Gematria Refigured +: Recent Episodes
Elie Feder
This podcast follows the spirit of the book “Gematria Refigured” in providing new insight into areas of Torah which, like gematria, often appear superficial or difficult to understand. Some topics discussed include: midrash, miracles, evolution, and slavery. See gematriarefigured.com for more info.
The Mishna on RH 32a quotes a machlokes whether the final of the ten pesukim should be from Navi or Torah. In analyzing this machlokes, we discovered Rabbi Yossi’s novel take on the role of these pesukim.
In a continuation from the previous episode, this shiur discusses the appropriateness of mentioning in musaf on Rosh Hashana pesukim that describe Hashem punishing idolators.
The Gemara on RH 32b explains that we shouldn’t mention a pasuk of malchios that refers to Hashem reigning over us with His outpouring wrath. While Rav Nachman would welcome a redemption of this sort, the Gemara says it’s inappropriate to mentionHashem‘s anger on Rosh Hashanah. This episode analyzes why.
Rashi (Devarim 29:12) brings out the logic of the flow of pesukim from the tochacha until Nitzavim. This episode develops the ideas we can learn from this flow.
In describing the reward we’ll receive for keeping the mitzvos, the Torah says (Devarim 28:6), “Blessed will you be in your comings and blessed will you be in your goings.” While the plain meaning is that you’ll have blessing in your travels, Rashi says it means “You’ll exit this world without sin just like you entered the world (without sin).” A few problems: (1) This interpretation doesn’t fit with the plain meaning of these rewards as referring to reward in this world; (2) The idea of innocence of youth doesn’t seem like a Jewish idea. After all, the Torah describes man’s inclination as evil from his youth. So how can Rashi compare the perfected state of a tzadik who leaves this world to the instinctual state of a baby who enters this world? This episode addresses these questions while presenting important ideas about the Torah’s promised reward for doing the mitzvos.
The passuk in Devarim 10:17 says Hashem
doesn’t play favorites. Yet, Rashi on Arami Oved Avi (Devarim 26:5) says that by nonjews, Hashem considers their evil plan as if they did the evil act (as opposed to by Jews). Likewise, says the Yerushalmi Peah 1:1, Hashem treats the good plan of Jews as if they did the good act (as opposed to by nonjews). Why isn’t this favoritism?
Rashi (Devarim 25:1) says that an argument doesn’t lead to peace. This episode analyzes this and a parallel Rashi (25:11) and tries to figure out what’s wrong with arguing and what does lead to peace.
Rashi (Devarim 22:8) explains the flow of some pesukim in Ki Seitzei based on the principle of mitzvah goreres mitzvah - a mitzvah drags a mitzvah. This episode analyzes this principle. For a shiur I gave on this topic in 2014, see https://ybt.org/audio-recordings.html?page=lecture&shiurID=817450&teacherFullName=Rabbi-E-Feder&shiurTitle=Mitzva-Goreres-Mitzva
This episode discusses a halachik Shayla: If one accepts early Shabbos and designates something away from usage at the moment he accepts Shabbos, is it muktza? Or does muktza always go by bein hashmashos?
A few Rashis in Parshas Shoftim (16:20 and 20:1) express the importance of justice in the success of Bnei Yisrael. This episode analyzes this connection and thereby uncovers an important idea about reward and punishment.
The Torah (Devarim 19:11) tells of a person who hates his fellow and kills him. Rashi says this teaches that if a person violates a lenient mitzvah (hating), he is likely to violate a strict mitzvah (killing). This episode analyzes the truth of this statement and what it teaches us about mitzvos.
Eliyahu bringing a korban to Hashem at Har HaCarmel is a classic example of horaas shaah, a case where a navi temporarily suspends the halachik system. Rashi (Devarim 12:13) seems to imply differently - that Eliyahu was using a built in exception to the prohibition of bringing a korban outside of the mikdash. This episode addresses this apparent contradiction. It also discusses a contradictory Rashi in Devarim 18:22 and the Rambam in the ninth perek of Yesodei Hatorah.
The Torah generally demands that we treat other Jews - even great sinners - with love and compassion. There’s one exception: the meisis (a person who privately tries to convince another Jew to worship avoda zara). This episode discusses why the meisis is treated differently than all other sinners.
Some suggest that even though dinosaur bones seem to attest to the fact that the world is older than 6,000 years, they are merely a test from Hashem as to whether we will accept scientific knowledge or our tradition. They support this type of idea from the passuk in Re’eh (Devarim 13:4) which Rashi interprets to mean that Hashem gives a false prophet a miraculous sign to test us and determine whether we love Hashem with all our hearts and souls. This episode analyzes this idea and assesses the validity of the comparison.
In the second Parsha of krias shema (Devarim 17:11), the Torah tells us that if we turn to idols in the land of Israel, then we’ll perish quickly. Two Rashi’s on this passuk discuss (1) why this is an appropriate punishment; and (2) why it’s quickly given that the dor hamabul was given 120 years. This episode analyzes these Rashis and questions whether it really was so quickly.
At the beginning of Va’eschanan (Devarim 3:23) Moshe asks Hashem to go into Eretz Yisrael. Rashi deduces from the extra word “laimor” that he also “demanded” to know how Hashem would answer his request. Rashi cites 2 or 3 other examples of such requests by Moshe. This episodes analyzes this type of request and discusses if/when it’s appropriate.
