KMTT - the Torah Podcast

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.

Toldot | Why "Beersheva"? by Rav Yitzchak Etshalom What does "Beersheva" mean? Well of an oath? (If so, which oath) Well of the seven? (seven of what?) Seventh well? We first encounter the town of Beersheva in the stories of Avraham; he is in that area when Hagar is exiled from his encampment, and then again when Avimelekh approaches him to make a treaty. In spite of the repeated "seven" in that scene, the place is called "Beersheva" due to the oath ("shevua") between them; this scene repeats with Yitzchak. In that case, even though the well dug there was the seventh one in that narrative, the oath is the reason behind the name. We explore the significance of this place ironically through the lens of the Septuagint, which nearly always prefers a translation "well of the oath" to a transliteration. This survey not only explains that unusual rendering, but also a mysterious verse in the rebukes of Amos... Source sheet >>

A Conversation About Covenants | Rabbi Gavriel Rosen featuring Rabbi Lord Sacks zt"l, special commemorative marking Rav Sacks's second yahrzeit

Rabbenu Yonah's Four Kitot 4: Moshav Leitzim in Avot and Shulchan Arukh, by Rav Gidon Rothstein A further way to understand leitzim in general, from Pirkei Avot and the Shulchan Arukh.

Chayei Sara | What's The Matter With Canaanite Girls? by Rav Yitzchak Etshalom When Avraham's days are nigh, he summons his chief slave and administers an oath that he not take a Canaanite girl as a wife for Yitzhak - "from the Canaanites among whom I reside". This motif reappears - perhaps - when Esav marries two Hittite women and again when Yehudah (possibly) marries a Canaanite girl. By looking at all of these sources along with the mention of a Canaanite woman bearing a son to Shimon, we survey the proposed explanations for Avraham's directive and if (and how) it impacted on his progeny. We propose a surprising take, which is anchored in the Rishonim, that the problem with the Canaanites was not inherent in their status nor in their behavior, rather in their location "in whose midst I reside". Source sheet >>

Rabbenu Yonah's Four Kitot 3: Other Views of Leitzim, by Rav Gidon Rothstein Expanding our understanding of what qualifies as a letz, as someone who does not value life and people enough.

Vayera | Kesut Einayim - Unraveling a Biblical Enigma, by Rav Yitzchak Etshalom In the aftermath of Sarah's safe return after being taken into the court of Avimelekh, the latter adds to his appeasement offering by making a puzzling statement to Sarah: He points out that he has given 1000 silver pieces to Avraham (surprising as it wasn't mentioned in 20:15 as part of the mollification gift) and that it would be a "כסות עיניים" - an odd phrase which defies easy translation. The rest of the verse is equally opaque and the broad range of interpretations offered bears witness to the difficulty of these verses. By looking at the landscape of the Ancient Near East and how Avimelekh is, via allusion, presented in the text, we suggest an approach which carries with it a subtle rebuke to Avraham - which he evidently accepts. Source sheet >>

Mental Health and Halacha - What Kinds of She'elot Arise, special sicha for the Overseas Students, with Rav Yoni Rosensweig Rabbi of the Netzach Menashe community of Beit Shemesh, and founder of Maaglei Nefesh, a center for halacha, community and mental health. Recently published a book in hebrew, נפשי בשאלתי - הלכות בריאות הנפש, Koren Publishers.

Rabbenu Yonah's Four Kitot: How Not to Lose the Divine Presence #2 by Rav Gidon Rothstein This is Week Two, Defining a Letz. What's a Letz? Defining the category from its five types, seeing what all leitzim share.

Lekh Lekha | Vayikra BeShem Hashem: Avraham's Altars Upon his arrival in the Land, Avra(ha)m builds a מזבח; he then builds another one where he sets up his camp and there, he "calls out Hashem's Name"; he sets up another מזבח when he settles in חברון and then, again, calls out in Hashem's name at Beer Sheva, without building a מזבח. How are we to understand the purpose of these altars - which are inherently meant for offerings? We also note that each of these acts is followed by a challenge, a calamity or a threat - until he builds his final מזבח, atop Har haMoriah, and he offers up an animal (in lieu of his son) as the denouement of the Akeida. We analyze these passages in their context and then propose an explanation for Avraham's activity, as well as proposing a reason for the Akeida itself. Source sheet >>

BRAND NEW SERIES, Rabbenu Yonah's Four Kitot - How Not to Lose the Divine Presence by Rav Gidon Rothstein This is Week One, The Four Groups who do not Greet the Divine. This shiur will lay out the broad parameters of four groups the Gemara says will not merit the Divine Presence, and the meaning of that consequence.

