Podcasts about achav

1178 Eliahu Hanaví se encontra com Achav depois de 3 anos de seca. Ciclo Tanach

Siyum Sanhedrin is sponsored in loving memory of Anita Dinerstein by her children and grandchildren on her second yahrzeit. "Her dedication to learning, interpersonal connection and creation of community has been a model for us as we have learned Sanhedrin and the rest of Nezikin." Siyum Sanhedrin is sponsored by Jeff and Jill Shames in memory of Jill's mother, Seena Baker, שפרה בת ברכה וזאלה. Ten years on, love beyond words from your children, your children's children and your children's children's children. What happens to all the items in a city of idol worshippers that have some level of sanctity to them? Can the destroyed idolatrous city be used for gardens and fields or can it never be rebuilt for any purpose? The city of Jericho can also never be rebuilt. In the book of Kings, it is told that Chial rebuilt Jericho and his sons were killed, as per Joshua's curse. The Gemara explains that he rebuilt a different city but called it Jericho, which was forbidden as well. This story was a lead-in to the drought in the time of Achav when Eliahu received the "key" for rain from God and brought a drought. How did God manage to get the key back from Eliyahu and end the drought? The masechet ends with a discussion of righteous and evil people and their effects on the world.

More on the idolatrous city - specifically, how to handle the sacred scrolls that cannot be burned (namely, bury them). How little prevents an ir ha-nidachat from being judged as such? Also, recognizing that the place of the destroyed city cannot be rebuilt as a city, can it be converted to gardens or orchards? A clear machloket! Plus, a detour into the question of Jericho, and also Achav. Also, who are the wicked referred to in the last mishnah? Thievery. Wickedness leading to anger - and God's anger. With a strong finish with an eye to redemption, when righteous people come to the world, which leads to joy in the world too.

Siyum Sanhedrin is sponsored in loving memory of Anita Dinerstein by her children and grandchildren on her second yahrzeit. "Her dedication to learning, interpersonal connection and creation of community has been a model for us as we have learned Sanhedrin and the rest of Nezikin." Siyum Sanhedrin is sponsored by Jeff and Jill Shames in memory of Jill's mother, Seena Baker, שפרה בת ברכה וזאלה. Ten years on, love beyond words from your children, your children's children and your children's children's children. What happens to all the items in a city of idol worshippers that have some level of sanctity to them? Can the destroyed idolatrous city be used for gardens and fields or can it never be rebuilt for any purpose? The city of Jericho can also never be rebuilt. In the book of Kings, it is told that Chial rebuilt Jericho and his sons were killed, as per Joshua's curse. The Gemara explains that he rebuilt a different city but called it Jericho, which was forbidden as well. This story was a lead-in to the drought in the time of Achav when Eliahu received the "key" for rain from God and brought a drought. How did God manage to get the key back from Eliyahu and end the drought? The masechet ends with a discussion of righteous and evil people and their effects on the world.

This month's learning is sponsored by Linda and Jay Marcus in honor of the recent birth of their granddaughter; and the anniversaries and birthdays of their children and grandchildren during Nissan. "בניסן נגאלו ובניסן עתידין להיגאל. May we merit to see the גאולה שלמה במהרה בימינו." Today's daf is sponsored by Lisa Kolodny in honor of Nancy Kolodny's birthday! "So happy you are spending more time in Israel this year, spreading your light, your wisdom and your love to all those around you."  There is a debate about whether Menashe received a portion in the World-to-Come. Rabbi Yochanan brings three drashot in the name of Rabbi Shimon bar Yochai, each relating to different kings of the Judean kingdom, highlighting how far God goes to allow repentance. He also brought another drasha relating to the disgrace of the Sanhedrin at the time of the Babylonian exile. Rav Chisda says in the name of Rabbi Yirmia bar Abba three statements - one relating to the bad actions of some of the Judean kings, one relating to types of people who are not worthy of receiving the Divine Presence, and one explaining the verses in Tehillim 91:11-13 about evil not coming upon a person. Why is the letter ayin in 'reshaim' suspended above the other letters in the verse in Iyov 38:15? A braita explains that Menashe, Achav, and Yeravam all learned Torah, highlighting that their sins were worse, as they clearly understood the Torah and sinned nevertheless, with full intent. Other braitot suggest that other kings lost their portion in the World-to-Come. Descriptions are brought about some of the bad kings and how their action led to the destruction of the Beit Hamikdash.

This month's learning is sponsored by Linda and Jay Marcus in honor of the recent birth of their granddaughter; and the anniversaries and birthdays of their children and grandchildren during Nissan. "בניסן נגאלו ובניסן עתידין להיגאל. May we merit to see the גאולה שלמה במהרה בימינו." Today's daf is sponsored by Lisa Kolodny in honor of Nancy Kolodny's birthday! "So happy you are spending more time in Israel this year, spreading your light, your wisdom and your love to all those around you."  There is a debate about whether Menashe received a portion in the World-to-Come. Rabbi Yochanan brings three drashot in the name of Rabbi Shimon bar Yochai, each relating to different kings of the Judean kingdom, highlighting how far God goes to allow repentance. He also brought another drasha relating to the disgrace of the Sanhedrin at the time of the Babylonian exile. Rav Chisda says in the name of Rabbi Yirmia bar Abba three statements - one relating to the bad actions of some of the Judean kings, one relating to types of people who are not worthy of receiving the Divine Presence, and one explaining the verses in Tehillim 91:11-13 about evil not coming upon a person. Why is the letter ayin in 'reshaim' suspended above the other letters in the verse in Iyov 38:15? A braita explains that Menashe, Achav, and Yeravam all learned Torah, highlighting that their sins were worse, as they clearly understood the Torah and sinned nevertheless, with full intent. Other braitot suggest that other kings lost their portion in the World-to-Come. Descriptions are brought about some of the bad kings and how their action led to the destruction of the Beit Hamikdash.

