KMTT - the Torah Podcast

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.

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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

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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.

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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.

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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?