Pesach | Birkat HaShir (2), by Rav Yitzchak Etshalom

Why is "Nishmat Kol Chai" the appropriate hymn with which to finish Leil haSeder?

As we discussed in the previous shiur, the liturgical poem "Nishmat Kol Chai" is quite ancient and predates the era of the פייטנים. It is mentioned by R. Yochanan as the "Birkat haShir" which is to accompany the fourth (or fifth?) cup at the Seder. After reviewing some of the Halakhic considerations regarding its recitation - including a quick survey of the main approaches among the ראשונים regarding what is said over the fourth cup and if there is a fifth cup, we turn to the text itself and analyze it, line by line, seeing its development from a hymn about personal thanksgiving to a national-historic song of praise to an eschatological vision of universal acknowledgement of God's glory. I then suggest why this was an appropriate poem to be added to the Seder and, from there, to be instituted as the culmination of Psukei d'Zimra - what Chazal referred to as "the daily Hallel" (הלל שבכל יום).

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Abarbanel on the Parasha | Tzav | 5785 | Fire on the Mizbe'ach, by Rav Elyakim Krumbein

What does this mean? Join us for this exciting new series in the commentary of the Abarbanel.

Abarbanel on the Parasha | Vayikra | 5785, by Rav Elyakim Krumbein

On the purpose of korbanot. Join us for this exciting new series in the commentary of the Abarbanel.

Ramban on the Torah | 5785 | 23 | Vayikra, by Rav Eli Weber

Excited to begin a new sefer, with a distinct theme for each. On the korbanot and our limitations.

Pesach | Birkat HaShir (1), by Rav Yitzchak Etshalom

Why do we almost finish the Berakhah after Hallel at the Seder - then abruptly switch to Hallel haGadol and Nishmat?

Our common practice is to read the Hallel over the fourth cup of wine, after which we nearly finish the blessing customarily recited after Hallel - but without a "signature" (חתימה). We then recite Psalm 136 and נשמת כל חי which we read to its conclusion - "מלך א-ל חי העולמים". This odd mix of a double-conclusion to Hallel is the result of several confusing sugyot. We assess the sources, including the key rulings of the Geonim and Rishonim and follow them through to today's common practice.

Pekudei-HaChodesh | The Multiple Crowns of Rosh Chodesh Nissan, by Rav Yair Kahn

What exactly happened on that day?

Ramban on the Torah | 5785 | 22 | Pekudei, by Rav Eli Weber

What is the second half of Sefer Shemot about? Was Moshe wrong about the order of building the Mishkan? Why do we need to devote ourselves to building the Mishkan?

Finding Faith During Crisis: 5 Lessons from HaRav Amital, by Rav Moshe Taragin

Re-recording of a Shiur given during Yeshivat Har Etzion Dinner, March 2025

Pesach | Introduction to Midrash Arami Oved Avi, by Rav Yitzchak Etshalom

Why was Devarim 26:5-8 selected to be the base text for the retelling of the Exodus at the Seder?

As the Mishna (Pesachim 10:4) codifies, the core text to be used in telling the story of Yetziat Mitzrayim is Devarim 26:5-8 - "Arami Oved Avi" which, in 4 short verses, retells the story of the exile, servitude, pleas for deliverance and miraculous Exodus. We examine the earliest sources of the Midrash and demonstrate how our traditional Haggada-text of this Midrash is a combination of several Midrashic strains - all brought together in a powerful and evocative style to help all participants to (potentially) reexperience Yetziat Mitzrayim, as it occurs בכל דור ודור - in every generation.

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Vayakhel | Teruma and Vayakhel: Repetition or Complement, by Rav Yair Kahn

Vayakhel is almost a word for word repetition of parashat Teruma. However, Chazal noted a discrepancy regarding the order. What idea is being expressed by this sequential shift and how can it be reconciled with the order of parashat Teruma?