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.

Rashi (Bamidbar 12:4) explains how Hashem miraculously simultaneously spoke to Moshe, Aharon, and Miriam in order to rebuke Aharon and Miriam for speaking against Moshe. Because they hadn’t been Tahor from being with their spouses, they couldn’t handle the experience - they said, “Water! Water!” (Presumably they were looking for a Mikvah.) We analyze this strange Rashi and learn how Hashem taught them an important lesson.

The Gemara in Sanhedrin 92a-b discusses nine different approaches to understanding the Dry Bones Nevuah of Yechezkel 37, including whether it was literal or metaphorical, and who the resurrected people were.

Parshas Naso: We follow Rashi’s path (Bamidbar 5:15-17) in explaining the details of the Minchas Sotah, the sacrifice brought by the suspected adulteress. We derive relevant lessons about the allure of sexual sins and how to avoid them.

The Gemara in Shabbos 88b discusses a lengthy argument between Moshe and the Malachim whether man was fitting to receive the Torah.

The Gemara in Sanhedrin 100a tells a story of Rav Yochanan claiming that in the future, the gates of Yerushalayim will be massive pearls (30x30 Amos) that are hollowed out. When a student mocked this claim, he ended up seeing angels actually hollowing out such pearls. After Rav Yochanan criticized him for mocking Chachamim, he turned into a pile of bones.

When quoting your parent after their death, the Gemara in kiddushin 31b says that it’s kavod for you to say “I should be an atonement for their bed.” What does this mean? Rashi says that you’re asking for the punishment for their sins to come upon you. This doesn’t seem like a Jewish idea?! Also, how is this kavod?