Simply Deep
Although the words of the Torah, Chazal, and Rishonim may at times seem simple, they are deeply layered with profound insights and lessons. This podcast explores the hidden depths beneath seemingly straightforward statements in Rashi, Aggadata, and other Torah sources.
Episodes
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...
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