See source here We discuss the interpretation of a verse from Leviticus regarding not hating another in one's heart and the commandment to rebuke one's neighbor.

Several commentators explain that hiding hatred in the heart is a severe transgression, and the appropriate response to a neighbor's transgression is rebuke. However, they emphasize that this rebuke must be delivered properly, specifically not in public or in a way that shames the other person, unless they are persistently wicked and refuse to accept the rebuke.

The sources also connect this concept to the idea of mutual responsibility within the community and highlight that baseless hatred is a significant sin.

See the source sheet hereWe explore the concept of tzara'at, often translated as leprosy, not as a natural disease but as a divine sign or warning. The Talmud lists seven sins, with slander being particularly emphasized, that can cause tzara'at to appear.

The Rambam clarifies that tzara'at can manifest on people, clothing, and houses, acting as a miraculous signal specifically for the Jewish people to prompt repentance.

Kli Yakar and Sforno connect tzara'at on houses specifically to the sin of miserliness or a lack of generosity, suggesting the affliction is a consequence for those who hoard wealth given by God.

These texts collectively present tzara'at as a spiritual ailment and a catalyst for individuals to examine their behavior and return to righteous living, particularly within the context of their relationship with God and fellow Jews in the Land of Israel.

See the source sheet here This shiur focuses on a pivotal moment in the inauguration of the Mishkan, focusing on two instances of blessing the people by Aaron and then by both Moses and Aaron, as described in Leviticus 9. Commentators debate the nature of Aaron's initial blessing, whether it was the established Priestly Blessing or a different one, and explore why Moses joined in the second blessing. They also discuss the appearance of God's glory following the second blessing, identifying it with the fire that consumed the offerings on the altar, and consider the reasons behind the fire's arrival and the subsequent reaction of the people. Some sources connect these events to Aaron's feelings of inadequacy and the need for Moses' support, and even link the actions of Aaron's sons, Nadav and Avihu, to this sequence of events.

See sources here These meforshim discuss the Ten Plagues brought upon Egypt, examining their purpose and patterns.

Some commentators explore the grouping of the plagues, suggesting different sequences and reasons for their specific order and severity, like a gradual escalation. Others focus on the divine intention behind the plagues, considering whether they were primarily punitive or designed to elicit repentance from Pharaoh. The texts also touch upon the nature of miracles and the extent to which Pharaoh's heart was divinely hardened in response to these events. Finally, we apply these lessons to modern times.

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Various commentaries explore the meaning and significance of this commandment, interpreting "salt of your covenant" in diverse ways. Some view salt as a symbol of the enduring nature of the covenant between God and Israel, while others connect it to the idea of purification and the engagement of the physical world in spiritual service. Later halakhic texts discuss the contemporary application of this principle, relating it to the practice of placing salt on the table during meals, drawing a parallel between the table and the Temple altar.

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These sources discuss the verse in Exodus where Moses blesses the Israelites after they complete the Tabernacle. Rashi interprets the blessing as a prayer for God's presence to dwell in their work, referencing a Psalm attributed to Moses. Ohr Hachaim emphasizes the significance of Moses himself bestowing the blessing. R' Hirsch sees the blessing as a recognition of their willing obedience to God, leading to profound fulfillment. R' Reggio connects the blessing to the restoration of a pre-sin state, hoping for continued divine favor. Netziv offers interpretations from the Tosefta, suggesting the blessing anticipates the future Temple. Abarbanel notes Moses's amazement at their flawless execution, justifying the blessing. Ralbag views the act as a model for leaders to encourage obedience through blessings. Kli Yakar draws a parallel between the Tabernacle's construction and creation, explaining the use of "work" and "craft" and linking Moses's observation to God's evaluation of creation.

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The provided texts explore the identity and actions of the נְּשִׂיאִם (chieftains/leaders) during the construction of the Mishkan (Tabernacle) and their subsequent roles. Initially, some sources suggest they hesitated to contribute to the Mishkan's materials, assuming they would fill any shortages, which was seen negatively and resulted in a missing letter from their title in one instance. However, they later brought the precious stones for the High Priest's garments when they realized the community had provided enough other materials. The sources also identify the נְּשִׂיאִם as the שֹׁטְרִים (officers) in Egypt who demonstrated compassion for the Israelites and were later appointed to positions of leadership, including the Sanhedrin, highlighting their early merits and eventual prominence. Their prompt offerings of sacrifices and wagons for the Mishkan after its completion are seen as rectifying their initial reluctance.