Zoom summary: The meeting focused on understanding the meaning and context of the Vidui Maaser prayer, particularly the phrase "look out from Your holy abode from the heavens." Elie explored the anthropomorphic language and its implications, referencing Rashi and Ramban to discuss the nature of Hashem's providence and how it relates to the mitzvot performed by the Jewish people. The group examined the structure of the three-year cycle of tithing and the significance of the confession at its conclusion, questioning why it is called a "Vidui" and what it means to ask Hashem to "look out" and bless the nation and the land. Elie suggested that the prayer reflects a request for Hashem's specific attention and blessing, based on the completion of a multifaceted system of mitzvot, rather than just individual actions. The discussion also touched on the uniqueness of this prayer in asking for justice rather than mercy.

Rashi tells us that Hashem tricks idolaters to worship the heavenly bodies (Devarim 4:19) and Baal Tzefon (Shmos 14:2). Why would He do this? It doesn’t seem just.

We discuss the two Halachik aspects of Tisha B’av and show how they have philosophical analogues which motivate two different types of Teshuva.

The Gemara in Brachos 3a recounts a story of Rabbi Yossi going into one of the ruins of Yerushalayim to daven, where he hears a bas kol singing like a bird and has a conversation with Eliyahu Hanavi about what he heard. We analyze this story and present tentative theories about Gemaras that discuss Eliyahu Hanavi and those that discuss bas kols. We also gain insight about how to think about the Churban and the tragedies of Tisha Bav.

Devarim: Rashi (Devarim 1:9) says that Moshe (and Shlomo) couldn’t judge the people alone because Hashem punishes Jewish judges for mistakes they make. We analyze the unique role, responsibility, and challenge of Jewish judges and see what Moshe’s hesitation was all about.

Parshas Mattos: While Moshe got angry that the Jews left the daughters of Midyan alive, Rashi (Bamidbar 31:13) introduces a different problem that’s seemingly absent from the text: that the children were taking some spoils of war. This episode investigates where Rashi gets this idea and analyzes its connection to the explicit sin of sparing the women.

This shiur was given on the 13th Yahrtzeit of my mother, Shani Feder A’H.

What would have happened if Bilaam was able to curse the Jews? Did his curses somehow have power?

Parshas Korach: When the plague threatened to wipe out the Jews, Moshe instructed Aharon to muse the ketores to stop it - a secret Moshe learned from the Malach Hamaves. Rashi (Bamidbar 17:13) describes the argument between Aharon and the Malach Hamaves about stopping the mageifa. This Rashi provides a good example of a midrash creating a story that elaborates on ideas that are implicit in the pesukim.

Parshas Shelach: After the sin of the spies, Moshe begged Hashem to make His strength great, as He had previously said, “Hashem, who is slow to anger…” Rashi (Bamidbar 14:17-18) explains that this tefilla was based on a previous dialogue between Moshe and Hashem about whether it’s appropriate to be slow to anger only for tzadikim or even for resha’im. We analyze this dialogue to reveal insights about Hashem’s Middah of Erech Apayim.