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 ...
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 ...
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
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?"
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 ...
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 ...
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 ...
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 out and ...
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 name and Yaakov ...
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: