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.


17

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 ...


14

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 Ramban argues: ורחל היתה קטנה ואין לחוש לה. וזה ענין וישק יעקב לרחל Rachel was young and so there was no concern [that she went ...


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

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!


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

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 ...


8

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 ...


8

This story is mentioned in the name of the Munkatcher Rebbe in the Wagschal edition of the Alshich's Toras Moshe to Bereishis (pg. 15) and in Toldos HaAri HaQadosh (pg. 27, last paragraph). I can't find earlier sources for this.


7

The sefer Tiferes Shlomo al HaTorah in Parshas Vayetze brings a number of answers to the question of how Yaakov was allowed to marry two sisters. One of the answers is that Rachel and Leah were born to Lavan from two different wives and therefore not prohibited to Yaakov. In light of this, you may have to change your question to "What were the names of ...


7

Rabbi Aryeh Kaplan quotes Kabbalistic sources that he was using meditation "to direct spiritual energy and actually to change the genetic structure of the sheep ... manipulating some of the highest spiritual forces that exist." Okay, as I'm neither a Kabbalist nor a bioengineer, I'll take his word for it ... The simplest way to read the whole story (as I ...


7

One of the answers the Mizrachi to Rashi on Bereshit 30:39 brings is that the sticks were just used to cover up the miracle. The angel appeared to Yaakov and showed him that all the animals would be born with the pattern that would benefit Yaakov. Yaakov then used to sticks to hide the miracle. (The Mizrachi is addressing another issue, which is how could ...


7

Me'am Loez on this parsha actually talks about it. Edit: After chasing down the source (יפ"ת דתכ"ב), I found the (hopefully) original in Medrash Rabbah. This photo is from Me'am Loez. Quick translation: There was a story with a black man who was married to a black woman, and they had a white son. He came to Rabbeinu Hakadosh and said, "this is certainly ...


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

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: ...


6

According to the Cartoon guide to Genetics, when the goats saw the reeds, they were predisposed to mate with other goats that had similar characteristics, causing an increase in the population of that type of animal. It also brings up the idea of this being an example of recessive genes.


6

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 ...


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

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


5

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, ...


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-...


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