The Ox and The Donkey: Moshiach and Eisav

Question

The Torah tells us in Parshas Vayishlach that Yaakov says:

וַֽיְהִי־לִי֙ שׁ֣וֹר וַחֲמ֔וֹר - I have acquired oxen and asses

There are some commentaries that connect this very specific posuk to Moshiach ben Yosef and Moshiach ben David (see for example the Pri Tzadik, Parshas Vayishlach 3:1 and specifically the Shem MiShmuel, Parashas Vayishlach. 7:7).

How could it be explained that this very posuk, where Yaakov tells that he has "acquired oxen and asses" refer to Moshiach ben Yosef, and Moshiach ben David? What is the (deeper) meaning behind this? (the more sources, the better)

The Shelah (Torah Shebichsav, Vayishlach, Torah Ohr) mentions that the word חמור (donkey) is understood as a reference to the Messiah who traditionally is perceived as riding on a donkey. But according to this, what would it mean that Yaakov told Eisav "I have acquired these". What is the deeper meaning behind what he says in this special encounter?

Answer 1

R. Shneur Zalman of Liadi explains (in Torah Ohr, Vayishlach) that Yaakov comes from the "World of Tikun" (our present existence, in which the Sefiros work together harmoniously), and Eisav, from the "World of Tohu," where the Sefiros are much more intense. Tohu is "higher" than Tikun, and so Yaakov wanted to bring the transcendent Divine energy of Tohu down into Tikun, thinking that Eisav is ready for that.

So he starts by informing him that he's accomplished all of Tikun, to the extent that he has Moshiach ben Yosef and Moshiach ben Dovid and everything else represented by "the sheep, slave and maidservant," and then asks Eisav to contribute his efforts.

To expand on that last point (as per the OP's request in comments):

It is cited in the name of R. Shneur Zalman (Pelach Harimon, Shemos, p. 7) that "for exalted souls such as that of R. Shimon bar Yochai, the destruction of the Beis Hamikdash never took place," so rarefied a perception of G-dliness did they experience. In a similar vein, a story is told of R. Shneur Zalman's elder colleague and teacher, R. Menachem Mendel of Horodok, that when some fellow blew a shofar, and people thought Moshiach had come, R. Mendel opened the window, sniffed the outside air, and said that no, Moshiach is not here yet. Why did he need to check the outside? Because in his own room, Moshiach - i.e., the open revelation of G-dliness that we will all have at this time - was already there!

So with Yaakov it was the same way. He already perceived Moshiach "in the air" as a result of his efforts during his stay with Lavan (from whom, RSZ explains in Torah Ohr there, he received a transcendent level of G-dly energy even beyond both Yaakov and Eisav), and so he thought that the world at large - whose exemplar is Eisav - was ready for it too.

Answer 2

You are probably looking for the dvar Torah based on Bereshis Rabba 75:6

The drash meaning of the verse according to Bereshis Rabba 75:12 is: ox refers to Yosef as in Devarim 33:17 whose descendant mashiyach ben Yosef will wage war against Eisav. The donkey refers to Issachar as in Bereshis 49:14. Both sons are mentioned as replacement of Eisav known as wild ox as in Beit Olamim on Idra Rabba 130.2; and Yishmael wild ass/donkey as in Bereishis 16:13. I.e. Yaakov is saying that he has replacements for these wild and unfriendly brothers to continue on a spiritual path to build Jewish people. The same hint is also made in Bereshit 48:22, sword is a weapon of Eisav, and bow with arrows is a weapon of Ishmael.

Perhaps, the association of moshiyach ben David with Issachar is done because of the principle that the rabbis in whose name halacha is decided come from shevet Levi and Issachar (Yoma 26a). Maharsha adds that for the tribe of Yehuda, only the kings have the power to decide questions of halacha. As we know, Leviim have their portion in the service. Perhaps moshiyach riding a donkey as in Zecharia 9:9 is a metaphor for a king finalizing the law.