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?

Yaakov could not feel the same confidence in his conflict with Esav as he did when confronting Lavan because of the degree of guilt – be it perceived or actual – that he bore with regard to his strained relationship with his brother.  

  The Torah in Parashat Vayishlach tells the mysterious story of Yaakov's nighttime wrestle with an assailant as he makes his way towards Canaan, where he would reunite with his brother Esav.  By the end of the narrative it becomes clear that Yaakov's assailant is angelic, rather than human, as Yaakov demands from him a blessing and he renames Yaakov "Yisrael," a name-change that is confirmed by God later in the parasha (35:10).

  Why did Beit-El not earn a special status, given the prophetic revelations that Yaakov experienced there?

Jerusalem, the site chosen as the eternal "holy place" is the site that represents  sacrifice, of giving of oneself for the Almighty, rather than Beit-El – the place where God promised to bless and protect Yaakov.  We must focus our attention on our responsibilities to God, our obligation to serve Him to the very best of our ability, rather than on that which God promises to do for us. 

 According to Rashi, Esav’s recognition that he has “much” reflected not a lack of contentment, but to the contrary, the feeling of having far more than he needed.  Yet, Rashi considers this affirmation a sign of Esav’s arrogance.  Why is it arrogant to acknowledge that one has more than he needs?