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 ...
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 ...
Many say that this refers to Eisav's children (or, from Yitzchak's perspective, Yaakov's children).
Ralbag, though, doesn't have a problem with asserting that it refers to Eisav alone. (Or, of course, from Yitzchak's perspective, Yaakov alone.) Grammatically, one may refer to a single child as the "children of so-and-so". He points to "וּבְנֵי דָן חֻשִׁים" -...
I heard once, do not remember from who, questioning the word נא from הלעיטני נא מן האדם האדם הזה - since when did Eisav say please? The answer I was told was Eisav was not saying please, Eisav was saying give it to me raw - like in Shemos 12:9 אל תאכלו ממנו נא. Thus this red lentil soup was still raw and it retained its color.
See here from Rabbi Gershon ...
The Maharsha to Megilla 16b asks this question and explains that after the 14 years that Yaakov spent in the Yeshiva of Shem and Ever before he came to Charan Esav calmed down and Rivka sent Devorah to call Yaakov back. Since he did not return for 22 years he was punished.
The Ben Yehoyada (Ben Ish Chai) writes (Megila 17a): His sin was that he remained for ...
Toldos 26:7 shows that it was not Avimelech but the residents of the place who asked him as soon as he arrived. He then, as he later explained to Avimelech, suspected that they would behave in the same way as the Egyptians would have behaved with Sarah. In fact as Rav Hirsch says
That Isaac's precaution was not without cause is proved by the fact
Perhaps it is part of a chiastic structure in the local area. Consider:
ויאמר אל תרד מצרימה שכן בארץ אשר אמר אליך: גור בארץ הזאת Commands
ואהיה עמך ואברכך General Blessing
כי לך ולזרעך אתן את כל הארצת האל The Land
והקמתי את השבעה אשר נשבעתי לאברהם אביך: Promise to Avraham
Rashi to Genesis 36:2 brings down that Yehudis was not her real name. Rather Esau called her that in order to pretend to his father that she had accepted on herself the to be a proper Yehudi.
So seeing as
A) Yehudis was not her real name and
B) that the name itself seems to be a very worthy name (from the fact that Esau chose that name to trick Yitzchok),...
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.
Edom is considered by the Rabbis to be the Roman Empire, and while contemporary Western culture isn't Roman per se, it is directly descended from Roman culture and ideas.
It's stated here - http://www.jewishvirtuallibrary.org/jsource/judaica/ejud_0002_0006_0_05562.html - that the late Tanaic and Amoraic Rabbis identified Edom as the founders of ...
Although Rashi (to Tehilim 2:1) quotes Menachem (ben Sruk) who says that the two terms are essentially similar, Netziv and Malbim both say basically the same thing (which Malbim repeats to Tehilim 2:1 and 117:1): A "גוי" is a bunch of people who get together, while a "לאום" is a nation with a unique identity and culture. HaKsav VeHaKabbalah, in a slightly ...
The book Lev Eliyahu by Rabbi Elyah Lopian zt'l comments there that the "looking in the window" there is referring not to a window but to sorcery.
i.e. he saw through some kind of sorcery, crystal ball, etc.
There are basically two lists of wives and each one contains 3 names. Traditional sources differ on exactly how to answer the contradiction, with the opinions ranging from Esau having 3,4,5, or 6 wives all together. See http://jbq.jewishbible.org/assets/Uploads/424/jbq_424_Kleinwivesofesau.pdf for an article which summarizes these views.
Kitzur Baal Haturim on Genesis 27:9:1:
לך נא אל הצאן ר''ת נאה לך. פירוש נאה לך ונאה לבניך כי פסח היה
ולקח ב' אחד לפסח וא' לחגיגה:
Synopsis - it ws Pesach. One lamb for the Pesach sacrifice and another reresenting the chagigah - holiday sacrifice.
Re was Yitzchak a boig eater? - I assume you are asking this because it looks like two goats is a huge ...