Sanhedrin 102 : Marc Chipkin : 2025-03-29 Yerovam is urged to do teshuva. The powerful drive for idolatry at the time of Menashe. Achav, although evil, was generous with his money.

Why did Yeravam, Achav, and Menashe lose their portion in the World-to-come? Despite the fact that they did terrible things, the rabbis also highlight that they did good things in their lives, particularly as it related to talmud Torah and respect for Torah scholars.

An approach to the Golden Calf that blames God for giving the Israelites gold and silver upon their departure from Egypt -- because they suddenly had the means for the wrong-doing, instead of when they were poor. This raises questions, of course, about wealth and leisure, and its desirability. Also, Rabbi Abbahu would lecture on the topic of 3 wicked kings -- even after he gave it up for a time, he came back to it, on the grounds that they hadn't repented yet, after all. Plus, King Menashe's appearance to Abaye in a dream, with his teaching of halakhah (yes, in the dream), and his defense of his own worship of idolatry. Also, Achav -- another wicked king who is treated far more gently than one might expect. For example, the Gemara counts his good deeds as equal to his bad deeds. Even in the story of the revenge of Navot... But wasn't Achav the worst of the worst?

Why did Yeravam, Achav, and Menashe lose their portion in the World-to-come? Despite the fact that they did terrible things, the rabbis also highlight that they did good things in their lives, particularly as it related to talmud Torah and respect for Torah scholars.

A két gonosz király: Jerávám és Ácháv A Talmud ezen lapja két legendásan gonosz király, Jerávám és Ácháv alakját veszi górcső alá, részletesen bemutatva bűneiket, motivációikat és azok történelmi következményeit. Jerávám félelme, hogy elveszíti hatalmát, oda vezetett, hogy aranyborjúkat állított föl Bételben és Dánban, megakadályozva ezzel, hogy népe Jeruzsálembe zarándokoljon. Ezzel nemcsak a parancsolatot szegte […] A Szánhedrin 102 – Napi Talmud 1910 – A két gonosz király: Jeravam és Achav bejegyzés először NapiTalmud.hu-én jelent meg.

When Chanania, Mishael and Azaria were saved from the fiery furnace, it shed a bad light on the rest of the Jews, as the gentiles said, if their God is so great, how can the rest of the people be worshipping idols! God wanted to destroy the rest of the Jews because they were worshipping idols, but when God saw the actions of Chanania, Mishael and Azaria, his anger subsided. The sages try to fill in some missing details from the story. What happened to Chanania, Mishael and Azaria after they were saved, as they are not directly heard from again? Several options are brought by amoraim and their opinions match those of tannaim. Where was Daniel when Chanania, Mishael and Azaria were thrown into the fire? Several possibilities are offered. According to a braita, God, Daniel and Nevuchadnetzer each did not want Daniel to be there - each for their own reason. Two false prophets named Achav and Tzidkia were also thrown into a fire by Nevuchadnetzer, but were killed. What is the background story? According to the midrash, Yehoshua the High Priest was sent in with them, but was only singed and came out alive. Why was Yehoshua punished? In the book of Ruth, Ruth tells Naomi that Boaz gave her six grains of barley. Bar Kapara extrapolated this verse to mean that by giving her six grains, he was alluding to her that six sons would be born to her who were each blessed with six blessings - David, the Messiah, Daniel, Chanania, Mishael and Azaria. Verses are brought to show how each was blessed in six ways. There is a debate, however, about Chanania, Mishael and Azaria's lineage and whether or not they were from the tribe of Judah. Yishayahu prophesizes to Chizkiyahu that his descendants will be taken to Babylonia and will become sarisim. The Gemara understands this to be referring to Daniel, Chanania, Mishael and Azaria. What is the meaning of the word sarisim in this context? Rav and Rabbi Chanina disagree. Does it mean they were eunuchs? Or does it mean they were cut off from worshipping idols? The Gemara raises two difficulties against Rav, that they were eunuchs, and one difficulty against Rabbi Chanina, that they were cut off from worshipping idols. The difficulties are brought from verses in Daniel and Yeshayahu but are resolved. Why was the book of Ezra, which much of it was said and written by Nechemia, not called Nechemia? Two suggestions are brought.

If you dream about a white horse (thanks to Zechariah's prophecy), that's a good thing (alluding to God's anger abating). Also, more on Hananiah, Mishael, and Azariah. With imports to Babylonia from Alexandria, possibly to the exclusion of breeding Egyptian hogs... Plus, Daniel and Nebuchadnezzar's idol. Plus, sexual immorality that is rejected by Nebuchadnezzar, no less. Plus, the experience of another three in the fiery furnace: Yehoshua, the high priest, Achav, and Tzidkiyahu (with a mini-study on Yehoshua, the high priest and a complicated interweaving of verses from many texts). Also, what traits are to be expected in the messiah? What about Bar Koziva who became Bar Kochba? After all, he said: I am the messiah! (What was his leadership? Could he have been the messiah? A false messiah?) Plus, the fortitude to withstand distraction, laughter, and the need for the bathroom, among other factors, when standing in the non-Jewish king's court. Plus, the way Jews are particularly geared to the messiah and redemption in historical periods of travail.

