Gematria Refigured +

Rashi (vayikra 26:1) explains the strange way the Torah ends parshas Behar. Given that it just discussed a Jew who is a servant to a nonjew, he may think that since his Rebbe (master) did avoda zara, Chillul Shabbos, and gilui arayos, so can he. The Torah is reminding him that he cannot. Q: Why would I think he could??? This episode takes up this question and reveals an important point about our keeping the mitzvos (even if we aren’t servants of nonjews).

Rashi (Vayikra 23:11) says that the mitzva of tenufa (waving) of the Omer is to stop bad winds and dews. This episode goes to Rashi’s source in Menachos 62a and analyzes the ideas involved in this waving.

This episode discusses a chassidisha maaseh I recently heard.

Rashi (Vayikra 19:35) makes a very strong comparison between a corrupt judge and someone who uses corrupt weights. This episode analyzes this comparison and also discusses another difficult Rashi and Rambam about the relationship of false weights to yitzias mitzrayim.

This episode analyzes the Gemara in Shabbos 33b that discusses the famous story about Rabbi Shimon bar Yochai and his son living in a cave for 12 years and their strange encounters upon exiting the cave.

In this shiur, which was given on the 6th Yahrtzeit of my mother Shani Feder AH, we discuss the mitzvah of ואהבת לרעך כמוך, Love your Friend as Yourself. Some questions we take up: Why is it a klal gadol batorah? How is it even possible to love others as yourself?

This advanced episode is Rabbi Zimmer’s presentation of three formulations of the position that Pesach Sheni is its own holiday. It shows that the earlier formulations have problems which naturally force the final formulation.

Rashi and Ramban have two different understandings to Kedoshim Tehiyu. Rashi learns it’s a warning to be separate from arayos; Ramban learns it’s a general more warning to act in the line with the spirit of the mitzvos - not to be a menuval b’reshus hatorah - a scoundrel with the permission of the Torah. This episode analyzes each of these positions, specifically addressing what differentiates these warnings from the prohibition of ba’al tosif - adding on the mitzvos.

In Vayikra 18:4-5, the Torah seemingly repeats the command to guard and do the chukim and mishpatim. Rashi offers two explanations for this apparent repetition, both of which provide insight into different facets of our keeping the mitzvos.

Rashi (vayikra 18:4) tells us that the pasuk says “to walk in them (the mitzvos)” to teach that a person shouldn’t say, “I learned the wisdom of the Jews - now I’ll go and learn the wisdom of other nations.” This episode (a shiur from 2017) analyzes this Rashi and discusses the significance of building one’s life around both learning Torah and doing mitzvos.

There’s an apparent contradiction in the pesukim regarding the makah of dever. In 9:3 (with Rashi), it seems the plague is presently there. But in 9:5, it seems to have occurred the next day.

This episode addresses two difficult Tosfosim in Psachim (116a and 117b). The first says we shouldn’t say more than 7 languages of praise (in our intro to Hallel) corresponding to the seven heavens. The second says that the 39 melachos of Shabbos correspond to the 39 melachos that the Mitzrim made us do - after all, the word “parech” in at bash equals 39.

This episode (a shiur from a few years ago) analyzes the part of the hagadah that we often rush through - from Rabban Gamliel through the end of Maggid.

This episode analyzes the text of “Asher ge’alanu” - the bracha on the second kos in the seder.

Chazal’s concept of a “miracle within a miracle” seems to go against the idea that Hashem generally minimizes miracles. This episode analyzes the idea of nes be’soch nes and deals with this apparent conflict.

When the sons of Aharon died, Moshe told Aharon and his remaining sons that they couldn’t mourn. Instead, the rest of the Jews would mourn for them. Rashi (vayikra 10:6) says that we learn from here that the tzibbur must mourn for the Tzara of talmidei chachamim. On the surface, it’s hard to see how you can generalize from this case. After all, the reason the Jews had to mourn here was seemingly because the regular mourners were prevented from mourning. This episode addresses this question and the lesson Rashi is teaching.

This episode (a shiur from 2015) takes up the Rashis on Breishis 1:14 which say that Wednesday is a bad day and that eclipses are bad signs.

This a shiur I gave right after the solar eclipse in 2017 based on the Gemara in Sukkah 29a on the topic.

Though the Gemara (Brachos 51a in specific) makes Yalta, the wife of Rav Nachman, seem like a low-level person, this episode (a shiur I gave a few years ago) dispels that notion. Instead, it illustrates how Yalta embodied a fundamental approach to perfection of the Torah personality.

