18

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 ...


17

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 comparison.


13

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.


11

Actually, Chazal tell us that this was not an entirely correct response (Bereshis Rabah 78:7): וַיִּחַר אַף יַעֲקֹב בְּרָחֵל וַיֹּאמֶר וגו', אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא כָּךְ עוֹנִים אֶת הַמְּעִיקוֹת, חַיֶּיךָ שֶׁבָּנֶיךָ עֲתִידִים לַעֲמֹד לִפְנֵי בְּנָה. "And Yaakov was incensed at Rachel, and said..." The Holy One, blessed be He, said to ...


10

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 ...


10

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 ...


10

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 ...


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 לומר ...


8

Rashi (Bereshis 30, pasuk 10) answers on Zilpah that she was very young and the pregnancy was not visible, therefore the verse that she got pregnant was not cited. Regarding Dinah, it could be like Rashi (Bereshis 30, pasuk 21) that Dina should have been a son and Lea prayed that Rachel should be like the other maids so that she was converted to a girl. In ...


8

The Talmud (Yevamot 13b) states: ובית הלל כיון דכתיב חוצה כמאן דכתיב לחוץ דמי דתניא ר׳ נחמיה אומר כל תיבה שצריכה למ״ד בתחלתה הטיל לה הכתוב ה״א בסופה ותנא דבי ר׳ ישמעאל כגון אלים אלימה מחנים מחנימה מצרים מצרימה דבלתימה ירושלימה מדברה And Beth Hillel? — Since the expression used was huzah it is just the same as if la-huz had been written; as it was taught: R....


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.


7

Bava Basra 123a says that since she hated the ways of Eisav therefore she got pregnant. אלא ראה הקב״ה ששנואין מעשה עשו בפניה ויפתח רחמה


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

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 ...


6

It is a common suffix known in Biblical Hebrew as the 'locative hei' or the 'directional hei' in that by placing it at the end of the said place/location it transforms the meaning to "to that place". So חרנה means "to Charan" i.e. that he went towards Charan. It works with common nouns, proper nouns and directional adverbs. So for example:...


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 ...


5

Even a full blown Navi only gets the the messages Hashem sends and regarding anything else can be mistaken. See Taanya, Igeres Hakodesh chapter 22. Otherwise they would all be millionaires.


5

First of all, Rav Hirsch points out that the precise language involved Vayeitzei 29:31 וַיַּ֤רְא יְהֹוָה֙ כִּֽי־שְׂנוּאָ֣ה לֵאָ֔ה וַיִּפְתַּ֖ח אֶת־רַחְמָ֑הּ וְרָחֵ֖ל עֲקָרָֽה actually means (in the idiom of the Torah) the less loved of the two. Had it actually meant hated it would have said לאה שנואה The example given is Deuteronomy 21:15 כִּי־...


5

Excellent question. Note that R' Yosef Ibn Caspi makes the connection between these two Pesukim as well (although he doesn't mention the same idea as Rashi, nor does he generally subscribe to similar "Midrashic ideas"). There are a number of indications that these cases are different (Yosef/Brothers is a judgment rather than a curse), here is a point-by-...


5

Yefeh Einayim there says that Yaakov deduced it from the way the 12 stones joined together (68:11 according to R' Yehuda), or from having been shown the redivision of Eretz Yisroel described in Yechezkel ch. 48 (69:5). Another relevant source is Koheles Rabbah 3:11:2, that Hashem was going to have the 12 shevatim come directly from Adam, but instead said, "...


4

Rashi to the cited verse: לא יחיה: ומאותה קללה מתה רחל בדרך Shall not live: and from that curse Rachel died on the road. So it seems that it was a curse.


4

The Rashbam on that verse says that he is actually named after the prior verse (30:23) - G-d has taken away my reproach., but she changes the Alef to a Yud to ask for another son. So the main name is about taking away the negativity of not having any children, but one letter is changed in order to add the request for a second son as an addition. In Chabad ...


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

Rav Hirsch on Pasuk 12 says that the ladder (the communication medium) was set up from the heaven to the Earth and was placed there deliberately (not by chance) by Hashem to the Earth. However, its primary purpose is not only from Heaven to Earth, but to allow the movement from Earth to heaven. That is the entire goal of (human) life on Earth is to work its ...


4

1) The Baal HaTurim asks your question (Gen. 13:14). He explains that Abraham was told the directions starting with the north in order to acknowledge the merit of Abraham's korbanos, which are to be slaughtered in the north (of the Temple courtyard?). Yaakov was told about the west first, in order to let him know that in his merit the sea would split for ...


4

This midrash appears in the Bavli, Chulin 91 amud 2. (Midrash Raba 68 discusses the stones' merging, but not their argument.) Rashi on Chumash and Maharsha on Chulin say that Yaakov made a sort of headrest out of the stones, including a stone for under his head and some more for around his head, and then the stones argued. That would accord with either of ...


Only top voted, non community-wiki answers of a minimum length are eligible