Difference between revisions of "The Births and Relative Ages of Yaakov's Children/2"

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<div class="overview">
 
<div class="overview">
 
<h2>Overview</h2>
 
<h2>Overview</h2>
<p>In attempting to make sense of the various chronological issues relating to the the births and lives of Yaakov's children, commentators offer an array of possibilities. Interestingly, many of them are remarkably consistent in the methodologies they apply to resolve each of the issues.</p>
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<p>In attempting to make sense of the various chronological issues relating to the the births and lives of Yaakov's children, commentators offer an array of possibilities. Many of them are consistent in the methodologies they apply to resolve each of the issues.</p>
<p>A first approach, taken by many Midrashim, reads the text both literally and chronologically, and resolves all issues by positing that events were supernatural. This allows for seven month pregnancies, youngsters capable of massacring cities, and eight year old parents. Others take a more rationalist approach, preferring to resolve the problems by suggesting minor chronological changes in the order of the recorded events. They assert that some of Yaakov's wives' pregnancies overlapped, that Yaakov spent some years in Shechem before Dinah was raped, and that the story of Yehuda and Tamar occurred before the sale of Yosef. A final approach expands the time frame in which Yaakov's children were born, making Shimon, Levi, and Yehuda older during the subsequent events.</p>
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<p>A first approach, taken by many Midrashim, reads the text both literally and chronologically, and resolves all issues by positing that events were supernatural. This allows for seven month pregnancies, youngsters capable of massacring cities, and eight year old parents. Others take a more rationalist approach, preferring to resolve the problems by suggesting minor chronological changes in the order of the recorded events. They assert that some of Yaakov's wives' pregnancies overlapped, that Yaakov spent some years in Shekhem before Dinah was raped, and that the story of Yehuda and Tamar occurred before the sale of Yosef. A final approach expands the time frame in which Yaakov's children were born, making Shimon, Levi, and Yehuda older during the subsequent events.</p></div>
</div>
 
 
<approaches>
 
<approaches>
<category name="">Premature &amp; Precocious
+
 
 +
<category>Premature &amp; Precocious
 
<p>The pregnancies for each and every one of Yaakov's children were extraordinarily short, and were thus able to fit within a seven year time span. Similarly, Yaakov's children reached physical and sexual maturity at supernaturally early ages, and this accounts for the very young ages of Shimon and Levi and Yehuda's descendants when they sired offspring in the subsequent stories.</p>
 
<p>The pregnancies for each and every one of Yaakov's children were extraordinarily short, and were thus able to fit within a seven year time span. Similarly, Yaakov's children reached physical and sexual maturity at supernaturally early ages, and this accounts for the very young ages of Shimon and Levi and Yehuda's descendants when they sired offspring in the subsequent stories.</p>
 
<mekorot>
 
<mekorot>
<multilink><a href="SederOlamRabbah2" data-aht="source">Seder Olam Rabbah</a><a href="SederOlamRabbah2" data-aht="source">Seder Olam Rabbah 2</a><a href="Seder Olam Rabbah" data-aht="parshan">About Seder Olam Rabbah</a></multilink>,  
+
<multilink><a href="SederOlamRabbah2" data-aht="source">Seder Olam Rabbah</a><a href="SederOlamRabbah2" data-aht="source">Seder Olam Rabbah 2</a><a href="Seder Olam Rabbah" data-aht="parshan">About Seder Olam Rabbah</a></multilink>, <multilink><a href="BereshitRabbah80-10" data-aht="source">Bereshit Rabbah (Vilna)</a><a href="BereshitRabbah80-10" data-aht="source">80:10</a><a href="Bereshit Rabbah" data-aht="parshan">About Bereshit Rabbah</a></multilink>, <multilink><a href="BereshitRabbah80-25" data-aht="source">Bereshit Rabbah (Albeck)</a><a href="BereshitRabbah80-25" data-aht="source">80:25</a><a href="Bereshit Rabbah" data-aht="parshan">About Bereshit Rabbah</a></multilink>, <multilink><a href="PirkeiDRE35" data-aht="source">Pirkei DeRabbi Eliezer</a><a href="PirkeiDRE35" data-aht="source">35</a><a href="Pirkei DeRabbi Eliezer" data-aht="parshan">About Pirkei DeRabbi Eliezer</a></multilink>, <multilink><a href="RashiNazir29b" data-aht="source">Rashi</a><a href="RashiBereshit29-27" data-aht="source">Bereshit 29:27</a><a href="RashiBereshit33-17" data-aht="source">Bereshit 33:17</a><a href="RashiBereshit37-34" data-aht="source">Bereshit 37:34</a><a href="RashiNazir29b" data-aht="source">Nazir 29b</a><a href="RashiAvot5-21" data-aht="source">Avot 5:21</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, <multilink><a href="SeikhelTovBereshit34-25" data-aht="source">Seikhel Tov</a><a href="SeikhelTovBereshit34-25" data-aht="source">Bereshit 34:25</a><a href="R. Menachem b. Shelomo (Seikhel Tov)" data-aht="parshan">About R. Menachem b. Shelomo</a></multilink>,<fn>See, however, the Seikhel Tov on Bereshit 29:32 which reproduces the position of the Lekach Tov below.</fn> <multilink><a href="ChizkuniBereshit30-25" data-aht="source">Chizkuni</a><a href="ChizkuniBereshit30-25" data-aht="source">Bereshit 30:25</a><a href="ChizkuniBereshit38-1" data-aht="source">Bereshit 38:1</a><a href="R. Chizkiyah b. Manoach (Chizkuni)" data-aht="parshan">About R. Chizkiyah b. Manoach</a></multilink>, <multilink><a href="TosafotBereshit29-21-1" data-aht="source">Ba'alei HaTosafot</a><a href="TosafotBereshit29-21-1" data-aht="source">Tosafist MS Oxford 2343 (Tosafot HaShalem Bereshit 29:21:1)</a><a href="Baalei HaTosafot" data-aht="parshan">About Ba'alei HaTosafot</a></multilink>
<multilink><a href="BereshitRabbah80-10" data-aht="source">Bereshit Rabbah (Vilna)</a><a href="BereshitRabbah80-10" data-aht="source">80:10</a><a href="Bereshit Rabbah" data-aht="parshan">About Bereshit Rabbah</a></multilink>,  
 
<multilink><a href="BereshitRabbah80-25" data-aht="source">Bereshit Rabbah (Albeck)</a><a href="BereshitRabbah80-25" data-aht="source">80:25</a><a href="Bereshit Rabbah" data-aht="parshan">About Bereshit Rabbah</a></multilink>,  
 
<multilink><a href="PirkeiDRE35" data-aht="source">Pirkei DeRabbi Eliezer</a><a href="PirkeiDRE35" data-aht="source">35</a><a href="Pirkei DeRabbi Eliezer" data-aht="parshan">About Pirkei DeRabbi Eliezer</a></multilink>,  
 
<multilink><a href="RashiNazir29b" data-aht="source">Rashi</a><a href="RashiBereshit29-27" data-aht="source">Bereshit 29:27</a><a href="RashiBereshit33-17" data-aht="source">Bereshit 33:17</a><a href="RashiBereshit37-34" data-aht="source">Bereshit 37:34</a><a href="RashiNazir29b" data-aht="source">Nazir 29b</a><a href="RashiAvot5-21" data-aht="source">Avot 5:21</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>,  
 
<multilink><a href="SeikhelTovBereshit34-25" data-aht="source">Seikhel Tov</a><a href="SeikhelTovBereshit34-25" data-aht="source">Bereshit 34:25</a><a href="R. Menachem b. Shelomo" data-aht="parshan">About R. Menachem b. Shelomo</a></multilink>,<fn>See, however, the Seikhel Tov on Bereshit 29:32 which reproduces the position of the Lekach Tov below.</fn>  
 
<multilink><a href="ChizkuniBereshit30-25" data-aht="source">Chizkuni</a><a href="ChizkuniBereshit30-25" data-aht="source">Bereshit 30:25</a><a href="ChizkuniBereshit38-1" data-aht="source">Bereshit 38:1</a><a href="R. Chizkiyah b. Manoach (Chizkuni)" data-aht="parshan">About R. Chizkiyah b. Manoach</a></multilink>,  
 
<multilink><a href="TosafotBereshit29-21-1" data-aht="source">Ba'alei HaTosafot</a><a href="TosafotBereshit29-21-1" data-aht="source">Tosafist MS Oxford 2343 (Tosafot HaShalem Bereshit 29:21:1)</a><a href="Baalei HaTosafot" data-aht="parshan">About Ba'alei HaTosafot</a></multilink>
 
 
</mekorot>
 
</mekorot>
 
<point><b>Fitting in all of the births</b> – Seder Olam Rabbah and Pirkei DeRabbi Eliezer speak of twelve consecutive seven month pregnancies which add up to the second set of seven years Yaakov worked for Lavan.<fn>According to them there was no more than a day in between the pregnancies.</fn> The Tosafists<fn>See also Chizkuni.</fn> take this a step further, arguing that the pregnancies themselves lasted only a little more than six months as there was a need for interim days of ritual impurity after each birth.<fn>This applied only between the consecutive pregnancies of the same wife. It also assumes that the Patriarchs kept the laws of ritual purity – see <a href="Avot and Mitzvot – Was Avraham the First Jew" data-aht="page">Avot and Mitzvot</a>. <multilink><a href="SefornoBereshit30-8" data-aht="source">Seforno</a><a href="SefornoBereshit30-8" data-aht="source">Bereshit 30:8</a><a href="R. Ovadyah Seforno" data-aht="parshan">About R. Ovadyah Seforno</a></multilink> raises the possibility that this was not the case. See also Seikhel Tov who appears to maintain that there were two weeks of ritual impurity in between the births (however there is a lacuna in the text which makes its meaning difficult to ascertain).</fn></point>
 
