12

Ramban there offers a couple of reasons: Leah's eyes were weak (29:17), so the sun would be harmful to her. Precisely because she was older, so there was more of a concern that the shepherds would take inappropriate liberties with her.


8

They're coming from Genesis 18:7: וְאֶל־הַבָּקָ֖ר רָ֣ץ אַבְרָהָ֑ם וַיִּקַּ֨ח בֶּן־בָּקָ֜ר רַ֤ךְ וָטוֹב֙ וַיִּתֵּ֣ן אֶל־הַנַּ֔עַר וַיְמַהֵ֖ר לַעֲשׂ֥וֹת אֹתֽוֹ Then Abraham ran to the herd, took a calf, tender and choice, and gave it to a servant-boy, who hastened to prepare it. Rashi there comments: אל הנער. זֶה יִשְׁמָעֵאל, לְחַנְּכוֹ בְּמִצְוֹת (...


7

Rashi to Bereishit 12:6 notes that the Canaanites were conquering the land from Shem’s descendants at the time Avraham came there: והכנעני אז בארץ. הָיָה הוֹלֵךְ וְכוֹבֵשׁ אֶת אֶרֶץ יִשְׂרָאֵל מִזַּרְעוֹ שֶׁל שֵׁם, שֶׁבְּחֶלְקוֹ שֶׁל שֵׁם נָפְלָה כְּשֶׁחָלַק נֹחַ אֶת הָאָרֶץ לְבָנָיו, שֶׁנֶּאֱמַר וּמַלְכִּי צֶדֶק מֶלֶךְ שָׁלֵם (ברא' י"ב), לְפִיכָךְ ...


5

One of the main tenets of Judaism is that humans have free choice. That means that in spite being raised in a perfect environment with the the most righteous surroundings, a person can still choose to make the wrong decisions and be evil/do active that warrant punishment (the positive side of this is that we can also always choose positively, in spite of any ...


4

The Zohar Chodosh 97,2 says that Avraham scented Gan Eden at the entrance of Meoras Hamachpeila and desired to be buried there where Adam Harishon was buried. רַבִּי קִיסְמָא אָמַר, מְעָרַת הַמַּכְפֵּלָה, סָמוּךְ לְפֶתַח גַּן עֵדֶן. בְּשָׁעָה שֶׁמֵּתָה חַוָּה, בָּא אָדָם לְקָבְרָהּ שָׁם. וְשָׁם הֵרִיחַ, מֵרֵיחוֹת גַּן עֵדֶן, בְּאוֹתוֹ הָרֵיחַ שֶׁהָיָה ...


3

See Rabeinu Bachya there who says it hints to resurrection and rejuvenation. ואולם לוז שם העיר לראשונה. המקום שקראו בית אל והוא ירושלים, מה היה הצורך להודיענו שנקרא לוז מתחילה ומה תועלת המגעת אלינו מזה. ויתכן לומר כי בא הכתוב לרמוז לנו בשם הזה כי מזה התחיל העולם להשתכלל ולהתחדש, והנה הוא ראשית הבריאה והחדוש, וע"כ גלה לנו כי שם העיר לראשונה לוז מלשון לוז ...


3

Avraham did threaten to take the land by force as well as offering to pay for it. See Rashi 23:4 from Medrash Rabba. גר ותושב אנכי עמכם. גֵּר מֵאֶרֶץ אַחֶרֶת וְנִתְיַשַּׁבְתִּי עִמָּכֶם. וּמִדְרַשׁ אַגָּדָה אִם תִּרְצוּ הֲרֵינִי גֵּר, וְאִם לָאו אֶהְיֶה תּוֹשָׁב וְאֶטְּלֶנָּה מִן הַדִּין, שֶׁאָמַר לִי הַקָּבָּ"ה לְזַרְעֲךָ אֶתֵּן אֶת הָאָרֶץ הַזֹּאת: ...


3

Rabbi Dovid Feinstein likes to point out the difference in his weekly Chumash shiur. He says Pharoh had no fear of God and no common decency. To discuss the issue with him was pointless. Avimelech and the Plishtim on the other hand did have some morality and law in their society. They did not however fear God. What that meant practically is that in ...


3

According to the Tosefta (Sotah 6:3), he did attempt to claim his inheritance, and that was what prompted Sarah to kick him out (as opposed to the other opinions there, that Yishmael did the three cardinal sins). אלא אין צחוק האמור כאן אלא לענין ירושה שכשנולד אבינו יצחק לאברהם אבינו היו הכל שמחין ואומרין נולד בן לאברהם [נולד בן לאברהם] נוחל את העולם ...


3

The name יצחק means he will rejoice, meaning that this will be shown to be good. The term used for Yishmael, מצחק, means that he mocked actively and viciously. It therefore is a completely different usage. Rav Hirsch explains that their are two different meanings involved. Vayeirah 21:3 3 And Abraham named his son who had been born to him, whom Sarah had ...


3

It would have made absolutely no difference during the conquest if the Jews would show up ~400 years later to claim that they 'purchased and owned the land', just like it made no difference when Jews began returning en masse ~100 years ago to the Holy Land, and in a smaller scale, made little difference when Jewish survivors in Poland tried reclaiming their ...


2

Ralbag in his commentary there explains why Noah and his descendants only got partial laws: והנה הספיקו אלו המצות לבני נח לתקון קבוציהם לפי שכבר ידע השם יתע' שלא יאות בהם בכללם שיקבלו מהשלמות יותר מזה ואולם לבני ישראל צוה נימוס [יותר] שלם להגיעם אל השלמות האנושי להיותם נכונים להתנהג בו And behold these commandments sufficed for the children of Noah, ...


