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This 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.

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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.

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The 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.

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This 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.

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In 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.

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This 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.

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This 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?"

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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.

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This 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.

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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.

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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.

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The 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.

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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.

See source sheet hereThese sources discuss the biblical commandment to build a מַעֲקֶה (ma'akeh, usually translated as a guardrail or fence) on a new roof, as stated in Deuteronomy 22:8. Commentators explore the meaning and scope of "ma'akeh," with some suggesting it represents a broader obligation to remove all hazards from one's property. They also analyze the phrase "כי יפול הנופל" ("lest the faller fall"), examining the interplay between Divine knowledge, human free will, and responsibility to prevent harm, even if an individual is "destined" to fall. Several sources also address the placement of this mitzvah within the broader biblical context, connecting it to themes of reward, human foresight, and ethical living that extend beyond a literal safety barrier.

This podcast offers an extensive analysis of the biblical phrase "for bribery blinds the eyes of the wise and perverts just words," specifically focusing on the meaning of "perverts just words" (וִיַסֵּלף ַצִּדיִקם ִּדְבֵרי).

Additionally, the texts examine how bribery causes the perversion of justice, considering whether it blinds the judge's understanding of established legal principles, leads them to distort the arguments of the innocent, or corrupts the very basis of true judgment, often linking this concept to the idea of divine or original law.