Happy Purim!!! The Gemara (megilla 16a) fills in more details of the story of Mordechai’s interaction with Haman when they were getting ready to ride Mordechai through the streets on the king’s horse. This episode discusses how this Gemara reveals new insight into Haman’s downfall.

The Gemara in Megilla 16a says that Esther started pointing at Achasherosh to accuse him of trying to kill her nation, until the malach came and pushed her hand towards Haman. Why would she do such a thing? It seems like suicide? I and Ezra (my son) present two different interpretations of this enigmatic Chazal.

Starting with the miracle of Achashverosh not being able to sleep on the layla hahu (that night), this episode analyzes the Purim miracles and the idea of nes nistar (a hidden miracle).

In the beginning of Pikudei (35:21), Rashi explains that when the two batai mikdash were destroyed for our sins, they serve as a collateral. What does this mean?

After a brief introuction to gematria, this episode (from a shiur I gave a few years ago and wrote about in my book) discusses two interesting gematrias regarding Purim. The first involves the gematria of Haman's rov banav, many sons, which indicates that he had 208 sons. The second involves the gematria equivalence of hakesef, the money (that Haman offered Acheshverosh to kill the Jews), and ha'etz (the tree the Haman was hanged upon).

The famous Gemara in Taanis 23a tells the story of Choni refusing to leave his circle until it rained, thereby “manipulating” Hashem to provide rain.

The Gemara in Chagiga 11b discusses the terrible sin of staring at a rainbow. One can help but wonder: Why is this so bad??? By analyzing the aftermath of the story of the flood, this episode explains this enigmatic Gemara and elucidates the significance of the rainbow.

Rashi (Shmos 35:27) says that the Torah left out a yud of nesi’m because their laziness caused them to offer to pay the balance of the funds for the Mishkan instead of paying first.

In Shmos 33:7, the Torah tells us that ALL who sought out Hashem would go to the Ohel Moed, i.e., Moshe’s tent. Rashi has two interpretations of ALL: (1) anyone who seeks out a Zaken is like they’re encountering the presence of the Shechina. (2) even the angels would seek the Shechina in the tent of Moshe. This episode analyzes these two pshatim.

Why is chelbana, a bad-smelling spice listed amongst the ingredients of ketores? Rashi says it’s to teach us to include sinners in our gatherings of Taanis and Tefilla. This episode discusses the lesson we can learn from this.

A strange Gemara in Shabbos 32a discusses thoughts that a person should have in various stages of illness - from having a mere headache, to being bedridden, to being on one’s deathbed. This episode analyzes the Gemara and provides a framework for utilizing illness to contribute to our growth.

This episode discusses two gematrias. One regarding the amount of gold used in the golden calf and the other regarding the amount of oil in the shemen ha'mishchah, annointing oil.

This episode analyzes various Rashis to gain some insights regarding the Choshen and the Eifod (specifically the stones on the Eifod’s shoulder straps).

The first korban the kohanim brought in their inauguration was a par chatas. Rashi (Shmos 29:1) says it was a mechaper for the egel. This episode explores the significance of this connection. Along the way, we discuss ideas about the chet ha’egel, korbanos, kappara, Mishkan, and more.

Shabbos 30b

Shmos 25:21 and 26:15

Taanis 21b

Menachos 29b

Shmos 21:1; Morah Nevuchim 3:27 and 3:54

Shmos 23:7

Shmos 19:8

Shmos 19:4

In Shmos 14:15, Hashem questions Moshe as to why he was Davening at that time (when the Mitzrim were chasing the Jews into the sea). This episode analyzes Rashi’s two interpretations as to why Moshe’s tefilla was inappropriate.

We’re all familiar with the description of Shabbos as me’ein olam haba, somehow partaking of the world to come. But what exactly does this mean? The source is a Gemara in Brachos 57b - I’m sure you’ll be quite surprised to hear the other two things that the Gemara says are me’ein olam haba.

The Gemara in Shabbos 28b discusses the Halacha that for tefillin to be kosher, they must be made from a kosher animal. In analyzing this Gemara, this episode develops several ideas involved in the mitzvah of tefilin.

In the middle of telling the story of the Exodus, the Torah (Shmos 6:14) digresses to review the lineage of Reuvein, Shimon, and Levi. This episode uses Rashi to analyze why the Torah does this and what lessons can be learned.

Why did Moshe have to leave the city to Daven to stop the barad and not the other Makos?

In Shmos 8:18, the Torah says that the makah of arov demonstrated that “I am HaShem in the midst of the land.” Rashi explains “even though my Shechina is the heavens, my decree is fulfilled on the earth.” This episode analyzes the meaning of this lesson and ties it to yesodos that are elucidated in the beginning of the Rambam in Yesodei Hatorah and referenced in Shema.