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13

This is the interpretation of the Shem Mishmuel on the Parsha (5671). His reasoning is that the three 'blessings' of Sarah's tent correspond to three miracles that occurred in the Mishkan, the third of which was that the showbread remained fresh for the entire week. Therefore, he says that the 'blessing in the dough' means the same thing.


10

Seder Olam Rabba says that Leah passed away in year 2216 after creation, 9 years after Rochel, in the same year that brothers sold Yosef to Mitzrayim. Rochel died when she was 36, so Leah died when she was 45. More precisely, this is in the 2nd chapter of Seder Olam Raba. The Vilna Gaon derives there that Leah had to pass away before Yosef was sold.


9

Likutei Dinim Toras haKohanim Siman 75 says that since Rachel was the one Yaakov had in mind to marry first therefore Rachel is listed first.


9

Excellent question. Contemporary authority Rabbi Yehuda Herzl Henkin addresses it in his work Bnei Banim, 4:10. (He has also translated some of his essays and responsa into English, but I don't know if this one is included.) To the best of Rabbi Henkin's research, "may G-d make you like Sarah, Rebecca, Rachel & Leah" is first suggested in the halachic ...


8

Sefer Chuzkuni Parshas Chaya Sara 23:2 says that it is not the way of the Torah to mention the death of a woman unless there is a specific reason such as by Sarah, Rachel, Devora, and Miriam. Sarah is mentioned due to the significant amount of money Avraham spent to bury her - and this was one of the 10 trials of Avraham. Rachel to let us know that she was ...


8

The Ramban (B'reishis 30:9) comments that this was a means for Leah to ensure that the majority of Ya'akov's destined twelve sons would emanate from her or from her maidservant who was under her domain: ותרא לאה כי עמדה מלדת - לא ידעתי מה המעשה הזה ללאה, ולמה נתנה שפחתה לבעלה, והיא לא היתה עקרה שתבנה ממנה, ואין דרך הנשים להרבות נשים לבעליהן. אבל נצטרך ...


8

Rachel intended for Bilhah to be something of a "surrogate mother" - the children that Bilhah would bear would of course be biologically hers, but they would also be considered Rachel's. [She thus asks Yaakov to marry Bilhah, so that "she will give birth upon my knees" - as Onkelos explains, "I will raise the children" - "and I will thereby be built up ...


7

There is a fascinating Daat Zekenim which explains the answer to your question. He writes that the Simanim -"signs"- that Yaakov and Rachel made to be able to confirm that Lavan would not pull a "switcharoo" on them and substitute Leah for Rachel on the wedding night (Megillah 13b) where actually the laws of Niddah (women's menstruation cycle), Challah ...


7

I heard from my Rebbes that this was the greatness of Rachel. Not only did she give away the Simonim but she did it in a way that Leah never noticed and would not feel embarrassed. All part of the great Sacrifice of Rachel. And she never even replied to Leah saying she was the one who let her sister's marraige!


6

Rabbi Chaim Kanievsky in his Sefer טעמא דקרא brings down (on Parshash Chayei Sarah) that Rivka's mothers name was Devorah, indeed the same Devorah that the Torah referres to as the מינקת. His source is Midrash Agadah Parshas Vayishlach!


6

It is a reference to Rashi to Bereishis 29:25: מסר יעקב לרחל סימנים, וכשראתה רחל שמכניסין לו לאה אמרה עכשיו תכלם אחותי, עמדה ומסרה לה אותן סימנים Jacob had given signs to Rachel, but when she saw that they were bringing Leah, she (Rachel) said,“Now, my sister will be put to shame". So she readily transmitted those signs to her. - [from Meg. 13b]


5

The Medrash Raba פרשה ע uses the phrase: בְּרַמְשָׁא אֲתוֹן מַעֲלָתָא וַחֲפוֹן בּוֹצִינַיָא.‏ All the Meforshim translate that as "at night the lads came and turned off [lit. covered] the lights." The exact spelling of מַעֲלָתָא is a matter of dispute. See the various Meforshim on the Medrash Raba. E.g. The Yalkut Shimoni (כ"ט כ"ב-כ"ה) says ...


5

Sarah's actions need not be righteous. First, this source is based on a Midrash. The simple text just states that Sarah oppressed Hagar without going into any detail. The goal of the Midrash could be to get you to view Hagar from a sympathetic point of view - it does not necessarily mean to justify the behavior. Secondly, the Ramban ad loc (secondary ...


