פרשת השבוערמב"ם יומיתנ"ך יומיחג / מועדשיעורים בחבורה
תורה - לפי פרשה
בראשיתשמותויקראבמדברדברים
תורה - לפי פרק
בראשיתשמותויקראבמדברדברים
נביאים
יהושעשופטיםשמואלמלכיםישעיהוירמיהויחזקאלתרי עשר
כתובים
תהליםמשליאיובדניאלעזראנחמיהדברי הימים
חמש מגילות
שיר השיריםרותאיכהקהלתאסתר
משנה תורה
הקדמהספר המדעספר אהבהספר זמניםספר נשיםספר קדושהספר הפלאהספר זרעיםספר עבודהספר קרבנותספר טהרהספר נזיקיןספר קניןספר משפטיםספר שופטים
מורה נבוכים
חלק אחלק בחלק ג
שמונה פרקים
פתיחהפרק אפרק בפרק גפרק ד
סוגיותמחשבת אמונהמי השילוחעיון הלכהPlatonism
זוהרכתבי האריז"לקבלהKavanot English
שלש רגלים
פסחשביעי של פסחפסח שניספירת העומרל"ג בעומרשבועותסוכותהושענה רבהשמיני עצרתשמחת תורה
ימים נוראים
אלולראש השנהעשרת ימי תשובהיום הכיפורים
מועדים דרבנן
חנוכהפוריםד' פרשיותשבת שקליםשבת זכורשבת פרהשבת החודשבין המצריםשבע דנחמתאשבת נחמוד' צומותעשרה בטבתצום גדליהשבעה עשר בתמוזתשעה באב
אחרים
ט"ו בשבטט"ו באבכ' סיוןכללות המועדים
אודות
מעגל החייםשירהקצריםגליונותסיפוריםתלמודSMS Alertsארכיון מלא
תרומה / חברות

English

Contrasting two theories s of Lo Sachmod

This shiur examines the prohibition of Lo Tachmod (do not covet) through two competing readings: one that treats desire itself as the root of all evil and calls for its suppression, and another that insists goodness is defined by external moral reality—knowing what actually belongs to you and what doesn't—rather than by internal emotional refinement. The discussion opens with how the mazal of Chodesh Adar and the thirteenth month illustrate that celestial influences reach humans only through human mediation and the decisions of Beis Din, then applies this principle of channeling to argue that real moral progress requires detailed knowledge of obligations and property rights (Choshen Mishpat), not just the squashing of desire, since a person free of passion but ignorant of what he owes others remains a thief.

Bamidbar Chapter 8

Bamidbar Chapter 8 covers the mitzvah of placing the lamps on the menorah — a command repeated multiple times in the Torah, likely because it belongs to the broader Chanukas HaBayis (dedication of the Mishkan) narrative. The chapter then details the purification and dedication of the Levi'im, who undergo a three-step purification process (sprinkling of mei chatas, shaving, and washing) followed by korbanos and tenufah, essentially functioning as a korban offered by the Bnei Yisrael to replace the Bechorim in the Mishkan's service. Finally, the chapter establishes the Levi'im's service ages — 25 to 50 for active duty, with continued guarding permitted after retirement from the physically demanding work of carrying the Mishkan.

Bamidbar Chapter 7

This deep dive into Bamidbar Chapter 7 explores why the Torah dedicates its longest chapter to repeating the identical offerings of the twelve tribal princes during the Mishkan's dedication—revealing that the repetition itself is an expression of joy, much like how a happy person speaks at length. The lecture beautifully shows how this chapter fits into the broader structure of Sefer Bamidbar, demonstrating how the Mishkan's holiness radiates outward from the Kohanim through the Leviyim to all the tribes, culminating in God's voice speaking to Moshe from between the Keruvim as the fulfillment of the entire Mishkan's purpose.

Bamidbar Chapter 6

This chapter explores the laws of the Nazir — a person who voluntarily takes on a form of priestly holiness through vows of abstaining from wine and grape products, not cutting their hair, and avoiding contact with the dead — revealing how Sefer Bamidbar expands the concept of kedusha beyond the priesthood to all of Israel, including women. The chapter also introduces Birkat Kohanim, the first liturgical text in the Torah, whose three ascending blessings carry a profound theological idea: by placing God's name upon the people, the Kohanim channel divine attention and blessing to all who come to the Mikdash.

Bamidbar Chapter 5

This deep dive into Bamidbar Chapter 5 explores why a seemingly random collection of mitzvos—from sending away the impure to the dramatic sotah ritual—appears right in the middle of the census narrative, suggesting they represent the "outer functions" of the Mishkan. The sotah procedure is unpacked not as something unique but as an elaborate version of the Torah's standard oath-taking logic, complete with deliberate stagecraft designed to impress the gravity of the moment upon the accused woman.