No, no, no. Judaism makes clear that G-d has no physical form, nor does (nor can) He ever take one on.
You're confusing several stories about angels, which are heavenly beings that can take human form, with their Boss.
Abraham invites three guests who turn out to be angels; similarly, Jacob wrestles with a mysterious man, who is likely to have been an ...
I do not have the precise location but I was taught that the Yalkut Yoseph brings down eight answers/considerations to this question. Here are some highlights:
According to Rashi the milk was served first which is entirely permissable. According to the Maharal, Avraham only fulfilled the positive commandments while the Gra brings opinions that he wasn't ...
This question was discussed by the Meforshim (traditional commentators), who use Genesis 26:5 as a springboard for this discussion. The verse states:
עֵקֶב אֲשֶׁר-שָׁמַע אַבְרָהָם בְּקֹלִי וַיִּשְׁמֹר מִשְׁמַרְתִּי מִצְוֹתַי חֻקּוֹתַי וְתוֹרֹתָי.
Rashi holds that the Avot kept the entire corpus of Halacha - all of Torah sheBa'al Peh — including ...
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
The Rashbam to Bereishis 43:33 writes that not only were the 6 sons of Leah born in 7 years, but also all of the other sons of Yaakov (with the obvious exception of Binyamin, who is explicitly mentioned as having been born later).
There are two basic possibilities of how this would happen. One option is that the literal chronology of the verses (which ...
This is one of the "perplexing" topics that the Rambam addresses in his "Guide of the Perplexed". While the examples you give are of Angels (see Shalom's answer), a cursory glance of the Bible, could make it seem like there is reason to wonder whether God can be corporeal, since the Torah does refer to God with "physical" attributes like hand, finger, and ...
Yitzchak's name was bestowed by Hashem (Gen. 17:19).
(Yerushalmi, Berachos 1:6)
Actually, Rashi (first explanation to Gen. 25:26) says that Yaakov was also named by Hashem. Yefeh Mar'eh simply says that the Yerushalmi evidently agrees with Rashi's second explanation, that he was named by Yitzchak. Tov Ayin, on the other hand, suggests that the difference ...
"Jewish," as @Yishai points out in the comments, is an anachronism. I don't think we're talking about being what we'd call Jewish nowadays - being a member of the Jewish Nation. It's pretty irrelevant to ask whether you'd marry off your daughter to Avraham Avinu or whether you'd count him for a minyan, since neither your daughter nor the other nine guys ...
The Hellenistic writer Cleodemus Malchus (a contemporary with the author of I Maccabees.). He is quoted by a Hellenistic historian who is then quoted by Josephus.
The son of Abraham and Keturah, Aphras, accompanied Hercules into North Africa. His daughter married Hercules and had a son Diodorus.
Kingship Myth in Ancient Greece
Many commentaries have offered explanations to this issue. Even if you disregard societal differences of modesty or niddah concerns, there are other possibilities. Here are a few:
Rachel was too young to arouse passion
ורחל היתה קטנה ואין לחוש לה. וזה ענין וישק יעקב לרחל
Rachel was young and so there was no concern [that she went ...
Per Rabbi Aaron Gamliel in the Sefer Matei Aharon, the words Yitzchok & Rivka = Tefila (יצחק רבקה" בגימטריא "תפלה") and per the Raya Mehemna Zohar Chadash Vol 3, page 223:1 & page 253:1 the Shechina is also called Tefila since the whole purpose of Tefila is to connect to Hashem, like the name Naftali (נפתולי אלקים נפתלתי).
In Bereishis 25:21 it says ...
Thus said G-d, the L-rd of Israel: your ancestors lived on the other side of the [Euphrates] River from time immemorial; Terach, the father of Abraham and father of Nachor, and they worshipped foreign gods
It's a fascinating question (discussed by the classical commentaries in Genesis) exactly when/where humanity took a wrong turn, especially ...
Eisav was "סמוך על שלחן אביו" - living at home at his parents' expense, therefore his finds and his gifts legally automatically belong to his parents - see Bava Metzia 12a/12b, R' Yom-Tob Asevilli ("Ritb"a") ibid. and Shul'han Aru'h 366:10.