Yitzchak was still alive long after the events in Vyishshlach so Eisav would not have gone to Lavan's house to kill Yaakov. Yitzchak was still alive when Yosef was sent to Mitzraim. Yitzchak died at 180 years, when Yaakov was 120. Ya'akov told Par'o that he was 130 years old when he met him. Thus Yitzchak died 10 years before Yaakov met Par'o. Since Yosef ...
Yes, the Manos Halevi brings what the actual Shtar said:
אני המן בן המדתא מזרע אגג, שלח אותי מלך אחשורוש במלחמה על עיר הינדקא, ומנה אותי המלך על ששה רבוא אנשי הצבא, ונתן לי המלך צידה לפרנס אותם, וכן עשה למרדכי בן שמעי בן קיש משבט בנימין, ואני בזבזתי נכסי המלך ויצאו מתחת ידי, ולא היה בידי ממון לפרנס חיילי צבא המלך, הלכתי ללוות מן מרדכי בריבית, ואמר דאסור ...
From a straight pshat point of view, it sounds to me like passuk 3 is referring to the immediate future while passuk 4 is about the distant future. Passuk 3 is about what will happen both לְךָ and לְזַרְעֲךָ, presumably at a time when both Yizchak and his offspring are alive. In passuk 4, Hashem says וְנָתַתִּי לְזַרְעֲךָ אֵת כָּל-הָאֲרָצֹת, but only in the ...
The K'li Yakar suggests that later scorners would argue additionally that one of Yitzchak's sons was evil, so the great Avraham could not be Yitzchak's father. (This is why, says the K'li Yakar, the next verse points out that Rivka's brother was the wicked Lavan, and it was from her family that Esav inherited his nature). To preempt this, Yitzchak's ...
The Ramban on that passuk writes that the food was red either from the lentils, or it was red from some other ingredient, but Esav did not know what it was, so he just called it red.
So he does entertain the idea of a different ingredient that made it red, but does not identify it.
On a different note, here is a chidush.
Torah Temimah n Chukas chapter 19 ...
Rashi in Bereishis 35,2 says that her real name (presumably her father called her) was Oholivomo, but Eisav called her Yehudis to connote that she denied Idol worship and believed in One G-d to fool his father that he was righteous by having married a "righeous" woman.
אהליבמה. הִיא יְהוּדִית, וְהוּא כִנָּה שְׁמָהּ יְהוּדִית לוֹמַר שֶׁהִיא כּוֹפֶרֶת בַּעֲ"...
The subterfuge was actually successful. Yitzchak was afraid of the people of the country and the trick worked until they had been there for long enough to get careless and get caught.
Toldos 26:7 - 11
7 And the men of the place asked about his wife, and he said, "She is
my sister," because he was afraid to say, "[She is] my wife," [because
he said,] "...
Rav Moshe Shapira explained this as part of a broader approach to the difference between the philosophy of Avraham and that of Shem.
To summarize, Shem was an ascetic, and believed in spirituality divorced from physicality. His Torah was the Torah of pure spirituality which does not involve the physicality. He is, therefore, the authority on the ...
There are many names that were names of both Reshaim and Tzadikim. So long you are naming after the Tzadik there is no problem.
Harav Shmuel Eliyahu
כדאי שהשם יהיה שם של אנשים טובים וישרי דרך. אנשים צדיקים. אם קוראים על
שם אדם מסוים. ראוי לבחור אדם שהוא חיובי שומר מצוות. בעל מידות טובות
וכד'. לכן לא מומלץ לכתחילה לקרוא "מתן" שהוא שם של כהן לעבודה ...
It is indeed found in the Buber edition of the Tanchumah. In the haaros on the bottom he points to the Yalkut Shimoni in Shir Hashirim chapter 5. And as Matt pointed out its in the Rabba on Shir Hashirim 5:2 as well.
My friend explained that the blessings that Yitzchak originally intended for Eisav were brachos for materialism in order to support Yaakov's learning, similar to Yissachar and Zevulun, in a way. However, Rivkah didn't think that this would work out so well, because she saw that whatever materialism that Eisav had at the time, was used entirely to please ...