2

Said in one breath These aren't the only changes between the Exodus set and the Deuteronomy set; a few other changes in other commandments are made as well. Shevuos 20b focuses on the changes in the fourth and ninth commandments, but the why should extend just as much to the tenth. זכור ושמור בדיבור אחד נאמרו מה שאין יכול הפה לדבר ומה שאין האוזן יכול ...


2

Radak writes in his commentary to Genesis 15:2 that Abraham gave his servant the name Eliezer: או אפשר שהיה שמו דמשק כשבא אל אברם והוא קרא אותו אליעזר כי אליעזר לשון עברי הוא Why he specifically chose the name Eliezer may be based on the Midrash in Bereishit Rabbah Parshah 44: הוא דמשק אליעזר שבשבילו רדפתי מלכים עד דמשק ועזרני האל Here it seems that ...


2

Chayei Sarah 23:3-4 3 And Abraham arose from before his dead, and he spoke to the sons of Heth, saying 4 "I am a stranger and an inhabitant with you. Give me burial property with you, so that I may bury my dead from before me." RASHI I am a stranger and an inhabitant with you: [I am] a stranger from another land, and I have settled among you. ...


2

Seforno ad loc. explains that "Yitzchok was under the impression that he was speaking to Esau, he thought that it would be in Yaakov’s interest to endure some degree dependence upon Esau while at the same time holding on to the Land of Israel as its Abrahamitic heritage." Yitzchok knew that the Land would belong to Yaakov exclusively, which also explains ...


1

The general theme of AZ 54b-55a is “If Hashem hates idolatry, why doesn’t He just get rid of it?” One particular statement that’s relevant to the question at hand (my translation): א"ל רבא בר רב יצחק לרב יהודה האיכא בית עבודת כוכבים באתרין דכי מצטריך עלמא למטרא מתחזי להו בחלמא ואמר להו שחטו לי גברא ואייתי מטרא שחטו לה גברא ואתי מטרא א"ל השתא אי הוי שכיבנא ...


1

Maybe Sarah did have more children with Abraham. The Torah says: "-V'Avraham zaken ba bayyamim, v'Hashem berach et Avraham bakol -- And Abraham was old, and well advanced in days, and the Lord had blessed Abraham with everything." [Gen. 24:1] The Talmud asks: What is meant by 'with everything' [bakol]? In the fact that he had a daughter and her name ...


1

Sarah having a single child at 90 was a supernatural miracle. Having multiple children afterwards would have been multiple supernatural miracles. Since G-D already 'accomplished His mission' of continuing Abraham's progeny through Sarah with that one miracle, there was no need for Him to continue doing miracles by giving Sarah more children.


1

Malbim (footnote to 23:20) explains that Avraham wanted to demonstrate to the Bnei Ches the truths of the soul's continued existence and its eventual resurrection. (That requires, then, that the deceased be buried with their own family and with people of their caliber - אין קוברים רשע אצל צדיק. If that weren't the case, there'd be nothing wrong with a ...


1

Avraham kept having children since it's important for a person to keep having children even after having fulfilled the Mitzvah of Peru Urvu. As the Gemmorah (Yevomos 62b) learns that a person must procreate through his whole life: דתניא רבי יהושע אומר נשא אדם אשה בילדותו ישא אשה בזקנותו היו לו בנים בילדותו יהיו לו בנים בזקנותו ... Rabbi Yehoshua says: ...


1

The Gemara in Chullin 95b says that if one relied on actions like Eliezer did, then that would violate Nichush. However, Rashi says that is only if one relies solely on the action without any reasoning behind it. See Tosfos there as well who explains that once Eliezer asked about her lineage, there was no longer a prohibition of Nichush [in my understandning,...


1

If you were told by Ribbono Shel Olam that your descendents starting with your grandchildren would be slaves in a land not their own for 400 years and would emerge with great wealth and recieve the entire Land of Israel as an inheritence, and conducting real estate transactions with the locals was like pulling teeth, would you bother to purchase a single ...


1

I would suggest an answer using the Ramban's introduction to Sefer Shemos: וכשבאו אל הר סיני ועשו המשכן ושב הקב"ה והשרה שכינתו ביניהם אז שבו אל מעלות אבותם שהיה סוד אלוה עלי אהליהם והם הם המרכבה. And when they came to Mount Sinai and made the Mishkan, The Holy One blessed be He responded and dwelt His Shechina amongst them. Then they returned to the ...


1

just an answer to number three. The fact that is was Beilas Znus was according the Ohr Hachaim (Breishis 29:23) one of the thing he was upset about. According the both the ohr hachaim and the malbim the only way Yakov could have legally married either sister was with Biah (hence the term ואבוא אליה). The second time Yakov was with Leah when he was aware she ...


1

Ralbag in his commentary there writes as follows: ואמר שכבר התחיל נח ליטע כרם לתכלית שיעשה ממנו יין כי חכם גדול היה בעבודת האדמה כמו שקדם ולזה אמרו רז"ל בב"ר בו ביום נטע בו ביום שתה ר"ל שהוא נטעו לזה התכלית And it says that Noah already began to plant a vineyard for the purpose of making wine from it, for he was a very wise man in the field of ...


1

The Rosh (Genesis 6:2) writes that these angels were actually from the "Nephilim" in the generation of Enosh. In exchange for intimacy, they handed over their wings to a young lady. She than took off with them and the angels were now stuck. That is, untill Yaakovs dream, where they found a ladder to heaven on which they acended and could now return above....


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