This episode discusses Rashi’s claim (Va’eschanan 4:19) that Hashem “tricked” the nations into worshipping the heavenly bodies.
This informal discussion took place around the first yahrtzeit of my mother Shani Feder A'H.
This episode analyzes the first three pesukim of Eichah 2 and then presents some thoughts about how to relate to this especially challenging Tisha B’av.
The Gemara in Taanis 29a describes an event just before the destruction of the first Mikdash. Young kohanim went to the roof, said to Hashem that since they weren’t appropriate treasurers of the mikdash, and that He should take they keys back. Then they threw the keys of the Mikdash to the heaven and a form of a hand caught them. This episode analyzes this story, discusses whether it’s literal, and finds its takeaways.
The Gemara in Taanis 29a says that because the Jews cried for nothing upon hearing the report of the spies, Hashem established that day (Tisha B’av) as a day of crying for all generations. This episode analyzes this strange connection.
The Gemara in Moed Kattan 27a teaches about several decrees, the bulk of which demand treating rich and poor equally to prevent the poor from embarrassment. This episode explores these exceptional decrees which seem to lean towards Communism.
This episode deals with an apparent contradiction between two Rashis (Bamidbar 27:15-16) which present differing views on Moshe’s concern upon hearing about his immanent passing.
This shiur was given in honor of the 9th Yahrtzeit of my mother, Shani Feder a’h. It’s a discussion of the daughters of Tzlofchod and their request to inherit their father’s portion in the land.
What are we trying to accomplish in nichum aveilim? This episode analyzes two strange Gemara stories and a few halachos regarding nichum aveilim to derive two aspects of nichum aveilim, connecting them to my mother’s life.
Rashi teaches that the subtleties of Bilaam’s statements to Balak’s servants (Bamidbar 22:19) indicated the ultimate outcome of his mission. But there are two different parts to this. This episodes analyzes and differentiates them.
This episode discusses various Rashis on Bnei Yisrael’s encounter with Edom and its aftermath.
Rashi tells us that we water for 40 years in the desert because of the zechus of Miriam. This episode speculates about why Miriam is the one through which we merited water.
After Korach argued against Moshe, Moshe fell on his face. Rashi (16:4) says this was because Moshe already Davened to protect the Jews from punishment for their sin three times. He was worried that the fourth time wouldn’t work. Rashi supports this point from a mashal with a king and his sinful son. This episode analyzes this point and the relevance of the mashal.
At the end of Shelach, Rabbi quotes Rabbi Moshe haDarshan who makes five strange connections between Tzitzis and Yitzias Mitzrayim. This episode analyzes these connections and discusses some general ideas about taamei hamitzvos.
The Gemara provides many stories about Rabbi Chanina ben Dosa which present him as a type of miracle worker. This episode is the second of a two-part series presents a new perspective on this puzzling Torah personality.
The Gemara provides many stories about Rabbi Chanina ben Dosa which present him as a type of miracle worker. This episode is the first of a two-part series presents a new perspective on this puzzling Torah personality.
The Torah tells us that Miriam spoke about the isha kushis that Moshe took. Rashi says the Gematria of kushis (736) is the same as yefas maareh - beautiful. Just like nobody doubts the blackness of a kushis, so too nobody doubted the beauty of Tzippora - and yet Moshe divorced her. This episode analyzes these and other strange Rashis on this matter and probes the significance of using Gematria to teach them.
Ever wonder why we make rows after burial for the mourners to walk through? Listen to this episode to find out what it’s all about.
Rashi (Bamidbar 6:23) says that the passuk writes an extra vav to teach the kohanim to give their beracha slowly and with proper intent. This episode discusses four different ways to relate to birchas kohanim and the relationship of these ways to the speed at which the kohanim enunciate their beracha.
Rashi tells us that if we give maaser, then we’ll have a lot of money and if we withhold it, then we’ll only have a little. This episode considers how this works.
The Torah has two mitzvos to write a Sefer Torah: one for a regular person (learned from the passuk in Devarim 31:19 commanding us to write shiras ha’azinu) and one for a king (learned from Devarim 17:18). This episode analyzes the character of each of these mitzvos.
The Gemara in BK 38a describes Ulla’s remarks to Rav Shmuel bar Yehuda upon the loss of his daughter. His words are shocking and seem very insensitive to a grieving father. This episode analyzes this story and derives a message about giving nechama.
In Vayikra 26:8 (bechukosai), the Torah tells us that when we are doing the Mitzvos, 5 of us will pursue 100 enemies and 100 of us will pursue 10,000 enemies. Rashi points out the mathematics of these pursuits is off: the ratio changed from 1:20 to 1:100. Rashi says that the lesson is that you cannot compare a few people doing the mitzvos to many people doing the mitzvos. This episode analyzes this Rashi and develops a framework for understanding the Brachos (and the klalos).
The episode is an interactive discussion (even my bird and kids had alot to say) from 2016 about Rashi and Ramban on Vayikra 26:11 (Bechukosai). It covered a few topics: (1) Among the list of berachos that we'll get for keeping the mitzvos, the Torah says that Hashem won't be disgusted with us; (2) the Ramban discusses how hashgachas Hashem is at times manifest through statistical unlikelihood; (3) The Ramban says that when the Jews are fully keeping the Torah, we need not seek out doctors and medical advice but can instead rely totally on Hashem.
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.
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.
