KMTT - the Torah Podcast

Pidyon Shevuyim: the Great Mitzva to Free Hostages, by Rabbi Michael Taubes '77, Rosh Yeshiva at The Marsha Stern Talmudical Academy/Yeshiva University High School for Boys in New York, and also the spiritual leader of Congregation Zichron Mordechai in Teaneck, New Jersey, delivering regular Shiurim and lectures both there and at the Beis Medrash of Bergen County, housed in Teaneck's Congregation Bnai Yeshurun. This shiur was given on Motzaei Shabbat Lekh Lekha, October 28th, 2023, at Congregation Zichron Mordechai. Source sheet >>

Vayera | Who Were Those Three "Men"? by Rav Yitzchak Etshalom Who were the three visitors to Avraham? Parashat Vayera opens with a familiar scene - Avraham's hospitality lavishly presented to three strangers, whom the text refers to as אנשים - "men". Yet, these three seem to know things that mortals shouldn't know and, at several points during the conversations which ensue, God's own voice is heard and He is entreated. Rashi has long provided the conventional understanding of this narrative, wherein the "men" are angels, acting like humans but endowed with special knowledge. Although Rashi is near the beginning of the exegetical chain here, there are numerous alternative ways to read the Parasha among the Rishonim. We study Rashbam's approach which apparently takes Rashi a step or two further - and then Rambam's understanding which almost completely reverses both Rashi and Rashbam. We conclude with a survey of the commentary of R. Yosef Bekhor Shor of Orleans, student of Rabbenu Tam. who stakes out a unique approach and alludes to the polemical motivation behind his ground-breaking commentary. Source sheet >>

Ramban On The Torah | 18 | Vayera, by Rav Eli Weber

Lekh Lekha | The Land that I Will Show You, by Rav Yitzchak Etshalom How was Avraham supposed to understand the directive to go to the "land that I will show you"? When God commanded Avraham to leave his family and all that he knew, He directed him to go to "The Land that I will show you"; but how was Avraham to know where to go? How was he going to be "shown" the Land? Deciphering this enigmatic command may hold the key to understanding much of Avraham's movements throughout his narrative cycle, culminating with the journey to Moriah. Source sheet >>

"Korim Li Am Yisrael": The Unprecedented Achdus Sweeping the Jewish World, by Rav Dovid Gottlieb Delivered as part of a "Night of Chizuk" in Beit Shemesh Many thanks to R Rosner for hosting (Nofei HaShemesh) and to R Goldberg and R Gibber for joining us from Boca Raton. Thanks as well to Kehilat Eretz Chemdah in Yerushalayim for their incredible help in organizing the event. שנשמע בשורות טובות

Chizzuk for our Current Situation, "We are in a new world." Sicha with our Overseas Talmidim, October 15th, 2023 by Rabbi Leo Dee, whose wife and two daughters HY"D were murdered by Palestinian terrorists in April.

Ramban On The Torah | 17 | Lekh Lekha, by Rav Eli Weber

During these challenging and uncertain times, a short inspirational lesson followed by the recitation of tehillim. We thank the OU for including our Rosh Yeshiva, Harav Mosheh Lichtenstein, in their Daily Tehillim and Chizuk Call; to join the daily call, click here >>

Noach's Altar, by Rav Yitzchak Etshalom Why was Hashem's reaction to Noach's offerings so...tepid? In the immediate aftermath of the flood, three consecutive events are recorded. Noah builds an altar and offers mammals and birds to God at which God seems to be pleased and internally commits to never again destroying the earth. God then presents an essential legal/moral code to Noah and then God confirms his commitment to never again destroy the world, by indicating the sign of that pact -the rainbow. This sequence is unsettling, as we would expect the "sign of the covenant" to be presented immediately after God's "internal" conversation. Yet the legal code interrupts these two. Furthermore, God's response to the offerings is less than enthusiastic - His observation is that "Man's nature is wicked from his youth" - hardly a ringing endorsement of mankind. What are we to make of this Divine reaction and how are we to understand the sequence of God's presentations to Noah and his sons? We suggest an uncommon understanding of the phrase ריח ניחוח as they key to unlocking this three-stage interaction. This shiur was given in honor of our brave חיילים וחיילות who guard our borders and our cities - ה' ישמרם מכל נגע וינחיל לעמו נצחון ויכלו אנשי זדון מן הארץ Source sheet >>

Ramban On The Torah | 16 | Noach, by Rav Eli Weber

Divrei Chizuk, by Dr. Jacob Freedman, Psychiatrist and Trauma Specialist Special address to our Bnei Chul talmidim, during "Milchemet Charvot Barzel"

