KMTT - the Torah Podcast

Mishpatim | "That everyone should set free their slaves", by Rav Eli Weber Yirmiyahu 34:8 - 34:22 To be an eved only of Hashem.

Mishpatim | The Beloved Wife of the "Nirtza", by Rav Yitzchak Etshalom Parashat Mishpatim opens up with legislation regarding the "Hebrew slave", who is really more of an indentured servant. In this passage, the master may "assign" a woman to the servant, but when his six-year term of servitude is complete, he leaves her when he goes free. If he chooses to stay due to his love for his master - and his wife and their children - he may refuse to leave, have his ear publicly pierced and remain a slave "forever". The Halakha understands that "forever" means until the Yovel - but where does that leave the wife and children that the slave loves so dearly? Inspired by Rashbam's broad approach to exegesis, we examine all three passages about the עבד עברי - here, in ויקרא and in דברים - and identify the distinct circumstances that inform them and propose a distinction between the passage in our Parasha and that in דברים to help resolve some of the difficulties in these פרשיות. Source sheet >>

Yitro | Kadosh Kadosh Kadosh, by Rav Eli Weber Yeshayahu 6:1 - 7:6 Is God immanent or transcendental? 

Yitro | Reliving Sinai, by Rav Yitzchak Etshalom In his farewell speech, Moshe continually refers to the day of Matan Torah as יום הקהל, and even recalls Hashem's command הקהל לי את העם - to gather all of the people. This historic experience and the obligation to always remember it and to transmit it to the next generation seems to be the impetus for the Mitzva of Hakhel - to gather everyone for a public reading of the Torah "that they will learn to fear Hashem..." (Devarim 31). But this practice, although modestly revived about 140 years ago, was not activated for hundreds of years - yet, it seems that there was a more local and regular practice which was, at least partially, formulated in order to maintain the memory of the Stand at Sinai. We explore the Eretz Yisrael tradition of completing the Torah over 3 and a half years - or twice in a seven-year span, and explore its relationship to Hakhel and, ultimately, to a weekly (at least) reexperiencing of Sinai.

Beshalach | And Devorah sang, by Rav Eli Weber Shoftim 4:4 - 5:31. Why did Yael kill Sisera?

Beshalach | Miriam's Role in the Song at the Sea, by Rav Yitzchak Etshalom The introductory line to the Song at the Sea (Shemot 15:1) is enigmatic on several counts. First of all, why is Moshe listed separately - and the verb ישיר is in the singular - if all of the people sang? Furthermore, how would they all know what to say/sing? We review the various Tannaitic opinions addressing these questions and Moshe's role in the paean. Furthermore, we explore the purpose and added praise which Miriam's actions brought about - if the women had already "sung" with all of Bnei Yisrael, what did they accomplish by singing again by themselves?

Bo | But fear not thou O my servant Yaakov, by Rav Eli Weber Yirmiyahu 46:13 - 46:28. Gratitude in the face of tragedy.

Va'era | And all the inhabitants of Miżrayim shall know that I am God, by Rav Eli Weber Yechezkel 28:25 - 29:21 Why do we need 10 makkot?

Vaera | The Makkot Curriculum, by Rav Yitzchak Etshalom A paideia for Pharaoh. How many Makkot were there? We inevitably approach our study of Parashat Va'era with an assumption of 10 Makkot (plagues) with which Hashem smote and 'judged" the Egyptians. However, that number does not appear in the Torah's record of the events and other presentations of the Exodus story in Tanakh highlight only some of these plagues, ending up with a smaller number - and the Midrash famously expands this number by a factor of up to 50, seeing 5 sub-plagues within each one. We look back at the structure of the plagues, following Hashem's directives to Moshe regarding warning - or not warning - Pharaoh before each one and discern a clear pattern which opens up an additional perspective on the purpose of these plagues and their role as didactic, beyond the punitive. Source sheet >>

Shemot | And In that Day a Great Shofar Shall be Sounded, by Rav Eli Weber Yeshayahu 27:6-28:13. On geula and materialism. 

Shemot | What were the ערי המסכנות? And Why Does It Matter?  by Rav Yitzchak Etshalom What is the meaning and significance of the ערי המסכנות which בני ישראל were forced to build?  The first labor forced upon the Hebrews in Egypt was a labor tax, forcing them to build ערי מסכנות. We explore the possible meanings of this unusual phrase, set it in apposition to the later back-breaking work to which they were subjected and the significance of this type of work, considering the storied history of Yaakov's progeny in Egypt. Source sheet >>

Thoughts for Asara B'Tevet 5786, by Rav Moshe Taragin Was the Translation of Torah Tragic? Was the Holocaust a Historical Shift? When the Narrative Changes. Preserving Halakha and Masorah. The Dangers of Hyper-Preservationism in Charedi Culture

Vayechi | David's Last Words: Moral Complexity and Leadership, by Rav Eli Weber Understanding moral complexity reveals the Haftara's deepest wisdom about leadership and ethics. I Melakhim 2:1 - 2:12 This shiur examines the Haftara for Parshat Vayechi, which parallels King David's final charge to his son Shlomo with Yaakov's blessings to his children. The Haftara divides into two contrasting sections that seem almost contradictory, religious wisdom followed by orders to kill!

