Parasha with dAvId Saltzman

See source hereWe examine the deep connection between observing Shmittah and the Jewish people’s right to stay safely in the Land of Israel. Commentators explain that breaking these agricultural laws leads to exile, while following them faithfully guarantees both political security and physical prosperity. The Midrash Tanhuma illustrates a spiritual "downward spiral" where neglecting the Sabbatical year leads to the gradual loss of property and freedom. The Shiur concludes that living by these Divine decrees is the essential prerequisite for lasting prosperity and peace.

See source hereThis shiur explores sanctifying and desecrating God’s name.A major theme is the definition of Kiddush Hashem, which ranges from performing commandments with excellence to the supreme act of martyrdom, where one must be willing to die rather than sin. Conversely, Chillul Hashem is described as a severe transgression involving intentional sin or behavior that leads others to view holiness with contempt.

See source hereIn this shiur, we explore the complex significance of the Azazel goat ritual performed on Yom Kippur as described in Parashat Acharei Mot. Meforshim debate whether Azazel refers to a rugged geographical location or a demonic entity. Some connect the use of a goat to the atonement for the sale of Joseph, where his brothers famously used a goat's blood to deceive their father. Ultimately, the ritual serves as a powerful psychological tool, underscoring the need for repentance by visually demonstrating the complete abandonment of their transgressions.

See source hereThis shiur explores the legal and spiritual connections between Jewish identity, the Land of Israel, and the religious duties of Birkat Hamazon. We examine how core themes like Torah study and the physical sign of the covenant are essential parts of the liturgy, as these elements are seen as the spiritual merits that justify the Jewish people’s inheritance of the land.

See source hereWe explore the significance of the "eighth day" transition from private divine revelation to communal religious service. Rashi, Ibn Ezra, and Rav Elchanan Samet debate the chronological timeline of the Tabernacle's inauguration The shiur emphasizes the mystical symbolism of the number eight, which represents a realm of supernatural sanctity that transcends the natural order of the physical world. Central to this transition is Moshe's exemplary humility, which graciously led him to step aside and empower his brother, Aaron, as the high priest.

This shiur focuses on the laws of the Shelamim and the Todah. We explore the unique nature of these sacrifices, emphasizing that they are designed to foster communal harmony by distributing portions of the offering between the altar, the Kohanim, and the Israelites. Furthermore, the sources highlight the spiritual significance of the Todah, noting that it arises from voluntary gratitude rather than atonement for sin.

Shiur hereIn this shiur, we explore the opening verses of Vayikra, specifically analyzing the term "Adam" in the context of sacrificial offerings. Several commentators draw a profound parallel between the worshiper and Adam HaRishon, suggesting that just as the first man owned everything and could not bring a stolen gift, modern donors must ensure their offerings are legally and ethically pure. Some commentators argue that a person must "sacrifice" their own animalistic nature and ego to achieve genuine proximity to the Divine.

See source hereIn this shiur, we explore the origins and significance of the copper basin used in the Tabernacle, which was uniquely fashioned from the mirrors of women. According to the Midrash Tanchuma and Rashi, these mirrors were initially rejected by Moses because of their association with vanity, but God cherished them as they were used in Egypt to sustain the Jewish people by encouraging intimacy and the birth of new generations. 

See source sheet hereIn this shiur, we examine the divine appointment of Bezalel to construct the Mishkan, emphasizing that his selection was a miraculous act of God rather than a personal choice by Moshe. Despite a background of harsh labor in Egypt, Bezalel was uniquely endowed with wisdom, understanding, and knowledge, the same attributes used by God to establish the heavens and the earth.

This text serves as a warm tribute celebrating the birthday of a beloved family leader known for his devotion to Israel and his generous spirit.

See source hereIn this shiur, we examine the multifaceted meaning of the Hebrew word "Tamid" (continual/constant) as it pertains to the Mishkan and Temple services. The sources frame these physical rituals as spiritual conduits that refine the soul and confer merit on the nation.

Source sheet hereThis shiur examines the three distinct donations mentioned in the Torah portion of Terumah, each serving a unique purpose in the construction and service of the Mishkan. Rashi identifies these as the fixed half-shekel for the foundational sockets, the half-shekel for communal sacrifices, and the voluntary gifts of raw materials for the structure and priestly garments. Rabbeinu Bahya connects these contributions to the divine attributes of wisdom, understanding, and knowledge, suggesting that the Sanctuary’s creation mirrors the metaphysical architecture of the entire universe. The Maharal further explains that these three gifts provide a comprehensive atonement for the human experience, specifically targeting the faculties of the soul, the physical body, and material wealth.

