Gematria Refigured +

The Gemara in RH 16a cites a 5-way machlokes when/how often the world is judged. This episode analyzes this machlokes.

The Mishna in Yomah 85b tells us how fortunate we are: Before Whom do we purify ourselves and Who purifies us? Our Father in Heaven. This episode discusses the uniqueness of Teshuva during the days leading up to Yom HaKippurim.

The Gemara in Brachos 12b discusses whether saying Hamelech Hakadosh during eseres yemei teshuva is me'akeiv.

We start with trying to understand the Rambam in Teshuva 2:2 about a testimony of/before Hashem that a baal Teshuva won't return to his sin. To do so, we analyze the Rambam's proof text - Hoshea 14, the Haftora for Shabbos Shuva.

The Gemara in Eiruvin 13a describes Rabbi Akiva rejecting a student's proposal while simultaneously praising it. We analyze this and discover nuances involved in teaching.

In Devarim 26:12-15, the Torah tells us about the “confession” a person makes after finishing the cycle of maasros. We analyze the significance of this mitzvah.

Why do we blow shofar in Elul? The Tur brings down three reasons.

The gemara in RH 16b says we blow shofar twice on Rosh Hashana to confuse the Satan. This episode analyzes Tosafos's interpretation of this gemara.

The gemara in RH 16b says we blow shofar twice on Rosh Hashana to confuse the Satan. This episode analyzes Rashi's interpretation of this gemara.

This episode discusses the Rashi (Devarim 19:17) that says people standing before judges should view it as if they're standing before Hashem.

The Gemara in Eiruvin 13b describes how the three year argument between Beis Shamai and Beis Hillel culminated in a bas kol saying, “These and these are the words of the living God, and the Halacha is like Beis Hillel.” The Gemara goes on to explain that the psak is like Beis Hillel because of various good middos they had. We analyze these middos and discuss why they're relevant for halachik psak. We also discuss the meaning of the bas kol.

Yirmiyahu 9:22-23 says: “Thus says Hashem, "Don't let the wise man glory in his wisdom, neither let the mighty man glory in his might, don't let the rich man glory in his riches. But, let him who glories glory in this, that he has understanding, and knows Me, that I am Hashem who exercises loving kindness, justice, and righteousness, in the earth, for in these things I delight,⁠" says Hashem.”This episode discusses the following question: Why should a person praise himself (glory) in anything at all? To answer, we briefly address the Rambam (last chapter of Morah), give Rabbi Zimmer's explanation, and then discuss the importance of praising one's self—and doing so appropriately.

As we approach Tisha B'av, we gain some insight from the Gemara in BB 60b that discusses the basis of putting ashes on the head of the chassan—specifically on the place of the tefillin.

Rashi (Bamidbar 31:8) says that we killed Bilaam with the sword - the weapon of nonjews- because he tried to kill us with his mouth - the weapon of the Jews.

Rashi (Bamidbar 26:5) teaches that the Torah puts a yud and a hey around the names of the Jewish families to testify that the Jews lineage is pure, thereby undermining the ridicule of the nations who claim that the Egyptians had their way with the Jewish women.

In Parshas Pinchas, Rashi (Bamidbar 26:54) tells us that after dividing the land of Israel based upon size of the shevatim AND after the lottery confirmed this division, the lottery itself yelled out which shevet got which piece of land. Why was this massive miracle necessary?

This episode analyzes the basis of the mitzvah of kibud av va'aim and provides a helpful perspective on the mitzvah.

The episode analyzes the incident of the fiery serpents, with the assistance of Rashi.

Rebbe and Bar Kappara debate the value of joking around. Nedarim 50b-51a

The first Rashi in Behaalosecha explains the juxtaposition of the gifts of the nesiim to the parsha of the menora. Aaron was sad that neither he nor his shevet were involved in the Chanukas Hamishkan. Hashem assured Aharon that his portion—lighting and fixing the Menora—is greater than their portion. This episode deals with the many difficulties that can be raised on this Rashi.

While we can't marry a male convert from Ammon or Moav, we can from Amaleik. Why?

This episode explores Hashem's punishment to Naami. We analyze a few relevant Rashis.

After the Tochacha, when we confess our sins, Hashem says He'll rememeber the bris with Yaakov, with Yitzchak, and with Avraham. Rashi (Vayikra 26:42) explains why it switches the order of the avos.

Part 2 of a 2011 discussion around devoting ourselves towards learning Torah. This part discusses some motivations, strategies, and resistances to learning Torah.

The Gemara in Menachos 44a tells a fascinating story of a talmid who was about to succumb to a top Zonah until his Tzitzis miraculously slapped him in the face. After introducing her to Tzitzis, she ended up converting. This episode analyzes this story which is meant to show the great reward of mitzvos in this world.

Part 1 of a 2011 discussion about devoting ourselves towards learning Torah and balancing it with other parts of our life (like work).

Rashi (Vayikra 19:14) says that even though one isn't allowed to curse any Jew (from Shemos 22:27), the Torah singles out a deaf person to teach that the prohibition is limited to the living. This seems like a strange way to teach this Halacha?! Besides answering this question, we discuss the nature of the issur of cursing people.

The gemara in Brachos 28b recounts that when Rabbi Yochanan ben Zakkai's students came to visit him when he was deathly ill, he began to cry? His surprised students asked him why...

The gemara in Brachos 28b teaches that when Rabbi Eliezer was sick, his students came and asked him for advice in attaining olam haba. He told them four things...