The Gur Aryeh (Bereshit 25:27) writes that when making a halachic inquiry, you don't go to a lesser Rabbi in place of the greater Rabbi. Since Shem was greater, she went only to him.
See the Toras Menachem in the Gutnik Chumash, where the Lubavitcher Rebbe points out that Rashi previously wrote that Shem was MalkiTzedek, high priest of G-d (Bereshit 14:18). ...
פסיקתא רבתי 3:45 has it that it was engineered by Yosef as such, so Yaakov would never say "by the way Yosef, how exactly did you um, get lost when you went looking for your brothers, and wind up in Egypt?"
Her name was אמתלאי בת כרנבו.
ואמר רב חנן בר רבא אמר רב אמיה דאברהם אמתלאי בת כרנבו אמיה דהמן אמתלאי
בת עורבתי וסימניך טמא טמא טהור טהור
Bava Basra 91a
(I knew it existed, but will admit to having resorted to Google to find it fast.)
A) Why were they having relations during the daytime?
Where do you see that it says anything about daytime?
B) Why were they having relations in a way that others could see?
The שפתי חכמים answers your question.
He says that it's impossible to say that they would have relations where people could see them.
Rather, by Yitzchak closing the window ...
The body of your question differs slightly from the title, so I will focus on that (i.e. why he wasn't worried Pharoah would say the same thing). Here's an answer from this Ohr Somayach Parsha Q&A (see Kasha section), as heard from Rabbi Michael Bachar:
Avraham suspected that the king of Sodom would publicize the fact that he enriched Avraham. Pharaoh,...
I heard in the name of the Maharal (in Gur Arye, but I haven't had a chance to check it inside,) that Avram understood that the wealth Hashem had promised him would come through natural means, and that he therefore didn't mind taking gifts from people. But Bera's gifts were awarded to him for distasteful acts, so he understood that those could not be the ...
There is a Midrash (Megillah 14a) that Sarah was really the same as Yiskah (from Gen 11:28), which would make her Avraham's niece, which is pretty close to a sister.
However, Ibn Ezra (Gen 20:12) writes that Avraham was just saying something to appease Avimelekh, and we shouldn't assume it is true. Indeed he addresses your question earlier (Gen 11:28) when ...
To summarize 9 or 10 hours of Rabbi Daniel Raccah's shiurim on the subject in a single paragraph:
Malki-Tzedek is identified with Shem, Avraham's great (x7) grandfather. Noach originally aspired for his sons to be the Torah teachers in the world (like Avraham, Yitzhak and Yaakov eventually would be), but only Shem adopted the calling. That's why Shem/Malki-...
The Gemara there is discussing verse 24:1:
א. וְאַבְרָהָם זָקֵן בָּא בַּיָּמִים וַי־הֹוָ־ה בֵּרַךְ אֶת אַבְרָהָם בַּכֹּל:
And Abraham was old, advanced in days, and the Lord had blessed Abraham with everything.
The different Rabbis are giving different interpretations how Avraham was blessed.
This didn't happen until after Sarah passed away, ...
Taken at face value, this statement is an outright lie. Though it is clearly intended to make Yitzchak think that Yaakov was actually Eisav, it is still unsettling that Yaakov (who is often thought to be the paradigm of truth) could lie like that.
Therefore, Rashi gives his interpretation of how to read Yaakov's words:
אנכי המביא לך ועשו הוא בכורך
Midrash Hagadol (to Gen. 48:1) cites an opinion that Osnas, Yosef's wife, urged him to do so: "I have heard that anyone who receives a blessing from a tzaddik is as if he received it from the Divine Presence. Take your sons so that he can bless them!"
Chizkuni says that Yitzchak is trying to include children Rivka may have if she remarries after he dies.
חזקוני בראשית פרק כז פסוק כט
בני אמך: אם היא תנשא עוד אחרי מותי.
Note: This deals with Yitzchak's health issues but assumes that Rivka's health was significantly better. If you take the Midrash's timeline, then Rivka was 37 years younger than ...
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 ...