Author: Rabbi Simcha Feuerman, DHL, LCSW-R

April 18th, 2025

Our Gemara on Amud Aleph discusses the prohibition of shaving the corners of the head. Bereishis Rabbah (11:6) offers a relevant exchange: A philosopher asked Rabbi Hoshaya, “If circumcision is so dear to God, why was it not given to Adam?” Rabbi Hoshaya replied, “Why do you shave the corner of your head but leave the corner of your beard?” (Authors note: a dig at Yushka for violating the commandment to not shave the peyos …
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Author: Rabbi Simcha Feuerman, DHL, LCSW-R

April 18th, 2025

Our Gemara on Amud Aleph debates the status of Eretz Yisrael post-exile, questioning whether the initial conquest of Israel’s holiness persists, affecting mitzvos like tithing and holy foods exclusive to the land. Similarly, does the Temple’s sanctity endure, obligating one to bring firstborn animals to Jerusalem while the Temple stands? The Gemara states, “The initial consecration of the Temple sanctified Jerusalem for its time …
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Author: Rabbi Simcha Feuerman, DHL, LCSW-R

April 18th, 2025

Our Gemara on Amud Aleph quotes Devarim (12:17): You may not (lo suchal) eat within your gates the tithe of your grain. The Hebrew lo suchal literally translates as “you cannot,” not “you may not.” How can it say “you cannot” when one is physically able to do so, despite the prohibition? Kesav Vehakabbalah explains that prior strong admonitions make the taboo so intense that it feels like one cannot violate it. …
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Author: Rabbi Simcha Feuerman, DHL, LCSW-R

April 18th, 2025

Our Gemara on Amud Beis records a striking statement: Rava says with regard to Rabbi Shimon’s statement in the baraisa: Anyone whose mother is bearing a child who is like Rabbi Shimon (Bar Yochai), she should bear that child, and if not, it is preferable that she does not bear him at all. Aggados often employ hyperbole (see Shiltei HaGiborim on Avodah Zarah 6a), but this passage is challenging. Why should a mother regret bearing any child, …
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Author: Rabbi Simcha Feuerman, DHL, LCSW-R

April 18th, 2025

Our Gemara on Amud Beis describes two behaviors deemed intrinsically repulsive, violating lo teshakzu (“Do not make yourself repulsive,” Vayikra 14:43): Delaying a pressing need to use the bathroom. Drinking from a cup (horn) used by a bloodletter. Many poskim hold that this prohibition is rabbinic, as the verse actually addresses eating non-kosher crawling animals (see Ritvah ibid, Beis Yosef YD 121). What if something is subjectiv …
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Author: Rabbi Simcha Feuerman, DHL, LCSW-R

April 18th, 2025

Our Gemara on Amud Aleph recounts a halachic discussion where Rabbi Yochanan’s colleagues challenge a teaching attributed to him, asking, “Did you indeed say this?” He replies, “I did not.” In fact, he had said it but later reversed his position (see Rashi). Rabbi Yochanan’s denial, despite his retraction, raises the question of whether sources may be falsified for a “higher truth,” such as preservi …
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Author: Rabbi Simcha Feuerman, DHL, LCSW-R

April 18th, 2025

Our Gemara on Amud Beis discusses an exception to the general rule of lav hanitak le-aseh. This rule states that a Torah prohibition accompanied by a positive commandment to rectify it does not incur the penalty of lashes. A classic example is theft, which carries a separate commandment to return the stolen object (Vayikra 5:23), thus exempting the thief from lashes. The rationale is straightforward: there’s no need to punish someone who ca …
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Author: Rabbi Simcha Feuerman, DHL, LCSW-R

April 18th, 2025

  Our Gemara on Amud Beis discusses a textual concern regarding Biblical language: Rabbi Avin says that Rabbi Elai says: Wherever it is stated in the Torah the terms: Observe, lest, or do not, it is nothing other than a prohibition. (The words Hishamer—guard, pen—lest, and al—let not, will have an implication of avoiding a negative possibility.) This is in contrast to the Hebrew words “iylu” or “ulay,&rdqu …
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Author: Rabbi Simcha Feuerman, DHL, LCSW-R

April 18th, 2025

Our Gemara on Amud Beis discusses the intriguing principle that God enables and directs a person along the path that he wishes to go. How far does this extend? Is it merely that God does not interfere, or in some way do human focus and direction channel where the divine Providence goes? The Gemara Sotah (34b) discusses God’s ambiguous directive to Moshe regarding the ill-fated mission of the Spies: It is stated in the Torah that God told Mo …
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Author: Rabbi Simcha Feuerman, DHL, LCSW-R

