"וַיֹּאמֶר אֵלָיו רֻץ דַּבֵּר אֶל הַנַּעַר הַלָּז לֵאמֹר פְּרָזוֹת תֵּשֵׁב יְרוּשָׁלַם מֵרֹב אָדָם וּבְהֵמָה בְּתוֹכָהּ. וַאֲנִי אֶהְיֶה לָּהּ נְאֻם ה' חוֹמַת אֵשׁ סָבִיב וּלְכָבוֹד אֶהְיֶה בְתוֹכָהּ" (זכריה ב', ח-ט)

שיודיע אל הנביא שחומה זו לא תהיה (אלא) רק לפי שעה,

כי גאולה זו אינה הגאולה האמתית

ויבא עת באחרית הימים אשר "פרזות תשב ירושלים", כי לא תכיל אותם החומה המצומצמת, שלכן תתרחב בכל עת מכל צד,

וגם לא יצטרכו חומה מפני השמירה,

בזמן שישראל היו בגלות, העמים השכנים פלשו לארץ והתישבו בה. מראה הקרנות מתאר את הפלישה הזרה, ומראה החרשים מתאר את היפוך המצב - הזרים יוצאו מהארץ וישראל ישובו אליה.

 According to the Midrash, the "palm of Devorah" (the prophetess) was actually the "alon" (oak) under which the nursemaid of Rivka was buried, as recorded here in Parashat Vayishlach. Why would the Midrash draw such an association between Devora the nursemaid and Devora the prophetess?

Perhaps the answer lies particularly in the stark contrast between these two personalities. 

  Towards the end of Parashat Vayishlach (36:20-30), the Torah presents a brief list of the families of Se'ir, who lived in the region that was ultimately captured and settled by Esav, where he established the kingdom of Edom.  Today we will look at several approaches that have been taken in explaining the purpose behind this section.

 We read in Parashat Vayishlach of the warm reunion between Yaakov and Esav, during which Esav declines the lavish gifts that Yaakov had previously sent him.  Yaakov, however, insistently asks that Esav accept his gift.  He implores, "Please take my blessing that has been brought to you, for God has been gracious to me, and I have everything" (33:11).

            Why does Yaakov refer to his gift as birkhati, "my blessing"?  In what sense does the term berakha denote a gift?

            This week we have been discussing the possibility suggested by Rabbi Menachem Leibtag, in his internet shiurim (http://tanach.org/breishit/vayish3.htm), that the narrative in Parashat Vayishlach is presented out of chronological sequence.  Rabbi Leibtag suggested that the events recorded in the section 35:9-35:29, namely, Yaakov's prophecy at Beit-El, the birth of Binyamin/death of Rachel, and Yaakov

  In our previous two editions of S.A.L.T., we have discussed the theory posited by Rabbi Menachem Leibtag (http://tanach.org/breishit/vayish3.htm) concerning the sequence of events recorded in Parashat Vayishlach.  Rabbi Leibtag contended that although the Torah records Yaakov's experiences in Shekhem before his journey to Beit-El, the death of Rachel, and Yaakov's reunion with his father in Chevron, in truth, the sto

          Yesterday, we discussed the question as to why Yaakov, upon returning to Canaan, first settles in Shekhem, before proceeding to Beit-El, where he had promised to establish a beit Elokim, and before reuniting with his father in Chevron.  As we saw, Rabbi Menachem Leibtag, in his internet shiurim (http://tanach.org/breishit/vayish3.htm), suggested that in truth, Yaakov settled in Shekhem only after erecting a mon

Why did Yaakov settle in Shekhem before going to Beit-El to fulfill his vow and to Chevron to reunite with his father?