KMTT - the Torah Podcast

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 >>