Trees and Consequences: עץ החיים ועץ הדעת, by Rav Yitzchak Etshalom The description of "the tree that is in the midst of the garden" is mysterious - to which tree does it refer? The text seems to conflate the two singular trees - the Tree of Life and the Tree of Knowledge. What are we to make of this confusion? Indeed - what is each of these trees about? Why is Hashem "suddenly" concerned about Adam eating from the Tree of Life only after he eats from the Tree of Knowledge? And what does any of this have to do with the timing of the birth of Kayin and Hevel? Rashi and R. Yosef Bekhor Shor disagree about whether they were born before the episode in the garden and subsequent expulsion - or before. We explore how all of these issues interrelate and propose a new understanding of the nature of the Trees - and how their purposes and characteristics intersect. This shiur was given in memory of the brutalized victims of the terrorist pogrom perpetuated against he citizens of the south on Shemini Atzeret. ה' יקום דמם. Source sheet >>

Ramban On The Torah | 15 | Bereishit, by Rav Eli Weber

The Evolution of Forgiveness, by Rabbi David Fohrman Shiur given at the Leil Hoshana Rabba event at Heichal Shlomo, Jerusalem, 5784

Chumra: Too Much of a Good Thing? by Rav Assaf Bednarsh Shiur given at the Leil Hoshana Rabba event at Heichal Shlomo, 5784

Rav Amital's Response to the Yom Kippur War: Reflections 50 Years Later, by Rav Moshe Taragin Shiur given at the Leil Hoshana Rabba event at Heichal Shlomo, 5784

Why is Sukkot the Holiday of Achdut? by Rav Dovid Gottlieb

Sukkot and the Secret of Happiness, by Rav Alex Israel What is particularly joyous about this festival?

Yom Kippur | Making Excuses or Taking Responsibility, by Rav Dovid Gottlieb Which kind of person are you?

Ramban On The Torah | 14 | Ha'azinu, by Rav Eli Weber

Ha'azinu and the Levi'im, by Rav Yitzchak Etshalom Why is Haazinu the only Parashah which has "hard-wired" Aliyot (הזיו לך)? "Now, write for yourselves this poem and teach it to Bnei Yisrael, place it in their mouths..." According to Rambam, the essential command for every Jew to write a Sefer Torah is anchored in the obligation to write Moshe's prophetic poem "Haazinu" (Dev. 32:1-43). Not only was this poem to be taught to all the people, but it served as the Levitical song to accompany the Musaf offering every Shabbat, broken down into six sections (identified by the acronym - הזיו לך) and completed every six weeks. We examine the significance of this poem, its particular relevance to the season of Teshuva and the significance of this six-part division, as well as the aptness of it serving as the unique Song of Shabbat in the Mikdash.

Ramban On The Torah | 13 | Rosh Hashana, by Rav Eli Weber

Rosh Hashana | Akedat Yitzchak (4), by Rav Yitzchak Etshalom Why didn't Avraham protest God's command? In this four-part series, we examine one of the most mysterious and troubling stories in all of Tanakh - the story of Akeidat Yitzchak (Bereishit 22:1-19). We discuss the selection of this narrative as the קריאת התורה for (2nd day) Rosh Hashana (#1), the larger narrative contexts within which this story operates (#2), some classical approaches to unraveling the mystery of this "test" (#3) and some suggestions for a new approach to understanding this startling story (#4). Source sheet >>

Ramban On The Torah | 12 | Nitzavim-Vayelekh, by Rav Eli Weber Why does HKDBH sometimes seem so angry with us? And other times, so encouraging? It's because He knows us.

Rosh Hashana | Akedat Yitzchak (3), by Rav Yitzchak Etshalom How do the Midrashim interpret the word נסה in 22:1 - is it a "test" or something else? In this four-part series, we examine one of the most mysterious and troubling stories in all of Tanakh - the story of Akeidat Yitzchak (Bereishit 22:1-19). We discuss the selection of this narrative as the קריאת התורה for (2nd day) Rosh Hashana (#1), the larger narrative contexts within which this story operates (#2), some classical approaches to unraveling the mystery of this "test" (#3) and some suggestions for a new approach to understanding this startling story (#4). Source sheet >>

Ramban On The Torah | 11 | Ki Tavo, by Rav Eli Weber

Akedat Yitzchak (2), by Rav Yitzchak Etshalom How ought the Akedah be viewed from the larger perspective of the Avraham story? In this four-part series, we examine one of the most mysterious and troubling stories in all of Tanakh - the story of Akeidat Yitzchak (Bereishit 22:1-19). We discuss the selection of this narrative as the קריאת התורה for (2nd day) Rosh Hashana (#1), the larger narrative contexts within which this story operates (#2), some classical approaches to unraveling the mystery of this "test" (#3) and some suggestions for a new approach to understanding this startling story (#4) Source sheet >>

Akedat Yitzchak (1), by Rav Yitzchak Etshalom How did Akedat Yitzchak become selected as the preferred Keriat haTorah for 2nd day Rosh Hashana? Source sheet >>

Ramban On The Torah | 10 | Ki Tetze, by Rav Eli Weber

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 >>