When Chanania, Mishael and Azaria were saved from the fiery furnace, it shed a bad light on the rest of the Jews, as the gentiles said, if their God is so great, how can the rest of the people be worshipping idols! God wanted to destroy the rest of the Jews because they were worshipping idols, but when God saw the actions of Chanania, Mishael and Azaria, his anger subsided. The sages try to fill in some missing details from the story. What happened to Chanania, Mishael and Azaria after they were saved, as they are not directly heard from again? Several options are brought by amoraim and their opinions match those of tannaim. Where was Daniel when Chanania, Mishael and Azaria were thrown into the fire? Several possibilities are offered. According to a braita, God, Daniel and Nevuchadnetzer each did not want Daniel to be there - each for their own reason. Two false prophets named Achav and Tzidkia were also thrown into a fire by Nevuchadnetzer, but were killed. What is the background story? According to the midrash, Yehoshua the High Priest was sent in with them, but was only singed and came out alive. Why was Yehoshua punished? In the book of Ruth, Ruth tells Naomi that Boaz gave her six grains of barley. Bar Kapara extrapolated this verse to mean that by giving her six grains, he was alluding to her that six sons would be born to her who were each blessed with six blessings - David, the Messiah, Daniel, Chanania, Mishael and Azaria. Verses are brought to show how each was blessed in six ways. There is a debate, however, about Chanania, Mishael and Azaria's lineage and whether or not they were from the tribe of Judah. Yishayahu prophesizes to Chizkiyahu that his descendants will be taken to Babylonia and will become sarisim. The Gemara understands this to be referring to Daniel, Chanania, Mishael and Azaria. What is the meaning of the word sarisim in this context? Rav and Rabbi Chanina disagree. Does it mean they were eunuchs? Or does it mean they were cut off from worshipping idols? The Gemara raises two difficulties against Rav, that they were eunuchs, and one difficulty against Rabbi Chanina, that they were cut off from worshipping idols. The difficulties are brought from verses in Daniel and Yeshayahu but are resolved. Why was the book of Ezra, which much of it was said and written by Nechemia, not called Nechemia? Two suggestions are brought.

History-34.Achav, Izevel

Rava and Abaye engage in a debate over the permissibility of using burial shrouds that were originally woven for a deceased person. The core of their disagreement lies in whether the mere act of designating an item for use for the dead is enough to prohibit others from using it. The Gemara analyzes the source each sage presents for his position, as well as their reasons for not accepting each other's sources. The Gemara presents eight tannaitic sources that challenge both positions equally - four questioning Rava's stance and four questioning Abaye's. While the Gemara successfully resolves the first seven difficulties, it struggles to directly address the final challenge to Abaye's position. Instead, it finds resolution by demonstrating through another tannaitic source that the Rava-Abaye debate actually mirrors an earlier disagreement between the rabbis and Rabban Shimon ben Gamliel. Regarding the possessions of those executed by royal decree, a tannaitic debate exists over whether these belongings should pass to the deceased's heirs or revert to the king. While both sides cite supporting evidence from the biblical accounts of Achav and Yoav in the book of Melachim, the Gemara shows how each narrative can be interpreted to support either position.

Rava and Abaye engage in a debate over the permissibility of using burial shrouds that were originally woven for a deceased person. The core of their disagreement lies in whether the mere act of designating an item for use for the dead is enough to prohibit others from using it. The Gemara analyzes the source each sage presents for his position, as well as their reasons for not accepting each other's sources. The Gemara presents eight tannaitic sources that challenge both positions equally - four questioning Rava's stance and four questioning Abaye's. While the Gemara successfully resolves the first seven difficulties, it struggles to directly address the final challenge to Abaye's position. Instead, it finds resolution by demonstrating through another tannaitic source that the Rava-Abaye debate actually mirrors an earlier disagreement between the rabbis and Rabban Shimon ben Gamliel. Regarding the possessions of those executed by royal decree, a tannaitic debate exists over whether these belongings should pass to the deceased's heirs or revert to the king. While both sides cite supporting evidence from the biblical accounts of Achav and Yoav in the book of Melachim, the Gemara shows how each narrative can be interpreted to support either position.

Yehu continues to capture and kill further members of Achav's House

The seventy sons of Achav are beheaded and the heads are delivered to Yehu

Yehu reaches out with an offer to the Guardians & Caretakers of Achav's 70 sons

Yonah anoints Yehu and instructs him to exterminate the house of Achav

Yehoram is an evil king who is led astray by his wife the daughter of Achav

Understanding the language used in the Navi. Source Sheet: https://res.cloudinary.com/ouinternal/image/upload/outorah%20pdf/amqahyiqb2ivrm3s2tcs.pdf --- Support this podcast: https://podcasters.spotify.com/pod/show/yechezkel-hartman/support

Lesson 34 – Ist Kings 21, 22 1 ST KINGS Week 34, chapters 21, 22 We stopped in 1 st Kings 21 with the unjust execution of Navo t, the owner of a piece of land that the wicked and self-serving King of Israel wanted for his own enjoyment. This land was adjacent to Achav's […] The post Lesson 34 – Ist Kings 21, 22 appeared first on Torah Class.

The punishment to Achav's descendants begins when Moav rebels against Yehoram

Yehoram ben Achav assumes the throne though not as wicked as his predecessors

Achazyahu follows in Achav's evil ways; Divrei Bracha upon the completion of מלכים א׳

This morning we discuss God's final directly delivered command, the tenth of the Ten Commandments - Lo Tachmod (do not covet). We define this based on Rambam, and analyze the insight of Ralbag connecting this to the incident of Achav and Izevel (King Ahab and Queen Jezebel) murdering Navot to take his vineyard, with a surprising amount of blame on Navot, for the root of coveting, which is stubbornness. We examine this problem with a classic work on this topic, which everyone should read and review from time to time - "The Zax" by Dr. Seuss. Michael Whitman is the senior rabbi of ADATH Congregation in Hampstead, Quebec, and an adjunct professor at McGill University Faculty of Law. ADATH is a modern orthodox synagogue community in suburban Montreal, providing Judaism for the next generation. We take great pleasure in welcoming everyone with a warm smile, while sharing inspiration through prayer, study, and friendship. Rabbi Whitman shares his thoughts and inspirations through online lectures and shiurim, which are available on: YouTube: https://www.youtube.com/channel/UC5FLcsC6xz5TmkirT1qObkA Instagram: https://www.instagram.com/adathmichael/ Podcast - Mining the Riches of the Parsha: Apple Podcasts: https://podcasts.apple.com/ca/podcast/mining-the-riches-of-the-parsha/id1479615142?fbclid=IwAR1c6YygRR6pvAKFvEmMGCcs0Y6hpmK8tXzPinbum8drqw2zLIo7c9SR-jc Spotify: https://open.spotify.com/show/3hWYhCG5GR8zygw4ZNsSmO Please contact Rabbi Whitman (rabbi@adath.ca) with any questions or feedback, or to receive a daily email, "Study with Rabbi Whitman Today," with current and past insights for that day, video, and audio, all in one short email sent directly to your inbox.