<point><b>Fitting in all of the births</b> – Seder Olam Rabbah and Pirkei DeRabbi Eliezer speak of twelve consecutive seven month pregnancies which add up to the second set of seven years Yaakov worked for Lavan.<fn>According to them there was no more than a day in between the pregnancies.</fn> The Tosafists<fn>See also Chizkuni.</fn> take this a step further, arguing that the pregnancies themselves lasted only a little more than six months as there was a need for interim days of ritual impurity after each birth.<fn>This applied only between the consecutive pregnancies of the same wife. It also assumes that the Patriarchs kept the laws of ritual purity – see <a href="Avot and Mitzvot – Was Avraham the First Jew" data-aht="page">Avot and Mitzvot</a>. <multilink><a href="SefornoBereshit30-8" data-aht="source">Seforno</a><a href="SefornoBereshit30-8" data-aht="source">Bereshit 30:8</a><a href="R. Ovadyah Seforno" data-aht="parshan">About R. Ovadyah Seforno</a></multilink> raises the possibility that this was not the case. See also Seikhel Tov who appears to maintain that there were two weeks of ritual impurity in between the births (however there is a lacuna in the text which makes its meaning difficult to ascertain).</fn></point>
 
<point><b>No overlap or twins</b> – This position takes the order in the text extremely literally and thus assumes that each pregnancy was completed before the next one began.<fn>See the Tosafist commentary which rules out the possibility of overlap.</fn> Moreover, according to Pirkei DeRabbi Eliezer, each of Yaakov's sons<fn>The lone exception was Yosef. According to this Midrash, Dinah also did not have a twin.</fn> had a twin sister born with them who was to be their future wife, thus leaving no room to suggest that any of the Tribes were twins to each other. The alternative solution that there was a set of twins is proposed by <multilink><a href="RYBSBereshit29-35" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYBSBereshit29-35" data-aht="source">Bereshit 29:35</a><a href="RYBSBereshit30-21" data-aht="source">Bereshit 30:21</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink> and <multilink><a href="RadakBereshit30-14" data-aht="source">Radak</a><a href="RadakBereshit30-14" data-aht="source">Bereshit 30:14</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink>.<fn>They suggest that Zevulun and Dinah were twins, thereby reducing the congestion of Leah's pregnancies to only six in seven years and leaving more time for her hiatus from becoming pregnant after Yehuda's birth. See also the opinion cited by Ibn Ezra. The alternative proposed by the <multilink><a href="MeshekhBereshit30-10" data-aht="source">Meshekh Chokhmah</a><a href="MeshekhBereshit30-10" data-aht="source">Bereshit 30:10</a><a href="R. Meir Simcha of Dvinsk (Meshekh Chokhmah)" data-aht="parshan">About R. Meir Simcha of Dvinsk</a></multilink> that Gad and Asher were twins creates a less crowded schedule of pregnancies for the twelve children, but not for Leah herself.</fn></point>
 
<point><b>No overlap or twins</b> – This position takes the order in the text extremely literally and thus assumes that each pregnancy was completed before the next one began.<fn>See the Tosafist commentary which rules out the possibility of overlap.</fn> Moreover, according to Pirkei DeRabbi Eliezer, each of Yaakov's sons<fn>The lone exception was Yosef. According to this Midrash, Dinah also did not have a twin.</fn> had a twin sister born with them who was to be their future wife, thus leaving no room to suggest that any of the Tribes were twins to each other. The alternative solution that there was a set of twins is proposed by <multilink><a href="RYBSBereshit29-35" data-aht="source">R. Yosef Bekhor Shor</a><a href="RYBSBereshit29-35" data-aht="source">Bereshit 29:35</a><a href="RYBSBereshit30-21" data-aht="source">Bereshit 30:21</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink> and <multilink><a href="RadakBereshit30-14" data-aht="source">Radak</a><a href="RadakBereshit30-14" data-aht="source">Bereshit 30:14</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink>.<fn>They suggest that Zevulun and Dinah were twins, thereby reducing the congestion of Leah's pregnancies to only six in seven years and leaving more time for her hiatus from becoming pregnant after Yehuda's birth. See also the opinion cited by Ibn Ezra. The alternative proposed by the <multilink><a href="MeshekhBereshit30-10" data-aht="source">Meshekh Chokhmah</a><a href="MeshekhBereshit30-10" data-aht="source">Bereshit 30:10</a><a href="R. Meir Simcha of Dvinsk (Meshekh Chokhmah)" data-aht="parshan">About R. Meir Simcha of Dvinsk</a></multilink> that Gad and Asher were twins creates a less crowded schedule of pregnancies for the twelve children, but not for Leah herself.</fn></point>
<point><b>Shimon and Levi</b> – Seder Olam Rabbah and Bereshit Rabbah posit that Yaakov spent two years in transit on his way back from Lavan's home. This allows the Albeck version of Bereshit Rabbah to arrive at an age of 13 for Shimon at the time of the incident in Shechem, and to justify the description of him as an "אִישׁ" in Bereshit 34:25.<fn>If Yaakov came to Shechem immediately upon his return to Israel, Shimon would have been closer to eleven. This appears to be the position of the Midrash appended to Masekhet Soferim.</fn> The Vilna edition of Bereshit Rabbah, as well as Rashi and Seikhel Tov propose that Levi, too, had reached the age of maturity at the time of this event.<fn>For a full analysis of the development of this Midrashic motif, see <a href="The Ages of Shimon and Levi at Shechem" data-aht="page">The Ages of Shimon and Levi at Shechem</a>. Cf. Demetrius and Jubilees below who suggest an age of 20 for Shimon and Levi, which was the age of majority in Qumran.</fn></point>
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<point><b>Shimon and Levi</b> – Seder Olam Rabbah and Bereshit Rabbah posit that Yaakov spent two years in transit on his way back from Lavan's home. This allows the Albeck version of Bereshit Rabbah to arrive at an age of 13 for Shimon at the time of the incident in Shekhem, and to justify the description of him as an "אִישׁ" in Bereshit 34:25.<fn>If Yaakov came to Shekhem immediately upon his return to Israel, Shimon would have been closer to eleven. This appears to be the position of the Midrash appended to Masekhet Soferim.</fn> The Vilna edition of Bereshit Rabbah, as well as Rashi and Seikhel Tov propose that Levi, too, had reached the age of maturity at the time of this event.<fn>For a full analysis of the development of this Midrashic motif, see <a href="The Ages of Shimon and Levi at Shechem" data-aht="page">The Ages of Shimon and Levi at Shekhem</a>. Cf. Demetrius and Jubilees below who suggest an age of 20 for Shimon and Levi, which was the age of majority in Qumran.</fn></point>
 
<point><b>Yehuda's offspring</b> – Seder Olam Rabbah and Bereshit Rabbah assume that the events of Bereshit 38 are recorded in chronological order, and that Yehuda's first marriage took place only after the sale of Yosef.<fn>This position is also adopted by Rashi Bereshit 38:1.</fn> This forces them to fit three generations of births in Yehuda's family into a window of a mere 22 years, which, in turn compels them to postulate that these generations procreated at the age of seven.<fn>See also the Midrash appended to Masekhet Soferim which contends that Dinah gave birth at the age of six.</fn> Chizkuni provides a detailed chronological reconstruction of the sequence of events.</point>
 
<point><b>Yehuda's offspring</b> – Seder Olam Rabbah and Bereshit Rabbah assume that the events of Bereshit 38 are recorded in chronological order, and that Yehuda's first marriage took place only after the sale of Yosef.<fn>This position is also adopted by Rashi Bereshit 38:1.</fn> This forces them to fit three generations of births in Yehuda's family into a window of a mere 22 years, which, in turn compels them to postulate that these generations procreated at the age of seven.<fn>See also the Midrash appended to Masekhet Soferim which contends that Dinah gave birth at the age of six.</fn> Chizkuni provides a detailed chronological reconstruction of the sequence of events.</point>
 
