the משיח בן דוד will attack ישמעאל. It’s the עבודה of Avraham Avinu that is going to bring the Geula- בך חותמין ולא בהם. The final זכות that will bring the גאולה is the אמונה of a yid and his acts of חסד.וירא אליו ה”  where Rashi says is   לבקר את החולה hints that in the Parsha, Hashem is visiting with   כלל ישראל who are love sick, חולת אהבה (שה”ש), and miss the  השכינה קבלת פני that we all felt in Tishrei. We, in the month of מרחשון could bring the וירא, the revelation of the בית השלישי, and see the מפלה of ישמעאל.