Gematria Refigured +

Rabbi Shimon bar Yochai and 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 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.

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

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.

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.

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.

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?

This episode discusses the purpose and ideas of Haneiros Halalu and Maoz Tzur.

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.

If the title sounds strange to you, have a listen…

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.

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.

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.

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.

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.

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.

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.