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As per DanF's comment and the commentary of the Stone Chumash: Ramban cites Radak that Jacob surely loved Leah, but that his greater love for Rachel made her seem unloved -- or even hated -- by comparison.


Rav Hirsch explains that Not "Ki Leah Senuah", that Leah was hated, but כִּי שְׂנוּאָה לֵאָה that the hated one of the two, i.e. the less beloved, was Leah. ... It is significant that the real pith of the Jewish nation has not the one for its mother whom Jacob - as far as the text itself relates - chose primarily more for the impression her ...


In the Shitta Mekubetzet, רנב"י stands for R. Natan bar Yosef. He was a student of the Ramban, and wrote a commentary to an older work from the Ramban on the laws of vows.


The Tur indicates that a number of these apply to the woman (EH 25): Nidah - The woman would at least share responsibility. Shichrus - This applies if either spouse is intoxicated. Chatzufa - This applies specifically to a woman who verbally propositions her husband in an explicit manner. The Aruch HaShulchan (EH 25:9) mentions that m'riva refers to ...


Bava Basra 123a says that since she hated the ways of Eisav therefore she got pregnant. אלא ראה הקב״ה ששנואין מעשה עשו בפניה ויפתח רחמה


Reishis Chachma, Shaar HaKedusha, Chapter 16, Shaar 4 seems to imply that all matters of thought and their effects in this area apply equally to the woman as to the man.


I would suggest a different understanding of the word 'partnership'. The Chochmas Shlomo writes in his gloss on Shulchan Aruch Choshen Mishpat siman 369 "a king who rules the entire world is not applicable the laws of dinei dimalchusa, for how can he say that he doesn't want to live in his land, all the lands are his! Should he fly in the air?" We find that ...


It would seem that the description of such a child as “rebellious” and “transgressor” is not in reference to the parents' wrongful conduct at the time of intercourse, but rather to the child's own predisposition to future sin as a result of this. The Zohar (See Zohar II, 204b; III, 80-82, explained in the end of the 2nd chapter of Tanya) writes that during ...


The Leviim are just as much owners of the land as any other tribe. The cities of the Leviim were apportioned to them by lottery in the same way as the rest of the land (see Malbim Yehoshua 21:2) and they were complete owners. However, you may be right in thinking that their ownership might be different in this regard. The Gemara tells us that ארץ ישראל ...


It seems that the dispute between the sages and Rebbi Eliezer is not surrounding whether one can be release from a vow based on nolad, but rather surrounds the specific cases listed in the Mishna, which occur infrequently (see Ran 64b). The sages would allow the release of a vow based on nolad so long as the case was one which occurs frequently, but will ...

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