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7

The Maharam Shik posed this question in the first teshuva on Even Ha'ezer. (See the second and third paragraphs here). He says that the Avot wanted to have holy descendants and therefore delayed the mitzva of 'peru urvu' until the time that they could find the most suitable spouse. Generally, one is allowed to delay the fulfilment of a mitzva if one will ...


6

Rashi (Bereshis 30, pasuk 10) answers on Zilpah that she was very young and the pregnancy was not visible, therefore the verse that she got pregnant was not cited. Regarding Dinah, it could be like Rashi (Bereshis 30, pasuk 21) that Dina should have been a son and Lea prayed that Rachel should be like the other maids so that she was converted to a girl. In ...


5

Even a full blown Navi only gets the the messages Hashem sends and regarding anything else can be mistaken. See Taanya, Igeres Hakodesh chapter 22. Otherwise they would all be millionaires.


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 ...


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

Rashi to the cited verse: לא יחיה: ומאותה קללה מתה רחל בדרך Shall not live: and from that curse Rachel died on the road. So it seems that it was a curse.


2

I think there is a theme in the naming of Leah's and Rachel's children which follows a broader motif. Rachel desires nothing more than to have children, and that is withheld from her. She names her child accordingly, that she should have another child. Her naming the children of Bilhah also follow this theme - the names have to do with having children. ...


2

The Rashbam on that verse says that he is actually named after the prior verse (30:23) - G-d has taken away my reproach., but she changes the Alef to a Yud to ask for another son. So the main name is about taking away the negativity of not having any children, but one letter is changed in order to add the request for a second son as an addition. In Chabad ...


2

The name Yosef as it relates to his being nothing more than an enabler to his brother's existence is actually quite personal and telling. His youth was spent caring for his brothers. We see he put himself in danger to go check on his brothers at his father's request. And most importantly we find him caring for and providing for his brothers in Mitzrayim. ...


2

See the previous pasuk (30:23): וַתַּ֖הַר וַתֵּ֣לֶד בֵּ֑ן וַתֹּ֕אמֶר אָסַ֥ף אֱלֹהִ֖ים אֶת־חֶרְפָּתִֽי׃ There's another word there with the same root, אסף. This phrase is more in line with what how others named their children, after some event that happened with their birth. Here, the event was "‘God hath taken away my reproach.’". Source: I heard this ...


1

As pointed out (in name of Ramban), they were not necessarily idols, so didn't have to be destroyed. This still leaves the question of why would she need them in her possession. Some sources(eg. 1) note that she might have been waiting for a better chance to get rid of them (throw into the dead sea), since burying them was not a good option (it might cause ...


1

See commentary Ohr Hachaim on Breishit 29:28. He explains that it was a belittlement of Leah that she was married by deceit, and this fact would diminish his love for his wife. Therefore, he registered a complaint to Lavan. However, at the same time, Ya'akov was willing to accept what had occurred and didn't attempt to divorce Le'ah. (I'm unfamiliar with ...


1

I'm guessing he was not quoting verbatim and he mixed two medrashim as I will show you. He also seems to have misquoted the one you are looking for. Here is a first quote from him. "More deeply, the Midrash in Breshit Rabbah converts Jacob's vow from a request for supplying his needs to an obligation that he accepted upon himself toward God. Thus: If God ...


1

While it is true that the Torah weighs every word and that many important Halachos are learned from minute hints, the Torah doesn't shy from verbosity when something is to be learned from it. An example of this is the story of Eliezer's journey to find Rivka. The depiction of her giving him to drink is repeated three times: in his prayer, when she does it, ...


1

The Zohar interprets these events to mean the Yaakov was exploring the secrets of the mitzvah of Tzitzis.


1

I have heard 2 answers to this question. Do not remember sources. 1 - Since the Terafim were in the tent, the Tumah (impurity) blocked Yaakov's Ruach Hakodesh. 2 - Yaakov was married to 2 sisters, which is forbidden by the Torah. One of the reasons it was allowed was that the Avos did not keep the Torah in Chutz Laretz. Yaakov was on his way back to Eretz ...


1

According to Siftei Chachamim there (#7), that's not what Rashi meant. דק״ל וילך חרגה משמע שבא לחרן וזה א״א שהרי אח״כ כתיב ויפגע במקום וזה היה קודם ביאתו לחרן ודוחק לומר שיהיה וילך כמשמעו שבא לחרן ואח״כ שב לבאר מה שפגע לו בדרך כי אין זה דרך המקרא לכן פירש יצא ללכת [Rashi commented] because it is difficult to understand "and he went to Charan," which ...



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