KMTT - the Torah Podcast

Ramban On The Torah | 09 | Shoftim, by Rav Eli Weber

Shoftim | You Shall Cleanse the Innocent Blood, by Rav Yitzchak Etshalom Who is the audience of Devarim 21:9? Source sheet >>

Re'eh | Banim Atem - Why Here, Why Now? by Rav Yitzchak Etshalom The turning point in Parashat Re'eh is at the beginning of Chapter 14. Having completed the presentation of Mitzvot related to idolatry and the special place where "Hashem will choose to cause His Name to reside," Mosheh's speech turns to issues of ritual sanctity, including a prohibition against cutting oneself as a funerary act. This prohibition is introduced with a declaration that "You are children of Hashem, your God." The connection between this powerful statement and the prohibitions which ensure is explored. Five different approaches suggested by the Rishonim are presented, followed by a sixth... What is the immediate implication of the address "You are children of Hashem your God" (בנים אתם לה' אלקיכם) which bisects Parashat Re'eh? Source sheet >>

Ekev | 40 Days and 40 Nights, Revisiting Moshe's Speech About the Egel, by Rav Yitzchak Etshalom Moshe's teaching the audience of Sefer Devarim - an orphaned generation that was, by and large, born into freedom in the desert - has curious twists and turns when contrasted with the narratives of Shemot and Bamidbar. In the middle of Parashat Ekev, Moshe retells the story of the sin of the Egel, but Aharon's role is overlooked, yet he is identified as a target of God's anger. The two motifs of "40 days and 40 nights" along with the tablets are repeated far more frequently than in the narrative of Shemot, raising the larger question of what Moshe's purpose in this speech may be. Exploring the contexts of where "40 days and 40 nights" appear in Tanakh helps us formulate an approach that explains the rhetorical strategy/aim taken by Moshe. Source sheet >>

Ramban On The Torah | 08 | Vaetchanan, by Rav Eli Weber

Vaetchanan | Revisiting the Wise Son's Question, by Rav Yitzchak Etshalom The mitzva - how to teach your child - is really about the transmission of Moshe's shelichut within each family. Your children should be turning to you with this question, because they want to know what is the secret to our successful long-life in Eretz Yisrael! Source sheet >>

Thoughts for Tisha BeAv 5783, in Light of Current Events here in Israel, by Rav Moshe Taragin

​​​​​​​Ramban On The Torah | 07 | Devarim, by Rav Eli Weber

​​​​​​​Ramban On The Torah | 06 | Matot-Masei, by Rav Eli Weber Sometimes the Ramban adds a comment that causes us to see a whole story in the Torah differently. The war with Midian is a good example of this. Same thing with Mosheh's "PTSD" with the request of the two tribes to live in Ever Hayarden. And, of course, the Ramban's great love for Eretz Yisrael.

Matot-Masei | The Tribal Portion of Menasheh and the Enigma of Bamidbar 32, by Rav Yitzchak Etshalom Bamidbar 32 includes a negotiation between Moshe and leaders of Gad and Reuben, who wanted to remain on the east bank of the Jordan to enjoy the broad and lush grazing land for their plentiful flocks and herds. The agreement was to allow these two tribes to build on the east bank but only to settle down there after the west bank was completely conquered. Seemingly out of nowhere, one of the major families of Menashe, the Makhirites, is drawn into the agreement - without their having participated in the discussion. We explore the curious place of this tribe in the division of the Land and the mysterious history of settlement during the era of servitude in Egypt. Given in memory of Rav Etshalom's father, הרב אשר אהרן ב"ר אברהם בנימין ז"ל. Source sheet >>

Pinchas | The Unusual and Reprehensible Worship of Baal Peor, by Rav Yitzchak Etshalom The inspiring story of Bil'am's blessings is offset by the description of the sin of the people in their worship of Baal Peor. That act of widespread treachery is resolved by Pinchas, where he earns his priestly status. Yet the entire story is, upon close inspection, enigmatic and puzzling. What is the relationship between the sexual licentiousness of the Moabite women and the Baal Peor worship? If God's anger is kindled due to their consorting with foreign women, why is the focal point of His wrath directed at the Baal Peor-worshippers? But if the violation is that of idolatry, why is Pinchas's zealotry directed towards Zimri's consorting with Cozbi. We propose a surprising solution, starting with a resolution to the unusual verb "vayitzamed". Source sheet >>

​​​​​​​Ramban On The Torah | 05 | Pinchas, by Rav Eli Weber What does it mean to be a Kanai and what are the risks? If Bnot Moav sinned with Bnai Yisrael, why "Tzaror et Ha-midyanim"? Why do Bnot Tzelafchad tell Moshe that their father wasn't part of Adat Korach? What is Parashat HaTamid doing in this week's parasha?