4

Ramban, Yayeishev posuk 2, says he married them after the deaths of Rochel and Leah


4

There's a place in Tiberias that is supposed to be the common gravesite of several prominent women from Tanach; a sign there lists Bilhah, Zilpah, Yocheved, Tzipporah, Elisheva, and Avigayil. I have no idea of the provenance of this tradition. Some pictures, and directions, are here.


4

Actually Rivka did send Devora to call Yaakov, however she died on the way. Rashi Braishis 35:8 in the name of Rabbi Moshe Hadarshan "מה עניין דבורה בבית יעקב? אלא לפי שאמרה רבקה ליעקב (כ"ז, מה) 'ושלחתי ולקחתיך משם' – שלחה דבורה אצלו לפדן ארם לצאת משם, ומתה בדרך". See also Medrash Agada.


3

Some unsourced thoughts (I can break these into separate answers if that's better): Abraham thought Sarah was too old, but G-d didn't want to embarrass him in front of his guests. Instead, he chose to embarrass Sarah (who is guilty of the same thing) because she was not face-to-face with the angels. Abraham could hear Sarah laughing and Abraham suspected ...


3

A parent isn't only biological.That is why you can refer to the parent who raised you as your father on a Kesuva with the qualifier "HaMegadel". The four mothers participated in the Holy Education of their children, including the other four children of Bilha and Zilpa. Hence, although Bilha and Zilpa were great women, their role in the education and Holy ...


3

My own thought: There is no indication that when God spoke to Avraham about Sarah laughing he was in any way angry at Sarah (it does not say v'yichar af, not does it ever say that Sarah was punished). Furthermore had God been angry at Sarah why wouldn't he have spoken directly to her (as he did with, say Miriam and Ahron)? Rather, God was in fact ...


3

The Seforno writes that Leah's point was that after Yaakov had married her, Rochel should not have agreed to get married to Yaakov as it is not permitted to marry two sisters. The Malbim explains that Leah's tone was not confrontational but rather she had pure intentions. Rochel was requesting the dudoim to help her conceive. Leah tried to explain that the ...


3

Having just seen a Medrash that refutes my previous answer, I will suggest another. The Medrash relates that Rachel hid under the bed whilst Leah was together with Yaacov, and every time Yaacov asked Leah something Rachel would answer from under the bed so that Yaacov would not recognize Leah's voice. This proves that Leah knew about it because she had to ...


3

msh210 is correct but... al pi drush one can say the main part of the parsha revolved around Yitzchok's finding a wife. This happened in large part as his emotional replacement for his mother as the Torah attests at the end of chapter 24 'and Yitzchok was comforted after his mother'. Another point is kabbalisticaly speaking, as brought in Chida and others ...


2

Well for starters it is mentioned that her eyes were "Rakos" since she cried a lot as she did not want to end up with Eisav. This shows that she appreciated only good. In addition she gave up having another boy - Rashi Breishis 30:21 - in order for her sister not to feel as the one with the least boys.


2

Professor James A. Diamond of the University of Waterloo provides several academic sources in his paper on how Lavan tricked Yaakov (his answer is basically veil + inebriation). These sources in turn claim that veiling the bride was a common practice in that place at that time, none cite the works of Chazal or the Rishonim in support for this contention.


2

Rashi there says: The half shekel weight of the nose-ring is a reference to the מחצית השקל, the half shekel coin that Jews donated to the Temple yearly. The bracelets refer to the ten tablets -- the two bracelets are the two tablets, and the weight of 10 shekels corresponds to the Ten Commandments. Tol'dos Yitzchak (by Rav Yitzchak Karo, uncle of the Bes ...


2

The boys' blessing uses the exact wording Yaakov said we should or will use for our blessings: "And he [Yaakov] blessed them that day, saying: 'By thee shall Israel bless, saying: God make thee as Ephraim and as Manasseh.'" (Breishit 48:20) There is no such specified blessing mentioning women, so when people decided to bless girls as well, they made ...


2

Like the colloquial name of every other parasha, Chaye Sara's comes from its initial words.


2

The Lubavitcher Rebbe explains that every event in the parsha represents the triumph of Sarah's view and approach. First, the purchase of Ma'aras HaMachepeilah shows the actualization of G-d's promise in the world. She passed away unable to take the news that Yitzchak was almost sacrificed because her focus was on serving G-d within the world, not negating ...



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