Parasha with dAvId Saltzman

Source sheet here In this shiur, we analyze the phrase "this day" from the book of Devarim to explain the profound relationship between the Jewish people and the divine commandments.

See sources hereIn this shiur, we examine the Torah's prohibitions regarding the nations of Ammon, Moab, and Amalek, focusing on the moral justifications for their exclusion and eventual destruction. The Ammonites and Moabites are condemned for their profound ingratitude and calculated cruelty, as they refused to provide basic sustenance to the Israelites and actively sought to curse them. Amalek is portrayed as the ultimate ideological enemy who targeted the most vulnerable members of the community without provocation. Ultimately, the sources frame these commandments as essential reminders for Israel to uphold ethical integrity while actively opposing systemic evil and cruelty.

Source sheet hereIn this shiur, we examine the prohibition of Bal Tashchit, which forbids the wanton destruction of fruit trees during a military siege. Various meforshim debate the meaning of the phrase "for man is a tree of the field," offering different interpretations of the relationship between humanity and nature.

See sources hereIn this shiur, we examine the Torah's mandate from Devarim 15 regarding the obligation to support the impoverished, specifically focusing on the prohibition against hardening one's heart as the Shmitah year approaches. The Chumash warns that economic status is a rotating wheel; since wealth is temporary, giving serves as a spiritual investment that invites Divine blessing and ensures future communal support. Ultimately, the sources teach that the manner of giving—with a pleasant countenance and sincere empathy—is as significant as the financial contribution itself.

In this shiur, we examine the multifaceted religious obligation to love God, exploring whether it is a literal emotional command or a metaphorical call to action. Traditional commentators debate whether this love is achieved through intellectual contemplation of the divine or through the joyous observance of commandments and personal sacrifice. Ultimately, the texts present love of the Divine as a holistic dedication that encompasses one's thoughts, resources, and very life.

See source hereIn this shiur we explore the biblical prohibitions of Bal Tosif and Bal Tigra, which forbid adding to or subtracting from the divine commandments. Historical examples involving Moshe, King Solomon, and the Spies illustrate how even well-intentioned "improvements" lead to spiritual failure and the corruption of the original command. Ultimately, the Netziv emphasizes that authentic devotion must be guided by the formal structure of Halakhah rather than personal religious emotion or spiritual enthusiasm.

Source Sheet Hereהַסּוֹף נִכָּר כְּבָר בַּהַתְחָלָהIn this shiur, we examine a specific detail in Moshe’s retelling of the spy narrative in Devarim, focusing on the disorderly manner in which the Jewish people approached him. The meforshim suggest that a group's initial behavior and methodology can predict the eventual outcome of its endeavors. By analyzing these opening moments, the texts offer a leadership lesson: impatience and procedural collapse are warning signs of an impending moral or practical disaster.

See sources hereIn this shiur, we analyze textual discrepancies regarding Aaron’s death and Beni Yisrael's travel routes in Bamidbar and Devarim.

In this shiur, we examine the command for Bnei Yisrael to treat the Midianites as enemies after the incident of moral and spiritual failure at Shittim. The meforshim investigate why Midian was targeted for destruction while Moab was spared. The laws show a hierarchy of harm, with spiritual subversion seen as the greatest existential threat to a nation's survival.

See source hereIn this shiur we examine the nuanced meaning of the word "Hamorim" and the nature of the sin committed by Moses and Aaron at the waters of Merivah. We explore meforshim like Rashi, the Midrash, Rambam and Shadal. We discuss whether the transgression was an act of unjustified anger, a lack of faith, or a failure to strictly follow divine instructions.Modern insights from Rabbi David Fohrman add a literary layer, connecting the linguistic roots of the word to Miriam and her lifelong association with water and faith.Ultimately, the collection illustrates how a single word serves as a catalyst for understanding the leadership and eventual fate of Israel's greatest prophets.

In this shiur, we examine the various motivations and circumstances that fueled Korach’s rebellion against the leadership of Moshe and Aharon. The Meforshim depict the uprising as a complex intersection of theological disputes, geopolitical factors, and personal resentment.

See source here In this shiur, we examine the rare biblical term וַיַּעְפִּלוּ, a unique word used to describe the Israelites' defiant attempt to enter the Promised Land against divine decree.We connect these ancient "Ma’apilim" to the modern clandestine Jewish immigrants who risked their lives to reach the land of Israel.

This shiur examines why the laws of the menorah immediately follow the account of the korbanot of the Nessim in the Mishkan. Traditional commentaries, such as Midrash Tanhuma and Rashi, explain that Aaron felt distressed by his exclusion from the initial dedication, leading God to reassure him that his role in lighting the Menorah was of even greater spiritual significance. The Ramban expands on this by suggesting a historical allusion to the Hasmonean victory and the miracle of Chanukkah, which persists even after the Temple's destruction. Meanwhile, the Netziv links the illumination of the lamps to the toil of Torah study.Finally, the Ohr HaChaim posits that Aaron’s daily maintenance of the lamps functioned as a continual rededication, surpassing the one-time contributions of the princes.

This shiur examines the significance of the Mishkan's completion, focusing on the biblical phrase "on the day that Moshe finished." Commentaries highlight that while the entire nation contributed to the construction, Moshe received primary credit because of his total devotion to ensuring the structure matched the divine pattern. From the word כלת, this momentous day is framed as a spiritual marriage between God and Israel, contrasting the initial "engagement" at Mount Sinai with the final "nuptials" of the Mishkan.

See sources hereThe shiur explores holiness as a framework of distinct roles and boundaries within the Tabernacle service. While the Levites were chosen to support the Kohanim and represent the broader community, the text emphasizes that their sacred status is defined by adhering to specific duties rather than universal access. This structure prevents chaos caused by personal impulses, as illustrated by the fatal mistake of Nadav and Avihu, who offered "strange fire" outside of divine command. Spiritual closeness to God is achieved when each individual serves from their designated position, respecting the unique limits assigned to them. Ultimately, the Sanctuary functions as a unifying center where the division of labor ensures the safety and sanctity of the entire nation.

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.