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 ...
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 ...
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.)
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
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 ...
A collection of four medrashim can be seen here along with their translations and an explanation.
Pirkay DeRabbi Eliezer, ch. 31.
ר' יהודה אמר: כיון שהגיע החרב על צוארו, פרחה ויצאה נשמתו של יצחק. כיון שהשמיע קולו מבין שני הכרובים ואמר, "אל תשלח ידך אל הנער," חזרה הנפש לגופו. והתירו ועמד על רגליו. וידע יצחק תחיית המתים מן התורה, שכל המתים עתידין להחיות. ...
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 ...
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 ...
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 ...
The Midrash (Megillah 17a) says Yaakov spent 2 years tarrying on his way back from Lavan (18 months in Sukkot and 6 months in Beit-El). So there's no way Rachel was already pregnant when she saw her father.
Even from the verses, what you describe as "just a few chapters later" doesn't seem to have been so quick. In 33:17-18 we have Yaakov arriving in two ...
There is a midrash in Bereshit Rabbah 39 where Avraham deduces the existence of God who created the world, and only then did God call out to Avraham lech l'cha. A summary of the midrash from my notes after a class:
Mashal: One day a man was traveling and he saw a tower (birah) "on fire" (doleket). He said, this tower has no owner? A man peeked ...
כיוצא בו אתה אומר (בראשית לה, י) "לא יקרא שמך עוד יעקב כי אם ישראל יהיה שמך" לא שיעקר יעקב ממקומו אלא ישראל עיקר ויעקב טפל לו
Similarly we find "Your name shall not be called Yaakov any longer, rather Yisrael shall be your name" - not that the name Yaakov is uprooted from its place, rather that Yisrael is the primary ...
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 ...
Ephraim was the younger son and yet he exceeded Menashe, his older brother. The Bnei Yisoschar says that there were two possible negative reactions to this - Menashe could have been jealous of Ephraim having surpassed him, and Ephraim could have become haughty and lorded it over Menashe. Their greatness was that Menashe acknowledged the achievements of ...
Very interesting question! However, Rashi is relying on the Midrash in Bereshit Raba (75:4):
מלאכים - אלו שלוחי בשר ודם. ורבנן אמרי מלאכים ממש.
Rashi, citing Rabanan, comments that the meaning is actual angels as opposed to messengers.
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 ...
Chizkuni 44:2 says that actually Yosef was unconvinced it was Binyamin and felt that perhaps it was a stranger from the street. Therefore he hid the goblet by Binyamin to see if the brothers will come to his aid. That way he will know it is truly Binyamin.
מה ששם עלילה על בנימין, לפי שלא היה מכירו, וחשב אולי הביאו אסופי מן
השוק, ואם יעליל עליו ואינו ...
Ramban (Genesis 45:27) writes that according to the peshat, it does not appear that Yaakov ever found out what happened to Yosef:
יראה לי על דרך הפשט שלא הוגד ליעקב כל ימיו כי אחיו מכרו את יוסף, אבל חשב כי היה תועה בשדה והמוצאים אותו לקחוהו ומכרו אותו אל מצרים
He bases himself off Genesis (50:15-7) which states that after Yaakov's death the brothers ...
Tosafot Bechorot 4a:
דלא היה אהרן בכור דמרים גדולה ממנו ג' שנים כדאמר במדרש [ריש פ' שמות] כמו שהיה אהרן גדול ממשה ג' שנים
Aharon was not the firstborn, because Miriam was three years older than him, as the Midrash states, just like Aharon was three years older than Mosheh.
The Midrash that Tosafot refers to seems to be Shemot Rabbah 1:13:
1) Revelation at Har Sinai was necessary to make it mandatory. As Mizrachi explains, the reason Avraham waited, until commanded, to perform circumcision is because there is greater merit in fulfilling a commanded mitzvah than an uncommanded one.
2) See the Rashba's explanation / understanding of this idea, that they were spiritually sophisticated and ...
One possibility is that the verses in Chapter 29 are not in precise chronological order, and verse 31 actually took place before verse 28. That is to say that God saw that Leah was hated and opened her womb before Yaakov married Rachel. As for why the verse would be placed out of order, we could explain simply that it would have been too disruptive to the ...
From part of my answer here:
The Lubavitcher Rebbe (Likutei Sichot Volume 5, page 146) gives a very practical reason why Avraham waited to have a bris. Rashi explains that G-d's commandment to Noach after the flood, forbidding spilling a mans blood (Genesis 9:6) applies to spilling ones own blood as well. As such, Avraham was legally unable to circumcise ...
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 לומר ...
1) From ילקוט ראובני :
וגם הולך לקראתך וארבע מאות איש עמו, ארבע מאות איש שנטל עשו שנשא מחלת
בת ישמעאל על נשיו, וירש ארבע מאות כתות החיצונים ששולטים עליהם מחל"ת
ולילי"ת, נשים בגימטריא ארבע מאות, וזהו מרבה נשי"ם מרבה כשפי"ם
See also http://hebrewbooks.org/pdfpager.aspx?req=20767&pgnum=89
3) From ספר הישר, cited in אוצר המספרים:
בני שעיר ...