KMTT - the Torah Podcast

Having a Good Reputation is the Ultimate "Crown" (Avos 4:13), by Rav Dovid Gottlieb Why does the Mishna think that a "good reputation" is more prestigious than Kehuna, Malchut and Torah?? Learning Pirkei Avot with the commentary of Rav Asher Weiss

Pursuing TRUE Wisdom, Wealth, Health and Honor (Avot 4:1), by Rav Dovid Gottlieb Most people live lives in pursuit of wisdom and wealth, honor and strength - but do we even know what TRUE wealth, wisdom etc. is? Learning Pirkei Avot with the commentary of Rav Asher Weiss

Why is the "Spirit of the Law" So Important? (Avot 3:11), by Rav Dovid Gottlieb Learning Pirkei Avot with the commentary of Rav Asher Weiss

Strategies to Avoid Sin and Temptation (Avot 3:1), by Rav Dovid Gottlieb Learning Pirkei Avot with the commentary of Rav Asher Weiss

Ramban on the Torah | 42 | Emor, by Rav Eli Weber Should every mitzva be worthy of kiddush Hashem? What is the difference between Shabbat and Yom Tov? What makes a Yom Tov? What is the meaning of Sefirat Haomer?

Hallel on Yom HaAtzmaut, by Rav Yitzchak Etshalom What is the significance of reciting Hallel on Yom haAtzmaut? The often heated discussions about the recitation of Hallel on Yom ha'Atzma'ut are often revealing about deeper divisions in perspective on the modern State of Israel and its religious significance. After an introduction in which several different perspectives are presented, source material arguing in favor of some form of thanksgiving on this day are presented. (The year that this shiur was originally given (2017) was a year in which Yom HaAtzmaut was celebrated a day early, the opposite of this year (2024); the explanation for the "shifting date" at the beginning of the shiur is still germane.) Source sheet >>

Preparing for Yom HaAtzmaut 2024, by Rav Moshe Taragin Balancing Conflicting Emotions; Watching the Deer; The Abnormal "Streets" of Yerushalayim

Ramban on the Torah | 41 | Kedoshim, by Rav Eli Weber Naval BeReshut HaTorah. Of all the Rambans on the Torah that we have done, the Ramban here is the most famous.

Kedoshim | "The Song of the Covenant" by Rav Yitzchak Etshalom Why was Parashat Kedoshim uniquely presented "publicly" (בהקהל) and how was that manifested? The first half of Parashat Kedoshim (Vayikra 19:1-37) was presented, per the opening verse, in a public forum - "מלמד שפרשה זו נאמרה בהקהל", as the Sifra states. The centrality of the content of these verses explains the significance of these passages, yet what are we to make of the "public presentation"? And how are we to account for the oft-repeated refrain of אני השם (אלקיכם) that punctuates this reading? A novel proposal of the method of presentation of these laws and its role in public transmission of the ברית is suggested here along with the role of this covenant in apposition to the engraved ברית of the עשרת הדברים. Source sheet >>

The Power of Torah Study Under Challenging Circumstances (Avot 2:4), by Rav Dovid Gottlieb Sharing Torah of Rav Asher Weiss

Pirkei Avot Perek 2, by Rav Moshe Taragin Part 1 - Perek 2: Should Torah Study be a Source of Pride?; Too Much Glorification of Talmidei Chachamim?; A Story About Rav Aharon Lichtenstein and "Lev Tov" Part 2: Perek 2- Hillel's Four Gateways of Humility

What is the "Proper Path" in Life? (Avot 2:1), by Rav Dovid Gottlieb A new series of shiurim - hopefully 2-3x per week - learning Pirkei Avot with the commentary of Rav Asher Weiss. The shiurim (~25 min per shiur) will follow the customary schedule of learning Pirkei Avot between Pesach and Shavuot - thus this week we are learning the 2nd chapter.