The fulfillment of Eliyahu's prophecy after Achav's death

Achav valiantly leads the army as he dies in his chariot

Achav is mortally wounded by a random arrow

Aram's strategy is a targeted strike on Achav; Yehoshafat is caught in the crosshairs

Micha doubles down on his prediction; Achav disguises himself for battle

Achav orders Micha imprisoned until he returns from battle

Micha tells Achav what he wants to hear but Achav insists on finding out the truth

Micha reveals his vision of the war; Achav reinforces his belief regarding Micha

Achav proposes to go to battle with Yehoshafat to recapture Ramot Gilad

Yehoshafat insists on hearing the word of G-d; Achav has 400 false prophets brought forward

After 3 years of peace between Aram and Yisroel, Yehoshafat allies himself with Achav

The Navi reflects on the infamy and depravity of Achav's malchus

The prophecy continues with the annihilation of Achav's descendants and Izevel's fate

Achav tries to deflect blame while Eliyahu continues with Achav's punishment

G-d sends Eliyahu with a sharp rebuke for Achav

After Navos death, Achav happily goes down to inherit the field

Izevel assures Achav she will get the vineyard from Navos

Navos's Reply and Deeper Dive - Why didn't Achav just seize the field as king?

Achav is rebuked and returns home angry and upset

Achav makes an offer to buy Navos's vineyard

Achav and Ben Hadad make a weak treaty and part ways

Ben Hadad's servants plead to Achav to spare his life

The vastly outnumbered force of Achav encamps opposite the Aramean army

Achav's army easily defeats the army of Aram

A Navi informs Achav of the miraculous victory that G-d will bring

Ben Hadad and Achav trade insults

The elders and people advise Achav to deny Ben Hadad's latest terms

Achav agrees to the initial terms of surrender

We've discussing the point when a person no longer has any available hishtadlut . The examples the Bet Halevi gave were when Eliyahu HaNavi was hiding from Achav, and when Rav Shimon Bar Yochai was hiding from the Romans. He then says, When a person is in such a situation where there is no effort for him to put forth, there is no means through he can attain his sustenance and needs, he should not get discouraged by this. Don't get down- the opposite. He says, Once the gates of obligatory efforts have been locked for him, (that's a poetic way of saying there's nothing else to do – the gates of hishtadlut have been locked), he's now exempt from his obligation of hishtadlut . He now knows that all there is to do is focus on his bitachon and reliance on Hashem. This is an important concept to understand. We have an obligation to pay the tax. But if we've been absolved of the obligation, even better. A powerful example of this is a story that happened to the Brisker Rav, who was the grandson of the Bet Halevi: It was during World War I, and he found himself in an area that was being bombarded. A decision needed to be made about whether the people should go down into a bunker or remain where they were. During this discussion, the Brisker Rav was visibly nervous and tense. Finally, he said there's no way of knowing which option is safer . He then went into his living room, sat down, and started to learn calmly and peacefully, as though nothing was happening. One of the students asked him why he was suddenly calm, when only moments ago, he was in a tizzy, seemingly anxious over the decision. The Brisker Rav explained, “ As long as a decision had to be made, I was under the Torah obligation of hishtadlut to do everything necessary to guard myself and those that are around me. So I needed to think and put forth reasonable efforts in terms of searching and deciding what the best place to be was. But once I determined that there was no clear advantage to one option over the other, and therefore, there was no obligation of hishtadlut, I could now relax.” When there's nothing to do, we should feel more relaxed , not more anxious . We should realize that we've been absolved of our responsibility to act. We did everything that we can do. As long as there are things we can do, we have to ask ourselves:” How much hishtadlut should I do? How many times should I call? How much should I push?” But now I'm totally absolved. Does this situation ever happen to us? The answer is yes. Every single week, when Shabbat comes, we're supposed to look at our work as if it's been fully completed. We're supposed to say, Melachtecha K'Ilu Asuya because in a sense, it has been completed. Hashem told us not to work, and that means, by definition, that there is no work to do. Hashem determined that we need to work in the first place. He was the one that imposed the hishtadlut tax. And He's the one that tells us every week that we're free from the tax that we're forced to pay. Therefore, if we talk about, worry about, or even think about our work and our finances on Shabbat, we are unnecessarily paying a tax. Hashem gave us Shabbat as our day off. That means Shabbat is the perfect opportunity to develop and enhance our bitachon, because that's the one time a week that, for sure, there is no hishtadlut for us to do. That's why Shabbat is called Mekor Haberacha . Shabbat is a source of blessing because Shabbat is the time that we are able to home in on our Bitachon skills. Let us take advantage of the precious opportunity that Shabbat offers, to strengthen our belief that Hashem cares for us always . Doing so will help us remain calm, content and confident at all times, in all circumstances, during the week as well, even when we feel helpless. This is an eye-opening approach. As we've mentioned in the past, Rav Wolbe writes that bitachon is very elusive. People sometimes mistake bitachon for laziness and an excuse not to work and not to invest effort. In reality, however, once a person has truly done all he can do, he's not lazy. He can relax, trust in Hashem and feel gratified at being relieved of his responsibility to invest effort. And he can now rest with a clear conscience. He's not lazy. He did everything he can. He knocked on all the doors. Right now, is the time to work on bitachon. Have a wonderful day.

Eliyahu runs in front of Achav's chariot as the rains fall

Eliyahu swears to Ovadya that he will appear to Achav

Eliyahu surprisingly appears to Ovadya as he and Achav search for food.