See source here This shiur provides a multifaceted examination of the covenant ceremony at Mount Sinai, focusing on the symbolic rituals, the meal, and the leadership involved. The narrative details Moshe constructing a sacrificial altar and twelve pillars, followed by a unique ceremony where blood was applied to both the altar.Meforshim clarify that the "youths" performing the sacrifices were, in fact, the firstborn sons, who held sacred status before the Mishkan was established. Meforshim also debate the meaning of the elders' vision of God, exploring whether their subsequent eating and drinking was a celebratory feast or a spiritual failure. Ultimately, these texts illustrate how physical actions such as sprinkling blood, building monuments, and eating served as the legal and spiritual foundations for Israel's relationship with the Divine.

See sources hereIn this shiur, we examine the the attack by Amalek at Rephidim and the subsequent arrival of the at Mount Sinai. Commentators suggest that Amalek’s sudden assault was a consequence of Israel’s internal strife, spiritual weakness, or lack of faith in God’s constant presence. In contrast, the transition to Mount Sinai represents a journey of repentance and preparation, where the nation moved from division to a state of singular unity. This shift is highlighted by the grammatical change to a singular verb, symbolizing that the people camped "as one man with one heart" to become worthy of the Torah. Ultimately, these texts illustrate that peace and humility are the essential prerequisites for receiving divine revelation and ensuring national security.

See source hereIn this shiur, we explore the spiritual significance of Miriam and her role in transforming Jewish suffering into redemption. The name Miriam is linked to the Hebrew word for bitterness, reflecting the harsh slavery in Egypt, yet she possesses the unique power to sweeten reality through song, dance, and faith. Her leadership at the Reed Sea and the subsequent miracle at Marah demonstrate how she awakens the souls of the nation, particularly the women, to find divine hope in difficult circumstances.

This shiur offers a multifaceted rabbinic and linguistic analysis of the plague of darkness in Egypt. Commentators debate whether this darkness was a natural phenomenon, such as a thick atmospheric vapor. We also examine God's purpose behind the plague, suggesting it allowed the Israelites to identify Egyptian treasures or provided cover to bury sinful Hebrews without public shame. Additionally, we highlight the sharp contrast between the Egyptians' total isolation and the continuous light enjoyed by the Israelites.

See sources here In this Shiur, analyze the nature and implications of the plague of  Arov. A central theme is the divine distinction established between the Egyptians and the Jews, marked by the Hebrew terms Hifleti and Pedut. This separation served as a miraculous sign that protected the land of Goshen and, according to some views, signaled the beginning of the end of Jewish servitude.

See sources hereThis shiur explores the mysterious account of Hashem attacking someone at a lodging on the way to Egypt. Commentators debate whether the intended victim was Moshe or his son, and the specific nature of the sin, which many connect to delayed circumcision. Zipporah’s quick action in performing the circumcision is seen as the rescue that prevented death. Ultimately, the texts emphasize how this event served as a prophetic warning, highlighting that Moshe’s personal life and family responsibilities could not interfere with his mission to redeem Israel.

See source here This shiur examines the practical and historical importance of Rachel’s burial. Rashi and the Maharal explain that Yaakov buried Rachel by the roadside near Bethlehem instead of in the Cave of Machpelah so her spirit could intercede for her descendants during the Babylonian exile. Additional insights indicate that Rachel’s tragic death during childbirth symbolizes a supreme sacrifice for the continuity of the Jewish people, giving her a special role as a matriarchal protector. Lastly, the shiur considers Yaakov's long silence and his eventual explanation to Yosef, presenting the burial not as a slight but as a divinely commanded necessity for future redemption.

See Sources hereThe shiur examines the encounter between Yaakov and Pharaoh, focusing on their dialogue regarding age and suffering. The sources explain that Yaakov’s weathered appearance led Pharaoh to inquire about his age, prompting a response that distinguished between total years of sojourning and actual years of quality life.

This Shiur traces the narrative from Yaakov sending Yosef to check on his brothers' well-being ("שְׁלוֹם" in Hebrew), through Yosef's eventual reunion with them in Egypt, including his emotional reactions to seeing his full brother, Binyamin. Commentaries analyze specific word choices, such as the meaning of asking about their father's "peace" to Yosef's final test of his brothers, where he frames Binyamin for the theft of his silver cup, before telling the others to depart in peace.

