KMTT - the Torah Podcast

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.

Beshalach | A Thought on the Parasha, by Rabbi Aharon Lopiansky, followed by Q+A with the overseas talmidim Rabbi Aharon Lopiansky is the Rosh HaYeshiva of the Yeshiva of Greater Washington – Tiferes Gedaliah, accepting the position in July of 2014. He studied and received rabbinic ordination from the Mir Yeshiva of Jerusalem. In Israel, Rabbi Lopiansky taught at Aish HaTorah from 1983-1990, and then taught at the Mir for five years before assuming the post of Rosh Yeshiva of the Yeshiva Gedolah of YGW in 1995.

Rabbenu Yonah's Four Kitot 14: Finishing R. Yonah's Flatterers, by Rav Gidon Rothstein The rest of RY"s Flatterers. Four more types of refusing to step up and call out evil, and what's wrong with it. The importance of at least recognizing evil when it occurs.

Bo | Korban Pesach: Personal, Communal, Epochal, by Rav Yitzchak Etshalom The Korban Pesach is the centerpiece of Chapter 12 in Shemot - but how did Bnei Yisrael understand its significance, the specifics of the ritual and their own role in history in that context? This shiur explores 3 aspects of the Korban Pesach which may have informed the people's awareness at that great time. Source sheet >>

Rabbenu Yonah's Four Kitot 13: The First Five Flatterers, by Rav Gidon Rothstein Chanifa, when we tell evil it is good, in some way or other.

Vaera | The Surprising Genealogy, by Rav Yitzchak Etshalom Just as Hashem's magnificent promises and ominous threats are about to be broadcast by Moshe, both to B'nei Yisrael as well as to Pharaoh, the text interrupts with a most unusual mini-genealogical list. We are told, all so briefly, about the families of Reuven and Shimon, after which we are given a somewhat detailed presentation of the Levites - with a curiously selective strategy informing the list. Some of the great-great grandsons of Levi are identified, whereas others are elided. We survey a few of the approaches proposed by the traditional commentators, after which, building on Rashbam and Bekhor Shor, suggest a context-driven solution to the conundrum of this odd and somewhat jarring insert into to Exodus narrative. Source sheet >>

Rabbenu Yonah's Four Kitot 12: Fabricating a Quote and Its Challenges, by Rav Gidon Rothstein When might we be allowed to fake a quote to bring people to a truth they would not realize otherwise.

Shemot | Elokei Avikha - The God of Your Father, by Rav Yitzchak Etshalom When God first summons Moshe to his great agency, He introduces Himself to his prophet as "the God of your father" - however, during the course of their testy interaction at Horev, it shifts to "the God of their (the Hebrews') fathers" and the direct association with Moshe is left behind. We explore why this sobriquet was the ideal - and why it was lost, only to be recovered at a later stage in Moshe's career. This shiur was given in honor of Ariella Etshalom and her חתן, Yoni Broth, on the occasion of their week of marital celebration - כן ירבו שמחות בישראל. Source sheet >>

Rabbenu Yonah's Four Kitot 11: Lying for Peace and Quoting a More Accepted Authority, by Rav Gidon Rothstein Lies for peace and fabricating a quote!

Sheva Berakhot: Six, Five, Three or One? by Rav Yitzchak Etshalom We are all familiar with "Sheva Berakhot", such that we even refer to the festive meals during the week of celebration as "Sheva Berakhot" A closer look at the sources tests our numbering - and may reveal something more fundamental about these Berakhot and their place at the Chuppa, as well as at the festive meals. Given in honor of the forthcoming wedding of Ariella Etshalom to Yoni Broth. We join in wishing a mazal tov, and eagerly anticipate much nachat from them as they build a trustworthy and beautiful home together. Source sheet >>

Rabbenu Yonah's Four Kitot 10: Bending or Breaking the Truth for Peace, by Rav Gidon Rothstein Situations when we may say what is not strictly true, and perhaps even untrue; what justifies it and what consequences does it bring.