<point><b>"מָלְאוּ יָמָי" and "מַלֵּא שְׁבֻעַ זֹאת"</b> – According to Rashi and Chizkuni, "מָלְאוּ יָמָי" indicates that Yaakov had completed his first seven years of service before marrying Leah.<fn>They differ though on the details, with Rashi (following Bereshit Rabbah) interpreting that Yaakov was referring to his own old age (or to Rivka's instructions) and Chizkuni (following Rashbam) saying that "יָמָי" refers to the actual years of work.</fn> Bereshit Rabbah, Pirkei DeRabbi Eliezer, and Rashi,<fn>Rashi cites the Talmud Yerushalmi Moed Katan which adduces our verse as the source for not marrying women on the intermediary days of a festival, as this would be mixing two discrete festivities. See <multilink><a href="RambanBereshit29-21" data-aht="source">Ramban</a><a href="RambanBereshit29-21" data-aht="source">Bereshit 29:21-27</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe Nachmanides</a></multilink>, though, who suggests that this derivation is just a hint rather than the literal meaning of the verse, and that the Talmud Bavli brings a different source.</fn> thus explain that "מַלֵּא שְׁבֻעַ זֹאת" refers to the seven days of post-nuptial festivities, as the years of work were already complete.<fn><multilink><a href="Josephus1-19-7" data-aht="source">Josephus</a><a href="Josephus1-19-7" data-aht="source">Antiquities 1:19:7</a><a href="Josephus" data-aht="parshan">About Josephus</a></multilink> reads these words of Lavan as referring to the second set of seven years of labor on behalf of Rachel (with "זֹאת" being Rachel, instead of Leah), however Bereshit 29:30 seems to clearly imply that the marriage to Rachel preceded the second seven years of work. According to Josephus, all sons after Yehuda would have been born after fourteen years of Yaakov's stay – cf. <multilink><a href="Jubilees28-1" data-aht="source">Jubilees</a><a href="Jubilees28-1" data-aht="source">Chapter 28:1-32</a><a href="Jubilees30-1" data-aht="source">Chapter 30:1-3</a><a href="Jubilees" data-aht="parshan">About Jubilees</a></multilink> below.</fn></point>
 
<point><b>"מָלְאוּ יָמָי" and "מַלֵּא שְׁבֻעַ זֹאת"</b> – According to Rashi and Chizkuni, "מָלְאוּ יָמָי" indicates that Yaakov had completed his first seven years of service before marrying Leah.<fn>They differ though on the details, with Rashi (following Bereshit Rabbah) interpreting that Yaakov was referring to his own old age (or to Rivka's instructions) and Chizkuni (following Rashbam) saying that "יָמָי" refers to the actual years of work.</fn> Bereshit Rabbah, Pirkei DeRabbi Eliezer, and Rashi,<fn>Rashi cites the Talmud Yerushalmi Moed Katan which adduces our verse as the source for not marrying women on the intermediary days of a festival, as this would be mixing two discrete festivities. See <multilink><a href="RambanBereshit29-21" data-aht="source">Ramban</a><a href="RambanBereshit29-21" data-aht="source">Bereshit 29:21-27</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe Nachmanides</a></multilink>, though, who suggests that this derivation is just a hint rather than the literal meaning of the verse, and that the Talmud Bavli brings a different source.</fn> thus explain that "מַלֵּא שְׁבֻעַ זֹאת" refers to the seven days of post-nuptial festivities, as the years of work were already complete.<fn><multilink><a href="Josephus1-19-7" data-aht="source">Josephus</a><a href="Josephus1-19-7" data-aht="source">Antiquities 1:19:7</a><a href="Josephus" data-aht="parshan">About Josephus</a></multilink> reads these words of Lavan as referring to the second set of seven years of labor on behalf of Rachel (with "זֹאת" being Rachel, instead of Leah), however Bereshit 29:30 seems to clearly imply that the marriage to Rachel preceded the second seven years of work. According to Josephus, all sons after Yehuda would have been born after fourteen years of Yaakov's stay – cf. <multilink><a href="Jubilees28-1" data-aht="source">Jubilees</a><a href="Jubilees28-1" data-aht="source">Chapter 28:1-32</a><a href="Jubilees30-1" data-aht="source">Chapter 30:1-3</a><a href="Jubilees" data-aht="parshan">About Jubilees</a></multilink> below.</fn></point>
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<point><b>Crux of the position</b> – The approach adopted by the Midrashim adheres to a very literal chronological order of all of the verses and chapters, and explains away all questions by assuming that the events were supernatural or miraculous. Or, as Ralbag describes the Midrashic method, "וזה כולו היה ממנהגם, להפליג בחוזק ההשגחה האלהית ולפרסם עניינה אל ההמון".</point>
 
<point><b>Crux of the position</b> – The approach adopted by the Midrashim adheres to a very literal chronological order of all of the verses and chapters, and explains away all questions by assuming that the events were supernatural or miraculous. Or, as Ralbag describes the Midrashic method, "וזה כולו היה ממנהגם, להפליג בחוזק ההשגחה האלהית ולפרסם עניינה אל ההמון".</point>
 
</category>
 
</category>
<category name="">Achronological Order
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<category>Achronological Order
<p>The Torah favors thematic order over chronological order and therefore presents the pregnancies and births as consecutive, even though they needed to overlap with each other to fit into the seven year time frame. Similarly, positing achronology resolves the difficulties in the later stories of Sefer Bereshit, with the story of Shimon and Levi in Shechem transpiring only many years after Yaakov returned from Lavan's home, and Yehuda's first marriage occurring several years before the sale of Yosef.</p>
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<p>The Torah favors thematic order over chronological order<fn>For other examples where Tanakh might recount a story out of order in order to preserve thematic unity, see <a href="Chronological and Thematic Order" data-aht="page">Chronological and Thematic Order</a>.</fn> and therefore presents the pregnancies and births as consecutive, even though they needed to overlap with each other to fit into the seven year time frame. Similarly, positing achronology resolves the difficulties in the later stories of Sefer Bereshit, with the story of Shimon and Levi in Shekhem transpiring only many years after Yaakov returned from Lavan's home, and Yehuda's first marriage occurring several years before the sale of Yosef.</p>
 
<mekorot>
 
<mekorot>
<multilink><a href="Demetrius21" data-aht="source">Demetrius the Chronographer</a><a href="Demetrius21" data-aht="source">Cited by Eusebius, Praeparatio Evangelica 21</a><a href="Demetrius the Chronographer" data-aht="parshan">About Demetrius</a></multilink>,  
+
<multilink><a href="Demetrius21" data-aht="source">Demetrius the Chronographer</a><a href="Demetrius21" data-aht="source">Cited by Eusebius, Praeparatio Evangelica 21</a><a href="Demetrius the Chronographer" data-aht="parshan">About Demetrius</a></multilink>, <multilink><a href="LekachTovBereshit29-32" data-aht="source">Lekach Tov</a><a href="LekachTovBereshit29-32" data-aht="source">Bereshit 29:32</a><a href="LekachTovBereshit34-25" data-aht="source">Bereshit 34:25</a><a href="LekachTovBereshit38-2" data-aht="source">Bereshit 38:2</a><a href="R. Toviah b. Eliezer (Lekach Tov)" data-aht="parshan">About R. Toviah b. Eliezer</a></multilink>, <multilink><a href="IbnEzraBereshit30-23" data-aht="source">Ibn Ezra</a><a href="IbnEzraBereshit30-21" data-aht="source">Bereshit 30:21</a><a href="IbnEzraBereshit30-23" data-aht="source">Bereshit 30:23</a><a href="IbnEzraBereshit33-20" data-aht="source">Bereshit 33:20</a><a href="IbnEzraBereshit38-1" data-aht="source">Bereshit 38:1</a><a href="IbnEzraShemotLong2-2" data-aht="source">Shemot Long Commentary 2:2</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink>, <multilink><a href="SefornoBereshit30-8" data-aht="source">Seforno</a><a href="SefornoBereshit30-8" data-aht="source">Bereshit 30:8</a><a href="R. Ovadyah Seforno" data-aht="parshan">About R. Ovadyah Seforno</a></multilink>
<multilink><a href="LekachTovBereshit29-32" data-aht="source">Lekach Tov</a><a href="LekachTovBereshit29-32" data-aht="source">Bereshit 29:32</a><a href="LekachTovBereshit34-25" data-aht="source">Bereshit 34:25</a><a href="LekachTovBereshit38-2" data-aht="source">Bereshit 38:2</a><a href="R. Toviah b. Eliezer (Lekach Tov)" data-aht="parshan">About R. Toviah b. Eliezer</a></multilink>,  
 
<multilink><a href="IbnEzraBereshit30-23" data-aht="source">Ibn Ezra</a><a href="IbnEzraBereshit30-21" data-aht="source">Bereshit 30:21</a><a href="IbnEzraBereshit30-23" data-aht="source">Bereshit 30:23</a><a href="IbnEzraBereshit33-20" data-aht="source">Bereshit 33:20</a><a href="IbnEzraBereshit38-1" data-aht="source">Bereshit 38:1</a><a href="IbnEzraShemotLong2-2" data-aht="source">Shemot Long Commentary 2:2</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink>,  
 
<multilink><a href="SefornoBereshit30-8" data-aht="source">Seforno</a><a href="SefornoBereshit30-8" data-aht="source">Bereshit 30:8</a><a href="R. Ovadyah Seforno" data-aht="parshan">About R. Ovadyah Seforno</a></multilink>
 