​​​​​​​Ramban On The Torah | 04 | Balak, by Rav Eli Weber One of the major differences between Rashi and the Ramban is how they see biblical figures. Rashi sees them in 2D; once he decides that someone is good, he picks out Midrashim that support that view. Same for people Rashi sees as bad. The Ramban, who came after, sees biblical figures in 3D. This is a good person, but he's not perfect. Or, this is a bad person, but he has redeeming qualities. Bilam is a good example of both Rashi and the Ramban's approaches.

Ramban On The Torah | 03 | Chukat, by Rav Eli Weber Most of us think we know what the word "chok" means.

Chukat | The Decree Against Moshe Revisited, by Rav Yitzchak Etshalom The story of Moshe's striking the rock and the subsequent Divine decree, relieving him of his role as the leader, is a challenging one, both as far as the nature of the violation as well as the severity of the punishment relative to a seemingly "trivial" violation. We explore the unusual wording, repeated 3+1 time (thrice in command, once in fulfillment) of Moshe's death and propose a reevaluation of the commands and narrative of the "Meraglim" episode in Bamidbar 13. In comparing Hashem's command to Moshe, his directive to the scouts and their actions, it appears that every party acted differently than commanded; this helps to clarify a number of anomalies in the text as well as the larger question of the decree against Moshe Rabbenu. Source sheet >>

Korach | The Midrashic History of Datan and Aviram, by Rav Yitzchak Etshalom The leaders of (part of) the rebellion against Moshe, Datan and Aviram, first mentioned in the context of the Korahide rebellion, are pictured by the Midrash as being a thorn in Moshe's side (to put it lightly) from the beginning of his career. We explore the methodology of Midrash on two planes - both the textual associations that lead to this history as well as the general Midrashic approach in presenting characters in Tanakh, both virtuous as well as vile, in a less nuanced but more accessible light and the homiletic-educational goals of Midrash as a general oeuvre. Source sheet >>

Ramban On The Torah | 02 | Korach, by Rav Eli Weber Stepping back and understanding how this episode really played out.

Ramban On The Torah | 01 | Shelach, by Rav Eli Weber

Shelach | Why Did Yehoshua and Kalev Rend Their Clothes? by Rav Yitzchak Etshalom In addressing Yehoshua and Kalev's clothes-rending response to the people's insurrection, we examine the phenomenon of Keriat Begadim in Tanakh and its direct and consistent association with contrition. We also address a broader methodological issue of how we are often blinded to the development of characters in Tanakh as we imagine the final stanza of their life to be their lifelong refrain, imagining away development, growth, and change - for the better or for the worse. We then briefly examine the meaning of the word Efes which bridges the positive report about the land with the data about the resident nations. We then suggest a surprising approach to understanding the role of our two protagonists in the historically shattering dialogue. Source sheet >>

Behaalotekha | "The Loyalty of Your Youth" Pesach, Clouds, Trumpets and Travels, by Rav Yitzchak Etshalom Whereas many ask why there was only one instance of bringing the Pesach during the forty years in the desert - in our Parasha), the opposite question might be posed - why was it brought at all? Based on the instructions given to Bnei Yisrael at the Exodus, Korban Pesach was to brought (only) once they arrived in the Land. In addition to addressing this question, we also look at the next sequence of passages which seem to be out of order. First, there is an idyllic description of the people's loyalty to Hashem in their travels, then the command to fashion cornets - which should have come first. We explore the entire passage in this shiur dedicated to the upcoming marriage of Aharon Etshalom and Ariella Berman - זכרתי לך חסד נעורייך... Source sheet >>

Beirakhnukhem MiBeit Hashem: The Final Chapter of Hallel, by Rav Yitzchak Etshalom In this, the final shiur in the series, we explore the longest chapter in the collection which we refer to as "Hallel Mitzrayim" and note the seemingly jagged switches from the public call to thanksgiving, the intensely private confession of salvation from a mortal threat, to the national song of thanksgiving, culminating in the farewell blessing of the Levi'im to the pilgrims as they complete their festival visit to the Mikdash. We propose seeing the chapter as a series of quatrains, with one crescendo verse just before the end, and a coda of farewell blessing. The curious crescendo of pleading for salvation seems atonal in the context of salvation-thanksgiving; we address this anomaly and suggest a deeper view of our Hallel experience. Source sheet >>

