Rashi (Vayikra 19:14) says that even though one isn’t allowed to curse any Jew (from Shemos 22:27), the Torah singles out a deaf person to teach that the prohibition is limited to the living. This seems like a strange way to teach this Halacha?! Besides answering this question, we discuss the nature of the issur of cursing people.

The gemara in Brachos 28b recounts that when Rabbi Yochanan ben Zakkai's students came to visit him when he was deathly ill, he began to cry? His surprised students asked him why...

The gemara in Brachos 28b teaches that when Rabbi Eliezer was sick, his students came and asked him for advice in attaining olam haba. He told them four things...

The Torah (Vayikra 13:51) tells us about Tzaraas mameres. Rashi/Ramban have three interpretations. We analyze these in light of the Ramban’s general comments about Tzaraas (Vayikra 13:47).

The Gemara in Kiddushin 30b provides guidance for one whose desires are aroused—drag yourself to the Beis Midrash. We analyze why and how this works.

Two statements in the Gemara in Kiddushin 30b about the yetzer hara: (1) Even it's Creator calls it rah—evil; (2) it's always renewing, strengthening, and trying to kill you.

The Gemara in Kiddushin 30b likens the yetzer hara to a wound inflicted by a father and the Torah to a bandage the father provides to protect the son from damage due to the wound.

Aharon Fischbein asked why the order Tzaraas is presented in the Torah (person, clothes, house) is the opposite of the order that the Rambam (Tumaas Tzaraas 16:10) and the Midrash Vvayikra Rabba 17:4) say occurs to a sinner.