April 17th, 2025

Our Gemara on Amud Beis discusses the six cities of refuge designated for the person who commits involuntary manslaughter. These cities functioned as a form of exile and punishment because there was negligence involved, but also as a protection from a relative who might kill him in retribution. This is why the cities’ names have an implication of refuge, with the literal translation of Arei Miklat being “cities of being gathered in.&r …
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Author: Rabbi Simcha Feuerman, DHL, LCSW-R

April 16th, 2025

Our Gemara on Amud Aleph discusses an exemption for the punishment of exile for involuntary manslaughter. Even though there was still enough negligence that ordinarily would incur exile, if the person was involved in a mitzvah, he receives a special dispensation. The Gemara says this includes a father who disciplines his son via corporal punishment. Should his son die as a result of these blows, since he was performing a mitzvah, the father is ex …
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Author: Rabbi Simcha Feuerman, DHL, LCSW-R

April 15th, 2025

Our Gemara on Amud Aleph relates a dispute between Rabbi Akiva and Rabbi Tarfon versus Rabban Shimon ben Gamliel. Rabbi Akiva and Rabbi Tarfon seem to understand the Torah practice of capital punishment as largely a threat and deterrent, but in a practical manner, avoided at all costs via legal mechanisms and various defenses to acquit: Rabbi Tarfon and Rabbi Akiva say: If we had been members of the Sanhedrin, we would have conducted trials in a …
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Author: Rabbi Simcha Feuerman, DHL, LCSW-R

April 14th, 2025

The Torah requires two witnesses to convict someone of a capital crime. Our Gemara on Amud Beis discusses a scenario: if two witnesses in a capital case observe two separate parts of a sinful act, can they join to be considered one set of witnesses? Rashi explains how this could be, such as if witnesses observed a forbidden sexual intercourse, where one saw the beginning and the other the end. Meaning, the sex act can happen over a period of time …
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Author: Rabbi Simcha Feuerman, DHL, LCSW-R

April 13th, 2025

Our Gemara on Amud Beis discusses the famous principle that “eidim zommemim” (perjured witnesses) who testified in a capital case only receive the death penalty if they were caught after the court’s verdict but before the accused was executed. If the accused was executed though, the witnesses do not receive any punishment.   Commentaries have offered various explanations for this seemingly unfair law. Some suggest tha …
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Author: Rabbi Simcha Feuerman, DHL, LCSW-R

April 11th, 2025

Our Gemara on Amud Aleph discusses a legal principle: anyone who pays as punishment for a transgression is not flogged for that same transgression. In other words, in most situations, a person does not incur multiple penalties for the same infraction. The Mekhilta (Shemos 21:6) discusses why the Jewish servant who is sold to repay stolen goods, and then chooses to stay in servitude beyond his indenture, must have his ear pierced by the door: What …
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Author: Rabbi Simcha Feuerman, DHL, LCSW-R

April 11th, 2025

Our Gemara on Amud Beis describes a nuanced halacha: though one may not make a condition that contradicts a Torah rule, financial stipulations are a matter of convention and can be reconfigured. However, even so, the language must not undermine or reject the Torah rule—it must simply add a clause, reduction, or increase. For example, overcharging is forbidden in a sale, but one may stipulate the sale on condition that “you have no cla …
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Author: Rabbi Simcha Feuerman, DHL, LCSW-R

April 10th, 2025

Our Gemara on Amud Beis discusses the concept that one who confesses to a crime is exempt from punitive fines (though he must still make financial restitution).     Ein Yitschok (Bereishis) explains that this is why God did not directly accuse Adam of eating from the Tree of Knowledge, but instead engaged in discussion and asked questions (see Rashi, Bereishis 3:9). God was giving Adam a chance to confess, thereby avoiding aspects …
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Author: Rabbi Simcha Feuerman, DHL, LCSW-R

April 19th, 2025

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Author: Rabbi Simcha Feuerman, DHL, LCSW-R

April 8th, 2025

Our Gemara on Amud Beis discusses the concept of “The offering of the wicked is an abomination” (Proverbs 21:27). Although this verse comes from Mishlei, it appears to express an idea that is more than just rabbinic—it seems to be de’oraysa, a Torah principle. This is evident in its application to explain why the designated sacrifices of a person from an ir hanidachas, a condemned idolatrous city, must be destroyed and can …
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Author: Rabbi Simcha Feuerman, DHL, LCSW-R

April 11th, 2025

Our Gemara on Amud Aleph relates an interesting theological debate:
With regard to the verse: “Therefore, the netherworld has enlarged itself and opened its mouth without measure [livli ḥok]” (Isaiah 5:14),
Reish Lakish says: It is referring to one who leaves even one statute [ḥok] unfulfilled; the netherworld expands for him.
Rabbi Yoḥanan says: It is not satisfactory to God, their Master, that you said this ab …
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Author: Rabbi Simcha Feuerman, DHL, LCSW-R