 
</mekorot>
 
</mekorot>
 
<point><b>Overlap and twins</b> – These commentators posit a number of possible variations as to how the pregnancies of Yaakov's wives overlapped. According to Demetrius and Lekach Tov,<fn>This option is also mentioned by Ibn Ezra in his commentary on Shemot.</fn> Bilhah's pregnancies overlapped with Leah's first four pregnancies<fn>While the Torah describes the birth of Leah's first four children and Leah's temporary infertility in 29:35 ("וַתַּעֲמֹד מִלֶּדֶת") before recording the giving of Bilhah to Yaakov in 30:1-4, both Demetrius and Lekach Tov assume that it was the giving of Zilpah to Yaakov in 30:9 which immediately followed Leah's not becoming pregnant, as this was the direct consequence of "וַתֵּרֶא לֵאָה כִּי עָמְדָה מִלֶּדֶת". According to them, the giving of Bilhah occurred prior to this, and the Torah waits to record it until after the birth of Yehuda so as not to interrupt the narrative flow of Leah's births.</fn> and Zilpah's pregnancies overlapped with Leah's later three pregnancies, while Ibn Ezra and Seforno suggest that it was Bilhah's and Zilpah's pregnancies which overlapped.<fn>Another variation, that there was overlap between the pregnancies of all of Bilhah, Zilpah, and Leah (her later ones), appears in <a href="HaEmunahVeHaBitachon24" data-aht="source">Sefer HaEmunah VeHaBitachon 24</a> (a work commonly misattributed to the Ramban – see <a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About Ramban</a>).</fn> Ibn Ezra also raises the possibilities that Zevulun and Dinah were twins or that Dinah was born much later.<fn>Cf. R. D"Z Hoffmann below.</fn></point>
 
<point><b>Overlap and twins</b> – These commentators posit a number of possible variations as to how the pregnancies of Yaakov's wives overlapped. According to Demetrius and Lekach Tov,<fn>This option is also mentioned by Ibn Ezra in his commentary on Shemot.</fn> Bilhah's pregnancies overlapped with Leah's first four pregnancies<fn>While the Torah describes the birth of Leah's first four children and Leah's temporary infertility in 29:35 ("וַתַּעֲמֹד מִלֶּדֶת") before recording the giving of Bilhah to Yaakov in 30:1-4, both Demetrius and Lekach Tov assume that it was the giving of Zilpah to Yaakov in 30:9 which immediately followed Leah's not becoming pregnant, as this was the direct consequence of "וַתֵּרֶא לֵאָה כִּי עָמְדָה מִלֶּדֶת". According to them, the giving of Bilhah occurred prior to this, and the Torah waits to record it until after the birth of Yehuda so as not to interrupt the narrative flow of Leah's births.</fn> and Zilpah's pregnancies overlapped with Leah's later three pregnancies, while Ibn Ezra and Seforno suggest that it was Bilhah's and Zilpah's pregnancies which overlapped.<fn>Another variation, that there was overlap between the pregnancies of all of Bilhah, Zilpah, and Leah (her later ones), appears in <a href="HaEmunahVeHaBitachon24" data-aht="source">Sefer HaEmunah VeHaBitachon 24</a> (a work commonly misattributed to the Ramban – see <a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About Ramban</a>).</fn> Ibn Ezra also raises the possibilities that Zevulun and Dinah were twins or that Dinah was born much later.<fn>Cf. R. D"Z Hoffmann below.</fn></point>
 
<point><b>Fitting in all of the births</b> – The overlap in pregnancies enabled twelve full term births during the course of Yaakov's second seven year work stint.</point>
 
<point><b>Fitting in all of the births</b> – The overlap in pregnancies enabled twelve full term births during the course of Yaakov's second seven year work stint.</point>
<point><b>Shimon and Levi</b> – Demetrius and Ibn Ezra suggest that Yaakov lived in Shechem for several years before the rape and massacre took place,<fn>See also a variation of this theory developed by <a href="http://www.tanach.org/breishit/vayish3.htm">R. Menachem Leibtag</a>.</fn> allowing for a much older Shimon and Levi.<fn>Demetrius says that Yaakov lived in Shechem for ten years, which makes Shimon and Levi twenty-one and twenty. His reconstruction is likely motivated by the assumption that the age of majority (at which point the term "אִישׁ" would apply to Shimon and Levi) was twenty (cf. Shemot 30:12-14, and note that the age of majority in Qumran was twenty). See, similarly, Jubilees cited below and <a href="TestamentofLevi2-2" data-aht="source">Testament of Levi</a>, and cf. Chazal's position above that Shimon and Levi were thirteen or fourteen.</fn> Lekach Tov, on the other hand, maintains that Shimon and Levi were just thirteen to fourteen years old.<fn>Cf. Seder Olam Rabbah and Bereshit Rabbah above.</fn></point>
+
<point><b>Shimon and Levi</b> – Demetrius and Ibn Ezra suggest that Yaakov lived in Shekhem for several years before the rape and massacre took place,<fn>See also a variation of this theory developed by <a href="http://www.tanach.org/breishit/vayish3.htm">R. Menachem Leibtag</a>.</fn> allowing for a much older Shimon and Levi.<fn>Demetrius says that Yaakov lived in Shekhem for ten years, which makes Shimon and Levi twenty-one and twenty. His reconstruction is likely motivated by the assumption that the age of majority (at which point the term "אִישׁ" would apply to Shimon and Levi) was twenty (cf. Shemot 30:12-14, and note that the age of majority in Qumran was twenty). See, similarly, Jubilees cited below and <a href="TestamentofLevi2-2" data-aht="source">Testament of Levi</a>, and cf. Chazal's position above that Shimon and Levi were thirteen or fourteen.</fn> Lekach Tov, on the other hand, maintains that Shimon and Levi were just thirteen to fourteen years old.<fn>Cf. Seder Olam Rabbah and Bereshit Rabbah above.</fn></point>
 
<point><b>Yehuda's offspring</b> – Both Lekach Tov and Ibn Ezra suggest that Yehuda's initial marriage in Bereshit 38 is recorded out of chronological order, and that it really occurred before the sale of Yosef. The extra years thereby gained allow for the possibility that Yehuda and his descendants each sired children at the more plausible age of thirteen.</point>
 
<point><b>Yehuda's offspring</b> – Both Lekach Tov and Ibn Ezra suggest that Yehuda's initial marriage in Bereshit 38 is recorded out of chronological order, and that it really occurred before the sale of Yosef. The extra years thereby gained allow for the possibility that Yehuda and his descendants each sired children at the more plausible age of thirteen.</point>
 
<point><b>"מָלְאוּ יָמָי" and "מַלֵּא שְׁבֻעַ זֹאת"</b> – These commentators do not explicitly relate to the meaning of Yaakov's words "מָלְאוּ יָמָי", but they assume that Yaakov had already finished his first seven years of labor before marrying Leah. Thus, Ibn Ezra explains that "מַלֵּא שְׁבֻעַ זֹאת" refers to the seven days of rejoicing after the wedding and not the years of service.</point>
 
<point><b>"מָלְאוּ יָמָי" and "מַלֵּא שְׁבֻעַ זֹאת"</b> – These commentators do not explicitly relate to the meaning of Yaakov's words "מָלְאוּ יָמָי", but they assume that Yaakov had already finished his first seven years of labor before marrying Leah. Thus, Ibn Ezra explains that "מַלֵּא שְׁבֻעַ זֹאת" refers to the seven days of rejoicing after the wedding and not the years of service.</point>
Line 47: Line 37:
 
<point><b>Crux of the position</b> – This approach attempts to solve difficulties in the narrative by positing relatively minor rearrangements of the order of the events, both within the same story as well as between stories. It avoids supernatural explanations.</point>
 
<point><b>Crux of the position</b> – This approach attempts to solve difficulties in the narrative by positing relatively minor rearrangements of the order of the events, both within the same story as well as between stories. It avoids supernatural explanations.</point>
 
</category>
 
</category>
<category name="">Expanded Time Frame
+
<category>Expanded Time Frame
 
<p>The births of Yaakov's first twelve children took place over a period of almost fourteen years, rather than seven. This approach subdivides over whether it is the starting line or end point which needs to be adjusted to gain the additional years.</p>
 
<p>The births of Yaakov's first twelve children took place over a period of almost fourteen years, rather than seven. This approach subdivides over whether it is the starting line or end point which needs to be adjusted to gain the additional years.</p>
<opinion name="">Yaakov Married Earlier
+
<opinion>Yaakov Married Earlier
<p>Yaakov married Leah immediately upon starting working for Lavan, and thus Yaakov's first twelve children were born over the course of thirteen years. As a result, Shimon and Levi were about twenty at the time of the incident in Shechem, and there is additional time for Yehuda's descendants to sire their own offspring before descending to Egypt.</p>
+
<p>Yaakov married Leah immediately upon starting working for Lavan, and thus Yaakov's first twelve children were born over the course of thirteen years. As a result, Shimon and Levi were about twenty at the time of the incident in Shekhem, and there is additional time for Yehuda's descendants to sire their own offspring before descending to Egypt.</p>
 
<mekorot>
 
<mekorot>
<multilink><a href="RalbagBereshit29P21" data-aht="source">Ralbag</a><a href="RalbagBereshit29P21" data-aht="source">Beiur Divrei HaParashah Bereshit 29:21</a><a href="RalbagBereshit38" data-aht="source">Beiur Divrei HaParashah End of Bereshit 38</a><a href="R. Levi b. Gershom (Ralbag, Gersonides)" data-aht="parshan">About R. Levi b. Gershon</a></multilink>
+
<multilink><a href="RalbagBereshit29P21" data-aht="source">Ralbag</a><a href="RalbagBereshit29P21" data-aht="source">Beiur Divrei HaParashah Bereshit 29:21</a><a href="RalbagBereshit38" data-aht="source">Beiur Divrei HaParashah End of Bereshit 38</a><a href="R. Levi b. Gershom (Ralbag, Gersonides)" data-aht="parshan">About R. Levi b. Gershom</a></multilink>
 