This episode discusses the Gemara in Ta’anis 23a about Choni’s 70 year slumber. It’s advisable to listen to this shiur after the shiur on Choni Hameagel’s Circle - https://podcasters.spotify.com/pod/show/elie-feder/episodes/Choni-Hameagels-Circle-e2h0gli
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.
When the women brought their vanity mirrors as gifts to the mishkan, Rashi (Shmos 38:8) tells us that Moshe Rabbeinu didn't want to accept these tools of the yetzer hara. But Hashem told him that these were the most beloved gifts to Him because they were used to help build klal yisrael. It's also therefore fitting that the kiyor (which is made from these mirrors) is used to bring peace between a man his wife (who is a Sotah).
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.
While Yisro already knew about Hashem, Rashi (Shmos 18:11) says that the midda knegged midda expressed in krias yam suf showed him even more that Hashem was greater than all other gods. What does this mean? Did he previously know this or not? This episode answers this question by developing the idea of degrees of knowledge. It then discusses the value of the Physics to God podcast, even for those who already know that God exists. To listen, check out https://www.physicstogod.com/podcast-episodes
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.
Rashi (Shmos 1:10 based on Sotah 11a) says that the reason Pharoh used water to kill the Jewish babies was because he knew that Hashem punishes Midah k’neged Midah and that Hashem swore not to bring another flood. As such, Pharoh reasoned that Hashem wouldn’t be able to punish the Mitzrim for their crime. But Pharoh was wrong because Hashem only promised that he wouldn’t bring a flood on the entire world, but to one nation would be OK. This episode analyzes this difficult Rashi.
At the beginning of Shmos (1:5), the Torah tells us that Yosef was in Mitzrayim. Don’t we already know this? Rashi says it’s teaching us something special about Yosef, which in my opinion is the reason he’s called “Yosef HaTzadik.” This episode discusses Yosef’s unique quality.
This episode (a 2015 shiur) analyzes the strange story of Moshe's near death due his failure to do Bris Mila on his son.
The Gemara in Shabbos 25b cites a four way machlokes about who is rich? Rabbi Meir gives the classic answer (from Avos 4:1) that it’s one who is happy with his portion. Rabbi Tarfon says it’s one who has 100 vineyards, 100 fields, and 100 servants to work them. Rabbi Akiva says it’s one who has a wife who is “pleasant in her actions.” Rabbi Yossi says it’s one who has a bathroom near his table. This episode analyzes these positions.
This recording addresses the position that Chazal knew that Reuven (and others) sinned in the manner literally described in Tanach but taught otherwise in order to cover up those sins.
While the Torah says that Reuven slept with Bilhah, the Gemara in Shabbos 55b says, “Anyone who says Reuven sinned is making a mistake.” It does the same thing with five other leaders in Tanach. This episode discusses these discrepancies between pshat and drash and analyzes why the pesukim would say these things if they didn’t actually occur as written.
While we’re all familiar with the Mishna in Avos 4:1 which tells us that a rich man is someone who is happy with his portion, it’s not so simple. It’s actually a four way machlokes in Shabbos 25b. This episode presents the facts of the machlokes for you to think about. I hope to give shiur discussing this in more depth on Tuesday.
This episode delves into some Rashis to develop a new (to me) perspective on the Brachos that Yaakov gave to his children.
This is part 2 of the Rav Chaim. It begins by recapping what we did in part 1. Then it moves to Rav Chaim's novel approach to explain this very difficult Rambam.
Though I usually only post episodes on Chumash or Hashkafa, I really enjoyed this Rav Chaim. It’s short, not too complicated, and IMO really gives an idea of the brilliance of Rav Chaim. The topic is when it’s permitted to abort a fetus/baby to save the life of the mother. If you're looking to save time, you can only listen to Part 2. But if not, I'd recommend listening to both.
Guest episode with Rabbi Zimmer:This is a compelling defense of Rashi from the accusation of modern academics that Rashi advocated the heretical position that the text of Tanach was amended by later scribes.
Rashi (45:27) says that Yosef’s wagons (agalos) contained a hidden message to Yaakov about egla arufa, the subject they were learning before Yosef was sold. This episode analyzes this strange connection.
This episode resolved an apparent contradiction between two Rashis which discuss the afflictions of Yaakov Avinu. It reveals an aspect of Hashem’s fine tuning in His treatment of humans.
This episode (a 2012 shiur on today's haftorah) addresses Shlomo's wisdom in suggesting to cut the baby in half.
Rashi (42:36) says that Yaakov suspected that the brothers killed or sold Shimon like they did to Yosef. But did Yaakov know what they did to Yosef? And why would they do anything to Shimon?
Is Chanuka about the miracle of the oil or the miracle of the war? If both, how do they relate to one another? Also, why was the miracle of the oil necessary?
Rashi says that the wife of Potifar seduced Yosef for the sake of Heaven. This episode analyzes this incident and provides a new perspective on the wife of Potifar.
In Breishis 34:30, Yaakov gave a weak criticism to Shimon and Levi for their killing the people for Shechem. This episode analyzes why and generalizes to lessons we can learn about giving rebuke.
The Torah says Yaakov and the sons of Yaakov acted with mirmah, literally deceit. Rashi and Onkelos say that it really means with chochma, wisdom.
Why did the shepherds keep a rock on the well, why did Yaakov tell them to get back to work, and how and why did he remove the rock which the shepherds couldn’t?