Acharei Mot | Vayikra 17: Mishkan to Machaneh, by Rav Yitzchak Etshalom The pivot from cleansing to sanctity. Parashat Acharei Mot is made up of 3 segments; the first is a conclusion to the "Torat haMishkan", as it prescribes how to cleanse the Mishkan of impurities; the final segment opens up the "Torat haMachaneh", detailing how to infuse sanctity into our mundane spheres of life. The middle section, which contains five commands, seems to be both out of place and internally contradictory, presenting laws that are apparently temporary yet declaring them to be חקת עולם - a permanent rule. In this shiur, we examine ויקרא יז and present an argument for its sequence and location. Source sheet >>

10 Ways to Merge October 7th into our Seder Experience, by Rav Moshe Taragin Which moments in the haggada can we anchor to our conflicting emotions of the past six months. Audio shiur with a printable tip sheet >>

A Tale of Two Sedarim: From Bnei B'rak to Lod, by Rav Yitzchak Etshalom Why wasn't R. Gamliel at the "Seder" in B'nei Brak? Although we envision the evening of the Seder as being focused on the story of יציאת מצרים, there is another theme which holds a position of honor in the evening's discussion - the laws of Korban haPesach. Just as the famous "Seder" in Bnei Brak involved 5 of our greatest sages engaged in the recounting of the story of the Exodus all night, the Tosefta tells of a "parallel" seder led by R. Gamliel, where the focus of discussion all night was הלכות (קרבן) הפסח. The significance of the Korban, although relegated to commemorative status after the destruction of the Mikdash, still has a significant impact on the nature of the evening. We explore the dispute among Tannaim - and, later - Rishonim - as to whether the Korban Pesach needed to be eaten before midnight or could be eaten until dawn as a reflection of different approaches to understanding the underlying reason for the Korban and, essentially, the nature of the celebration of this most powerful of sanctified feasts. Source sheet >>

Thoughts on the Iranian Attack, by Rav Moshe Taragin Upon Eagle's Wings or Under a Succah? Creating Remedies Prior to Perils...During Dark Periods of History; Taking The Battle To The Heavens

Pesach | Dayyenu?! by Rav Yitzchak Etshalom Would it really have been enough? One of the most popular hymns included in all Haggadot is the two-part paean "Dayyenu", which is a relative latecomer to the evening - it first appears in R. Saa'diah's Machzor as a song that some sing at the end of the evening. Its popularity, in a sense, clouds the myriad difficulties that these lines raise: Why does this praise extend far beyond the spatial and temporal bounds of "Yetziat Mitzrayim" to include the building of the Mikdash? Why are the unusual terms "Ma'alot" and "Makom" used here? Why is the list of kindnesses for which we thank Hashem repeated here? Why does the author seemingly double-up on certain events, as if to deliberately extend the list? And, the bottom line question is: "Dayyenu"? Would it really have been enough for us had Hashem stopped before any of these stages? Enough intro - to the shiur... Source sheet >>

Haggada Highlights and Pesach Insights, by Rav Dovid Gottlieb 10 great ideas for the Seder and throughout Pesach, Women's Halacha Shiur at Kehillat Haela (RBS)

Can You Invite Non-Religious Guests for Shabbat or Yom Tov Meals?? by Rav Dovid Gottlieb In the last shiur we saw 16! different possible mitzvot when relating to non-frum Jews. Today we will discuss invitations, especially relevant as we are coming upon the Pesach Seder. Most people have non-Orthodox relatives and/or co-workers - can you invite them for a Shabbat meal or to the Seder if you know that they will drive? What responsibility do we have for other people's sins?

Shemini | Who Are "Those Who Are Close To Me"? by Rav Yitzchak Etshalom What did Moshe mean when he said הוא אשר דבר השם בקרובי אקדש? The dramatic and climactic narrative of the "Eighth Day" is shattered by the tragic death of Nadav and Avihu, which is followed by Moshe's words (of consolation? encouragement?) to Aharon and then by the Divine command, given (for the only time) exclusively to Aharon, regarding the ban on entering the Mishkan while inebriated. The narrative then continues with the details of Aharon and his surviving sons and their continuing the special worship of the day. Moshe's words to Aharon are, however, a bit unclear - is he consoling him over the death of his sons or is there an even grander statement being made? We explore the statement through the eyes of the Sifra and Rashi, but then see a distinctly different approach suggested by Rashbam and R. Yosef Bekhor Shor. Source sheet >>