Noach | The Rainbow and the Covenant, by Rav Yitzchak Etshalom Who are the parties to the first Berit, symbolized by the rainbow? The first ברית made in the Tanakh is between God and...? (People? Animals? The Earth?) in the immediate aftermath of the cataclysmic flood. The rainbow is presented as the "sign of the Berit", which is there so that God will "remember" His commitment to never again destroy the world or its inhabitants. Besides the obvious theological challenges inherent in this presentation, it is also unclear what the role of this covenant is and who the two "sides" of the agreement are and what obligations they have towards each other. We propose that this original Berit be seen through the eyes of the "original audience" of Sefer Bereishit, the nation standing at Sinai, who are entering an eternal covenant with HaKadosh Barukh Hu.

Bereishit | Unravelling a Bereishit Enigma, by Rav Yitzchak Etshalom The story of Kayin's descendants concludes with a return to Adam and to the "replacement" son that he had, Sheth and his son, Enosh. The story concludes with a puzzling phrase, אז הוחל לקרא בשם השם, a phrase which has been interpreted in numerous ways, including interpretations which are seemingly diametric opposites of each other. Why is this phrase so confusing and how does it lead to so many different possibilities? We survey the exegetical literature from the 3rd c. BCE through the 19th century CE - and then propose a panoramic approach to the story which puts this verse in a multi-faceted light which allows for this multiplicity of meanings, not as alternative takes but rather as complementary contributions to the larger picture. Source sheet >>

Six Shifts in the "History" of Torah, by Rav Moshe Taragain Shiur given Leil Hoshana Rabba 5783, at Heichal Shlomo, Jerusalem Simchat Torah is a human invention. Source sheet >>

Sukkah Zu al Shum Mah? by Rav Yitzchak Etshalom The Torah commands us to live in Sukkot in order "that your generations know that I made/allowed/enabled (?) Bnei Yisrael to dwell in Sukkot as I took them out of Egypt". As far back as the Tannaitic era, there is an array of opinions as to the referent "Sukkot". Were they clouds of glory, booths in the desert - or the name of a place? The various opinions of Haza"l and the Rishonim are assayed with some surprising approaches shared. Source sheet >>

The Gates of Ne'ila - Harav Amital's Revolutionary Idea, by Rav Moshe Taragin

ובכן תן פחדך - The Unusual Additions to the Third Berakha on Yamim Noraim, by Rav Yitzchak Etshalom There are three (or four, or five) paragraphs which are added to every Tefilla on Rosh Hashana and Yom haKippurim during the third berakha -"Kedushat haShem". Each paragraph begins with the word "Uvekhen" and anticipate an epoch when the whole world will recognize God as the Master of the World and will subjugate themselves to Him. It will be a day of great rejoicing for the righteous - and a complete "shutdown" of the wicked. Where do these paragraphs come from? Why were there some customs to only add them on Rosh Hashana? Why do some communities (e.g. the Yemenite Baladi) add them in every Tefilla during Aseret Yemei Teshuva? We explore these issues and more in this shiur, in preparation for the Yamim Noraim. Source sheet >>

Special - Hashem Ori veYish'i - Psalm 27, shiur given by Rav Yitzchak Etshalom, Sept 18, 2022 There is a relatively recent custom to recite Psalm 27 ה' אורי וישעי, twice a day (either שחרית/מנחה or שחרית/ערבית) from the beginning of אלול through סוכות. This is, in and of itself, an anomaly, as there are no other practices which stretch through the penitential period of Elul through the festive season of Sukkot. A closer look at the psalm reveals an internal contradiction as well and the nature, message and tone of the psalm seems to be at odds with itself. We study the text, propose a structure and then suggest a message which resonates with both the deep reflection of Elul as well as the overwhelming rejoicing of Sukkot. This shiur was given at the Kingsway Jewish Center. Source sheet >>

Nitzavim | Sos Asis - The Seventh Stage of Consolation, by Rav Yitzchak Etshalom Why does this final Haftara in the series of שבעה דנחמתא frequently utilize the first person, reflecting an autobiographical bent? Source sheet >>

Pre-Selichot Sicha Elul 5782, by Rav Eli Weber, given to the Overseas Talmidim Motzaei Shabbat Parashat Ki Tavo 5782. With a few minutes of nigunim both prior to and following the sicha.

The Roots of Teshuva: The hidden depths of return and renewal in the thought of Rav Aharon Lichtenstein zt"l A Mishnat HaRAL Program in memory of David Landes z"l upon his third Yahrzeit. Sunday, Sept 11, 2022 at Cong. Rinat Yisrael, Teaneck NJ. A discussion with Rosh Yeshiva Rav Mosheh Lichtenstein and Rabbi Dr. Benjamin Samuels '92, Rabbi, Cong. Shaarei Tefillah, Newton, MA. Moderated by Rabbi Chaim Strauchler '95, Senior Rabbi, Cong. Rinat Yisrael. With remarks by Dr. Tovah Lichtenstein Dr. David J. Landes z"l learned in Yeshivat Har Etzion over the course of three years during the 1970's. He remained a loyal talmid and committed alumnus of Yeshivat Har Etzion throughout his life, serving as the Chairman of the Board of the Etzion Foundation, and was a parent of Yeshivat Har Etzion and Migdal Oz alumni. An independent scholar, his penetrating studies of contemporary Orthodox Judaism, deeply informed by anthropology, broke new ground in the study of Jewish life.

