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 ...
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
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 ...
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.
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 ...
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 ...
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 ...
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 ...
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 ...
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 (...
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!
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 ...
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 ...
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.
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.
I have no source for this answer, and I may very well be wrong, but here goes anyway:
Look at the expression Rashi brings: "ושרבב קומתו"
Now this word "ושרבב" rang a bell to me. Where is it used in other places?
1) Regarding the daughter of Pharoh who stretched out her hand - Rashi on Shemot 2:5
והם דרשו את אמתה את ידה, שנשתרבבה אמתה אמות הרבה:
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 ...
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 ...
Rashi explains (translation from chabad.org) based on the Gemora in Chullin:
He arranged them in the form of a drainpipe around his head because he
feared the wild beasts. They [the stones] started quarreling with one
another. One said, “Let the righteous man lay his head on me,” and
another one said, “Let him lay [his head] on me.” Immediately, the
The gemaroh in Kesubos daf 17 says that Rav Acha danced with the kallah on his shoulder. When the Chochomim asked if they were allowed to also? He answered - if she is like a beam in your eyes then you could do it too. But if not then certainly not. That was all only in those days when they were on a tremendously higher level then us today. Nowadays, ...
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 ...
First of all, Rav Hirsch points out that the precise language involved Vayeitzei 29:31
וַיַּ֤רְא יְהֹוָה֙ כִּֽי־שְׂנוּאָ֣ה לֵאָ֔ה וַיִּפְתַּ֖ח אֶת־רַחְמָ֑הּ
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
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-...
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, "...