Hashem tells Eliyahu to appear before Achav as rain is about to resume

Eliyahu Hanavi appears on the scene to counteract Achav's influence

Achav introduces a new idol; Chiel rebuilds a cursed city

Izevel the Wicked Wife of Achav

Achav devotes himself to the worship of Baal

Omri's reign gives way to the reign of Achav

No special prayer for dew and winds because never stop, proof tal never stops from story of Eliyahu and Achav

Download R_Menachem_Leibtag_on_Eliyahu_and_Achav_Who_is_the_Hero_and_Who_the_Villain_230420_002.MP3

The story of Achav and his desire for the vineyard of his neighbour Navot. In our audio, Rav Alex Israel, world expert on Sefer Melachim and astute observer of Israeli society, considers the significance of this story of government, corruption, violence and prophetic political critique for a week in which Israel holds its elections. Hebrew and English text for this chapter can be found here: https://www.sefaria.org/I_Kings.21

We take a break from Eliyahu for a moment for some international relations and war with Ben Hadad of Aram. Hebrew and English text for this chapter can be found here: https://www.sefaria.org/I_Kings.20

After Eliyahu's great victory at Har Carmel against the Baal prophets he is now forced to flee to the desert as he realises that Achav is still in power and Izevel is still queen. There God gives him a message that is one of the most powerful statements of the Jewish understanding of God and of what it means to be a Jewish leader. Hebrew and English text for this chapter can be found here: https://www.sefaria.org/I_Kings.19

Audio today tries to unpick whether Eliyahu's declaration of a drought is admirable or abominable. Hebrew and English text for this chapter can be found here: https://www.sefaria.org/I_Kings.17

What is the purpose of Elijah's duel at Mt. Carmel. What does it seek to achieve? And why do we hear about Achav's official - Ovadiah - in such detail?

While Asa's reign is steady in Yehuda, the house of Basha falls in Israel followed by a succession of short lived kings, until we get to Achav... hold on to your seats everybody. Hebrew and English text for this chapter can be found here: https://www.sefaria.org/I_Kings.16

Our podcast today describes the Northern Kingdom; how after 50 years of great volatility and insecurity, it finds wealth, power and political stability under the royal house of Omri and Achav. But at what spiritual price?

Rav Segal explica um artigo do Rav Kook.

'Why was Achav successful at war but Shaul wasn't'

Achav's Downfall & the False Prophets

00:00 – Yohoram ben Achav. The Kings of Israel combined forces against the King of Moab.01:40 – First and second versions of what took place at that time.04:37 – Third version of what took place during this war: when Moab asked his advisors “What gives the Jews their power to succeed?” he was told: “The Jews serve Hashem, and even when they stray, the merit of their forefathers protects them.” When the King of Moab heard about the near sacrifice of Yitzchak Avinu he decided to sacrifice his own son to gain power over the Jews.06:51 – Review of the different types of sacrifices. This sacrifice resulted in a negative decree from Heaven against Israel and the Jews were forced to retreat.08:40 – Continuation of the story of Elisha HaNavi who performed 16 miracles, twice the number performed by his teacher, Eliyahu.10:11 – The Torah's prohibition against ribis (interest on a loan). Achav's son, Yehoram, lent money to the prophet Ovadiah at a high rate of interest.14:51 – The four who are called Yireh Hashem: Avraham Avinu, Yosef HaTzaddik, Iyov, and Ovadiah.16:27 – Elisha HaNavi performs the miracle of oil for the widow of Ovadiah HaNavi to save her from this oppressive debt.*19:01 – Income must be “salted” to remove its non-kosher element through taking ma'aser. But there is no obligation to take ma'aser from something received through miracle.23:30 – Elisha NaNavi and the mother of Ado HaNavi.27:11 – The mitzvah of haknasas orachim – hospitality – the important kindness of preparing the guest's bed. Mitah (bed), shulchan (table), kisey (chair), ner (lamp) – roshei teyvos MiSHKaN.*30:58 – Tefilah b'tzibor – The heavens will never reject the tefilah of someone who prays with a minyan. רחמים Rachamim (298) is b'gematria tzibor צבור. Elisha NaNavi promises the mother of Addo HaNavi another son.36:57 – Rosh Chodesh is a special holiday for women.38:59 – Elisha HaNavi gives his staff to his servant Gechazi and tells him to revive a dead child. Gechazi fails in his mission because he publicized the miracle.42:40 – Elisha HaNavi revives the child himself. The spiritual aspects of sneezing. Nukva depardashka – the breath of life. Moshiach.

00:00 – Yizavel has Navos murdered so that her husband, King Achav, can take possession of his land. The death of Achav.22:55 – The Maharshah encounters an incarnation of Achav.24:07 – Story of Rabbi Shimon Bar Yochai z”l killing an incarnation of Achav named Yehuda ben Gerim. This account shows how Hashem allows atonement for even the worst sins and every person a chance to return to Him, even if it takes many lifetimes, chas v'shalom (may Hashem protect).29:50 – The reign of Achaziah, son of Achav.35:56 – Introduction to the departure of Eliyahu HaNavi to enter Olam Habah (the Next World) alive. Only nine people left this world without experiencing death.

00:00 – King Achav defeats Ben Hadad, King of Assyria, but lets him live. Achav is rebuked by a prophet.05:38 – “One who puts his armor on for battle should not boast as one who takes it off.” (1 Melachim/Kings 20:11)21:46 – Eliyahu HaNavi and Elisha.29:52 – How Reb Shimon became Rebbe Nachman's servant in Olam Habah (the Next World).