</mekorot>
 
</mekorot>
<point><b>"מָלְאוּ יָמָי" and "מַלֵּא שְׁבֻעַ זֹאת"</b> – Ralbag explains that Yaakov requested that he be allowed to marry before beginning his first seven year stint,<fn>According to the standard calculation followed by Ralbag (which assumes that Yosef was born at the end of fourteen years), Yaakov was seventy-seven at that point. In the 1476 Mantua and 1547 Venice editions, Ralbag adds a second possibility that Yaakov was eighty ("או שמונים שנה") when he got married. [The round number of eighty ("וְאִם בִּגְבוּרֹת שְׁמוֹנִים שָׁנָה") might account for Yaakov saying "מָלְאוּ יָמָי".] However, Ralbag does not develop this option any further, and it is unclear if this text is Ralbag's own or results from a copyist's error. [There is some confusion between the various textual witnesses here; MS Paris 242 reads "יותר משבע וע' שנה" while MS Paris 243 reads "יותר מפ"ד שנה". The Venice edition may be a conflation.]</fn> and Lavan acquiesced.<fn>One of the difficulties with Ralbag's position is that it forces him to postulate that <a href="Bereshit29-18" data-aht="source">Bereshit 29:20</a> is out of order. Moreover, according to Ralbag, by the time Yaakov started working, he was already aware that his first seven years were going to be for Leah, and this does not fit the words "וַיַּעֲבֹד יַעֲקֹב בְּרָחֵל שֶׁבַע שָׁנִים". See <multilink><a href="AbarbanelBereshit29" data-aht="source">Abarbanel</a><a href="AbarbanelBereshit29" data-aht="source">Bereshit 29</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink> who contends that Ralbag's position jumbles the verses.<p>However, both of these difficulties can be somewhat mitigated if one adopts the variant possibility (see note above) that Yaakov got married in the middle of the first seven years, when he was eighty. For a detailed analysis of Ralbag's position and a survey of many of the other approaches, see R. Baruch Braner's <a href="http://www.ybm.org.il/hebrew/LessonArticle.aspx?item=2942">article</a>, "אחד עשר בנים ובת בשבע שנים – היאך".</p></fn> "מָלְאוּ יָמָי", according to this, means that Yaakov was already an old man.<fn>Ralbag points out that Yaakov says "מָלְאוּ יָמָי", rather than "מלאו ימי עבודתי". His interpretation of the phrase itself is similar to that found in Bereshit Rabbah and Rashi.</fn> Consequently, this position could have explained that "מַלֵּא שְׁבֻעַ זֹאת" refers to the completion of the first seven years of labor.<fn>This is, in fact, how <multilink><a href="RambanBereshit29-21" data-aht="source">Ramban</a><a href="RambanBereshit29-21" data-aht="source">Bereshit 29:21-27</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe Nachmanides</a></multilink> interprets. However, according to Ramban, Yaakov married Leah only near the end of the first seven years. Also compare to the position of <multilink><a href="Josephus1-19-7" data-aht="source">Josephus</a><a href="Josephus1-19-7" data-aht="source">Antiquities 1:19:7</a><a href="Josephus" data-aht="parshan">About Josephus</a></multilink> cited above that the phrase refers to the completion of the second seven year set.</fn> However Ralbag opts to render it as referring to the seven days of nuptial festivities.</point>
+
<point><b>"מָלְאוּ יָמָי" and "מַלֵּא שְׁבֻעַ זֹאת"</b> – Ralbag explains that Yaakov requested that he be allowed to marry before beginning his first seven year stint,<fn>According to the standard calculation followed by Ralbag (which assumes that Yosef was born at the end of fourteen years), Yaakov was seventy-seven at that point. In the 1476 Mantua and 1547 Venice editions, Ralbag adds a second possibility that Yaakov was eighty ("או שמונים שנה") when he got married. [The round number of eighty ("וְאִם בִּגְבוּרֹת שְׁמוֹנִים שָׁנָה") might account for Yaakov saying "מָלְאוּ יָמָי".] However, Ralbag does not develop this option any further, and it is unclear if this text is Ralbag's own or results from a copyist's error. [There is some confusion between the various textual witnesses here; MS Paris 242 reads "יותר משבע וע' שנה" while MS Paris 243 reads "יותר מפ"ד שנה". The Venice edition may be a conflation.]</fn> and Lavan acquiesced.<fn>One of the difficulties with Ralbag's position is that it forces him to postulate that <a href="Bereshit29-18" data-aht="source">Bereshit 29:20</a> is out of order. Moreover, according to Ralbag, by the time Yaakov started working, he was already aware that his first seven years were going to be for Leah, and this does not fit the words "וַיַּעֲבֹד יַעֲקֹב בְּרָחֵל שֶׁבַע שָׁנִים". See <multilink><a href="AbarbanelBereshit29" data-aht="source">Abarbanel</a><a href="AbarbanelBereshit29" data-aht="source">Bereshit 29</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink> who contends that Ralbag's position jumbles the verses.
 +
<p>However, both of these difficulties can be somewhat mitigated if one adopts the variant possibility (see note above) that Yaakov got married in the middle of the first seven years, when he was eighty. For a detailed analysis of Ralbag's position and a survey of many of the other approaches, see R. Baruch Braner's <a href="http://www.ybm.org.il/hebrew/LessonArticle.aspx?item=2942">article</a>, "אחד עשר בנים ובת בשבע שנים – היאך".</p></fn> "מָלְאוּ יָמָי", according to this, means that Yaakov was already an old man.<fn>Ralbag points out that Yaakov says "מָלְאוּ יָמָי", rather than "מלאו ימי עבודתי". His interpretation of the phrase itself is similar to that found in Bereshit Rabbah and Rashi.</fn> Consequently, this position could have explained that "מַלֵּא שְׁבֻעַ זֹאת" refers to the completion of the first seven years of labor.<fn>This is, in fact, how <multilink><a href="RambanBereshit29-21" data-aht="source">Ramban</a><a href="RambanBereshit29-21" data-aht="source">Bereshit 29:21-27</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe Nachmanides</a></multilink> interprets. However, according to Ramban, Yaakov married Leah only near the end of the first seven years. Also compare to the position of <multilink><a href="Josephus1-19-7" data-aht="source">Josephus</a><a href="Josephus1-19-7" data-aht="source">Antiquities 1:19:7</a><a href="Josephus" data-aht="parshan">About Josephus</a></multilink> cited above that the phrase refers to the completion of the second seven year set.</fn> However Ralbag opts to render it as referring to the seven days of nuptial festivities.</point>
 
<point><b>Fitting in all of the births</b> – Ralbag notes that according to his approach, there is no longer a problem, as one can easily fit twelve consecutive births<fn>Ralbag asserts that the Torah's narrative seems to imply that there was no overlap between the pregnancies.</fn> into an expanded fourteen year time frame.</point>
 
<point><b>Fitting in all of the births</b> – Ralbag notes that according to his approach, there is no longer a problem, as one can easily fit twelve consecutive births<fn>Ralbag asserts that the Torah's narrative seems to imply that there was no overlap between the pregnancies.</fn> into an expanded fourteen year time frame.</point>
<point><b>Shimon and Levi</b> – According to Ralbag's timeline, Shimon and Levi were approximately twenty<fn>Cf. Demetrius above and Jubilees below. In contrast to Demetrius and Jubilees, though, according to Ralbag, Dinah was only about eight at the time of the rape.</fn> when they took revenge against the city of Shechem.<fn>Interestingly, Ralbag, himself, does not note this advantage of his approach. In his commentary on Bereshit 34:25, he describes the methodical manner in which Shimon and Levi succeeded in wiping out the males of Shechem. According to him, they made house calls, pretending to be coming to attend to the circumcision wounds of the population. After killing the patients, they closed the doors and told the family members not to disturb the resting patients. This enabled them to make the rounds of the city before word got out.</fn></point>
+
<point><b>Shimon and Levi</b> – According to Ralbag's timeline, Shimon and Levi were approximately twenty<fn>Cf. Demetrius above and Jubilees below. In contrast to Demetrius and Jubilees, though, according to Ralbag, Dinah was only about eight at the time of the rape.</fn> when they took revenge against the city of Shekhem.<fn>Interestingly, Ralbag, himself, does not note this advantage of his approach. In his commentary on Bereshit 34:25, he describes the methodical manner in which Shimon and Levi succeeded in wiping out the males of Shekhem. According to him, they made house calls, pretending to be coming to attend to the circumcision wounds of the population. After killing the patients, they closed the doors and told the family members not to disturb the resting patients. This enabled them to make the rounds of the city before word got out.</fn></point>
 
<point><b>Yehuda's offspring</b> – Ralbag states that this is the main motivation for his approach.<fn>See his statement: "והוכרחתי לפרש, שזה העניין היה קודם שיתחיל יעקב בעבודה הזאת, לפי שבזולת זה לא יתכן שישלם מה שקרה ליהודה מעניין בניו" and his further elaboration.</fn> By pushing the births of Yaakov's first children back by seven years, Yehuda can be fifty years old upon his arrival in Egypt, and there is more time for multiple generations of his descendants to have had their own children.<fn>Ralbag also details his objections to the much tighter time frame offered by Ibn Ezra (cited above).</fn></point>
 
