Avsnitt
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Rashi on Bereishis 22:5 says that before going to the Akeida, Avraham told his servants that “we will return” because he had a nevuah that both he and Yitzchok would return. But this seems to undermine the whole test of the Akeida?
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What differentiates Sinai and makes it more convincing and non subject to doubts than the miracles in Egypt? This episode answers this question using: Rambam Yesodei Hatorah 8:1-2, last Ramban in Bo (Shmos 13:16), Rashi in Devarim 4:35 and develops some ideas about the relationship between the miracles in Egypt and the Revelation at Sinai.
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Saknas det avsnitt?
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This episode takes up the famous Rashi (Bereishis 12:14) that claims Avram hid Sarah in a box.
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Was it znus? Gezel? Both? The Rashis at the end of Bereishis and the beginning of Noach give mixed messages.
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Rashi on Bereishis 8:7
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In Bereishis 1:3-5, the Torah describes the creation of light and the separation between light and darkness. Rashi explains this according to pshat and agadda. This episode analyzes both of these explanations.
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After listing the three steps of Teshuva in Hilchos Teshuva 2:2, the Rambam lists three additional steps: (1) regret; (2) calling Hashem as your witness; (3) confession. This episode discusses the role of these steps.
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In Hilchos Teshuva 2:4, the Rambam describes 6 things which are part of the Darchei Ha’Teshuva, the ways of Teshuva. This episode analyzes what these are and how they relate to Teshuva.
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In Hilchos Teshuva 1:1, the Rambam talks about when a person (i) does Teshuva and (ii) returns from his sin. This episode analyzes the difference between these two terms and uncovers two facets of Teshuva.
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In Hilchos Teshuva 2:2, the Rambam describes three steps of Teshuva: (1) the sinner leaves his sin; (2) he removes it from his thoughts; (3) he concludes to never do it again. This episode analyzes the importance of these three steps.
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The Gemara in Shavuous 12b-13a discusses the machlokes between Rebbi and the Chachomim whether or not Yom Kippur atones for one who doesn’t do Teshuva. In analyzing this machlokes, this episode discusses some basics about Teshuva and Kappara, resolving a major contradiction between Chapters 1 and 7 of the Rambam’s Hilchos Teshuva.
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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.
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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.
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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.
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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.
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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.
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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?
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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.
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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
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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?
- Visa fler