See shiur hereThis Shiur describes Yosef as a seventeen-year-old, herding with his brothers, and bringing an evil report (דִּבָּתָם רָעָה) about them to his father. Interpretations vary on the precise nature of Joseph's "evil report. The meforshim analyze the motivations behind Yosef's actions.

See Shiur HereIn this shiur, we review Genesis chapters 32 and 33, exploring Yaakov's repeated motivation to find חֵן in the eyes of Esav and interpret his statements about divine grace, while also discussing the unique usage of the verb form וַיִּחַן when Jacob settles near the city of Shechem, implying he bestowed kindness or made improvements like markets and baths for the inhabitants.

See sources hereThis shiur presents key biblical narratives from Beresheet detailing Jacob's (Yaakov's) significant journeys and the erection of several stone pillars, or matzeivot.We analyze these monuments, particularly focusing on the events at Beit El and the pillar marking Rachel’s burial place. Commentators debate the theological justification for Jacob's actions, exploring whether the matzevot served as acts of worship, simple place markers, or indicators of future land inheritance.

Source sheet hereThis shiur discusses Isaac's prayer for his barren wife, Rebekah. The sources systematically examine the meanings and implications of key terms such as Vaye'etar and L'nochaḥ Ishto. Furthermore, the commentaries explore the theological reasons for Rebekah's barrenness—suggesting it was a test, a motivation for intense prayer, or a way to ensure the children were cherished—and explain why Isaac's prayer alone was answered.

Shiur here This shiur analyzes the story of Avraham's acquisition of the Cave of Machpelah from the Hittites, with a focus on his self-description as a “resident alien” גֵּר וְתוֹשָׁב. A key part of the discussion is whether Abraham's request for a burial site was a humble plea, a strategic negotiation, or a subtle legal claim to the promised land.We also explore the timeline of Abraham’s travels and the importance of land ownership as the first sign of God's covenant with him.

See source sheet here This shiur focuses on a close examination of Bereshit Chapter 20, verses 2-4, which recounts the story of Avimelech taking Sarah. Commentators offer detailed interpretations of how God communicated with Avimelech through a dream, why Avimelech did not physically approach Sarah, and the meaning behind Avimelech's plea to God, "Will you slay a righteous nation as well?"

Source sheet here This shiur centers on the biblical encounter between Abram and Melchizedek as recorded in Genesis 14:18-20. The texts explore several critical issues, including the identity of Melchizedek and the significance of his appearance with bread and wine immediately preceding Abram's refusal of the King of Sodom’s offer. Commentaries debate why this section interrupts the narrative.

See Shiur hereThis class focuses on the moment when Lamech names his son Noach, stating he will bring comfort from the toil of the cursed ground.  We explore the significance of the name Noach, the root of his name, and the multifaceted expectation of comfort and respite that his father, Lamech, placed upon him. We delve into Rashi, Midrash, Isaac Mozeson, and Rabbi Yaakov Medan.

Source Sheet HereThis shiur focuses on interpreting the phrase "עֵזֶר כְּנֶגְדּוֹ" concerning the creation of woman. Several commentators present the paradoxical nature of the phrase, suggesting the woman is either "a helper" if man is worthy or "against him" if he is not, or that the "opposition" itself serves as the truest form of aid. Other interpretations explore the roots of the word "כְּנֶגְדּוֹ" (kenegdo), connecting it to concepts of proximity, equality, or counterbalance rather than simple opposition.

See source here This shiur focuses on the meaning and significance of the Hebrew word "עצרת" (Atzeret), particularly as it relates to the last day of Sukkot. The meforshim analyze why this term is uniquely applied to the final day of Sukkot, examining whether it signifies a separate holiday, a gathering for worship, or a final period for retaining the spiritual gains acquired throughout the festival period.

See sources here This shiur focuses on the meaning and significance of the Hebrew phrase "בְּעֶצֶם הַיּוֹם הַזֶּה", often translated as "on that very day," as it appears in various biblical contexts, particularly in relation to Moses's impending death and ascent to Mount Nebo. Interpretations examine why this precise phrasing is employed in accounts of Noach entering the Ark, Israel's departure from Egypt, and Avraham's circumcision.

 See sources hereThe source material examines the opening verses of the Torah portion "Vayeilech" (31:1-2), focusing intensely on the phrase "Vayeilech Moshe" (And Moses went). Various Jewish commentators—including Rashi, Ramban, Ibn Ezra, and Sforno—present different interpretations of where Moses went and his motivation for doing so, questioning why the text emphasizes his physical movement just before his final address.