Ki Tavo | Kumi Ori - The Sixth Stage of Consolation, by Rav Yitzchak Etshalom What do we imagine will attract the nations of the world to Yerushalayim at the "end of history"? Source sheet >>

Ki Tetze | Roni Akara - The Fifth Stage of Consolation, by Rav Yitzchak Etshalom Why is the theme of consolation - and the word נחם - missing from this Haftara (the first of the series in which it is gone)?

Shoftim | Anochi Anochi Hu Menachemkhem - The Fourth Stage of Consolation, by Rav Yitzchak Etshalom Why does the נביא use the introductory אנכי twice - and again a few פסוקים later? What is his audience missing here? The seven Shabbatot between Tish'a b'Av and Rosh Hashana are marked by a universally practiced custom of reading consolation passages from the latter half of the book of Yeshaya. Why were these passages selected and why in the order in which they are read? Who is the prophetic voice behind these messages and what was his goal? We explore these questions in this 7-part series, as we study the text of each of these haftarot of נחמה. Source sheet >>

Re'eh | Aniya So'ara - The Third Stage of Consolation, by Rav Yitzchak Etshalom The seven Shabbatot between Tish'a b'Av and Rosh Hashana are marked by a universally practiced custom of reading consolation passages from the latter half of the book of Yeshaya. Why were these passages selected and why in the order in which they are read? Who is the prophetic voice behind these messages and what was his goal? We explore these questions in this 7-part series, as we study the text of each of these haftarot of נחמה. Sourcesheet >>

Ekev | VaTomer Tzion Azavani Hashem: The Second Stage of Consolation, by Rav Yitzchak Etshalom Why do we skip from Yeshaya 40 to ch. 49 for this second Haftara of consolation? The seven Shabbatot between Tish'a b'Av and Rosh Hashana are marked by a universally practiced custom of reading consolation passages from the latter half of the book of Yeshaya. Why were these passages selected and why in the order in which they are read? Who is the prophetic voice behind these messages and what was his goal? We explore these questions in this 7-part series, as we study the text of each of these haftarot of נחמה. Source sheet >>

Vaetchanan - Nachamu Nachamu Ami, by Rav Yitzchak Etshalom The seven Shabbatot between Tish'a b'Av and Rosh Hashana are marked by a universally practiced custom of reading consolation passages from the latter half of the book of Yeshaya. Why were these passages selected and why in the order in which they are read? Who is the prophetic voice behind these messages and what was his goal? We explore these questions in this 7-part series, as we study the text of each of these haftarot of נחמה. Source sheet >>

From Redemption to Consolation: Between Pesach and 9BeAv. Our Best Strategies for Bi'at Ha-Go'el. #14 Go Beyond Apple Pie Comfort, by Rav Gidon Rothstein When we think about how to deserve full redemption, do we always reach for the same answer, while ignoring other important answers?

Talking About Eicha and More with Dr. Yael Ziegler, with Kol Deracheha host, Rachel Weber Leshaw. In this special Pre-Tish'a Be-Av episode we talk to Dr. Yael Ziegler about her new book "Lamentations: Faith in a Turbulent World" and her experience writing on such a seemingly sad topic. We also discuss her new appointment as Rosh Beit Midrash of Matan, and her career path until today. Buy the book here: https://korenpub.com/products/lamentations-faith-in-a-turbulent-world

Shir HaShirim | Understanding the Last 10 Pesukim, by Rav Moshe Taragin Shiur given in the Tanakh Study Days 5782 of Herzog College Source sheet >>

Megillat Eikha 6 - Chapter 5, by Rav Yitzchak Etshalom This final chapter of Megilat Eikhah brings the entire text to its necessary and desired conclusion and opens the doors for us to mourn... Source sheet >>

From Redemption to Consolation: Between Pesach and 9BeAv. Our Best Strategies for Bi'at Ha-Go'el. #13 Mourning Jerusalem Beyond Tisha B'Av, by Rav Gidon Rothstein The lasting ways we are supposed to mourn Jerusalem, in our ordinary lives, as ways to merit redemption and consolation.

