As we've mentioned on several occasions throughout our S.A.L.T. series, Chazal identify the mysterious man/being who attacked Yaakov in the middle of the night as "Saro shel Esav," Esav's heavenly angel. One source, however, appears at first glance to indicate otherwise. Pirkei D'Rabbi Eliezer 36 writes that when the angel changed Yaakov's name to Yisrael (32:29), he responded to Yaakov's request that the angel reveal his name (despite the fact that the Torah records this request as occurring only after the name change).

At the dramatic, conciliatory meeting between Yaakov and Esav in Parashat Vayishlach, Yaakov implores Esav to accept the gift he had prepared for him. Responding to Esav's initial refusal, Yaakov employs a peculiar expression, one which the commentators debate how to understand: "Please, no; if you would do me this favor, accept from me this gift, for I have seen your face like having seen the face of God, and you have received me favorably" (33:10). We present here several of the interpretations offered by the commentators.

"בַּיּוֹם הַהוּא נְאֻם ה' צְבָאוֹת אֶקָּחֲךָ זְרֻבָּבֶל בֶּן שְׁאַלְתִּיאֵל עַבְדִּי נְאֻם ה' וְשַׂמְתִּיךָ כַּחוֹתָם כִּי בְךָ בָחַרְתִּי נְאֻם ה' צְבָאוֹת" (חגי ב', כג)

ביום ההוא - אקחך להעלותך במעלה יותר ממה שהיית עד היום ההוא, ותרגם יונתן: 'אקרבינך'.

ושמתיך כחותם - הטבעת שחותמים בה הכתבים נקרא חותם וכן אמר "שימני כחותם" (שיר השירים ח', ו). והטבעת ההיא לא תסור מיד האדם לא ביום ולא בלילה, רצה לומר שתהיה השגחת האל תמידה עליו.

הזקנים המשווים את הבית הנוכחי, ההולך ונבנה, עם הבית הקודם שנחרב, עלולים להגיע לכלל ייאוש. ועל כך מחזק אותם הנביא. תפקידו של העם אינו לפאר את המקדש, כי אם ראשית כל ובעיקר לבנותו.

Sefer Ovadya appears as a natural choice for this parasha's haftara. The selection from Hoshea, however, bears but one parallel to Parashat Vayishlach: it briefly recounts the incident of Yaakov's wrestle with the angel. Why did the custom evolve to prefer this prophecy over the book of Ovadya? Rav Soloveitchik zt"l is cited as interpreting this practice on the basis of the centrality of this episode within Parashat Vayishlach. It forms the very backbone and establishes the primary theme of this parasha. Why?

Why do we commemorate Yaakov's struggle with the angel by simply refraining from eating the "gid hanasheh"?

The power of Shabbat allowed Yaakov to stubbornly uphold his values and priorities even when he was no longer a "dweller of tents," even in the threatening environs of Charan. He managed to find his "Shabbat" among the corruption and idolatry of Ur Kasdim.

נחום דיבר על נינווה, אצל חבקוק זו בבל הכשדית. מי היא העיר החוטאת של צפניה?

Yaakov is haunted by doubts. He has left the Land as a fugitive, fleeing in fear of his brother's vengeance; now he returns as a rich family man, to claim the firstborn rights he has bought. But is it so?