Rachel named Yosef based upon the fact that his birth marked the end of her disgrace. Rashi gives two explanations: 1) Now it’s clear that Yaakov won’t divorce and she won’t end up with Eisav; 2) If things went wrong in the house, she now had Yosef to blame. This episode deals with these strange explanations.
Rashi cites many midrashim which paint Eisav as a much bigger rasha than implied by the plain pshat of the pesukim. This episode presents two approaches to dealing with this discrepancy and others like it.
This episode discusses Rashi and Radak’s explanations for how Yaakov was able to lie to Yitzchak and claim that he was Eisav.
Rashi (25:1) teaches that Ketura was Hagar. This episode questions why the Torah doesn’t tell us this openly and connects it with modern day antisemitism.
In Breishis 18:21, Hashem describes the factors that He used to determine if Sedom should be destroyed. This episode analyzes this passuk with Rashi’s explanations.
What’s in a name? This episode discusses the significance of the name changes of Avraham, Sarah, Yaakov, and Yehoshua. Furthermore, it discusses what the name changes teach us about these different personalities.
Rashi (Breishis 19:26) says that Lot’s wife was turned into a pillar of salt because of her sin of depriving guests of salt. This episode analyzes the sense of this fantastic punishment.
The Gemara in Gittin 45a tells a story involving the daughters of Rav Nachman stirring a hot pot with their bare hands, Rav Ilish listening to the messages of the birds, and other strange features. This episode analyzes this puzzling Gemara.
Tehilim 121 (esah einai el he׳harim) teaches that when we are looking for help, it comes from Hashem - He will guard us from harm. This episode deals with the problem that this doesn’t always seem to be true - i.e. it seems that sometimes people put their trust in Hashem and still get harmed. We emerge with an approach on how to deal with our insecurities and how to take security in Hashem.
Rashi (Breishis 11:9) says that even though the sin of dor haflaga was seemingly worse than that of dor hamabul, the dor haflaga was saved because they had peace among the themselves, unlike dor hamabul. This episode deals with two major questions: (1) Is peace good at all costs? Even if used to rebel against Hashem? (2) If peace was so good, why did Hashem ruin the peace by spreading them out?We also discussed implications for the value of peace nowadays given the disunity that existed before the Gaza attack.
People wonder how they - as one individual - can do anything to help out the national Tzara. This episode discusses this issue and some ways we can respond in an eis tzara
The final Rashi in Noach tells us that until the time of Abraham, Hashem’s “anger”was expressed in the world. The midrash elaborates that once Avraham came around, Hashem began giving afflictions which come and go. This episode discusses this Rashi and applies it to our current eis tzara.
The Torah gives a seemingly contradictory description of the sun and moon that Hashem created. At first, it says "two great luminaries" and then "one great luminary...and one small luminary..." Rashi quotes the famous Midrash that Hashem originally made them equal in size until the moon complained, leading to Hashem making the moon smaller...This episode analyzes this strange midrashic story.
Rashi (Breishis 1:12) tells us that when Hashem commanded trees to grow li’mineihu, according to their species, the vegetation made a kal vechomer and did the same (even though it wasn’t commanded). This episode analyzes the Gemara in Chulin 60a on which this enigmatic Rashi is based.
The Torah (Vayikra 23:43) tells us that we sit in Sukkos to make known to generations that Hashem caused us to dwell in “Sukkos” when He took us from Egypt. In Sukkah 11b, the tanaim argue whether this refers to miraculous clouds or actually huts. This episode analyzes this machlokes.
In Hilchos Teshuva 10:1-2, Rambam discusses why one shouldn’t serve Hashem out of fear but out of love. This episode analyzes these types of service of Hashem.
The Rambam 2:6 says Teshuva during the ten days of Teshuva is better than other times. Why? Furthermore, the Rambam describes the difference between Teshuva gemura and regular Teshuva. If they both give you Mechila, what is better about Teshuva gemura? Also why does the Rambam discuss Teshuva gemura before regular Teshuva? This episode discusses these questions and more.
This episode discusses the Rambam in Hilchos Teshuva 2:9-11 regarding the need to ask Mechila from someone you sinned against.
This episode discusses various questions about the relationship between teshuva and kappara.
The Gemara (RH 32a) suggests that we must say at least three pesukim supporting each theme in musaf on Rosh Hashana. One reason given for this number is because it corresponds to Kohen, Levi, and Yisrael. This episode explores this strange connection and discusses some central ideas regarding the tefillos on Rosh Hashana.
In Rosh Hashana davening, we mention that today is the day that the world was created. In RH 11a, the Gemara cites a machlokes whether this is, in fact, true: whether the world was created in Nisan or Tishrei. This episode analyzes this strange argument and addresses whether it contradicts modern cosmology.
When the Torah (Devarim 30:3) describes Hashem bringing us back from exile, the word choice implies that Hashem Himself is returning. This episode discusses Rashi’s two explanations for this description.
Rashi (Devarim 27:24) quotes Rav Moshe Hadarshan who explains that Moshe only said 11 curses because he didn’t want to curse Shimon because he wasn’t going to bless him (due to his sins) in Zos Habracha. We raised a few serious problems: (1) There are actually 12 curses, not 11? (2) Not wanting to bless him is a reason to curse him, not to omit his curse? (3) The curses aren’t addressing any shevatim but people who sin? In this episode, we address these questions and discuss the role of Drash.