Shabchuhu Kol HaUmim: The Fifth Chapter of Tehillim, by Rav Yitzchak Etshalom In this, the 5th shiur in the series, we explore the abrupt turn from the personal and subjective praise of psalm 116, which is presented in the singular and, as I proposed, led by an individual who has come to the Mikdash with a קרבן תודה in thanksgiving to God for personal salvation. Our short psalm - the shortest chapter in Tanakh - is more than tribal or national - it is a universal call to the nations of the world to praise God. We explore the awkward interplay between the 2 verses and the enigmatic "כי" that connects them, emerging with a message that integrates this psalm into the Hallel seamlessly. This shiur is given in honor of Yom Yerushalayim, the 56th anniversary of the restoration of Jewish sovereignty to our eternal capitol. Source sheet >>

The Four Ripple Effects of the Six Day War, by Rav Moshe Taragin Shiur given to talmidot at Migdal Oz.

After the Fire: The Lasting Message of Lag BaOmer, by Rav Dovid Gottlieb. What's the true meaning of Lag BaOmer and how can we take that message with us throughout the year? Shiur given at Kehillat Haela (RBS).

Mah Ahavti: The Fourth Chapter of Tehillim, by Rav Yitzchak Etshalom In this, the fourth shiur in this series, we explore the notion of contextuality and authorship as regards Tehillim. We then study the text of the fourth chapter with an eye towards the four goals in any study of Tehillim - (1) the meaning of the words (2) the poetic structure of the psalm (3) the message of the psalm and (4) its place at that point in the liturgy, along with one added consideration - why this chapter is one of the two that is partially skipped - and why it is the first half that is deliberately elided on some days. This shiur was given in anticipation of the celebration of Yom Yerushalayim, the 56th anniversary of the reestablishment of Jewish sovereignty over our eternal capitol. What does the psalmist mean when he rues thinking "all men are deceitful" (כל האדם כזב)? Source sheet >>

Shavuot | Mi-macharat Ha-Shabbat Revisited, by Rav Yitzchak Etshalom The fiercest intra-Jewish dispute in the first half of the first century CE was over control of the calendar. The flashpoint of this disagreement revolved around two words in Vayikra 23, where the Omer was to be offered ממחרת השבת. Whereas our tradition dictates that the "שבת" in question is the first day of פסח, regardless of which day of the week on which it falls, the sectarians held that "שבת" meant "Shabbat" and, therefore, argued that the Omer ought to be offered on a Sunday and, seven weeks later, Shavuot be celebrated on a Sunday. We explore the range of rabbinic arguments in favor of the traditional interpretation, from the Talmudic era through the Rishonim and one recent one - along with a new proposal. Source sheet >>

Lo Lanu: The Third Chapter of Tehillim, by Rav Yitzchak Etshalom One of the highlights and most debated points regarding the celebration of Yom haAtzmaut is the recitation of Hallel (Tehillim 113-118). In this, the third shiur in this series, we explore the recurring polemic against idolatry in Tanakh along with the background to "skipped Hallel". We then study the text of the third chapter with an eye towards the four goals in any study of Tehillim - (1) the meaning of the words (2) the poetic structure of the psalm (3) the message of the psalm and (4) its place at that point in the liturgy, along with one added consideration - why this chapter is one of the two that is partially skipped - and why it is the first half that is deliberately elided on some days. This shiur was given on our 75th יום העצמאות. Source sheet >>

Shiur given in commemoration of the eighth yahrzeit, at Cong. Rinat Yisrael (Teaneck, NJ)

Recollections of Rav Aharon Lichtenstein zt"l - on His 8th yahrzeit, by Rav Moshe Taragin

Tazria | אם לנקבה ואם למקרא: Limitations and Flexibility in Reading and Interpreting the Text of the Torah, by Rav Yitzchak Etshalom The opening passage in פרשת תזריע, the rule of the יולדת, includes an awkward word when detailing the duration of her impurity when giving birth to a girl: וטמאה שבעים כנדתה. The key word שבעים, is vocalized "Shevu'ayim" (i.e. "a pair of weeks") and that is, indeed, the Halakha. A curious passage in the Sifra seems to include a proposal that the word be read "Shiv'im" - (70) which would extend her period of impurity by 8 weeks. The defense is first presented as a structural consideration - and then is anchored in the phrase "יש אם למקרא" - which seems to mean "we interpret the word exclusively as it is vocalized" - yet a careful look at the text of the Midrash Halakha proves to be puzzling. In this shiur, we try to unravel the puzzle. Source sheet >>

