Ba'al

Found 14 Search results

But WHY didn't Ahab kill Ben-Haddad?
Rabbi Gad Dishi
תאריך פרסום: תשע"ג | | Hour and 5 minutes
Why is Chapter 20 of Melakhim located where it is? It appears to be a battle narrative that is out of place with the surrounding chapters. And why is there such an emphasis on Ahav building up Yeriho (Jericho)? Why is God displeased by the end of the story in Chapter 20?

Rabbi Gad Dishi brings the perakim to life through an interdisciplinary approach. Literary and linguistic tools, Ancient Near East studies, and archeological findings all enhance our understanding of Tanakh and of the important theological message within. Linguistic and thematic parallels to other parts of Tanakh and to other texts call into question whether these stories are meant to be read as battle narratives -or whether they are a different genre: a satirical polemic with an important message.
Eliyahu on Mount Carmel (Part 2)
Eliyahu Faces the Nation
Rabbi Elchanan Samet
Eliyahu’s words imply that the nation had not abandoned the service of God, but did not serve Him exclusively. Rather, they attached elements of Ba'al worship to their worship of God. On the account of the nation’s acceptance of the challenge between him and the prophets of Ba’al, Eliyahu’s opponents are forced to accept. Eliyahu is attempting now to come close to the nation and therefore does not mention the drought as its harsh results are a sore point for the nation.
Eliyahu on Mount Carmel (Part 3)
Eliyahu Addresses the Prophets of Ba'al
Rabbi Elchanan Samet
The way the challenge is presented to the nation differs from the way it is presented to prophets of Ba’al, in order to facilitate each side offering their sacrifice separately. The prophets of Ba’al pray and partake in their rites to no avail, but Eliyahu does not proceed, and instead gives them more time.
Eliyahu on Mount Carmel (Part 3)
Eliyahu addresses the prophets of Ba'al (Part 2)
Rabbi Elchanan Samet
Eliyahu encourages the prophets of Ba’al to call out louder. Some commentators believe that Eliyahu was explicitly mocking them, but it seems unlikely that they would continue and certainly they would not adhere to his suggestion. Rather Eliyahu is saying something that appears to them as reasonable in order to achieve his goal of prolonging their attempt.
Eliyahu on Mount Carmel (Part 3)
Eliyahu addresses the prophets of Ba'al (Part 3)
Rabbi Elchanan Samet
The failure of the prophets of Ba’al is described in two stages: Prayer and action with no response, followed by intensified prayer and action, but still with no response. This allows the nation to reach an unequivocal conclusion regarding Ba’al. A Midrash about the refusal of the ox to go with Ba’al’s prophets teaches that God's Name is sanctified equally through the failure of the false prophets and the success of Eliyahu.
Eliyahu on Mount Carmel (Part 4)
Eliyahu's Preparations for the Descent of God's Fire (part 1)
Rabbi Elchanan Samet
The preparations of the prophets of Ba’al for the sacrifice are described briefly, while the description of their attempt to bring down the fire is lengthy. In contrast, Eliyahu’s preparations are described in great detail, while the description of his attempt to bring down the fire is brief. It would be a severe psychological mistake to allow the miraculous descent of fire to take place immediately after the failure of the false prophets. Hence, Eliyahu prolongs his physical preparations. The lengthening of the stage of preparations also demonstrates Eliyahu complete faith that God will answer him.
Eliyahu on Mount Carmel (Part 6)
"To Whom Shall You Compare Me, That I Shall Equal Him? ֠Says the Holy One"
Rabbi Elchanan Samet
The use of three Leading Words in the narrative leading up to the climax and their absence in the narrative after the climax makes subtle points of contrast between Eliyahu and the prophets of Ba’al and rejects any comparison or relationship between God and Ba’al. The unparalleled structure of the narrative denies any relevance of a comparison between God and Ba’al.
The Pernicious Cycle of the Book of Shoftim
Rabbi Michael Hattin
The messenger sent from Gilgal to the nation in Bokhim with tidings of defeat and setback is contrasted with the angel who appeared to Yehoshua carring a sword of fire with tidings of conquest. The 5 part cycle of the Book of Shoftim described in the 2nd chapter is the result of the failure of the people to drive out the indigenous Canaanites described in the 1st chapter. The worship of Ba'al and Ashtoret - central to Caananites - frequently included less than savory rituals. The Judge in the book of Shoftim is typically a combination of an inspired leader, military strategist, and religious figure, who is, however, defined primarily by his accomplishments on the battlefield.
Ahav: An Introduction
Rabbi Alex Israel
Following his father's legacy of alliance with Phoenicia, Ahav marries Izevel and together they transform the worship of Ba'al and Ashera into the national religion. The Canaanit culture and religion are attractive for many reasons. The rebuilding of Jericho signifies the spiritual low the nation has reached. But if Ahav is the most serious sinner thus far amongst the Israelite kings, why is his kingdom flourishing?
Three Years of Drought; Three Miracles
Rabbi Alex Israel
Is God commanding Eliyahu his loyal servant - to decree a drought, or is Eliyahu - more zealous than God himself - issuing a decree that God agrees to? As each year of drought passes, each scene describes an intensification of the famine alongside a miracle involving Eliyahu. If Eliyahu has decreed a famine in his zeal for God, the progression in the chapter expresses God's desire for Eliyahu to express some compassion and to rescind the decree. If Eliyahu was operating on God's command, the progression describes the development of Eliyahu as a prophet during the famine period.
The Test at Mount Carmel
Rabbi Alex Israel
Before the showdown at Mt. Carmel there is a lengthy description of Eliyahu's meeting with Ovadya. Ovadia personifies the dilemma of the nation and foreshadows the outcome of the showdown. Just like the nation feels that it has two masters - God and Ba'al - so too Ovadya is Ahav's closest minister, but he is also God fearing. Eliyahu forces Ovadya to make a choice.

At Mount Carmel, Eliyahu seeks to broadcast a message to the entire nation and to activate them. Mount Carmel is chosen as the location for the test between Eliyau and the prophets of the Ba'al as it was a revered site for the worshippers of the Ba'al and because it overlooks the Ba'al culture of Phoenicia to the North and the Kingdom of Israel to the South. The killing of the prophets of Ba'al after Eliyahu's victory raises questions as to Ahav's allegiances in the aftermath of the showdown.
Prophet in Distress
Rabbi Alex Israel
Eliyahu had orchestrated a three-year drought that had brought the nation to its knees. This had culminated in the decisive religious contest at Mt. Carmel that had exposed the falsity of the Baal, bringing king and country to proclaim faith in God alone. It had been an excruciating process, with Eliyahu living in exile for three years. Indeed, he had succeeding in turning the king around. But now the entire project, this huge educational endeavor, lay shattered, in ruins. It was not Izevel's death threat alone. Izevel's confidence highlighted the understanding that she was in control, and that the transformation of national priorities would be a more arduous, complex, and protracted process. All of this leads to Eliyahu's feeling of dejection and his rejection of his role as a prophet. Unlike Moshe, he is unable to be zealous towards the sinner but to invoke God's mercy on the nation as a whole.
The Yehu Revolution
Rabbi Alex Israel
At first glance Yehu seems to adopt the zealotry of Eliyahu in destroying the house of Ahav and the worship of Ba'al. Elisha removes himself from this episode by sending one of his disciples to anoint Yehu and begin the rebellion. However, are all the people killed by Yehu justified? Are the violent and gory methods which he utilizes to execute his plans justified? Is Yehu to be remembered as a righteous king?
Haftarat Bemidbar: Two Terms for "Husband"
Rabbi David Silverberg