In Parshas Ki Savo, the Torah teaches us about vidui maaser, a farmer’s declaration that he’s given all of the terumos and maasros properly. At the end of this declaration, Rashi explains that we say to God, “We did what You decreed upon us, now You do that which is upon You to do (i.e. give us rain).” This episode analyzes the purpose of vidui maaser and the appropriateness of this apparent bargaining with God.
Why don’t we allow converts from Amon and Moav to ever marry into our nation while we do allow third generation converts from Mitzrayim and Edom to marry in? The Torah gives one answer; Rashi (seemingly) gives an entirely different answer. This episode seeks to resolve Rashi’s apparent contradiction with the pesukim.
Rashi (Devarim 25:17) says that the Torah juxtaposed the discussion of false weights to the parsha of Amaleik to teach that if we use false weights, we should be worried about our enemies attacks. This episode discusses this strange connection.
The Torah (Devarim 12:28) says that the mitzvos are “good and upright in the eyes of Hashem.” Rashi explains that “good” means in the eyes of Hashem and “upright” means in the eyes of man. This episode addresses this open contradiction between Rashi and the pshat in the passuk.
The passuk in Devarim 18:13 says you should be tamim (complete) with Hashem your God. This episode takes up the interpretations of Rashi and Ramban on this important passuk.
People often attack the Torah as immoral because of its treatment of Avdus, slavery. This episode will discuss the role of avdus in the Torah and will justify its morality.
In Devarim 11:2-9, Moshe tells the Jews that he’s not speaking with the generation who didn’t see what Hashem did to Mitzrayim… and many other miracles. Rather, he’s talking to those who saw these events with their own eyes.
This episode deals with the significance of this point. After all, who cares if they saw it with their own eyes or if they knew it from their parents’ eyewitness testimony (as we know it)?
In Parshas Eikev, Rashi (11:19) expresses the importance of teaching your very young children “Torah Tziva Lanu Moshe” and the like. If you don’t, he says, it’s as if you bury them. This episode probes the importance of teaching Torah to young children and analyzes this extreme claim.
The Mishna/Gemara in Kiddushin 82 discusses various factors to consider in choosing a profession. Based upon this Mishna, this episode discusses the lesson we can learn from animals lack of work and the role of work in people’s lives.
The Torah (Devarim 5:19) describes the voice that Hashem produced at Sinai as one that would not be “yasaf”. Rashi cites two interpretations: (1) it didn’t stop; (2) it would never occur again. This episodes analyzes these interpretations, highlighting the uniqueness of the event of Sinai.
The Mishna/Gemara in Kiddushin 82 discusses various factors to consider in choosing a profession. Based upon this Mishna, this episode discusses how a person should balance learning and working.
In Parshas Devarim (1:9), Moshe tells Hashem that he cannot carry the Jewish people alone. Rashi explains that Moshe’s sentiment was based upon the great responsibility that Jewish judges have for the mistakes that they make. This episode analyzes the nature of this responsibility.
The Gemara in Kiddushin 82 discusses various factors to consider in choosing a profession. This episode analyzes a few of them.
In Parshas Massei, Rashi (34:2) tells us that Hashem took the angels of the seven nations down from heaven, bound them up before Moshe, and said, "Look. They no longer have any strength." This episode (which was given on Zoom during Covid) analyzes this cryptic Rashi and, in doing so, discusses why Rashi writes in metaphors like this.
The Gemara in BB 12b discusses the value of eating and drinking wine before learning. In doing so, it uses a very strange analogy. This episode uses this Gemara to derive important practical lessons about successfully incorporating learning Torah into our lives.
In Parshas Pinchas, Rashi on two consecutive pesukim seems to give contradictory perspectives on Moshe’s request for a new leader. In 27:15, Rashi highlights how, before his death, Moshe abandoned his personal needs for the sake of communal needs. Then in 27:16, Rashi imputes a personal agenda to Moshe’s request - that his sons will inherit his position. This episode addresses this apparent contradiction, highlighting an important duality in the attitude of Jewish leaders.
Despite her many years of pain and illnesses, my mother wrote the following before a life-threatening surgery: “As I hope you realize, the point of this all is to simply say, I thank God every day that I am truly blessed with happiness (to be cliche, Yiddishe Nachas). Bumps in the road are just that and make me appreciate what I have more.”
This episode analyzes these moving words by probing the theme of Hakaras Hatov, gratitude.
At the end of Parshas Chukas, the Torah tells us the story of the spies that Moshe sent to Yaazer. Rashi explains how these spies learned from the mistakes of the first set of spies. This episode tries to piece together the story of these second spies.
When Moshe tried to make peace with them, Dasan and Aviram said, “We will not go up!” Rashi explains that their words caused them to stumble. Since they said that they will not go up, in fact they only ended up going down (to the depths of the Earth). This episode addresses this strange correlation.
The Torah traces Korach’s lineage to Levi and not to Yaakov Avinu. Rashi explains that Yaakov davened not to be mentioned with Korach. This episode explores Yaakov’s motivation in making this request.
Rashi (Bamidbar 15:38) on Lo Sasuru likens one’s eyes and heart to spies which bring him to aveira. This episode analyzes this analogy to gain insight into avoiding sin.
At the very end of Shelach, Rashi brings Rav Moshe Hadarshan who “explains” many details of tzitzis in strange ways. This episodes discusses these drashos with an eye towards understanding the role of drash in general.