BeTzeit Yisrael MiMitzrayim: The Second Chapter of Tehillim, by Rav Yitzchak Etshalom One of the highlights - and perhaps the ultimate purpose - of the Seder evening is the recitation of Hallel (Tehillim 113-118), the first two chapters of which are sung at the end of Maggid. We explore the general framework of Hallel, the rabbinic discussion about its authorship and the various "Hallels" that we have in our liturgy. We then study the text of the second chapter with an eye towards the four goals in any study of Tehillim - (1) the meaning of the words (2) the poetic structure of the psalm (3) the message of the psalm and (4) its place at that point in the liturgy. The shiur includes an introduction to the literary analysis of Biblical poetry introduced by Aryeh Strauss and by Meir Weiss. Source sheet >>

Pesach | Hallelu Avdei Hashem, by Rav Yitzchak Etshalom What is the message behind the first chapter of Hallel? One of the highlights - and perhaps the ultimate purpose - of the Seder evening is the recitation of Hallel (Tehillim 113-118), the first two chapters of which are sung at the end of Maggid. We explore the general framework of Hallel, the rabbinic discussion about its authorship and the various "Hallels" that we have in our liturgy. We then study the text with an eye towards the four goals in any study of Tehillim - (1) the meaning of the words (2) the poetic structure of the psalm (3) the message of the psalm and (4) its place at that point in the liturgy. Source sheet >>

Pesach | The Meaning of Matzah: Between Becoming and Being, by Rav Chanoch Waxman Shiur given at the Etzion Foundation Annual Dinner, March 20, 2023

The Obligation to Reexperience the Exodus, by Rav Yitzchak Etshalom What is the source for the obligation to reimagine ourselves as having personally participated in the Exodus? The Mishna (Pesachim 10:5) establishes the obligation - in every generation - for a person to view himself (or, per Rambam's nuanced wording, "to show himself") as if he was personally part of the Exodus. It is not at all clear, however, that this passage is part of the original Mishna. In addition to this possible addendum to the Mishna, our Haggadot add a second passage afterwards - "It is not only our ancestors whom God took out, rather He took us out with them". Each of these statements is followed by its own distinct prooftext. We explore the obligation, the difference between the two statements and how each prooftext supports a unique perspective on multi-generational participation and presence in that great foundational event. Source sheet >>

Rabbenu Yonah's Four Kitot 20: Rambam and Ramban on Nivul Peh, by Rav Gidon Rothstein Conclusion to the series, Rambam and Ramban on nivul peh, and a wrap up of the messages of this series, of Rabbenu Yonah's closing the 3rd sha'ar with these four groups.

Ki Tisa | Inspiration: Day by Day, by Rav Yitzchak Etshalom The Parashiot of the Mishkan direct us how to construct a dwelling place for Hashem. This ideal is introduced at the outset of the commands as its goal: "They shall fashion a sanctuary for Me, that I may dwell among them" (25:8) - but is also reiterated, with greater clarity, at the conclusion of the core commands, with the directive to offer a "constant Olah", twice daily - which will not only ensure God's presence among the people, but that they will also understand that is the reason that He took them out of Egypt - to dwell among them. We explore the balance between the excitement and inspiration of the original donation with the commitment to daily worship. The shiur is given in loving memory of Steve Lazar z"l. יהי זכרו ברוך Source sheet >>

From Bereishit to Esther: A Midrashic Journey, by Rav Yitzchak Etshalom Chazal take the position that "Esther was the end of the (era of) miracles" (BT Yoma 29b). We explore how the Ba'alei haMidrash were guided by this perspective, seeing the story of Mordekhai and Esther as the ultimate resolution of remaining tensions that were created in the stories in Bereshit. Understanding the Purim story as the end of a long epoch of a particular type of Divine immanence, the Midrashim see numerous circles, opened in Bereishit, as successfully closing in the 5th century BCE in Shushan. Source sheet >>

Rabbenu Yonah's Four Kitot 19: Unrefined Speech and Complaining Too Much, by Rav Gidon Rothstein The last two categories of negative speech, nivul peh and nirgan, speaking in unrefined and low-class ways, and complaining too much about life, not seeing the good in it.

Yeshivat Har Etzion joins in mourning the passing of Dr. Atarah Twersky z"l, widow of Professor Isadore Twersky z"l, daughter of "The Rav", Harav Joseph B. Soloveitchik z"l, sister of Dr. Tovah Lichtenstein and YU Professor of Jewish History Dr. Haym Soloveitchik and mother of Rabbi Moshe Twersky HY"d, RIETS Rosh Yeshiva Rabbi Mayer Twersky, and Tzipporah Rosenblatt. We post here a recording of a lecture given ten years ago by Dr. Twersky, commemorating the 20th yahrzeit of her father, the Rav. Yehi zikhra barukh.

