Parasha with dAvId Saltzman

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.

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We discuss the concept of קֶרִי in the context of one's relationship with God.

Commentaries explore the meaning of קֶרִי, interpreting it primarily as an attitude of treating divine matters as incidental or a posture of obstinacy, rather than a consistent, deliberate way of life. The texts explain that acting with קֶרִי involves a lack of willingness to truly heed divine instruction, and this leads to a series of escalating divine punishments, which are themselves described as God acting with קֶרִי, reflecting the people's approach back upon them.

Ultimately, these consequences are meant to prompt introspection and repentance, as ignoring warnings is seen as a greater offense, highlighting the importance of recognizing divine intervention in both good and bad events and avoiding the belief that suffering is merely random or accidental.

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These texts discuss a biblical account from Leviticus concerning the son of an Israelite woman and an Egyptian man who quarreled with an Israelite and subsequently cursed God. Various rabbinic commentators offer different interpretations of the man's origins, the reasons for the quarrel, and the event's significance.

Some suggest the man was the son of the Egyptian Moses killed, while others propose the conflict arose over issues of tribal lineage or religious practice, exploring the potential spiritual meaning of the man's actions. Ultimately, the sources highlight the severity of blasphemy and the punishment for such an offense.

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We discuss the interpretation of a verse from Leviticus regarding not hating another in one's heart and the commandment to rebuke one's neighbor.

Several commentators explain that hiding hatred in the heart is a severe transgression, and the appropriate response to a neighbor's transgression is rebuke. However, they emphasize that this rebuke must be delivered properly, specifically not in public or in a way that shames the other person, unless they are persistently wicked and refuse to accept the rebuke.

The sources also connect this concept to the idea of mutual responsibility within the community and highlight that baseless hatred is a significant sin.

See the source sheet hereWe explore the concept of tzara'at, often translated as leprosy, not as a natural disease but as a divine sign or warning. The Talmud lists seven sins, with slander being particularly emphasized, that can cause tzara'at to appear.

The Rambam clarifies that tzara'at can manifest on people, clothing, and houses, acting as a miraculous signal specifically for the Jewish people to prompt repentance.

Kli Yakar and Sforno connect tzara'at on houses specifically to the sin of miserliness or a lack of generosity, suggesting the affliction is a consequence for those who hoard wealth given by God.

These texts collectively present tzara'at as a spiritual ailment and a catalyst for individuals to examine their behavior and return to righteous living, particularly within the context of their relationship with God and fellow Jews in the Land of Israel.

See the source sheet here This shiur focuses on a pivotal moment in the inauguration of the Mishkan, focusing on two instances of blessing the people by Aaron and then by both Moses and Aaron, as described in Leviticus 9. Commentators debate the nature of Aaron's initial blessing, whether it was the established Priestly Blessing or a different one, and explore why Moses joined in the second blessing. They also discuss the appearance of God's glory following the second blessing, identifying it with the fire that consumed the offerings on the altar, and consider the reasons behind the fire's arrival and the subsequent reaction of the people. Some sources connect these events to Aaron's feelings of inadequacy and the need for Moses' support, and even link the actions of Aaron's sons, Nadav and Avihu, to this sequence of events.

See sources here These meforshim discuss the Ten Plagues brought upon Egypt, examining their purpose and patterns.

Some commentators explore the grouping of the plagues, suggesting different sequences and reasons for their specific order and severity, like a gradual escalation. Others focus on the divine intention behind the plagues, considering whether they were primarily punitive or designed to elicit repentance from Pharaoh. The texts also touch upon the nature of miracles and the extent to which Pharaoh's heart was divinely hardened in response to these events. Finally, we apply these lessons to modern times.

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Various commentaries explore the meaning and significance of this commandment, interpreting "salt of your covenant" in diverse ways. Some view salt as a symbol of the enduring nature of the covenant between God and Israel, while others connect it to the idea of purification and the engagement of the physical world in spiritual service. Later halakhic texts discuss the contemporary application of this principle, relating it to the practice of placing salt on the table during meals, drawing a parallel between the table and the Temple altar.

Source sheet here

These sources discuss the verse in Exodus where Moses blesses the Israelites after they complete the Tabernacle. Rashi interprets the blessing as a prayer for God's presence to dwell in their work, referencing a Psalm attributed to Moses. Ohr Hachaim emphasizes the significance of Moses himself bestowing the blessing. R' Hirsch sees the blessing as a recognition of their willing obedience to God, leading to profound fulfillment. R' Reggio connects the blessing to the restoration of a pre-sin state, hoping for continued divine favor. Netziv offers interpretations from the Tosefta, suggesting the blessing anticipates the future Temple. Abarbanel notes Moses's amazement at their flawless execution, justifying the blessing. Ralbag views the act as a model for leaders to encourage obedience through blessings. Kli Yakar draws a parallel between the Tabernacle's construction and creation, explaining the use of "work" and "craft" and linking Moses's observation to God's evaluation of creation.