Vayechi | Yaakov's Deathbed Charge, Rav Yitzchak Etshalom What is the rationale behind the sequence of Yaakov's deathbed blessings?  In the final scene of Yaakov's storied life, he lies in his bed surrounded by all twelve of his sons - for the first time, named שבטי ישראל - the "tribes of Israel". He then imparts (blessings?) (prophecies?) (assignments?) to each of them in an unusual sequence and with an imbalanced emphasis towards two of his sons. We explore possibilities of Yaakov's intent in his final moments and suggest a far-reaching vision that our patriarch has - and which speaks to a seemingly irreparable tear in the fabric of the family...which helps us understand an inscrutable line in our Haggada. All that and more... Source sheet >>  

Vayigash | 5786 | And I Will Make Them One Nation, by Rav Eli Weber Yechezkel 37: 15-28 How do we create unity?

Vayigash | "And Yosef Could No Longer Restrain Himself", by Rav Yitzchak Etshalom Why does the text add the phrase לכל הנצבים עליו when defining Yosef's inability to restrain his outburst?  When Yosef is finally ready to reveal his identity to his brothers, the text uses a rare word - להתאפק - and tells us that ולא יכל יוסף להתאפק לכל הנצבים עליו. This latter phrase is enigmatic and the Rishonim take a number of varied approaches to explain the role of the bystanders in his decision to empty the room before "the big reveal". We survey these approaches and suggest two more - one based on the well-known article by R. Yoel Bin-Nun about Yosef's thinking during this entire episode - and another, new approach to this specific phrase, which curiously leads us to the latter-day story which is heavily reliant on the Yosef-in-Egypt narrative - Megilat Esther, pitting Yosef's ויתאפק against that of Haman. Source sheet >>

Mitzvat Chanuka | A Fresh Look at the "Beraitot" of Chanuka, by Rav Yitzchak Etshalom Why is "Sugyat Chanuka" the only place in the Bavli where a Mitzva is presented with a tiered system of fulfillment?  (BT Shabbat 21b) Most students are familiar with the Beraitot defining the Mitzvah of Ner Chanuka, found near the beginning of the 2nd chapter of Masekhet Shabbat - including the tri-level performance schedule (basic, 'Mehadrin' and 'Mehadrin min haMehadrin'). We analyze this Beraita and the attendant discussion, identifying difficulties in the text along the way and then share the approach taken by several contemporary scholars as to the background of the discussion and thereby arriving at a solution to the conundrum of this multi-layered Sugya. Source sheet >>

Vayeshev | 5786 | For Three Transgressions of Yisrael, by Rav Eli Weber Amos 2:6 - 3:8 How does God communicate with us?

Vayeshev | The Apocrypha and the Midrash, by Rav Yitzchak Etshalom Is there anything legitimately "Jewish" about apocryphal Midrashim?  We are accustomed to thinking of the Apocrypha (the "hidden" or "buried" writings of the 3rd century BCE through the first century CE) as external to our Rabbinic tradition and to reflecting purely sectarian approaches and interpretations. Yet - we sometimes find a common thread between the interpretive approaches taken in these somewhat esoteric books and those found in our "mainstream" Midrashic literature. We examine an unusual passage in the apocryphal "Testament of Judah" and find a curious commonality appearing nearly a millennium later in Midrash Bereishit Rabbati. Source sheet >>

Two Giants, One Vision: The Legacy of Rav Aharon Lichtenstein and Rav Yehuda Amital, by Rabbi Michael Rosensweig Our overseas talmidim were zocheh to Rabbi Rosensweig, '73,  telling them about his time at Gush with stories of Rav Lichtenstein zt"l and Rav Amital zt"l. The shiur examines how Yeshivat Har Etzion benefited from two contrasting gedolim: Rav Amital's passionate decisiveness and transformative honesty, and Rav Lichtenstein's analytical depth and measured deliberation. Like Yaakov Avinu who synthesized Avraham and Yitzchak's qualities, these leaders offered diverse role models united by integrity and mutual respect. Their complementary approaches demonstrated that Torah leadership can embrace different styles while maintaining shared values and unwavering commitment to truth. Rabbi Rosensweig is a Rosh Yeshiva at RIETS of YU and the Rosh Kollel of the Beren Kollel Elyon.