<point><b>Yehuda's offspring</b> – Ralbag states that this is the main motivation for his approach.<fn>See his statement: "והוכרחתי לפרש, שזה העניין היה קודם שיתחיל יעקב בעבודה הזאת, לפי שבזולת זה לא יתכן שישלם מה שקרה ליהודה מעניין בניו" and his further elaboration.</fn> By pushing the births of Yaakov's first children back by seven years, Yehuda can be fifty years old upon his arrival in Egypt, and there is more time for multiple generations of his descendants to have had their own children.<fn>Ralbag also details his objections to the much tighter time frame offered by Ibn Ezra (cited above).</fn></point>
 
<point><b>"וַתַּעֲמֹד מִלֶּדֶת"</b> – According to this approach, this interim period in which Leah did not give birth could have lasted as much as a few years.</point>
 
<point><b>"וַתַּעֲמֹד מִלֶּדֶת"</b> – According to this approach, this interim period in which Leah did not give birth could have lasted as much as a few years.</point>
Line 62: Line 53:
 
<point><b>Crux of the position</b> – Ralbag adopts a more rationalist position, according to which babies were carried to full term and physical maturity was reached at ages which correlate with modern experience.<fn>See Ralbag's formulation "ולפי המנהג הטבעי".</fn> In order to do so, he significantly challenges the simple reading of a number of texts and posits that selected verses are out of order.</point>
 
<point><b>Crux of the position</b> – Ralbag adopts a more rationalist position, according to which babies were carried to full term and physical maturity was reached at ages which correlate with modern experience.<fn>See Ralbag's formulation "ולפי המנהג הטבעי".</fn> In order to do so, he significantly challenges the simple reading of a number of texts and posits that selected verses are out of order.</point>
 
</opinion>
 
</opinion>
<opinion name="">Yosef Born Later
+
<opinion>Yosef Born Later
<p>Yosef was born only after the completion of Yaakov's first fourteen years working for Lavan, and the twelve children were born over a span of up to twelve years. The incident with Shechem happened only much later when Shimon and Levi were already twenty years old.</p>
+
<p>Yosef was born only after the completion of Yaakov's first fourteen years working for Lavan, and the twelve children were born over a span of up to twelve years. The incident with Shekhem happened only much later when Shimon and Levi were already twenty years old.</p>
 
<mekorot>
 
<mekorot>
<multilink><a href="Jubilees28-1" data-aht="source">Jubilees</a><a href="Jubilees28-1" data-aht="source">Chapter 28:1-32</a><a href="Jubilees30-1" data-aht="source">Chapter 30:1-3</a><a href="Jubilees" data-aht="parshan">About Jubilees</a></multilink>,  
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<multilink><a href="Jubilees28-1" data-aht="source">Jubilees</a><a href="Jubilees28-1" data-aht="source">Chapter 28:1-32</a><a href="Jubilees30-1" data-aht="source">Chapter 30:1-3</a><a href="Jubilees" data-aht="parshan">About Jubilees</a></multilink>, <multilink><a href="RDZHoffmannBereshit30-22" data-aht="source">R. D"Z Hoffmann</a><a href="RDavidZviHoffmannBereshit34-1" data-aht="source">Bereshit 34:1</a><a href="RDZHoffmannBereshit30-22" data-aht="source">Bereshit 30:22-24</a><a href="RDZHoffmannBereshit32-23" data-aht="source">Bereshit 32:23</a><a href="R. David Zvi Hoffmann" data-aht="parshan">About R. D"Z Hoffmann</a></multilink>
<multilink><a href="RDZHoffmannBereshit30-22" data-aht="source">R. D"Z Hoffmann</a><a href="RDZHoffmannBereshit30-22" data-aht="source">Bereshit 30:22-24</a><a href="RDZHoffmannBereshit32-23" data-aht="source">Bereshit 32:23</a><a href="R. David Zvi Hoffmann" data-aht="parshan">About R. D"Z Hoffmann</a></multilink>
 
 
</mekorot>
 
</mekorot>
<point><b>Births of Yosef and Dinah</b> – According to both Jubilees and R. D"Z Hoffmann,<fn>There may be a distinction, though, between the two. While Jubilees has Yosef being born a number of years after the completion of the first fourteen years, R. D"Z Hoffmann would probably maintain that it was a shorter period until Yosef was born.</fn> Yosef was born only some time after Yaakov had already completed both of his seven year stints.<fn>According to their approach, Yaakov request for leave (and then for a change in the terms of his salary) was unconnected to the completion of his fourteen years which had occurred much earlier. Thus, the verse says only "וַיְהִי כַּאֲשֶׁר יָלְדָה רָחֵל אֶת יוֹסֵף", and does not mention the fourteen years being finished. Ralbag, in contrast, rejects the entire notion of Yosef being born later ("ואין לאומר שיאמר, שכבר עבדו אחר הארבע עשרה שנה, עד שילדה רחל את יוסף"). However, his proofs are not airtight.</fn> Regarding Dinah, Jubilees says that she was born three months after Yosef. R. D"Z Hoffmann, on the other hand, suggests that she may not have been born until after Yaakov returned to Israel, and that this would account for her absence in Bereshit 32:23 and her being mentioned separately in Bereshit 46:15.<fn>Cf. Ibn Ezra above. According to both Jubilees and R. D"Z Hoffmann, "וְאַחַר יָלְדָה בַּת" in 30:21 is recorded out of chronological order so as to complete the list of all of Leah's children.</fn></point>
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<point><b>Birth of Yosef</b> – According to both Jubilees and R. D"Z Hoffmann, Yosef was born only some time after Yaakov had already completed both of his seven year stints. R. D"Z Hoffmann suggests that after finishing his work for Lavan, Yaakov worked for other employers, and only at the end of this unmentioned period was Yosef born.<fn>According to him, then, Yaakov's stay in Charan could have been even 25 or more years (14 years working for his wives, an unspecified number of years in independent employment, and another six years working for Lavan at the end). At first glance, this would seem to contradict the later verse, זֶה לִּי עֶשְׂרִים שָׁנָה בְּבֵיתֶךָ עֲבַדְתִּיךָ אַרְבַּע עֶשְׂרֵה שָׁנָה בִּשְׁתֵּי בְנֹתֶיךָ וְשֵׁשׁ שָׁנִים בְּצֹאנֶךָ (Bereshit 31:41), which speaks of only 20 years.&#160; R. D"Z Hoffman responds that the verse refers only to the years during which Yaakov was employed by Lavan, not to the entire duration of his stay in Charan.</fn> Thus, Yaakov's request for leave (and then for a change in the terms of his salary) was unconnected to the completion of his fourteen years which had occurred much earlier.<fn>Thus, the verse says only "וַיְהִי כַּאֲשֶׁר יָלְדָה רָחֵל אֶת יוֹסֵף", and does not mention the fourteen years being finished. Ralbag, in contrast, rejects the entire notion of Yosef being born later ("ואין לאומר שיאמר, שכבר עבדו אחר הארבע עשרה שנה, עד שילדה רחל את יוסף"). However, his proofs are not airtight.</fn></point>
<point><b>Fitting in all of the births</b> – Jubilees' more elastic time frame affords ample time for all of the pregnancies,<fn>Jubilees offers a detailed accounting including exact days, months, and years.</fn> and even provides enough of a break between Leah's pregnancies to enable her to nurse each of her children for almost a year and a half<fn>Jubilees accomplishes this by additionally postulating both that there was overlap between the pregnancies of Bilhah, Zilpah, and Leah and that Zevulun and Dinah were twins – see above.</fn> before becoming pregnant again.<fn>Jubilees makes a lone exception in the case of Yissakhar. After his birth, Jubilees says that Leah handed him over to a nursemaid. It is unclear why Jubilees felt a need to maintain this, as the interval between the births of Yissakhar and Zevulun (according to him) was no shorter than that between Leah's other children.</fn></point>
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<point><b>Birth of Dinah</b> – Jubilees says that Dinah was born three months after Yosef. R. D"Z Hoffmann, on the other hand, suggests that she may not have been born until after Yaakov returned to Israel, and that this would account for her absence in Bereshit 32:23 and her being mentioned separately in Bereshit 46:15.<fn>Cf. Ibn Ezra above. According to both Jubilees and R. D"Z Hoffmann, "וְאַחַר יָלְדָה בַּת" in 30:21 is recorded out of chronological order so as to complete the list of all of Leah's children. This, though, would suggest that she was just a toddler during the incident in Shekhem. R. D"Z Hoffmann replies that the family might have spent some years living in both Sukkot and Shekhem itself before the rape took place, allowing her to be 8-9 at the time. Though this might sound young to the modern reader, in ancient times, it would not have been too young to be taken in marriage.</fn></point>
<point><b>Shimon and Levi</b> – According to Jubilees, Shimon and Levi were over twenty<fn>Jubilees asserts that several years elapsed between Yaakov's leaving Lavan's home and his arrival in Shechem.</fn> when they killed the males of Shechem<fn>See also Demetrius and Ralbag cited above and <a href="TestamentofLevi2-2" data-aht="source">Testament of Levi</a>. As with Demetrius above, this reconstruction is likely motivated by the position (also found in Qumran) that the age of majority, which would allow the term "אִישׁ" to apply to Shimon and Levi, was twenty (see Shemot 30:12-14). Cf. Chazal's position above that Shimon and Levi were 13 or 14.</fn> and Dinah was twelve.<fn>This allows Jubilees to account for Dinah's description as a נַּעֲרָה. Cf. Demetrius who says that Dinah was sixteen at the time.</fn></point>
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<point><b>Fitting in all of the births</b> – This more elastic time frame affords ample time for all of the pregnancies,<fn>Jubilees offers a detailed accounting including exact days, months, and years.</fn> and even provides enough of a break between Leah's pregnancies to enable her to nurse each of her children for several months<fn>Jubilees add even more time by additionally postulating both that there was overlap between the pregnancies of Bilhah, Zilpah, and Leah and that Zevulun and Dinah were twins – see above.</fn> before becoming pregnant again.<fn>Jubilees makes a lone exception in the case of Yissakhar. After his birth, Jubilees says that Leah handed him over to a nursemaid. It is unclear why Jubilees felt a need to maintain this, as the interval between the births of Yissakhar and Zevulun (according to him) was no shorter than that between Leah's other children.</fn></point>
<point><b>Yehuda's offspring</b> – In contrast to Ralbag's position above, this approach has little impact on the chronology of the Yehuda story and is not motivated by an attempt to address this issue. According to Jubilees,<fn>We do not possess R. D"Z Hoffmann's commentary on Bereshit 38-50.</fn> Peretz was only one year old when they descended to Egypt, and Chetzron and Chamul were not alive to be counted among the seventy souls who arrived.<fn>This approach would appear to be incompatible with the Biblical text which counts Chetzron and Chamul in the list of seventy. However, see <multilink><a href="Cassuto" data-aht="source">U. Cassuto</a><a href="Cassuto" data-aht="source">Sifrut Mikrait veSifrut Kenaanit, pp.108-117</a><a href="Umberto Cassuto" data-aht="parshan">About U. Cassuto</a></multilink> and <a href="http://www.etzion.org.il/vbm/archive/9-parsha/13vayigash.php">R. Yaacov Medan</a> who suggest that Chetzron and Chamul were born in Egypt but were mentioned in the list as they later replaced Er and Onan who had died before the descent.</fn></point>
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<point><b>Shimon and Levi</b> – According to both Jubilees and R. D"Z Hoffman several years elapsed between leaving Lavan's home and the incident in Shekhem.&#160; Jubilees, thus, asserts that Shimon and Levi were over twenty<fn>R. D"Z Hoffmann does not provide specific ages, but his expanded time frame for both the stay in Charan and in Sukkot before arriving in Shekhem similarly allows for the brothers to be mature adults at the time of the incident.</fn> when they killed the males of Shekhem<fn>See also Demetrius and Ralbag cited above and <a href="TestamentofLevi2-2" data-aht="source">Testament of Levi</a>. As with Demetrius above, this reconstruction is likely motivated by the position (also found in Qumran) that the age of majority, which would allow the term "אִישׁ" to apply to Shimon and Levi, was twenty (see Shemot 30:12-14). Cf. Chazal's position above that Shimon and Levi were 13 or 14.</fn> and Dinah was twelve.<fn>This allows Jubilees to account for Dinah's description as a נַּעֲרָה. See above note that R. D"Z Hoffmann suggests that, if Dinah was born after leaving Charan, she could still be be eight or nine at the time.&#160; However, if one posits that she was born around the time of Yosef, she would have been closer to fifteen. Cf. Demetrius who says that Dinah was sixteen at the time.</fn></point>
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<point><b>Yehuda's offspring</b> – According to R. D"Z Hoffmann, Yaakov's extra years of employ in Charan allow Yehuda to be old enough at the time of the descent to Egypt to have sired multiple generations of offspring.<fn>We do not possess R. D"Z Hoffmann's commentary on Bereshit 46, and he does not address the question explicitly in Bereshit 30-31, but his reconstruction of the chronology allows for Yehuda to be several years older than normally thought at the time of the descent.</fn> According to Jubilees, Peretz was only one year old when they descended to Egypt, and Chetzron and Chamul were not alive to be counted among the seventy souls who arrived.<fn>This approach would appear to be incompatible with the Biblical text which counts Chetzron and Chamul in the list of seventy. However, see <multilink><a href="Cassuto" data-aht="source">U. Cassuto</a><a href="Cassuto" data-aht="source">Sifrut Mikrait veSifrut Kenaanit, pp.108-117</a><a href="Prof. Umberto Cassuto" data-aht="parshan">About Prof. U. Cassuto</a></multilink> and <a href="http://www.etzion.org.il/vbm/archive/9-parsha/13vayigash.php">R. Yaacov Medan</a> who suggest that Chetzron and Chamul were born in Egypt but were mentioned in the list as they later replaced Er and Onan who had died before the descent.</fn></point>
 
