Simply Deep

Rashi (Bereishis 43:30) tells us that Binyamin’s ten sons were all named for Yosef and the tzaros that happened to him. This episode analyzes these names to derive lessons about Binyamin’s relationship with Yosef.

Rashi (Bereishis 37:2) quotes a Midrash that lists more than twenty similarities between the lives of Yaakov and Yosef. This episode analyzes the significance of these similarities and develops two perspectives for viewing the unfolding of our nation.

This episode analyzes Rashi’s (Bereishis 38:14) claim that Tamar chose to meet Yehuda at Avraham’s door.

This episode discusses three benefits of learning gemara.

Rashi (Bereishis 32:23) says that Yaakov hid Dinah in a box to prevent Eisav from taking her. He was therefore punished with Dinah being raped by Shechem. This episode discusses the following questions and more: 1) Would it really have been a good idea to use Dinah to bring Eisav to Torah? 2) Why was this appropriate punishment for Yaakov? 3) Where’s the justice to Dinah?

After hearing the episode on the seven-headed serpent, someone asked me how one should deal with their own mazikim. This episode discusses some practical takeaways from this story.

This episode discusses the Gemara in Kiddushin 29b about the “mazik” that appeared like a seven-headed serpent in the Beis Midrash of Abayei.

Hashem told Lavan in a dream to be careful not to speak to Yaakov from good to bad (Bereishis 31:24). While it’s not clear exactly what this means, Lavan followed up by engaging Yaakov in an extended conversation - an apparent violation of Hashem’s warning. This episode analyzes the import of Lavan’s dream and the dialogue that followed.

After providing Leah’s reason for the name of her third son, Levi, the Torah says (Bereishis 29:34) says, “Therefore, he called him Levi.” Rashi says that the passuk used the masculine because the one who named Levi was the malach, Gavriel. This episode analyzes this strange claim and provides an important framework for understanding other events of this parsha.

After Yaakov expressed concern that Yitzchak would feel him and notice he wasn’t Eisav, why didn’t Rivka immediately tell Yaakov her plan of putting hairy skins on his arms and neck? And what did she tell him?

Rashi (Breishis 25:26) tells us that Yaakov was grabbing Eisav’s heel while emerging from the womb because he was trying to take the bechora that rightfully belonged to him. This episode analyzes this strange midrash and other pesukim/Rashi’s that discuss the meaning(s) of the name “Yaakov.”

The Torah repeats the story of Eliezer selecting Rivka. Rashi (Bereishis 24:42) says that we learn from this that the conversations of the servants of the Avos are better before Hashem than the Torah of their sons (because many details of mitzvos are only alluded to in the Torah). The same Rashi also tells us that the ground “shrunk” for Eliezer to allow him to arrive on the same day that he depar...

Rashi (Bereishis 24:23) says that Eliezer gave Rivka the jewelry before he found out what family she was from because he had Bitachon about the success of his mission. This episode considers the wisdom of this Bitachon and the role of Bitachon in general.

Rashi on Bereishis 22:5 says that before going to the Akeida, Avraham told his servants that “we will return” because he had a nevuah that both he and Yitzchok would return. But this seems to undermine the whole test of the Akeida?

What differentiates Sinai and makes it more convincing and non subject to doubts than the miracles in Egypt? This episode answers this question using: Rambam Yesodei Hatorah 8:1-2, last Ramban in Bo (Shmos 13:16), Rashi in Devarim 4:35 and develops some ideas about the relationship between the miracles in Egypt and the Revelation at Sinai.

This episode takes up the famous Rashi (Bereishis 12:14) that claims Avram hid Sarah in a box.

Was it znus? Gezel? Both? The Rashis at the end of Bereishis and the beginning of Noach give mixed messages.

Rashi on Bereishis 8:7

In Bereishis 1:3-5, the Torah describes the creation of light and the separation between light and darkness. Rashi explains this according to pshat and agadda. This episode analyzes both of these explanations.

After listing the three steps of Teshuva in Hilchos Teshuva 2:2, the Rambam lists three additional steps: (1) regret; (2) calling Hashem as your witness; (3) confession. This episode discusses the role of these steps.

In Hilchos Teshuva 2:4, the Rambam describes 6 things which are part of the Darchei Ha’Teshuva, the ways of Teshuva. This episode analyzes what these are and how they relate to Teshuva.

In Hilchos Teshuva 1:1, the Rambam talks about when a person (i) does Teshuva and (ii) returns from his sin. This episode analyzes the difference between these two terms and uncovers two facets of Teshuva.

In Hilchos Teshuva 2:2, the Rambam describes three steps of Teshuva: (1) the sinner leaves his sin; (2) he removes it from his thoughts; (3) he concludes to never do it again. This episode analyzes the importance of these three steps.

The Gemara in Shavuous 12b-13a discusses the machlokes between Rebbi and the Chachomim whether or not Yom Kippur atones for one who doesn’t do Teshuva. In analyzing this machlokes, this episode discusses some basics about Teshuva and Kappara, resolving a major contradiction between Chapters 1 and 7 of the Rambam’s Hilchos Teshuva.

The Mishna on RH 32a quotes a machlokes whether the final of the ten pesukim should be from Navi or Torah. In analyzing this machlokes, we discovered Rabbi Yossi’s novel take on the role of these pesukim.