Study Guide Megillah 11 Today’s daf is sponsored by Terri Krivosha for a speedy and full recovery of her husband, Hayim ben Fage Rivah, Hayim Herring, from Covid.  Different rabbis would start their drashot on the Megillah from various verses from the Prophets and the Writings and connected them to the story of Purim. After mentioning various “beginnings” of these drashot, the Gemara moves to the first verses of the Megillah and begins to expound on them. How can the name Achashverosh be expounded? Several different options are brought. The verse says “He is Achashverosh” “he is” is explained to mean he was completely bad from the first day until the last. Other verses where this wording is used to describe people are also explained as being complete – some in a positive way and some negatively. “From Hodi to Cush” – were these states on opposite ends of the world or right near each other? Why does it say “seven and twenty and one hundred states”? Three people ruled over the whole world – Achav, Achashverosh and Nevuchadnetzer. Verses are brought to prove this. Why isn’t Solomon mentioned in this list? What about Sancheriv, Darius and Coresh? Why did Acheshverosh make a party in the third year of his reign? He mistakenly thought that the seventy years of the exile had ended and the Jews had not been redeemed and therefore he thought they would never be redeemed. He thought he was smarter than Balshetzar who also miscalculated the seventy years, but he also miscalculated. What calculation did each of them make and why were they wrong?

Study Guide Megillah 11 Today’s daf is sponsored by Terri Krivosha for a speedy and full recovery of her husband, Hayim ben Fage Rivah, Hayim Herring, from Covid.  Different rabbis would start their drashot on the Megillah from various verses from the Prophets and the Writings and connected them to the story of Purim. After mentioning various “beginnings” of these drashot, the Gemara moves to the first verses of the Megillah and begins to expound on them. How can the name Achashverosh be expounded? Several different options are brought. The verse says “He is Achashverosh” “he is” is explained to mean he was completely bad from the first day until the last. Other verses where this wording is used to describe people are also explained as being complete – some in a positive way and some negatively. “From Hodi to Cush” – were these states on opposite ends of the world or right near each other? Why does it say “seven and twenty and one hundred states”? Three people ruled over the whole world – Achav, Achashverosh and Nevuchadnetzer. Verses are brought to prove this. Why isn’t Solomon mentioned in this list? What about Sancheriv, Darius and Coresh? Why did Acheshverosh make a party in the third year of his reign? He mistakenly thought that the seventy years of the exile had ended and the Jews had not been redeemed and therefore he thought they would never be redeemed. He thought he was smarter than Balshetzar who also miscalculated the seventy years, but he also miscalculated. What calculation did each of them make and why were they wrong?

00:00 – Review of the confrontation between Eliyahu HaNavi and the priests of Baal. On Yom Kippur, the last words we say before the final sounding of the shofar are “Hashem Hu HaElokim“. We also say these words on Yom Kippur Katan (the last day of each lunar month).02:23 – Meaning of “Hashem Hu HaElokim” according to the gemara.09:17 – The Baal Shem Tov HaKodesh explains שִׁוִּיתִי יְהוָה לְנֶגְדִּי תָמִיד “I place Hashem before me always” (Tehillim/Psalms 16:8).10:45 – Eliyahu HaNavi honors Achav's position as king of Israel. A king cannot forego his honor.14:14 – The evil of Achav was worse than that of Yeravam ben Navat.15:46 – The honor due a king of Israel. A person receives a position of honor in this world only after it's decided in Heaven.17:51 – Achav was a gilgul (incarnation) of Cain.*18:31 – An incident from the life of the MaHarShah that illustrates his greatness. He detects an incarnation of Achav.29:44 – Yizavel (Jezebel) threatens the life of Eliyahu HaNavi so he flees. He travels 40 days and 40 nights without food or drink until he arrives at Har Sinai.32:49 – Eliyahu HaNavi enters the cave on Sinai where Moshe Rabeynu stood when the 13 Midos of Hashem's Kindness were revealed to him. He hears the kol demama daka – the Voice of Hashem is one of softness and kindness. Hashem gives Eliyahu three tasks to fulfill before he dies.35:44 – Because he didn't defend Am Yisrael, Eliyahu is told to appoint Elisha as a prophet in his stead. Eliyahu is also told that he will have to be present at every Bris Milah, to testify to the purity and loyalty of the Jewish People.

Melachim 1 – Lesson 05 – Strife Between the Kingdoms of Israel; The Curse of Rebuilding Yericho; Eliyahu HaNavi vs. Achav – The Era of Miracles Begins

Jewish History 27 - Eliyahu and Beis Achav

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This afternoon (3/22/21 at YBT) in our Rambam Bekius chavurah we learned another shiur from The Kuntress. This one was about the meaning - yes, the meaning - of the mnemonic for the ten plagues. As expected, the Baal ha'Kuntress showed us a new perspective with far reaching implications. ----------מקורות:בעל הקונטרס - סברות במשנה תורה להרמב"ם: דצ"ך עד"ש באח"ב ----------Bekius Disclaimer: Note that this is a bekius chavurah - as opposed to an iyun shiur. Each session consists of us reading through the Rambam's writings together without much preparation on my part, and without going into depth by consulting commentaries or primary sources. For all these reasons, there are bound to be inaccuracies, errors, and other types of shortcomings which would not be acceptable in a prepared shiur, but are quite typical of a bekius chavurah. Please bear this in mind, and know what you're signing up for when you listen!----------If you have questions, comments, or feedback, I would love to hear from you! Please feel free to contact me at rabbischneeweiss at gmail.----------Rambam Resources:- Mechon Mamre: the most accurate complete edition of the Mishneh Torah available online for free- AlHaTorah: excellent site overall, and reliable for the first three books of the Mishneh Torah, as well as the Shelat edition of the Rambam's commentary on the Mishnah and other works of the Rambam- Daat: features many of the Rambam's writings, including Qafih's translation of the Moreh ha'Nevuchim, complete with footnotes- Explanatory Essays on The Guide for the Perplexed----------Patreon: https://www.patreon.com/rabbischneeweissYouTube Channel: https://www.youtube.com/user/rabbischneeweissBlog: https://kolhaseridim.blogspot.com/Twitter: https://twitter.com/rmschneeweiss"The Mishlei Podcast": https://mishlei.buzzsprout.com"The Stoic Jew" Podcast: https://thestoicjew.buzzsprout.com"Rambam Bekius" Podcast: https://rambambekius.buzzsprout.com"Machshavah Lab" Podcast: https://machshavahlab.buzzsprout.com  "The Tefilah Podcast": https://tefilah.buzzsprout.comOur Yeshiva: https://www.yeshivabneitorah.org/Our Women's Program: https://www.lomdeha.org/

Midrashim on the times of King Achav

Yehu starts the rebellion, and is on his way to kill King Yehoram, son of Achav, in his first move to wipe out the House of Ahab. On his way to Yehoram, he is described as riding like a madman.