April 6th, 2025

Our Gemara on Amud Aleph discusses the ugly politics of the Korach rebellion. One aspect was an apparent smear campaign against Moshe, accusing him of adultery.
While on the face of it, such an accusation seems absurd, the straightforward message and lesson of the Gemara is that politics and rhetoric can become dirty. People in positions of power are intrinsically suspect and therefore must take extra steps to not even have the appearance o …
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Author: Rabbi Simcha Feuerman, DHL, LCSW-R

April 4th, 2025

Our Gemara on Amud Aleph gives us the midrashic backstory of the Tower of Bavel:
Rabbi Yirmeya bar Elazar says: They divided into three factions; one said: Let us ascend to the top of the tower and dwell there. And one said: Let us ascend to the top of the tower and engage in idol worship. And one said: Let us ascend to the top of the tower and wage war….

Rabbi Yoḥanan says: The uppermost third of the tower was burned, …
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Author: Rabbi Simcha Feuerman, DHL, LCSW-R

April 4th, 2025

Our Gemara on Amud Aleph tells us about the fate of the Generation of the Exodus:
The members of the generation of the wilderness have no share in the World-to-Come and will not stand in judgment… this is the statement of Rabbi Akiva. Rabbi Eliezer says: The members of the generation of the wilderness were essentially righteous… It is they who entered into the covenant with God, and they will certainly be rewarded in the futur …
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Author: Rabbi Simcha Feuerman, DHL, LCSW-R

April 3rd, 2025

Our Gemara on Amud Aleph discusses King David’s religious test:
A person should never bring himself to undergo a test of faith, as David, king of Israel, brought himself to undergo a test of faith and failed. David said before God: Master of the Universe, for what reason does one say in prayer: God of Abraham, God of Isaac, and God of Jacob, and one does not say: God of David?  God said to David: They have undergone ordeals befor …
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Author: Rabbi Simcha Feuerman, DHL, LCSW-R

April 2nd, 2025

Our Gemara at the end of 105b into 106a compares the curse of Ahijah the Shilonite to the blessing of Bilaam:
Rabbi Shmuel bar Naḥmani says that Rabbi Yonatan says: What is the meaning of that which is written: “Faithful are the wounds of a friend; but the kisses of an enemy are importunate” (Proverbs 27:6)? Better is the curse that Ahijah the Shilonite cursed the Jewish people than the blessing that Balaam the wicked blessed …
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Author: Rabbi Simcha Feuerman, DHL, LCSW-R

April 1st, 2025

Our Gemara on Amud Aleph relates a moral and historical discussion between the prophet Yechezkel and his fellow Jews:
Ten people came and sat before the prophet Ezekiel. He said to them: Repent. They said to Ezekiel: In the case of a slave sold by his owner to another master, or a woman divorced by her husband, does this person have any claim upon that person? Since God gave the Jewish people to other masters, the ties that existed between …
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Author: Rabbi Simcha Feuerman, DHL, LCSW-R

March 31st, 2025

Our Gemara on Amud Aleph explores why the wicked King Amon was spared certain humiliation and disparagement, while Menashe was not: The Gemara asks: For what reason did the tanna’im not enumerate the wicked Amon among the kings with no share in the World-to-Come? The Gemara answers: He is not enumerated due to the honor of Josiah, his righteous son. The Gemara then challenges: Let us also not enumerate Menashe due to the honor of Hezekiah, …
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Author: Rabbi Simcha Feuerman, DHL, LCSW-R

March 30th, 2025

Our Gemara on Amud Aleph describes how God circumvented the regular channels of prayer to allow Menashe’s repentance to be accepted. Apparently, the unparalleled bloodshed of his regime—among other despotic and wicked acts—was so severe that the normal process of prayer and repentance was blocked. A supernatural, extra-legal intervention was required, directly orchestrated by God. Let us examine the Gemara’s precise wordin …
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Author: Rabbi Simcha Feuerman, DHL, LCSW-R

March 28th, 2025

Our Gemara on Amud Aleph discusses the origin story of Yeravam ben Nevat, one of the most wicked kings in Jewish history. As is often the case with such figures, Yeravam was not merely a villain—he was a man of immense Torah knowledge and potential, a tragic archetype of wasted greatness. The verse states: “And the prophet Ahijah the Shilonite found him on the way, and he was clad in a new [ḥadasha] garment, and the two were alone i …
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Author: Rabbi Simcha Feuerman, DHL, LCSW-R

March 28th, 2025

Our Gemara on Amud Beis discusses a verse in Mishlei (15:15): “All the days of a poor man are wretched, but a man who is of good heart will be in a constant festive state.” In the context of the surrounding verses, this pasuk conveys moral wisdom regarding attitudes and dispositions that influence a person’s experiences—either toward meaningful, pleasant interactions or the opposite. The Gemara seeks to define what type of …
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Author: Rabbi Simcha Feuerman, DHL, LCSW-R