A Different Type of Gadol: Hesped for Harav Chaim Meir Druckman zt"l

Chanuka | The Evolution of a Berakha, by Rav Yitzchak Etshalom What is the meaning of the phrase "bayamim hahem bazeman hazeh" - both in birkat hanisim and al hanisim? The well-known and familiarly sung 2nd Berakha that accompanies the lighting of the Ner Chanuka is praise for God Who has wrought great miracles for our ancestors...בימים ההם בזמן הזה - "in those days at this time". These last four words were not always included in the berakha and in some versions, there was a conjuctive letter "vav" - בימים ההם ובזמן הזה that carries a different meaning. We trace the development of this berakha, propose its genesis and earliest sources and then, following the changes in wording, suggest that the earlier formulation reflected a distinct appreciation for the holiday of Chanuka (and much the same may be said about Purim). This shiur was given in memory of Mrs. Shirley Jungreis - שולמית בת משה העניך ז"ל. Source sheet >>

Rabbenu Yonah's Four Kitot 9: Misleading Rather than Lying, by Rav Gidon Rothstein Situations where we are allowed to mislead others, deliberately speak in a way they will take one way, when we secretly mean something else.

Eight for 8 Days of Chanuka, by Rav Dovid Gottlieb 1: The Centrality of the Jewish Home. 2: Mehadrin and Living a Life of Religious Aspiration 3: "Naaseh Nes L'Shoshanim:" Why Are We Compared to Roses? 4: The Power of Preparation 5: The Secular vs Sacred View of Money 6: Spiritual Gevurah - The Secret Weapon that Defeated the Greeks 7: The Deeper Reason Why We Add a Candle Each Night 8: Celebrating Our Salvation and Not the Death of the Greeks

Chanuka, Bein Mizrach leMaarav, by Rav Yitzchak Etshalom The famous Beraita which details the various standards of fulfillment of the Mitzva of Ner Chanuka (BT Shabbat 21b) is, on careful inspection, challenging and replete with both inherent and contextual difficulties. A careful examination of other relevant sugyot relating to מצות הדלקת נר חנוכה reveal that there was an essential difference in both practice and approach to this Mitzva between the Bavli practice and that maintained in Eretz Yisrael. By carefully reexamining that popular Beraita, we can discern a "Bavli layer" and an "Eretz Yisrael" layer which, once successfully woven together, present us with the unified hierarchy of practices. This shiur was given in memory of Mrs. Evelyn Graber z"l Source sheet >>

Rabbenu Yonah's Four Kitot 8: Staying Far from Untruth, by Rav Gidon Rothstein How far we are required to go to be sure we are involved in truth and not falsehood, or even approaching falsehood.

Rabbenu Yonah's Four Kitot 7: Rounding Out R. Yonah's Liars, by Rav Gidon Rothstein Liars with no specific profit, what they do wrong, with some exceptions, starting a discussion of where truth is necessary and where it can be bent.

Vayishlach | Rachel's Tragic Death: Why Did It Have To Happen? by Rav Yitzchak Etshalom The dramatic event of the birth of Binyamin, the only child of Yaakov to be born in the Land (according to the Sifri, in his own land), was e'er marred by the death, while birthing him, of the beloved Rachel. Rachel, buried on the road, weeping for her children to return, becomes the sentinel and lighthouse for all of Bnei Yisrael as a result - but why, indeed, did she die at this point? Was it the not unexpected result of a formerly barren woman having a second child (note that neither Sarah nor Rikvah seemed to try that after the long-awaited pregnancies) - or is there more that the Torah subtly communicates through the various responses of Yaakov to this and other tragedies throughout his elder years? Stay tuned... Source sheet >>

Rabbenu Yonah's Four Kitot 6: Rabbenu Yonah's Most Serious Liars, by Rav Gidon Rothstein Starting Rabbenu Yonah's second group who will not greet the Divine, liars. The first three groups, whom we will see this time, all damage others with their lies.

Vayetze | Who Knew What, When? by Rav Yitzchak Etshalom The famous deception of Yaakov on his wedding night, in which Leah was brought in to his chambers in the guise of Rachel, is a well-known component of the complex and unpleasant history between Yaakov and his father-in-law, Lavan. The famous Midrashic motif of the סימנין - the code that Yaakov and Rachel shared and which she subsequently revealed to her older sister to save her from being shamed, is a beloved and vital trope. Yet, a reassessment of the narrative itself, informed by a later testy conversation between the two sisters about who the "real" wife of Yaakov is tells a different story. Noting what is said and, more significantly, what is not said, opens up surprisingly different take on the story. Source sheet >>

Rabbenu Yonah's Four Kitot 5: Last Discussion of Moshav Leitzim, by Rav Gidon Rothstein Closing up our analysis of leitzim, with a few examples of how responsa brought up the concern.