KMTT - the Torah Podcast

​​​​​​​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 >>

​​​​​​​Ramban On The Torah | 05 | Pinchas, by Rav Eli Weber What does it mean to be a Kanai and what are the risks? If Bnot Moav sinned with Bnai Yisrael, why "Tzaror et Ha-midyanim"? Why do Bnot Tzelafchad tell Moshe that their father wasn't part of Adat Korach? What is Parashat HaTamid doing in this week's parasha?

​​​​​​​Ramban On The Torah | 04 | Balak, by Rav Eli Weber One of the major differences between Rashi and the Ramban is how they see biblical figures. Rashi sees them in 2D; once he decides that someone is good, he picks out Midrashim that support that view. Same for people Rashi sees as bad. The Ramban, who came after, sees biblical figures in 3D. This is a good person, but he's not perfect. Or, this is a bad person, but he has redeeming qualities. Bilam is a good example of both Rashi and the Ramban's approaches.

Ramban On The Torah | 03 | Chukat, by Rav Eli Weber Most of us think we know what the word "chok" means.

Chukat | The Decree Against Moshe Revisited, by Rav Yitzchak Etshalom The story of Moshe's striking the rock and the subsequent Divine decree, relieving him of his role as the leader, is a challenging one, both as far as the nature of the violation as well as the severity of the punishment relative to a seemingly "trivial" violation. We explore the unusual wording, repeated 3+1 time (thrice in command, once in fulfillment) of Moshe's death and propose a reevaluation of the commands and narrative of the "Meraglim" episode in Bamidbar 13. In comparing Hashem's command to Moshe, his directive to the scouts and their actions, it appears that every party acted differently than commanded; this helps to clarify a number of anomalies in the text as well as the larger question of the decree against Moshe Rabbenu. Source sheet >>

Korach | The Midrashic History of Datan and Aviram, by Rav Yitzchak Etshalom The leaders of (part of) the rebellion against Moshe, Datan and Aviram, first mentioned in the context of the Korahide rebellion, are pictured by the Midrash as being a thorn in Moshe's side (to put it lightly) from the beginning of his career. We explore the methodology of Midrash on two planes - both the textual associations that lead to this history as well as the general Midrashic approach in presenting characters in Tanakh, both virtuous as well as vile, in a less nuanced but more accessible light and the homiletic-educational goals of Midrash as a general oeuvre. Source sheet >>

Ramban On The Torah | 02 | Korach, by Rav Eli Weber Stepping back and understanding how this episode really played out.