The Torah (Vayikra 13:51) tells us about Tzaraas mameres. Rashi/Ramban have three interpretations. We analyze these in light of the Ramban's general comments about Tzaraas (Vayikra 13:47).

The Gemara in Kiddushin 30b provides guidance for one whose desires are aroused—drag yourself to the Beis Midrash. We analyze why and how this works.

Two statements in the Gemara in Kiddushin 30b about the yetzer hara: (1) Even it's Creator calls it rah—evil; (2) it's always renewing, strengthening, and trying to kill you.

The Gemara in Kiddushin 30b likens the yetzer hara to a wound inflicted by a father and the Torah to a bandage the father provides to protect the son from damage due to the wound.

Aharon Fischbein asked why the order Tzaraas is presented in the Torah (person, clothes, house) is the opposite of the order that the Rambam (Tumaas Tzaraas 16:10) and the Midrash Vvayikra Rabba 17:4) say occurs to a sinner. Rashi (Vayikra 14:36) says that when the Torah allows a person to remove his possessions from his house before the kohen declares it tamei with Tzaraas, this is merely to protect his (lowly) earthenware vessels from tumaah. On the surface, this seems extreme. This episode addresses both of these questions. Note: After I recorded, I noticed that the midrash (cited above) supports our explanation of the order that Tzaraas occurs.

Rashi (Vayikra 10:5) references Sanhedrin 52a which cites a machlokes whether Nadav and Avihu's entire body was burnt or only their insides. The reverse machlokes applies to the adas Korach. This episode analyzes these two types of deaths.

Rashi tells us the rewards that Aharon and his sons received for their silence after Nadav and Avihu's punishment with death—Parshos of the Torah were taught through them. This episode analyzes the greatness of this silence and the appropriateness of this reward.

At times, people incorrectly depict Chazal as being petty or small-minded—and they often cite stories from the Gemara that seem to support this perspective. One such Gemara is Brachos 27b which depicts Rabban Gamliel (the Nasi) putting Rabbi Yehoshua in place for arguing with him, the other Rabbanan demoting Rabban Gamliel for this mistreatment, and the ensuing events (like Rabbi Elazar ben Azaria miraculously growing a massive beard overnight). This pair of episodes analyzes this story in light of the fact these were great men.

The Torah (Shemos 2:23) tells us that Pharaoh died and the Jews cried out to Hashem from their work. Rashi cites a Midrash that says Pharaoh didn't actually die but got Tzaraas and was trying to heal himself by washing in the blood of Jewish babies. What do we do we midrashim like this that seem to totally go against pshat? This episode provides a general methodology and applies it to this case.

This episode analyzes the part of the haggada that says we must view ourselves as if we left Egypt. How so? We derive two answers to this question from a careful reading of this paragraph. We also discuss some nice tidbits from the Rav.

At times, people incorrectly depict Chazal as being petty or small-minded—and they often cite stories from the Gemara that seem to support this perspective. One such Gemara is Brachos 27b which depicts Rabban Gamliel (the Nasi) putting Rabbi Yehoshua in place for arguing with him, the other Rabbanan demoting Rabban Gamliel for this mistreatment, and the ensuing events (like Rabbi Elazar ben Azaria miraculously growing a massive beard overnight). This pair of episodes analyzes this story in light of the fact these were great men.

This episode analyzes these parts of the haggada and their significance.

The Gemara in Gittin 52a discusses a story of the Satan causing two people to fight every Friday night. While Rabbi Meir helped them make peace, he ultimately heard the Satan's final response. This episode analyzes this story while providing some insight into peacemaking and psychotherapy.

The Ramban (Shemos 31:2) explains how Hashem miraculously “made” Betzalel—one man who had the combination of the practical wisdom to make the Mishkan and philosophical wisdom to understand its ideas. This episode explores the significance of this miracle.

Rashi (Shmos 37:1) explains why the Torah singles out Betzalel's making the Aron: because he devoted himself more fully than all others. This episode discusses the meaning of this Rashi and the lesson we can learn from it.

Rashi (Esther 1:12, based on the Gemara Megilla 12b) says that Vashti was asked to come out naked on Shabbos because she demanded that the Jewish women would work naked on Shabbos.

What lessons are we supposed to learn from reading the Megilla?

Which of the four tokefs (strengths) much you read about: Achashverosh, Mordechai, Haman, or the nes? Why not all four? This episode analyzes this machlokes.

This is the first of a three part shiur discussing the machlokes tanaim about how much of the Megilla one must read to be yotzei. This sugya is a mix of Halacha and Hashkafa/megillah.

While the Megilla (9:26) tells us why it's called Purim (because of Haman's lottery), this explanation seems unsatisfying. After all, it's based on a seemingly inconsequential element of the action-packed Purim story. This episode discusses the significance of the name Purim and derives a lesson that's applicable to politics in our day and age.

Rashi (Shemos 26:9) says that the covering of the Mishkan is reminiscent of the veil of a modest bride. Rashi (26:13) also says that the covering of the covering of the Mishkan teaches that a person should take care of beautiful things. This episode analyzes these Rashis and elucidates basic ideas about the beauty of the Mishkan.

The Torah in Shemos 24:6 describes Moshe putting half of the blood of the korbanos on the mizbeach and the other half on the people. Rashi is bothered: Who split the blood??? He answers that a malach came and split it. This episode analyzes why there's any need for a malach to do something as mundane as splitting the blood. In doing so, we discuss ideas about a covenant between Hashem and man.