מוסר אויף בראשית 32:4

And this is its [the Zohar's] language in Parshath Beshalach 46a: "How beloved is the Torah by the Holy One Blessed be He. For whoever occupies himself with Torah is beloved above and below. The Holy One Blessed be He heeds his words and does not forsake him in this world and the next. And in Torah must one toil, day and night.

In my commentary on פרשת וישלח I have already explained at length the meaning of the statement that "Jacob did not die," and how Jacob's "death" occurred when he received the news about Joseph's disappearance, and how his soul was restored when he received the news that Joseph was alive and well. He thus became his own re incarnation. That re-incarnation was no longer subject to physical death. "Death" happened only to the part of the Jacob-Israel personality known as Israel. This is the deeper meaning of 47,29: ויקרבו ימי ישראל למות, "the death of the person called Israel drew near." The spiritual part of Jacob's soul (נפש) called Israel, was on a higher level than the spiritual part of the נפש called Jacob. Jacob's request to Joseph to perform a חסד של אמת emanated from his “ישראל” aspect. The word עמדי emphasized that he was speaking in his capacity as ישראל.

On (32, 4): וישלח יעקב מלאכים לפניו אל עשו אחיו ארצה שעיר שדה אדום,"Jacob sent angels (resp. human messengers) ahead of him to his brother Esau to the land of Se'ir," Rashi comments that these were "real" angels. If that were so, it is difficult to understand Jacob making use of holy beings for a secular, totally private mission. He could just as well have sent human messengers! We have an explicit ruling that even nowadays, when the כהן cannot perform sacred duties due to the absence of the Temple, one must not employ a כהן to perform mundane tasks. How then could Jacob employ angels for such a purpose? (gloss of the Mordechai on Gittin).