Shiur resources here This podcast provides an in-depth examination of the Hebrew word "ושב" (v'shav) within the context of Deuteronomy 30:2-3, focusing on its dual appearance and various interpretations. Commentators explore its meaning, ranging from literal "return" to nuanced concepts of repentance, divine presence, and restoration. 

see source hereThis class explores the profound meaning of the covenant between God and the Jewish people, particularly focusing on the words "את ה' האמרת היום" (You have avouched/declared God this day) and "וה' האמירך היום" (And God has avouched/declared you this day) from Deuteronomy 26.

See source sheet hereThese sources discuss the biblical commandment to build a מַעֲקֶה (ma'akeh, usually translated as a guardrail or fence) on a new roof, as stated in Deuteronomy 22:8. Commentators explore the meaning and scope of "ma'akeh," with some suggesting it represents a broader obligation to remove all hazards from one's property. They also analyze the phrase "כי יפול הנופל" ("lest the faller fall"), examining the interplay between Divine knowledge, human free will, and responsibility to prevent harm, even if an individual is "destined" to fall. Several sources also address the placement of this mitzvah within the broader biblical context, connecting it to themes of reward, human foresight, and ethical living that extend beyond a literal safety barrier.

This podcast offers an extensive analysis of the biblical phrase "for bribery blinds the eyes of the wise and perverts just words," specifically focusing on the meaning of "perverts just words" (וִיַסֵּלף ַצִּדיִקם ִּדְבֵרי). Additionally, the texts examine how bribery causes the perversion of justice, considering whether it blinds the judge's understanding of established legal principles, leads them to distort the arguments of the innocent, or corrupts the very basis of true judgment, often linking this concept to the idea of divine or original law.

See source here We analyze the nuanced meaning of "observe and hear" and "the good and the upright." We discuss how studying and retaining teachings precedes understanding and fulfilling commandments, including both explicit laws and rabbinic ordinances. 

Source Sheet Here We examine the biblical portion of Ekev, providing detailed commentaries from various Jewish scholars on themes of gratitude, remembrance, and the risks of wealth. We study the verses related to the blessings of the land of Israel and the obligation to thank God for its bounty, making connections to the commandment of Birkat Hamazon.

We examine the Hebrew term "וָאֶתְחַנַּן" and its various interpretations within Jewish commentary. Commentators such as Rashi and Daat Zekenim discuss the meaning of this word as a plea for undeserved grace or a free gift, highlighting Moses's humility in his prayers. Rashi and Rabbeinu Bahya also explore the related term "לֹא תְחׇנֵּם," offering diverse interpretations concerning not granting favor, settlement, or free gifts to adversaries, underscoring the nuanced nature of biblical Hebrew. 

Source sheet here We explore the Book of Lamentations (Eichah), with a particular focus on its opening word, "Eichah" (How), and the concept of solitude or isolation ("badad"). Rashi's commentary and Lekach Tov elaborate on the historical context of Jeremiah writing Lamentations, its structure, and the prophetic sorrow embedded in the text. The sources draw parallels between the exile of Israel and the expulsion of Adam and Eve from the Garden of Eden, both of which are characterized by a fall from grace and a cry of "Eichah." Furthermore, we examine the numerical significance of the Hebrew alphabet in relation to suffering and sin, as well as the rhetorical impact of presenting distress before prosperity in the lament. Isaac Mozeson's contribution provides a linguistic analysis of the root word "BDD" and its derivations, highlighting how it conveys notions of separation, division, and isolation across various Hebrew terms.

In this podcast, we examine the story concerning the tribes of Gad and Reuben, who sought to settle east of the Jordan River before the conquest of the Land of Israel. Moses initially expresses strong disapproval, fearing their request would demoralize the other tribes and lead to a repetition of the spies' sin. The commentaries differ on the precise nature of Moses's concern and the subsequent response of the tribes. Some highlight Moses's emphasis on the phrase "before God" in contrast to the tribes' initial "before the children of Israel," signifying a shift from reliance on human strength to divine intervention and a proper, God-centered intention for war. Other interpretations focus on the tribes' prioritization of their livestock and families over the spiritual significance of the conquest. While some simply see Moses testing their commitment to the entire nation. Ultimately, the sources agree that the exchange clarifies the necessity of fighting for God's will and the unified purpose of the Israelites in taking the land.