Parshas Vayishlachקָטֹנְתִּי מִכֹּל הַחֲסָדִים וּמִכָּל הָאֱמֶת אֲשֶׁר עָשִׂיתָ אֶת עַבְדֶּךָ כִּי בְמַקְלִי עָבַרְתִּי אֶת הַיַּרְדֵּן הַזֶּה וְעַתָּה הָיִיתִי לִשְׁנֵי מַחֲנוֹת:הַצִּילֵנִי נָא מִיַּד אָחִי מִיַּד עֵשָׂו כִּי יָרֵא אָנֹכִי אֹתוֹ פֶּן יָבוֹא וְהִכַּנִי אֵם עַל בָּנִים: וְאַתָּה אָמַרְתָּ הֵיטֵב אֵיטִיב עִמָּךְ וְשַׂמְתִּי אֶת זַרְעֲךָ כְּחוֹל הַיָּם אֲשֶׁר לֹא יִסָּפֵר מֵרֹב:(בראשית לב/יא-יג)“I have been diminished by all the kindness and by all of the truth that You have done Your servant; for with my staff alone I crossed this Yarden and I now I have become two camps. Rescue me, please, from the hand of my brother, from the hand of Eisav; else, I fear, he may come and strike me down, mother and children alike. And You said, ‘I will deal bountifully with you and I will make your offspring as the sand of the sea, which is too numerous to count'." (Bereishis 32/11-13)Zera Shimshon is bothered by the order of these pessukim. In the first possuk, Yaakov Avinu expresses to Hashem that since Hashem has been so good to him, he is afraid that Hashem will not save him from Eisav because he has used up his merits. In the next possuk, Yaakov Avinu prays to be saved from Eisav.After that Yaakov Avinu concludes his prayer by reminding Hashem that He promised to do good to him.Zera Shimshon asks, it would seem more appropriate for Yaakovto pray to be saved from Eisav after he mentioned that Hashem promised to be good to him and not after he expresses his fear that he has no merits!Zera Shimshon answers in light of a concept set forth by Torahs Chaim (Babba Metziah 106/A). Hashem performs three types of miracles for three different types of people. For a tzaddik, Hashem performs clear unmistakable miracles that the person does nothing and Hashem changes nature to help the tzaddik.For a person with fewer merits there are two types of miracles.The first type is a miracle completely clothed in nature or in common daily events. For instance, the enemy gets lost on the way, or the animal finds another animal to quell his hunger. In this type of miracle the recipient of Hashem's kindness doesn't even realize that a miracle took place!For the third type of miracle, the person participates slightly but the outcome does not really have too much to do with him. For instance, a weak person kills an attacking lion or conquers a whole army. For such a miracle even though the person took action, since it is obvious that he is not the cause of his being saved he recognizes that Hashem is the One that saved him and is then able to gives thanks to Hashem for His kindness.In light of this, Zera Shimshon explains that Yaakov knew that since Hashem promised to protect him Hashem would surely fulfill His promise. Yaakov was only uncertain in which of the three ways Hashem would do this. Yaakov was afraid that he had sinned and therefore only merited a small miracle, that Hashem would protect him from Eisav in some natural way. This is what he thought in the first possuk, "I have been diminished by all the kindnesses and by all the truth that Y.u have done Your servant".Yaakov saw, however, that Eisav actually came and was ready to fight. Yaakov therefore thought Hashem wants to perform a miracle for which he will pray and thank Hashem. Hetherefore davvened, "Save me from the hand of my brother, from the hands of Eisav, because I'm afraid of him..."On the other hand Yaakov might not have sinned and therefore merited a full open miracle. To cover this possibility Yaakov simply reminded Hashem of the promise, "And Y.u said, "I will surely do good with you and I will make your offspring...."To summarize: Zera Shimshon initially understood that Yaakov requested only one thing from Hashem, to be saved from Eisav. In the first possuk Yaakov expressed his fear of not being saved and in the last possuk Yaakov expresses why he felt Hashem should save him. If this was the case, Yaakov should have made his request to be saved after he expressed why Hashem should save him, not after Yaakov mentioned that he felt he wasn't worthy of being saved.Zera Shimshon concludes; Yaakov only had one prayer to be saved from the hands of Eisav. Yaakov was sure that Hashem would save him, as Hashem had promised him, but he was unsure in what manner Hashem would execute His promise. Therefore, Yaakov davened three different prayers, one for each of the three different possibilities. In the first possuk "I have been diminished by all the kindness..." Yaakov expressed to Hashem that he thought he used up all his merits and Hashem would save him in a natural way.Yaakov then had a second thought that if this would be the case then Hashem would have caused Eisav not to have come at all. Yaakov concluded that it must be that Hashem wants him to pray. He therefore prayed, "Rescue me, please, from the hand of my brother, from the hand of Eisav..."Yaakov wasn't one hundred percent sure that his merits were diminished by all the kindness Hashem had done for him and therefore there existed a possibility that Hashem will perform an open miracle for him. To cover this possibility Yaakov mentioned to Hashem, "And You said, ‘I will deal bountifully with you ...".Since each of these three pessukim are referring to three distinct and unconnected situations there is nothing wrong for Yaakov praying to be saved from Eisav after he mentioned that he was afraid that he had no merits.