Podcasts about achav

1202 Dissonância cognitiva Achav só acredita no que quer ouvir. Ciclo Tanach

1200 Achav começa a se arrepender. Ciclo Tanach

1194 Segunda Guerra de Achav. Ciclo Tanach

1197 Achav inveja o campo de Navot. Ciclo Tanach

Welcome to Daily Bitachon. Before the war started, we were in the middle of our study of Rabbenu Yonah in Mishlei , Chapter 3, Pasuk 26. We were discussing that whenever someone is being hit , he should not focus on the stick, but on the One who is holding the stick. He quoted a pasuk in Yeshayah (10:20): " Nish'an al Hashem, kedosh Yisrael be'emet/They relied on Hashem, the Holy One of Israel, in truth. We discussed the concept of Bitachon gamur bli safek/complete trust without doubt. Now he quotes a source that ultimately Hashem is in charge of all " hitters ." As it says in a pasuk in Mishleh : " פלגי מים לב מלך ביד ה׳ י Palgei mayim/like flowing waters and streams, the heart of a king is in the hands of G-d. " על כל אשר יחפץ יטנו/ G-d can turn and tilt him in whichever way He desires . What does that mean? The consensus of the commentaries is that although human beings have freedom of choice —we make choices, and of course, Hashem can decide whether or not our choices will materialize—human beings still have choices. But when it comes to a king, it's very different. In the words of the Chida in his sefer Kiseh David , the tenth derush for Shabbat Zachor: " HaMelech en lo bechirah"—a king does not have free choice. "Rak libo b'yad Hashem"—his heart is in the hands of G-d. "El kol asher yachpotz yatenu"—he will turn and tilt as G-d desires. This applies specifically to a king —a full controller. The Sefer Chassidim in Siman תמא brings an example from Rechavam, who listened to the counsel of the younger advisers instead of his elders, and it ended up backfiring. The pasuk clearly says there, " hayta sibah me'et Hashem"—it was caused by G-d. G-d made it happen. So when we see kings making decisions, we must realize—they are literally puppets. The Sefer Chassidim also quotes another pasuk in Malachim א , Chapter 22:20, where G-d says, " מי יפתה את אחאב, הרי —who will seduce Achav ? G-d was speaking to His angels. An angel agreed and said, "I will. " It was the spirit of a certain person who had been killed. He said, " I will go down." The Sefer Chassidim explains: שהמלאך מטה המחשבה להרהר אחר אותו דבר The angel tilts the thoughts, —to cause to think the thought שגוזר הקב"ה that G-d has decreed. So the brain is hijacked by the angel. It may look like the king is making a decision—but he is not. In the words of the Midrash Mishleh , Parashah 21: " עולה למלוכה לבו נתון בידו של הקב"ה. when a man rises to become a king, his heart is placed in the hands of G-d. If the world is merits, G-d causes him to issue good decrees; if not, bad ones. וכל גזירה שיוצאה מפיו אינה יוצאה לכתחלה אלא מלפני הקב"ה. any decree that leaves the king's mouth, does not go out unless G-d permits it. That's how controlled the king's words and decisions are. Rabbenu Yonah on Mishlei explains the reason behind this: Since שהרבים תלוין במלך, / The masses depend on the king —and G-d gave him the power to bring life or death, to do good or bad, שומר ה׳ את לבו שלא יטה רק לעשות גזרת ה׳ Hashem guards his heart so he will only be inclined to do G-d's will. Obviously, this is timely with what's going on with Trump, Khamenei, Netanyahu, and others. We must realize: it all falls under this principle of Lev Melech b'Yad Hashem.

1189 Achav contra Aram. Uma Guerra idêntica a Guerra atual. Ciclo Tanach

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

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׳

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

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

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

G-d sends Eliyahu with a sharp rebuke for Achav