Musings on the Torah

This write up attempts to explain the seemingly incongruent placement of Yitzchaks death which does not seem to conform with the Torahs usual methodology The Torah, when talking about how Yaakov finally returns to Chevron—the city of his father and grandfather—feels the need to let us know that Yitzchak was still among the living and that he dies only after Yaakov returns home to him (Bereishis 35:27-29). Ramban points out (ibid 28) that record of Yitzchaks death should have come at the end of Toldos, as the Torah usually wraps up someone’s life—notwithstanding that they’re still alive—and moves onto the next generation if there isn't anything noteworthy that still needs to be written about that person—see there his explanation. I’d like to suggest the following: Earlier, when Yaakov makes off with the brachos, the Torah records Eisav as thinking that (ibid 27:41) יִקְרְבוּ יְמֵי אֵבֶל אָבִי וְאַהַרְגָה אֶת יַעֲקֹב אָחִי. In other words, despite how much he reviled Yaakov he wasn’t

This short thought attempts to provide some additional color to a famous midrash  There is a well known medrash, popularized by Rashi, that goes as follows: דבר אחר: כי ציד בפיו – היה שואל לאביו היאך מעשרין את המלח ואת התבן, והיה יצחק אוהבו סבור בו שהוא מחמיר במצות, והוא לא היה שואל אלא לרמות את אביו Rambam is of the opinion (Melachim 9:1) that Yitzchak was the first to tithe crops: וַיִּצְחָק הִפְרִישׁ מַעֲשֵׂר That being the case, maaser was particularly close to Yitzchak's heart, as he had innovated it. Esav wasn't merely selecting any mitzvah for stringent observance to make himself appear pious in his father's eyes but rather was zoning in on a specific mitzvah that he knew to be especially dear to Yitzchak, one that was sure to ingratiate himself maximally, as Yitzchak would be smitten and taken with Esav's meticulous observance of "his" mitzvah.

This piece explores whether Leah and Rachel were ever in the know as to which one of them was Yaakov's intended bride Chazal say that Rachel knew that Yaakov had made up with her father to work toward marrying her, and that at the last moment, refusing to allow her sister to be shamed, selflessly provided Leah with the signs Yaakov had given her to stave off precisely this scenario, ascribing to Rachel eternal merit for that amazing act of kindness and self sacrifice. However, the story, plainly read, doesn't seem to indicate that the women were clued in regarding their marital arrangement.  All nuptial talk occurs exclusively between Yaakov and Lavan with no word that the sisters were informed about the initial plan.  In the morning, when Yaakov realizes he's been duped, he doesn't confront Leah but rather her father Lavan.  In the world of peshat there doesn't seem to be any reason to assume that anyone other than the men were in the know, with Yaakov conducting m

This write up focuses on the place of physical beauty and attraction in the Torah The fact is that the Avos all married very good looking women.  By Sarah it is only mentioned tangentially when she went to Egypt and Avraham had to take precautions because of it, however by Rivka and even moreso by Rachel their extraordinary beauty features prominently in their shidduch stories, with Avraham's eved and Yaakov being attracted to and selecting them as marital partners in large part owing to their extreme physical beauty (by Rivka the argument can be made that it was only what initially grabbed his attention with the middos test the main factor, less so by Rachel).  This emphasis troubled many a reader.  The midrash—ostensibly uncomfortable with the emphasis on the external—posits that 1) Avraham had never previously looked at Sarah 2) The eved Avraham selected Rivka because the water miraculously rose up toward her and 3) that Rachel was chosen because she was the younger of the two s