The Gemara in Chulin 60a discusses strange features of the bull that Adam HaRishon brought as a korban. This episode analyzes this Gemara with an eye towards methodology of interpreting cryptic Aggados.
In Parshas Behaalosecha (10:29), Moshe pleads with Yisro to join us in entering Eretz Yisrael. This episode analyzes Rashi to reveal the various facets of Moshe’s argument to Yisro.
Rashi explains many details of the process of the Sotah bringing a Mincha and drinking the water. Many of these involve degrading her in one way or another. This episode discusses these details, deriving pertinent lessons about how we view Sotah, znus, and taamei hamitzvah in general.
Why does the Torah in this week’s parsha (Naso) juxtapose giving gifts to the kohen and the parsha of Sotah? Rashi (Bamidbar 5:12) says that it’s teaching us that if a man withholds gifts of the kohen, he will eventually need to bring his unfaithful wife to the kohen to drink the Sotah waters.
How in the world does one lead to another? Is this a natural or supernatural correlation? This episode addresses these questions.
This episode attempts to gain some insight into the Torah’s perspective on Justice. It does so through analyzing various stories in the Torah through the lens of the Rishonim.
This episode discusses the role of gematria and at-bash in understanding the quantities involved in the Nesiim's donations to the Mishkan.
In perhaps the most dramatic part of the book (1:16-17), Rus tells Naomi that she wants to be with her in all facets of her life (and death). While the emphasis seems to be on the person of Naomi, Rashi presents a different picture - one focused on various facets of the Torah life. This episode tries to reconcile these apparently different perspectives on the conversion of Rus and of future converts to Judaism.
The Torah (Bamidbar 3:1) introduces the offspring of Moshe and Aharon but then only tells us about the children of Aharon. Rashi says that since Moshe taught them Torah, it’s as if he fathered them. This episode discusses the general theme of the comparison of a Rebbe to a father.
In Bechukosai (Vayikra 26:12), the Torah culminates the list of Brachos by saying HaShem will walk with us. Rashi explains that it means that He will stroll with us in Gan Eden like one of us. This episodes tries to explain the meaning of this very difficult metaphor.
In Parshas Behar (25:45), the Torah describes the halachos regarding a Jew who is sold to a nonjew. In passing, Rashi infers lessons about how nonjews often learn from Jews, and vice versa. This episode analyzes this tendency and the lessons we can learn from it.
This episode pieces together different pshatim in Rashi to build a picture of the Mekalel, his background, and his sin.
One explanation Rashi gives for the motivation of the mekalel to curse towards HaShem is his question of why the lechem hapanim were only eaten on the ninth day. This episode discusses a possible answer to this question.
The Torah ends many pesukim with the phrase אני ה׳, I am HaShem. Rashi explains this differently in different places. This episode discusses a few of these (from this parsha - Emor), trying to explain the discrepancies.
The Torah (Vayikra 19:25) tells us that the mitzva of orlah will lead to your fruits being additionally blessed. Rashi explains that this promise is addressing your evil inclination which will be bothered that you have to work four years for no personal benefit. This episode discusses the message of this Rashi.
This episode discusses the claim that the gematria of be'zos in Avodas Yom Ha'kippurim references the 410 years of the first Beis Hamikdash.
The Mishna in Avos 1:15 tells us to greet people with a pleasant countenance. This episode explores Rabbeinu Yonah’s interpretation of this Mishna. It also discusses my mother’s advice in this area and Dale Carnegie’s book “How to Win Friends and Influence People.”
Tazria: (1) vayikra 12:2 - tumah of man follows tumah of animals just like in Creation; (2) vayikra 13:51 - Tzaraas mameres: two facets of Tzaraas
The Mishna in Avos 1:6 tells us to judge a person favorably. This episode discusses the Rambam’s explanation of this Mishna in which he provides a methodology for judging other people’s actions. It also discusses the relevance of dan lekaf zechus to the Gemara in Shabbos 55b which says that Dovid and Shlomo didn’t sin (in the way that the plain reading of the pesukim imply). Furthermore, this episode discusses the benefits of the middle path and why chassidim diverge from this path slightly towards one side.
Even before telling us about the basic mitzva of sipur, the hagadah tells us that even the greatest chachamim are obligated in it. This episode explores why.
The Gemara in Arachin 15b says that one who speaks lashon hara, his sins become big like the big three sins (murder, avoda zara, and gilui arayos). It brings support from pesukim which use the world “gadol” in all these instances. This episode analyzes this difficult Gemara, providing new insight about lashon hara and about “The Big Three.”
The Avudraham and Ritva explain that ha lachma anya is in Aramaic so that the malachai hasharais (who don’t understand Aramaic) won’t hear us praising ourselves and then argue that we aren’t really fit to be redeemed. This episode addresses many difficulties with this pshat. In doing so, it also explains why we begin maggid with ha lachma anya, a cryptic and seemingly disconnected paragraph.
The Torah describes the Chatas for a tzibur who sins by following the incorrect psak of Sanhedrin. Rashi deduces from the passuk that such a sin somehow undermines the kedushas hamikdash. This episode analyzes this Rashi through looking carefully at the mashal he brings.
Rashi tells us that when the Kohen Gadol sins - even accidentally -it is bad for the nation. On the other hand, when the king sins and seeks atonement for the sin, it is good fortune for the nation. This episode tries to explain the reason for the discrepancy between these two people.