Rabbenu Yonah's Four Kitot 18: Proper Discretion with Information, When To Spread It and When Not, by Rav Gidon Rothstein When lashon hara involves information that is not inherently negative or false, and yet will deny a person the merit of greeting God's Presence.

Purim | Midrash Esther and the Sinaitic Covenant, by Rav Yitzchak Etshalom One of the types of Midr'shei Aggadah utilized by the composers of Midrashim is the "petichta" - (proem) which served as an introduction to the public reading of the text to which the Midrash attached. Among the more prolific and well-known פתיחתאות are those that preface מדרש איכה as well as those recorded by both the Midrash (Esther; introduction) and the Bavli (BT Megilat 11) that preceded the public reading of Esther. These proems consistently start with a verse from another part of Tanakh, artistically weaving its way, verse by verse, comment by comment, until it concludes with a direct quote from the object text. We look at how Midrash Esther uses the proem to answer a question about Vayikra - and comment on the salvation of Purim.

The Arba Parashiot: More than Meets the Eye, by Rav Yitzchak Etshalom The annual cycle of Keriat haTorah is punctuated in the weeks before Pesach with the addition of the "Arba Parashiot" - four special readings read as the Maftir on those weeks. We analyze the historic-halakhic reality of this practice, along with the hashkafic implications of these readings, coming as they do in the weeks leading up to Pesach. Source sheet >>

Rabbenu Yonah's Four Kitot 17: True Negative Emotion, When To Spread It and When Not, by Rav Gidon Rothstein We may not share irrelevant negative information about others, we must share it when it is relevant. Which is which?

Special sicha with Rav Yonasan Sacks, Rosh Yeshiva, Beis Medrash L'Talmud, Lander College Feb 8, 2023 We thank Rav Sacks for coming to speak with our talmidim.

Yitro | On The Third Day: Echoes of Moriah at Sinai, by Rav Yitzchak Etshalom Why the three-day waiting period before the theophany at Sinai? The exciting, frightening preparatory period before the great theophany at Sinai is defined by the Divine Command: "Be ready for the third day..." We explore the motif of the three-day anticipatory period in Tanakh, from Akeidat Yitzchak to the eschatological vision of Hoshea - and solve a mysterious Midrash along the way. Source sheet >>

Rabbenu Yonah's Four Kitot 16: The Overall Evil in Slandering Others, by Rav Gidon Rothstein Rabbenu Yonah's general introduction to lashon hara, why it is treated as so significantly bad a set of sins.

Tu Bishvat | The Well-Rooted Righteous Man, by Rav Yitzchak Etshalom In honor of טו בשבט, we examine the opening chapter of Tehillim which uses the tree as a metaphor for the righteous person. Familiar passages from Yirmiyah and later on in Tehillim (92) are invoked to build a broader picture of this metaphor and to explain the placing of this Mizmor at the beginning of the book of praises (Tehillim). Source sheet >>

Rabbenu Yonah's Four Kitot 15: Final Thoughts on Chanifa, by Rav Gidon Rothstein Various commentators showing how far we should go to avoid giving the impression that wrong is right.

Beshalach | Moshe: Catalyst for Redemption, by Rav Yitzchak Etshalom The text interrupts the narrative of the Exodus to highlight Moshe's taking Yosef's bones up from Egypt, per the oath that was administered by Yosef to his brothers at his deathbed. We explore both the explicit mention as well as the unusual placement of this note in the text by looking at other actions that Moshe took that seem to foreshadow the redemptive process. A closer look suggests that he may have been doing more than merely prefacing the redemption - he may have become an active agent to spur God's involvement in the redemptive process. The roots of this role may be found in the narrative surrounding Moshe's own salvation at the sea, as we discuss at the end of the shiur. The shiur was given in memory of טוביה בן יואל צבי הלוי ז"ל Source sheet >>

Ashkenazim and Sefardim: The Goals of Talmud Study, special lecture by Rabbi Dr. Jeffrey Woolf On methodological and cultural differences and their practical applications Rabbi Prof. Jeffrey Woolf is an internationally known scholar, lecturer and public figure. He serves as an Associate Professor in the Talmud Department at Bar-Ilan University where he specializes in the History of Halakhah, Medieval and Renaissance Jewish History, and the inter-action between Judaism, Islam and Christianity. He is the director of Bar Ilan's Institute for the Study of Post-Talmudic Halakhah.