March 27th, 2025

Our Gemara on Amud Aleph discusses an incident in which Rabbi Yochanan, displeased with his student, glared at him and reduced him to a pile of bones. This phrase appears elsewhere in the Talmud regarding other sages who also glared at offenders, rendering them into a pile of bones (Berachos 58a, Shabbos 34a, and Bava Basra 75a). Some may take such statements literally, imagining the rabbi possessing a supernatural death-ray vision. OK, to each t …
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Author: Rabbi Simcha Feuerman, DHL, LCSW-R

March 26th, 2025

Our Gemara on Amud Beis discusses the role and responsibility of a human being in this world: Rabbi Elazar says: Every man was created for labor, as it is stated: “Man is born for toil” (Iyov 5:7). Based on this verse, I do not know whether he was created for the toil of the mouth—speech—or for the toil of labor. When the verse states: “For his mouth presses upon him” (Mishlei 16:26), you must say that he was c …
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Author: Rabbi Simcha Feuerman, DHL, LCSW-R

March 25th, 2025

Our Gemara on Amud Aleph makes a pronouncement about the preconditions for the coming of the Messiah: Ze’eiri says that Rabbi Ḥanina says: The son of David will not come until the arrogant cease to exist from among the Jewish people, as it is stated: “For then I will remove from your midst your proudly exulting ones” (Tzefaniah 3:11), and it is written afterward: “And I will leave in your midst a poor and lowly people, a …
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Author: Rabbi Simcha Feuerman, DHL, LCSW-R

March 24th, 2025

Our Gemara on amud aleph tells a strange tale about a city whose inhabitants never, ever lied: There was a certain Sage, Rav Tavut (or Rav Tavyomei, according to some), who was so committed to honesty that, even if offered the entire world, he would not deviate from the truth. He said: “One time, I happened to visit a place called Truth, where its residents were unwavering in their commitment to truth. No one there ever deviated from truth …
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Author: Rabbi Simcha Feuerman, DHL, LCSW-R

March 23rd, 2025

Our Gemara on amud aleph discusses the merit that Nebuchadnezzar earned for showing honor to Hashem: Nebuchadnezzar was the scribe of Baladan, and at that time, he was not present. When he arrived, he asked the other scribes: "How did you write the king’s message?" They replied, "We wrote this: 'Greetings to King Hezekiah, greetings to the city of Jerusalem, and greetings to the great God, as we were commanded.'" Nebuchadnezzar said to them …
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Author: Rabbi Simcha Feuerman, DHL, LCSW-R

March 21st, 2025

Our Gemara on amud aleph notes that certain heavenly decrees or even quarrels might fade after a good night’s sleep. This folk wisdom holds both psychological and spiritual validity. A restful night allows for perspective, calming anger, and other passions. Personally, I try not to make major decisions without sleeping on them—literally. I believe the unconscious mind needs time to wrestle with the issue and sort through it, allowing …
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Author: Rabbi Simcha Feuerman, DHL, LCSW-R

March 21st, 2025

Our Gemara on amud aleph discusses how a person may experience an uncanny sense that something is wrong, hinting at danger, based on the verse in Daniel (10:7): “I, Daniel, alone saw the vision; the men who were with me did not see the vision, yet they were seized with a great terror and fled into hiding.”  The Gemara asks: Since they did not see the vision, what caused their fear? The Gemara answers: Although they did not see th …
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Author: Rabbi Simcha Feuerman, DHL, LCSW-R

March 20th, 2025

Our Gemara on amud aleph teaches that the righteous are greater than the ministering angels. But how can this be? Angels are fully spiritual beings who presumably perform God’s will without hesitation or resistance. The Tanya (39) offers an extensive explanation of this idea. To my understanding, Tanya is stating that while angels occupy a high spiritual state, their level remains static and unchanging. Humans, on the other hand, are tasked …
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Author: Rabbi Simcha Feuerman, DHL, LCSW-R

March 19th, 2025

Our Gemara on amud aleph discusses the various virtues and benefits of wisdom: And Rabbi Elazar says: Any person in whom there is knowledge, in the end, becomes wealthy, as it is stated: “And by knowledge are the chambers filled with all precious and pleasant riches” (Mishlei 24:4). Ben Yehoyada picks up on the extra phrase, “in the end” (le-basof). He explains that the phrase should be parsed differently: “Any perso …
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Author: Rabbi Simcha Feuerman, DHL, LCSW-R

March 18th, 2025

Our Gemara on amud aleph continues various debates and discussions to establish the credibility of the resurrection of the dead. The school of Rabbi Yishmael presents the following argument: We can see how the resurrection of the dead is possible by way of a kal v’chomer from glass vessels: If, concerning glass vessels—which are fashioned by the breath of those of flesh and blood, who blow and form the vessels—it is the case tha …
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