--------------------------2 --------------------------וַיְצַו אֹתָם לֵאמֹר כֹּה תֹאמְרוּן לַאדֹנִי לְעֵשָׂו כֹּה אָמַר עַבְדְּךָ יַעֲקֹב עִם לָבָן גַּרְתִּי וָאֵחַר עַד עָתָּה (בראשית לב/ד)And Yaakov sent (heavenly messengers) malachim before him to Eisav his brother... (Braishis 32/4)On this possuk the Medrash comments, "Rav Chama the son of Chanina said, 'We can understand why Yaakov merited to have heavenly messengers (malachim) assist him with the following logic, If five malachim appeared to Hagar, who was merely the maid servant of Sarah, then it is certainly reasonable that they come to aid Yaakov who was a beloved family member. Another proof is, if Eliezer, who was merely the servant of Avraham's family, merited malachim, when he went to look for a wife for Yitzchok, it is certainly reasonable that they come to assist Yaakov who was a beloved family member.'"Zera Shimshon asks why does Rav Chama the son of Chanina bring two sources to explain why Yaakov merited malachim to assist him when he met Eisav?Zera Shimshon answers; Hashem sent malachim to help Hagar and to help of Eliezer for two completely different reasons.The malachim that appeared to Hagar came to comfort her and to relieve her from the humiliation that she suffered under Sarah. Hashem wanted to comfort her, even though she deserved to be humiliated because she was very disrespectful to Sarah.The malachim that traveled with Eliezer served an entirely different purpose. They went so that, in the event that Lavan and Besuel would object to Rivkah marrying Yitzchak, they would convince them to change their mind until they would willingly agree with the shidduch. In actuality this wasn't so crucial. Firstly, Rivkah was willing to marry Yitzchak even if her father and brother didn't agree (as Rashi writes). And secondly, even if she wouldn't consent to go, Eliezer had the choice of taking a shidduch from Anar, Eshkol, and Mamrei. Even though it wasn't so crucial, Hashem still sent malachim to help him.Yaakov hoped to gain these two very same things when he met with Eisav. Firstly, he wanted Eisav to stop humiliating him for taking the Berochos and, secondly but more important, he wanted Eisav to "scrap" his plan to kill him.----------------------------------------3----------------------------------------וַיִּשָּׂא יַעֲקֹב עֵינָיו וַיַּרְא וְהִנֵּה עֵשָׂו בָּא וְעִמּוֹ אַרְבַּע מֵאוֹת אִישׁ וַיַּחַץ אֶת הַיְלָדִים עַל לֵאָה וְעַל רָחֵל וְעַל שְׁתֵּי הַשְּׁפָחוֹת:(בראשית לג/א)R ' Yitzhak said; Why did Ovadiyah receive the gift of prophecy? R ' Yitzhak answered because he hid a hundred prophets in caves, as it is written "For it was so when Izzevel cut off the prophets of Hashem that Ovadiyah took a hundred prophets and hid them, fifty in a cave. The Gemara continues; why fifty in two caves and not a hundred in one cave? R' Eliezer said: He learnt this lesson from Yaakov, who split up his family and belongings into two camps. As it is written, 'The camp which is left, shall escape.' R' Avuhah said: It was because one cave wasn't big enough to hold more than fifty prophets. (Sanhedrin 39b)Zera Shimshon asks in the name of the Maharsha why is the Gemara so sure that Ovadiyah learnt to split the remaining prophets into two groups from Yaakov? Maybe he thought of the idea himself just like Yaakov did?Zera Shimshon answers in light of the Yerushalmi that says; in the Days of Achav there were no informers! On Har Carmel, Eliyahu Hanavi declared that he was the only life prophet left from Achav's massacre. Even though everyone knew that Ovadiyah hid one hundred prophets and Eliyahu lied, no one said anything!This being so, there was no real reason to divide the prophets into two caves. If there was one informer, he would squeal to Achav no matter in how many places Ovadiyah hid them. And if there were no informers, then surely there was no reason to divide them!Since there was no reason for him to split them up, he could not have thought to do it himself but it must be that he did only because he emulated Yaakov Avinu.According to this, Zera Shimshon explains the meaning of the Gemara's question, "Why only fifty?" since there was nothing to gain, why did Ovadiyah split the prophets into two groups?Zera Shimshon explains R' Eliezer's answer in light of a Medrash (Bereishis Rabah 76/3) The fact that Yaakov split up his camp teaches us derech eretz, the proper way of conduct, that one should not put all of his money in one corner. We see from this Medrash, explains Zera Shimshon, that Yaakov's splitting up the camps was not a one-time behavior, suitable only in his situation, but rather it is the way to act in all situations and in all times.Zera Shimshon goes even one step farther. It was not only derech eretz to split up the prophets, but if Ovadiyah would not have split up the prophets; the people might have made a big mistake. They may have thought that there really were informers in their midst but Ovadiyah did not hide them in two places because he had complete bitachon (faith) in Hashem even though there was eminent danger. This would be a COMPLETE contradiction to Yaakov Avinu. HaRav Shimshon Nachmani, author of Zera Shimshon lived in Italy about 300 years ago in the time of the Or HaChaim HaKodesh. The Chida writes that he was a great Mekubal and wrote many sefarim including sefarim about “practical kabbolo" and asked that all of his sefarim be buried after he passes away except for Zera Shimshon and Niflaos Shimshon on Avos.HaRav Shimshon Nachmani had one child who died in his lifetime (hence the name "Zera Shimshon") and in the preface he promises for people who learn his sefarim after he dies “... And your eyes will see children and grandchildren like the offshoots of an olive tree around your tables, wise and understanding with houses filled with all manner of good things... and wealth and honor...”If you would like to automatically receive a d'var Torah of the Zera Shimshon every week send an email to Shevachp@gmail.com.If you are interested in buying your own copy of the Hebrew version of Zera Shimshon Call 05271-66-450 in Eretz Yisroel or 347-496-5657 in the U.S.A.You can now HEAR shiurim of Zera Shimshon on Kol Halashon: In E. Yisroel (Hebrew, English, Yiddish) 02-80-80-600 In U.S.A. 716-229-4808 London: 0333-300-2515 See acast.com/privacy for privacy and opt-out information. This podcast is powered by JewishPodcasts.org. Start your own podcast today and share your content with the world. Click jewishpodcasts.fm/signup to get started.