<point><b>"מָלְאוּ יָמָי" and "מַלֵּא שְׁבֻעַ זֹאת"</b> – Jubilees and R. D"Z Hoffmann both understand "מָלְאוּ יָמָי" to mean that Yaakov had completed his first seven years of work before marrying Leah. Consequently, they both interpret "מַלֵּא שְׁבֻעַ זֹאת" to refer to the seven days of nuptial celebration.<fn>R. D"Z Hoffmann points to Shofetim 14:12 as a Biblical source for "שִׁבְעַת יְמֵי הַמִּשְׁתֶּה".</fn></point>
 
<point><b>"מָלְאוּ יָמָי" and "מַלֵּא שְׁבֻעַ זֹאת"</b> – Jubilees and R. D"Z Hoffmann both understand "מָלְאוּ יָמָי" to mean that Yaakov had completed his first seven years of work before marrying Leah. Consequently, they both interpret "מַלֵּא שְׁבֻעַ זֹאת" to refer to the seven days of nuptial celebration.<fn>R. D"Z Hoffmann points to Shofetim 14:12 as a Biblical source for "שִׁבְעַת יְמֵי הַמִּשְׁתֶּה".</fn></point>
 
<point><b>"וַתַּעֲמֹד מִלֶּדֶת"</b> – Jubilees has a three year hiatus between the births of Yehuda and Yissachar, while R. D"Z Hoffmann posits only a single year interruption.<fn>This is likely a function of the fact that Jubilees spreads the twelve births out over twelve years, while R. D"Z Hoffmann's time frame is likely shorter.</fn></point>
 
<point><b>"וַתַּעֲמֹד מִלֶּדֶת"</b> – Jubilees has a three year hiatus between the births of Yehuda and Yissachar, while R. D"Z Hoffmann posits only a single year interruption.<fn>This is likely a function of the fact that Jubilees spreads the twelve births out over twelve years, while R. D"Z Hoffmann's time frame is likely shorter.</fn></point>
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Version as of 10:26, 11 January 2020

The Births and Relative Ages of Yaakov's Children

Exegetical Approaches

Overview

In attempting to make sense of the various chronological issues relating to the the births and lives of Yaakov's children, commentators offer an array of possibilities. Many of them are consistent in the methodologies they apply to resolve each of the issues.

A first approach, taken by many Midrashim, reads the text both literally and chronologically, and resolves all issues by positing that events were supernatural. This allows for seven month pregnancies, youngsters capable of massacring cities, and eight year old parents. Others take a more rationalist approach, preferring to resolve the problems by suggesting minor chronological changes in the order of the recorded events. They assert that some of Yaakov's wives' pregnancies overlapped, that Yaakov spent some years in Shekhem before Dinah was raped, and that the story of Yehuda and Tamar occurred before the sale of Yosef. A final approach expands the time frame in which Yaakov's children were born, making Shimon, Levi, and Yehuda older during the subsequent events.

Premature & Precocious

The pregnancies for each and every one of Yaakov's children were extraordinarily short, and were thus able to fit within a seven year time span. Similarly, Yaakov's children reached physical and sexual maturity at supernaturally early ages, and this accounts for the very young ages of Shimon and Levi and Yehuda's descendants when they sired offspring in the subsequent stories.