This podcast explores Moses' request to God for a new leader of the Israelite nation, focusing on the desired qualities for this successor. Moses's plea emphasizes the need for a leader who understands and tolerates the diverse individual natures of the people, referring to God as "God of the spirits" to highlight this need for a leader who can connect with and accommodate each person's unique character. Rashi's commentary explains that Moses sought someone tolerant, while God provided Joshua, who possessed the even greater ability to "walk side by side" with each individual, signifying deep empathy. The sources also suggest that Moses recognized this empathetic quality in his brother Aaron, which was crucial for the next generation's leadership. They explain that Joshua's diminished "majesty" compared to Moses allowed for a closer, more empathetic connection with the people, unlike Moses, who was likened to a distant sun.

This shiur focuses on the phrases "And Moab was afraid of the people" and "and Moab was distressed because of the children of Israel." These diverse interpretations from various commentators and midrashic texts explore the nuances of "was afraid" and "was distressed," with some attributing Moab's fear to Israel's vast numbers, while others suggest it stemmed from Israel's powerful victories over other nations. We examine the motivations behind Moab's distress, debating whether it was due to physical threat, spiritual animosity, or a perceived curse, ultimately providing a rich tapestry of exegesis on a pivotal moment in the biblical narrative.

We discuss two distinct historical events: the Hamas surprise attack on Israel on October 7, 2023, and interpretations of a biblical passage concerning the death of Aaron and a subsequent attack by the King of Arad. 

See Source HereWe analyze a biblical narrative concerning a plague and Aharon's role in stopping it. Multiple commentators examine God's command to Moshe and Aharon's swift action, particularly the use of incense. Rashi suggests that Aharon was given a secret to stop the plague, or that the use of incense demonstrated it was not inherently deadly, but rather sin that caused death. Other sources highlight Aharon's willingness to risk his life, viewing his actions as heroic and a testament to his leadership, especially since he interceded for those who had challenged his authority. The placement of Aharon "between the dead and the living" is interpreted in various ways, from a literal physical position to a symbolic act of halting the destructive force. Ultimately, these interpretations underscore Aharon's divinely sanctioned role and the significance of his intercession in saving the Israelites.

Source Sheet Here This Shiur explores the concept of Divine forgiveness, focusing on its meaning and implications in the context of the Israelites' journey from Egypt. Various commentators, including Ibn Ezra, Ramban, R' Y.S. Riggio, Rashar Hirsch, and Prof. Isaac Mozeson, analyze the Hebrew word "סלח" (salach), often translating it as letting go, extending patience, or alleviating punishment rather than complete absolution. The sources also discuss Moses's plea for his people after the incident with the spies, differentiating this from his intercession following the Golden Calf, and contemplating whether God's forgiveness was total or partial, as evidenced by the ten times the Israelites tested God. Ultimately, the discussions clarify the nuances of God's compassion and the consequences of the Israelites' actions.

Source sheet here This Shiur is an exegetical analysis of the biblical passage concerning the Israelites' "murmuring" (כְּמִתְאֹנְנִים) in Numbers 11. The commentators explore the precise meaning of this term, debating whether it refers to a baseless accusation, suffering due to travel, or a rejection of God's plan, with some sources, like Rashi and Midrash Aggadah, suggesting it implies seeking a pretext to abandon God. The text also examines the nature of the sin and the justification for the divine punishment of fire, pondering who exactly was afflicted and why.

These commentaries explore the meaning of the Priestly Blessing, particularly the initial phrase, "May the Lord bless you and keep you." Different interpretations are offered, with some focusing on blessings related to material possessions and physical well-being, and the need for divine protection to guard these blessings from loss or harm, both physical and spiritual. Other interpretations see the blessing extending to wisdom, spiritual insight, and long life, emphasizing that God is both the giver and the protector of these various forms of good fortune

We discuss the meaning of the phrase "מִמׇּחֳרַת הַשַּׁבָּת" (the morrow of the Shabbat) in Leviticus 23, which dictates the timing of the Omer offering and the counting of fifty days to Shavuot. Various interpretations are presented: the Karaite perspective argues it refers to the day after the weekly Shabbat, resulting in a flexible date for Shavuot and an overlap with the Festival of Unleavened Bread. The Qumran community also interpreted it as the day after the weekly Shabbat, but their fixed 364-day calendar meant both the Omer and Shavuot had set dates. Rabbinic tradition, represented by Rashi and Saadia Gaon, understands "Shabbat" here to mean the first day of the festival of Unleavened Bread, thus dating the Omer to the 16th of Nisan.