13

This is the interpretation of the Shem Mishmuel on the Parsha (5671). His reasoning is that the three 'blessings' of Sarah's tent correspond to three miracles that occurred in the Mishkan, the third of which was that the showbread remained fresh for the entire week. Therefore, he says that the 'blessing in the dough' means the same thing.


13

Seder Olam Rabba says that Leah passed away in year 2216 after creation, 9 years after Rochel, in the same year that brothers sold Yosef to Mitzrayim. Rochel died when she was 36, so Leah died when she was 45. More precisely, this is in the 2nd chapter of Seder Olam Raba. The Vilna Gaon derives there that Leah had to pass away before Yosef was sold.


12

Likutei Dinim Toras haKohanim Siman 75 says that since Rachel was the one Yaakov had in mind to marry first therefore Rachel is listed first.


12

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 ...


10

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 ...


10

The Seder Olam Rabba (ed. Leiner) states (ch. 2) that they were twins and were both 22 when they got married: נמצאו רחל ולאה נשאו בנות כ"ב כ"ב, שהיו תאומות Thus, Rachel and Leah were both married at age 22, for they were twins. According to Rav Chaim Kanievsky's sefer Lamechsa Atik, which gives names and dates and other unspecified details for the ...


9

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 ...


9

Excellent question. Contemporary authority Rabbi Yehuda Herzl Henkin addresses it in his work Bnei Banim, 4:10. (He has also translated some of his essays and responsa into English, but I don't know if this one is included.) To the best of Rabbi Henkin's research, "may G-d make you like Sarah, Rebecca, Rachel & Leah" is first suggested in the halachic ...


9

There is a fascinating Daat Zekenim which explains the answer to your question. He writes that the Simanim -"signs"- that Yaakov and Rachel made to be able to confirm that Lavan would not pull a "switcharoo" on them and substitute Leah for Rachel on the wedding night (Megillah 13b) where actually the laws of Niddah (women's menstruation cycle), Challah (...


9

I heard from my Rebbes that this was the greatness of Rachel. Not only did she give away the Simonim but she did it in a way that Leah never noticed and would not feel embarrassed. All part of the great Sacrifice of Rachel. And she never even replied to Leah saying she was the one who let her sister's marraige!


8

Rabbi Chaim Kanievsky in his Sefer טעמא דקרא brings down (on Parshash Chayei Sarah) that Rivka's mothers name was Devorah, indeed the same Devorah that the Torah referres to as the מינקת. His source is Midrash Agadah Parshas Vayishlach!


8

The Talmud states that changing one's name can tear up the decree against them, and derives this from Sarah who had a child after her name was changed: Rosh Hashana 16b וא"ר יצחק ד' דברים מקרעין גזר דינו של אדם אלו הן צדקה צעקה שינוי השם ושינוי מעשה צדקה דכתיב וצדקה תציל ממות צעקה דכתיב ויצעקו אל ה' בצר להם וממצוקותיהם יוציאם שינוי השם דכתיב שרי אשתך ...


7

The Seforno writes that Leah's point was that after Yaakov had married her, Rochel should not have agreed to get married to Yaakov as it is not permitted to marry two sisters. The Malbim explains that Leah's tone was not confrontational but rather she had pure intentions. Rochel was requesting the dudoim to help her conceive. Leah tried to explain that the ...


7

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.


6

It is a reference to Rashi to Bereishis 29:25: מסר יעקב לרחל סימנים, וכשראתה רחל שמכניסין לו לאה אמרה עכשיו תכלם אחותי, עמדה ומסרה לה אותן סימנים Jacob had given signs to Rachel, but when she saw that they were bringing Leah, she (Rachel) said,“Now, my sister will be put to shame". So she readily transmitted those signs to her. - [from Meg. 13b]


6

Sarah's actions need not be righteous. First, this source is based on a Midrash. The simple text just states that Sarah oppressed Hagar without going into any detail. The goal of the Midrash could be to get you to view Hagar from a sympathetic point of view - it does not necessarily mean to justify the behavior. Secondly, the Ramban ad loc (secondary ...


6

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 ...


6

Seder Olam Rabbah 2 calculates that they were twins and married Yaakov at 22. I don’t follow the math, myself. It seems to just throw out there that Rachel was 36 when she died; since Yaakov married her after 7 years working for Lavan, and he left Charan after another 7 years after they got married, plus 6 years after all but Binyamin were born, and Rachel ...


5

Ramban, Yayeishev posuk 2, says he married them after the deaths of Rochel and Leah


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 מטליתא ...


4

My own thought: There is no indication that when God spoke to Avraham about Sarah laughing he was in any way angry at Sarah (it does not say v'yichar af, not does it ever say that Sarah was punished). Furthermore had God been angry at Sarah why wouldn't he have spoken directly to her (as he did with, say Miriam and Ahron)? Rather, God was in fact ...


4

This idea does indeed come from R. Shlomo Kluger. The explanation is that Rachel being buried separately was a punishment for disgracing her relationship with Yaakov by selling her marital rights to Leah for the dudaim that Reuven had gathered. However, since that disgrace was just for one night, her punishment of being buried separately was also only for ...


4

msh210 is correct but... al pi drush one can say the main part of the parsha revolved around Yitzchok's finding a wife. This happened in large part as his emotional replacement for his mother as the Torah attests at the end of chapter 24 'and Yitzchok was comforted after his mother'. Another point is kabbalisticaly speaking, as brought in Chida and others ...


4

הרב איתן שנדורפי suggests that it is to give praise to those Shevatim, that despite all being born in Padan Aram, they were still tzadikim, based on Rashi Bereishis 25:20. He shows that this is a commonly added piece of information all over Bereishis. Gershon Gold pointed out the following answer from the Nesiv Hayashar here, that based on the Alshich's ...


4

Your analogy is incorrect as it does not apply to what happened to Leah. Leah did not attempt to "take away" a son from Rachel and it was thanks to Hashem who had done this. Rav Hirsch points out that with each of the three previous sons she recognized an increasing connection to her husband. In fact, Rav Hirsch says It is accordingly, highly significant ...


4

Rashi on Genesis 20:12 points out that she was actually Haran's daughter and thereby the granddaughter of Terach. To explain the fact that she is called Abraham's half-sister, he employs the Talmudic principle of בני בנים הרי הם כבנים, that grandchildren are considered as children. Therefore, Sarah was truly Avraham's sister in the sense that she was his ...


4

To answer some of your questions, the Midrash Tanhuma (ed. Buber) to Parashat Vayetseh (12) explains that this was an arrangement that was made by their respective families: כיון שילדה רבקה עשו ויעקב, נולדו ללבן שתי בנות לאה ורחל, שלחו אגרות אלו לאלו והתנו ביניהן, כדי שיטול עשו את לאה, ויעקב רחל, והיתה לאה שואלת במעשה עשו, והיתה שומעת שמעשיו רעים, והיתה ...


3

Rashi there says: The half shekel weight of the nose-ring is a reference to the מחצית השקל, the half shekel coin that Jews donated to the Temple yearly. The bracelets refer to the ten tablets -- the two bracelets are the two tablets, and the weight of 10 shekels corresponds to the Ten Commandments. Tol'dos Yitzchak (by Rav Yitzchak Karo, uncle of the Bes ...


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