Fitting in all of the births – Seder Olam Rabbah and Pirkei DeRabbi Eliezer speak of twelve consecutive seven month pregnancies which add up to the second set of seven years Yaakov worked for Lavan.2 The Tosafists3 take this a step further, arguing that the pregnancies themselves lasted only a little more than six months as there was a need for interim days of ritual impurity after each birth.4
No overlap or twins – This position takes the order in the text extremely literally and thus assumes that each pregnancy was completed before the next one began.5 Moreover, according to Pirkei DeRabbi Eliezer, each of Yaakov's sons6 had a twin sister born with them who was to be their future wife, thus leaving no room to suggest that any of the Tribes were twins to each other. The alternative solution that there was a set of twins is proposed by R. Yosef Bekhor ShorBereshit 29:35Bereshit 30:21About R. Yosef Bekhor Shor and RadakBereshit 30:14About R. David Kimchi.7
Shimon and Levi – Seder Olam Rabbah and Bereshit Rabbah posit that Yaakov spent two years in transit on his way back from Lavan's home. This allows the Albeck version of Bereshit Rabbah to arrive at an age of 13 for Shimon at the time of the incident in Shekhem, and to justify the description of him as an "אִישׁ" in Bereshit 34:25.8 The Vilna edition of Bereshit Rabbah, as well as Rashi and Seikhel Tov propose that Levi, too, had reached the age of maturity at the time of this event.9
Yehuda's offspring – Seder Olam Rabbah and Bereshit Rabbah assume that the events of Bereshit 38 are recorded in chronological order, and that Yehuda's first marriage took place only after the sale of Yosef.10 This forces them to fit three generations of births in Yehuda's family into a window of a mere 22 years, which, in turn compels them to postulate that these generations procreated at the age of seven.11 Chizkuni provides a detailed chronological reconstruction of the sequence of events.
"מָלְאוּ יָמָי" and "מַלֵּא שְׁבֻעַ זֹאת" – According to Rashi and Chizkuni, "מָלְאוּ יָמָי" indicates that Yaakov had completed his first seven years of service before marrying Leah.12 Bereshit Rabbah, Pirkei DeRabbi Eliezer, and Rashi,13 thus explain that "מַלֵּא שְׁבֻעַ זֹאת" refers to the seven days of post-nuptial festivities, as the years of work were already complete.14
"וַתַּעֲמֹד מִלֶּדֶת" – According to this approach, there was an interim period of over two years in which Leah did not become pregnant.
Births of Yosef and Dinah – This reconstruction maintains that Dinah and Yosef were born seven months apart toward the end of Yaakov's fourteenth year in Lavan's house. Chizkuni notes that "וַיְהִי כַּאֲשֶׁר יָלְדָה רָחֵל אֶת יוֹסֵף" coincided exactly with the completion of the second set of seven years.
Crux of the position – The approach adopted by the Midrashim adheres to a very literal chronological order of all of the verses and chapters, and explains away all questions by assuming that the events were supernatural or miraculous. Or, as Ralbag describes the Midrashic method, "וזה כולו היה ממנהגם, להפליג בחוזק ההשגחה האלהית ולפרסם עניינה אל ההמון".

Achronological Order

The Torah favors thematic order over chronological order15 and therefore presents the pregnancies and births as consecutive, even though they needed to overlap with each other to fit into the seven year time frame. Similarly, positing achronology resolves the difficulties in the later stories of Sefer Bereshit, with the story of Shimon and Levi in Shekhem transpiring only many years after Yaakov returned from Lavan's home, and Yehuda's first marriage occurring several years before the sale of Yosef.

Overlap and twins – These commentators posit a number of possible variations as to how the pregnancies of Yaakov's wives overlapped. According to Demetrius and Lekach Tov,16 Bilhah's pregnancies overlapped with Leah's first four pregnancies17 and Zilpah's pregnancies overlapped with Leah's later three pregnancies, while Ibn Ezra and Seforno suggest that it was Bilhah's and Zilpah's pregnancies which overlapped.18 Ibn Ezra also raises the possibilities that Zevulun and Dinah were twins or that Dinah was born much later.19
Fitting in all of the births – The overlap in pregnancies enabled twelve full term births during the course of Yaakov's second seven year work stint.
Shimon and Levi – Demetrius and Ibn Ezra suggest that Yaakov lived in Shekhem for several years before the rape and massacre took place,20 allowing for a much older Shimon and Levi.21 Lekach Tov, on the other hand, maintains that Shimon and Levi were just thirteen to fourteen years old.22
Yehuda's offspring – Both Lekach Tov and Ibn Ezra suggest that Yehuda's initial marriage in Bereshit 38 is recorded out of chronological order, and that it really occurred before the sale of Yosef. The extra years thereby gained allow for the possibility that Yehuda and his descendants each sired children at the more plausible age of thirteen.
"מָלְאוּ יָמָי" and "מַלֵּא שְׁבֻעַ זֹאת" – These commentators do not explicitly relate to the meaning of Yaakov's words "מָלְאוּ יָמָי", but they assume that Yaakov had already finished his first seven years of labor before marrying Leah. Thus, Ibn Ezra explains that "מַלֵּא שְׁבֻעַ זֹאת" refers to the seven days of rejoicing after the wedding and not the years of service.
"וַתַּעֲמֹד מִלֶּדֶת" – As this position does not posit any premature births,23 Leah must have given birth to seven children in the same number of years. If she became pregnant shortly after each birth, there is room for her to have ceased conceiving for about one year after Yehuda's birth.24
Births of Yosef and Dinah – According to Demetrius and Lekach Tov, both Dinah and Yosef were born in the final year25 of Yaakov's second seven year term of service to Lavan. Ibn Ezra, though, notes the possibility that Dinah was born only afterwards.
Crux of the position – This approach attempts to solve difficulties in the narrative by positing relatively minor rearrangements of the order of the events, both within the same story as well as between stories. It avoids supernatural explanations.

Expanded Time Frame

The births of Yaakov's first twelve children took place over a period of almost fourteen years, rather than seven. This approach subdivides over whether it is the starting line or end point which needs to be adjusted to gain the additional years.

Yaakov Married Earlier

Yaakov married Leah immediately upon starting working for Lavan, and thus Yaakov's first twelve children were born over the course of thirteen years. As a result, Shimon and Levi were about twenty at the time of the incident in Shekhem, and there is additional time for Yehuda's descendants to sire their own offspring before descending to Egypt.

"מָלְאוּ יָמָי" and "מַלֵּא שְׁבֻעַ זֹאת" – Ralbag explains that Yaakov requested that he be allowed to marry before beginning his first seven year stint,26 and Lavan acquiesced.27 "מָלְאוּ יָמָי", according to this, means that Yaakov was already an old man.28 Consequently, this position could have explained that "מַלֵּא שְׁבֻעַ זֹאת" refers to the completion of the first seven years of labor.29 However Ralbag opts to render it as referring to the seven days of nuptial festivities.
Fitting in all of the births – Ralbag notes that according to his approach, there is no longer a problem, as one can easily fit twelve consecutive births30 into an expanded fourteen year time frame.
Shimon and Levi – According to Ralbag's timeline, Shimon and Levi were approximately twenty31 when they took revenge against the city of Shekhem.32
Yehuda's offspring – Ralbag states that this is the main motivation for his approach.33 By pushing the births of Yaakov's first children back by seven years, Yehuda can be fifty years old upon his arrival in Egypt, and there is more time for multiple generations of his descendants to have had their own children.34
"וַתַּעֲמֹד מִלֶּדֶת" – According to this approach, this interim period in which Leah did not give birth could have lasted as much as a few years.
Births of Yosef and Dinah – Ralbag says that Yosef's birth coincided with the completion of Yaakov's second seven year term of service.35
Crux of the position – Ralbag adopts a more rationalist position, according to which babies were carried to full term and physical maturity was reached at ages which correlate with modern experience.36 In order to do so, he significantly challenges the simple reading of a number of texts and posits that selected verses are out of order.

Yosef Born Later

Yosef was born only after the completion of Yaakov's first fourteen years working for Lavan, and the twelve children were born over a span of up to twelve years. The incident with Shekhem happened only much later when Shimon and Levi were already twenty years old.

Birth of Yosef – According to both Jubilees and R. D"Z Hoffmann, Yosef was born only some time after Yaakov had already completed both of his seven year stints. R. D"Z Hoffmann suggests that after finishing his work for Lavan, Yaakov worked for other employers, and only at the end of this unmentioned period was Yosef born.37 Thus, Yaakov's request for leave (and then for a change in the terms of his salary) was unconnected to the completion of his fourteen years which had occurred much earlier.38
Birth of Dinah – Jubilees says that Dinah was born three months after Yosef. R. D"Z Hoffmann, on the other hand, suggests that she may not have been born until after Yaakov returned to Israel, and that this would account for her absence in Bereshit 32:23 and her being mentioned separately in Bereshit 46:15.39
Fitting in all of the births – This more elastic time frame affords ample time for all of the pregnancies,40 and even provides enough of a break between Leah's pregnancies to enable her to nurse each of her children for several months41 before becoming pregnant again.42
Shimon and Levi – According to both Jubilees and R. D"Z Hoffman several years elapsed between leaving Lavan's home and the incident in Shekhem.  Jubilees, thus, asserts that Shimon and Levi were over twenty43 when they killed the males of Shekhem44 and Dinah was twelve.45
Yehuda's offspring – According to R. D"Z Hoffmann, Yaakov's extra years of employ in Charan allow Yehuda to be old enough at the time of the descent to Egypt to have sired multiple generations of offspring.46 According to Jubilees, Peretz was only one year old when they descended to Egypt, and Chetzron and Chamul were not alive to be counted among the seventy souls who arrived.47
"מָלְאוּ יָמָי" and "מַלֵּא שְׁבֻעַ זֹאת" – Jubilees and R. D"Z Hoffmann both understand "מָלְאוּ יָמָי" to mean that Yaakov had completed his first seven years of work before marrying Leah. Consequently, they both interpret "מַלֵּא שְׁבֻעַ זֹאת" to refer to the seven days of nuptial celebration.48
"וַתַּעֲמֹד מִלֶּדֶת" – Jubilees has a three year hiatus between the births of Yehuda and Yissachar, while R. D"Z Hoffmann posits only a single year interruption.49