In 38:21, Rashi says that the Mishkan is called the Mishkan Ha’eidus because it is a testimony to the fact that HaShem overlooked the chet ha’eigel. This episode discusses the significance of this testimony.
The Torah (Shmos 31:18) tells us about the Luchos but describes the two of the them by writing the word לחת, which appears to be singular. Rashi says that this teaches that the two Luchos are equal. This episode probes the meaning of this Rashi by analyzing the significance of the two Luchos.
The Gemara in Sukkah 52a tells us that at the end of days, Hashem will slaughter the yetzer hara and show tzadikim and reshaim its true nature - this will lead to both groups eulogizing it. This episode analyzes this strange gemara.
The Gemara in Sukkah 52a says that the yetzer hara is called by seven names. This episode analyzes the first few of them.
We all know that we are obligated to drink until we can’t differentiate between Arrur Haman and Baruch Mordechai. Why is this the amount? On a different note, Rashi (5:13) says that what really enraged Haman was that Mordechai showed him a contract in which Haman sold himself to Mordechai as a slave. It sounds hard to understand why Mordechai would make such a move. This episode discusses these two points and develops a new perspective on the celebration of Purim.
The megilla (5:1) tells us that Esther wore malchus when she entered the king’s chamber. Rashi says that while plain pshat is that she wore bigdei malchus, the drasha is that she wore ruach hakodesh. This episode explores the meaning of this statement.
Rashi (Esther 2:11) tells us that Mordechai and Dovid were shown hints of future salvation. He uses this to explain why Mordechai went to check on Esther daily. This episode discusses the significance of these hints.
The beams of the Mishkan were made from atzei shittim. Where did they get this wood on the desert? Rashi (Shmos 25:5 and 26:15) tells us that Yaakov Avinu planted trees in Egypt in preparation for the wood of the Mishkan. This episode draws two lessons from this claim.
Despite my mother’s many illnesses, she was very happy with her portion in life. This episode discusses this midda and how one can try to attain it. It also discusses: Abraham’s lack of realization of Sarah’s beauty, the paradox of humility of great people, and the prohibition of coveting.
Shmos 22:21-23 tells us that one who oppresses a widow or orphan will be killed with a sword, making his wife and children into widows and orphans. Rashi adds that they will be permanently so. In this episode, Ezra discusses the justice of such extreme punishments.
Rashi in Shmos 22:30 tells us that dogs are given tereifos as a reward that they didn’t bark at the Jews on the night of Makas Bechoros. Rashi says that this demonstrates that HaShem doesn’t withhold reward from any creature. This episode discusses how it’s possible to apply reward to an animal who has no free will and how this can be used as a lesson to HaShem’s reward in general.
Rashi (Shmos 22:30) tells us that if we are kadosh by abstaining from eating neveilos and tereifos, then we are “to God.” If not, not. This episode discusses this meaning of this puzzling statement.
Rashi in Shmos 19:2 teaches that just as the Jews were in a state of teshuva at Sinai, they did teshuva before they left Rifidim. What is the significance of this seemingly trivial detail? To understand this Rashi, this episode traces the events of Refidim to learn important and surprising lessons about the (continuous) battle against Amaleik.
Jon K asked: In Shmos 17:5, Rashi says Hashem specifically told Moshe to use his staff for the water in the rock to show it could also do good things. Wouldn't that further make people believe that the staff had powers in of itself? After learning with area with my son Ezra, he recorded our answer.
Rashi (19:12) says that the boundary around Har Sinai said, “Guard yourself from ascending beyond this point.” This episode analyzes this puzzling Rashi and discusses various points regarding keeping the people away from Har Sinai.
After the splitting of the sea, Rashi (Shmos 15:22) tells us that the Jews got even more gold and silver from the sea than they had previously gotten from the Egyptians. Nevertheless, Moshe forced the Jews to prematurely travel away from the sea. This episode analyzes the significance of getting this great wealth and of leaving some of it behind.
The Torah (Shmos 16:35) tells us that the Jews ate the mun for 40 years - until they entered Eretz Kenaan. Rashi explains that these 40 years weren’t all the same…This episode explores the import of this Rashi in the context of the overall purpose of the mun.
The Rambam in Brachos 10:3 (based upon a Gemara in Brachos 60a) says that we are obligated to say a bracha of Baruch Dayan Ha’emes on bad news in a state of simcha. This episode discusses how this is possible. Furthermore, it touches upon the idea of Gam zu le’tovah and “All that HaShem does is for the good.” Also discussed are some ideas on Brachos and on Hashem’s Justice.
In Shmos 12:42, the Torah tells us twice that the night of Pesach is guarded. Rashi interprets them to mean (1) HaShem guarded the night and waited for it to come in order to fulfill His promise to Avraham to redeem us on this night; and (2) it’s guarded to protect us (for all generations) from mazakim, just like the Jews in Egypt were guarded from the mashchis. As these enigmatic claims raise numerous difficulties, this episode analyzes both of these facets of Leil Shimurim. It also discusses the Ibn Ezra’s interpretation of this passuk.
At the end of Bishalach (17:9), Moshe instructs Yehoshua to choose men to fight against Amaleik. Rashi explains that these men had to (a) be strong; (b) fear sin; (c) know how to nullify witchcraft. This episode (which was part of a shiur given a few years ago) analyzes these three criteria.