Dena in Shekhem: A Reevaluation, by Rav Yitzchak Etshalom The tragic events of Bereishit 34, conventionally understood as a case of Shekhem's rape and abduction of Dena, is a narrative replete with internal and broader difficulties. Along with introducing and demonstrating a methodology which encourages the reader to be a "fly on the wall" in the story, we propose, based on both contextual and textual clues, that Shekhem's behavior was far less vile than presumed and that Yaakov may have felt quite differently about the events - until his sons took things into their own hands and forever altered the course of our history. Ahh...what could have been...This shiur was given at the Herzog College Yemei Iyyun in Tanakh 5782. Source sheet >>

Masei | What Did Tzelofhad's Daughters Really Want? by Rav Yitzchak Etshalom The request of Tzelofhad's daughters is generally seen as a desire to maintain their deceased father's name by having his land stay within the family. However, a closer look at the 2 main stories in Bamidbar - and their odd "split" into two separate sections - along with the relevant passage in Yehoshua 17, leaves us with a number of questions about their real motivation. The shiur suggests a different approach to their initiative. Source sheet >>

Thoughts on Mori veRabbi Harav Amital zt"l upon his 12th Yahrzeit, by Rav Moshe Taragin

Megillat Eikha 5 - Chapter 4, by Rav Yitzchak Etshalom Chapter 4: Apparently unsuccessful in his attempt to inspire reflection and a glimmer of hope through his autobiographic sketch, the mekonen pulls out all the stops and describes, in devastating and graphic detail, the tragedy of the loss of independence, sovereignty, "favored nation" status and...life. Presenting the apposition of the formerly royally garbed princes of Jerusalem with the starving youth of the streets of the besieged city seems to finally pull some of the desired emotion from the city. By the time this painful chapter comes to a conclusion, the cry for vengeance - at least the beginning of hope - and the promise of eventual victory and solace is heard. Even if it is the voice of the mekonen, the people can finally hear and internalize this message, the beginning of hope, the engine of return.

From Redemption to Consolation: Between Pesach and 9BeAv. Our Best Strategies for Bi'at Ha-Go'el. #12 The Lessons in Finding the Reason for Jerusalem's Destruction, by Rav Gidon Rothstein A plethora of reasons for Jerusalem's destruction, and their lessons for finding our way to consolation.

Matot | "Do Not Bring Us Across the Jordan" - When Did Bnei Yisrael Learn of Moshe's Fate? by Rav Yitzchak Etshalom Examining several of the interactions between Bnei Yisrael and Moshe after the decree (Bamidbar 20) that he was not to lead them into the Land gives us the impression that Bnei Yisrael were unaware of that Divine fiat - which leads us to inquire: When did Bnei Yisrael learn that their leader, who had led them out of Egypt and through the desert, brought them to Sinai and was the focal point of revelation - would not lead or even accompany them across the Jordan. We explore several key passages in Sefer Devarim and propose a surprising answer which allows for an even more surprising possibility as to the immutability of that Divine punishment. Given in memory of Rav Etshalom's father הרב אשר אהרן בן אברהם בנימין ז"ל Source sheet >>

Megillat Eikha 4 - Chapter 3, by Rav Yitzchak Etshalom Frustrated in his attempts to get the city to turn inwards, to find solace in God's everlasting kindness and to have the courage to look inwards, repair her ways and commit to turn back to God's ways, the mekonen shares his own painful story of abandonment, desolation and darkness - and his realization that turning his fortunes around was up to him. Having shared this, he then turns to the bereft populace and encourages them to look inwards and upwards; combining self-reflection with heartfelt prayer. Does it work?

From Redemption to Consolation: Between Pesach and 9BeAv. Our Best Strategies for Bi'at Ha-Go'el. #11 The Trumpet Call and Lessons to Learn, by Rav Gidon Rothstein Blowing the chatzotzerot - why are they one mitzva for both good and sad occasions, and what is that meant to teach us?

Pinchas | כצאן אשר אין להם רעה Moshe's Demand that Hashem Appoint a Successor, by Rav Yitzchak Etshalom The most popular verse in the entire canon - וידבר ה' אל משה לאמר - is inverted one time, in the middle of פרשת פנחס. After the census and the assignation of the Land division, Hashem tells Moshe to prepare to "be gathered to his people" but Moshe resists and "commands" Hashem to appoint a successor so that the nation should not be like "a flock without a shepherd". This leaves us wondering what God's original plan was - why wouldn't a ready successor be in place for Moshe to publicly hand over the mantle of leadership, just as Aharon did with Elazar, his son? By looking at this interaction in the larger context of these final chapters of Bamidbar, we discover a surprising "alternate" future that was, perhaps, reshaped by Moshe's demand. Source sheet >>

Megillat Eikha 3 - Chapter 2, by Rav Yitzchak Etshalom As the desolate city burrows deeper into her isolation, she reflects on the loss of Divine protection and the frightening turnabout where God has aimed His arrows at her heart, conspiring against her and following through on that anger. She cannot find solace, but the mekonen adjures her to arise, weep at night and beseech God - but to no avail.