Rashi (10:22) gives two reasons the Makah of Choshech. This episode raises a few problems on these reasons. Answering these questions reveals new insight into this makah and into the steps needed to enable yitzias mitzrayim.
What is the place of emuna, trust in HaShem, in a Torah life?In a letter my mother A”H wrote before a potentially life-ending surgery, she wrote, “Enjoy and cherish every day- don’t worry so much about tomorrow - on what might or might not happen. Do the best you can - but-- if you focus your worry on tomorrow - it makes you lose today AND tomorrow-- If something bad is going to happen it will happen you won’t be able to deny it- at least you have today and so many wonderful things happen in today.”This episode deals with the difficulty of practically internalizing this attitude based upon an analysis of Sotah 48a-b regarding Men of Emuna. One difficult statement in that Gemara which we take up is: “Whoever has bread in his basket to eat today and says, ‘What will I eat tomorrow?’ is nothing other than from those of little faith.”
When the Torah describes the plague of frogs, we find two strange Rashis: 1) in 7:29, he says that the frogs went into the Egyptians’ bellies and croaked. 2) in 8:2, he says that it started with one frog, which continued to multiply as they hit it. Are these meant to be literal? This episode tries to: explain these midrashim, look more closely at the pesukim themselves, and get some deeper insights into this plague.
The Gemara in Chagiga 4b recounts some of Rav Bibi’s conversations with the Malach Ha'maves. This episode develops the idea that these conversations are a parable for Rav Bibi working through the area of justice in the context of a well-known story about the death of Mary. In the course of the discussion, this episode also discusses the idea of Mazal (the topic/title of an earlier podcast episode).
In Shemos 2:5-10, the Torah tells us about the daughter of Pharoah saving Moshe and deciding to keep him alive. Rashi, midrashim, and the Gemara in Sotah 12b provide some more details about what caused her to let Moshe live. This episode discusses these sources as well as the famous midrash about Moshe burning his tongue on the coals.
Rafi noticed that the Torah calls her Bas Pharoah five times without telling us her name. This episode suggests a possible explanation for this omission.
What is the Torah’s outlook on avoda zara and why is it so bad? By discovering two different types of avoda zara, this episode tries to deal with these questions.
The Torah (Shmos 2:11-15) describes Moshe’s initial entrance into Egyptian society. While the pshat describes a basic story of Moshe killing the Egyptian, Rashi adds many details to the story. This episode analyzes these details and shows how the midrashim provide a deeper insight into Moshe’s personality.
Rashi in Shmos 2:9 teaches that the daughter of Pharaoh unknowingly conveyed a prophecy when she told Yocheved, “take your own son”. This episode analyzes this enigmatic Rashi.
This episode deals with Ayala Cohen’s question on the episode about Shechem being a bad place.
This episode discusses the significance of the Rambam’s 12th Ikkar: Yemos Hamoshiach. By analyzing the text of the Rambam, we discover new insights into this fundamental principle.
In Parshas Vayechi, Yaakov wanted to tell his children about the of days, but HaShem prevented him. This episode takes up why he wanted to tell and why Hashem prevented him?
At the end of Vayigash, the Torah tells us how Yosef managed the land of Egypt during the years of famine. Among other things, he moved all Egyptians from city to city. Rashi (47:21) says that this illustrates the greatness of Yosef - for his intent was to prevent his brothers from being called ‘exiles’. This episode raises a few questions on this interpretation. The answers reveal a deeper insight into the greatness of Yosef.
Ayin hara is often viewed as a mystical power to harm other people. This episode analyzes various Torah sources regarding ayin hara to derive a different approach. Based upon this explanation, we discover three ways to avoid the negative effects of ayin hara. This episode was given as a shiur for the first yahrtzeit of my mother, Shani Feder AH.
I was asked a practical question about the appropriateness of hakaras hatov to someone who helps you and subsequently harms you. To answer this question, this episode probes various sources to gain a deeper understanding of the concept of hakaras hatov.
While the pshat of the Torah has no open miracles to Yaakov Avinu, the midrashim (cited by Rashi) have many. This epsiode considers five of these midrashic miracles in light of their absence from the pshat. It provides an explanation for why the midrash "invents" these miracles and simultaneously explains why the Chanuka miracle was needed.
Jon asked me a follow-up question on my shiur on Yaakov’s Neder. Rashi (35:1) says that Dinah was attacked as a punishment for Yaakov's delay of his neder. Why would Yaakov delay and why is this a just punishment?
At the beginning of Va’yetzei, HaShem promised Yaakov to take care of him etc. Yaakov then vows that if HaShem takes care of him, then he’ll set up a place of worship to HaShem and give maaser. Given that HaShem just promised this, what is the function of the neder? This episode addresses this question.
In Breishis 37:14, Rashi says that Shechem is a place which is prepared for bad (puranus) because of the three bad events which occurred there. In this episode, we present an explanation for Rashi’s seemingly strange claim.
When encountering miracle stories in the Gemara, we can’t help but wonder whether or not these are meant to be taken literally. Based upon the ideas developed in the episode “The End of all Miracles,” this episode develops a methodology for answering this question, and provide examples for employing this methodology.
The Gemara in Yomah 29a says that the Chanukah miracle marks the End of all Miracles. To understand this claim, this episode delves into the Torah’s unique perspective of miracles and how we should relate to them.